1.
Chasuble
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In the Eastern Orthodox Churches and in the Eastern Rite Catholic Churches, the equivalent vestment is the phelonion. The vestment proper to the priest celebrant at Mass and other sacred actions directly connected with Mass is, unless otherwise indicated, like the stole, it is normally of the liturgical colour of the Mass being celebrated. The chasuble originated as a sort of poncho, called in Latin a casula or little house. It was simply a roughly oval piece of cloth, with a hole in the middle through which to pass the head. It had to be gathered up on the arms to allow the arms to be used freely, in its liturgical use in the West, this garment was folded up from the sides to leave the hands free. Strings were sometimes used to assist in task, and the deacon could help the priest in folding up the sides of the vestment. Beginning in the 13th century, there was a tendency to shorten the sides a little, in the 20th century, there began to be a return to an earlier, more ample, form of the chasuble, sometimes called Gothic, as distinguished from the Roman scapular form. There exists a photograph of Pope Pius XI wearing the more ample chasuble while celebrating Mass in Saint Peters Basilica as early as 19 March 1930. Ornamentation on vestments should, moreover, consist of figures, that is, of images or symbols, hence, the prevalence today of chasubles that reach almost to the ankles, and to the wrists, and decorated with relatively simple symbols or bands and orphreys. By comparison, fiddleback vestments were often heavily embroidered or painted with detailed decorations or whole scenes depicted. Use of scapular Roman chasubles, whether with straight edges or in form, is sometimes associated with traditionalism. However, some priests prefer them simply on grounds of taste and comfort, Pope Benedict XVI sometimes used chasubles of the transitional style common at the end of the 16th century. Many, but not all, Lutheran and Anglican churches make use of the chasuble and it has always been used by the Lutheran denominations of Scandinavia, which also practice weekly Communion. German Lutherans, who also practise weekly Communion, used it for the first two hundred years after the Reformation but later replaced it with the Geneva Gown, a variety of practices emerged in North America but by the mid-20th century, the alb and stole became widely customary. More recently, the chasuble has been readopted for Communion services in both Germany and North America, today, it has become customary except for some Low Church Anglicans. It is not customary and rarely seen in Protestantism outside of the liturgical churches, in Oscar Wildes 1895 play The Importance of Being Earnest, Dr. Chasuble is a clergyman who, in the 2002 film adaptation, is seen wearing his namesake vestment. Image 1 Image 2 The chasuble from the vestments of the Order of the Golden Fleece in the Secular Treasury of the Hofburg Palace in Vienna, a sketch of a chasuble worn by St. Thomas Becket
2.
Stole (vestment)
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The stole is a liturgical vestment of various Christian denominations. It consists of a band of colored cloth, formerly usually of silk, about seven, the center of the stole is worn around the back of the neck and the two ends hang down parallel to each other in front, either attached to each other or hanging loose. The stole is almost always decorated in some way, usually with a cross or some other significant religious design and it is often decorated with contrasting galloons and fringe is usually applied to the ends of the stole following Numbers 15, 38-39. A piece of linen or lace may be stitched onto the back of the collar as a sweat guard which can be replaced more cheaply than buying a new stole. The word stole derives via the Latin stola, from the Greek στολή, garment, the stole was originally a kind of shawl that covered the shoulders and fell down in front of the body, on women they were often very large indeed. After being adopted by the Church of Rome about the seventh century, nowadays, the stole is usually wider and can be made from a wide variety of material. There are many theories as to the ancestry of the stole, some say it came from the tallit, because it is very similar to the present usage but this theory is no longer regarded much today. More popular is the theory that the stole originated from a kind of liturgical napkin called a very similar to the sudarium. In fact, in places the stole is called the orarium. Therefore, it is linked to the used by Christ in washing the feet of his disciples, and is a fitting symbol of the yoke of Christ. The most likely origin for the stole, however, is to be connected with the scarf of office among Imperial officials in the Roman Empire. As members of the clergy members of the Roman administration they were granted certain honors. The various configurations of the stole grew out of this usage, the original intent, then was to designate a person as belonging to a particular organization and to denote their rank within their group, a function which the stole continues to perform today. Stoles were already used in pre-Roman Italic religion, in the Umbrian Iguvine Tablets, a stole was used by an officiating priest during offering rituals. It was worn on the shoulder during a sacrifice, and then placed on a cake, While you are slaying it. When you have slain it, place upon the mefa cake, while you are presenting it, wear the stole on your right shoulder. Present grain-offerings and sacrifice with mead, together with the cincture and the now mostly defunct maniple, the stole symbolizes the bonds and fetters with which Jesus was bound during his Passion, it is usually ornamented with a cross. Another version is that the stole denotes the duty to spread the Word of God, a stole will generally be the liturgical color assigned by the church for the liturgical season or for the particular service
3.
Vestment
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Vestments are liturgical garments and articles associated primarily with the Christian religion, especially among the Eastern Orthodox, Catholics, Anglicans, and Lutherans. For other garments worn by clergy, see also clerical clothing, the rubrics for the type of vestments to be worn vary between the various communions and denominations. In some, clergy are directed to wear clerical clothing in public at all, most. This generally consists of a collar, clergy shirt. In the case of members of orders, non-liturgical wear includes a religious habit. This ordinary wear does not constitute liturgical vestment, but simply acts as a means of identifying the wearer as a member of the clergy or a religious order. A distinction is made between the type of vestment worn for Holy Eucharist or Holy Communion and that worn for other services. In other traditions, there is no name for this attire, although it often takes the form of a Geneva gown worn with or without preaching bands. In the more ancient traditions, each vestment—or at least the stole—will have a cross on it, a number of churches also have special vesting prayers which are recited before putting each vestment on, especially the Eucharistic vestments. For the Eucharist, each vestment symbolizes a spiritual dimension of the priesthood, in some measure these vestments harken to the Roman roots of the Western Church. Use of the following vestments varies, some are used by all Western Christians in liturgical traditions. Many are used only in the Roman Catholic and Anglican churches, cassock an item of clerical clothing, a long, close-fitting, ankle-length robe worn by clerics of the Catholic, Eastern Orthodox, Anglican, Lutheran and some Reformed churches. Stole The long, narrow strip of cloth draped around the neck, a vestment of distinction, deacons wear it draped across the left shoulder diagonally across the body to the right hip while priests and bishops wear it draped around the back of the neck. It may be crossed in the front and secured with the cincture, traditionally, this was done by priests when wearing Eucharistic vestments, whereas bishops always wore it uncrossed. Modern usage is for both bishops and priests to wear the stole uncrossed, corresponds to the Orthodox orarion and epitrachelion. Alb The common garment of any ministers at the eucharist, worn over a cassock, most closely corresponds to the Orthodox sticharion. Cassock-alb or cassalb is a modern garment and is a combination of the traditional cassock. It developed as a convenient undergarment worn by clergy and as an alternative to the alb for deacons, a white or off-white cassock-alb has replaced the traditional cassock and alb in some Anglican and Lutheran churches since the 1970s
4.
Alb
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The alb, one of the liturgical vestments of the Roman Catholic, Anglican, Lutheran, and Methodist churches, is an ample white garment coming down to the ankles and is usually girdled with a cincture. It is simply the long, white linen tunic used by the Romans, as a simple derivative of ordinary first-century clothing, the alb was adopted very early by Christians, and especially by the clergy for the Eucharistic liturgy. In early Medieval Europe it was normally worn by secular clergy in non-liturgical contexts. If the alb does not completely cover the collar, an amice is often worn underneath the alb, the shortening of the alb for use outside a church has given rise to the surplice, and its cousin the rochet, worn by canons and bishops. Post-Tridentine albs often were made with lace, since then, this detail has fallen out of style, except in parts of the Anglo-Catholic movement and some very traditional Arab Catholic parishes. A chasuble-alb is a contemporary Eucharistic vestment that combines features of the chasuble and it is always white in colour. A stole of the colour appointed for the Mass of the day is worn outside it, in place of the normal white alb, a cassock-alb is a vestment that combines features of the cassock and alb. It developed as a convenient undergarment worn by clergy and as an alternative to the alb for deacons
5.
Monastery
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A monastery is a building or complex of buildings comprising the domestic quarters and workplaces of monastics, monks or nuns, whether living in communities or alone. A monastery generally includes a place reserved for prayer which may be a chapel, church or temple, a monastery complex typically comprises a number of buildings which include a church, dormitory, cloister, refectory, library, balneary and infirmary. These may include a hospice, a school and a range of agricultural and manufacturing such as a barn. In English usage, the monastery is generally used to denote the buildings of a community of monks. In modern usage, convent tends to be applied only to institutions of female monastics, historically, a convent denoted a house of friars, now more commonly called a friary. Various religions may apply these terms in specific ways. The earliest extant use of the term monastērion is by the 1st century AD Jewish philosopher Philo in On The Contemplative Life, in England the word monastery was also applied to the habitation of a bishop and the cathedral clergy who lived apart from the lay community. Most cathedrals were not monasteries, and were served by canons secular, however, some were run by monasteries orders, such as York Minster. Westminster Abbey was for a time a cathedral, and was a Benedictine monastery until the Reformation. They are also to be distinguished from collegiate churches, such as St Georges Chapel, in most of this article, the term monastery is used generically to refer to any of a number of types of religious community. In the Roman Catholic religion and to some extent in certain branches of Buddhism, there is a more specific definition of the term. Buddhist monasteries are generally called vihara, viharas may be occupied by males or females, and in keeping with common English usage, a vihara populated by females may often be called a nunnery or a convent. However, vihara can also refer to a temple, in Tibetan Buddhism, monasteries are often called gompa. In Thailand, Laos and Cambodia, a monastery is called a wat, in Burma, a monastery is called a kyaung. A Christian monastery may be an abbey, or a priory and it may be a community of men or of women. A charterhouse is any monastery belonging to the Carthusian order, in Eastern Christianity, a very small monastic community can be called a skete, and a very large or important monastery can be given the dignity of a lavra. The great communal life of a Christian monastery is called cenobitic, as opposed to the life of an anchorite. In Hinduism monasteries are called matha, mandir, koil, or most commonly an ashram, jains use the Buddhist term vihara
6.
Altar
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An altar is any structure upon which offerings such as sacrifices are made for religious purposes, and by extension the Holy table of post-reformation Anglican churches. Altars are usually found at shrines, and they can be located in temples, churches, today they are used particularly in Christianity, Buddhism, Hinduism, Shinto, Taoism, as well as in Neopaganism and Ceremonial Magic. Judaism used such a structure until the destruction of the Second Temple, many historical faiths also made use of them, including Greek and Norse religion. Altars in the Hebrew Bible were typically made of earth or unwrought stone, altars were generally erected in conspicuous places. The first altar recorded in the Hebrew Bible is that erected by Noah, altars were erected by Abraham, by Isaac, by Jacob, and by Moses. In Catholic and Orthodox Christian theology, the Eucharist is a re-presentation, hence, the table upon which the Eucharist is consecrated is called an altar. The altar plays a role in the celebration of the Eucharist, which takes place at the altar on which the bread. The altar is often on a higher elevation than the rest of the church, in Reformed and Anabaptist churches, a table, often called a Communion table, serves an analogous function. In some colloquial usage, the altar is used to denote the altar rail also. The main altar was also referred to as the high altar, in the earliest days of the Church, the Eucharist appears to have been celebrated on portable altars set up for the purpose. Some historians hold that, during the persecutions, the Eucharist was celebrated among the tombs in the Catacombs of Rome, other historians dispute this, but it is thought to be the origin of the tradition of placing relics beneath the altar. Although in the days of the Jerusalem Temple the High Priest indeed faced east when sacrificing on Yom Kippur, the ministers, celebrated the Eucharist facing east, towards the entrance. Some hold that for the part of the celebration the congregation faced the same way. After the sixth century the contrary orientation prevailed, with the entrance to the west and the altar at the east end. Then the ministers and congregation all faced east during the whole celebration, most rubrics, even in books of the seventeenth century and later, such as the Pontificale Romanum, continued to envisage the altar as free-standing. The rite of the Dedication of the Church continued to presume that the officiating Bishop could circle the altar during the consecration of the church and its altar. Despite this, with the increase in the size and importance of the reredos, most altars were built against the wall or barely separated from it. This diversity was recognized in the rubrics of the Roman Missal from the 1604 typical edition of Pope Clement VIII to the 1962 edition of Pope John XXIII, Si altare sit ad orientem, versus populum
7.
High altar
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An altar is any structure upon which offerings such as sacrifices are made for religious purposes, and by extension the Holy table of post-reformation Anglican churches. Altars are usually found at shrines, and they can be located in temples, churches, today they are used particularly in Christianity, Buddhism, Hinduism, Shinto, Taoism, as well as in Neopaganism and Ceremonial Magic. Judaism used such a structure until the destruction of the Second Temple, many historical faiths also made use of them, including Greek and Norse religion. Altars in the Hebrew Bible were typically made of earth or unwrought stone, altars were generally erected in conspicuous places. The first altar recorded in the Hebrew Bible is that erected by Noah, altars were erected by Abraham, by Isaac, by Jacob, and by Moses. In Catholic and Orthodox Christian theology, the Eucharist is a re-presentation, hence, the table upon which the Eucharist is consecrated is called an altar. The altar plays a role in the celebration of the Eucharist, which takes place at the altar on which the bread. The altar is often on a higher elevation than the rest of the church, in Reformed and Anabaptist churches, a table, often called a Communion table, serves an analogous function. In some colloquial usage, the altar is used to denote the altar rail also. The main altar was also referred to as the high altar, in the earliest days of the Church, the Eucharist appears to have been celebrated on portable altars set up for the purpose. Some historians hold that, during the persecutions, the Eucharist was celebrated among the tombs in the Catacombs of Rome, other historians dispute this, but it is thought to be the origin of the tradition of placing relics beneath the altar. Although in the days of the Jerusalem Temple the High Priest indeed faced east when sacrificing on Yom Kippur, the ministers, celebrated the Eucharist facing east, towards the entrance. Some hold that for the part of the celebration the congregation faced the same way. After the sixth century the contrary orientation prevailed, with the entrance to the west and the altar at the east end. Then the ministers and congregation all faced east during the whole celebration, most rubrics, even in books of the seventeenth century and later, such as the Pontificale Romanum, continued to envisage the altar as free-standing. The rite of the Dedication of the Church continued to presume that the officiating Bishop could circle the altar during the consecration of the church and its altar. Despite this, with the increase in the size and importance of the reredos, most altars were built against the wall or barely separated from it. This diversity was recognized in the rubrics of the Roman Missal from the 1604 typical edition of Pope Clement VIII to the 1962 edition of Pope John XXIII, Si altare sit ad orientem, versus populum
8.
Priest
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A priest or priestess, is a person authorized to perform the sacred rituals of a religion, especially as a mediatory agent between humans and one or more deities. They also have the authority or power to administer religious rites, in particular, rites of sacrifice to, and propitiation of and their office or position is the priesthood, a term which also may apply to such persons collectively. The necessity to read sacred texts and keep temple or church records helped foster literacy in early societies. Priests exist in many religions today, such as all or some branches of Judaism, Christianity, the question of which religions have a priest depends on how the titles of leaders are used or translated into English. In some cases, leaders are more like those that other believers will often turn to for advice on spiritual matters, for example, clergy in Roman Catholicism and Eastern Orthodoxy are priests, but in Protestant Christianity they are typically minister and pastor. The terms priest and priestess are sufficiently generic that they may be used in a sense to describe the religious mediators of an unknown or otherwise unspecified religion. In many religions, being a priest or priestess is a full-time position, many Christian priests and pastors choose or are mandated to dedicate themselves to their churches and receive their living directly from their churches. In other cases it is a part-time role, for example, in the early history of Iceland the chieftains were titled goði, a word meaning priest. In some religions, being a priest or priestess is by election or human choice. In Judaism the priesthood is inherited in familial lines, in a theocracy, a society is governed by its priesthood. The word priest, is derived from Greek, via Latin presbyter. Old High German also has the disyllabic priester, priestar, apparently derived from Latin independently via Old French presbtre, the Latin presbyter ultimately represents Greek presbyteros, the regular Latin word for priest being sacerdos, corresponding to Greek hiereus. That English should have only the term priest to translate presbyter. The feminine English noun, priestess, was coined in the 17th century, in the 20th century, the word was used in controversies surrounding the ordination of women. In the case of the ordination of women in the Anglican communion, it is common to speak of priests. In historical polytheism, a priest administers the sacrifice to a deity, in the Ancient Near East, the priesthood also acted on behalf of the deities in managing their property. Priestesses in antiquity often performed sacred prostitution, and in Ancient Greece, some such as Pythia, priestess at Delphi. Sumerian and Akkadian Entu or EN were top-ranking priestesses who were distinguished with special ceremonial attire and they owned property, transacted business, and initiated the hieros gamos ceremony with priests and kings
9.
Domestic worker
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A domestic worker or domestic helper or domestic servant is a person who works within the employers household. Other responsibilities may include cooking, laundry and ironing, shopping for food, such work has always needed to be done but before the Industrial Revolution and the advent of labour saving devices, it was physically much harder. Some domestic helpers live within their employers household, in some cases, the contribution and skill of servants whose work encompassed complex management tasks in large households have been highly valued. However, for the most part, domestic work, while necessary, is demanding, although legislation protecting domestic workers is in place in many countries, it is often not extensively enforced. In many jurisdictions, domestic work is regulated and domestic workers are subject to serious abuses. Servant is an older English word for domestic worker, though not all servants worked inside the home, Domestic service, or the employment of people for wages in their employers residence, was sometimes simply called service and has often been part of a hierarchical system. The United Kingdoms Master and Servant Act 1823 was the first of its kind and influenced the creation of domestic laws in other nations. However, before the passing of such Acts servants, and workers in general, had no protection in law, the only real advantage that domestic service provided was the provision of meals, accommodation, and sometimes clothes, in addition to a modest wage. Service was normally an apprentice system with room for advancement through the ranks, the conditions faced by domestic workers have varied considerably throughout history and in the contemporary world. In 2011, the International Labour Organization adopted the Convention Concerning Decent Work for Domestic Workers. In July 2011, at the annual International Labour Conference, held by the ILO, conference delegates adopted the Convention on Domestic Workers by a vote of 396 to 16, the Convention recognized domestic workers as workers with the same rights as other workers. On 26 April 2012, Uruguay was the first country to ratify the convention, many domestic workers are live-in domestics. Though they often have their own quarters, their accommodations are not usually as comfortable as those reserved for the family members, in some cases, they sleep in the kitchen or small rooms, such as a box room, sometimes located in the basement or attic. Domestic workers may live in their own home, though often they are live-in domestics, meaning that they receive their room. The majority of workers in China, Mexico, India. Employers may require their domestic workers to wear a uniform, livery or other domestic workers clothes when in their employers residence, the uniform is usually simple, though aristocratic employers sometimes provided elaborate decorative liveries, especially for use on formal occasions. In traditional portrayals, the attire of domestic workers especially was typically more formal, on 30 March 2009, Peru adopted a law banning employers from requiring domestic workers to wear uniform at public places. However, it’s not explained which punishments will be given to employers violating the law, chile adopted a similar law in 2014, also banning employers to require domestic workers to wear uniform at public places
10.
Church service
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A church service is a formalized period of communal worship in Christian tradition. It often but not exclusively occurs on Sunday, or Saturday in the case of those churches practicing seventh-day Sabbatarianism, the church service is the gathering together of Christians to be taught the Word of God and encouraged in their faith. Technically, the church in church service refers to the gathering of the rather than to the building in which it takes place. In most Christians traditions, services are presided over by clergy wherever possible, quakers and some other groups have no formal outline to their services, but allow the worship to develop as the participants present feel moved. The real evolution of the Christian service in the first century is shrouded in mystery, similarly, the liturgical year from Christmas via Easter to Pentecost covers roughly five months, the other seven having no major services linked to the work of Christ. However, this is not to say that the Jewish services were copied or deliberately substituted, today a wide variety of church services exist, from the long and elaborate services of Eastern Christianity to the very basic Evangelistic sermon. Though the majority of services are conducted in church buildings designed specifically for that purpose. For those unable to attend a service in a building a burgeoning televangelism. A number of Websites have been set up as cyber-churches to provide a worship space free to anyone on the Internet. Church services are planned and led by a single pastor or a small group of elders or may follow a format laid out by the dictates of the denomination. Some churches are lay led with members of the congregation taking turns guiding the service or simply following format that has evolved over time between the active members, a few begin their church services with the ringing of a bell. The service usually involves the singing of hymns, reading of scripture verses and possibly a psalm, if the church follows a lectionary, the sermon will often be about the scripture lections assigned to that day. Eucharistic churches have usually Holy Communion either every Sunday or several Sundays a month, less liturgical congregations tend to place a greater emphasis on the sermon. Vocal music is sung by a choir or the congregation. Sometimes other instruments such as piano, classical instruments, or modern band instruments may be part of the service, some churches are equipped with state-of-the-art multi-media equipment to add to the worship experience. The congregation may sing along in hymnals or words to hymns, more liturgical denominations may have the words to specific prayers written in a missalette or prayer book, which the congregation follows. Many churches will take up a collection during the service, the rationale for this is taken from 1 Corinthians 16, 1-2,1 Corinthians 9, 9-11, and 1 Timothy 5, 16-18. Some churches offer Sunday school classes, some churches have adult Sunday school either before or after the main worship service
11.
Antependium
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When the front of an altar is elaborately carved or painted, the additional cloth altar frontal normally reaches down only a few inches from the top of the altar table, this is called a frontlet. In other cases it may reach to the floor, in both situations, it will usually cover the entire width of the altar. A Jacobean frontal will cover the altar, reaching down to the floor on all four sides. The Anglican Canons of 1603 order that the Lords Table should be covered, in time of Divine Service, with a carpet of silk or other decent stuff, thought meet by the Ordinary of the place. Covers for lecterns and pulpits are generally similar to a frontlet, normally covering the desk of the lectern or pulpit, in the Orthodox Church, the Holy Table may be covered with one or two coverings. There is always an outer frontal, covering the top of the Holy Table and this kind is used alone if the front of the Holy Table is elaborately carved or decorateed. For a fully vested Holy Table a second, inner hanging is used and this covers the Holy Table fully on the top and hangs down to the floor on all four sides. The analogia are covered with a known as a proskynitarion. Similar to the used on the Holy Table there may, again, be only one outer covering or a second. A cloth antependium is normally of the colour and fabric as the vestments worn by the clergy. The fabric may vary from very simple such as cotton or wool, to exquisitely wrought damasks, fine watermarked silk, velvet. Embellishment is commonly by means of bands of material called orphreys, embroidery or appliqués, fringes and tassels. The most frequently used symbol on both vestments and hangings is the cross, the antependium is normally lined in satin, using a matching hue. The colours used tend to be fixed by the tradition of each denomination. Most Western Christian churches that observe a developed liturgical tradition use white, gold, red, green, violet and black, a rose colour may be employed for the fourth Sunday in Lent and the third Sunday in Advent. In Anglican circles, blue is sometimes prescribed for feasts of the Blessed Virgin Mary although it is used, unofficially. Among Eastern Christians, there tend to be two types of vestments, somber ones and festal ones, beyond that, no specific colours are officially required. Among groups such as the Russian Orthodox Church, a pattern of fixed colours has developed, somewhat similar to that used in the West, although they are not, strictly speaking, required
12.
Altar cloth
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An altar cloth is used by various religious groups to cover an altar. It may be used as a sign of respect towards the holiness of the altar, because many altars are made of wood and are often ornate and unique, cloth may then be used to protect the altar surface. In other cases, the cloth serves to beautify a rather mundane construction underneath, special cloths cover the altar in many Christian churches during services and celebrations, and are often left on the altar when it is not in use. The Anglican Communion had similar rules in that period, at that time, the Roman Rite required the use of three altar cloths, to which a cere cloth, not classified as an altar cloth, was generally added. This was a piece of heavy linen treated with wax to protect the altar linens from the dampness of a stone altar and it was exactly the same size as the mensa. Above this were placed two linen cloths, like the cere cloth, they were made of heavy linen exactly the same size as the mensa of the altar. They acted as a cushion and, with the cere cloth, instead of two cloths, a single long cloth folded so that each half covered the whole mensa was acceptable. The topmost cloth was the linen, a long white linen cloth laid over the two linen cloths. On an altar without antependium and consisting of the mensa resting on columns or made after the fashion of a tomb the topmost linen did not have to overhang the edges at the sides. It could be trimmed with lace on the ends and could be ornamented with figures of chalices, hosts, five small crosses might be embroidered on the fair linen - one to fall at each corner of the mensa, and one in the middle of the front edge. These symbolised the five wounds of Jesus, the fair linen should be left on the altar at all times. When removed for replacement, it should be rolled, not folded and it symbolized the shroud in which Jesus was wrapped for burial. A coverlet of the same heavy linen as the cloth and the linen cloths. It simply protects the altar from dust and debris, there are also special linens which pertain to the Eucharist, The purificator is a white linen cloth which is used to wipe the chalice after each communicant partakes. It is also used to wipe the chalice and paten after the ablutions which follow Communion, the pall is a stiffened square card covered with white linen, usually embroidered with a cross, or some other appropriate symbol. The purpose of the pall is to keep dust and insects from falling into the Eucharistic elements, the corporal is a square white cloth upon which the chalice and paten are placed when the Eucharist is celebrated. It may be edged with lace, and a cross may be embroidered on it near the front edge. Embroidery in the centre was not used, lest the chalice become unstable, the manuterge is used by the priest to dry his or her hands after washing them
13.
Parish register
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Along with these vital details, church goods, terriers, the parish’s response to briefs, and notes on various happenings in the parish were also recorded. These elaborate records existed for the purpose of preventing bigamy and consanguineous marriage, the information recorded was also considered significant for State records, resulting in the Church supplying it with a copy of all parish registers. A good register permits the family structure of the community to be reconstituted as far back as the sixteenth century, thus, these records were distilled for the definitive study of the history of several nations’ populations. They also provide insight into the lives and interrelationships of parishioners, before this, a few Roman Catholic religious’ houses and parish priests had kept informal notes on the baptisms, marriages and burials of the prominent local families. This injunction was addressed to the rector or vicar of every parish in England, however, this order had nothing to do with religious doctrine or the papacy and rather indicated the desire of the central government to have full knowledge of the population of the country. The book was to be kept in a coffer with two locks and keys. A fine of 3 sols,4 deniers was to be levied for failure to comply, many parishes ignored this order as it was commonly thought that it presaged a further tax. Finally, in 1597, both Queen and Convocation reaffirmed the injunction, adding that the registers were of ‘permagnus usus’, previous records had to be copied into the new books and copies of each year’s entries had to be sent to the bishop’s registrar. The parish clerk was paid to copy the old records into a new parchment book in order to keep the record up to date. During the English Civil War and in the following Commonwealth period, records were poorly kept and this parsimony and neglect was remedied by depositing the registers in county record offices where they were safeguarded and made accessible. On the other hand, the parish registers of New France were rarely damaged by external events such as war, revolution. Thus,300,00 entries were available for the time period 1621 to 1760, separate, printed registers were to be supplied by the Kings Printer, and used for baptisms, marriages and burials. These are more or less unchanged to this day, in the United States, at least the parishes in the Roman Catholic dioceses maintained a similar practice of recording baptisms, marriages, burials, and often also confirmations and first communions. From the earliest pioneer churches ministered by itinerant priests, the records were written in ecclesiastical Latin, but after the Second Vatican Council and its reforms that included translating the Mass into local languages, most register entries gradually came to be written in English. In Protestant communions with stronger similarities to Roman Catholicism, parish registers are also important sources that document baptisms, marriages, in Protestant and Evangelical churches, individual ministers often kept records of faith-related events among the congregation, but under much less guidance from any central governing body. Prior to 1563, the oldest registers of baptisms are preserved since 1379 in Gemona del Friuli,1381 in Siena,1428 in Florence or 1459 in Bologna, in France, parish registers had been in use since the Middle Ages. The oldest surviving registers date back to 1303 and are posted in Givry, other existing registers prior to orders of civil legislation in 1539 reside in Roz-Landrieux 1451, Paramé1453, Lanloup 1467, Trans-la-Forêt 1479 and Signes 1500. They had to be sent every year to the bailiwick or sénéchaussée in the south of France, in April 1667, the Ordinance of Saint-Germain-en-Laye ordered a copy to be kept by the parish clergy as before the ordinance
14.
Piscina
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A piscina is a shallow basin placed near the altar of a church, or else in the vestry or sacristy, used for washing the communion vessels. The sacrarium is the drain itself, anglicans usually refer to the basin, calling it a piscina. Roman Catholics usually refer to the drain, and by extension and they are often made of stone and fitted with a drain, and are in some cases used to dispose of materials used in the sacraments and water from liturgical ablutions. They are found in Roman Catholic, Anglican, and Lutheran churches, the piscina is a Latin word originally applied to a fish-pond, and later used for natural or artificial pools for bathing, and also for a water tank or reservoir. In ecclesiastical usage it was applied to the used for ablutions. They were originally named for the baptismal font and they were rare in England until the 13th century, after which there is scarcely an altar without one. They frequently take the form of a niche, with a shaft between the arched heads, which are often filled with elaborate tracery. If there is no drain, a niche for washing is a lavabo, the purpose of the piscina or sacrarium is to dispose of water used sacramentally, by returning these particles directly to the earth. For this reason, it is connected by a pipe directly to the ground, at times the piscina has been used for disposal of other items, such as old baptismal water, holy oils, and leftover ashes from Ash Wednesday. A common myth is that wine was also poured down the piscina. What caused this confusion is that in countries with plenty of wine, if there was any unconsecrated wine left in a cruet. In the Roman Catholic Church, pouring the wine, the Blood of Christ. Extremely rarely, the Eucharistic species spoils or becomes contaminated such that it cannot be consumed. The host is then dissolved in water until it disappears, then the water is poured down into the sacrarium. ”This applies to any action that is voluntarily and gravely disrespectful of the sacred species. Anyone, therefore, who contrary to these norms, for example casting the sacred species into the sacrarium or in an unworthy place or on the ground. In the Eastern Orthodox and Eastern Catholic Churches the piscina is called a thalassidion, in Orthodoxy the Sacred Mysteries are never poured into the thalassidion, but must always be consumed by a deacon or priest. In some ancient churches, the thalassidion was placed under the Holy Table, when a monk or nun is tonsured, if the hair must be disposed of, it is thrown into the thalassidion. This article incorporates text from a now in the public domain, Chisholm, Hugh
15.
Mass (liturgy)
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Mass often refers to the entire church service in general, but is specifically the sacrament of the Eucharist. The term mass is called in the Catholic Church, Western Rite Orthodox churches and many Old Catholic, Anglican, as well as some Lutheran churches. Some Protestants employ terms such as Divine Service or service of worship, the English noun mass is derived from Middle Latin missa. The Latin word was adopted in Old English as mæsse, and was sometimes glossed as sendnes, the Latin term missa itself was in use by the 6th century. It is most likely derived from the concluding formula Ite, missa est, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Already Du Cange reports various opinions on the origin of the noun missa mass, including the derivation from Hebrew matzah, here attributed to Caesar Baronius. The Hebrew derivation is learned speculation from 16th-century philology, medieval authorities did derive the noun missa from the verb mittere, but not in connection with the formula ite, missa est. Thus, De divinis officiis explains the word as a mittendo, quod nos mittat ad Deo, the Catholic Church sees the Mass or Eucharist as the source and summit of the Christian life, to which the other sacraments are oriented. The Catholic Church believes that the Mass is exactly the same sacrifice that Jesus Christ offered on the Cross at Calvary, after making the sign of the cross and greeting the people liturgically, he begins the Act of Penitence. This concludes with the prayer of absolution, which, however. The Kyrie, eleison, is sung or said, followed by the Gloria in excelsis Deo, the Introductory Rites are brought to a close by the Collect Prayer. On Sundays and solemnities, three Scripture readings are given, on other days there are only two. If there are three readings, the first is from the Old Testament, or the Acts of the Apostles during Eastertide, the first reading is followed by a psalm, either sung responsorially or recited. The second reading is from the New Testament, typically one of the Pauline epistles. A Gospel Acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, the final reading and high point of the Liturgy of the Word is the proclamation of the Gospel by the deacon or priest. At least on Sundays and Holy Days of Obligation, a homily, finally, the Creed is professed on Sundays and solemnities, and it is desirable that in Masses celebrated with the people the Universal Prayer or Prayer of the Faithful should usually follow. The congregation responds, May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, the priest then pronounces the variable prayer over the gifts. The Eucharistic Prayer, the centre and high point of the entire celebration, the priest continues with one of many Eucharistic Prayer thanksgiving prefaces, which lead to the reciting of the Sanctus acclamation
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Eucharist
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The Eucharist /ˈjuːkərɪst/ is a Christian rite that is considered a sacrament in most churches. Through the Eucharistic celebration Christians remember Christs sacrifice of himself on the cross, the elements of the Eucharist, bread and wine, are consecrated on an altar and consumed thereafter. Communicants may speak of receiving the Eucharist, as well as celebrating the Eucharist, Christians generally recognize a special presence of Christ in this rite, though they differ about exactly how, where, and when Christ is present. While all agree there is no perceptible change in the elements, Catholics believe that they actually become the body. Some Protestants view the Eucharist as an ordinance in which the ceremony is not as a specific channel of divine grace. Do this in remembrance of me, the term Eucharist is that by which the rite is referred by the Didache, Ignatius of Antioch and Justin Martyr. Today, the Eucharist is the still used by Eastern Orthodox, Oriental Orthodox, Catholics, Anglicans, Presbyterians. Other Protestant denominations rarely use this term, preferring either Communion, one remains hungry, another gets drunk. Communion or Holy Communion are used by some groups originating in the Protestant Reformation to mean the entire Eucharistic rite. The term Communion is derived from Latin communio, which translates Greek κοινωνία in 1 Corinthians 10,16, the bread which we break, is it not the communion of the body of Christ. The phrase appears five times in the New Testament in contexts which, according to some and it is the term used by the Plymouth Brethren. The Blessed Sacrament and the Blessed Sacrament of the Altar are common terms used by Catholics, Lutherans and some Anglicans for the consecrated elements, Sacrament of the Altar is in common use also among Lutherans. In The Church of Jesus Christ of Latter-day Saints the term The Sacrament is used of the rite. Among the many terms used in the Catholic Church are Holy Mass, the Memorial of the Passion, Death and Resurrection of the Lord, the Holy Sacrifice of the Mass. The term Mass is probably derived from the fact that the Roman rite celebrates the Eucharist with unleavened bread and this explains why the Eastern Catholic Liturgies are never referred to as the Mass. Eastern rite Liturgies are celebrated with leavened bread, although the prevailing theory is that it is derived from the Latin word missa, a word used in the concluding formula of Mass in Latin, Ite, missa est. The reverse is more likely. The word dismissal probably came about because the Mass signaled the time for the Catechumens to leave, thus, the term Misa came to imply a mission, because at the end of the Mass the congregation are sent out to serve Christ
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Cruet
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A cruet /ˈkruː. ᵻt/, also called a caster, is a small flat-bottomed vessel with a narrow neck. Cruets often have a lip or spout, and may also have a handle. Unlike a small carafe, a cruet has a stopper or lid, cruets are normally made from glass, ceramic, or stainless steel. Cruets today typically serve a function, holding liquid condiments such as olive oil. They often have a built into them to act as a strainer, so that vinegar containing herbs. Cruets also serve as decanters for lemon juice and other oils and they are also used for the serving of the wine and water in a Catholic mass. In Canada and the UK a small cruet can also hold previously ground salt or pepper, a few cruets dating from the Medieval ages still exist today. Its culinary use however was first introduced in the late 17th century, cardinal Mazarin had a pair of salad cruets on his dining table at his home in France, one for olive oil and the other for vinegar. The use of oil and vinegar cruets rapidly spread throughout Italy, oil and vinegar cruets are common on Italian and Portuguese tables to this day. Cruets range from nominal decanters to the decorative cut crystal. Some cruets are unusual, and can either be intended to be ornamental or functional, during some Christian religious ceremonies, cruets are used to keep wine and water for Eucharist. These cruets are usually made of glass, though sometimes they are made of metals such as gold or silver. Cruets specifically intended for religious ceremonies come in pairs, one to contain water, often marked A for Aqua and this was part of the product range for his Grot Shops, full of guaranteed totally useless stuff. Media related to Cruet sets at Wikimedia Commons
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Chalice
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A chalice is a goblet or footed cup intended to hold a drink. In general religious terms, it is intended for drinking during a ceremony, chalices are often made of precious metal, and they are sometimes richly enamelled and jewelled. The gold goblet was symbolic for family and tradition, the ancient Roman calix was a drinking vessel consisting of a bowl fixed atop a stand, and was in common use at banquets. Chalices have been used since the early church, because of Jesus command to his disciples to Do this in remembrance of me. And Pauls account of the Eucharistic rite in 1 Corinthians 11, 24-25, naturally, the vessels used in this important act of worship were highly decorated and treated with great respect. A number of examples of chalices have a large bowl. Over time, the size of the bowl diminished and the base became larger for better stability, over time, official church regulations dictated the construction, blessing, and treatment of chalices. Some religious traditions still require that the chalice, at least on the inside of the cup, in Western Christianity, chalices will often have a pommel or node where the stem meets the cup to make the elevation easier. In Roman Catholicism, chalices tend to be tulip-shaped, and the cups are quite narrow, Roman Catholic priests will often receive chalices from members of their families when first ordained. In Eastern Christianity, chalices will often have icons enameled or engraved on them, in Orthodoxy and Eastern Catholicism, all communicants receive both the Body of Christ and the Blood of Christ. To accomplish this, a portion of the Lamb is placed in the chalice, for this reason, eastern chalices tend to have larger, rounded cups. In the Russian Orthodox Church, the faithful will kiss the foot of the chalice after receiving Holy Communion. In other traditions, they kiss the cup. Although Orthodox monks are not permitted to hold personal possessions, the permit a hieromonk to keep a chalice. In the early and medieval church, when a deacon was ordained, early written accounts of the ordination of deaconesses also reflect this practice. In the West the deacon carries the chalice to the altar at the offertory, in the East, the priest carries the chalice and the deacon carries the paten. Only wine, water and a portion of the Host are permitted to be placed in the chalice, the chalice is considered to be one of the most sacred vessels in Christian liturgical worship, and it is often blessed before use. Among the Eastern Churches there are varying practices regarding blessing, in some traditions the very act of celebrating the Sacred Mysteries is the only blessing necessary, in others, there is a special rite of blessing
19.
Ciborium (container)
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A ciborium is a vessel, normally in metal. The word is used for a large canopy over the altar. The ancient Greek word referred to the cup-shaped seed vessel of the Egyptian water-lily nelumbium speciosum and came to describe a drinking cup made from that seed casing and these vessels were particularly common in ancient Egypt and the Greek East. The word ciborium was also used in classical Latin to describe such cups and it resembles the shape of a chalice but its bowl is more round than conical, and takes its name from its cover, surmounted by a cross or other sacred design. In the Early Christian Church, Holy Communion was not kept in churches for fear of sacrilege or desecration, later, the first ciboria were kept at homes to be handy for the Last Rites where needed. In churches, a ciborium is kept in a tabernacle or aumbry. In some cases, it may be veiled to indicate the presence of the consecrated hosts and it is typically made, or at least plated, in a precious metal. Other containers for the host include the paten or a basin used at the time of consecration and distribution at the service of Holy Eucharist. A pyx is a small, circular container into which a few consecrated hosts can be placed, pyxes are typically used to bring communion to the sick or shut-in. The dictionary definition of ciborium at Wiktionary
20.
Paten
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A paten, or diskos, is a small plate, usually made of silver or gold, used to hold Eucharistic bread which is to be consecrated. It is generally used during the service itself, while the reserved sacrament are stored in the tabernacle in a ciborium, in many Western liturgical denominations, the paten is typically either a simple saucer-like plate or a low bowl. A smaller style paten will often have a depression that allows it to sit on top of the chalice. The General Instruction of the Roman Missal lays down rules for patens, if they are made from metal that rusts or from a metal less precious than gold, they should generally be gilded on the inside. Patens are also used among Anglicans and Lutherans, in the Byzantine Rite Orthodox and Byzantine Rite Catholic Churches, the paten is called a diskos and is elevated by a stand permanently attached underneath. The diskos is usually more ornate than its Latin Rite counterpart, the diskos may be engraved with an icon of Jesus Christ, the Nativity of Christ, the Cross, or most frequently the Theotokos. When a diskos is made, it is accompanied by a matching asterisk, a spoon. During the Divine Liturgy it is not only the Lamb that is placed on the diskos, but also particles to commemorate the Theotokos, the Saints, the living and the departed. Thus, on the diskos is represented the entire Church, the Church Militant, at the Great Entrance the deacon carries the Diskos, holding the foot of the diskos at his forehead. He then kneels at the side of the Holy Table, during the Anaphora, only the Lamb is consecrated. After Communion, the Deacon holds the diskos above the holy chalice and recites hymns of the Resurrection. Then he wipes the remaining particles into the saying the words, Wash away, O Lord. During the Consecration of a Church, a diskos is used to hold the relics of the saints which will be sealed in the Holy Table and antimension by the bishop. When a priest is ordained, a portion of the Lamb will be placed on a small diskos and given to him, in the Russian tradition, there is a special service of blessing used to sanctify a diskos before its first use at Liturgy. The diskos may be blessed separately or together in a set with the sacred vessels. Up until the first time a diskos is used in the Divine Liturgy it is considered to be an ordinary vessel, however, after having been used in the Divine Liturgy, a diskos may be touched only by a deacon, priest or bishop. A subdeacon may touch the sacred vessels, but only if they are wrapped in cloth. In the usage of the Coptic Orthodox Church, the diskos usually has a bottom with no foot
21.
Holy Oil (Christianity)
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The English chrism derives from Koine Greek via Latin and Old French. In Greek, khrîsma was originally the verbal noun of χρίειν, by extension, along with khrîma, khrîstai, and later khrísma, it came to be used for the anointing oil or ointment itself. Khrísma came into Latin as chrisma, which appears in the works of Tertullian and this was adopted directly into Old English as crisma, which developed into Middle English crisme and various related spellings. In Old French, the original Latin was conflated with cramum, developing into cresme, the spelling chrism after the Latin original was generally adopted in the 16th century, after which cream came to be restricted to its present meaning. The Proto-Indo-European root from which the Greek term derived has been reconstructed as *ghrei- and this is cognate with Sanskrit ghṛtə and Hindi ghī, as well as Lithuanian grejù, griẽti, Middle Low German grēme, Old English grīma, English grime, and possibly Phrygian gegreimenan. Multiple early Christian documents discuss the ordinance or several ceremonies. explained in the Apostolical Constitutions of chrism, including documents by Theophilus, cyril states that the ointment is the seal of the covenants of baptism and God’s promises to the Christian who is anointed. He says, Having been counted worthy of this Holy Chrism, ye are called Christians, for before you were deemed worthy of this grace, ye had properly no right to this title, but were advancing on your way towards being Christians. Chrism is essential for the Catholic Sacrament of Confirmation/Chrismation, and is used in the sacraments of Baptism. Those to be confirmed or chrismated, after receiving the laying on of hands, are anointed on the head by the bishop or priest, in baptism, if the person baptized is not to be immediately confirmed or chrismated, the minister anoints them with chrism. Newly ordained priests are anointed with chrism on the palms of their hands and it is also used in the consecration of objects such as churches and altars. Before the reforms of the Second Vatican Council, chrism had to be used to consecrate patens and chalices as well. The Sign of the Cross would be made with the chrism on the parts the chalice and paten where the Eucharist would rest. The chalice and paten would need to be consecrated with the chrism again if they were re-gilded and this ritual could only be performed by a Bishop or a priest with the faculties to do so. According to the rubrics, a simple blessing suffices, however, it is still permitted that the bishop performs the consecration with chrism. Chrism is made of oil and is scented with a sweet perfume. The oil of catechumens and the oil of the sick are blessed at this Mass. These holy oils are stored in special vessels known as chrismaria. When the oils are distributed to a priest for him to use in his ministry they are kept in a vessel with three compartments, known as an oil stock
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Sacristan
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A sacristan is an officer charged with care of the sacristy, the church, and their contents. In ancient times, many duties of the sacristan were performed by the doorkeepers, and later by the treasurers and mansionarii. The Decretals of Gregory IX speak of the sacristan as if he had an office attached to a certain benefice. Nowadays the sacristan is elected or appointed, the under-sacristan is also mentioned in the Decretals. He was the assistant of the sacristan, was subject to the archdeacon, by the early twentieth century the office was hardly ever attached to a benefice and so usually a salaried position. Altar societies were once commonly organised within most Catholic parish churches, in the Eastern Churches, the sacristan is known as the ecclesiarch, particularly in monasteries. In large monasteries he may be assigned an assistant known as the paraecclesiarch, an analogous office is that of the skeuophylax. In parishes, however, the sacristan is called church sexton, in addition to the tasks and responsibilities mentioned above, if an individual has a message for the priest while serving in the sanctuary, it is given to the sexton to give to the priest or deacon. Many Christian faith schools appoint sacristans as members of their bodies, particularly in British public schools. For instance, The University of the South in Sewanee, Tennessee, Sacristans aid the school’s chaplain in day-to-day running of the chapel and promotion of a Christian ethos in the school. In terms of seniority, they are regarded as second only to the school captains. In the Old Testament, the office and duties of the sacristan are assigned to the Levites,1 Chronicles 23-26 describes how David assigned them duties such as temple doorkeepers, guardians, singers and musicians. Verger Goggin, John Francis, Kelly, Blanche Mary, media related to Sacristans at Wikimedia Commons The dictionary definition of sacristan at Wiktionary
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Parish church
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A parish church in Christianity is the church which acts as the religious centre of a parish. The church building reflects this status, and there is variety in the size. Many villages in Europe have churches that date back to the Middle Ages, in England, it is the basic administrative unit of episcopal churches. Nearly every part of England is in a parish, and most parishes have an Anglican parish church, in cities without a cathedral of a certain Christian denomination, the parish church may have administrative functions similar to that of a cathedral. However, the diocese will still have a cathedral, while smaller villages may only have a parish church, larger towns may have a parish church and then also smaller churches in various districts which do not have the status of parish church. Often the parish church will be the one to have a full-time minister. One sign of this is that the church is the only one to have a baptismal font. The Church of Scotland, the established Presbyterian church, also uses a system of parish churches, in Massachusetts, towns elected publicly funded parish churches from 1780 until 1834. Toward the end of the 20th century, a new resurgence in interest in parish churches emerged across the United States and this has given rise to efforts like the Slow Church Movement and The Parish Collective which focus heavily on localized involvement across work, home, and church life. Theologically, many Protestants have embraced the model as having roots in a Reformed view of eschatology. It’s a way of saying ‘I believe in the Incarnation, ’” says pastor Raymond F. Cannata, “Having an earthy eschatology is part of it. ”Roman Catholic parish church Church of England parish church Smith, C. Slow Church, Cultivating Community in the Patient Way of Jesus
