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
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In physics, mass is a property of a physical body. It is the measure of a resistance to acceleration when a net force is applied. It also determines the strength of its gravitational attraction to other bodies. The basic SI unit of mass is the kilogram, Mass is not the same as weight, even though mass is often determined by measuring the objects weight using a spring scale, rather than comparing it directly with known masses. An object on the Moon would weigh less than it does on Earth because of the lower gravity and this is because weight is a force, while mass is the property that determines the strength of this force. In Newtonian physics, mass can be generalized as the amount of matter in an object, however, at very high speeds, special relativity postulates that energy is an additional source of mass. Thus, any body having mass has an equivalent amount of energy. In addition, matter is a defined term in science. There are several distinct phenomena which can be used to measure mass, active gravitational mass measures the gravitational force exerted by an object. Passive gravitational mass measures the force exerted on an object in a known gravitational field. The mass of an object determines its acceleration in the presence of an applied force, according to Newtons second law of motion, if a body of fixed mass m is subjected to a single force F, its acceleration a is given by F/m. A bodys mass also determines the degree to which it generates or is affected by a gravitational field and this is sometimes referred to as gravitational mass. The standard International System of Units unit of mass is the kilogram, the kilogram is 1000 grams, first defined in 1795 as one cubic decimeter of water at the melting point of ice. Then in 1889, the kilogram was redefined as the mass of the prototype kilogram. As of January 2013, there are proposals for redefining the kilogram yet again. In this context, the mass has units of eV/c2, the electronvolt and its multiples, such as the MeV, are commonly used in particle physics. The atomic mass unit is 1/12 of the mass of a carbon-12 atom, the atomic mass unit is convenient for expressing the masses of atoms and molecules. Outside the SI system, other units of mass include, the slug is an Imperial unit of mass, the pound is a unit of both mass and force, used mainly in the United States
16.
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
17.
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
18.
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
22.
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
23.
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
24.
Eastern Christianity
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Eastern Christianity consists of four main church families, the Eastern Orthodox Church, the Oriental Orthodox Churches, and the Assyrian Church of the East, as well as the Eastern Catholic Churches. The term is used in contrast with Western Christianity, the term does not describe a single communion or religious denomination. Some Eastern churches have more in common historically and theologically with Western Christianity than with one another, the various Eastern churches do not normally refer to themselves as Eastern, with the exception of the Assyrian Church of the East and its offshoots. Eastern Christians do not share the religious traditions, but do share many cultural traditions. Christianity divided itself in the East during its early centuries both within and outside of the Roman Empire in disputes about Christology and fundamental theology, as well as national divisions and it would be many centuries later that Western Christianity fully split from these traditions as its own communion. The Eastern churches differences from Western Christianity have as much, if not more, to do with culture, language, for the non-Catholic Eastern churches, a definitive date for the commencement of schism cannot usually be given. Oriental Orthodoxy separated after the Council of Chalcedon in 451, since the time of the historian Edward Gibbon, the split between the Church of Rome and the Orthodox Church has been conveniently dated to 1054, though the reality is more complex. This split is referred to as the Great Schism. Eastern Orthodox Christians accept the decisions of the First seven Ecumenical Councils, the Eastern Orthodox Church is organized into self-governing jurisdictions along geographical, national, ethnic, and/or linguistic lines. Eastern Orthodoxy is thus made up of 15 or 16 autocephalous bodies, smaller churches are autonomous and each have a mother church that is autocephalous. This is in contrast to the Catholic Church and its various Churches, members of the latter are all in communion with each other, parts of a top-down hierarchy. The majority of Catholics accept both the Filioque clause and, since 1950, the Assumption of Mary and this puts them in sharp contrast with the Eastern Orthodox. Yet some Catholics who are not in communion with the Catholic Church side with the Eastern Orthodox here and reject these teachings and it is estimated that there are approximately 240 million Eastern Orthodox Christians in the world. Today, many adherents shun the term Eastern as denying the universal character. They refer to Eastern Orthodoxy simply as the Orthodox Church, hence, these churches are also called Old Oriental churches. Oriental Orthodoxy developed in reaction to Chalcedon on the limit of the Byzantine Empire and in Egypt. In those locations, there are also Eastern Orthodox patriarchs, thereafter it was often known, possibly inaccurately, as the Nestorian Church in the West. Surviving a period of persecution within Persia, the Church of the East flourished under the caliphate and branched out, in the 16th century dynastic struggles sent the church into schism, resulting in the formation of two rival churches
25.
Diaconicon
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The diaconicon will usually have cabinets or drawers where the vestments and church hangings may be safely stored. Here will also be kept the reserved charcoal, and a place for heating the zeon, towels and other necessary items will be kept here also. Only bishops or priests may sit in the sanctuary, however, deacons, during the reign of Justin II, owing to a change in the liturgy, the Diaconicon and Prothesis came to be located in separate apses at the east end of the Sanctuary. Before that time there was only one apse, in the churches in central Syria of slightly earlier date, the diaconicon is rectangular, the side apses at Kalat-Seman having been added at a later date. It can also refer to the liturgical book specifying the functions of the deacon
26.
Prothesis (altar)
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The Prothesis is the place in the sanctuary in which the Liturgy of Preparation takes place in the Eastern Orthodox and Greek-Catholic Churches. The Prothesis is located behind the Iconostasis and consists of a table, also known as the Table of Oblation, on which the bread. It is most often placed on the side of the Altar. Originally, the Prothesis was located in the room as the Holy Table. During the reign of the Emperor Justin II, it came to occupy its own chamber to the north of the sanctuary, having a separate apse. Another apsed chamber was added on the side for the Diaconicon. So that from this time forward, large Orthodox churches were triapsidal, smaller churches still have only one chamber containing the Altar, the Prothesis and the Diaconicon. In the Syriac Churches, the ritual is different, as both Prothesis and Diaconicon are generally rectangular, and the former constitutes a chamber for the deposit of offerings by the faithful. Consequently, it is placed on the south side, if by doing so it is more accessible to the laity. In the Coptic Church, the men enter the Prothesis to receive holy Communion. Altar Diaconicon Photo of Prothesis The Altar is in the background, behind the line of priests
27.
Westminster Abbey
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It is one of the United Kingdoms most notable religious buildings and the traditional place of coronation and burial site for English and, later, British monarchs. Between 1540 and 1556, the abbey had the status of a cathedral, since 1560, however, the building is no longer an abbey nor a cathedral, having instead the status of a Church of England Royal Peculiar—a church responsible directly to the sovereign. The building itself is the abbey church. According to a tradition first reported by Sulcard in about 1080, a church was founded at the site in the 7th century, at the time of Mellitus, construction of the present church began in 1245, on the orders of King Henry III. Since the coronation of William the Conqueror in 1066, all coronations of English and British monarchs have held in Westminster Abbey. There have been at least 16 royal weddings at the abbey since 1100, two were of reigning monarchs, although, before 1919, there had been none for some 500 years. The first reports of the abbey are based on a tradition claiming that a young fisherman called Aldrich on the River Thames saw a vision of Saint Peter near the site. This seems to be quoted to justify the gifts of salmon from Thames fishermen that the abbey received in later years, in the present was, the Fishmongers Company still gives a salmon every year. The proven origins are that in the 960s or early 970s, Saint Dunstan, assisted by King Edgar, between 1042 and 1052, King Edward the Confessor began rebuilding St Peters Abbey to provide himself with a royal burial church. It was the first church in England built in the Romanesque style, the building was completed around 1090 and was consecrated on 28 December 1065, only a week before Edwards death on 5 January 1066. A week later, he was buried in the church, and, nine years later and his successor, Harold II, was probably crowned in the abbey, although the first documented coronation is that of William the Conqueror later the same year. The only extant depiction of Edwards abbey, together with the adjacent Palace of Westminster, is in the Bayeux Tapestry, construction of the present church was begun in 1245 by Henry III who selected the site for his burial. The abbot and monks, in proximity to the royal Palace of Westminster, the abbot often was employed on royal service and in due course took his place in the House of Lords as of right. The abbey built shops and dwellings on the west side, encroaching upon the sanctuary, the abbey became the coronation site of Norman kings. The Confessors shrine subsequently played a part in his canonisation. The work continued between 1245 and 1517 and was finished by the architect Henry Yevele in the reign of Richard II. Henry III also commissioned the unique Cosmati pavement in front of the High Altar, Henry VII added a Perpendicular style chapel dedicated to the Blessed Virgin Mary in 1503. Much of the came from Caen, in France, the Isle of Portland
28.
Time Team
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Time Team is a British television series that originally aired on Channel 4 from 16 January 1994 to 7 September 2014. The specialists changed throughout the series, although it consistently included professional archaeologists such as Mick Aston, Carenza Lewis, Francis Pryor, the sites excavated ranged in date from the Palaeolithic to the Second World War. In October 2012, Channel 4 announced that the series would be broadcast in 2013. Series 20 was screened from January–March 2013 and nine specials were screened between May 2013 and September 2014, a team of archaeologists, usually led by Mick Aston or Francis Pryor, including field archaeologist Phil Harding, congregate at a site, usually in Britain. Time Team uncover as much as they can of the archaeology and he tries to ensure that everything is comprehensible to the archaeologically uninitiated. Excavations are not just carried out to entertain viewers, Time Team developed from an earlier Channel 4 series, Time Signs, first broadcast in 1991. Produced by Taylor, Time Signs had featured Aston and Harding, following that shows cancellation, Taylor went on to develop a more attractive format, producing the idea for Time Team, which Channel 4 also picked up, broadcasting the first series in 1994. Time Team has had many shows during its run, including Time Team Extra, History Hunters and Time Team Digs. The series features special episodes, often documentaries on history or archaeology, Time Team America, a US version of the programme, was broadcast on PBS in 2009 and co-produced by Oregon Public Broadcasting and Videotext/C4i. The programme has been exported to 35 other countries, in February 2012, it was announced that Aston had quit the show due to format changes. The disputed changes included hiring a model as a co-presenter, dispensing with other archaeologists. The time had come to leave, I never made any money out of it, but a lot of my soul went into it. I feel really, really angry about it, Time Team producer Tim Taylor released a statement in response to the news reports saying His concerns are of great importance to me. We have addressed some of them and that you’ve not heard the last of Mick on Time Team, robin Bush, historian was a regular in the first nine series, having been involved with the programme through his long friendship with Mick Aston. In 2005, Carenza Lewis left to other interests. She was replaced by Helen Geake, Anglo-Saxon specialist, architectural historian Beric Morley featured in ten episodes between 1995 and 2002. The team is supplemented by experts appropriate for the period and type of site, guy de la Bédoyère has often been present for Roman digs, as well as those involving the Second World War such as D-Day and aircraft. Architectural historian Jonathan Foyle has appeared in episodes relating to excavations of country estates, Paul Blinkhorn, Mark Corney, Danielle Wootton and Jackie McKinley have appeared from time to time
29.
Procession
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A procession is an organized body of people walking in a formal or ceremonial manner. Processions have in all peoples and at all times been a form of public celebration, as forming an orderly. Connected with the triumph was the pompa circensis, or solemn procession that preceded the games in the circus and it first came into use at the Ludi Romani, when the games were preceded by a great procession from the Capitol to the Circus. The praetor or consul who appeared in the ponipa circensis wore the robes of a triumphing general, there were other local processions connected with the primitive worship of the country people, which remained unchanged, but they were eventually overshadowed by the popular piety of the Church. In this sense it appears to be used by Pope Leo I, as to public processions, these seem to have come into rapid vogue after the recognition of Christianity as the religion of the empire. Those at Jerusalem would seem to have long established when described by the author of the Peregrinatio Sylviae towards the end of the 4th century. Very early were the processions accompanied by hymns and prayers, known as litaniae and it is to such a procession that reference appears to be made in a letter of St Basil, which would thus be the first recorded mention of a public Christian procession. The first mention for the Western Church occurs in St Ambrose, in both these cases the litanies are stated to have been long in use. There is also mention of a procession accompanied by hymns, organized at Constantinople by St John Chrysostom in opposition to a procession of Arians, in Sozomen. In times of calamity litanies were held, in which the people walked in robes of penitence, fasting, barefooted, the cross was carried at the head of the procession and often the gospel and the relics of the saint were carried. So, too, Gregory the Great writes to the Sicilian bishops to hold processions to prevent an invasion of Sicily. A famous instance of these penitential litanies is the litania septiformis ordered by Gregory the Great in the year 590, when Rome had been inundated and pestilence had followed. In this litany seven processions, of clergy, laymen, monks, nuns, matrons, the poor and this litany has often been confused with the litania major, introduced at Rome in 598, but is quite distinct from it. From the time of the emperor Constantine I these processions were of great magnificence, Festivals involving processions were adopted by the Christian Church from the pagan calendar of Rome. The litaniae majores et minores, which are stated by Hermann Usener to have been first instituted by Pope Liberius and it is generally acknowledged that they are the equivalent of the Christian Church of the Roman lustrations of the crops in spring, the Ambarvalia, &c. The litania major, or great procession on St Marks day is shown to both in date and ritual with the Roman Robigalia, which took place ad. The litania major followed the route as far as the Milvian bridge, when it turned off and returned to St Peters. This was already established as a festival by 598, as is shown by a document of Gregory the Great that inculcates the duty of celebrating litaniam
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Savilahti Stone Sacristy
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The Stone Sacristy is located in Savilahti, Mikkeli, Finland and is the sacristy of the old church. It is considered to be one of Savonias oldest buildings and one of the most famous symbols of Mikkeli, no one is sure of the date it was built. The sacristys current façade is the result of renovations in the 1930s, in 1930, the town council granted the museum association funds to convert the sacristy into an ecclesiastical museum. The following year, the sacristy was opened as a museum with a collection of artefacts from Mikkeli. P. Pirkko-Liisa Lehtosalo-Hilander, Kauko Pirinen, Kustannuskiila Oy, Kuopio, Savon Sanomain Kirjapaino Oy 1988 Media related to Savilahti Stone Sacristy at Wikimedia Commons
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Vestry
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The vestry was a meeting of the parish ratepayers chaired by the incumbent of the parish, originally held in the parish church or its vestry, from which it got its name. The vestry committees were not established by any law, but they evolved independently in each parish according to local needs from their roots in medieval parochial governance, by the late 17th century they had become, along with the county magistrates, the rulers of rural England. The original unit of settlement among the Anglo-Saxons in England was the tun or town, the inhabitants met to carry out this business in the town moot or meeting, at which they appointed the various officials and the common law would be promulgated. Later with the rise of the shire, the township would send its reeve and four best men to represent it in the courts of the hundred and shire. However, this independence of the Saxon system was lost to the township by the introduction of the feudal manorial Court Leet which replaced the town meeting. The division into ancient parishes was linked to the system, with parishes. This new meeting was supervised by the parish priest, probably the best educated of the inhabitants, as the complexity of rural society increased, the vestry meetings pragmatically acquired greater responsibilities, and were given the power to grant or deny payments from parish funds. Although the vestry committees were not established by any law, and had come into being in an unregulated ad-hoc process and this was convenient when they were the obvious body for administering the Edwardian and Elizabethan systems for support of the poor on a parochial basis. This was their first, and for centuries their principal. With this gradual formalisation of civil responsibilities, the ecclesiastical parishes acquired a dual nature, eventually, the vestry assumed a variety of tasks. It became responsible for appointing officials, such as the parish clerk, overseers of the poor, sextons and scavengers, constables. At the high point of their powers, just prior to removal of Poor Law responsibilities in 1834 and this level of activity had resulted in an increasing sophistication of administration. Consequently, in some of these a new body, the vestry, was created. This was a committee of selected parishioners whose members generally had a property qualification. This took responsibility from the community at large and improved efficiency and this committee was also known as the close vestry, whilst the term open vestry was used for the meeting of all ratepayers. The first reading of the bill was made annually, but every year the bill never got any further and this continues to this day as an archaic custom in the Lords to assert the independence from the Crown, even though the select vestries have long been abolished. These new bodies now received the poor law levy and administered the system, and removed a portion of the income of the vestry. These were able to levy their own rate, the church rate ceased to be levied in many parishes and was made voluntary in 1868
32.
Channel 4
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Channel 4 is a British public-service television broadcaster that began transmission on 2 November 1982. With the conversion of the Wenvoe transmitter group in Wales to digital on 31 March 2010, before Channel 4 and S4C, Britain had three terrestrial television services, BBC1, BBC2, and ITV. The Broadcasting Act 1980 began the process of adding a fourth, after some months of test broadcasts, it began scheduled transmissions on 2 November 1982. Indeed, television sets throughout the 1970s and early 1980s had a spare channel called ITV/IBA2. It was most likely politics which had the biggest impact in leading to a delay of almost three decades before the commercial channel became a reality. The campaign was taken so seriously by Gwynfor Evans, former president of Plaid Cymru, the result was that Channel 4 as seen by the rest of the United Kingdom would be replaced in Wales by Sianel Pedwar Cymru. Operated by a specially created authority, S4C would air programmes in Welsh made by HTV, since then, carriage on digital cable, satellite and digital terrestrial has introduced Channel 4 to Welsh homes where it is now universally available. The first programme to air on the channel was the game show Countdown. The first person to be seen on Channel 4 was Richard Whiteley with Ted Moult being the second, the first woman on the channel, contrary to popular belief, was not Carol Vorderman and was a lexicographer only ever identified as Mary. Whiteley opened the show with the words, On its first day, Channel 4 also broadcast controversial soap opera Brookside, which ran until 2003. On its launch, Channel 4 committed itself to providing an alternative to the existing channels, Channel 4 co-commissioned Robert Ashleys ground-breaking television opera Perfect Lives, which it premiered over several episodes in 1984. The channel often did not receive mass audiences for much of period, however. Channel 4 for many years had a poorer quality signal compared to other channels, Channel 4 also began the funding of independent films, such as the Merchant-Ivory docudrama The Courtesans of Bombay, during this time. In 1992, Channel 4 also faced its first libel case by Jani Allan, a South African journalist, who objected to her representation in the documentary The Leader, His Driver and the Drivers Wife. After control of the station passed from the Channel Four Television Company to the Channel Four Television Corporation in 1993, instead of aiming for the fringes of society, it began to focus on the edges of the mainstream, and the centre of the mass market itself. It began to show many US programmes in peak viewing time and it gave such shows as Friends and ER their UK premières. In the early 2000s, Channel 4 began broadcasting reality formats such as Big Brother and obtained the rights to broadcast mass appeal sporting events like cricket and this new direction increased ratings and revenues. In addition, the corporation launched a number of new channels through its new 4Ventures offshoot, including Film4, At the Races, E4
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Catholic Encyclopedia
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The first volume appeared in March 1907 and the last three volumes appeared in 1912, followed by a master index volume in 1914 and later supplementary volumes. It was designed to give its readers full and authoritative information on the cycle of Catholic interests, action. The Catholic Encyclopedia was published by the Robert Appleton Company, a company incorporated at New York in February 1905 for the express purpose of publishing the encyclopedia. The five members of the encyclopedias Editorial Board also served as the directors of the company, in 1912 the companys name was changed to The Encyclopedia Press. Publication of the volumes was the sole business conducted by the company during the projects lifetime. The encyclopedia was designed to serve the Roman Catholic Church, concentrating on information related to the Church and it records the accomplishments of Catholics and others in nearly all intellectual and professional pursuits, including artists, educators, poets and scientists. The volumes came out sequentially the first two in 1907 and the last three in 1912, The editors had their first editorial meeting at the office of The Messenger, on West 16th Street, New York City. The text received a nihil obstat from an official censor, Remy Lafort, on November 1,1908 and this review process was presumably accelerated by the reuse of older authorized publications. A first supplement was published in 1922, a supplement in nine loose-leaf sections was published by The Gilmary Society between 1950 and 1958. In 1912, a special completely illustrated commemorative volume was awarded to patrons who contributed to the start of the enterprise by buying multiple encyclopedia sets early on. The encyclopedia was later updated under the auspices of The Catholic University of America and a 17-volume New Catholic Encyclopedia was first published in 1967, and then in 2002. The Catholic Encyclopedia and its makers states that, The work is entirely new, the editors have insisted that the articles should contain the latest and most accurate information to be obtained from the standard works on each subject. Those who wrote new articles in English include Anthony Maas and Herbert Thurston, under United States copyright law, all works published in the United States before 1923 are in the public domain. Knight founded the website New Advent to house the undertaking, volunteers from the United States, Canada, France, and Brazil helped in the transcription of the original material. The site went online in 1995, and transcription work ended in 1997, in 2007, Catholic Answers published a watermarked version derived from page scans. This version has since replaced with a transcription of the Encyclopedia similar to that found at the New Advent website. The Catholic Answers transcription, however, is a transcription of the original text, whereas the New Advent version at times modernizes certain words. Other scanned copies of the 1913 Encyclopedia are available on Google Books, at the Internet Archive, wikisource also hosts a transcription project backed by the scans hosted at Commons
