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.
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
5.
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
6.
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
7.
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
8.
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
9.
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
10.
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
