1.
Ite, missa est
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Ite, missa est are the concluding Latin words addressed to the people in the Mass of the Roman Rite, as well as the Lutheran Divine Service. Until the reforms of 1962, at Masses without the Gloria, the response of the people is Deo gratias. In the 19th century, it was common to explain the phrase elliptically, with missa the feminine participle of mittere, as in Ite, missa est Go, it is dismissed. The connection between the dismissal and the deeper meaning of mission was also discussed by Benedict XVI in Sacramentum caritatis, In antiquity. In Christian usage, however, it took on a deeper meaning. The word dismissal has come to imply a mission and these few words succinctly express the missionary nature of the Church. The ecclesiastical Latin noun missa mass is derived from the missa in this liturgical formula, historically, however, there have been other explanations of the noun missa, i. e. as not derived from the formula ite, missa est. Fortescue cites older, fanciful etymological explanations, notably a latinization of Hebrew matstsâh unleavened bread, oblation, already Du Cange reports various opinions on the origin of the noun missa mass. Medieval authors took the phrase to contain the noun missa mass, thus Guillaume Durand suggests that the meaning is either elliptic missa est the mass is finished, or that est should be taken absolutely, as meaning the mass exists, is now accomplished fact. It is one of the oldest formulae of the Roman Rite, after the twelfth century, accretions began to be added to the Mass after the Ite, missa est, changing it from a dismissal to a mere formula without relation to actuality. But only in the century, with the establishment of the Tridentine Mass, were these accretions officially accepted as part of the Mass. With the reform of Pope Paul VI Ite, missa est returned to its function as a dismissal formula and it is omitted if another function follows immediately and the people are therefore not dismissed. Ite missa est, not being variable like the Scripture readings, being sung by an individual, not by a choir, it cannot be part of a polyphonic musical setting of the Mass. Only the Deo gratias response could be set polyphonically and, because of its brevity, it rarely was, the dismissal formulas in other liturgical rites are, Ambrosian Rite, Procedamus in pace. Mozarabic Rite, Solemnia completa sunt in nomine D. N. I, C, votum nostrum sit acceptum cum pace. Antiochene, Alexandrian and Byzantine liturgies, Let us go forth in peace, response, In the name of the Lord. Then the priest says a prayer of dismissal. List of Latin phrases Fortescue, A. Ite Missa Est, The Catholic Encyclopedia, New York, see Ite Missa Est in the 1962 Missale Romanum with MP3 Audio
2.
Deacon
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Deacon is a ministry in Christian Churches that is generally associated with service of some kind, but which varies among theological and denominational traditions. In many traditions the diaconate, the term for an office, is a clerical office. The word deacon is derived from the Greek word diákonos, which is a standard ancient Greek word meaning servant, waiting-man, minister, or messenger. One commonly promulgated speculation as to its etymology is that it literally means through the dust, female deacons are mentioned by Pliny the Younger in a letter to the emperor Trajan dated c. The title deaconess is not found in the Bible, however, a woman, Phoebe, is mentioned at Romans 16, 1–2 as a deacon of the church in Cenchreae. Nothing more specific is said about her duties or authority, the exact relationship between male and female deacons varies. A biblical description of the qualities required of a deacon, and of his household, can be found in 1 Timothy 3, prominent historical figures who played major roles as deacons and went on to higher office include Saint Athanasius of Alexandria, Thomas Becket and Reginald Pole. On June 8, A. D.536 a serving Roman deacon was raised to Pope and his father, Pope Agapetus, had died and the office had been vacant for over a month. The title is used for the president, chairperson, or head of a trades guild in Scotland. The diaconate is one of the orders in the Catholic, Anglican, Eastern Orthodox. The other major orders are those of bishop and presbyter, the diaconate continued in a vestigial form as a temporary, final step along the course toward ordination to priesthood. In Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties and they have a distinctive role in the liturgy of the Eastern and Western Churches. In the Eastern Church, deacons have a profound presence in the Divine Liturgy. In the Western Church, Pope St. Today, deacons are also granted permission to preach, beginning around the fifth century, there was a gradual decline in the permanent diaconate in the Latin church. It has however remained a part of the Eastern Catholic Churches. These men are known as permanent deacons in contrast to those continuing their formation, there is no sacramental or canonical difference between the two, however, as there is only one order of deacons. The permanent diaconate formation period in the Roman Catholic Church varies from diocese to diocese as it is determined by the local ordinary, although they are assigned to work in a parish by the diocesan bishop, once assigned, deacons are under the supervision of the parish pastor. Unlike most clerics, permanent deacons who also have a profession have no right to receive a salary for their ministry
3.
Tridentine Mass
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The most widely used Mass liturgy in the world until the introduction of the Mass of Paul VI in 1969, it is celebrated in ecclesiastical Latin. Tridentine is derived from the Latin Tridentinus, related to the city of Tridentum, in 2007, Pope Benedict XVI issued the motu proprio Summorum Pontificum, accompanied by a letter to the worlds bishops authorizing use of the Tridentine Mass and Ritual for competent priests. The Pope stated that the 1962 edition of the Roman Missal is to be considered a form of the Roman Rite, of which the 1970 Mass of Paul VI is the ordinary. Since that is the authorized extraordinary form, some refer to the 1962 Tridentine Mass as the extraordinary form of the Mass. In Masses celebrated without the people, Latin Rite Catholic priests are free to use either the 1962 Tridentine missal or the Ordinary Form missal. These Masses may — observing all the norms of law — also be attended by faithful who, of their own free will, permission to use the Tridentine Mass as parish liturgies may be given by the pastor or rector. In most countries, the used for celebrating the Tridentine Mass was Latin. Episcopal conferences were to decide, with the consent of the Holy See, what parts, if any. Most Old Catholics use the Tridentine Mass, either in the vernacular or in Latin, the Catholic Church uses the term extraordinary form of the Roman Rite Mass among other terms. The most widespread term for the rite, other than Tridentine Mass, is Latin Mass, likewise, the ordinary form of the Roman Rite Mass was promulgated in Latin and can be celebrated in that language. Occasionally the term Gregorian Rite is used when talking about the Tridentine Mass, as is, more frequently, Pope Benedict XVI declared it inappropriate to speak of the versions of the Roman Missal of before and after 1970 as if they were two rites. Rather, he said, it is a matter of a use of one. Traditionalist Catholics, whose characteristic is an attachment to the Tridentine Mass. Standardization was required also in order to prevent the introduction into the liturgy of Protestant ideas in the wake of the Protestant Reformation. Pope St. Pius V accordingly imposed uniformity by law in 1570 with the papal bull Quo primum and he allowed only those rites that were at least 200 years old to survive the promulgation of his 1570 Missal. The Carmelite, Carthusian and Dominican religious orders kept their rites, the rite of Braga, in northern Portugal, seems to have been practically abandoned, since 18 November 1971 that archdiocese authorizes its use only on an optional basis. This ended when Abbot Guéranger and others initiated in the 19th century a campaign to return to the Roman Missal, Pius Vs revision of the liturgy had as one of its declared aims the restoration of the Roman Missal to the original form and rite of the holy Fathers. Due to the limited resources available to his scholars, this aim was in fact not realised
4.
Subdeacon
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Subdeacon is a title used in various branches of Christianity. A subdeacon or hypodeacon is the highest of the orders of clergy in the Orthodox Church. This order is higher than the reader and lower than the deacon, like the reader, the clerical street-dress of the subdeacon is the cassock, which is usually black but only need be so if he is a monk. This is symbolic of his suppression of his own tastes, will, and desires, and his obedience to God, his bishop. As a concession in countries where Orthodoxy is little known, many wear the cassock when attending services or when moving about the faithful on church business. This situation often arises if there is a need for a subdeacon, the reason for this lies in the fact that the canons prohibit subdeacons to marry after their ordination. This latter stipulation has led, in places, to the reservation of the formal ordination service as a stepping-stone for candidates for the priesthood. In the Byzantine Rite, the liturgical role is primarily that of servant to the bishop. Outside of hierarchical services, the subdeacon serves in the altar as any other server but, in addition to the above duties, the subdeacon may read the reading from the Apostle at the Divine Liturgy if there is only one deacon. For this reason, he has a blessing to touch the Holy Table and the Table of Oblation. He is also responsible for the training of new servers, the clerical street-wear of a subdeacon is the inner-cassock and outer cassock. Many wear the cassock only when present among the community or attending to church business. For services, the subdeacon is vested in a sticharion with an orar tied around his waist, up over his shoulders, and with the ends crossed over, the ordination to the subdiaconate is performed outside of the altar and in a context other than the Divine Liturgy. The reader who is to be tonsured subdeacon is presented to the bishop by two other subdeacons, who first lead him to the nave, there he faces east and makes a prostration before turning to make three prostrations towards the bishop, moving further west after each one. He is then led to stand immediately before the bishop, the subdeacons present the orar to the bishop, who blesses it. The ordinand then kisses the orar and the hand. The bishop blesses the ordinand three times with the sign of the Cross upon his head, then lays his hand upon the ordinands head. The bishop dries his hands and the three subdeacons receive the blessing and kiss his hands
5.
Incense
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Incense is aromatic biotic material which releases fragrant smoke when burned. The term refers to the material itself, rather than to the aroma that it produces, Incense is used for aesthetic reasons, and in therapy, meditation, and ceremony. It may also be used as a simple deodorant or insectifuge, Incense is composed of aromatic plant materials, often combined with essential oils. The forms taken by incense differ with the culture, and have changed with advances in technology. Incense can generally be separated into two types, indirect-burning and direct-burning. Indirect-burning incense is not capable of burning on its own, direct-burning incense is lit directly by a flame and then fanned or blown out, leaving a glowing ember that smoulders and releases fragrance. Direct-burning incense is either a paste formed around a bamboo stick, the word incense comes from Latin for incendere meaning to burn. Combustible bouquets were used by the ancient Egyptians, who employed incense within both pragmatic and mystical capacities, Incense was burnt to counteract or obscure malodorous products of human habitation, but was widely perceived to also deter malevolent demons and appease the gods with its pleasant aroma. One of the oldest extant incense burners originates from the 5th dynasty, the Temple of Deir-el-Bahari in Egypt contains a series of carvings that depict an expedition for incense. The Babylonians used incense while offering prayers to divining oracles, Incense spread from there to Greece and Rome. Incense burners have been found in the Indus Civilization, evidence suggests oils were used mainly for their aroma. India also adopted techniques from East Asia, adapting the inherited formulation to encompass aromatic roots and this comprised the initial usage of subterranean plant parts within the fabrication of incense. New herbs like Sarsaparilla seeds, frankincense, and cypress were used by Indians for incense, at around 2000 BCE, Ancient China began the use of incense in the religious sense, namely for worship. Incense was used by Chinese cultures from Neolithic times and became widespread in the Xia, Shang. Incense usage reached its peak during the Song Dynasty with numerous buildings erected specifically for incense ceremonies, during the 14th century Shogunate, a samurai warrior might perfume his helmet and armor with incense to achieve an aura of invincibility. It wasnt until the Muromachi Era during the 15th and 16th century that incense appreciation spread to the upper, a variety of materials have been used in making incense. Historically there has been a preference for using locally available ingredients, for example, sage and cedar were used by the indigenous peoples of North America. Trading in incense materials comprised a part of commerce along the Silk Road and other trade routes
6.
Pontifical High Mass
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The term is also used among Anglo-Catholic Anglicans. Although in modern English the word pontifical is almost exclusively associated with the Pope, thus, the celebrant of a Pontifical High Mass may be any bishop, and not just a pope. In the early Church, Mass was normally celebrated by the bishop, most often the specific parts assigned to deacon and subdeacon are performed by priests. The full Pontifical High Mass is carried out when the bishop celebrates the Mass at the throne in his own cathedral church, instead of saying Dominus vobiscum The Lord be with you as the opening liturgical greeting, a bishop says Pax vobis Peace to you. When the bishop sits at the cathedra, a silk cloth, called a gremial. The Popes Pontifical High Mass, when celebrated with solemnity, was even more elaborate. This custom stresses the unity of the universal Catholic Church, formed by both the Eastern and the Western Churches in full communion, at the elevations of host and chalice, the Silveri symphony was played on the trumpets of the no longer existing Noble Guard. Through a misunderstanding of the name Silveri, English speakers sometimes referred to this as the sounding of silver trumpets, the Pope drank the Precious Blood, the wine having been consecrated, through a golden tube. In the Anglo-Catholic tradition of Anglicanism, the term Pontifical High Mass may refer to a Mass celebrated with the traditional Tridentine ceremonies described above, liturgical manuals such as Ritual Notes provide a framework for incorporating Tridentine ceremonial into the services of the Book of Common Prayer. More generally, the term may refer to any High Mass celebrated by a bishop, usually in the presence of his or her throne
7.
Sarum Rite
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The Sarum Rite, more properly called the Use of Salisbury, was a variant of the Roman Rite widely used for the ordering of Christian public worship, including the Mass and the Divine Office. It was established by Saint Osmund, Bishop of Salisbury, and Richard Poore in the 11th century and was originally the local form used in the Cathedral and Diocese of Salisbury, England. It later became prevalent throughout southern England and came to be used throughout most of England, Wales, Ireland, although abandoned after the 16th century and the Protestant Reformation, it was a notable influence on the pattern of Anglican liturgy represented in the Book of Common Prayer. Occasional interest in and attempts at restoration of the liturgy by Anglicans and Catholics have not, however, in 1078, William of Normandy appointed Osmund, a Norman nobleman, as bishop of Salisbury. As bishop, Osmund initiated some revisions to the extant Celtic-Anglo-Saxon rite, 19th-century liturgists theorized that the liturgical practices of Rouen in northern France inspired the Sarum liturgical books. The Normans had deposed most of the Anglo-Saxon episcopate, replacing them with Norman bishops, given the similarities between the liturgy in Rouen and that of Sarum, it appears the Normans imported their French liturgical books as well. This conjecture approaches certainty when it is found that the Use of Rouen, a curious and interesting illustration of this will be found in an extract of a Rouen manuscript missal, assumed to be 650 years old. The Rouen Pontifical, of about 1007 A. D. quoted in the work, shows a like affinity of that of Sarum. Some dioceses issued their own missals, inspired by the Sarum rite, some of these are so different that they have been identified as effectively distinct liturgies, such as those of Hereford, York, Bangor, and Aberdeen. Other missals were more based on the Sarum rite and varied only in details. Liturgical historians believe the Sarum rite had an influence upon other usages of the Roman rite outside England, such as the Nidaros rite in Norway. When the Church of England separated from the Catholic Church in the 1530s, it retained the Sarum rite. Under Edward VI, Protestant pressure for public worship in English resulted in its replacement by successive versions of the Book of Common Prayer in 1549 and 1552. Mary I restored the Sarum rite in 1553 and promulgated it throughout England, Catholic recusants continued to use the Sarum rite until it was gradually replaced by the Tridentine rite. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically English rather than Roman, however, there was a tendency to read back Victorian centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. It was asserted, for instance, that Sarum had a series of colours of vestments for different feasts. There may have been tendencies to use a colour for a particular feast, but most churches were simply too poor to have several sets of vestments. Some scholars thought that the readings were proclaimed from the top of the rood screen and this would not have permitted dignified access for a vested Gospel procession
8.
Lutheranism
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Lutheranism is a major branch of Protestant Christianity which identifies with the theology of Martin Luther, a German friar, ecclesiastical reformer and theologian. Luthers efforts to reform the theology and practice of the Catholic Church launched the Protestant Reformation in the German-speaking territories of the Holy Roman Empire. Lutheranism advocates a doctrine of justification by grace alone through faith alone on the basis of Scripture alone and this is in contrast to the belief of the Catholic Church, defined at the Council of Trent, concerning authority coming from both the Scriptures and Tradition. In addition, Lutheranism accepts the teachings of the first seven ecumenical councils of the undivided Christian Church, unlike Calvinism, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church, with a particular emphasis on the Eucharist, or Lords Supper. Lutheran theology differs from Reformed theology in Christology, the purpose of Gods Law, the grace, the concept of perseverance of the saints. Today, Lutheranism is one of the largest denominations of Protestantism, with approximately 80 million adherents, it constitutes the third most common Protestant denomination after historically Pentecostal denominations and Anglicanism. The Lutheran World Federation, the largest communion of Lutheran churches, Other Lutheran organizations include the International Lutheran Council and the Confessional Evangelical Lutheran Conference, as well as independent churches. The name Lutheran originated as a term used against Luther by German Scholastic theologian Dr. Johann Maier von Eck during the Leipzig Debate in July 1519. Eck and other Catholics followed the practice of naming a heresy after its leader. Martin Luther always disliked the term Lutheran, preferring the term Evangelical, which was derived from euangelion, the followers of John Calvin, Huldrych Zwingli, and other theologians linked to the Reformed tradition also began to use that term. To distinguish the two groups, others began to refer to the two groups as Evangelical Lutheran and Evangelical Reformed. As time passed by, the word Evangelical was dropped, Lutherans themselves began to use the term Lutheran in the middle of the 16th century, in order to distinguish themselves from other groups such as the Philippists and Calvinists. In 1597, theologians in Wittenberg defined the title Lutheran as referring to the true church, Lutheranism has its roots in the work of Martin Luther, who sought to reform the Western Church to what he considered a more biblical foundation. Lutheranism spread through all of Scandinavia during the 16th century, as the monarch of Denmark–Norway, through Baltic-German and Swedish rule, Lutheranism also spread into Estonia and Latvia. Since 1520, regular Lutheran services have been held in Copenhagen, under the reign of Frederick I, Denmark-Norway remained officially Catholic. Although Frederick initially pledged to persecute Lutherans, he adopted a policy of protecting Lutheran preachers and reformers. During Fredericks reign, Lutheranism made significant inroads in Denmark, at an open meeting in Copenhagen attended by the king in 1536, the people shouted, We will stand by the holy Gospel, and do not want such bishops anymore. Fredericks son Christian was openly Lutheran, which prevented his election to the throne upon his fathers death, however, following his victory in the civil war that followed, in 1537 he became Christian III and advanced the Reformation in Denmark-Norway
9.
Europe
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Europe is a continent that comprises the westernmost part of Eurasia. Europe is bordered by the Arctic Ocean to the north, the Atlantic Ocean to the west, yet the non-oceanic borders of Europe—a concept dating back to classical antiquity—are arbitrary. Europe covers about 10,180,000 square kilometres, or 2% of the Earths surface, politically, Europe is divided into about fifty sovereign states of which the Russian Federation is the largest and most populous, spanning 39% of the continent and comprising 15% of its population. Europe had a population of about 740 million as of 2015. Further from the sea, seasonal differences are more noticeable than close to the coast, Europe, in particular ancient Greece, was the birthplace of Western civilization. The fall of the Western Roman Empire, during the period, marked the end of ancient history. Renaissance humanism, exploration, art, and science led to the modern era, from the Age of Discovery onwards, Europe played a predominant role in global affairs. Between the 16th and 20th centuries, European powers controlled at times the Americas, most of Africa, Oceania. The Industrial Revolution, which began in Great Britain at the end of the 18th century, gave rise to economic, cultural, and social change in Western Europe. During the Cold War, Europe was divided along the Iron Curtain between NATO in the west and the Warsaw Pact in the east, until the revolutions of 1989 and fall of the Berlin Wall. In 1955, the Council of Europe was formed following a speech by Sir Winston Churchill and it includes all states except for Belarus, Kazakhstan and Vatican City. Further European integration by some states led to the formation of the European Union, the EU originated in Western Europe but has been expanding eastward since the fall of the Soviet Union in 1991. The European Anthem is Ode to Joy and states celebrate peace, in classical Greek mythology, Europa is the name of either a Phoenician princess or of a queen of Crete. The name contains the elements εὐρύς, wide, broad and ὤψ eye, broad has been an epithet of Earth herself in the reconstructed Proto-Indo-European religion and the poetry devoted to it. For the second part also the divine attributes of grey-eyed Athena or ox-eyed Hera. The same naming motive according to cartographic convention appears in Greek Ανατολή, Martin Litchfield West stated that phonologically, the match between Europas name and any form of the Semitic word is very poor. Next to these there is also a Proto-Indo-European root *h1regʷos, meaning darkness. Most major world languages use words derived from Eurṓpē or Europa to refer to the continent, in some Turkic languages the originally Persian name Frangistan is used casually in referring to much of Europe, besides official names such as Avrupa or Evropa
10.
Divine Service (Lutheran)
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The Divine Service is a title given to the Eucharistic liturgy as used in the various Lutheran churches. It has its roots in the pre-Tridentine Mass as revised by Martin Luther in his Formula missae of 1523 and it was further developed through the Kirchenordnungen of the sixteenth and seventeenth centuries that followed in Luthers tradition. The term Divine Service is popularly used among the more conservative Lutheran churches and organizations of the United States, in the more progressive denominations, such as The Evangelical Lutheran Church in America, the terms Holy Communion or the Eucharist are much more commonly used. In the parts of North American Lutheranism that use it, the term Divine Service supplants more usual English-speaking Lutheran names for the Mass, the term is a calque of the German word Gottesdienst, the standard German word for worship. As in the English phrase service of God, the genitive in Gottesdienst is arguably ambiguous and it can be read as an objective genitive or a subjective genitive. While the objective genitive is etymologically more plausible, Lutheran writers frequently highlight the ambiguity, the Lutheran liturgy currently used in the United States traces its development back to the work of Beale M. Schmucker, George Wenner and Edward Horn. Their work took place in the context of a wider North American confessional revival, between 1876 and 1883, various Lutheran synods expressed an interest in creating a common worship service. This led to the creation of a Joint Committee in 1884 which included representatives of the General Synod and General Council and this committee appointed Schmucker, Wenner and Horn who began their work in April 1884. In 1887, the three men presented their final draft to the Joint Committee and this final draft used the King James Version language and Anglican translations of the Kyrie, Gloria, Creeds, Prefaces, Lord’s Prayer, and Collects. It also included the Nunc Dimittis as an option, during this hymn, the pastor and those assisting him process into the sanctuary from the narthex. The Invocation begins the Divine Service, for the Invocation and the Preparatory Service, the pastor is to stand at the foot of the altar steps, advancing to the altar at the Introit. He speaks the Trinitarian formula, as the Sign of the Cross is made by all, the Confession follows In the Confession, we kneel humbly before our God, acknowledging our sin and seeking purification of our Spirit. In the Declaration of Grace that follows, we receive from God Himself the assurance of Gods mercy and grace that enables us to focus on our loving God. Both the congregation and the pastor kneel as the following is said, Pastor, If we say we have no sin, we ourselves. Congregation, But if we confess our sins, God who is faithful and just will forgive our sins, Pastor, Let us then confess our sins to God our Father. All, Most merciful God, we confess that we are by nature sinful and we have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart, we have not loved our neighbors as ourselves and we justly deserve Your present and eternal punishment. For the sake of Your Son, Jesus Christ, have mercy on us, forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of your Holy Name
11.
Altar server
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An altar server is a lay assistant to a member of the clergy during a Christian liturgy. An altar server attends to supporting tasks at the altar such as fetching and carrying, ringing the altar bell, a young male altar server is commonly called an altar boy, whereas a young female altar server is commonly called an altar girl. Altar servers are a post-Trent innovation in parish churches, formerly, professed acolytes performed these functions, except in womens monasteries where nuns substituted for acolytes. When priestly training developed in seminaries, professed acolytes were no longer available in parishes, so as in convents, substitutes called altar servers developed. In the parishes, only men and boys served at the altar, in the United States, only the Diocese of Lincoln, Nebraska has not granted permission. Even where the bishop grants permission, the priest in charge of a church is not obliged to avail of it, traditionalist Catholic groups such as the FSSP and the Institute of Christ the King and some individual priests do not. These must receive the ministry of acolyte, which historically was classified as a minor order, Servers hold the liturgical books for the celebrant when he is not at the altar and is proclaiming the presidential prayers with outstretched hands. They bring and hold such things as books, thuribles, lavabo bowl and towel, patens, communion bowls and they present the cruets of wine and water for the celebrant or deacon to pour some into the chalice. If incense is used, the thurible and incense are presented to the celebrant and, if there is no deacon, a server incenses the celebrant, any concelebrants. When the celebrant then washes his hands standing at the side of the altar, consecration, The altar server shortly rings the consecration bells twice during the Epiklesis. After each of the consecrations of the bread and wine, the bread and wine is then the Body, Blood, Soul, the altar servers ring the consecration bells shortly three times, at the elevation of both the Host and Chalice. If incense is used, a server incenses the consecrated host, sign of Peace, The servers may receive the sign of peace from the celebrant or deacon within the sanctuary. Recessional, The servers lead the celebrant and any concelebrants as at the entrance procession, if a bishop celebrates Mass solemnly, two servers, wearing vimpas, hold the mitre and the crosier, and present them at the appropriate times. Servers may also be needed to carry a processional canopy during a procession with the Blessed Sacrament outside, in the Tridentine Mass, the 1962 version of which is an authorized extraordinary form of the Roman Rite, altar servers have the following responsibilities at Low Mass and Missa Cantata. Mass of the Catechumens Processional, Servers carry the thurible, incense boat, processional cross, after the sacristy bells are rung and first genuflection at the high altar, the server takes the priests biretta, kisses it, and places on the Presidential Chair. Post-Epistle, Servers move Missal from Epistle side of the altar to the Gospel side of the altar, Mass of the Faithful Servers ring the altar bell once as the priest unveils the chalice and places the veil on the altar. Preparation of the chalice, Servers present the cruets of water, lavabo, A server administers the water to the priest as he ritually washes his hands. Beginning of the Sanctus, Altar bell is rung thrice, Canon of Mass, When the priest extends his hands over the chalice and begins the Hanc igitur
12.
Roman Rite
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The Roman Rite is the most widespread liturgical rite in the Catholic Church and is one of the Latin rites used in the Western or Latin Church. The Roman Rite has been adapted over the centuries and its Eucharistic liturgy can be divided into three stages, the Pre-Tridentine Mass, Tridentine Mass and Mass of Paul VI. The 2007 motu proprio Summorum Pontificum specifies the circumstances in which priests of the Latin Church may continue to use the form of the Roman Rite in the 1962 Roman Missal. While other rites use more poetic language, the Roman Rite is noted for its sobriety of expression, as each is shown, a bell is rung and, if incense is used, the host and chalice are incensed. Sometimes the external bells of the church are rung as well, other characteristics that distinguish the Roman Rite from the rites of the Eastern Catholic Churches are frequent genuflections, kneeling for long periods, and keeping both hands joined together. We find the prayers of our Canon in the treatise de Sacramentis, so our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, in a footnote he added, The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified too, some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass, in the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. In the interval, there was what Fortescue called a radical change and he quoted the theory of A. Leo, I began to make these changes, Gregory I finished the process and finally recast the Canon in the form it still has. We must then admit that between the years 400 and 500 a great transformation was made in the Roman Canon and this infusion Fortescue called the last change since Gregory the Great. The Eucharistic Prayer normally used in the Byzantine Rite is attributed to Saint John Chrysostom, the East Syrian Eucharistic Prayer of Addai and Mari, which is still in use, is certainly much older. However, by about 1800 the Roman Rite had quite abandoned rood screens, however, when Western Europe adopted polyphony, the music of the Roman Rite did become very elaborate and lengthy. Latin liturgical rites List of Catholic rites and churches Liturgical books of the Roman rite Pre-Tridentine Mass Mass of Paul VI Mass Tridentine Mass Baldovin, John F. Reforming the Liturgy, A Response to the Critics. The Reform of the Liturgy 1948-1975, a Short History of the Roman Mass. By Michael Davies, said to be based on Adrian Fortescues The Mass, A Study of the Roman Liturgy Metzger, History of the Liturgy, The Major Stages. Bodies of Worship, Explorations in Theory and Practice, a Challenging Reform, Realizing the Vision of the Liturgical Renewal. Johnson, Lawrence, J. Worship in the Early Church, foley, Edward, Mitchell, Nathan D. and Pierce, Joanne M
13.
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
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Sacristy
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A sacristy is a room for keeping vestments and other church furnishings, sacred vessels, and parish records. In some countries, it is known as the vestry, the sacristy is usually located inside the church, but in some cases it is an annex or separate building. In most older churches, a sacristy is near a side altar, in newer churches the sacristy is often in another location, such as near the entrances to the church. Some churches have more than one sacristy, each of which will have a specific function, often additional sacristies are used for maintaining the church and its items – such as candles and other materials. The sacristy is also where the priest and attendants vest and prepare before the service and they will return there at the end of the service to remove their vestments and put away any of the vessels used during the service. The hangings and altar linens are stored there as well, the Parish registers may be kept in the sacristy and are administered by the parish clerk. The piscina is used to wash linens used during the celebration of the Mass, the cruets, chalice, ciborium, paten, altar linens and sometimes the Holy Oils are kept inside the sacristy. Sacristies are usually off limits to the general public, the word sacristy derives from the Latin sacristia, sometimes spelled sacrastia, which is in turn derived from sacrista, from sacra. A person in charge of the sacristy and its contents is called a sacrist or a sacristan, the latter name was formerly given to the sexton of a parish church, where he would have cared for these things, the fabric of the building and the grounds. In Eastern Christianity, the functions of the sacristy are fulfilled by the Diaconicon and the Prothesis, two rooms or areas adjacent to the Holy Table
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Cassock
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The white or black cassock, or soutane, is an item of Christian clerical clothing used by the clergy of Catholic, Eastern Orthodox, Anglican and Reformed churches, among others. Ankle-length garment is the meaning of the corresponding Latin term. It is related to habit traditionally worn by nuns, monks, the cassock derives historically from the tunic that in ancient Rome was worn underneath the toga and the chiton that was worn beneath the himation in ancient Greece. In religious services, it has traditionally been worn underneath vestments, the word cassock comes from Middle French casaque, meaning a long coat. In turn, the old French word may come ultimately from Turkish quzzak, the name was originally specially applied to the dress worn by soldiers and horsemen, and later to the long garment worn in civil life by both men and women. As an ecclesiastical term the word came into use somewhat late, being mentioned in canon 74 of 1604. The word soutane is a French-derived word, coming from Italian sottana, derived in turn from Latin subtana, the cassock comes in a number of styles or cuts, though no particular symbolism attaches to these. A Roman cassock often has a series of buttons down the front – sometimes thirty-three, in some English-speaking countries these buttons may be merely ornamental, with a concealed fly-front buttoning, known as a Chesterfield front, used to fasten the garment. A French cassock also has buttons sewn to the sleeves after the manner of a suit, an Ambrosian cassock has a series of only five buttons under the neck, with a sash on the waist. A Jesuit cassock, in lieu of buttons, has a fly fastened with hooks at the collar and is bound at the waist with a cincture knotted on the right side. The ordinary Roman cassock worn by Roman Catholic clerics is black except in tropical countries, the 1969 Instruction on the dress of prelates stated that for all of them, even cardinals, the dress for ordinary use may be a simple black cassock without coloured trim. A band cincture or sash, known also as a fascia, the Instruction on the dress of prelates specifies that the two ends that hang down by the side have silk fringes, abolishing the sash with tassels. The Pope wears a white watered-silk fascia, sometimes with his coat of arms on the ends, cardinals have the additional distinction of having both choir cassock sleeves and the fascia made of scarlet watered-silk. The cut of the cassock is still a Roman-cut or French-cut Roman cassock. In the past, a cardinals cassock was made entirely of watered silk and this train was abolished by the motu proprio Valde solliciti of Pope Pius XII with effect from 1 January 1953. An elbow-length shoulder cape, open in front, is worn with the cassock. It is known as a pellegrina and it is distinct from the mozzetta, which is buttoned in front and is worn over a rochet. The general rule of the Roman Catholic Church is that the pellegrina may be worn with the cassock by cardinals, others too have made the same distinction between the simar and the cassock, but many scholars disagree with Nainfas distinction
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Religious order
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The order is composed of initiates and, in some traditions, ordained clergy. Religious orders exist in many of the worlds religions, in Buddhist societies, a religious order is one of the number of monastic orders of monks and nuns, many of which follow under a different school of teaching, such as Zen. A well-known Chinese Buddhist order is the ancient Shaolin order in Chan Buddhism, a Catholic religious institute is a society whose members pronounce vows that are accepted by a superior in the name of the Church and who live a life of brothers or sisters in common. Catholic religious orders and congregations are the two categories of Catholic religious institutes. Religious institutes are distinct from secular institutes, another kind of institute of consecrated life, in the Catholic Church, members of religious institutes, unless they are also deacons or priests in Holy Orders, are not clergy, but belong to the laity. Several religious orders evolved during the Crusades to incorporate a military mission thus became religious military orders, hence they cannot move – nor be moved by their abbot or abbess – to another abbey. An independent house may occasionally make a new foundation which remains a dependent house until it is granted independence by Rome, in the Eastern Orthodox Church, there is only one type of monasticism. The profession of monastics is known as tonsure and is considered by monks to be a Sacred Mystery, the Rite of Tonsure is printed in the Euchologion, the same book as the other Sacred Mysteries and services performed according to need. Religious orders in England were dissolved by King Henry VIII upon the separation of the English church from Roman primacy, with the Catholic Revival in the Church of England and worldwide Anglicanism in the middle of the nineteenth century, several orders appeared. In 1841, the first order for women was established, there are presently thirteen active religious orders for men, fifty-three for women, and eight mixed gender. The Methodist Church of Great Britain, and its ancestors, have established a number of orders of Deaconesses, the Methodist Diaconal Order currently admits both men and women to the Order. Since the functions of a deacon are primarily pastoral, the MDO may therefore be regarded as an order of Regular clerics, the Order of Saint Luke is a religious order in the United Methodist Church dedicated to sacramental and liturgical scholarship, education, and practice. While Martin Luther had concerns with the value of monastic life, there are Lutheran religious orders in the United States. This order has strong ties to Lutheran Benedictine orders in Sweden, in 2011, an Augustinian religious order, the Priestly Society of St. Augustine was established by the Anglo-Lutheran Catholic Church. Its headquarters is at Christ Lutheran Church ALCC, jens Bargmann, Ph. D. is the Grand Prior. Among their corporations, the Religious Order of Jehovahs Witnesses cares for matters specific to Jehovahs Witnesses special full-time servants, in a particular branch, traveling overseers, special pioneers, and branch staff are considered members of the Order of Special Full-time Servants and the Bethel Family. Globally, their order is the Worldwide Order of Special Full-Time Servants of Jehovah’s Witnesses, male and female members of such religious orders typically make a formal vow of poverty and are granted certain status and exemptions by many governments. Jehovahs Witnesses do not have a separate class, but consider an adherents qualified baptism to constitute his ordination as a minister
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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
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Cincture
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The cincture is a rope-like or ribbon-like article sometimes worn with certain Christian liturgical vestments, encircling the body around or above the waist. There are two types of cinctures, one is a rope-like narrow girdle or rope-like belt around the waist. The other type is a ribbon of cloth that runs around the waist and usually has a section that hangs down from the waist. One or both types are used in various Christian denominations. Both types are used in the various Western rites of the Catholic Church, consecrated members of the various Eastern rites, whether in the Catholic Church, or in the various Orthodox communions, sometimes wear a belt referred to as a zone. The colour may be white, or may vary according to the colour of the liturgical season, a Catholic bishops cincture is made of intertwining gold and green threads, a cardinals has red and gold, and the popes with white and gold. When the cincture is tied in the front and the ends draped on either side, the same rope-like vestment is widely used in the Anglican, Methodist and Lutheran churches, as well as some other Protestant churches. However, in these denominations it is referred to as a girdle. That is, the term means the band cincture. The band cincture in the Roman Catholic Church is usually known as the fascia
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Latin
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Latin is a classical language belonging to the Italic branch of the Indo-European languages. The Latin alphabet is derived from the Etruscan and Greek alphabets, Latin was originally spoken in Latium, in the Italian Peninsula. Through the power of the Roman Republic, it became the dominant language, Vulgar Latin developed into the Romance languages, such as Italian, Portuguese, Spanish, French, and Romanian. Latin, Italian and French have contributed many words to the English language, Latin and Ancient Greek roots are used in theology, biology, and medicine. By the late Roman Republic, Old Latin had been standardised into Classical Latin, Vulgar Latin was the colloquial form spoken during the same time and attested in inscriptions and the works of comic playwrights like Plautus and Terence. Late Latin is the language from the 3rd century. Later, Early Modern Latin and Modern Latin evolved, Latin was used as the language of international communication, scholarship, and science until well into the 18th century, when it began to be supplanted by vernaculars. Ecclesiastical Latin remains the language of the Holy See and the Roman Rite of the Catholic Church. Today, many students, scholars and members of the Catholic clergy speak Latin fluently and it is taught in primary, secondary and postsecondary educational institutions around the world. The language has been passed down through various forms, some inscriptions have been published in an internationally agreed, monumental, multivolume series, the Corpus Inscriptionum Latinarum. Authors and publishers vary, but the format is about the same, volumes detailing inscriptions with a critical apparatus stating the provenance, the reading and interpretation of these inscriptions is the subject matter of the field of epigraphy. The works of several hundred ancient authors who wrote in Latin have survived in whole or in part and they are in part the subject matter of the field of classics. The Cat in the Hat, and a book of fairy tales, additional resources include phrasebooks and resources for rendering everyday phrases and concepts into Latin, such as Meissners Latin Phrasebook. The Latin influence in English has been significant at all stages of its insular development. From the 16th to the 18th centuries, English writers cobbled together huge numbers of new words from Latin and Greek words, dubbed inkhorn terms, as if they had spilled from a pot of ink. Many of these words were used once by the author and then forgotten, many of the most common polysyllabic English words are of Latin origin through the medium of Old French. Romance words make respectively 59%, 20% and 14% of English, German and those figures can rise dramatically when only non-compound and non-derived words are included. Accordingly, Romance words make roughly 35% of the vocabulary of Dutch, Roman engineering had the same effect on scientific terminology as a whole
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Maniple (vestment)
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The maniple is a liturgical vestment used primarily within the Catholic Church, and occasionally used by some Anglo-Catholic and Lutheran clergy. It is a band of silk or similar fabric that when worn hangs from the left arm. It is only used within the context of the Mass, and it fell into disuse in the years of the post-conciliar reform, even though it was never abrogated. The rationale was that the maniple had not been suppressed, I do not think that the rationale justifying the use of the maniple. is correct. It is not necessary for the Holy See to issue a decree abolishing every single detail, the legislator lists the vestments to be worn, then logically any further additions no longer correspond to the norms. In fact, since 1970, the Roman Missals list of vestments to be used at Mass makes no mention of the maniple, although it does speak of another vestment, when used, the maniple is worn by a priest only when vested in a chasuble for celebrating Mass. A bishop celebrating a Low Mass assumes the maniple only after the Prayers at the Foot of the Altar, the maniple is worn also, with the dalmatic or tunicle, by the deacon and the subdeacon in a Solemn Mass. The maniple is a vestment not only of the Roman Rite, for the deacon it says, The vestment proper to the deacon is the dalmatic, worn over the alb and stole. The dalmatic may, however, be omitted out of necessity or on account of a degree of solemnity. In neither case is any mention of the maniple as a vestment in use. Originally, the maniple was likely a piece of linen which used to wipe their faces. It appears to have used in the Roman liturgy since at least the 6th century. The maniple can vary widely in size, shape, and degree of embroidery, common symbolic comments refer to the maniples likeness to the rope by which Christ was led and the chains which bound his hands. It has also known as an emblem of the tears of penance, the burden of sin. This understanding is reflected in the prayer said while putting on the maniple before Mass. Anglican commentators have described the maniple as a symbol of being a servant to the servants of God. In the Papal Mass as formerly celebrated, the Pope wore a special maniple intertwined with red and gold threads, symbolizing the unity of the Eastern and Western rites of the Catholic Church
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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
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Dalmatic
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Although infrequent, it may also be worn by bishops above the alb and below the chasuble. Like the chasuble worn by priests and bishops, it is an outer vestment and is supposed to match the colour of the day. A dalmatic is worn by the British monarch during the Coronation service. In the Roman Empire, the dalmatic was an amply sleeved tunic with wide stripes that were worked with elaborate designs. Dalmatics had become typical attire for women in the latter part of the 3rd century AD. They are pictured in a few funerary portraits on shrouds from Antinoopolis in Roman Egypt, literary sources record dalmatics as imperial gifts to individuals. The dalmatic was a garment of Byzantine dress, and was adopted by Emperor Paul I of the Russian Empire as a coronation, in Orthodox icons of Jesus Christ as King and Great High Priest he is shown in a dalmatic. The dalmatic is a robe with sleeves, it reaches to at least the knees or lower. Modern dalmatics tend to be longer and have closed sleeves, with the sides being open below the sleeve, outside of Rome the vertical stripes are quite broad and the cross-piece is on the upper part of the garment. At a Pontifical High Mass, a dalmatic is worn by the bishop under the chasuble, at solemn papal liturgical occasions the Pope is assisted by two cardinal-deacons vested in a dalmatic and wearing a mitra simplex. Additionally, unlike deacons, subdeacons do not wear a stole under their tunicle, today, the tunicle is rare in the Roman Catholic Church as only certain authorized clerical societies have subdeacons. Traditionally the dalmatic was not used in the Roman rite by deacons during Lent, in its place, depending on the point in the liturgy, was worn either a folded chasuble or what was called a broad stole, which represented a rolled-up chasuble. This tradition went back to a time at which the dalmatic was still considered an essential secular garment, in the Eastern Orthodox Churches and Eastern Catholic Churches using the Byzantine Rite, there are two vestments very similar to the dalmatic. History of the Dalmatic in the Catholic Church This article incorporates text from a now in the public domain, Herbermann, Charles
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Cope
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The cope is a liturgical vestment, more precisely a long mantle or cloak, open in front and fastened at the breast with a band or clasp. It may be of any liturgical colour, a cope may be worn by any rank of the clergy, and also by lay ministers in certain circumstances. If worn by a bishop, it is accompanied by a mitre. The clasp, which is highly ornamented, is called a morse. In art, angels are shown wearing copes, especially in Early Netherlandish painting. There has been little change in the character of the vestment from the earliest ages. Then as now it was made of a piece of silk or other cloth of semicircular shape, both are similar in form and origin to the Orthodox phelonion. The only noticeable modification which the cope has undergone lies in the disappearance of the hood, the earliest mention of a cappa is by St. Gregory of Tours, and in the Miracula of St. Furseus where it seems to mean a cloak with a hood. Moreover, the word more than once in Alcuins correspondence. But in the case of a cappa or cope, this period of specialization seems to have been delayed until much later and it may be that their use in choir was believed to add to the decorum and solemnity of the Divine Office, especially in the winter season. In 831 one of the Saint-Riquier copes is specially mentioned as being of chestnut colour and this, no doubt, implies use by a dignitary, but it does not prove that it was as yet regarded as a sacred vestment. Still, a cope was even then considered a vestment that might be used by any member of the clergy from the highest to the lowest. In this movement the Netherlands, France, and Germany had taken the lead, the custom spread to the secular canons of such cathedrals as Rouen, and cantors nearly everywhere used copes of silk as their own peculiar adornment in the exercise of their functions. Meanwhile, the old cappa nigra, or cappa choralis, a cape of black material, open or partly open in front. Whereas the copes hood had long become a non-functional decorative item. On the other hand, it is worth a note that the cappa clausa, or close cope, was simply a cope or cape sewn up in front for common outdoor use. The wearing of this, says Bishop, instead of the cappa scissa, under all these different forms the cope has not substantially changed its character or shape. The cope is a vestment for processions worn by all ranks of the clergy when assisting at a liturgical function, at a Pontifical High Mass the cope was worn by the assistant priest, a priest who assists the bishop who is the actual celebrant
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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
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Thurible
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A thurible is a metal censer suspended from chains, in which incense is burned during worship services. In Roman Catholic, Lutheran, and Anglican churches, the altar server who carries the thurible is called the thurifer, the practice is rooted in the earlier traditions of Judaism in the time of the Second Jewish Temple. Beyond its ecclesiastical use, the thurible is also employed in other spiritual or ceremonial traditions, including some Gnostic Churches, Freemasonry. Thuribles are sometimes employed in the practice of ceremonial magic, the workings of a thurible are quite simple. Each thurible consists of a section, chains, a metal ring around the chains. Many thuribles are supplied with a stand, allowing the thurible to be hung safely when still hot and this may be done several times during the service as the incense burns quite quickly. Once the incense has been placed on the charcoal the thurible is then closed and used for censing. A famous thurible is the huge Botafumeiro in Santiago de Compostela Cathedral, Spain The word thurible comes from the Old French thurible, the Latin thuribulum is further formed from the root thus, meaning incense. Thus is an alteration of the Greek word θύος, which is derived from θύειν to sacrifice, due to the ceremonial use of incense, its cultural importance in western catholicism can be seen e. g. in the introduction of a incense smelling fragrance Avignon in 2002. Avignon was created for Comme des Garçons as a part of their incense series by Bertrand Duchaufour, two double swings, relics and images of the Saints exposed for public veneration. A series of swings, the altar. Presenting the thurible to the priest or deacon when they need to use it Incensing the priest after the priest has incensed the offering at Mass. Another server, previously called a boy and now more commonly a boat bearer. These rules, except for the manner of incensing the offerings at Mass and they also direct that incensing of the altar be done with single swings at 29 designated points of an altar attached to the rear wall of the sanctuary, and at 22 points of a freestanding altar. Pre-1969 editions of the Roman Missal did not allow the use of incense at Low Mass, in accordance with the conditions laid down in the document Summorum Pontificum of 2007, use of the 1962 edition as an extraordinary form of the Roman Rite is permitted. In the Ambrosian Rite the thurible has no top cover, and is swung clockwise before the censing of a person or object, in the Anglican Communion, the use of incense is a fairly reliable guide to how high or how low a church is. Anglo-Catholic churches may use generous quantities of incense, in recent years, some middle-of-the-road Anglican churches have taken to using incense a few times a year for special occasions. Two sets of double swings, When censing a Deacon, one set of double swings, When censing a Sub-Deacon
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Gregorian chant
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Gregorian chant is the central tradition of Western plainchant, a form of monophonic, unaccompanied sacred song of the western Roman Catholic Church. Gregorian chant developed mainly in western and central Europe during the 9th and 10th centuries, although popular legend credits Pope St. Gregory the Great with inventing Gregorian chant, scholars believe that it arose from a later Carolingian synthesis of Roman chant and Gallican chant. Gregorian chants were organized initially into four, then eight, the scale patterns are organized against a background pattern formed of conjunct and disjunct tetrachords, producing a larger pitch system called the gamut. The chants can be sung by using six-note patterns called hexachords, Gregorian melodies are traditionally written using neumes, an early form of musical notation from which the modern four-line and five-line staff developed. Multi-voice elaborations of Gregorian chant, known as organum, were a stage in the development of Western polyphony. Gregorian chant was sung by choirs of men and boys in churches. It is the music of the Roman Rite, performed in the Mass, although Gregorian chant is no longer obligatory, the Roman Catholic Church still officially considers it the music most suitable for worship. During the 20th century, Gregorian chant underwent a musicological and popular resurgence, singing has been part of the Christian liturgy since the earliest days of the Church. Until the mid-1990s, it was accepted that the psalmody of ancient Jewish worship significantly influenced and contributed to early Christian ritual. However, early Christian rites did incorporate elements of Jewish worship that survived in later chant tradition, canonical hours have their roots in Jewish prayer hours. Amen and alleluia come from Hebrew, and the threefold sanctus derives from the threefold kadosh of the Kedushah, the New Testament mentions singing hymns during the Last Supper, When they had sung the hymn, they went out to the Mount of Olives Matthew 26.30. The 3rd-century Greek Oxyrhynchus hymn survived with musical notation, but the connection between this hymn and the plainchant tradition is uncertain, musical elements that would later be used in the Roman Rite began to appear in the 3rd century. The Apostolic Tradition, attributed to the theologian Hippolytus, attests the singing of Hallel psalms with Alleluia as the refrain in early Christian agape feasts, around 375, antiphonal psalmody became popular in the Christian East, in 386, St. Ambrose introduced this practice to the West. In the fifth century, a school, the Schola Cantorum, was founded at Rome to provide training in church musicianship. Scholars are still debating how plainchant developed during the 5th through the 9th centuries, around 410, St. Augustine described the responsorial singing of a Gradual psalm at Mass. 520, Benedict of Nursia established what is called the rule of St. Benedict, around 678, Roman chant was taught at York. Distinctive regional traditions of Western plainchant arose during this period, notably in the British Isles, Spain, Gaul and these traditions may have evolved from a hypothetical year-round repertory of 5th-century plainchant after the western Roman Empire collapsed. John the Deacon, biographer of Pope Gregory I, modestly claimed that the saint compiled a patchwork antiphonary, unsurprisingly and he reorganized the Schola Cantorum and established a more uniform standard in church services, gathering chants from among the regional traditions as widely as he could manage
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Giovanni Pierluigi da Palestrina
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Giovanni Pierluigi da Palestrina was an Italian Renaissance composer of sacred music and the best-known 16th-century representative of the Roman School of musical composition. He had a influence on the development of church music. Palestrina was born in the town of Palestrina, near Rome, documents suggest that he first visited Rome in 1537, when he is listed as a chorister at the Santa Maria Maggiore basilica. He studied with Robin Mallapert and Firmin Lebel and he spent most of his career in the city. Italy itself had yet to produce anyone of comparable fame or skill in polyphony, from 1544 to 1551, Palestrina was the organist of the Cathedral of St. Agapito, the principal church of his native city. This book of Masses was the first by a composer, since in the Italian states of Palestrinas day, most composers of sacred music were from the Low Countries, France, Portugal. In fact the book was modeled on one by Cristóbal de Morales, during the next decade, Palestrina held positions similar to his Julian Chapel appointment at other chapels and churches in Rome, notably St John Lateran, and St Mary Major. In 1571 he returned to the Julian Chapel and remained at St Peters for the rest of his life, the decade of the 1570s was difficult for him personally, he lost his brother, two of his sons, and his wife in three separate outbreaks of the plague. He seems to have considered becoming a priest at this time, but instead he remarried and this finally gave him financial independence and he was able to compose prolifically until his death. He died in Rome of pleurisy in 1594, as was usual, Palestrina was buried on the same day he died, in a plain coffin with a lead plate on which was inscribed Libera me Domine. A five-part psalm for three choirs was sung at the funeral, Palestrinas funeral was held at St. Peters, and he was buried beneath the floor of the basilica. His tomb was covered by new construction and attempts to locate the site have been unsuccessful. Palestrina left hundreds of compositions, including 105 masses,68 offertories, at least 140 madrigals, in addition, there are at least 72 hymns,35 magnificats,11 litanies, and four or five sets of lamentations. The Gloria melody from a Palestrina magnificat is widely used today in the hymn tune. He published just two collections of madrigals with profane texts, one in 1555 and another in 1586, the other two collections were spiritual madrigals, a genre beloved by the proponents of the Counter-Reformation. Palestrinas masses show how his style developed over time. His Missa sine nomine seems to have been attractive to Johann Sebastian Bach. Most of Palestrinas masses appeared in thirteen volumes printed between 1554 and 1601, the last seven published after his death, one of his most important works, the Missa Papae Marcelli, has been historically associated with erroneous information involving the Council of Trent
28.
Giovanni Gabrieli
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Giovanni Gabrieli was an Italian composer and organist. He was one of the most influential musicians of his time and he was one of five children, and his father came from the region of Carnia and went to Venice shortly before Giovannis birth. While not much is known about Giovannis early life, he studied with his uncle, the composer Andrea Gabrieli. Giovanni may indeed have been brought up by his uncle, as is implied by the dedication to his 1587 book of concerti, in which he described himself as little less than a son to his uncle. Giovanni also went to Munich to study with the renowned Orlando de Lassus at the court of Duke Albert V, Lassus was to be one of the principal influences on the development of his musical style. Gabrielis career rose further when he took the additional post of organist at the Scuola Grande di San Rocco, San Rocco was the most prestigious and wealthy of all the Venetian confraternities, and second only to San Marco itself in splendor of its musical establishment. Some of the most renowned singers and instrumentalists in Italy performed there, much of his music was written specifically for that location, although he probably composed even more for San Marco. San Marco had a tradition of musical excellence and Gabrielis work there made him one of the most noted composers in Europe. The vogue that began with his influential volume Sacrae symphoniae was such that composers from all over Europe, especially from Germany, the productions of the German Baroque, culminating in the music of J. S. Bach, were founded on this tradition, which had its roots in Venice. Gabrieli was increasingly ill after about 1606, at which church authorities began to appoint deputies to take over duties he could no longer perform. He died in 1612 in Venice, of complications from a kidney stone, though Gabrieli composed in many of the forms current at the time, he preferred sacred vocal and instrumental music. Like composers before and after him, he would use the layout of the San Marco church. The acoustics were and are such in the church that instruments, correctly positioned, thus instrumentation which looks strange on paper, for instance a single string player set against a large group of brass instruments, can be made to sound, in San Marco, in perfect balance. A fine example of these techniques can be seen in the scoring of In Ecclesiis, Gabrielis first motets were published alongside his uncle Andreas compositions in his 1587 volume of Concerti. These pieces show much influence of his uncles style in the use of dialogue, there are low and high choirs and the difference between their pitches is marked by the use of instrumental accompaniment. Some motets, such as Omnes Gentes developed the model almost to its limits, in these motets, instruments are an integral part of the performance, and only the choirs marked Capella are to be performed by singers for each part. There are sections purely for instruments – called Sinfonia – and small sections for soloists singing florid lines, alleluia refrains provide refrains within the structure, forming rondo patterns in the motets, with close dialogue between choirs and soloists
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William Byrd
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William Byrd (/bɜːrd/, birth date variously given as c. 1539/40 or 1543 –4 July 1623, was an English composer of the Renaissance. He wrote in many of the current in England at the time, including various types of sacred and secular polyphony, keyboard. He produced sacred music for use in Anglican services, although he became a Roman Catholic in later life. Thanks largely to the research of John Harley, knowledge of Byrds biography has expanded in recent years, according to Harley, Thomas Byrd, the grandson of Richard Byrd of Ingatestone, Essex, probably moved to London in the 15th century. Thereafter succeeding generations of the family are described as gentlemen, William Byrd was born in London, the son of another Thomas Byrd about whom nothing further is known, and his wife, Margery. The specific year of Byrds birth is uncertain, in his will, dated 15 November 1622, he describes himself as in the 80th year of my age, suggesting a birthdate of 1542 or 1543. However a document dated 2 October 1598 written in his own hand states that he is 58 yeares or ther abouts, Byrd had two brothers, Symond and John, who became London merchants, and four sisters, Alice, Barbara, Mary, and Martha. There is no evidence concerning Byrds early musical training. His two brothers were choristers at St. Pauls Cathedral, and Byrd may have been a chorister there as well under Simon Westcote, although it is possible that he was a chorister with the Chapel Royal. A reference in the material to the Cantiones sacrae published by Byrd. According to Anthony Wood, Byrd was bred up to musick under Tho and it was probably composed near the end of the reign of Queen Mary Tudor, who revived Sarum liturgical practices. A few other compositions by Byrd also probably date from his teenage years, Byrds first known professional employment was his appointment in 1563 as organist and master of the choristers at Lincoln Cathedral. Residing at what is now 6 Minster Yard Lincoln, he remained in post until 1572. His period at Lincoln was not entirely trouble-free, for on 19 November 1569 the Dean, since Puritanism was influential at Lincoln, it is possible that the allegations were connected with over-elaborate choral polyphony or organ playing. A second directive, dated 29 November, issued detailed instructions regarding Byrds use of the organ in the liturgy, on 14 September 1568, Byrd married Julian Birley, it was a long-lasting and fruitful union which produced at least seven children. The 1560s were also important formative years for Byrd the composer, Byrd had also taken serious strides with instrumental music. The seven In Nomine settings for consort, at least one of the consort fantasias, all these show Byrd gradually emerging as a major figure on the Elizabethan musical landscape. Some sets of variations, such as The Hunts Up
30.
Liturgy of the Hours
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It consists primarily of psalms supplemented by hymns, readings and other prayers and antiphons. Together with the Mass, it constitutes the public prayer life of the Church. The Liturgy of the Hours also forms the basis of prayer within Christian monasticism, celebration of the Liturgy of the Hours is an obligation undertaken by priests and deacons intending to become priests, while deacons intending to remain deacons are obliged to recite only a part. The constitutions of religious institutes generally oblige their members to celebrate at least parts, the Liturgy of the Hours, along with the Eucharist, has formed part of the Churchs public worship from the earliest times. Christians of both Eastern and Western traditions celebrate the Liturgy of the Hours under various names, in Greek the corresponding services are found in the Ὡρολόγιον, meaning Book of Hours. Within Anglicanism, the Liturgy of the Hours is contained within the book of Daily Prayer of Common Worship and the Book of Common Prayer, as well as in the Anglican Breviary. Within Lutheranism, it is contained within the books used by the various Lutheran church bodies, such as the Lutheran Church Missouri Synod. The primary worship resources in these churches include Lutheran Worship, the Lutheran Book of Worship, other names for the Liturgy of the Hours within the Latin liturgical rites include Diurnal and Nocturnal Office, Ecclesiastical Office, Cursus ecclesiasticus, or simply cursus. The early Christians continued the Jewish practice of reciting prayers at certain hours of the day or night, the Apostles observed the Jewish custom of praying at the third, sixth and ninth hour and at midnight. Other elements were added later in the course of the centuries, by the end of the 5th century, the Liturgy of the Hours was composed of seven offices. An eighth office, Prime, was added by Benedict of Nursia in the 6th century, however, it is found in Saint John Cassians Institutes and Conferences, which describe the monastic practices of the Desert Fathers of Egypt. After the Second Vatican Council, Pope Paul VI promulgated a new Roman Breviary, the structure of the offices, the distribution of psalms, and the prayers themselves were modified. In short, the burden was lessened,2, V. Deus, in adiutorium meum intende. R. Domine, ad adiuvandum me festina, followed by the doxology, the verse is omitted if the hour begins with the Invitatory. The Invitatory is the introduction to the first hour said on the current day, the opening is followed by a hymn. The hymn is followed by psalmody, the psalmody is followed by a scripture reading. The reading is called a chapter if it is short, or a lesson if it is long, the reading is followed by a versicle. The hour is closed by an oration followed by a concluding versicle, other components are included depending on the exact type of hour being celebrated
31.
Advent
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Advent is a season observed in many Western Christian churches as a time of expectant waiting and preparation for the celebration of the Nativity of Jesus at Christmas. The term is a version of the Latin word meaning coming, Latin adventus is the translation of the Greek word parousia, commonly used to refer to the Second Coming of Christ. For Christians, the season of Advent anticipates the coming of Christ from three different perspectives. Since the time of Bernard of Clairvaux Christians have spoken of the three comings of Christ, in the flesh in Bethlehem, in our hearts daily, and in glory at the end of time. The season offers the opportunity to share in the ancient longing for the coming of the Messiah, in the Ambrosian Rite and the Mozarabic Rite of the Catholic Church, Advent begins on the sixth Sunday before Christmas, the Sunday after St. Martins Day. The equivalent of Advent in Eastern Christianity is called the Nativity Fast, but it differs in length and observances, the Eastern Nativity Fast does not use the equivalent parousia in its preparatory services. This has led to the conclusion that it is impossible to claim with confidence a credible explanation of the origin of Advent, associated with Advent was a period of fasting, known also as the Nativity Fast or the Fast of December. The theme of readings and teachings during Advent is often the preparation for the Second Coming, the usual liturgical color in Western Christianity for Advent is violet. The violet or purple color is used for hangings around the church, the vestments of the clergy. In addition, the blue is also used in the Mozarabic Rite. This color is referred to as Sarum blue. Proponents of this new liturgical trend argue that purple is associated with solemnity and somberness. The Roman Catholic Church retains the traditional violet, blue is not generally used in Latin Catholicism, and where it does regionally, it has nothing to do with Advent specifically, but with veneration of the Blessed Virgin. However, on occasions that are heavily associated with Advent, such as the Rorate Mass. During the Nativity Fast, red is used by Eastern Christianity, many churches also hold special musical events, such as Nine Lessons and Carols and singing of Handels Messiah oratorio. Also, the Advent Prose, an antiphonal plainsong, may be sung, the Late Advent Weekdays, 17–24 December, mark the singing of the Great Advent O antiphons. These are the antiphons for the Magnificat at Vespers, or Evening Prayer and Evensong in Anglican churches each day and they form the basis for each verse of the popular Advent hymn, O come, O come, Emmanuel. German songs for Advent include Es kommt ein Schiff, geladen from the 15th century and O Heiland, reiß die Himmel auf, during Advent, the Gloria of the Mass is omitted, so that the return of the angels song at Christmas has an effect of novelty
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Pope Pius X
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Pope Saint Pius X, born Giuseppe Melchiorre Sarto, was Pope from August 1903 to his death in 1914. Pius X is known for vigorously opposing modernist interpretations of Catholic doctrine, promoting traditional devotional practices and his most important reform was to order the codification of the first Code of Canon Law, which collected the laws of the Church into one volume for the first time. He was also considered a pastoral pope, in the sense of encouraging personal holiness, piety and he was born in the town of Riese, which would later append Pio X to the towns name. Pius X believed that there was no surer or more direct road than by the Virgin Mary to achieve this goal. His immediate predecessor, Pope Leo XIII, had promoted a synthesis between the Catholic Church and secular culture, faith and science, and divine revelation and reason. Pius X defended the Catholic faith against popular 19th-century attitudes and views such as indifferentism and relativism which his predecessors had warned against as well and he followed the example of Leo XIII by promoting Thomas Aquinas and Thomism as the principal philosophical method to be taught in Catholic institutions. Pius X vehemently opposed modernism, which claimed that Roman Catholic dogma should be modernized and blended with nineteenth-century philosophies and he viewed modernism as an import of secular errors affecting three areas of Roman Catholic belief, theology, philosophy, and dogma. Personally, Pius X combined within himself a strong sense of compassion, benevolence and poverty, but also stubbornness and he wanted to be pastoral in the sense that he was the only pope in the 20th century who gave Sunday homily sermons in the pulpit every week. After the 1908 Messina earthquake he filled the Apostolic Palace with refugees and he rejected any kind of favours for his family, his brother remained a postal clerk, his favourite nephew stayed on as village priest, and his three sisters lived together close to poverty in Rome. He often referred to his own origins, taking up the causes of poor people. I was born poor, I have lived poor, and I wish to die poor, considered a holy person by many, public veneration of Pope Pius X began soon after his death. Numerous petitions resulted in a process of beatification which started in the 1920s. The Society of Saint Pius X, a Traditionalist Catholic group, is named in his honor, a gigantic statue of him is enshrined within Saint Peters Basilica, while the town of his birthplace was also renamed after his canonization. Giuseppe Melchiorre Sarto was born in Riese, Kingdom of Lombardy-Venetia and he was the second born of ten children of Giovanni Battista Sarto and Margarita Sanson. He was baptised 3 June 1835, giuseppes childhood was one of poverty, being the son of the village postman. Though poor, his parents valued education, and Giuseppe walked 3.75 miles to each day. At a young age, Giuseppe studied Latin with his village priest, on 18 September 1858, Sarto was ordained a priest, and became chaplain at Tombolo. While there, Father Sarto expanded his knowledge of theology, studying both Saint Thomas Aquinas and canon law, while carrying out most of the functions of the parish pastor, in 1867, he was named archpriest of Salzano
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Wolfgang Amadeus Mozart
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Wolfgang Amadeus Mozart, baptised as Johannes Chrysostomus Wolfgangus Theophilus Mozart, was a prolific and influential composer of the Classical era. Born in Salzburg, he showed prodigious ability from his earliest childhood, already competent on keyboard and violin, he composed from the age of five and performed before European royalty. At 17, Mozart was engaged as a musician at the Salzburg court, while visiting Vienna in 1781, he was dismissed from his Salzburg position. He chose to stay in the capital, where he achieved fame, during his final years in Vienna, he composed many of his best-known symphonies, concertos, and operas, and portions of the Requiem, which was largely unfinished at the time of his death. The circumstances of his death have been much mythologized. He was survived by his wife Constanze and two sons and he composed more than 600 works, many acknowledged as pinnacles of symphonic, concertante, chamber, operatic, and choral music. He is among the most enduringly popular of classical composers, Ludwig van Beethoven composed his own early works in the shadow of Mozart, and Joseph Haydn wrote, posterity will not see such a talent again in 100 years. Wolfgang Amadeus Mozart was born on 27 January 1756 to Leopold Mozart and Anna Maria, née Pertl and this was the capital of the Archbishopric of Salzburg, an ecclesiastic principality in what is now Austria, then part of the Holy Roman Empire. He was the youngest of seven children, five of whom died in infancy and his elder sister was Maria Anna Mozart, nicknamed Nannerl. Mozart was baptized the day after his birth, at St. Ruperts Cathedral in Salzburg, the baptismal record gives his name in Latinized form, as Joannes Chrysostomus Wolfgangus Theophilus Mozart. He generally called himself Wolfgang Amadè Mozart as an adult, Leopold Mozart, a native of Augsburg, Germany, was a minor composer and an experienced teacher. In 1743, he was appointed as fourth violinist in the establishment of Count Leopold Anton von Firmian. Four years later, he married Anna Maria in Salzburg, Leopold became the orchestras deputy Kapellmeister in 1763. During the year of his sons birth, Leopold published a textbook, Versuch einer gründlichen Violinschule. When Nannerl was 7, she began lessons with her father. Years later, after her brothers death, she reminisced, He often spent much time at the clavier, picking out thirds, which he was ever striking, and his pleasure showed that it sounded good. In the fourth year of his age his father, for a game as it were, began to teach him a few minuets and he could play it faultlessly and with the greatest delicacy, and keeping exactly in time. At the age of five, he was composing little pieces
34.
Asperges
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Asperges is a name given to the rite of sprinkling a congregation with holy water. The name comes from the first word in the 9th verse of Psalm 51 in the Latin translation which is sung during the traditional form of the rite except during Eastertide. The 51st Psalm is also one of the antiphons that may be sung in the rite under the Mass of Paul VI, on Sundays, especially in Eastertide, the blessing of holy water and sprinkling with it may be carried out in memory of baptism. If the rite is performed within Mass it takes the place of the usual penitential act at the beginning of the Mass and this Renewal of Baptismal Vows, along with Asperges, is common among Lutherans and Anglicans as well. During the Funeral Mass, the casket is blessed with holy water, the priest blesses the water with one of the three prayers proposed. He may also bless salt and put it in the water, while the sprinkling is being done, an antiphon or a hymn is sung. Often, the antiphon Asperges Me is sung, except during the Easter season and on Palm Sunday, when it is replaced by the more lengthy and florid antiphon, Vidi aquam. Where the 1962 Missal is used, the Asperges is done before the principal Mass on Sunday, except on Palm Sunday, when it is replaced with the blessing of palms followed by a procession. The Asperges is so called from the words intoned at the beginning of the ceremony, taken from Psalm 50 throughout the year except at Eastertide and it precedes every other ceremony that may take place before the Mass, such as the blessing of palms or of candles. It is performed by the celebrant priest wearing a cope of the color of the day. It is omitted when the Blessed Sacrament is exposed, though many think that the sprinkling of the altar only, not of the congregation. The ceremony has been in use at least from the tenth century, both the Asperges and the Vidi aquam are structured like the Introit of the Tridentine Mass, 1st verse, 2nd verse, Gloria Patri, and then the 1st verse again. In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, the most important is on the Great Feast of Theophany following the Great Blessing of Waters at the end of the Divine Liturgy. The Great Blessing takes place twice, once on the Eve of the feast, at both blessings, the priest sprinkles the entire temple and the faithful. He then begins the process of going to each home to sprinke it with the blessed Theophany water. Some monasteries and churches have the tradition of blessing holy water, certain ceremonies will also call for the blessing of holy water, such as the consecration of a church. The form of aspergillum may differ from place to place, the Greek Orthodox will use a randistirion which is a standing vessel with a tapered lid. The tip of the lid is pierced with holes, from which the holy water is sprinkled
35.
Nave
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The nave /ˈneɪv/ is the central aisle of a basilica church, or the main body of a church between its western wall and its chancel. It is the zone of a church accessible by the laity, the nave extends from the entry — which may have a separate vestibule — to the chancel and may be flanked by lower side-aisles separated from the nave by an arcade. If the aisles are high and of a width comparable to the central nave and it provides the central approach to the high altar. The term nave is from medieval Latin navis, a ship was an early Christian symbol. The term may also have suggested by the keel shape of the vaulting of a church. The earliest churches were built when builders were familiar with the form of the Roman basilica and it had a wide central area, with aisles separated by columns, and with windows near the ceiling. Old St. Peters Basilica in Rome is a church which had this form. It was built in the 4th century on the orders of Roman emperor Constantine I, the nave, the main body of the building, is the section set apart for the laity, while the chancel is reserved for the clergy. In medieval churches the nave was separated from the chancel by the rood screen, medieval naves were divided into bays, the repetition of form giving an effect of great length, and the vertical element of the nave was emphasized. During the Renaissance, in place of dramatic effects there were more balanced proportions, longest nave in Denmark, Aarhus Cathedral,93 metres. Longest nave in England, St Albans Cathedral, St Albans,84 metres, longest nave in Ireland, St Patricks Cathedral, Dublin,91 metres. Longest nave in France, Bourges Cathedral,91 metres, including choir where a crossing would be if there were transepts, longest nave in Germany, Cologne cathedral,58 metres, including two bays between the towers. Longest nave in Italy, St Peters Basilica in Rome,91 metres, longest nave in Spain, Seville,60 metres, in five bays. Longest nave in the United States, Cathedral of Saint John the Divine, New York City, highest vaulted nave, Beauvais Cathedral, France,48 metres high but only one bay of the nave was actually built but choir and transepts were completed to the same height. Highest completed nave, Rome, St. Peters, Italy,46 metres high, abbey, with architectural discussion and groundplans Cathedral architecture Cathedral diagram List of highest church naves
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Cantor (Christianity)
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Generally a cantor must be competent to choose and to conduct the vocals for the choir, to start any chant on demand, and to be able to identify and correct the missteps of singers placed under him. He may be accountable for the immediate rendering of the music, showing the course of the melody by movements of the hand. There are several titles for the psaltes, which depend on the recognition of his capabilities as a chanter, sometimes connected with an employment, the cantor or chanters sing the many hymns called for during the Divine Services and the Divine Liturgy. A chanter must be knowledgeable about the ecclesiastical modes as well as the structure of the services. At Constantinople the charge of a protopsaltes was prestigious and connected with Byzantine offices, in the tradition of the cathedral rite at Hagia Sophia, there was a distinction between the leader of the right choir and the leader of the left choir. In the Greek tradition, a chanter will often wear the exorason, in the Greek tradition, the chanters are stationed at a psalterion, a chanting podium positioned to the south and sometimes also to the north side of the sanctuary. In the Slavic tradition, the chanters are similarly positioned, before the Second Vatican Council, in the Roman Catholic Church a cantor was the leading singer of the choir, a bona fide clerical role. The medieval cantor of the papal Schola Cantorum was called Prior scholae or Primicerius, in medieval cathedrals, the cantor or precentor directed the music and chant, and was also one of the ranking dignitaries of the chapter. During the 14th century in churches, the cantor began to delegate his instruction of the singers to a master of music. After the introduction of harmonized music, some duties naturally fell to the conductor or choirmaster, today, the cantor is a role that can be performed by a lay person. In parishes without a choir, the cantor serves to lead the responsorial singing with the congregation, the cantors locality in the church is most generally to the right of the choir, and directly to his left is his assistant, formerly called the succentor. A common custom for cantors was the bearing of the staff, which was the mark of his dignity and this custom still survives in some places. In Protestant churches the role of the cantor can be lay or pastoral, johann Sebastian Bach and Georg Philipp Telemann were among the famous musicians employed under this system. In cathedral churches in the Anglican communion, the precentor or head cantor is a member of the governing chapter and his stall is opposite the deans and the two sides of the divided choir are accordingly known as decani and cantoris. Anglican church music Contemporary Catholic liturgical music Gregorian chant Mass Moran, the Choir of the Hagia Sophia. Der byzantinische Chor, wie er sich in den Typika des 10. -12 and this article incorporates text from the public-domain Catholic Encyclopedia of 1913. The Catholic Encyclopedia,1913 Cantor, Merriam-Webster Cantor Byzantine Music, biographies and Recordings of important Psaltes of the Constantinopolitan Patriarchate. John Koukouzeles Teretismos sung by Ensemble Romeiko in Historic Costumes, national Library of Athens, Romeiko Ensemble
37.
Doxology
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A doxology is a short hymn of praises to God in various forms of Christian worship, often added to the end of canticles, psalms, and hymns. The tradition derives from a practice in the Jewish synagogue. Among Christian traditions a doxology is typically an expression of praise sung to the Holy Trinity, the Father, the Son and it is common in high hymns for the final stanza to take the form of a doxology. Doxologies occur in the Eucharistic prayers, the Liturgy of the Hours, hymns and various Catholic devotions such as novenas and the Rosary. The Gloria in excelsis Deo, also called the Greater Doxology, is a beginning with the words that the angels sang when the birth of Christ was announced to shepherds in Luke 2,14. Other verses were added early, forming a doxology. It is called the Lesser Doxology, thus distinguished from the Great Doxology, as well as praising God, it was regarded as a short declaration of faith in the equality of the three Persons of the Holy Trinity. The Latin text, Gloria Patri, et Filio, et Spiritui Sancto, sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen. is literally translated Glory to the Father, and to the Son, as it was in the beginning, and now, and always, and to the ages of ages. In saecula saeculorum, here rendered ages of ages, is the translation of what was probably a Semitic idiom, via Koine Greek, meaning forever. It is also rendered world without end in English, an expression used in James Is Authorised Version of the Bible in Ephesians 3,21. Similarly, et semper is often rendered and ever shall be, as it was in the beginning, is now and ever shall be, world without end. A common version of the Liturgy of the Hours, as approved by the U. S. Amen. The most commonly encountered Orthodox English version, Glory to the Father, and to the Son, another doxology in widespread use in English, in some Protestant traditions commonly referred to simply as The Doxology or The Common Doxology, begins Praise God, from whom all blessings flow. The words are thus, Praise God, from whom all blessings flow, Praise Him, all creatures here below, Praise Him above, ye heavenly host, Praise Father, Son, and Holy Ghost. Many Mennonite congregations sing a longer and more embellished setting of this known as Dedication Anthem by Samuel Stanley. In Mennonite circles, this doxology is commonly known as 606 for its number in The Mennonite Hymnal. Students at Goshen College stand and sing the doxology when 6,06 remains in a soccer game—as long as Goshen is winning the game, some Christian denominations have adopted altered versions of the Doxology in the interest of inclusive language or other considerations
38.
Genuflection
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Genuflection, bending at least one knee to the ground, was from early times a gesture of deep respect for a superior. Today, the gesture is common in the Christian religious practices of the Anglican Church, Lutheran Church, Roman Catholic Church, in 328 BC, Alexander the Great introduced into his court-etiquette some form of genuflection already in use in Persia. In the Byzantine Empire even senators were required to genuflect to the emperor, in medieval Europe, one demonstrated respect for a king or noble by going down on one knee, often remaining there until told to rise. It is traditionally performed in western cultures by a male making a proposal of marriage. The custom of genuflecting, as a sign of respect and even of service, in modern times, when the folded flag of a fallen veteran is offered to the family, the presenting officer will go down on his left knee, if the recipient is seated. Its role declined somewhat in the late 20th century and those for whom the gesture is difficult, such as the aged, are not expected to perform it. Genuflection is a sign of reverence to the Blessed Sacrament and its purpose is to allow the worshipper to engage his whole person in acknowledging the presence of and to honor Jesus Christ in the Holy Eucharist. It is customary to genuflect whenever one comes into or leaves the presence of the Blessed Sacrament reserved in the Tabernacle. This venerable practice of genuflecting before the Blessed Sacrament, whether enclosed in the tabernacle or publicly exposed, in order that the heart may bow before God in profound reverence, the genuflection must be neither hurried nor careless. A common-sense exception applies to a sacristan or custodian for whom it would be impractical to constantly be genuflecting in the course of their duties and it is a comparatively modern replacement for the profound bow of head and body that remains the supreme act of liturgical reverence in the East. When genuflecting, making the sign of the cross is optional, only during the later Middle Ages, centuries after it had become customary to genuflect to persons in authority such as bishops, was genuflection to the Blessed Sacrament introduced. The practice gradually spread and became viewed as only from the end of the fifteenth century. The raising of the consecrated Host and Chalice after the Consecration in order to them to the people was for long unaccompanied by obligatory genuflections. The simple single genuflection on one knee may be used in all cases, although prayer comes from the heart it is often expressed naturally through the body. Genuflection is an act of piety and is not required by the Prayer Book. In some parishes it is a gesture of reverence for Christs real presence in the consecrated eucharistic elements of bread and wine. Generally, if the Blessed Sacrament is reserved in the church, normally a genuflection in the direction of the place of reservation. Certain specific features to be observed in a concelebrated Mass are noted in their proper place, otherwise all who pass before the Most Blessed Sacrament genuflect, unless they are moving in procession
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Credence table
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A credence table is a small side table in the sanctuary of a Christian church which is used in the celebration of the Eucharist. The credence table is placed near the wall on the epistle side of the sanctuary. The wafers for the communion of the faithful may be stored in a ciborium, the wine and water for the chalice will be in cruets. The chalice, and paten, covered with their cloths and veil may be placed on the credence from the beginning of the service until the Offertory, at which time they are moved to the altar. In the traditional Roman Catholic Mass, the chalice, and paten, covered with their cloths, during the Offertory, the acolyte, deacon or priest places the sacred vessels on the altar. The wine and water are taken in their cruets to the altar to be poured into the chalice, after the altar has been incensed, two servers wash the priests hands. The priest will hold his hands over the bowl and the first server will pour water over the priests hands. During the washing, the priest says the words of Psalm 25, when a bishop is serving, a larger and more ornate basin and ewer are used to wash his hands. After Communion, when the priest or deacon consume the remaining elements in the chalice they are rinsed out and wiped, then replaced on the credence table, traditionally, at Low Mass, the credence was not used, but a niche in the wall was used instead. During Novus Ordo masses the ritual is less elaborate. In the Eucharist of the Anglican Communion the ritual regarding the use of the table varies from parish to parish. In some parishes, the ritual is quite elaborate, with an army of servers, in other parishes the chalice and paten may already be on the altar from the beginning of the service. Normally the server will bring the wine, water and wafers to the priest at the offertory, the term credence table is not normally found in use within the Eastern Orthodox Church. All of the items for the celebration of the Divine Liturgy are normally placed on the Table of Oblation. There is, however, a table on which other items, such as the lists containing the names of the faithful living and departed whom the priest will commemorate. Other items, such as incense and a bowl and towel for the washing of hands may be there also, analogion Prie-dieu Credenza Credence article from The Catholic Encyclopedia
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Lectionary
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A lectionary is a book or listing that contains a collection of scripture readings appointed for Christian or Judaic worship on a given day or occasion. There are sub-types such as a gospel lectionary or evangeliary, in addition to these Torah readings, the later Gemara portion of the Talmud also knows of assigned annual readings from the prophets. By the Medieval era the Jewish community had a schedule of scripture readings both from the Torah and the prophets to be read in the synagogue. A sequential selection was read from the Torah, followed by the haftarah – a selection from the books or historical narratives closely linked to the selection from the Torah. Jesus may have read a providentially random reading when he read from Isaiah 61, 1-2, as recorded in Luke 4, 16-21, the early Christians adopted the Jewish custom of reading extracts from the Old Testament on the Sabbath. They soon added extracts from the writings of the Apostles and Evangelists, both Hebrew and Christian lectionaries developed over the centuries. The existence of both one-year and three-year cycles occurs in both Christianity and Judaism, within Christianity, the use of pre-assigned, scheduled readings from the scriptures can be traced back to the early church, and seems to have been inherited from Judaism. Not all of the Christian Church used the same lectionary, and throughout history, until the Second Vatican Council, most Western Christians used a lectionary that repeated on a one-year basis. This annual lectionary provided readings for Sundays and, in those Churches that celebrated the festivals of saints, the Eastern Orthodox Church and many of the Oriental Churches continue to use an annual lectionary. Within Lutheranism there remains a minority of pastors and congregations who use the old one-year lectionary. The Reformed churches divided the Heidelberg Catechism into 52 weekly sections, lectionaries from before the invention of the printing press contribute to understanding the textual history of the Bible. See also List of New Testament lectionaries, the lectionaries are organized into three-year cycles of readings. The years are designated A, B, or C, each yearly cycle begins on the first Sunday of Advent. Year B follows year A, year C follows year B, the Roman Catholic lectionary includes a two-year cycle for the weekday mass readings. Odd-numbered years are Cycle I, even-numbered ones are Cycle II, the weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles, a responsorial Psalm, and a reading from one of the Gospels. These readings are generally shorter than those appointed for use on Sundays, the pericopes for the first reading along with the psalms are arranged in a two-year cycle. The Gospels are arranged so that portions of all four are read every year and this weekday lectionary has also been adapted by some denominations with congregations that celebrate daily Eucharistic services. It has been published in the Episcopal Churchs Lesser Feasts and Fasts and this eucharistic lectionary should not be confused with the various Daily Office lectionaries in use in various denominations
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Missa cantata
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Missa Cantata is a form of Tridentine Mass defined officially in 1960 as a sung Mass celebrated without sacred ministers, i. e. deacon and subdeacon. Documents of the Holy See such as the Decree of the Congregation of Sacred Rites of 14 March 1906 spoke of Missa cantata sine Ministris. The early 20th-century Catholic Encyclopedia said, on the contrary, that a Missa Cantata is really a low Mass, since the essence of high Mass is not the music but the deacon and subdeacon. In 1960, Pope John XXIIIs Code of Rubrics distinguished the Missa Cantata both from a high Mass and from low Mass, under the number 271, it defined the forms of Mass as follows, Masses are of two kinds, sung Masses and low Masses ). A Mass is called a sung Mass, when the celebrant actually sings those parts which the rubrics require to be sung, otherwise it is called a low Mass. Moreover, a sung Mass, when celebrated with the assistance of sacred ministers, is called a solemn or High Mass, when celebrated without sacred ministers, it is called a Missa cantata. The Missa Cantata came into use during the 18th century and was intended for use in countries where the services of a deacon or a subdeacon were not easily had. It was intended to be used in place of Solemn Mass on Sundays, General permission was finally granted in the 1960 Code of Rubrics, which stated, The incensations that are obligatory in Solemn Mass are permitted in every Missa Cantata. The parts sung by the priest are to be sung in Gregorian chant, more elaborate musical settings of the choirs parts may also be used. The rigid distinction between a sung Mass and a low Mass in the Roman Rite was abandoned in the 1969 revision of the Roman Missal. The General Instruction of the Roman Missal even states, It is very appropriate that the priest sing those parts of the Eucharistic Prayer for which musical notation is provided. Use of the 1962 Roman Missal, which incorporated the 1960 Code of Rubrics, preparations for a Missa Cantata - Handbook for Sacristan by Rev. Nicholas of Chardonnet in Paris, France. Video of a Votive Mass of the Blessed Virgin Mary offered as a Missa Cantata at the Roman Catholic Priory of St. Pius X in Warsaw, Poland
