Religious vows are the public vows made by the members of religious communities pertaining to their conduct and views. In the Buddhist tradition, in particular within the Mahayana and Vajrayana tradition, many different kinds of religious vows are taken by the lay community as well as by the monastic community, as they progress along the path of their practice. In the monastic tradition of all schools of Buddhism the Vinaya expounds the vows of the ordained Nuns and Monks. In the Christian tradition, such public vows are made by the religious – cenobitic and eremitic – of the Catholic Church, Anglican Communion, Eastern Orthodox Churches, whereby they confirm their public profession of the Evangelical Counsels of poverty and obedience or Benedictine equivalent; the vows are regarded as the individual's free response to a call by God to follow Jesus Christ more under the action of the Holy Spirit in a particular form of religious living. A person who lives a religious life according to vows they have made is called a votary or a votarist.
The religious vow, being a public vow, is binding in Church law. One of its effects is. In the Catholic Church, by joining the consecrated life, one does not become a member of the hierarchy but becomes a member of a state of life, neither clerical nor lay, the consecrated state; the members of the religious orders and those hermits who are in Holy Orders are members of the hierarchy. Since the 6th century and nuns following the Rule of Saint Benedict have been making the so-called Benedictine vow at their public profession of obedience, "conversion of manners". During the 12th and 13th centuries mendicant orders emerged, such as the Franciscans and Dominicans, whose vocation emphasizing mobility and flexibility required them to drop the concept of "stability", they therefore profess chastity and obedience, like the members of many other orders and religious congregations founded subsequently. The public profession of these so-called Evangelical counsels, confirmed by vow or other sacred bond, are now a requirement according to modern Church Law.
The "clerks regular" of the 16th century and after, such as the Jesuits and Redemptorists, followed this same general format, though some added a "fourth vow", indicating some special apostolate or attitude within the order. Professed Jesuits, take a vow of particular obedience to the Pope to undertake any mission laid out in their Formula of the Institute; the Missionaries of Charity, founded by St. Teresa of Calcutta centuries are another example of this, in that her sisters take a fourth vow of special service to "the poorest of the poor". In the Catholic Church, the vows of members of religious orders and congregations are regulated by canons 654-658 of the Code of Canon Law; these are public vows, meaning vows accepted by a superior in the name of the Church, they are of two durations: temporary, after a few years, final vows. Depending on the order, temporary vows may be renewed a number of times before permission to take final vows is given. There are exceptions: the Jesuits' first vows are perpetual, for instance, the Sisters of Charity take only temporary but renewable vows.
Religious vows are of two varieties: simple vows and solemn vows. The highest level of commitment is exemplified by those who have taken their perpetual vows. There once were significant technical differences between them in canon law. Only a limited number of religious congregations may invite their members to solemn vows. In congregations with solemn vows, some members with perpetual vows may have taken them rather than solemnly. A perpetual vow can be superseded by the Pope, when he decides that a man under perpetual vows should become a Bishop of the Church. In these cases, the ties to the order the new Bishop had, are dissolved as if the Bishop had never been a member. However, if the Bishop was a member in good standing, he will be regarded, informally, as "one of us", he will always be welcome in any of the order's houses. There are other forms of consecrated life in the Catholic Church for women, they make a public profession of the evangelical counsels of chastity and obedience, confirmed by a vow or other sacred bond, regulated by canon law but live consecrated lives in the world.
Such are the secular institutes, the hermits and the consecrated virgins These make a public profession of the evangelical counsels by a vow or other sacred bond. Similar are the societies of apostolic life. For Protestant criticism of monastic vows as practiced in the Catholic Church, see Augsburg Confession § Article XXVII: Of Monastic Vows Although the taking of vows was not a part of the earliest monastic foundations, vows did come to be accepted as a normal part of the Tonsure service in the Christian East. One would find a spiritual father and live under his direction. Once one put on the monastic habit, it was understood that one
The Blessed Sacrament Most Blessed Sacrament, is a devotional name used in the Latin Church of the Catholic Church, as well as in Anglicanism, Lutheranism and the Old Catholic Church, as well as in some of the Eastern Catholic Churches, to refer to the body and blood of Christ in the form of consecrated sacramental bread and wine at a celebration of the Eucharist. In the Byzantine Rite, the terms Holy Gifts and Divine Mysteries are used to refer to the consecrated elements. Christians in these traditions believe in the Real Presence of Jesus Christ in the Eucharistic elements of the bread and wine and some of them, practice Eucharistic reservation and adoration; this belief is based on interpretations of both sacred tradition. The Catholic understanding has been defined by numerous ecumenical councils, including the Fourth Lateran Council and the Council of Trent, quoted in the Catechism of the Catholic Church; the largest Portuguese feast in the world is held in New Bedford, Massachusetts in honor of the Blessed Sacrament attracting over 100,000 visitors each year.
The Blessed Sacrament may be received by Catholics who have undergone First Holy Communion as part of the Liturgy of the Eucharist during Mass. Catholics believe that the soul of the person receiving the Eucharist must be in a "state of grace" at the time of reception; the Blessed Sacrament can be exposed on an altar in a monstrance. Rites involving the exposure of the Blessed Sacrament include eucharistic adoration. According to Catholic theology, the host, after the Rite of Consecration, is no longer bread, but Body, Blood and Divinity of Christ, transubstantiated in it. Catholics believe that Jesus is the sacrificial Lamb of God prefigured in the Old Testament Passover. Unless the flesh of that Passover sacrificial lamb was consumed, the members of the household would not be saved from death; as the Passover was the Old Covenant, so the Eucharist became the New Covenant. and Reception of the Blessed Sacrament in the Anglican Communion and other Anglican jurisdictions varies by province. Confirmation was required as a precondition to reception, but many provinces now allow all the baptised to partake as long as they are in good standing with the Church and have received First Communion.
Devotions to the Blessed Sacrament vary. Individuals will genuflect or bow in the presence of the Blessed Sacrament, which may be reserved in a tabernacle or aumbry on, behind, or near the altar, its presence is indicated by a lamp suspended over or placed near the tabernacle or aumbry. Except among Anglo-Catholics, the use of a monstrance is rare; this is in keeping with the Article XXV of the Thirty-Nine Articles that "the Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use Them." Nonetheless, many parishes do have services of devotions to the Blessed Sacrament, in which a ciborium is removed from the tabernacle or aumbry and hymns, prayers and sentences of devotion are sung or read. In some parishes, when the Blessed Sacrament is moved from the tabernacle, sanctus bells are rung and all who are present kneel. In most Lutheran churches, a person must have had catechetical training prior to a First Communion to receive the Eucharist. More liberal churches allow all who are baptized to receive it.
Similar to the Anglican teaching, Lutherans are taught to genuflect or bow in the presence of the Blessed Sacrament, located on an altar. In the Lutheran churches that still celebrate the Feast of Corpus Christi, like the Catholic Church, a monstrance is used to display the Blessed Sacrament during the Benediction; the Doctrines and Discipline of the Methodist Church specifies, on days during which Holy Communion is celebrated, that "Upon entering the church let the communicants bow in prayer and in the spirit of prayer and meditation approach the Blessed Sacrament."With respect to Methodist Eucharistic theology, the Catechism for the use of the people called Methodists states that, " Jesus Christ is present with his worshipping people and gives himself to them as their Lord and Saviour". Methodist theology of this sacrament is reflected in a Eucharistic hymn written by one of the fathers of the movement, Charles Wesley: We need not now go up to Heaven, To bring the long sought Saviour down.
Methodists practice an Open Table, in which all baptised Christians are invited to receive Holy Communion. "Code of Canon Law ". Libreria Editrice Vaticana. 1983. Newadvent.org, "The Blessed Eucharist as a Sacrament". Article from the Catholic Encyclopedia Savior.org - Live Video Stream of the Blessed Sacrament Paragraph 1376 of the Catechism of the Catholic Church EWTN - The Holy Eucharist - Easy yet comprehensive website with Catholic Teaching on the Eucharist PortugueseFeast.com New Bedford's Feast of the Blessed Sacrament Melkite Greek Catholic Rite of Benediction
Monsey, New York
Monsey is a hamlet and census-designated place in the town of Ramapo, Rockland County, New York, United States, located north of Airmont. The village of Kaser is surrounded by the hamlet of Monsey; the 2010 census listed the population at 18,412. The hamlet has a large community of Orthodox Jews, consisting predominantly of Hasidim, including Vizhnitz Hasidim, who reside in the village of Kaser. Rockland County was inhabited by the Munsee band of Lenape Native Americans, who were speakers of the Algonquian languages. Monsey Glen, an Indian encampment, is located west of the intersection of State Route 59 and State Route 306. Numerous artifacts have been found there and some rock shelters are still visible; the Monsey railroad station, which received its name from an alternate spelling of the Munsee Lenape, was built when the New York & Erie Railroad passed through the glen in 1841. In the 1950s, Monsey was a one stoplight town with a single yeshiva. By 1997, Monsey had 45 yeshivas. Located in Monsey is the Houser-Conklin House, listed on the National Register of Historic Places in 2010.
See Also Ramapo people Monsey is located at 41°7′10″N 74°3′57″W. According to the United States Census Bureau, the CDP has a total area of 2.2 square miles, of which, 2.2 square miles of it is land and 0.04 square miles of it is water. As of the census of 2017, there were 22,043 people, 3,984 households, 2,596 families residing in the CDP; the population density was 6,554.3 per square mile. There were 4,244 housing units at an average density of 1,400.0/sq mi. The racial makeup of the CDP was 95.8% White, 3.0% African American, 0.03% Native American, 1.05% Asian, 0.01% Pacific Islander, 0.70% from other races, 1.08% from two or more races. Hispanic or Latino of any race were 2.86% of the population. 43.98% speak English at home, 41.48% Yiddish, 6.88% Hebrew, 2.69% French or a French creole, 1.85% Spanish, 1.24% Russian. There were 2,981 households out of which 58.9% had children under the age of 18 living with them, 78.0% were married couples living together, 6.0% had a female householder with no husband present, 12.9% were non-families.
10.6% of all households were made up of individuals and 4.4% had someone living alone, 65 years of age or older. The average household size was 4.74 and the average family size was 5.16. In the CDP, the population was spread out with 48.6% under the age of 18, 10.5% from 18 to 24, 18.2% from 25 to 44, 16.3% from 45 to 64, 6.4% who were 65 years of age or older. The median age was 19 years. For every 100 females, there were 106.8 males. For every 100 females age 18 and over, there were 106.6 males. The median income for a household in the CDP was $45,194, the median income for a family was $45,911. Males had a median income of $41,606 versus $33,576 for females; the per capita income for the CDP was $14,000. About 25.4% of families and 30.6% of the population were below the poverty line, including 37.8% of those under age 18 and 9.2% of those age 65 or over. Shalom Auslander, author of Foreskin's Lament, which covers his time growing up in Monsey. Shmuley Boteach, author, counter-missionary rabbi and speaker.
Yosef Mizrachi, kiruv rabbi. Michael Rogers, journalist and activist. Tovia Singer, counter-missionary radio host and speaker. Leib Tropper, founding rabbi of the Kol Yaakov Torah Center. Houser-Conklin House, a historic structure dating to 1775 Monsey Church, built in 1824 Ohr Somayach, a men's college of Judaic studies New Square, New York − an all-Hasidic village in the same county. Lakewood Township, New Jersey – a majority Orthodox Jewish township. Green, Frank Bertangue; the History of Rockland County. New York: A. S. Barnes and Co. Monsey Fire Department
A religious habit is a distinctive set of religious clothing worn by members of a religious order. Traditionally some plain garb recognisable as a religious habit has been worn by those leading the religious eremitic and anchoritic life, although in their case without conformity to a particular uniform style. In the typical Roman Catholic or Anglican orders, the habit consists of a tunic covered by a scapular and cowl, with a hood for monks or friars and a veil for nuns. Modern habits are sometimes eschewed in favor of a simple business suit. Catholic Canon Law requires only that it be in some way identifiable so that the person may serve as a witness of Gospel values; this requires creativity. For instance in Turkey, a Franciscan might wear street clothes. In many orders, the conclusion of postulancy and the beginning of the novitiate is marked by a ceremony, during which the new novice is accepted clothed in the community's habit by the superior. In some cases the novice's habit will be somewhat different from the customary habit: for instance, in certain orders of women that use the veil, it is common for novices to wear a white veil while professed members wear black, or if the order wears white, the novice wears a grey veil.
Among some Franciscan communities of men, novices wear a sort of overshirt over their tunic. In some orders, different types or levels of profession are indicated by differences in habits. Kāṣāya, "chougu" are the robes of Buddhist nuns, named after a brown or saffron dye. In Sanskrit and Pali, these robes are given the more general term cīvara, which references the robes without regard to color. Buddhist kāṣāya are said to have originated in India as set of robes for the devotees of Gautama Buddha. A notable variant has a pattern reminiscent of an Asian rice field. Original kāṣāya were constructed of discarded fabric; these were stitched together to form three rectangular pieces of cloth, which were fitted over the body in a specific manner. The three main pieces of cloth are the antarvāsa, the uttarāsaṅga, the saṃghāti. Together they form tricīvara; the tricīvara is described more in the Theravāda Vinaya. A robe covering the upper body, it is worn over antarvāsa. In representations of the Buddha, the uttarāsaṅga appears as the uppermost garment, since it is covered by the outer robe, or saṃghāti.
The saṃghāti is an outer robe used for various occasions. It comes over the upper robe, the undergarment. In representations of the Buddha, the saṃghāti is the most visible garment, with the undergarment or uttarāsaṅga protruding at the bottom, it is quite similar in shape to the Greek himation, its shape and folds have been treated in Greek style in the Greco-Buddhist art of Gandhāra. Other items that may have been worn with the triple robe were: a waist cloth, the kushalaka a buckled belt, the samakaksika In India, variations of the kāṣāya robe distinguished different types of monastics; these represented the different schools that they belonged to, their robes ranged from red and ochre, to blue and black. Between 148 and 170 CE, the Parthian monk An Shigao came to China and translated a work which describes the color of monastic robes utilized in five major Indian Buddhist sects, called Dà Bǐqiū Sānqiān Wēiyí. Another text translated at a date, the Śariputraparipṛcchā, contains a similar passage corroborating this information, but the colors for the Sarvāstivāda and Dharmaguptaka sects are reversed.
In traditions of Tibetan Buddhism, which follow the Mūlasarvāstivāda Vinaya, red robes are regarded as characteristic of the Mūlasarvāstivādins. According to Dudjom Rinpoche from the tradition of Tibetan Buddhism, the robes of ordained Mahāsāṃghika monastics were to be sewn out of more than seven sections, but no more than twenty-three sections; the symbols sewn on the robes were the endless knot and the conch shell, two of the Eight Auspicious Signs in Buddhism. In Chinese Buddhism, the kāṣāya is called gāsā. During the early period of Chinese Buddhism, the most common color was red; the color of the robes came to serve as a way to distinguish monastics, just as they did in India. However, the colors of a Chinese Buddhist monastic's robes corresponded to their geographical region rather than to any specific schools. By the maturation of Chinese Buddhism, only the Dharmaguptaka ordination lineage was still in use, therefore the color of robes served no useful purpose as a designation for sects, the way that it had in India.
In Japanese Buddhism, the kāṣāya is called kesa. In Japan, during the Edo and Meiji periods, kesa were sometimes pieced together from robes used in Noh theatre; the Eastern Orthodox Church does not have distinct religious orders such as those in the Catholic Church. The habit is the same throughout the world; the normal monastic color is symbolic of repentance and simplicity. The habits of monks and nuns are identical; the habit is bestowed as the monk or nun advances in the spiritual life. There are three degrees: the beginner, known as the Rassaphore the intermediate, known as the Stavrophore, the Great Schema worn by Great Schema Monks or Nuns. Only the last, the Schemamonk or S
The public domain consists of all the creative works to which no exclusive intellectual property rights apply. Those rights may have been forfeited, expressly waived, or may be inapplicable; the works of William Shakespeare and Beethoven, most early silent films, are in the public domain either by virtue of their having been created before copyright existed, or by their copyright term having expired. Some works are not covered by copyright, are therefore in the public domain—among them the formulae of Newtonian physics, cooking recipes, all computer software created prior to 1974. Other works are dedicated by their authors to the public domain; the term public domain is not applied to situations where the creator of a work retains residual rights, in which case use of the work is referred to as "under license" or "with permission". As rights vary by country and jurisdiction, a work may be subject to rights in one country and be in the public domain in another; some rights depend on registrations on a country-by-country basis, the absence of registration in a particular country, if required, gives rise to public-domain status for a work in that country.
The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". Although the term "domain" did not come into use until the mid-18th century, the concept "can be traced back to the ancient Roman Law, as a preset system included in the property right system." The Romans had a large proprietary rights system where they defined "many things that cannot be owned" as res nullius, res communes, res publicae and res universitatis. The term res nullius was defined as things not yet appropriated; the term res communes was defined as "things that could be enjoyed by mankind, such as air and ocean." The term res publicae referred to things that were shared by all citizens, the term res universitatis meant things that were owned by the municipalities of Rome. When looking at it from a historical perspective, one could say the construction of the idea of "public domain" sprouted from the concepts of res communes, res publicae, res universitatis in early Roman law.
When the first early copyright law was first established in Britain with the Statute of Anne in 1710, public domain did not appear. However, similar concepts were developed by French jurists in the 18th century. Instead of "public domain", they used terms such as publici juris or propriété publique to describe works that were not covered by copyright law; the phrase "fall in the public domain" can be traced to mid-19th century France to describe the end of copyright term. The French poet Alfred de Vigny equated the expiration of copyright with a work falling "into the sink hole of public domain" and if the public domain receives any attention from intellectual property lawyers it is still treated as little more than that, left when intellectual property rights, such as copyright and trademarks, expire or are abandoned. In this historical context Paul Torremans describes copyright as a, "little coral reef of private right jutting up from the ocean of the public domain." Copyright law differs by country, the American legal scholar Pamela Samuelson has described the public domain as being "different sizes at different times in different countries".
Definitions of the boundaries of the public domain in relation to copyright, or intellectual property more regard the public domain as a negative space. According to James Boyle this definition underlines common usage of the term public domain and equates the public domain to public property and works in copyright to private property. However, the usage of the term public domain can be more granular, including for example uses of works in copyright permitted by copyright exceptions; such a definition regards work in copyright as private property subject to fair-use rights and limitation on ownership. A conceptual definition comes from Lange, who focused on what the public domain should be: "it should be a place of sanctuary for individual creative expression, a sanctuary conferring affirmative protection against the forces of private appropriation that threatened such expression". Patterson and Lindberg described the public domain not as a "territory", but rather as a concept: "here are certain materials – the air we breathe, rain, life, thoughts, ideas, numbers – not subject to private ownership.
The materials that compose our cultural heritage must be free for all living to use no less than matter necessary for biological survival." The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". A public-domain book is a book with no copyright, a book, created without a license, or a book where its copyrights expired or have been forfeited. In most countries the term of protection of copyright lasts until January first, 70 years after the death of the latest living author; the longest copyright term is in Mexico, which has life plus 100 years for all deaths since July 1928. A notable exception is the United States, where every book and tale published prior to 1924 is in the public domain.
County Limerick is a county in Ireland. It is located in the province of Munster, is part of the Mid-West Region, it is named after the city of Limerick. Limerick City and County Council is the local council for the county; the county's population at the 2016 census was 194,899 of whom 94,192 lived in Limerick City, the county capital. Limerick borders four other counties: Kerry to the west, Clare to the north, Tipperary to the east and Cork to the south, it is the fifth largest of Munster's six counties in size, the second largest by population. The River Shannon flows through the city of Limerick into the Atlantic Ocean at the north of the county. Below the city, the waterway is known as the Shannon Estuary; because the estuary is shallow, the county's most important port is several kilometres west of the city, at Foynes. Limerick City is the county town and is Ireland's third largest city, it serves as a regional centre for the greater Mid-West Region. Newcastle West, Kilmallock & Abbeyfeale are other important towns in the county.
There are fourteen historic baronies in the county. While baronies continue to be defined units, they are no longer used for many administrative purposes, their official status is illustrated by Placenames Orders made since 2003, where official Irish names of baronies are listed under "Administrative units". Clanwilliam - Clann Liam Connello Lower - Conallaigh Íochtaracha Connello Upper - Conallaigh Uachtaracha Coonagh - Uí Chuanach Coshlea - Cois Laoi Coshma - Cois Máighe Glenquin - Gleann an Choim Kenry - Caonraí Kilmallock - Cill Mocheallóg North Liberties - Na Líbeartaí Thuaidh Owneybeg - Uaithne Beag Pubblebrien - Pobal Bhriain Shanid - Seanaid Smallcounty - An Déis Bheag Limerick City is the county capital and is shown in bold. One possible meaning for the county's name in Irish Luimneach is "the flat area". Moreover, the county is ringed by mountains: the Slieve Felims to the northeast, the Galtees to the southeast, the Ballyhoura Mountains to the south, the Mullaghareirk Mountains to the southwest and west.
The highest point in the county is located in its south-east corner at Galtymore, which separates Limerick from County Tipperary. The county is not a a plain, its topography consists of hills and ridges; the eastern part of the county is part of the Golden Vale, well known for dairy produce and consists of rolling low hills. This gives way to flat land around the centre of the county, with the exception being Knockfierna at 288 m high. Towards the west, the Mullaghareirk Mountains push across the county offering extensive views east over the county and west into County Kerry. Volcanic rock is to be found in numerous areas in the county, at Carrigogunnell, at Knockfierna, principally at Pallasgreen/Kilteely in the east, described as the most compact and for its size one of the most varied and complete carboniferous volcanic districts in either Britain and Ireland. Tributaries of the Shannon drainage basin located in the county include the rivers Mulcair, Maigue, Morning Star and the Feale, it is thought that humans had established themselves in the Lough Gur area of the county as early as 3000 BC, while megalithic remains found at Duntryleague date back further to 3500 BC.
The arrival of the Celts around 400 BC brought about the division of the county into petty kingdoms or túatha. From the 4th to the 11th century, the ancient kingdom of the Uí Fidgenti was co-extensive with what is now County Limerick, with some of the easternmost part the domain of the Eóganacht Áine; the establishment of Limerick as a town and base by the Danes in the mid 900's, their alliance with Irish families, including their alliance with Donnubán mac Cathail of the O'Donovans, resulted in significant conflicts with neighbouring clans, principally the O'Briens of Dál gCais, who raided into the Limerick area on a regular basis. The O'Briens retained their political power until late in the 1100s; the establishment of King John's castle in Limerick, the granting of Ui Fidgenti lands to the FitzGeralds, both circa 1200, the resultant competition for Ui Fidgenti lands by other Anglo Norman families, resulted in a transfer of power from the Ui Fidgenti's leading families to the new landholders.
The ancestors of both Michael Collins and the famous O'Connells of Derrynane were among the septs of the Uí Fidgenti. As the Ui Fidgenti were the ruling clan in the Limerick after 400 a.d. the Uí Fidgenti still made a substantial contribution to the population of the central and western regions of County Limerick. Their capital was Dún Eochair, the great earthworks of which still remain and can be found close to the modern town of Bruree, on the River Maigue. Bruree is Fort of the King. Catherine Coll, the mother of Éamon de Valera, was a native of Bruree and this is where he was taken by her brother to be raised. St. Patrick brought Christianity to Limerick area in the 5th Century. Various annals record that St. Patrick quarreled with the chief of the Ui Fidgenti but was embraced by the brother of the chief; the adoption of Christianity resulted in the establishment of important monasteries in Limerick, at Ardpatrick and Kileedy. From this golden age in Ireland of learning and art comes one of Ireland's greatest artifacts, The Ardagh Chalice, a masterpiece of metalwork, found in a west Limerick fort in 1868.
It is believed that the chalice had been
Roman Catholic Archdiocese of New York
The Roman Catholic Archdiocese of New York is a Latin Catholic archdiocese in New York State. It encompasses the boroughs of Manhattan, the Bronx and Staten Island in New York City and the counties of Dutchess, Putnam, Sullivan and Westchester in New York; the Archdiocese of New York is the second-largest diocese in the United States, encompassing 296 parishes that serve around 2.8 million Catholics in addition to hundreds of Catholic schools and charities. The Archdiocese operates the well-known St. Joseph's Seminary referred to as Dunwoodie; the Archdiocese of New York is the metropolitan see of the ecclesiastical province of New York which includes the suffragan dioceses of Albany, Buffalo, Rochester, Rockville Centre and Syracuse. The Latin name of the archdiocese is Archidioecesis Neo-Eboracensis, the corporate name is Archdiocese of New York, it publishes Catholic New York, the largest of its kind in the United States. The ordinary of the Archdiocese of New York is an archbishop whose cathedra is The Cathedral of St. Patrick in Manhattan, New York.
The Archbishop of New York is the metropolitan of the larger Ecclesiastical Province of New York, which consists of the eight dioceses that comprise the State of New York with the exception of a small portion that belongs to the Province of Hartford. As such, the metropolitan archbishop possesses certain limited authority over the suffragan sees of the province. R. Luke Concanen became the first Bishop of the Diocese of New York in 1808; the current Archbishop of New York is Timothy Michael Cardinal Dolan. The territory that now makes up the Archdiocese of New York was part of the Prefecture Apostolic of United States of America, established on November 26, 1784. On November 6, 1789, the Prefecture was elevated to a diocese and the present territory of the Archdiocese of New York fell under the jurisdiction of the Diocese of Baltimore, headed by the first American bishop, John Carroll. At the time, there was a dearth of priests to minister to the large territory; the first Roman Catholic Church in New York City was St. Peter's on Barclay Street.
The land was purchased from Trinity Church with community donations and a gift of 1,000 pieces of silver from King Charles III of Spain. The church was built in the federal style. Among its regular worshippers were Venerable Pierre Toussaint. On April 8, 1808, the Holy See raised Baltimore to the status of an Archdiocese. At the same time, the dioceses of Philadelphia, Boston and New York were created as suffragan dioceses of Baltimore. At the time of its establishment, the Diocese of New York covered all of the State of New York, as well as the northeastern New Jersey counties of Sussex, Morris, Somerset and Monmouth. Since the first appointed bishop could not set sail from Italy due to the Napoleonic blockade, a Jesuit priest, Anthony Kohlmann, was appointed administrator, he was instrumental in organizing the diocese and preparing for the Cathedral of St. Patrick to be built on Mulberry Street. Among the difficulties faced by Catholics at the time was anti-Catholic bigotry in general and in the New York school system.
A strong Nativist movement sought to keep Catholics out of the country and to prevent those present from advancing. On April 23, 1847 territory was taken from the diocese to form the dioceses of Buffalo; the diocese was elevated to an archdiocese on July 19, 1850. On July 29, 1853 territory was again taken from the diocese, this time to form the Diocese of Newark and the Diocese of Brooklyn; the Bahamas were made a part of the Archdiocese of New York, establishing the first permanent Catholic presence, on July 25, 1885 due to their proximity to New York's busy port. Churches and schools were constructed and administered until The Bahamas' eventual dissociation to form the Prefecture Apostolic of Bahama on March 21, 1929. By 1932, The Bahamas were no longer under the spiritual jurisdiction of New York; as of 2014 the Catholic population of the Archdiocese is 2,634,624. These Catholics were served by 913 priests of religious orders. Laboring in the diocese were 359 permanent deacons, 1,493 religious brothers, 3,153 nuns.
For comparison, in 1929, the Catholic population of the Archdiocese was 1,273,291 persons. There were 1,314 clergy ministering in 444 churches. There were 170,348 children in Catholic educational and welfare institutions. In 1959, there were 7,913 nuns and sisters ministering in the Archdiocese, representing 103 different religious orders. January 4 - Memorial of Elizabeth Ann Seton, native of New York January 5 - Memorial of John Neumann, ordained a priest of New York February 18 - Anniversary of Archbishop Dolan's elevation to Cardinal by Pope Benedict XVI February 23 -Anniversary of Archbishop Dolan's appointment to the Archdiocese by Pope Benedict XVI March 17 - Solemnity of Saint Patrick, Patronal Feast of both the Archdiocese and the Cathedral April 8 - Anniversary of the establishment of the Diocese of New York April 15 - Anniversary of Archbishop Dolan's Installation May 5 - Memorial of Blessed Edmund Rice, founder of the Irish Christian Brothers July 14 - Memorial of Saint Kateri Tekakwitha, born near Albany in territory, once part of the Diocese of New York September 5 - Memorial of Saint Teresa of Calcutta, who did missionary work in the Bronx October 5 - Anniversary of Dedication of the Cathedral of Saint Patrick November 13 - Memorial of Frances Xavier Cabrini, mi