This document provides an interpretation of various prayers and rituals performed before the iconostasis in the Divine Liturgy of St. John Chrysostom. It explains that the iconostasis represents the dwelling place of God and the real presence of Christ in the Eucharist. It describes the penitential tropars sung to plead for forgiveness from God like a wayward child to their father. The tropars to the Theotokos emphasize her honored position as the Mother of God. It discusses the theological meaning of icons and how various objects like the Gospel Book, altar, and hand cross are venerated during the liturgy.
The document summarizes the key symbols and beliefs contained within the Apostles' Creed. It discusses symbols representing God the Father, Jesus Christ including depictions of the Good Shepherd, Lamb, and Lion. It also covers symbols of Jesus' incarnation, crucifixion, resurrection and ascension. Further, it outlines symbols for the Holy Spirit, Holy Catholic Church, communion of saints, forgiveness of sins, resurrection of the body and life everlasting. Specific symbols discussed include the anchor, chi-rho, pelican, bread, dove, cross and others.
The document discusses the development of priestly roles and hierarchy in the early Christian church. It notes that in the New Testament, elders are not given any priestly functions that distinguish them from other church members. However, some early Christian writers like Ignatius and Justin Martyr applied concepts from the Old Testament priesthood and sacrifices to the Christian Eucharist and church leadership. Over time, this led to the establishment of distinct priestly roles and a hierarchy with different levels of priesthood in the church modeled on the Old Testament precedent.
Christmas is celebrated annually on December 25th. The earliest evidence of Christmas being celebrated on this date comes from a 354 AD document from Rome. While Eastern Christianity initially celebrated Jesus's birth connected to Epiphany on January 6th, the December 25th date was imported later. The word "Christmas" originated as a compound meaning "Christ's Mass" and is derived from Old English terms referring to the celebration of the Eucharist in honor of the Messiah.
This document provides an overview of the Catholic doctrine of the primacy of St. Peter, which asserts that Saint Peter held a position of prominence among the 12 Apostles and that his successors, the Popes, are the heads of the Catholic Church. It defines key terms, references biblical passages that support Peter's leadership role, and cites canon law codifying the Pope's supreme authority. The objectives are to understand and defend this unifying dogma of Catholicism. It concludes by mentioning Pope Francis' 2015 visit in relation to this topic.
The document discusses the Catholic Church's teachings on the sacraments. It defines a sacrament as an external sign instituted by Christ that confers grace. It explains that certain Old Testament rites prefigured the New Testament sacraments. It states that all sacraments were instituted by Christ and that their matter and form cannot be substantially changed. It lists the necessary components of a sacrament as matter, form, and minister and discusses the necessity, effects, ministers, and obligations regarding the sacraments.
The document discusses the seven sacraments of the Catholic Church. It defines what a sacrament is as a sacred sign instituted by Christ to give grace. It then lists and provides brief descriptions of each of the seven sacraments: Baptism, Confirmation, Eucharist, Reconciliation, Anointing of the Sick, Holy Orders, and Matrimony.
This document provides a historical overview of sacramentology from pre-Christian writings through the 12th century. It outlines four key periods: 1) Pre-Christian writings referred to religious rites as "mysterion"; 2) Scriptures used "mysterion" to refer to God's saving actions and the secrets of the kingdom revealed by Jesus; 3) Early Church Fathers began systematically reflecting on sacraments in response to heresies, with Tertullian first using the term "sacrament"; 4) Later patristic authors and theologians like Augustine elaborated on the meaning and effects of sacraments like baptism and Eucharist without a fully developed systematic doctrine.
The document summarizes the key symbols and beliefs contained within the Apostles' Creed. It discusses symbols representing God the Father, Jesus Christ including depictions of the Good Shepherd, Lamb, and Lion. It also covers symbols of Jesus' incarnation, crucifixion, resurrection and ascension. Further, it outlines symbols for the Holy Spirit, Holy Catholic Church, communion of saints, forgiveness of sins, resurrection of the body and life everlasting. Specific symbols discussed include the anchor, chi-rho, pelican, bread, dove, cross and others.
The document discusses the development of priestly roles and hierarchy in the early Christian church. It notes that in the New Testament, elders are not given any priestly functions that distinguish them from other church members. However, some early Christian writers like Ignatius and Justin Martyr applied concepts from the Old Testament priesthood and sacrifices to the Christian Eucharist and church leadership. Over time, this led to the establishment of distinct priestly roles and a hierarchy with different levels of priesthood in the church modeled on the Old Testament precedent.
Christmas is celebrated annually on December 25th. The earliest evidence of Christmas being celebrated on this date comes from a 354 AD document from Rome. While Eastern Christianity initially celebrated Jesus's birth connected to Epiphany on January 6th, the December 25th date was imported later. The word "Christmas" originated as a compound meaning "Christ's Mass" and is derived from Old English terms referring to the celebration of the Eucharist in honor of the Messiah.
This document provides an overview of the Catholic doctrine of the primacy of St. Peter, which asserts that Saint Peter held a position of prominence among the 12 Apostles and that his successors, the Popes, are the heads of the Catholic Church. It defines key terms, references biblical passages that support Peter's leadership role, and cites canon law codifying the Pope's supreme authority. The objectives are to understand and defend this unifying dogma of Catholicism. It concludes by mentioning Pope Francis' 2015 visit in relation to this topic.
The document discusses the Catholic Church's teachings on the sacraments. It defines a sacrament as an external sign instituted by Christ that confers grace. It explains that certain Old Testament rites prefigured the New Testament sacraments. It states that all sacraments were instituted by Christ and that their matter and form cannot be substantially changed. It lists the necessary components of a sacrament as matter, form, and minister and discusses the necessity, effects, ministers, and obligations regarding the sacraments.
The document discusses the seven sacraments of the Catholic Church. It defines what a sacrament is as a sacred sign instituted by Christ to give grace. It then lists and provides brief descriptions of each of the seven sacraments: Baptism, Confirmation, Eucharist, Reconciliation, Anointing of the Sick, Holy Orders, and Matrimony.
This document provides a historical overview of sacramentology from pre-Christian writings through the 12th century. It outlines four key periods: 1) Pre-Christian writings referred to religious rites as "mysterion"; 2) Scriptures used "mysterion" to refer to God's saving actions and the secrets of the kingdom revealed by Jesus; 3) Early Church Fathers began systematically reflecting on sacraments in response to heresies, with Tertullian first using the term "sacrament"; 4) Later patristic authors and theologians like Augustine elaborated on the meaning and effects of sacraments like baptism and Eucharist without a fully developed systematic doctrine.
This document discusses the development of priestly roles and hierarchy in the early Christian church. It argues that elements of Jewish liturgy influenced the developing Christian liturgy. Several early church fathers are mentioned who distinguished between priestly ministers and laypeople using Levitical terminology from the Bible or applied Old Testament promises to the church. The document also discusses how God's commands in the Bible regarding the Israelites affected land ownership and the role of Levites in Israelite society.
The document discusses various signs and symbols used in Catholic liturgies to enhance their meaning. It describes the symbolic meanings of several common liturgical items including oil (representing healing), candles (representing Christ as light), incense (representing prayer rising to God), bread (representing unity), water (representing life), and color of vestments (representing different seasons and mysteries of faith). It also mentions other symbolic items like nature signs, visual aids, gestures, drama, and music that can be incorporated into liturgies.
The document discusses the sacrament of Confirmation in the Catholic Church. It describes how Confirmation originated from the laying on of hands by the Apostles to impart the Holy Spirit to newly baptized Christians. Over time, an anointing with chrism oil was added to signify the gift of the Holy Spirit. In Confirmation, the anointing on the forehead with chrism oil imprints an indelible spiritual mark and strengthens the grace received in Baptism, allowing one to publicly profess faith in Christ. The bishop is the ordinary minister of Confirmation, though priests may administer it in danger of death situations.
The document discusses sacraments in Christianity, defining them as symbolic acts instituted by Christ that, when received with faith, shape believers into Christ's likeness through the power of the Holy Spirit. It notes that sacraments are sensible signs that give grace, an unmerited divine assistance that aids regeneration and sanctification. The purpose of sacraments is to sanctify people, build up the Church, and give worship to God, with the overall effect of drawing believers closer to Christ and the Father.
This document discusses the qualifications, roles, and functions of apostles. It explains that apostles are first in rank in the church and must exemplify discipline and authority. Their main roles are to establish order, plant and pioneer churches, govern churches and regions, and rear spiritual sons and daughters. The document also provides background on the Apostles' Creed and the early apostles' doctrine that focused on teaching about Christ. It concludes with defining "apostolic" as a denomination that traces back to 1904 Welsh revivals and some differences in beliefs around baptism, dress code, and ordaining women.
The document discusses the early Christian Church and its relationship with the Roman state and various heretical movements. It describes how Emperor Constantine intervened to support Christianity and convened the First Council of Nicaea in 325 CE to address the Arian heresy and formulate the Nicene Creed. Subsequent ecumenical councils were held to settle other Christological controversies, such as the Council of Constantinople in 381 CE which clarified the Trinity. The Church worked to define orthodox doctrine and condemn heresies through these councils, with support from Roman emperors, in order to safeguard the true faith.
I am an Ecclesial Lay Minister of the Roman Catholic Church in Las Vegas. I teach scripture studies at St. Joseph Husband of Mary parish. This presentation was during my two year training program through the Las Vegas Diocese. I hope it can help you as you need it. Peace and Love In Christ.
The document discusses the Catholic sacrament of the Holy Eucharist. It states that the Eucharist completes Christian initiation by allowing the faithful to participate in Christ's sacrifice. The Eucharist commemorates Christ's death and resurrection and is both the source and summit of ecclesial life. The different parts of the Catholic mass are also outlined, including the liturgy of the word, presentation of offerings, consecration, and communion.
The document discusses sacraments in Christianity. It defines sacraments as visible signs instituted by Christ that impart divine grace. There are seven sacraments: Baptism, Eucharist, Confirmation, Reconciliation, Anointing of the Sick, Holy Orders, and Marriage. Each sacrament uses signs and symbols to convey what occurs during the celebration, such as water and candles in Baptism or bread and wine in Eucharist.
The document discusses several important early Christian symbols:
- The fish (Ichthys) symbolized Jesus Christ and was used by early Christians due to the Greek phrase for "Jesus Christ, Son of God Savior" spelling out "fish".
- Lamb and dove were symbols of Christ and the Holy Spirit respectively.
- The Ark of Noah came to symbolize the Church as providing salvation.
- Christ was often depicted as the Good Shepherd in early Christian art.
- Palms symbolized victory and were used on Palm Sunday.
THE UNIQUENESS OF THE CATHOLIC CHURCH-RCIA-SFX-PJ-08maximilianyong
The document discusses the origins and nature of the Catholic Church. It describes how the Church was established by Jesus Christ and how he called the apostles to form a community of faith. It discusses how the Church is universal, holy, and apostolic, spanning all people and times. It also outlines the hierarchical structure of the Church and roles of the Pope, bishops, priests, and laity.
Ch 1a & 1b Rooted In History & Culture Rvsdbkasilag
The document discusses the roots and historical development of Catholic sacraments and traditions. It explains that sacraments originated from informal practices in the early Church and were adapted from cultural rituals. Over time, sacraments became more formalized and standardized through edicts like the Council of Trent to ensure proper celebration. However, Vatican II encouraged a return to more meaningful, vernacular celebrations and appreciation of diverse rites while maintaining sacramental essence.
This document provides information about the Sacrament of Holy Orders. It discusses how Holy Orders allows the mission of Christ and the apostles to continue through the Church. There are three degrees: episcopate, presbyterate, and diaconate. Ordination integrates one into an ordained ministry. The ordained represent Christ as head of the Church and act in persona Christi (in the person of Christ) when serving the community. Both the ministerial priesthood and the common priesthood of all believers participate in the one priesthood of Christ in different ways.
This document discusses different approaches to understanding Jesus Christ through history. It begins with an overview of biblical, conciliar, and contemporary Christology. It then contrasts Christology "from above," which focuses on Jesus' divinity, and Christology "from below," which focuses on his humanity. While both are important, the latter approach helps appreciate Jesus' full humanity and inspires discipleship. The document also examines biblical sources for Jesus' life, the nature of the gospels, key aspects of his teachings and ministry, his death and resurrection, and ecumenical councils that defined the orthodox understanding of Christ's dual nature. It concludes with some current Christological issues.
This document discusses the sacrament of Holy Orders in the Catholic Church. It describes that there are three degrees of Holy Orders: bishops, priests, and deacons. Bishops are able to confer Holy Orders and are considered successors of the apostles. Only baptized men can receive Holy Orders. The sacrament configures the recipient to Christ through an indelible character and grace of the Holy Spirit, so they can serve the Church as Christ's instrument.
The document discusses the sacraments and liturgy in the Catholic Church. It explains that the sacraments were instituted by Jesus Christ and are a way for His grace to be spread to the Church. The seven sacraments are grouped into categories of birth and growth, healing, and mission. They sanctify believers and build up the Body of Christ through worship. Sacramentals are also discussed as blessed objects that increase devotion and remit venial sin.
1. Specialists' writings are the main windows into understanding the past of a place or subject. In Sri Lanka, Pali literature written by Buddhist monks provides a continuous written record of history stretching back many centuries.
2. The discovery and study of Pali literature in Sri Lanka began in the early 19th century with the work of scholars like George Turner who published translations of key texts like the Mahavamsa. This helped establish the new field of Mahavamsalogy for analyzing Sri Lankan history through these chronicles.
3. Sri Lankan Buddhist tradition produced a long series of chronicles in languages like Pali, Sinhala, Sanskrit, Arabic and Tamil that provide a largely
The document presents a list of life stages from being a baby to dying in a linear order. It shows the progression of typical life events from childhood through adulthood including going to school, falling in love, having a family, retiring, and ultimately dying. The list highlights the cycle of life that most people experience as they age from birth to death.
This document discusses approaches to engaging with clinicians when introducing new clinical technologies. It recommends setting up a consistent engagement program, making clinicians feel like owners of the decisions, involving them at all stages, focusing on usability, championing early adopters, addressing clinicians' needs and time constraints, and using evidence and peer pressure to gain acceptance. The document also provides examples of how technologies have improved user experience, promoted best practices, and automated workflows in clinical settings.
Political Parties, The Road from Brick to SmartphonePablo Diaz
Political parties need to evolve to remain relevant in a changing political landscape. As citizens now demand more transparency and accessibility through new technologies, political parties must reinvent themselves like smartphones to better connect with voters. They need to remove unnecessary features, redesign their interfaces, and add new functionalities requested by citizens. However, this evolution faces challenges regarding funding models and resistance to change. Developing innovative ways to be transparent, responsive and attract new supporters will help political parties complete the transition from "brick" to "smartphone" organizations.
This document discusses the development of priestly roles and hierarchy in the early Christian church. It argues that elements of Jewish liturgy influenced the developing Christian liturgy. Several early church fathers are mentioned who distinguished between priestly ministers and laypeople using Levitical terminology from the Bible or applied Old Testament promises to the church. The document also discusses how God's commands in the Bible regarding the Israelites affected land ownership and the role of Levites in Israelite society.
The document discusses various signs and symbols used in Catholic liturgies to enhance their meaning. It describes the symbolic meanings of several common liturgical items including oil (representing healing), candles (representing Christ as light), incense (representing prayer rising to God), bread (representing unity), water (representing life), and color of vestments (representing different seasons and mysteries of faith). It also mentions other symbolic items like nature signs, visual aids, gestures, drama, and music that can be incorporated into liturgies.
The document discusses the sacrament of Confirmation in the Catholic Church. It describes how Confirmation originated from the laying on of hands by the Apostles to impart the Holy Spirit to newly baptized Christians. Over time, an anointing with chrism oil was added to signify the gift of the Holy Spirit. In Confirmation, the anointing on the forehead with chrism oil imprints an indelible spiritual mark and strengthens the grace received in Baptism, allowing one to publicly profess faith in Christ. The bishop is the ordinary minister of Confirmation, though priests may administer it in danger of death situations.
The document discusses sacraments in Christianity, defining them as symbolic acts instituted by Christ that, when received with faith, shape believers into Christ's likeness through the power of the Holy Spirit. It notes that sacraments are sensible signs that give grace, an unmerited divine assistance that aids regeneration and sanctification. The purpose of sacraments is to sanctify people, build up the Church, and give worship to God, with the overall effect of drawing believers closer to Christ and the Father.
This document discusses the qualifications, roles, and functions of apostles. It explains that apostles are first in rank in the church and must exemplify discipline and authority. Their main roles are to establish order, plant and pioneer churches, govern churches and regions, and rear spiritual sons and daughters. The document also provides background on the Apostles' Creed and the early apostles' doctrine that focused on teaching about Christ. It concludes with defining "apostolic" as a denomination that traces back to 1904 Welsh revivals and some differences in beliefs around baptism, dress code, and ordaining women.
The document discusses the early Christian Church and its relationship with the Roman state and various heretical movements. It describes how Emperor Constantine intervened to support Christianity and convened the First Council of Nicaea in 325 CE to address the Arian heresy and formulate the Nicene Creed. Subsequent ecumenical councils were held to settle other Christological controversies, such as the Council of Constantinople in 381 CE which clarified the Trinity. The Church worked to define orthodox doctrine and condemn heresies through these councils, with support from Roman emperors, in order to safeguard the true faith.
I am an Ecclesial Lay Minister of the Roman Catholic Church in Las Vegas. I teach scripture studies at St. Joseph Husband of Mary parish. This presentation was during my two year training program through the Las Vegas Diocese. I hope it can help you as you need it. Peace and Love In Christ.
The document discusses the Catholic sacrament of the Holy Eucharist. It states that the Eucharist completes Christian initiation by allowing the faithful to participate in Christ's sacrifice. The Eucharist commemorates Christ's death and resurrection and is both the source and summit of ecclesial life. The different parts of the Catholic mass are also outlined, including the liturgy of the word, presentation of offerings, consecration, and communion.
The document discusses sacraments in Christianity. It defines sacraments as visible signs instituted by Christ that impart divine grace. There are seven sacraments: Baptism, Eucharist, Confirmation, Reconciliation, Anointing of the Sick, Holy Orders, and Marriage. Each sacrament uses signs and symbols to convey what occurs during the celebration, such as water and candles in Baptism or bread and wine in Eucharist.
The document discusses several important early Christian symbols:
- The fish (Ichthys) symbolized Jesus Christ and was used by early Christians due to the Greek phrase for "Jesus Christ, Son of God Savior" spelling out "fish".
- Lamb and dove were symbols of Christ and the Holy Spirit respectively.
- The Ark of Noah came to symbolize the Church as providing salvation.
- Christ was often depicted as the Good Shepherd in early Christian art.
- Palms symbolized victory and were used on Palm Sunday.
THE UNIQUENESS OF THE CATHOLIC CHURCH-RCIA-SFX-PJ-08maximilianyong
The document discusses the origins and nature of the Catholic Church. It describes how the Church was established by Jesus Christ and how he called the apostles to form a community of faith. It discusses how the Church is universal, holy, and apostolic, spanning all people and times. It also outlines the hierarchical structure of the Church and roles of the Pope, bishops, priests, and laity.
Ch 1a & 1b Rooted In History & Culture Rvsdbkasilag
The document discusses the roots and historical development of Catholic sacraments and traditions. It explains that sacraments originated from informal practices in the early Church and were adapted from cultural rituals. Over time, sacraments became more formalized and standardized through edicts like the Council of Trent to ensure proper celebration. However, Vatican II encouraged a return to more meaningful, vernacular celebrations and appreciation of diverse rites while maintaining sacramental essence.
This document provides information about the Sacrament of Holy Orders. It discusses how Holy Orders allows the mission of Christ and the apostles to continue through the Church. There are three degrees: episcopate, presbyterate, and diaconate. Ordination integrates one into an ordained ministry. The ordained represent Christ as head of the Church and act in persona Christi (in the person of Christ) when serving the community. Both the ministerial priesthood and the common priesthood of all believers participate in the one priesthood of Christ in different ways.
This document discusses different approaches to understanding Jesus Christ through history. It begins with an overview of biblical, conciliar, and contemporary Christology. It then contrasts Christology "from above," which focuses on Jesus' divinity, and Christology "from below," which focuses on his humanity. While both are important, the latter approach helps appreciate Jesus' full humanity and inspires discipleship. The document also examines biblical sources for Jesus' life, the nature of the gospels, key aspects of his teachings and ministry, his death and resurrection, and ecumenical councils that defined the orthodox understanding of Christ's dual nature. It concludes with some current Christological issues.
This document discusses the sacrament of Holy Orders in the Catholic Church. It describes that there are three degrees of Holy Orders: bishops, priests, and deacons. Bishops are able to confer Holy Orders and are considered successors of the apostles. Only baptized men can receive Holy Orders. The sacrament configures the recipient to Christ through an indelible character and grace of the Holy Spirit, so they can serve the Church as Christ's instrument.
The document discusses the sacraments and liturgy in the Catholic Church. It explains that the sacraments were instituted by Jesus Christ and are a way for His grace to be spread to the Church. The seven sacraments are grouped into categories of birth and growth, healing, and mission. They sanctify believers and build up the Body of Christ through worship. Sacramentals are also discussed as blessed objects that increase devotion and remit venial sin.
1. Specialists' writings are the main windows into understanding the past of a place or subject. In Sri Lanka, Pali literature written by Buddhist monks provides a continuous written record of history stretching back many centuries.
2. The discovery and study of Pali literature in Sri Lanka began in the early 19th century with the work of scholars like George Turner who published translations of key texts like the Mahavamsa. This helped establish the new field of Mahavamsalogy for analyzing Sri Lankan history through these chronicles.
3. Sri Lankan Buddhist tradition produced a long series of chronicles in languages like Pali, Sinhala, Sanskrit, Arabic and Tamil that provide a largely
The document presents a list of life stages from being a baby to dying in a linear order. It shows the progression of typical life events from childhood through adulthood including going to school, falling in love, having a family, retiring, and ultimately dying. The list highlights the cycle of life that most people experience as they age from birth to death.
This document discusses approaches to engaging with clinicians when introducing new clinical technologies. It recommends setting up a consistent engagement program, making clinicians feel like owners of the decisions, involving them at all stages, focusing on usability, championing early adopters, addressing clinicians' needs and time constraints, and using evidence and peer pressure to gain acceptance. The document also provides examples of how technologies have improved user experience, promoted best practices, and automated workflows in clinical settings.
Political Parties, The Road from Brick to SmartphonePablo Diaz
Political parties need to evolve to remain relevant in a changing political landscape. As citizens now demand more transparency and accessibility through new technologies, political parties must reinvent themselves like smartphones to better connect with voters. They need to remove unnecessary features, redesign their interfaces, and add new functionalities requested by citizens. However, this evolution faces challenges regarding funding models and resistance to change. Developing innovative ways to be transparent, responsive and attract new supporters will help political parties complete the transition from "brick" to "smartphone" organizations.
This document provides guidance for students on developing History Day projects focusing on debates and diplomacy for the 2010-2011 theme. It defines debate as a discussion involving opposing points that is more complex than a simple disagreement and must have historical significance. Diplomacy is defined as the art of conducting negotiations between entities, such as nations, to resolve issues or forge agreements. The document encourages students to choose topics where debate led to or followed from diplomacy, and provides examples of places to find relevant debates and diplomatic events throughout history.
This document discusses various aspects of historical research methodology. It outlines different types of historical sources including written sources like records, autobiographies and legal documents as well as artifacts. It also discusses the characteristics of historical research, including the inability to repeat experiments and reliance on secondary sources. Several methods of analyzing historical documents are provided, such as external and internal criticism to evaluate authenticity. The purpose of these analyses is to detect forgeries and inaccuracies.
Historical research involves the systematic study of past events and problems through primary and secondary sources. It includes identifying a problem, collecting and evaluating data sources through external and internal criticism, synthesizing information, and interpreting conclusions. Some examples are essays from the Civil War, school attendance records over decades, and high school diplomas from the 1920s. While historical research provides perspective on current issues, it is limited by unavailable data and an inability to control past variables. Overall, understanding history assists in defining past situations and their modern meaning.
The document discusses reading strategies for identifying causes and effects in nonfiction texts. It defines causes as why something happened and effects as the result. Key strategies include identifying clue words like "because" and "as a result of" and understanding that effects can form chains where one leads to another. Examples are provided to illustrate identifying explicit and implicit cause-effect relationships.
1) The document describes the opening sign of the cross ritual in the Byzantine Divine Liturgy. It begins with the deacon asking for a blessing from the priest, who then makes the sign of the cross over the altar while saying "Blessed is the Kingdom...".
2) The sign of the cross is an important ritual that has been part of Christian worship since the 2nd century. It signifies the redemption through Christ's crucifixion.
3) The ritual opening establishes the focus of the Liturgy on the Trinity and emphasizes the distinction between the Christian and Jewish faiths in believing in the three persons of the Trinity.
The Feast of the Assumption is celebrated by the Catholic Church on August 15th to commemorate the belief that Mary, the mother of Jesus, was assumed body and soul into heaven at the end of her earthly life. In 1950, Pope Pius XII definitively declared the Assumption of Mary to be a dogma of the Catholic faith. While the Bible does not explicitly mention the Assumption, Catholics believe it has been divinely revealed and is an important part of their tradition and theology concerning Mary.
Christ descended from divine glory to take on human form and die on the cross for our salvation. His self-emptying and obedience led to his crucifixion on Good Friday. While this was an act of humiliation, the Father exalted Christ by raising him from the dead. At the name of Jesus, all creation will acknowledge his lordship and glorify God the Father through confessing that Jesus Christ is Lord.
Christianity began in the 1st century CE as an offshoot of Judaism, centered on the teachings of Jesus Christ. It is based on the belief that God sent his son Jesus to redeem humanity from sin. The Bible is Christianity's sacred text, comprised of the Old and New Testaments. Core beliefs include the Holy Trinity of God the Father, Son, and Holy Spirit; and salvation through faith in Jesus Christ.
This document discusses the Orthodox concept of the nature of Christ according to Pope Shenouda III. It begins by explaining that Christ is both fully God and fully man, with a perfect hypostatic union of the divine and human natures. It then summarizes several heresies regarding the nature of Christ such as Arianism, Apollinarianism, and Nestorianism. The document asserts that the Orthodox view is of the "one nature" of Christ, as taught by St. Cyril, meaning the divine and human natures are united without mingling, change, or separation. Analogies of human nature and iron united with fire are used to illustrate this union.
Here are the names of some people who could receive baptism based on the information provided:
- Degoma, Vina Clarisa
- Dogena, Daniel
- Abello, Khecy
- Ruego, Vanessa
- Solinap,
These appear to be names of individuals who have not yet received the sacrament of baptism based on the Catholic Church's teachings summarized in the document. The document provided historical and theological background on baptism, including its definition, effects, ministers, and matter/form. No other context was given for these names, so they seem to be potential candidates to receive the sacrament based on the information provided.
Christianity is considered the largest religion in the world. It developed out of Judaism in the 1st century CE and centers around the life, teachings, death, and resurrection of Jesus Christ, who Christians believe is the Messiah. The three major sects of Christianity are Roman Catholicism, Greek Orthodoxy, and Protestantism. Christianity spread rapidly in the Roman Empire and was legalized in 313 CE under Emperor Constantine.
Bangsar Lutheran Church Worship Ministry - The Liturgical CalendarLeigh Wong
Overview of the Christian Liturgical Calendar/Liturgical Year, in the context of the worship ministry of Bangsar Lutheran Church, Kuala Lumpur, Malaysia.
- Christianity was synthesized at the Council of Nicea in 325 CE from Egyptian religion, 15 pagan gods, Alexandrian schools, Buddhism, Krishna cult, and the life of Apollonius of Tyana. Constantine established Christianity as the state religion.
- Jesus is believed to have spent his "lost years" from ages 13-29 in India, studying Buddhism, Jainism, and Vedas before returning to Jerusalem to preach. Some records and books mention Jesus living and dying in Kashmir.
- Views of Jesus fall into three categories - the biblical view of his divinity, the view that he was a prophet but not divine, and the view that the story is purely mythological and
The document summarizes the Niceno-Constantinopolitan Creed and the four Ecumenical Councils of the early Christian church. It provides details on the councils of Nicaea, Constantinople, Ephesus, and Chalcedon, including when and where they took place, who was present, and the key issues or doctrines they addressed such as defining the divinity of Christ and establishing Mary as the Mother of God.
The Dormition of the Mother of God is a feast celebrated by Eastern Orthodox, Oriental Orthodox, and Eastern Catholic churches that commemorates Mary's death and assumption into heaven. It is believed that Mary died in a holy and peaceful manner, like her son Jesus, and ascended into heaven on the third day. While her death is not recorded in scripture, early Christian writings describe Mary's burial and assumption. The feast is celebrated on August 15 and emphasizes Mary's role as the Queen of Heaven.
The document provides an overview of the development of early Christianity and debates around Jesus' message, or "good news." It discusses how scholars have different views on defining the "good news" and outlines some of the major topics and figures in early Christian history, including Paul, the Church Fathers, heresies, and ecumenical councils. The development of orthodox Christian doctrines involved addressing Christology and the relationship between Jesus, God, and humanity.
The document summarizes the roots of medieval Europe, including Judaism, Greece, Rome, and the rise of Christianity. It discusses key figures like Jesus, Paul, and early Christian theologians like Augustine. It also outlines the development of the Roman Catholic Church and its doctrines. The church provided a template for medieval ideology and helped spread Christianity throughout Europe during this time period.
Icons from the Life of Christ-with Fr. Stephen Gauthiergreenhousemovement
For more than a thousand years the Eastern Church has used icons (“images”) to visually communicate the profound theological truths that underlie each of the key moments in the life of Christ as recounted in the Gospels. This session will examine this rich “visual theology,” from the Angel Gabriel’s announcement to Mary that she was to be the mother of the Word Incarnate to the Lord’s return to the Father forty days following his resurrection.
Christianity originated in Palestine around 100 CE and was founded by Jesus Christ. It is now one of the world's largest religions with over 2 billion followers worldwide. Christianity is based on the life and teachings of Jesus Christ as well as beliefs outlined in the Holy Bible. The three main branches are Catholicism, Eastern Orthodoxy, and Protestantism.
The document provides information about the Infancy Narratives found in the gospels of Matthew and Luke. It summarizes that the Infancy Narratives stemmed from the early church's concern with communicating who Jesus is as the risen Lord and savior. It describes the key events and figures contained in each gospel's Infancy Narrative, such as the annunciation, visits from shepherds and Magi, flight to Egypt, and presentation in the temple. The document also notes some unique details provided by each gospel and their common elements.
This document provides an overview of key concepts in Christianity, including its history, beliefs, sacred texts, important figures, rituals and observances, and divisions. It discusses how Christianity began with the teachings of Jesus Christ, and the Holy Trinity belief in God the Father, Son, and Holy Spirit. Major events and festivals like Easter and Pentecost are also summarized. The document outlines Christian doctrines, symbols and sacraments, as well as views on topics like sexuality, family and divorce.
Similar to Part 6 historical prospective of the liturgy prayers before the iconostas interpretation (20)
The history of the ektenia no power point presentationZoran Bobic
The ektenia is a supplicatory prayer recited by the deacon or priest on behalf of the entire congregation. Its origins can be traced to St. Paul's instructions to Timothy to offer prayers and intercessions for all people. Early Christians would have been familiar with petitions like "Kyrie eleison" from pre-Christian times. References from the 2nd-4th centuries suggest early Christian liturgical services involved communal prayers of intercession. By the 4th century, the litanic form of the ektenia was fully developed in many churches, involving set petitions recited by the deacon with the response "Kyrie eleison" from the people. Over time, the placement of the ektenia within
15 notes the dismissal of the catechumensZoran Bobic
The document discusses the origins of the dismissal of catechumens in Christian liturgy. It began when the Liturgy of the Word was separated from the Eucharist, and catechumens were dismissed before the common intercessory prayers of the faithful. Over time, elaborate dismissal formulas developed in the Syrian church that included prayers and blessings. While these fell out of use, the basic dismissal of catechumens was retained in the Byzantine liturgy, though it now serves only as a formality since there are rarely actual catechumens present.
The document summarizes the Insistent Ektenia, a series of petitions said after the sermon during Orthodox Christian liturgy. It begins with the deacon calling the congregation to pray with their whole soul and mind. They respond "Lord, have mercy." The deacon makes three introductory petitions, and the priest silently says a prayer summarizing the petitions. The deacon then makes three additional petitions, with the congregation responding "Lord, have mercy" three times for each. The document analyzes the structure and origins of the ektenia, noting Jewish influences from its use of terms like "God of our fathers" and emphasis on God's mercy. It was likely more extensive historically but now only contains the
13 notes the reading of the gospel and homilyZoran Bobic
This document describes the traditions and rituals surrounding the reading of the Gospel in Orthodox Christian liturgy. It discusses how the deacon asks for a blessing from the priest before reading the Gospel. The priest blesses the deacon and prays that he may proclaim the Gospel with strength. The deacon then carries the Gospel book in procession and reads the Gospel passage at the ambo. Great reverence and silence is shown during the reading. These traditions emphasize the importance of the Gospel and Christ's words.
12 notes the alleluia chant and pre-gospel pryerZoran Bobic
The document discusses the Alleluia chant that takes place before the Gospel reading in the Byzantine Divine Liturgy. It describes how the choir and people sing the Alleluia three times, followed by a verse from Psalms sung by a cantor, and then the Alleluia sung three more times. While this is occurring, the deacon incenses the sanctuary and icons. It also examines the pre-Gospel prayer "O Master and Lover of mankind," which asks God to open the minds and hearts of the congregation to understand the Gospel. The chant and prayer prepare the faithful to hear the reading of the Gospel.
The document summarizes the history and development of the reading of the Epistle in Christian liturgy. It began as a continuation of the Jewish tradition of reading from sacred texts during synagogue services. Early Christians would read letters from Apostles like Paul during their own gatherings. Over time, a more formal ritual developed for reading the Epistle, though various churches developed different traditions regarding which texts to read and how many readings to include. By the 4th century, most churches had standardized on reading one Old Testament passage followed by an Epistle and Gospel, though some retained older practices.
The priest blesses the apsidal throne behind the altar, symbolizing the throne of God. He then blesses the people saying "Peace be to all". This greeting of peace comes from early Christian tradition and was used by Jesus, Paul, and as the angels' message at Jesus' birth. It signifies the peace and blessing of Christ. The deacon then introduces the Prokeimenon hymn for the day. The positions of the bishop, priest, and deacon's seats date back to the early Church when the bishop presided from his throne at the center.
This document summarizes the origins and theological meaning of the Trisagion prayer in Eastern Orthodox liturgy. It traces the prayer back to at least the 7th century and discusses traditions about its origins, such as a story of it being revealed by angels during an earthquake. The summary analyzes theological concepts like creation from nothingness and humanity made in God's image that are referenced in the prayer.
The document discusses the troparia and kontakia, which are variable hymns sung in the Byzantine liturgy. It explains that on ordinary Sundays, one of eight series of resurrectional troparia and kontakia is sung, following the proper musical mode or tone for that week. It also describes how troparia and kontakia can be specific to saints, days of the week, or special occasions. Precise rules govern how different sets are combined based on liturgical precedence. The origins of Christian hymnody drew from Hebrew psalms and incorporated new types of hymns over time, though private compositions were later discouraged due to heresy risks.
06 notes the antiphons-their prayers-ekteniasZoran Bobic
This document discusses the antiphons sung at the beginning of the Divine Liturgy. It provides details on:
1) The first antiphon consists of verses from Psalm 65 and includes a prayer recited silently by the priest and a small ektenia between verses.
2) The antiphons originated from the older responsorial style of chanting psalms where a soloist sang each verse and the people responded with a refrain.
3) Over time, the antiphons were shortened from full psalms to three or four verses to allow greater participation from congregations without written texts.
05 notes the final commendation of the litany of peaceZoran Bobic
This document discusses the commendation of oneself and others to God that occurs in the Eastern Orthodox liturgy. It summarizes that:
1) This commendation involves completely surrendering oneself to God's will through the intercession of Mary and all the saints, with assurance that God will accept one's trust based on having a clear conscience.
2) Historically, the commendation was originally made only through Christ, but over time came to also be made through Mary as doctrines surrounding Christ's divinity and humanity, and Mary's role as the Mother of God, became more fully developed and defined.
3) By commending oneself to God through Mary, one renews their bapt
04 notes the great ektenia-litany of peaceZoran Bobic
The document describes the "Great Ektenia or Litany of Peace" used in the Byzantine-Slav Rite. It involves a deacon leading petitions for various intentions while the people respond "Lord, have mercy." The petitions include peace, the Church, clergy, rulers, communities, and needs of people. Originally from 5th century Byzantine liturgies, it transplanted the "Kyrie eleison" phrase to the Latin Mass and expresses Slavic longing for peace through prayer for peace in all forms.
This document provides an explanation of the prayer "Heavenly King" which is said at the beginning of most Byzantine Christian services. It discusses the theological meaning and origins of the prayer's references to the Holy Spirit as the "Heavenly King", "Consoler", and "Spirit of Truth". The prayer asks the Holy Spirit to dwell within believers and cleanse them of all stains. It concludes by repeating an angelic hymn praising God's glory and peace for humanity. The document provides historical context on the introduction of this prayer into the Divine Liturgy and explains the theological meanings of terms in the concluding hymn.
01 notes liturgy of the catechumens introZoran Bobic
This document provides an overview of the Liturgy of the Catechumens, which was a service in early Christian churches that prepared those who wished to become Christians, known as catechumens, for baptism. The service involved instruction through scripture readings and prayers, as well as singing psalms to teach proper prayer methods. Over time, additional rituals were added to the beginning of the service, such as incensing icons and the congregation, to further set the atmosphere for faith and devotion before the Eucharist celebration. The document focuses in particular on the development of the initial incensing ritual in the Byzantine Liturgy from the 5th century onwards.
The document discusses the Insistent Ektenia, an ancient liturgical prayer in Orthodox Christianity. It notes that after the first two petitions, the response is "Lord have mercy" three times. The ektenia expresses persistence and urgency. The priest prays silently during its recital. While its exact date of composition is unknown, elements suggest it originated before the 8th century. The ektenia was one of the oldest parts of the ancient common prayers. It was never a dialogue between deacon and people, but rather the people responded directly to God, while the priest served as the active intercessor.
13 the reading of the gospel and the homilyZoran Bobic
The document discusses the rereading of the Gospel and homily in the Orthodox liturgy. It describes how the deacon receives a blessing from the priest to read the Gospel, while holding a candlelit Gospel book. The priest then introduces the Gospel reading, which is followed by the people responding with "Glory to You, O Lord." After the reading, a sermon/homily expands on the Gospel message. This practice traces back to Jewish synagogue worship and has been an integral part of Christian liturgy since the early church.
The document discusses the historical context and meaning of the Alleluia chant and pre-Gospel prayer in Orthodox liturgy. It describes how the Alleluia is sung responsively with verses from psalms, and how the deacon incenses while the priest prays for illumination to proclaim the Gospel. The prayer asks God to enlighten hearts and minds to understand the Gospel and live according to his commandments. The rituals developed between the 8th-15th centuries and were adopted from other liturgical traditions.
The reading of the Epistle has its origins in the liturgies of the synagogue, where readings from the Law and Prophets were done. In early Christian liturgies, readings from the letters of St. Paul and other New Testament books were included. Over time, the practice developed of assigning specific portions of scripture to be read on each Sunday. An index of these portions, called the Synaxarion, was created to guide the readings. By the 4th century, the pattern had emerged of reading the Epistle, along with selections from the Old and New Testaments. By the 9th century, the Old Testament readings were dropped, leaving the standard pattern of an Epistle reading followed by
This document provides historical context about elements of the liturgy including the blessing, prokeimenon, and roles of clergy members. It discusses how the blessing of "Peace be with all" can be traced back to early Christian greetings. It also explains that the prokeimenon, meaning "placed before", involves singing a short verse or two of psalms before scriptural readings and has origins in the singing of Psalms of David between biblical passages. Additionally, it outlines the development of liturgical roles like the bishop representing God's throne and presbyters representing the apostles.
The document discusses the variable hymns Troparia and Kontakia sung in Orthodox Christian liturgy. Troparia come before Kontakia and honor God or a saint of the day. Both hymns originated from Hebrew sources and psalmody, but began to take poetic forms in the 3rd-7th centuries composed by monks and clergy. Authors like Romanos the Melodist and those from the Melodist school developed the poetic structure and theological content of these hymns to instruct and inspire believers.
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A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
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https://www.slideshare.net/ohteikbin/documents
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
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Part 6 historical prospective of the liturgy prayers before the iconostas interpretation
1. Historical Prospective
of the Liturgy-Part VI
DIVINE LITURGY OF ST. JOHN CHRYSOSTOM
PRAYERS BEFORE THE ICONOSTAS
INTERPRETATION
ipodiakonos zoran j. bobic
2. Interpretation…
“Holy Place the Holy of Holies” = name of the sanctuary;
It is “dwelling-place of God on Earth”;
Real presence of the Eucharistic Christ;
To approach this one had to be “ritually pure”;
There was a fear of ritual impurity, physical,
physiological, moral …etc.;
“Dwelling Place” is called because Christ is “Tsar of all
heaven and earth”;
Therefore, “iconostas” is based on all above;
3. Tropars of Penitence...
We approach God with fear in trembling prostration, but never without hope;
Why: because we know that Christ is understanding and compassionate;
Though our asceticism: personal guilt, sin and repentance which was
embroidered with hope;
This state of mind is illustrated in the penitential “tropars”;
In them we plea, beg, yarn for acceptance by God…etc.;
Similar like when child wayward of its father;
Therefore only father is capable of such forgiveness;
4. Tropars of Theotokos…
We call Mother of Jesus: Theotokos (Bogorodice Djevo)-”Virgin
Birthgiver of God”;
She is the most honored;
Byzantine Liturgy is inspired with great devotion to her;
Thousands of hymns have been composed;
Our Church have Marian feast for every day throughout the year;
They are either feasts to her or her miracles;
Byzantine liturgists were making sure that her name and glory was
in all liturgical prayers;
5. Before the Icons of:
Christ and His Mother - ICONS
For us Orthodox the icon is a veritable theophany;
The icon is a dynamic manifestation of divine energy at work on earth;
The mystical teaching of icons came from “Heaven on earth” (church
bldg.);
Gregory of Nyssa set the first such teaching;
Later in the Church history we had “iconoclastic controversy”;
Icon represents human forms that have been “regenerated into
eternity”;
Iconographers attempted to convey theological meaning through
symbolic colors and forms;
For example: Saints are represented facing forward, the entire face is
showing;
6. Before the Icons of:
Christ and His Mother - TROPARS
The tropars are the same as those in the Canonical Office
in Sext during the Great Lent;
Forgiveness is asked of Christ;
The theme recurs in the chants of the Holy Week (Exaltation
of the Holy Cross, in Matins of Easter morning);
And in the tropar of the Easter-time: Christ is risen…;
Theotokos tropar: emphasis on “Mother of God” and the
power of that position;
7. Bows and Reconciliation:
Before entering: priest and deacon bow to
the faithful on the right and on the left of
the Church;
These bows are plea for pardon and
forgiveness from all;
They are required and mandatory;
This comes from Matt. 5:23-24;
Faithful bow in return as well;
This came in practice during the 16th
century;
8. Kissing the:
Gospel Book, Altar and Hand Cross:
Priest kisses the Gospel book because it contains the teaching of Christ;
Gospel Book takes the place of Christ;
Kissing of the Gospel Book is reserved to the priest only; (sometimes for faithful)
Deacon kisses the hand Cross and the Altar only;
The Altar does not represent the Lord himself but only His Throne; - priest kisses
the Altar as well;
Cross is the crucifix with engraved corpus and it has a handle;
We all kiss this Cross, because it is the instrument of Christ’s death, it is the source
of all grace and a sign of victory over the power of evil;
Cross is also the sign of political might;
Editor's Notes
The Eastern Christian approached his God with fear, in trembling prostration, but never without hope. His fear was never despairing, since he knew that Christ was understanding and compassionate.
On the one hand, the tremendous menace of the Last Judgment forever seared his consciousness; on the other, the image of a meek and loving Saviour, destitute and suffering, poured healing balm of repentance into his soul.
Though the fabric of Eastern asceticism has always been interwoven with an acute sense of personal guilt, sin, and repentance, it was also embroidered with hope. This state of mind is admirably illustrated in the penitential tropars.
Like all tropars and kondaks translated from the Greek, they show an extraordinary economy of words. They are like near-abstractionist paintings, depicting in a few deft strokes what generally requires many. They are beautiful in their simplicity and humility. They plead, they beg, they yearn for acceptance by God in a sense that a wayward child does of its father: " Have mercy. . . because we have trusted in You. . . . Be not very angry with us. "
The reason why God should be compassionate is unique: because He is our God! 1 No better theological reason could in fact be given. A child, when it has offended its father and wants forgiveness, especially for some offense unpardonable to others, will say : "You will forgive me for you are my father." Nothing more is needed. Nothing more will suffice. Only a father is capable of such forgiveness to the child begotten by him. God made us. We are all the work of his hand and, hence, no matter what we have done, we call upon his name. He will be kind because he is God!
The Byzantine-Slav Liturgy glories in calling the Mother of Jesus, BoJzorodytsja Divo, literally the Virgin Birthgiver of God. Of all her names, this is the one by which she is most honored. In one way
or another all her titles stem from her divine maternity.
She is known to the Slav by many names, but in his heart she is always the Mother of God and hence all-powerful. That is why he trusts her completely, that is why he loves and honors her. The Liturgy of
Byzantium inspired his great devotion to her and continues to nurture it. Indeed, devotion to the Theotokos has always been one of the deepest in the Byzantine Church. Thousands of hymns not only in form of troparia and kondakia but other chants and songs of praise to her were composed and translated into the Slavonic.
The Eastern Church calendar has a Marian feast for every day throughout the year, that is, 365 feasts relating to her or to her miracles. One of the pre-doininant concerns of ancient Byzantine liturgists was to
introduce her name and glory into all possible liturgical prayers. Of the hundreds of troparia composed in her honor, this is among the best known and loved. Most priests and many faithful know it by heart for it is chanted together with the preceding penitential ones as eisodika, or entrance songs, in the Eucharistic Liturgy " for every need", as well as in the daily Office of Compline.
Thus these troparia were fainiliar to all long before they became part of the ritual preparation for the clergy before the Eucharistic Liturgy.
For the Byzantine Christian, the icon is a veritable theophany, a dynamic manifestation of divine energy at work on earth. The person represented is in some spiritual way actually
present in the icon.
From this presence flow streams of grace upon the sinful world, purifying and sanctifying it.
How explain this mysterious presence in the icon?
To define this presence would be as difficult as explaining the Shekinah or the mysterious presence of Christ amid two or three gathered together in his name (Matt. 18:20; cf. p. 582 f.). Yet such a presence was no less true. The mystical teaching concerning icons stems from the master idea of all Eastern typology, the idea of the church building as "Heaven on earth."
Gregory of Nyssa was probably the first to set out the main lines of such teaching. ' His doctrine was taken up and developed by others. The author of the eighth-century Rerum ecclesiasticarum contemplatio, for example, expresses it boldly: " The heaven wherein the Triune God lives and moves on earth is the Christian holy place, the church .... "
The presence of heaven passed easily from church to icon.
In the decision of the seventh general council a contribution toward a better understanding of the mystery of the Incarnation or, more precisely, the mystery of God's communication of himself to
the world and to man in particular.
That is why iconography was always such a serious science. It was never merely an art form.
To be worthy of the task, the ancient icon painters prayed and fasted for days before taking up their brush-only then could they communicate the Divine through their image-making. Because icons represent human forms that have been " regenerated into eternity,“ holy bodies of persons transformed, transfigured by grace in prayer, iconographers attempted to convey theological meanings through symbolical colors and forms.
Saints, for example, are represented facing forward so that their entire face is showing, for a spiritual man cannot be incomplete, with one eye only. "A soul that has been illuminated by divine glory," teaches Macarius the Great, "becomes all light and all face. . . and has no part with that which is behind but stands altogether facing forward. "
The actual though mysterious presence in icons of the holy ones depicted is the underlying reason for their intense veneration by the Slavs. Icons would be placed in the east comer of a room, in a small shrine, the Ki"vot (even the word kivot is the same as that of the altar tabernacle), encased in glass and lined with silk or velvet. Such a comer was called " red," synonymous with " beautiful " in the Old Slavonic language. It is still sometimes used to denote something extraordinary, festive, or exceptionally important.
Even the most humble peasant tried to decorate this comer in the nicest way he knew, with immaculate linen towels elaborately embroidered at both ends. Before the icon(s), a small altar lamp burned day and
night like the sanctuary lamp of Westem churches.
Belief in the mysterious presence of Christ, his Mother, or the saint in the icon is the reason why in Christian Russia and the Ukraine everyone entering his own home or visiting a friend would bow before the
icon(s) and make the sign of the cross before greeting his family or host. The same '' presence" forestalled any unseemly conduct, for it is difficult to lie, cheat, or be brutal before an icon, " in front of the
saints. " How deeply ingrained this feeling was in the lives of ordinary people is shown by the old proverb : Before committing a foul deed, " carry out the saints, " i.e., the holy icons.
Special efficacy is hoped for by saying the tropars to Christ and his Mother before their icons, in their " presence. "
The tropars said before their icons are the same as those recited in the Canonical Office in Sext during the Great Lent.
Again, their meaning is primarily penitential. Forgiveness is asked of Christ, the" Gracious One, " because that is why he took on flesh and chose to ascend the cross. " Here the voluntariness of the Passion is stressed, as it is in many Oriental accounts of the institution. The evident note of joy ending the first tropar illustrates the Eastern attitude to Christ's cross: sorrow and joy. Sorrow because he suffered and died. Joy because he vanquished death by death, and his resurrection is associated with ours. The theme recurs in the chants of Holy Week, in the Exaltation of the Holy Cross, in Matins of Easter morning, and in the tropar of Easter-time: " Christ is risen from the dead, by his death vanquishing death and giving life to those in the grave. “
In the second tropar, to the Theotokos, the emphasis is not on her role as our Mother but as the Mother of God and the power of that position : " Bestow your compassion on us "-not on us your children-and" look down upon the people" -not upon your people-.
Her great power stems from her position as the Mother of God.
Power, if possessed by a friend, inspires confidence and hope : "Show your power as always." Unswerving confidence in her power makes her a logical choice as protectress. For the ancient Slav, no less than the Greek before him, Mary's victory-giving power was not merely spiritual but extended to the physical, and even to the purely military. This is clear from the countless instances of protection attributed to the Mother of God by the ancient chroniclers.
Her role of Victory, the military patroness of the city, explains why nearly every ancient Slav town and city had at least one church dedicated to her.
Just before entering the sanctuary, the priest and deacon bow to the faithful on the right and on the left of the church. These bows plead for pardon and forgiveness from all, a required condition before entering the sanctuary.
This is a purely evangelical idea :
“If therefore thou o that thy brother hath anything against thee, leave there thy offering
before the altar and go first to be reconciled to thy brother: and then
coming thou shalt offer thy gift" (Matt. 5:23-24).
The faithful bow in return to express their pardon.
Penitence is hollow if not accompanied by reconciliation.
These two bows to the people became general practice in the sixteenth century. Long before that, members of the old Kievan eparchies were forbidden to enter the church as long as they bore any wrath in their hearts.
On entering the church, the faithful would bow first to the inconostas and then to both sides of the congregation as a greeting of love and peace, and as a sign of reconciliation.ffer thy gift at the altar, and there thou remember.
The priest kisses the Gospel Book because it contains the teaching and counsels of God, very often in the very words of Christ.
In a sense, therefore, the Gospel Book takes the place of Christ.
That is why it is accorded the place of honor in the front-center of the altar, the "throne," where nothing else is allowed to stand except the chalice and diskos (paten) of the Eucharist.
Now discontinued in the Latin Church, this practice was common to both Churches for hundreds of years. The same high regard for the Gospel Book shared by both Churches was shown in another way, in the care and wealth expended on Gospel manuscripts.
For centuries, they were decorated with miniatures, some even written in gold or silver script on a purple ground. Later, the bindings were adorned with gems, gold, silver or ivory. Byzantine Churches still continue the practice. However humble a Russian or Ukrainian parish may be, its Gospel Book is covered with rich ornaments, including five miniature icons, of the Four Evangelists and Christ the Teacher.
To emphasize the high esteem for Christ in his Word, the kissing of the Gospel Book is reserved to the priest; the deacon kisses the hand cross. Since the altar does not represent the Lord himself but
only his throne, it is kissed by both.
The hand cross which lies on the altar is a crucifix with engraved corpus. It has a handle so that it can be easily held whenever the rubrics prescribe it. The ministers kiss it, as all Christians kiss the
cross, because it is the instrument of Christ's death, the source of all grace, and a sign of victory over the powers of evil.
It is the power of the cross that impresses the Byzantine Christian. Ever since the conversion of Constantine, the cross had become a sign of political might, appearing on imperial banners with the word& In hoc signo vinces (By this sign, you shall be victorious). In the newly converted Kievan lands, both notions-of reverence and power-found fertile ground. " Kissing the cross " became the gravest oath and the seal to any pact between feudal principalities.