Liturgy – Holyblog.com http://192.168.99.122/com Holyart.com Blog Wed, 14 Feb 2018 09:01:28 +0000 en-US hourly 1 https://wordpress.org/?v=4.4.14 http://192.168.99.122/com/wp-content/uploads/sites/10/2018/02/cropped-cropped-Holyart-Logo-32x32-32x32.png Liturgy – Holyblog.com http://192.168.99.122/com 32 32 The cassock in the Catholic Church http://192.168.99.122/com/church-supplies/cassock-catholic-church/ Wed, 24 Jan 2018 15:35:34 +0000 http://192.168.99.122/com/?p=272 Religious clothes have always been considered a sort of ‘uniform’ requested to priests to differentiate themselves from the common people. This is because since the origins of religion, there was the need to identify members of their communities even based on specific clothing. In particular, […]

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Religious clothes have always been considered a sort of ‘uniform’ requested to priests to differentiate themselves from the common people. This is because since the origins of religion, there was the need to identify members of their communities even based on specific clothing.

In particular, male religious clothes make the priest instantly recognisable and make them a reference point for the faithful. Wearing a religious clothing, be it a cassock or a clergyman, it is a way to demonstrate their function, their vocation, with all the obligations, duties and responsibilities that it entails.

The male religious piece of clothing most used by Catholic priests is the cassock, a long black robe closed by buttons and usually worn outside of religious services. The pattern and color of the details changes depending on the degree of the priest, but generally, the male religious dress is black, enriched with different coloured bands, buttons and accessories, and accompanied by different elements depending on the circumstances (eyelets, buttons, borders, liners, red ferraiolo, and pectoral cross). Higher-ranking priests wear a cape on top of their cassocks called pilgrim, and seminarians, acolytes and altar servers can wear religious clothes, but only together with the surplice. A long coat, the greek, completes the religious clothing during winter months.

Today, the clergyman has replaced in many cases the cassock as main male religious clothes. It is a complete set of pants, shorts, shirt and jacket. The shirt has a stiff collar that incorporates the cassock. The collar can be of two types: “Roman“, i.e. a white plastic strap emerging from the black collar, or a simple white plastic insert tucked into the shirt collar with two slots in which the corners are inserted. The shirt can be long or short sleeved, depending on the season. The most common colours are dark grey, light grey, blue, white, and black.

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Thuribles in liturgical function http://192.168.99.122/com/church-supplies/thuribles-liturgical-function/ Wed, 17 Jan 2018 10:35:08 +0000 http://192.168.99.122/com/?p=249 The term ‘censer‘ comes from the Latin thus, Thuris “incense.” This is also the origin of censer’s synonym is derived: it is sometimes called ‘incense‘. In Latin, it was also referred to as thymiaterium, incensorium, and fumigatorium. The thurible is a metal container, usually a […]

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The term ‘censer‘ comes from the Latin thus, Thuris “incense.” This is also the origin of censer’s synonym is derived: it is sometimes called ‘incense‘. In Latin, it was also referred to as thymiaterium, incensorium, and fumigatorium.

The thurible is a metal container, usually a vessel, equipped with a cover provided with openings. Inside the jar, on a thin layer of embers, is incense surrounded by grains. This causes the thurible to spill around a fragrant and aromatic smoke. This occurs during Catholic religious services, although the custom of burning incense or other fragrant essences always belonged to human religiosity, and similar objects to the thurible are present in many other cults and rituals.

Anciently thuribles were open, little more than boxes. They could be transported or hanged, but not shaken. Today there are fixed thuribles, also called incense burners: they are small open braziers or can be equipped with a perforated lid, but they can not be shaken. In the Ambrosian and the Eastern liturgy are still in use these thuribles.

The thuribles commonly used in Western religious services are equipped with four chains that make possible the suspension and ripple ritual with which they are shaken on the assembly of the faithful. Three of the chains are used to hold up the thurible, the fourth also serves to raise the lid and insert the incense.

The thurible is always accompanied by a further smaller vessel, the incense boat, which accommodates the incense stock. The altar boy clerk in charge of the thurible brings the latter in his right hand and the boat in his left hand, except he reverses his hands when presenting the two objects to the priest.

The thurible is used in some of the key moments of the Eucharistic celebration: the beginning, before the reading of the Gospel, during the Offertory, and at the moment of consecration.

During the funeral, the priest spreads the smoke of the thurible on the coffin containing the corpse to bless and purify it. Similarly, representations of the Virgin Mary and the saints are censered.

Censers and boats can be manufactured today with different materials, usually brass or bronze. They are often finely crafted, silver, gold, smooth, hammered, and decorated with high craftsmanship.

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The host in the Eucharistic celebration http://192.168.99.122/com/church-supplies/host-eucharistic-celebration/ Wed, 06 Sep 2017 08:12:16 +0000 http://192.168.99.122/com/?p=412 The host is the unleavened bread that symbolizes the body of Christ during the celebration of the Eucharist, the celebration which started by Jesus during the Last Supper. In fact, the host is not just a vehicle between us and Jesus, but, after the consecration it becomes […]

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The host is the unleavened bread that symbolizes the body of Christ during the celebration of the Eucharist, the celebration which started by Jesus during the Last Supper. In fact, the host is not just a vehicle between us and Jesus, but, after the consecration it becomes his body. During the Last Supper, Jesus offered his disciples bread and wine as his body and blood, inviting them to do the same in the centuries to come, to renew his sacrifice for the salvation of men. The Eucharist is therefore one of the fundamental celebrations of Catholicism, a moment when Jesus returns to become a man and to sacrifice himself for all his children once again. In Catholic and Orthodox Church the transformation of bread into the body of Christ is called ‘transubstantiation’, and in Protestant Christian Churches ‘ Consubstantiation’.

In Eucharistic celebration, the host is made of wheat, and is usually round. It takes its name from the Latin word ‘hostia’: a sacrifice to the gods. It is made with unleavened bread as required in the Exodus book. The Easter Jewish required unleavened bread and bitter herbs for dinner too, to remember the liberation from Egypt. Christian Easter, which resumes every Eucharistic celebration, marks the renewal of the new covenant through the body and blood of Christ.

Only in the Catholic Church the sacred bread becomes the Holy Eucharist and is offered to the faithful. The hosts left are kept in the tabernacle and can be regarded as Jesus himself.

Every Eucharist is a celebration of immortality and communion with Christ, who offers himself as nourishment to men and to the Church.

Thomas of Aquino wrote in the Sacramento Altaris that in every Eucharist some miracles were performed: bread is the true Body of Christ, equal to that born and to the spiritual body of the risen Christ; all the substance of bread has been transformed into Christ, therefore the bread as such no longer exists; the substance of bread is transformed into the Body of Christ, but the inconsistencies remain, the qualities of bread, which, however, does not duplicate or diminish, remains the same and intact, even when eaten by the faithful; bread as Body of Christ is present simultaneously  everywhere the Eucharist is celebrated.

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The feast of Corpus Christi http://192.168.99.122/com/church-supplies/feast-corpus-christi/ Wed, 12 Jul 2017 14:44:41 +0000 http://192.168.99.122/com/?p=369 The feast of Corpus Christi (“Body of Christ”) ends the festival that follows after Easter. It is celebrated on Thursday after the celebration of the Holy Trinity, although in many countries it falls on the following Sunday. The feast of Corpus Christi celebrates the real […]

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The feast of Corpus Christi (“Body of Christ”) ends the festival that follows after Easter. It is celebrated on Thursday after the celebration of the Holy Trinity, although in many countries it falls on the following Sunday. The feast of Corpus Christi celebrates the real presence of Christ during the Eucharist, therefore opposing the theory of Berengario di Tours, who claimed that such presence was not real but merely symbolic. This commemoration was born in the 13th century after the visions of a Belgian mystic, Giuliana of Retìne, and commemorates the origin of the mystery of the Eucharist.

In the vision of Giuliana di Retìne, the moon was full, white and shining, with a shadowy area. The mystic woman interpreted that apparition as the lack of a celebration that commemorated the Eucharist in the Church at the time for what it really was: the incarnation of Christ in the bread of the last supper. Subsequently, as to give credit to this conviction, the Eucharistic miracle of Bolsena took place: blood-drops dropped from a consecrated host and spotted the corporal worn by the priest and some of the altar’s stones. From that moment, Pope Urban IV, Giuliana’s friend and confidant, ordained that the solemnity of the Corpus Christy was official and extended to the entire church.

The corporal of the Bolsena’s miracle is still a very important element for this celebration. Every year, on Sundays after the feast of Corpus Christi, it is brought to procession along the streets of Orvieto.

The feast of Corpus Christi celebrates the relationship between the Eucharist and the Church. The Eucharist represents as the body of Christ, the Church as its mystical body, which takes origins and its deepest meaning from the former.

Everywhere the feast of Corpus Christi is celebrated with commemoration and mostly processions in which a consecrated host is exhibited to the faithful, a symbol of Jesus made of flesh and blood who sacrificed himself for us all.

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Paschal candle: the light that frees us from darkness http://192.168.99.122/com/church-supplies/paschal-candle-light-frees-us-darkness/ Tue, 25 Apr 2017 12:54:50 +0000 http://192.168.99.122/com/?p=324 The Christ-Light axiom is one of the most recurring in the Catholic religion. From the origins of the Liturgy, light from lamps and candles was used as symbol of light of the Resurrection of Jesus: a light, which can dissipate the darkness of the darkest […]

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The Christ-Light axiom is one of the most recurring in the Catholic religion. From the origins of the Liturgy, light from lamps and candles was used as symbol of light of the Resurrection of Jesus: a light, which can dissipate the darkness of the darkest night.

Firstly, God created light, and throughout the Bible, this is considered as a sign of God’s presence, and manifestation of His greatness.

But it was with Jesus that the symbolic value of light obtained its most important role.

Jesus speaks of himself as the true light, and of his disciples as the light of the world, which must “shine before men, that they may see your good deeds and glorify your Father in heaven. (Mt 5:16).

In particular, the great Paschal candle lit on the Easter Vigil, placed in the baptistery and brought in solemn procession, has itself a strong symbolic value.

In the darkness that characterizes the Easter Vigil, the Paschal candle is lit by the priest in order to enlighten the dark abyss where men wander, deprived of light and hope for new life. This weak flame is needed to revive the hope to the faithful ones. In the glow of the blessed candle, the faithful ones recognize themselves as the children of light, in communion with God and with their brothers. The light from these candles, and in particular the one from the Paschal candle, affects everyone present with the splendor of Christ rising from the darkness of death and defeating the evil.

The night, no longer dark but illuminated by the presence of Christ, is filled with songs of joy and hope. Every guilt is washed, every sin forgiven, in this common rebirth.

The Paschal candle should be at the center of all celebrations for the fifty days of Easter. It will be consumed, just as Jesus was “consumed” before God, by the love for men, sacrificing himself completely. His sacrifice is renewed every year by the burning of this symbol of salvation and redemption;  the smoke, going up to the sky, reminds the rise of the One who came back from the dead, to bring light and peace to men until the end of time.

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Commemorate the painful journey of Christ through the Way of the Cross http://192.168.99.122/com/church-supplies/commemorate-painful-journey-christ-way-cross/ Thu, 30 Mar 2017 15:43:46 +0000 http://192.168.99.122/com/?p=302 The Via Crucis or Way of the Cross, traces the Passion of Christ and his path towards Mount Golgotha to be crucified. Pilgrims visiting Jerusalem since ancient times celebrated this ritual: they covered the route from Pilate Palace to the mountain and to the Holy […]

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The Via Crucis or Way of the Cross, traces the Passion of Christ and his path towards Mount Golgotha to be crucified. Pilgrims visiting Jerusalem since ancient times celebrated this ritual: they covered the route from Pilate Palace to the mountain and to the Holy Sepulchre. However, it was with Francis of Assisi that the Way of the Cross knew its statement and its modern codification. In fact, not everyone could afford a trip to Jerusalem, and the representation of the Stations of the Cross became a way to make the places of the Passion accessible to every faithful.

In the first half of the seventeenth century, the first Via Crucis made their appearance in the churches and immediately had an emotional and devotional impact on believers.

The 14 paintings of the Via Crucis are arranged along the inner walls of the church in order to respect a precise symmetrical order.

The Stations of the Cross are as follows, but alternative schemes are allowed anyways:

  1. Jesus is sentenced to death
  2. Jesus takes up the cross
  3. Jesus falls for the first time
  4. Jesus meets his Mother
  5. Simon of Cyrene helps Jesus carrying the cross
  6. Saint Veronica wipes Jesus’s face
  7. Jesus falls for the second time
  8. Jesus consoles the women of Jerusalem
  9. Jesus falls for the third time
  10. Jesus is stripped of his garments
  11. Jesus is nailed to the cross
  12. Jesus dies on the cross
  13. Jesus is taken down from the cross
  14. Jesus’s body is placed in the sepulchre

The Way of the Cross is a fundamental moment for the faithful, for their experience of prayer and penance. It establishes a deep union with Christ in the moment of his supreme suffering, of his highest and more precious sacrifice.

Usually it takes place on Good Friday and is accompanied by songs and common celebrations. Since ancient times, it has also been used as a popular representation, in Italy and abroad. In this case, it becomes a real stage production, where devotion joins the spectacle, creating moments of great beauty and people’s participation.

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Using incense in liturgy http://192.168.99.122/com/church-supplies/using-incense-liturgy/ Tue, 28 Mar 2017 15:41:23 +0000 http://192.168.99.122/com/?p=299 The smell of incense has always been tied to the field of spirituality and ritual, not only in the Catholic Christian religion, but in all religions. The act of burning incense, precious material, reserved for altars of the gods and for the table of the […]

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The smell of incense has always been tied to the field of spirituality and ritual, not only in the Catholic Christian religion, but in all religions. The act of burning incense, precious material, reserved for altars of the gods and for the table of the Kings, is considered an act of devotion, a high sacrifice to the gods or emperors, who were gods’ emissaries on earth.

It is therefore a pagan act, even though there are numerous Biblical references to it; but it is that wide use of incense by worshipers of pagan gods that made it unpopular when first used by Christians, making it a form of idolatry. It was only after Constantine’s Edict that incense was again burned in braziers as a sign of devotion.

Until liturgical reform initiated by the Second Vatican Council and carried out by Pope Paul VI, the incense has held onto a marginal presence in celebrations. Incense burners were only lit during sung Mass and high Mass. After the Reformation, the use of incense was liberalised, but it actually disappeared from churches. This was the result of an incorrect translation of one of the new missal principles, which states that the use of incense during celebration is ‘ad libitum’, or ‘at will’. This statement was given a negative exception, making the act option, and therefore avoidable, or even to be avoided.

The use of incense and thurible therefore remains confined to funerals, and this does nothing but increase the false negative feeling associated with it. A real pity, because few things express sacredness like wisps of blue smoke rising up, like an intimate and sacred longing, an unquenchable and relentless desire to be reunited with God. The use of incense, even in our homes, also involves the sense of smell in a sensory experience that speaks straight to the spirit that elevates, purifies it, freeing it from all that is daily.

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The first sacrament of a youth faithful: Baptism http://192.168.99.122/com/church-supplies/first-sacrament-youth-faithful-baptism/ Thu, 23 Mar 2017 16:40:15 +0000 http://192.168.99.122/com/?p=296 Baptism is the first sacrament that the young faithful approaches. It is a time of great celebration for the whole family, with which it celebrates its entrance into a fuller life, accompanying him in his first steps to the discovery of spirituality. Like any celebration, […]

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Baptism is the first sacrament that the young faithful approaches. It is a time of great celebration for the whole family, with which it celebrates its entrance into a fuller life, accompanying him in his first steps to the discovery of spirituality.

Like any celebration, the Baptism is characterised by objects, accessories and gifts that emphasise value and make it a unique and unrepeatable moment. Baptism accessories are varied and can carry a very valuable and important spiritual significance.

Take, for example, the immaculate gown, also called the ‘gown of fortune’. It is a little double tunic robe, usually donated to the mother after the third month of pregnancy as a good omen. It is worn by the child to the rite of Baptism and is then preserved by the family as a souvenir. It is a delicate garment, adorned with lace, and usually decorated with embroidery depicting a golden cross, an angel, and a lighted candle.

Another typical Baptism accessory is the Baptism candle, which represents the faith of the little newborn, the throbbing light of his soul. It is also usually kept as a souvenir or gift. There are many other Baptism accessories, which can be offered as a gift and precious memory, as small terracotta icons, wooden sculptures, prayers and blessings written on cardboard or thin wood. Then there are the christening accessories used by the priest in the celebration itself. The jars containing holy oils, for example, often encased in boxes or leather cases, Baptism services, consisting of chalice, ciborium and paten, made of precious metals, bottles for holy water, the plates and all necessary furnishings.

Baptism accessories help make this celebration a precious and unforgettable moment.

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How to use an oil lamp completely safely: 5 tips http://192.168.99.122/com/church-supplies/use-oil-lamp-completely-safely-5-tips/ Tue, 14 Mar 2017 15:41:01 +0000 http://192.168.99.122/com/?p=284 The use of oil lamps is very old. It dates back to Greek civilisation, and is also documented in the Mediterranean regions by the Phoenicians or the Romans, already many centuries before the birth of Christ. In ancient times, oil lamps were simple flat containers […]

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The use of oil lamps is very old. It dates back to Greek civilisation, and is also documented in the Mediterranean regions by the Phoenicians or the Romans, already many centuries before the birth of Christ.

In ancient times, oil lamps were simple flat containers with no lid and with a spout on the rim, which contained the wick. The risk of burns or fire was notable due to the lack of protection. Modern oil lamps have changed in this sense, but given the very flammable nature of the oil, it is still best to follow a few precautions.

  1. The first trick is to never leave the lamp unattended, which means that it is advisable to turn it off when you leave the house or if you go to sleep, in order to prevent accidental falls or other accidents. For the same reasons, and to ensure the best conditions to the lamp, it is always better not to store it with the oil in the tank.
  2. The oil lamp must be placed out of reach of children and pets, who may accidentally bump into it and drop it.
  3. It is better to use refined white oil (kerosene), rather than colourful and fragrant oil. These last ones can spoil the wick.
  4. Before ignition, the wick must be moistened with oil. The best wicks are the old style ones, with one side cut and slightly rounded. The cotton used in its composition absorbs the oil by capillarity, making it rise very slowly between the fibres and giving it time to warm up.
  5. You should remove the cover of the lamp, take off the burner, in which you will insert the wick, and add the oil, which you should not overfill to avoid spills. The wick must have 1 or 2 cm distance between the flame and the oil. In fact, if the flame comes in direct contact with the oil in the tank, everything would ignite. At the same time, however, an excessive distance would prevent the oil to go up along the wick to ensure the flame.

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The colours of the Catholic liturgy and their meaning http://192.168.99.122/com/church-supplies/colours-catholic-liturgy-meaning/ Tue, 07 Mar 2017 15:38:22 +0000 http://192.168.99.122/com/?p=278 The liturgical vestments of Catholic priests during religious celebrations and the many sacred vestments used by them, differs according to a range of colours that have a precise symbolic meaning. The colours of liturgical vestments, such as the cope, chasuble, dalmatic and the stole, refer […]

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The liturgical vestments of Catholic priests during religious celebrations and the many sacred vestments used by them, differs according to a range of colours that have a precise symbolic meaning.

The colours of liturgical vestments, such as the cope, chasuble, dalmatic and the stole, refer to the liturgical season or the current festive occasion. There are four liturgical colours used that were coded by Paul VI in the Roman rite in 1969: white, green, red and purple. In addition to these, there are other colours, such as pink, light blue, gold and black, used in liturgical vestments only on some special occasions or as an alternative to canonical colours. Let us examine one by one.

White symbolises joy and purity resulting from Faith. It is one of the most common colours in liturgical vestments that are used every day by priests, regardless of the current liturgical season or celebration. It is particularly related to the worship of Jesus and Mary for Easter and Christmas. It also symbolises the resurrection, Christ rising in exaltation of the Faith.

After white, the most used color in Sunday Masses and weekdays outside of defined holidays is green, a symbol of hope, perseverance and continued listening. It accompanies the daily path of priests and the faithful who turn to them.

The colour purple is linked to penance, waiting and mourning. It is particularly used during Advent and Lent. Purple liturgical vestments characterise Mass for the dead, and can be replaced by black vestments.

Red symbolises the passion of Christ and the blood spilled in martyrdom by Him and Saints. This is used for liturgical vestments on Palm Sunday, Good Friday, Pentecost, in the celebrations dedicated to the Passion of the Lord, in the feasts of the Apostles, the Evangelists and the Holy Martyrs.

As for non-codified colours, blue is used especially for celebrations in honour of the Blessed Virgin Mary, mostly in countries of Spanish or Portuguese culture, pink, which indicates joy and solemnity for the Third Sunday of Advent and the fourth Sunday Lent, and finally gold symbolises royalty and can replace all colours at every opportunity, although usually is only used in certain very important Solemnities.

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