The walls are abundantly decorated with paintings, one of a liturgical character.
It is noticeable that even the more highly developed forms of liturgical prayer tend, in the recitation of divine titles, attributes and the like, to present a survival of this magical use of potent names.
See the liturgical and ecclesiastical dictionaries of Martigny, Migne, and Smith and Cheetham, sub voce, where all the scattered references are collected together and summarized.
During the Russian Dark Ages certain clerical errors had crept into the liturgical books Reforms a nd certain peculiarities had been adopted in the ritual.
In the seventh session it accepted the suggestion of Justinian, merely to order the name of Vigilius to be removed from the liturgical prayers, at the same time expressing its desire to maintain unity with the see of Old Rome (Hefele, sect.
He became a Salian priest at the age of eight, and soon knew by heart all the forms and liturgical order of the official worship, and even the sacred music. In the earliest statue we have he is a youth offering incense; he is a priest at the sacrificial altar in the latest triumphal reliefs.
The change is marked in the rituals by the duplication of the liturgical forms. The prayers of intercession and oblation, which in earlier times are found only in connexion with the former offering, are repeated in the course of the same service in connexion with the latter.
Distinctive non-Judaean features are included, as in the Samaritan liturgical office (Deut.
The liturgical colour for Easter was everywhere white, as the sign of joy, light and purity, and the churches and altars were adorned with the best ornaments that each possessed.
,uLrpa, a band, head-band, head-dress), a liturgical head-dress of the Catholic Church, generally proper to bishops.
Lastly, the mitre, though a liturgical vestment, differs from the others in that it is never worn when the bishop addresses the Almighty in prayer - e.g.
Some have claimed for it apostolical sanction and found its origin in the liturgical head-gear of the Jewish priesthood.
As a liturgical ornament) according to Roman custom, in order to remind him that he is a disciple of the Roman see (Jaffe, Regesta pont.
2 On the other hand, the Roman ordines of the 8th and 9th centuries make no mention of the mitre; the evidence goes to prove that this liturgical head-dress was first adopted by the popes some time in the 10th century; and Father Braun shows convincingly that it was in its origin nothing else than the papal regnum or phrygium which, originally worn only at outdoor processions and the like, was introduced into the church, and thus developed into the liturgical mitre, while outside it preserved its original significance as the papal 1 Father Braun, S.
From Leo IX.'s time papal grants of the mitre to eminent prelates became increasingly frequent, and by the 12th century it had been assumed by all bishops in the West, with or without papal sanction, as their proper liturgical head-dress.
(1727), have no liturgical significance.
The liturgical use of the mitre was revived in the Church of England in the latter part of the 19th century, and is now fairly widespread.
- Some form of liturgical head-dress is common to all the Oriental rites.
In 1642 he was appointed lecturer at St Margaret's, Westminster, and delivered a series of addresses to the Commons in which he advocated episcopal and liturgical reform.
His historical research was exemplified in his De antiquitate ecclesiae, and his editions of Asser, Matthew Paris, Walsingham, and the compiler known as Matthew of Westminster; his liturgical skill was shown in his version of the psalter and in the occasional prayers and thanksgivings which he was called upon to compose; and he left a priceless collection of manuscripts to his college at Cambridge.
It is also known as Sidra' d'neshmatha, " Book of Souls," and besides hymns and doctrinal discourses contains prayers to be offered by the priests at sacrifice and at meals, as well as other liturgical matter.
Hence they were known in England as "grey amices" (from the ordinary colour of the fur), to distinguish them from the liturgical amice.
The conception of the world and of human life as controlled by natural law, a naturalistic cosmos, is alien not only to the prophetic and liturgical Hebrew literature but also to Hebrew thought in general.
It had originally nothing of its present liturgical character; this was given to it in the post-Carolingian period.
It is to be remarked that the "laying on of hands," which in the Old and the New Testament alike is the usual "form" of blessing, is not used in liturgical benedictions, the priest being directed merely to extend his right hand towards the person to be blessed.
Ecclesiastical vestments may again be divided into two categories: (1) liturgical vestments, (2) non-liturgical vestments.
Liturgical vestments, as their name implies, are those which are especially associated with the various functions of the liturgy.
Non-liturgical vestments are those, e.g.
- The liturgical vestments of the Catholic Church, East and West, are not, as was at one time commonly supposed, borrowed from the sacerdotal ornaments of the Jewish ritual, although the obvious analogies of this ritual doubtless to a certain extent determined their sacral character; they were developed independently out of the various articles of everyday dress worn by citizens of the Graeco-Roman world under the Empire.
About the 6th century the long tunica alba went out of fashion in civil life, but it was retained in the services of the Church and developed into the various forms of the liturgical alb (q.v.) and surplice (q.v.).
This was the origin of the principal liturgical vestment, the chasuble (q.v.).
By the 4th century the garments worn at liturgical functions had been separated from those in ordinary use, though still identical in form.
About the same time the orarium, or stole (q.v.), becomes fixed in liturgical use.
By this time, moreover, the liturgical character of the vestments was so completely established that they were no longer worn instead of, but over, the ordinary dress.
The adoption of the Roman liturgical dress had, however, at most an indirect connexion with these claims. Charlemagne was active in prescribing the adoption of the Roman use; but this was only as part of his general policy in the organization of his em pire.
If Spain and Gaul borrowed from Rome, they also exercised a reciprocal influence on the Roman use; it is interesting to note in this connexion, that of the names of the liturgical vestments a very large proportion are not of Roman origin, and that the non-Roman names tended to supersede the Roman in Rome itself.'
' Apart from the archiepiscopal pallium, the Churches of Spain and Gaul had need to borrow from Rome only the dalmatic, maniple and liturgical shoes.
In the 9th century appeared the pontifical gloves; in the loth, the mitre; in the 11th, the use of liturgical shoes and stockings was reserved for cardinals and bishops.
Hitherto the chasuble had been worn indifferently by all ministers at the eucharist, even by the acolytes; it had been worn also at processions and other non-liturgical functions; it was now exalted into the mass vestment par excellence, worn by the celebrant only, or by his immediate assistants (deacon and subdeacon) only on very special occasions.
Very significant, too, is the parting of the ways in the development of liturgical vestments in the East and West.
With the exception of the mitre, introduced in the 15th or 16th century, the liturgical costume of the Eastern clergy remains now practically what it was in the 9th century.
In the Western Church, though from the 9th century onwards the Roman use had been the norm, considerable alterations continued to be made in the shape and decoration of the liturgical vestments.
Of their use by the various orders of the clergy in the several liturgical functions, however, was established by the close of the 13th century and still continues in force.
It should be noted that the liturgical head-dress of the pope is the mitre, not the tiara, which is the symbol of his supreme office and jurisdiction.
Of the liturgical vestments not immediately or exclusively associated with the sacrifice of the mass the most conspicuous are the cope and surplice.
An Orthodox bishop, vested for the holy liturgy, wears over his cassock - (i) the rnxcipcov, or alb (q.v.); the E7nrpay,Acov, or stole (q.v.); (3) the a narrow stuff girdle clasped behind, which holds together the two vestments above named; (4) the E7 n, uaviexa, liturgical cuffs, corresponding, possibly, to the pontifical gloves of the West;' (5) the i 7rtyovarcov, a stiff lozengeshaped piece of stuff hanging at the right side by a piece of riband from the girdle or attached to the o-AKKos, the equivalent of the Western maniple (q.v.); (6) the like the Western dalmatic (q.v.), worn instead of the 4acv6Acov, or chasuble; (7) the c?µocp6pcov, the equivalent of the Western pallium (q.v.).
Alba, from albus, white), a liturgical vestment of the Catholic Church.
It consists of reading of Holy Scripture, psalmody, non-liturgical prayer and preaching.
There is nothing in the standards of the Presbyterian Church against liturgical worship.
A contain an expanded form of the same liturgical direction as Table I.
The cassock, which must always be worn under the vestments, is not itself a liturgical garment.