In the history of Christianity , the African Rite refers to a now defunct Christian, Latin liturgical rite , and is considered a development or possibly a local use of the primitive Roman Rite . Centered around the Archdiocese of Carthage in the Early African church , it used the Latin language .
171-452: The African Rite may be considered in two different periods: The ante- Nicene period when Christians were persecuted and could not freely develop forms of public worship, and when the liturgical prayers and acts had not become fixed; and the post-Nicene period when the simple, improvised forms of prayer gave way to more elaborate, set formularies, and the primitive liturgical actions evolved into grand and formal ceremonies. The African liturgy
342-579: A Montanist he denied that this power extended to certain heinous crimes. Later, he ridiculed the practice of the Pope and the Roman Church, who did not deny absolution to any truly penitent Christian. Though he writes sarcastically of the procedure in use in Rome in the time of Pope St. Callixtus , also describes seriously the manner in which a penitent sinner was absolved and readmitted into communion with
513-503: A "permanent" deacon (one not intending to become a priest) is decided by the regional episcopal conference . Matrimony , or Marriage, is another sacrament that consecrates for a particular mission in building up the Church, and that provides grace for accomplishing that mission. This sacrament, seen as a sign of the love uniting Christ and the Church, establishes between the spouses a permanent and exclusive bond, sealed by God. Accordingly,
684-818: A "token for identification (by comparison with a counterpart)". In the Roman Rite mass , the Latin text of the Niceno-Constantinopolitan Creed, with "Deum de Deo" (God from God) and " Filioque " (and from the Son), phrases absent in the original text, was previously the only form used for the "profession of faith". The Roman Missal now refers to it jointly with the Apostles' Creed as "the Symbol or Profession of Faith or Creed", describing
855-506: A child reaches the age of reason. U.S. dioceses complied but did not bring confirmation forward with it from a subsequent age. The Sacrament of Penance (or Reconciliation) is the first of two sacraments of healing. The Catechism of the Catholic Church mentions in the following order and capitalization different names of the sacrament, calling it the sacrament of conversion, Penance, confession, forgiveness and Reconciliation. It
1026-581: A clergyman of Alexandria, "objected to Alexander's (the bishop of the time) apparent carelessness in blurring the distinction of nature between the Father and the Son by his emphasis on eternal generation". Emperor Constantine called the Council at Nicaea to resolve the dispute in the church which resulted from the widespread adoption of Arius' teachings, which threatened to destabilize the entire empire. Following
1197-512: A creed was called in Greek a σύμβολον , symbolon , which originally meant half of a broken object which, when fitted to the other half, verified the bearer's identity. The Greek word passed through Latin symbolum into English "symbol", which only later took on the meaning of an outward sign of something. The Nicene Creed was adopted to resolve the Arian controversy, whose leader, Arius ,
1368-556: A deacon configures the man in the service of the bishop, especially in the Church's exercise of Christian charity towards the poor, and preaching of the word of God. Men who discern a vocation to the priesthood are required by canon law (canon 1032 of the 1983 Code of Canon Law ) to undertake a seminary program with graduate level philosophical and theological studies and a formation program that includes spiritual direction , retreats , apostolate experience, and learning some Latin. The course of studies in preparation for ordination as
1539-412: A grave sin must receive the sacrament of Reconciliation before coming to communion." Regarding marriage, "basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that 'homosexual acts are intrinsically disordered' [...] contrary to the natural law." "The ordination of women is not possible." The efficacy of sacraments does not depend on
1710-593: A lay person delegated by the diocesan Bishop with the approval of the Episcopal Conference and the permission of the Holy See ) and at least two other witnesses, though in the theological tradition of the Latin Church the ministers of the sacrament uniquely are the couple themselves. For a valid marriage, a man and a woman must express their conscious and free consent to a definitive self-giving to
1881-442: A marriage between baptized people, validly entered into and consummated, cannot be dissolved. The sacrament confers on them the grace they need for attaining holiness in their married life and for responsible acceptance and upbringing of their children. As a condition for validity, the sacrament is celebrated in the presence of the local Ordinary or Parish Priest or of a cleric delegated by them (or in certain limited circumstances
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#17327755497772052-415: A minister. Many symbolic ceremonies accompanied the rite of baptism. Before the baptismal candidate entered the font, he renounced the devil and his angels. There was also a creed to be recited by the candidate for baptism, probably an African form of the Apostles' Creed or an enriched version of the latter. Tertullian gives several different forms of this rule of faith. After the neophyte ascended from
2223-508: A thing consists, the being, essence, contents, material, substance). "Credo" , which in classical Latin is used with the accusative case of the thing held to be true (and with the dative of the person to whom credence is given), is here used three times with the preposition "in", a literal translation of the Greek εἰς ( in unum Deum [...], in unum Dominum [...], in Spiritum Sanctum [...] ), and once in
2394-494: Is "strengthened and deepened." Like baptism, confirmation may be received only once, and the recipient must be in a state of grace (meaning free from any known unconfessed mortal sin ) in order to receive its effects. The "originating" minister of the sacrament is a validly consecrated bishop ; if a priest (a "presbyter") confers the sacrament – as is done ordinarily in the Eastern Churches and in special cases (such as
2565-488: Is able to confect the sacrament of the Eucharist in the person of Christ is a validly ordained priest alone." The word "priest" here (in Latin sacerdos ) includes both bishops and those priests who are also called presbyters . Deacons as well as priests ( sacerdotes ) are ordinary ministers of Holy Communion, and lay people may be authorized to act as extraordinary ministers of Holy Communion. The Eucharistic celebration
2736-486: Is accepted, provided that the water flows over the skin, since otherwise it is not a washing. Confirmation or Chrismation is the second sacrament of Christian initiation. "It is called Chrismation (in the Eastern Churches: anointing with holy myron or chrism) because the essential rite of the sacrament is anointing with chrism. It is called Confirmation because it confirms and strengthens baptismal grace." It
2907-634: Is being increasingly restored. The Eucharist, also called the Blessed Sacrament , is the sacrament – the third of Christian initiation, the one that the Catechism of the Catholic Church says "completes Christian initiation" – by which Catholics partake of the Body and Blood of Jesus Christ and participate in the Eucharistic memorial of his one sacrifice. The first of these two aspects of
3078-489: Is bound by the " seal of confession ", which is inviolable. "Accordingly, it is absolutely wrong for a confessor in any way to betray the penitent, for any reason whatsoever, whether by word or in any other fashion." A confessor who directly violates the sacramental seal incurs an automatic excommunication whose lifting is reserved to the Holy See . In some dioceses, certain sins are "reserved" which means only certain confessors can absolve them. Some sins, such as violation of
3249-469: Is conferred by "the anointing with Sacred Chrism (oil mixed with balsam and consecrated by the bishop), which is done by the laying on of the hand of the minister who pronounces the sacramental words proper to the rite." These words, in both their Western and Eastern variants, refer to a gift of the Holy Spirit that marks the recipient as with a seal. Through the sacrament the grace given in baptism
3420-2843: Is included as showing how that ancient church has chosen to recite the creed with these numerous elaborations of its contents. An English translation of the Armenian text is added; English translations of the Greek and Latin liturgical texts are given at English versions of the Nicene Creed in current use . Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων· φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο. Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζῳοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. Credo in unum Deum, Patrem omnipoténtem, factórem cæli et terræ, visibílium ómnium et invisibílium. Et in unum Dóminum, Jesum Christum, Fílium Dei unigénitum, et ex Patre natum ante ómnia sǽcula. Deum de Deo, lumen de lúmine, Deum verum de Deo vero, génitum, non factum, consubstantiálem Patri: per quem ómnia facta sunt. Qui propter nos hómines et propter nostram salútem descéndit de coelis. Et incarnátus est de Spíritu Sancto ex María vírgine, et homo factus est. Crucifíxus étiam pro nobis sub Póntio Piláto; passus et sepúltus est, et resurréxit tértia die, secúndum Scriptúras, et ascéndit in coelum, sedet ad déxteram Patris. Et íterum ventúrus est cum glória, judicáre vivos et mórtuos, cujus regni non erit finis. Et in Spíritum Sanctum, Dóminum et vivificántem: qui ex Patre Filióque procédit. Qui cum Patre et Fílio simul adorátur et conglorificátur: qui locútus est per prophétas. Et unam, sanctam, cathólicam et apostólicam Ecclésiam. Confíteor unum baptísma in remissiónem peccatórum. Et exspécto resurrectiónem mortuórum, et vitam ventúri sǽculi. Amen. The Latin text adds "Deum de Deo" and "Filioque" to
3591-458: Is made a deacon , a deacon is made a priest and a priest is made a bishop , dedicated for service to the Church. In descending order of rank, the three degrees are referred to as episcopate, presbyterate and diaconate. The bishop is the only minister of this sacrament. Ordination as a bishop confers the fullness of the sacrament, with membership of the College of Bishops , the successor body in
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#17327755497773762-516: Is not truly and properly a sacrament; let him be anathema . CANON IV.- If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification; – though all (the sacraments) are not necessary for every individual; let him be anathema. "Sacred tradition and Sacred Scripture form one sacred deposit of
3933-432: Is richest in allusions to ceremonies and formularies, but St. Optatus , Marius Victorinus , Arnobius , and Victor Vitensis give some useful information. The inscriptions, which are more numerous in this period, and the archaeological discoveries also furnish some liturgical data. The beginning of a real ecclesiastical calendar, with definitely fixed feasts and fasts, now appears. The great feast of Easter, upon which all
4104-433: Is seen as "the source and summit" of Christian living, the high point of God's sanctifying action on the faithful and of their worship of God, the point of contact between them and the liturgy of heaven. So important is it that participation in the Eucharistic celebration (see Mass ) is seen as obligatory on every Sunday and holy day of obligation and is recommended on other days. Also recommended for those who participate in
4275-429: Is the sacrament of spiritual healing of a baptized person from the distancing from God resulting from sins committed. When people sin after baptism, they cannot have baptism as a remedy; Baptism, which is a spiritual regeneration, cannot be given a second time. The sacrament involves four elements: "Many sins wrong our neighbour. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore
4446-778: The Common Worship liturgy of the Church of England published in 2000. In musical settings, particularly when sung in Latin , this creed is usually referred to by its first word, Credo . On Sundays and solemnities , one of these two creeds is recited in the Roman Rite Mass after the homily . In the Byzantine Rite , the Nicene Creed is sung or recited at the Divine Liturgy , immediately preceding
4617-520: The Acts of St. Perpetua , all give testimony to the antiquity of these customs. The cemeteries in Africa (called areae ) were not catacombs like those in Rome, but above ground in the open air, and often had a chapel ( cella ) adjoining them, where the (sometimes secret) reunions of the faithful took place on the anniversaries of the martyrs and of the other Christians who were buried there. The inscriptions on
4788-470: The Anaphora (eucharistic prayer) is also recited daily at compline . The purpose of a creed is to provide a doctrinal statement of correct belief among Christians amid controversy. The creeds of Christianity have been drawn up at times of conflict about doctrine: acceptance or rejection of a creed served to distinguish believers and heretics, particularly the adherents of Arianism . For that reason,
4959-648: The Church of the East may differ from the Greek liturgical version in having "We believe", as in the original text, instead of "I believe". In the Roman Catholic Church, to obtain the plenary indulgence once a day, it is necessary to visit a church or oratory to which the indulgence is attached and the recitation of the Sunday prayers, Creed and Hail Mary . Recitation of the Apostles' Creed or
5130-651: The Church of the East , and much of Protestantism including the Anglican communion . (The Apostles' and Athanasian creeds are not as widely accepted.) It differs in a number of respects, both by addition and omission, from the creed adopted at the First Council of Nicaea. The most notable difference is the additional section: And [we believe] in the Holy Ghost, the Lord and Giver-of-Life, who proceedeth from
5301-717: The Circumcision of Jesus , the Epiphany , the festivals of the Blessed Virgin and the feasts of the Apostles do not seem to have been celebrated in the African Church, or at least not with special solemnity. Festivals of local Christian martyrs seem to have taken precedence over what are now regarded as the greatest feasts of the Church, and their anniversaries were celebrated with great solemnity long before
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5472-627: The Council of Chalcedon of 451, the Creed was amended in 381 by the First Council of Constantinople as "consonant to the holy and great Synod of Nice." However, many scholars comment on these ancient Councils saying "there is a failure of evidence" for this position since no one between the years of 381–451 thought of it in this light. Further, a creed "almost identical in form" was used as early as 374 by St. Epiphanius of Salamis . Nonetheless,
5643-676: The Ember days , or the Mass of the Pre-sanctified on Good Friday . Thus the Eucharist was celebrated very early in the morning ordinarily, and the regular day chosen for assisting at the Eucharist was on the - sacred - Sunday, in commemoration of the resurrection of Jesus . The Sabbath, in the Jewish sense, was not observed by Christians during this early period. The Jewish festivals were also abandoned, as Tertullian (De idolatria, xiv) writes of
5814-735: The Filioque , this was sometimes added by Ruthenian Catholics , whose older liturgical books also show the phrase in brackets, and by Ukrainian Catholics . Writing in 1971, the Ruthenian scholar Casimir Kucharek noted, "In Eastern Catholic Churches, the Filioque may be omitted except when scandal would ensue. Most of the Eastern Catholic Rites use it." However, in the decades that followed 1971 it has come to be used more rarely. The versions used by Oriental Orthodoxy and
5985-712: The Holy Spirit but not as "God" or as "consubstantial with the Father." The 381 revision of the creed at Constantinople (i.e., the Niceno-Constantinopolitan Creed), which is often simply referred to as the "Nicene Creed," speaks of the Holy Spirit as worshipped and glorified with the Father and the Son. The Athanasian Creed , formulated about a century later, which was not the product of any known church council and not used in Eastern Christianity, describes in much greater detail
6156-478: The Jehovah's Witnesses , explicitly reject some of the statements in the Nicene Creed. There are several designations for the two forms of the Nicene Creed, some with overlapping meanings: This section is not meant to collect the texts of all liturgical versions of the Nicene Creed, and provides only three, the Greek, the Latin, and the Armenian, of special interest. Others are mentioned separately, but without
6327-516: The Last Rites . The other Last Rites are Confession (if the dying person is physically unable to confess, at least absolution, conditional on the existence of contrition, is given), and the Eucharist, which when administered to the dying is known as "bread for the journey" or by the Latin name " Viaticum ", literally "provisions for a journey". Holy Orders is the Sacrament by which a layman
6498-656: The Mozarabic and Gallican liturgies—similarities in phraseology show a common antique origin or a mutual dependence of the liturgies (possibly Antiochene and Coptic ). No liturgical codices are extant - these were all lost due to the destruction of the Islamic invasion and due to the relatively rural character of the African regions, making the reconstruction of the ancient African liturgy difficult. Quotations and references from liturgical books and ceremonies are rare in
6669-575: The Nicene-Constantinopolitan Creed is required to obtain a partial indulgence . The version found in the 1662 Book of Common Prayer is still commonly used by some English speakers, but more modern translations are now more common. The International Consultation on English Texts published an English translation of the Nicene Creed, first in 1970 and then in successive revisions in 1971 and 1975. These texts were adopted by several churches. The Roman Catholic Church in
6840-526: The Offertory was introduced in the Church of Carthage; it consisted of a psalm having some reference to the oblation , and was sung while the people were making their offerings to the Church/liturgy (money, goods). Each of the faithful was supposed to bring an offering for his or her holy communion. The offerings, pure wheat bread and wine, were received by the bishop and placed upon the altar, with
7011-659: The Sentences by Peter Lombard , and these seven were confirmed by the Fourth Council of the Lateran in 1215. The Catechism of the Catholic Church lists the sacraments as follows: "The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments. There are seven sacraments in the Church: Baptism , Confirmation or Chrismation , Eucharist , Penance , Anointing of
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7182-475: The immovable feasts were introduced. Only at a much later date were commemorations of foreign saints made. The early Christians had a great devotion towards the martyrs and confessors of the Christian faith, carefully preserved and venerated their relics, made pilgrimages to their tombs, and sought to be buried as near as possible to the relics of the martyrs. Thus the calendar of the African Church in
7353-458: The kiss of peace , and considers the ceremony very important. References are also made to a litany which was recited during the Mass, but no precise information is given concerning its place in the liturgy. At Mass the faithful received holy communion under the species of bread from the bishop or priest, and under the species wine from the deacon holding the chalice , and each one, after receiving communion, answered "Amen" to profess his faith in
7524-688: The sacraments of initiation (into the Catholic Church and the mystical body of Christ ), consisting of Baptism , Confirmation , and the Eucharist ; the sacraments of healing, consisting of the Sacrament of Penance and the Anointing of the Sick ; and the sacraments of service: Holy Orders and Matrimony . Furthermore, Baptism and penance were also known as the "sacraments of the dead" (in
7695-464: The 3rd century and have been preserved even to the present in the liturgy, but there are also many phrases and acclamations of the early African Church which have found a permanent place in the liturgical formularies. These expressions, and perhaps also the measured style in which they were composed, may have had considerable influence in the development of the other Latin liturgies. After Constantine I 's Edict of Milan , granting freedom of worship to
7866-454: The 4th century, appears to have a distinctive character as the commemoration of the descent of the Holy Ghost upon the Apostles rather than as the close of the Easter season. In Holy Week , Holy Thursday commemorated the institution of the Eucharist, and according to St. Augustine, besides the morning Mass, a Mass was also celebrated in the evening in order to carry out all the circumstances of
8037-737: The Acts of the Apostles Baptism, Laying of the Hands (Confirmation/Chrismation) and Breaking of the Bread are administered to the faithful within a short span of time (Acts 2: 42; 8:14; 19:6). The Eastern Churches followed the Sacraments of Initiation from early days. Latin Church, though administered the three sacraments- Baptism, Confirmation and Eucharist- separately, they retained the idea of unity of these sacraments. Thus CCC 1233 implies that
8208-691: The African post-Nicene Mass, but still there are many allusions in various authors which give some valuable information. The Mass of the catechumens consisted of psalms and lessons from the Scriptures. These lessons were chosen from both the Old and New Testaments, and it would seem that there were three lessons as in some of the Oriental liturgies , one from the Old Testament, one from the Epistles in
8379-549: The African writers which show that there was a great similarity between the African actio and the Roman Eucharistic Canon , so much so that some of the texts when put in juxtaposition are almost identical. The actio contained the usual prayers, the commemoration for the living and the dead, the words of institution and sanctification of the sacrifice, the commemoration of Christ's life, the Pater Noster, and
8550-410: The Catholic Church references this order at No. 1212, and at No. 1322 says: "The holy Eucharist completes Christian initiation.". Administering the Eucharist before Confirmation began in the Latin Church, unlike other Christian bodies, due to Pope Pius X 's 1910 decree Quam singulari Christus amore (transl.: "How special was Christ's love"), which said Communion should not be delayed beyond when
8721-413: The Christian initiation is completed by years long preparation in the Latin Church. Many of the Eastern Churches have restored their original tradition of Christian initiation which they lost in Latinization. The Roman Catholic Church sees baptism as the first and basic sacrament of Christian initiation. In the Western or Latin Church , baptism is usually conferred today by pouring water three times on
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#17327755497778892-415: The Christian religion, and especially after the Council of Nicaea , there was a great development in the liturgy of the Church. It was only natural that for some time after the foundation of the new religion, its liturgy should contain only the essentials of Christian worship, and that in the course of time it should develop and expand its ritual according to the needs of the people. Moreover, the first period
9063-466: The Christian's life of faith". "The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation", although not all are necessary for every individual. The Compendium of the Catechism of the Catholic Church states: "Christian initiation is accomplished by means of the sacraments which establish the foundations of Christian life. The faithful born anew by Baptism are strengthened by Confirmation and are then nourished by
9234-427: The Church felt the need of a set of formularies and fixed ceremonies, lest dogmatic errors should find expression in the liturgy and thus corrupt the faith of the people. In the 4th century all these tendencies to expansion and development are very noticeable in all the liturgies. This is true, also, of the Church in what is now called North Africa in the second period of the history of the African liturgy which embraces
9405-434: The Church to that of the Apostles , and entrusting to him the threefold office to teach, sanctify, and govern the People of God . Ordination as a priest calls the priest to take, in the Eucharistic celebration, the role of Christ , the Head of the Church, the one essential High Priest, and confers on him the power and responsibility, as the bishop's assistant, to celebrate the sacraments except for Holy Orders. Ordination as
9576-404: The Communion, being regarded as a symbol of the fraternal union existing between all those who partook of the Body and Blood of Christ, being united through Him. The faithful received communion frequently, and were encouraged in the practice of receiving daily communion. At the proper time the communicants approached the altar and there partook of the Eucharist under both species, answering "Amen" to
9747-405: The Eastern Orthodox Church's received text of the Niceno-Constantinopolitan Creed differs from the earliest text, which is included in the acts of the Council of Chalcedon of 451: The Eastern Orthodox Church uses the singular forms of verbs such as "I believe", in place of the plural form ("we believe") used by the council. Byzantine Rite Eastern Catholic Churches use exactly the same form of
9918-403: The Eucharist." The Catechism of the Catholic Church says, "In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation (Chrismation) and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation" ( CCC 1233). Again in
10089-487: The Father Almighty, the maker of heaven and earth, of things visible and invisible. And in one Lord Jesus Christ, the Son of God, the begotten of God the Father, the Only-begotten, that is of the substance of the Father. God of God, Light of Light, true God of true God, begotten and not made; of the very same nature of the Father, by Whom all things came into being, in heaven and on earth, visible and invisible. Who for us humanity and for our salvation came down from heaven,
10260-438: The Father, to judge the living and the dead; of His kingdom there is no end. We believe in the Holy Spirit, the uncreate and the perfect; Who spoke through the Law, the prophets, and the Gospels; Who came down upon the Jordan, preached through the apostles, and lived in the saints. We believe also in only One, Universal, Apostolic, and [Holy] Church; in one baptism with repentance for the remission and forgiveness of sins; and in
10431-406: The Father, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And [we believe] in one, holy, catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, [and] we look for the resurrection of the dead and the life of the world to come. Amen. Since the end of the 19th century, scholars have questioned the traditional explanation of
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#173277554977710602-404: The Greek. On the latter see The Filioque Controversy above. Inevitably also, the overtones of the terms used, such as a παντοκράτορα , pantokratora and omnipotentem , differ ( pantokratora meaning ruler of all; omnipotentem meaning omnipotent, almighty). The implications of the difference in overtones of "ἐκπορευόμενον" and "qui [...] procedit" was the object of
10773-406: The Mass is reception, with the proper dispositions, of Holy Communion. This is seen as obligatory at least once a year, during Eastertide. During the second half of the 2010s some dioceses of Latin Church in the United States, as elsewhere, returned to the original order of the three sacraments of Christian initiation, that is: Baptism, Confirmation and, lastly, first Communion. The Catechism of
10944-405: The Mass, but sometimes they formed a preparation for the celebration of the divine mysteries . The Church priests presided over the assembly, instructions and exhortations were given, prayers recited for the needs of the Church, the necessities of the brethren were considered and provided for, and various business pertaining to the Christian community was transacted, and finally, the Agape feast
11115-416: The New Testament, and one from the Gospels. The Third Council of Carthage decreed that only lessons from the canonical books of Scripture or from the acts of the martyrs on their feast days might be read in the churches. Between the Epistle and Gospel a psalm containing some idea in harmony with the feast of the day was recited, and corresponded to the gradual or tract in the Roman Mass . An alleluia
11286-444: The Nicene Creed was the local creed of Caesarea ( an important center of Early Christianity ) recited in the council by Eusebius of Caesarea . Their case relied largely on a very specific interpretation of Eusebius' own account of the council's proceedings. More recent scholarship has not been convinced by their arguments. The large number of secondary divergences from the text of the creed quoted by Eusebius make it unlikely that it
11457-408: The Nicene Creed, and various non-Nicene beliefs have emerged and re-emerged since the fourth century, all of which are considered heresies by adherents of Nicene Christianity. In Western Christianity , the Nicene Creed is in use alongside the less widespread Apostles' Creed , and Athanasian Creed . However, part of it can be found as an "Authorized Affirmation of Faith" in the main volume of
11628-444: The Nicene Creed. Some scholars have argued that the creed may have been presented at Chalcedon as "a precedent for drawing up new creeds and definitions to supplement the Creed of Nicaea, as a way of getting round the ban on new creeds in Canon 7 of Ephesus". It is generally agreed that the Niceno-Constantinopolitan Creed is not simply an expansion of the Creed of Nicaea, and was probably based on another traditional creed independent of
11799-414: The Northwest African writers in their sermons or other works use expressions which indicate that their words would be intelligible only to the initiated, and that the catechumens were ignorant of the mysteries celebrated in the Mass of the faithful. The litany may have been recited after the Gospel, although its precise position cannot be determined with certainty. The litany consisted of short petitions for
11970-485: The Sick , Holy Orders , and Matrimony ." The list of seven sacraments already given by the Council of Florence (1439) was reaffirmed by the Council of Trent (1545–1563), which stated: CANON I.- If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven
12141-450: The Spirit; the flesh feeds on the Body and Blood of Christ, that the soul likewise may fatten on its God." The testimonies relating to the Sacrament of Penance describe the public penances imposed for grievous sins, and the absolution of the penitents after the public penances had been completed to the satisfaction of the Church. Tertullian at first asserted that the Church had the power of forgiving all kinds of sins, but after becoming
12312-563: The United States adopted the 1971 version in 1973. The Catholic Church in other English-speaking countries adopted the 1975 version in 1975. They continued to use them until 2011, when it replaced them with the version in the Roman Missal third edition . The 1975 version was included in the 1979 Episcopal Church (United States) Book of Common Prayer , but with one variation: in the line "For us men and for our salvation", it omitted
12483-462: The Wednesday and Friday meetings as stations ( stationes ). In Africa, it appears to have been customary to celebrate the Eucharist on station days, although it does not seem to have been the practice in other churches. However, these were days of fasting in churches everywhere. Since fasting lasted only until the ninth hour, the liturgy would be celebrated and communion distributed about that time in
12654-497: The West, where the sacrament is normally reserved for those who can understand its significance, it came to be postponed until the recipient's early adulthood; in the 20th century, after Pope Pius X introduced first Communion for children on reaching the age of discretion , the practice of receiving Confirmation later than the Eucharist became widespread; but the traditional order, with Confirmation administered before First Communion,
12825-561: The Word services of the Jewish synagogue (including the solemn chanting of the readings), adding to it the Eucharistic service and some institutions specific to Christianity. These gatherings were characterized by three elements: psalmody , the reading of passages from the Old and New Testaments, and prayer, to which a homily on the Scripture was generally added by the deacon , priest or bishop . Such meetings were sometimes distinct from
12996-477: The afternoon. Of all Sundays, the feast of Easter was the greatest and was celebrated with special solemnity. Good Friday , called by Tertullian "Pascha", was a day of strict fasting which continued through Holy Saturday . Even though Good Friday was a preparation for the feast of Easter, it was the most solemn vigil during the year, and the one on which all vigils were modelled. Holy Saturday does not seem to have had any special liturgical service assigned,
13167-401: The altars. The inscriptions of the period mention the dedication to the martyrs and also the fact that the relics were placed in the church or in the altar. The altar itself, called mensa (table), was generally made of wood, but sometimes of stone, and was covered over with linen cloths. There was a special rite for dedicating churches and also for consecrating altars, in which blessed water and
13338-519: The amended form is presently referred to as the Nicene Creed or the Niceno-Constantinopolitan Creed . J.N.D. Kelly, who stands among historians as an authority on creedal statements, disagrees with the aforementioned assessment. He argues that since Constantinople I was not considered ecumenical until Chalcedon in 451, the absence of documentation during this period does not logically necessitate rejecting it as an expansion of
13509-421: The ante-Nicene period contained a comparatively small number of feast days. The most important liturgical function is the celebration of Mass , or the Eucharist. The African Church seems to have divided the Mass into the Mass of the catechumens , and the Mass of the faithful. Among the orthodox Christians, the catechumens were rigidly excluded from assisting at the propitiatory sacrifice of the Eucharist (Mass of
13680-400: The apostolic Church or their immediate early successors.) These liturgical meetings generally took place at night, or just before dawn, and hence Tertullian speaks of such an assembly as a coetus antelucanus , a "meeting before the dawn" (Apol., ii), while others speak of it as a vigil . The hour may have been chosen to enable Christians to evade their heathen persecutors, or to commemorate
13851-457: The appropriate prayers, and then the bishop proceeded with the Mass. Other offerings were put down before the sacred space around the altar, not inside it. The Latin-spoken Dominus vobiscum preceded the Preface. The canon of the Mass was known in Africa as the actio , or agenda, and was mentioned but very seldom on account of the "discipline of the secret". There are, however, some passages in
14022-429: The arms stretched out somewhat in the form of a cross. The sign of the cross was made very frequently, often on some object with the intention of blessing it, often on the forehead of Christians to invoke God's protection and assistance. Tertullian in his "De Corona" writes: "At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light
14193-474: The baptism of adults, he admits the baptism of infants but seems somewhat opposed to the practice, which was commended by St. Cyprian , the latter holding baptism of children to be essential for their eternal salvation. Easter, or any day between Easter and Pentecost , was the time set for the solemn administration of baptism, but Tertullian declares that as every day belongs to the Lord it might be conferred at any time. He holds that it should be administered by
14364-471: The baptism of an adult or in danger of the death of a young child) in the Latin Church ( CCC 1312–1313) – the link with the higher order is indicated by the use of oil (known as " chrism " or " myron ") blessed by the bishop on Holy Thursday itself or on a day close to it. In the East, which retains the ancient practice, the sacrament is administered by the parish priest immediately after baptism. In
14535-484: The bishop, incidentally by the priest, after a long time of penitential fasting.) Nicene Creed The Nicene Creed , also called the Creed of Constantinople , is the defining statement of belief of Nicene Christianity and in those Christian denominations that adhere to it. The original Nicene Creed was first adopted at the First Council of Nicaea in 325. According to the traditional view, forwarded by
14706-415: The bishop, who, however, may delegate a priest or deacon to act in his place, although in certain cases he would permit laymen to baptize. Any kind of water may serve as the matter of the sacrament, and the water is used to baptize the catechumen "in the name of the Father and of the Son and of the Holy Ghost". The mode of baptizing was by triple immersion in a large font , which had already been blessed by
14877-570: The celebrant's being in the state of grace. Their power comes not from the celebrant nor from the recipient but from God. In them Christ himself is at work. However, the actual effects ("the fruits") of the sacrament depends also on the recipient's disposition: "in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain". The Catholic Church teaches that
15048-489: The church composed new formulae of faith, most of them variations of the Nicene Symbol, to meet new phases of Arianism , of which there were at least four before the Council of Sardica (341), at which a new form was presented and inserted in its acts, although the council did not accept it. What is known as the "Niceno-Constantinopolitan Creed" or the "Nicene-Constantinopolitan Creed", received this name because it
15219-420: The church services (drinking, singing and eating) which was frequently condemned in some sermons of the time, on account of abuses. When such a large number of feasts was annually observed, it was to be expected that a list or calendar would be drawn up, and, in truth, a calendar was drawn up for the use of the Church of Carthage in the beginning of the 6th century, from which very important information concerning
15390-1366: The classical preposition-less construction ( unam, sanctam, catholicam et apostolicam Ecclesiam ). Հաւատամք ի մի Աստուած, ի Հայրն ամենակալ, յարարիչն երկնի եւ երկրի, երեւելեաց եւ աներեւութից։ Եւ ի մի Տէր Յիսուս Քրիստոս, յՈրդին Աստուծոյ, ծնեալն յԱստուծոյ Հօրէ, միածին՝ այսինքն յէութենէ Հօր։ Աստուած յԱստուծոյ, լոյս ի լուսոյ, Աստուած ճշմարիտ յԱստուծոյ ճշմարտէ, ծնունդ եւ ոչ արարած։ Նոյն ինքն ի բնութենէ Հօր, որով ամենայն ինչ եղեւ յերկինս եւ ի վերայ երկրի, երեւելիք եւ աներեւոյթք։ Որ յաղագս մեր մարդկան եւ վասն մերոյ փրկութեան իջեալ ի յերկնից՝ մարմնացաւ, մարդացաւ, ծնաւ կատարելապէս ի Մարիամայ սրբոյ կուսէն Հոգւովն Սրբով։ Որով էառ զմարմին, զհոգի եւ զմիտ, եւ զամենայն որ ինչ է ի մարդ, ճշմարտապէս եւ ոչ կարծեօք։ Չարչարեալ, խաչեալ, թաղեալ, յերրորդ աւուր յարուցեալ, ելեալ ի յերկինս նովին մարմնովն, նստաւ ընդ աջմէ Հօր։ Գալոց է նովին մարմնովն եւ փառօք Հօր ի դատել զկենդանիս եւ զմեռեալս, որոյ թագաւորութեանն ոչ գոյ վախճան։ Հաւատամք եւ ի սուրբ Հոգին, յանեղն եւ ի կատարեալն․ Որ խօսեցաւ յօրէնս եւ ի մարգարէս եւ յաւետարանս․ Որ էջն ի Յորդանան, քարոզեաց զառաքեալսն, եւ բնակեցաւ ի սուրբսն։ Հաւատամք եւ ի մի միայն, ընդհանրական եւ առաքելական, Սուրբ Եկեղեցի․ ի մի մկրտութիւն, յապաշխարհութիւն, ի քաւութիւն եւ ի թողութիւն մեղաց․ ի յարութիւնն մեռելոց․ ի դատաստանն յաւիտենից հոգւոց եւ մարմնոց․ յարքայութիւնն երկնից, եւ ի կեանսն յաւիտենականս։ We believe in one God,
15561-423: The council to mean "different", "contradictory", rather than "another". This statement has been interpreted as a prohibition against changing this creed or composing others, but not all accept this interpretation. This question is connected with the controversy whether a creed proclaimed by an ecumenical council is definitive in excluding not only excisions from its text but also additions to it. In one respect,
15732-494: The creed that the Churches of Byzantine tradition use in their liturgy has "Πιστεύω [...] ὁμολογῶ [...] προσδοκῶ" (" I believe [...] confess [...] await"), accentuating the personal nature of recitation of the creed. The Latin text, as well as using the singular, has two additions: "Deum de Deo" (God from God) and "Filioque" (and from the Son). The Armenian text has many more additions, and
15903-544: The creed, since the Catholic Church teaches that it is wrong to add " and the Son " to the Greek verb " ἐκπορευόμενον ", though correct to add it to the Latin "qui procedit" , which does not have precisely the same meaning. The form generally used in Western churches does add "and the Son" and also the phrase "God from God", which is found in the original 325 Creed. The following table, which indicates by square brackets
16074-469: The devils were to be set free." He also stated that the phrases stating Jesus was made incarnate by the Holy Spirit was to refute the Manicheans "so that we may believe that He assumed true flesh and not a phantastic body," and He came down from Heaven was to refute the error of Photinus , "who asserted that Christ was no more than a man." Furthermore, the phrase and He was made man was to "exclude
16245-420: The different acts of penance, of the confession of sin, of the manner in which the public penance was performed, of the absolution given by the priest, and of the imposition of the hands of the bishop and priests through which the penitents regained their rights in the Church. Tertullian speaks of the nuptial blessing pronounced by the Church on the marriage of Christians, asking "how he could sufficiently extol
16416-403: The different orders, mentioning bishops, priests, deacons, sub-deacons , acolytes , exorcists , and lectors , and in describing the election of Pope St. Cornelius at Rome declares that Cornelius was promoted from one order to another until finally he was elected by the votes of all to the supreme pontificate (bishop of Rome). All the orders except the minor order of ostiary are enumerated by
16587-409: The early African writers. Both exorcists and lectors appear to have occupied a much more important liturgical position in the early ages in both African and Roman churches than in later times in the Roman Church. The exorcist, for example, was frequently called upon to exercise the power against the devil he had received at ordination. Tertullian speaks of this extraordinary power which was exercised in
16758-471: The effectiveness of the sacrament in that person. The sacraments presuppose faith and through their words and ritual elements, are meant to nourish, strengthen and give expression to faith. While the Church itself is the universal sacrament of salvation, the sacraments of the Catholic Church in the strict sense are seven sacraments that "touch all the stages and all the important moments of Christian life: they give birth and increase, healing and mission to
16929-458: The error of Nestorius , according to whose contention the Son of God ... would be said to dwell in man [rather] than to be man." The original Nicene Creed was first adopted at the First Council of Nicaea , which opened on 19 June 325. The text ends with anathemas against Arian propositions, preceded by the words: "We believe in the Holy Spirit " which terminates the statements of belief. F. J. A. Hort and Adolf von Harnack argued that
17100-479: The eucharistic liturgy. Tertullian explains many of these ceremonies in his Treatise On the Resurrection (viii): "The flesh indeed is washed in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the sign of the cross) that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also may be illuminated by
17271-437: The faith of Nicaea". In spite of the questions raised, it is considered most likely that this creed was in fact introduced at the 381 Second Ecumenical Council. On the basis of evidence both internal and external to the text, it has been argued that this creed originated not as an editing of the original Creed proposed at Nicaea in 325, but as an independent creed (probably an older baptismal creed) modified to make it more like
17442-475: The faithful). Bread and wine were - and are - used as the matter of the sacrament, but a little water was already in early times added to the wine to signify the union of the people with Christ. St. Cyprian severely condemned bishops who used only water in the chalice, declaring that water is not the essential matter of the sacrifice and its exclusive use renders the sacrament invalid. Both Tertullian's and St. Cyprian's writings have passages which seem to give
17613-401: The faithful. He narrates how the penitent, "clothed in a hair-shirt and covered with ashes, appears before the assembly of the faithful craving absolution, how he prostrates himself before the priests and widows, seizes the hem of their garments, kisses their footprints, clasps them by the knees", how the bishop in the meantime, addresses the people, exhorting them by the recital of the parable of
17784-608: The feast of St. Stephen the Proto-Martyr , of the Holy Innocents of Bethlehem and of Sts. James and John , and later in the year, the feasts of St. John the Baptist , of Sts. Peter and Paul , of the holy Maccabees , of St. Lawrence , St. Vincent , etc. The festivals of the local martyrs were celebrated with even greater solemnity than in early times, and were often accompanied by luxurious secular feasting after
17955-534: The font he received a drink of milk and honey, and was then anointed with consecrated oil . Tertullian also states that the neophyte was signed with the sign of the cross, that he received the imposition of hands with the invocation of the Holy Ghost . This is a clear description of the sacrament now called confirmation or chrismation . According to Tertuallian's testimony, the newly baptized Christian would then immediately receive his first holy communion during
18126-427: The form of a cross, and on the same day they seem to have received their first holy communion with about the same ceremonies as in the ante-Nicene period of persecutions. The rite for the Sacrament of Penance shows few peculiarities in Africa; public penances were imposed and the reconciliation of penitents was effected in the same manner as in the age of Tertullian. (By personal, often public, confession and absolution by
18297-701: The form of the Eucharist in the very words of Christ as quoted in Sacred Scripture . Sometimes there is great similarity between the African Rite's words and the phraseology of the still existing and still used Roman Canon . There are allusions to a Preface, the Sanctus , the "commemoration" of Jesus Christ, the Pater noster , and to different acclamations . These elements are found in all apostolic and early Christian liturgies. Tertullian speaks often of
18468-415: The form of the cross). The prayers accompanying the administration of the other sacraments seem to have become more fixed and to have lengthened since the time of Tertullian. For the more decorous and convenient administration of the Sacrament of Baptism, large adorned baptisteries were erected, in which the ceremony was carried out with great solemnity. The African Church seems to have followed practically
18639-463: The formula pronounced by the priest in order to profess their faith in the sacrament just received. During the distribution of communion the thirty-third psalm was recited or sung, because that psalm contained some verses considered appropriate for the Communion. Prayers of thanksgiving were then said, and the people dismissed from the church with a benediction (presbyteral or episcopal blessing in
18810-436: The formulation of the Nicene Creed, Arius' teachings were henceforth marked as heresy . The Nicene Creed of 325 explicitly affirms the Father as the "one God" and as the "Almighty," and Jesus Christ as "the Son of God", as "begotten of [...] the essence of the Father," and therefore as "consubstantial with the Father," meaning, "of the same substance" as the Father; "very God of very God." The Creed of 325 does mention
18981-399: The fourth, fifth, sixth, and 7th centuries to the beginning of the 8th century, when Christianity in (North) Africa practically disappeared with the rise of Islam in the region. No liturgical books or codices belonging to this period are extant, so the liturgy must be reconstructed from contemporary writings and monuments. Of the writers of the period St. Augustine, bishop of Hippo (354-430)
19152-630: The greatest solemnity in the early 5th century. The first of January was observed not as the feast of the Circumcision, but as a fast day which had been instituted for the purpose of turning the people away from the celebration of the pagan festivities which still took place at that time of the year by the still numerous pagans of the Roman Empire. (Only after 389 AD would the pagan 1 January festivals cease.) Feasts of other than local saints were introduced, for instance, immediately after Christmas,
19323-681: The happiness of that marriage which is cemented by the Church, confirmed by the oblation, sealed with the benediction [blessing], which the angels proclaim, which is ratified by the Heavenly Father". Christian marriage thus seems to have been celebrated publicly before the Church with more or less solemnity (including the offering of a special mass : "confirmed by the Oblation" ), but the nuptial blessing would appear to have been optional and not obligatory, except perhaps by force of custom. Both Tertullian and St. Cyprian mention ordination and
19494-482: The institution and history of the great feast days may be obtained. When Christianity received legal recognition in the Roman Empire (313 AD), Christians began to construct churches and adorn them to serve their purpose. Most of these were built in the old basilica style , with some few differences. The churches were dedicated in honour of the holy martyrs frequently, and relics of the martyrs were placed beneath
19665-580: The institution at the Last Supper. Good Friday was observed by attending the long liturgical offices, while Holy Saturday was celebrated in about the same manner as in the time of Tertullian. Ascension Day seems to have been introduced in the 4th century (though possibly earlier in churches elsewhere), but in the time of St. Augustine it was already universally observed. As for the immovable feasts, Christmas and Epiphany , which were unknown or seemed unimportant to Tertullian, were celebrated already with
19836-517: The kiss of peace after baptism is still given as in the days of St. Cyprian. Victor Vitensis asserts that the African Church admitted the feast of the Epiphany as a day appointed for the solemn administration of baptism according to the custom prevailing in the Oriental churches. The neophytes were confirmed after baptism through the imposition of hands and the unction with chrism on the forehead in
20007-439: The lamps, on couch, on seat, in all ordinary actions of daily life, we trace upon the forehead the sign of the cross". The early Christians were also accustomed to strike their breasts in sign of guilt and contrition for sin. Tertullian believed that the kiss of peace should be given often; in fact, that it should accompany every prayer and ceremony. Not only are there many ceremonial acts such as those just mentioned which existed in
20178-477: The late 6th century, some Latin-speaking churches added the word Filioque ("and the Son") to the description of the procession of the Holy Spirit, in what many Eastern Orthodox Christians have at a later stage argued is a violation of Canon VII of the Third Ecumenical Council , since the words were not included in the text by either the Council of Nicaea or that of Constantinople. This
20349-553: The later creed's existence are discernible in some writings, no extant document gives its text or makes explicit mention of it earlier than the Fourth Ecumenical Council at Chalcedon in 451. Many of the bishops of the 451 council themselves had never heard of it and initially greeted it skeptically, but it was then produced from the episcopal archives of Constantinople, and the council accepted it "not as supplying any omission but as an authentic interpretation of
20520-430: The lost sheep to be merciful and show pity to the poor penitent who asks for pardon. The bishop prayed for the penitents, and the bishop and priests imposed hands upon them as a sign of absolution and restoration into the communion of the Church. Elsewhere in his writings, Tertullian mentions doing penance in sack-cloth and ashes, of weeping for sins, and of asking the forgiveness of the faithful. St. Cyprian also writes of
20691-443: The martyrs - these heroes were believed to be immediately with God after their deaths. Finally, some ceremonial acts might be considered to which reference is often made by the early writers. Prayers were said sometimes kneeling, sometimes standing; for example, on Sundays, and during the fifty days following Easter, it was forbidden to kneel, while on fast days the kneeling posture was considered appropriate. The Christians prayed with
20862-522: The meaning that the souls of the sinners which are regarded dead before God may obtain life through these sacraments), whereas the other five are collectively the "sacraments of the living". The number of the sacraments in the early church was variable and undefined; Peter Damian for example had listed eleven, including the ordination of kings. Hugh of Saint Victor enumerated nearly thirty, although he put Baptism and Holy Communion first with special relevance. The current seven sacraments were set out in
21033-431: The movable feasts depended, is celebrated with even greater solemnity than in the time of Tertullian. Before Easter there was a period of forty days' preparation, devoted to fasting and other works of penance. The vigil of Easter was celebrated with the usual ritual, but the length of the offices seems to have been increased. The Paschal solemnity was followed by a season of fifty days' rejoicing until Pentecost day, which, in
21204-510: The name of Christ. Sometimes the exorcist used the rite of exsufflation , and sometimes, as St. Cyprian states, adjured the evil spirit to depart per Deum verum (by the true God). Lectors also had many liturgical functions to perform. The lector, for example, recited the lessons from the Old and New Testaments, and possibly even read (parts of) the Gospel from the pulpit to the people. In later ages his duties were divided, and some were given to
21375-483: The observance of festivals by Christians, "to whom Sabbaths are strange, and the new-moons and festivals formerly beloved by God". Sunday was now the Lord's day of the New Covenant , a day of rejoicing, on which it was forbidden to fast and to pray in a kneeling (penitential) posture: "We count fasting or kneeling in worship on the Lord's day to be unlawful". (Tert., De corona, iii.) Since the resurrection of Jesus
21546-406: The old forms and introducing new rites according to the requirements of public liturgical worship, so that the liturgy would be more dignified, more magnificent, and more impressive. In the beginning great liberty was allowed the individual celebrant to improvise the prayers of the liturgy, provided that he adhered to the strict form in essentials and followed the theme demanded, but at a later date,
21717-469: The one from Nicaea. The Third Ecumenical Council (Ephesus) reaffirmed the original 325 version of the Nicene Creed and declared that "it is unlawful for any man to bring forward, or to write, or to compose a different ( ἑτέραν ) faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicaea" (i.e., the 325 creed). The word ἑτέραν is more accurately translated as used by
21888-501: The origin of this creed, which has been passed down in the name of the council, whose official acts have been lost over time. A local council of Constantinople in 382 and the Third Ecumenical Council ( Council of Ephesus of 431) made no mention of it, with the latter affirming the 325 creed of Nicaea as a valid statement of the faith and using it to denounce Nestorianism . Though some scholarship claims that hints of
22059-477: The original Nicene Creed of 325. The Nicene Creed is part of the profession of faith required of those undertaking important functions within the Orthodox , Catholic and Lutheran Churches. Nicene Christianity regards Jesus as divine and "begotten of the Father" . Various conflicting theological views existed before the fourth century and these spurred the ecumenical councils which eventually developed
22230-462: The other African provinces . Although the language of the African Rite was Latin , it was modified by the introduction of many classical " Africanisms ". Since it had been in use for at least more than a century before the Roman Church changed its official liturgical language from Koine Greek to the Latin idiom , it is probably the oldest Latin liturgical rite . Since the African Church
22401-524: The other ministers, some to regular chanters. Among other liturgical ceremonies the early writers often allude to the rites accompanying the burial of the dead, and particularly the entombment of the bodies of the martyrs and confessors. From the earliest times the Christians showed great reverence to the bodies of the faithful, embalmed them with incense and spices, and buried them carefully in distinctively Christian cemeteries . Prayers were said for
22572-795: The other, excluding none of the essential properties and aims of marriage. If one of the two is a non-Catholic Christian, their marriage is licit only if the permission of the competent authority of the Catholic Church is obtained. If one of the two is not a Christian (i.e. has not been baptized ), the competent authority's dispensation is necessary for validity. Jus novum ( c. 1140 -1563) Jus novissimum ( c. 1563 -1918) Jus codicis (1918-present) Other Sacraments Sacramentals Sacred places Sacred times Supra-diocesan/eparchal structures Particular churches Juridic persons Philosophy, theology, and fundamental theory of Catholic canon law Clerics Office Juridic and physical persons Associations of
22743-666: The portions of the 325 text that were omitted or moved in 381, and uses italics to indicate what phrases, absent in the 325 text, were added in 381, juxtaposes the earlier (AD 325) and later (AD 381) forms of this creed in the English translation given in Philip Schaff 's compilation The Creeds of Christendom (1877). σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα , καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς , καὶ ἀνελθόντα εἰς τοὺς οὐρανούς, καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός , In
22914-465: The preparation for Communion. The Pater Noster seems to have held the same position that it now has in the Roman canon, and it was said before the Communion, as St. Augustine states, because in the Lord's Prayer we beseech God to forgive our offences, and thus we may approach the communion table with better dispositions. The kiss of peace followed shortly after the Pater Noster, and was closely connected with
23085-494: The present service being the ancient Easter vigil anticipated. The Easter vigil may have been so solemnly observed because of the traditional belief that Jesus would return to judge the world on the feast of Easter, and early Christians hoped He would find them vigilant, prepared and praying. The parousian beliefs of early Christians, awaiting a very near return of their Lord, inspired these vigils. Easter in Tertullian's time
23256-509: The recipient's head, while reciting the baptismal formula: "I baptize you in the name of the Father and of the Son and of the Holy Spirit " (cf. Matthew 28:19 ). In the Eastern Catholic Churches of Byzantine Rite immersion or submersion is used, and the formula is: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." Though sprinkling is not normally used, its validity
23427-483: The relationship between Father, Son, and Holy Spirit. The earlier Apostles' Creed , apparently formulated before the Arian controversy arose in the fourth century, does not describe the Son or the Holy Spirit as "God" or as "consubstantial with the Father." Thomas Aquinas stated that the phrase for us men, and for our salvation was to refute the error of Origen , "who alleged that by the power of Christ's Passion even
23598-669: The repose of the souls of the dead, Masses were offered especially on the anniversary of death and their names were recited in the Memento of the Mass (to alleviate possible temporal punishments these souls still possibly endured), provided that they had lived in accordance with Christian ideals. The faithful were taught not to mourn for their dead, but to rejoice that the souls of those departed in Faith and grace, were already living with God and enjoying peace and refreshing happiness after their earthly trials and labours. Tertullian, St. Cyprian, and
23769-410: The reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbour. Absolution takes away sin, but it does not remedy all the disorders sin has caused. Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for
23940-590: The resurrection of the dead, in the everlasting judgement of souls and bodies, in the Kingdom of Heaven and in the everlasting life. The version in the Church Slavonic language , used by several Eastern Orthodox churches is practically identical with the Greek liturgical version. This version is used also by some Byzantine Rite Eastern Catholic Churches . Although the Union of Brest excluded addition of
24111-596: The sacrament ( Real Presence ). Sometimes the faithful carried the Host home, and there communicated themselves, especially in times of persecution by the Roman Emperors. Home communion, also kept at home by those ordained deacons and acolytes in later times, was forbidden as an abuse after persecutions ceased. Christians receiving Communion were expected to be fasting and free of serious sin. They practiced frequent Communion , especially during persecutions . It
24282-501: The sacrament is also called Holy Communion. The bread – which must be wheaten, and which is unleavened in the Latin, Armenian and Ethiopic Rites, but is leavened in most Eastern Rites – and wine – which must be from grapes – used in the Eucharistic rite are, in Catholic faith, transformed in their inner reality , though not in appearance , into the Body and Blood of Christ, a change that is called transubstantiation . "The minister who
24453-525: The sacramental seal, consecration of bishops without authorization by the Holy See, direct physical attacks on the Pope, and intentional desecration of the Eucharist are reserved to the Holy See. A special case-by-case faculty from the Sacred Penitentiary is normally required to absolve these sins. Anointing of the Sick is the second sacrament of healing. In this sacrament a priest anoints
24624-425: The sacraments are "efficacious signs of grace , instituted by Christ and entrusted to the Church, by which divine life is dispensed to us." The Church teaches that the effect of a sacrament comes ex opere operato , by the very fact of being administered, regardless of the personal holiness of the minister administering it. However, a recipient's own lack of proper disposition to receive the grace conveyed can block
24795-462: The same ritual as the Roman Church during the catechumenate, which lasted for the forty days preceding Easter. St. Augustine, for instance, speaks of teaching the catechumens the Apostles' Creed and the Lord's Prayer (Our Father), and of the rites for the Vigil of Easter, as if they were in accord with those in use at Rome; but there appears to be only one unction with sacred oil, that after baptism, and
24966-483: The second as "the baptismal Symbol of the Roman Church, known as the Apostles' Creed". Some evangelical and other Christians consider the Nicene Creed helpful and to a certain extent authoritative, but not infallibly so in view of their belief that only Scripture is truly authoritative . Non-Trinitarian groups, such as the Church of the New Jerusalem , The Church of Jesus Christ of Latter-day Saints and
25137-613: The sick with oil blessed specifically for that purpose. "The anointing of the sick can be administered to any member of the faithful who, having reached the use of reason, begins to be in danger by reason of illness or old age" (canon 1004; cf. CCC 1514). A new illness or a worsening of health enables a person to receive the sacrament a further time. When, in the Western Church, the sacrament was conferred only on those in immediate danger of death, it came to be known as " Extreme Unction ", i.e. "Final Anointing", administered as one of
25308-415: The sign of the cross were used. The blessing and consecrating took place by the bishop . The Mass became a daily function celebrated every morning when the Christians could meet frequently without fear of persecution, and when the increased number of feasts required a more frequent celebration of the liturgical offices. Little is known with precision and certitude of the composition of the different parts of
25479-424: The sin: he must 'make satisfaction for' or 'expiate' his sins. This satisfaction is also called 'penance'" (CCC 1459). In early Christian centuries, this element of satisfaction was quite onerous and generally preceded absolution, but now it usually involves a simple task for the penitent to perform later, in order to make some reparation and as a medicinal means of strengthening against further temptation. The priest
25650-652: The study The Greek and the Latin Traditions regarding the Procession of the Holy Spirit published by the Pontifical Council for Promoting Christian Unity in 1996. Again, the terms ὁμοούσιον and consubstantialem , translated as "of one being" or " consubstantial ", have different overtones, being based respectively on Greek οὐσία (stable being, immutable reality, substance, essence, true nature), and Latin substantia (that of which
25821-505: The texts. All ancient liturgical versions, even the Greek, differ at least to some small extent from the text adopted by the First Councils of Nicaea and Constantinople. The Creed was originally written in Greek , owing among other things to the location of the two councils. Although the councils' texts have "Πιστεύομεν [...] ὁμολογοῦμεν [...] προσδοκοῦμεν" (" we believe [...] confess [...] await"),
25992-537: The third, sixth, and ninth hours, before meals, and before undertaking any unusual work or enterprise. The liturgical prayers were said chiefly during the reunions of the faithful to observe the vigils , or to celebrate the Agape feast and the Holy Eucharist ( Mass ). These Christian assemblies in Africa seem to have been modelled on the same plans as those in other countries. To a certain degree, they imitated
26163-454: The time of the resurrection of Jesus . The Christian liturgy, in a strict sense of the word, is the celebration of the Eucharist - involving unbloody sacrifice and a consummation. This generally followed the long prayers of a vigil. Traces of the ancient vigils survive in similarities with the preparatory part of today's Mass , or perhaps even more clearly in the first part of the Masses for
26334-474: The tombs often state that the departed had lived a life of Christian peace, in pace vixit , or often express their faith and hope of the faithful in a future life of happiness together with the Lord --spes in Deo--in Deo vivas . St. Augustine in the 4th century also insists, that the normally dead Christian faithful should be prayed for during the Eucharist's Memento "at our altars", but forbade to pray for
26505-482: The various holy orders in the ecclesiastical hierarchy , but unfortunately do not give much information which is strictly liturgical. Tertullian speaks of bishops , priests , and deacons whose powers and functions are pretty well defined, who are chosen on account of their exemplary conduct by the brethren, and are then consecrated to God by regular ordination. Only those who are ordained, says St. Cyprian, may baptize and grant pardon of sins. St. Cyprian distinguishes
26676-453: The various needs of the Church, resembling somewhat the petitions in the present Roman Rite Litany of the Saints , or perhaps the prayers for different classes of persons, or necessities of the Church which are now recited on Good Friday. The people probably responded with an acclamation like Kyrie eleison , or - more logically - Te rogamus audi nos . In the time of St. Augustine a chant for
26847-567: The word "men". Sacraments of the Catholic Church God Schools Relations with: There are seven sacraments of the Catholic Church , which according to Catholic theology were instituted by Jesus Christ and entrusted to the Church. Sacraments are visible rites seen as signs and efficacious channels of the grace of God to all those who receive them with the proper disposition. The sacraments are often classified into three categories:
27018-438: The word of God, committed to the Church." "In the liturgy, above all that of the sacraments, there is an immutable part, a part that is divinely instituted and of which the Church is the guardian, and parts that can be changed , which the Church has the power and on occasion also the duty to adapt to the cultures of recently evangelized peoples." Baptism cannot be changed to allow a non-Trinitarian formula. "Anyone conscious of
27189-405: The works of the early ecclesiastical writers and councils. However, various sources illuminate customs which were peculiar to the African Church, as well as what formularies and ceremonies were common to all the Western churches: Christians' prayers were either private or liturgical. Privately they prayed every morning and evening, and many of them prayed frequently during the day—for example, at
27360-635: Was adopted at the Second Ecumenical Council held in Constantinople in 381 as a modification of the original Nicene Creed of 325. In that light, it also came to be very commonly known simply as the "Nicene Creed". It is the only authoritative ecumenical statement of the Christian faith accepted by the Catholic Church (with the addition of the Filioque ), the Eastern Orthodox Church , Oriental Orthodoxy ,
27531-401: Was also sung, more or less solemnly, especially on Sundays and during the fifty days' prolongation of the Easter festival. The lessons from the Scriptures were generally followed by a homily, after which both the catechumens and the penitents were dismissed, and the Mass of the faithful commenced. This rule of dismissing the catechumens, etc., seems to have been strictly observed, since nearly all
27702-435: Was an age of persecution and hence the ceremonial was necessarily curtailed. While gold, silver, incense and precious clothes for the ministers had their origins in the earliest time of the Church, they became increasingly more expensive, like the churches and chapels became large edifices instead of home or graveyard oratories. So when persecution ceased, the Church began immediately to expand her ceremony, changing and modifying
27873-493: Was considered sacrilegious for the consecrated bread or wine to fall on the ground or be touched by ordinary materials. Baptism , as the initiatory rite of Christianity, is mentioned frequently by the early writers; Tertullian wrote a special treatise on this sacrament, describing the preparation required for it, and the ceremonies accompanying it- "The catechumens should prepare for the reception of baptism by frequent prayers, by fasts, and vigils." Although he usually speaks of
28044-541: Was dependent upon the bishopric of Rome, and since there was constant communication between Africa and Rome concerning ecclesiastical affairs, it may be supposed that liturgical questions were raised, different customs discussed, and the customs or formulas of one church adopted by the other. A study of the African liturgy might thus be useful in tracing the origin and development of the different Latin liturgical rites , and to determine how one rite influenced (often enriched) another. The African liturgy seems to have influenced
28215-412: Was followed by fifty days of rejoicing until Pentecost (gift of the Holy Ghost ), which was considered the close of the Easter season rather than a solemn feast with a special significance. In the 3rd century (200-300 AD), Lent , as a period of forty days fasting, was unknown in Africa. Of the greater feasts of the liturgical year , the earlier writers appear to know nothing -- Christmas (Nativity),
28386-409: Was honored on Sunday, it was only natural that Friday was considered appropriate for commemorating the passion and death of Christ. Hence the early Christians met for prayer on Friday, which was marked for meat abstinence and fasting in other Christian writings (Didache, Syria). Christians also gathered on Wednesdays, but its origin as a meeting day cannot be accounted for. Tertullian referred to
28557-724: Was in use not only in the old Roman province of Africa of which Carthage was the capital, but also in Numidia and Mauretania -- in fact, in all of Northern Africa from the borders of Egypt west to the Atlantic Ocean , meaning the Early African church , centered around the Archdiocese of Carthage . Christianity was introduced into proconsular Africa in the latter half of the 2nd century AD, probably by missionaries from Rome , and then spread rapidly through
28728-453: Was incarnate, became human, was born perfectly of the holy virgin Mary by the Holy Spirit. By whom He took body, soul, and mind, and everything that is in man, truly and not in semblance. He suffered, was crucified, was buried, rose again on the third day, ascended into heaven with the same body, [and] sat at the right hand of the Father. He is to come with the same body and with the glory of
28899-486: Was incorporated into the liturgical practice of Rome in 1014. Filioque eventually became one of the main causes for the East-West Schism in 1054, and the failures of the repeated union attempts. The view that the Nicene Creed can serve as a touchstone of true Christian faith is reflected in the name "symbol of faith", which was given to it in Greek and Latin, when in those languages the word "symbol" meant
29070-492: Was probably - until entirely disappearing in the early 3rd century - celebrated as a fitting conclusion to a reunion of Christ's followers. The Agape feast seems to have been celebrated in Africa in the same manner as in other countries, and to have degenerated into an abuse to be suppressed here, as well as elsewhere. (Already the Apostle Paul condemned its abuses; these condemnations led to this custom to be suppressed by
29241-452: Was used as a starting point by those who drafted the conciliar creed. Their initial text was probably a local creed from a Syro-Palestinian source into which they inserted phrases to define the Nicene theology. The Eusebian Creed may thus have been either a second or one of many nominations for the Nicene Creed. The 1911 Catholic Encyclopedia says that, soon after the Council of Nicaea,
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