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160-480: The word penance derives from Old French and Latin paenitentia , both of which derive from the same root meaning repentance, a sincere change of heart and feeling of remorse ( contrition ). Penance and repentance, similar in their derivation and original sense, have come to represent conflicting views of the essence of repentance, arising from the controversy in the Protestant Reformation as to

320-649: A cilice are more rarely used. Such acts have sometimes been called mortification of the flesh , a phrase inspired by Romans 8:13 : "If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live." Such acts are associated also with the Sacrament of Penance . In the New Testament, there is no codified ritual described for reconciliation except with God through baptism. Confession of sins to one another for

480-554: A pagan or Gnostic context) in his Life of Alexander Severus (xxix) that formed part of the Augustan History . According to Lampridius, the emperor Alexander Severus ( r.  222–235 ), himself not a Christian, had kept a domestic chapel for the veneration of images of deified emperors, of portraits of his ancestors, and of Christ, Apollonius , Orpheus and Abraham . Saint Irenaeus , ( c.  130–202 ) in his Against Heresies (1:25;6) says scornfully of

640-826: A Gaulish substrate, although there is some debate. One of these is considered certain, because this fact is clearly attested in the Gaulish-language epigraphy on the pottery found at la Graufesenque ( A.D. 1st century). There, the Greek word paropsid-es (written in Latin) appears as paraxsid-i . The consonant clusters /ps/ and /pt/ shifted to /xs/ and /xt/, e.g. Lat capsa > *kaxsa > caisse ( ≠ Italian cassa ) or captīvus > *kaxtivus > OF chaitif (mod. chétif ; cf. Irish cacht 'servant'; ≠ Italian cattiv-ità , Portuguese cativo , Spanish cautivo ). This phonetic evolution

800-663: A Lutheran priest before receiving the Eucharist . Prior to going to Confessing and receiving Absolution, the faithful are expected to examine their lives in light of the Ten Commandments . The order of Confession and Absolution is contained in the Small Catechism , as well as other liturgical books of the Lutheran Churches. Lutherans typically kneel at the communion rails to confess their sins, while

960-471: A beardless young man. It was some time before the earliest examples of the long-haired, bearded face that was later to become standardized as the image of Jesus appeared. When they did begin to appear there was still variation. Augustine of Hippo (354–430) said that no one knew the appearance of Jesus or that of Mary. However, Augustine was not a resident of the Holy Land and therefore was not familiar with

1120-401: A blue undergarment with a red overgarment (representing a human who was granted gifts by God), and thus the doctrine of deification is conveyed by icons. Letters are symbols too. Most icons incorporate some calligraphic text naming the person or event depicted. Even this is often presented in a stylized manner. The historical tradition of icons used for purposes other than visual depiction are

1280-408: A church and admonished the other bishop that such images are "opposed   [...] to our religion". Elsewhere in his Church History , Eusebius reports seeing what he took to be portraits of Jesus, Peter and Paul , and also mentions a bronze statue at Banias /Paneas under Mount Hermon, of which he wrote, "They say that this statue is an image of Jesus". Further, he relates that locals regarded

1440-542: A corporate confession of sins with an announcement of assurance of pardon from sin—this is great news for all believers. We strive to use the form of confession sincerely, to acknowledging our brokenness—in thought, word, and deed—and to receive God's forgiveness through Jesus Christ in thankfulness. In Hinduism, acts of hardship committed on oneself (fasting, lying on rocks heated by the Sun, etc.), especially as part of an ascetic way of life (as monk or 'wise man') in order to attain

1600-421: A definitive influence on the development of Old French, which partly explains why the earliest attested Old French documents are older than the earliest attestations in other Romance languages (e.g. Strasbourg Oaths , Sequence of Saint Eulalia ). It is the result of an earlier gap created between Classical Latin and its evolved forms, which slowly reduced and eventually severed the mutual intelligibility between

1760-620: A feudal elite and commerce. The area of Old French in contemporary terms corresponded to the northern parts of the Kingdom of France (including Anjou and Normandy , which in the 12th century were ruled by the Plantagenet kings of England ), Upper Burgundy and the Duchy of Lorraine . The Norman dialect was also spread to England and Ireland , and during the Crusades , Old French

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1920-510: A few conventional poses. Archangels bear a thin staff and sometimes a mirror. Colour plays an important role as well. Gold represents the radiance of Heaven; red, divine life. Blue is the colour of human life, white is the Uncreated Light of God, only used for resurrection and transfiguration of Christ. In icons of Jesus and Mary, Jesus wears red undergarment with a blue outer garment (representing God becoming human) and Mary wears

2080-420: A fraindre, Fors Sarragoce qu'est en une montaigne; Li reis Marsilies la tient, ki Deu nen aimet, Mahomet sert ed Apolin reclaimet: Ne·s poet guarder que mals ne l'i ataignet! ˈt͡ʃarləs li ˈre͜is, ˈnɔstr‿empəˈræðrə ˈmaɲəs ˈsɛt ˈant͡s ˈtot͡s ˈple͜ins ˈað esˈtæθ en esˈpaɲə ˈtræs k‿en la ˈmɛr konˈkist la ˈtɛr alˈta͜iɲə t͡ʃasˈtɛl ni ˈaθ ki dəˈvant ˈly͜i rəˈma͜iɲəθ ˈmyrs nə t͡siˈtæθ n‿i ˈɛst rəˈmæs

2240-566: A higher form of mental awareness (through detachment from the earthly, not punishing guilt) or favours from god(s) are considered penance. In Hinduism penance is widely discussed in Dharmasastra literature. In the Gita, there is a warning against excessive "penance" of a merely physical nature. There is the special term " Tapas ", for intense concentration that is like a powerful fire, and this used to be sometimes translated as "penance", although

2400-530: A letter to Jesus at Jerusalem, asking Jesus to come and heal him of an illness. This version of the Abgar story does not mention an image. A later account found in the Syriac Doctrine of Addai ( c.  400? ) mentions a painted image of Jesus in the story. Even later, in the 6th-century account given by Evagrius Scholasticus , the painted image transforms into an image that miraculously appeared on

2560-447: A miracle in which Saint Plato of Ankyra appeared to a Christian in a dream. The saint was recognized because the young man had often seen his portrait. This recognition of a religious apparition from likeness to an image was also a characteristic of pagan pious accounts of appearances of gods to humans, and was a regular topos in hagiography. One critical recipient of a vision from Saint Demetrius of Thessaloniki apparently specified that

2720-521: A mountain. King Marsilie is its master, he who loves not God, He serves Mohammed and worships Apollo: [Still] he cannot prevent harm from reaching him. Icon Autocephaly recognized by some autocephalous Churches de jure : Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches: Spiritual independence recognized by Georgian Orthodox Church: Semi-Autonomous: An icon (from Ancient Greek εἰκών ( eikṓn )  'image, resemblance')

2880-472: A multitude of sins" as in 1 Peter 4:8. "Taking up one's cross each day and following Jesus is the surest way of penance." In the Liturgical year, the seasons of Advent and Lent are particularly appropriate for penitential exercises such as voluntary self-denial and fraternal sharing. Under canon 1250 of the 1983 Code of Canon Law , "The penitential days and times in the universal Church are every Friday of

3040-528: A natural progression for the image of Christ, the King of Heaven and Earth, to be paid similar veneration as that given to the earthly Roman emperor. However, the Orthodox, Eastern Catholics, and other groups insist on explicitly distinguishing the veneration of icons from the worship of idols by pagans. (See further below on the doctrine of veneration as opposed to worship.) After adoption of Christianity as

3200-1242: A new orthography for the latter; among the earliest examples are parts of the Oaths of Strasbourg and the Sequence of Saint Eulalia . Some Gaulish words influenced Vulgar Latin and, through this, other Romance languages. For example, classical Latin equus was uniformly replaced in Vulgar Latin by caballus 'nag, work horse', derived from Gaulish caballos (cf. Welsh ceffyl , Breton kefel ), yielding ModF cheval , Occitan caval ( chaval ), Catalan cavall , Spanish caballo , Portuguese cavalo , Italian cavallo , Romanian cal , and, by extension, English cavalry and chivalry (both via different forms of [Old] French: Old Norman and Francien ). An estimated 200 words of Gaulish etymology survive in Modern French, for example chêne , 'oak tree', and charrue , 'plough'. Within historical phonology and studies of language contact , various phonological changes have been posited as caused by

3360-639: A part of church tradition. Thus accounts such as that of the miraculous "image not made by hands", and the weeping and moving "Mother of God of the Sign" of Novgorod are accepted as fact: "Church Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the 'Icon-Made-Without-Hands') and of Icons of the Most-Holy Theotokos [Mary] immediately after Him." Eastern Orthodoxy further teaches that "a clear understanding of

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3520-471: A punishment nor merely a pious action, but are specifically aimed at healing the spiritual ailment that has been confessed. For example, if the penitent broke the Eighth Commandment by stealing something, the priest could prescribe they return what they stole (if possible) and give alms to the poor on a more regular basis. Opposites are treated with opposites. If the penitent suffers from gluttony,

3680-655: A radical change had the effect of rendering Latin sermons completely unintelligible to the general Romance-speaking public, which prompted officials a few years later, at the Third Council of Tours , to instruct priests to read sermons aloud in the old way, in rusticam romanam linguam or 'plain Roman[ce] speech'. As there was now no unambiguous way to indicate whether a given text was to be read aloud as Latin or Romance, various attempts were made in France to devise

3840-563: A religious image or symbol on the reverse , usually an image of Christ for larger denominations, with the head of the Emperor on the obverse, reinforcing the bond of the state and the divine order. The tradition of acheiropoieta ( ἀχειροποίητα , literally 'not-made-by-hand') accrued to icons that are alleged to have come into existence miraculously, not by a human painter. Such images functioned as powerful relics as well as icons, and their images were naturally seen as authoritative as to

4000-508: A soul which has lost the virtue of charity by mortal sin. However it cannot exist in a soul which has lost the virtue of faith, since without faith all sense of the just measure of the injustice of sin is lost. It urges the individual to undergo punishment for the sake of repairing the order of justice; when motivated by even an ordinary measure of supernatural charity it infallibly obtains the forgiveness of venial sins and their temporal punishments; when motivated by that extraordinary measure which

4160-523: A towel when Christ pressed the cloth to his wet face. Further legends relate that the cloth remained in Edessa until the 10th century, when it was taken by General John Kourkouas to Constantinople . It went missing in 1204 when Crusaders sacked Constantinople, but by then numerous copies had firmly established its iconic type. The 4th-century Christian Aelius Lampridius produced the earliest known written records of Christian images treated like icons (in

4320-557: A very distinctive identity compared to the other future Romance languages. The first noticeable influence is the substitution of the Latin melodic accent with a Germanic stress and its result was diphthongization , differentiation between long and short vowels, the fall of the unaccented syllable and of the final vowels: Additionally, two phonemes that had long since died out in Vulgar Latin were reintroduced: [h] and [w] (> OF g(u)- , ONF w- cf. Picard w- ): In contrast,

4480-539: A very exact, but reverse mirror image of the original circular icon that was made in the 5th century and brought to Rome, where it has remained until the present. In later tradition the number of icons of Mary attributed to Luke greatly multiplied. The Salus Populi Romani , the Theotokos of Vladimir , the Theotokos Iverskaya of Mount Athos , the Theotokos of Tikhvin , the Theotokos of Smolensk and

4640-413: A year and always before receiving Holy Communion, while confession of venial sins also is recommended. The act of penance or satisfaction that the priest imposes helps the penitent to overcome selfishness, to desire more strongly to live a holy life, to be closer to Jesus, and to show to others the love and compassion of Jesus. It is part of the healing that the sacrament brings: "Sin injures and weakens

4800-505: A ˈfra͜indrə ˈfɔrs saraˈgot͡sə k‿ˈɛst en ˈynə monˈtaɲə li ˈre͜is marˈsiʎəs la ˈti͜ɛnt, ki ˈdɛ͜u nən ˈa͜iməθ mahoˈmɛt ˈsɛrt eð apoˈlin rəˈkla͜iməθ nə‿s ˈpu͜ɛt gwarˈdær kə ˈmals nə l‿i aˈta͜iɲəθ Charles the king, our great emperor, Has been in Spain for seven full years: He has conquered the lofty land up to the sea. No castle remains standing before him; No wall or city is left to destroy Other than Saragossa, which lies atop

4960-448: Is a moral virtue whereby the sinner is disposed to hatred of their sin as an offence against God and to a firm purpose of amendment and satisfaction. The principal act in the exercise of this virtue is the detestation of one's own sin. The motive of this detestation is that sin offends God. Theologians, following Thomas Aquinas (Summa III, Q. lxxxv, a. 1), regard penance as truly a virtue, though they have disagreed regarding its place among

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5120-542: Is a religious work of art, most commonly a painting , in the cultures of the Eastern Orthodox , Oriental Orthodox , and Catholic churches. The most common subjects include Jesus , Mary , saints , and angels . Although especially associated with portrait-style images concentrating on one or two main figures, the term also covers most of the religious images in a variety of artistic media produced by Eastern Christianity , including narrative scenes, usually from

5280-462: Is another season during which, to a lesser extent, penances are performed. Acts of self-discipline are used as tokens of repentance. Easier acts of self-discipline include devoting time to prayer or reading of the Bible or other spiritual books. Examples of harder acts of self-discipline are fasting , continence, abstaining from alcohol or tobacco, or other privations. Self-flagellation and the wearing of

5440-470: Is because in Orthodox sacramental theology, confession is not made to the priest, but to Christ; the priest being there as a witness, friend and advisor. On an analogion in front of the penitent has been placed a Gospel Book and a Crucifix . The penitent venerates the Gospel Book and the cross and kneels. This is to show humility before the whole church and before Christ. Once they are ready to start,

5600-444: Is both the purpose and effect of this sacrament. Through the priest who is the minister of the sacrament and who acts not in his own name but on behalf of God, confession of sins is made to God and absolution is received from God. In this sacrament, the sinner, placing themselves before the merciful judgment of God, anticipates in a certain way, the judgment to which they will be subjected at the end of their earthly life. Essential to

5760-490: Is called Vulgar Latin , the common spoken language of the Western Roman Empire . Vulgar Latin differed from Classical Latin in phonology and morphology as well as exhibiting lexical differences; however, they were mutually intelligible until the 7th century when Classical Latin 'died' as a daily spoken language, and had to be learned as a second language (though it was long thought of as the formal version of

5920-528: Is called perfect charity (love of God for his own sake) it obtains the forgiveness of even mortal sins, when it desires simultaneously to seek out the Sacrament of penance as soon as possible, and of large quantities of temporal punishment. Penance, while a duty, is considered to be a gift in Catholicism, as it is held that no person can do any penance worthy of God's consideration without God first giving

6080-609: Is common in its later stages with the shift of the Latin cluster /kt/ in Old French ( Lat factum > fait , ≠ Italian fatto , Portuguese feito , Spanish hecho ; or lactem * > lait , ≠ Italian latte , Portuguese leite , Spanish leche ). This means that both /pt/ and /kt/ must have first merged into /kt/ in the history of Old French, after which this /kt/ shifted to /xt/. In parallel, /ps/ and /ks/ merged into /ks/ before shifting to /xs/, apparently under Gaulish influence. The Celtic Gaulish language

6240-575: Is in a context attributed to the 5th century that the first mention of an image of Mary painted from life appears, though earlier paintings on catacomb walls bear resemblance to modern icons of Mary. Theodorus Lector , in his 6th-century History of the Church 1:1 stated that Eudokia (wife of emperor Theodosius II , d. 460) sent an image of the " Mother of God " named Icon of the Hodegetria from Jerusalem to Pulcheria , daughter of Arcadius ,

6400-403: Is no century between the fourth and the eighth in which there is not some evidence of opposition to images even within the Church". Nonetheless, popular favor for icons guaranteed their continued existence, while no systematic apologia for or against icons, or doctrinal authorization or condemnation of icons yet existed. The use of icons was seriously challenged by Byzantine Imperial authority in

6560-618: Is not necessary for forgiveness, but it may provide peace if a believer feels burdened. In the Reformed tradition (which includes the Continental Reformed, Presbyterian and Congregationalist denominations), corporate confession is the normative way that confession and absolution is practiced. The Order of Worship in the Bible Presbyterian Church , for example, enjoins the following: Each Sunday we have

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6720-463: Is requisite, that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience; therefore, if there be any of you, who by this means [that is, by personal confession of sins] cannot quiet his own conscience herein, but requireth further comfort or counsel; let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief; that by

6880-474: Is simple and mundane: Christians lacked land and capital. Art requires both. As soon as they began to acquire land and capital, Christians began to experiment with their own distinctive forms of art". Aside from the legend that Pilate had made an image of Christ, the 4th-century Eusebius of Caesarea , in his Church History , provides a more substantial reference to a "first" icon of Jesus. He relates that King Abgar of Edessa (died c.  50 CE ) sent

7040-542: Is thought to have survived into the 6th century in France, despite considerable cultural Romanization. Coexisting with Latin, Gaulish helped shape the Vulgar Latin dialects that developed into French, with effects including loanwords and calques (including oui , the word for "yes"), sound changes shaped by Gaulish influence, and influences in conjugation and word order. A computational study from 2003 suggests that early gender shifts may have been motivated by

7200-594: The langue d'oïl as early as the 9th century and is attested as a distinct Gallo-Romance variety by the 12th century. Dialects or variants of Old French include: Some modern languages are derived from Old French dialects other than Classical French, which is based on the Île-de-France dialect. They include Angevin , Berrichon , Bourguignon-Morvandiau , Champenois , Franc-Comtois , Gallo, Lorrain, Norman , Picard, Poitevin , Saintongeais , and Walloon. Beginning with Plautus ' time (254–184 b.c. ), one can see phonological changes between Classical Latin and what

7360-531: The Bibliothèque bleue – that a standardized Classical French spread throughout France alongside the regional dialects. The material and cultural conditions in France and associated territories around the year 1100 triggered what Charles Homer Haskins termed the " Renaissance of the 12th century ", resulting in a profusion of creative works in a variety of genres. Old French gave way to Middle French in

7520-509: The Roman de Fauvel in 1310 and 1314, a satire on abuses in the medieval church, filled with medieval motets , lais , rondeaux and other new secular forms of poetry and music (mostly anonymous, but with several pieces by Philippe de Vitry , who would coin the expression ars nova to distinguish the new musical practice from the music of the immediately preceding age). The best-known poet and composer of ars nova secular music and chansons of

7680-499: The Apostle John discovers that one of his followers has had a portrait made of him, and is venerating it: [John] went into the bedchamber, and saw the portrait of an old man crowned with garlands, and lamps and altars set before it. And he called him and said: Lycomedes, what do you mean by this matter of the portrait? Can it be one of thy gods that is painted here? For I see that you are still living in heathen fashion. Later in

7840-579: The Black Madonna of Częstochowa are examples, and another is in the cathedral on St Thomas Mount , which is believed to be one of the seven painted by Luke the Evangelist and brought to India by Thomas the Apostle . Ethiopia has at least seven more. Bissera V. Pentcheva concludes, "The myth [of Luke painting an icon] was invented in order to support the legitimacy of icon veneration during

8000-511: The Didache enjoined Christians to fast every Wednesday and Friday. The conversion of heart can be expressed in many ways. "Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving , which express conversion in relation to oneself, to God, and to others." Also mentioned are efforts at reconciliation with one's neighbor, and the practice of charity "which covers

8160-638: The Iconoclastic controversy " (8th and 9th centuries, much later than most art historians put it). According to Reformed Baptist pastor John Carpenter, by claiming the existence of a portrait of the Theotokos painted during her lifetime by the evangelist Luke, the iconodules "fabricated evidence for the apostolic origins and divine approval of images." In the period before and during the Iconoclastic Controversy , stories attributing

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8320-548: The Palladium (protective image) , the Palladium (classical antiquity) , the acheiropoieta , and various "folk" traditions associated with folk religion . Of these various forms the oldest tradition dates back to before the Christian era among the ancient Greeks. The various "folk" traditions are more poorly documented and often are associated with local folk narratives of uncertain origin. In English, since around 1600,

8480-525: The chansons de geste is The Song of Roland (earliest version composed in the late 11th century). Bertrand de Bar-sur-Aube in his Girart de Vienne set out a grouping of the chansons de geste into three cycles : the Geste du roi centering on Charlemagne, the Geste de Garin de Monglane (whose central character was William of Orange ), and the Geste de Doon de Mayence or the "rebel vassal cycle",

8640-454: The office of the keys to "belong to all baptized persons", private confession does not necessarily need to be made to a pastor , and therefore lay confession is permitted, although this is not the norm. Near the time of death, many Methodists confess their sins and receive absolution from an ordained minister, in addition to being anointed . In Methodism, the minister is bound by the Seal of

8800-460: The 2nd century. In the icons of Eastern Orthodoxy, and of the early Medieval West, very little room is made for artistic license. Almost everything within the image has a symbolic aspect. Christ, the saints, and the angels all have halos. Angels (and often John the Baptist ) have wings because they are messengers. Figures have consistent facial appearances, hold attributes personal to them, and use

8960-470: The 8th century identifies Luke the Evangelist as the first icon painter, but this might not reflect historical facts. A general assumption that early Christianity was generally aniconic , opposed to religious imagery in both theory and practice until about 200, has been challenged by Paul Corby Finney's analysis of early Christian writing and material remains (1994). His assumption distinguishes three different sources of attitudes affecting early Christians on

9120-672: The 8th century. Though by this time opposition to images was strongly entrenched in Judaism and Islam, attribution of the impetus toward an iconoclastic movement in Eastern Orthodoxy to Muslims or Jews "seems to have been highly exaggerated, both by contemporaries and by modern scholars". Though significant in the history of religious doctrine, the Byzantine controversy over images is not seen as of primary importance in Byzantine history; "[f]ew historians still hold it to have been

9280-416: The Bible or the lives of saints. Icons are most commonly painted on wood panels with egg tempera , but they may also be cast in metal or carved in stone or embroidered on cloth or done in mosaic or fresco work or printed on paper or metal, etc. Comparable images from Western Christianity may be classified as "icons", although "iconic" may also be used to describe the static style of a devotional image. In

9440-641: The Catholic Catechism, "the process of repentance and conversion was described by Jesus in the parable of prodigal son." In the Catholic Church, the sacrament of penance (also called reconciliation, forgiveness, confession and conversion) is one of the two sacraments of healing: Jesus Christ has willed that by this means the church should continue, in the power of the Holy Spirit, his work of healing and salvation. Reconciliation with God

9600-569: The Christ child and it is this composite icon that became the one historically known as the Hodegetria. She further states another tradition that when the last Latin Emperor of Constantinople, Baldwin II , fled Constantinople in 1261 he took this original circular portion of the icon with him. This remained in the possession of the Angevin dynasty who had it inserted into a much larger image of Mary and

9760-485: The Christ child, which is presently enshrined above the high altar of the Benedictine Abbey church of Montevergine . This icon was subjected to repeated repainting over the subsequent centuries, so that it is difficult to determine what the original image of Mary's face would have looked like. Guarducci states that in 1950 an ancient image of Mary at the Church of Santa Francesca Romana was determined to be

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9920-537: The Confessional , with The Book of Discipline stating "All clergy of The United Methodist Church are charged to maintain all confidences inviolate, including confessional confidences"; any confessor who divulges information revealed in confession is subject to being defrocked in accordance with canon law . As with Lutheranism, in the Methodist tradition, corporate confession is the most common practice, with

10080-458: The Father is restored. He extends His parental forgiveness. He cleanses us of all unrighteousness, thus removing the consequences of the previously unconfessed sin. We are back on track to realise the best plan that He has for our lives." The Lutheran Church teaches two key parts in repentance (contrition and faith). In mainstream Lutheranism, the faithful often receive the sacrament of penance from

10240-520: The Fridays outside of Lent. While the document includes a list of suggested penitential practices, the selection of a Friday penance is left to the individual. In 2011, Catholic bishops in England and Wales reversed their earlier decision to permit Catholics to practice a penance other than meat abstinence on Fridays. They said, in part: "The bishops wish to re-establish the practice of Friday penance in

10400-596: The Gallo-Romance that prefigures French – after the Reichenau and Kassel glosses (8th and 9th centuries) – are the Oaths of Strasbourg (treaties and charters into which King Charles the Bald entered in 842): Pro Deo amur et pro Christian poblo et nostro commun salvament, d'ist di en avant, in quant Deus savir et podir me dunat, si salvarai eo cist meon fradre Karlo, et in aiudha et in cadhuna cosa ... (For

10560-483: The Gnostic Carpocratians : They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and

10720-616: The Gospel   [...] for that they have not any visible sign or ceremony ordained of God." It is important to note, however, that "commonly called Sacraments" does not mean "wrongly called Sacraments;" and that the Article merely distinguishes confession and the other rites from the two great Sacraments of the Gospel. Until the Prayer Book revisions of the 1970s and the creation of Alternative Service Books in various Anglican provinces,

10880-498: The Gospel", also known as the " five lesser sacraments ". John Wesley , the founder of the Methodist Church, held "the validity of Anglican practice in his day as reflected in the 1662 Book of Common Prayer ", stating that "We grant confession to men to be in many cases of use: public, in case of public scandal; private, to a spiritual guide for disburdening of the conscience, and as a help to repentance." Additionally, per

11040-436: The Greek god of healing, but the description of the standing figure and the woman kneeling in supplication precisely matches images found on coins depicting the bearded emperor Hadrian ( r.  117–138 ) reaching out to a female figure—symbolizing a province —kneeling before him. When asked by Constantia (Emperor Constantine 's half-sister) for an image of Jesus, Eusebius denied the request, replying: "To depict purely

11200-425: The Greek language, the term for icon painting uses the same word as for "writing", and Orthodox sources often translate it into English as icon writing . Eastern Orthodox tradition holds that the production of Christian images dates back to the very early days of Christianity , and that it has been a continuous tradition since then. Modern academic art history considers that, while images may have existed earlier,

11360-747: The Italian, Portuguese and Spanish words of Germanic origin borrowed from French or directly from Germanic retain /gw/ ~ /g/ , e.g. Italian, Spanish guerra 'war', alongside /g/ in French guerre ). These examples show a clear consequence of bilingualism, that sometimes even changed the first syllable of the Latin words. One example of a Latin word influencing an OLF loan is framboise 'raspberry', from OF frambeise , from OLF *brāmbesi 'blackberry' (cf. Dutch braambes , braambezie ; akin to German Brombeere , English dial. bramberry ) blended with LL fraga or OF fraie 'strawberry', which explains

11520-571: The Methodist liturgy including "prayers of confession, assurance and pardon". The traditional confession of The Sunday Service , the first liturgical text used by Methodists, comes from the service of Morning Prayer in The Book of Common Prayer . The confession of one's sin is particularly important before receiving Holy Communion ; the official United Methodist publication about the Eucharist titled This Holy Mystery states that: We respond to

11680-918: The Name of the Father, and of the Son, and of the Holy Ghost. Amen." Despite the provision for private confession in every edition of the Book of Common Prayer, the practice was frequently contested during the Ritualist controversies of the later nineteenth century. In the Methodist Church , as with the Anglican Communion, penance is defined by the Articles of Religion as one those "Commonly called Sacraments but not to be counted for Sacraments of

11840-565: The Old French dialects diverged into a number of distinct langues d'oïl , among which Middle French proper was the dialect of the Île-de-France region. During the Early Modern period , French was established as the official language of the Kingdom of France throughout the realm, including the langue d'oc -speaking territories in the south. It was only in the 17th to 18th centuries – with the development especially of popular literature of

12000-497: The Renaissance short story ( conte or nouvelle ). Among the earliest works of rhetoric and logic to appear in Old French were the translations of Rhetorica ad Herennium and Boethius ' De topicis differentiis by John of Antioch in 1282. In northern Italy, authors developed Franco-Italian , a mixed language of Old French and Venetian or Lombard used in literary works in the 13th and 14th centuries. Old French

12160-636: The Roman Empire probably saw the use of Christian images become very widespread among the faithful, though with great differences from pagan habits. Robin Lane Fox states "By the early fifth century, we know of the ownership of private icons of saints; by c.  480–500 , we can be sure that the inside of a saint's shrine would be adorned with images and votive portraits, a practice which had probably begun earlier." When Constantine himself ( r.  306–337 ) apparently converted to Christianity,

12320-613: The Western church. Palladia were processed around the walls of besieged cities and sometimes carried into battle. The Eastern Orthodox view of the origin of icons is generally quite different from that of most secular scholars and from some in contemporary Roman Catholic circles: "The Orthodox Church maintains and teaches that the sacred image has existed from the beginning of Christianity", Léonid Ouspensky has written. Accounts that some non-Orthodox writers consider legendary are accepted as history within Eastern Orthodoxy, because they are

12480-535: The act of penance or satisfaction imposed in connection with the sacrament for the same therapeutic purpose can consist of set prayers or a certain number of prostrations or an act or omission intended to reinforce what is positive in the penitent's behaviour or to inhibit what is negative. The act imposed is itself called a penance or epitemia . In the Eastern Orthodox Church , penance is usually called Sacred Mystery of Confession. In Orthodoxy,

12640-465: The attitude of penance or repentance can be externalized in acts that a believer imposes on themselves, acts that are called penances. Penitential activity is particularly common during the season of Lent and Holy Week . In some cultural traditions, this week, which commemorates the Passion of Christ, may be marked by penances that include flagellantism or even voluntary pseudo- crucifixion . Advent

12800-410: The confessant's fasting rule is reviewed and perhaps increased. The intention of Confession is never to punish, but to heal and purify. Confession is also seen as a "second baptism", and is sometimes referred to as the "baptism of tears". In Orthodoxy, Confession is seen as a means to procure better spiritual health and purity. Confession does not involve merely stating the sinful things the person does;

12960-515: The confessor—a Lutheran priest—listens and then offers absolution while laying their stole on the penitent's head. Clergy are prohibited from revealing anything said during private Confession and Absolution per the Seal of the Confessional , and face excommunication if it is violated. In Laestadian Lutheranism penitent sinners, in accordance with the doctrine of the priesthood of all believers , practice lay confession , "confess[ing] their transgressions to other church members, who can then absolve

13120-415: The connotations are different. The Indian spiritual teacher Meher Baba stated that "When penance is carefully nourished and practiced, it inevitably results in the mental revocation of undesirable modes of thought and conduct, and makes one amenable to a life of purity and service." Art: Films: Old French Old French ( franceis , françois , romanz ; French : ancien français )

13280-530: The creation of icons to the New Testament period greatly increased, with several apostles and even Mary herself believed to have acted as the artist or commissioner of images (also embroidered in the case of Mary). There was a continuing opposition to images and their misuse within Christianity from very early times. "Whenever images threatened to gain undue influence within the church, theologians have sought to strip them of their power". Further, "there

13440-469: The cross we all must bear. Such penances help configure us to Christ, who alone expiated our sins once for all." In the 1966 apostolic constitution Paenitemini Pope Paul VI said, "Penance therefore—already in the Old Testament—is a religious, personal act which has as its aim love and surrender to God: fasting for the sake of God, not for one's own self... [The Church] reaffirms the primacy of

13600-404: The depth of change in one's hurtful attitude. Contrition is the state of feeling remorseful, and can describe both the show of deepest regret and the firmest sorrow for one's wrongdoings. Protestant Reformers , upholding the doctrine of justification by faith alone , held that repentance consisted in a change of the whole moral attitude of the mind and soul (Matthew 13:15; Luke 22:32), and that

13760-590: The development of northern French culture in and around Île-de-France , which slowly but firmly asserted its ascendency over the more southerly areas of Aquitaine and Tolosa ( Toulouse ); however, the Capetians ' langue d'oïl , the forerunner of modern standard French, did not begin to become the common speech of all of France until after the French Revolution . In the Late Middle Ages,

13920-410: The divine forgiveness preceded true repentance and confession to God without any reparation of "works". In his Of Justification By Faith , Calvin says: "without forgiveness no man is pleasing to God." Nonetheless, in traditions formed by a Calvinist or Zwinglian sensibility, there has traditionally been a stress on reconciliation as a precondition to fellowship. Typically in the non-Protestant view,

14080-537: The earliest depictions of Christ, Mary and saints therefore comes from wall-paintings, mosaics and some carvings. They are realistic in appearance, in contrast to the later stylization. They are broadly similar in style, though often much superior in quality, to the mummy portraits done in wax ( encaustic ) and found at Fayyum in Egypt. As can be judged from such items, the first depictions of Jesus were generic, rather than portrait images, generally representing him as

14240-517: The elements a few Christian writers criticized in pagan art—the ability to imitate life. The writers mostly criticized pagan works of art for pointing to false gods, thus encouraging idolatry. Statues in the round were avoided as being too close to the principal artistic focus of pagan cult practices, as they have continued to be (with some small-scale exceptions) throughout the history of Eastern Christianity . Nilus of Sinai ( d. c.  430 ), in his Letter to Heliodorus Silentiarius , records

14400-754: The first such text. At the beginning of the 13th century, Jean Bodel , in his Chanson de Saisnes , divided medieval French narrative literature into three subject areas: the Matter of France or Matter of Charlemagne ; the Matter of Rome ( romances in an ancient setting); and the Matter of Britain ( Arthurian romances and Breton lais ). The first of these is the subject area of the chansons de geste ("songs of exploits" or "songs of (heroic) deeds"), epic poems typically composed in ten-syllable assonanced (occasionally rhymed ) laisses . More than one hundred chansons de geste have survived in around three hundred manuscripts. The oldest and most celebrated of

14560-546: The former emperor and father of Theodosius II. The image was specified to have been "painted by the Apostle Luke ." Margherita Guarducci relates a tradition that the original icon of Mary attributed to Luke, sent by Eudokia to Pulcheria from Palestine, was a large circular icon only of her head. When the icon arrived in Constantinople it was fitted in as the head into a very large rectangular icon of her holding

14720-757: The gender of the corresponding word in Gaulish. The pronunciation, vocabulary, and syntax of the Vulgar Latin spoken in Roman Gaul in late antiquity were modified by the Old Frankish language , spoken by the Franks who settled in Gaul from the 5th century and conquered the future Old French-speaking area by the 530s. The name français itself is derived from the name of the Franks. The Old Frankish language had

14880-465: The good things a person does or is considering doing are also discussed. The approach is holistic, examining the full life of the confessant. The good works do not earn salvation, but are part of a psychotherapeutic treatment to preserve salvation and purity. Sin is treated as a spiritual illness, or wound, only cured through Jesus Christ. The Orthodox belief is that in Confession, the sinful wounds of

15040-423: The grace to do so. Penance proclaims mankind's unworthiness in the face of God's condescension, the indispensable disposition to God's grace, for though sanctifying grace alone forgives and purges sins from the soul, it is necessary that the individual consent to this action of grace by the work of the virtue of penance. Penance helps to conquer sinful habits and builds generosity, humility and patience. According to

15200-532: The greatest issue of the period". The Iconoclastic period began when images were banned by Emperor Leo III the Isaurian sometime between 726 and 730. Under his son Constantine V , a council forbidding image veneration was held at Hieria near Constantinople in 754. Image veneration was later reinstated by the Empress Regent Irene , under whom another council was held reversing the decisions of

15360-480: The human form of Christ before its transformation, on the other hand, is to break the commandment of God and to fall into pagan error." Hence Jaroslav Pelikan calls Eusebius "the father of iconoclasm". After the emperor Constantine I extended official toleration of Christianity within the Roman Empire in 313, huge numbers of pagans became converts. This period of the Historiography of Christianization of

15520-555: The illiterate faithful during most of the history of Christendom . Thus, icons are words in painting; they refer to the history of salvation and to its manifestation in concrete persons. In the Orthodox Church, "icons have always been understood as a visible gospel, as a testimony to the great things given man by God the incarnate Logos". In the Council of 860 it was stated that "all that is uttered in words written in syllables

15680-444: The image as a memorial of the healing of the woman with an issue of blood by Jesus (Luke 8:43–48), because it depicted a standing man wearing a double cloak and with arm outstretched, and a woman kneeling before him with arms reaching out as if in supplication. John Francis Wilson suggests the possibility that this refers to a pagan bronze statue whose true identity had been forgotten. Some have thought it to represent Aesculapius ,

15840-526: The importance of Icons" was part of the church from its very beginning, and has never changed, although explanations of their importance may have developed over time. This is because icon painting is rooted in the theology of the Incarnation (Christ being the eikon of God) which did not change, though its subsequent clarification within the Church occurred over the period of the first seven Ecumenical Councils. Icons also served as tools of edification for

16000-539: The incipient Middle French period was Guillaume de Machaut . Discussions about the origins of non-religious theater ( théâtre profane )—both drama and farce—in the Middle Ages remain controversial, but the idea of a continuous popular tradition stemming from Latin comedy and tragedy to the 9th century seems unlikely. Most historians place the origin of medieval drama in the church's liturgical dialogues and "tropes". Mystery plays were eventually transferred from

16160-740: The intention of the sacramental mystery of Holy Confession is to provide reconciliation with God through means of healing. Similar to the Eastern Catholic Churches, in the Eastern Orthodox Church there are no confessionals. Traditionally the penitent stands or kneels before either the Icon of Christ the Teacher (to the viewers' right of the Royal Door) or in front of an Icon of Christ, " Not Made by Hands ". This

16320-584: The invitation to the Table by immediately confessing our personal and corporate sin, trusting that, "If we confess our sins, He who is faithful and just will forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9). Our expression of repentance is answered by the absolution in which forgiveness is proclaimed: "In the name of Jesus Christ, you are forgiven!" Many Methodists, like other Protestants, regularly practice confession of their sin to God himself, holding that "When we do confess, our fellowship with

16480-515: The issue: "first that humans could have a direct vision of God; second that they could not; and, third, that although humans could see God they were best advised not to look, and were strictly forbidden to represent what they had seen". These derived respectively from Greek and Near Eastern pagan religions, from Ancient Greek philosophy, and from the Jewish tradition and the Old Testament. Of

16640-437: The lives of the faithful as a clear and distinctive mark of their own Catholic identity.   [...] It is important that all the faithful be united in a common celebration of Friday penance." It is held that if fasting honestly causes one to be unable to fulfill their required tasks, it is uncharitable to fast, and the law of fasting would not apply. Many acts of penance carry an indulgence , which may be applied in behalf of

16800-403: The local populations and their oral traditions. Gradually, paintings of Jesus took on characteristics of portrait images. At this time the manner of depicting Jesus was not yet uniform, and there was some controversy over which of the two most common icons was to be favored. The first or "Semitic" form showed Jesus with short and "frizzy" hair; the second showed a bearded Jesus with hair parted in

16960-639: The loss of an intervening consonant. Manuscripts generally do not distinguish hiatus from true diphthongs, but modern scholarly transcription indicates it with a diaeresis , as in Modern French: Presented below is the first laisse of The Song of Roland along with a broad transcription reflecting reconstructed pronunciation c.  1050 . Charles li reis, nostre emperedre magnes, Set anz toz pleins at estét en Espaigne. Tres qu'en la mer conquist la tere altaigne, Chastel n'i at ki devant lui remaignet. Murs ne citét n'i est remés

17120-513: The love of God and for the Christian people, and our common salvation, from this day forward, as God will give me the knowledge and the power, I will defend my brother Karlo with my help in everything ...) The second-oldest document in Old French is the Eulalia sequence , which is important for linguistic reconstruction of Old French pronunciation due to its consistent spelling. The royal House of Capet , founded by Hugh Capet in 987, inaugurated

17280-406: The majority of his subjects remained pagans. The Roman Imperial cult of the divinity of the emperor, expressed through the traditional burning of candles and the offering of incense to the emperor's image, was tolerated for a period because it would have been politically dangerous to attempt to suppress it. In the 5th century the courts of justice and municipal buildings of the empire still honoured

17440-406: The mid-14th century, paving the way for early French Renaissance literature of the 15th century. The earliest extant French literary texts date from the ninth century, but very few texts before the 11th century have survived. The first literary works written in Old French were saints' lives . The Canticle of Saint Eulalie , written in the second half of the 9th century, is generally accepted as

17600-411: The middle, the manner in which the god Zeus was depicted. Theodorus Lector remarked that of the two, the one with short and frizzy hair was "more authentic". To support his assertion, he relates a story (excerpted by John of Damascus) that a pagan commissioned to paint an image of Jesus used the "Zeus" form instead of the "Semitic" form, and that as punishment his hands withered. Though their development

17760-569: The ministry of God's holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. The status of confession as a special friend sacrament is stated in Anglican formularies, such as the Thirty-Nine Articles . Article XXV includes it among "Those five commonly called Sacraments" which "are not to be counted for Sacraments of

17920-528: The monastery church to the chapter house or refectory hall and finally to the open air, and the vernacular was substituted for Latin. In the 12th century one finds the earliest extant passages in French appearing as refrains inserted into liturgical dramas in Latin, such as a Saint Nicholas (patron saint of the student clercs) play and a Saint Stephen play. An early French dramatic play is Le Jeu d'Adam ( c.  1150 ) written in octosyllabic rhymed couplets with Latin stage directions (implying that it

18080-555: The most famous characters of which were Renaud de Montauban and Girart de Roussillon . A fourth grouping, not listed by Bertrand, is the Crusade cycle , dealing with the First Crusade and its immediate aftermath. Jean Bodel 's other two categories—the "Matter of Rome" and the "Matter of Britain"—concern the French romance or roman . Around a hundred verse romances survive from the period 1150–1220. From around 1200 on,

18240-480: The only permissible Roman state religion under Theodosius I , Christian art began to change not only in quality and sophistication, but also in nature. This was in no small part due to Christians being free for the first time to express their faith openly without persecution from the state, in addition to the faith spreading to the non-poor segments of society. Paintings of martyrs and their feats began to appear, and early writers commented on their lifelike effect, one of

18400-646: The passage John says, "But this that you have now done is childish and imperfect: you have drawn a dead likeness of the dead." At least some of the hierarchy of the Christian churches still strictly opposed icons in the early 4th century. At the Spanish non-ecumenical Synod of Elvira ( c.  305 ) bishops concluded, "Pictures are not to be placed in churches, so that they do not become objects of worship and adoration". Bishop Epiphanius of Salamis , wrote his letter 51 to John, Bishop of Jerusalem ( c.  394 ) in which he recounted how he tore down an image in

18560-426: The penitent not to withhold any sins out of fear or shame. After the confessant reveals all their sins, the priest offers advice and counsel. The priest may modify the prayer rule of the penitent, or even prescribe another rule, if needed to combat the sins the penitent struggles most with. Penances, known as epitemia , are given with a therapeutic intent, so they are opposite to the sin committed. Epitemia are neither

18720-675: The penitent. In the prayer of forgiveness, the priests asks of God to forgive the sins committed. He then concludes by placing his hand on the head of the penitent and says, "The Grace of the All-Holy Spirit, through my insignificance, has loosened and granted to you forgiveness." In summary, the Priest reminds the penitent what they have received is a second baptism, through the Mystery of Confession, and that they should be careful not to defile this restored purity but to do good and to hear

18880-441: The penitent." The Catholic Church uses the term "penance" in a number of separate but related instances: (a) as a moral virtue, (b) as a sacrament, (c) as acts of satisfaction, and (d) as those specific acts of satisfaction assigned the penitent by the confessor in the context of the sacrament. These have as in common the concept that the person who sins must repent and as far as possible make reparation to divine justice. Penance

19040-589: The penitential rite was always part of larger services. Prior to the revision, private confessions would be according to the form of Ministry to the Sick. The form of absolution provided in the order for the Visitation of the Sick reads, "Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In

19200-400: The performance of miracles". Cyril Mango writes, "In the post-Justinianic period the icon assumes an ever increasing role in popular devotion, and there is a proliferation of miracle stories connected with icons, some of them rather shocking to our eyes". However, the earlier references by Eusebius and Irenaeus indicate veneration of images and reported miracles associated with them as early as

19360-579: The portrait of the reigning emperor in this way. In 425 Philostorgius , an allegedly Arian Christian, charged the Orthodox Christians in Constantinople with idolatry because they still honored the image of the emperor Constantine the Great in this way. Dix notes that this occurred more than a century before the first extant reference to a similar honouring of the image of Jesus or of his apostles or saints known today, but that it would seem

19520-470: The previous iconoclast council and taking its title as Seventh Ecumenical Council . The council anathemized all who hold to iconoclasm, i.e. those who held that veneration of images constitutes idolatry. Then the ban was enforced again by Leo V in 815. Finally, icon veneration was decisively restored by Empress Regent Theodora in 843 at the Council of Constantinople . From then on all Byzantine coins had

19680-759: The priest says, "Blessed is our God, always, now and ever, and unto the ages of ages," reads the Trisagion Prayers and the Psalm 50 (in the Septuagint ; in the KJV this is Psalm 51). The priest then advises the penitent that Christ is invisibly present and that the penitent should not be embarrassed or be afraid, but should open up their heart and reveal their sins so that Christ may forgive them. The penitent then accuses themselves of sins. The priest quietly and patiently listens, gently asking questions to encourage

19840-517: The question of the appropriateness of images. Since then, icons have had a great continuity of style and subject, far greater than in the icons of the Western church . At the same time there have been change and development. Pre-Christian religions had produced and used art works. Statues and paintings of various gods and deities were regularly worshiped and venerated. It is unclear when Christians took up such activities. Christian tradition dating from

20000-521: The recommendation of John Wesley, Methodist class meetings traditionally meet weekly in order to confess sins to one another. The Book of Worship of The United Methodist Church contains the rite for private confession and absolution in A Service of Healing II , in which the minister pronounces the words "In the name of Jesus Christ, you are forgiven!"; some Methodist churches have regularly scheduled auricular confession and absolution, while others make it available upon request. Since Methodism holds

20160-456: The religious and supernatural values of penitence (values extremely suitable for restoring to the world today a sense of the presence of God and of His sovereignty over man and a sense of Christ and His salvation)." In Paenitemini it is affirmed that "[b]y divine law all the faithful are required to do penance." "As from the fact of sin we Christians can claim no exception, so from the obligation to penance we can seek no exemption." Chapter 8 of

20320-504: The replacement [b] > [f] and in turn the final -se of framboise added to OF fraie to make freise , modern fraise (≠ Wallon frève , Occitan fraga , Romanian fragă , Italian fragola , fravola 'strawberry'). Mildred Pope estimated that perhaps still 15% of the vocabulary of Modern French derives from Germanic sources. This proportion was larger in Old French, because Middle French borrowed heavily from Latin and Italian. The earliest documents said to be written in

20480-450: The respective merits of "faith" and " good works ". According to dictionary definitions, the primary meaning of penance is the deeds done out of penitence . Like the latter, repentance refers to the genuine interior sorrow for one's hurtful words or actions. Only repentance implies a purpose of amendment, the resolve to avoid such hurtful behavior in the future. The words "true" and "firm" might be added to all but penance, to specify

20640-459: The rest. They have also other modes of honouring these images, after the same manner of the Gentiles [pagans]. On the other hand, Irenaeus does not speak critically of icons or portraits in a general sense—only of certain gnostic sectarians' use of icons. Another criticism of image veneration appears in the non-canonical 2nd-century Acts of John (generally considered a gnostic work), in which

20800-418: The sacrament are acts both by the sinner (examination of conscience, contrition with a determination not to sin again, confession to a priest, and performance of some act to repair the damage caused by sin) and by the priest (determination of the act of reparation to be performed and absolution ). among the penitent's acts contrition holds first place. Serious sins ( mortal sins ) must be confessed within at most

20960-419: The sacrament requires that "the kind and extent of the satisfaction should be suited to the personal condition of each penitent so that each one may restore the order which he disturbed and through the corresponding remedy be cured of the sickness from which he suffered." Penance may consist of prayer, works of mercy, service of neighbor, voluntary self-denial, sacrifices, "and above all the patient acceptance of

21120-556: The saint resembled the "more ancient" images of him—presumably the 7th-century mosaics still in Hagios Demetrios . Another, an African bishop, had been rescued from Arab slavery by a young soldier called Demetrios, who told him to go to his house in Thessaloniki. Having discovered that most young soldiers in the city seemed to be called Demetrios, he gave up and went to the largest church in the city, to find his rescuer on

21280-464: The sake of healing is mentioned in the Epistle of James . With the delay of the expected Second Coming , there was a recognized need for a means of accepting back into the Christian community those who had been expelled for serious sins. In early Christianity , bishops declared that God had forgiven sins when it was clear that there was repentance, and the penitent was readmitted to the community. Today

21440-416: The sinner himself, as well as his relations 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 the sin: he must 'make satisfaction for' or 'expiate' his sins." This is done by prayer, charity, or an act of Christian asceticism. The rite of

21600-415: The soul are to be exposed and treated in the "open air" (in this case, the Spirit of God. Note the fact that the Greek word for Spirit ( πνευμα ), can be translated as "air in motion" or wind). Once the penitent has accepted the therapeutic advice and counsel freely given to them by the priest, then, placing his epitrachelion over the head of the confessant, the priest says the prayer of forgiveness over

21760-413: The souls departed. God alone knows what remains to be expiated. The Church, in granting an indulgence to the living, exercises its jurisdiction; over the dead it has no jurisdiction and therefore makes the indulgence available for them by way of suffrage ( per modum suffragii ), i.e. it petitions God to accept these works of satisfaction and in consideration thereof to mitigate or shorten the sufferings of

21920-624: The souls in Purgatory . In the Irvingian Churches , such as the New Apostolic Church , persons may confess their sins to an Apostle. The Apostle is then able to "take the confession and proclaim absolution". A seal of confession ensures that confidentiality between the Apostle and Penitent is maintained. In cases of grave urgency, any priestly minister can hear confessions and pronounce absolutions. Auricular confession

22080-494: The south of France. The mid-14th century witnessed the emergence of Middle French , the language of the French Renaissance in the Île-de-France region; this dialect was a predecessor to Modern French . Other dialects of Old French evolved themselves into modern forms ( Poitevin-Saintongeais , Gallo , Norman , Picard , Walloon , etc.), each with its linguistic features and history. The region where Old French

22240-547: The spoken language). Vulgar Latin was the ancestor of the Romance languages , including Old French. By the late 8th century, when the Carolingian Renaissance began, native speakers of Romance idioms continued to use Romance orthoepy rules while speaking and reading Latin. When the most prominent scholar of Western Europe at the time, English deacon Alcuin , was tasked by Charlemagne with improving

22400-404: The standards of Latin writing in France, not being a native Romance speaker himself, he prescribed a pronunciation based on a fairly literal interpretation of Latin spelling. For example, in a radical break from the traditional system, a word such as ⟨viridiarium⟩ ' orchard ' now had to be read aloud precisely as it was spelled rather than */verdʒjær/ (later spelled as OF 'vergier' ). Such

22560-514: The tendency was increasingly to write the romances in prose (many of the earlier verse romances were adapted into prose versions), although new verse romances continued to be written to the end of the 14th century. The most important romance of the 13th century is the Romance of the Rose , which breaks considerably from the conventions of the chivalric adventure story. Medieval French lyric poetry

22720-575: The three, Finney concludes that "overall, Israel's aversion to sacred images influenced early Christianity considerably less than the Greek philosophical tradition of invisible deity apophatically defined", so placing less emphasis on the Jewish background of most of the first Christians than most traditional accounts. Finney suggests that "the reasons for the non-appearance of Christian art before 200 have nothing to do with principled aversion to art, with other-worldliness, or with anti-materialism. The truth

22880-492: The tradition can be traced back only as far as the 3rd century, and that the images which survive from Early Christian art often differ greatly from later ones. The icons of later centuries can be linked, often closely, to images from the 5th century onwards, though very few of these survive. Widespread destruction of images occurred during the Byzantine Iconoclasm of 726–842, although this did settle permanently

23040-431: The true appearance of the subject: naturally and especially because of the reluctance to accept mere human productions as embodying anything of the divine, a commonplace of Christian deprecation of man-made " idols ". Like icons believed to be painted directly from the live subject, they therefore acted as important references for other images in the tradition. Beside the developed legend of the mandylion or Image of Edessa

23200-434: The two. The Old Low Franconian influence is also believed to be responsible for the differences between the langue d'oïl and the langue d'oc (Occitan), being that various parts of Northern France remained bilingual between Latin and Germanic for some time, and these areas correspond precisely to where the first documents in Old French were written. This Germanic language shaped the popular Latin spoken here and gave it

23360-412: The verb trobar "to find, to invent"). By the late 13th century, the poetic tradition in France had begun to develop in ways that differed significantly from the troubadour poets, both in content and in the use of certain fixed forms. The new poetic (as well as musical: some of the earliest medieval music has lyrics composed in Old French by the earliest composers known by name) tendencies are apparent in

23520-438: The virtues. Some have classed it with the virtue of charity, others with the virtue of religion, Bonaventure saw it as a part of the virtue of justice. Cajetan seems to have considered it as belonging to all three; however, most theologians agree with Aquinas that penance is a distinct virtue ( virtus specialis ). Penance as a virtue resides in the will. Since it is a part of the cardinal virtue of justice, it can operate in

23680-579: The voice of the psalmist: "Turn from evil and do good" (Psalm 34:14). Most importantly, the priest urges the penitent to guard themselves from sin and to commune as often as permitted. The priest dismisses the repentant one in peace. Private confession of sins to a priest, followed by absolution, has always been provided for in the Book of Common Prayer . In the Communion Service of the 1662 English Prayer Book, for example, we read: And because it

23840-413: The wall. During this period the church began to discourage all non-religious human images—the Emperor and donor figures counting as religious. This became largely effective, so that most of the population would only ever see religious images and those of the ruling class. The word icon referred to any and all images, not just religious ones, but there was barely a need for a separate word for these. It

24000-623: The whole year and the season of Lent." Canon 1253 states that "The conference of bishops can determine more precisely the observance of fast and abstinence as well as substitute other forms of penance, especially works of charity and exercises of piety, in whole or in part, for abstinence and fast." In 2001 the United States Conference of Catholic Bishops , in a document titled "Penitential Practices for Today's Catholics", reiterated their decision to allow U.S. Catholics to substitute another form of penance for abstinence from meat on

24160-563: The word palladium has been used figuratively to mean anything believed to provide protection or safety, and in particular in Christian contexts a sacred relic or icon believed to have a protective role in military contexts for a whole city, people or nation. Such beliefs first become prominent in the Eastern Churches in the period after the reign of the Byzantine Emperor Justinian I , and later spread to

24320-772: Was also spoken in the Kingdom of Sicily , and in the Principality of Antioch and the Kingdom of Jerusalem in the Levant . As part of the emerging Gallo-Romance dialect continuum, the langues d'oïl were contrasted with the langues d'oc , at the time also called "Provençal", adjacent to the Old French area in the southwest, and with the Gallo-Italic group to the southeast. The Franco-Provençal group developed in Upper Burgundy, sharing features with both French and Provençal; it may have begun to diverge from

24480-414: Was constantly changing and evolving; however, the form in the late 12th century, as attested in a great deal of mostly poetic writings, can be considered standard. The writing system at this time was more phonetic than that used in most subsequent centuries. In particular, all written consonants (including final ones) were pronounced, except for s preceding non- stop consonants and t in et , and final e

24640-447: Was gradual, it is possible to date the full-blown appearance and general ecclesiastical (as opposed to simply popular or local) acceptance of Christian images as venerated and miracle-working objects to the 6th century, when, as Hans Belting writes, "we first hear of the church's use of religious images". "As we reach the second half of the sixth century, we find that images are attracting direct veneration and some of them are credited with

24800-680: Was indebted to the poetic and cultural traditions in Southern France and Provence —including Toulouse and the Aquitaine region—where langue d'oc was spoken ( Occitan language ); in their turn, the Provençal poets were greatly influenced by poetic traditions from the Hispano-Arab world . Lyric poets in Old French are called trouvères – etymologically the same word as the troubadours of Provençal or langue d'oc (from

24960-590: Was pronounced [ ə ] . The phonological system can be summarised as follows: Notes: In Old French, the nasal vowels were not separate phonemes but only allophones of the oral vowels before a nasal consonant. The nasal consonant was fully pronounced; bon was pronounced [bõn] ( ModF [bɔ̃] ). Nasal vowels were present even in open syllables before nasals where Modern French has oral vowels, as in bone [bõnə] ( ModF bonne [bɔn] ). Notes: Notes: In addition to diphthongs, Old French had many instances of hiatus between adjacent vowels because of

25120-518: Was spoken natively roughly extended to the northern half of the Kingdom of France and its vassals (including parts of the Angevin Empire ), and the duchies of Upper and Lower Lorraine to the east (corresponding to modern north-eastern France and Belgian Wallonia ), but the influence of Old French was much wider, as it was carried to England and the Crusader states as the language of

25280-423: Was the language spoken in most of the northern half of France approximately between the late 8th and the mid-14th century. Rather than a unified language , Old French was a group of Romance dialects , mutually intelligible yet diverse . These dialects came to be collectively known as the langues d'oïl , contrasting with the langues d'oc , the emerging Occitano-Romance languages of Occitania , now

25440-668: Was the tale of the Veil of Veronica , whose very name signifies "true icon" or "true image", the fear of a "false image" remaining strong. Although there are earlier records of their use, no panel icons earlier than the few from the 6th century preserved at the Greek Orthodox Saint Catherine's Monastery in Egypt survive, as the other examples in Rome have all been drastically over-painted. The surviving evidence for

25600-518: Was written by Latin-speaking clerics for a lay public). A large body of fables survive in Old French; these include (mostly anonymous) literature dealing with the recurring trickster character of Reynard the Fox . Marie de France was also active in this genre, producing the Ysopet (Little Aesop ) series of fables in verse. Related to the fable was the more bawdy fabliau , which covered topics such as cuckolding and corrupt clergy. These fabliaux would be an important source for Chaucer and for

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