A chalice (from Latin calix, cup, borrowed from Greek kalyx, shell, husk) is a goblet intended to hold drink. In general religious terms, it is intended for quaffing during a ceremony. The cup used in the celebration of the holy mass.
A paten, or diskos, is a small plate, usually made of silver or gold, used to hold Eucharistic hosts. It is generally used during the service itself, while the reserved hosts are stored in the Tabernacle in a ciborium. A small plate placed on top of the chalice to handle the Sacred Host.
A ciborium (plural ciboria) is a covered container used in Roman Catholic, Anglican, and related churches to store the consecrated hosts of the sacrament of Holy Communion. A ciborium is also an architectural feature in some churches.
The eucharistic container resembles in shape that of a chalice but its bowl is more round than conical, and takes its name from its cover, surmounted by a cross or other sacred design. In the early Christian Church, Holy Communion was not kept in churches for fear of sacrilege or desecration. Later, the first ciboria were kept at homes to be handy for the Last Rites where needed. In churches, a ciborium is usually kept in a tabernacle or aumbry. In some cases, it may be veiled (see photograph below) to indicate the presence of the consecrated hosts.
Other containers for the host include the paten (a small plate) or a basin (for loaves of bread rather than wafers) used at the time of consecration and distribution at the main service of Holy Eucharist. A pyx is a small, circular container into which a few consecrated hosts can be placed. Pyxes are typically used to bring communion to the sick or shut-in.
Lavavo and Ewer is used to purify the hands of the Priest during the celebration of the Holy Mass. It is accompnied by the Finger Towel.m
A monstrance is the vessel used in the Roman Catholic, Old Catholic, and Anglican Churches to display the consecrated Eucharistic Host, during Eucharistic adoration or Benediction of the Blessed Sacrament. The word monstrance comes from the Latin word monstrare, meaning "to show", and is cognate with the English word demonstrate, meaning "to show clearly".[1] In Latin, the monstrance is known as an ostensorium (from ostendere "to show"), and in England it is called a monstre/monstral.
A pyx or pix (Latin: pyxis, transliteration of Greek: pyxis, box-wood receptacle, from pyxos, box-tree) is a small container used in the Roman Catholic, Old Catholic and Anglican Churches to carry the consecrated Host (i.e., the consecrated Eucharist), to the sick or invalid or those otherwise unable to come to a church in order to receive Holy Communion.
Cruets are the two liquid containers usually made of glass of gold were the water and wine are placed.
A Credence table is a small side table in the sanctuary of a Christian church which is used in the celebration of the Eucharist.
The credence table is usually placed near the wall on the epistle (south) side of the sanctuary, and may be covered with a fine linen cloth. It is sometimes tended by an altar server, and contains on it the implements that are used in the Eucharistic celebration, which may include the bread and wine prior to their consecration, a bowl, ewer and towel for the lavabo and the ablutions after Holy Communion, etc. The wafers for the communion of the faithful may be stored in a host box (sometimes erroneously referred to as a pyx). The wine and water for the chalice will be in cruets. The chalice, and paten, covered with their cloths and veil (see chalice cloths for details) may be placed on the credence from the beginning of the service until the Offertory, at which time they are moved to the altar.
A thurible is a metal censer suspended from chains, in which incense is burned during worship services. It is used in the Catholic, Eastern Orthodox, Anglican, Episcopal, Old Catholic, and some Lutheran churches, as well as in Christian and non-Christian Gnostic Churches and in the practice of magick.[1][2] In Catholic, Episcopal, and Anglican churches, the altar server who carries the thurible is called the thurifer.
The workings of a thurible are quite simple. Burning charcoal is inside the metal censer. Incense, sometimes of many different varieties, is placed upon the charcoal. This may be done several times during the service as the incense burns quite quickly. Once the incense has been placed on the charcoal the thurible is then closed and used for censing.
The word "thurible" comes from the Old French thurible, which in turn is derived from the Latin term "thuribulum". The Latin word thuribulum has the root "thur", meaning incense. The Latin "thur"is an alteration of the Greek word "thuos", which is derived from the term "thuein", meaning to sacrifice.
Incense Boat is the small boat like vessel which is used to carry the incense powder.
An aspergillum (less commonly, aspergilium or aspergil) is a liturgical implement used to sprinkle holy water. It comes in two common forms: a brush that is dipped in the water and shaken, and a perforated ball at the end of a short handle. Some have sponges or internal reservoirs that dispense holy water when shaken, while others must be dipped in an aspersorium (holy water bucket) periodically.
An aspergillum is used in Roman Catholic and Anglican ceremonies, including the Rite of Baptism and during the Easter Season. In addition, a priest will use the aspergillum to bless the candles during candlemas services and the palms prior to Palm Sunday services. At a requiem, if a casket is present, the priest will sprinkle holy water on the casket. The aspergillum can be used in other manners where sprinkling of holy water is appropriate, such as a house blessing where the priest might bless the entry to the home. The name derives from the Latin verb aspergere, "to sprinkle".
Aspergillum opened to show the sponge that is inside. The form of the aspergillum differs in the Eastern Orthodox Church. In the Greek Orthodox Church the aspergillum (randistirion) is in the form of a standing vessel with a tapering lid. The top of the lid has holes in it from which the water is sprinkled. In the Russian Orthodox Church the aspergillium is in the form of a whisk made of cloth or hair. Sometimes, sprigs of basil are used to sprinkle holy water. In some of the Oriental Orthodox Churches, no aspergillum is used, but the priest will pour holy water into the palm of his right hand and throw it on the faithful.
The aspergillium is also used by some Wiccans and other Witches to cleanse the ritual area (known as a Circle) prior to one of eight seasonal rituals, known as Sabbats, or a spell. Lunarized water, saltwater, or rainwater is used as opposed to Christian holy water.
The aspergillum has also been featured in many role-playing games as a method for fighting the undead, vampires, demons or any other number of mythical creatures traditionally affected by holy water.
Aspergillus, a genus of mold, was named in 1729 by the Italian priest and biologist Pietro Antonio Micheli. When viewed under a microscope, the mold cells were said to resemble an aspergillum.
A reliquary (also referred to as a shrine or by the French term chasse) is a container for relics. These may be the physical remains of saints, such as bones, pieces of clothing, or some object associated with saints or other religious figures. The authenticity of any given relic is often a matter of debate; for that reason, some churches require documentation of the relic's provenance.
A philatory is a transparent reliquary designed to contain and exhibit the bones and relics of saints.
Relics have long been important to both Hindus and Buddhists.[1][2][3] In these cultures, reliquaries are often preserved in stupas or temples, to which the faithful make pilgrimages in order to gain merit.
In Central West Africa, reliquaries used in the Bwete rituals contain objects considered magical, or the bones of ancestors, and are commonly constructed with a guardian figure attached to the reliquary.
Icon of St. Guriy of Kazan, with relic embedded in it (19th century). The use of reliquaries became an important part of Christian ritual from at least the 4th century. Relics are venerated in the Oriental Orthodox, Eastern Orthodox, Roman Catholic and some Anglican Churches. Reliquaries provide a means of protecting and displaying relics, which many believe are endowed by God with the grace of miraculous powers. They range in size from simple pendants or rings to coffin-like containers, to very elaborate ossuaries. Many were designed with portability in mind, often being exhibited in public or carried in procession on the saint's feast day or on other holy days. Pilgrimages often centered around the veneration of relics. The faithful often venerate relics by bowing before the reliquary or kissing it. Those churches which observe the veneration of relics make a clear distinction between the honor given to the saints and the worship that is due to God alone (see Second Council of Nicea).
The earliest reliquaries were essentially boxes, either simply box-shaped or based on an architectural design (e.g. taking the form of a model of a church); these were known as shrines or chasses. Relics of the True Cross became very popular from the 9th century onwards and were housed in magnificent gold and silver cross-shaped reliquaries, decorated with enamels and precious stones. From about the end of the 10th century, reliquaries in the shape of the relics they housed also became popular; hence, for instance, Pope Alexander I's skull was housed in a head-shaped reliquaries. Similarly, the bones of saints were often housed in reliquaries that recalled the shape of the original body part, such as an arm or a foot.
The feretrum was a medieval form of reliquary or shrine containing the sacred effigies and relics of a saint.
During the later Middle Ages, the monstrance was introduced—a form of reliquary which housed the relic in a rock crystal or glass capsule mounted on a rod, enabling the relic to be displayed to the faithful. Reliquaries in the form of jewellery also appeared around this time, housing tiny relics such as pieces of the Holy Thorn.
16th-century reformers such as Martin Luther opposed the use of relics and regarded them as idolatrous. Many reliquaries, particularly in northern Europe, were destroyed during the Reformation, being melted down or pulled apart to recover precious metals and gems. Nonetheless, the use and manufacture of reliquaries continues to this day, especially in Roman Catholic and Orthodox Christian countries. Post-Reformation reliquaries have tended to take the form of glass-sided caskets to display relics such as the bodies of saints.
A processional cross is simply a crucifix which is carried at the head of a procession, and which, that it may be more easily seen, is usually mounted upon a long staff or handle. From an archaeological point of view this subject has already been briefly dealt with under Cross. It will suffice to note here that the processional cross does not essentially differ from what may be called the cross of jurisdiction which is borne before the pope, his legates, and metropolitans or archbishops. The pope is entitled to have the cross borne before him wherever he may be; a legate's cross is used only in the territory for which he has been appointed, and that of an archbishop within the limits of his province. All these crosses, including that of the pope, have in practice only one bar. The double-barred cross is a sort of heraldic fiction which is unknown in the ceremonial of the Church. It is supposed that every parish possesses a cross of its own and that behind this, as a sort of standard, the parishioners are marshalled when they have to take part in some general procession. It is usual also for cathedral chapters and similar collegiate bodies to possess a processional cross which precedes them in their corporate capacity; and the same is true of religious, for whom usage prescribes that in case of the monastic orders the staff of the cross should be of silver or metal, but for the mendicant orders, of wood. In the case of these crosses of religious orders, confraternities, etc. it is usual in Italy to attach streamers to a sort of penthouse over the crucifix, or to the knob underneath it. When these crosses are carried in procession the figure of Christ faces the direction in which the procession is moving, but in the case of the papal, legatine, and archiepiscopal crosses the figure of our Saviour is always turned towards the prelate to whom it belongs. In England, during the Middle Ages, a special processional cross was used during Lent. It was of wood, painted red and had no figure of Christ upon it. It seems probable that this is identical with the "vexillum cinericium" of which we read in the Sarum Processional.
The bell is used to give signal during the celebration of the mass.
The purificator (purificatorium or more anciently emunctorium)[3] is a white linen cloth which is used to wipe the chalice after each communicant partakes. It is also used to wipe the chalice and paten after the ablutions which follow Communion
The pall (pallium or palla) a stiffened square card covered with white linen, usually embroidered with a cross, or some other appropriate symbol. The purpose of the pall is to keep dust and insects from falling into the Eucharistic elements.
The Corporal (from the Latin corpus, "body") is a square white linen cloth, now usually somewhat smaller than the breadth of an altar, upon which the chalice and paten, and also the ciborium containing the smaller hosts for the Communion of the laity, are placed during the celebration of the Eucharist (Mass).
Chalice Veil. During Eucharistic celebrations, a veil is often used to cover the chalice and paten to prevent dust and flying insects from coming in contact with the bread and wine. Often made of rich material, the chalice veils have not only a practical purpose, but are also intended to show honor to vessels used for the sacrament.
The Burse (known in Old English as a "corporas-case")[3] is a type of folder used to carry the corporal to and from the altar. It is made out of two square pieces of cardboard laid one on top of they other, then bound together along one edge to form a hinge. The two pieces are attached with cloth along the two sides adjacent to the hinge, leaving the fourth end open to receive the corporal.[5] Sometimes, an extra purificator may be placed inside the pall.
A vimpa is a veil or shawl worn over the shoulders of servers who carry the miter and crosier in Catholic liturgical functions when they are not being used by the bishop. The vimpa is used to hold the miter or crosier, thus preventing direct contact with the pontificalia by anyone other than the bishop. The two vimpa-bearers attend the bishop during Pontifical Mass, and follow him in procession. Their function is to show the congregation that the person carrying the item (either the Mitre or the Crozier) does to have the authority of a bishop. The carrier of the Crozier also holds it in the closed position ie; crook facing towards them.