Rite Of Blessing And Sprinkling Holy Water? Top Answer Update

Vessel with holy water in a church

Holy water font in Rome, Italy

A holy water font or stoup is a vessel of holy water that is generally placed near the entrance of a church. It is often placed at the base of a crucifix or religious display. It is used in the Catholic Church, Anglican Churches and some Lutheran Churches to make the sign of the cross with holy water upon entering the church.[1] Holy water is blessed by a priest or deacon, and many Christians believe it is a reminder of baptismal promises.[2]

See also[edit]

References[edit]

^ Bertacchini, E. (January 1, 2014). A new perspective on the production and evolution of cultures. Content Publishers. p. 183. ISBN 9781490272306. A holy water font is a vessel of holy water that is generally placed near the entrance of a church. It is used in Roman Catholic and Lutheran churches, as well as in some Anglican churches, to make the sign of the cross with the holy water at entrances and exits. ^ Gould, Meredith (September 1, 2009). Why is there a menorah on the altar?: Jewish roots of Christian worship. Church Publishing, Inc. p. 71. ISBN 9781596272194. Many Roman Catholic, Lutheran, and Anglican/Episcopal churches customarily sprinkle water on the congregation every Easter Sunday. In liturgical churches, funeral services are started by sprinkling water over the coffin. The sprinkling of holy water during the liturgy is meant to commemorate baptism.

For the autism spectrum disorder, see Asperger’s Syndrome

Asperges is the rite of sprinkling holy water on a congregation. The name comes from the first word in verse 9 of Psalm 51 (Psalm 50 in the Vulgate) in the Latin translation, which is chanted during the traditional form of the rite (or optionally the ordinary rite) except during the Easter season. Psalm 51 is also one of the antiphons used in the rite under Paul VI’s Mass. can be sung.

Mass of Paul VI [ to edit ]

“On Sundays, especially at Easter, the blessing and sprinkling of holy water may be performed to commemorate baptism. … When the rite is performed within the Mass, it takes the place of the usual act of penance at the beginning of the baptismal Mass. “[1]

During the Easter Vigil, Christmas, and the Feast of the Baptism of the Lord, many Catholic parish Masses reserve a portion of the Mass where the confiteor or tropes (at the beginning of the Mass) may be said to renew baptismal promises. This may be accompanied by the use of holy water to bless the congregation. This renewal of baptismal vows, along with Asperges, is also common among Lutherans and Anglicans. During the funeral mass, the coffin is blessed with holy water and incense.

The priest blesses the water with one of three suggested prayers (one of which is reserved for the Easter season). He can also bless salt and add it to the water if local conditions or the customs of the people favor it. He then takes a sprinkler (referred to as an aspergillum, while the container in which it is dipped is called an aspersorium) and sprinkles the clergy and people, preferably going through the church to do so.

An antiphon or song is sung during the sprinkling. The Roman Missal suggests several based on the following verses of Scripture:

But other suitable songs are also allowed.

The antiphon Asperges Me is often sung, except during the Easter season and on Palm Sunday when it is replaced by the longer and more flowery antiphon Vidi aquam.

Former form[edit]

Where the 1962 Latin Missal is used, the Asperges is danced on the Sunday before the main Mass, except on Palm Sunday when it is replaced by the Blessing of the Palms followed by a procession. The Asperges is so named from the words intoned at the beginning of the ceremony from Psalm 50:3 throughout the year except at Easter time when Vidi aquam (based on Ezekiel 47) is intoned with Psalm 116:1. It precedes all other ceremonies that may take place before Mass, such as B. the blessing of palm trees or candles. It is performed by the celebrant, wearing a mantle of the liturgical color of the day; The chasuble is never worn in the traditional rite for the Asperges or other ceremonies that are not necessarily part of the Mass. It is omitted when the Blessed Sacrament is exhibited, although many rubricists feel that only the sprinkling of the altar, not the congregation, should then be omitted. After voicing the antiphon, the priest recites the psalm Miserere or Confitemini, depending on the season, sprinkling first the front and platform of the altar, then himself, then the ministers and choir, and finally the congregation, who usually pass through the main part of the altar The altar goes to church, although it need not go beyond the gate of the sanctuary or the chancel. The ceremony has been in use since at least the tenth century and grew out of the early ancient custom of blessing water for the faithful on Sundays. Its purpose is to prepare the congregation for the celebration of Mass by moving them to feelings of repentance and reverence inspired by the words of 50 in the Psalm at Eastertime.[3]

Both the Asperges and the Vidi aquam are structured like the introit of the Tridentine Mass: 1st stanza (which contains Alleluias in Eastertide), 2nd stanza (always from the Psalms), Gloria Patri (omitted in Passiontide), and then the 1st stanza again . stanza .

Eastern Orthodox[ edit ]

In the Eastern Orthodox Church and the Eastern Catholic Churches that follow the Byzantine rite, the sprinkling of holy water takes place on numerous occasions. The most important is the Great Feast of Theophany (Epiphany) after the Great Water Blessing at the end of the Divine Liturgy.[4] The Great Blessing occurs twice: once on the eve of the festival and once on the day of the festival. In both blessings, the priest sprinkles the entire temple (church building) and believers. He then begins going to each family home to sprinkle the blessed “Theophany Water.”

Some monasteries and churches have a tradition of blessing and sprinkling holy water on the first day of each month. There are also several feast days in the year when sprinkling with holy water is obligatory, such as Hellen Friday (Friday in Holy Week), the Feast of the Cross Procession on the first day of Dormition Fast, and Mid-Feast – Pentecost (25 days after Easter). , when the fields are blessed with holy water. Certain ceremonies also require the blessing of holy water, such as B. the dedication of a church.

The shape of aspergillum (holy water sprinkler) may vary from place to place. The Greek Orthodox use a randistirion, a standing vessel with a tapered lid. The top of the lid is pierced with small holes from which the holy water is sprinkled. The Russian Orthodox use a whisk made of cotton, straw or hair from which the holy water is spun.

The blessing takes place at a holy water or baptismal font placed in the center of the temple. There are two types of blessings: the Major Water Blessing (used at Theophany) and the Minor Water Blessing (used at other times). After blessing the holy water, the priest blesses himself and drinks some of the holy water. Then he stands beside the holy water font, holding a cross of blessing in his left hand and the Aspergill in his right hand. Each of the ministers and believers come forward, drink a little of the newly blessed holy water, and then kiss the cross in the priest’s hand as he sprinkles holy water on their heads. During this process, the choir sings hymns that differ according to the type of blessing. He will also sprinkle the sanctuary and the entire church.

Lutheranism[ edit ]

In Lutheranism, Asperges occurs as part of the Easter Sunday service as a reminder of baptism.[5] The formula used is almost identical to that of the Roman Catholic Church.[6][7]

WATER AS A SYMBOL IN THE LITURGY

Water gives life and purifies. These two natural qualities invite its use in the liturgy. Water is used in the sacrament of baptism (poured over the baptized person or the person is immersed in water) and in the sacrament of the Eucharist (a little water is poured into the chalice along with wine, symbolizing Christ’s humanity united with his divinity is ). As an apotropaic element, water is also blessed for use inside and outside the liturgy. A cleansing sprinkling of water is already attested in Merovingian (ca. 500-750 AD) and Carolingian (750-987) monasteries (Gaul and Germany), where it developed into a weekly blessing and sprinkling before the liturgy in the 8th century . This rite was accompanied by Psalm 51 and the antiphon Asperges me – sprinkle me. Parish churches in the Middle Ages slowly adopted this custom and it was included in the appendix of the missal of 1570. However, the purifying motif was gradually replaced by that of remembering baptism, and so it was picked up by the Missal of 1970 (today’s Liturgy). The sprinkling of holy water during the funeral also follows the baptismal motif and is accompanied by the following prayer:

In the water of baptism, N. died with Christ and rose to new life with him. May he/she now share with him eternal glory.

Rite of blessing and sprinkling

The current liturgy offers the rite of blessing and sprinkling of holy water, which can be celebrated on Sundays, especially during the Easter season, as a commemoration of baptism. This rite replaces the usual act of penance at the beginning of Mass, expresses the cleansing power of baptism, and reminds all Christians of their obligation to live as born-again people of water and the Spirit.

Especially the prayer of blessing at Easter time shows how water gives new life:

Lord our God, in mercy be present in the prayers of thy people, and graciously bless this water for us who remember the marvelous work of our creation and the still greater work of our redemption. For you created water to make the fields fertile and to refresh and purify our bodies. You also made water an instrument of your mercy: for by water you delivered your people from slavery and quenched their thirst in the wilderness; through water the prophets proclaimed the new covenant they were to make with mankind; and at last by the waters that Christ sanctified in the Jordan, you renewed our corrupt nature in the bath of regeneration. Therefore, may this water be for us a memorial of the baptism we have received and grant what we may share in the joy of our brothers and sisters who received their baptism at Easter. Through Christ our Lord.

The blessing rite with sprinkling of holy water is celebrated on:

Saturday, November 21, during Holy Mass at 5:30 p.m

Sunday, November 22, during the 7:30 p.m.; 9:30 AM; 11:30 a.m. and 8:30 p.m. Holy Masses.

* Please bring your own water to be blessed.

It is the Church’s intention that holy water be used by believers as a reminder of their baptism and new life in Christ.

Remembering God’s gift of water

Question: Are we forgetting how important water is?

Isn’t God’s gift good enough?

I’ve had some interesting conversations about water lately. As a Wellness Advocate, I’ve learned a lot about the importance of water for our physical health. Today I want to remind you briefly why water is not only important for our health, but also why it is especially important for us as healthy Christians.

Water is mentioned a total of 722 times in the Bible, more often than faith, hope, prayer and worship. It doesn’t take long for water to be mentioned in the Bible. It says right away in Genesis 1:2, “The earth was a desolate void, and darkness covered the face of the deep, while a wind from God swept over the face of the waters.” Water is such an essential part of life that it was created on the very first day.

Water is mentioned again in Revelation, and it is almost the last words of the Bible. Revelation 22:17, “The Spirit and the bride say, ‘Come.’ And everyone who hears it should say: ‘Come’. Anyone who wishes, take the water of life as a gift.” Water flows throughout Scripture, and this should remind us of its importance…both spiritually and physically.

Saint John Damascene summed it up: “Water is therefore the most beautiful element, and abounding in usefulness, and purifies from all dirt, and not only from the dirt of the body, but also from that of the soul, if it had received the grace of the spirit”. (An Accurate Account of the Orthodox Faith – Book 2: Chapter 9). Water has the power to heal, as in the stories of Naaman – the Syrian who was healed of his leprosy in the waters of the Jordan (2-9). Water has the power to purify, to deliver, and it can also destroy evil and enemies, as in the stories of the Flood (Genesis 6:17) and Israel’s flight from Egypt (Exodus 14:1-15:21).

70 to 75% of the earth’s surface is covered with water. About 70% of an adult’s body is made up of water and about 85% of an adult’s brain is made up of water. Water is essential to life and all living things need water to survive. So why, as God’s children, do we sometimes take this gift…his gift of water for granted?

Jesus, the fountain of living water, invites all who are thirsty. We take communion to remember his body broken for you and his blood shed for you. We remember that water and blood flowed from Jesus’ wound (John 19:34) while he was being crucified. Water is given to us by our Almighty Lord. Let us remember it and honor its blessings daily. My father never drank water and spent the last 3 years of his life on kidney dialysis. My brothers and sisters, I urge you to drink more water every day.

“O Christ, he is the source,

The deep sweet well of love;

I have tasted the rivers of the earth

I drink deeper at the top.

There to an ocean plenitude

His mercy spreads

And glory, glory dwells

In Immanuel’s country.”

– Taken from Sam Rutherford & Anne R. Cousin’s anthem The Sands of Time Are Sinking

10 Reasons to Drink Water (from Allaboutwater.org)

1. Water is absolutely necessary for the survival of the human body. A human can live about a month without food, but only about a week without water.

2. Water helps maintain a healthy body weight by boosting metabolism and regulating appetite.

3. Water leads to increased energy levels. The most common cause of daytime sleepiness is actually mild dehydration.

4. Drinking adequate amounts of water may reduce the risk of certain types of cancer, including colon, bladder, and breast cancer.

5. Drinking water can significantly reduce joint and/or back pain for the majority of sufferers.

6. Water leads to better overall health by flushing out waste and bacteria that can cause disease.

7. Water can prevent and relieve headaches.

8. Water naturally hydrates the skin and promotes proper cell formation under the skin’s layers to give it a healthy, radiant complexion.

9. Water aids in the digestive process and prevents constipation.

10. Water is the primary vehicle for all nutrients in the body and is essential for proper circulation

Cool extras

Water Your Body and Drinking Water are two free apps for Android users that remind you to drink water daily and help you keep track of your water drinking habits.

UNICEF TAP Project For every ten minutes you don’t touch your phone, donors and sponsors of the UNICEF Tap Project will fund a day of clean water for a child in need. Take on the challenge and help bring clean drinking water to a child in need.

How much do you know about hydration? Take WebMD’s 15-question water quiz.

– Dwight Tucker

First image courtesy of Wikimedia Commons via Creative Commons; The second image is Christ of the Abyss in San Fruttuoso, courtesy of Wikipedia via Creative Commons

bring to others so that I can continue to be filled with positive energy to bless homes, buildings and land. This article is beautifully written.”

…”

“I often do house blessings. I always pursue spiritual education and improve my energy

Holy water, in Christianity, water blessed by a member of the clergy and used in baptism and to bless individuals, churches, homes, and objects of worship. A natural symbol of purification, water was used by religious peoples as a means of removing ritual or moral impurity. Holy water is used in Roman Catholicism, Eastern Orthodoxy, certain Lutheran synods, Anglicanism, and various other churches.

In the early Christian community, the “living” water of rivers and streams was preferred to be baptized and apparently not particularly blessed. By the 4th century, the still water of the baptismal font or font was exorcised and blessed with the sign of the cross. Other waters were blessed for the use of believers as a means to ward off the unclean spirit and as protection against sickness and infirmity. Over time, this blessed or holy water was used by the faithful upon entering the church as a reminder of baptism and by the celebrant to sprinkle the congregation before certain Sunday services. In Eastern Orthodoxy, holy water is commonly drunk by the faithful after it has been blessed.

The role of salt in the Bible is relevant to understanding Hebrew society during the Old Testament and New Testament periods. Salt is an essential mineral that has been used in many cultures since ancient times as a spice, preservative, disinfectant, part of ceremonial offerings and a medium of exchange. The Bible contains numerous references to salt. In various contexts it is used metaphorically to denote permanence, loyalty, permanence, fidelity, utility, value and purification.

Salt springs in ancient Israel[ edit ]

The main source of salt in the region was the Dead Sea area, specifically the massive salt cliffs of Jebel Usdum, some 11 km long.[1] The face of the ridge is constantly changing as the weather interacts with the rock salt. Ezekiel 47:11 emphasizes the importance of the Dead Sea salt.[2]

The Hebrew people collected salt by pouring seawater into pits and letting the water evaporate until only salt was left. They used the mineral for seasoning and as a preservative. Salt was also used to disinfect wounds. [citation needed] In 2 Chronicles 13:5, King Abijah referred to God’s covenant promise to David that he would not lack a man to sit on Israel’s throne as a covenant of salt, a covenant that can never be broken.

Old Testament[edit]

An angel leads Lot out of Sodom and destroys the city; as in Genesis 19:25-26

The fate of Lot’s wife, who was turned into a pillar of salt, is found in Genesis 19:26. This is the reason for the naming of the pillar on Mount Sodom, often referred to as “Lot’s wife”.

Leviticus 2:13 and Ezekiel 43:24 illustrate the need for salt as part of ancient Hebrew religious sacrifices. Leviticus 2:13 reads: “And you shall season every offering of your grain offering with salt; thou shalt not allow thy grain offering to lack the salt of the covenant of thy God. With all your offerings you shall offer salt.” [3]

Salt was poured on the burnt offering (Ezekiel 43:24) and was part of the incense (Exodus 30:35). Part of the temple sacrifice included salt (Ezra 6:9).

Salt was widely and variously used as a symbol and sacred sign in ancient Israel. Numbers 18:19 and 2 Chronicles 13:5 illustrate salt as a covenant of friendship. In the cultures of the region, eating salt is a sign of friendship. Salzland is a metaphorical name for a desolate no man’s land, as testified at Psalm 107:34, Job 39:6, and Jeremiah 17:6. The land of the vanquished cities was salted to consecrate them to a god and to curse their repopulation as illustrated at Judges 9:45.

Newborns were rubbed with salt. A reference to this practice is found in Ezekiel 16:4: “As to your birth, on the day you were born your umbilical cord was not severed, nor were you washed with water to cleanse yourself, you were not rubbed with salt or wrapped in swaddling cloths.”

New Testament[edit]

The salt and light passages in the Sermon on the Mount refer to salt. Matthew’s account differs slightly from that of Luke and Mark. Matthew 5:13 refers to his disciples as “the salt of the earth.” This meaning is paralleled in the following verse, Matthew 5:14, in the symbolism of the “light of the world.” Another view is that the salt and light passages refer to a duality of roles in the disciples to be like a light from a city visible from around the world and to spread like salt:[ 4] gather and spread. Matthew, Mark, and Luke agree in discussing salt “losing its flavor.” This is an indication of salt contaminated with other minerals, resulting in an off-taste or bland, unpleasant taste. [citation needed] It can be a symbolic reference to the possibility of abandoning or deviating from the gospel, particularly because of the corruption of its teachings.[5] Another interpretation is that in a world of sin and deceit it is possible to become defiled and thus unsuccessful in being an effective disciple. [citation needed] Therefore, this verse serves as a warning to disciples to be on their guard; to be in the world but not of the world.[6]

Mark 9:49 talks about salting the condemned, which is a rhetorical device that indicates the severity of the punishment. An excerpt of Mark 9:50 says, “Have salt in yourselves, and be at peace with one another.” The salt in this verse refers to the goodwill that “seasons” positive relationships between people. This is also a play on the covenant of salt, which indicates friendship and compassion. Colossians 4:6 uses the salt-seasoning metaphor to indicate speaking with intelligence and deliberation.[7]

See also[edit]

Notes [edit]

Bibliography[edit]

When it comes to our homes, “cleaning” is on everyone’s lips. But what is “cleansing” anyway? Cleaning a room (not to be confused with a good, old-fashioned cleaning) is a great way to start the time in a new home, apartment, office or office with some fresh energy or the general vibe of a room – for those who do rely on such things. In contrast, stagnant energy in a room can leave you feeling stressed, exhausted, and irritable.

Cleaning isn’t just for that new house you bought at a ridiculously low price; You can also consider cleaning a room while trying to break a bad habit, after a difficult recovery, or after a breakup.

It’s also important to keep in mind what you want to add to a room, not just what you want to get rid of. Being aware of the energy you want to foster in your space (a sense of protection, stress relief, grounding, etc.) can help you choose the right tools – or “ingredients” – for your practice. Check out the list below for techniques and inspiration for all your room cleaning needs.

To address ethical and sustainability questions surrounding some common cleaning practices, Curbed spoke to Bakara Wintner – the owner of Everyday Magic in Durham, North Carolina and author of WTF is Tarot? – about being an informed consumer. As someone with his own practice, business and online platform, Wintner recognizes that making responsible choices isn’t always easy, but finds that the extra effort and personal responsibility is well worth it. Before she stocks anything in her store, Wintner needs to “be able to trace [the product]’s provenance and feel comfortable with its entire history.”

To be clear, many New Age practices are borrowed from aspects of Buddhism, Hinduism, and Native American culture. If you want to understand how these practices influenced modern mysticism, we encourage you to read Occult America. And if you are interested in delving further into any of these practices, we recommend doing so with the approval and guidance of someone knowledgeable about a culture’s history and traditions.

incense and herbs

Incense, the tradition of burning herbs or incense, dates back to some of the world’s earliest cultures and spiritual practices.

Although bundles of sage are the most well-known incense tools (though these rituals are rooted in some Native American cultures), any herb with associated healing properties — like bay leaf, lavender, or lemongrass — will do the trick. Most incense practitioners begin the ritual with meditation; The goal is to be peaceful and present in your space. When you feel ready, light your incense tool of choice, remembering that it should be slightly smoldering and not completely ablaze.

If your stick or bundle is on fire, go through each room that needs cleaning. Trace doors, dark corners, and window frames with the smoke. Use this time to mentally stock the room with your positive thoughts and good intentions. Due to concerns about over-harvesting white sage, we recommend alternatives such as dried cedar or lavender, frankincense, resin, or palo santo.

On the subject of sustainability, Wintner explained that she feels we are all personally responsible for what we consume. “The best way to monitor consumption is to be a responsible consumer,” she says, “so do your research before you [make a purchase], just like you should with any object.” If you don’t have a chopstick or bundles, another incense technique is to burn herbs in a fireproof bowl or bowl.

crystals

Different healing properties are assigned to the individual crystals. Amethyst, for example, is said to have calming and protective properties that act like a sponge for negative energy. Placing amethyst on a mantel or in the center of a home allows the crystal to purify as much space as possible.

Said to bring good cheer and a sense of calm, selenite is often placed on window sills to bring extra light into the home. When in doubt, grab a black or dark stone and throw it in the room that needs a good energy scrub. Black tourmaline, onyx, hematite, and smoky quartz are known among believers for their protective, grounding, and cleansing properties.

Crystals also need a deep cleaning from time to time as they tend to hold onto the energy they absorb. There are a few ways to clean your stones, including soaking them in salt water (more on salt in a bit), bathing them in the moonlight, or smudging them (see above). Or, if you’re like me, a few Swiffer promotions every few weeks will do the trick. Bakara prefers amethyst for “home blessings, travel protection, and for keeping energies balanced and aligned in a space.”

Essential Oils

If setting a bunch of dried herbs on fire isn’t your thing, consider making an essential oil blend. These make great room sprays, in reed diffusers, or in aromatherapy humidifiers (see you, Muji).

As with the herbs used in incense, the possibilities with oils are endless—and even more possible combinations. Lavender essential oil is easy to find and known for its ability to calm and relieve stress. Lemon, peppermint, and rosemary oils are also known to cleanse and energize.

To make a room spray, add a few drops of a combination of essential oils to a squirt bottle and fill with water. If you want to double your efforts, you can add some Himalayan sea salt, which is also known for its energy-cleansing properties, to the mix. Burning candles with essential oils can also have the same space and aura cleansing benefits. Try mixing and matching oils, herbs and techniques to find what works best for you and your space. Wintner’s favorite scents are “earthy and grounding”; She recommends “frankincense, ylang ylang, vetiver, and cedarwood” used in a diffuser.

*Please consult your healthcare professional before incorporating essential oils into your home or self-care routine. Some oils can be harmful to pregnant women and have the potential to irritate certain medical conditions.

High frequency tones

Sound waves can also clean a room. Just as your favorite song can instantly put you in a good mood, the right music can wipe away the proverbial cobwebs.

Techniques for cleansing with sound range from something as simple as ringing a bell or using tuning forks to a meditative singing bowl practice. If you’re not ready to invest in an instrument yet, there are plenty of options on YouTube; Try looking for sounds of nature, Gregorian or Buddhist chants, solfeggio tones, or Tibetan singing bowls.

Whichever route you take, the idea is that the vibrations and resonances of the sound will knock out any bad juju. These high frequency sounds are not only good for your space, but are also said to have chakra cleansing properties. Judging by the growing popularity of sound baths, this could be a good dueling cleansing technique to try.

Wintner says that in her personal cleansing routines, she uses sound as a means to “heal” her energy. “I occasionally use a singing bowl, but sound healing is also music. Healing is always available through all the senses. So if you choose to tune in to Ariana Grande while ritually cleaning your house, your brain will heal — and empower you.”

Salt

Another growing wellness trend is salt therapy, or “halotherapy,” a practice of meditating in a room filled with Himalayan sea salt. There are some health claims associated with this practice, but it’s best known as a means to fight inflammation, improve respiratory function, reduce stress, and promote calm.

Before you convert your spare closet into a salt room, there are a few small ways you can reap the benefits of this practice in your home. Himalayan salt lamps are a popular and easy-to-find home accent that offers the same cleansing effects on a smaller scale.

These lamps are a triple threat: they act as a filter for bad vibes, electromagnetic radiation (the energy emitted by our technology), and air pollutants. If you want to get something witchy with your salt, you can sprinkle or place salt bowls in the corners of your rooms that need energetic cleansing. The salt will do its job of absorbing any negative energy or toxins, and after a few hours you can vacuum it up or throw it away. Houseplants can act as natural cleaning agents in the same way, but please do not throw them away after a single use.

These techniques should bring joy to you and your space and should be taken with a grain of Himalayan (pink) salt. As helpful as smearing, sound, or crystals are, the energy of your space is most influenced by you.

Wintner acknowledges that while your positivity, space, and well-being may feel magical, they are more powerful than any of these cleansing rituals. “Rest. Fucking TV. Food. Coziness. Friendship. Laugh. Works that you care about and find worthwhile. Magic is the hard stuff. Life fills us up.”

Bend one knee toward the floor

Squatting on one knee during a Catholic Mass

Squatting or squatting is the bending of one knee toward the floor, as distinct from kneeling, which more strictly involves both knees. From the start it was a gesture of deep respect for a superior. Today, the gesture is common in the Christian religious practices of the Anglican Church,[1] the Lutheran Church,[2] the Catholic Church[3] and the Western Rite Orthodox Church.[4] The Latin word genuflectio, from which the English word derives, originally meant kneeling with both knees rather than the rapid lowering to one knee and immediate rising common in medieval Western Europe. It is often referred to as “getting on one knee” or “bending the knee.”[5] In Western culture one kneels on the left knee before a human dignitary, ecclesiastical or civil, while in Christian churches and chapels one kneels on the right knee when the sacrament is not exposed but in a tabernacle or veiled (vice versa a kneels on both knees when the sacrament is offered).

history [edit]

328 BC In around 300 BC, Alexander the Great introduced into his court etiquette a form of squatting already in use in Persia, a modification of the tradition of proskynesis.[6] In the Byzantine Empire even senators had to kneel before the emperor.[7] In medieval Europe, one showed respect for a king or nobleman by getting on one knee, often remaining there until told to rise. It is traditionally performed in Western cultures often by a man proposing marriage. This is done on the left knee.

The custom of squatting as a sign of respect and even service arose out of the honor bestowed on medieval kings. In modern times, when the folded flag of a fallen veteran is offered to the family, the presenting officer gets on his left knee when the recipient is seated.[8]

In Christianity[edit]

The bending of the knee, typically on one knee, still has a role in the Anglican, Lutheran, Roman Catholic, and Western Rite Orthodox traditions, among other churches; it differs from kneeling in prayer, which is more common.

Those who find the gesture difficult, such as B. elderly or people in poor physical condition, they perform.

Apart from these people, kneeling is still mandatory in some situations even today, e.g. B. (in the Catholic Church) when passing in front of the Blessed Sacrament or during the consecration in the mass.

In the King James Version of Scripture, the verb “to kneel” occurs more than thirty times in both the Old and New Testaments.[9]

Before the Blessed Sacrament[ edit ]

The squat is a sign of reverence for the Blessed Sacrament. Its purpose is to enable the believer to engage with his whole person in acknowledging and honoring the presence of Jesus Christ in the Holy Eucharist.[10] It is customary to squat when entering or exiting the presence of the Holy of Holies kept in the Tabernacle. “This sacred practice of kneeling before the Blessed Sacrament, whether locked in the tabernacle or publicly displayed, as a sign of worship, . . . requires that it be performed in a prudent manner. In order that the heart may bow deeply before God, reverence, the kneeling must be neither hasty nor careless.”[11] A reasonable exception applies to a sacristan or guard, for whom it would be impractical to continually kneel in the course of his or her duties .[12]

The kneeling before the Blessed Sacrament, the consecrated Eucharist, especially when entering or leaving its presence, is a practice in the Anglican Communion,[1] the Latin Rite Catholic Church,[3] the Lutheran Church[2] and the Orthodox Western Rite Church.[4] It is a comparatively modern substitute for the deep bowing of the head and body, which remains the highest act of liturgical worship in the East.[13] Because the Holy of Holies is usually located behind the altar in many Anglican, Roman Catholic, and Western Orthodox churches, it is customary to kneel at the Communion bench when entering or passing in front of the altar. When kneeling, the sign of the cross is optional.[14]

It was not until the later Middle Ages, centuries after it had become customary to kneel before figures of authority such as bishops, that the kneeling before the Blessed Sacrament was introduced. The practice gradually spread and was not considered compulsory until the late 15th century, receiving formal recognition in 1502. The raising of the consecrated host and chalice after the consecration to show them to the people was not accompanied for a long time by the obligatory knee bends.[13]

The requirement that both knees be bowed before the Blessed Sacrament at unveiling as in expositions (but not when lying on the corporal during Mass)[13] was changed in 1973 by the introduction of the following rule: “Knee bending in the presence of the Blessed Sacrament, whether enshrined in the tabernacle or displayed for public adoration, is on one knee.”[15] “Since bending the knee is per se an act of adoration, the common liturgical norms no longer distinguish between the nature of the Adoration of Christ kept in the tabernacle or displayed on the altar. The simple single bend of the knee on one knee may be used in all cases.”[16] In some countries, however, the Bishops’ Conference has chosen to retain the double bend of the knee in the Blessed Sacrament, which is characterized by briefly kneeling on both knees and reverently bowing the head with folded hands.[16]

Episcopal Practice[edit]

In the Episcopal Church, bending the knee is an act of personal piety and is not required by the prayer book. In some parishes it is a common gesture of reverence for the real presence of Christ in the consecrated Eucharistic elements of bread and wine, especially in parishes with an Anglo-Catholic tradition.[17]

When the Blessed Sacrament is kept in the church, it is generally customary to acknowledge the presence of the Lord upon entering or leaving the building with a brief service—usually a kneeling in the direction of the safekeeping.[18]

During the liturgy[edit]

The General Instruction of the Roman Missal establishes the following rules for squatting during Mass:[19]

During the Mass, the celebrant priest makes three knee bends: namely after the presentation of the host, after the presentation of the chalice and before communion. Certain peculiarities to be observed in a concelebrated Mass are noted in the appropriate place (cf. nos. 210-251). However, if the tabernacle with the Blessed Sacrament is in the sanctuary, the priest, the deacon and the other ministers kneel when approaching and leaving the altar, but not during the celebration of the Mass itself pass sacrament, a squat, unless they are moving in procession. Ministers carrying the processional cross or candles bow their heads instead of kneeling.

Other squats[edit]

In the Byzantine rite, which is most prevalent in the Eastern Orthodox Church, kneeling plays a lesser role and prostration, known as proskynesis, is much more common. However, during the sacred mystery of atonement, after the confession of sin, the penitent is to kneel with bowed head before the gospel book or an icon of Christ while the confessor—either a bishop or a presbyter—officially declares God’s forgiveness.

Kneeling or kneeling is prescribed at various points in the Roman Rite liturgy, for example after the mention of Jesus’ death on the cross in the readings of the Passion during Holy Week.

During and after the Adoration of the Cross on Good Friday, the right knee is kneeled.[8]

At the mention of the Incarnation in the words et incarnatus est de Spiritu Sancto, ex Maria Virgine, et homo factus est (“and was incarnated by the Holy Spirit of the Virgin Mary and became man”) in the Creed, there is a kneeling at the celebration of Christmas and the Annunciation.[14]

It is customary that during the recitation of the Angelus prayer for the lines “And the Word became flesh/And dwelt among us” those who recite the prayer sheet or the bend of the knee.[20]

Tridentine Mass[ edit ]

In the Tridentine Mass, this squat is performed each day the Creed is recited in Mass, as well as at several other points:

at the words et Verbum caro factum est (“and the Word became flesh”) [21] in the prologue of the Gospel of John, which is the usual last Gospel, and the Gospel of the Third Christmas Mass.

(“and the Word became flesh”) in the prologue of the Gospel of John, which is the usual last Gospel, as well as in the Gospel for the Third Christmas Mass. at the words et procidentes adoraverunt eum (“and they worshiped him”) in the Gospel of Epiphany, Matthew 2:1-12 (which was also the last Gospel of the third Christmas mass before 1960)

(“and fell down worshiping him”) in the Gospel of Epiphany, Matthew 2:1-12 (which was also the last Gospel of the third Christmas mass before 1960) at the words Adiuva nos… during the (identical) tract said Mondays, Wednesdays and Fridays during Lent, except on Hot Wednesday. But no kneeling is provided for when, after the Septuagesima, the same tract is used in the Votive Mass at the Time of Mortality (Missa votiva tempore mortalitatis).

during the (identical) tract on Mondays, Wednesdays and Fridays of Lent, except on Hot Wednesday. But no prostration is provided if, according to the Septuagesima, the same tract is used in the votive Mass at the time of mortality ( ) at the words et procidens adoravit eum (“and he fell down and worshiped him”) at the end of the Gospel for Wednesday in the fourth Week of Lent, John 9:1-38

(“and he fell down and worshiped him”) at the end of the Gospel for Wednesday of the fourth week of Lent, John 9:1-38 at the words ut in nomine Iesu omne genu flectatur caelestium, terrestrium et infernorum (“that in the name Let every knee bow to Jesus, of those who are in heaven, on earth and under the earth”) in the Epistle (Philippians 2:5-11) of Palm Sunday, the Feast of the Exaltation of the Cross on September 14 (and before 1960 also the Feast of the Invention of the Holy Cross on May 3) and in the Epistle (Philippians 2:8-11) of the Votive Mass of the Passion of the Lord.

(“that in the name of Jesus every knee should bow, of those who are in heaven, on earth, and under the earth”) in Epistle (Philippians 2:5–11) of Palm Sunday, Feast of the Exaltation of the Holy Cross, September 14 ( and before 1960 also the Feast of the Invention of the Holy Cross on May 3) and in the epistle (Philippians 2:8-11) the votive Mass of the Lord’s Passion. at the words Veni, sancte Spiritus in the Hallelujah before the sequence on Pentecost Sunday and the Octave of Pentecost and in the votive Mass of the Holy Spirit

In the Maronite Catholic Church there is an impressive ceremony of bending the knee at Pentecost. The church kneels first on the left knee before God the Father, then on the right knee before God the Son, and finally on both knees before God the Holy Spirit.

kneeling before a bishop

Out of the custom of kneeling before kings and other nobles arose the custom of laymen or clergymen of lesser rank kneeling before a prelate and kissing his episcopal ring[22] as a sign of recognition of the bishop’s apostolic authority as the representative of Christ in the local church,[23] and originally their social position as lords. Abbots and other high-ranking monks were often given squats by their monks, and often by others as well.

Kneeling before higher prelates (i.e. bishops in their own dioceses, metropolitans in their province, papal legates in their allotted territory, and cardinals either outside Rome or in their allotted church in Rome) is treated as obligatory in editions of the Caeremoniale Episcoporum earlier than that of 1985; [24] During liturgical functions according to these ordinances, the clergy kneel when passing before such prelates, but an acting priest and all junior prelates, canons, etc., a bow of the head and shoulders replaces the kneeling.[13]

Today’s Catholic liturgical books exclude squatting before a bishop during the liturgy: “A squat, performed by bending the right knee to the floor, signifies adoration and is therefore reserved for the Blessed Sacrament, as well as for the solemn adoration during the liturgical celebration.” on Good Friday until the beginning of the Easter Vigil.”[19] But even outside of the liturgy, many people kneel or kneel to kiss a bishop’s ring.[25]

Although it is frequently asserted that squats must be done on the left knee when performed only before human authorities,[8] there is no such requirement in any liturgical book.

Image gallery[edit]

See also[edit]

References[edit]

This article incorporates text from a publication that is now in the public domain: Herbermann, Charles, ed. (1913). “Genuflexion”. Catholic Encyclopedia. New York: Robert Appleton Company.

information on the topic. I learned a lot about denominations and differences between Eastern and Western practices.”

…”

“I wasn’t sure how to mark myself ‘properly’. I got my answer and researched further

There are many home blessing prayers out there, so find one that feels right for you and your family. Below is a prayer I use and suggest to my clients. Feel free to edit it to make it your own.

“To the Divine Spirit (or Universal Energy, Most High, etc.), by lighting this candle we call love, harmony, peace and prosperity into our homes. May we be blessed with good health, happiness, success and abundance. May this house be a sacred dwelling place for us and our children. May those who visit us feel peace and love. We decree that this house is now safe from harm, disease, or calamity. Thank you for divine light, love and divine light bringing energy into our hearts, spaces and endeavours. We thank you with great gratitude. In full faith, so be it, and so be it!”

I wish you and your home good luck, health, love and prosperity!

As you plan for Easter this year, keep this selection of contemplative Easter prayers handy to remind you why we rejoice at this time of year—the resurrection of Jesus Christ. While you and your loved ones enjoy other fun springtime activities like decorating Easter eggs and Easter basket ideas for little ones, let those prayers be part of the celebration as well. In fact, some of the prayers on this list are ideal to share with kids so you can teach them that Christian holidays mean more than looking for eggs and eating sweets.

Another way to add these prayers to your family’s favorite Easter traditions is to say a short Easter prayer before or after your Easter meal. As you read through this list, you will find that many of these are meant to be recited after Ash Wednesday while you ponder during Lent. There is also a blessing you can use on Good Friday in preparation for Easter Sunday.

Beautifully and thoughtfully written, these best Easter prayers will make a meaningful addition to your family’s Easter day, as well as the time leading up to Easter. Let them be faithful ways to express gratitude and appreciate the many blessings in your life.

What is a blessing? A proclamation that invokes the abiding, loving, and sustaining presence of God for a person, place, or thing to flourish according to God’s purpose and plan.

who can bless Anyone who believes in God can ask God’s blessings on a person, place, or thing, even on themselves. (Catholic and Orthodox Christians regularly bless themselves—signing themselves with the sign of the cross while invoking the triune God who is Father, Son, and Holy Spirit.) Parents, as co-creators with God, have always played a special role in nurturing their children bless . (This year, in the President’s welcome, parents, grandparents and friends raised their right hands in blessing on their sons or daughters as they prayed for the success of their days at the King’s.) In many of the world’s major religious traditions, the as Church leaders are granted the special privilege of calling down God’s blessings upon others at key moments and seasons of life.

How do you bless? A blessing is usually a combination of elements: a spoken word, a gesture of blessing (sometimes accompanied by an object such as a cross or a holy book), and sometimes a sprinkling of water (often taken as a sign of blessing). life itself).

Why would anyone ask for a blessing? Asking for a blessing is a sign of faith, hope and love; Faith: We trust in the goodness of the person whose blessing we ask Hope: We commit to doing everything in our power to accept the blessing Love: We want to be a positive source of good in the lives of others a blessing is to accept his humanity and its limitations; it is knowing that we need the kindness of others to help us thrive; Expressing faith in God’s goodness

Why would a student ask to have his dorm room blessed at King’s? to ask God’s blessings on all aspects of the new academic year; To invoke God’s blessings on the conversations, study, prayer, rest and rest that will take place in her room this year; A clear reminder through a ritual blessing that God is with them always.

(You can have your room blessed with a Christian or a more general form of blessing.)

A CATHOLIC/CHRISTIAN ORDER OF SPACE BLESSING

Pastor: In the name of the Father and the Son and the Holy Spirit!

Residents: Amen!

Minister: God’s peace be upon you and upon all who enter this room.

Resident: And with your spirit.

Pastor: When Jesus took flesh through the Virgin Mary, he made his home with us. Now let’s pray that he would enter this room and bless it with his presence. May he be here with you always, nourishing your heart through your prayer and friendships, helping you to nourish your spirit through diligent study, comforting you in your sorrows and struggles, and filling your heart with the joy of knowing that you are always loved . We ask all this through Christ our Lord.

Residents: Amen!

Minister: Now let’s hear the word of the Lord.

Resident: “Now, as they walked on, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many chores; so she came to him and asked. “Lord, don’t you care that my sister lets me do all the work by myself? Then tell her to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things, it only takes one thing. Mary has chosen the better part, which will not be taken from her.”

Minister: Lord, be near to Your servants _____________ & _____________ who dwell in this room. May its walls be a reminder of the safety and security that emanates from you! May its windows be a reminder to them that you see into their souls and understand their needs! May his door remind them that you are always standing at the door of their hearts, waiting to be welcomed and to strengthen and help them with the abundance of your love!

Residents: Amen!

(For Catholics and other Christians who find comfort in invoking the prayers of the saints.)

Pastor: Through the intercession of St. Andre Bessette of the Congregation of the Holy Cross, may God help you to graciously welcome all who visit this room.

Residents: Amen

A BLESSING OF SPACES

Minister: God’s peace be upon you and upon all who enter this room.

Residents: And also with you!

Minister: Now let’s listen to a traditional Irish blessing.

residents:

may our room be joyful,

May our worries all go away

may contentment come upon us,

and may laughter fill our day.

wish us always—

walls for the wind

and a roof for the rain

Laughter to cheer us up

and those we love near us—

and everything our heart desires!

May we have warm words

on a cold evening

A full moon on a dark night

and down the road

to our front door.

Minister: Loving God, be close to your servants _____________ & _____________ who dwell in this room. May its walls be a reminder of the safety and security that emanates from you! May its windows be a reminder to them that you see into their souls and understand their needs! May his door remind them that you are always standing at the door of their hearts, waiting to be welcomed and to strengthen and help them with the abundance of your love!

Residents: Amen!

Minister: May the fullness of peace and joy embrace all who live in and visit this room. May good conversation, hearty laughter, diligent student and restful sleep embrace those who dwell here!

Residents: Amen!