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relics, the book of the Gospels, the cross, blessed palms, candles, the hands of the clergy and nearly all the utensils and vestments connected with the liturgy.
The Western Church, however, has not been the only one to discover that the ceremony of the Pax could not be decorously maintained when manners had grown less austere.
Among the Greeks hardly a trace of the original salute is preserved.
By a symbolism prevalent from a very early period the altar was regarded as typical of Christ, the God-Man, abiding permanently with His Church in the Sacrifice of the Mass, and this conception is preserved, for example, in the address now made to the candidate in the ordination of a subdeacon.
The appropriateness of kissing the altar before the salutation Dominus vobiscum need not be insisted upon: it clearly implies that the greeting comes, not from the priest only, but from Christ, the head and corner-stone, to the faithful who are the members of His Church.
On the other hand the prayer said by the priest, on first ascending to the altar, indicates that this kiss has also special reference to the relics therein enshrined. We read of it in the first "Ordo Romanus" belonging to the seventh century, but even earlier than this the "Liber Pontificalis" attests that the Emperor Justin paid this mark of respect to Pope John I (523-26), as later on Justinian II also did to Pope Constantine.
The veneration shown in the kissing of a person's hand or the hem of his garment is accentuated in the kissing of the feet. At the election of Leo IV (847) the custom of so kissing the pope's foot was spoken of as an ancient one.Thomas of Canterbury, and of Richard Coeur de Lion with St. In the latter case the bishop is recorded to have taken hold of Richard by his mantle and to have positively shaken him until the king, overcome by such persistence, recovered his good humour and bestowed on the saint the salute which was his due. This kiss is the sign that our souls are united and that we banish all remembrance of injury'." Many other Fathers (e.g. Even the so-called "Canons of Hippolytus", referred by some to Rome in the third century, though Funk ascribes them to a much later date, imply that the kiss was given at the Offertory.It is not easy to determine the precise link between the "holy kiss" and the liturgical "kiss of peace", known in Greek from an early date as eirene (i.e. This latter may be quite primitive, for it meets us first in the description of the liturgy given by St. The same was undoubtedly the case in the Mozarabic and the Gallican liturgies. Paul we meet the injunction, used as a sort of formula of farewell, "Salute one another in a holy kiss" ( en philemati hagio ), for which St. Conybeare (The Expositor, 3rd Ser., ix, 461, 1894) on the ground of two passages in Philo's "Quæstiones in Exodum" (ii, 78 and 118) that this was an imitation of a practice of the Jewish synagogues. In any case it seems probable that in these very early days the custom of Christians so saluting each other was not necessarily confined to the time of the liturgy.Peter (1 Pet., v, 14) substitutes "in a kiss of love " ( en philemati agapes ). Such salutations were no doubt used somewhat promiscuously even between those of opposite sexes in token of fraternal solicitude and charity ( pietatis et caritatis pignus , as St.In any case we have definite evidence that a kiss was on some occasions bestowed outside the actual liturgy. Similarly after the consecration of a bishop and, at a later date, after the coronation of a king, the personage so exalted, after he was enthroned, was saluted with a kiss, while a kiss, no doubt suggested by the Scriptural example of the prodigal son, was enjoined in many of the rituals for the absolution of a penitent.Tags: Adult Dating, affair dating, sex dating