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A chapel is a building used by Christians, members of other religions, and sometimesinterfaith communities, as a place of fellowship and worship. It may be part of a larger structure or complex, such as a church, college, hospital, palace,  prison or  funeral home, located on board a military or commercial ship, or it may be an entirely free-standing building, sometimes with its own grounds.[1] Many military installations have chapels

for the use of military personnel, normally under the leadership of a military chaplain.Until the Protestant Reformation, a chapel denoted a place of worship that was either at asecondary location that was not the main responsibility of the local parish priest, or that belonged to a person or institution. Most larger churches had one or more secondaryaltars, which if they occupied a distinct space, would often be called a chapel.

The word chapel is in particularly common usage in England, and even more so in Wales,for independent or nonconformist places of worship; and in Scotland and Ireland for Roman Catholic churches. In England, due to the rise in popularity of independent or nonconformist chapels throughout the late eighteenth and early nineteenth centuries, bythe time of the 1851 census, more people attended the independent chapels, albeit at their 

own expense, than attended the state's Anglican churches.

The word, chapel, like the associated word, chaplain, originally had Christian roots, but isused in a wider context today. While many are denominational, many are non-denominational. The latter are mostly encountered as part of a non-religious institutionsuch as a hospital, prison or military installation. In England, where the Anglican Church is established by law, nondenominational or inter-faith chapels in such institutions maynonetheless be consecrated by the local Anglican bishop.

Chapels that are built as part of a larger church are holy areas set aside for some specificuse or purpose: for instance, many cathedrals and large churches have a "Lady Chapel" inthe apse, dedicated to the Virgin Mary; parish churches may have such a "Lady Chapel"

in a side aisle or a "Chapel of Reservation" where the consecrated bread and wine of theEucharist are kept in reserve between services, for the purpose of taking HolyCommunion to the sick and housebound and, in some Christian traditions, for devotional purposes.

In Roman Catholic Canon Law, a chapel, technically called an "oratory" is a building or  part thereof dedicated to the celebration of services, particularly the Mass, which is not a parish church. This may be a private chapel, for the use of one person or a select group (a bishop's private chapel, or the chapel of a convent, for instance); a semi-public oratory,which is partially available to the general public (a seminary chapel that welcomesvisitors to services, for instance); or a public oratory (for instance, a hospital or university

chapel).

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Contents

[hide]

• 1 History

• 1.1 Proprietary chapels

• 2 Modern usage

• 3 Ν ο τ α β λ ε

χ η α π ε λ σ  

• 4 Γ α λ λ ε ρ ψ  

• 5 Σ ε ε α λ σ ο

6 Ρ ε φ ε ρ ε ν χ ε σ

[edit] History

The earliest Christian places of worship are now often referred to as chapels, as they werenot dedicated buildings but rather a dedicated chamber within a building, such as a roomin an individual's home. Here one or two people could pray without being part of acommunion/congregation. People who like to use chapels may find it peaceful andrelaxing to be away from the stress of life, without other people moving around them.

The word "chapel" is derived from a relic of Saint Martin of Tours: traditional storiesabout Martin relate that while he was still a soldier, he cut his military cloak in half togive part to a beggar in need. The other half he wore over his shoulders as a "small cape"(Latin: capella). The beggar, the stories claim, was Christ in disguise, and Martinexperienced a conversion of heart, becoming first a monk, then abbot, then bishop. Thiscape came into the possession of the Frankish kings, and they kept the relic with them asthey did battle. The tent which kept the cape was called the capella and the priests whosaid daily Mass in the tent were known as the capellani. From these words we get thenames "chapel" and "chaplain".

The word also appears in the Irish language in the Middle Ages, as Welsh people camewith the Norman and Old English invaders to the island of Ireland. While the traditionalIrish word for church was eaglais (derived from ecclesia), a new word,  séipéal (from

cappella), came into usage.

In English history, "chapel" or "meeting house", was formerly the standard designationfor church buildings belonging to independent or nonconformist religious societies andtheir members. It was a word particularly associated with the pre-eminence of independent religious practice in rural regions of England and Wales, the northernindustrial towns of the late eighteenth and nineteenth centuries, and centres of populationclose to but outside of the City of London. As a result, "chapel" is sometimes used as an

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adjective in the UK to describe the members of such churches ("I'm Chapel.").

[edit] Proprietary chapels

Main article: Proprietary chapel 

A proprietary chapel is one that originally belonged to a private person. In the 19thcentury they were common, often being built to cope with urbanisation. Frequently theywere set up by evangelical philanthropists with a vision of spreading Christianity in citieswhose needs could no longer be met by the parishes. Some functioned more privately,with a wealthy person building a chapel so they could invite their favorite preachers.[2] They are anomalies in the English ecclesiastical law, having no parish area, but beingable to have an Anglican clergyman licensed there. Historically many Anglican Churcheswere Proprietary Chapels. Over the years they have often been converted into normalParishes.

[edit] Modern usage

St. Ivan Rilski Chapel in Antarctica

While the usage of the word "chapel" is not exclusively limited to Christian terminology,it is most often found in that context. Nonetheless, the word's meaning can vary bydenomination, and non-denominational chapels (sometimes called "meditation rooms")can be found in many hospitals, airports, and even the United Nations headquarters.

Common uses of the word chapel today include:

• Side-chapel or side chapel – a chapel within a cathedral or larger church building.

• Λ α δ ψ Χ η α π ε λ  – these are really a form of side chapel, but have beenincluded separately as they are extremely prevalent in the Roman Catholic Church 

and the Anglican Communion. They are dedicated to the veneration of theBlessed Virgin Mary.

• Ambassador's Chapel – originally created to allow ambassadors from Catholiccountries to worship whilst on duty in Protestant countries.

• Bishop's Chapel – in Anglican and Roman Catholic Canon Law, Bishops have theright to have a chapel in their own home, even when travelling (such personalchapels may be granted only as a favor to other priests)

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• Chapel of rest – not a place of worship as such, but a comfortably decorated roomin a funeral directors premises, where family and friends can view the deceased before the funeral.

•  Χ η α π ε λ ο φ ε α σ ε  – constructed in large parishes to allow

 parishioners easy access to a church or chapel.

• Summer chapel – A small church in a resort area that functions only during thesummer when vacationers are present.

• Wayside chapel – Small chapels in the countryside

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Chapel

( Latin capella; French chapelle ).

When St. Martindivided his military cloak ( cappa ) and gave half to the beggar at the gate of Amiens, he wrapped the other half round his shoulders, thus making of it a cape ( capella ).This cape, or its representative, was afterwards preserved as a relic and accompanied theFrankish kingsin their wars, and the tent which sheltered it became known also as cappella or capella . In this tent Masswas celebrated by the military chaplains ( capellani ). When at rest inthe palace the relic likewise gave its name to the oratorywhere it was kept, and subsequentlyany oratory where Mass and Divine service were celebrated was called capella , chapelle ,

chapel. The word is first found used in this sense by Marculfus (seventh century), who givesthe above etymology, an explanation which has been generally accepted ever since, thoughDurandus ventures upon an alternative derivation, to wit, capra , because the tent abovementioned was made of goat-skins. Another, but improbable, derivation is cupella , a domicalor cup-shaped monument (see CUPOLA). The canopyover an altar was also at one timecalled acapella . In ecclesiastical documents the main sanctuaryof a church is often termed the capellamajor , to distinguish it from the side-altars (cf. St. Charles Borromeo's "Instructions"). InSpain the sanctuarycontaining the high altar is to this day called the capilla mayor . The thing is,however, much more ancient than the name, and Thomassin quotes numerous early referencesto oratoria , sacella , and eukteria . In dealing with the subject a large number of different kindsof chapels are to be considered, which vary according to their connexion with, or dependence

upon, other buildings, or to the specific uses to which they were put. Thus we have chapelswhich structurally form part of a larger church, those which are included within other buildingsnot churches, and those which are entirely separate and detached. We have also papal, royal,episcopal, votive, wayside and mortuary chapels. It seems best for the purposes of this article,first to trace the origin and development of chapels in general, and then to deal with thedifferent kinds, according to their special uses, and under their respective titles, in alphabeticalorder.

ORIGIN AND DEVELOPMENT

The earliest places of Christianworship may be called chapels, inasmuch as they were informalchurches, i.e. a chamber in a house, or the atrium and tablinum of the house adapted for the

 purpose; but the earliest oratories or chapels, as distinct from the buildings where the  bishop and presbytery presided over the regular assemblies of Christians, were probably martyrs'memorials. Thus, the Council of Gangra(350) censures desecrators of the sepulchra martyrumand of the synaxes, sacrifices, and memorials celebrated therein. The Fifth Council of  Carthage (400) orders the bishopsto raze all unauthorized altars and martyrs' monuments erected in theopen fields or at the roadside unless authenticated. The first instance on record of a privatechapelis that of Constantine (the prototype of the chapelroyal, and of the saintes chapelles of France, viz.: at Paris, Vincennes, and St-Germain-en-Laye); the emperor had a chapelin his

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 palace at Constantinople, and carried with him in his wars and progresses a facsimile of it inthe shape of a portable tent ( Socrates, Hist. eccl., I, xiv). Another early example of achapelwithin another building is the small one now known as the Sancta Sanctorum , in the stillremaining fragment of the ancient Lateran palace. It was the private chapel of the popes andexisted as early as 583, when Pelagius II placed certain relicsin it (Manuscripts Bibl. Vat., in

Baronius ). The private chapel also of the archbishops of Ravenna, in their palace there, is stillto be seen; it was built, or at least decorated, by ArchbishopPeter Chrysologus about 430.Instances are extant of the original meeting-places of Christians being preserved under the levelof the subsequent church, thesoil having risen in the course of ages. Thus, under the lower church of San Clemente at Romeis a chamber, at present inaccessible, that may have have been part of the house of Clemens. Under the existing church of St-Gervais at Rouen is a third or early fourth-century chamber which is now a crypt. Under the high altar of Chartres cathedralis the chapelof St-Lubin, bounded on the west by a piece of the Gallo-Roman wall of thefortress of the Carnutenses, and here, it is believed, the first Christians of Chartres, who wereallowed to erect a chapel against the wall itself, worshiped. Other examples occur at Sens(St-Savinien), Créteil, Etampes (Notre-Dame), Hexham and Ripon.

The spread of Christianityfrom the cities into the country must have early occasioned theerection of oratories and chapels for the use of believers living at a distance from the bishop'schurch. St. Chrysostom (Hom. xviii in Act.) exhorts nobles and rich men to build chapels intheir country homes and to employ priests, deacons, and other clerks to offer there, on Sundays,the Unbloody Sacrifice, on weekdays, to celebrate the morning and evening Offices, and to bless the table, and teach the children and servants on the estate. The prohibition by the Councilof Laodicea(c. 350) of the celebration of the liturgyin private houses is considered byThomassin to refer only to the cities where regular churches already existed. This freedom inthe erection of chapels had soon to be restricted. There being as yet no parochial system, asnow understood, it became necessary to safeguard the jurisdiction of the city-bishop throughout

the circumscription of influence and activity recognized as belonging to the cathedralor mother-church. Justinian (Novel. lviii) made private oratories illegal, save for simple prayer ; if suchchapels were separate from the dwelling, the bishopmight permit service to be held there, butclerks were not to be ordained to these as "titles". Apparently this edict was ignored, for theQuinisext Council of  Constantinople(692) decrees that clerks who in oratories within housescelebrate Massor baptize must submit to the judgment of the bishopin each case (can. xxxi).The fifty-ninth canonof the same council positively forbids  baptismin such chapels. Ordination,since the close of the age of persecutions, has never been given without a "title" or definitesphere of work and corresponding maintenance having been first secured to the ordained. In theCouncil of Chalcedonwere read Actsof the Constantinopolitan Council under Flavian,mentioning priests attached to martyria or suburban churches at Constantinople, and the sixth

canonforbade the ordination of any save to some title, these martyria being in the list of thoserecognized. In the West the same enactment was repeated by the seventh canonof the FourthCouncil of Arles (524).

The royal example was soon followed by the nobles, over whose chapels the bishopswereconstantly asserting and enforcing their jurisdiction and safeguarding the interests of the parochia or mother-church. The Council of Agde (506) conceded to the nobles that theMysteries might be celebrated in their oratories, except on the principal feasts, on which daysthey and their households must attend the parishchurch (cf. below, the present legislation);

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otherwise the offeringsof the faithful on those days would have been made in the chapel, to thedetriment of the mother-church and parochial clergy. Charlemagne, as head of the revivedEmpire of the West, followed his imperial predecessors in legislating for the Church, or rather in giving imperial sanctionto needful reforms in the Church. "It hath pleased us", he says in hisCapitularies (V, clxxxii), "that neither in our palace nor elsewhere shall a chapel be set up

without permission of the bishop in whose diocese( parochia ) it is"; and (V, ccxxx), "Thosewho have oratories in their houses may pray there, but may not have Masses celebrated without permission of the bishop". And Thomassin quotes, as proceeding from a Gallican council of this time, a canonto the effect that on Sundays and feasts all shall come to the church andnoneshall invite priests to celebrate Mass in their houses. In course of timemany chapels, boththose set up by nobles, and those furnished by the ecclesiastical authority, became regular  parishchurches. In England particularly many foundations, now parochial, were originallymanorial chapels, and on the other hand the parishchurch was often founded independently of the manor-house, as at Deerhurst, on the Severn, where exist side by side and of the same date, both the manorial chapel and the Saxon parishchurch. Some of these manorial chapels, whilestill remaining private property, with chaplains appointed and maintained by the lay proprietor,

were given semi-parochial privileges and came to be looked upon as chapels-of-ease to the parishchurch, A notable example of a noble man's chapel becoming a cathedralis found atMoulins-sur-Allier, where the ancient chapel of the Dukes of Bourbon now forms the choir of the cathedral, the navehaving been added by Viollet-le-Duc. Other buildings such as court-houses, hospitals, and of course all religious houses and their granges, had chapels attached tothem in medieval times ; but, from the very first, except in the case of exempt monasteries andtheir dependencies, the appointment of priests to serve such chapels was always subject to thecontrol of the bishop, which remains the lawof the Church to this day.

KINDS OF CHAPELS

Chapels within a larger Church

Under this head must be included Lady chapels, side-chapels, ante-chapels, etc., attached to, or under the roof of a larger church. Chantrychapels will be treated in a separate section. Theearliest form, perhaps, of the subsidiary chapelwithin a larger church, is to be seen in the parallel apses which in some ancient churches flank the great apseor main sanctuary. Theseoriginated in the East, where, however, they served as sacristies or the like. The Oriental Rites,unlike the Roman, have always had a preliminary offertoryor prothesis at which the oblationsare handled before Mass. This ceremony, at first performed at the altar itself, was in somerites(notably the Byzantine) elaborated into a preliminary offering at a subsidiary altar or "tableof prothesis", the prepared oblations being solemnly conveyed to the main altar in the course of the actual liturgy. The northern apse or chapel became the place of prothesis , and the other 

remained a sacristyor diaconicon . Although the architectural feature of parallel apses was earlyintroduced into the West, they had no effect upon the rite in places where the RomanLiturgywas in use, but remained at first mere sacristies. In France and Spain, where theGallican Rite prevailed, they would doubtless be used in the Oriental way. Paulinus of Nola, inthe fifth century (Ep., xxxii), speaks of two chambers, possibly apses, flanking the altar of hischurch whereof the right-hand one was a sacristy and the other a library or place of retirementfor prayer. In the ninth century the Roman church of Santa Maria in Cosmedin was altered for the use of the Orientals by the addition of side apses, and the well-known basilicaof Torcello

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was similarly furnished at about the same time. If the word chapelincludes places set apart for  prayer as well as those for the celebration of the liturgy, these examples must be considered asrightly coming under this division of the subject. The same must be said also of the apartmentsopening out from the naves of the churches of Santa Croce in Gerusalemme and Santa Balbina, both at Rome and dating probably from the fifth century. Similar chapels existed in the ninth-

century churches of Santa Christina at Pola de Lena and Santa Maria de Naranco, both near Oviedoin Spain. All these examples and many others that might be enumerated differed onlyfrom the side-chapels of later ages in having no altars. The ancient discipline of "one altar inone church" has always been preserved in the East, at least in theory, though an exception to itscorollary "one Mass at one altar " must be made in the case of Jerusalem, where in the fourth-century Masswas offered twice on the Calvary altar on Maundy Thursday , and twice in theAnastasis on Easter Day. The Gallican Rite required this latter restriction; thus, in a synodof Auxerre, it is decreed that two Masses must not be said at one altar on the same day, and,moreover, that no presbyter may celebrate at an altar which had that day been used by the bishop. Also, for many centuries, the Ambrosian Rite preserved the same theory and it was for one altar only that Milan cathedralwas designed. But when the members of the priesthood,

instead of concelebrating with the  bishopin the basilica, began each to say his own Mass, a plurality of altars became a necessityif the ancient rule of "one Mass at one altar " was to bekept. In the East, where the matter was not of great urgency, as individual Masses remained theexception, the subsidiary altar, if required, was enclosed in a chapelforming a complete thoughminiature church. The Blanskenoy church in Moscow, which contains eight complete andenclosed chapels grouped round a central one, is probably an extreme example. In churchessubject to Celtic rule a group of separate chapels was sometimes formed, e.g. the SevenChurches at Glendalough, Ireland, the Ten Churches of Twineham, in England (remaining aslate as the eleventh century), and the marvellous group of sanctuaries at Rocamadour, inFrance, a famous place of pilgrimage in the Middle Ages and probably an isolated survival of the Celtic plan. In churches of the Roman Rite altars were simply set up in any convenient part

of the church, although, in the Middle Ages, they were partly screened off. An extremeexample of this may be seen in the well-known plan, never carried out, for the abbey church of St. Gall(ninth century), which is so filled up with enclosed altars that congregational worshipwould have been impossible. In existing churches the parallel apses at once suggested a pair of chapels, and those which lacked this feature were sometimes altered accordingly. In others,smaller apses were often built out from the main apse ; the church of the Holy Sepulchre atJerusalemseems to have been thus treated in the tenth century, if not earlier, and other chapelswere added to the original plan. The sanctuaryor "station" on the site of the Crucifixion, whichstood between the Holy Sepulchre and the  basilicaof the Holy Cross, may be taken as an earlyexample of a chapelwithin a church, for although it was originally in the open air and notincluded under the roof of the church, as at present, it was used daily in the fourth century after 

the morning and evening Offices in the Sepulchre church (Anastasis) and had an altar on whichthe Holy Oblation was offered on Maundy Thursday and the True Cross exhibited on GoodFriday(Peregrinatio ad Loca Sancta, ed. Gamurrini, Rome, 1888).

As access to the chapels radiating from the main apsewas inconvenient, later builders devisedthe ambulatory, or passage behind the apse proper and connecting all the apsidal chapels withthe "procession path". This was an important innovation destined to revolutionize the plan of most large churches; it issued at length in the chevet , or crown of chapels, a design which

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viceversa, has frequently been allowed as a matter of courtesy, though not of strict right according to international law. In England, even at a timewhen the exercise of the Catholic religionwas proscribed by the penal laws, Catholic ambassadors were permitted to have suchchapels attached to their embassies. The Sardinian, Neapolitan, Venetian, Bavarian,Portuguese, and Spanish ambassadors were thus favoured, all having their private chapels in

London. The Sardinian (erected 1648), Bavarian (1747), and Spanish (1742) chapels were evenopened to the public and became eventually ordinary parochial churches. The two former stillexist, while the latter was replaced (1890) by a handsome church.

Bishops' Chapels

The bishop's chapelwas, at first, nothing less than the basilica or cathedralwhere he wasaccustomed to preside with his presbytery, but the feudalization of the bishop and theinstallationin cathedrals of choirs of monks or canons, under an ordinary superior of their own,made it necessary that the bishopshould possess a separate private chapel. Of these episcopalchapels there remain many beautiful examples, of which that at Reimsis one of the finest.Another deserving of mention is that which was formerly attached to the London residence of the  bishopsof Ely, dedicated to St. Etheldreda. It was built in 1290; though dismantled at theReformation, it was for a short period during the Stuart times refitted and lentfor the use of theSpanish ambassador. Afterwards it passed into the hands of a Welsh Protestant congregation,from whom it was bought by the Fathers of Charity in 1876, and reopened by them for Catholic worship. In the Middle Agesthe chapel, whether of the bishopor of the noble, often signified hiswhole maison ecclésiastique (see section, Papal Chapel), i.e. his chaplains, clerks, choristersand the ecclesiastical furniture, which accompanied him from place to place. All bishopshavethe rightto a private chapelin their houses, and they retain this righteven when travelling.

Cemetery or Mortuary Chapels

These are of very early origin, whether special, as at the burial-place of a martyr, or general, asin the common resting-places of the faithful. The Roman catacombs furnish many examples of  both kinds. After the days of persecution, Christians were able to worship at the resting-placesof the dead without secrecy or fear of profanation, and thus the cemetery and mortuary chapelsof the Middle Ages arose. Two of the most curious are: that at Sarlat, in the Dordogne, which isa conical structure some forty feet high, containing a circular mortuary chapelon the ground-floor and towards the top a pharos or lantern, and that at Avioth (Meuse), containing an opensanctuarysupported by columns and a glazed lantern above. The former is of the twelfth and thelatter of the fifteenth century. Magnificent chapels were often built to serve as the burial-placesof kings and other great men. Becket's Crown, at Canterbury, and Henry the Seventh's chapel atWestminster, are examples, as also is the circular chapelcontaining the tomb of King

Emmanuelof Portugal, in the Abbeyof Batalha. The most famous of all, perhaps, is theCathedralof Aachen, which enshrines the tombof Charlemagne.

ChantryChapels

These differ from other interior chapels only in being erected and endowed for the celebrationof Masses of requiem, in perpetuity, for some individual soul, generally that of the founder himself. Special priests were usually appointed to serve them, and were called "chantry priests". It was not until the thirteenth century that such chapels became common, and by that time,

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most of the available spacein the churches had been already occupied, hence we findchantrychapels stowed away in corners and odd places. Being intended for private, not public,Masses, they were frequently smaller than other chapels. Vacant spaces in aisles and transepts,or, as in many larger churches, between the pillars of the nave, lentthemselves to their accommodation, though sometimes they were distinct buildings annexed to the church.

Whenever possible they were placed near the tombof their founder, and very often such tombswere either enclosed within the chapelitself or actually adjoined it. Like other chapels theywere invariably screened off from the rest of the church; wooden screen-work was perhaps themore common, but some notable examples still exist in England of chantrychapels, likeminiature sanctuaries, screened and vaulted in stone and of surpassing beauty. Such are PrinceArthur's chantry at Worcester, the Founder's chapel at Tewkesbury, the chantries of William of Wykeham and CardinalBeaufort at Winchester, and those of BishopBubwith and DeanSugar atWells. Sometimes the chapelwas placed above the tomb and reached by a winding staircase, asat ChristChurch, Oxford, in what is commonly but wrongly called "St. Frideswide's Shrine".Chantries were also sometimes built and maintained by a local guild, such as the Guild of theHoly Ghost at Beccles, and the Palmers' Guild at Ludlow. Strictly speaking, the chantryis the

endowment, and in some cases it was attached to an existing chapelin which other Masses werecommonly celebrated. (See CHANTRY.)

Charnel Chapels and Charnel-houses

These were in the same class as cemetery chapels and consisted generally of a vault or chamber in which were deposited the bones displaced in the digging of graves, with a chapel adjoiningor, more usually, above. Brittany abounds in such chapels, of which Viollet-le-Duc gives twocurious examples, at Fleurance and Faouët. In England there were specimens at Worcester, Norwich, Old St. Paul's (London), Bury St. Edmunds, Grantham, Stratford-on-Avon, and manyother places. That at Norwich, a detached building to the west of the cathedral, now used as agrammar-school, is perhaps the most perfect example still standing.

Chapels of Ease

These were separate buildings, churches in everything but name, built in remote portions of large parishes and so called because they were intended to ease the  parishchurch and the parishioners living at a distance from it. Clergy appointed for the purpose served them as vicarsof the  parish priest. These chapels were not formerly allowed to contain a font or have acemetery adjoining them, but in later times both these privileges were often conceded, andmany such chapels have since become independent of the mother-church.

Gate-house Chapels

The enclosure wall of most medieval monasteries was entered through a gatehouse, many of which contained chapels. In England such chapels existed at Furness, Evesham, Llanthony,Malling, Merivale, and Bury St. Edmunds. Similar chapels were to be found also in the gate-houses of many walled towns. The "flanging Chapel" of Langport, Somerset, is a fine example.

Papal Chapels

Technically the Capelta Papale signifies the entire staff of dignitaries and officials privileged to

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assist at one of the greater papal functions, and includes the Collegeof Cardinals, the patriarchs,assistants at the pontifical throne, Apostolic prothonotaries, domestic prelates, privatechamberlains, chaplains, heads and procurators of religious orders, papal choristers, and ahostof other officials such as the vice-chamberlain of the Roman Church, the majordomo, the prelates of the Rota, etc., who rank as members of the pope's household. Regarded in this sense,

the papal chapeloriginated on the removal of the papal court from Romein 1305, when thetraditional feasts and ceremonies celebrated formerly in the different basilicas of Romeweretransferred to the Palatine chapelof Avignon. On the return to Rome in 1377, the popescontinued, for various reasons, to perform these ceremonies in a private chapelinstead of in the basilicas. Nicholas V built a chapelin the Vatican for the purpose, which was demolished by Paul III to make room for the Pauline chapel erected by him. The other chapelin the Vatican,now used for most of the important papal functions, is the Sistine, built by Sixtus IVin 1473. Itis noted no less for its famous choir than for the paintings of Raphael, Michelangelo and otherswhich adorn its walls and ceiling. Since 1870 the number of days on which the full capellaassists the pope has been greatly curtailed. Formerly there were thirty-two such days in thecourse of the year; now they are not more than half a dozen. These are the anniversary of the

coronationof the reigning pontiff, the requiem for his immediate predecessor, and the publicconsistories. To them are occasionally added such special ceremonies as jubilee Masses and thecanonization of new saints, the latter functions often taking place in St. Peter's instead of theSistine chapel. With regard to the term "papal chapel", taken in its untechnical meaning, suchchapels would seem to correspond more or less with other private chapels, like those of  bishopsor reigning sovereigns. One of the earliest of these existed in the Lateran palace in thefourth century, and since that timethe pope's place of residence has always contained a privatechapelfor his own use. One is that in the villa of Innocent VIII(now the Belvedere), which that pope built in the Vatican gardens in the fifteenth century; that in the Quirinal during thetimethat it was a papal residence; that in the Castel Gandolfo, the former summer residence of the  popes; and the small chapelin the Vatican, adjoining the pope's private apartments, where

the Holy Father says his daily Mass. The last-named is the only one that is now in regular use,and it differs in no way from any other private chapel.

Chapels of Repose

According to the old English Rite it was the custom in medieval times, on the afternoon of GoodFriday, to deposit one of the Hosts consecrated on Maundy Thursday, together with thecross that had been used in the morning office (see CROSS), in what was called the Easter  sepulchre or chapelof repose, and to bring them forth again on Easter morning with solemnchant and ceremony, thus symbolizing the burial of Christ's Body in the sepulchre and itsresurrection therefrom. The usual position for the Easter sepulchre was in a nicheon the northside of the sanctuary, and the sepulchre itself was commonly a movable wooden structure

erected year by year for the purpose. Among the entries in the old churchwarden's accounts stillextant, noneoccurs with more frequent regularity than that of the payment made for putting upand taking down the Easter sepulchre. In some instances it was a permanent stone structure, andamong the few examples still existing the best known is that in the church of Arnold(Nottinghamshire). In the Roman Rite the term "chapel of repose" is applied to the altar or chapelwhere the Blessed Sacrament is solemnly reserved between the Massof MaundyThursday and the Massof the Presanctified on GoodFriday. (See HOLY WEEK.)

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Royal Chapels

It has always been the privilegeof royal palaces, in Protestant as well as Catholiccountries, to possess private chapels for the use of the Court. That of Constantine has already beenmentioned. Chapels royal have often been merely apartments in the palace itself, but sometimes

separate buildings have been specially erected for the purpose. St. George's, Windsor, and LaSainte-Chapelle, Paris, are noteworthy examples of the latter class. The last-named beautiful building is perhaps the most famous of all royal chapels. It was built in 1248 by St. Louis of France to house the relic of the Crown of Thornswhich he had obtained from Constantinople,and it adjoined his palace of La Cité. The architect was Pierre de Montereau, whose wonderfulcreationis still one of the most admired and most imitated buildings of its kind in the world. Inthe lower story was a chapelfor the palace servants and above was the royal chapel proper, withits sumptuous shrine. It was, of course, desecrated at the Revolution, but became once more achapelroyal for a short timeunder Louis Philippe. Since then it has, until recently, been usedonly once a year, for a "Red Mass" said at the opening of the lawcourts hard by. It is nowmerely a national monument. Of English chapels royal, besides St. George's, Windsor, already

mentioned, those of St. James and the Savoydate from Catholictimes. The latter was rebuilt byHenry VII on the site of the old SavoyPalace. From 1564 to 1717 it was used as a parishchurchand only became a chapelroyal in 1773. Besides this and the chapelin St. James's Palace, thereis also a Protestant chapelroyal in the palace of Hampton Court. In the seventeenth century the presence in England of the Catholicconsorts of three of the Stuart kings brought about theexistence of  Catholicchapels royal in London during a period of about eighty years, One was built at St. James's in 1625 for the use of Henrietta Maria, consort of Charles I, and her retinue,which was used occasionally up to 1642. It was reopened in 1662 for Queen Catherine of Braganza, Charles the Second's consort, but closed again in 1671 when she removed her courtto Somerset House. Under  James II it once more served for Catholicworship, from 1685 to1688, since which date it has been assigned to the use of the Lutheran members of the Court

and is now known as the "German chapel". At Somerset House a new Catholic chapelwas builtfor Queen Henrietta Maria in 1636, which was in use until 1642, and again from 1662 until her death in 1669. When Queen Catherine removed her court hither from St. James's in 1671, itwas reopened for Catholicworship and so continued until her death in 1705, when it passed intothe hands of the Protestant Government. There was also a Catholic oratory at Whitehall, usedoccasionally up to 1642 when Queen Henrietta Maria was resident there, and in 1687 JamesIIopened a new chapelin the same palace, which was closed again the following year. In Scotland the chapelroyal was originally located in Stirling Castle, but was transferred to Holyrood byQueen Maryin 1542. At the Reformation it was used for a time as a Protestant parishchurch, but again became a Catholic chapelroyal in 1687 under JamesII (James VII of  Scotland). After his flight to Francein 1688, it was plundered and partially destroyed by fire. It was

subsequently re-roofed, but since 1768 it has been in a state of ruin.Ship Chapels

Thomassin mentions a few examples, the best known being that of St. Louis, who was allowedto carry the Blessed Sacrament on board ship and to have Mass, without consecration,celebrated before It, the rolling and tossing of the vessel being considered prohibitive of the fullceremonial.

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Votive, Wayside, and Bridge Chapels

The Middle Agesfurnish numerous examples of votive chapels, erected by the devotion of  private persons, often to commemorate some special event or to enshrine some valued relic.Among these may be classed many of the famous places of pilgrimage, both in England and

elsewhere. Akin to these are the wayside and bridge chapels which testify to the piety of thetimes. Existing examples of the latter are to be seen at Pisa, Avignon, Wakefield, Rotherham,Bradford-on-Avon, and St. Ives, while a century ago the remains of such buildings still stood atRochester, York, Bath, and London. (See BRIDGE-BUILDING BROTHERHOOD.) Waysidechapels, intended for the use of travellers, were often to be found on the way leading to some pilgrimage shrine. The "Slipper Chapel", in Norfolk, is a well-preserved example, formerlyused by the pilgrims going to the celebrated shrine of Our Lady of Walsingham. It has in recentyears been restored and once more placed in Catholichands.

ECCLESIASTICAL LAW AS TO CHAPELS

The present-day lawof the Church, while placing no restriction on the erection of chapels that

form part of a larger church, lays down very definite regulations respecting any that belong tothe categoryof private chapels. This applies, however, only to those intended for the celebrationof Mass; there is no restriction whatever as regards the setting apart of a particular chamber in a private house merely for purposes of private  prayer and devotion. But for a chapel in whichMassis to be said, canon lawlegislates very strictly. Cardinals,  bishops(even titular), and regular  prelates, are allowed the use of a private chapel  by right; for all others a special indult isrequired. The ordinary of the diocesecan give the necessary permission for the chapel or oratoryof an institution such as a religious house, an orphanage, hospital, workhouse, or prison,such chapels being usually public or semi-public. But for a strictly private chapelin a privatehouse, intended only for the convenience of the inmates of the house, a papal indult must beobtained, and such indults are only granted for sufficient reasons, e.g. distance from a church,

 permanent ill-health of a member of the household, etc. With regard to the fulfilment of theobligationof hearing Massin such private oratories, the ancient lawof the Church was that theobligationcould only be satisfied by attendance at the parish church. The Council of Trentsomewhat modified this rule and since then theologians have differed as to what was theexact law. To settle the matter, Leo XIII, in 1899 (S. R. C. no. 4007), decided that;

the obligationcan be satisfied by any one in all public or semi-public chapels to which thefaithful have access; but it cannot ordinarily be satisfied in a strictly private chapel by any persons other than those for whose convenience the chapelexists. This rule, in practice, iscapable of a somewhat wide interpretation, and the indult by which the permission for thechapelis granted usually extends the privilegeto various other persons, e.g. relations, guests,

servants, etc. All places of worship in England belonging to Catholics, like those of other religious bodies outside the Established Church, were formerly termed "chapels."

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HISTORY OF CATHEDRAL CHAPEL SCHOOL

Cathedral Chapel School opened on September 8, 1930. Twenty-eight studentscomprised the first graduating class. When the school was built, two rooms werespecifically designed for music, and piano lessons were given outside school hours for $1.00 per hour. The monthly tuition was $2.00 per month for the oldest child, and$1.00 for additional children in the family. The cafeteria, which opened on the secondday of each school year, served hot lunch items for five cents each.

There were ten sisters of the Immaculate Heart community on the faculty whocommuted from the Hollywood Motherhouse in Mr. Henry’s mortuary limousinewhich he graciously loaned to them. Eventually the sisters moved to an apartmentcomplex adjacent to the school. The building contained sixteen apartments. In 1935after extensive remodeling, the site became the sisters' permanent residence.

Monsignor Dolan, the pastor, made arrangements with a cab company to transportstudents to and from school in taxicabs. School opened each morning with the raisingof the flag as the cab drivers stood at attention with their students. At three o’clock, thetaxis would line up to take the students home. Two school buses, which were rentedfor student transportation in 1940, were purchased by the Mother’s Club in 1948.These buses made their last run in June of 1972.

In successive years many other improvements were made to the school plant. The

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school yard was paved for the first time in 1936. Automatic bells and a fire alarmsystem were installed in 1954. The auditorium was completely refurbished in 1958.Paramount Studios installed new stage curtains and window drapes. An electrical panelwas obtained which included a dimmer system, border lights, automatic record players,and microphones.

In 1968, the Sisters of Saint Louis replaced the Sisters of the Immaculate Heart asteachers in the school. The Sisters of St. Louis lived in the convent from 1968-1987.When they moved in 1987, the Guadalupana Missionaries of the Holy Spirit, wereinvited by Cardinal Roger Mahony to use the facilities as their novitiate. In 1994,Cathedral Chapel Parish sold the convent to the Guadalupana sisters.

Beginning in 1973, Cathedral Chapel School was under the guidance and support of anew pastor, Reverend Earl G. Walker, a graduate of Cathedral Chapel School, thesisters, lay faculty and students worked together to carry on the school's tradition.

In 1986, the last religious principal served the school community. The first lay

 principal assumed the administration of the school in September 1987. At the presenttime, Cathedral Chapel continues to be a viable model of Catholic education under layleadership.

Reverend Walker retired in 1998 and was replaced by Reverend Charles Schwehr, whohas continues to work with the school and parish to provide support and guidance. Thestudents, parents, and parish of Cathedral Chapel strive to maintain values and to livein service to others as members of a faith community.

In recent years, annual maintenance repairs have included interior and exterior  painting, resurfacing the playground, new playground equipment, replacement of stagecurtains and window coverings, carpeting 1st floor classrooms and the upper hallwayand stairs, replacing lower hall carpeting with linoleum, installing additional lightingand electrical outlets, and ceiling fans, updating the circuit breakers, updating the bellsystem and the auditorium sound system, and an installing an intercom systemthroughout the school. In preparation for the 21st century, the technology curriculumwas advanced by updating the internet connection to DSL in the computer lab andconnecting classroom computers and televisions for interactive internet lessons andresearch.

At present, the staff consist of a lay principal who was appointed in 1991, ten fulltimelay teachers, one computer teacher, one music teacher and one art teacher, three part-time aides, an office manager, a part-time office assistant, one Extended Day Care

Director and five EDC supervisors.

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PHILOSOPHY/MISSION STATEMENT FOR CATHEDRAL CHAPEL SCHOOL

In cooperation with the parents as primary educators, Cathedral Chapel School is committed to fostering a faith

community based on the Gospel message, Catholic beliefs, traditions and values. Teachers are dedicated to

providing a fundamental education which focuses on the whole person, including the intellectual, psychological,

social, physical and aesthetic needs of each student. We are committed to further provide necessary educational

skills, which will allow our students to function responsibly in, and meet the challenges of an ever-changing

society. We strive to create an environment of respect for the dignity of all members of our multicultural

community.

SCHOOLWIDE LEARNING EXPECTATIONS

A Cathedral Chapel School Student is:

1. A FAITHFUL CHRISTIAN WHO:

• is able to articulate the basic concepts of Catholic faith and traditions

• displays strong moral character and a sense of conscience 

• shows respect for God, self, neighbor and nature 

• demonstrates a spirit of service in church, family, school and

community 

2. A LIFE-LONG LEARNER WHO:

• uses good study habits and research skills 

• demonstrates a solid foundation of the core subjects 

• is an independent critical thinker 

• has the ability to learn from their mistakes 

• shows an ability to work effectively both independently and

collaboratively 

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3. A RESPONSIBLE CITIZEN WHO:

• accepts personal responsibility and exhibits self-discipline 

• understands and shows respect for laws which govern our democratic

society

• has a basic knowledge and understanding of current national and

world events 

• appreciates and respects the cultural diversity of society 

4. AN EFFECTIVE COMMUNICATOR WHO:

• communicates through a variety of media 

• effectively expresses ideas, opinions and feelings orally and in writing

• exhibits appropriate social skills 

• demonstrates active listening skills and follows directions 

5. AN INTEGRATED INDIVIDUAL WHO:

• evaluates life situations and make decisions accordingly 

• sets and achieves short and long-term goals 

• appreciates and understands art and music 

• incorporates habits of proper nutrition, health and fitness into one’s

lifestyle 

Planning chapel services for your  college or university is a major part of your role aschaplain to the students. While there are similarities between planning chapel servicesand church services, most chapel services are shorter and less formal than normalservices. Keeping your audience and time constraints in mind will help to ensure thatservices meet the needs of those in attendance.

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Lectionary-Based Chapel Services

• If you are unsure of how to begin planning chapel services for your school, the Lectionary can provide a good starting point. The Lectionaryoperates on a three-year cycle and corresponds to the liturgical seasons.

Each week, a set of scriptures is given along a theme to be used incongregational life. Following the Lectionary can lend structure to your chapel experience and enable you and the students to live the rhythm of the Christian year in communion with one another. Invite students tovolunteer to read the scripture passages for the week, and then prepareyour sermon based on the passage that seems to carry the most relevantmessage for your time and setting.

Theatrical Chapel Services

• Theatrical chapel services provide a break from traditional liturgy and can

help connect chapel attendees to God through creativity and mysticalexpression. Form a chapel theatrical troupe that can practice and performskits of key scriptures, utilizing sets, costumes, lighting and music. Fromtime to time, giant puppets created with papier-mâché might be used in atheatrical chapel presentation to catch the attention of students and inspiretheir imaginations to connect with major biblical stories and ultimately theDivine. Chapel attendees should be made aware that normal chapelroutines will be suspended during theatrical chapel services.

Meditative Chapel Services

• Sometimes the hustle and bustle of a college or university setting creates aspiritual need for quiet and contemplation. Plan meditative chapel servicesaround midterms, finals and other times when the school communitymight need to find some peace. Arrange for a service that is free of alltalking, and create a sacred space with soft music, candlelight and roomfor praying and meditating in silence. Harpists, pianists and violinists can provide wonderful soft music for meditative chapel services.Alternatively, you could arrange to walk a labyrinth during chapel servicea few times a year to encourage the community to connect with God incomplete silence.

Liturgical Seasons• Liturgical seasons call for particular types of chapel services. Sometimes

you will want to hold communion services, especially to commemoratethe Last Supper during Lent. You can also hold a foot-washing serviceduring that time. Advent might call you to hold chapel services to light thecandles on an Advent wreath, and Pentecost might call you to have aworship service centered around the color red for the Holy Spirit. Even as

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you plan special chapel events throughout the year, be sure to take timeout for chapel services that honor your current place in the Christianliturgical year.

Guest Speakers in Chapel

• Most colleges and universities host a variety of conferences and programsthroughout the school year. Whenever possible, invite prominent guests tospeak during chapel. Give them input in the service, from the hymns to theorder of worship. Ensure that musicians will be available for any music as part of the service and that supplies such as candles or incense (whenallowed) are easily accessible. Planning with guests a few weeks inadvance will give you time to make sure everything is in place and to getthe word out to the academic community.

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