In some parts of the world, the gabbaim wear special clothing. In Anglo-Jewry, for example, gabbaim in some synagogue movements have traditionally worn top hats, and where there is a shamash, he may wear canonicals.
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On the front > of the sloping lid was a silver plate inscribed, Presented by the town of > Herne Bay, July 10th, AD 1913. The interior was lined with silver-grey > velvet. Anon, Herne Bay Press 12 July 1913 The Bishop of Dover, attended by the vicars of Herne Bay and Herne, "all in full canonicals," led prayers.
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The tomb of Walter de Gray was erected in the south transept. His remains were interred on "the vigil of Pentecost, 1255" under his effigy "in full canonicals" carved in Purbeck marble under a canopy resting on ten light pillars. It was subsequently somewhat hidden behind a screen of ironwork erected by Archbishop William Markham in the early 19th century.
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Etching by Jan Luyken illustrating the parable, from the Bowyer Bible. The Parable of the Leaven (also called the Parable of the yeast) is one of the shortest parables of Jesus. It appears in Matthew () and Luke (), as well as in the non-canonical Gospel of Thomas (logion 96). In the canonicals it immediately follows the Parable of the Mustard Seed, which shares this parable's theme of the Kingdom of Heaven growing from small beginnings, and in the Gospel of Thomas it starts a series of three, preceding the Parable of the empty jar and the Parable of the Strong Man.
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Pompallier pushed for a guaranteed freedom of religion. Fifty years later, in his 1890 publication about the Treaty, William Colenso recorded that Pompellier arrived dressed in full "canonicals" (ceremonial robes) and did not appear at ease. Nevertheless, mainly due to Pompellier's insistence on the matter of religious tolerance, Henry Williams said to those present "E mea ana te Kawana, ko nga whakapono katoa, o Ingarani, o nga Weteriana, o Roma, me te ritenga Maori hoki, e tiakina ngatahitia e ia." ("The Governor says the several faiths [beliefs] of England, of the Wesleyans, of Rome, and also the Maori custom, shall be alike protected by him.").
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The Icons of the Virgin Ηοdegetria and the Blessing Lord from the 13th century, icons from the 17th century and particularly from the 19th century decorate and sanctify the place. Moreover, the episcopal canonicals, holy vessels and their covers, many from the 19th century, relics of Chrysostomos of Drama and Smyrni, constitute the most important exhibits in the museum. Many of the exhibits are relics brought by refugees from Asia Minor and Pontus in 1922 from the churches of their ancient homes to their new home, valuable reminders of who they were and where they came from. Organized groups of pilgrims and visitors to the city are advised to contact the office of the Diocese of Drama before visiting the museum to make arrangements.
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The four canonicals were probably written between AD 66 and 110. All four were anonymous (the modern names were added in the 2nd century), almost certainly none were by eyewitnesses, and all are the end-products of long oral and written transmission. Mark was the first to be written, using a variety of sources; the authors of Matthew and Luke, acting independently, used Mark for their narrative of Jesus's career, supplementing it with the collection of sayings called the Q document and additional material unique to each; and there is a near-consensus that John had its origins as a "signs" source (or gospel) that circulated within a Johannine community. The contradictions and discrepancies between the first three and John make it impossible to accept both traditions as equally reliable.
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Amidst public unrest in July 1830 when Charles X of France was deposed by middle class republicans and given refuge in England by the Tory government of Arthur Wellesley, 1st Duke of Wellington, Carlile gave Taylor a platform in the Blackfriars Rotunda, a ramshackle building on the south bank of the River Thames where republican atheists gathered. Several times a week Taylor dressed in "canonicals", staged infidel melodramas, preaching bombastic sermons to artisans. Two Sunday sermons on "The Devil" caused particular outrage when he pronounced "God and the Devil... to be but one and the self-same being... Hell and Hell-fire... are, in the original, nothing more than names and titles of the Supreme God." He was then dubbed "The Devil's Chaplain", and thousands of copies of his ceremonies were circulated in a seditious publication, The Devil's Pulpit.
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