Order
ORDER
Method; the established manner of performing a thing. Nothing can be more beautiful in religion and morals than order. The neglect of it exposes us to the inroads of vice, and often brings upon us the most perplexing events. Whether we consider it in reference to ourselves, our families, or the church, it is of the greatest importance. As to the first, order should be attended to as it respects our principles, Heb 13:9. Jam 1:8 : our tempers, Pro 17:14. Eph 4:31; our conversation, Col 4:6; our business, Pro 22:29; our time, Psa 90:12. Ecc 3:1; our recreations; and our general conduct, Php 1:27. 2Pe 1:5, &c.
2. As it regards our families, there should be order; as to the economy or management of its concerns, Mat 12:25; as to devotion, and the time of it, Jos 24:15; as to the instruction thereof, Eph 6:1. Gen 18:19. 2Ti 1:5.
3. In respect to the church, order should be observed as to the admission of members, 2Co 6:15; as to the administration of its ordinances, 1Co 14:33; 1Co 14:40; as to the attendance on its worship, Psa 27:4; as to our behaviour therein, Col 1:10. Mat 5:16. To excite us to the practice of this duty, we should consider that God is a God of order, 1Co 14:33; his works are all in the exactest order, Eph 1:11. Psa 104:25. Ecc 3:11; heaven is a place of order, Rev 7:1-17; Rev 8:1-13; Rev 9:1-21; Rev 10:1-11; Rev 11:1-19; Rev 12:1-17; Rev 13:1-18; Rev 14:1-20; Rev 15:1-8; Rev 16:1-21; Rev 17:1-9. Jesus Christ was a most beautiful example of regularity. The advantages of order are numerous. “The observance of it, ” says Dr. Blair, “serves to correct that negligence which makes us omit some duties, and that hurry and precipitancy which makes us perform others imperfectly. Our attention is thereby directed to its proper objects. We follow the straight path which Providence has pointed out to us; in the course of which all the different business of life presents itself regularly to us on every side. Ser. vol. 2: p. 23.
Fuente: Theological Dictionary
order
(Latin: ordo, array, row)
a class or group of persons of the same condition, occupation, profession
a state, such as the natural or supernatural
a body of men or women abiding by common religious, moral, or social regulations
a form of service, such as the order, or ordinary, of the Mass
a grade or rank in the ministry, one of the holy orders
one of the nine choirs of angels
a fraternity or society of knights
the badges or decorations of the various knighthoods
New Catholic Dictionary
Fuente: New Catholic Dictionary
Order
a word synonymous with method, is applied to any methodical or regular process of performing a thing. .
1. Nothing can be more beautiful in religion and morals than order. The neglect of it exposes us to the inroads of vice, and often brings upon us the most perplexing events. Whether we consider it in reference to ourselves, our families, or the Church, it is: of the greatest importance.
(1.) As to ourselves, order should be attended to as respects our principles (Heb 13:9; Jam 1:8), our tempers (Pro 17:14; Eph 4:31), our conversation (Col 4:6), our business (Pro 22:29), our time (Psa 90:12; Ecc 3:1), our recreations, and our general conduct (Php 1:27; 2Pe 1:5), etc.
(2.) As regards our families, there should be order as to the economy or management of their concerns (Mat 12:25):, as to devotion, and the time of it (Jos 24:15), as to the instruction thereof (Eph 6:1; Gen 18:19; 2Ti 1:5).
(3.) In respect to the Church, order should be observed as to the admission of members (2Co 6:15), as to the administration of its ordinances (1Co 14:33; 1Co 14:40), as to the attendance on its worship (Psa 27:4), as to our behavior therein (Col 1:10; Mat 5:16). To excite us to the practice of this duty, we should: consider that God is a God of order (1Co 14:33); his works are all in the exactest order (Eph 1:11; Psa 104:25; Ecc 3:11); heaven is a place of order (Rev 7:9). Jesus Christ was a most beautiful example of regularity. The advantages of order are numerous. The observance of it, says Dr. Blair,’ serves to correct that negligence which makes us omit some duties, and that hurry and precipitancy which makes us perform others imperfectly. Our attention is thereby directed to its proper objects. We follow the straight path which Providence has pointed out to us, in the course of which all the varied business of life presents itself regularly to us on every side (Serm. 2:23).
Philosophers lay great stress on man’s right comprehension of order. They teach that while other beings tend blindly towards it, man knows the end of his being, and the place he holds, in the scheme of the universe, and can freely and intelligently endeavor to realize that universal order of which he is an exponent or constituent. There is one parent virtue, the universal virtue, the virtue which renders us just and perfect, the virtue which will one day render us happy. It is the only virtue. It is the love of the universal order as it eternally existed in the divine reason, where every created reason contemplates it. The love of order is the whole of virtue, and conformity to order constitutes the morality of actions. Such is the theory of Malebranche (Traite de Morale), and more recently of Jouffroy. In like manner, science, in all its discoveries, tends to the discovery of universal order. Art also, in its highest attainments, is only realizing the truth of nature; so that the true, the beautiful, and the good ultimately resolve themselves into the idea of order. For order is the intelligent arrangement of means to accomplish an end, the harmonious relation ‘established between the parts for the good of the whole. The primitive belief that there is order in nature is the ground of all experience. In this belief we confidently anticipate that the same causes, operating in the same circumstances, will produce the same effects. This may be resolved into a higher belief in the wisdom of an infinitely perfect being who orders all things. See Krauths Fleming, Vocabulary of Philosophy, s.v.
2. The word order is also used to designate the rules or laws of a monastic institution; and in a secondary sense, the several monastics living under the same rule or order. Thus the Order of Clugni signifies literally the new rule of discipline prescribed by Odo to the Benedictines already assembled in the monastery of Clugni; but secondarily, and in the more popular sense, the great body of monastic institutions, wherever established, who voluntarily subjected themselves to the same rule. SEEORDERS, RELIGIOUS.
3. In Classic Architecture the word order is used as synonymous with ordonnance, and comprises the column with its base and capital and the entablature. There are five orders:
(1) Tuscan,
(2) Doric,
(3) Ionic,
(4) Corinthian,
(5) Composite.
The first and fifth are Roman orders, and are simply modifications of the others. The remaining three are the Greek orders.
a. Of the Tuscan order little can be said, there being no regular example of it among the remains of antiquity. The best masters of classic architecture have failed to furnish the needed information. Piranesi has given a drawing of a Tuscan base, but of what date is uncertain; Vitruvius, in an indistinct manner, has mentioned the general proportions, but through his whole book does not refer to one structure of this order. SEE TUSCANS.
b. The Doric Order is the oldest and simplest of the three orders used by the Greeks, but it is ranked as the second of the five orders adopted by the Romans. The shaft of the column has twenty flutings, which are separated by a. sharp edge, and not by a fillet as in the other Orders, and they are less than a semicircle in depth; the molding below the abacus of the capital is an ovolo; the architrave of the entablature is surmounted with a plain fillet called the tenia; the frieze is ornamented by flat projections, with three channels cut in each, which are called triglyphs; the spaces between these arem called metopes; under the triglyphs and below the tenia of the architrave are placed small drops, or gutte; along the top of the frieze runs a broad fillet, called the capital of the triglyphs; the soffit of the cornice has broad and shallow blocks worked on it called mutules, one of which is placed over each metope and each triglypli; on the under surface are several rows of guttme or drops. In these respects the order as worked both by the Greeks and Romans is identical; but in other points there is considerable difference. In the pure Grecian examples the column has no base, and its height rises from about four to six and a half diameters; the capital has a perfectly plain square abacus, and the ovolo is but little if at all curved in section, except at the top, where it is quirked under the abacus; under the ovolo are a few plain fillets and small channels, and a short distance below them a deep narrow channel is cut in the shaft; the flutes of the shaft are continued up to the fillets under the ovolo. In the Roman Doric the shaft is usually seven diameters high, and generally has a base, sometimes the Attic and sometimes that which is peculiar to the order, consisting of a plinth and torus with an astragal above it; the capital has a small molding round the top of the abacus, and the ovolo is in section a quarter circle, and is not quirked; under the ovolo are two or three small fillets, and below them a collarino or neck. According to the Roman method of working this order, the triglyphs at the angles of buildings must be placed over the center of the column, and the metopes must be exact squares. Sometimes the mutules are omitted, and a row Of dentels is worked under the cornice.
c. The Ionic Order. The most distinguishing feature of this order is the capital, which is ornamented with four spiral projections called volutes; these are arranged, in the Greek examples, and the best of the Roman, so as to exhibit a flat face on the two opposite sides of the capital, but in later; works they have been made to spring out of the moldings under the angles of the abacus, so as to render the four faces of the capital uniform, the sides of the abacus being worked hollow like the Corinthian; the principal molding is an ovolo, or echinus, which is overhung by the volutes, and is almost invariably carved; sometimes also other enrichments are introduced upon the capital: in some of the Greek examples there is a collarino, or necking, below the echinus ornamented with leaves and flowers. The shaft varies from eight and a quarter to about nine and a half diameters in height; it is sometimes plain, and sometimes fluted with twenty-four flutes, which are separated from each other by small fillets. The bases used with this order are principally varieties of the Attic base, but another of a peculiar character is found in some of the Asiatic examples, the lower moldings of which consist of two scotiae, separated by small fillets and beads, above which is a large and prominent torus. The members of the entablature in good ancient examples are sometimes perfectly plain, and sometimes enriched, especially the bed-moldings of the cornice, which are frequently cut with a row of dentels. In modern or Italian architecture, the simplicity of the ancient entablature has been considerably departed from, and the cornice is not unfrequently worked with modifications in addition to dentels.
d. The Corinthian Order is the lightest and most ornamental of the three orders used by the Greeks. The capital, says Rickman, is the great distinction of this order; its height is more than a diameter, and consists of an astragal, fillet, and apophyges, all of which are measured with the shaft, then a bell and horned abacus. The bell is set round with two rows of leaves, eight in each row, and a third row of leaves supports eight small open volutes, four of which are under the four horns of the abacus, and’ the other four, which are sometimes interwoven, are under the central recessed part of the abacus, and have over them a flower or other ornament. These volutes spring out of small twisted husks, placed between the leaves of the second row, and are called caulicoles. The abacus consists of an ovolo, fillet, and cavetto, like the modern Ionic. There are various modes of indenting the leaves, which are called from these variations acanthus, olive, etc. The column, including the base of half a diameter, and the capital, is about ten diameters high. The base which is considered to belong to this order resembles the Attic, with two scotiae between the tori, which are separated by two. astragals; the Attic base is frequently used, and other varieties sometimes occur. The entablature of this order is often very highly enriched, the flat surfaces as well as the moldings being sculptured with a great variety of delicate ornaments. The architrave is generally formed into two or three faces or facile; the frieze in the best examples is flat, and is sometimes united to the upper fillet of the architrave by an apophyge the cornice has both modillions and dentels.
e. The Composite Order, called also Roman, being invented by that people, and composed of the Ionic grafted upon the Corinthian, is of the same proportion as the Corinthian, and retains the same general character, with the exception of the capital, in which the Ionic volutes and echinus are substituted for the Corinthian caulicole and scrolls. It is one of the five orders of classic architecture, when five are admitted; but modern architects allow of only three, considering the Tuscan and the Composite as merely varieties of the Doric and Corinthian. See Parker, Glossary of Architecture, s.v.; Elme, Dict. of the Fine Arts, s.v. SEE ARCHITECTURE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Order
ORDER.See Priest (in NT), 775a.
Fuente: Hastings’ Dictionary of the Bible
Order
order (, arakh, to arrange; , tassein (diatassein, taxis, tagma)): Order in Biblical phrases may indicate (1) arrangement in rows, (2) sequence in time, (3) classification and organization, (4) likeness or manner, (5) regulation, direction or command, or (6) the declaring of a will. In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
The fundamental idea suggested by the Hebrew, Greek and English words is that of arrangement in rows. Thus order is used in the Bible of arranging wood for an altar (Lev 1:7; 1Ki 18:33; compare Hebrew Gen 22:9; Isa 30:33); of laying out flax-stalks for drying (Jos 2:6); of preparing offerings (Lev 1:8, Lev 1:12; compare Lev 6:5; Jdg 6:26); of arranging lamps (Exo 27:21; Exo 39:37; Lev 24:3, Lev 24:4; compare Psa 132:17); of placing the shewbread on the table (Exo 40:4, Exo 40:23; Lev 6:12; Lev 24:8; 2Ch 13:11); of drawing up the battle array (1Ch 12:38 (Hebrew 39,adhar)); and of arranging weapons in order for battle (Jer 46:3, the American Standard Revised Version prepare). As a verb to order in the older versions usually has the obsolete sense to arrange and not the more usual English meanings, to demand or to direct. Thus: In the tent of meeting shall Aaron order it (Lev 24:4, the American Standard Revised Version keep in order); Order ye the buckler and shield (Jer 46:3; compare Psa 119:133; Job 23:4, the American Standard Revised Version set in order; Judith 2:16; The Wisdom of Solomon 8:1; 15:1; Ecclesiasticus 2:6). The Hebrew paam (literally, hoof-beat, occurrence, repetition) in the plural conveys the idea of an architectural plan (Eze 41:6). Another word, shalabh, literally, to join, in connection with the tabernacle, has in some versions been translated as including the idea of orderly arrangement (Exo 26:17). The word order standing by itself may mean orderly or proper arrangement (1 Esdras 1:10; The Wisdom of Solomon 7:29; 1 Macc 6:40; Col 2:5). Akin to the idea of arranging things in a row is that of arranging words (Job 33:5; Job 37:19; Psa 5:3), of recounting things in order (Isa 44:7; Luk 1:1 the King James Version (diatassein); Luk 1:3; Act 11:4 (kathexes)), of setting forth a legal case (Job 23:4; Job 13:18; compare Psa 50:21). From the idea of arranging in order for the purpose of comparison the Hebrew arakh acquires the meaning to compare (Isa 40:18; Psa 89:7). This is clearly the meaning of ‘en arokh ‘elekha (Psa 40:5 (Hebrew 6)), where They cannot be set in order unto thee must be interpreted to mean There is nothing that can be compared unto thee.
2. Sequence in Time:
As the fundamental meaning of arakh is arrangement in space, that of sadhar is order or sequence in time. In later Hebrew sedher was used in the sense of program. In Job 10:22 lo’ sedharm, absence of regularity, in the description of the uncertain period that follows death probably means confusion in time. (The Septuagint (, pheggos) suggests, in the place of sedharm, a word for light, possibly cohorayim.) In the New Testament we find order used of time in connection with the resurrection of the dead (1Co 15:23 (tagma)) and of a succession of places visited (Act 18:23 (kathexes)). The phrase in order unto (Psa 119:38) expresses causal sequence and hence, purpose.
3. Classification and Organization:
The idea of classification is present in the Hebrew takan, translated set in order, with reference to a collection of proverbs (Ecc 12:9). The same stem is used with reference to the arranging of singers before the altar (Hebrew Ecclesiasticus 47:9), The classification of priests according to their service is spoken of as ordering (1Ch 24:3, 1Ch 24:19, Hebrew pakadh). Next to the high priests ranked priests of the second order (mishneh, 2Ki 23:4; compare 2Ki 25:18 parallel Jer 52:24). The related concept of organization is present where the Hebrew kun (literally, to establish.) is translated order (Isa 9:7 the King James Version, to establish the American Standard Revised Version; Psa 119:133; 2Ch 29:35; compare 1 Macc 16:14). A similar use of the term order is found in the New Testament in connection with the organization of the affairs of the church (1Co 16:1 (diatassein); Tit 1:5 (epidiorthoo); 1Co 11:34).
4. Likeness or Manner:
Order, in the sense of likeness or manner, is used in the phrase after the order of Melchisedek to translate the Hebrewal dibherath, or rather the archaic form al dibherath (Psa 110:4), which in other passages is translated because of (compare Ecc 3:18; Ecc 7:14; Ecc 8:2). This well-known phrase is rendered in Septuagint kata ten taxin, a translation adopted in Heb 5:6, Heb 5:10; Heb 6:20; Heb 7:11, Heb 7:17, where the passage from Psalm is made the basis of an extended argument, in the course of which order is taken in the sense of likeness (Heb 7:16).
5. Regulation, Direction, Command:
In the sense of regulation, we find order as a translation of mishpat (which is literally, the ruling of a shophet, whether as a judicial decree or legislative act) in connection with the conduct of priests (1Ch 6:32 (Hebrew 17); 2Ch 30:16; compare Luk 1:8; 1 Esdras 1:6), and with reference to the Nazirite regulations in the story of Samson (Jdg 13:12, the Revised Version (British and American) manner), church services (1Co 14:40) and, in the older English VSS, with reference to other ritual matters (1Ch 15:13; 1Ch 23:31; 2Ch 8:14, the American Standard Revised Version ordinance). The phrase al yadh, literally, according to the hand of, translated in Ezr 3:10; 1Ch 25:2, 1Ch 25:3, 1Ch 25:6 twice in various ways, means under the direction of, or under the order of, as translated in the last instance. The modern sense of command is suggested here and in several other instances (1 Esdras 8:10; 1 Macc 9:55). He that ordereth his conversation aright (sam derekh, Psa 50:23) is probably one who chooses the right path and directs his steps along it. Who shall order the battle? (1Ki 20:14) is corrected in the American Standard Revised Version: Who shall begin the battle? (compare 2Ch 13:3, Hebrew’asar, literally, to bind, hence, to join or begin; compare proelium committere).
6. Declaring of Last Will:
The phrase to set one’s house in order (Isa 38:1 parallel 2Ki 20:1; 2Sa 17:23), used of Hezekiah and Ahithophel, in contemplation of death, means to give final instructions to one’s household or to make one’s will. The Hebrew cawah used in this phrase is the stem found in the later Hebrew cawwa’ah, a verbal will (Babha’ Bathra’ 147a, 151b; BDB). Great moral weight was attached in Biblical times to the charges laid upon a household by a deceased father or remoter ancestor, not only as to the disposition of property but also as to personal conduct. (Compare the case of the Rechabites, where the same Hebrew expression is used, ciwwah alenu, Jer 35:6.)
Fuente: International Standard Bible Encyclopedia
Order
A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.
Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.
ExamplesThe relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, 7), the classes are partially ordered by the relation of class inclusion.
For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. — A.C.