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Movie Title Year Distributor Notes Rev Formats Black Meat White Feet 6 2017 Hush Hush Entertainment DR Blacks On Blondes: Eden Young 2013 Dogfart Network Bald Creampie O Christmas Orgy 2 2013 Zero Tolerance DRO Day In Eden 2014 realitykings.com O Double Dish of Delicious Derrieres 2014 Immoral Productions 1 DRO Hot And Dirty Group Sex 2014 Pulse Distribution DO Interracial Creampie Cuties 5 2015 Hush Hush Entertainment Creampie DR Krissy Lynn and Eden Young 2013 blowpass.com Krissy Lynn and Eden Young (II) 2013 blowpass.com New 18-Year-Old Teen Eden Young Pounded Like Crazy 2014 megasitepass.com Facial Bald Porno Professor 1: Teaching Them the Fine Art of Menage a Trois 2014 Pure Play Media DRO Porno Professor 5: Rebellious Reform School Girls 2014 Pure Play Media DRO Unplanned Orgies 24 2015 Pure Play Media can be either on the altar or near it, and it is desirable that the crucifix remain even outside of liturgical celebrations.[28] Protestant churches
Altar at the Lutheran Jesus Church in Valby, Copenhagen. A wide variety of altars exist in various Protestant denominations. Some Churches, such as the Lutheran, have altars very similar to Anglican or Catholic ones keeping with their more sacramental understanding of the Lord's Supper. Calvinist churches from Reformed, Baptist, Congregational, and Non-denominational backgrounds instead have a Communion Table adorned with a linen cloth, as well as an open Bible and a pair of candlesticks; it is not referred to as an "altar" because they do not see Holy Communion as sacrificial in any way.[29] Such a table may be temporary, being moved into place only when there is a Communion Service.[30] Some nondenominational churches have no altar or communion table, even if they retain the practice of the "altar call" that originated in the Methodist Church.[31][32][33] Contemporary altar at the Lutheran Bavnehøj Kirke. The Lutheran altar in Bad Doberan Minster Some Methodist and other evangelical churches practice what is referred to as an altar call, whereby those who wish to make a new spiritual commitment to Jesus Christ are invited to come forward publicly.[34] It is so named because the supplicants, at the end of the sermon, kneel at the altar rails, which are located around the altar within chancel.[35] Those that come forward will often recite a sinner's prayer, which, in evangelical understanding, if truly heart-felt indicates that they are now "saved". They may also be offered religious literature, counselling or other assistance. Many times it is said that those who come forth are going to "be saved". This is a ritual in which the supplicant makes a prayer of penitence (asking for his sins to be forgiven) and faith (called in evangelical Christianity "accepting Jesus Christ as their personal Lord and Saviour").

Lutheran churches Altars in Lutheran churches are often similar to those in Roman Catholic and Anglican churches. Lutherans believe that the altar represents Christ and should only be used to consecrate and distribute the Eucharist.[36] Lutheran altars are commonly made out of granite, but other materials are also used. A crucifix is to be put above the altar.[36] Sometimes relics are also placed around the altar.[37] Anglican churches The altar in St. Mary Anglican Church, Redcliffe, Bristol. It is decorated with a frontal in green, a colour typically associated with the seasons after Epiphany and Pentecost. Note the reredos behind the free-standing altar. Altars in the Anglican Communion vary widely. In the Book of Common Prayer, the basis of doctrine and practice for the Church of England, there is no use of the word 'altar'; the item in question is called 'the Lord's Table' or 'Holy Table'. This remains the official terminology, though common usage may call the communion table an altar. At the time of the Reformation, altars were fixed against the east end of the church, and the priests would celebrate the Mass standing at the front of the altar. Beginning with the rubrics of the Second Prayer Book of Edward VI published in 1552, and through the 1662 Book of Common Prayer (which prevailed for almost 300 years), the priest is directed to stand "at the north syde of the Table." This was variously interpreted over the years to mean the north side of the front of a fixed communion table, the north end of a fixed table (i.e., facing south), the north side of a free-standing table (presumably facing those intending to receive the Elements who would be sitting in the quire stalls opposite), or at the north end of a free-standing table lengthwise in the chancel, facing a congregation seated in the nave. Often, where a celebrant chose to situate himself was meant to convey his churchmanship (that is, more Reformed or more Catholic). The use of candles or tabernacles was banned by canon law, with the only appointed adornment being a white linen cloth. High Altar of St Paul's Anglican Cathedral, London Beginning with the Oxford Movement in the 19th century, the appearance of Anglican altars took a dramatic turn in many churches. Candles and, in some cases, tabernacles were reintroduced. In some churches two candles, on each end of the altar, were used; in other cases six — three on either side of a tabernacle, typically surmounted by a crucifix or some other image of Christ. The High Altar area at Canterbury Cathedral In Anglican practice, conformity to a given standard depends on the ecclesiastical province and/or the liturgical sensibilities of a given parish. In the Parson's Handbook, an influential manual for priests popular in the early-to-mid-twentieth century, Percy Dearmer recommends that "All altars should be 3 ft. 3 in. high, and at least deep enough to take a corporal [the square of linen placed underneath the Communion vessels] 20 in. square, with an inch or two to spare." He also recommends that the altar stand upon three steps for each of the three sacred ministers, and that it be decorated with a silk frontal in the seasonal colour. In some cases, other manuals suggest that a stone be set in the top of wooden altars, in the belief that the custom be maintained of consecrating the bread and wine on a stone surface. In many other Anglican parishes, the custom is considerably less rigorous, especially in those parishes which use free-standing altars. Typically, these altars are made of wood, and may or may not have a solid front, which may or may not be ornamented. In many Anglican parishes, the use of frontals has persisted. When altars are placed away from the wall of the chancel allowing a westward orientation, only two candles are placed on either end of it, since six would obscure the liturgical action, undermining the intent of a westward orientation (i.e., that it be visible to the congregation). In such an arrangement, a tabernacle may stand to one side of or behind the altar, or an aumbry may be used. Sensibilities concerning the sanctity of the altar are widespread in Anglicanism. In some parishes, the notion that the surface of the altar should only be touched by those in holy orders is maintained. In others, there is considerably less strictness about the communion table. Nonetheless, the continued popularity of communion rails in Anglican church construction suggests that a sense of the sanctity of the altar and its surrounding area persists. In most cases, moreover, the practice of allowing only those items that have been blessed to be placed on the altar is maintained (that is, the linen cloth, candles, missal, and the Eucharistic vessels). Anglican churches The altar with ciborium at All Saints Anglican church, Bristol, England The Lord's Table in St Barnabas' Church, Dulwich (Diocese of Southwark) Altar in Bunyip, Victoria, Australia Altar at Grace Cathedral, San Francisco Altar at Anglo-Catholic Church of the Good Shepherd (Rosemont, Pennsylvania) Eastern Christian Rites Byzantine Rite A traditional Russian Orthodox Holy Table (Altar), Church of the Saviour on the Blood, St. Petersburg In Greek the word ß?µ?? can mean an altar of any religion or, in a broader sense, the area surrounding it; that is to say, the entire sanctuary.[38] In an Eastern Orthodox or a Byzantine Rite Eastern Catholic church this sanctuary includes both the area behind the iconostasis, and the soleas (the elevated projection in front of the iconostasis), and the ambo. It is also called the ß?µa (bema). When one enters the sanctuary, one is said to be going into the ß?µ?? or ß?µa. The altar itself in such a church may be referred to as either the Holy Table (Greek ???a ???pe?a) or the Throne (chu Prestól). For both Eastern Orthodox and Byzantine Eastern Catholics, the Holy Table (altar) is normally free-standing, although in very small sanctuaries it might be placed flush against the back wall for reasons of space. They are typically about one meter high, and although they may be made of stone they are generally built out of wood. The exact dimensions may vary, but it is generally square in plan and in reasonable proportion to the size of the sanctuary. It has five legs: one at each corner plus a central pillar for supporting the relics which are placed in it at its consecration (if, however, the consecration was not performed by a bishop, but by a priest whom he delegated for that purpose, relics are not placed in the Holy Table). A plain linen covering (Greek: Katasarkion, Slavonic: Strachítsa) is bound to the Holy Table with cords; this cover is never removed after the altar is consecrated, and is considered to be the "baptismal garment" of the altar. The linen covering symbolizes the winding sheet in which the body of Christ was wrapped when he was laid in the tomb. Since the altar is never seen uncovered thereafter, the table tends to be constructed more with sturdiness than aesthetics in mind. Above this first cover is a second ornamented altar cloth (Indítia), often in a brocade of a liturgical color that may change with the ecclesiastical season. This outer covering usually comes all the way to the floor and represents the glory of God's Throne.[39] In many churches it is the custom for a dust cover to be placed on the Holy Table between services. This is often a simple red cloth, though it may be made of richer stuff. Sometimes it covers only the Gospel Book or the front half of the Holy Table, but it may be large enough to cover the entire Holy Table and everything on it, including candlesticks and the seven-branch candelabra. The Holy Place (Sanctuary) in the church of the Saint Vladimir Skete at Valaam Monastery. To the left is the Holy Table (altar) with the Gospel Book, the Tabernacle, and the seven-branch candlestand. The Table of Oblation is in the background to the left. To the right is the Cathedra (Bishop's Throne). Atop the altar is the tabernacle (Kovtchég), a miniature shrine sometimes built in the form of a church, inside of which is a small ark containing the Reserved sacrament for use in communing the sick. Also kept on the altar is the Gospel Book. Under the Gospel is kept the antimension, a silken cloth imprinted with an icon of Christ being prepared for burial, which has a relic sewn into it and bears the signature of the bishop. Another, simpler cloth, the ilitón, is wrapped around the antimension to protect it, and symbolizes the "napkin" that was tied around the face of Jesus when he was laid in the tomb (forming a companion to the strachitsa). The Divine Liturgy must be served on an antimension even if the altar has been consecrated and contains relics. When not in use, the antimension is left in place in the center of the Holy Table and is not removed except for necessity. The Holy Table may only be touched by ordained members of the higher clergy (bishops, priests and deacons), and nothing which is not itself consecrated or an object of veneration should be placed on it. Objects may also be placed on the altar as part of the process for setting them aside for sacred use. For example, icons are usually blessed by laying them on the Holy Table for a period of time or for a certain number of Divine Liturgies before sprinkling them with holy water, and placing them where they will be venerated. The Epitaphios on Good Friday, and the Cross on the Feasts of the Cross, are also placed on the Holy Table before they are taken to the center of the church to be venerated by the faithful. In place of the outer covering, some altars have a permanent solid cover which may be highly ornamented, richly carved, or even plated in precious metals. A smaller brocade cover is used on top of this if it is desired that the altar decoration reflect the liturgical season. A contemporary Byzantine Catholic altar during the Divine Liturgy at St. Joseph Church in Chicago, Illinois. The Holy Table is used as the place of offering in the celebration of the Eucharist, where bread and wine are offered to God the Father and the Holy Spirit is invoked to make his Son Jesus Christ present in the Gifts. It is also the place where the presiding clergy stand at any service, even where no Eucharist is being celebrated and no offering is made other than prayer. When the priest reads the Gospel during Matins (or All-Night Vigil) on Sunday, he reads it standing in front of the Holy Table, because it represents the Tomb of Christ, and the Gospel lessons for Sunday Matins are always one of the Resurrection appearances of Jesus. On the northern side of the sanctuary stands another, smaller altar, known as the Table of Oblation (Prothesis or Zhértvennik) at which the Liturgy of Preparation takes place. On it the bread and wine are prepared before the Divine Liturgy. The Prothesis symbolizes the cave of Bethlehem and also the Anointing stone at which the Body of Christ was prepared after the Deposition from the Cross. The Table of Oblation is also blessed, sprinkled with holy water and vested at the consecration of a church, but there are no relics placed in it. Nothing other than the sacred vessels, veils, etc. which are used in the Liturgy of Preparation may be placed on the Table of Oblation. The Epitaphios and Cross are also placed on the Table of Oblation before the priest and deacon solemnly transfer them to the Holy Table. In addition to the higher clergy, subdeacons are permitted to touch the Table of Oblation, but no one of lesser rank may do so. The Table of Oblation is the place where the deacon will consume the remaining Gifts (Body and Blood of Christ) after the Divine Liturgy and perform the ablutions. Syro-Maronite Church The Syriac Maronite Church, along with the other Syriac Churches, has freestanding altars in most cases so the priests and deacons can circumambulate the altar during processions and incensations. Traditionally the Maronite liturgy was offered with the priest and people oriented to the East but because of modern latinizations it is common to find Maronite liturgies offered with the priest facing against the people from the opposite side of the altar, in imitation of modern practices in the Latin Church. Oriental Rites Armenian Rite Altar at the Etchmiadzin Cathedral. In the Armenian Rite the altar is placed against the eastern wall of the church, often in an apse. The shape of the altar is usually rectangular, similar to Latin altars, but is unusual in that it will normally have several steps on top of the table, on which are placed the tabernacle, candles, ceremonial fans, a cross, and the Gospel Book. The altar is often located upon a kind of stage above a row of icons. Alexandrian Rite Altars in the Alexandrian (Coptic Orthodox Church) tradition must have a square face upon which to offer the sacrifice. As the standard Coptic liturgy requires the priest to encircle the altar, it is never attached to any wall. Most Coptic altars are located under a baldachin. Ethiopic Rite In Ethiopian Orthodox Church tradition

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