An Outline of an Anglican Life (Tarsitano, 1994)/Lesson Ten

Lesson Ten of An Outline of an Anglican Life.

How do Church customs and paraphernalia develop?

Church people, out of love and reverence for God, and out of practical necessity, develop customs for their worship and for their daily Christian lives. If we tried to live without shared and predictable ways of doing things, our lives would be a chaos. And God isn't a God of chaos, but a God of peace and order (1 Corinthians 14:33). A custom may be a repeated action (such as bowing the head at the Name of Jesus, in remembrance of Philippians 2:10). Or a custom may be an action avoided (such as the lovely old custom of never stacking anything on top of a Prayer Book but a Bible, and vice versa). All Churches have customs. These may be practiced positively, in continuity with some historic branch of the Church, and thus "in imitation of the Saints." Or customs may be negative: designed to repudiate some period of Church history especially despised for its laxity or error. Either approach can be quite reverent, as long as discretion and a knowledge of the Scriptures guide it. Ironically, some Churches which reject the very idea of a fixed liturgy as "formalism" exhibit greater conformity in their worship from one congregation to another than is found in the liturgical Churches. Their dedication to not having customs has provided them with many. What scandalizes the unevangelized is the appearance (or worse, the reality) that Christians may sometimes value their customs above their faith. This is especially the case when an outsider views members of two branches of the Church performing what are, from his perspective, similar actions for similar purposes, all the while arguing that this or that particular custom is, in itself, "the true faith." Customs are not the Faith, nor can a faithful Christian confuse the two. Customs are an expression of the Faith, or customs are a sin. Each branch of the Church is free to develop its own customs, as long as they are not contrary to the Scriptures (see Article XX, "Of the Authority of the Church," BCP 607; and Article XXXIV, "Of the Traditions of the Church," BCP 609-610). But this freedom requires that the branches of the Church and their members evaluate the customs of others, not by their own preferences or by familiarity, but on the basis of the Scriptures. We do Christ a disservice when we pester one of his own to be like us, instead of like him. All of the above can also be said of ecclesiastical paraphernalia, the physical articles we use in the course of our customs. But whether we are speaking of things or of actions, we must think of them as the way our family within Christ's Church does things, and not as objects of worship or enforcement. To use an analogy, the family next door does not lose its American citizenship if they eat a goose, instead of a turkey, on Thanksgiving Day. What is important is that God is thanked for his blessings. It is an absolute rule of Christian liberty within the Anglican branch of the Church that customs be left to the discretion and devotion of Christians and their pastors, as long as all is done to the honor of God, in accordance with the Scriptures, and for spiritual edification (see Romans 15:1-3; 1 Corinthians 10:23-24; 1 Thessalonians 5:9-11; and the Preface, at the beginning, and "Of Ceremonies," at the end, of the 1549 Book of Common Prayer). The following brief articles are not meant to be a directory of customs, but to provide information, especially for the newcomer and die traveler. It would be a rare (and, indeed, odd) Anglican parish where all that follows could be found in constant use.

Why are church appointments so costly?

As the Psalmist says, "I will sing, and give praise with the best member that I have" (Psalm 108:1, BCP 479). When we worship God, we should worship him with the best part of ourselves, and with the best things we possess. Church appointments are costly because we make them so, in honor of our God. They are always either the best things available, or at least the best we can afford. For these reasons, the cloths used on or at the altar (holy table) are usually made of linen, a fine durable cloth that was the best cloth available in the ancient world. Our Lord was buried in linen clothes by Joseph of Arimathaea (John 19:40). Fine linen is also a symbol of the righteousness of the saints, as the Bride of Christ is arrayed in it (Revelation 19:7-9). Silk is often used for vestments, hangings, frontals, altar covers, etc., as a cloth worthy of the dignity of the King who is served in our worship. The vessels (chalice = cup; paten = plate) used in the Holy Communion are made of silver or gold, or at least plated with precious metal. Other vessels (such as alms basins) and objects (such as candle sticks) are usually made of brass. This use of metals imitates the furnishings used in the Old Testament tabernacle (see Exodus 38:24-31). Altar candles are usually made of beeswax. Such candles were the most expensive (because they were the cleanest burning, best smelling, and brightest) form of lighting in the ancient world. Thus, they were used only on special occasions, as when entertaining an important guest. The more important the guest, the more candles that were lit. The fineness of beeswax candles caused their association with worship. The beehive became a symbol of harmonious industry in the Church. The use of beeswax lights for great occasions lies behind the frequently seen custom of burning a greater number of candles on feast days and at important celebrations. Obviously, other forms of lighting have been developed since those ancient days, and they are perfectly permissible. No one sensible would insist that candles must be used, or that Churches should forego the use of electric lights. But our beeswax altar candles are a tie with the Christians of the past.

What is holy water?

Holy water is water blessed as a symbol of Baptism and the purifying power of God. Commonly, salt is blessed and added to the water when holy water is prepared. Salt is a Biblical symbol of wisdom, preservation, purification, and exorcism (see Leviticus 2:13; 2 Kings 2:19-22; Matthew 5:13; Mark 9:50). Holy water is not "magic water," nor is it a "special" water used in Baptism. At Baptism, water is the outward and visible sign of the inward and spiritual grace of the Holy Ghost for salvation. Holy water, which no Church is required to use, is simply a remembrance of this cleansing action, not its completion or its replacement (see John 13:10). Holy water is also used as a visible sign of God's blessing on people, animals, places, or things.

What is exorcism?

Exorcism is not really a custom of the Church, but a commandment from Christ to his Apostles to cast out unclean spirits in his Name, and to heal all manner of sickness and diseases (Matthew 10:1). It is an effective defense against the work of the devil (Luke 10:1720), and a proof that God's Kingdom has come in the person of his Son Jesus Christ (Luke 11:20). How the various branches of the Church obey this commandment, however, is a matter of custom. In the ancient Church, the list of "holy orders" included four "minor orders." These were usually received in preparation for the priesthood and the parochial cure ("care") of souls. They were: porter (doorkeeper); lector (reader); exorcist; and acolyte (server at the altar). Since we so often relegate service at the altar to young boys, it should give us a moment's pause to remember that altar service was once considered a senior ministry to casting out devils. The minor orders (except for lector) were merged into what is called "the subdiaconate" in the Eastern Church. The Roman Church in this century reduced them to reader and acolyte. At the time of the Reformation, the Anglican Church simplified the orders by returning to the three Scriptural orders of deacon, priest, and bishop. Generally in Anglican Churches, priests and bishops, by virtue of their office as pastors, exercise the ministry of exorcism given to the Apostles, commanding and casting out devils in the Name of the Lord Jesus. In some Anglican dioceses, the Bishop appoints one or two priests of sound learning and piety to investigate claims of direct demonic action. The parish priest is, however, the first person whose counsel should be sought if there exists any concern about demonic action. He, of course, if he is wise, will consult with his chief pastor, the bishop (whether that consultation is required by canon law or not). The purpose of the Anglican discipline concerning exorcism is to avoid two extremes. The first is a superstitious dread of the demonic. Christ has conquered sin, Satan, and death. That victory is secure for every faithful Christian in Christ (James 4:7-10). Further, it is necessary to distinguish among ordinary human sin, the fallen state of the world, and direct demonic action. This is a job for spiritual pastors. The second extreme is disbelief in the fallen angels called "devils" and "demons" in the Scriptures. Devils, unlike God, are limited, so that they cannot be everywhere at once. But devils do sometimes attack the faithful. Christ's Temptation in the Wilderness ought to be proof enough of that (Matthew 4:1-11; see also, Ephesians 6:10-12; 1 Peter 5:8).

Why shouldn't women serve as layreaders or acolytes?

We saw, in the previous article, that the offices of reader and acolyte were once separate "orders" in preparation for the parish ministry. These offices have been restored to their place in the ministry of deacons, priests, and bishops. Today, a reader, usually called a "lay reader," is appointed by the bishop on the advice of the parish priest, after training and examination. Acolytes are appointed and trained by the priests or bishops they assist at the altar. But it should be clear that only customs have been changed, and not the purpose or the nature of these ministries. Readers and acolytes remain under the authority of pastors. These offices are a delegation of the pastors' authority to those who serve in them, to engage in recognized ministries in the Church. And even though this authority is delegated, it is authority nevertheless, and women may not exercise spiritual authority over men in the Church (see 1 Timothy 2:11-15). The same Scriptural reasons that prevent a woman from serving as a pastor apply to these appointed ministries. The argument that "these offices aren't that important, so why make a fuss over them?" isn't a very good one, because it demeans appointed service in the Church and teaches officeholders to underestimate the value of the gift they have received from God through his Church. The one possible exception to this rule (if the canons permit, and with the express approval of the bishop ordinary) is the appointment of readers and servers for places where there are no men (as in the houses of female religious orders). But even this situation is not entirely compelling. The priest who attends to them, unless feeble, can very likely perform all necessary actions. Further, it would do men no harm to accept the burden of their duties and to take part in spiritual administrations to women, even if that requires a special effort. Note, however, that in the family prayers of a household, the Prayer Book permit either the "Master" or the "Mistress" of the household (or someone they appoint) to lead prayers (see the rubric, BCP 587).

What is a procession?

A procession is solemn prayer addressed to God in movement. A procession is the Church's equivalent of a parade, which of course, is not a means of travel, but a way to honor some event or person (e.g., Christopher Columbus, on "Columbus Day"). As some people watch and some march, a procession is dedicated to God's honor. As a procession moves through or around a church, its movement serves to focus the attention of the congregation on God's goodness and excellence. As proof of their dedication to God, most processions are led by a "processional cross" and torches. The processional cross is a marching standard, like the eagle of Roman legions that declared "this army belongs to and serves the Senate and the People of Rome." The cross means that the members of the procession belong to and serve Christ. The torches (usually candles) are carried to light the way for the "standard," and to honor the One it represents. Many processions will have pauses for prayer built into them. These are called "stations," from die Latin for "a stopping place." The Litany is a procession found in the Book of Common Prayer (BCP 54-59), although since Reformation times it has also been done from a place in the crossing of the church. When the Litany is not a procession, the litanist (the one who leads die Litany) kneels at what is called "a litany desk." A Rogation Procession is an outdoor procession on Rogation Sunday (the Fifth Sunday after Easter, BCP 175) or on one of the three Rogation Days that follow (BCP 261). A "rogation" is a solemn supplication of God for the kindly fruits of the earth (see the prayers, BCP 39-40). In rural locations, Rogation processions mark out the boundaries of fields, blessing them as truly belonging to God. In city locations, the Rogation procession marks out the boundaries of the parish grounds, blessing them as a representation of all the land under God's dominion. A Festival Procession is a celebration of some great day in the Church's life, such as the great feasts of Christmas and Easter. A Penitential Procession is a public act of penance and prayer for God's forgiveness of sins. The Stations of the Cross are a "popular" devotion (that is, performed by the "people" of the Church, but not included in, or required by, the Book of Common Prayer). The "Stations" are a procession honoring the suffering of Christ for our sake. The Stations were developed to allow those who were unable actually to visit Jerusalem and to walk the very ground that Christ had walked on his "way of the cross" to honor him by making a spiritual pilgrimage at home. A course is marked, either in the church or in some other convenient place, including stopping places (stations) to recall the events of the crucifixion. Meditations are usually offered by the leader, and the prayers that follow form a sort of litany. Some Christians object to die Stations because, during the Middle Ages, certain sentimental oddities crept into them. But a faithful Christian may still find the Stations of help today, if he adheres strictly to the Scriptural record of events. The Asperges are an ancient procession, during which the congregation is sprinkled with holy water as a memorial of their baptism. The name comes from the Latin version of Psalm 51, a psalm used in the service: "Thou shalt purge me ["sprinkle me": asperges me] with hyssop, and I shall be clean; thou shalt wash me, and I shall be whiter than snow" (Psalm 51:7, BCP 403).

Is there a "wedding procession"?

When the clergy, the groom and his attendants, and the bridal party move solemnly to music, to gather together before God's altar and in his presence for the exchange of the vows of Holy Matrimony, it is a procession and part of the service. So is the solemn movement of the new husband and wife out into the world to face it together in Christ. For this reason, the music used in a wedding procession must be Church music: music under the authority of the Church, for the purpose of honoring God. As in all Church service, light or secular music is not permitted. The "pageantry" of weddings is a gracious hold-over from the days of chivalry. The bride and groom are treated as "a lord and lady," as Adam and Eve were before the Fall. The white dress of the bride is in imitation of die Bride of Christ, clothed in the righteousness of the saints (Revelation 19:8). All of the attendants serve to give honor and dignity, under God, to the new estate and the new household of the Man and Wife, including the man who accompanies the bride until she gives her hand. You will note that there is no answer provided in the Prayer Book to the question, "Who giveth this Woman to be married to this Man?" (BCP 301). No answer is expected, or should be permitted. The question is not addressed to the "father of the bride," but only to the champion the woman has chosen to represent her, until she is placed in the care of her husband by God. One hopes that the man a woman would choose to honor as her champion, second only to her husband, would be her father, but that is not a requirement of the Prayer Book. He does not answer the question because he acts only on the bride's behalf (who as a lady deserves this service, so that she will not have to suffer the indignity of offering her own hand). The "giving of the bride's hand" is her free choice as a child of God, and not a pagan transfer of ownership. It is vulgar, presumptuous of God's sole claim on his children, and disrespectful to the bride to answer anything, especially "I do" or "Her mother and I do." One final note: the newly invented "custom" of applauding the bride and groom at the conclusion of a wedding, especially when they kiss, must be avoided at all costs. The kiss is a "kiss of peace" and part of the service. The service itself is called "the Solemnization of Matrimony," not its trivialization (BCP 300). It is no more proper to applaud the Man and Woman's offering of themselves to God and each other, than it is to applaud the consecration of bread and wine in the Holy Communion.

What are Ember Days?

Ember Days (from the Old English for "circuit, or anniversary days") are the Wednesday, Friday, and Saturday following the First Sunday of Lent, Whitsunday, September 14 (old Holy Cross Day), and December 13 (old St. Lucy's Day) (BCP li). These are days of fasting and prayer that precede the Sundays appointed in ancient times for ordinations to the ministry. During them, we offer our prayers for the sake of all the ministers of God, and especially for those about to be ordained.

What are clerical vestments?

Clerical vestments are the adaption of ordinary clothing to set die clergy apart from the laity in God's honor. They are essentially a uniform, like the uniform worn by a soldier or policeman, indicating dedication to a profession of service. Thus, we get the expression "a man of the cloth." Every Day Dress, the black suit and clerical collar, are basically the clothes any professional man wore from about the 17th century on. The collar is reversed to indicate spiritual, rather than earthly, service. The black has come to mean "separation from the world"; although, truth were told, at one time "black" was one of the few dependable dyes for cloth. During the American War for Independence, it was the black clothing of the American clergy, together with their preaching of liberty under God's rule, that earned them the name "The Black Regiment." The "Eucharistic Vestments" are a preservation of the clothing worn by the equivalent of our "middle class" in ancient (Roman and Hellenistic) times. They were kept by a number of branches of the Church in honor of the saints and martyrs of the Church's earliest days. They are worn during the celebration of the Holy Communion. The Alb (from Latin albus: white) is a long, white, linen vestment, reaching to the ankles, with close sleeves. This was the normal "bottom layer" of clothing worn right up to the Middle Ages. Its symbolism is the white robe of Baptism and the purity of the saints in Christ (Revelation 9:8). The Girdle (or cinctuire) is a woven cord used as a belt over the alb. Its practical use is to hold the clothing together. When there was work to be done, the ancients would use the girdle to tie up the skirts of the alb into a form of "work pant." The expression "girding the loins" comes from this practice (see Job 38:3; 1 Peter 1:13). The symbolic meaning attached to the girdle is self-control and obedience to the truth (Ephesians 6:14). The Amice (from the Latin amictus: a cloak) is a rectangle of white linen with tapes (ties), worn over the shoulders (under the alb) and pulled down from the head. It is a form of cowl or hat, originally used to keep the sun or rain off the head, like a burnoose or a worker's kerchief. Its symbolic meaning is the helmet of salvation, God's grace in the fight against the world, the flesh, and the devil (Ephesians 6:17). The Stole (from Latin stola: a garment) is a type of scarf: a long, narrow strip of fabric. It was the ancient badge of office. The Roman emperor wore a scarf of office, and he presented such scarves to his magistrates as a sign of their authority to act in his name. The Christian Church adopted the stole as a sign that the clergy act in the Name of their King Jesus Christ. It is worn over the left shoulder by deacons; over the neck and crossed by priests and bishops; or over the neck and uncrossed by bishops, if they are already wearing a cross on their breast called "a pectoral cross" (Latin pectus: chest or breast). The symbolic meaning of the stole is that bearing the authority of Christ means also bearing his cross (Matthew 16:24-25). The Maniple (from the Latin manipulus: a handful, something taken in hand) is a narrow strip of fabric worn over the left arm on the sleeve of the alb. Its secular origins were the handkerchief worn on the sleeve and the waiters towel draped over his arm. It was perhaps used originally in the Church to wipe the mouths of the communicants. It is a sign that true Christian authority is service in Christ's Name (John 13:3-17). The Chasuble (from the Latin casula: a little house) is worn over all of the above. It was originally a "poncho" style overcoat. The chasuble is often marked with a cross on its back (in the form of a "Y"), as a symbol of carrying the cross of Christ. The chasuble is also a symbol of "the breastplate of righteousness," as part of the "whole armor of God" (Ephesians 6:13-18). The Cope (from the Latin cappa: cape) is another version of the overcoat and was once intended to be worn over the other vestments to protect them in bad weather. It is now used in processions and on other occasions in place of the chasuble The Mitre (from Greek and Latin mitra: headband, turban) is worn by bishops, much like the headdress worn by the high priests of the Old Testament, as a sign of their office (see Exodus 28:4). The Western form of the mitre is a double-peaked hat, representing the Holy Ghost's descent upon the Apostles as in cloven tongues of fire (Acts 2:3). Choir Dress is basically the clothing of the medieval university. Choir dress is worn during "choir offices," that is, during the services performed in the choir of the church (such as the daily offices). It is also worn for other administrations, depending on the practice of a particular Church, sometimes with a stole (in place of the tippet and hood). Modern academic dress and the robes worn by judges are also derived from these clothes. The Cassock (from Old French casaque: a long coat) is a long, usually black, close-fitting robe with sleeves. It is the basic article of academic clothing, indicating a life of study. The Surplice (from the Latin superpelliceum: over a fur garment or robe) is really a loose fitting version of the alb, worn to the ankles or at least below the knees, meant to be worn over the cassock. It originated because medieval churches and chapels were so cold that the clergy began wearing fur vests or fur-line cassocks, and the surplice had to be loose to fit over them. Since the Reformation, many Churches in Anglicanism have used the surplice as their chief vestment in services, including the Holy Communion, as a simplification of the clerical vestments. In fact, the Anglican minister dressed in his full, ankle-length surplice and stole or tippet looks very much like the descriptions and depictions of the ministers of the ancient Church. The Cotta (from the Latin for "coat") is an abbreviated, less ample surplice. The Tippet (from Old English tip: a point) is a black scarf, worn over the neck and hanging straight down on both sides of the chest. The tippet was a garment worn to protect against the cold in medieval colleges and churches. It first became a symbol that the wearer had earned an academic degree, then a symbol of office of the parish priest (who had gone to school to prepare for his ministry). Some tippets were made of fur, and came to points at the end, like some modern fur stoles. Thus the name was derived. The tippet is worn over the hood. The Hood as originally another means of keeping warm in medieval buildings. It was reserved for those who held a degree, on the theory that undergraduates needed to be kept cold in order to keep them awake. The rule became the higher the degree, the bigger and warmer the hood. Today, as in the universities, the hood is worn hanging down the back, its size and color indicating the degree, the subject of study, and where the degree was earned. The Gown was originally an outer-garment, worn over the rest of the clothing by men. At times in the Anglican Church, it has been worn over the choir dress (except the surplice), or in place of the choir dress. It has often been worn as a preaching vestment. A number of Reformation Churches adopted the gown as a vestment for all of their clergy's public administrations. The Cap is worn on formal occasions, usually outside the church. Just as modern nurses wear a variety of caps representing the places where they took their training, the medieval universities and colleges had their own forms of the academic cap. We see a remnant of this custom at university commencements today, especially if some of the professors hold their degrees from European schools. The basic Anglican cap is the English cap of black cloth, very much like an unstiffened "mortar board" (which is another, later version). Some Anglican clergy wear the Italian version of the cap, called a "biretta." It is stiffened, with three to four wings or fins over the seams on top. If worn, it is usually worn according to the continental church customary, rather than the English. The Purpose of Vestments is to keep our connections with the Church in past ages, and to stress the offices of the ministry over the particular men who fill them. The Church's intention is that every minister's clothing represent his office of service, derived from the ministry of Christ, and never himself.

What are "high church" and "low church"?

These terms are almost indecipherable, and are used today mostly as epithets to describe anything the speaker dislikes personally in the way of religion, or as "party terms" to breed dissension in the Church. Their meanings have shifted throughout the history of their use, beginning in about the seventeenth century. "High" has meant, among other things, "a high opinion of the Crown, versus the Parliament, in the governance of the Church"; "a high opinion of die value of bishops and sacraments"; "a respect for the Church's practices in ages past"; "the belief that the Church should govern herself, free of earthly governmental control"; and "the belief that Church unity is more important than anything else, with a willingness to accept the universal authority of the Bishop of Rome." One need not be a very learned historian to see that some of these "definitions" contradict the others. The same is true of "Low Church." It has meant, again, among other things: "theological liberalism"; "an emphasis on preaching the Word, sometimes over all other administrations"; "a belief that the Parliament should govern the Church"; "a willingness to follow the pattern of the Reformed Churches of Europe"; "strict adherence to the Bible"; and "anti-Romanism." The best course for the Anglican Christian is not to take these terms very seriously, but to concentrate on following Christ, who never belonged to "an ecclesiastical party" (see 1 Corinthians 1:10-13).

Why do stained glass windows face inward?

Stained glass windows face into the church because they are a reminder to the Church's members of the Kingdom of Heaven, where the glory of Christ and his Saints can be enjoyed always. They are not a form of advertising to attract those who pass the church. Stained glass windows were once known as "the poor man's Bible," in the days when the poor were almost universally illiterate. They, may become so again. Stained glass windows, and all the art used in a church, should be chosen for their power to teach the true Faith of Jesus Christ, and not merely as decoration.

Why do so many Anglican churches have red doors?

Different explanations are offered. Until modern developments in pigments, red was one of the few easily made, durable, and colorful types of paint. Many barns are painted red for the same reason. A further explanation is that the red doors marked the churches as places of "sanctuary": of refuge and safety from the violence of men (compare the "cities of refuge": Numbers 35:9-12). The red paint indicated that their "bloodiness" had no place within the Church. The most attractive explanation is that the red symbolizes the Blood of Christ. I We cannot enter Christ's Church and salvation but by his Blood shed for us. Just as the blood of lambs marked the doors of the Children of Israel during the first Passover in Egypt, the Blood of the Lamb of God marks the doors of the New Israel.

Why are "offering plates" called "alms basins"?

The original purpose of the alms basins was not to collect the normal support of the Church, but to collect money for charitable work among the poor. The tithes of the congregation were paid at other times, and were expected to be too large to be placed in the basins in a seemly manner. One suspects that the Church would be more prosperous and more effective if we returned to this practice.

What is an "every member canvass"?

A canvass is an effort, usually annual and usually in the Fall, made by a Vestry to solicit financial support for the Church in the coming year from the members of their parish. In the "best of all possible parishes," the members would tithe as required by the Scriptures; and they would routinely drop a note to the Vestry, once a year at budget time, estimating their coming year's giving so that their church and its charitable work could be well planned and well run.

What kind of bread should be used at the Holy Communion?

Any good-quality bread is permissible. Some Anglican churches use leavened ("raised") bread, as is the custom in the Eastern Churches. One finds "wafer bread" (unleavened) commonly used in Anglican churches today. It is less messy, easier to count and handle, and spoils less quickly than leavened bread. Some also attribute to the wafer bread a symbolic connection with the unleavened bread of the Exodus and Passover.

What is a paschal candle?

A paschal candle is a large candle placed on the Gospel side of the sanctuary in celebration of the resurrection of the Light of the World. It is burned during services from Easter (Greek Pascha, from the Hebrew for Passover) until the end of the Gospel on Ascension Day. It is extinguished at that time as a memorial of Christ's bodily return to his Father in heaven.

What is a sanctuary lamp?

A sanctuary lamp is a hanging or standing light (traditionally of clear glass, although red is common) that burns continuously in the sanctuary (inside the rails) of a church. Its purpose is to signify the abiding Presence of God in his Church, through Jesus Christ, who is the Light of the world (see John 8:12; Matthew 28:20). Its precedent is the lights that burned in the Temple to honor God (see Exodus 25:31, 40:25; Leviticus 24:2; 2 Chronicles 13:11).

Why use colored vestments?

God commanded Moses to make colorful vestments for the priests serving in his Tabernacle (see Exodus 39). When we remember that God gave us bodies, and not just souls or minds, it makes sense that he would expect us to worship him with our bodies, including our five senses. But the Old Law had only a shadow of the good things to come (Hebrews 10:1). Now that the true High Priest and true worship have come in Christ, why should we worship God with less beauty than when we had only a shadow of the true (Hebrews 9:1114)? Over the years, a variety of colors have been used in the Christian Church. Christians have attached symbolism to the colors, and appointed them for different times of year. The following are simply examples of common usages. White is a symbol of purity and joy. It is used at Christmas and Easter, and at feasts in honor of our Lord. It is used to honor adult saints who were not martyrs, and the Holy Innocents (although use varies for the last; the traditional Roman use was violet [purple] or red on a Sunday). Gold is a royal color, honoring Christ's kingship. It may be used in place of white for feasts of our Lord. Purple & Blue are also royal colors, used during Advent, in anticipation of the coming of our King. Violet is a symbol of penance and humility. It is used during Lent and on fasting days. In many places no distinction is made between violet and purple, so violet may also be used during Advent. Unbleached Linen (or silk, or some other cloth) is not a color, but an absence of color. Where violet is not used for Lent, unbleached cloth is used for the "Lenten Array" (a special set of vestments and appointments for that season). It is a liturgical use of the Biblical symbol of "sackcloth" as a sign of mourning and penance. Red is the color of blood and fire. It is used on Whitsunday (Pentecost) and other days honoring the Holy Ghost. It is used on the feast days of martyrs. Black is the color of deepest grief and sorrow. It is used in many places on Good Friday. Usually black (sometimes violet) is used at a funeral. It is the grim reality of death that makes Christ's Resurrection (and our resurrection in him) so glorious. Green is the color of new life in the Spring and, thus, a symbol of hope. It is the general color of the Church year, used on Sundays after Epiphany and after Trinity. It signifies the Christian's constant hope in our Lord and in his Gospel.

Where do the ashes on Ash Wednesday come from?

The ashes blessed and distributed on Ash Wednesday are the ashes of the palms distributed on the previous year's Palm Sunday. The Jerusalem mob welcomed Christ to the city in glory on Palm Sunday, but taunted him and crucified him on Good Friday. The ashes, an ancient and Biblical symbol of mourning, represent to us our sorrow over our bright promises to our Savior so often unkept.

What is incense?

Incense is the gum of trees and various spices burned on charcoal in an incense burner called a "censer" or "thurible." Incense is a Biblical symbol of prayer, which rises to heaven like the smoke of burning incense (Psalm 141:2). "Incense" means "something that is burned," and because it is used up so completely as it burns, it is a symbol of sacrificial worship. God decreed the use of incense in his worship (see, for example, Exodus 25:1-9, 30:1-9). The burning of incense to the honor of God by the Gentiles is one of the prophetic signs of the coming of the Messiah (see Malachi 1:11, used as an Opening Sentence at Morning Prayer in Epiphanytide, BCP 4, thus warranting the use of incense, for those who choose to do so, in the Anglican Church). The gift of incense to the infant Christ by the Wise Men was the first fulfillment of this prophecy (Matthew 2:11).

What is the "Via Media"?

The via media is a Latin term that means "the middle way." It is often used to describe the Anglican system of obedience to Christ. The malice of the devil and fallen human nature place obstacles between the faithful Christian and God. The "middle way" is tiie path revealed in the Scriptures that takes us around these barriers safely. It is not the "middle of the road" or any sort of compromise in our Faith. The via media is the one sure road that God has provided, in his Son the Living Word, that leads us through the middle of the sorrows and the errors of this world, instead of crashing us into them.

What should I do when I don't understand a custom in my parish?

Whenever you don't understand something in your parish, a custom, a ceremony, one of die furnishings or appointments, an idea in a sermon: ask your rector, at a convenient time and in private, to explain it to you. You should not attempt to serve Christ in ignorance, since you are bound to worship God with your whole mind, as well as with your whole heart and whole soul.

Editorial Notes

Source: Louis R. Tarsitano, An Outline of an Anglican Life (Classical Anglican Press, 1994). Reproduced on AnglicanWiki by permission of Classical Anglican Press.