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WHY DO ANGLICANS WORSHIP THE WAY THEY DO??
Candles
Candles are used on our altars during mass and other services such as Evensong and Benediction. The early Church was driven by persecution underground in the catacombs; lamps and candles were the only sources of light. It was later used to symbolize the light of Christ, who is the light of the world (John 1:1-9; 8:12; 9:5). At Easter, a special big candle (Paschal Candle) is blessed and placed in the Sanctuary to affirm that not even the death of crucifixion could overcome the light of Christ (John 1:5; 1 Corinthians 5:7). Two candles on the altar at Mass symbolize the two natures of Christ - His Human and Divine Natures.
Ashes
Ashes are made from the palms used on Palm Sunday in the previous year and are blessed on Ash Wednesday, the first day of Lent. They are imposed on the foreheads of the faithful by the priest saying "Remember O man that thou art dust and unto dust thou shalt return." (Genesis 3:19; 2 Corinthians 4:7). A reminder of our mortality and of our dependence upon God; it is a call to repentance and humility.
Oils
These are blessed by the Bishop (usually in the Cathedral) on Holy Wednesday before Good Friday and Easter, and then distributed to all the Churches in the diocese. Oils are used during the Sacraments of Baptism, Confirmation, Holy Orders or Ordination (Exodus 30:30), the dedication of churches, altars, sacred vessels (Exodus 30:25-29) and the anointing of the sick (Mark 6:13; James 5:14).
Holy Water
Holy water symbolizes spiritual cleansing. The prayers used by the Church to bless water indicate that it protects from evil, that it cleanses us and recalls us to our baptismal faith. Holy water is used to bless us (e.g. in stoops at the doors of churches) and to bless houses and religious articles (Numbers 8:7). When we dip our fingers in the Holy Water in the stoops, we are to remind ourselves of our baptism and our promise to fight manfully against the world, the flesh and the devil.
The Making of the Sign of the Cross
From the early days of Christianity making the sign of the cross has been associated with the three persons of the Trinity: Father, Son and Holy Spirit, and as a reminder to us of Christ's death for our salvation.
Beating the Breast
This is more commonly done only by the Priest just before administering the Sacrament. In the past it was done by all the faithful as well. It is a symbolic act representing our unworthiness and sorrow or penitence for sin (Luke 18:13). The penitent says "Lord I am not worthy that thou shouldn't come under my roof but speak the word and my soul shall be healed." (Matthew 8:8), while beating the breast three times.
Statues
In our homes we have photographs or even paintings of our family and friends. In public buildings we see photographs of the Queen, Prime Minister and other public personalities. In our churches we place statues of Jesus, The Blessed Virgin Mary and the saints, in order to be reminded of their example and their virtuous lives. We do not worship them, just as we do not worship the photographs in our homes even though we may kiss or even speak to them.
Blessings
Blessings are "power-laden words", seeking God's Divine favour spoken on specific occasions addressed to persons or the sanctification of objects and often accompanied by gestures or symbolic actions, through which the entire religious community was understood to be safeguarded or strengthened and evil forces controlled or destroyed (Leviticus 9:22). In Judaism, the power to pronounce the Aaronic blessing (Numbers 6:24-26) was reserved to the priest. Jesus gave his apostles the authority to bless or to curse.
Altar
The Altar is central and is the 'centre-piece' in any Anglican Church. It reflects the tradition and the prominence of the Eucharist, which was given to the Church by Christ Himself, "…do this in remembrance of me".
Bending the knee/ Genuflection
This is a sign of reverence and respect. Just as we bow/curtsy in the presence of royalty, we Genuflect in the presence of the King of Kings and Lord of Lords. Genuflection also reminds us of Philippians 2:10 "at the name of Jesus every knee shall bow" (see also Isaiah 45:23).
Bowing the Head
An act of personal devotion like bend genuflection, the action is used sometimes instead of genuflection to reverence the cross and/or the altar. We bow our heads when we approach the sanctuary, during the creed, when mention is made of the incarnation and on other occasions as an indication of reverence.
Kneeling, Sitting and Standing
When done properly and reverently, they are all expressions of our worship of God. We kneel in penitence and adoration to the Almighty God; we sit and 'wait' on God, listening to His Word, and we stand in joy aware of being ' risen' with Christ and confident to stand before God through Jesus Christ.
At Mass the congregation should stand for these parts:
From the beginning to the end of the Collect
For the Gospel
For the Creed
From the Offertory to the end of the Sanctus (Holy, Holy, Holy)
The congregation should sit for these parts:
The Readings - except the Gospel
The Sermon
After the last person has communicated
The congregation should kneel for these parts:
The Eucharistic Prayer
All prayers
During the distribution of Communion
Post-communion prayer and Blessing
As the Bishop enters and leaves the Church
Incense
Incense is symbolic of the prayers of the saints of God going up to God, like a sweet-smelling offering. "Let my prayer be set forth in thy sight as the incense…" (Psalm 141:2). It was used in the Jewish Temple as a sign of worship offered to the praise of God. St. Luke records that Zachariah, the father of John the Baptist, was at the altar of incense when the angel Gabriel appeared to him announcing the birth of John (Luke 1:9-11). St. Matthew reminds us that incense was brought to our Lord by one of the wise men as a symbol of his priesthood (Matthew 2:11). St. John the Divine records in the book of Revelation the angel around the throne with a censer and incense (Revelation 3:4).
Bells
Bells were very important before there were clocks and electrical alarms. Their ring indicated joy, sorrow, warnings against danger and the various night watches. Since the very early days when Christians were persecuted and had to celebrate the Mass underground catacombs, bells were used to draw people's attention to the Prayer of Consecration. In the Mass their ringing calls our attention to the most important parts of the service.
The Kiss of Peace
This is the greeting of the faithful during the Eucharist. It is a sign of love and unity in Christ (Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14). The precise manner in which the action is performed varies from a kiss on the cheek to an embrace or handshake. This activity is known as 'passing the peace' or 'greeting one another in the name of the Lord'.
Stations of the Cross
The fourteen stations (station means a stop) recall the fourteen incidents that happened between the trial of Jesus before Pilate and his death and burial. These stations are not worshipped. In the Early Church these stations were made at the traditional places on the Road to Calvary; however, only the rich could make this trip. Therefore, replicas were later placed in churches so that they were accessible to all.
Vestments
There are four basic types of vestments:
The garments worn at the Holy Eucharist.
Vestments worn at other liturgical events.
Various items of clothing that indicate rank.
Garments worn on non-liturgical occasions.
Vestments are a part of a complex pattern in communication. They serve both to express the nature of the occasion and the role of the participants. Since the liturgy was considered an enactment of the drama of salvation, from earliest times the church believed that the participants should wear special clothing. To preserve its historical continuity the styles have remain the same with simple variations.
Vestments of the Mass
The Alb
The alb was a long white tunic usually worn by professional people. After the fifth Century, it became a specifically Christian vestment. Later it became associated with the breastplate of righteousness from Ephesians 6. It was considered an outer garment. A long white (alba: white) linen or cotton coat. It was the main undergarment of male citizens of the Roman Empire.
The Amice
The amice originated as a neckerchief used to protect other vestments from sweat. The Latin name amictus is derived from amicio, which means, "to wrap around". Later it became associated with the helmet of Salvation.
The Girdle
It was normal to wear a girdle with any tunic garment. Later on it was considered as the girdle of truth in the armour of God. A Rope-like belt to hold the ALB in place. It is associated with the cord with which Jesus' hands were tied.
The Stole
Originally the stole may have been a napkin or kerchief or some ceremonial garment worn at honour festivals or the scarf worn by roman officials as an ensign of rank. It was a badge of office, hence it became associated with the yoke of one's ministry. A Garment worn around the neck. Women still wear stoles today to cover their shoulders. The stole is derived from a scarf worn around the neck of Roman officials as an ensign of rank. The stole worn over the left shoulder denotes a deacon.
The Chasuble
The chasuble and the cope are derived from the outer cloak worn during the Graeco-Roman world by all classes of people and by both sexes. Later they were made more elaborate and with colours for the various seasons. Like the other vestments, it was considered as the garment of righteousness. A Garment similar to those of Mexican peasants. It was the outer garment during our Lord's day. It is seen as the 'seamless" garment mentioned at the Crucifixion and for which the soldiers cast lots.
The Dalmatic and Tunicle
In the fourth century, the dalmatic was worn over an alb by both bishops and deacons. It did not become a vestment until the ninth century. In the west the priest wore a chasuble, the deacon wore the dalmatic and the sub-deacon wore the tunicle. The Bishop continued to wear the dalmatic under under chasuble on solemn occasions.
The Cope
Like the chasuble, the cope was considered an outdoor garment worn in Roman times. Originally it was worn at non-Eucharist ceremonies (eg. Baptisms, marriages, processions, etc.). Originally designed as a ceremonial version of a cloak for wearing outdoors. Like the cassock it is not a 'sacred garment' and is used more often today for processions, weddings and Evening Prayer.
The Mitre
By the eleventh century it had emerged as the distinctive liturgical hat of bishops. The pointed section became associated with the fire of the Holy Spirit while the two lappets (or fanons) were associated with the witness of the two Testaments. This is the headdress worn by a bishop. Its pointed shape is like a tongue, symbolizing the tongues of fire that fell on the heads of the apostles on the day of Pentecost.
The Cassock
An ankle-length tunic with long, narrow sleeves. It is not really a 'sacred garment'; it was simply the dress of men in ancient times. The cassock itself, although worn under vestments, is not considered to be a vestment. It is considered as an undergarment or overgarment that can be worn indoors or outdoors. The English word is derived from the Italian "cassaca" or the French "casaque". It was the normal dress in the late Roman empire.
Surplice or cotta
Like the cassock, it is a garment that was originally intended for outdoor use. It was considered a wide-sleeved ample version of the linen alb and was usually worn over fur-lined cassocks, hence the name superpelliceum-over a fur garment. Today it is worn over the cassock. Originally it was ankle-length but by the eighteenth century it was shortened to the waist and the sleeves were shortened and became known as the cotta. In the Roman Catholic Church it was trimmed with lace.
Crozier
This is sometimes called a staff or a crook. Shepherds use it to keep their sheep together. The bishop carries this staff as a sign of his pastoral office; i.e. as chief shepherd of the flock (God's people).
Why Acolytes?
The word acolyte is derived from a word that Jesus often used in five ways:
A soldier following the orders of his commanding officer.
A servant following the commands of his or her master.
A person following the argument of a wise person.
A citizen following the laws of a self-governed city.
A student following the teachings of his teacher.
In a real sense this is how acolytes should consider their ministry around God's altar. They are the soldiers of Christ following His commands. They are the servants of the Living God. They are called to walk in the wisdom of Christ. They are to see themselves as citizens of a new city not made with Human hands. They must always have a teachable spirit when it comes to the things of God.
Being an acolyte is a lifetime ministry, like any other ministry in the Church. It is but one way in following Christ who ought to be Saviour and Lord of All.
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