Team Magazine Sept 2010
Sabbatical:
For 3 months from April 11th to July 11th I was on Sabbatical Leave.
Sabbatical comes from the same root as the word Sabbath and has similar meaning. It is a time of rest!
In the Christian mind the Sabbath day is a Sunday – a day of rest and a day of giving worship to God. A Sabbath for a Jew is on a Saturday, and for Islam it is on a Friday. But it means the same for all of us – a time to rest in spirit and mind, reflecting upon God and our relationship with Him through the study of scripture and in prayer.
A Sabbatical is a period of time set apart for this purpose – time set apart for ‘a time to rest in spirit and mind, reflecting upon God’.
I always consider there are three R’s in a Sabbatical – Rest; Renewal; and Relationships – oh, and one more thing as well when taking a Sabbatical in the Church of England, but this is a ‘P’ – one has to undertake a ‘Project’.
For myself the project was to write a ‘Web Book’ on the ‘Symbolism and Traditions in the Church of England with special reference to the writing of Icons on English Saints’. This project was begun with vigour and dedication, and it required me to go to London and do research in the British Library and the British Museum, which was great fun! I really felt like an elderly academic, working in these austere surroundings with a great number of clever young students doing similar work. This lasted for 4 weeks.
I also made arrangements to go to York, and visit the hallowed archives in Yorkminster where there are many medieval and ancients documents with paintings and prints of English saints to give me an introduction to English Iconography. Sadly I did not get there! The Project basically ended when I returned from my 2 week summer holiday (which had to be taken during the Sabbatical period) and as we landed I was informed my mother had been rushed into hospital and could I go to her bedside! I went immediately and found her in hospital very poorly, but thankfully not seriously ill. However, she was to be discharged and so I continued to care for her at her home for 2 weeks until she became stronger and could look after herself again. Then when I came home – well there were a lot of other demands I had to meet so that, out of the final 6 weeks of the Sabbatical, I was reduced to 1 week in which to complete the work. So there it is – my unfinished project is now on the web – as a blog! You can see this ongoing work (remember it is unfinished) at www.rictsymbolism.blogspot.com
But that was not the main object of the Sabbatical – it was the three R’s!
I had plenty of Rest – it was a wonderful time in which I re-discovered the delights of what is called ‘The Weekend’! I was able to be with my wife and family and re-establish my Relationships with them, as relationships require time being spent on them. And I was able to find Renewal of my spirit in my relationship with God through Reflection and Prayer. I took time to visit other churches on Sundays – the cathedral being a popular choice, but it was interesting to go to places where I would not normally attend and observe the different symbolism and traditions that were enacted out in front of me. It is interesting that most of the symbolism and traditions in the church are taken so much for granted that they are not actually seen by most of the members of the congregation, it is seen as being ‘just part of the service’! But I found all the churches I visited have a rich and varied store both of traditions and symbolism, some old but very many are new! They are all used to draw people into a living and uplifting relationship with God.
So I have returned; refreshed, rested and renewed; with the realisation that in my ministry I have been trying too hard to fulfil the (too many) demands of the role and have neglected the first reason of my calling to the priesthood – to be alongside the people of God, praying and encouraging them in their faith. So I am determined to get back to basics – to renew my calling to be a priest and a pastor to God’s people, which means taking more time out to visit people and to make time for myself so that I can be strong enough in body and spirit to undertake this calling.
If you would like me to visit you – to talk, pray and help rediscover a living relationship with God through the grace of His Son Jesus Christ, just give me a call.
Rik Peckham
WELCOME
IT ALL MEANS SOMETHING!
Wednesday, 27 October 2010
Thursday, 1 July 2010
SYMBOLISM OF LAYING OUT THE EUCHARISTIC ROBES
The Chasuble is laid out so as to provide a practical application for putting it on.
It is laid front down on the table - the back of it is visible above.
The Stole is laid upon the Chasuble.
(I have used a different colour stole so it is easily visible)
The pattern of the Stole is in the shape of an 'A' - for 'Alpha'
The Girdle is laid upon the Stole in the shape of an 'Omega'
The Symbolism is that Christ is the Alpha and the Omega - the beginning and the end of all things.
Alternatively the Stole and the Girdle are laid out with the Stole in the shape of the letter 'H' and the Girdle is laid out in the shape of an 'I' being the first two symbols for 'IHS' - Latin for Jesus.
The 'I' was originally laid out with the Maniple and the Girdle formed the 'S' shape but the Maniple is now not used so the Alpha and Omega shapes are more usual.
The Alb is then laid out upon the Chasuble, Stole and Girdle.
The Amice is laid upon the Alb.
The Chalice Veil is laid upon the Amice.
The Burse is the final thing to be laid out.
The Burse contains the Corporal,
a large piece of white linen which forms a cloth under the eucharistic vessels.for more information on the vessels and altar linens see:-
Wednesday, 30 June 2010
WEDDINGS
When a couple come to me for marriage preparation I always ask them ‘do you love each other?’.
The wedding ceremony is a public declaration of their love for one another and the actions and traditions surrounding this ceremony reflect this.
Giving the bride away.
When asked ‘do you want your father to give you away?’ the lady invariably replies ‘Yes’!
When asked if she knows what this symbolises she might refer to women belonging to men, or else admit ignorance.
Tradition:
The lady is escorted down the aisle by her father and is ‘given away by him’ at the altar.
At the end of the service the parents of the bride and groom escort each others partner out.
Why?
By tradition a woman has no identity as a person but has to belong to a man, which could be her father but should be the head of the household (right de seigneur comes to mind!).
She belongs to him and is under his protection and the protection of his house.
When she comes into the church she holds onto his right arm – signifying that she is preventing him from drawing his sword (yes there will be those who say ‘but I am left handed’ but if you wear a sword it is always on the same side as everyone else otherwise there would be some nasty accidents when you came to draw it out in formation!). I also tell them that it is to prevent her father from drawing out his sword and stabbing the groom so saving his dowry – but I made that one up for fun!
So, as she enters the church she is preventing her head of house from protecting her – then when she arrives at the front she lets go of her head of house’s right arm and holds onto her spouse to be left arm – thereby indicating that she is placing herself under the protection of her spouse and his family!
Such effrontery! War is declared! That is why the grooms family sit on one side of the church and brides family sits on the other side – to identify the enemy!
The groom has now stolen the bride, but in an effort to bring peace to the situation he brings the bride forward to the priest.
The priest represents Christ and brings healing to the situation.
The priest therefore takes the brides hand and returns her to her rightful owner, the head of her house who in turn hands her right back to the groom as a symbol of his giving her away and the acknowledgement of their love for each other (which has previously been sworn to each other).
The priest then marries them, giving God’s blessing on their union.
After the ceremony the bride and groom turn around at the altar and then face each other’s family to walk out. As they pass by the members of the families, these then come out together (with the person they meet from the opposite side), and symbolise the joining together of the two families.
The Ring
The ring is round to symbolise the love they have for each other is eternal. Gold also symbolises eternity and also purity.
The wedding ceremony is a public declaration of their love for one another and the actions and traditions surrounding this ceremony reflect this.
Giving the bride away.
When asked ‘do you want your father to give you away?’ the lady invariably replies ‘Yes’!
When asked if she knows what this symbolises she might refer to women belonging to men, or else admit ignorance.
Tradition:
The lady is escorted down the aisle by her father and is ‘given away by him’ at the altar.
At the end of the service the parents of the bride and groom escort each others partner out.
Why?
By tradition a woman has no identity as a person but has to belong to a man, which could be her father but should be the head of the household (right de seigneur comes to mind!).
She belongs to him and is under his protection and the protection of his house.
When she comes into the church she holds onto his right arm – signifying that she is preventing him from drawing his sword (yes there will be those who say ‘but I am left handed’ but if you wear a sword it is always on the same side as everyone else otherwise there would be some nasty accidents when you came to draw it out in formation!). I also tell them that it is to prevent her father from drawing out his sword and stabbing the groom so saving his dowry – but I made that one up for fun!
So, as she enters the church she is preventing her head of house from protecting her – then when she arrives at the front she lets go of her head of house’s right arm and holds onto her spouse to be left arm – thereby indicating that she is placing herself under the protection of her spouse and his family!
Such effrontery! War is declared! That is why the grooms family sit on one side of the church and brides family sits on the other side – to identify the enemy!
The groom has now stolen the bride, but in an effort to bring peace to the situation he brings the bride forward to the priest.
The priest represents Christ and brings healing to the situation.
The priest therefore takes the brides hand and returns her to her rightful owner, the head of her house who in turn hands her right back to the groom as a symbol of his giving her away and the acknowledgement of their love for each other (which has previously been sworn to each other).
The priest then marries them, giving God’s blessing on their union.
After the ceremony the bride and groom turn around at the altar and then face each other’s family to walk out. As they pass by the members of the families, these then come out together (with the person they meet from the opposite side), and symbolise the joining together of the two families.
The Ring
The ring is round to symbolise the love they have for each other is eternal. Gold also symbolises eternity and also purity.
FUNERALS
The Funeral Service emphasizes our faith in Jesus' victory over death and our hope in resurrection, even as we mourn our temporary separation from a loved one.
We believe that death is not the end, but the beginning of a perfect, permanent life with Christ in heaven. Through the many ceremonies and symbols that are part of our faith, we find hope in the midst of our tears.
One tradition often held is that it is correct and proper for the family to follow the coffin into the church.
This has come about by the fact that the funeral service in the Book of Common Prayer has to be held around the grave.
In those times the family and friends would gather at the church gate (lych-gate) and then follow the priest to the grave prepared for that deceased person – remembering that there could easily be more than one at a time, so following meant you went to the right place!
When services started to develop in church this procedure was so established that the family still followed the coffin into church – even when knowing where they were going.
This tradition of following is not so strong when attending a Crematorium Service – but it still happens and we do right when we acknowledge this tradition for those who feel strongly about it – it is their way of showing their respect to the deceased.
In some traditions the body of the deceased is received into the church the night before the funeral – or at some time before the service at a time that has been agreed with the church authority – and then the following items can be placed upon the coffin.
(see Common Worship – Pastoral Services p. 242 ff)
Water may be sprinkled over the coffin to recall the deceased’s baptism into Christ.
A Pall may be placed on the coffin – to symbolise the veil that is over our minds in this world which will be removed by Christ in the next world.
A Bible may be placed on the coffin to remind us of the imperishable word of God and the promises it contains of new life in Christ Jesus.
A Cross may be placed on the coffin to remind us of the sacrifice Jesus made for the forgiveness of our sins, and our dependence upon his love for us in this life and in the resurrection.
We believe that death is not the end, but the beginning of a perfect, permanent life with Christ in heaven. Through the many ceremonies and symbols that are part of our faith, we find hope in the midst of our tears.
One tradition often held is that it is correct and proper for the family to follow the coffin into the church.
This has come about by the fact that the funeral service in the Book of Common Prayer has to be held around the grave.
In those times the family and friends would gather at the church gate (lych-gate) and then follow the priest to the grave prepared for that deceased person – remembering that there could easily be more than one at a time, so following meant you went to the right place!
When services started to develop in church this procedure was so established that the family still followed the coffin into church – even when knowing where they were going.
This tradition of following is not so strong when attending a Crematorium Service – but it still happens and we do right when we acknowledge this tradition for those who feel strongly about it – it is their way of showing their respect to the deceased.
In some traditions the body of the deceased is received into the church the night before the funeral – or at some time before the service at a time that has been agreed with the church authority – and then the following items can be placed upon the coffin.
(see Common Worship – Pastoral Services p. 242 ff)
Water may be sprinkled over the coffin to recall the deceased’s baptism into Christ.
A Pall may be placed on the coffin – to symbolise the veil that is over our minds in this world which will be removed by Christ in the next world.
A Bible may be placed on the coffin to remind us of the imperishable word of God and the promises it contains of new life in Christ Jesus.
A Cross may be placed on the coffin to remind us of the sacrifice Jesus made for the forgiveness of our sins, and our dependence upon his love for us in this life and in the resurrection.
BAPTISM
When I visit people for baptism preparation I usually explain the symbolism as well as the theology of the act.
There are many different aspects of symbolism used at baptism.
Water:
Jesus died for us and rose again: We are baptised – immersed – into the death and the resurrection of Christ. Hence the symbolism of being submersed in the water and then being raised up out of it.
Jesus washes away our sin: Water symbolically washes away Sin in baptism, as water cleanses us in body then the Holy Spirit washes us clean in spirit.
Jesus is the water of life: Water also symbolises the fact that we need water in our everyday lives to refresh and sustain us, as well as cleanse us, as we need Jesus in our lives to revive and sustain us spiritually.
Water also has the symbolism of ‘Freedom’ – we remember that our faith in God has come out of the Jewish belief structure in which Moses was their great redeemer by bringing the children of Israel out of slavery in Egypt into the freedom of the ‘Promised Land’. Moses did this paramountly by leading them through the waters of the ‘Red Sea’ hence the symbolic connection to freedom.
We are born through water and the spirit, and it symbolises the cleansing from sin and the journey into the freedom of the spirit.
In baptism we are washed clean from our sins.
‘Sin’ (with a capitol ‘S’) is the separation of our souls from God – ‘sins’ (with a small ‘s’) are the acts we do in this world which bring about Sin. God made us in his own image, that is without Sin, but when we use our freewill and perform sins then we are removed from the presence of God and we no longer exist in his plane of existence (heaven), we are therefore in hell!
God cannot see us or hear us as we are sinners – but praise God – he has given us a way to receive forgiveness of our sins through the death and resurrection of His Son Jesus Christ.
Jesus died for the sins of the whole world.
With faith in Him who comes to save us, Jesus; we are restored into the presence of God through His forgiveness and are restored as children of God by the act Jesus did for us once and for all time, by dying on the cross. Jesus has paid the price of our sins and has redeemed us by His blood. By His blood we are cleansed and made whole in the sight of God. We ‘reject the devil and all rebellion against God; we renounce the deceit and corruption of evil; so we repent of the sins that separate us from God and neighbour’. To do this we ‘turn to Christ as saviour; we submit to Him as Lord; we come to Him, the way, the truth and the life’.
Baptism also symbolises entry into the church – being made a member of Christ’s body.
This is often symbolised, especially in older churches, by the placing of the font at the point where the entrances to the church inter-cross. The font is usually near the doors to remind people of their baptism into the faith of Christ every time they enter into the building.
Baptism marks the beginning of a persons journey of faith – it is a pilgrimage of faith. So a church will often use the symbol of pilgrimage which is a scallop shell. Pilgrims would possess only this shell on their journey and this seen as a badge of their pilgrimage and it would be used as a drinking vessel, a plate to receive food, or as a begging bowl.
Signing with the Cross: Oils – The Christening – naming the person for Christ.
This symbolises the marking of the person baptised as belonging to Christ.
In some churches the signing with the cross is done oils. This oil is usually oils of chrism which have been blessed by the bishop and clergy at the service on Maundy Thursday, where the clergy also renew their vows. The oil used is usually olive oil.
Oil has symbolic value too.
As well as being blessed, it is a sign of being anointed; that is set apart for a special purpose – we are all special in the sight of God.
Oils are used to inscribe the symbol of Christ – His cross – on the forehead of the applicant. They are the mark upon the forehead found in Revelation 7. We are ‘named’ for Christ, branded, identified by His mark upon the forehead.
Oils also symbolise the need to maintain the good fight against the world and the devil.
In ancient times those who were going into battle prepared themselves by pouring oil all over their bodies so as to make themselves slippy. If they were grappled in combat they hoped to slip out the grasp of the enemy and be able to put in the first thrust of the sword (or spear or whatever weapon they were using!) Hence we do not trust a ‘slippery customer’ as he will always put the first thrust into you and get away! We too need to be prepared for battle, and in baptism we are ’fighting valiantly as a disciple of Christ against sin, the world and the devil’, so we can ‘remain faithful to Christ to the end of our lives’.
Candle:
A lighted candle symbolizes that Jesus is called the ‘light of the world’.
A lighted candle may be given to the baptismal candidate at the end of the service as a reminder of the light of Jesus that has come into their life.
There are many different aspects of symbolism used at baptism.
Water:
Jesus died for us and rose again: We are baptised – immersed – into the death and the resurrection of Christ. Hence the symbolism of being submersed in the water and then being raised up out of it.
Jesus washes away our sin: Water symbolically washes away Sin in baptism, as water cleanses us in body then the Holy Spirit washes us clean in spirit.
Jesus is the water of life: Water also symbolises the fact that we need water in our everyday lives to refresh and sustain us, as well as cleanse us, as we need Jesus in our lives to revive and sustain us spiritually.
Water also has the symbolism of ‘Freedom’ – we remember that our faith in God has come out of the Jewish belief structure in which Moses was their great redeemer by bringing the children of Israel out of slavery in Egypt into the freedom of the ‘Promised Land’. Moses did this paramountly by leading them through the waters of the ‘Red Sea’ hence the symbolic connection to freedom.
We are born through water and the spirit, and it symbolises the cleansing from sin and the journey into the freedom of the spirit.
In baptism we are washed clean from our sins.
‘Sin’ (with a capitol ‘S’) is the separation of our souls from God – ‘sins’ (with a small ‘s’) are the acts we do in this world which bring about Sin. God made us in his own image, that is without Sin, but when we use our freewill and perform sins then we are removed from the presence of God and we no longer exist in his plane of existence (heaven), we are therefore in hell!
God cannot see us or hear us as we are sinners – but praise God – he has given us a way to receive forgiveness of our sins through the death and resurrection of His Son Jesus Christ.
Jesus died for the sins of the whole world.
With faith in Him who comes to save us, Jesus; we are restored into the presence of God through His forgiveness and are restored as children of God by the act Jesus did for us once and for all time, by dying on the cross. Jesus has paid the price of our sins and has redeemed us by His blood. By His blood we are cleansed and made whole in the sight of God. We ‘reject the devil and all rebellion against God; we renounce the deceit and corruption of evil; so we repent of the sins that separate us from God and neighbour’. To do this we ‘turn to Christ as saviour; we submit to Him as Lord; we come to Him, the way, the truth and the life’.
Baptism also symbolises entry into the church – being made a member of Christ’s body.
This is often symbolised, especially in older churches, by the placing of the font at the point where the entrances to the church inter-cross. The font is usually near the doors to remind people of their baptism into the faith of Christ every time they enter into the building.
Baptism marks the beginning of a persons journey of faith – it is a pilgrimage of faith. So a church will often use the symbol of pilgrimage which is a scallop shell. Pilgrims would possess only this shell on their journey and this seen as a badge of their pilgrimage and it would be used as a drinking vessel, a plate to receive food, or as a begging bowl.
Signing with the Cross: Oils – The Christening – naming the person for Christ.
This symbolises the marking of the person baptised as belonging to Christ.
In some churches the signing with the cross is done oils. This oil is usually oils of chrism which have been blessed by the bishop and clergy at the service on Maundy Thursday, where the clergy also renew their vows. The oil used is usually olive oil.
Oil has symbolic value too.
As well as being blessed, it is a sign of being anointed; that is set apart for a special purpose – we are all special in the sight of God.
Oils are used to inscribe the symbol of Christ – His cross – on the forehead of the applicant. They are the mark upon the forehead found in Revelation 7. We are ‘named’ for Christ, branded, identified by His mark upon the forehead.
Oils also symbolise the need to maintain the good fight against the world and the devil.
In ancient times those who were going into battle prepared themselves by pouring oil all over their bodies so as to make themselves slippy. If they were grappled in combat they hoped to slip out the grasp of the enemy and be able to put in the first thrust of the sword (or spear or whatever weapon they were using!) Hence we do not trust a ‘slippery customer’ as he will always put the first thrust into you and get away! We too need to be prepared for battle, and in baptism we are ’fighting valiantly as a disciple of Christ against sin, the world and the devil’, so we can ‘remain faithful to Christ to the end of our lives’.
Candle:
A lighted candle symbolizes that Jesus is called the ‘light of the world’.
A lighted candle may be given to the baptismal candidate at the end of the service as a reminder of the light of Jesus that has come into their life.
Tuesday, 29 June 2010
USE OF INCENSE
Incense is used in church by the tradition relating to individual churches.
(see page 'Incense')
At the beginning of a service the altar is 'scensed' i.e. incense is distributed about it. This is done by use of a 'thurible' which holds a burning piece (or pieces) of charcoal and a choice of incense placed upon it with prayers.
A thurible on its stand
An Incense Boat with Incense.
Using Incense at the beginning of a service - 'scensing' the altar.
http://www.youtube.com/watch?v=g2eh4_M8o3A
Video showing 'scensing' of the altar.
http://www.youtube.com/watch?v=KvWKUT646Ss&feature=related
Incense is then used at the altar after it has been prepared for communion but before the eucharistic prayer
http://www.youtube.com/watch?v=F_bKUXJsoq0&feature=related
Note:
http://www.ewtn.com/library/ANSWERS/INCENSE.htm
The use of incense in the ancient world was common, especially in religious rites where it was used to keep demons away.
Herodotus, the Greek historian, recorded that it was popular among the Assyrians, Babylonians and Egyptians.
In Judaism, incense was included in the thanksgiving offerings of oil, rain, fruits, wine (cf. Numbers 7:13-17).
The Lord instructed Moses to build a golden altar for the burning of incense (cf. Exodus 30:1-10), which was placed in front of the veil to the entrance of the meeting tent where the ark of the covenant was kept.
The purpose of incensing and the symbolic value of the smoke is that of purification and sanctification. For example, in the Eastern Rites at the beginning of Mass, the altar and sanctuary area were incensed while Psalm 50, the "Miserere," was chanted invoking the mercy of God. The smoke symbolizes the prayers of the faithful drifting up to heaven: the Psalmist prays, "Let my prayer come like incense before you; the lifting up of my hands, like the evening sacrifice" (Psalm 141).
Incense also creates the ambiance of heaven: The Book of Revelation describes the heavenly worship as follows: "Another angel came in holding a censer of gold. He took his place at the altar of incense and was given large amounts of incense to deposit on the altar of gold in front of the throne, together with the prayers of all God's holy ones. From the angel's hand, the smoke of the incense went up before God, and with it the prayers of God's people."
The usage of incense adds a sense of solemnity and mystery to the Mass. The visual imagery of the smoke and the smell remind us of the transcendence of the Mass which links heaven with earth, and allow us to enter into the presence of God.
(see page 'Incense')
At the beginning of a service the altar is 'scensed' i.e. incense is distributed about it. This is done by use of a 'thurible' which holds a burning piece (or pieces) of charcoal and a choice of incense placed upon it with prayers.
A thurible on its stand
An Incense Boat with Incense.
Using Incense at the beginning of a service - 'scensing' the altar.
http://www.youtube.com/watch?v=g2eh4_M8o3A
Video showing 'scensing' of the altar.
http://www.youtube.com/watch?v=KvWKUT646Ss&feature=related
Incense is then used at the altar after it has been prepared for communion but before the eucharistic prayer
http://www.youtube.com/watch?v=F_bKUXJsoq0&feature=related
Note:
http://www.ewtn.com/library/ANSWERS/INCENSE.htm
The use of incense in the ancient world was common, especially in religious rites where it was used to keep demons away.
Herodotus, the Greek historian, recorded that it was popular among the Assyrians, Babylonians and Egyptians.
In Judaism, incense was included in the thanksgiving offerings of oil, rain, fruits, wine (cf. Numbers 7:13-17).
The Lord instructed Moses to build a golden altar for the burning of incense (cf. Exodus 30:1-10), which was placed in front of the veil to the entrance of the meeting tent where the ark of the covenant was kept.
The purpose of incensing and the symbolic value of the smoke is that of purification and sanctification. For example, in the Eastern Rites at the beginning of Mass, the altar and sanctuary area were incensed while Psalm 50, the "Miserere," was chanted invoking the mercy of God. The smoke symbolizes the prayers of the faithful drifting up to heaven: the Psalmist prays, "Let my prayer come like incense before you; the lifting up of my hands, like the evening sacrifice" (Psalm 141).
Incense also creates the ambiance of heaven: The Book of Revelation describes the heavenly worship as follows: "Another angel came in holding a censer of gold. He took his place at the altar of incense and was given large amounts of incense to deposit on the altar of gold in front of the throne, together with the prayers of all God's holy ones. From the angel's hand, the smoke of the incense went up before God, and with it the prayers of God's people."
The usage of incense adds a sense of solemnity and mystery to the Mass. The visual imagery of the smoke and the smell remind us of the transcendence of the Mass which links heaven with earth, and allow us to enter into the presence of God.
VESTMENTS (2) THE EUCHARIST
PRIESTS CLOTHES FOR THE EUCHARIST / HOLY COMMUNION / THE LORD’S SUPPER
1. THE AMICE:
Symbolic of a mediaeval headpiece.
A hood or helmet.
White for purity and practical in so far as it can be changed and washed more easily than and alb!
Symbol of the Helmut of Salvation. (ref. Ephesians 6.10ff - put on the armour of God)
Sometime with embroidered strips called an ‘Apparel’ which forms a stiff standing collar
2. THE ALB:
a Roman tunic based on the dalmatica.
Usually white to symbolise purity.
Put on over the ordinary garments it symbolises putting on the purity of Christ over our sinful self so the person wearing it symbolises the work Christ did by forgiving our sins and making us clean and pure from sin.
Amice and alb.
Here is a picture showing the alb with the amice appearing as a collar
3. THE GIRDLE:
A belt, usually made of rope, which wraps around the waist.
Practical use: it helps to gather up the alb when it may be too long.
Symbolises the girdle of faith which we are wrapped up in and which is used to tie in the symbol of working – the Stole.4. THE STOLE:
from the Roman ‘Orarium’ – originally a possible form of napkin, but in the reign of Emperor Aurelian he granted them as badges of distinction. By the 7c AD it was adopted into the church as a symbol of authority.
Symbolises the wearer is at work and that this work is tied up with their faith (the girdle).
5. THE MANIPLE: no longer used – it was also known as ‘fanon’ or ‘sudarium’.
Its origin was as a napkin used to wipe off moisture and perspiration from the face and eyes and was attached to the left wrist. Enjoined on deacons of the church from 253AD then adopted by priests. Became more ornamental and looked similar to a very short and small stole, often being made of the same material and colours as a matching stole, it dropped out of use Post Vatican 2, but was never very popular as it could often drop into or spill the chalice.
6. THE CHASUBLE:
A Roman outer garment which by the 6C AD replaced the toga as official wear by nobles and senators. As early as 253 AD it was used by priests when celebrating the mass.
(The word ‘vestimentum’ applies strictly, not to a set of mass vestments but to the chasuble only).
Often richly decorated. Worn over the alb, girdle and stole, it Symbolises that the faith at work should not be kept hidden inside but should be spread all over the outside world.
It is a symbol that our faith in Christ should be taken out into the world, and is a call to all Christians to be evangelistic in their lives. (see also page about 'symbolism of laying out the eucharistic robes')
Symbolises the wearer is at work and that this work is tied up with their faith (the girdle).
5. THE MANIPLE: no longer used – it was also known as ‘fanon’ or ‘sudarium’.
Its origin was as a napkin used to wipe off moisture and perspiration from the face and eyes and was attached to the left wrist. Enjoined on deacons of the church from 253AD then adopted by priests. Became more ornamental and looked similar to a very short and small stole, often being made of the same material and colours as a matching stole, it dropped out of use Post Vatican 2, but was never very popular as it could often drop into or spill the chalice.
6. THE CHASUBLE:
A Roman outer garment which by the 6C AD replaced the toga as official wear by nobles and senators. As early as 253 AD it was used by priests when celebrating the mass.
(The word ‘vestimentum’ applies strictly, not to a set of mass vestments but to the chasuble only).
Often richly decorated. Worn over the alb, girdle and stole, it Symbolises that the faith at work should not be kept hidden inside but should be spread all over the outside world.
It is a symbol that our faith in Christ should be taken out into the world, and is a call to all Christians to be evangelistic in their lives. (see also page about 'symbolism of laying out the eucharistic robes')
VESTMENTS (1)
PROCESSIONAL AND CHOIR ROBES
1. CASSOCK
A simple everyday garment.
Symbolises poverty as it was the only thing owned by a monk/priest.
Traditionally cassocks had 39 buttons to indicate the 39 Articles of Religion found in the Book of Common Prayer – short people like me had a few removed!
Modern times see Zips and Velcro – interpret that as you like!
Colour can be black, white or brown but for priests black is the usual colour. Black comes from the Benedictine Oder of monks, but there were also Friars who wore brown. Many cathedral churches now have their own colour of cassock for their Canons or Prebendarys and a Queens Chaplain has a distinctive shade of red cassock.
Some ‘Albs’ – traditionally white – are now also made into Cassock Albs.
2. SURPLICE / COTTAA white covering worn over the cassock to indicate purity.
The Surplice is a medium length white covering over the cassock.
Similar to an Alb, but usually much shorter.
The Cotta is like the surplice only shorter still and usually with a square neckline. Cotta's can often be lined with lace.
Servers traditionally will put their surplice/cotta on when the service begins – leaving it off to arrange the sanctuary before a service.
3. SCARF
A scarf is worn to indicate that the wearer is licensed to preach.
Priests scarves are black, Readers scarves are blue.
Various insignia can be worn on a scarf to indicate affiliation with sundry bodies. e.g. I am a Chaplain to the A.T.C so I can wear a Chaplains Cross; Chaplains to the R.B.L. also wear their insignia on their scarf.
4. ALMUCE/HOOD
A special hood, often attached to the cassock and indicating a degree or membership of a college or similar. Sometimes fur lined.
5. COPE
A large cloak often highly decorated.
Like the Chausable it is often richly decorated.
Worn over any vestment it is based upon outdoor clothing and Symbolises that the faith at work should not be kept hidden inside but should be spread out all over the world. It is a symbol that our faith in Christ should be taken out into the world, and is a call to all Christians to be evangelistic in their lives. Can be worn by lay people as well as the ordained.
1. CASSOCK
A simple everyday garment.
Symbolises poverty as it was the only thing owned by a monk/priest.
Traditionally cassocks had 39 buttons to indicate the 39 Articles of Religion found in the Book of Common Prayer – short people like me had a few removed!
Modern times see Zips and Velcro – interpret that as you like!
Colour can be black, white or brown but for priests black is the usual colour. Black comes from the Benedictine Oder of monks, but there were also Friars who wore brown. Many cathedral churches now have their own colour of cassock for their Canons or Prebendarys and a Queens Chaplain has a distinctive shade of red cassock.
Some ‘Albs’ – traditionally white – are now also made into Cassock Albs.
2. SURPLICE / COTTAA white covering worn over the cassock to indicate purity.
The Surplice is a medium length white covering over the cassock.
Similar to an Alb, but usually much shorter.
The Cotta is like the surplice only shorter still and usually with a square neckline. Cotta's can often be lined with lace.Servers traditionally will put their surplice/cotta on when the service begins – leaving it off to arrange the sanctuary before a service.
3. SCARF
A scarf is worn to indicate that the wearer is licensed to preach.
Priests scarves are black, Readers scarves are blue.
Various insignia can be worn on a scarf to indicate affiliation with sundry bodies. e.g. I am a Chaplain to the A.T.C so I can wear a Chaplains Cross; Chaplains to the R.B.L. also wear their insignia on their scarf.
4. ALMUCE/HOOD
A special hood, often attached to the cassock and indicating a degree or membership of a college or similar. Sometimes fur lined.
5. COPE
A large cloak often highly decorated.
Like the Chausable it is often richly decorated.
Worn over any vestment it is based upon outdoor clothing and Symbolises that the faith at work should not be kept hidden inside but should be spread out all over the world. It is a symbol that our faith in Christ should be taken out into the world, and is a call to all Christians to be evangelistic in their lives. Can be worn by lay people as well as the ordained.
COLOURS
Colours have many differing interpretations depending upon the circumstances and the society they are used in.
Those following are my interpretation in the church’s use:-
WHITE (& GOLD) - symbolism of celebration and purity. Used at Christmas, Easter, Saints Day celebrations; also for weddings, baptisms and sometimes funerals.
RED - symbolism of Fire of the Holy Spirit; the blood of the martyrs. Used at Pentecost (Whitson) and Feast Day of a martyr.
PURPLE - symbolism of Kingship; also mourning. Used at Advent and Lent; also funerals.
GREEN - symbolism of fertility and life. Used during ‘ordinary’ time, harvest festival.
Those following are my interpretation in the church’s use:-
WHITE (& GOLD) - symbolism of celebration and purity. Used at Christmas, Easter, Saints Day celebrations; also for weddings, baptisms and sometimes funerals.
RED - symbolism of Fire of the Holy Spirit; the blood of the martyrs. Used at Pentecost (Whitson) and Feast Day of a martyr.
PURPLE - symbolism of Kingship; also mourning. Used at Advent and Lent; also funerals.
GREEN - symbolism of fertility and life. Used during ‘ordinary’ time, harvest festival.
NOTE: Symbolism of the Church
NEVER UNDERESTIMATE THE POWER OF SYMBOLIC LANGUAGE.
As a helper at Exeter Deaf Church I see symbolic language in action through the use of British Sign Language - a fully alive and recognised language that, like all living things, is growing and developing rapidly. It expresses feelings and emotions as well as intent and information.
When symbolism is used in the church it also conveys emotions as well as content and information, so it is ignored at peril of being misunderstood by those who do not have the content and the information, but is still effective in conveying the emotion of what is taking place.
Rev Rik
From: Francis Bond: Dedication & Patron Saints of English Churches / Ecclesiastical Symbolism / Saints and their Emblems. Patr II: Chp 19 p 243ff
“the whole fabric of a church, its general plan, and its many details, are capable of expressing religious truth in a symbolic language of its own.”
From: New Scientist / 20 February 2010
Messages from the Stone Age.
"The first intrepid explorers to brave the 7-metre crawl through a perilously narrow tunnel leading to the Chauvet Caves in southern France were rewarded with magnificent artwork to rival any modern compositions." - "When faced with such spectacular beauty, who could blame the visiting anthropologists for largely ignoring the modest semicircles, lines and zigzags also marked on the walls? Yet dismissing them has proven to be something of a mistake. The latest research has shown that, far from being doodles, the marks are in fact highly symbolic, forming a written 'code' that was familiar to all of the prehistoric tribes around France and possibly beyond. Indeed, these unprepossessing shapes may be just as remarkable as the paintings of trotting horses and tussling rhinos, providing a snapshot into humankinds first steps towards symbolism and writing!" - "Symbols enabled people to share information beyond an individual lifespan. It was a watershed moment".
As a helper at Exeter Deaf Church I see symbolic language in action through the use of British Sign Language - a fully alive and recognised language that, like all living things, is growing and developing rapidly. It expresses feelings and emotions as well as intent and information.
When symbolism is used in the church it also conveys emotions as well as content and information, so it is ignored at peril of being misunderstood by those who do not have the content and the information, but is still effective in conveying the emotion of what is taking place.
Rev Rik
From: Francis Bond: Dedication & Patron Saints of English Churches / Ecclesiastical Symbolism / Saints and their Emblems. Patr II: Chp 19 p 243ff
“the whole fabric of a church, its general plan, and its many details, are capable of expressing religious truth in a symbolic language of its own.”
From: New Scientist / 20 February 2010
Messages from the Stone Age.
"The first intrepid explorers to brave the 7-metre crawl through a perilously narrow tunnel leading to the Chauvet Caves in southern France were rewarded with magnificent artwork to rival any modern compositions." - "When faced with such spectacular beauty, who could blame the visiting anthropologists for largely ignoring the modest semicircles, lines and zigzags also marked on the walls? Yet dismissing them has proven to be something of a mistake. The latest research has shown that, far from being doodles, the marks are in fact highly symbolic, forming a written 'code' that was familiar to all of the prehistoric tribes around France and possibly beyond. Indeed, these unprepossessing shapes may be just as remarkable as the paintings of trotting horses and tussling rhinos, providing a snapshot into humankinds first steps towards symbolism and writing!" - "Symbols enabled people to share information beyond an individual lifespan. It was a watershed moment".
AN INTRODUCTION
AN INTERPRETATION OF THE TRADITIONS AND SYMBOLISM USED IN THE CHURCH OF ENGLAND
Symbols are the simplest form of communication.
I am undertaking this task because over the 24 years I have been ordained I have been asked ‘why do you do this Vicar?’ so often that I have decided to put it all down in writing!
I began this work as an investigation into iconography of English Saints and to prepare a portfolio of details of these saints that could be used by a writer of icons to utilise and hopefully to encourage the writing of icons for English saints. However, it has become more apparent that the information about ‘why’ we do certain things in the church of England is more necessary, as I have found that lots of my colleagues do not understand the symbolism of the actions they use and clothes that they wear when working in the church. This is a sadness, as these symbols have been speaking to the masses over millennia and communicating at the simplest level the message of the church and the love of Christ.
I am going to look at the various aspects of these symbols and traditions that have been handed down TO ME! This will be my interpretation of them as I have either been instructed or I have reckoned them to mean. There may be other interpretations which may be equally valid as the ones I give them – that is the beauty of symbols – they can mean different things to different people and can sometimes give a false impression if the original meaning is obscured (read Dan Brown’s novels for illustration of this principle – really good reading but somewhat errant in interpretation but without any guidelines they give a perfectly legitimate rendering for his purposes!)
The description will be broken down to three main areas of description which may or may not all be utilised. These areas are :-
1 Practical application these actions and symbols have a practical and useful meaning
2 Spiritual application these actions and symbols portray and try to communicate something of the presence of God.
3 Traditional application which may not necessarily be part of the Christian heritage - some traditions are used to convey a secular aspect of society. E.g. see ‘weddings’
Also colours play a large part in this heritage but may mean something different to what is understood in our social context by those outside it.
Symbols are the simplest form of communication.
I am undertaking this task because over the 24 years I have been ordained I have been asked ‘why do you do this Vicar?’ so often that I have decided to put it all down in writing!
I began this work as an investigation into iconography of English Saints and to prepare a portfolio of details of these saints that could be used by a writer of icons to utilise and hopefully to encourage the writing of icons for English saints. However, it has become more apparent that the information about ‘why’ we do certain things in the church of England is more necessary, as I have found that lots of my colleagues do not understand the symbolism of the actions they use and clothes that they wear when working in the church. This is a sadness, as these symbols have been speaking to the masses over millennia and communicating at the simplest level the message of the church and the love of Christ.
I am going to look at the various aspects of these symbols and traditions that have been handed down TO ME! This will be my interpretation of them as I have either been instructed or I have reckoned them to mean. There may be other interpretations which may be equally valid as the ones I give them – that is the beauty of symbols – they can mean different things to different people and can sometimes give a false impression if the original meaning is obscured (read Dan Brown’s novels for illustration of this principle – really good reading but somewhat errant in interpretation but without any guidelines they give a perfectly legitimate rendering for his purposes!)
The description will be broken down to three main areas of description which may or may not all be utilised. These areas are :-
1 Practical application these actions and symbols have a practical and useful meaning
2 Spiritual application these actions and symbols portray and try to communicate something of the presence of God.
3 Traditional application which may not necessarily be part of the Christian heritage - some traditions are used to convey a secular aspect of society. E.g. see ‘weddings’
Also colours play a large part in this heritage but may mean something different to what is understood in our social context by those outside it.
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