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Ten most often asked questions 1. Why does the minister wear a dress on Sunday? Well, technically, it's not a dress. Vestments are the distinctive dress worn by persons who conduct public worship. Originally they had no ecclesiastical significance, but were simply the normal secular dress of the Roman Empire. Over the centuries, as secular fashions changed, the Church retained the old-fashioned garb, which had been the clothes of early saints and martyrs. As time passed, these originally everyday garments gained symbolism. The Alb (from the Latin albus meaning white) is a white linen robe reaching to the floor. It symbolizes the purification of being made white in the Blood of the Lamb (Revelation 7:14). In the early Church, the newly baptized were clothed in a white garment as part of the initiation rite. Additionally, the sameness of the plain white garment is meant to obscure the individuality of the person wearing it so as not to distract, through clothing worn, from the worship. Our attention should be on the words and actions of worship and not the person leading it. The Stole (from the Greek stole meaning raiment) symbolizes the yoke of Christ taken upon the priest at ordination, and is the symbol of the priest's ministry. It is usually the color of the liturgical season or a special occasion (see below on colors). The Cincture (from the Old English gyrdan meaning something that encircles) is a linen rope or a cloth band worn around the waist; also called a girdle. Symbolically, it is a reminder of self-control and chastity. The Chasuble (from the Latin casula, a cloak) is the outer garment of the priest or bishop who celebrates the Eucharist. Today it symbolizes for us the seamless tunic worn by Jesus as mentioned in John 19:23. The Episcopal Church incorporates a color system of the essential seasons and festivals of Christ and the Church. White, a symbol of purity, joy and the bright light of truth is used for the seasons and days of the church year relating to Christ such as Christmas, Easter, the Epiphany, the Ascension, Trinity Sunday and the Transfiguration. Blue, the color of the Blessed Virgin Mary, is used during Advent, the season preceding Christmas, a time of expectation and waiting. Oatmeal, the color of sackcloth, is used during the season of Lent, a season of "non-color" in which the images in the Church are draped. It is a somber time of commemorating Christ's journey to Jerusalem. Oxblood, a deep red, is used during Holy Week, the week of Christ's suffering and death. Red, a symbol of flame and the color of the Holy Spirit is used on Pentecost and as the color of blood, also is used on martyr's days. Green, the common color of the Church, symbolizes hope, life and nature and is used for the season after Epiphany (in which we celebrate Christ's "manifestation" to the world in his teachings, healings and signs) and the season after Pentecost (also called "Ordinary Time.") Green is the color of growing things and it is ordinary that the Church grows in its ministry and outreach.
(Adapted from a "Narration for an Instructed Eucharist" author unknown)
2. Why do people light "tea lights" in the chapel? "Christ, may this candle that I light be a Light from you to lighten my way through the darkness of hard times or as a sign of my concern for another. May it be a Fire from you to burn up my sinfulness, my shame, my pride and my fear. And all that keeps me alienated from myself, the human family and from you. May it be a Flame from you to warm my heart, as well as those on my heart, to heal us, so that we may come to love as you love, unconditionally. Savior God, I cannot stay long in your house. This candle is but a token of my love for you, Jesus. Help me, this day, to abide in your love and to entrust myself and those I love to your mercy. Amen" - Prayer found at the Votive Candle stand in the Chapel of the Resurrection "Votive" candles (from the Latin votivus for "vow") are lit in thanksgiving for keeping a vow, in gratitude or as an act of devotion. Candles are lit on Sundays or on other days and are left lit, symbolic of the prayer being sustained before God.
In addition, an Intercessory Prayer notebook is on a stand, in which people can, anonymously; write down their requests for prayer for themselves or others. The Office Manager types up the requests each Monday and distributes copies to a Prayer Circle; individuals who have committed to pray for these intentions daily, week by week.
3. Why is there a lit candle hanging over a wall safe in the Chapel? The "wall safe", a lockable box in the East wall of the Chapel, is a tabernacle. In Hebrew history, the tabernacle, or "holy tent," was the place that held the Ark of the Covenant − a box containing the stone tablets of the Ten Commandments. For Christians, the tabernacle contains the consecrated bread and wine leftover from worship. This "reserved sacrament" is stored here and it is from this storehouse that communion is taken to people who are homebound or in the hospital. (This also explains another name for this structure: an "ambry" from the Old English for "pantry.") Those absent for good cause on Sundays, in receiving at home or in the hospital, are re-membered to the gathered community of the Church. The safe is locked to prevent acts of desecration.
The hanging candle or perpetual light, reminds us of the fact that Christ is present in the consecrated elements of bread and wine. It is only extinguished on Good Friday and Holy Saturday when the ambry is empty, in commemoration of the death of Jesus. As an act of reverence, it is appropriate to genuflect (bend the knee) or bow profoundly when entering or leaving the Chapel area, to acknowledge that presence.
4. Why do some people cross themselves during worship and others do not? When is it appropriate to make the sign of the cross? What other physical actions are done in worship and why? The sign of the cross is an ancient gesture which can signify identity, blessing or absolution depending on the context. It is a matter of personal piety and is entirely optional. For those wishing to do so, it is typically done at the opening acclamation (e.g. "Blessed be God: Father, Son and Holy Spirit."), at the reading of the Gospel ("The Holy Gospel of our Lord Jesus Christ") − the cross made with the thumb on the forehead, the lips and the heart, symbolizing our bearing the Gospel in our minds, on our lips and in our heart; at the end of the Nicene Creed ("we look for the resurrection of the dead…"), at the Absolution following the Confession, during the "Benedictus" ("Blessed is the one who comes in the name of the Lord"), during the consecration prayer at the words of consecrating ourselves (e.g. in Prayer A: "Sanctify us also…"), at the words of invitation to the communion ("The gifts of God for the People of God"), before and after receiving the bread and before and after receiving the wine at Communion and at the Final Blessing. (whew). In addition, some people genuflect (bend the knee) when entering or leaving the church and when coming up to and returning from the Holy Communion. Alternatively, a profound bow can be done in place of the genuflection for those who find bending the knee difficult or impossible. A "profound bow" is done from the waist, not simply a nodding of the head. This is also preferable to the curtsey we often see these days. Finally, bowing the head as opposed to a profound bow is traditionally done whenever the name of Jesus is mentioned. This, however, has fallen into obsolescence over the last decades as being much too fussy and even a bit pretentious. In corporate worship, generally we sit to learn (the lessons except for the gospel, and for the sermon), kneel to pray (the confession and during the prayer of consecration) and stand to praise (singing hymns and as a sign for respect during the reading of the gospel). This being said, in the ancient world, the posture for praying was to stand and so many people stand during the consecration prayer rather than kneel. It's a matter of personal preference. Again, the sign of the cross, which in the ancient world was used as a sign of encouragement during temptation and as a means of mutual recognition during persecution, has become a part of the ritual of liturgical worship. If it is done at all, it should be used to focus the attention and devotions and not in ostentation. It is a personal and optional choice and those who do not do it should not be seen as less religious than those who do. Many who engage in these forms of "body prayer" claim that it allows them to pray with their whole being and not just their intellect. 5. Who can and who should not receive communion? What should I do if my child reaches for the bread or the cup at the communion rail? At St. Augustine's we practice an "open table" policy in which all people, regardless of age, are welcome to receive the Holy Communion. Such a practice is consistent with Jesus' actions in the gospels in sharing table fellowship with all sorts and conditions of people, including those defined by his culture as undesirable or unclean/impure. We assume that if someone comes to Church (a counter cultural act in this most secular community), it is because the Spirit of God caused them to come. It is Christ's Table, not ours; and all who come with a sincere heart are welcome.
Some parents feel uncomfortable in allowing their children to receive communion because they are too young to fully understand what they are doing. As priests, our response to parents is simply: "Well, do you understand?" This is not meant to be flip. The fact is that children apprehend that something special is happening − something that we as humans will spend out whole lives trying to figure out. Jesus said: "Let the children come to me, do not hinder them; for to such belongs the Kingdom of God." (Mark 10:14b) At the same time, it is a parents' decision at which age their child should begin to regularly receive communion. However, we do not practice a rite of "first communion" as some of the Roman churches do. We follow instead the practice of the Orthodox Churches of administering a small token of the consecrated bread and wine to infants at the time of their baptism so that children can never remember a time when they were excluded from the Table of the Lord.
6. What are the Creeds and why do you include one at the 8 a.m. service and omit it at the 10:30? The Creeds are formal doctrinal statements about the Triune God adopted by the Christian Church. There are three: the Apostles' Creed, the Nicene Creed and the Athanasian Creed. The first two are used in corporate worship while the Athanasian Creed has been less commonly used because of its condemnation of unbelievers (the last verse reads: "This is the Catholic Faith, which except a man believe faithfully, he cannot be saved") and due to its great length. (See the Book of Common Prayer pgs. 864-865). The Apostle's Creed reflects a set of questions asked of baptismal candidates at the end of the second century.
The Nicene Creed dates from the 4th century Council of Nicaea (325) and the Council of Constantinople (381). It sought to settle conflicts which beset the Early Church about the nature of Christ and has been used in corporate Eucharistic worship since the 5th century. Presently, we do not utilize the Creed at 10:30 a.m. The reason is reflected in this caveat found in "The Episcopal Dictionary of the Church" in its entry on the Creed: "The language of a creed may require interpretation as the creed is passed on from generation to generation in the Church." As we receive visitors from all and no faith traditions on Sundays (primarily at 10:30) the present Rector feels that asking people in this pluralistic society to stand and publicly profess beliefs that they may not fully understand or may not have ever heard before, is an impediment, rather than enablement, to evangelization.
7. Is it true that human remains are stored in the church?
Yes. The wall behind the main alter is a columbarium (the word means "dovecote" and is reminiscent of the column shaped structure used to "store" trained birds). The cremated remains are stored in a vault known as a "niche." Cremation is a viable and economic alternative to in-ground burial. Many Christians also see it ecologically as good stewardship. In placing the columbarium in the sanctuary, we acknowledge the Lordship of Christ over the living and the dead and honor the communion of the saints, living and dead, gathered around the Lord's Table. The columbarium is the modern day equivalent of the old church graveyard.
A columbarium brochure is available by request from the church office.
8. Why do you use a chalice rather than individual cups to serve the communion wine? Should we not offer grape juice as an alternative for those who cannot, or should not, drink the wine? Churches in the Catholic tradition have treasured the symbolism of the common loaf and common cup. St. Paul wrote: "Because there is one loaf, we who are many are one body, for we all partake of the one loaf." (I Corinthians 10:17). Individual cups, used in some Protestant churches, contradict that powerful symbol of unity and have not been a part of our tradition. It is this central image, rather than what Jesus may have used at the Last Supper, which informs our use of a common chalice. Some have suggested that individual cups may be more sanitary. Perhaps. But it has been documented that transmission of illness by the common cup is rare. This is due to three factors: one, the chalice is made of non-porous precious metals (gold or silver) which are less transmissive of germs; two, the wine used has a high alcohol content and three, by the chalice bearer, before each administration of the cup, wiping and turning it for the next one to receive. Nevertheless, those who are ill should refrain, out of courtesy to others, from receiving the cup until they are well. Those who are ill or those concerned about sharing the common cup should receive by intinction (Latin for "to dip in") by leaving the bread on ones hand and thus allowing the chalicist to dip the bread or wafer for you. Alternatively, one may receive the communion in "one kind" (the bread alone). Just as the human body cannot exist apart from the blood circulating in our veins, so the "body of Christ" is complete apart from the "blood." (wine). These comments are instructive in regards to the issue of wine as well. Some alcoholics have said that they are comfortable receiving a small sip of consecrated wine at communion because for them, it is in fact no longer wine but is, in fact, sacrament. But that's not everyone. A person concerned about their sobriety should receive in one kind with the full knowledge that communion is complete in receiving the bread alone.
This option makes the use of grape juice unnecessary.
9. So, what's up with the mid service break (the Peace)? The peace − also known as the Kiss of Peace and the Pax (Latin for "peace) − is an ancient Christian practice. St Paul wrote to the Church in Rome "Greet one another with a holy kiss." (Romans 16:16). The exchange of a handshake, an embrace or a kiss on the cheek is a sign of reconciliation and love within the Christian community. It follows the prayer of confession and the absolution and precedes the Holy Communion. As such, it is a recognition that once we have been forgiven by God through the Celebrant's pronouncement, we are all equal in God's eyes and should be in each others'. We are then free to share as one body in the Eucharist. It is not a time to exchange recipes, catch up on the kids or to socialize (it is not, in fact, like a "seventh inning stretch.")
Interestingly, in the late Middle Ages, a wooden board imprinted with an image of the crucifixion or another religious symbol, was used to "pass the peace" without personal contact; as people would kiss the symbol rather than each other. This implement was known as the Pax Board or Pax Brede.
This option makes the use of grape juice unnecessary.
10. How does the minister choose what he or she will preach about on Sundays? It would be more accurate to say that the text dictates what the preacher will have to talk about. The Episcopal Church has a three year cycle of readings which reflects a Jewish worship pattern. The Jews had a three year cycle of reading the Torah so that over the course of three years, one would hear read all of the Torah. For us as Christians, over three years, we will have read all four of the gospels. In addition to the gospel reading, there are appointed readings from the Hebrew Bible (lesson and the psalm) and the New Testament (the Epistle, Acts and Revelation). It has been suggested, contrary to our critics who claim that we are not a "bible believing church", that in the Episcopal Church one would be exposed to more scripture than they would ever hear in typical evangelical worship. In addition to the Lectionary, the Episcopal Church observes a "liturgical calendar" or Church Year, with our "New Year" beginning not on January first but with the First Sunday in Advent, when we change lectionaries from, successively, year A, B or C. ( The Sunday Lectionaries begin in the Book of Common Prayer on page 889). In addition to the Sunday three year cycle of readings, there are readings appointed for special days (see prayer book pgs. 921-931) and for the commemoration of certain saints (these readings are found in a separate book entitled "The Lesser Feasts and Fasts.") The existence of set readings provide a certain structure and challenge to the preacher who has less freedom than some other denominations in which the preacher first decides on what she or he wants to preach and then searches the scriptures for texts to support that presentation (often called "proof texting.") Our structure provides a certain fidelity to the whole gospel truth, making it difficult, in theory, to avoid texts which are troubling or difficult. Feel free to email us with your questions and I will try to answer them in future editions of the Ebb and Flow print edition and on line. Copyright © 2010 St. Augustine by-the-Sea
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