Making God’s Invisible Kingdom Visible Archive
(16)
The Christian Liturgical Kalendar
a.
Origins – Grew out of the cycle of Jewish Holy Seasons and Days according to the Law of
Moses in the Old Testament
i.
Forbidden? Puritan argument from Galatians 4:9-11. Latent Jewish legalism and
contention that concentrated seasons and days diminished appreciation at all times.
ii.
Anglican answer: “God’s extraordinary works hallows some days.” These works are
better appreciated when time is set aside, otherwise they become commonplace. ‘Any
time’ generally comes to mean ‘not at all.’ St. Augustine – “He prays always, who
prays at fixed intervals.” R. Hooker – “Duties of all sorts must have necessarily their
several successions and seasons.”
SUMMATION -- St. Paul not condemning special days and seasons associated with
God’s new revelation, but observances of the Old Covenant associated with the
legalism of the Judaizers.
iii.
The early Church quickly began to revere days associated with the life and ministry
of Jesus. Some had parallels with old Jewish Kalendar:
1.
Easter – Jewish Sabbath
2. Whitsunday (Acts 20:16 & I Corinthians
16:8) – Jewish Pentecost
3. Christmas – Jewish Tabernacles
Other Early Feasts: Annunciation, Crucifixion, Circumcision, and Epiphany
iv.
Saints days (especially those of martyrs) were very quickly commemorated in times
of persecution, but were often regional based on local knowledge. Post-Constantine
era gathered them into the ‘Martyrology,’ which came to be read in the Western
Church at the office of Prime.
v.
Preparatory seasons for major feasts started early (esp. Lent) but did not become
standardized until the 6th century.
vi.
The basic Kalendar we know today was finished between the 12th and 15th centuries,
and first appeared in the Prayer Book in 1549.
b.
Purpose – to trace the history of redemption in Christ and how it has manifested itself in the
life and mission of the New Testament Church. This is done by…
i.
Experiencing, applying, and giving thanks for God’s acts of salvation through the
liturgy: not just a cognitive effort but one that is holistic, mystical, and effectual
ii.
Sanctifying time with religion: hours and days of history not about business or
national interests but the effect of God entering creation and directing history to a
conclusion
iii.
Teaching the major doctrines about God: Trinity, Incarnation, Passion, Resurrection
iv.
Honoring the Saints as examples of godliness to imitate and family to fellowship
with
(12)
The Altar
a.
Origins – derived from the tables commonly used in the earliest centuries of Christianity,
which were standardized as altars by the 3rd century.
b.
The altar symbolizes Christ, representing His sacrifice on Calvary to fulfill the Levitical
sacrifices of the Old Testament.
c.
Were installed free-standing in ancient times, but permanently fixed to the eastern wall by
the 5th century to symbolize Christ as the chief cornerstone of the Church (Eph. 2:20 & I
Peter 2:4) and to anticipate the Second Coming. This is also the reason why the top of the
altar (traditionally) was supposed to be stone (the mensa) or contain a stone inserted in the
middle of it.
d.
Has an “epistle” and “gospel” side between which the missal is moved at various points in
the Mass to make the sign of the Cross facing the altar. Designations are practical only.
e.
Traditionally, western altars were built with a cavity called the sepelchrum which
contained the relics of a saint. This was added as a vestige of the ancient tradition of
building the altar on the tomb of a saint or his place of martyrdom (Rev. 6:9-11).
(13)
The Offertory Prayers
a.
Origins – indirectly come from the idea of offering “the first-fruits” in Old Testament
Judaism (Exodus – Numbers, esp. Ex. 23:19 & Lev. 23:10).
But more directly come from the offertory prayers that usually followed the presentation
of the people’s gifts in ancient times.
b.
The Offertory prayers in the Missal
c.
Still have to do with the idea of sacrificing our best for God, but now especially highlights
three distinct things with echoes in the Old Testament:
i.
An oblation for the forgiveness of sins
ii.
How the union of divinity and humanity in Christ restores the nobility of man
iii.
A request that the sacrifice may be pleasing to God for reconciliation
(14)
The Elevation
a.
Origins – probably did not become common practice in the Western Church until the 13th
century.
b.
Why was it added? To show the people the consecrated Host and Chalice immediately
after the Words of Institution were spoken (a peculiarly Western perspective). Much to do
with the merit and virtue of seeing the whole Body of Christ before it was broken for
communion (even altered the construction of the Rood screens!).
c.
Led to much fascination with the “Exposition” of the Blessed Sacrament such as in
Benediction and the Corpus Christi processions.
d.
Banned at the Reformation as an example of Catholic idolatry but restored into Anglican
liturgy in the 19th century.
(15)
The Ecce Agnus Dei
a.
Origins – of much more ancient beginnings, probably adapted from the “Holy things to the
holy” phrase in the Byzantine liturgy just before Communion. However, was probably
much simpler until the late Middle Ages (“Corpus Christi” and “Sanguis Christi”) which
is similar the ancient liturgy of St. Mark—“The Holy Body” (4th century).
b.
Has obvious ties to two Biblical passages:
i.
St. John the Baptist’s declaration about Christ (St. John 1:29)
ii.
St. John the Evangelist’s vision of the ascended Christ (Revelation 5:6)
(11)
Vestments
a.
Origins – have changed considerably over the years, developing over four periods:
i.
Pre-Constantine era when the best secular dress was worn to celebrate the Liturgy;
little evidence of “religious attire” before the 4th century
ii.
4th – 9th centuries when distinctly liturgical vestments (stole, a long tunic, and cloak
or mantle) emerged to be worn only for the Eucharist and Offices.
iii.
9th – 13th centuries when the accustomed pieces were finalized.
iv.
13th century – present day during which time none of the basic garments essentially
changed, but became aesthetically more elaborate.
b.
Why the change?
i.
The Church’s religious freedom and increase of wealth
ii.
Progressive secular importance of clergy
iii.
Theological development of priesthood (Old & New Testament clues)
c.
What do they tell us about Christ?
i.
The priest does not wear the vestments for himself but to sacramentally convey
Christ: His Person and His ministry in heaven
ii.
The vestments present Jesus as our Heavenly High Priest making intercession for
His Church in the heavenly temple (Hebrews 8; Revelation 5-8)
d.
Explanation of each piece:
i.
The amice is a folded linen worn around the neck which symbolizes the handkerchief
that blinded Christ while He was struck and insulted
ii.
The alb is a long white garment that represents both the garment that Herod
mockingly made Jesus wear, as well as white robe He wears now
iii.
The cincture is cord worn around the waist that represents the ropes with which
Christ was bound
iv.
The stole is a silk scarf crossed over the breast also symbolizes Christ’s bonds as
well as the yoke that must be carried to follow Jesus
v.
The maniple is the cloth band worn over the arm and symbolizes Christ’s servant-
hood, hearkening especially to the towel He used at the Maundy
vi.
The chasuble is the priestly garment that represents Christ’s authority to celebrate
the heavenly Liturgy.
(8)
Candles
a.
Origins – the use of multiple candles on the altar dates back to the early 4th century.
b.
New Testament evidence – St. Paul evidently used many candles in worship (Acts
20:8).
c.
St. Jerome writes of candles being lit at the Gospel reading.
Candles were always lit at the Baptismal ceremony on Easter Eve for each new
Christian.
d.
Paschal Candle – especially comes from the baptismal ceremony, representing
Christ, with the smaller candles lit from the Paschal Candle representing His
Christians (the Light of the world sending His lights from Himself).
The wax symbolizes Jesus’ Body, the wick His Soul, and the flame His divinity.
e.
Standard Altar Candles – 6 lesser candles represent the light of Christ’s Gospel
going into the world, and are lit accordingly
2 larger Eucharistic candles symbolize His divine and human natures.
(9)
Incense
a.
Origins – used in worship since ancient Judaism, both at sacrifices and the hours of
prayer in the temple.
Was probably not used by the Church in worship until the 5th century (liturgies of Ss.
James and Mark)
b.
Scriptural basis:
i.
Malachi 1:11 – the prophet foresees that the Church would offer incense in
the revealed name of Jesus Christ as part of the Eucharistic service.
ii.
Revelation 5:8 & 8:3-4 – incense burns continually in heaven, especially
being used by the angels during the heavenly liturgy
c.
Incense represents:
i.
the prayers of the saints ascending from earth to heaven (seen especially in
the Mass and in praying with icons)
ii.
the merits of Christ sanctifying the world and His People
iii.
blessing (usually of the altar and the gifts)
(10)
Sanctuary Lamp
a.
Origins – hearkens to the lamp that continually burned in the tent of meeting, kept
by the priests, to represent God’s continual fellowship with His People in the
Tabernacle (Exodus 27:20-22).
Western Church practice began sometime in the 12th century
b.
Is kept continually by the Church to represent Christ’s perpetual sacramental
presence on the altar tabernacle for reverence and contemplation
c.
The globe is usually red to symbolize God’s appearance to Moses in the Burning
Bush or as the Pillar of Flame to Israel in the wilderness
(17)
The Liturgical Seasons: Their Themes Distinguishing Features
a.
Advent – purple & fast; contemplative season that begins the Kalendar, and commemorates
Christ’s Coming as Savior and as Judge. Teaches Death, Judgment, Heaven & Hell
b.
Christmas – white; joyful season honoring the Nativity of Christ, born of BVM
c.
Epiphany – white/green; joyful season celebrating Christ’s revelation to the Gentiles (Magi)
and of His divinity (Finding in Temple, Baptism, Wedding at Cana)
d.
Lent – purple & fast, devotions; penitential season commemorating Christ’s Fast and
Temptation to prepare us for Holy Week
e.
Passiontide – purple/black & fast, devotions; penitential/contemplative season that focuses on
Christ’s withdrawal with His Disciples, Triumphal Entry, the Last Supper, and the Crucifixion
f.
Easter/Pascha – white/gold; chief feast of the Year that celebrates Christ’s Resurrection
g.
Ascension – white/gold; begins 40th day after Easter to celebrate Christ’s exaltation in heaven
h.
Pentecost – red; begins 50th day after Easter to commemorate Descent of the Holy Ghost
i.
Trinity – green; longest season that chronicles God’s special and general revelation
Talking about Christian worship makes us ask two questions—“Why do we worship as Christians” and
“How do we keep it God-centered?” The answer to the first is obvious—to give God glory—but the second
answer takes shape among different Christians.
Many contemporary Christians believe that they must find the most entertaining form in order to maintain
interest. But is that our attitude as Anglicans? No, with the ancient Church, we argue that worship is most
reverent and God-centered when we allow Him to manifest Himself as He sees fit. It’s all about intention.
Worship is not something we manufacture, but allow God to direct through us.
Entertainment-based worship becomes Man-centered worship because it’s amusing, but our liturgical
worship God-centered worship is revelatory.
But what is revealed? Our knowledge of God in His version of reality that the Gospels call the Kingdom of
God: where He rules over the cosmos and dwells among His people.
But we as humans are physical and the Kingdom is spiritual. How can the two intersect? Because the
Kingdom is heavenly and spiritual phenomenon, worship involves giving tangible expression to things
unseen; in other words, we make the invisible—visible!
The Seven Sacraments, are of course, the primary means by which God’s Kingdom is revealed, but we’re
going to focus on something called sacramentals. Different from a sacrament, a sacramental isn’t by divine
command for salvation. A sacramental is simply an object or an action (or both) that helps us to see the
supernatural and participate in it. Quite simply, they act as tokens of what’s going on while we worship and
keys to enter and get involved what is normally beyond our senses.
Let’s consider the most common of these sacramentals:
(1)
Holy Water
(Fundamental to Baptism)
a.
In the church, it may be found in Stoups (Baptismal fonts)
b.
In the liturgy, it is used during the Asperges (at the beginning of the Mass, sprinkling the
congregation while processing down the Nave; at the blessing of objects or persons, and at
Exorcisms
b.
Isaiah 52:15 & Ezekiel 36:25 – its use is based on God’s promise to sprinkle the nations with
clean water in the New Covenant.
c.
This use of holy water and making a sign of the cross when entering a church reflects a
renewal of baptism, as well as providing protection against evil. It is also often accompanied
by the following prayer: "By this Holy water and by your Precious Blood, wash away all my
sins O Lord".
(2)
Sign of the Cross
a.
Origins as early as second century (Tertullian)
b.
Revelation describes the sign of Christ “sealed on the foreheads of Christians” (7:3, 14:1,
22:3-4) The Sign identifies us as God’s people.
c.
Origin in Baptism/Chrismation: sealing with holy chrism on forehead
d.
Earliest use then: on forehead (Gospel in my mind), mouth (on my lips), chest (and in my
heart).
e.
Forms: open hand or two/three (2 natures of Christ, 3 Persons of the Trinity)
f.
In prayer: Trinitarian formula, Cross of Calvary (identifies us as the people of the Cross)
g.
In blessing and consecration
h.
In pardon and blessing during Liturgy
(3)
Genuflection
a.
Origins: the practice began in the Western Church during the medieval period but is
steadfastly not observed in the Eastern Church to this day.
b.
It is the practice of going down on one knee towards the altar to reverence Christ in
Sacrament
c.
During the liturgy, it is especially done by all to honor the Incarnation (at the Creed and the
Johannine Prologue “Last Gospel”), and by the priest to venerate the Sacrament just before
the Elevation.
(4)
Kneeling
a.
Origins: kneeling has always been practiced to demonstrated humility in prayer, although it
has not always been the most common Christian form of showing reverence while praying.
Standing was most common in ancient church, and remains so for Eastern Orthodox. The
installation of kneelers in pews for corporate worship was a late medieval addition.
b.
The practice of kneeling in church, as opposed to sitting, denotes that Christians gather in a
sacred place, not in a meeting hall.
c.
Apostolic origin (Acts 9:40; 20:36; 21:5)
(5)
Bowing
a.
Like genuflecting and kneeling, demonstrates reverence in God’s presence, especially before
a religious object or at mention of something in the rite of the liturgy to signify adoration or
offering.
b.
It is first done before the Cross at both Processions
c.
Always done at mention of the Name of Jesus
d.
Always done at mention of the Name of the Holy Trinity
e.
Done during the Gloria in Excelsis (“worshipped and glorified”) and the Canon (“and here
we offer ourselves”)
f.
Biblical support: Philippians 2:10
(6)
Cross
a.
Origins: although now the most common symbol of the Christian Faith, this was not always
so. Early Christians often used cross-shaped signs, but frequently hesitated to use the Cross
itself. Association with Roman execution? Did not become the dominant Christian image
until 4th or 5th century.
b.
The Cross symbolizes Christ’s death and the atonement made for our sins at Calvary; it also
represents our hope of salvation
c.
The acrostic IHS found on many crosses is Iesu Hominum Salvator, meaning Jesus, Savior of
Men
d.
It is believed that Jesus will appear in the sky at His Second Coming with the sign of the
cross (St. Matthew 24:30)
(7)
Crucifix (Rood)
a.
Origins: Placing a corpus on a cross did not become common until the early Middle Ages.
Now it is the most manner of presenting the Cross, especially in the Roman Catholic Church.
b.
What is the difference between crucifix and cross? First, it is not a way of representing that
Jesus perpetually suffers on the Cross or that the Mass repeats the sacrifice of Calvary. The
crucifix is effective (and affective) for the way it emphasizes Christ’s Sacrifice as both
Victim & Oblation on the altar of the Cross.
c.
It also has a stronger Eucharistic connection than just the regular Cross; the Corpus forges an
instant association with the Bread and Wine of Holy Communion
d.
Finally, it distinguishes itself from the cross which treats Calvary as almost a past event, by
present Christ’s Passion as an efficacious reality in the present
e.
Biblical support: Numbers 21:8-9; St. John 3:14 – From the bronze serpent that Moses’ made
for Israel’s salvation in the wilderness, Jesus declares how the image of Him hanging on the
Cross will become an image of redemption
