Looking at the Episcopal Church. William Sydnor

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       Chapter 5

       The Symbolism of Worship

      Symbolism is not just used to decorate our churches. It is used also as a vehicle of worship—a graphic way of setting forth the truth inherent in Christian worship. Symbolism helps to make worship visual and dramatic and, when the symbol used is understood, more intelligible. Here are some of those symbols:

      Water—Water calls to mind so many things—washing, refreshment, even life. Among the many references to it in the Bible are the following: The creation story begins with water: “…the Spirit of God was moving over the face of the waters…” (Genesis 1:2). Water calls to mind “the Father Almighty, creator of heaven and earth.” Later, God led the Children of Israel through the waters of the Red Sea to freedom from Egyptian bondage. Not only is God the Creator, but he cares, delivers, saves. God saved the lives of the Israelites in the wilderness by giving them water to drink (Exodus 15:22-27). The saving power of God with water as the vehicle moves from the physical to the spiritual level in the New Testament. Jesus was baptized by John in the waters of the Jordan River and “was anointed by the Holy Spirit as the Messiah” (Mark 1:9-11). After Jesus' crucifixion and resurrection people were received into the company of believers by a baptism which dramatized the death and resurrection experience of the candidates. They went down under the water (a watery grave) and came up again (resurrection) new creatures blessed with the Holy Spirit. So the Christian's faith in the crucified and risen Lord is tied up with the symbolism of water. (See the “Thanksgiving over the Water” in the Baptismal Service, BCP, pg. 306.) Water is used also by Christians as a symbol for cleansing, to typify the purification of persons or objects that are blessed by the Church. The use of blessed or consecrated water—holy water—is an old and widespread Christian custom.

      Bread and wine—In the Holy Eucharist, bread and wine represent the body and blood of Christ. The bread broken and the wine poured out symbolize his death on the cross. These elements—bread and wine—are symbols of spiritual nourishment. The Holy Communion is a heavenly banquet—”the bread of heaven” and “the cup of salvation” as the Prayer Book puts it (BCP, pgs. 338 and 365). Our spiritual lives are sustained and nourished by the Lord's life and spirit. The Prayer Book puts the deeper meaning of being fed with God's “gifts and creatures of bread and wine” in these words: “…that we, receiving them according to thy Son our Savior Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood” (BCP, pg. 335).

      Laying on of hands—There is a warmth and a sustaining quality to the human touch. The touch of sympathy when words fail and the pat on the back of encouragement or congratulations are familiar to all. In Christian worship the laying on of hands is a recognized way to transmit power or blessing. The context and the accompanying words interpret the act. The bishop or the priest lays a hand on the person's head and marks his forehead with the sign of the cross in Baptism. The bishop lays hands on the head of a person in Confirmation. So also in ordination to all three orders of the ordained ministry—deacons, priests, and bishops—hands are laid on the candidate's head. The priest lays a hand upon the penitent's head in the course of the Reconciliation of a Penitent (BCP, pg. 451) and also in the course of prayer for a sick person (BCP, pg. 455). This is a time-honored symbol of transmitting spiritual power which is repeatedly mentioned in the Old and New Testaments. Here are a few of them: Mark 5:23, 6:5; Acts 6:6; 8:17f; 9:17; 13:3; 19:6; 1 Timothy 4:14; 5:22; 2 Timothy 1:6; Hebrews 6:2.

      Incense—When incense is used in Christian worship it creates the aura of holiness which is associated with divinity. That is why frankincense was appropriately one of the gifts the Magi brought to the Christ Child. Sometimes it symbolizes the rising petitions of prayer and sometimes it is used in the hallowing of persons or things. The use of incense in worship had great significance in the Old Testament. Early Christians avoided its use because it was associated with pagan cults and emperor-worship, but it has been used in worship by some branches of Christendom since the fourth century.

      Ashes—Ashes symbolize penitence. At one time all devout Christians were signed with ashes on their foreheads on the first day of Lent. That is how Ash Wednesday got its name. The custom is still followed in many churches.

      Color symbolism—The traditional liturgical colors have this symbolism: white for rejoicing, red for fire and for the blood of the martyrs; violet for penitence; green for the color of nature; and black for mourning. These colors are used to convey the feeling or mood of the days, and seasons of the Church Year and of special occasions and in the celebration of certain rites and sacraments. The usual occasions for their use are:

      White: On the great festivals of Christmas and Easter, on the feasts of our Lord, All Saints' Day and saints' days which do not commemorate martyrdoms, and at marriages.

      Red: On Pentecost and on the days commemorating martyred saints, also at ordinations and sometimes for Confirmation.

      Violet: In Advent and Lent, and on Rogation and Ember Days.

      Black: On Good Friday.

      Green: All Sundays after Epiphany and on the Sundays of Pentecost following Trinity Sunday.

      (Although violet or even black is used sometimes at burials, white is more appropriate because of the resurrection theme of the service.)

      Vestments—Another aspect of the symbolism of worship is the vestments which are worn while conducting the services. The first vestments in western Christendom (the origin of our present vestments) were usually the formal secular dress of the Roman Empire of the early centuries of the Christian era. The alb, described below, is the only exception. In time there were garments specifically designed for liturgical use as distinct from the reservation on one's “best clothes” for such a purpose. One of the Roman emperors criticized the Christians of his day because they dressed up in special clothes to worship God. As the use of vestments continued there was the tendency to try to find a Biblical rationale for everything connected with worship (especially the Eucharist) in terms of details of the passion, and to interpret vestments in terms of a symbolism of virtues and graces.

      We are thankful for this development in the long life of the Church because this special church clothing serves several useful purposes. (1) It must be beautiful for it is the very essence of worship that it should reflect and acknowledge the beauty of God as revealed in his mighty acts of creation and redemption. (2) It serves a historical and theological function. The vestments are ancient in origin and reflect the continuity of Christian worship through the ages. In addition, their ornamentation has made them vehicles for proclaiming aspects of Christian belief. (3) Finally, vestments are functional. They enable people to be able to distinguish the roles and ranks of each participant. For these reasons they are an important part of the symbolism of worship.

      The Priest's Eucharistic Vestments consist of the following:

      Cassock: It is a long (usually) black garment which reaches to the feet and symbolizes service. It is worn by all three orders of ordained clergy.

      Alb: This is a long white garment with СКАЧАТЬ