Looking at the Episcopal Church. William Sydnor
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Название: Looking at the Episcopal Church
Автор: William Sydnor
Издательство: Ingram
Жанр: Зарубежная эзотерическая и религиозная литература
isbn: 9780819224620
isbn:
Amice: This is a broad band of white material, sometimes ornamented with embroidery, which is worn about the neck. It was originally a protection for the head and neck against the cold; afterward it came to symbolize the helmet of salvation.
Girdle: This is the white rope worn around the waist. It is sometimes said to symbolize temperance and chastity, sometimes, being girded with truth (Ephesians 6:14).
Maniple: Originally this was a towel or napkin and symbolizes the humility which befits a servant of God.
Stole: This is a long narrow scarf, usually of silk, which hangs about the shoulders and symbolizes the yoke of service. Its color is usually that of the church season, and the ends are embroidered with appropriate symbols. It is the insignia of priesthood.
Chasuble: It is a large garment which is put over the head, and hangs down before and behind. Both back and front may be marked with Y-shaped crosses or orphreys. The orphrey in front is sometimes a single strip or pillar and is said to represent the column or pillar to which our Lord was bound. This vestment may be white or the color of the season and it is frequently ornamented with embroideries. It is said to represent the seamless coat with which our Lord was clothed and signifies love.
In some parishes the priest wears a surplice and stole for celebrating the Holy Eucharist instead of eucharistic vestments.
Surplice: This is a flowing vestment of white material which is worn over the cassock. It is a modified version of the alb and, like the alb, reminds us of the purity of life which should characterize those who minister in the sanctuary.
Tippet: At services when the stole is not used this wide black scarf is worn around the neck with the ends pendant in front. Some form of it was originally an academic vestment.
Hood: College and university graduates wear hoods of silk or other fine material thrown back over their shoulders. The shape and color indicate the degree received and the institution granting it.
Biretta and Canterbury Cap: These are clergy hats that may be worn at open air services, in draughty church buildings, or in procession. Neither is ever worn in the sanctuary.
Cope: This is a long ornate cloak worn by a priest or a bishop in processions and services of great dignity.
Bishop's Vestments: Over his cassock the bishop wears a long white garment with very full “bishop's” sleeves called a rochet; and over this a sleeveless vestment of black or purple or red silk or satin, called a chimere. About his shoulders he wears a tippet or stole and he may also wear an academic hood. Sometimes in place of the foregoing he may wear a cope and a head covering called a mitre. The latter is a high silk cap, terminating in two points, which are said to symbolize the tongues of fire which lighted upon the heads of the apostles at Pentecost (Acts 2:3). He carries in his hand, or has carried before him, the pastoral staff or shepherd's crook which signified that he is the chief shepherd of his people. The rest of the Episcopal insignia consists of a pectoral cross and a seal ring engraved with the arms of the diocese. The ring signifies his lifelong marriage to the Church.
Deacon's Vestments: The deacon wears the same cassock, surplice, and stole as a priest. His ordained rank is indicated by the way he or she wears the stole. It is only over the left shoulder, signifying that the full rank of priesthood has not yet been attained.
Vestments of the Laity: Lay assistants in the chancel and choristers also wear appropriate vestments. Men and boys wear the cassock and a short surplice called a cotta. Women usually wear academic gowns or short white cloaks with collars over a long black garment similar to a cassock. On their heads they may wear caps or veils.
Chapter 6
The Worship of the Church—The Book of Common Prayer
The pattern of prayer and praise normally used in the worship of Almighty God is set forth in the Book of Common Prayer, commonly called the Prayer Book. The term “common prayer” describes a characteristic of worship in the Episcopal Church. Those who assemble have in common a responsibility to participate. The priest or minister at the front has his or her special role but this becomes a hollow performance apart from the active participation of the others who are present. The assembly is a congregation—people who have come together or congregated to worship God. The services are not a spectator sport where people gather to watch others perform. There is no audience. Someone once said that when a person comes to church he finds himself sitting on the stage—an active participant—not sitting in the audience watching. All of us take part in common prayer.
One graphic indication of the fact that common participation is a hallmark of Prayer Book services is the presence of rubrics on almost every page. The rubrics are the italicized fine print directions which instruct participants as to how to proceed. They are called “rubrics” because they are sometimes printed in red, as in the large altar book used by the priest. (Ruber is the Latin word for red.) There is also a page at the beginning of each service entitled “Concerning the Service,” and a section of “Additional Directions” follows most of the services in the book (BCP, pgs. 312 and 406 are examples.) These together provide all of the directions needed for conducting and participating in Prayer Book services. The priest or minister does not have any secret book of mysterious things he does which those attending do not understand. We all have the same book; it is truly common prayer.
When we open the book we discover that it contains services and rites for regular worship as well as those that appropriate for the milestone events of every individual Christian—baptism through burial. The contents are made up of passages of Scripture as well as prayers and hymns and rituals many of which have been part of Christian practice from the earliest times. It contains also the entire Book of Psalms from the Bible.
The first Book of Common Prayer was compiled under the leadership of Archbishop Thomas Cranmer in 1549. Down through the centuries, first in England, then in this country, the Prayer Book has been revised eight times. The most recent American revision is that adopted by the General Convention in 1979. The Prayer Book was revised because times change and the spiritual needs of the new day must be met. The meanings of words change and some prayers have to be rephrased in order to convey their ancient meaning. Also, scholars acquire new and greater knowledge about the early Church and its life and practice which should be reflected in our worship. But every revision of the Prayer Book has measured up to the three criteria which Archbishop Cranmer laid down for the first Prayer Book back in 1549. The book must be “grounded upon the Holy Scriptures,” “agreeable to the order of the primitive church,” and “edifying to the people.” So each succeeding revision, while having its own distinctive character, has been in spirit and truth the same Book of Common Prayer.
The services of the Book of Common Prayer fall into four categories. There are the regular services—the Holy Eucharist which is intended to be celebrated every Sunday and on holy days, and Morning and Evening Prayer, known as the Daily Offices, which are intended to be used every day of the week as well as on Sunday.
A second category is services for special days. The Great Litany is especially appropriate during Lent, on the Rogation Days, and on the First Sunday in Advent. There are liturgies for Ash Wednesday, Holy Week, and the vigil which ushers in Easter Day. These occasions are milestones in the Church's calendar and these special services take note of that fact.
A third category of services is those used for personal milestone occasions. These cover the СКАЧАТЬ