Looking at the Episcopal Church. William Sydnor

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 narrow sleeves which is worn over the cassock. It is appropriate as a symbol of purity and wholeness acquired by the Christian in baptism.

      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