Incense

Traditionally, incense has been used to symbolize the presence of God, serving as a visible reminder of His glory and holiness. It brings to mind the cloud that filled the tabernacle in Exodus and the pillar of smoke that guided the children of Israel in the wilderness. Even the cloud that enveloped Jesus at the Transfiguration can be seen as a manifestation of the divine presence. Additionally, incense represents the rising of prayers to the heavens, as it is written, "For from the rising of the sun to its setting my name is great among the nations, and in every place, incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts" (Malachi 1:11). This verse, along with others like Psalm 141 and Revelation 8, further emphasize the significance of incense in worship. By incorporating incense in the prayer of consecration, we acknowledge the presence of God among us, particularly in the broken Body and Blood of Christ. It is a solemn and sacred practice that connects us to centuries of tradition and serves as a tangible reminder of God's constant presence in our lives.

Bells

Historically, altar bells—or sanctus bells—were used to focus people's attention during Communion in the West, where the service was performed in Latin. As time went on, fewer people understood Latin, and the priest would often stand at the altar facing the same direction as the people. In some churches, the altar was situated far from the pews or had partitions in front, resulting in poor acoustics that made it difficult for the parish to hear the priest's words. To address this, the bells would be rung to draw people's attention to key moments of the service, particularly during the consecration of the elements. Furthermore, bells are still utilized today to "Make a joyful noise to the Lord," as the Psalmist encourages (Ps. 98). While we gather together to sing songs of praise, we are also invited to celebrate and rejoice in the profound beauty and mystery of the Eucharist. Therefore, on Sundays, you will hear the bells ring at three specific junctures: first, during the Sanctus; second, at the words of the institution; and finally, at the conclusion of the prayer of consecration, when the host and chalice are elevated as the final offering. These moments serve as reminders to all present of the sacredness and significance of these moments calling our attention and inviting us into a deeper communion with God and one another.

The Sign of the Cross

Anglicans tend to cross themselves when invoking the Trinity, before and after prayer, upon receiving the sacrament of Christ's Body and Blood, and at other times. Personally, I have found this practice to be most helpful when I need to pray but find myself at a loss for words. Simply, making the sign of the cross is a powerful act of physical prayer, dedication, and remembrance of our baptism and God's fidelity toward us.  It's a way of prayerfully declaring, "Christ in my mind, heart, and my whole being." Whether you practice it or not, making the sign of the cross remains a beautiful reminder that we are invited physically to embody our worship and of our invitation to take up our crosses and follow him (Lk 9:23). 

Clericals Collars

Collars are either full collars affectionately known as the "dog collar" which is a white ring that closes at the back of the neck, or a detachable white tab in the front of the clerical shirt. Additionally, a clerical shirt is traditionally black or purple for Anglican bishops. Clerical collars are not technically vestments, but clericals–a uniform for clergy. Ironically, most people associate collars with Roman Catholicism when in fact they were first worn by Anglicans. Today, bishops, priests, and deacons wear collars.

Robes

The most basic vestments are white robes known as albs or cassock-albs and the surplice. Albs and cassock-albs are long white robes. Surplices are shorter white robes traditionally worn over a cassock, which is a long black robe. These white garments are meant to signify our baptism into Christ Jesus and his righteousness having forgiven our sins (Is 1:18). Additionally, these vestments remind us that we are first and foremost servants of Christ for the sake of the world, having first been served by him and received his abundant mercy (Mt 20:28). These robes are usually worn by those serving in a Eucharistic service. Anglicans will also typically wear a cincture with a cassock or cassock-alb. A common cincture is a belt often looking like a rope worn around the waist (second).

Stoles & Chasubles

Stoles indicate that the wearer is an ordained person and signifies their particular office. For example, priests wear a stole over both shoulders, while deacons wear the stole diagonally across the left shoulder. Chasubles are large pieces of material with an opening in the middle—much like a poncho—worn primarily during eucharistic services by a priest and specifically the celebrant. In Colossians 3 we are told to “above all, clothe yourselves with love, which binds everything together in perfect harmony." In this vain, the chasuble has come to represent the Christian's primary virtue—love. Similarly, the lead deacon serving at the Altar sometimes wears a similar vestment called the dalmatic. These vestments are paired with the liturgical color of the season.

The Processional

Each Sunday we begin service with an entrance procession. To start, the procession is the gathering of the saints together for worship. Biblically, there are multiple examples of processions, such as with the Ark of the Covenant (2 Sam 6, 1 Kg 8) and Jesus’ triumphant entry (Mk 11, Mt 21, Lk 19, Jn 12). Historically, the whole church would gather outside and process into the sanctuary. We still do this on certain days like Palm Sunday. The procession has come to symbolize our journey from the outside into a space where heaven and earth collide, and we are offered a glimpse of God's in-breaking Kingdom. Ancient Celtics referred to these spaces as "thin places." These "thin places" were put there on purpose to declare the glory of God. As such, our entrance procession is a celebration much like a wedding processional. We are invited to lift our eyes and hearts up to Christ in praise and worship as we glimpse the world to come!

The Processional Cross

As Christians, we firmly believe that Christ, the Son of God, holds the esteemed position as the head of the Church. It is He who graciously guides and beckons us into profound worship, immersing ourselves in His presence. In this beautiful and humbling light, the cross acts as a symbol that goes before us, leading the way, guiding us into an extraordinary space where the realms of heaven and earth seamlessly converge. And as our time of worship draws to a close, we are not left to navigate the journey back into the world alone. No, instead, we are sent forth on a divine mission, radiating with Christ's light and love, as He takes the lead once again, directing and empowering us to be instruments of His grace and truth in the world (Matthew 28:19ff). Hence, just as the cross leads us into worship, it equally leads us out, reminding us of our purpose and vocation as ambassadors of Christ's Kingdom for the sake of the world.

The Processional Torches

The acolytes carrying the torches become known as “torchbearers” or “light-bearers.” Historically, the church processionals would be outside in the streets, and the light-bearers would process towards the front so that the darkness would be scattered from before their path and would guide the way for the procession. Today, we obviously do not need the physical light of these candles to guide our procession; however, these light-bearers, along with their torches, have come to symbolize the Old and New Testaments that "light" the way to Christ. More simply, they remind us of the “Light of Christ” that scatters the darkness from before our path. Interestingly, most people assume that the torches "go with" the cross, when in fact the torches (remember they represent the Old and New Testament) light the way for the Gospel, which we will look at now.

The Parish

The heart of Church life and community are experienced most intimately within a parish. The parish is the smallest ecclesiastical body within Anglican organization, consisting of people within a particular region gathered together for worship. Parishes are overseen by a rector and assisted by the vestry and other clergy. Others may refer to this body as a "congregation" or "local church." Personally, I prefer to speak of Good Shepherd as a parish. Why? Historically, parishes were established on behalf of a geographical area, extending care and hospitality to that region. I love to think of Good Shepherd as a parish that has been established for the sake of our community. That we are here to reach out to the needs of those in our community.

The Province

A province is a group of dioceses with administrative oversight by an archbishop. This is often geographical, such as a country or large region. The archbishop of a province is also referred to as the primate of the province or the presiding bishop. An archbishop is selected by the bishops of the province and is accountable to those bishops. Archbishops provide oversight for the ministry and mission within the province, while also overseeing certain administrative functions and helping to maintain unity within the province. They do not necessarily have more ecclesial authority than other bishops, but rather are honored as "first among equals" due to the nature of their role in leading the province.

The Anglican Communion

The Anglican Communion holds a significant place in the Christian world, ranking as the third largest communion following the Roman Catholic and Eastern Orthodox churches. Its expansive reach encompasses all the provinces affiliated with the Archbishop of Canterbury, making it a truly global community. With a membership of over 85 million individuals residing in 165 countries, the Anglican Communion profoundly shapes the lives of countless believers worldwide. As the focal point of unity within the communion, Archbishop Justin Welby assumes a vital role, widely recognized as the "first among equals." It is important to note, however, that the Archbishop of Canterbury's authority is limited to the Church of England and does not extend to other provinces, nor does it parallel the level of influence wielded by the Pope in the Roman Catholic Church.

The Washing of Hands

Have you ever noticed the Celebrant ceremonially wash their hands before they celebrate? During the Preparation of the Altar, following the Peace, you likely notice several things happening at the Altar. The ushers present the offerings of bread and wine along with any collected financial offerings to the Deacon. The Deacon then prepares the Altar. Once the Altar has been set, they pick up a bowl and a cruet of water and stand to the side. The Celebrant comes forward, at which time the Deacon will pour water over the hands of the Celebrant. This ritual of washing the Celebrant's hands is known as the Lavabo. The term comes from the Latin meaning "I will wash," which comes from Psalm 26:6-7. To no surprise, the bowl used to catch the water is called a lavabo bowl, and the towel used by the Celebrant to dry their hands is called a lavabo towel. Oftentimes, during this act of hand-washing, the Celebrant quietly prays to themselves Psalms 26:6-7 or Psalm 51:2 which says, “Lord, wash away my iniquity; cleanse me from my sin.” Historically, the washing of hands was for practical purposes as well. The parish would offer up fresh produce from their homes during the Offertory, which would then be distributed to the needy. Following the reception of these oblations (e.g. something offered to God), the celebrant would have to wash their hands before continuing with the Eucharistic Prayer. That said, in Judeo-Christian tradition, washing has always held deep significance. For example, in Exodus, we see that priests were required to wash their hands and feet in a bronze basin of water before entering the Tabernacle or drawing near the Altar of Incense. Today, the gesture of the washing of hands has come to be a reminder of our having been washed clean through the sacramental waters of baptism. As you watch the Celebrant wash their hands, might it remind us of our own baptism, having been washed clean and offered a seat of honor to the well-laden table of Jesus. 

Bowing

Our posture invites us to be fully present in the moment—for example, bowing as the cross processes past you, standing at the proclamation of the Gospel, and kneeling for the confession. More importantly, the Holy Scriptures call us to bow at the mere proclamation of the name of Jesus! In his letter to the Philippians, Paul writes: “Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”  In this manner, you may have noticed that Fr. Erik and I bow at the mention of the name of Jesus at various points in the service. Additionally, you will notice people bowing at various other times in the service, such as the Gospel procession, at certain parts of the Nicean Creed, or when they walk in front of the Altar. Simply, in bowing we physically embody our gratitude, respect, and love for Christ. To learn more about bowing listen here.

Kneeling

Many of us associate kneeling with prayer. Generally, Anglicans opt to “sit for instruction, kneel for private or penitential prayer, and stand for corporate prayer and praise.” For example, you are invited to kneel during the Confession and the Prayer of Consecration. Kneeling is another way we embody our reverence and worship of Jesus and acknowledge him as our King. The Scriptures are filled with examples of kneeling. Three times a day Daniel "got down on his knees and prayed, giving thanks to his God" (Dan 6:10). Solomon knelt before the Lord (I Ki 8:54). Ezra fell on his knees before the Lord (Ez 9:5). Jesus knelt in prayer (Lk 22:41). And, the psalmist, “let us worship and bow down, let us kneel before the Lord” (Ps 95). As such, I invite you, as you are able, to practice kneeling. If you have never kneeled, I suggest beginning with kneeling at the confession.

Genuflecting

Genuflecting, a sacred practice steeped in tradition, is a beautiful act of devotion that involves a momentary dropping to the right knee. Throughout history, individuals have genuflected as a formal gesture of reverence for the Real Presence of Christ in the consecrated elements. Whether it was when they entered the sanctuary or took a step into the center aisle to receive Communion, this humble act served as a powerful symbol of deep respect. Even today, you can observe the Celebrant and deacon graciously genuflecting after the profound words of institution. However, it is significant to recognize that genuflecting has become a matter of personal preference and physical ability. As a result, some individuals opt for the equally heartfelt gesture of a deep bow instead.

Deacons

At their ordination, the Bishop declares to the ordinand, "It belongs to the office of a Deacon to share in the humility and service of our Lord Jesus Christ, for the strengthening of the Church, which is his body. You are to read the Gospel and proclaim Christ at all times through your service, to instruct both young and old in the Catechism, and, at the direction of the Bishop or Priest, to baptize and preach. You are to assist the Priest in public worship, to guide the intercessions of the Congregation, to aid in the administration of Holy Communion, and to carry the Sacrament to those who are kept from the Table by illness, infirmity, or imprisonment. Furthermore, you are to interpret to the Church the needs, concerns, and hopes of the world. It is the Deacon’s office to encourage and equip the household of God to care for the stranger, to embrace the poor and helpless, and to seek them out, so that they may be relieved." That said, the diaconate isn't a Holy Order to be taken lightly. It is vital to the life, health, and flourishing of Christ's one, holy, catholic, and apostolic Church. We are in need of more deacons! There's a beautiful saying, "once a deacon, always a deacon." In other words, when one becomes a deacon, they become first and foremost a servant of Jesus, and whether one becomes a priest or bishop, one remains first and foremost a servant. Lastly, there are two types of deacons: transitional and vocational. Transitional deacons are deacons who at some point will move into the priesthood, while vocational deacons are those called to remain a deacon. 

Priests

Priests serve at the pleasure of the bishop in the overseeing of the local parishes by serving as pastoral ministers of word and sacrament. The Catechism notes that the role of a priest is to represent Christ and his Church, particularly as pastor to the people, to proclaim the gospel, to administer the sacraments, and to bless and declare pardon in the name of God. In this vein, the primary differences between deacons and priests can be summarized as "ABC." While priests share many responsibilities with deacons, they, most notably, receive from the bishop the responsibility to offer absolution, extend blessings, and consecrate the bread and wine for Holy Communion. Sometimes people wonder, Why can only a priest do these things? The simplest answer is that it is more aligned with their training, calling, and spiritual responsibility. Think about it like this. In a hospital, you have technicians, nurses, and doctors. They have specified responsibilities, uniforms, and even titles based on their training, role, and calling. Each role is uniquely required to effectively, orderly, and thoroughly care for patients. So the question is less about what "can't" one role or individual do, but more so how and what you are called to do. On a similar note, I had a brief conversation with someone this week and the question arose, "Can only priests serve communion?" No, only priests and bishops consecrate the elements, but deacons and lay ministers (sometimes referred to as Lay Eucharistic Ministers or Chalice Bearers) can also help with serving Communion. 

Bishops

Traditionally, a bishop is consecrated by the laying on of hands of three other bishops. Anglicans are one of a few Protestant traditions that retain the title of bishop and what is called "apostolic succession." Apostolic succession holds that bishops are successors of the apostles through an unbroken succession in the ministry of ones who seek to carry on the apostolic work of leading, supervising, and uniting the Church. Note, that apostolic succession is said to be a “sign, though not a guarantee” of the church's basic continuity with the early apostles. Bishops are the chief pastors and heads of their respective dioceses. This means that Bishop Todd has authority over our parish. As chief pastor, the bishop plays a key role in the oversight and governance of the Church – both in their respective diocese and the province as a whole. Lastly, it should be noted, bishops preside over all ordinations and confirmations.

The Gospel Book

Christian liturgy has always centered upon Christ and the proclamation of the Good News as being the fulfillment of the prophecies of the Old Testament and the climax of the New. The solemn carrying and raising of the Gospel Book during worship serve as a tangible reminder of Christ's presence among us. When the Gospel Book is brought to the center of the room, the room seems to hold its breath in anticipation. It is a sacred moment that beckons us to pause and reflect on the truth that Christ reigns in our midst. As we turn our attention towards the Gospel reading, our hearts are opened to the transformative power of the Word. This powerful symbol invites us to see one another through the lens of the Gospel, recognizing the shared humanity and divine image within each of us. In this act of communal worship, the Gospel breaks forth in our world, transforming our hearts and calling us to live out its message in our daily lives.

The Diocese

A collection of parishes, often within a geographical region, constitutes a diocese. A diocese is the fundamental ecclesiastical and administrative unit of Anglican organization. A diocese is overseen by a bishop, under whose authority clergy (e.g. priests and deacons) are then commissioned to a parish or other ministry. Historically, the parish attended by the bishop was referred to as the cathedral. Our diocese, Churches for the Sake of Others, is not a typical geographical diocese, but rather a missionally focused diocese with an emphasis on church planting. As such, we are scattered throughout the country.

The Mingling of the Water and Wine

During the Offertory song, a Deacon preparing the Altar for the Holy Eucharist will pour a small amount of water into the wine. The pouring of water into wine holds deep significance and symbolism, not merely a ceremonial tradition; rather, it carries spiritual and theological meaning. This act is often referred to as the mingling of water and wine. So, why do we do that? Well, to start, there was a very practical reason. Historically, wine was made much more concentrated, so people would add water to the wine to lighten and open it up so that it would be more palatable. However, over time, this practice took on rich symbolism. For example, it came to represent the incarnation of Jesus Christ, or his two natures, with the water representing his humanity and the wine his divinity. Similarly, St. Cyprian speaks of the mixing with an emphasis on Christ’s communion—or union—with the Church, “The water is understood as the people while the wine shows forth the blood of Christ. When the water is mingled in the cup with wine, the people are united with Christ…Once the water and wine are mingled in the Lord’s cup, the mixture cannot anymore be separated.” Additionally, it also recalls Christ’s death upon the cross when the soldiers pierced his side with a spear and out flowed blood and water (Jn 19:34), which also echoes to our baptism and the Holy Eucharist. Here is the prayer the Deacon prays quietly as they pour the water into the wine: “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.”

The Epiclesis

You might be asking yourself, "What in the world is the epiclesis?" The term is based on a Greek word meaning “to call upon" or “to invoke.” Do you recall during the Eucharist when the Celebrant prays over the elements and says the following words: "Sanctify them by your Word and Holy Spirit to be for your people the Body and Blood of your Son Jesus Christ," while lifting their hands up, then bringing them down directly over the elements? Do you recall seeing this gesture? We often do gestures. If you gesture to someone to "come here" with your hands or quiet people by placing your finger to your lips, they know what you mean. Did you have to say anything? No, but they got it. Throughout the Eucharist, the Celebrant does certain gestures to signal certain realities or moments in the LIturgy. If you don't recall seeing it, pay attention this Sunday and you won't miss it. With the Epiclesis, the lifting of the hands over the elements signals the invocation of the Holy Spirit over the gifts offered by human hands. In this moment, we ask God to sanctify—to “make holy, transform into God’s image and likeness"—through the Holy Spirit, the bread and wine that have been offered by the people, and here, Anglicans believe the elements, in a divine mystery, to become the Body and Blood of Christ—we refer to this divine mystery as the Real Presence of Christ—Christ in us and with us and working through us for the sake of the world.