DOCSLIB.ORG

A Short History of the Orthodox Archdiocese Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Short History of the Orthodox Archdiocese Of A Short History of the Archdiocese Introduction The Anglican Vicariate was established as a missionary body on the 15th of August, 2020, by the Orthodox Archdiocese of America. Bp. Joseph Boyd 112 Anglican parishes in America, India and Asia, were received into the One Holy Catholic and Apostolic Orthodox Church, under the omophorion of Archbishop Anthony of New York, in synod with Bp. Michael (Kinsfather), Bp. Robert (Hall), and Bp. Larry (Wright). This formal union assures that that our church was established by rightful decree from an ancient patriarchate, not by schism, heresy or abandonment, and has maintained canonical regularity, therefore preserving the chrism of true Apostolicity and validity. The goal of the Anglican Vicariate is to provide a fully Orthodox canonical shelter for conservative Christians in the Anglican Patrimony, bridging between East and West, and centering our community in the battle against Heresy, Secularism, Radical Individualism, Feminism, Postmodernism, Cultural Marxism, and the Gender Identity Agenda. We were imparted a beautiful and life-giving Tradition as English-speaking Christians. It is up to us to resist the world and pass this great treasure on to future generations! The Vicariate fulfills the long-held vision of the Caroline Divines, the Non-Jurors and the Oxford Fathers, that the English Church would truly express the fullness of unbroken Orthodoxy and Catholicity in a Western cultural context, faithful to the Doctrines and Dogmas of the Apostles, fully submitted to the conciliar mind of the Church as expressed in the Ecumenical Councils! In this way, we are truly more “Anglican” than the contemporary Anglican Communion, and more appreciative of our great Anglocatholic deposit. We rejoice in what God has done, making our doctrine, loyalties and traditions clear, as we take a stand against the heresy and apostasy that has so insidiously compromised the Western Church in general and Anglicanism in particular, whilst holding fast to all that is good and apostolic in the English Parochial Inheritance! May God help us as we seek to be faithful to His call! May God make Anglican-Rite Orthodoxy the way of the future as faithful Christians continue to fight the good fight! We welcome all Anglicans who wish to continue in their English Patrimony and particular traditions, while being faithful to the One, Holy, Catholic and Apostolic Orthodox Church. 1 A Short History of the Archdiocese ST. TIKHON OF MOSCOW, ENLIGHTENER OF AMERICA The Beginning of the Western Rite Western Rite Orthodoxy is known for its commitment to the traditional liturgical forms of the Roman West, while maintaining complete doctrinal fidelity to the conciliar history of the Undivided Church, which was maintained in the Christian East. Betwixt the Orthodox East and Catholic West, the First-World North and the Global South, there is a Cruciform Church re- emerging that will lead into a future with joy and hope, despite the rapid secularization occurring in Western Europe and North America! JULIAN JOSEPH OVERBECK 2 A Short History of the Archdiocese Julian Joseph Overbeck (1820-1905) was a Roman Catholic priest who converted to Eastern Orthodoxy and became a pioneer of Western Rite Orthodoxy. By 1876, Overbeck began to make appeals to many Orthodox Churches for their recognition of his scheme of a revived Western Church. He received audiences with the Patriarch of Constantinople Joachim III and received recognition from the Patriarch of the theoretical right of Western Christians to have a Western Orthodox Church. However, Overbeck's efforts did not result in the establishment of a Western Orthodoxy. He attributed this failing to the hesitance of the Greeks in London (and the Church of Greece generally) to grant approval due to the “newness and importance” of the question and because the Greeks may have feared taking the wrong step and compromising themselves. The Orthodox Catholic Review published its final issue in 1885 and Overbeck died in 1905 without seeing the implementation of the Western Orthodox Church. Georges Florovsky summed up Overbeck's experience in this way: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation.” The Foundations of the Archdiocese The history of Orthodoxy in America is a long and convoluted one, confusing at points, and always showing the theanthropic nature of God’s Spirit filling and using broken individuals for his glory. All the way up into the 1890’s, the Orthodox approach to missions was inconsistent and led to the dispersal of the Orthodox Faithful into other churches in the New World. Only after the Russians allowed the mission of St. Tikhon of Moscow (1865-1925) was there a recognizable and canonical presence in the United States, and a foundation for other work to take place. The Orthodox Archdiocese of America canonically started with St. Tikhon's mission, but would have to wait until Met. Abp. Aftimios for secular incorporation. 3 A Short History of the Archdiocese ST. TIKHON AT BP. CHARLES GRAFTON'S CONSECRATION IN FOND DU LAC, WISCONSIN, 1900 ST. RAPHAEL OF BROOKLYN 4 A Short History of the Archdiocese St. Tikhon passed his Orthodox mission to St. Raphael of Brooklyn (1860-1915) before returning to Russia and taking up his cross as the first Patriarch in the Russian Church in 300 years. St. Raphael was faithful to his calling, and worked diligently to receive dissatisfied Anglocatholics, who were allowed to use the “Western Rite” within their communities under St. Raphael’s care. Upon his deathbed in 1915, the American Orthodox Archdiocese that he had formed passed to Metropolitan Aftimios Ofiesh (1880-1966). Aftimios was a man of great vision, and he sought to establish a Church for all Americans. However, ethnic preferences began to appear and destroy his vision. He became disgusted after a fellow bishop betrayed him, and started to make decisions unilaterally. Unfortunately, Metropolitan Aftimios married ten years later, without the support of old-world Patriarchates, convinced by the ancient canons that it was allowed to do so. The promises of various Anglocatholic groups that would have justified Met. Aftimios’ decision in the sight of the Old World Patriarchates, showing how a married episcopate could lead to to the widespread conversion of Anglocatholics to Orthodoxy, and would have brought great financial and spiritual support his mission, fell through and led to further marginalization for the Orthodox Archdiocese. This breakdown is what led the Russians, Greeks and Syrian/Antiochians to start their own American Archdioceses in the late 1920’s and early 1930’s, and led directly to the inter-jurisdictional chaos of American Orthodoxy today. ABP. AFTIMIOS OFIESH & CLERGY OF ST. MARY'S CATHEDRAL 5 A Short History of the Archdiocese EPISCOPAL CHURCH JOURNAL, "CHURCH LIFE", COVERAGE OF ABP. OFIESH'S VISION OF CHRISTIAN UNITY “Aftimios Ofiesh deserves a place in the history of American Orthodoxy as a man of great vision who did not fear to take the steps he considered necessary to end the separation of the Orthodox faithful in North America into rival groups. He also was farsighted enough to recognize the mission of the Orthodox Church to bring the ancient Faith of the Apostles to all North Americans regardless of their ethnic heritage. ... This is a man who was before his time. He envisioned necessary institutions for the Church, worked closely with the poor and struggling immigrants, established missions and parishes, and he gave the greatest gift of all – the vision of Orthodox administrative unity in the New World for all people, of all ethnic backgrounds. We owe a great deal to his wisdom and vision.” “The Orthodox Word” magazine (June, 1995, pp. 4-8) 6 A Short History of the Archdiocese The Archdiocese Under St. John Maximovitch The Archdiocese passed to Archbishop James Tombs and he and his clergy were received as an autocephalous jurisdiction by Metropolitan Vitaly and St. John Maximovitch in 1951, when St. John moved his people from Shanghai to San Francisco. Abp. James Toombs was a Baptist convert to Orthodoxy, and was canonically and validly affirmed in his orders by the saintly founders of the ROCOR. He was directly involved with St. John Maximovitch’s plans to establish the Western Orthodox Church of France, although he did not attend the Consecration of Jean-Nectarie of St. Denis. Due to political pressure and scandal amongst the Russian immigrants over having an American hierarch, and also because he allowed St. Tikhon’s Mass, which many Slavophiles deemed unacceptable and “unorthodox”, Abp. James retired from the Russian Church in 1958, while maintaining the missionary organization that the ROCOR had canonically recognized for him. He was slanderously and untruthfully accused of Masonry by various Russian priests who were bent on destroying him, but he always maintained his innocence and rejected all forms of occultism and heresy, teaching only what was approved by the Orthodox Church. The initial recognition that they received, the canonical documentation, and the Tomos that ROCOR had given to the American Mission was, however, never revoked. 7 A Short History of the Archdiocese TOMOS OF FOR THE ARCHDIOCESE FROM THE ROCOR, 1951 8 A Short History of the Archdiocese ABP. JAMES TOOMBS AND WIFE 9 A Short History of the Archdiocese ABP. JAMES (CENTER) WITH THE HOLY SYNOD OF ROCOR ABP. JAMES TOOMBS ENTHRONED BY THE ROCOR AS ARCHBISHOP OF THE AMERICAN CHURCH (ST. JOHN MAXIMOVITCH ON THE FAR RIGHT) 10 A Short History of the Archdiocese The Former Exarchate Connection Archbishop Dionysios (Makogambrakis) His Beatitude was born on August 14th, 1919 in the town of Heraklion, on the Island of Crete, in the country of Greece.
Load more

Recommended publications
  • Q: What Is the Chrism Mass? A: Generally Once a Year, the Bishop
    Q: What is the Chrism Mass? A: Generally once a year, the bishop, joined by the priests of the diocese, gather at St. John’s Cathedral to celebrate the Chrism Mass. This Mass manifests the unity of the priests with their bishop, and it serves to supply the diocese with the necessary sacred oils — the oil of catechumens (oleum catechumenorum or oleum sanctorum), the oil of the infirm (oleum infirmorum) and holy chrism (sacrum chrisma) — which will be used in the administration of the sacraments throughout the diocese for the year. This tradition is rooted in the early Church as noted in the Gelasian Sacramentary (named after Pope Gelasius I, d. 496). Throughout the Bible, various references indicate the importance of olive oil in daily life. Sacred Scripture also attests to the spiritual symbolism of oil. Given this heritage, the early Church adopted the use of olive oil for its sacramental rituals. The Oil of Catechumens is used in connection with the sacrament of baptism. St. Hippolytus, in his Apostolic Tradition (A.D. 215), wrote of an “oil of exorcism” used to anoint the candidates immediately before baptism. This practice continues: In the current baptismal liturgy, the priest offers the prayer of exorcism and then with the oil of catechumens anoints the person to be baptized on the chest, saying, “We anoint you with the oil of salvation in the name of Christ our Savior; may He strengthen you with His power, Who lives and reigns forever and ever.” The oil of the infirm is used in the sacrament of the anointing of the sick (formerly known as extreme unction).
    [Show full text]
  • A Short History of the Western Rite Vicariate
    A Short History of the Western Rite Vicariate Benjamin Joseph Andersen, B.Phil, M.Div. HE Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) with the Right Reverend Alex- T ander Turner (1906–1971), and the Very Reverend Paul W. S. Schneirla. The Western Rite Vicariate (WRV) oversees parishes and missions within the Archdiocese that worship according to traditional West- ern Christian liturgical forms, derived either from the Latin-speaking Churches of the first millenium, or from certain later (post-schismatic) usages which are not contrary to the Orthodox Faith. The purpose of the WRV, as originally conceived in 1958, is threefold. First, the WRV serves an ecumeni- cal purpose. The ideal of true ecumenism, according to an Orthodox understanding, promotes “all efforts for the reunion of Christendom, without departing from the ancient foundation of our One Orthodox Church.”1 Second, the WRV serves a missionary and evangelistic purpose. There are a great many non-Orthodox Christians who are “attracted by our Orthodox Faith, but could not find a congenial home in the spiritual world of Eastern Christendom.”2 Third, the WRV exists to be witness to Orthodox Christians themselves to the universality of the Or- thodox Catholic Faith – a Faith which is not narrowly Byzantine, Hellenistic, or Slavic (as is sometimes assumed by non-Orthodox and Orthodox alike) but is the fulness of the Gospel of Jesus Christ for all men, in all places, at all times. In the words of Father Paul Schneirla, “the Western Rite restores the nor- mal cultural balance in the Church.
    [Show full text]
  • Atlas of American Orthodox Christian Monasteries
    Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable.
    [Show full text]
  • Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27
    Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27 Scripture/Memory Verse [Be] eager to maintain the unity of the Spirit in the bond of peace: There is one body and one Spirit just as you were called to the one hope that belongs to your call; one Lord, one Faith, one baptism, one God and Father of us all. Ephesians 4: 3 – 6 Lesson Goals & Objectives Goal: The students will gain an understanding and appreciation for the fact that we belong to a church that is larger than our own parish: we are part of The Episcopal Church (in America) which is also part of the worldwide Anglican Communion. Objectives: The students will become familiar with the meanings of the terms, Episcopal, Anglican, Communion (as referring to the larger church), ethos, standing committee, presiding bishop and general convention. The students will understand the meaning of the “Four Instruments of Unity:” The Archbishop of Canterbury; the Meeting of Primates; the Lambeth Conference of Bishops; and, the Anglican Consultative Council. The students will encounter the various levels of structure and governance in which we live as Episcopalians and Anglicans. The students will learn of and appreciate an outline of our history in the context of Anglicanism. The students will see themselves as part of a worldwide communion of fellowship and mission as Christians together with others from throughout the globe. The students will read and discuss the “Chicago-Lambeth Quadrilateral” (BCP pages 876 – 877) in order to appreciate the essentials of an Anglican identity. Introduction & Teacher Background This lesson can be as exciting to the students as you are willing to make it.
    [Show full text]
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • THE JOURNAL of the ASSOCIATION of ANGLICAN MUSICIANS
    THE JOURNAL of the ASSOCIATION OF ANGLICAN MUSICIANS AAM: SERVING THE EPSICOPAL CHURCH REPRINTED FROM VOLUME 29, NUMBER 3 (MARCH 2020) BY PERMISSION. Lambeth Conference Worship and Music: The Movement Toward Global Hymnody (Part I) MARTY WHEELER BURNETT, D.MIN. Since 1867, bishops in the Anglican Communion have A tradition of daily conference worship also developed, gathered periodically at the invitation of the Archbishop including morning Eucharist and Evening Prayer. During the of Canterbury. These meetings, known as Lambeth 1958 Lambeth Conference, The Church Times reported that: Conferences, have occurred approximately every ten years The Holy Communion will be celebrated each morning with the exception of wartime. A study of worship at the at 8:00 a.m. and Evensong said at 7:00 p.m. for those Lambeth Conferences provides the equivalent of “time-lapse staying in the house [Lambeth Palace]. In addition to photography”—a series of historical snapshots representative these daily services, once a week there will be a choral of the wider church over time. As a result, these decennial Evensong sung by the choirs provided by the Royal conferences provide interesting data on the changes in music School of Church Music, whose director, Mr. Gerald and liturgy throughout modern church history. Knight, is honorary organist to Lambeth Chapel. In 2008, I was privileged to attend the Lambeth The 1968 Lambeth Conference was the first and only Conference at the University of Kent, Canterbury, from July conference to offer an outdoor Eucharist in White City 16 through August 3. As a bishop’s spouse at the time, I was Stadium, located on the outskirts of London, at which 15,000 invited to participate in the parallel Spouses Conference.
    [Show full text]
  • THE VOICE of St
    St. George Orthodox Church Non-Profit Org. U.S. Postage 5191 Lennon Road PAID Flint, MI 48507-1050 Permit #251 Flint, MI Address Service Requested A Church of the Antiochian Orthodox Christian Archdiocese of North America THE VOICE of St. George Published Monthly with Special Editions by St. George Orthodox Church -- Flint, MI November 2017 Volume 27, Number 3 St. George Orthodox Church Ladies Auxiliary 5191 Lennon Road, Flint, MI 48507 Thanksgiving Bake Sale Sunday, November 19th The Ladies will be selling a variety of pastries: cookies, pies, cakes, Arabic sweets, etc. If you have any questions, see any member of the Ladies Auxiliary. Please fill out the form below and send it to the Church with your check or give it to any member of the Ladies Auxiliary by November 12th Thank you for your Support! DEADLINE is November 12th!!! Order Form Item Number of Dozens Price ($15 per dozen) Spinach Pies Meat Pies Date Cookies TOTAL Name_________________________________________________________ Fall Harvest PARISH Thanksgiving Celebration!!! Saturday, November 11th Our Church School children (Kindergarten thru 12th Grade) are to be dropped off at 2pm. They will prepare their part of the meal, set the tables, do crafts, and have a great time together! We are asking that all parents are back by 5pm so their child is sitting next to them praying at Great Vespers. Following Great Vespers, we will all enjoy the meal prepared by our children! This is for ALL parishioners – see you there! Daily Prayer Life We also pray for the servants of God who have fallen asleep in the Lord: Bishop Antoun Khoury (+October 2nd), Clemence Bassett (+September 19th, mother of Deacon Michael), Cathern Henry (+October 1st, former parishioner), John McShosh (+October 2nd, former parishioner), and Samira Barham (+October 7th, aunt of Janet Abueita).
    [Show full text]
  • From the May 2017 Issue of the Word
    Volume 61 No. 4 May 2017 VOLUME 61 NO. 4 MAY 2017 COVER: Photo of the cross from EDITORIAL St. George Cathedral of Pittsburgh. The symbol of suffering becomes contents the symbol of victory. 3 EDITORIAL by Bishop JOHN 5 REMEMBERING SOME OF OUR ANTIOCHIAN BISHOPS IN AMERICA by Fr. Thomas Zain 10 BEING FAITHFUL IN THE AGE AFTER GOD by Fr. Joseph Huneycutt 13 CHRIST IS RISEN! … BUT DOES IT REALLY MATTER? 14 FIDELITY IN THE LIFE OF CHRIST by Bishop THOMAS (Joseph) and Peter Schweitzer 17 IOCC HELPING TO MEET THE MANY NEEDS OF SYRIAN CHILDREN 18 THE MUSIC OF THE CHURCH: A WESTERN RITE PERSPECTIVE by Rebecca S. Alford 20 AN “ORIGINAL BRICK”: MATUSHKA JULIANA SCHMEMANN by Shamassey Mary Honoré 23 THE DEPARTMENT OF CHRISTIAN EDUCATION 27 COMMUNITIES IN ACTION 29 ARCHDIOCESAN OFFICE THE BUTTONS OF OUR LIVES 30 ORATORICAL FESTIVAL by Ousama Hanna 31 MEMORY ETERNAL! OFFHANDEDLY THE OTHER DAY, MY DEAR FRIEND BISHOP THOMAS SHARED THAT HE KNEW HIS EMINENCE METROPOLITAN ELIA (SALIBA) WHO COULD PUSH MY BUTTONS. PERHAPS “HE WHO KNOWS WHO OR WHAT CAN PUSH ONE’S BUTTONS” WOULD BE A DEFINITION OF A FRIEND. TO KNOW ANOTHER’S BUTTONS IMPLIES AN INTIMACY, SHARING OF LIFE, OR AT LEAST STUDIOUS AWARENESS OF ANOTHER. Letters to the editor are welcome and should in- clude the author’s full name and parish. Submis- n any case, we are living in an age of buttons. Some from the Church, and with time (that often brings bet- sions for “Communities in Action” must be approved by the local pastor.
    [Show full text]
  • How Orthodox and Non-Orthodox Christians
    HOW ORTHODOX AND NON-ORTHODOX CHRISTIANS DIFFER Two Separate Models of Spirituality and Salvation By The Most Reverend Chrysostomos Former Archbishop and Metropolitan Emeritus of Etna I. Orthodoxy, Non-Traditionalist Orthodoxy, and Non-Orthodox Christianity It is difficult, in trying to explain to non-Orthodox (heterodox) Western Christians how Or - thodoxy and Western Christianity differ, without first explaining why, in the Orthodox world, there is an internal division between so-called traditionalist and non-traditionalist Orthodox (or ecu - menists and anti-ecumenists, a distinction that I will address subsequently). I shall, therefore, try to address that very complex issue, before presenting a model for understanding the things that separate Orthodox and non-Orthodox Christians. Traditionalists often, though not exclusively, operate under the banner of the Old Calendar (more precisely, the Church or Festal Calendar) and resistance to the adoption of the Papal or so- called “Revised Julian Calendar” by some Orthodox, and almost all Orthodox in America, in the twentieth century. Non-traditionalists have abandoned many of the traditions of Orthodoxy, some - times the Church Calendar—for which reason they are, in that instance, called “New Calen - darists”—and sometimes, though holding to the Church Calendar, other traditions, such as traditional forms of clerical dress, fasting, and worship, emphasis on monasticism, and so on. Be - tween the traditionalists and non-traditionalists there are varying degrees of interaction, variously marked by brotherly toleration of differences in practice and belief and, unfortunately, shockingly opprobrious hostility and enmity. This division in Orthodoxy not only makes it difficult to explain how Orthodox and non- Orthodox Christianity differ, but occasions immense confusion, since the non-traditionalist Ortho - dox, and especially in America, have adopted many of the traditions, much of the language, and a great deal of the ethos of Western Christianity, creating a sort of ethnically-centered but hybrid Or - thodoxy.
    [Show full text]
  • Evensong 9 August 2018 5:15 P.M
    OUR VISION: A world where people experience God’s love and are made whole. OUR MISSION: To share the love of Jesus through compassion, inclusivity, creativity and learning. Evensong 9 August 2018 5:15 p.m. Evensong Thursday in the Eleventh Week after Pentecost • 9 August 2018 • 5:15 pm Welcome to Grace Cathedral. Choral Evensong marks the end of the working day and prepares for the approaching night. The roots of this service come out of ancient monastic traditions of Christian prayer. In this form, it was created by Thomas Cranmer, Archbishop of Canterbury in the 16th century, as part of the simplification of services within the newly-reformed Church of England. The Episcopal Church, as part of the worldwide Anglican Communion, has inherited this pattern of evening prayer. In this service we are invited to reflect on the business of the past day, to pray for the world and for ourselves, and to commend all into God’s hands as words of Holy Scripture are said and sung. The beauty of the music is offered to help us set our lives in the light of eternity; the same light which dwelt among us in Jesus, and which now illuminates us by the Spirit. May this service be a blessing to you. Voluntary Canzonetta William Mathias The people stand as the procession enters. The Invitatory and Psalter Opening Sentence Said by the officiant. Preces John Rutter Officiant O Lord, open thou our lips. Choir And our mouth shall shew forth thy praise. O God, make speed to save us.
    [Show full text]
  • Church and Liturgical Objects and Terms
    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
    [Show full text]
  • The Book of Alternative Services of the Anglican Church of Canada with the Revised Common Lectionary
    Alternative Services The Book of Alternative Services of the Anglican Church of Canada with the Revised Common Lectionary Anglican Book Centre Toronto, Canada Copyright © 1985 by the General Synod of the Anglican Church of Canada ABC Publishing, Anglican Book Centre General Synod of the Anglican Church of Canada 80 Hayden Street, Toronto, Ontario, Canada M4Y 3G2 [email protected] www.abcpublishing.com All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written permission of the publisher. Acknowledgements and copyrights appear on pages 925-928, which constitute a continuation of the copyright page. In the Proper of the Church Year (p. 262ff) the citations from the Revised Common Lectionary (Consultation on Common Texts, 1992) replace those from the Common Lectionary (1983). Fifteenth Printing with Revisions. Manufactured in Canada. Canadian Cataloguing in Publication Data Anglican Church of Canada. The book of alternative services of the Anglican Church of Canada. Authorized by the Thirtieth Session of the General Synod of the Anglican Church of Canada, 1983. Prepared by the Doctrine and Worship Committee of the General Synod of the Anglican Church of Canada. ISBN 978-0-919891-27-2 1. Anglican Church of Canada - Liturgy - Texts. I. Anglican Church of Canada. General Synod. II. Anglican Church of Canada. Doctrine and Worship Committee. III. Title. BX5616. A5 1985
    [Show full text]