Stump
the
Canon
Volume
One
The Reverend Canon Grant S. Carey
Canon Precentor, Trinity Cathedral
Sacramento, California
1
1
Stump The Canon:
Volume I
“From Amen to Zucchetto”
A Booklet of Questions from Trinity Parishioners
of all ages and Canon Carey’s Answers as they
appeared in “The Cathedral Cross.”
The booklet was compiled by
Ellen Groppo
for
The Reverend Canon Grant S. Carey
Canon Precentor
of
Trinity Episcopal Cathedral
Sacramento, California
April 2004
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Table of Contents
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Topic
Amen
Angels
Apostolic Succession
Applause in Church
Born Again
Canons
Catechism
Catholic
Change
Christmas
Church Polity
Collect
Columbarium
Communion of Saints
Confession
Confirmation
Controversy
Creeds
Cremation
Daily Office
Devil
Divorce & Re-marriage
14 Easter
15 Ember & Rogation Days
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17
18
19
19
20
20
21
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22
23
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Episcopalians & Anglicans
Episcopal Emblem
Eucharist
Eucharistic Prayers
Evil Spirits & Exorcism
Feast Days
Genuflect
Gospel
The Gospels
Gradual
Harry Potter
Head Coverings
Hear what the Spirit . . .
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Topic
Hell
Henry the VIII
Holy Communion
Holy Water
In God We Trust
Intinction
Lent
Lord’s Prayer
Men of the Cloth
Mitre
Ordinary Time
Paul the Apostle
Purgatory
Prayers of the Dead
Precentor
Primates
Pronouns
Protestant & Catholic
Psalms
Rapture
Rector, Vicar, Curate
Salvation
Sanctuary
Sanctuary Lamp
Sign of the Cross
Titles for Clergy
Undercroft
Veiled Crosses
Vergers
Vestments
Vicar
Water & Wine
Weekday Services
Wine or Grape Juice
Words of Institution
Xmas
Zucchetto
Amen
Dear Canon Carey,
At the end of prayers it is customary to add the word “Amen.”
I have been doing this all my life, but I have no idea what “Amen” means. Can you explain?
+ + +
“Amen” is a Hebrew word that expresses approval or agreement; it may be also understood as “So be it.”
Since the first Christians were Jewish, it is natural that the word “amen” should continue to be said at the
conclusion of Christian prayers. So it is that even after 2,000 years, when Christians pray together, we
acknowledge our assent by saying “Amen.” In the Episcopal Church, we refer to the prayers we say together as
“Common Prayer.” I am told that since in Chinese there is no character for “Amen,” what the people say
together is: “That is my heart’s desire.”
Do you own your own personal copy of The Book of Common Prayer? If you don’t, may I suggest purchasing
one from the Cathedral Bookshop to explore and use at home. You will find it a “treasure-trove” of prayer,
insight, and inspiration to which you will add your own “Amen.”
Angels
Dear Canon Carey,
Does the Episcopal Church believe in angels, or are angels a figment of the
imagination? I really liked the TV show, Touched by an Angel and was sorry to see it end.
+ + +
My answer to your question is Yes and Yes! We do believe in angels — messengers of God, for that is the
meaning of the word “angel.” God’s messengers have made themselves known throughout time in many
different ways, and the Bible reminds us that in some cases we “have entertained angels unaware”!
In Shaw’s play, Saint Joan, the Grand Inquisitor tells Joan of Arc that her “voices” are simply a figment of her
imagination, to which she replies that it is through imagination that God speaks to us.
I believe that God sends messengers to us in many ways, but we need to be receptive
to the message they bring. First of all, it is “fear not”; and secondly, it is a call to listen
to and follow God’s call to us through our Lord’s teaching and life. That is why it is
so important to become familiar with the Gospels and New Testament writings of
Saint Paul and others.
Part of my morning prayer is asking God to send his Holy Angels into my life to
guide and protect me throughout the day.
4
Apostolic Succession
Dear Canon Carey,
What is the apostolic succession?”
Apostolic succession is very important to Anglican, Roman Catholic, and
Orthodox Christians. It is their belief that their bishops are the successors
to the apostles and that Episcopal authority is derived from the apostles by
unbroken succession. This authority is derived through the “laying on of hands” for ordination of bishops in
lineal sequence from the apostles. Thus, in theory, Bishop Lamb traces his succession back through two millenia.
It is evident in existing writings that the early church was very much concerned with this form of ordination.
This is one reason why three bishops are required to ordain (or consecrate) a new bishop. Like many
Episcopal priests, I can trace my ordination back to Bishop White, the second of the first three bishops
of the Episcopal Church, who was consecrated in London in 1787.
+ + +
Applause in Church
Dear Canon Carey,
I have been an Episcopalian all my life...more than 75 years! Back then nobody EVER applauded in church,
but now people applaud at weddings, music, thanksgivings, and sometimes even after a sermon! What are
your views on this?
When I was ordained 45 years ago, people were much more “proper” in church. Ladies wore hats, men wore
suits and ties, and sermons were more like essays, with three points and a thesis statement.
Since the 60’s we have learned to relax a lot more and feel more at home in church. Coats and ties are optional
and rarely does one see women wearing hats. I credit these changes with the institution of “passing the peace”,
which at its beginning was difficult for many Episcopalians who were not used to shaking hands in church.
Spontaneous applause at a wedding is simply an expression of joy as the bride and groom leave the church. I
do find applause after a sermon rather startling, but I would rather assume that it represents hearty agreement
with the content rather than praise for the preacher’s delivery.
I still hold that whatever we do in church should be done, as the 1928 prayer book indicated, “decently and in
good order!”
5
Born Again
Dear Canon Carey,
Can you explain what it means to be “born again?”
Jesus’ teaching of new birth is expressed in Saint John’s Gospel (chapter 3), which I suggest you read
carefully from a standard (not a paraphrased) Bible. The words Jesus used can best be interpreted as
meaning “born from above.” In other words, a new birth is a new way of life and it is a gift from God —
spiritual rather than physical. We believe that the sacrament of Holy Baptism is the sacrament of new birth
in that there is a new relationship established between ourselves and God. In baptism, as in all the sacraments,
we are given the free gift of Grace in order that we may live in a new relationship with God and with one
another. Read again the Baptismal promises and prayers in the Book of Common Prayer on page 302 —
306 and you will see what I mean.
Baptism is the door through which we pass into our new lives as Christians. We do not believe that being born
again (or from above) requires having had an emotional experience, although one may indeed feel great
emotion when suddenly realizing that God’s love, forgiveness, and acceptance have been there all along.
+ + +
Canons
Dear Canon Carey,
What exatly is a canon? The recent service of installing canons was most impressive, but I am not sure I
know what one is.
There are different kinds of canons in the Episcopal Church. There are cathedral canons, diocesan canons, and
honorary canons. Canons have a long history, dating from around the 11th century. First, the word “canon”
comes from a Greek word for “rule” or “yardstick.” From this we gather that the original purpose of a canon
was to “keep things in order” according to the “rule.” Cathedral canons assist the Dean in the work and
ministry of the Cathedral.
Each of our canons has a specific responsibility: pastoral, liturgical (worship), administrative, music, or outreach.
A diocesan canon, the “Canon to the Ordinary,” assists our bishop in the day- to-day work of the Diocese of
Northern California. An honorary canon is appointed by the bishop and is given the title “canon” in
recognition of outstanding contributions to the life and work of the church. Honorary canons hold that
title for life. There are both clerical (ordained) and lay canons.
6
Catechism & Catechesis
Dear Canon Carey,
Would you please explain the difference between “catechism” and “catechesis?”
I have heard these words used and I pretended to know what they mean, but I don’t !
The words we use in church are both ancient and colorful, but they need to be explained today because many
people are just not familiar with them.
A catechism is the very ancient way of learning something through a series of questions and answers. It comes
from the Greek, meaning to teach by word of mouth. For us it refers to the outline for instruction in the faith
beginning on page 845 in the Book of Common Prayer. This is a very useful guide, though not intended to
be a complete statement of what we believe. Rather, it serves as a springboard for thought and discussion, and
I commend it to anyone who wants to learn more about our beliefs as Episcopalian Christians.
Catechesis is a course of study that prepares one for baptism and confirmation, providing opportunity for
individual expression in developing a Christian perspective of life and one’s self within the Christian community.
At Trinity Cathedral there are many opportunities for us to learn and grow in faith. One is a catechesis
facilitated by Canon Walker on Sunday afternoons as a means of preparing young adults and others for
baptism and/or confirmation on Easter Eve. Another is an adult course, called “Exploring the Faith,” that
began in January (and does each year), and meets weekly on Thursday evenings until June.
To learn more about these opportunities, contact either Canon Walker or me.
+ + +
Catholic
Dear Canon Carey,
When we say in the creeds that we believe in “the catholic church,” what exactly to we mean?
Like many words that have come to us from the Greek, the word “catholic” (katholikos) has shades of
meaning — all of which are appropriate to describe the Church. In the Apostles’ and Nicene Creeds, the
word literally means “with wholeness” — sometimes expressed as “universal.” The Book of Common Prayer
defines “catholic” as proclaiming the whole faith to all people to the end of time (page 854). When the word
“catholic” was first used by Ignatius of Antioch in the early part of the second century, it described the
undivided unity of the Church, the fullness of Christian life and worship, and the inclusion of people of
many races and cultures. It still does. Anglicans hold fast to the basics: apostolic ministry, sacraments, Holy
Scripture, and the ancient creeds. We consider ourselves part of “the one holy catholic, and apostolic Church,”
as do other branches, including the Orthodox churches of the East and the Roman (Latin) Church.
7
Change
Dear Canon Carey,
I have been a member of the Episcopal Church even longer than you have. The last 25 years have been
traumatic, to say the least! I would appreciate your comments.
+ + +
In the 1890s the Church almost split apart over ritualism: candles on the altar, processional crosses, acolytes,
incense, and colored vestments. Then in the 1950s there was serious controversy over women serving on
vestries and the decision to allow the blessing of a marriage after divorce. In the ‘60s the Episcopal Church
became involved in the civil rights movement, the revision of the Prayer Book, and the ordination of women.
Some people were certain that the Episcopal Church would completely fall apart! One priest proclaimed
from his pulpit, “A woman shall celebrate the Eucharist in this church over my dead body!” He subsequently
died and the parish called a woman as rector. His ashes were buried under the High Altar.
I don’t believe that anything we do surprises God. Our role in times of controversy and change is to remain
open and prayerful, keep our faith strong, and continue to do faithfully what the church is called to do: pray,
celebrate the Eucharist, care for the poor, and be kind to one another. As painful as change may be, if we
remain open to the Holy Spirit, we will grow and in time discover that in the words of the wonderful 14th
century mystic, Julian of Norwich,
“All shall be well...all manner of things shall be well.”
Christmas
Dear Canon Carey,
When did the Church begin celebrating Christmas,
and what does the word “Christmas” signify?
+ + +
The celebration of Christmas came late into Christian tradition.
The Feast of the Epiphany, January 6th, was observed in the
Eastern Church from early times and, interestingly, is still more
popular in Latin countries than December 25th. The Feast of
Christmas was first celebrated in Rome in the year 336, and soon
spread throughout the Empire. The date, December 25, has no historic foundation and was probably chosen
to oppose a popular pagan feast known as Natalis Solis Invicti, the birthday of the “Unconquerable Sun God”
(Saturn), which took place at the winter solstice. The festival of Christmas was soon carried into the northern
Europe, where ancient customs (such as decorated trees) were “Christianized” and given new meaning. This
reflects the genius of the ancient church in reinterpreting the meaning of deeply entrenched customs. Britain
gave Christmas added emphasis with the Yule log, mistletoe, cakes, fir trees, and gifts.
The word “Christmas” literally means the Christ Mass — one of the seven principal feasts of the Church. The
crèche at Christmas is said to have come from Saint Francis. Commercialism, sadly, is the “grinch” that has
stolen much of the real meaning of Christmas: the gift of God made manifest in Jesus. We at Trinity do all we
can to “keep the feast” with solemnity and joy.
8
Church Polity
Dear Canon Carey,
What is Church Polity? Can you explain this to me?
“Polity,” “politics” and “policy” all come from the Greek words politeia (government) and polites (citizen) and
have to do with political organization. While I would prefer to think of the Church as a living organism rather
than as an organization, I realize that we must have form and structure if we are to carry out our Divine
Commission (Matthew 28:16).
The Episcopal Church has a representative government of both lay and clergy, a body of laws known as
“canons,” and a form of corporate worship (The Book of Common Prayer). We feel that all this is necessary
if we are to serve as the Body of Christ in the world: teaching, healing, reconciling, and sacrificing. Although
we often fall short of this calling, we continue to press on, daring to take chances as our ministry to the world
evolves.
Though we wish that the answers to life’s problems might be perceived in “black and white” terms, we know
they are not. Church polity, developed through representative government, enables us to function in a world
that is both challenging and complex.
Collect
+ + +
Dear Canon Carey,
What is a collect? Does it have anything to do with the collection on Sunday morning?
A collect is a short prayer that focuses on one main thought or petition. The collect of the day, for instance,
usually presents the theme for a particular event in the Church year. One of the best examples is “the Collect
for Purity” prayed at the beginning of the Eucharist.
There are usually five parts to a Collect:
(1) The Salutation — “Almighty God”
(2) The Attribution — “You are always near to us when we call upon you”
(3) The Petition — “Send your Holy Spirit into our hearts this day”
(4) The Reason — “that we may be led to make the right decisions”
(5) The Conclusion — “through Jesus Christ our Lord....”
Why not try writing and praying your own collects, following the form I gave you. If you understand the
collect form, you should have no problem offering a prayer in public if asked to do so.
9
Columbarium
Dear Canon Carey,
What is a columbarium, and why do we have one in the Cathedral?
+ + +
A literal understanding of the word “columbarium” is “a nesting place for
doves.” Over the centuries, it has come to refer to a repository for the ashes
of those whose bodies have been cremated. It has long been the custom in
English Cathedrals (from whence we came) to set aside a place for interment,
whether within or without the church building itself.
Illustration of the First Phase of
Trinity Cathedral’s Columbarium.
We believe that when death comes (as it must to us all), life is changed, not ended. Thus our
columbarium is a place of remembrance, where that earthly part of those who have gone before
may rest in dignity. Someone wisely noted that a cemetary is “a place where no one is,” but it is
nonetheless a sacred place because of the lives that are remembered there.
Our columbarium is a place dedicated not to death, but to life and growth. It is there that each
week the Eucharist is celebrated, and intercessions and prayers for healing are offered. At the far
end of this sacred space, there is a beautiful and very old baptismal font, given in memory of the
young daughter of our first Bishop, a sign of new life in Christ that is forever.
Pay a visit to the columbarium and say a prayer that those
whom we remember may continue to go “from strength to
strength,” in God’s heavenly service, and that we may live
our lives here on earth to the glory of God and in love and
peace with one another.
Close-up image showing the grape vine
detail on the niches in the Cathedral’s Columbarium
10
Communion of Saints
Dear Canon Carey,
I am confused about the communion of saints. Does this teaching imply that those who have died are in
some way still with us? I would like to believe that this is so, but I am unclear as to the Church’s teaching.
+ + +
When I was in seminary, I had a professor of theology who, when such a question came up, would say,
“Gentlemen, this is a mystery!” There are some things we can’t explain but that we accept on faith because of
what our Lord did and taught. For instance, Jesus promised to be with us to the end of the ages, and assured
us that where he is, there we will be also.
This, is all that I need! I understand the communion of saints as encompassing all of God’s faithful people,
those who are physically present with us today and those who have gone before.
But what of those who have “gone before,” and (as far as we know), did not accept God’s grace during their
lifetime? We need to remember that God seeks all souls. Our creedal affirmation that Jesus descended to the
dead is a powerful affirmation of God’s will that none should be separated from his presence (read Psalm 139).
The Communion of Saints: Notre Dame de Paris
11
Confession
Dear Canon Carey,
Growing up Roman Catholic, I was expected to go to
confession. What about confession in the Episcopal Church?
The order called “The Reconciliation of a Penitent” is found
on page 447 in the Book of Common Prayer. Making
one’s confession in the presence of a priest is not a
requirement for Episcopalians, but is a very viable option.
The way we put it is:
“All may. Some should. None must.”
Let’s face it; there are times when all of us need to get rid of things that trouble us, expecially “things done and
things left undone.” God neither wants nor expects us to carry heavy burdens, but to share them with him
(Matthew 11:28).
Although there is a Confession of Sin in most of our liturgical services, private confession with a
priest, followed by the assurance of God’s forgiveness (absolution), is available upon request. Remember
that whatever one says in the confidence of sacramental confession is “under the seal.”
+ + +
Confirmation
Dear Canon Carey,
I was taught that confirmation was the completion of baptism, yet I know many Episcopalians who are
active members and yet have never been confirmed. Why isn’t confirmation required of everyone?”
When I was ordained 45 years ago, one was expected to be confirmed or “willing and desirous to be confirmed”
as a pre-requisite for receiving Holy Communion. The “willing and desirous” clause came from the time
when there were no available bishops to confirm. George Washington, for instance, was an active communicant
and vestryman, but had never been confirmed.
Confirmation as a rite separate from baptism came into being in the 11th century. Our Church now sees
confirmation as the means for one to make a sincere, informed, and public affirmation of faith, recommit to
the promises made at baptism, and receive the “laying on of hands” by a bishop who represents the whole
Church. But confirmation is also seen as a “vehicle of grace,” that is, a means whereby the strengthening gift of
God’s Holy Spirit is given to help one live the life to which all Christians have been called.
Because one is never too old to receive this and the other sacraments of the church, our Cathedral has classes
each year to help adults and young adults prepare for Confirmation as well as Reception (for one already
confirmed by a bishop in another branch of the Church) or Reaffirmation, for those who wish to reaffirm
their promises made in the past.
The rite of Confirmation takes place at Trinity Cathedral each year on Easter Eve (The Great Vigil of Easter)
and again on the Sunday in June when the Bishop schedules his official visitation.
12
Controversy
Dear Canon Carey:
I love the Episcopal Church. It has nurtured me and given me the strength to live each day, but the present
controversies disturb me greatly. How do you as a priest for almost half a century cope with all this?
+ + +
The Episcopal Church is my home, my family, and like you I am troubled by controversy that is both
negative and divisive. As in any family, we need to pull together and look honestly and objectively at all sides
of the issues that confront us. What the late, great Archbishop Temple said was so true, that what is most
important is not our ability to agree, but our capacity to love. I may not agree with others’ points of view, but I will not
allow disagreement to separate me from those I love— my family in Christ.
I believe that the most important issues confronting the Episcopal Church today have to do with how we are
to be the Church, the Body of Christ, in this hurting and confused world. We are called to ministry, both
ordained and lay, and given the awsome task of proclaiming Good News while teaching, healing, reconciling,
and raising up those who for whatever reason have lost hope in this life and the life to come. In the midst of
storms that “rage and foam” (Psalm 46) my approach is to not allow myself to be tossed to and fro by the
winds of controversy.
Here at Trinity Cathedral we stand at the beginning of a great and wonderful adventure! Each one of us has an
opportunity to help build a great Cathedral that will shape the Faith of multitudes yet unborn. It is in this
place and time that we are challenged to live out our lives as Christ’s faithful people. I am convinced that if we
really listen to what the Spirit is saying to God’s people, through the storms and winds of controversy, we may
be wondrously surprised by what we hear!
Creeds
Dear Canon Carey,
The Creeds were written more than fifteen
hundred years ago. Why do we still say them in Church?
There are several reasons why the Creeds are important to us today. One is that, as a complete
statement of faith, they are timeless, reminding us of what we are called to be as the Church of God:
One, Holy, Catholic and Apostolic.
Secondly, the Creeds provide an outline of our essential faith in God made known to us as our Creator,
Sustainer, and Sanctifier - - Father, Son, and Holy Spirit.”
In addition, the Creeds may be seen as “the Bible in miniature.” The first part (article) speaks of God and
creation (the Old Testament). The second outlines the Gospel story: Jesus, his life, his death on the Cross,
his Resurrection and Ascension (the four Gospels). Finally, the third part tells of God’s Holy Spirit, the
Church, the Communion of Saints, forgiveness and eternal life (the Acts of the Apostles, the Letters, and
the Revelation to John).
13
Cremation
Dear Canon Carey,
What is the Church’s view on cremation? Isn’t the Episcopal Church against this practice?
In the early church, there was strong sentiment against cremation, primarily because it was considered a pagan
prctice. Christians also held a very literal view of resurrection, that being, the deceased’s body should be kept
intact until the last judgment. Today, very few Christians hold such beliefs. We believe that the dead should be
respected and treated with dignity, as their body as served as the “temple of the Spirit.” Cremation accomplishes
in hours what nature does in years. That is, the physical part of our being returns to the elements.
Cremation for Episcopalians is simply a matter of choice. Our Cathedral has a lovely Columbarium. It is a
sacred place of memory because we know that at death, life is changed, not ended. (The Book of Common
Prayer page 382)
+ + +
Daily Office
Dear Canon Carey,
What is the Daily Office and why is it called an “office?”
The Daily Office refers to the prayer book services of Daily Morning and Evening Prayer along with lessons
and psalms appointed for every day of the year (see page 935 in the Prayer Book). The Church is called to pray
daily, and in many parishes and Cathedrals, the daily offices are regularly prayed. These offices are also prayed
privately by many individuals thus participating in the prayers of the church throughout the world. The word
“office” does not refer to a place of work but rather the work itself, recalling Saint Benedict who taught:
“Prayer is work, and work is prayer.” Praying the daily office is a most rewarding experience. Not only does it
deepen our relationship with God, but it engages us in reading the Bible in a meaningful way. A helpful aid
to praying the daily office is “Forward Day by Day” — a small booklet of mediations for each day of the year
available in the Narthex.
Devil
Dear Canon Carey, Do Episcopalians really believe there is a Devil?
You bet! . . . but not a devil dressed in red underwear and carrying a pitchfork.
C. S. Lewis in The Screwtape Letters makes it clear that the devil wants us to believe
that he doesn’t exist! The Greek word diabolos means slanderer and comes from the
root words to overthrow or to divide. In other words, the Devil’s objective is to destroy our relationship with God
and with one another by sewing seeds of indifference, prejudice, pride and greed, and encouraging us to believe that
these are good! He delights when families break apart and when church communities divide over issues. Because he
personifies evil, his goal is brokenness and isolation. In Baptism we are given the strength to renounce that which is
evil, to believe what is true (about God and ourselves) and to do what is right, all with God’s help. The Cross
reminds us that the power of evil has been broken once and for all. Read again, prayerfully, the promises made at
Baptism in The Book of Common Prayer, pages 302 – 305, and rejoice in the new life given to all who come “in faith,
love, and true repentance.”
14
Divorce (and re-marriage)
Dear Canon Carey,
In the 1950’s my aunt divorced her husband for very good reasons. However, when she married again her
priest told her that she would no longer be allowed to receive communion and she subsequently left the
church. Today many divorced people are remarried in the Episcopal Church. If Jesus opposed divorce, why
are people allowed to remarry and receive the Sacrament?
In Jesus’ day divorce was permitted provided the husband initiated it. The woman had no say in the matter.
She was cast out of her home and shunned by society. Because Jesus took all promises seriously, he taught that
adultery was the only legitimate grounds for divorce. Rules, however, do change through time and circumstance.
Jesus anticipated this when he entrusted Peter with “the Keys to the Kingdom”, and the power to bind and
loose (Matthew 16:19).
In the latter half of the 20th century the Episcopal Church, after prayerful and passionate debate, concluded
that relationships may indeed suffer a spiritual death. Thus the Episcopal Church, through its representative
government, clergy and lay, authorized a revision of the marriage canons (laws) to allow the Blessing of
Marriage for divorced persons after receiving counseling and permission of the Bishop.
Easter
Dear Canon Carey:
Our children are already looking forward to the “Easter Bunny” and “The Cathedral Easter Egg Hunt.”
Should we encourage them to participate in customs that aren’t really Christian?
Children are naturally joyful and imaginative. Such qualities make life worth living, especially in troubled and
uncertain times! The first Christians learned to respect the customs of those they sought to win to Christ; so,
rather then rejecting them, they give them new meaning.
The word Easter is of pagan origin - - referring to the ancient Celtic goddess Oestra whose
festival was celebrated in the Spring. “Oestra” became “Easter” ... but it has a different
meaning altogether: “Resurrection and New Life.” The Easter Bunny! When I lived in
the Caribbean, I discovered that rabbits symbolized new life. But since rabbits were not
native to that part of the world, I realized that the bunny motif must have come from
Europe where rabbits also symbolized new life - - fertility. Eggs! A baby chick emerging
from the egg is clearly symbolic of Christ rising from the tomb! Decorating eggs goes back
to the middle ages signifying joy in resurrection and new life; however the dying of eggs
appears to be a truly American invention.
Spring (re) birth, new life, eggs, chicks, and bunnies — all are delightful customs loved by
children. Enjoy them to the full while helping your children learn from these symbols that
Jesus Christ came into the world to bring light and joy and new life to all mankind. And
remember, a wonderful thing about Christianity is its ability to adapt and redefine.
15
Ember Days & Rogation Days
Dear Canon Carey,
Please explain the meaning of “Ember Days” and “Rogationtide?”
Do we ever celebrate these at the Cathedral?
+ + +
Ember Days occur four times a year and correspond to the four seasons. While originally concerned
with planting and harvest, in later years, they became associated with ordination, - - a time for
special prayers offered by the Christian community and retreat for the ordinands. Today we
celebrate these special days at Trinity Cathedral, praying not only for those preparing for ordination,
but for all, clergy and lay, who share in the ministry of the church. (See the Prayer Book, pages
256-257 and 929) By the way, “Ember” is an English corruption of the Latin “Quattour
tempora” which means “four times.”
Rogation Days are the three days before Ascension Day (fifty
days after Easter) and derive their name from the Latin word
“rogatio” which means “asking.” These special days originated in
the fifth century during times of tribulation, when the
community fasted and prayed together. In England, however
they became associated with the blessing of the fields for
planting. The parish would “beat the bounds” - - processing
around the fields singing hymns, and reciting prayers and the
Great Litany. Our Book of Common Prayer includes prayers
for industry and well as all areas of God’s creation. In many rural
parishes, Rogation Day includes an outdoor celebration of the
Eucharist, a procession, and a parish picnic!
From The Farming Calendar:
Carvings in stone at St. Mary’s Church,
Burnham Deepdale, Norfolk.
16
Episcopalians
(and Anglicans)
Dear Canon Carey,
Please explain the difference between Episcopalians and Anglicans.
+ + +
“Six of one, and a half-dozen of the other!” There really is no difference. Episcopalians
are Anglicans, and Anglicans are Episcopalians. Before the War of Independence, we
were known as The Church of England in the American Colonies. After the war, it
was no longer possible to be referred to as the Church of England. Maryland
churchmen proposed the name “The Episcopal Church,” which simply means, “a
church under the leadership of bishops.” The New Testament Greek episcopos
means overseer. In reality, all Christian bodies that have bishops in apostolic
succession are “Episcopal.” All of the regional churches that are related to the
Church of England look to the Archbishop of Canterbury for spiritual leadership
and are part of The Anglican Communion. There are more than seventy million members
world-wide who are both “Episcopalian” and “Anglican.”
Episcopal Church Emblem
Dear Canon Carey, What is the symbolism of the Episcopal Church flag?
+ + +
The Episcopal Church flag or emblem tells a very interesting story and was officially
adopted by General Convention in 1940. That year also marked the 251st anniversary
of the American Book of Common Prayer. The symbolism can be explained in the
following ways. The white field represents the purity of the Christian faith. The red
cross reminds us of the sacrifice of Jesus and the blood of the martyrs. The red cross on
the white field is the cross of Saint George, patron saint of England indicating our descent
from the Church of England. The blue in the upper left-hand corner is the light blue of the
sky, called Madonna Blue, reflecting the Humanity of our Lord. The nine crosslets in the blue
field represent the nine original dioceses of the Episcopal Church in America in 1789. They are arranged to
form a Saint Andrew’s Cross to commemorate the fact that Samuel Seabury, the first American Bishop, was
consecrated in Aberdeen, Scotland in 1784. The colors red, white, and blue stand for the United States.
Much of our history is embodied in the Episcopal Church emblem.
17
Eucharist (Communion)
Dear Canon Carey,
Why dos the Episcopal Church refer to
Holy Communion as Holy Eucharist?
When I was ordained more than forty years ago, we celebrated Holy Communion; now we celebrate the Holy
Eucharist. The fact is that through the centuries there have been many names for this Sacrament. Holy Communion
is one, and is important in that it emphasizes the act of receiving the consecrated Bread and Wine, which for
Episcopalians is the Body and Blood of Christ. The word Eucharist comes from a Greek word meaning thanksgiving.
One of the earliest descriptions of the Sacrament is, an act of thanksgiving for Jesus sharing his very life, his Body
and Blood, thus infusing us with His Power, Love and Strength.
The word Mass, which comes from the dismissal Go Forth, is often used in the Episcopal Church, especially
at Christmas and Easter. It signifies the sacrificial offering of Christ who for us and for our salvation came down
from heaven...”
All three terms are important, but no one of them alone can tell the whole story: the gathering of God’s
people (Communion), the thanksgiving of God’s people, the sacrifice of Jesus on the Cross (Eucharist), and a
belief in Christ’s Real Presence in our lives.
So, in answer to your question, Episcopalians are called to give thanks for the New Life offered to us each
time we come to the Eucharist, with open hands, to receive the gift of Christ’s Presence. And how joyful a
thing it is when our Eucharistic Visitors take the Sacrament of our Lord’s Body and Blood (his gift of new life
in him) to the sick and shut-in members of our Cathedral Family.
18
Eucharistic Prayers
Dear Canon Carey, Why are there four Eucharistic Prayers in our Prayer Book and in what
ways are they different from one another?
+ + +
We must remember that the services in the Book of Common Prayer reflect not just the Episcopal
Church, but the church as a whole, defined by the word catholic (existing in all times and all
places). Through the centuries, there have been different liturgical forms for celebrating Holy
Eucharist (thanksgiving).
The former prayer book (1928) provided one order. The present Prayer Book (1979) offers five. Rite
I follows the form of the previous Prayer Book and uses Elizabethan language. Revisers of the present
prayer book knew that it was essential to keep the rite that was both familiar and dear to many. Today,
however, Rite I is most commonly used at an early service and for more formal events such as funerals.
It does not lend itself to the use of more contemporary music, but it meets a great spiritual need in the
lives of many people, especially those who grew up using the previous Prayer Book.
Eucharistic Prayer Form A seems most commonly used today. It follows closely to the structure
and form used in Rite I. At Trinity Cathedral, it is most frequently used during the long season
of Pentecost as well as during Advent and Lent.
Eucharistic Prayer Form B seems a bit more celebratory and provides for the naming of special
saints. At the Cathedral we remember Saint Mary and, during the week, the names of other
heroes and heroines of the past. Form B is commonly used during the Christmas-Epiphany
season as well as from Easter through Pentecost.
Eucharistic Prayer Form C is the most contemporary in the Prayer Book. It makes reference to
the world, the universe and outer space, and recounts the story of salvation. While there are
many elements of this prayer that are commendable, we restrict its use to special occasions. It
seems suitable for use during the season of Pentecost and on those days when the lessons lead us
to reflect upon the created order (rogation days, for example).
Eucharistic Prayer Form D is the longest of the four Eucharistic prayers and in spirit reflects the
Orthodox Church of the East. With long portions that may be sung as well as said, it seems
especially appropriate for special occasions such as Maundy Thursday and Ordinations.
One joy of the present Prayer Book is its flexibility which allows liturgy to be what it is intended
to be: “The work of the people together.”
19
Evil Spirits & Exorcism
Dear Canon Carey: Our Thursday evening class, “The Healing Ministry of
Jesus” has been discussing Luke 4: 31-37 where a man possessed by a demon is
healed when Jesus orders the evil out and it obeys him. What terms has the
Church used for casting out evil spirits?
Our first task is to identify just what is meant by evil spirits. It has nothing to do with
Halloween, though people sometimes think of “evil spirits” in that way! The Prayer
Book refers to “the evil powers of this world which corrupt and destroy the creatures of
God.” (See the Prayer Book page 302) These “evil powers” are just as real today as they were in the First Century.
They are the unseen forces that bring about the ruin of people and cause chaos and misunderstanding. Because the
Church from the beginning recognized the presence of evil, its renunciation is central to the Sacrament of Holy
Baptism and affirms that the power of evil and death was broken when Jesus died and rose again. Because Holy
Baptism initiates us into a new life in Christ, we are given the power to overcome!
I see Holy Baptism as the first step in “casting out” evil — the spirit of selfishness, discord, greed, avarice, fear.
The second is remaining close to our Lord and to one another through regular Holy Communion and daily
prayer (thus “reading the office” in the Prayer book is important in that it keeps us on track even when we are
inclined to “stray” ). A third step is accepting the healing grace of God through the laying on of hands and
Anointing (see James 5:13). These sacraments are powerful weapons against evil. And lastly is being aware that
the signs of the spirit of evil are particularly manifest in division. Jesus’ great prayer to the Father on our behalf
that the night before his death on the cross was that “all may be one, as we are one” (John 17:11).
I believe that the present problems within our Communion are related to forces of evil that seek to divide and
destroy the Body of Christ! Remember, the spirit of evil feasts on fear and doubt, but cannot stand up to the
power of prayer.
+ + +
Feast Days
Dear Canon Carey:
Last Sunday, Father Richardson referred to “Trinity’s ‘Feast Day.’”
Do folks actually feast on a “feast day?”
You bet! Just think about Christmas or Thanksgiving or Easter. These are all associated with feasting. The
ancient book of Ecclesiastes reminds us that there is a proper time for everything: a time to dance, and a time
to weep. The cycle of the Christian year leads us through many of life’s experiences using what we may call
liturgical drama. Through it, we enter into the great events that make up life. Feast days are (or should be)
times for rejoicing; fast days are times for contemplation and perhaps penitence. Thus is the rhythm of the
Christian year, and as we follow it we find balance as well as insight. To learn more about the Church’s Feasts
and Fasts, turn to page 15 in the Prayer Book. Keep in mind that since this book was published, more
specialdays have been added, and we observe almost ALL of them at our weekday services.
20
Genuflect
Dear Canon Carey:
When one crosses in front of the altar is it most appropriate
to genuflect, bow, or do nothing?
+ + +
Customs vary in the Episcopal Church, however most Episcopalians
are quite tolerant of different traditions. When crossing in front of
the altar, or when taking one’s place in the pew, it is customary to acknowledge the presence of God. The
altar, the place of meeting, symbolizes that God is with us. Also, the consecrated elements (bread and wine)
are kept reserved in the ambry, before which a candle perpetually burns. It is quite correct to bow or bend
the knee (genuflect) as an outward and visible way of acknowledging God’s presence. True, we know that
God is everywhere, but, as it has been wisely said, “If you don’t find God somewhere, the chances are you
won’t find Him anywhere.” Also remember that our outward actions are aids to worship, and that worship
is more than just a mental exercise. Worship involves all of our being: heart, mind, and body.
+++
Gospel
Dear Canon Carey,
What does the word “Gospel” mean?
Thirty years ago there was a very popular musical called Godspell, which was actually the original spelling of
the word Gospel and meant, in old English, God’s Word. The earlier Greek word euangelion eventually became
the modern word evangel, which means Good News.
Thus, Gospel implies the good news of God’s unfailing love for us just as we are. The four Gospels each tell the
story of God’s love revealed when he entered into the midst of human life and dwelt among us, full of grace
and truth (John 1: 1-18). Far too few people understand this Good News of God’s love for them and for all
the world. If all people accepted this, we would treat one another with love and respect. Wars would cease, and
peace would be in the heart of every person and nation on earth. Is this too good to be true, or is it too good
NOT to be true?
21
the Gospels
Dear Canon Carey,
I just finished reading the Four Gospels and was surprised at how different John’s account was from
the other three. Why is this so?
The first three Gospels in the New Testament, (Matthew, Mark, and Luke) have been given the name
Synoptic, meaning, “as seen by the same eye, or to see or view together.” While they differ from one another
in some respects, each tells the story of Jesus in a straightforward, linear fashion.
These three Gospels were written for particular audiences: Matthew, for example, appealed to Jewish converts,
Luke reached out to Gentile Christians and both of these are based on Mark, the earliest of the Gospels.
The Gospel of John, written at the close of the first century, reflects on the meaning of Jesus’ life, death, and
resurrection, and offers insight and encouragement to the young Church suffering under Roman persecution.
Central to John’s Gospel is his teaching about the Eucharist, particularly evident in his account of Jesus’
miraculous feeding of the 5000. All four Gospels are essential for us to grasp the significance of all that
Jesus WAS and IS.
Gradual
Dear Canon Carey,
Please explain what a “gradual” is in the service of Holy Eucharist.
The word gradual comes from a Latin word implying movement upward. The Gradual Psalms were sung in
Jesus’ day as pilgrims entered into the city of Jerusalem at Passover. Psalm 122 begins, “I was glad when they
said unto me, let us go to the house of the Lord.” Today we often sing a Gradual hymn or psalm as the Holy
Gospel is carried into the midst of the congregation. This act is symbolic of our responsibility as the Church to
carry the Word of God out into all the world. (St. Matthew 28:18-20)
22
Harry Potter
Dear Canon Carey,
I am 14 years old. I have read all the Harry Potter books and think they are great.
My best friend can’t read them because the minister of his church says they are bad
because they talk about magic and stuff. Is it bad for kids to read these books?
No! These books tell about a boy, Harry Potter, who has determination, a big heart,
and a willingness to take a stand against “the spiritual forces of wickedness” and those
things that “corrupt and destroy the creatures of God.” If you will read page 302 in
your Prayer Book, you will see what I am referring
to. Besides telling a really good story, filled with
adventure and fun, the author, J.J.Rowling, writes
about fairness, loyalty, cooperation, caring for
one another, sacrifice, and solving difficult
problems. What I especially like about Harry is
that he is a young man who meets head on the
tough problems in his life and overcomes them
with the help of his friends Ron and Hermione.
So I say, read, learn, and enjoy!
PS - Harry DOES have a Godfather!
What does that tell us about Harry?
23
Head Coverings
Dear Canon Carey,
When I was confirmed many, many years ago, it was the custom for
women (and girls) to cover their heads in church. Now, hardly any
women wear hats! What is behind all this?
When I was ordained forty-six years ago, all women wore hats or some
kind of head covering in church, though I would imagine that most
weren’t sure why, except that it had always been the practice in the
Episcopal Church! I believe that the custom had its origin in the religious
customs of first century Judaism. Since women’s beauty was accented by their hair-styles, it was proper to
cover them lest young men pay more attention to the young ladies than to the sermon!
This may seem to be a bit exaggerated, but the fact is that it was the general custom for proper women
to wear a head covering much as it is today is Moslem communities. Because Paul considered this the
proper thing to do, the custom lingered on and is still observed in some parts of the Christian World.
Customs do change however, and while Saint Paul may have had an issue with hair in the first century,
head covering today is a non-issue for Episcopalians. We have plenty of other things to worry about!
Hear what the Spirit is saying . . .
Dear Canon Carey,
At the close of the readings in church, the lector says: “Hear what the Spirit is saying to God’s people.”
In the past, he reader ended with: “The word of the Lord.” What is the reason for the change?
There are several possible ways to conclude the lessons that are read in church. Before the 1979 Book of
Common Prayer, we said: “Here endeth the Lesson.”
Concluding with “The Word of the Lord” is quite appropriate since the Bible is referred to as “The Word of
God;” however, some passages, when read out of context and without explanation, may cause one to wonder
in what way they are “the word of the Lord…”
“Hear with the Spirit is saying to God’s people” does not make a statement about the reading itself,
but rather calls us to reflect upon what we have heard. We are not to be passive listeners. God’s Holy
Spirit calls us to apply the Biblical message to our lives today. When you hear a passage read in church,
reflect upon it, and ask:
“ In what way is God speaking to me?
24
Hell
Dear Canon Carey,
Awhile back you wrote about the Devil.
What can you tell us about Hell?
Botticelli’s depiction of Dante’s Inferno
+ + +
First of all, Hell is a “loaded” word! It conjures up an
inferno of damned souls and red suited devils with horns
and pitchforks. This very medieval idea was made popular
by Dante, a master of poetic irony. In Dante’s Inferno,
he described seven levels of Hell, all populated by those
he disliked, including princes and popes. The hell Jesus
refers to however, is a state of being where one has rejected
God’s love. It is a state of one’s own choosing.
C.S. Lewis describes an existence where one is concerned
with nothing but oneself as meaninglessness. One of
my professors in seminary said that he pictured Hell as a place with mirrors reflecting only
ourselves. Many Jews in Jesus day believed in Shoal, a shadowy underworld where departed
spirits languished. Others, the Pharisees, believed in a future resurrection of the dead. The Church
teaches that Jesus, after the Crucifixion, “descended” into Hell (the place of shadows) and brought
the gift of light and life, breaking forever the power of death. Each Sunday we affirm, “The
resurrection of the dead and the life of the world to come.” The Prayer Book says it well (on
page 382), “For our faithful people, O Lord, life is changed, not ended.”
So does this mean that there is no Hell? Not at all!
Separation from God is the saddest and loneliness of all
conditions. And yet, even there, God offers light in the
darkness for all who will accept his gift.(Read Psalm 139)
And the lighter side of Hell
25
Henry the VIII
Dear Canon Carey,
My friend says that King Henry VIII
founded the Episcopal Church, and I say
he didn’t! Which of us is right?
You are! In the first place, “Episcopal” simply
refers to a church having bishops. There are
many episcopal churches including the
Church of Rome and the Greek and Russian
Orthodox Churches. Our branch of the
church chose the name “Episcopal” as a means
of indicating that we were no longer a part
of the Church of England.
What Henry did in the 16th century was to provide cause for separating the Church in
England from the authority and control of the Bishop of Rome. Ecclesiastical authority
was transferred to the Archbishop of Canterbury with the King as temporal head and
protector. This was done with the consent of the English Parliament and all the English
Bishops, save one.
The Church in the British Isles has existed from the second century, choosing to ally
itself with the Latin (Roman) Church in the seventh century. The Church declared its
freedom from the control of foreign princes and bishops in the Magna Carta in the
13th century, and then finally broke away in the 16th century, not so much over
theological issues as over the question of authority.
Henry was a strong king and generally considered to have been a good one, but he was
no saint. The person most responsible for shaping the Church in terms of its
inclusiveness was Henry’s daughter Elizabeth, who understood that if her Kingdom
were to survive, the English people must be able to worship together in spite of
theological differences. She insisted that there must be “no windows into men’s souls.”
I believe that this spirit is at the center of who we are as Anglicans, and that in spite of
our differences, we will maintain the unity of one communion and fellowship, though
the road ahead may at times prove rocky.
26
Holy Communion
(Why every Sunday?)
Dear Canon Carey,
When I grew up in the Episcopal Church, Morning Prayer was the main service on Sundays.
Now it is Holy Communion. Why?
+ + +
I could write a book on this subject, but suffice it to say that with the advent of Vatican II, not only the
Roman Church underwent change, but so did we. What developed was a universal acceptance of what the
Church was about in today’s world.
In England, before the Reformation, Morning and Evening prayer were known as the “Divine Offices.” For
centuries they had been sung by monks and cathedral choirs, and were very popular. In addition, most people
attended Mass regularly but seldom received communion. The English Reformation in the 16th Century
sought to remedy this by making Holy Communion the center of communal worship, but still people did
not receive communion on a regular basis. In time, Morning and Evening Prayer (Matins and Evensong)
became the principle Sunday services. Holy Communion was celebrated less frequently, but with great reverence
and personal preparation. In the American Episcopal Church, the Eucharist (Holy Communion), was generally
celebrated every Sunday at an early service and once or twice a month at a later one. Also, keep in mind that
here in the West, there was a shortage of clergy, and so “Lay Readers” were trained and licensed so that there
might be weekly services at all the churches. Our 1979 Prayer Book restored the Eucharist as the principal
Sunday service. “Thanks be to God.”
Holy Water
Dear Canon Carey,
When I attended a funeral at the Cathedral, you sprinkled the casket with water.
Recently, the new Icon was also sprinkled. Can you explain why?
Water is an outward and visible sign of life. Without water, we would soon die!
The new life we experience in the Sacrament of Baptism is conveyed sacramentally
through water, so water is a powerful symbol for God’s blessing. Because we are
physical beings, material things are important to us, especially when they express
an inner meaning that is difficult to put into words. Because water is something
we can both see, taste, and feel, it has been used for twenty centuries as a sign
of God’s blessing for this life and the life to come.
27
In God We Trust
Dear Canon Carey,
Can you shed some light on the controversy over the words “In God we
Trust” and “One Nation under God.”
+ + +
Perhaps I can, but first a little historical overview. The majority of our founding fathers were religiously
inclined. Washington was a vestryman of two Virginia Parishes at the same time, and it is has been noted that
most members of the First Continental Congress were active church members, a majority being Episcopalians.
From an historical perspective, there was serious concern that the new government might meddle in the affairs
of the church, especially if it were established, as was The Church of England. For example, our request for the
consecration of a bishop for the United States was denied principally because the English parliament objected,
and since the Church of England was the state church, the British parliament had the final say. In contrast,
today there seems to be a concern that the church might have too much influence in the affairs of government.
As for the Pledge of Allegiance, I grew up without the words under God. They were added in the 1950s. In my
opinion, these words do not commit our nation to a sectarian point of view, nor do I perceive any danger that
our nation might be controlled by any particular faith community, be it Christian or otherwise, as long as the
Constitution defends the freedom of religion.
Intinction
Dear Canon Carey,
Please explain “intinction” and how one should properly receive the Sacrament.
+ + +
Intinction implies dipping the Host (the consecrated bread) in the wine at Holy Communion rather than
drinking from the chalice. It is important to remember that one of the main achievements of the English
Reformation in the sixteenth century was that of restoring the chalice to the laity. From the eleventh century
onward only the clergy were permitted to receive communion in both kinds (bread and wine).
At Trinity Cathedral we are prepared to administer Communion by intinction, but request that the Eucharistic
Minister dip the bread in the wine and place it on the communicant’s tongue. The reason for doing this is that
the communicant cannot properly judge the level of the wine in the chalice, especially if the cup is deep and
there is only a small amount of wine in it.
While on the subject, the Church has always taught that if one receives Communion in one kind only (either
bread OR wine) one receives the sacrament fully. There are some people who may be unable to take the wine,
while there may be others who are cannot consume wheat bread. No one need be deprived of receiving
Communion for these reasons!
28
LENT
(KEEPING LENT)
Dear Canon Carey:
What can I do to make Lent special?
What does “keeping Lent” mean?
The word Lent refers to springtime, so Lent for us is a time of renewal.
Trinity Cathedral offers many opportunities for spiritual growth during this time,
usually including a very special Lenten Quiet Day led by an outstanding Spiritual Director.
Lent also calls us to reach out in love and concern to others while asking God to renew our own inner-life.
For example, River City Community Service Food Closet is always in need of food for the poor and homeless.
Something I do is to purchase one or more extra items for the food Closet each time I shop. If all of us did
this during Lent to present at the ingathering, we would be helping others in a very significant way. Because
little things add up, Lent is a good time to make the most of little things.
+ + +
The Lord’s Prayer
Dear Canon Carey,
The ending of the Lord’s prayer (“Our Father”) in the Episcopal church (and many Protestant churches)
does not have support in any translation of the canonical gospels. Why is this ending appended as though
it is an authentic saying of Jesus?
The early church considered it correct to end important prayers with a doxology based on the form found in
I Chronicles 29: 11-13. The doxology following the Lord’s Prayer, does not appear in the New Revised Standard
translation which is used most frequently in the Episcopal Church. However, it is included in the King James
version (Saint Matthew 6). The doxology was added to the English Prayer Book of 1662, but not in places
where it was preceded by the Kyrie. It seems reasonable to believe that the revisers of the 1662 Prayer Book
sought to accommodate those who were attached to the authorized King James translation of the Bible that
had gained popularity during the Commonwealth when the Church of England was forced to go underground.
In our American prayer book of 1979 the doxology is omitted in offices for Noonday, Compline, and the
Great Litany, but not in Morning and Evening Prayer, the Eucharist, the Burial Office, and Marriage, probably
because it is so familiar to most people. I note also that the doxology appears in the new Church of
England Prayer Book, Common Worship.
29
Men of the Cloth
Dear Canon Carey,
Why are clergymen sometimes referred to as “men of the cloth?”
That expression dates from the days when all clergy were male, and it was customary for them
to wear a distinctive habit. The word cloth, therefore, referred to their clerical attire. In the
Church of England today it is not unusual to see a priest walking down the street wearing a
black cassock. Episcopal and Roman Catholic clergy wear clerical collars, and Episcopal bishops
often wear purple shirts or vests to indicate their role in the Church.
+ + +
Miter
(Bishop’s hat)
Dear Canon Carey,
What is the significance of the pointed hat
worn by the Bishop?
The Bishop’s headgear is called a miter or mitre, and
is worn by bishops in processions and when
pronouncing episcopal blessings. No one seems to be
certain when the custom of wearing a miter began, but it is very ancient
and may even be traced back to the Aaronic high-priesthood of the Temple
in Jerusalem. Besides being the sign of the special ministry of a bishop, it
may be interpreted as symbolizing the tongues of fire that rested on the
Apostles on Pentecost. (Acts 2)
30
Ordinary Time & the Church Year
Dear Canon Carey,
What is “ordinary time?”
The Christian year is divided into two parts. The first is from Advent, (the season preceding Christmas)
through the Feast of Pentecost which takes place fifty days after Easter. This first half of he Christian
year is concerned with the birth, life, ministry, passion, death, and resurrection of Jesus culminating in
the coming of God’s Holy Spirit and the birth of the Church. The second half of the year is that long
period through the summer and fall, between the Feast of Pentecost and the First Sunday in Advent. It
is this second part that is referred to as Ordinary Time. One explanation for the name ordinary is that the
Sundays are all numbered (as in the First Sunday after Pentecost) and
they follow an orderly sequence in the assigned lessons. Summer
and fall months provide a time for the church to re-consider
the teaching of Jesus and reflect more on the stories and
events in both the Old and New Testaments.
Do not confuse ordinary in this instance with commonplace.
Ordinary time is anything but commonplace! The
liturgical color for the season of ordinary time is green, and
green is the color of nature and of growth. So make the
most of this gift of ordinary time by reading, thinking,
praying, recreating, and renewing.
Dear Canon Carey,
Please explain the meaning of the Christian Year and why it begins in November rather than January?
The Church’s year is divided into two parts. The first begins on the First Sunday in Advent. The four
Sundays of Advent lead us to the birth of Jesus and the joy of Christmas. Epiphany, beginning on
January 6th, continues until the first Sunday of Lent. It speaks of the events that made Jesus known to
the world as the Messiah, God’s Chosen One. (The word Epiphany means to make known.) This season
is followed by Lent which is an Old English word meaning springtime. During Lent, the church reflects
on those events in Jesus life leading to his death on the cross. Easter, lasts for fifty days. It is concerned
with Jesus’ Resurrection and Ascension, concluding on Pentecost Sunday which celebrates of the coming
of God’s Holy Spirit and the birth of the Church.
The second half of the Church year is the long, “green” season that lasts from Pentecost until the end of
November. The color, “green” is symbolic of growth .because its teaching is concerned with the teachings
of Jesus and those of the Apostles. Our secular calendar is of Roman origin. In Jesus’ day, the secular new
year began in March. Later, it changed to January, named after the god Janis, who had two faces, one
looking to the past, and the other, toward the future.
31
Paul the Apostle
Dear Canon Carey,
My friend says that she doesn’t like the Apostle Paul
because he was opposed to women’s rights.
Please comment.
Your friend may not have carefully read the letters of
the Apostle Paul in the context of his time and place.
Instead of being opposed to women’s rights, Paul
championed them. Remember, he lived in the First
Century when women were considered the
possessions of their fathers and/or husbands. They had few of what we would consider
rights, including owning property or making legal decisions. While Paul was a creature
of his own time, still he instructed husbands to love and respect their wives. He
opposed the accepted custom of a man divorcing his wife for any reason whatsoever.
He elevated the role of women, declaring that all were equal in God’s sight and one
in Christ.
Paul’s teaching was so radical that it earned him many enemies. The Book of Acts and
Paul’s letters reveal that women played a distinct role in the development of the early
Church. Paul honored many of them by name for their contribution to the Gospel.
While some of Paul’s teachings may be considered old fashioned today (such as women
covering their heads in church) don’t forget that customs change over the years, and
what we take for granted today in terms of style and dress, may be frowned upon fifty
years from now. Our respect and appreciation of Paul comes not because he followed
the customs and mores of the first century, but because his teachings remain central to
our understanding the faith and practice of the Church in this and any age.
32
Purgatory
Dear Canon Carey, Does the Episcopal Church believe in Purgatory?
Belief in purgatory is not part of our Anglican tradition though there are
some Anglicans who acknowledge it in one form or another. In the Middle
Ages when the “Black Death” (bubonic plague) swept over Europe, people
lived in a culture of death, and although there was no solid Biblical teaching
to support it, it was believed that man’s sinfulness led to the dreadful
conditions that existed. When one died, therefore, that person must undergo
“purging” before becoming pure enough to enter heaven. On the other
hand, it was taught that good works in this life could lead to a lessened
sentence. So, if people had sufficient means, they might earn “time off ” by
contributing money to build churches, purchase indulgences, or hire
priests to say masses for themselves and their loved ones after they died.
Many clergy, known as “chantry priests,” did little more than say daily
masses for the dead.
Reformers, such as Martin Luther and our own Thomas Cranmer, were appalled by such belief and practice. Not
only did it obscure God’s grace, but it also put a price tag on it. Their concern led to a greater emphasis on
teaching the faith simply and clearly to all people, both rich and poor. The Book of Common Prayer was created
to present the faith so clearly that it might be understood and practiced by all people (hence Common Prayer).We
believe that in the life to come there is continued growth as well as refreshment - - but also that we carry into
the next life exactly what we are in this one! To learn more of the Church’s teaching about death and the life
to come, turn to the Burial Offices, beginning with page 462, as well as “The Christian Hope,” page 861.
Prayers for the Dead
Dear Canon Carey,
I always believed that when you were dead, you were dead!
So, why do we have prayers for the dead?
+ + +
Our Episcopal tradition echoes that of the early Christians rather than later beliefs that tend to limit God’s
loving concern to life on this plane. If you want to know what we believe regarding life and death, carefully
read that section of the Prayer Book called The Burial of the Dead. We believe that at death, life is changed,
not ended . . . that we are enabled to continue to grow “from strength to strength in God’s heavenly service.”
We also believe, as did our ancient Christian forbearers, that we are part of the Communion of Saints, the
holy company of both the living (in this life) and the dead. Because we believe that our loved ones who have
gone before are praying for us, so do we pray for them. The early Christian teacher Origen believed that the
many rooms of which Jesus spoke were stages in one’s continued growth in the knowledge, love, and service
to God. We must also remember, however, that when death comes, (as it does to us all) we carry with us only
what we are at that moment, nothing more and nothing less! That is a sobering thought indeed!
33
Precentor
Dear Canon Carey,
Our Cathedral’s Sunday program states that you are the Canon Precentor.
What does the word “Precentor” mean?
+ + +
Originally the word “precentor” referred to the music director of a cathedral.
In olden times, before music was published, the precentor intoned the first
notes of a psalm or a hymn’s tune and the choir and clergy (who knew the
music by heart) joined in. In Evensong here at our Cathedral, the officiant
sings the “preces”. For example, “O Lord, open thou our lips,” The choir and
the people then respond accordingly. In Anglican cathedrals today the Canon
Precentor is responsible for the overall liturgical worship, as well as for the lay
ministeres and clergy who participate in the liturgy.
Primates . . . Archbishops & the Presiding Bishop
Dear Canon Carey,
Why isn’t the Presiding Bishop of the Episcopal Church an archbishop — a title used elsewhere in the
Anglican Communion?
+ + +
It is been suggested several times that the title Archbishop be used for the Presiding Bishop since that is what he
is, “First Bishop” (Arch meaning first, above, or elder). In the 18th century, following our independence from
the Church of England, it was determined that the title Archbishop was too authoritarian. Therefore, a Presiding
Bishop was to be elected by the other bishops rather than being appointed. Besides, without a monarch, who was
there to do the appointing? The Presiding Bishop’s purpose was to preside over the convention of the church,
made up of elected representatives in the same way as was the Congress of our new nation.
An interesting word used to indicate Archbishops and Presiding Bishops in the Anglican Communion is
“Primate,” which has nothing at all to do with monkeys. The primates of the Anglican Communion,
representing some 75 million Anglicans, come together once every ten years at the Lambeth Conference
presided over by the Archbishop of Canterbury. Decisions affecting the Episcopal Church are not made abroad,
but are determined at a national convention held every three years, where each diocese is represented by lay
and clergy delegates and at which the Presiding Bishop “presides.”
34
Pronouns
(that refer to God)
Dear Canon Carey:
Why does the Bible use masculine pronouns in reference to God?
Are we to think of God as male?
I am sure that when humankind first thought about God, they were concerned mostly with the power of
God, which they perceived in nature: earthquakes, lightening, wind and water. It wasn’t until much, much
later that God was perceived not as “Force,” but as “Being” — a Being lovingly concerned with people and the
course of human events. Moses’ most dramatic experience of God was in nature — fire and earthquake.
Sometime later God was made known as “Person.” The pronoun “it” cannot describe the God who had
established a loving and caring relationship with people. Jesus lived in intimate relationship with God, whom
he referred to as “Father,” and he taught his disciples to use “Father” in their prayers. Soon they came to believe
that Jesus was truly “the Son of God,” who made known what God was like in terms that everyone could
understand and relate to.
There is no law that says we cannot conceive of God in other terms; we may think of God using both male
and female imagery. There are passages of the Bible that suggest this. Both the Holy Bible and The Book of
Common Prayer use masculine pronouns because they most accurately reflect the thinking of the Bible writers.
However, there are some translators who have eliminated masculine nouns and pronouns in referring to God,
basing their work on a careful reading of ancient Hebrew and Aramaic (the language of Jesus), neither of which
used our grammatical structure.
+ + +
Protestant & Catholic
Dear Canon Carey:
How can we be Protestant and Catholic at the same time? Isn’t this a confusion of terms?
Not at all! The opposite of “Protestant” is not “Catholic” but “Roman Catholic.” In a previous “Stump the
Canon,” we noted that “catholic” (with a small c) does not necessarily refer to a particular denomination but
to the idea of “wholeness or completeness.”
The word “Protestant,” as we Anglicans use it, has two meanings. The first, and perhaps most common, is
“protest.” This was true during the sixteenth century, which is known as “The Reformation Period.” Throughout
Europe, there were protests over practices and teachings of the medieval church that did not reflect authentic
Christianity. A second definition of “Protestant” has to do with affirming what is believed to be true and
authentic. This meaning, I feel, was at the heart of the English Reformation, which affirmed the “catholicity”
of the Church and its teaching by ridding itself of the medieval teachings and practices that did not reflect the
spirit of Christ. It took more than a century for Anglicanism to find its way as both Catholic and Reformed.
Fortunately today, many of the issues that have divided Christians are being worked out in a spirit of ecumenism,
and many Christians are learning to appreciate and celebrate not only their unity but also their diversity as
members together of one Family!
35
Psalms
Dear Canon Carey,
Were the Psalms really written by King David? Why does the numbering of the Psalms differ
in different Bibles and devotional books?
+ + +
Most scholars concur that David was indeed responsible for some of the psalms (songs)
attributed to him, while others were composed in his honor. Some psalms reflect the Northern
Kingdom (Israel) and others, the Southern (Judah). In this regard, I suggest that the Books
of Samuel and Kings make for exciting reading, especially in the book, The Message – The
Bible in Contemporary Language, available from the Cathedral Bookshop. The Bible tells a
great deal about King David’s poetic and musical skill; however, the collection of psalms in
the Bible reflects different historical periods — from the eigth century and before, up to the
second Century BCE.
The Psalms have meaning for us today because they express human feelings at the deepest
level: hope and fear, peace and anxiety, joy and sorrow, forgiveness and vengeance. In other
words, the Psalms reflect life through the whole range of human emotion while placing God
in the forefront!
Accurately numbering the Psalms presents a problem since some are made up of fragments
joined together and sometimes lacking unity. The Book of Common Prayer, however, like the
King James Bible that followed it, provides 150 psalms to be said or sung in worship. Other
religious traditions employ a different numbering system. The order in which the Psalms are
presented, however, is of little significance. What truly matters is that the Psalms continue
to speak to us today, which is why all of the 150 psalms included in the Book of Common
Prayer are used faithfully in worship, both private and public.
36
the Rapture
Dear Canon Carey,
I have friends who attend another church who asked me if Episcopalians believed in “the Rapture.” I didn’t
understand what they were talking about. Do we believe in “the Rapture?”
+ + +
I was asked that question by a lady who, seeing me in my clericals, came over to my table in a restaurant.
When I replied, “No, I don’t believe in the Rapture,” she smiled sweetly, and said, “You are going to hell, you
know,” and then returned to her lunch.
The teaching known as “the Rapture” apparently grew out of what is called “the Great Awakening,” a revival
movement in America during the 1800s, and was based on an interpretation of passages from the New
Testament. This belief is that at the “End Time” those who are saved will be taken immediately into heaven,
while the rest will be left on earth to die in their sins and go to hell. For example, if an airplane were flying at
the time of the Rapture, and the captain and crew were among “the saved,” they would be taken immediately
into heaven, while the unsaved passengers would die in the crash that follows and all go to hell. One popular
author has made a fortune on novels dealing with this subject, and there has been at least one movie made. I
personally feel that this reflects the fear and uncertainty of the times in which we live and does not in any way
express the historic faith, the “Good News” we profess Sunday by Sunday.
Rector, Vicar & Curate
Dear Canon Carey,
Can you explain the difference between a rector, a vicar, and a curate?
They all appear in Jane Austin novels.
+ + +
These are all descriptive titles.
A rector is a priest in charge of a parish (self-supporting). The word “rector” is derived from Latin referring to
one who governs, and is commonly used in universities.
A vicar is a priest (sometimes a deacon) appointed by a bishop to be in charge of a mission (non-self-supporting).
The word “vicar” is derived from a Latin word meaning “represent” (think of vicarious). A vicar represents the
bishop.
A curate is a priest appointed by a rector to assist in the parish or in a church related to the parish. A curacy is
a church appointment, and the term is much more common in the Church of England than it is here.
37
Salvation
Dear Canon Carey,
A total stranger came up to me on the street and asked: “Are you saved?”
I was really taken by surprise, and answered, “It’s none of your business!”
How should I have replied?
+ + +
People who ask such questions of total strangers are, in my estimation, out of line! Your answer
was far more courteous that mine would have been! It was said of the late Archbishop of
Canterbury, William Temple, that when he was confronted with such a question in Hyde Park,
London, he replied: “I have been saved. I am being saved. I will be saved.” Most of us would
not have been as straightforward as you were, nor as eloquent as the Archbishop!
The Archbishop’s answer is theologically accurate. Salvation (healing) begins at birth and continues
throughout our lives. I really like what Eugene O’Neal is reported to have written: “ We are
born broken. We live by healing. The grace of God is the glue.”
We know from the life and teaching of Jesus that God loves us, regardless of our brokeness,
and longs to make us whole. Salvation (healing) is a life-long process.
Perhaps the best response to the question “Are you saved?” (provided one has the presence of
mind when asked) would be to quote John 3:16; “God so loved the world that he gave his only
Son to the end that all who believe in him should not parish, but have eternal life.”
Never forget that God loves us as we are and seeks to lift us up in his all-encompassing arms.
Are we willing to let God do this?
38
Sanctuary
Dear Canon Carey, I have friends who refer to the entire church building as “the sanctuary.” I was
taught that the sanctuary was that part of the church where the altar was located. Who is right?
+ + +
You are. Many older churches were built to have three parts (sometimes referred to as “three
rooms”). The largest, where the people gather, is known as the nave (ship). In some church
buildings it resembles a boat turned upside down, representing “the ark of salvation.” The
second division or “room” is the choir, where the musicians and singers lead the congregation in
song. Finally, the part of the church where the altar is located is the sanctuary, the holiest part of
the church building.
Modern church architecture does not always follow a traditional scheme. When Trinity Cathedral
was remodeled 20 years ago, the choir was moved in order to face the congregation, and the altar
was brought closer to the people. But no matter where it is located, the altar and the area
surrounding it is properly called “the sanctuary.”
Sanctuary Lamp
Dear Canon Carey, Please explain the significance of the red lamp that
burns near the altar.
+ + +
The “sanctuary lamp” burns before the aumbry, the place where the Sacrament
(the consecrated Bread and Wine) is reserved for the sick and for others
who “for weighty cause could not be present at the celebration” (Prayer
Book, page 408). We are reminded of the presence of the “reserved
sacrament” by the light that burns continually. The only exception is after
the Maundy Thursday service, when the Sacrament is removed to the Chapel to be consumed at
the Good Friday evening liturgy, recalling our Lord’s death and burial and descent to the dead.
As Episcopalians, we believe that the elements are not mere signs. We believe that Christ’s body
and blood become truly present and are really given in order that, in receiving them, believers
may be united in communion with Christ the Lord. Thus, the sanctuary lamp becomes a
comforting reminder that we are in the presence of the living Christ.
39
Sign of the Cross
Dear Canon Carey,
Please explain the significance of “the sign of the cross.”
+ + +
Because it has a “language” all its own, symbolism conveys meaning that is deeper than words can
express. The supreme symbol of our faith is the Cross. It represents our Lord’s offering of
himself “for us and for our salvation.” The Cross is at the center of Saint Paul’s teaching. From
earliest times, making the sign of the cross has been an outward affirmation of God’s love for us
and his blessing in our lives. It is also an unspoken affirmation that our Lord Christ is with us in
all times and all places — in our mind and in our heart.
+ + +
When, where, and how did the practice of crossing ourselves begin?
The first Christian symbol to be used in ancient times was “the sign of the fish.” The letters in the
Greek word for fish (“ICHTHUS”) could be made to stand for “Jesus Christ Son of Man,
Savior.” Drawing the outline of a fish was one way Christians would indicate that they were
“followers of the Way.” Later, in the second century, the sign of the cross also became a means of
recognition, and soon the supreme symbol of the faith. Making the sign of the cross is one way
of expressing that faith in an outward way and affirming both the giving and the receiving of
God’s blessing in our lives. Making the sign of the cross is widely used in Episcopal (Anglican),
Latin (Roman Catholic), and Orthodox Churches (Greek, Russian, Armenian) and is becoming
more accepted today in parts of the Lutheran communion. Obviously, the sign of the cross is a
powerful symbol!
40
Titles for Clergy
Dear Canon Carey,
Why are some priests called “Father”? And why aren’t women priests called “Mother”?
+ + +
When I was newly ordained, I gave my congregation this little verse:
“Call me Mister, Father, Friend, but PLEASE don’t call me Rev-er-end!”
Calling a male priest “Father” goes back a long way. Even Saint Paul suggests that he was father to his flock.
In Puritan New England, “Father” was sometimes used in reference to a minister. In the middle ages,
“Father” was used for priests who were monastics; secular clergy were called “Master,” as in “Master Brown.”
“Master” later became “Mister.” Father, as a title, became more common in the Episcopal Church during the
latter part of the 20th century, and it is still a popular and convenient way to address male clergy, especially if
you don’t know them well.
At least one woman priest in our diocese is affectionately referred to as “Mother.” I don’t know of any
clergy who view the title “Father” as indicating patriarchy. Most, if not all of our clergy, including our bishop,
do not object to being called by their first names when appropriate, or by Mr., Ms., Mrs., or Miss. In
England, “Mister” is still the most common title. “Pastor” is sometimes used in the Episcopal Church, but is
more common for Lutheran clergy. Whatever your do, please don’t refer to your clergy as “Reverend Smith,”
since “Reverend” is an honorific title much the same as “honorable” is for a judge.
+ + +
Undercroft
Dear Canon Carey,
I read recently that a church reception was going to take place in the “undercroft.”
What is an undercroft?
In England, the area underneath the church was called the “undercroft” and in some cases was the burial place
for important persons. Another word for “undercroft” was “crypt.” As time passed, many undercrofts of
churches and cathedrals were converted into meeting places for
a variety of venues. The undercroft of Canterbury Cathedral,
for example, is quite vast, and contains two or three chapels
and space for many different events. Here in America, some
Episcopal churches that were built in the Gothic style use their
undercrofts for coffee hours, receptions, meetings, church
school, and even a columbarium (which takes us back to their
original purpose). We could certainly find good use for an
undercroft at Trinity if we had one!
41
Veiled Crosses
Dear Canon Carey,
Why are the crosses in the church veiled in Lent?
+ + +
Liturgy is drama, and during Lent and Easter, we are invited to enter into
those events in Jesus’ life that led to the Cross and beyond.
Veiling the crosses sets the mood for Lent and Passiontide. Purple is associated with
reflection and penitence. During Lent our worship is subdued as we examine not only
our personal lives, but our corporate lives as well. The use of red on Palm Sunday and
during the first part of Holy Week speaks both of the Holy Spirit and of martyrdom.
With white, the mood changes on Maundy Thursday as we recall both the Last Supper and Jesus’ two
commands: “Do this in remembrance of me,” and “Love one another as I have loved you” (symbolized by his
washing of the disciples’ feet).
On Good Friday black is used, a color long associated with sorrow and death. But with Easter white returns,
along with all the beauty and renewal of springtime. In this drama each of us is called to be not just spectators,
but participants, so that the meaning of Lent, Holy Week, and Easter may be played out in our lives.
Vergers
Dear Canon Carey,
What is a verger? What do they do and why don’t I see them at other churches?
+ + +
Trinity presently has six vergers who assist at most of the services of the Cathedral.
These are lay people who are responsible for many aspects of our common worship,
from helping organize processions on special occasions to making sure that the
sanctuary is prepared for Sunday services.
Vergers wear distinctive vestments and carry a staff called “the verge,” which is
symbolic of their office. Vergers are associated with cathedrals and have been a part
of the Anglican tradition since the 12th century. In olden times they were responsible
for protecting the dean and canons of the Cathedral from “footpads and brigands,” a function
for which the verge was often found useful.
42
Vestments
Dear Canon Carey, What are vestments, and why do the
clergy, choir, and acolytes wear them?
+ + +
The word “vestment” simply refers to outer garments (vesture)
worn by the clergy and other ministers. There are several reasons
why there are special vestments in church. One is that vestments
cover our everyday clothes. Hopefully, during worship, a
congregation is not aware of the fashions or fads of the time, but
is focused on the liturgy. Vestments are timeless and reflect both
the past and the present. What is stylish today may be passé tomorrow, but the vestments of the
church are ageless. In addition, vestments worn by a priest have special symbolic meanings: for
example, the seamless robe of Jesus, the cords that bound him, and the yoke that binds us to him
in a shared ministry. Finally, the various colors speak of the different seasons and mood of the
Christian year: blue (Advent — expectation), white (Christmas, Easter — joy), purple (Lent —
penitence), red (Pentecost — the Holy Spirit), and green (spiritual growth).
Vicar
Dear Canon Carey, What is a Vicar?
+ + +
In the Episcopal Church the title, “vicar” generally refers to a priest in charge of a mission
congregation (missions are not self-supporting or financially capable of becoming a parish). The
bishop of the diocese is considered the rector, and the priest representing the bishop is the vicar.
The term is an ancient one and comes from the Latin word “vicarius,” or “substitute.” In England,
many small churches are sponsored by larger ones, and the priest in charge is the vicar.
43
Water & Wine (mixed at Communion)
Dear Canon Carey,
When the priest or deacon prepares the chalice for Holy Communion, water is always added to the wine.
Where does this custom come from, and what does it represent?
+ + +
The mixed chalice is one of the most ancient and universal customs of the church. It comes from a Jewish
tradition that was undoubtedly followed by Jesus at the Last Supper. In ancient times, mixing water with
wine was an act of gracious hospitality indicating that the wine served was for the refreshment and pleasure of
the guests and not for excess.
Before long, the mixing of water and wine at the Eucharist took on symbolic meaning: (1) the union of
Christ with his people, (2) recalling the issue of both blood and water from the side of Christ at the crucifixion,
and (3) the two natures in Christ, human and divine.
At the time of preparing the chalice, this prayer is sometimes said silently by the celebrant:
“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.”
It is interesting to note that the mixing water and wine became a divisive issue in the Episcopal Church a
hundred years ago, but today it is accepted practice.
Weekday Services
Dear Canon Carey,
Our Cathedral celebrates Holy Communion Monday through Friday and sometimes on Saturday, even
when only a few people attend. I have often wondered why.
+ + +
First of all, a Church is called to be a house of prayer for all people; part of our reason for being is to offer
prayer and praise to God not only on Sundays but at other times as well. Most Episcopal parishes have at least
one weekday celebration of the Eucharist. Being a downtown parish with several priests, we are able to offer
prayer and praise on a frequent basis and thus minister to the needs of people, some of whom might not be
able to attend church at any other time. In addition, three of our weekday celebrations are also healing services
where one can receive anointing and prayers for oneself or on behalf of others.
The number of persons attending weekday services varies from three or four to over fifty on Thursday evening.
While it is nice to have a large congregation, Jesus reminded us that when two or three are gathered in his
name, he is there with them.
Another reason for weekday services is to commemorate many special days (and persons) remembered during
the course of the year. Saints are the heroes and heroines of the Church and have been remembered from the
earliest days. Celebrating their lives helps us remember that we, too, are a part of the long journey of the Faith
and that we share with them in the Communion of Saints.
44
Wine or Grape Juice
Dear Canon Carey,
I have recently become a member of the Episcopal Church. My friends who are active in another church
say that Episcopalians and Roman Catholics are sinful because they serve wine at communion rather
than grape juice.
+ + +
The Apostle Paul makes it clear that things are not “bad” or “sinful” in themselves, but rather in the way that
we use them. Wine, not grape juice, was normative in Jesus’ day just as it is in many parts of the Mediterranean
world today. Of course, people then could abuse it —just as we often abuse food and drink today, but most
people didn’t.
Unfermented grape juice was not common in Jesus’ time. Jesus purposely
chose wine, a common table beverage, to symbolize his life’s blood.
Without blood flowing in our veins, there can be no life. So Jesus
took the ordinary and basic food and drink of the people (bread and
wine) and made them conveyers of his power, life, and strength, the
gifts he communicates to us every time we receive Holy Communion.
We can be assured that when Jesus took the cup, offered it to is disciples,
and said: “This is my blood…” it was not filled with grape juice.
Words of Institution
Dear Canon Carey,
What are the Words of Institution?
+ + +
The Words of Institution come from St. Paul’s first letter to the Corinthians, as well as from three of the
Gospels: Matthew, Mark, and Luke. These words of Jesus are repeated at every celebration of the Eucharist as
part of what is known as The Institution Narrative. This prayer recalls the events of the Last Supper as the
words of Jesus are repeated “ ... this is my Body ... this is my Blood of the new Covenant ... do this for the
remembrance of me.”
There are different forms of The Institution Narrative in the Book of Common Prayer (Rite I and Rite II)
but the Words of Institution restate the words Jesus spoke at the Last Supper, which identify the bread and
the wine as his Body and Blood and direct his followers to continue this sharing in remembrance of him.
The Words of Institution are found in the earliest recorded prayers of the Holy Eucharist dating from the
third century.
45
X-mas
Dear Canon Carey,
Is it wrong to write “X-mas” for “Christmas”?
+ + +
Some feel that this short-hand way to write “Christmas” shows disrespect, but this need not be the case. From
earliest times, X stood for Christ (XPISTOS). In addition, X is one form of a cross and is the symbol for Saint
Andrew who was crucified on such a cross.
In formal use, it is preferable to write out the word “Christmas.” In my Christmas letter I usually add a final
s (Christmass) since the word literally stands for Christ Mass, or the Eucharist celebrated in honor of Jesus’
birth. Keep in mind that the word “mass” is one of several accepted ways to name and describe the sacrament
of Holy Communion.
Zucchetto
Dear Canon Carey,
I recently read a story in which a priest wore a “zucchetto.”
What in the world is a zucchetto?
+ + +
A zucchetto is a skullcap, a form of “ecclesiastical haberdashery” worn mostly, and infrequently, by bishops.
Those who remember Bishop McNair with great affection recall that he wore a purple zucchetto. He said that
it kept his head warm, and on him it was truly distinctive! According to tradition a zucchetto may be worn
at the Eucharist, but is removed during the Eucharistic prayer (canon). Never let it be said that the Episcopal
Church lacks interesting customs.
46
47
Proceeds from the sale of this booklet,
after expenses, were donated to the
Cathedral Building Fund.
48