FAQs

The Episcopal Church, having its roots in the Church of England, is also an Anglican Church. Like all Anglican churches, the Episcopal Church is distinguished by the following characteristics:

Protestant, Yet Catholic
Anglicanism stands squarely in the Reformed tradition, yet considers itself just as directly descended from the Early Church as the Roman Catholic or Eastern Orthodox churches. Episcopalians celebrate the “Mass” in ways similar to the Roman Catholic tradition, yet do not recognize a single authority, such as the Pope of Rome.

Worship in one’s first language
Episcopalians believe that Christians should be able to worship God and read the Bible in their first language, which for most Episcopalians, is English, rather than Latin or Greek, the two earlier, “official” languages of Christianity. Yet the Book of Common Prayer has been translated into many languages, so that those Episcopalians who do not speak English can still worship God in their native tongue.

The Book of Common Prayer
Unique to Anglicanism, though, is the Book of Common Prayer, the collection of worship services that all worshipers in an Anglican church follow. It’s called “common prayer” because we all pray it together, around the world. The first Book of Common Prayer was compiled in English by Thomas Cranmer in the 16th Century, and since then has undergone many revisions for different times and places. But its original purpose has remained the same: To provide in one place the core of the instructions and rites for Anglican Christians to worship together.

The present prayer book in the Episcopal Church was published in 1979. Many other worship resources and prayers exist to enrich our worship, but the Book of Common Prayer is the authority that governs our worship. The prayer book explains Christianity, describes the main beliefs of the Church, outlines the requirements for the sacraments, and in general serves as the main guidelines of the Episcopal life.

Scripture, Tradition, and Reason
The Anglican approach to reading and interpreting the Bible was first articulated by Richard Hooker, also in the 16th Century. While Christians universally acknowledge the Bible (or the Holy Scriptures) as the Word of God and completely sufficient to our reconciliation to God, what the Bible says must always speak to us in our own time and place.

The Church, as a worshiping body of faithful people, has for two thousand years amassed experience of God and of loving Jesus, and what they have said to us through the centuries about the Bible is critical to our understanding it in our own context. The traditions of the Church in interpreting Scripture connect all generations of believers together and give us a starting point for our own understanding.

Episcopalians believe that every Christian must build an understanding and relationship with God’s Word in the Bible, and to do that, God has given us intelligence and our own experience, which we refer to as “Reason.” Based on the text of the Bible itself, and what Christians have taught us about it through the ages, we then must sort out our own understanding of it as it relates to our own lives.

What is the the Anglican Communion

During the Reformation in the 16th Century, Henry VIII declared the Church of England independent of the Roman Catholic Church with himself as its head. It was the result of many factors, some political and some theological, but it has given rise to a distinct form of Christianity, known as Anglicanism.

The Episcopal Church is a member of the worldwide Anglican Communion, the churches around the world that trace their roots to the Church of England, and maintain a “communion” with it, hence the name “Anglican.” Other members of the Communion include the Anglican Church of Canada and the Anglican Church of Nigeria. In fact, most Anglicans now live in Africa.

The member churches of the Anglican Communion are joined together by choice in love, and have no direct authority over one another. The Archbishop of Canterbury, the head of the Church of England, is acknowledged as the spiritual head of the Anglican Communion, but while respected, the Archbishop does not have direct authority over any Anglican Church outside of England.

While there are other churches that call themselves “Anglican,” only one Church in any country can be considered “in full communion” with the Church of England, and the Episcopal Church is the American member of the Communion.

What is Advent?

The first season of the church year, beginning with the fourth Sunday before Christmas and continuing through the day before Christmas. The name is derived from a Latin word for "coming." The season is a time of preparation and expectation for the coming celebration of our Lord's nativity, and for the final coming of Christ "in power and glory."

What is a Bishop?

Bishop comes from the Greek word episkopos (επ?σκοπος, from επι "over" and σκοπος "seeing"). It can be generally translated bishop, overseer, superintendent, supervisor, the first, leader or foreman. From the word episkopos are derived the English words episcopacy, episcopate and episcopal.

The Bishops of the Church are given to us by Christ to act as our shepherds. Bishops are in charge of a "Diocese" which is (usually) a geographical area made of local communities (parishes) of the faithful. The Bishop is the superior of all the priests (except those belonging to religious orders) in his dioceses, as well as the local spiritual leader of all the faithful of his diocese.

What is a Canon?

The word is derived from the Greek kanon, a "measuring rod or rule." It has several different meanings in the church.

1) [Scripture] The canon of scripture is the list of inspired books recognized by the church to constitute the Holy Scriptures.

2) [Church Law] Canons are the written rules that provide a code of laws for the governance of the church. The canons of the Episcopal Church are enacted by the General Convention. Canons of the Episcopal Church may only be enacted, amended, or repealed by concurrent resolution of the House of Deputies and the House of Bishops at General Convention. The canons of the Episcopal Church are organized by titles or sections concerning Organization and Administration, Worship, Ministry, Ecclesiastical Discipline, and General Provisions.

3) [Ecclesiastical Title] A canon may be a member of the clergy on the staff of a cathedral or diocese. A canon on a cathedral staff assists the dean, and a canon on a diocesan staff assists the bishop. Members of the clergy and laity have at times been made honorary canons of a cathedral in recognition of significant service or achievement. Historically, canons were secular clergy who were connected to a cathedral or collegiate church, sharing the revenues and a common rule of life at the church.

4) [Liturgy] The canon designates the fixed portion of the Great Thanksgiving or the prayer of consecration at the Holy Eucharist, including the institution narrative. The canon does not vary with the liturgical season.

5) [Church Music] A musical composition, with a note-for-note imitation of one melodic line by another that begins one or more notes later than the first, also known as a round. The Hymnal 1982 includes a section of rounds and canons (Hymns 710-715).

What is a Cathedral?

A church that contains the diocesan bishop's seat, throne, or cathedra. The cathedral is the principal church of the diocese. As the symbol and center of diocesan ministry, the cathedral is an appropriate place for diocesan celebrations and episcopal services. The dean is the clergyperson with pastoral charge of the cathedral. The dean may be assisted by other clergy, known as canons. Some cathedrals also have honorary canons who do not share in the daily pastoral responsibilities of the cathedral parish. The cathedral chapter consists of members who serve as the vestry in all matters concerning the corporate property of the cathedral and the relations of the cathedral parish to its clergy. Not all Episcopal dioceses have cathedrals, and most cathedrals are parish churches used for diocesan purposes. The Cathedral of Our Merciful Saviour in Faribault, Minnesota, was one of the earliest cathedrals in the Episcopal Church. The Cathedral of St. John the Divine in New York City, the Cathedral of St. Peter and St. Paul in Washington, D.C., the Cathedral of St. Philip in Atlanta, and Grace Cathedral in San Francisco are among the best known Episcopal cathedrals. See Cathedra.

What is Communion?

The term means "union with." It is used in phrases such as "the Anglican Communion" and "the communion of saints." It is also used to mean Holy Communion, union with one another in Christ in the Sacrament of His Body and Blood. In this sense it is used 1) as a title for the entire service of the Holy Eucharist, 2) as a title for the Great Thanksgiving, beginning with the offertory, and 3) to mean the ministration or reception of the consecrated Bread and Wine. The term is used to translate the Greek koinonia.

What is a Communicate?

To receive Holy Communion. The verb may also be used with an object, meaning to minister the eucharistic elements to someone.

What is a Creed?

A concise and formal statement of basic beliefs about God. The term is derived from the Latin credo, "I believe." Creeds are usually authorized by a faith community and state important points of doctrine. Creeds do not provide an exhaustive statement of all points of belief shared by the community. The language of a creed may require interpretation as the creed is passed on from generation to generation in the church. Confessions of faith were not in fixed form in the first 150 years of the church. The text of the Apostles' Creed can be traced to the set of questions that were asked of candidates for baptism at Rome around the end of the second century. The historic creeds of Christendom include the Apostles' Creed and the Nicene Creed, which are both used by the Episcopal Church in worship. The Apostles' Creed is used in the Daily Offices, the baptismal covenant, and the Renewal of Baptismal Vows (BCP, pp. 304, 292). The Nicene Creed is used at the eucharist. The Athanasian Creed is not typically used for worship in the Episcopal Church, but it is included among the Historical Documents of the Church in the BCP (pp. 864-865).

What is Daily Office?

Use of daily prayers to mark the times of the day and to express the traditions of the praying community is traditional in Judaism and in Christianity. The third, sixth, and ninth hours (9 a.m., 12 noon, and 3 p.m.) were times of private prayer in Judaism. The congregational or cathedral form of office developed in Christianity under Constantine (274 or 288-337) with the principal morning and evening services of lauds and vespers. The people participated in the cathedral form of office. The monastic form of office also developed at this time. In addition to lauds and vespers, the monastic form included matins (at midnight or cockcrow), prime (the first hour), terce (the third hour), sext (the sixth hour), none (the ninth hour), and compline (at bedtime). By the late middle ages, the Daily Office was seen as the responsibility of the monks and clergy rather than an occasion for participation by all in the prayers of the community throughout the day.

After the Anglican Reformation, Archbishop Thomas Cranmer (1489-1556) reduced the eight monastic offices to the two services of Morning and Evening Prayer. These services were printed in vernacular English and intended for use by all members of the church. Participation in the Daily Office is at the heart of Anglican spirituality. It is the proper form of daily public worship in the church. In addition to forms for Daily Morning Prayer and Daily Evening Prayer in contemporary and traditional language, the BCP section for the Daily Office includes forms for Noonday Prayer, Order of Worship for the Evening, Compline, and Daily Devotions for Individuals and Families. These offices include prayers, a selection from the Psalter, readings from the Holy Scriptures, one or more canticles, and the Lord's Prayer. Forms for Morning and Evening Prayer include an optional confession of sin. The BCP provides a Daily Office Lectionary that identifies readings and psalm choices for Morning and Evening Prayer (pp. 936-1001), and a Table of Canticles with suggested canticles for use at Morning Prayer and Evening Prayer (pp. 144-145). The officiant in the Daily Office may be a member of the clergy or a lay person.

What is a Deacon?

Deacons are members of one of three distinct orders of ordained ministry (with bishops and presbyters). In the Episcopal Church a deacon exercises "a special ministry of servanthood" directly under the deacon's bishop, serving all people and especially those in need (BCP, p. 543). This definition reflects the practice of the early church, in which deacons were ordained "not to the priesthood but to the servanthood [diakonia, "ministry"] of the bishop" (Hippolytus, Apostolic Tradition). In the ancient Greek-speaking world the term diakonos meant an intermediary who acted or spoke for a superior. Christian deacons were agents of the bishop, often with oversight of charity. Since ancient times the liturgical functions of deacons have suggested the activity of angels. As they proclaim the gospel, lead intercessions, wait at the eucharistic table, and direct the order of the assembly, deacons act as sacred messengers, agents, and attendants. The revival of the order of deacons in the twentieth century has emphasized social care and service. Many bishops in the Episcopal Church expect their deacons to promote care of the needy outside the church. In addition to those ordained deacon as a permanent vocation, there are also "transitional deacons" who are ordained deacon as a preliminary step toward ordination as a priest. This practice is required by the canons of the Episcopal Church, but its theology and usefulness has been questioned by those who favor direct ordination to the order for which one is chosen.

Why is Easter Holy?

The feast of Christ's resurrection. According to Bede, the word derives from the Anglo-Saxon spring goddess Eostre. Christians in England applied the word to the principal festival of the church year, both day and season. 1) Easter Day is the annual feast of the resurrection, the pascha or Christian Passover, and the eighth day of cosmic creation. Faith in Jesus' resurrection on the Sunday or third day following his crucifixion is at the heart of Christian belief. Easter sets the experience of springtime next to the ancient stories of deliverance and the proclamation of the risen Christ. In the west, Easter occurs on the first Sunday after the full moon on or after the vernal equinox. Easter always falls between Mar. 22 and Apr. 25 inclusive. Following Jewish custom, the feast begins at sunset on Easter Eve with the Great Vigil of Easter. The Eastern Orthodox Church celebrates Easter on the first Sunday after the Jewish pesach or Passover (which follows the spring full moon). Although the two dates sometimes coincide, the eastern date is often one or more weeks later.

What is Epiphany?

The manifestation of Christ to the peoples of the earth. The winter solstice was kept on Jan. 6 at some places during the first centuries of the Christian Era. In opposition to pagan festivals, Christians chose this day to celebrate the various manifestations, or "epiphanies," of Jesus' divinity. These showings of his divinity included his birth, the coming of the Magi, his baptism, and the Wedding at Cana where he miraculously changed water into wine. The day was called "The Feast of Lights." Celebration of the Son of God replaced celebration of the sun. Baptisms were done, and a season of preparation was instituted. It was later called Advent.

The solstice was kept on Dec. 25 by the fourth century. Jesus' birth was celebrated on this day in both eastern and western churches. The western church commemorated the coming of the Magi on Jan. 6. The eastern church continued to celebrate the Baptism of our Lord and the Wedding at Cana on Jan. 6. In the east the day was called "Theophany" (manifestation of God).

The coming of the Magi is celebrated on the Feast of the Epiphany, Jan. 6, in the BCP. The Baptism of our Lord is celebrated on the First Sunday after the Epiphany.

What is the Eucharist?

The sacrament of Christ's body and blood, and the principal act of Christian worship. The term is from the Greek, "thanksgiving." Jesus instituted the eucharist "on the night when he was betrayed." At the Last Supper he shared the bread and cup of wine at a sacred meal with his disciples. He identified the bread with his body and the wine with his blood of the new covenant. Jesus commanded his disciples to "do this" in remembrance of him (see 1 Cor 11:23-26; Mk 14:22-25; Mt 26:26-29; Lk 22:14-20). Christ's sacrifice is made present by the eucharist, and in it we are united to his one self-offering (BCP, p. 859). The Last Supper provides the basis for the fourfold eucharistic action of taking, blessing, breaking, and sharing. Christ's body and blood are really present in the sacrament of the eucharist and received by faith. Christ's presence is also known in the gathered eucharistic community.

In the BCP, the whole service is entitled the Holy Eucharist. The first part of the service is designated the Word of God. It usually includes the entrance rite, the lessons and gradual psalm, the gospel, the sermon, the Nicene Creed, the prayers of the people, the confession of sin and absolution, and the peace. The second portion of the service is designated the Holy Communion. It includes the offertory, the consecration of the bread and wine in the Great Thanksgiving, the communion of the people, and the concluding prayers of thanksgiving and dismissal. A blessing may be given prior to the dismissal.

The eucharist is also called the Lord's Supper, Holy Communion, the Divine Liturgy, the Mass, and the Great Offertory (BCP, p. 859). The Hymnal 1982 includes a section with a variety of hymns for the Holy Eucharist (300-347), including "Come, risen Lord, and deign to be our guest" (305-306), "My God, thy table now is spread" (321), "Now, my tongue, the mystery telling" (329-331), and "I am the bread of life" (335).

What is Evensong?

Since the late middle ages "evensong" has been the popular name for vespers (from the Latin vesperis, "evening"), the Evening Office of the western church. Cranmer used it in the 1549 BCP. Although in 1552 he replaced it with "Evening Prayer," the common name remains "evensong." In many Anglican cathedrals and other large churches, especially in England, evensong is sung by clergy and choir as a choral liturgy. See Evening Prayer.

What is the Gospel?

The English word "gospel" (from Anglo-Saxon godspel) or "good news" translates the Greek euangelion. Originally in Christian usage it meant the good news of God's saving act in Jesus Christ, focused on the cross and resurrection (1 Cor. 15:1-11). The term was used in the opening verse of the Gospel of Mark. It signified that the prefacing of the account of Jesus' death and resurrection with a string of passages or pericopes covering his earlier ministry was a way of proclaiming the good news. The unintended result was that the term became a designation for the literary genre which was created by Mark's gospel, and it came to be applied to other works of the same genre. The NT contains four gospels-Matthew, Mark, Luke, and John. Other apocryphal writings, mostly heretical, have been designated as gospels.

The gospel in the Episcopal liturgy is the final reading from Holy Scriptures taken from the canonical gospels at the eucharist (BCP, pp. 326, 357). It marks the climax of the liturgy of the word. The gospel may include elaborate ceremonial, such as a gospel procession with two candle bearers and a thurifer. The congregation stands for the gospel, which may be read or sung from the midst of the congregation. The proclamation of the gospel is properly done by a deacon, and in the Episcopal Church the gospel must be proclaimed by a gospeler in holy orders. Acclamations normally precede and follow the gospel. In the Episcopal Church, the Sunday gospel is drawn from the three-year cycle of the lectionary (BCP, pp. 889-921). The gospel may also be read at the Blessing of a Marriage (BCP, p. 426), and at the Burial of the Dead (BCP, pp. 479, 495).

A gospel reading is appointed for each day of the church year by the Daily Office lectionary (BCP, pp. 936-1001). The gospel reading may be used at Morning Prayer or Evening Prayer, and it is the last reading of the lessons. It may be read by a lay person or a member of the clergy. See Gospel Acclamation; see Gospel Book; see Gospel Procession.

What is the Great Thanksgiving?

Title used by the BCP for the eucharistic prayer, the central prayer of the Eucharist. It is also known as the prayer of consecration. It begins with the dialogue called Sursum corda and continues through the Great Amen at the end of its doxology. It gives thanks for creation, redemption, and sanctification. The bread and wine are consecrated in the context of giving thanks over them in the eucharistic prayer. The institution narrative, oblation (anamnesis), invocation of the Holy Spirit (epiclesis), intercessions, and the angelic hymn Sanctus are included in the eucharistic prayers of Rite 1 and Rite 2.

Eucharistia is Greek for "thanksgiving," and the Great Thanksgiving distinguishes the thanksgiving over the bread and wine from other thanksgivings, such as that over the baptismal font or the chrism. This ancient title was restored in Prayer Book Studies 19 and succeeding trial rites leading up to the 1979 BCP. The Greeks call this prayer anaphora (offering), and the traditional Latin title is Prex (Prayer). Canon is not a generic name for the eucharistic prayer, but the proper name of the canon Romanus, also called the canon missae, or canon actionis, the present Eucharistic Prayer 1 of the Roman Sacramentary. It was so called because, unlike the eucharistic prayers of other rites, it was always the same, an inflexible rule, or canon. The eucharistic prayer had no title in the 1549 BCP. The Scottish Prayer Book of 1637 introduced the title "Prayer of Consecration," which was used through the 1967 Liturgy of the Lord's Supper. This focuses on the consecration of the bread and wine but neglects the wider eucharistic aspects of the prayer.

Why do Some Churches Use Incense?

When burned or heated, usually over charcoal, certain woods and solidified resins give off a fragrant smoke. Both the materials and the smoke are called incense. Incense was widely used in Judaism and other cultures of the ancient world as a means of sacrifice, purification, and veneration. Frankincense or pure incense, the resin of certain trees, was among the gifts brought by the Magi to the young child Christ (Mt 2:11). Despite this scriptural precedent, early Christians avoided incense as a pagan practice connected with sacrifice and emperor worship, and churches did not begin to use it until the fourth century. Thereafter incense was burned at several points in the Daily Office and the Eucharist, and extensively in eastern churches. For Christians today, incense is associated mainly with prayer, as Rv 8:3-4 suggests. Many Anglicans feel free to use it as a sacred symbol and aid to worship. The first option in the BCP for an opening sentence at Evening Prayer is "Let my prayer be set forth in your sight as incense, the lifting up of my hands as the evening sacrifice" (Ps 141:2) (BCP, pp. 61, 115). The BCP states that incense may be used during the singing of Phos hilaron in the "Order of Worship for the Evening" (p. 143), and during the covering of the altar in the "Consecration of a Church." There are congregations where incense is used at the Easter Vigil and other major feasts, and some parishes use it regularly on Sunday.

What is the Lectionary?

An ordered system for reading the Holy Scriptures at the eucharist and the Daily Offices. It is usually presented in the form of a table of references for the psalms and readings for the various days of the liturgical year, although it may be a separate book containing the actual texts of the readings. The BCP contains two lectionaries: The eucharistic lectionary (BCP, pp. 887-931), and the Daily Office lectionary (BCP, pp. 933-1001). Lesser Feasts and Fasts contains a lectionary for weekdays in Advent, Christmastide, Lent, and Easter; and for lesser feasts during the church year. The Prayer Book lectionary is based on the lectionary developed in the Roman Catholic Church following Vatican Council II.

What is the Importance of the Last Supper?

The term "Last Supper" does not appear in the NT. It is used to refer to the supper which Jesus ate with his disciples on the evening before his crucifixion. It is described somewhat differently in the gospel accounts (see Mt 26:17-29; Mk 14:12-16; Lk 22:7-23), and in Paul's reference to it in 1 Cor 11:23-26. The phrase "Lord's Supper" could be based on Paul's use of the term "Lord" in his description of the meal. This dinner is described as a Passover meal in the synoptic gospels but as a pre-Passover meal in John. Jesus instituted the eucharist at the Last Supper when he identified the bread with his body and the wine with his blood of the new covenant. Jesus commanded his disciples to "do this" in remembrance of him. Christian understanding of the Last Supper has also emphasized table fellowship shared by Jesus with his disciples and its eschatological implications. See Eucharist.

What is the Nicene Creed?

It was first issued by the Council of Nicaea in 325, but in the form used today it is frequently thought to have been perfected at the Council of Constantinople in 381. There is no doubt that it was passed on to the church through the Council of Chalcedon in 451. It is commonly held to be based on the baptismal creed of Jerusalem, and it is often referred to as the Niceno-Constantinopolitan Creed. It states the full divinity of the Son, the second Person of the Trinity, in opposition to Arius. It also states the full divinity of the Holy Spirit, as denied by Macedonius. The use of the Nicene Creed in the eucharist (right after the gospel), in contrast to the use of the Apostles' Creed in baptism, began in the fifth century in Antioch and became the universal practice in the church. The Nicene Creed is expressed in its original form of "We believe" in the Rite 2 eucharistic liturgy of the 1979 BCP, and this communal expression of faith is also presented as the first option in the Rite 1 eucharistic liturgy. The Rite 1 eucharistic liturgy also offers the "I believe" form as a second option (see BCP, pp. 326-327, 358).

What is An Outline of Faith?

Commonly called the Catechism
from the Book of Common Prayer, page 844 - 862

Concerning the Catechism
This catechism is primarily intended for use by parish priests, deacons and lay catechists, to give an outline for instruction. It is a commentary on the creeds, but is not meant to be a complete statement of belief and practice; rather, it is a point of departure for the teacher, and it is cast in the traditional question and answer form for ease of reference.

The second use of this catechism is to provide a brief summary of the Church's teaching for an inquiring stranger who picks up a Prayer Book.
It may also be used to form a simple service; since the matter is arranged under headings, it is suitable for selective use, and the leader may introduce prayers and hymns as needed.

What is Palm Sunday (The Sunday of the Passion)?

The Sunday before Easter at which Jesus' triumphal entry into Jerusalem (Mt 21:1-11, Mk 11:1-11a, Lk 19:29-40) and Jesus' Passion on the cross (Mt 26:36-27:66, Mk 14:32-15:47, Lk 22:39-23:56) are recalled. It is also known as the Sunday of the Passion. Palm Sunday is the first day of Holy Week. Red is the liturgical color for the day. The observance of Palm Sunday in Jerusalem was witnessed by the pilgrim Egeria in about 381-384. During this observance there was a procession of people down the Mount of Olives into Jerusalem. The people waved branches of palms or olive trees as they walked. They sang psalms, including Ps 118, and shouted the antiphon, "Blessed is he who comes in the name of the Lord!" The Palm Sunday observance was generally accepted throughout the church by the twelfth century. However, the day was identified in the 1549 BCP as simply "The Sunday next before Easter." The blessing of branches and the procession were not included. The 1928 BCP added the phrase "commonly called Palm Sunday" to the title of the day. A form for blessing palms was provided by the Book of Offices (1960). The 1979 BCP presents the full title for the day, "The Sunday of the Passion: Palm Sunday" (BCP, p. 270). The liturgy of the palms is the entrance rite for the service. The congregation may gather at a place apart from the church and process to the church after the blessing of the branches of palm or other trees (BCP, p. 270). The liturgy of the palms includes a reading of one of the gospel accounts of Jesus' entrance into Jerusalem. The branches may be distributed to the people before the service or after the prayer of blessing. All the people hold branches in their hands during the procession. Appropriate hymns, psalms, or anthems are sung. The Prayer Book notes that the hymn "All glory, laud, and honor" (Hymns 154-155) and Ps 118:19-29 may be used (BCP, p. 271). The Hymnal 1982 also provides "Ride on! ride on in majesty!" (Hymn 156) and "Hosanna in the highest" (Hymn 157) for the procession at the liturgy of the palms. The Hymnal 1982 provides musical settings for the opening anthem, the blessing over the branches, and the bidding for the procession (Hymn 153). The procession may halt for a station at an appropriate place such as the church door. The BCP provides a stational collect which may be used (p. 272). The palm liturgy may be led by a deacon or lay reader if a bishop or priest is unavailable.

When the service includes the eucharist, the liturgy of the palms is followed by the salutation and the collect of the day. The service changes focus abruptly from the triumphal entry into Jerusalem to the solemnity of the Passion. In the 1979 BCP, the Passion gospel is drawn from one of the three synoptic accounts of the Passion, one of which is appointed for each of the three years in the eucharistic lectionary. The Passion gospel is announced simply, "The Passion of our Lord Jesus Christ according to _________." The customary responses before and after the gospel are omitted (BCP, p. 272). The Passion gospel may be read or chanted by lay persons. Specific roles may be assigned to different persons, with the congregation taking the part of the crowd (BCP, p. 273). It is customary to observe a brief time of silence when the moment of Jesus' death is described by the narrator. The Hymnal 1982 provides a variety of hymns concerning the Passion, including "Sing, my tongue, the glorious battle" (Hymns 165-166), "O sacred head, sore wounded" (Hymns 168-169), and "Were you there when they crucified my Lord?" (Hymn 172).

What is a Paschal Candle?

A large candle that symbolizes the risen Christ. It is often decorated with a cross, symbols of the resurrection, the Greek letters Alpha and Omega, and the year. The term "Paschal" concerns Easter or Passover. At the Easter Vigil, the Paschal candle is lit from the new fire. It is carried by the deacon, who pauses three times and sings or says, "The light of Christ," and the people respond, "Thanks be to God." The Paschal candle is carried by the celebrant if there is no deacon. After it is carried to the chancel, its flame may be used to light candles held by members of the congregation. This symbolizes the spreading of the light of Christ into the congregation and the world. The Exsultet is sung or said after the Paschal candle is placed in its stand. It is customary for the Paschal candle to burn at all services from Easter through Pentecost (BCP, pp. 285-287).

After the Easter season, the Paschal candle is typically placed near the font. It should burn at baptisms, representing the new life in Christ that we share in baptism. The newly baptized person may be given a small baptismal candle that is lit from the Paschal candle. It may also be carried in procession at burials and placed near the coffin as a symbol of resurrection life.

What is Passover?

A Jewish festival of eight days that celebrates the events leading to the Jewish Exodus from Egypt. According to the accounts of the Book of Exodus, a lamb was sacrificed by each household. Its blood was sprinkled on the lintel and door posts so that the Lord would pass over houses which bore these markings when the first-born in Egypt were slain. Jewish families customarily celebrate a meal on the first night of Passover. There exists a relationship between the origins of this meal and the eucharist, which was instituted during the period of the Passover celebration. The celebration of Easter continues to be dated by the Passover feast. Both are tied to a lunar calendar which has agricultural connotations. Some scholars believe that there is a linkage between the spring agricultural festivals and the Passover

What is The Peace?

A liturgical exchange of greeting through word and gesture. It is a sign of reconciliation, love, and renewed relationships in the Christian community. It is initiated by the celebrant, who says, "The peace of the Lord be always with you." The people respond, "And also with you." The ministers and people may greet one another in the name of the Lord (BCP, pp. 332, 360). Any appropriate words of greeting may be used in the exchange of peace that follows between individuals (BCP, p. 407). The gesture of greeting has been expressed in a variety of ways, including a kiss on the cheek, an embrace, a handclasp, or a bow. The peace is also known as the kiss of peace and the Pax (from the Latin, "peace").

The peace is an ancient Christian practice. It has been associated with Rom 16:16, "Greet one another with a holy kiss," and similar passages such as 1 Cor 16:20, 2 Cor 13:12, 1 Thes 5:26, and 1 Pt 5:14. The earliest references to the peace may be found in writings concerning the baptismal liturgies. After the baptism and the laying on of hands and anointing by the bishop, the newly baptized were included in the exchange of the peace for the first time. Justin Martyr indicates that during the second century the peace took place before the presentation of the gifts at the eucharist. It appears that the peace originally concluded the liturgy of the word. However, the peace was moved to the end of the eucharistic prayer in the Roman rite during the fifth century. The peace was exchanged at the time of the breaking of the bread prior to communion. The peace was exchanged at this time in the eucharistic liturgy of the 1549 BCP, and it continues in this position in the Roman rite. The peace was deleted in the 1552 BCP. The 1979 BCP restored the peace at the eucharist to its ancient position at the end of the liturgy of the word. The BCP still allows the peace to be exchanged at the time of the administration of communion, before or after the sentence of invitation (p. 407).

What is Pentecost?

The term means "the fiftieth day." It is used in both the OT and the NT. In the OT it refers to a feast of seven weeks known as the Feast of Weeks. It was apparently an agricultural event that focused on the harvesting of first fruits. Josephus referred to Pentecost as the fiftieth day after the first day of Passover. The term is used in the NT to refer to the coming of the Spirit on the day of Pentecost (Acts 2:1), shortly after Jesus' death, resurrection, and ascension. Christians came to understand the meaning of Pentecost in terms of the gift of the Spirit. The Pentecost event was the fulfillment of a promise which Jesus gave concerning the return of the Holy Spirit. The speaking in tongues, which was a major effect of having received the Spirit, is interpreted by some to symbolize the church's worldwide preaching. In the Christian tradition, Pentecost is now the seventh Sunday after Easter. It emphasizes that the church is understood as the body of Christ which is drawn together and given life by the Holy Spirit. Some understand Pentecost to be the origin and sending out of the church into the world. The Day of Pentecost is one of the seven principal feasts of the church year in the Episcopal Church (BCP, p. 15). The Day of Pentecost is identified by the BCP as one of the feasts that is "especially appropriate" for baptism (p. 312). The liturgical color for the feast is red. Pentecost has also been known as Whitsun or Whitsunday, a corruption of "White Sunday." This term reflects the custom by which those who were baptized at the Vigil of Pentecost would wear their white baptismal garments to church on the Day of Pentecost. The BCP provides directions for observance of a Vigil of Pentecost, which begins with the Service of Light (p. 227).

Prayers of the People

The BCP uses the title "Prayers of the People" for the oratio fidelium or general intercessions in the eucharist. Such prayers have a long and venerable history. Their existence was first mentioned by Justin Martyr about the year 150, and for centuries they formed a vital part of the Daily Office and eucharistic liturgy. In the early church they usually included a long series of biddings that were chanted by a deacon, to each of which the people responded with "Kyrie eleison"

What is a Rector?

The priest in charge of a parish. Typically, a rector is the priest in charge of a self-supporting parish, and a vicar is the priest in charge of a supported mission. The rector is the ecclesiastical authority of the parish. The term is derived from the Latin for "rule." The rector has authority and responsibility for worship and the spiritual jurisdiction of the parish, subject to the rubrics of the BCP, the constitution and canons of the church, and the pastoral direction of the bishop. The rector is responsible for selection of all assistant clergy, and they serve at the discretion of the rector. The church and parish buildings and furnishings are under the rector's control. The rector or a member of the vestry designated by the rector presides at all vestry meetings.

What are Sacraments?

Outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means for receiving God's grace. Baptism and Eucharist are the two great sacraments given by Christ to his church. (BCP, pp. 857-858). The Episcopal Church recognizes that five other sacramental rites evolved in the church under the guidance of the Holy Spirit, including Confirmation, Ordination, Holy Matrimony, Reconciliation of a Penitent, and Unction (the anointing of the sick with oil, or the laying on of hands) (BCP, pp. 860-861).

What is the Sign of the Cross?

This ancient Christian gesture traces the cross on oneself, on objects, or other people. Depending on the context, the gesture may express personal Christian devotion or identity, blessing, absolution, exorcism, consecration to holy use, or the conclusion of something done to the honor of God. The sign of the cross may be traced with a hand, as when the sign of the cross is made over an object or when one signs the cross on oneself from forehead to lower chest and from shoulder to shoulder. In the Christian west, this gesture customarily moves from the left shoulder to the right shoulder, while in the Christian east this gesture moves from right to left. Signing of the forehead alone, or of the forehead, lips, and heart at the gospel in the eucharist, is customarily done with the thumb. The sign of the cross is a customary gesture in a variety of liturgical contexts. For example, it may be used at the beginning or ending of one of the Daily Offices, at the reading of the gospel in the eucharist, or at the absolution following the confession in the eucharist. The BCP directs that the celebrant at baptism will make the sign of the cross on the forehead of the candidate for baptism (using chrism if desired), saying "You are sealed by the Holy Spirit in Baptism and marked as Christ's own for ever" (BCP, p. 308). In the form for Ministration to the Sick, the BCP directs that if the sick person is to be anointed, the priest dips a thumb in the holy oil and makes the sign of the cross on the sick person's forehead (BCP, p. 456). The BOS provides that at the admission of catechumens, each catechumen is presented by name to the celebrant who marks a cross on the forehead of each with a thumb, saying, "Receive the sign of the Cross on your forehead and in your heart, in the Name of the Father, and of the Son, and of the Holy Spirit." Although use of the sign of the cross is widespread throughout the Episcopal Church by celebrants, officiants, and parishioners, its use is typically a matter of custom and personal piety. The BCP does not require the gesture to be made by members of the congregation at any time.

What is the Veneration of Saints

Christians began to honor their departed heroes of the faith as early as the second century. After Polycarp, Bishop of Smyrna, was martyred in about 155, his ashes were gathered up by the faithful and laid in a suitable place. The cult concerning the relics of saints began at the same time. Memorial buildings came to be built over the graves of saints or martyrs, and the eucharist was celebrated on the anniversaries of their deaths. Christian teaching about the communion of the saints is the foundation for the custom of the veneration of the saints.

What is a Vicar?

In the Episcopal Church, the title generally applies to the priest in charge of a mission congregation. The diocesan bishop is the rector, and the priest representing the bishop is the vicar. The term is derived from the Latin vicarius, "substitute." Historically, as early as the twelfth century in England, clergy known as vicars were appointed to act as substitutes or vicarious representatives of the bishop to serve congregations. The use of terms such as vicar, priest in charge, and rector is not consistent in the dioceses of the Episcopal Church.

For a complete glossary, please visit EpiscopalChurch.org from which this FAQ is adapted.