Leading the Worship and the People in Worship Leadership

“The Pastor as Priest: Leading the Worship and the People in Worship Leadership”

Rev. Jeric C. Cortado, SPMCI Associate Professor III

INTRODUCTORY STATEMENT

The United Methodist Church defines a Pastor as an ordained elder, provisional deacon, or licensed person approved by vote of the clergy members in full connection and may be appointed by the bishop to be in charge of a station, circuit, cooperative parish, extension ministry, ecumenical shared ministry, or to a church of another denomination, or on the staff of one such appointment (BOD ¶ 339).

The licensed pastor share with elders the fourfold ministries of a pastor such as the following:

1.       Word and ecclesial acts

·        which includes proclaiming the Word of God, lead in worship,

·        perform marriage ceremony; and conduct funeral and memorial services.

2.       Sacraments

·        administration of the sacraments of Baptism and Holy Communion according to Christ’s ordinance; explain the meaning of the sacraments; and train lay members to assist in the administration of the sacraments.

3.       Order, which gives emphasis that the pastor should act as an administrative officer of the local church and assure that the organizational concerns of the congregation are adequately addressed

4.       Service

·        points out that it is the ministry of the pastor to embody the teachings of Jesus in servant ministries and servant leadership;

·        give pastoral leadership in ordering the live of the congregation for discipleship in the world;

·        building the body of Christ as a caring and giving community;

·        participating in the ecumenical and interreligious concerns, and to encourage the people to labor for the unity of the Christian community (BOD ¶340).

The pastors serve as the representative of Jesus. In this sense, to be a pastor is to be a person who invites people to eat and drink with Jesus and with those whom Jesus has invited to his table. The effective priestly ministry of a pastor lies on its familiarity to our understanding on worship and liturgy, sacramental theology and practices.  In leading the worship and the people in worship leadership, we need and expected that we understand truly our identity in celebrating the worship and sacraments, the rubrics and rituals, our theology and praxis.

DEFINITION AND PRINCIPLES OF WORSHIP AND LITURGY

Liturgy is a term that comes from the Geek word “leitourgia” which means “work or actions of the people,” or “a service of the people and for the people.” On the other hand, the term worship comes from the Old English “woertscipe” which means, “giving respect to something or someone”. This term was originally used in connection with giving respect to a king, until it became common usage for giving worth and respect to God. Worship is an action that gives worth to God in our life.

Hoyt L. Hickman pointed out the Five Basic Principles of Worship

1.       God’s Word is primary.

2.       Active congregational participation is crucial.

3.       Spontaneity and order are both important.

4.       Worship should be relevant and inclusive.

5.       Worship is communion.

THE TERMS IN THE BASIC PATTERN OF WORSHIP

The Basic Pattern of Worship is rooted in Scripture and in or United Methodist heritage and experience. It expresses the biblical, historical, and theological integrity of Christian worship and is the basis of all the General Services of the Church. The Basic Pattern Serves to guide those who plan worship and to help congregations understand the basic structure and content of our worship. Though it is not an order of worship, a variety of orders of worship may be based upon it. It reveals that behind the diversity of United Methodist Church there is a basic unity. This pattern goes back to worship as Jesus and his earliest disciples knew it – services in the synagogue and Jewish family worship around the meal table. It has been fleshed out by the experience and traditions of Christian congregations for two thousand years.

The ENTRANCE and The PROCLAMATION and RESPONSE – often called the SERVICE OF THE WORD or the Preaching Service – are Christian adaptation of the ancient synagogue service. The THANKSGIVING and COMMUNION, commonly called the Lord’s Supper or Holy Communion, is a Christian adaptation of Jewish worship at family meal tables – as Jesus and his disciples ate together during his preaching and teaching ministry, as Jesus transformed it when he instituted the Lord’s Supper on the night before his death, and his disciples experienced it in the breaking of bread with their risen Lord (Luke 24:30-45; John 21:13).

ENTRANCE The people come together in the Lord’s name. There may be greetings, music and song, prayer and praise.

GATHERING PRELUDE The Prelude is the music played to set the mood for worship. Often this is played as the people gather, in which case it should be understood that the worship service begins when the people begin to gather for worship. What takes place during the gathering includes both what the people do as they are entering the place of worship and what happens after they are seated. Alternately, the music may be played as the worship leaders make their way into the worship setting. If there is no formal procession, it denotes that the time for worship has begun. CALL TO WORSHIP The Call to Worship is a phrase read or spoken by the worship leader to call the individuals to the beginning of the service of worship. It may be a responsively read interaction between the leader and the people. It is used to call the people to set aside the distractions of everyday life and to be focused on the life of faith and the work of worship. HYMN OF PRAISE The Hymn of Praise is a hymn that reflects corporate praise to God, centering on the attributes and deeds of God that call forth gratitude and praise. It should be familiar, upbeat, and affirming. This hymn may be omitted in favor of a processional hymn if a processional entrance into the worship space is desired. OPENING PRAYER The Opening Prayer is similar to the Call to Worship in that it may be extemporaneous on the part of the worship leader or it may be read. It may be a single voice of prayer or it may include the voices of all persons present. It may be in unison or it may be responsively read. It differs though from the Call to Worship in that it is directed to God as a way of gaining God’s attention to the body of the faithful as they have gathered for worship. CALL TO CONFESSION The Call to Confession is a phrase read or spoken by the worship leader to call the individuals to confess their shortcomings before God. PRAYER OF CONFESSION The Prayer of Confession is a prayer where in the presence of the Infinite God, we publicly confess our shortcomings. This may be followed by a time of silence for personal confession or reflection. +ASSURANCE OF PARDON/ABSOLUTION The Absolution is a prayer that the pastor offers in assurance of comfort. Often taken from Scripture, the absolution assures us of the forgiving, restorative nature of God. The pastor does not make this declaration by his own power and volition, but rather he is officially declaring the fact of God’s forgiving nature. +GLORIA PATRI The Gloria Patri (from the Latin for "Glory be to the Father") is an ascription of praise to the Blessed Trinity used after the Psalms and most Canticles. It is often called “the lesser Doxology.” (The Gloria Patri should follow the psalm to make it Trinitarian / Christian.)

PROCLAMATION AND RESPONSE The Scriptures are opened to the people through the reading of lessons, preaching, witnessing, music, or other arts and media. Interspersed may be psalms, anthems, and hymns. Responses to God’s Word include acts of commitment and faith with offering of concerns, prayers, gifts, and service for the world and for one another.

PRAYER OF ILLUMINATION The Prayer of Illumination is a prayer spoken by the pastor or liturgist. It may be focused on one of two things. First, it may ask that God bless the readings of Scripture so that the hearers may find God’s holy truth in them. Secondly, it may be a blessing by the pastor or request of the pastor to have God bless their preparation and presentation such that it may bring to light some divinely given insight for the gathered people. OLD TESTAMENT LESSON PSALTER EPISTLE LESSON +GOSPEL ACCLAMATION Often sung prior to the reading of the Gospel Lesson. +GOSPEL LESSON The Lessons refer to the collective readings from Holy Scripture that are the basis of the whole service. Some congregations use lectionary readings each week that include the four readings listed above, each of which will have a bearing on the whole focus of the service. Other congregations will focus more closely on self selected readings and use only those that are overtly a part of the service. Regardless, the idea is that these readings are the place from which the whole service begins to take shape and the primary voice through which God speaks to us. ANTHEM The Anthem is derived from the term “antiphon.” This term refers to any musical setting of words (usually scriptural) bearing upon the service of the day, other than the congregational hymns and or chants. Historically, anthems were sung responsively. An anthem is sung to glorify God or to enlighten the word. It is not entertainment. SERMON The Sermon, which takes its name from the Latin word for “talk” or “speech.” It makes reference to a discourse based on the scriptural text read earlier in the service. It is delivered from the pulpit and is intended to give religious or moral instruction. AFFIRMATION OF FAITH/CREED The Affirmation of Faith may be a response to the Word proclaimed by standing together to affirm what we believe, using an historic or contemporary creed from either our hymnal or other sources. A statement of individual Christian faith and belief, for example the Apostle’s Creed or the Nicene Creed, is usually spoken or read in unison by the congregation.

THANKSGIVING AND COMMUNION In the services with the Holy Eucharist, the actions of Jesus in the Upper Room are reenacted:                 Taking the bread and cup,                 Giving thanks over the bread and cup,                 Breaking the bread, and                 Giving the bread and cup. In the services without Holy Eucharist, thanks are given for God’s mighty acts in Jesus Christ.

OFFERTORY The Offertory is that part of the service during which the alms of the people are received and presented and in the Communion Service, the Bread and the Wine are offered and placed upon the Altar. The singing of a hymn or anthem at this time is customary and is also called the offertory and the verses of Scripture spoken by the Pastor at the announcement of the Offertory are called the Offertory Sentences. Technically speaking, the term “offering” refers only to the gifts of the people, the bread and the wine. Monetary gifts are referred to as “tithes” or “collections.” +DOXOLOGY The term “Doxology” comes from the Greek word for “Words of Praise.” Any form of words in which glory is ascribed to God or the Blessed Trinity is a doxology. The usual reference is to the metrical verse that begins “Praise God from whom all blessings flow.” It is often called “the greater Doxology.” (See the “Gloria Patri” above.) At this part, the pastor or the people may offer offertory prayer. +EUCHARISTIC HYMN TAKING THE BREAD AND CUP +THE GREAT THANKSGIVING +LORD’S PRAYER The Lord’s Prayer is that prayer given by our Lord to his disciples when they asked him to teach them how to pray. Traditionally this prayer is said aloud in unison by the congregation. It is found in both the Service of the Word and the Service of the Table, but should be used only once during any service. +BREAKING THE BREAD +GIVING THE BREAD AND CUP

SENDING FORTH The people are sent into ministry with the Lord’s blessing.

HYMN OF COMMITMENT +PASTORAL PRAYER The Pastoral Prayer is that prayer, offered by the pastor, on behalf of God’s people who have glorified His name, affirmed our faith, confessed our sins, and been assured of His pardon. Our supplications and petitions are brought before our God with boldness through our mediator, Jesus Christ. +DISMISSAL WITH BLESSING/BENEDICTION The term “Benediction” is taken from the Latin term meaning “good word.” This final prayer invokes God’s blessing on the worshipers as they are sent forth to bear God’s love and peace into the world. +THREE FOLD AMEN POSTLUDE The Postlude is music played after the conclusion of divine worship GOING FORTH

GESTURES AND BODILY MOVEMENTS IN WORSHIP

Bowing down. This practice adopted from the Hebrew people way of worship known as “hishahawah” which means “a bowing down”, as they approach to the altar or to the holy presence of God.

Genesis 27:29

Genesis 24:52

2 Chronicles 7:1-4

2 Chronicles 29: 26-30

Micah 6:1-8

Bowing down in Christian Worship symbolizes humility and confession, lowly reverence and adoration.

Standing. It express reverence and joy, readiness to hear and to be on the way. It is the attitude of those keeping watch. For the early Christians, standing is a normal posture for prayer and worship.

Luke 18:11

11.  The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 

Luke 22:27-46

27.  For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves. 

 28.  "You are those who have continued with me in my trials; 

 29.   and I assign to you, as my Father assigned to me, a kingdom, 

 30.  that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 

 31.  "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 

 32.  but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren." 

 33.  And he said to him, "Lord, I am ready to go with you to prison and to death." 

 34.  He said, "I tell you, Peter, the cock will not crow this day, until you three times deny that you know me." 

 35.  And he said to them, "When I sent you out with no purse or bag or sandals, did you lack anything?" They said, "Nothing." 

 36.  He said to them, "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one. 

 37.  For I tell you that this scripture must be fulfilled in me, 'And he was reckoned with transgressors'; for what is written about me has its fulfilment." 

 38.  And they said, "Look, Lord, here are two swords." And he said to them, "It is enough." 

 39.  And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. 

 40.  And when he came to the place he said to them, "Pray that you may not enter into temptation." 

 41.  And he withdrew from them about a stone's throw, and knelt down and prayed, 

 42.  "Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done." 

 45.  And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, 

 46.  and he said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." 

According to Revelation 7:9, standing is posture making the future present and await the return of Christ. An attitude of being liberated from sin and death through the paschal mystery of Christ, and being ready without from God’s justice. As stated in Malachi 3:2, “But who can endure the day of his coming, and who can stand when he appears? "For he is like a refiner's fire and like fullers' soap.” Standing is a gesture of respect done at the processional and recessional of the worship leaders (presider, preacher, worship leader, readers, communion stewards, acolytes), and in other churches during the proclamation of the Gospel. Standing are also expected to be done during the Hymn of Praise, Invocation, Opening Prayer, Absolution, Gospel Reading, Benediction, Offertory Prayer, Doxology, Gloria Patri, Affirmation of Faith, and some part of the Holy Communion celebration.

Sitting. It is an attitude for meditation and listening (Act 20:9). It is also a posture of a teacher and “presider” (which means “to sit before”). Sitting is done during the readings of the Old Testament, Psalter, Epistles, listening the Sermon, during the preparation or gathering of the gifts. It facilitates hearing and the reception of a message wherever in may come. In Christian worship, sitting express a profound will to discover the true significance of life in Christ. It is an act of permission and openness of the person doing this to welcome God’s words or revelation. Sitting also express the willing to share God’s word, to communicate to the members of the community or to the world that enrich life. It is a profound expression of the desire to be in communion with God and the people of God. In John 4:6, sitting

Kneeling. A posture of humility and a sense of being in the presence of the Lord, and of profound spirit of adoration.

Psalm 95:6-7

6.  O come, let us worship and bow down, let us kneel before the Lord, our Maker! 

7.  For he is our God, and we are the people of his pasture, and the sheep of his hand.  O that today you would hearken to his voice! 

In United Methodist tradition, kneeling is done in receiving the Holy Communion and responding the call to discipleship or altar call unless prevented by the lack of space. It is common custom during the time of Jesus as presented in the Gospels (Mark 14:35; Luke 22:41). It is a sign of welcoming God and our openness to experience communion with God. In ordination, this is a posture of the candidate for ordination being prepared to infuse in them the Spirit of God empowering them to live out the four fold ministry of the ordained clergy. In their kneeling on that day of ordination they are being clothed with their ministry.

Kneeling also represents the exercise of recognition of our sin, like the Publican in the Gospel of Luke 18:13-14, “standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' “ And Jesus replied, “I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." Kneeling signifies our complete openness to the divine action that lifts up the humble and unfolds in their hearts the power of God’s revelation.[1]

Laying of Hands. A gesture placing a hand on the head of a person expresses the assurance that s/he is not alone. It is a gesture that communicates tenderness and inspiring trust. The one who makes this gestures signifies to be a fitting sources of the trust that is communicated. It symbolizes the descending movement of the Holy Spirit. The heat of the hand of the pastor who do the gestures signify the energy of truth and vitality. The hand here symbolizes the expression of the heart of human being saying “You are not alone, I am with you.”

Matthew 19:13-15

13.  Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked the people; 

 14.  but Jesus said, "Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven." 

 15.  And he laid his hands on them and went away. 

Lifting Hands. The raising of hands and open express praise and receptivity. The ancient biblical use of hands and arms in expressing prayer and thanksgiving to God.

Psalms 141:1-2

 1.  I CALL upon thee, O Lord; make haste to me! Give ear to my voice, when I call to thee! 

 2.  Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice! 

1 Timothy 2:8

  8.  I desire then that in every place the men should pray, lifting holy hands without anger or quarreling

THE CHRISTIAN SYMBOLS AND THE CHRISTIAN YEAR

Sometimes we confuse symbols with pictures. Symbols are not the same as picture. A picture looks like the object, person, or scene it portrays. A symbol only represents it. Symbols don’t have to like the objects they represent, they can be used to represent things which are impossible to picture. You can’t draw a picture of TRINITY, but you can symbolize it with an equilateral triangle. You can’t draw a picture of LOVE, but you can symbolize it with a heart with an arrow through it.

Symbols and Liturgical Colors

1.       White (or Gold): signifies victory, purity, perfection, joy and the bright light of truth. Used for Christmas, Easter, Ascension, All Saints’ Day, The Transfiguration, Baptisms, Weddings, Funerals, and Saints’ Days that are festivals.

2.       Violet: signifies penitence, expectation, and seasons of preparation. May be used for Lent in conjunction with a Lenten Array. Used for Advent in places where Blue is not.

3.       Rose / Pink: may be used on 4 Lent (Mothering Sunday, Mid-Lent, Laetare or Rejoice Sunday) in place of Violet or the Lenten Array, when a less penitential tone is set. May also be used on 3 Advent.

4.       Red: color of the Holy Spirit; symbol of fire and blood; signifies martyrdom and love for

5.       Gold. Used for the Palm Sunday, the Day of Pentecost, Ordinations and Saints’ Days commemorating martyrs.

6.       Green: signifies hope, regeneration, immortality, life and nature, peace, universality. Used for the season of Epiphany and the season of Pentecost.

7.       Blue: signifies truth, eternity. Used for Advent.

8.       Black: signifies mourning. Used on Good Friday.

Christian symbols represents beyond themselves. The purpose of visual symbols is not to be admired as an end in themselves but rather to lead us beyond themselves to God. Most of us learn even more through our eyes that through our ears, and we are familiar with the truth of the old Chinese proverb that “a picture is worth ten thousand words.” The language of the Bible is filled with vivid word-pictures that have inspired Christian art since ancient times. The most popular symbol in Christian faith is the cross. Jesus gave us life by dying on a cross and rising from the dead. Long before the time of Christ, pre-Christian peoples used the cross as a symbol of life; and it was natural for Christians to see in the cross not only a symbol of how Jesus Christ died but also because of the life he gives us.

The Christian Year

Methodist churches, like most Christian churches, divide the year into a cycle of celebrations based on events in the life of Jesus and the early church. In a sense, Methodists relive or commemorate the entire life of Jesus every year. For the United Methodist Church (the largest Methodist denomination in North America), the liturgical calendar is laid out in the United Methodist Book of Worship. 

The year is divided into:

1.       Advent

·         From Sunday November 27 or the first Sunday after November 27 to sunset December 24, always including four Sundays. (purple)

·         Christmas Season

·         From sunset December 24 through January 6

·         Christmas Eve and Christmas Day – December 25 (White)

·         First and Second Sunday after Christmas (White)

·         Epiphany – January 6 or First Sunday in January (White)

2.       Season After Epiphany

·         From January 7 through day before Lent

·         First Sunday after Epiphany, or the Baptism of the Lord (white)

·         Second through next-to-last Sunday after Epiphany (green)

·         Last Sunday after Epiphany, or the Transfiguration of the Lord (white)

3.       Lent

·         From the seventh Wednesday before Easter to sunset Easter Eve

·         Ash Wednesday (first day of Lent) (purple)

·         First through Fifth Sunday in Lent (purple)

·         Passion/Palm Sunday [Sixth Sunday in Lent] (purple)

·         Monday, Tuesday, and Wednesday in Holy Week (purple)

·         Maunday Thursday (purple)

·         Good Friday and Holy Saturday (no color)

4.       Easter Season

·         From sunset Easter Eve through the Day of Pentecost

·         Easter Eve and Easter Day (white)

·         Second through Sixth Sunday of Easter (white)

·         Ascension Day [sixth Thursday of Easter] (white)

·         Seventh Sunday of Easter [may be observed as Ascension Sunday] (white)

·         The Day of Pentecost [Eight Sunday of Easter] (red)

5.       Season after Pentecost

·         From the day after Pentecost through the day before Advent

·         First Sunday after Pentecost, or Trinity Sunday (white)

·         Second through next-to-last Sunday after Pentecost (green)

·         All Saints’ Day – November 1-or All Saints’ Sunday-first Sunday in November (white)

·         Last Sunday after Pentecost, or Christ the King (white)

Worship services for Methodists almost always have scripture readings, and sermons based on scripture readings. Many Methodist Churches use a lectionary to determine which passages of scripture will be read each service. This lectionary is not exclusively Methodist, but is a "common" one, shared by many Christian traditions. It is organized into a three-year cycle, so that over the course of three years, if you attend church regularly, you will hear almost the entire Bible.

PARTS OF THE HOUSE AND ITS MEANING

Our Churches are built in many different shapes and sizes. All churches do not have to be the same. But even all of these differences, most houses of worship have four parts, each with its own special function and name.

1.       The Narthex. The “outer court” or the entrance way of the house of worship. Today, the narthex usually used only as and enclose entrance to the house of worship. But it is more than a place because this is where we make the transition from the noise of the street to the quietness of the church, from the problems of the day to the reverence of worship.

2.       The Nave. The main hall of the house of worship. Nave is the Latin word for “ship”. (We get our word “navy” from the same Latin word, because a navy is made up of ships.) This is where the congregation gathers to worship, the area with the seats or pews.

3.       The Chancel. This is located infront of the Nave. This is the area from which worship is led. Often it is a raised platform. This makes it easier for people to see and hear the worship leaders. Most of our churches, the chancel is separated from the nave by a low wooden wall called a chancel rail. Sometimes it is called the communion rail because people kneel here to receive the sacrament.

Inside the chancel is the furniture used for worship. You will find the:

a.       Pulpit ( a raised platform from which the pastor preaches)

b.       Lectern ( a reading stand from which the Bible is read)

c.        Chairs (for pastors, liturgists, and acolytes)

Some churches have a pulpit, but no lectern. Other churches include the choir and the organ in the chancel.

4.       The Sanctuary. The front of the house of worship. This is the focal point of the room. Everything points toward it. Here we find the main symbols of our faith:

a.       The cross which reminds us of Jesus’ sacrificial love;

b.       The candles which reminds us that Christ is the light of the world;

c.        The altar which reminds us of the sacrifice Christ made for us and of the sacrifices we should make for him;

d.       The communion table which reminds us Jesus’ death and resurrection and of our fellowship with him and other Christians.

The word sanctuary means “a safe place”. We think of the altar as the sacred place where we can be safe in the presence of God. The most prominent furniture in the sanctuary is the altar or communion table. Because the altar is so important, sometimes this area of the house of worship is called the ALTAR as well as the SANCTUARY.

VESTING FOR WORSHIP

The ancient Jews richly adorned the temple of Jerusalem, and as soon as the early Christians were able to set aside space especially for worship they began to “vest” this space. The verb “to vest” comes from the Latin word “vestire”, which means to clothe for the purpose of exhibiting authority. To vest a person means to give that person an article of clothing that designates certain rights and responsibilities.

Vesting the Place of Worship

Christians from early times have covered the Lord’s table with fine cloths that signify this table’s very special and holy purpose. We are accustomed to covering our dining tables with tablecloths, especially for a festive meal; and it is only natural that we should make or seek out the fines of cloths to cover the table that is reserved for the Holy Meal. The traditional altar cloths include linens and paraments. Linens are usually white, and paraments are in colors signifying the day or season of the Christian year.

Linens

The Lord’s table is traditionally covered with white linen cloths which signify that this is the table of the Lord and should be in place at all times, except on Good Friday, whether or not Holy Communion is being celebrated.The fair linen on the Lord’s table is a reminder of the nature and function of the Lord’s table.

When Holy Communion is celebrated, some churches use additional fair linens to cover the bread and the cup. If the bread and cups are in trays with a cover, these trays or stacks of trays do not need a linen cover. If there are no covers, the bread and cup may be covered with small linen cloths, or a linen-covered square of stiff cardboard or other lightweight material may be place on the cup, or there may be no covering. If covered bread and wine are already in place on the Lord’s table during the first part of the service, they are uncovered at the offering. Coverings are unnecessary if the bread and wine are brought to the Lord’s table at the offering.

Paraments

Paraments are hangings of fine cloth, traditionally silk, which decorate the Lord’s table, the pulpit, and the lectern (if there is one). Their colors signify the day or season of the Christian year and their symbols represent various aspects of the Christian faith. As such, they are powerful devotional and educational tools, and they have been so used since the 6^th century C.E. The four basic colors of paraments are red, white, purple, and green.

Linen Veils

In many churches crosses and pictures which express Christian joy and victory are covered on Good Friday, or during Holy Week, or throughout Lent, to stress the solemnity of the day or season.

Vesting the People

The way those in leadership roles dress when the congregation comes together for worship is an important part of the environment of that worship and has its impact on each worshipper just as surely as does the way the room and its furnishings are vested.

1.       Alb

The alb is the oldest Christian vestment and was part of the everyday dress worn by Roman men and women. After it passed out of style in the secular world about 400 C.E., it continued to be used as a worship vestment. It recent years it has become ecumenically the most widely accepted basic worship vestment. The name of the garment comes from its color – alba, which means “white” in Latin. All participants in the service, lay or ordained, may wear the alb, since it does not signify either ordination or academic achievement but united us with everyday dress of the early Christians and with the church of all times and places. The alb represents purity, innocence, and divine grace. This symbolism will help us remember that it should be a white garment.

2.       Cincture

The cincture or cingulum, is the girdle that is worn with the alb. It was originally a flat band, secured with a clasp or buckle, and made of leather or cloth. Cincture was recognized as an ecclesiastical vestment in the 8^th century. It is preferred that the cincture be made of white cord, symbolizing chastity, and simple in design, avoiding unnecessary ornamentation, such as excessive tassels or colorful embellishments. It symbolizes modesty and readiness for hard work in the service of God.

3.       Cassock

A cassock is a plain, lightweight, ankle-length garment with long sleeves, but no hood.

It has buttons down the center of the front, from the neck to the ankles. Cassocks are most common in Anglican, Roman Catholic, and Orthodox churches. John Wesley wore a cassock and surplice (a type of alb), because he was a priest in the Church of England.

4.       Surplice

A surplice is a very lightweight blouse-like garment with sleeves. It is almost invariably white and it often has lace trim. The surplice is actually a type of alb that is designed to be worn over a cassock. The cassock and surplice combination is very common in Anglican churches, where it is worn by both clergy and lay worship leaders.

5.       Academic robe

Academic robe, traditionally black but now sometimes white or some other color, developed from the academic dress of medieval universities as the uniform of scholars. It is sometimes worn with an academic hood, which indicates the wearer’s degree.

6.       Stole

A stole is a long, narrow band worn around the neck and shoulders and falling in front.  It is a symbol of ordination worn by clergy while officiating in a service, sometimes thought to signify the yoke of Christ, and also representing the shepherding role of the minister.  Its color corresponds to the colors of the church year and is usually adorned with some symbol of the faith.  The yoke, which is worn by members of the choir, is sometimes mistakenly referred to as a “stole”.

7.       Clerical Collar

A clergy collar is a stiff white collar worn by clergy persons as a universal and accepted mark of ministerial office.  In recent years, the collar has been attached to shirts; but traditionally it has been attached to a Rabat. Sometimes it is attached with a "collaret" or "collarino" that covers the white collar almost completely, except for the top edge and a small white square at the base of the throat, to mimic the collar of a cassock. Sometimes the collar is black (or whatever color is appropriate to the rank of the clergy person), with only a detachable tab of white in the front.

The detachable clerical collar was invented by the Rev Dr Donald Mcleod, a Church of Scotland (Presbyterian) minister in Glasgow. Invented in the Presbyterian Church, the clerical collar was adopted by other Christian denominations, including the Anglican Church, Methodist Church, Eastern Orthodox Church, Baptist Church, Lutheran Church, and the Roman Catholic Church. In 1967, the Roman Catholic Church adopted the clerical collar after the abandonment of the cassock, which was discouraged in the public. Episcopal clergy in the USA generally wear the collar so that it is visible all the way round and this was the case for Church of England clergy until the 1970s but now it is quite impossible to distinguish between denominations.

8.       Clerical Shirt

Only ordained ministers should wear clergy collars/shirts, as it generally is associated with the ministerial offices.  However, since the collar is not actually a vestment, it may be worn by local pastors while engaged in acts of ministry in those settings where identification is important, such as in a hospital or institutional ministry.  Black is the traditional color for clergy rabats (vests) and shirts, although a variety of colors are now offered.  Traditionally bishops only wear the color purple.

9.       Chasuble

A chasuble, in 2 Timothy 4:13, is an ornate circular garment with a hole in the center for the wearer’s head. When worn, it reaches to the wearer’s wrists, so that if the wearer holds both arms straight out, the chasuble forms a semi-circle when viewed from the front or the back. The chasuble is the descendant of a first-century paenula that was worn as a coat by both sexes. Today it connotes solemnity and formality. The chasuble is worn by presider during a Eucharistic service. Sometimes the celebrant puts the chasuble on over other vestments as part of the Eucharistic ceremony. Chasubles are used in Lutheran churches, particularly outside the United States, as well as in Anglican and Roman Catholic churches.  The chasuble is always worn with a stole. Generally, the stole is under the chasuble. The stole and chasuble combination is the first-century equivalent of wearing a necktie and jacket. It is not appropriate to wear a chasuble in a service that does not include Communion.

When people vest for worship they put on garments that signify their function in that worship. To vest the space or furnishings used for worship means to clothe them with material that signifies their holy function.

THE ACOLYTE AND ITS MINISTRIES

The word acolyte is derived from the Greek word akolouthos, to follow. Therefore, an acolyte is someone who follows someone else, a FOLLOWER. Christians are followers of Jesus Christ. Therefore, all Christians are acolytes of Jesus Christi. And that is most important thing an acolyte does – follow Jesus.  But that is not all, because those who follow someone else usually try to help the person they follow, the word acolyte is often translated as Helper or Assistant. That is the way we usually use the word in the church. An acolyte is a person who helps the pastor in public worship. 

The Historical Background

The Acolyte ministry has its roots in the Old Testament of the Holy Bible, where the prophet Samuel is seen assisting Eli, the Levite priest, and Elisha is seen assisting Elijah the Prophet. In the early church, acolytes were young men who were preparing for the priesthood.  These acolytes performed many duties including lighting and extinguishing candles, carrying candles in procession, taking charge of the alms basin, helping the priest prepare for the Eucharist, and general fetching and carrying.  Acolytes began to be a part of processions between the fifth and ninth centuries, carrying candles to provide light for the reader, a precursor to the Gospel procession.  By the ninth century, the obligation to prepare for the priesthood was no longer a requirement, and acolytes were understood to be assistants to the priest. In the Methodist traditions, acolytes participate in the worship service by carrying a processional cross or crucifix (these acolytes are called crucifers), lighting and extinguishing the altar candles, and ringing the church bell to call the congregation to worship.

The Theological Significances

The lighting of the altar candles in the worship service is a symbol of Jesus’ coming into the presence of the worshiping community. Before lighting the candles the acolyte is supposed to bow at the altar. Before the extinguishing of the last altar candles, the acolytes relight their "candle lighter" and then process out into the narthex. This symbolizes that Jesus Christ is for all people everywhere. It also symbolizes the light of Jesus Christ going out into the world where believers are called to serve. The purpose this ministry is to assist the clergy in performing sacramental duties and religious services; to be an outward and very visible sign of Christ's light...to be reliable, attentive, expectant, worshipful, confident, caring, careful and joyful...to serve the Lord with gladness; and to serve the Lord in the gathering of God's people by assisting in the drama and actions of the liturgies of the Church. This ministry is appropriately reserved for those who show a deep love for our Lord.

The Disciplines of an Acolyte

In the ministry of acolyte, discipline is something that teaches us. It is a habit we learn which makes life what we want it to be. It is a habit that shapes our life as an acolyte.

In his book, “Come, Follow Me”, Edwin B. Womack stressed the three disciplines of an acolyte:

1.       Follow Jesus as the Ruler of your life. Remember that following Jesus is more important that assisting the pastor in worship.

2.       Set a good example for others to follow. As an acolyte, you serve in public. People know who you are. They see what you do – in church and away from church.

3.       Behave properly in worship. Your pastor will tell you how he/she expects you act in worship, but remember that if you chew gum, blow bubbles, walk sloppily, slump down in your seat, talk during prayers, or don’t pay attention, people get the message that you think worship is unimportant.

Strengthened your good habits, and get rid of the bad one. A good acolyte accepts the work as a sacred duty, and participation reflects a willingness to work under the direction of the clergy.

The Vestment of the Acolytes

It is common for Methodist acolytes to wear the traditional cassock. Wearing vestments is symbolizes the sacred nature and function of the office rather than the importance of the person. They are worn for the sake of dignity, beauty and uniformity.

CONCLUDING STATEMENT

In all acts of ministry the pastor is priest, the one who constantly looks for ways in which all meetings with one another might also be meeting with the living Christ, in which every activity of the church might be sacramental, a means of grace, a human act whereby we sign, signal, and point to the outbreak of the kingdom of God among us. We as pastors ought to want all our pastoral activity to be priestly, the mediation of God to humanity, the representation of humanity to God. The pastor as priest will makes sure our worship would be a people’s movement that expresses their aspirations and agenda before God.  A people’s actions that express service to the God we believe in grounded by our concrete experiences, thanksgiving, aspirations, that strengthen our principles and faith. 

References:

1.        Bedell, Kenneth B. Worship in the Methodist Tradition. USA: Discipleship Resources Tidings, 1976.

2.        Donghi, Antonio. Actions and Words: Symbolic Language and the Liturgy. USA: The Liturgical Press, 1975.

3.        Hann, Ferdinand. The Worship of the Early Church. USA: Fortress Press, 1973.

4.        Hellwig, Monika K. THE EUCHARIST & THE HUNGER OF THE WORLD. Makati City: St. Pauls Philippines, 2003.

5.        Hickman, Hoyt L. Worshipping With United Methodist: A Guide for Pastors and Church Leaders. Nashville: Abingdon Press, 1996.

6.        Hurtado, Larry H. At the ORIGINS of CHRISTIAN WORSHIP: The Context and Character of Earliest Christian Devotion. USA: William B. Eerdmans Publishing Company, 1999.

7.        Khoo, Lorna Lock-Nah. Wesleyan Eucharistic Spirituality: Its Nature, Sources and Future. Australia: Australian Theological Forum Press, 2005.

8.        Kodell, Jerome. OSB. The Eucharist in the New Testament.  Manila: St. Pauls Philippines, 1995.

9.        Langford, Thomas Anderson III (Gen. Ed.). THE UNITED METHODIST BOOK OF WORSHIP. USA: The United Methodist Publishing House, 2002.

10.      Martin, Ralph P. WORSHIP IN THE EARLY CHURCH. Grand Rapids: William B. Eerdmans Publishing Company, 2000.

11.      Maxwell, William D. An Outline of CHRISTIAN WORSHIP: Its Developments and Forms. Great Britain: Oxford University Press, 1960.

12.      Richter, Klemens. The Meaning of Sacramental Symbols. Philippines: Claretian Publications, 1993.

13.      Tejon, Guillermo. OP. The MASS We Celebrate. Pasay City: Paulines Publishing House, 1997.

14.      Voigt, Edwin E. METHODIST WORSHIP IN THE UNIVERSAL CHURCH. USA: Graded Press, 1965.

15.      White, James F. INTRODUCTION TO CHRISTIAN WORSHIP. USA: Abingdon Press,1980.

16.      Willimon, William H. SUNDAY DINNER: The Lord’s Supper and the Christian Life. USA: The Upper Room, 1981.

17.      _________________. Word, Water, Wine and Bread: How Worship Has Changed over the Years. USA: Judson Press, 1980.

18.      Willimon, William H. and Wilson, Robert L. “Preaching and Worship in the Small Church” in Creative Leadership Series. Ed. By Lyle E. Schaller. USA: Abingdon Press, 1980.

19.      THE UNITED METHODIST HYMNAL. USA: The United Methodist Publishing House, 2005.

20.      This Holy Mystery: A United Methodist Understanding of Holy Communion. USA: General Board of Discipleship of the United Methodist Church, 2004.

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[1] Antonio Donghi, Actions and Words. USA: The Liturgical Press, 1997, p.14.