The Ritual Reason Why:

 Historically, Lent has a complex origin. In ante-Nicene Egypt, the observance of the Lord's baptism at the feast of the Epiphany was followed by a period of fasting that imitated the wilderness fasting of Jesus. More generally, however, fasting at this time of year developed as part of the preparation of baptismal candidates. In the western church, this season became connected also with the public expulsion and subsequent restoration of penitents guilty of serious sin.

 By the 4th century a six week duration that mimicked the forty-day fasts of Moses, Elijah and the Lord himself was in place in the Roman church. Because Sundays, as days celebrating the Resurrection, were not figured among the number of fast days, Lent was calculated to begin on the seventh Wednesday before Easter. On "Ash Wednesday" ashes of burned palms were put on the foreheads of the repentant faithful in the form of the sign of the cross.

From the 6th century onwards, preference was given to the baptism of infants, rather than adults, so the emphasis on baptismal preparation declined in favor of general penitential practices and fasting. Since Vatican 11, however, the historic baptismal associations and practices of Lent, including the Easter Vigil have been reclaimed for contemporary Christians.

Fr. Glen

FYI from Fr. Glen:

I have received a year end gift that has been specifically ear-marked for the purchase of new mass vestments. I wrote to you about why some churches use the color blue for the vestments of Advent, and that article is what prompted the gift. !t has been left up to my discretion as to what vestments to purchase. Because "ordinary time" is the longest time of the church year, the green, that symbolizes living things, seems to be the most appropriate choice for the first set.

I appreciate the pledges that you give to the Church of the Holy Communion. This gift, however, represents an opportunity for the church to begin to purchase matching sets of vestments. if you are willing to give to this fund, please 'ear mark' your offering New Vestment Fund.

The donor believes that this gift is a gift of the community and not the gift of just one individual. if we receive enough money, it is possible that a second violet vestment set can be purchased for Lent! Advent (the next longest calendar time) Please be as generous as your situation allows.

Thank you for your very generous and continuing support of this endeavor, and more importantly, of the Holy Communion community.

Fr. Glen

The use of bells for liturgical purposes is an ancient one that dates from as early as the fifth century. It has been customary for centuries to use bells to call the faithful to worship or to announce other events. Such ringi11g may include the "passing bell" when a parishioner dies, or the daily ringing of the Angelus at noon_

The use of bells during the celebration of the Eucharist is also an old custom. The Sanctus bells are rung during the singing or recitation of the Sanctus (Holy, Holy, Holy, Lord God of Hosts). The sacring bells are rung during the elevation of the Host and the cup during the Eucharistic canon. At the Church of the Holy Communion, as well as most churches, the Sanctus bells and the sacring bells are one in the same set of bells.

The bells mark both reverent and joyful periods of our liturgy. For example, the bells are rung constantly during the singing of the Gloria in the liturgy of Maundy Thursday. The organ then falls silent (technically) until the first Mass of Easter at the Vigil. Practically however the organ is used sparingly. One example is the music for the sacred procession to the altar of repose on Maundy Thursday

Bells, in our liturgy as well as our lives, ring for times that are especially important and tell us that we should pay attention.

Fr. Glen

From the Vicar's Pen:

Silent Night, Holy Night. Babs and I were able to spend three days during Christmas week at "the farm". We were surprised at how little snow there was, and I had forgotten how quiet it is 'in the bleak midwinter, earth as hard as iron, water like a stone.' Yes, the quiet made quite an impression on me and so did the darkness. We do have electricity, but we often use what was once "high tech" kerosene lamps to light the table and the sideboard near it. It doesn't take much darkness to swallow the light up however, so the nighttime atmosphere in the room is one of peace and quiet. It occurred to me that it was probably like that in the manger on that most holy of nights. No city lights, no distant radio or television to be heard or seen. There would have been just a quiet peaceful darkness that few of us are able to experience today. I looked out the window and saw only the soft cast of blue moonlight on the snow.
There was no wind and the trees stood as silent sentinels as if they were guarding the animals in the forest.
Advent is a soft quiet time of preparation. Christmas in our modern society is a festival of light and singing.
Lights burn on our trees and along the streets and the radios play an unending stream of carols. Then we reach the great liturgies of all churches on Christmas Eve and Christmas day.
The weather was good to us this year. It was good to see an almost full church for the 5 o'clock service. The church decorations and flowers this year were particularly beautiful. The organ playing and congregational singing were spirited. We also had very special treats of a beautiful violin descant during the singing of "Silent Night" and a duet of

"0 Holy Night". The church took on a more medieval and intimate nature as the hours turned to midnight and the magic of candlelight took over. The carillon rang "Silent Night" as a light snow was falling and the people left to go home. It seems like the magic of Christmas always comes, no matter what.

This comes to you with every good wish for the New Year.

Fr. Glen

The Ritual Reason Why:Candles

The word candle, (candela, from Candeo, to burn) was introduced into the English language as an ecclesiastical term, probably as early as the 8th century. Candles denoted any kind of taper in which a wick, not uncommonly made of a strip of papyrus, was encased in wax, or animal fat. Like so many things that were imported into the church, the use of candles was no exception. It is highly probable that the candles which were borne before a Bishop when he went into procession to the sanctuary, or the candles that accompanied the transport of the book of Gospels, were nothing more than a adaptation of a similar secular practice.

The use of a multitude of candles and lamps was undoubtedly a prominent feature of the celebration of the Easter Vigil dating from Apostolic times.

The large Pascal candle gets its name from the Pasch, which is the passion, death and resurrection of Jesus. The church used to be very specific about the amount of beeswax that a candle should contain, and this percentage was always over 75% ranging all the way to 100% pure beeswax. This was predicated upon the idea that the wax represented the body of Jesus and the wick of the Pascal candle his soul. The flame represents the Divinity that absorbs and consumes them both. The Pascal candle represents Christ, "the true light" and the smaller candles are representative of each individual Christian who strives to reproduce Christ in his/her life.

At one time in the church the acolyte was a minor, but ordained, order. In conferring the minor order to the acolyte the candidate had delivered to him "a candlestick with a candle". We know that these candles were carried from the seventh century and probably earlier. Originally these candlesticks were placed on the pavement of the sanctuary and later on the altar. The six candles behind the altar on the retable are lit for every high Mass or at the offices, such as Morning or Evening Prayer and others. Two candles are lit for all other Masses.

You will notice that during Lent the oil candles that are normally present have been replaced by 100% unbleached beeswax. Because they are not bleached they are a beautiful dark color, and if you have a sensitive nose, you will note the wonderful odor of the burning candles. A candle burning out its life to give us light is symbolic of both prayer and sacrifice.

Fr. Glen

The liturgy of the Stations of the Cross, also known as the Way of the Cross, is a series of fourteen pictures or carvings that depict events in the last journey of Christ from the house of Pilate to the Entombment. The "stations" are commonly arranged around the walls of the church.

This devotion rose out of the practice of pilgrims at Jerusalem following the traditional route from Pilate's house to Calvary.

Not all people could go to Jerusalem, and those who were able loved the walk so much, that the "way" was reproduced by the introduction of the pictures or carvings placed in .the local churches.

It is a popular devotion, especially in Lent. The Liturgy consists of an opening hymn and prayer, and then "walking the way" from station to station. Each station has it's own story and prayers attached to it. A final hymn and prayers are said after the fourteenth station. The liturgy lasts about thirty  minutes.

If you have never experienced the liturgy of the stations, I urge you to come to the service. I think you will find it very moving and spiritually rewarding.

Fr. Glen