I LIBER

_
Il I
IIIIII00384830!
I Ill IIIIII
2
II III

THE
ALTAR
GUILD
MANUAL
.
~
____,,,,,......
---
~

LUTHERAN
SERVICE BOOK
EDITION / SEMINAR10 car C6 Ro1A l
! Sao Le op ol do
~!. -BIBLIOTECA-
---~...::....::~=)
AUTHORIZED BY THE
COMMISSION ON WORSHIP
<14 : ~ gv 1 OF THE LUTHERAN CHURCH-
J1 11bs; °'- MISSOURI SYNOD

.1

LEE A. MAXWELL

-~ - - - - --

• • l:,.· • .,.--..-r& ~" ' - - ~

 Biblioteca
Sist. g,
Reg. 9 841' ~o3i,
Proc , ,
Data rt:, t 09

Copyright© 1996, 2008 Concordia Publishing House

3558 S. Jefferson Ave., St. Louis, MO 63118-3968
1-800-325-3040 • www.cph.org
All rights reserved. Unless specifically noted, no part of this publication may be
reproduced, stored in a retrieval system, or transmitted, in any form or by any
means, electronic, mechanical, photocopying, recording, or otherwise, without the
prior written permission of Concordia Publishing House.
Scripture quotations, unless otherwise noted, are from The Holy Bible, En glish
Standard Version®. Copyright© 2001 by Crossway Bibles, a publishing ministry of
Good News Publishers, Wheaton, Illinois. Used by permission. All rights reserved.
Scripture quotations marked NIV are taken from the HOLY BIBLE, NEW lNTERNA-
TIO AL VERSION®. NIV®. Copyright© 1973, 1978, 1984 by International Bible
Society. Used by permission of Zondervan Publishing House. All rights reserved.
The excerpt marked Jerusalem Bible is from 'THE JERUSALEM BIBLE, copyright
© 1996 by Darton, Longman & Todd, Ltd., and Doubleday and Company, Inc.
Used by permission of the publisher.
Quotations from Lutheran Service Book, Lutheran Service Book: Altar Book, and
Lutheran Service Book: Agenda copyright© 2006 Concordia Publishing House. All
rights reserved.
The quotations from the Lutheran Confessions marked Concordia in this publication
are from Concordia: The Lutheran Confessions, second edition, copyright© 2006 Con-
cordia Publishing House. All rights reserved.
Library of Congress Cataloging-in-Publication Data
Maxwell, Lee A., 195 5-
. The altar guild manual: Lutheran Service Book edition / Lee A. Maxwell ; autho-
nzed by the Commission on worship of the Lutheran Church-Missouri Synod.
p.cm.
Includes bibliographical references and index.
ISB 0758613768

re.
~
1. Altar guilds-Lutheran Church-Missouri Synod-Handbooks, manuals,
th
2 · Lutheran Church-Missouri Synod-Liturgy-Handbooks manuals etc. 3.
era~ rhurdchC-Liturgy-Handbooks, manuals, etc. I. Luthe;an Chur~h-
ssoun yno . ommission on Worship IT Title
BX8067.A77M38 1996 . . .
247' .08'8241-dc20
96-32525
1 2 3 4 5 6 7 8 9 10 17 16 15 14 13 12 11 10 09 08
 CONTENTS
Introduction 5
.. ". "' .. . . .. •... .. . .. . . ....... ... .... .. .. ...... .. .'".' ... '., ..... ' .. ...... ., ..................... ';.·' ·' ...•. • • ...•..... . . .. .. .. . .. .... .. . ....
• . - , .. . •;,

1:art I:· The Work of the Altar Guild

•• • •• , ·• • • • , ' •• • • •• •• • •
9
• • - • • • • • • • ·• • • • • • • • • • • • • • • •-• • • • • • • • • • • ~ • •--• • •--• • .• • • • • • • • • • • • • • 0 • • • ••••••,I• • • • • • • •

1 Purpose 9
2. Membership and Organization 12
3. Meetings 14
~,a,rt II: ,!he Time of Worship , ,. • •' • • • • , • . • •·• •_ •·• •- •· • • ·, • •• •• ••• • • • • • • • • • .• •·•.• •·•., •·•.• •·•.• •· • .• •· •..• • •..• • •..• • • • •••••••Io•••••••••• • • , • • • • • •••·•••••\so••·• ••-•••-•• l-• • • • • • ,-, ~ • •
17
• •. •·•

4. Times and Seasons 17

5. Feasts, Festivals, and Occasions 23
6. Liturgical Colors 26

Part
. .... ...
Ill: The Place of Worship
. . . . . . . '.. ...
. ·• . . '
29
•.••············ .... ····················•······································· ·······
7. Sacred Space 29
8. Liturgical Furniture 34
9. Liturgical Appointments 40
10. Decorations in Sacred Space 48
Part IV: Paraments
.
and Linens .. ... ... .. . '.'.. . .' .......... ' ............................................ ' ............... .
55
11. Paraments 55
12. Linens 58
Part V: Sacramental Vessels and...........................................................................................
Linens 61
13. For Holy Communion 61
14. For Holy Baptism 66

Part VI: Vestments 69

..... ·••·· ............ ,.......... ·······••·•.••·••······ .. ·········· .. ·······-············ ···· ····························•1••·······"
15. For the Clergy 69
16. For the Lay Assistants 72
Part
.. ... .
VII:
..
Preparation for Seasons and Services 75
.... ··············· ...................................................................................... ................. ... .. , ,

17. For the Seasons 75

18. For the Services 88

1ppen~i~es , .. , ... ,, .. ,., . , ,, .... ,. ... ,.. ,...... ,.... ., .. ,.,. .... ,.,., .. ,. .. ,................ ,.. ,, ........... ., .. ,.. ,. ....... ,, .. ,.,, ..,,?.~,
A. Devotions and Prayers 95
B. Guidelines for before the Service 99
C. Guidelines for after the Service 101
D. Glossary 102
E. Bibliography 116
F. Index 117
 5

INTRODUCTION
The purpose of this book, The Altar Guild Manual, is indicated in the last
word of its title: manual. By definition a manual is a handbook, a book
designed to give information about a subject or to guide a person through
a procedure. That, in essence, is the intent of this book. It is to give infor-
mation about the altar, the chancel, and the place where the congregation
is gathered for services. It is also to be a guide in the procedures for taking
care of the objects and places in God's house and for preparing them for
the services held there.
For whom is this book written? It is written, first, for the altar guild,
those people within a congregation who have been given the responsibil-
ity to do the things mentioned above. The informational and practical
intent of the book was developed with the members of the altar guild in
mind. Therefore it is hoped that the book will be used by experienced
members of the altar guild and as a training tool for new altar guild
members. Second, the book was written for those who work most closely
with the altar guild, namely, pastors. They should be familiar with the
duties and procedures of the altar guild, and this book aims at providing a
reference and guide for them as well. Concerning this second intended
audience, it is also hoped that this book will be used by seminarians in
their liturgical training. If they do not have the opportunity to work
directly with an altar guild on their vicarage, they certainly will after they
are ordained and installed in their first congregation.
For many years the standard guide and reference for altar guilds and
pastors has been Paul H. D. Lang's What an Altar Guild Should Know. I
am deeply indebted to that work, not only because it was the book used
when I had my liturgical training at the seminary but also because it has
provided the basis and points of departure for many of the discussions in
this present volume. Lang's work, however, was first published more than
forty years ago (1964), with a revised edition appearing several years later
(1968). A lot has happened in the areas of church architecture, liturgical
practice, and congregational life since that time. I hope that this book
addresses newer elements that have become established, as well as tradi-
tions that have been preserved in the Church to this day.
A few words need to be said concerning the directions given in this
book. The first word is adiaphoron. This word is a Greek term that means
"an indifferent thing." It refers to something that is neither commanded
nor forbidden in Scripture. Much of what is used in the Church or done
in its services may be called adiaphora. This means that customs and
usages will vary from time to time and from place to place. As far as this
manual is concerned, not all of the objects and procedures described in it
will be used by everyone. Many of them are adiaphora. Yet I felt there
was a need to show their place in the Church's life and the usefulness
they can have for the Church today. If nothing else, I did it to underscore
the liturgical freedom that Lutheran Christians profess to have.
Nevertheless, there are many customs and usages in the Church and
its services that have been around for a long time, some since the begin-
ning of the Church. These things we call tradition in the best sense of
the word. Anyone choosing to jettison traditional matters should have
a good reason for doing so. Things that the Church has selected and
retained over her two-thousand-year history should not be treated lightly
nor allowed to fall victim to the whims or trends of the day. Conse-
quently, it is important to know what is essential and what is not. That
knowledge comes only through diligent research and study of the issues.
Perhaps the following may serve as a guiding principle: that which
honors God and helps to bring His life-giving Gospel to people. Lang
explained this principle well in his book: "Of course, God's Word and
sacraments are not dependent on human embellishment for effectiveness .
. . . [Yet] perhaps we have failed to attract, even alienated, some people
by being indifferent to the setting in which we present the Gospel and
by tolerating crudities and vulgarities in our churches." 1 This statement,
in my opinion, has nothing to do with "high church" or "low church"
customs. It has everything to do with the care we take for God's house
and the services conducted in it, be the appointments and services simple
or ornate. The altar guild has its role in seeing to it that things are done
"decently and in order."
With all of this in mind, we can turn to the rubrics, or directions,
given in this book. When the word should is used, it is intended to say
that the information or guidance given conforms to our confessional
Lutheran theology and the best traditions of the Church. Of course,
should is not absolute; circumstances may suggest an alternative. The
words may and can allow more freedom. While the appointment or cus-
tom under discussion is in harmony with our theology (or, at the least,
does not contradict it), it is a matter left to the judgment of the pastor
and/ or con~regation. This area is where the concept of adiaphora is truly
at home! Fmally, there is the word must. The instances in which this
word ap~lies are few: _The Word of God must be proclaimed; water must
be used m Holy Baptism; bread and wine must be used for the Sacrament
of the Altar. In view of what was said above, however, this freedom
s~iould not be used as license for "anything goes." The wisdom and prac-
tice of the orthodox Church catholic should be taken into consideration.
How shoul? thi~ book be used? Parts I-VI contain background and
refe~:nce m~tenal with which the members of the altar guild should be
farmhar. This material is perhaps best used by simply having the mem-

1 Paul H. D. Lang, What an Altar Guild Should Know (St. Louis: Concordia, 1964), 12 _
 INTRODUCTION 7

hers of the guild read it. Part VII contains practical instructions for the
seasons and services of the Church. This material lends itself to review
by the guild as a whole in preparation for a particular season and its ser-
vices. For example, at its January meeting the guild could review the
sections on Lent and Holy Week and the services that will be conducted
in these seasons, noting particularly the changes that occur during this
time. Whatever method an altar guild chooses, it would be beneficial to
review all the sections of the book over a period of time.
Two other books deserve to be mentioned as beneficial for the altar
guild to study and have available in the church's library or for the guild's
use. One of these is Lutheran Worship: History and Practice, edited by Fred
L. Precht (St. Louis: Concordia, 1993). The entire book is worth study-
ing, but especially helpful are the following sections: "Corporate Wor-
ship of the Church" (ch. 2); "The Church Year" (ch. 5); "The Setting of
the Liturgy and the Decorum of Its Leaders" (ch. 6); and "The Divine
Service" (ch. 12). The other work is The New Westminster Dictionary
of Liturgy and Worship, edited by John Gordon Davies (Philadelphia:
Westminster Press, 1986). Many topics in this volume can quickly be
studied or easily be referenced as questions arise.
In addition to the Rev. Lang, there are many others who have
contributed to the production of this volume with their patience and
wisdom. I thank the Rev. Dr. Fred L. Precht, a former executive director
of the LCMS Commission on Worship; the Rev. Dr. Roger D. Pittelko,
a past chairman of the LCMS Commission on Worship; the Rev. Karl D.
Bachman (especially for Appendices Band C), pastor of St. Paul Interna-
tional Lutheran Church, Tokyo,Japan; the Rev. William C.
Weedon, pastor of St. Paul Lutheran Church, Hamel, Illinois; and
the members of the altar guild of Berea Evangelical Lutheran Church,
St. Louis: Irma Bosley, Elsie Fey, Donna Hoffmann, Shirley Lawless,
Janice Muckey, Viola Rehg, Lucy Sprenger, and Linda Watts.
May this work bring glory to God and assist in bringing His life-
giving Gospel to His people.
Lee A. Maxwell
 The Work
of the
Altar
1 Guild
PURPOSE
®~
God of all grace_ and mercy, bless those who serve as altar guild members that
they may be faithful at Your altar. Grant that through their service Your
Church m~y be built up in faith to the honor of Your most holy name; through
Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy
Spirit, one God, now and forever. Amen. 1
T~is prayer is used in Lutheran Service Book: Agenda for the placing of altar
gmld members as servants of the congregation. It expresses three things about
the nature of the work of the altar guild: Its purpose is to serve. Its service
requires spiritual commitment. And its service has a spiritual goal.
Throughout the history of the Christian Church, there have always been
those who have attended to the place of worship, its furnishings, and its
appointments. This service is a needed service. Of course, the pastor himself
could do the things the altar guild does, and in some very small parishes he
may. But much of the work of the altar guild does not require the knowledge
and skill of the pastor. Indeed, there may be others in the congregation who
have the abilities required for the service of the altar guild in a greater degree.
Moreover, the altar guild's service, as we have come to understand it today, is
not something that has been given to the pastor in the Office of the Holy
Ministry. In fact, it is an auxiliary service of the type that has been given to
others since the earliest days of the Church (see Acts 6: 1-6).
The altar guild is to serve. It serves by making sure that the place of
worship is maintained and set up for the times and seasons of the Church Year.
It serves by seeing to it that the paraments and linens are put out, cleaned, and
stored appropriately. It serves by setting in order, cleaning, and putting away
the sacramental vessels and linens. It serves by caring for the vestments of the
congregation. It serves by making certain that all the preparation~ ar~ made
for each service and that whatever needs to be done after the serv1ce 1s taken
care of. It serves by ordering supplies. It serves b~ studying topics related to
worship and by undertaking projects such as making paraments and ve~~ents.
All this is done not for themselves, but for the glory of God and the bmldmg
up of His people. . .
From the foregoing we can begm to understand how extensive the work

I Lutheran Service Book: Agenda (St. Louis: Concordia, 2006), 244.

 L

r rrup-

\ H 'h r " Utur ild

 PURPOSE 11

detailed instructions about the externals of worship. Again, we listen to

the confessors of Augsburg: "Our churches teach that ceremonies ought
to be observed that may be observed without sin. Also, ceremonies and
other practices that are profitable for tranquility and good order in the
Church ... ought to be observed. Yet, the people are taught that
consciences are not to be burdened as though observing such things was
necessary for salvation [Colossians 2:16-17]."4 Consequently, we cannot
be legalistic about certain externals. We cannot say, "It has to be done this
way'' or "It cannot be done that way." Anything that is not commanded or
not forbidden by God must be left in the area of Christian freedom.
Customs and forms will differ from time to time and from place to
place. Some congregations will have simple customs and furnishings;
others will have more elaborate ones. In whatever setting an altar guild is
called to work, its members will want to recall the purpose of the work of
the altar guild: to serve, to serve with spiritual commitment, and to serve
toward a spiritual goal.

4 Augsburg Confession XV 1-2 (Concordia, 39).

 2
MEMBERSHIP
AND ORGANIZATION
· d · the previous chapter that in most Lutheran congrega-
I t was menti.one m · 1· ·
· d
ti.ons to ay on y 1 women serve on the altar guild and that m ear ier ti.mes
.
in the Church the services rendered by what we today call the altar gmld
were done by men. There is no reason, however, ~at women and -~en, of
various ages, cannot serve together on the altar_ gmld. In fact, part1cipa-.
tion by men and boys should be encouraged. First, the work done by this
guild cannot be classified as "women's work." ~ec~nd, the work_ of the
guild in assisting the worship of the congregat1on is an appropriate avenue
of service for any of the "priesthood of the baptized," be they male or
female.
Some of the duties of the altar guild may require special knowledge
or skills, in which case those members of the congregation who have
special talents in these areas may be asked to use their gifts for this
purpose. However, anyone who would like to serve their Lord in the
general work of the guild should be accepted for this service. Most of the
duties can be taught to those who have no experience in altar guild work.
In addition to the spiritual commitment referred to in chapter 1, all that is
required is the willingness to learn .
. The organization of the altar guild need not be complicated. If
desired by the guild or congregation, a simple constitution may be
composed_. All that may be needed, however, is a set of rules or guidelines
for the guild to follow. 1 Any constitution or set of rules should not be too
elaborate. The main purpose of such guidelines is to make clear the
purpose and duties of the altar guild.
One organizational matter that needs to be addressed is that of the
officers of the guild · At a mirumum
· · th ere sh ould b e a director
· ·
or chairper-
son and . . a secretary/treasur
. er. Th d' f th . .
e irector o e gui1dis responsible for.
presiding at its meetin d£ • . .
b d gs an or ass1gnmg the various tasks that need to
e 'ldone.dThebse_cretary/treasurer is needed to keep the records of the
gut an to em charge of th 'ld'
lished and assi ed d . e gm s ~oney. Other offices may be estab-
gn uttes as the altar gmld deems necessary.

1 See the model of "Rules for the Altar Guild" .

Kn_ow (St. Louis: Concordia 1964) 19 L 1Il Paul H. D. Lang, What an Altar Guild Should

(;:r {
gm!d, so modifications ma/have t~ b · a~g ~sumes that only women will serve on the altar
Anita Stauffer, Altar Guild Handbook h~ood sample constitution can be found in S.
a e1p Ia: Fortress, 1985), 109-11.
 MEMBERSHIP

Members of the altar guild are necessary and valuable servants of the
ongregation. As such they should be installed for their work as are other
officers and board/committee members of the congregation. A suitable
nte can be found in the service books of the Lutheran Church.2

F 1 "Inst 11 tion of Servants of the Congregation" in Lutheran Service Book: Agenda

2 (Sor Lexa~p Ce, ad. a 6) 243-45. Lang also offers a rite in What an Altar Guild Should
t. ou1s: oncor 1a, 200 ,
Know, 20-21.
 3
MEETINGS
Meeting for the ake of meeting is a wa te of time. As with any organiza-
tion the qu stion mu t be a ked, "Why?,, he purpo e o~ the altar gui1d.
meeting may be summarized a follow : (1) to h Id devoo.ons that coordi-
nate with the ea on of the hurch Year and fo ter the guild members'
commitment to their work, (2) to di cu the work and business of the altar
guild, (3) to tudy topi that relate to the work of the guild, and (4) to
consider variou projects that the guild may wish to undertake.
The devotions and prayers of the altar guild meeting may follow a
simple order.1 cripture reading may be read that is appropriate for the
time of the Church Year. A meditation on this reading may be given by
the pa tor or one of the guild members.
The business of the altar guild follows. A simple agenda may include
the following: minutes of the last meeting, officers' reports, committee
reports, old business, new business, and recommendations to other boards
and committees of the congregation. Assignments for altar guild tasks may
also be made at this time. A written report of this meeting should be made
available to the church council or voters' assembly so that the member of
the congregation are aware of the work that the altar guild does.
It is also important for members of the altar guild to study variou
topics that relate to their work. These topics may include, but are not
limited to, the following:
the Divine Service
the Sacrament of Holy Baptism
the rite of confirmation
the wedding service
the funeral service
the offices of Matins and Vespers
the function of acolytes or altar boy
worship in the Early Church
Luther and worship
Lutheran worship in the sixteenth and eventeenth centurie
the history of the decline of Lutheran liturgical wor hip

l ee ppendix "D votion and Prayers,. (pp. 95- 9 ).

 MEETINGS 15

the history of worship among Lutherans in the United States

Lutheran liturgical renewal
the development and meaning of vestments
the significance of liturgical colors
worship furnishings and appointments
the use of symbols
art in the church
music in worship
the Church Year
customs in Advent/Christmas/Epiphany
customs in Lent/Easter/Pentecost
customs during the Sundays after Pentecost
customs for other festivals
Finally, projects that the altar guild might undertake should be part
of the meeting of the guild. The guild may decide to make paraments or
vestments. It may make other appointments or decorations for the
church. It may help the pastor with educating the congregation about
worship practices. Whatever its role, the guild should stand ready to assist
the pastor so that the liturgical life of the congregation is enriched. This,
after all, is the primary purpose of the altar guild.
 The
Time of
4 Worship
@~-'
TIMES AND SEASONS
In the Old Testament, God appointed certain days and periods of time for His
people to obse1:e. These festivals marked the great acts of salvation that God
had done for His people. In the New Testament, no days or festivals were
commanded. ~et the Church, in the freedom of the Gospel, has continued the
precedent se~ m the Old Testament of structuring the year around the great
acts of salvation that God has done for us in Christ. This structure is called the
Church Year or liturgical calendar.
The Church Year was not appointed or laid out in the New Testament. In
fact, the New Testament only makes reference to the observance of the first
day of the week, the day on which Christ Jesus rose from the dead (Acts 20:7).
Very soon, however, came the annual observance of Good Friday and Easter.
Next came the observance of Pentecost. By the fourth century Christmas was
celebrated, and by the sixth century the season of Advent was added. Later,
other events in the life of Christ and in the life of the Church were added to
the calendar. By the end of the first millennium, the outline of the Church
Year as we have it today was in place. 1
The basic unit of time within the Church is the day. As noted above, the
first day of the week was observed as the Lord's Day because it was on this day
that the Lord Jesus rose from the dead. Each Sunday, therefore, is a celebra-
tion of the resurrection. The liturgical day, however, does not begin at
midnight or at sunrise. It begins at sunset on the evening before. This follows
Old Testament practice, which derives from the structure of the day that God
established at creation: "And there was evening and there was morning, the
first day" (Genesis 1:5).
Since all of our time is the Lord's, we cannot distinguish between Sunday
and the other days of the week, with the former being "sacred" and th: la1=1:er
"profane." The Old Testament recognized every day as a day of ~orship with
the daily morning and evening sacrifices a~ the temple a~d the ~latly hours of
prayer (see, for example, Daniel 6:10). Daily prayer cont1nued m the New

·1 d l · n of how the Church Year developed, see Paul H. D. Lang, What an

F or a more d etru e exp ana 0 o r:rT. • D· · if
r,. ·Id Sh Id v-ow (St Louis· Concordia, 1964), 102; or The New yyestmmster zcttonary o
Altar u-,tt
· d WGou h ·r.:11 d b J• G Davies
• •
(Philadelphia: -n r .
vvestrrunster p ress, 1986) , s.v. "Cal endar, "by
Lrturg;y an Sors tpl, e . 1y d. rtl.'cles in New Westminster Dictionary, such as "Advent," "Christmas,"
R. F. Buxton. ee a so re ate a
"Lent," "Easter," and so on.
18 ALTAR GUILD MANUAL

Testament (Acts 2:46) and gradually developed into what are called the
canonical hours. Lutherans have recognized the importance of continuing
this practice by retaining the orders for two of these hours, Vespers
(Evening Prayer) and Matins (Morning Prayer), and providing daily
psalms and readings for them. 2
The next unit of liturgical time is the week. Each day of the week
receives its theme from and is sanctified by the celebration of the resur-
rection on the previous Sunday. In Christian tradition, however, each day
of the week also had a special emphasis. Friday, for example, was a day of
fasting in remembrance of Good Friday, the day of our Lord's crucifixion. 3
Lutheran Service Book continues this tradition by suggesting a weekly
rhythm for prayer emphases. 4
The third unit of liturgical time is the year. Over the course of this
year the major events in the life of Christ are observed and the primary
teachings for the life of His Church are reviewed. These two emphases
correspond to the division of the Church Year into two parts: the festival
half and the nonfestival half. A different way of looking at the Church
Year is to divide it into three times: the Time of Christmas, the Time of
Easter, and the Time of the Church. Each of these times, in turn, contains
one or more seasons.
The Time of Christmas begins with the season of Advent (see fig. 4.1).
Advent is from a Latin word that means "coming," and its emphasis is on
preparation for the coming of Christ. The first part of Advent focuses on
the coming of Christ as King and Judge, while the latter part looks to His
coming in the incarnation. The mood of Advent, therefore, is one of
hope, anticipation, and preparedness. There are four Sundays in Advent,
beginning with the Sunday closest to November 30, the Festival of St.
Andrew. In the one-year lectionary, the Third Sunday in Advent is called
Gaudete, which means "rejoice." Its theme is the anticipation of the joy
coming into the world at the Nativity.
Because the secular world begins its celebration of Christmas on the
day after Thanksgiving and ends it on December 2 5, there has been some
displacement of Advent. In addition to those in the congregation who
want to sing Christmas music instead of Advent hymns, there are those
who want to decorate the church far in advance of the actual celebration
of the Nativity. The pressure to do both of these things should be resisted.
Advent is too important theologically to shorten or to displace it.
The season of Christmas begins on the evening of December 24, the
Eve of th~ Nativity of Our Lord, and continues through January 5. The
feast day 1s December 2 5. On the octave 5 of Christmas two festivals occur:
the Circumcision of Our Lord and the Name of Jesus. Depending on the
day of the week on which Christmas falls, there may be two Sundays after
2 Lutheran Service Book (St. Louis: Concordia, 2006), pp. 219- 34, 299- 304.
3 Lang, What an Altar Guild Should Know, 103.
4 Lutheran Service Book, p. 294.
5 An octave is _an eight-day period beginning with the festival day. The eighth day, exactly one
week later, 1s connected with the celebration of the feast.
 TIMES AND SEASONS 19

Figure 4.1 . Sundays and Seasons

_!h.e._!ime of Christmas
···········•·················· Holy Week
Advent Season Palm Sunday SN
First Sunday in Advent BN Sunday of the Passion SN
Second Sunday in Advent BN Monday in Holy Week SN
Third Sunday in Advent BN Tuesday in Holy Week SN
Fourth Sunday in Advent BN Wednesday in Holy Week SN
Christmas Season Holy (Maundy) Thursday WISN
The Nativity of Our Lord w Good Friday BK
Christmas Eve Holy Saturday BK
Christmas Midnight Easter Season
Christmas Dawn The Resurrection of Our Lord W/GO
Christmas Day Vigil ofEaster
First Sunday after Christmas w Easter Sunrise
Second Sunday after Christmas w Easter Day
Easter Evening/Easter Monday
Epiphany Season
The Epiphany of Our Lord w Easter Tuesday
First Sunday after the Epiphany w Easter Wednesday
The Baptism of Our Lord Second Sunday of Easter W
Second Sunday after the Epiphany G Third Sunday of Easter W
Third Sunday after the Epiphany G Fourth Sunday of Easter W
Fourth Sunday after the Epiphany G Fifth Sunday of Easter W
Sixth Sunday of Easter W
Fifth Sunday after the Epiphany G
Sixth Sunday after the Epiphany G
Seventh Sunday after the Epiphany G
j r/~·. The Ascension of Our Lord W
Seventh Sunday of Easter W
Pentecost R
Eighth Sunday after the Epiphany G
Pentecost Eve
Last Sunday after the Epiphany W
The Day ofPentecost
The Transfiguration of Our Lord
Pentecost Evening/Pentecost Monday
Th.e !.~'!1:~ . C?f~qs..~~t . . . . . Pentecost Tuesday
Pre-Lent Season
Septuagesima G
Sexagesima G
J ~/;t.
.!h..e.. !}'!1'.~ . C?f.~~.e.. ~~1!:~~.~......................................
The Season after Pentecost
The Holy Trinity w
Quinquagesima G
Second through Twenty-seventh
Lenten Season Sunday after Pentecost (three-year
Ash Wednesday BKN lectionary) G
First Sunday in Lent V First through Twenty-sixth Sunday
Second Sunday in Lent V . after Trinity (one-year lectionary) G
Third Sunday in Lent V Last Sunday of the Church Year G
Fourth Sunday in Lent V
Fifth Sunday in Lent V

The letters indicate the suggested colors: B = blue, BK= black, G = green,
GO= gold, R = red, S = scarlet, V = violet, W = white.
20 ALTAR GUILD MANUAL
. nly one. Because of the
h ver th ere is o . .
Christmas In most years, owe ' . f the world and its meanmg
·. . t ·n the history O . . f
nature of this smgular even i f Christmas is a time o great
. the festival and season o
for our sa1vatton,
joy. . O f Christmas is the season of Epiphany.
The third part of the Timlle J ry 6 and commemorates the visit
. f O Lord fa son anua .
The Epiphany o ur . t Jesus Like Christmas, this season begms
of the Wise Men to the:fa~ th e~ening of January 5. On the Sunday
on the eve o[ the feast~ C~~~~h o~serves the Baptism of Our Lord. .
after th~ Epiphany,dth f Ash Wednesday there may be as many as eight
D dmg on the ate o ' . h . th
epen th E . h The last Sunday after the Epip any is e
Sundays after e pip any. · h ·
· f o L d 6 The emphasis of the Epip any season is on
Transfiguration o ur or . .th th E . h
the self-revelation of God to the world. Beginning Wl e }~ip any,
·
when Chnst revea e 1 d Himself to the Gentile Wise . Men as a .hght to.
lighten the Gentiles" (Nunc Dimittis), this revelatt~n emp?asis contmues,
as the Gospel readings depict how Jesus revealed Himself m word and
deed.
The second division of the Church Year is the Time of Easter. The first
subdivision of this time is the season of Lent. 7 Lent begins with Ash
Wednesday, the precise date of which depends on the date of Easter (see
below). The name "Ash Wednesday" comes from a practice originating in
the Middle Ages of ashes being sprinkled over the heads of those who
came to church and went to confession. Today, ashes are applied to the
forehead in the shape of a cross. Ordinarily, the ashes come from palms
that were blessed on Palm Sunday the year before. Both this rite and the
traditional readings for the day call for an attitude of humility and repen-
tance.
Technically, Lent consists of forty days of abstinence and fasting. This
excludes ~e Sundays in between, which are not Sundays ofLent but
Sundays in L_ent. There are five Sundays in Lent. The Fourth Sunday in
~e~t: ac~ord~g to the one-year lectionary, is called Laetare, which means
~eJmce. This Sunday apparently was introduced to relieve some of the
ngo~s of observing the Lenten fast, but like Gaudete in Advent it can be
con~idered anticipatory of the joy of Easter. The season of Le~t continues
until the eve of Palm
. Sunday. · In th e Middle Ages, the perutential
. . aspect of
Lent was emphasized and th b
e o servance of the season was often rigorous
an austere. In Lutheran s · B00k rr'h
d
them • b . ervice : 1 ree-Year Lectionary, the repentance
J
1
~~ a anced with reflection and renewal in faith and life.
begins ;.:;~!ps::Jf the,Tim~tEaster is Holy Week. Holy Week
recalls Jesus' triumphal a{ ~~ ca Jed th e Sunday of the Passion), which
n Into erusalem. The three following days-

6 In the one-year lectio th

Transfi . nary, ere may be only six Sunda ft .
gurat:J.on are the Sundays called S . ys a er the Epiphany. Following the
7 0 . th eptuagesm1a Sexag . d
r, ~ e one-year lectionary, Pre-Lent the th ' es1ma, an Quinquagesima.
ment:J.oned inn. 6 above. ' ree Sundays after the Transfiguration, which are
 TIMES AND SEASONS 21

Monday of Holy W k Ti d
Hol Week-look ee ' ues ay of Holy Week, and Wednesday of
Th y d l at th e events that led up to the crucifixion. Maundy
urs a~ (a so called Holy Thursday) commemorates the institution of
the
1 Lords
11 Supper as a "memorial" of Christ's p assion. · 0 n Go od F n'day
(a so ca ed Holy Friday) we recall the climactic event in the life of our
Lord on earth
. , the cruc·fixi
I on. And on H o1y Saturday we rememer our
Lord's
d rest m the tomb · D unng · H o1Y "t1:r
vveek, th e focus Is
· on the suffermg
·
an d~ath of our Savior and the importance that it has for us and for our
salvation.
T~e third and final part of the Time of Easter is the season of Easter.
Easter Is the high point of the Church Year and has been called the
"quee°: of f~asts." The Early Church recognized the importance of this
feast, si_nce It :vas the first festival to be observed annually by Christians.
Easter IS the time of greatest joy because, by the resurrection of our Lord,
Jesus proved that He is the victor over sin, death, and the grave.
The date of Easter changes from year to year. This fluctuation is
because the date of Easter originally was determined according to a lunar
(moon) calendar. The moon is still used to set the date of Easter. The
formula is as follows: Easter is the Sunday after the first full moon follow-
ing the spring equinox. The spring equinox falls on March 21. This
means that the earliest date Easter can be is March 22, while the latest is
April 25.
Easter begins with the celebration of the resurrection of our Lord.
Like Christmas and Epiphany, the festival commences on the Eve of
Easter. Easter is followed by six Sundays. The first Sunday following the
resurrection is designated the Second Sunday of Easter and the last is
called the Seventh Sunday of Easter. Between the Sixth and Seventh
Sundays of Easter is Ascension Day. Ascension Day falls on the fortieth
day after Easter and commemorates the day when the risen Lord ascend-
ed into heaven. It is always on a Thursday. The conclusion of the Easter
season is the Feast of Pentecost, the fiftieth day after Easter. On Pentecost
we commemorate the sending of the Holy Spirit, the Lord and Giver of
life, to the disciples who were waiting in Jerusalem after Jesus' ascension.
Because it is through the work of the Spirit that we receive the benefits of
Christ's work for us, Pentecost is also a time of great celebration and joy.
The third division of the Church Year, which actually covers about
half of the calendar year, is the Time of the Church. The Time of the
Church begins with the Sunday of the H?ly Trinity, also 1?1own as the
First Sunday after Pentecost. The followmg Sundays, until the end of the
Church Year are enumerated as Sundays after Pentecost. They were
formerly designated Sundays after Trinity (and still are so-designated in
the one-year lectionary), but the usage "after Pentecost" reflects an earlier
naming style. To call them Sundays after Pentecost, therefore, is simply a
return to an earlier custom. If Pentecost falls early enough, there may be
.ght Sundays after Pentecost (or twenty-seven
as many as twenty- eI .
Sundays after Trinity in the one-year lectionary).
:TARGl}ILD wrLTAL

During the Time of the Church, th focu i not ' O much on th

major ent in the life of our Lord but on l Ii ' tea hing and how it i ·
applied in the life f the Church. Ea h unda , howe er, remain , a cele-
bration of th r urre t10n, a it i in th 'I im ·~of Chri ·trna. and the
Time of a ter. e erthelc . , the in.ten it of jo ~md th fi ·ti ity of the
occa ion are not a great durmg th 'l im of th Jnrr h a on th great
fea ts of Ea t rand Chri tma . hi i h in oth r tradition the Time
of the Church i referred to a "ordinary time."
\Vith the end of the Church Year the cycl begin again: th 1 ime
of Christmas, the Time of Ea ter, the Time of the hurch. In another
sense, however, all the time of the hurch Year "i nm: the tim after
Pentecost." 8 Our Lord ha a cended int h a en and ha ent Hi p1rit.
We now await the end of rim , ·h n ur Lord ill gather th faithful
to celebrate "the marriag fi a t of th Lamb in I Ii kingdom, whi h ha
no end."9

8 Alexander Schmem Fi .
1988), 58. ann, or the life of the World (Crestwood ' N Y.. St.
. Vla<lmur
. . . Seminary
' . Pr •ss,
9 Lutheran Service Book, p. 161.
 23

5
f EASTS, FESTIVALS,
AN D O CCASIONS
The previou chapter e plained the o erall structure f the hurch Year
accor~ing to its ~mes. The hurch ear can he di ided into three parts:
the Time of Chn tma , the Time of a ter, and the Time of the Ch rch.
In addition to thi broad outline, the observance of the hurch can be
classified according to the type of observance. The following are the
types or cla e , of these observances: Sunda s and seasons (who e da e
may vary) fea ts and festivals (whose dates are fixed) and occasion .'
The chief day in the Church Year is Sunday. In the arly Church,
the fir t emphasis was on Sunday because it was the weekly celebration
of the resurrection of our Lord. Around this da th re . of th liturgical
calendar grew. In fact, Sunday can be called the foundati n of th entir
structure of the Christian year. m
The major or principal observance of the hur h
following: The Nativity of Our Lord, the piphan of ur L rd, Ash
Wednesday, Palm unday, Holy Thur day ood rida , the Resurrecti n
of Our Lord, the Ascension of Our Lord the Da of P nt co t, and the
Holy Trinity. These ob ervance ar major or principal b cau e they tak
precedence over any other da , or ob nrance.
In addition to these observation are the fea ts and fe rival ( ee fiu.
5.1 ). These commemorate t. John the Baptist, the apo tle of our Lord
the four Evangelists, and other great aints and martyr . Included,, ·th
this group are the following Chri tologiail festivals: the Circumci ion n
ame of Jesus, the Purification of .. 1ary and the Pre entation of ur
Lord, the Annunciation of Our Lord, the 1 itation, and t. i ha l m
All Angels. 3 Hol Cro Da , al o ~own a _the Triumph f r cl:
originated when Emperor ?n _tan~n: ded1cat d a ~hu~ h _bmlt ov r
the supposed ite of the cruc1fiXI n. m 11 , of p. cial 1gmfi , n ~ r
Lutheran churches i the ob ervance f Reforman n Day.
It has becom a widespread practice to ob e R ~ rmati n Day n
the la t unday in October and I ain ' Da n th fir t unday f
cc fig. 4.1 fo the previ o chapter and fig. Jin th~ chapt r.
2 Th MV J#stminster DirtJM'")' ofLiturgJ 11ml W,mb,p, <l. by J. vi .· (Phil <lelphi:1: We ~t-
.e p
minster res , _ l 9 6 ) s·
, •• v • undav" " by R Ii. Buxton.
r ,. I ·•th the 1 lativitv of t.. John the .Hapti t und ll aun ' OJ. y. :.ire.prindp;1I
3 Th ese tCSttva 1s, a ong "•
·:h ·'-, "r "nd re• normally• ol>s<:rvet,1 wheu t t1ey ""- 11 on a •umlay. •ee l .nth• .tran
feasts o f t h· e h· urc • .1 " .. •
. B 1, ( t . Loui •. ·oncord1a, 2006), :o.
(1'7/ICC oo,:
., J• • J• , Iet11r r. d , Thr: Cbri.tti,m Yrflr (London: Thal •~ · l lud ·on, 19 1), .
-r
24 ALTAR GUILD MANUAL

b 31 falls on a Sunday, this means that

November. Unles~ Octlober d the Sunday prior to the festival. If other
Re£ormano11:· Day 1s ce e rate on . .
£ d to a Sunday, they are ordmanly observed
feasts or festivals are trans erre
5
on the Sunday after the date. •
· B k also provides for seven occas10ns (see fig. 5.1):
Lutheran Service oo . . h . .
Of a Co ngregation Misswn Observance, C nstlan
Anniversary ' h k · · D f
Education Harvest Observance, Day ofT an sg1vmg, ay o
. ·' d Prayer, and Day of National or Local Tragedy.
Supp1·1cat1on anbe observed . .These
.
on any day except on the maJor or prmc1pal
occas10ns may
observances of the Church Year enumerated above.
Generally speaking, celebrating the major or principal observa~ces of
the Church Year has been fairly constant. Among the feasts and festivals,
the Church has held on to those that celebrate events in the life of Christ
and commemorate the apostles and Evangelists. More fluctuation has
occurred with the other festivals. It seems that almost every generation in
the Church makes changes to the liturgical calendar. As James Brauer has
6
stated, "The list of saints days has never stayed firm for long."
The feasts and festivals fall on the same dates each year. There is a
problem, however, with some of the major or principal observances of the
Church Year because of the variable days for Easter. So that the altar guild
members know what Sunday of the Church Year it is and when these
major observances occur, it is a good idea to have a church calendar that
indicates the dates for these festivals each year. Many church calendars
also indicate the appropriate color.
Finally, Lutheran Service Book contains a calendar of commemora-
tions. 7 Included in this calendar are men and women from both the Old
and ~~w Testament, as well as from the succeeding centuries of the
Chnstian Church. No propers have been provided for the corporate
?bservance of these commemorations. The remembrance of these saints is
mte~d~d for devotional use in daily prayer within the family, in the
Chnsn_a~ Day ~chool, in college and seminary chapels, and in parishes
where it is possible to gather for Matins or Vespers during the week.
Resources
. . for the devou· ona1observance of th e commemorations . are
provided m Treasury of Daily Prayer. s

5 In "The Church Yi "· L

165 J ear, m utheran Worship· Risto d .
, ames Brauer points out that "th . · ry an Practice (St. Louis: Concordia 1993),
should limit such practice." e importance of and the precedence given to S~days
6 Brauer, "Church Year," 171.
7 Lutheran Service Book , pp · xi·.l-X111.
. ..

8 Forthcoming in 2009 fr
om Concordia Publishing H ouse.
 FEASTS, FESTIVALS, AND OCCASIONS 25

Figure 5.1. Feasts and Festivals and O .

, ccasions

f!November
e_G:s.~~-a~q, Festivals
.. ... ...... · ......... ·

30 St. Andrew, Apostle* R July

December
21 St. Thomas, Apostle R
26 St. Stephen, Martyr R
27 St. John, Apostle and Evangelist
2 8 The Holy Innocents, Martyrs R
31 Eve of the Circumcision and
Name ofJesus w
New Year~ Eve
January
1 Circumcision and Name ofJesus
18 The Confession of St. Peter w
24 St. Timothy, Pastor and Confessor W
25 The Conversion of St. Paul w
26 St. Titus, Pastor and Confessor w
February
2 The Purification of Mary and the
Presentation of Our Lord w
24 St. Matthias, Apostle
March
19 St.Joseph, Guardian of Jesus w
25 The Annunciation of Our Lord w
April
25 St. Mark, Evangelist R
May
1 St. Philip and St.James, Apostles R
31 The Visitation (three-year lectionary) W
June
11 St. Barnabas, Apostle R
24 The Nativity of St.John
the Baptist W
29 St. Peter and St. Paul, Apostles R
2 The Visitation (one-year lectionary) W
22 St. Mary Magdalene w
25 St.James the Elder, Apostle R
W August
15 St. Mary, Mother of Our Lord w
24 St. Bartholomew, Apostle R
29 The Martyrdom of St. John
the Baptist R
September
14 Holy Cross Day R
W
21 St. Matthew, Apostle and Evangelist R
29 St. Michael and All Angels w
October
18 St. Luke, Evangelist R
2 3 St.James of Jerusalem, Brother
of Jesus and Martyr R
28 St. Simon and St. Jude, Apostles R
31 Reformation Day R
R
November
1 All Saints' Day W
Occasions
Anniversary of a Congregation R
Mission Observance W
Christian Education Color of Season
Harvest Observance Color of Season
Day of Thanksgiving w
Day of Supplication and Prayer V
Day of National or Local Tragedy v

* St. Andrew's Day determines the First Sunday in Advent and therefore begins the enumeration of the minor festivals.
Observances listed in boldface are principal feasts of Christ.
The letters indicate the suggested colors: R = red, V = violet, W = white.
 6
LITURGICAL COLORS
Th li . 1 1 those colors that are used for paraments, vest-
e turgd1ca co or~ are h banners and other decorations. Color is an
ments an accessories sue as . th · d
. ' th h' f th Church but contributes to e tlmes an
adJUilCt to e wors 1p o e
seasons of the Church Year.
· the church building has developed for both
The use of co1or m . .
· 1 d d. d ctic reasons It is natural to associate certam colors
psych o1og1ca an 1 a · f h Ch h
·th · 1 ods and the mood or tenor of a season o t e
Wl particu ar mo , • 1 1 Th urc 1·
Year is appropriately conveyed by_the 1:se of a partlcu ar co or: e _1tur-
gical colors that will be discussed m ~us chapter have to do with ~e1~
evolvement and use in the Western ntes of the Church. The assoc1at1on
of a color with an attitude or state of mind may vary from culture to
culture.
In the Early Church there was no fixed rule for determining the
color for a season or festival. Ordinarily the newest and best paraments
and vestments were used for the more important occasions. It was not
until the sixteenth century that certain colors were assigned for use during
particular seasons and on certain feast days. Complete standardization of
colors was not achieved until the nineteenth century, and this, as the story
goes, was the result of the commercial influence of the ecclesiastical
supply houses. 1
In 1570, with the advent of the reformed missal of Pope Pius V, the
co~on seque~ce, called "the Roman use," was established. The high
festivals of Christmas a~d Easter were white. The preparatory seasons of
tdvent a~d Lent were v10let. The penitential days of Ash Wednesday and
ood Fnday were black. ·T he days of zeal (Pentecost) and martyrs were
red. The other days were green. There is no reason to adhere to this
usage. The external matter of color falls under the category of adiaphora
~hma~e:s that are neither right nor wrong. But since the Lutheran
. ur~ 1s part _of the Western rite, it usually follows the customary
11turg1ca1practices.
The following is a list O f th 11· · 1 · 'fi
cance and d . th e turg1ca colors, describing their s1gn1 -
use urmg e Church Year.
White: The color of · d .
celebration and - pun~ a!1 etermty, symbolizing perfection,
0
Epiphany a~d. J y. White is used for Christmas and its season,
5
after the Epip~ts ~~on (usually until the Eve of the Second Sunday
any, ut see also P· 79), Easter and its season (until
1 See The New Wt .
Westrninst
. estmmster Dictionary of L.
er Press, 1986), s.v. "C 1 ztuL~gy a~d Worship, ed. by J. G. Davies (Philadelphia:
. o ours, tturg1cal " b G'lb C
, Y 1 ert ope.
 LITURGICAL COLORS 27

the Eve of Pentecost)

. 1£ .
t o1ogica , an d a1so 1or
r
Holy Trinity and the Chris-
·
estivals of the An · ·
ti d th Tl nunciat1on, the Visitation, the Presenta-
~n, fn d ~ ransfiguration. White is used for St. Michael and All
C ge s an_ 0 ~ the festivals of saints who were not martyrs. If Holy
0
°:mumon Is celebrated on Maundy Thursday, the color is white.
~ t e may also be used for a mission observance or a day of thanks-
givmg.
Red: The color of zeal (fire) and martyrdom (blood). Red is the color
of ~~ntec~st, from the Eve of Pentecost until the Eve of the Holy
Trm~ty. It 1s also used for the festivals of saints who died as martyrs.
Re~ Is ~e color for Reformation. It is also appropriate for an
ordmatio~, the dedication of a church, and the anniversary of a
congregation.
Green: The color of life, refreshment, and regeneration. Green is
used for the season after Pentecost, beginning with the Eve of the
Second Sunday after Pentecost. It may also be used for the
Epiphany season, from the Eve of the Second Sunday after the
Epiphany until the Eve of the Transfiguration.
Violet: The color of royalty but also of sorrow and repentance.
Violet is used during the Lenten season (until after the Maundy
Thursday service, if Holy Communion is not celebrated). It also
may be used on a Day of Supplication and Prayer.
Blue: The color of spiritual love, fidelity, anticipation, and hope.
Blue is the color for Advent because, since the liturgical revisions of
the 1960s, the tenor of the season is one of hope and anticipation of
the coming of Christ.
Black: The color of mourning, humility, and death. Black is used on
Ash Wednesday (as an alternate) and Good Friday.
The following is a list of optional colors that may be used during
certain seasons or on certain days in place of the standard ones described
above.
Violet: The color of royalty and repentance, violet is an optional
color for the Advent season (until the Eve of the ativity).
Scarlet: The color of royalty and passion. Scarlet is an alternate color
for Holy Week used until after the Maundy Thursday service (if,
contrary to Lutlieran custom, Holy Communion is not celebrated).
Gold: The color of riches and glory. Gold may be ~sed on Easter
Day, the "queen" of festivals, as an alternate to white.

Rose.. Th e color of anticipation and joy. )If ah.

congregation observes
h · th 'd f
Gaudete or Laetare (one-year le~tionary '. w IC m . e m1 st o
· t ry seasons anticipate the JOY of Chnstmas and Easter
th e1r prepara o f .
. 1y, ro se may be used in place o vio1et.
respective
2 ALTAR GUILD MANUAL

In employing these liturgical colors, it is important to note what was

said in the previous chapter about Sundays and seasons and feasts and
festivals. The color for the week is determined by the Sunday, except in
the case of Christmas (after Christmas it is no longer Advent but the
Christmas season, during which season the color white is used). If a feast
or festival falls during the week and is observed, the color for that feast or
festival is used, but after its observance the color for the week is restored.
If a feast or festival is transferred to a Sunday and is observed, the color of
the feast or festival may be used on that Sunday, though the precedence of
Sundays should make such an observance an exception rather than a rule.
Ordinarily, the transference of a feast or festival should not be done
during the Time of Christmas or the Time of Easter. The three festivals
most commonly transferred to Sunday are the following: St. Michael and
All Angels on the Sunday after September 29, Reformation Day on the
Sunday before October 31, and All Saints' Day on the Sunday after
November 1. If any of these festivals falls on a Sunday, it may be observed
on that Sunday.
It is also important to note that, when employing liturgical colors
it is the season of the Church Year that determines their use. This mea~s
that_the color of the day ~r season is not changed for wedding or funeral
services. The only excepoons are for services of ordination church
dedication, and congregational anniversary, in which cases ~ed is the
appropriate color.
 PART III
The

7
SACRED SPACE
!he C:hurch in its pr~ary sense is "the congregation of saints [Psalm 149:1]
~n wh1c~ the _Gospel 1s purely taught and the _Sacraments are correctly admin-
1st~red. 1 This means that, above all other things, the Church is people,
~elr~er~, who hear ~e Gospel and use the Sacraments according to Christ's
mst1~t1on. With this understanding, it is possible to say that it does not make
any d1ffe~ence_ where ~~se believers hear the Gospel and use the Sacraments,
whether It _be m a trad1t1onal church building, a gymnasium, or even a store-
front. Durmg the first few centuries of the Church's existence Christians £or
' '
various reasons, met in the homes of believers. What was, and is, important is
not so much where they met but the activity that was going on when they met.
On the other hand, the place where believers meet is important. After all,
the Church is also the assembly of people who hear the Gospel and use the
Sacraments. Those people must assemble somewhere, and the character and
purpose of their assembly require that the place of the assembly be appropriate
for what is going on. It would not seem appropriate to serve a formal dinner
with china and crystal on a picnic table. Likewise, the place where God's Word
is heard and the Sacraments received should be in a setting that is conducive to
that hearing and receiving and does not detract from it in any way.
The most important reason, however, for being concerned about where
God's people are gathered is not because the nature of worship is corporate
but because it is sacramental. Where the Gospel is rightly preached and the
Sacraments administered according to Christ's institution, there God has
promised to be. This means that the place of worship is not just symbolic of
God's presence but is the place where He is really present.\ nere God is
present demands the utmost of respect and reverence, as Moe experienced
in the wilderness: "Take your sandals off your feet~ for the place on wh_ic~ you
are standing is holy ground" (Exodus 3:5). ccordmgly, our chu~c~ bmldmgs
today need to be shown that respect and, in tum, ~rther that pmt of rever-
ence. As one writer put it, "Well-appointe? worship space help thouf~tful
worshipers reflect and say, '\.Ve have been m the hou e of God today. ·

Augsburg Confession VII l (Concordia, 34). . .

. f ,11 hi " in Luthmm Worship: History 111ul Pruarre, edited by Fred L.
2 Wayne Schm1dt, •·The Place o ·, ors p,
Precht (St. Louis: Concordin, 1993), 219.
30 ALTAR GUILD MANUAL

It is necessary for the members of the altar guild to know these pnn
th . d .
of worship and sacred space so th. at thef may~ out err uties with the
· .
c1p1es
----
appropriate reverence and devot1on. I: IS also rmportant for them to be farnili
with the terms used to designat~ the different parts of the worship space. Tht
two main divisions of the worship space are the chancel and the nave.
Before we continue a word must be said about the orientation f
church building. In the Early Church, the building was constructed ~o a
that the altar was at the east end. This tradition is not always followed
today, but the terminology for designating the pa:ts_of ~e building
remains in use. The front (or altar) end of the bmldmg Is called its litur ._
cal east the back, its liturgical west. As one faces the front, the left is gi
liturgi~al north (also called the Gospel side) and the right is liturgical south
(also called the Epistle side).
The nave is the large area of the worship space in which the congre-
gation is gathered. (The word nave comes from the La?~ navis, which
means "ship," an early symbol for the Church.) In traditionally construct-
ed church buildings, the nave is a rectangle, with the longer dimension
extending from front to back (see fig. 7 .1 ). It has two rows of pews (from
front to back) with a main center aisle and two side aisles. In some church
buildings the nave is almost square and the pews are situated in a semicir-
cular orientation to the altar. The nave in this style of church may have
additional aisles radiating from the chancel.
It should be noted that many modem church buildings (and some
renovated naves) do not have pews. Instead, chairs are used, which can be
arranged and/or removed depending on how the congregation uses the
worship space. An advantage of chairs over pews is that the seating in the
nave can be arranged to accommodate certain types of services. The removal
of chairs would permit the nave to be used for a purpose other than worship.
However, the use of the nave for an activity other than worship seems to be
incompatible with the idea that this particular space has been set aside for
sacred use. It would also preclude the use of the church as a place for individ-
ual prayer and devotion outside of the appointed service time.
. ~he chancel is the second main division of sacred space. It is on the
liturgical east of the building and is where the altar is located (see fig. .1).
(The term chancel is derived from the Latin cancelli which means "lattices'
or "crossbars," which originally separated the nav: from the altar area.) In
most church buildings the chancel is set off from the nave on a level one
or two steps above the floor of the nave. The altar itself sits on a platform
called a P7:edella or footpace, which is at least one step higher than the.
surroundmg area (see fig. 8.1). The chancel, in turn, can be divided mto
two ~arts. The west end (closest to the nave) is called the choir, because
the smg~rs who assisted with the liturgy sat there. The east end of th~
chancel Is called the sanctuary, the area immediately around the altar.

h term sanctuary is some tun· es use d to re1er

3 The c
to the whole worship space 1 name1y, th e nave. dand
c Jnce1~ogetber. Some purists regard this use as improper and insist that the word be applie
o y to e east end of the chancel where the altar is located.
 SACRED SPACE 31

Sometimes the sanctuary and ch 01r .

as e1•th er an altar rail or com . are. separate d by a low rail• referred to
munion razl
At the liturgical west of the ch . . . .
room serves as the entryw
the nave (see fig. 7 .1). As
outside world to the
:e :~ 1
d. urch building 1s the narthex. This
mg fro~ the outside of the building into
tryway, It marks the passage from the
presence of God I • .
should help to facilitate th · ts appomtments and decoration
ing place for processions :: lias~agr The narthex als? serves as a gather-
some churches the b ti 1~stlva days and at weddmgs and funerals. In
. . . . th ap_ sma ont is located in the narthex a practice
origmating
hi h m "e medieval peno · ·fy that Baptism is
· d to s1gm ' the means by
w c a person enters': ~e Christian assembly.
In some ch~ch bmldings, there are extensions to the liturgical north
(left) and south (nght) ~here the nave and chancel adjoin. These extensions
are called trans_epts. If VIewed from above, the floor space of the building
would
h hbe cruciform
· • or cross-shaped (see fig · 7•1) • Occas1on
· ally, however, a
c urc_ building ma~ have onl~ ?ne transept. Frequently the transepts
~ontam p~ws or charrs for additional seating. Sometimes the baptismal font
1s located m one of the transepts, in which case that transept would be called
a baptistery.
Since a~out the fifth century, a church building has also had a room
called a sacristy, wh~re ~e sacred _utensils and vestments are kept.
Generally, the sacnsty is located immediately to the side or rear of the
chancel. In some churches there may be two types of sacristies. The clergy
sacristy (which is not an office) is where the vestments are kept and where
the minister prepares for the service. Another name for this sacristy is the
term vestry.
The other sacristy is called the working or altar guild sacristy. This is
where the paraments, linens, sacred vessels, candles, and other liturgical
appointments are kept. At a very minimum there should be a closet and
cupboard space so that these appointments can be stored neatly and be
protected from damage. There should also be a sink so that the sacred
vessels can be washed after use. A more elaborate working sacristy may
have a large work table, facilities for laundering and ironing linens and
paraments, storage for cleaning supplies and equipment, a piscina for
disposing of consecrated wine and baptismal water, and the like. In
instances where there is only one sacristy for minister and altar guild, the
membe~s of the altar guild should have their work done ahead of time o
that they do not disturb the minister's preparation for the service.
The duties of the altar guild with respect to the church building a a
whole will vary from place to pla~e. Traditionally, ~ember of th~ ~ou~
have been responsible for the entire place of worship. That practice ts still
a good one to follow because the entire w~rship space is the etting for
the Divine Service. A Christian congregation needs a group of people to
care for the place of worship a~d to pr~pare for its services so that God
may be glorified and the worshipers edified.
32 AL

Fig,m 7.1.
Cbrmbfloor
plmir, trll(/itio,lfll
011fl modrrn

I
[ ALTAR ]

ANCTUARY

w
u
z
<
:r
u
~~
::I( -
°' °'
0U
~~
l
TRA SEPT

NAVE ,

CHOIR
RTHE CRI TY
 ~~
[ ALTAR
I
CHANCEL
D
j.

I I I I
I I I I
I ( I
I I I
I I 1
I I I
.....
~

NAVE -,

NARTHEX

I ALTAR I
i.-,
CHANCEL
___ .._. ___ ___
:
 8
LITURGICAL
FURNITURE
The furnishings of the nave, which can be either pews (with or without
kneelers) or chairs, were described in chapter 7. This chapter concerns
the furniture of the chancel. Like the church building itself, these furnish-
ings can be discussed from a utilitarian viewpoint, and they can be simple
or ornate. From a theological viewpoint, since they concern the sacred
acts of the Church, these furnishings should be appropriate for what is
going on and be conducive for hearing the Word of God and receiving
His gifts in the Sacraments.
The major liturgical furnishings in the church building are the altar,
the baptismal font, and the pulpit. 1 These are the most important furnish-
ings because from them the sacred acts of liturgical action are done. The
style of this furniture will vary from simple to ornate, from traditional to
modern, depending on the architectural style of the building and the
circumstances of the local congregation. Regardless of their style, howev-
er, the altar, the font, and the pulpit should be kept immaculately clean
and in mint condition in accordance with their function as places of
sacred activity.
The altar is the focal point of the services of the Church. The term
comes from the Latin word a/tare, which means the place or structure
where a sacrifice is offered. 2 In Lutheran theology, this sacrifice is under-
stood to be the great sacrifice ofJesus Christ for the salvation of the
world. With that understanding, the altar has two important symbolic
functions: sacramental and sacrificial. The sacramental function of the
altar is that it is one of the places where God gives us the gifts that result
from Christ's sacrifice, namely, the Lord's Supper. The sacrificial purpose
of the altar is that the altar is the place where we offer our prayer, praise,
and thanksgiving to God for His gifts. Since the altar has this great role in
Christian worship, it should occupy the central position in the chancel.
Therefore nothing else in the chancel or church building should take our
attention away from the altar or detract from its importance.
The altar sits on a platform called the predella or footpace, which is at
least one step above the surrounding chancel floor (see fig. 8.1). The top
1 See Wayne E. Schmidt, "The Place of Worship," in Lutheran History: Worship and Practice, .
edited by Fred L. Precht (St. Louis: Concordia, 1993), 196-211, for a more extensive theologi-
cal and historical discussion of these furnishings.
2 The New Westminster Dictionary of Liturg;y and Worship, ed. by J. G. Davies (Philadelphia: West-
minster Press, 1986), s.v. "Altar," by C. E. Pocknee.
 LITURGICAL FURNITURE 35

of the altar is called the mensa, a Latin word that means "table.,, The use
of this term has to do with the altar being the place from which the
Lord's Supper is prepared and served. On traditional altars the mensa
has five Greek crosses incised in it, one in the center and one at each of
3
the four corners. At the back of the altar (if it is positioned against the
east wall) there is a gradine or retable. Properly, the gradine is a shelf on
which the candlesticks sit. Occasionally, it has been called a candle-
bench as well. On the gradine there is invariably also placed, according
Figure 8.1. Altar,
to Lutheran custom, a crucifix, which is preferred over an altar cross.
showing parts
For some large altars there may be more than one gradine. and location, and
In most Lutheran churches in this country that were constructed credence
before the 1960s, the altar was usually posi-
tioned against the east wall of the chancel.
It has become more common since then to
plan the chancel so that a freestanding altar
can be built. This change has resulted from
renewed attention to a recommendation
made by Dr. Martin Luther: "In the true
mass, however, of real Christians, the altar
should not remain where it is [that is,
against the wall], and the priest should
always face the people as Christ doubtlessly •
did in the Last Supper." 4 A good case, theo- -
logically and historically, can be made for a
freestanding altar. Even churches that
presently have an altar fixed to the east wall
may be renovated in most cases to accom- Fixed and freestanding altars

modate a freestanding one.

The second major piece of
liturgical furniture in the church Credence

building is the baptismal fo~t. The

word font (not fount) is de~ived
from the Latin fans, mearun?
"spring" or "fountain." Unlik~ the
altar, the location of ~e fon: m th e
worship space has vane? qmte ~
bit. In the medieval penod and ":
some modern ch urch eS the. font is
located in the narthex. T~is prac-
tice is intended to symbolize th at
Holy Baptism is the means by
which a person enters th e .
Christian community. · An ancient

v_ (St Louis: Concordia, 1964), 52.

--------~, G ildShould.iv,ow . ·· · l 53
3 P ul H D Lang What an A tar u . L th r's Works American Ed1t1on, , o .
a . . '
Order o
f Sem.ce ' " lil u e '
4 "The German Mass an d
(Philadelphia: Fortress, 1965), 69.
 practice that has persisted throughout the history of the C~urch is to
locate the font in a room or building separate from the mam worship
space. In this case the room or building is called a baptistery or baptistry. In
some church buildings, one of the transepts of the nave serves as the
baptistery.
The more common practice in Lutheran churches has been for the
font to stand near or in the chancel (see fig. 8.2). Positioned between the
chancel and the nave, the font can stand in the areas to the left or right of
the chancel or even in the center. Because it is in or near the chancel, the
font is more closely associated with the other two major liturgical furnish-
ings, the altar and the pulpit. In some church buildings the font is
"portable," that is, not permanently fixed to the floor. To be avoided with
the moveable font is pushing it off into a comer when not in use. The
font should remain in a location that is commensurate with its place in
Lutheran theology. Another caveat is to avoid positioning the font so that
it interferes with the prominence of the altar.
The third major piece of liturgical furniture is the pulpit (see fig. 8.2),
also sometimes called the ambo. The word pulpit comes from the Latin
pulpitum, which means "scaffold" or "stage." A medieval invention, the
pulpit was an elevated podium that enabled the speaker to better project
his voice. In larger church buildings, it worked better acoustically to
locate the pulpit about a third or half of the way into the nave, either
attaching it to one of the massive columns supporting the roof or posi-
tioning it against a side wall. Modern audio systems have made that
feature unnecessary today. Nevertheless, the pulpit is still raised above the
nave (and chancel) floor. This elevation allows for all those listening to see
the speaker, but, more important, it signifies the prominence of the
proclamation of the Word of God.
As stated ~reviously, th~ three major liturgical furnishings should be
kept de~ and m an unblermshed condition. In this regard the pulpit and
Figure 8.2. Font font typically fare well. Not so fortunate is the altar, which can easily
and pulpit,
showing location,
and lectern
 LITURGICAL FURNITURE 37

assume a sloppy a?pearance. The only item that hould be found on the
altar ar~ the appointments intended for it (treated in chapter 9). The
mensa 15. not a helf for empty offering plate , extra hymnal , bulletins,
and service notes. These an? o~her uch items crea ea cluttered appear-
ance and detract from the d1gn1ty and prominence of the altar as a focal
point in the service.
. In a~di~on to the altar, the font, and the pulpit, there are other litur-
gical furmshmgs that ma~ be found in the worship space. In most
Lutheran ch~ches there 1s also a lectenz (fr m the Latin lectw, "reading").
The lectern 1s located at the side of the chancel opposite the pulpit (see
fig. 8.2) but on the same line a the pulpit, dividing the chancel from the
nave. ormally smaller than the pulpit, the lectern serves as the place
from which the cripture are read.
Also common in many Lutheran churches is the altar rail, also called
a c01mnunion or chancel rail. This rail divides the chancel into the sanctuary
and the choir or less commonly, divides the chancel from the nave (see
fig. 8.3). In small chancels, the rail extends from the liturgical north to the
south walls often including a gate in the middle that closes off the anctu-
ary from the choir. In a larger chancel there may be rails on three or even
all four sides of the sanctuary. In this arrangement there are ordinarily no
gates.
Historically, the use of the altar rail arose during the Middle ge
with the separation of the clergy from the laity and a changing theology
of the Sacrament of the Altar. Practically, however, the rail provided a
place for people to kneel to receive the Sacrament. 5 In addition to being a
place to receive the Sacrament, the rail is also used as a place to kneel for
absolution, confirmation, and holy matrimony.
Another piece of liturgical furniture is the credence, which can be
either a credence table or a credence shelf. Usuall 1 located on the outh \ all
of the chancel, the credence holds the essels containing the elements to
be used for the Lord's Supper (see fig. 8.1). These ve els are brought to
the altar during the Offertory. The credence may a~ o hold a lavabo, an oil
stock or cruet, or the incense boat. If all the e appomtments are u ed, a
second credence should be installed on the other chancel wall to a ·01d
cluttered appearance. . . ·hi h
Most Lutheran chancels contain sedilia (from the Lat1n sedile,
means ''seat"), which are the chair or benche for th pa t _r an~ an ·
· th h h The e eat are located n th liturgical n rth
assistants at e may a e. h h • · f th h I
and south walls of the chancel, usually in_ t o~r tton_ . fr an th
re 1 metlm · a prte ,1,eu
(see fig. 8.3). In fr ont_ of th e s"edile th od") m
or kn ling d k. Thi d k i ,
French, this mean , literally, pray h ld b ks
00
an individual kneeler that ha a helf to O ·

. th edie\'al p rio<l, prob:.ibly a a rc-ulc of a ·pint of b th

5 Thi was a practice that also arose m ~ ~ hat ·wcompanie<l the changing -:1cr-.im ntJI th ol-
veneration and fear on the part of th e 1ail) t ~ : th ·,H.·rament whil ·t· nding. Thi· pr-J<.:ace ha
. h cnce wa to rece1vc . . . . . \ \'
ogy. Up to that ume, t e pra d ·h ·hes and hu been rev1n:J in r c nt > l"i m c t m
been the rule in the Ea tern rtho ox c urc
(including Lutheran) churches.
 L

Figure . "'. !tar

rail 011d sedilia

6 For further mform, tJOn on the ·1z , n<l con truction of <lo· j) · and ri<ldels, ·ee Ll.ng1 H at 11n
Altar Guild hould Know, 57.
 LITURGICAL FURNITURE 39

Reredos

As with the altar, font, and pulpit, extreme care should be exercised Figure 8.4.
in maintaining these other liturgical furnishings. They should be regularly Reredos, dossal
cleaned and refurbished or replaced so that the chancel does not have a
run-down appearance. Also, if installing furnishings in addition to the
altar, font, and pulpit, care should be taken so that any added piece of
furniture harmonizes with what is already present and does not result in
a cluttered appearance.
 9
LITU GICAL
APPO_l _TME s
a
ed a
 with the rercdos, to affix it dircctl
obviously not work on a dos al) Yon t1,e rcrcdos .(thi placement would
fr om th e ce1•i·mg.
• • nothcr method 1 to suspend the cro
u pended cro h Id b .
behind the altar· in eith . ; s ou c d1rcc ly over or slightly
th/ th . ' ( fi er case lt s ould be centered over the altar on i
nor ou ax.t see _g. 9 ·2). th ird way i to a tach a era s to the front
of the altar or to have 1t carved in the wood
.
f h
or tone o t e a1tar. 1 1
. . h.
placement works b etter . 1f the altar is free ta d' cl
n mg an 1g er a ove th e
h' h b
fl oor th an norma1. F mally the ancient pract1'
· k ce o f pJacmg •
a proce s10na • l
cross mto a soc et next to the altar could be re t re. d
l_{egardle. s of the :}7P or placement f the er ss it hould be made
of a high-quality matenal a~d large enough so that it can be een clearly
frorr_i any place m the worship space. omething that should be avoided in
placmg a cro on the alta~ or in the chancel is the proliferation of cro es
m _the chancel area. Mor~ 1s not always better, and the multiplication of
this emblem le en the nnpact and devotional character that an individual
cro s of beauty and prominence conveys.
everal books are necessary for conducting the services: the altar
boo½ or miss:31 (from the Latin missa, "mass," a term originating in the
medieval penod for the book containing what was aid or ung at the
Mass or Divine Service), the agenda, the lectionary and hymnal for the
pastor and any assistants. The altar book contains the liturgy of the chief
service, the offices for morning and evening prayer the complete p alter
and all of the propers. This book is placed on the altar on the missal stand.
If the missal stand is metal, a piece of cloth should be plac d on it b for
setting the altar book on the stand in order to protect the leather of the
book.
The placement of the missal stand (and book) on the altar will ary.
For the chief service the sacramental ve el hould be in the center of the
altar. Accordingly, the missal stand hould be placed to the left or right of
the corporal, at an angle so that it can be read ea ily by the pre iding
minister. For the offices (unless, as i more customary, they are condu ted
from the sedilia), the missal stand may be placed at the center of the altar.
In this instance, the top and bottom edge of the tand hould be parall I
to the edges of the mensa. The above arrangements work on b th fu d
and freestanding altars. It should be n_ote_d that for an offic .' hm ·ev r_
since its liturgy is almost entirely acnficial (prayer and prai ) ~e ffil 3 1
stand should be placed o that the fficiant can ~o~du t th n ce fr !11
in front of the freestanding altar. For the b n di n n h may t P b hmd
the altar or simply turn and fac th P ople.
The second book needed to conduct th rvi i th. agend · .
Bas1ca. 11y, th e agen d a con tain the occa ional rite . . and/ n·1 • · (Bapo
· m,d
. . funeral) rite for rdammg c mm1 1 rung an
con fi rmatton, marriage,
Pf (r
, . . rim th pa t r
installing church ' orker , and oth r
will use this book ou ide of the chanc
1
r ampd .
f
nt.. . m n h m vi ·it.1.ti n
<l . •
at the hospital or at the cemet ry). \i\Th n th e a_ge_n a 1 • u~·t m a en'l '
. '
It ordinarily will be he
Id by th e pre iding or a 1 tmg nuni er.
42
ALTAR GUILD MANuAL

Many congregations also use a lectionary, which is a book containing

the Scripture readings for Sundays, feasts, festivals, and occasions. With
the use of printed lessons for hearers to follow and the profusion of Bible
versions that are read from, it has become common in some places to read
the appointed Scripture readings from a sheet of paper. While the impor-
tant thing is the Word of God that is being read, the book from which it
is read should be both large and splendid in order to reflect the signifi-
cance that the Word of God has in Lutheran theology. This principle is
especially important to observe if carrying the book in an entrance or
Gospel procession or if the readings are read from the altar (where the
book is held in the hands).
The final book needed for services is, of course, the hymnal. The
hymnal is the service book of the people. Along with the Bible and the
Catechism, it is a book that every Christian should own. In the hymnal
the liturgy is printed to assist the congregation in following and learning
it (compare the altar book, which is printed to facilitate the ministers'
parts). The other part of the hymnal contains the hymns of the Church.
For this reason, hymnals are needed in the chancel for the pastor and any
assistants, since they should participate in the singing of the hymns. In
recent years it has become popular to print the liturgy and hymns in the
service folder so that the use of the hymnal is unnecessary. While this
practice may facilitate participation of those who are unfamiliar with
Lutheran worship, it does the people of God a disservice in the long run.
It robs them of the opportunity to learn and know the hymnal not only as
a book for the services of the Church but also as a devotional book for use
in the home. A little effort in catechesis may help restore the hymnal as a
church and home book.
The use of candles in the church, like that of crosses, has a long and
varied history. In the Early Church oil lamps were most likely used, with
candles becoming more popular later on (apparently in the fourth century).
Also, candles (or lamps) were not set directly on the altar at first. Like the
cross, lights were set in stands near the altar or sometimes held by assis-
tants (see fig. 9.2). The practice of placing candlesticks directly on the altar
appears to have arisen in the twelfth century. 3 One of the primary uses of
lights, until the invention of the light bulb, was practical: so that people
could see in the dark. But the symbolic use of lights, a symbolism that has
its roots in the Old Testament (already in Genesis 1:3), is also important.
The most basic Christian symbolism attached to the use of lights is derived
from the statement ofJesus: "I am the Light of the world" (John 8:12).
The most common symbolic and ceremonial light in the church
building is the candle. Care should be exercised in purchasing candles.
Most liturgical experts recommend that they be at least 51 percent
beeswax. Other candles, such as the type made with stearine, may be
cheaper, but beeswax candles burn longer and cleaner. Candle followers

3 For a more detailed history of the use of lights in the Church, see New Westminster Dictionary of
Liturgy and Worship, s.v. "Candles, Lamps and Lights," by C. E. Pocknee and D. W. Randall.
 __________________r~.,r~·r R )'I ALAPPOI ITMfaITS 43

also help can_<lles to bun: lon¥cr and cleaner by preventing dripping and
uneve~ bu~nmg. A_ few _liturgical purists argue against using them , bur
there JS neither a hturg1caJ nor ac thctic reason not to. If follm er arc
used, however, they hould be made from the same material as the candlc-
holder.
Ot~er types of light~ have been promoted by ecclesiastical supply
compame , such a electnc candle and tube made to look like candles
with a spring inside _to p~sh the candles upward as they burn. The reason
not to use these devtces 1s that they are artificial. different device that
may have some m~rit, h~wever, is the oil-burning candle. Burning oil for
light predates the invention and u e of wa. candles, so at least there is
historical (and biblical) precedent for thi type of light. The contention
that oil-burning candles are devi ed to look like wax candles and not oil
lamps may be a valid reason again tu ing them, but the ancient practice
of burning oil in a sacred place offers a good balance to that argument.
The number and arrangement of candles in the chancel has varied
greatly in the history of the Church. The use of candles on the altar as
mentioned above, i of medieval origin. Today most church building have
at least two candles on the altar. These candles are called eucharistic lights
because they usually burn only for the service of the Eucharist or Holy
Communion. Liturgiologists are divided on whether they should be light-
Figure 9.1. Fixed
ed for non-Communion services. Since lights are symbolic of God and
altar, traditifJ1llll,
Jesus Christ as the Light of the world, however, there is no good rea on to m1cifixtm
forbid using them at other services. gradint, r.::o
The placement of the eucharistic lights depends on the type of altar eucharistic lights
in the chancel. With a freestanding altar these candles are on gradine
placed on the liturgical north and south ends of the altar.
With a fixed altar the candles may sit on either the back
of the mensa or the gradine (see fig. 9.1 ). If an altar cross
or crucifix stands on the altar, the tops of the candles
should not be higher than the horizontal beams of the
cross. Some modern freestanding al tars are
constructed so that the eucharistic lights are
mounted on standards that are positioned on the
north and south ends of the altar (see fig. 9.2).
Like the placement of the cross, this is a prac-
tice that was common before the custom
arose of putting candlesticks on the altar.
Candelabra (singular ctmdelabrum) th at
hold three five or seven candles are some-
times refe:i.ed ;o as office lights, since th cy. ) . ,( fig )
( C 0 mumon prayer cn'lc · 9· ·
were lighted for the office non- ; that sit ~n the floor at the liturgical
st nd
Usually they are placed£~ ~ a;~th freestanding altar , offic lights
north and south ends o ea ta~ld be et back toward the ea t wall o a
mounted on floor standards shod the altar. With a free tanding altar (or a
not to impede movement aroun li hts might be mounted on the ea t wall.
fixed altar, for that matter) office g
 44

h'gtll(' ..
l'rct'-sta 11di11~
nltn,; (/"(}JS . 1/fw
P mhd from
c ilin'l,, tu10 ii'l,l 1
in ocl..·rt. 111 ; arb
md o(tht !till

cu t mi fi r th f
i 11r 9. "'. Floor
e, the pr rv
ondelt,bm,
cnllde/11/,rn for
.r ttmg on 1dtm;
sn11ctt1111 1 light
 45

n rally u. cd with th pr .
Th torche ar andlcs mou~cd :onal ro arc prottnitmal t&rches.
proce ional ro. ( fig. 9.4). suat7 St:avcs that m_at h th taff of the
In entrance proc ion they foll O h Ytwo pr<~c 10nal torch arc used.
proc ion th al o foll w the t bc P~ cssi~nal r s. In the ospel
nough, flank th book from wh ~oh hut, if th ~• le of the nave i wide
. •c t e o pcl I read
Frequ n ti en m a Lutheran h h .
rim call d an eternal light ( ee fig ~ )r Th· f .
sanctuary light, me-
Fipn 9.4.
from th c iling r mounted on a ~ail brack1et a;p or an~le, hanging
throughout th ear. 4 me tr d' . . . um contmuou ly 11rocasiO'IIIII cross,
a mon , m ludmg m L th d trmha, tlnnibk
tand th anctuary light to symbol' th . any u eran un er-
ize e continual presence
of God h en e th e name temal . light· ncemmg . th ecooro1 f
the .gIass
d o fth e. an btuary hght, me in i t th t h'
a w 1te or
unttnted gla1 lb to the pr~ferred. o t lamps today. however
ha re g a ut ere I no real reason to make an issue · of
thi matter. Procaaional
Al becoming more common in Lutheran church 1· C
the use of the thuribk or censer (see fig. 9.4). In the Bibl;5
incense symbolizes the prayers of the faithful ri ing up before
God (Psalm 141 :2), as well as the presence of God Himself
(Isaiah 6). It is especially appropriate for espers and ening
Prayer (the erse from P alm 141 is used in both of th
offices). In the Divine ervice the traditional moments of
using incense are the following: during the Introit the altar.
the ministers, and the people are censed· in the Gospel
procession the thurifer (the a i tant carrying the thurible)
folio the proces ional cro ahead of the torchbearers·
during the singing of the anctus the cred Is are
censed. When not in use the thurible ma hang from a brack-
et mounted on the chancel wall. N~cessmv to use "th the
thurible is the incense boat, a small ho I or pan that holds the
supply of incense to be burned.
Many churches toda use bnnm. Banners ma be used
as an added expression of a fi tival or n of the Church
ear. Consequentl , the banner maker will emplo colors,
symbols, or words appropriate to that festival or . • In
general, banners hould symbolize more than te ~ WUlr\D.
onnally banners are used in proc ·ons; hen not m
they may hang in the church from attached to th
a floor standard, or th ma be to11 d in the sacr'iStv.
the other appointmen onl bann that are or
craftsmanship should be used.
46

rd mu t als h s;1id ,;tboutflag·. Many Lu heran

Figart• 9.5. Advent wrrnlh
hur h •s di phiy flag in th · c~;1,nc I o: n e l u . thi
pra i rn t h di. ourag ·d. f he na 1onal flag L a
b 10 h tat , · h · luc and purpo c arc differ-
n from an m rim · in omp3til le with tho c of the
hur h. h " hri tian flag i a piece f rcdundan and
di rra '. 1 g symb li m ince he focu in the church i on
th altar and r in the hancel. re ver, the e flag
rve n liturgical fun ti n hu were introduced int
chur h fi r p liti al rea n . If c ngrega ·on in i ton
havin th m the hould be i p ayed in the narthex or
£; II hip hall.
In additi n to the regular app intmen fi r the chan-
cel and na e, a congregation may choose u e ea onal
appoinonents. One such appointmen i the dvent
wreath, originally used in the home to count the weeks of
Figure 9.6. Paschal candle Advent. The d ent wreath is a circle of ever reen
branche with four candle (one candle i lighted for the
first week in d ent two for the e ond we k, and o on .
In a horizontal po ition it ma b moun don a tand or
hung from the ceiling ( e fi . 9.5). om nt eath
are positioned erticaH and hang on the chanc l or nav
wall. Formerl it v a aid that th ·wreath' four candl
hould be white but eccl ia ti cal upply h u ha e
prom t d the cu t m f u ing c lored candl . I th
church d ent param n are blu , blu can I houl
be u ed; if ·olet paraments, violet candle . 1th the
of the on - ear lectionary hen a congregati n ob rv
1

Goudete ( Rejoice ), the Third unda in d ,. n r or

pink candle i lighted in the d ent wr ath n thi a}.
The use of the Christ Candle " al prom t d b. the
uppl hou e , i definitel to b di ur d. Fi t "t
should be di couraged becau e it i an imp rt· ti n .f th
idea of the pa chal candl · ond, b cau th · d ,, nt
\\Teath belong t th ea n pr parat 11 r hri ona
and on the fe ti al of our a · r birth th th ~h ul
be rem d from the h. n el or n·ive.
th r a onal app intm nt i th p
~e fg.
9.6( The pa hal (~ m th r kpa cha m ·m-
mg a t r ) andl ymb hz th r urr ti n ,i n·
o r th darkn f in and d ath. Th u f thi m · 1
g back t th arly hur h (fi urth r fifth
S . imilarly, the ob e1;anc of L11tt,1rt ("R joice ')► th Fourth undar in Lent
tn the one-year lectionary. wa · g n ~rally rcfi rred t a• fr hruent un-
day ba ed on the o p l le ·on, which recoun · the feedinc, of th five
thou and. hu the color for th <lay w.i chang <l from the Lenten ;olet
to ro . ln the thre -y ar le tionary, the former hara teri ti of the-e cwo
unday hav omewhat lo t their ign.ifi an .
 LITURGICAL APPOINTMENTS 47

The_ :7igil ?f. Easter marks_ the first_ lighting of the paschal candle. In some
rraditio~s it i~ bu:11ed until Ascension Day; in others, until Pentecost. In
the Vigil s~1:71ce It may be ~arri~d in procession and placed in a special
stand (traditionall~ to th~ liturgical north, or left, of the altar). It remains
there for the duration of its use during the Easter season.
On the _other ~and, the paschal candle is not just a seasonal appoint-
ment. After its use m the chancel during the Easter season, it may be
placed next to ~e baptismal font. Because of the connection between
Easter and Baptism (Romans 6), congregations are encouraged to light
the paschal candle for the Sacrament of Holy Baptism. The symbolism of
Christ's triumph over death and the grave also makes the use of the
paschal candle appropriate for the rite of Christian burial.
There are other appointments or accessories that could be discussed
in this chapter. The ecclesiastical supply catalogs are full of products to
buy. The following principles should guide a congregation's purchase ru:id
use of appointments in the chancel and nave: (1) They should not conflict
with the theology of Scripture or the Lutheran Confessions. (2) They
should serve a liturgical purpose. (3) Their symbolism or significance
should be clear (this matter may involve some instruc~on by :he pastor or
altar guild). (4) Avoid clutter, sensationalism, and sentlmentalism.
 10
DECORATIONS
IN SACRED SPACE
Many symbols adorn the furniture and appointments of the chancel and
nave. The most common symbol, of course, is the cross. Crosses are
carved into the woodwork. Crosses are set into the stained-glass windows.
Crosses are applied or embroidered on the paraments and sacred linens.
Crosses are even painted on the plaster of the walls or ceiling of the
church. The most important cross, however, is the chancel cross, placed
on the altar, suspended from the ceiling, or attached to the liturgical east
wall. No other cross, nor any other symbol or decoration, for that matter,
should detract from the prominence that the chancel cross has (with the
altar) as the focal point of the interior of the church building.
In addition to the cross, there are many other symbols that may
decorate the chancel and nave. 1 When choosing symbols (including
crosses) to use in the chancel or nave, on their appointments, or on the
paraments or vestments, three points need to be kept in mind: number,
placement, and style. First, while it is fitting to mark the most sacred
spaces and objects with an appropriate symbol, the multiplication of
symbols should be avoided so that the impact and meaning of the symbols
are not diluted. Second, symbols, particularly crosses, should not be
placed just anywhere, especially if that placement contributes to a cheap-
ening or irreverent treatment of the symbol. For example, a cross placed
on the floor would be stepped on and thus dishonored. The third point,
concerning style, is the one that is probably violated most often today.
Symbols should be chosen that will harmonize with their environment.
For instance, vestments that have modern, schematic designs on them
are not really compatible with the more traditional interior of an older
building. Perhaps that is a good argument for reverting to the practice of
the congregation owning the vestments rather than the pastor. Another
example of stylistic incongruity is to have paraments with profuse and
elaborate symbols in a chancel that is already saturated with decoration
and symbolism. The symbols compete with one another and drown one
another out. In this case, the best solution would be to apply on the para-
ments a singular symbol (such as a simple cross) or none at all, since the
color itself is symbolic of the season.
The use offlowers is another type of decorating that is common in

1 See Paul H. D. Lang, What an Altar Guild Should Know (St. Louis: Concordia, 1964), 113-25,
for i11ustrations and explanations of many of the different Christian symbols.
 DECORATIONS IN SACRED SPACE 49
many churches. Flowers serve .
no 1Iturgi 1fu .
mood or • tone of an event ' as th d
ey o whe ca ncnon . but help to se t th e
symbolic value of flowers is J·oyful n used m the home The b ·
ness and · asic
of the goodness and beauty of creati ' F as such they are an expression
ers in the church may be either a on .. or these reasons the use of flow-
on the season of the Church Yeatpropnate or inappropriate, depending
When employing flowers as d .
. . d. th ecorat:J.on the fi
kept m mm Is e type of floral ar ' rst matter that must be
. rangement M t 1
flowers, or may artificial flowers be u d, Ar · US we a ways use real
may we use potted plants? The rule ostth ~ ~e flowers to be cut, or
preferred. This rule conforms to the . u~\ Is th at r~al flowers are to be
house of God should be genuine. Ho~~:Ip~ at o~ec~ u~ed in the
th
flowers today is widespread, and their use :~ me t:J.~se odabrtificial pl~nts and
. o vate y converuence
and cost ra th er th an d eception or dishonesty If ·h b •
·th th · . . · one WIS es to e consis-
tent w1 e genum~ness pnnciple, then one should demand, for
example, . that all. fabncs and carpeting used not be syn th en· c nor contam ·
synthetic materials, or that all woodwork be solid and not veneer.
. In fact, in some places ~t may be illegal to use real as opposed to artifi-
cial plants. Some states, for mstance, have laws against using real Christmas
trees in public buildings (for fire safety reasons). Rather than not have a
Christmas tree at all, a congregation may choose to use an artificial one.
The thing to remember is that whatever artificial decoration is used, it
should convey the beauty and dignity of the hoU:se of God. In recent years
some silk plants, for example, have been produced to look so authentic that
it is difficult to distinguish them from the real thing. What should not be
done is to let them collect dust or to use them when tattered or faded.
Ultimately, there is no theological reason agains~ using artificia~ pla_nts or
flowers. However, as indicated above, when possible the real thing is to be
preferred. .
What about potted plants? There is_ debate over this matter also.
Again, there is no theological reason agamst the use of ~otted plants.
Some h ave sugges t e d th at Cut flowers are more appropnate because of the
b 1·
. .
symbolism of sacrifice. As note ear ier,
d 1· however' e sym o ism ofd'fl ow-
th
. · th b auty and goodness of Go s
ers (and plants) is that of th e JOY m e e . . S
. d 1 t often is the contamer. ome
creation. The problem with potte Pans£ . 1 ed bows· these
. d ·th audy 011or co or ,
hohday plants_come wrappe Wl g with otted plants is that the
should be removed. The other problemb . pd woodwork can be stained
. C · tile fa nc an
contamer may leak. arpeting, ' . bl ' or plate should be placed
by water runmng . fr th t A su1 ta e tray
om e po · k t 0 choose one that does not
under the container. Care should be ta e~ is to use a tray made from
look cheap or undignified. The beS t so1unon
the same material as the pot. . th f flowers and plants is their
.d m e use o f 1
A second matter to consi ~r. rinciple for the number o Pants or
number and placement. The gw.dmg Pb tasteful and not detract from th e
flower arrangements is that they m:t ~tar and chancel cross. Too much
focal point of the chancel, narnelyd,. e an·on and may even appear extrava-
. al 1strac
floral decoration creates a visu
50
ALTAR GUILD MANuAL

g_ant. !?e rule was stated well by Lang: "It is better to err on the side of
sunphc1ty than to overdecorate.m
The placement of flowers is also a concern. They should never
obstruct the view of the altar cross or any other significant decoration or
symbol. Flower stands (vases mounted on floor standards) offer a number
of possibilities within the chancel and may be placed on the floor of the
nave where it adjoins the chancel. If positioned in the chancel itself, there
should be two flower stands to flank the altar. In the nave one may suffice,
as long as a balance can be achieved with the liturgical furniture.
Regardless of where they are placed, flower stands should not interfere
with the movement of the pastor, his assistants, or, if local custom,
communicants approaching the altar rail to receive the Sacrament. Floral
arrangements in vases may also be used. They may be placed on the
gradine (or gradine shelf, if the altar is freestanding) but never on the
mensa of the altar. If placed on the gradine, the arrangements (there
should be two) are set between the candles and the altar cross, not at the
ends of the gradine. Vases should harmonize with the other chancel
appointments. Finally, flowers should not be placed in or on top of the
baptismal font, pulpit, or lectern.
Another matter to be kept in mind when using flowers and plants in
the church is their size and color. An excessively large arrangement will
create the kind of visual distraction warned against earlier. If placed on
the gradine, the arrangements should not be higher than the candles and
altar cross. Color is important also. While all flowers in an arrangement
need not match the color of the paraments, the arrangement as a whole
should harmonize with them and be consistent with the festival or season
of the Church Year.
The final matter to be considered is this: What should be done with
flowers or plants after they have been used for the service? A custom that
is worthy to be continued is to send them to someone who is sick, hospi-
talized, or homebound. Another practice is to let the person who
requested and paid for them take them home. In no circumstances should
they be left in the chancel to wilt. Also, empty vases and floor standards
should not be left in the chancel, but put away in the sacristy.
Certain times of the Church Year make the use of plants and other
decorations appropriate, while other times do not. During the more
restrained or somber seasons of Advent and Lent, for example, flowers
would not be suitable. 3 On the other hand, seasonal decorations can add
beauty to the church building and contribute to the festive nature of the
celebratory feasts of Christmas and Easter.
The celebration of Christmas has become the preeminent holiday in
U.S. culture. Since the cultural holiday begins already on the day after
Thanksgiving, care must be taken not to let the Church's celebration of

at an Altar Guild Should Know, 108.

2 Lang, Wh .
. . th S -
observes Gaudete (the Third Sunday m Advent) or Laetare (the Four un
3 If the congrega tl on S d
day in Lent), flowers may be used on these un ays.
 DECORATIONS IN SACRED SPACE 51

Christmas . encroach on the se ason of Adv

excluding pa~an and secular symbols of ent. ~oreover, in addition to
such as flashmg and colored lights th e holiday, garish decorations
are to be a .d d
of memb ers to ce1eb rate the seas h vo1 e . In the exuberance
on, owever 1·t b .
to curb some of the excesses.4 ' may e difficult at times
.
Fir trees
rr.
and other greenery are th e most d .
Christmas. .1rees may be placed in th h common ecoratlons for
types of greenery can adorn windo e c danc el and/or nave, and different
. ws an co1urnn Th
decorated, but 1f they are, the most suitable de s. . e trees n_eed not be
white ornaments in the shape of Ch . . corations are chrismons,
. . nstian symbols (e . ll b 1
associated with the Christmas season). El . r h specia Y sym O s
ed but if it is local custom to th ~ctric ig ts are not recommend-
li~hts should be used. As withus~ e;;, e~ th e small, nonflashing white
o er ecorations, none of the greens should
obscure or detract from the altar and chancel cross.
· Candles are f also popular
. accessories £or Chnstmas . decorating,
. espe-
cially because O . the symbolism of light that is associated with the season.
If the congregatI?n has ca~delabra that are not used at all times, it would
b~ most ~ppropnate to bnng the~ out for this festival. Candles placed on
wmdows1lls and ~urrounded by simple greenery are attractive as well.
Some congregations also have hurricane lamps on staves that attach to the
ais_le ~nds of the pews. ~l of these candles together, particularly for the
Midnight Mass on Christmas Eve, create an effective setting.
The flower for the Christmas season is the poinsettia, though several
other kinds of flowers-for example, mums-could be used. Red poinset-
tias are the most popular color, but white is more in harmony with the
celebration. An impressive display could be arranged using both colors. As
with other flowers and greenery, their placement should be dignified and
not interfere with the prominence of the altar and chancel cross. Because
of the festivity of the season, Christmas flowers may be more numerous
than during the nonfestival seasons. However, consideration of the fact
that other decorations will probably be in use should be kept in mind so
that the total effect is not overwhelming.
Another appropriate Christmas decoration is the nativity scene ..
Local custom and/ or the design of the chancel and nave may determme
· · f high quality and
where this accessory is placed. On1y nativity scenes~
craftsmanship should be used. This means that plastic figures should not
· 1 needs to be paid to which figures are placed
be emp1oye d . Attent1on a so .
·n th
l
M J
e scene. ary, osep ,
h the Babe and a few ammals are always appro-
' d ft Th
. Sh h d b dd d £or11 Christmas and the Sun ay a er. e
pnate. ep er s may ea e •
Wise Men may replace them for the Epiphany.

hi ,, • A Handbook of Church Music, ed. by Carl

4 See Carl Schalk, "Sketches of L~theran Wo~s !c;7; 66-68. Schalk describes a rather extravagant
Halter and Carl Schalk (St. L01.1~s: Concord1~' f Paci Gerhardt, confessional Luthe~an preacher
O
Christmas celebration in Berlin ID the chu~c • e demonstrated "the extent to which a
th
and hymn writer. Schalk comments at this ~ervic s of liturgical freedom-possibly even
. uld go ID matter . b th . . d b ta "
Lutheran congregation of the ume co d till main Lutheran m o spmt an su s nee.
' d te'-an s re
exceeding the boundaries of goo tas
52 ALTAR GUILD MANUAL

Although not celebrated extensively in the secular sphere, Easter is

the "queen of feasts" and the high point of the Church -year. The orna-
mentation of the chancel and nave should reflect that climax. Fl~wers are
the primary decoration for Easter, though certain ~eenery, p~rttcularly
the "victor palm branch," is also fitting. Unequaled m symbolism and
beauty is the Easter lily. Other flowers may also be used, the preferred (or
at least dominant) color being white. Placement of flowers and ~re~nery
should show concern for the altar and its cross. Because of the s1gmfi-
cance of Easter, the number of flowers may be more profuse than at any
other time.
Since Easter lilies arrive from the florist in pots, some caution must
be exercised. Potted plants may be positioned effectively around the
pulpit, lectern, and baptismal font. If there is room in front of the altar
and they do not impede movement around the altar, plants may be placed
there. If flowers are placed on the gradine, it may look better to cut five or
seven blooms and arrange them in vases rather than displaying potted
plants with only two or three blooms. As at other times, the arrangements
should not be higher than the arms of the cross. Garish appendages, such
as ribbons and foil wrappers, should be removed from the potted plants.
Certain occasions may necessitate additional decorations being added
to the chancel or nave. The wedding service is an occasion that may result
in the most excess and require the greatest amount of tact and patience on
the part of both the pastor and the altar guild. Many couples have a
preconceived notion of what their "dream wedding" looks like and will
want to do things in their own way. The best insurance against transgress-
in~ the sta~dards and dignity fitting for the house of God is to produce a
wntten policy on th~ decoration of the church building for weddings and
have the pastor pass 1t on to the couple as soon as it is confirmed that the
wedding will take place at the church.
. The 1:11o~t important thing to remember is that the wedding ceremo-
ny ts set wtthm a service in the house of God. The focus is on God and
the focal point of the service, as in other services, is on the altar and chan-
c~l cross. Anything that distracts from this principle must not be allowed.
Smee some_ cou?le~ engage professional florists, who may or may not be
aw_are of this p~mctple, it is always best that the florist contact the altar
gmld
.t andb do his or her work in cooperation wi·th th ealtar gm·1d or one of
1 s mem ers.
The
· rules 1 are in effect for other church servi· ces h o ld £or th e
· that
we ddmg servtce a so. The use of flowers should b t
· Th e aste ful an d not exces-
sive. ey should. be arranged in consideration of th e sty1e an d d es1gn· of
th e ch ance1. T h etr .colors should harmonize with th e co1or o f th e time· of
th e Church Year, smce the paraments . are those of th e season an d are not
h d
c ange to accommodate decorative plans · Besides th e ch ance1, fl owers
may a1so ad orn the nave. The same considerations oftaste an d quantity ·
Sh OUId app1y.
 DECORATIONS IN SACRED SPACE 53
In addition to flowers other .
. th h ' accessories b d .
be use d m e c urch for the wedd · . may e es1red to adorn or
d th ing service S
a floor runner own e center aisle If th l · ome couples wish to have
one, the couple may be able to rent · fre a tar guild does not possess
. th . h one om the fl . F
wed dmg ey may Wls to use torch th onst. or an evening
Sometimes bows are planned for thees. at attdach to the ends of the pews.
should not be gaudy. ais1e en s of the pews; if used, they
If the chancel is not carpeted a Im 1. .
for the place where the bride and g'r 00 eelmmg lcushrnn _should be provided
opular addition to the service is th m ee to · A
. rece1_ve th e blessmg.
P
" . dl " Th th e ceremony mvolvmg the so-called
unity can e. e eology and symbolism f th '
'f b'bl. 1 d °
am b1guous 1 not un 1 1ca . What unites the b ·d is ceremony
. are
th h n e an groom are the
~ledges . ey exc ~ng~ ~nd the blessing of their marriage by God. In addi-
t10n, the1r lives as md1V1dual persons do not cease with the lighting of the
center candle and the snuffing of the two smaller candl Th " ·
candle," therefore, should not be used. es. e umty
Regardles.s ?~ w~°. does the decorating, it should be made clear
whose respons1bihty It Is to clean the chancel and nave. Decorations have
to be taken down and certain items, if rented, need to be returned. These
tasks may be delegated by the couple being married to their friends and
family. In any event, the church needs to be made ready for the next
service. Once the church building is returned to its pre-wedding service
state, preparations for the next service are the responsibility of the altar
guild.
The other occasion that may require some additional arrangements,
though perhaps not as many, is the funeral service. One appointment that
is desirable is the funeral pall. Decorated with a cross or another sacred
monogram, the pall is placed on the coffin in the narthex when it arrives
in the funeral coach, and it is removed in the narthex during the reces-
sional. Besides equalizing the appearance of differin~ mo~etary values of
caskets, the pall symbolizes the promise of resurre~tlon gI:en m ~oly
Baptism and directs the assembled mourners to this hope m Chnst.
The only other decoration for funeral services are the flowers. As
with other services, the amount of floral arran~ements sh~uld not be .
overwhelming and their placement should not mter~ere with the pronn-
nence of the altar or chancel cross. Since the casket 1s placed at the head
of the nave, th e fl owers sh ouId be placed on the nave level as well.h ld b
Depending on the width of the nave, two or four arrangheml entds ls ou e
owd out the pasc a can . e,
enough . They should not, h owever, er . Fl should also not
b . 1£ th 1· . 1 ppomtments. owers
apnsma ont, or o er 1turgica a . d Th 1 other caveat
b 1 d th ffin .f funeral pall is use . eon y .
e P ace on e co I a . £O llowin . "The ceremonies or tnb-
concerning floral arrangements IS th e l ~dun
or after the service of
Utes of social or other societies have no P ace :1nts from lodges or other
the church. " 5 This means that floral ar~anf~~ayed in the church building.
non-Christian organizations must not e isp
d (St Louis: Concordia, 2006), 117.
S "F . h Service Book: Agen a ·
uneral Service," note 10, m Lut eran
 PART IV

11
PARAMENTS
The paraments are pieces of cloth that are hung on the mam · furmture
· o f th e
chancel, namely, the alt~r, the pulpit, and the lectern. These cloth hangings
are usually decorated WI~ orphrey!, symbols, and fringe. The material of the
paraments should be of ~gh quality. Traditionally silk damasks and brocades
have been used, though m recent years some synthetic fabrics have been
employed as well. 'Whatever type of material is used, care should be taken
so that the paraments do not become faded, dirty, or tattered. If symbols are
applied, they also should be of fine quality. Embroidered silk and gold metal-
lic appliques are available from ecclesiastical supply companies.
The color of the paraments follows the scheme of the liturgical colors
(see chapter 6). Fabrics are available in several shades within each of the color
groups, and which shade is chosen will depend, to a certain extent, on the style
and coloring of the chancel and its furniture. True colors are best. Wilder
hues, such as neon reds or lime greens, should not be selected.
The parament that covers the front of the altar is called the frontal. It
stretches from one end of the altar to the other (though not around the
corners) and from the mensa to the floor (see fig. 11.1). Usually the frontal is
attached to a piece of cloth the exact size of the 1:1-ensa that covers the top of
the mensa. This piece of cloth holds the frontal m place. .
Over the frontal hangs a second parament called the Sllpeifrontal. Like the
th
frontal the superfrontal extends from one end of the altar t~ ; ~te~ut lik
hangs down only about 8 to 12 inches from the mens~ (seef gl. th ·th · liso e
. h d cond piece o c o at es on
th e frontal ' the superfrontal is attac e to a se th fr tal If 1·t 1·
fr 1· th me color as e on · ,
the mensa. Ordinarily the super onta is e sa . th frontal may be in a
it may be used alone in place of the frontal. O th ernfrrise le c r the Church e~r
. •th 11 f the super onta s 10 •
neutral color that coordinates wi a O d fr t 1follow the
. • · f th frontal an super on a
The foregoing descnpnon ° e th lt r Variations will occur
traditional usage of these two paraments ford ea ; 0 ~ that it may have. For
depending on the style of the altar and any ecodrad si·gn in which case only a
b ar a carve e '
example, the front of the a1tar may e led Or an altar may be
· 1·s not concea ·
superfrontal is used so that th ~ d eSi~n will re uire modifications as well. An
square or oblong, and these d1menswns q ts is to use frontlets two band
attractive alternative to traditional altar palram(en fig 11 1). Each band should
. 1· . al co or see . .
of material in the appropriate 1turgic
56

..
/_ -,r-
--~ / ""'\.

/
~/
· ~- -
~

, ,I

Frontal p rfr Fron tie

Figure 11.1. ec nd band

Fromal. inches from
supcrfrontal
frontle

m
58

2
LINENS

f the men a i the cerecioth or cere

r if i ir d,

f
mu .
 59
Because the altar lin n lie flat h
. g more th an th e paramcnts or othcon 1·t e, mcnsa,
,_I I · they arc subjc t to• tain -
dl .
fr wme can e wax and oot fro111 tl
in In . r tncns. 11 1c most ommon stain arc
o ' ' . le can< cs or cancll · snuffers. me
stains can be remo ed by spnn~ling a Ii tic salt on he stain, then pouring
boiling "'.ater through the fabnc. Wa can he rcmo cd in one of 1 •o way :
place an tee cube on the wax, then brush with a stiff bn1sh or scrape wit.h
a knife; or plac~ a paper towel or piece of cloth fahric beneath and on op
of the wax and iron the wax into the t wcl or cloth. oot is difficul to
remove, but try the follo"'.ing: Put a cloth under the stain; on a damp
cloth put a few drop of d1 hwa hing Hquid (bu n t he kind for au oma-
tic dishwashers) and rub the stain lightly in a ir lar mo i n; rinse with
warm water; repeat if neces ary.
Laundering the linen hould be done with care. lt u cd t be
suggested that they be laundered by hand, but that i difficu) wi h the
larger pieces. There i nothing wrong with running these through the
washing machine on the delicate cycle. They should be done epar tely; Figzere 12.1.
Fairlinrn
not with the other family laundry, and no starch or bleach hould be u ed.
suptrfromal
ctrecloth frmt11/

fai r linen cloth

- -- -
Protector linen
and Superfrontal

Cerecloth

Frontal
 Sacramental
Vessels
13 and Linens
FOR HOLY ~-~
COMMUNION
The type of v~ssels used for Holy Communion will depend on the custom of
the congregation. For example~ a chalice or individual glasses or both may be
used_. ~he n~u~1ber of vessels will depend on the size of the assembly. The
pres1dmg ~rust_e r may have one or more assistants distributing the blood of
our Lord, m which case several chalices or trays of individual glasses may be
employed. Regardless of the type and number of vessels, they should all be
of the highest quality material. With the exception of glass cruets, individual
glasses, and perhaps the lavabo, the sacramental vessels should be made of
either silver or gold. 1
There are several kinds of vessels that can be used for the sacramental
bread. One of these is the pat~n. The paten is a round plate, usually with the
bowl or depression being slightly less in diameter than the chalice so that the
paten fits into the mouth of the chalice (see fig. 13.1). The paten is the vessel
on which the sacramental bread is consecrated and distributed. It should be
large enough to hold a number of hosts sufficient ~o :~mmune the e~tire
assembly, thereby symbolizing what the apostle said: Because there 1s on~
bread, we who are many are one body, for we all partake of the one bread
(1 Corinthians 10:17). •·
· 1 t · er with a cover to hold add1t1on-
The pyx 1s a round or rectangu ar con am
al hosts (see fig. 13.1). Originally a sufficient numbe: ~fhosts_was trathnsferred
. b d ny mm1sters uncover e pyx
to th e paten for the consecration,
. . llut to aythma t n Wh en th e pyx 1s · use d t o
an consecrate the hosts m 1t as we as on ~ pa ~~n care should be taken
d
keep consecrated hosts for the next Commum on, d If the pyx is used
. 'th th consecrate ones.
~ot to mix unconsecrated hosts Wl e . d k p additional hosts for
1Il this way, then a second pyx may be reqmre to ee

consecration. d . the ciborium. The ciborium is

A ~d kind of vessel for sacramentaJ br;;_l)~ Originally the ciborium was
shaped like a chalice but has a cover (see g.
e discolored from a ~emical reac-
O . th O ther metals can becom h old and silver are more
. ne reason for using silver or gold 1s at is that noble metals SUC as g
hon with the alcohol in the wine. Another reason
hygienic.
62
ALTAR GUILD MANuAL

Paten Pyx Ciborium

Figure 13.1. used as a container for the consecrated hosts. After the service it was either
Paten,pyx, placed on the altar and covered with a cloth or put into a cabinet called a
ciborium
tabernacle. The ciborium can be used in place of the paten (and pyx) to
consecrate and distribute the body of the Lord. It can also be used with a
paten, in which case it is then employed as a pyx to hold additional hosts.
A number of different vessels are used to hold and distribute the
sacramental wine. First, there is the chalice. A chalice is a cup that has
three basic parts: the cup or bowl, the stem, and the foot (see fig. 13 .2).
Frequently in the middle of the stem (or, on some modem designs, in
place of the stem) is a protrusion called a knop. Sometimes the chalice is
also referred to as the common cup.
The flagon is a large vessel somewhat like a pitcher with a handle and
a cover (see fig. 13 .2). The flagon is used to hold additional wine. Wme is
poured from the flagon into the chalice at the time of the consecration.
Generally, however, the flagon is too large. In its place a glass or silver
cruet or two may be used (see fig. 13 .2).
In some congregations individual glasses are used instead of the chal-
ice. These glasses fit into a template in a round tray (see fig. 13 .2).
Enough trays should be prepared to commune the entire assembly (the
typical tray holds forty glasses). Besides lacking the unifying symbolism of
the one cup, individual glasses create much more work for the altar guild.
In addition to the filling of the glasses there is the cleanup after the
service. Each glass should be rinsed in a basin of water that is then poured
into the ground or a piscina (or each glass filled with water that is then
poured into a common receptacle to be emptied in the above fashion).
Then the glasses need to be washed with soap and hot water, rinsed, and
dried. Despite their popularity, plastic disposable glasses should never be
used, for their use reflects the disposable attitude of our culture and as
such contributes to a lack of reverence.
An additional vessel may also be employed at Holy Communion.
The lavabo is a small glass or silver bowl used for the ceremonial cleaning
of the presiding minister's hands. Water may be put into the lavabo ahead
of time, or the assisting minister or acolyte, holding the lavabo in one
hand under the presiding minister's hands, may pour water from a cruet
 FOR HOLY COMMUNION 63
over the minister's hands int th b
placed on the end of the alta~ ed owl. The lavabo may also b Figure 13.2. Chalice,
. . ' h d . an Water p d e
mm1ster s an s m the above fashion oure over the presiding flagon, cruet, individual
should be placed on the altar at th : (In the latter case the lavabo glasses
removed immediately afterward) Tehtl~e of the hand-washing and
. th Offi
dunng . is cerem
e ertory. It apparent! b . ony may take place

~c:
26:6: "I wash my hands in innoce y sym dohzed the words of Psalm
LORD." Restoring this usage may ;~e!o_ar~und Your altar, O
people are concerned about hygiene. It canctal In an a~e when many
people to see the person who is goin to ha delreassunng to so~e
his hands beforehand. g n e the hosts cleanmg
There are three sacramental linens th d .
. Th fir . at are use with Holy Chalice
Commuruon. e st 1s the cO'Jporal (see fig 13 3) Th .
square, 18 to 21 inches on each side dependin. · ·th de cothrporal is
· d f th ' g on e ep of the
mensa. I t 1s · linen an d h as
e £air
ma e o e same quality linen as th
b ·d
no em rot ery except for a small cross in the cent f th fr d
3 · h fr th h er o e ont e ge
2 to me es om e e~. The corporal is placed on the center of '
the altar (see fig. 13.3). It 1s on this linen that the sacramen t a1vesse1s
1 d .2
are pace
The purificator is the napkin that is used to clean the chalice. It is
made o~linen s?ft enough_ to be· absorbent for this purpose. Usually
the punficator 1s 11 to 13 mches square. It is folded into thirds and
placed lengthwise ("north" to "south") over the chalice sitting on the
corporal (see fig. 13.3). If additional purificators are used (two or
three are recommended), they are placed to the side of the vested
chalice or on the credence. If there is a burse, they are put in it. Flagon
The last linen is the chalice pall (see fig. 13.3). The pall is a 7- to
9-inch square of glass, aluminum, or plastic covered tightly with fine
linen. The exact size is determined by the diameter of the paten, over
which the pall is placed. A simple cross or a crown of thorns (with ?r
without the cross; if with the cross, the crown of thorns surrounds 1t)
may be embroidered on the center of the top of the pall.
Finally, a chalice veil is draped over the sacn~d vessels on the
corporal (see fig. 13.3). The chalice veil m~y ~em the c0 0 r of the !
season. In some cases a post-Communion ~eil wil! be used mst~ad of a Cruet
chalice veil. The post-Communion veil ts a white_clo_th ~at is draped
over the sacred vessels on the corpora1aft er the d1str1but1on
of
. f thHoly
Communion. It should be of the same fine matenal as that o e
corporal
· 1 b a small linen t(JlVe/ WI·11 be
If the presiding minister uses a ava ~ lin hould be used
needed for him to dry his hands. An absor en: :s ~ands, the
and should be 9 to 12 inches square. ~er drr:g lavabo which is
minister folds it into thirds and drapes it ?ver e '
then removed to the credence or the sacnS ty·
. th ter of the side on which
1 . placed m e cen Individual glasses
2 If the mensa is a large square, the corpora is
the presiding minister stands.
64 ALTAR GUILD MANUAL

The arrangement of the sacramental vessels and linens can be done in

a number of ways, depending on the shape and location of the altar (see fig.
13.3). The basic setup is as follows: The corporal is placed in the center of
the altar. The chalice is set in the middle of the corporal. Over the chalice
the purificator, which is folded into thirds, is draped (lengthwise "north" to
"south"). On top of the chalice and purificator the paten is set. If a cele-
brant's host is used, that host is placed on the paten and the other hosts are
put into the pyx or ciborium. The paten is then covered with the pall, and
over the pall the chalice veil is draped. Behind the chalice in the right
comer is the flagon or cruet, and behind the chalice in the left comer is the
pyx or ciborium. Additional purificators may be laid on the corporal to the
right of the chalice. If a burse is used, the purificators are put into the burse
and the burse is set on top of the chalice veil.
The setup as described can be used with either a freestanding altar or
an altar positioned against the "east" wall of the chancel. If the altar is free-
standing, the setup perspective is from behind the altar, that is, where the
presiding minister stands. If the altar is positioned against the wall, the
perspective is, of course, from the front of the altar. With a square free-
standing altar, as noted above, the corporal will be placed in the center of
the side of the altar where the presiding minister stands, close enough to
the edge so that he can reach the sacramental vessels easily.
The foregoing description assumes that the chalice will be used for
Holy Communion. If the congregation uses individual glasses there can be
a problem, since the corporal is not large enough to accommodate the trays
without appearing crowded. One solution is to set the tray (or stacked trays)
to one side just partially on top of the corporal. Preferably a chalice will still
be used (at least being offered to those who desire it). If the chalice is not
used at all, the congregation may want to consider purchasing a ciborium,
which can then be placed in the center of the corporal in place of the chal-
ice. The ciborium, of course, will not be vested, though a white linen cloth
may be placed over it as a veil. The practice of throwing a large, white veil
over the stack of trays holding the individual glasses should be discouraged;
it is not necessary. Finally, if the chalice is not used, there is no need for
purificators.
The cleaning of the sacramental vessels and linens is also important.
The linens can be laundered as described earlier in chapter 12. An addition-
al stain that may be encountered is lipstick, which may be rubbed off onto
the purificator when cleaning the chalice. The best way to remove lipstick is
to use the procedure for removing soot stains. If the stain does not come
out, then try the method for removing wine stains. The silver and glass
vessels can be washed by using hot soapy water and rinsing. They should be
dried with a clean, absorbent towel so that they are not spotted.
Occasionally the silver or gold may have to be polished. If that is necessary,
then a high-grade polish without any abrasive agents should be used.
6

14
FOR HOLY BAPTISM
Because the Sacrament of Holy Bapti m i the rite through which a
person enters the Christian community, it i properly done in the assem-
bly of that community. The baptismal font should therefore be located in
a position that underscores that significance. Many newer churches have
placed the font in the narthex or in the center aisle of the nave. The
location of the font at the front of the nave, however, ties it to the altar
and the pulpit. In either location the action of the rite should be clearly
visible to the assembled congregation.
Most baptismal fonts ar constructed of wood or stone. If the font is
wooden, it will have a baptismal bowl to hold the water. This bowl is made
of either metal (which should be silver or gold) or glass and usually can be
removed to dispose of the water. A stone font ordinarily does not have a
removable bowl. The water is removed through a drain in the bottom of
the bowl. ome fonts are built so that there is a continuous flow of water,
in which case adding and removing the water is unnecessary.
If water must be transported to the font, a ewer or pitcher is used (see
fig. 14.1). The water must be clean and may be slightly warmed. The ewer
may also be used to remove the water from the font after the service.
In applying the water of Holy Baptism, the minister may use his
hand, applying as much as possible. Another way to apply the water is to
use a baptismal shell (see fig. 14.1). This shell can be silver, or it can be a
real shell. If a real shell is used, it should be in perfect condition, not
Figure 14.1. cracked or chipped.
Ewer, After the water has been applied, the minister uses a napkin to dry
baptismal shell the head or forehead of the baptized. This napkin should be of fine linen
and may be embroidered with a cross. In some churches it is the custom

Baptismal
shell

Ewer
----------------- FOR HOLY BAPTISM 67

to let the baptized keep this napki Th . .

to dry his hands after the applicatin. / lllllllS t er may also use a towel
be of fine linen and may be embro~re;e;a:er. This towel should also
fig. 14.2). with a cross (for both see
Additional vessels, linens ' and oth er items
. b
to the customs of a congregation Th b . may e used according
allow for a chrisom (not to be confuse~ ~;c; ~f Lutheran Service Book
baptismal garment, to be put on the b w~ ~ ( ; see below), a white
garment symbolizes that the baptized i ~ see10thfig. 14.2!. This
of Christ's righteousness," which cover:sall th
1 een : fed with ~ e robe
• e sm o the baptized
Lutheran Service Book
. also. allows for th b . d to be given
e aptize . a·
b 1
candl e, whi ch sym o izes Chnst, who is the Li' h O f th .
· li h d fr th g t e wor1d This
candl e is g te o.m e paschal candle or altar candle and c~ b
at home on the anniversary of the Baptism. e used
Some churches may be following the tradition of using chrism,
a consecrated
. b and
ki usually
th . fragranced oil. The oil is ap p1·ied aft er th e
Baptism Y ma ng e sign of the cross on the forehead of the .
baptized. Oil.symbolizes the Holy Spirit, and the action symbolizes
that the baptized has been sealed in salvation by the Spirit.
During most of the baptismal rite, the minister will be holding the
service book in his hands. This means that he cannot hold the other
items used in the rite. If it is convenient, they may be placed on the
credence. If there is no credence, a suitable tray may be used. When a
tray is used, an assisting minister or acolyte will have to hold it.
After the service, the water should be removed (if the font does not
have continuously running water) and the vessels and linens cleaned.
The water in the bowl, or in the ewer if it has been drained from the
bowl, should be poured into the piscina or onto the groun~. I_t sho~ld
not be poured into a common drain. The towel (and napki~, if reta~ned
by the congregation) must be laundered. Reveren~e for their use will .
mean that as with the Communion linens, they will not be washed with
Figure 14.2. Towels,
the family' laundry. T he baptismal bowl _should ~lso be cleaned. If it is napkin, chrisom
silver, it may have to be polished from time to time.

Towels &
Napkin

d" 2006) P· 27 1.
1 Lutheran Seroice Book (St. Louis: Concor ia, '
 Vestments

15
FOR THE CLERGY
In the Old Testament
. God commanded
. . that certa·m typ es of garments b e
worn ·by1the pnests
d · Alth and other ass1stmg ministers when th ey were per£ormmg ·
liturgica unes. ?ugh such garments were not commanded for the
Church, the C~urch m Christian freedom has continued this usage. Vestments
m~~efore co_ntmue to be worn by those performing liturgical duties in the
D1vme Service and other rites.
. ~he purpose of vestments is twofold: liturgical and universal. The
liturgi~al ~urpo_se of ves~ents is that they mark the person who is performing
a specific liturgical function, such as the presiding minister, the assisting minis-
ter, me acolyte, the organist, and others. The universal purpose of vestments is
mat they provide continuity in the Church. In different times and in different
places the common vestments of the Church have served as a mark of unity of
the one holy catholic and apostolic Church.
Because vestments were not commanded in the New Testament, the history
of their development is long and varied. 1 The earliest vestments seem to be
derived from official dress in the Roman Empire. The style of these garments
gradually changed until the Reformation period, when the radical reformers
determined to rid the Church of any mark that set the clergy apart from the
laity. Since the nineteenth century, however, there has been a renewed interest
in the liturgical vestments of the Church. 2 There is also a varied development in
vestments among the different "rites" of the Church. The Roman and other
Western churches use vestments that are similar to one another, while the
Eastern Orthodox churches follow another tradition of ecclesiastical vesture.
Vestments, then, by definition are special garments_worn by persons in
the performance of their liturgical duties. They can be simple or o_rnate. !~ey
can be worn by clergy and laypeople. Since the cler_gym~n or ordamed rmrus-
ter is the most common (and sometimes only) officiant m Lutheran churches,
this chapter will be devoted to the vestments of ~e clergy. . " . ,,
. . th alb (from the Latm a/bus, meanmg white ).
Th e b as1c vestment 1s e
v· · fLiturg;y and Worship, ed. by J. G. Davies (Philadel-
See, for example, The New Westminster zcttonarz, ~ Gilbert Cope.
hia: Wiestm1nster
· p ress, 1986) , s ·v· ''Vestments,
. Y . li · l churches. It was only the more radi-
2 P l ays ID use ID rurgica
It should be noted that vesll?ents were a wThis " rotestanrizing" influence, however, was also felt in
cal Protestant groups that discarded them. P
the Lutheran churches.
.0 ALTAR GUILD MANUAL

Figure 15.1. Alb, T he alb is a full-length garment with long sleeves (see fig. 15.1).
cincture, and stole O riginally it was made from white linen, but today it is most
commonly made from cotton, polyester, or a cotton-polyester mix.
The alb comes in three styles. The traditional alb is cut from the
collar about 12 inches down the center so that it slips over the head
and is closed with buttons. The cassock alb overlaps in the front and
is fastened in two or three places with snaps or Velcro. Both of these
styles are secured around the waist with a rope or band called the
cincture. T he contemporary alb either fits over the head or has a
concealed zipper at the neck that allows over-the-head vesting. This
type of alb does not require a cincture.
The alb is the usual eucharistic vestment. This m eans that it is
the vestment that the minister ordinarily will wear for the celebra-
tion of the Lord's Supper. Along with the alb he will also wear a stole
(from the Greek stole, meaning "long, flowing robe"). The stole is a
narrow band of cloth, usually of the same fabric as the paraments,
that drapes over the neck and down the front of the alb (see fig.
15.1). It is about 9 feet long. The traditional stole is about 2½ inches
wide at the neck and widens to 5 inches at the ends. The broad stole
has a uniform width of about 5 inches. In addition to being of the
same fabric as the paraments, the stole is also the same color, that is,
the color of the liturgical season.
Along with the alb and stole the minister may also wear a
Figure 1S.2. Chasuble chasuble (from the Latin casula, which means "little house"). The
chasuble is a poncholike garment that fits over the alb and stole. Its
shape is either semicircular, elliptical, or rectangular (see fig. 15 .2).
Like the stole, the chasuble will also reflect the color of the liturgical
season. This means that its primary color will be that of the liturgical
season or that the material will be of a neutral color with an orphrey
or some other ornamentation coordinating with the color of
the liturgical season. Since the chasuble is a eucharistic vest-
ment, it is properly worn only at services in which the Lord's
Supper is celebrated. Accordingly, it may be worn for the
entire Divine Service, or it may be put on immediately before
the commencement of the eucharistic liturgy (either during the
Offering or the Offertory).
Because of the freedom of liturgical vesture, and the history of
such garments, other types of vestments may also be worn by the
minister. Common also in Lutheran churches is the use of the
cassock and surplice. The cassock is similar to the alb. It is a long,
close-fitting garment with long sleeves (see fig. 15.3). Traditionally,
it was the "everyday attire" of the clergy, that is, the garment that
they wore when they were not officiating in a service. Then it
became the garment over which the clergyman wore his other vest-
ments. The color of the cassock is black.
The surplice (from the Latin super, meaning "over," and
pellicium, meaning "robe of fur") is a garment worn over the cassock
 FOR THE CLERGY 71
(see fig. 15 .3). Historicall . . .
c th lb y, It is a white th
ior e a . In areas where th . garment at was a substitute Figure 15.3. Cassock
1
e c 1mate was Id th • .
a garment o f fur instead of lb co er, e mtruster wore and surplice
this garment of fur the surpf a s\~at he could keep warm. Over
was worn. Today the cassoc~ce,da w t~ g~rment resembling an alb,
Liturcncallv the alb 1·s can su~lice is an alternative to the alb.
e· '' worn 1or servi · hi h
is celebrated, while the cassock d ces ~ w_ c Holy Communion
• (th . an surplice is worn for other
servtces at 1s, the Service of the ~ d M .
· h b f· or or anns or Vespers) It
rrug t e o .mterest to note that the somewh at wt'd espread adopnon · .
o f th 1
e .surp ice-and-stole combination L u theran circ
m· . Ies-£or wh"ich
there IS no Lutheran precedent-represents an importation of nine-
teenth-century Anglican use.
Since vestments are an adiaphoron (that is a matter that is
neither right nor wrong), we must also menti~n the vestment called
a gown or, more precisely, a Geneva gown. This garment is a black
gown that looks like a graduation robe. In fact, the origin of this
garment is that it was a gown worn by professors and judges. It is
usually worn with a white ruffled collar or two bands that are
suspended from the neck (called a beffchen). This type of garment,
however, has no liturgical significance and was usually worn as a
statement against the more "Roman" type of ecclesiastical dress.
Nevertheless, it was common during the "protestantizing" period in
the history of the Lutheran Church. Figure 15. 4. Cope
When the minister must go outdoors, especially in areas where
colder weather is common, he may wear a cope. The cope is a long,
capelike vestment. It is open in the front and fas~e~ed in one place
wt·th a c1asp (see fi g. 15 .4) . It is used when. the rmmster . must go
'd . funeral procession Liturgically, it has also become a
outs1 e, as m a · . • h M ·
. c r non-Commumon services, sue as anns
vestment that is proper 10 . h th ·
"l r. 0 d' ri·ly i·t 1·s of a neutral color with an orp rey at is
or vespers. r ma
proper to the liturgical season. . h
As indicated earlier, vesnnents are essdenptlr.ae~:r:c:~iheo=s-
. to custom an
They may be use d accor dmg d will try to be
.. th ir proper usage an
ter(s) will be sensitive to. e d l si·astical sicmificance.
· h" st0 ical an ecc e 0 ·-
cognizant of th etr i ~ uld be mindful of the fact that, in .
Finallv the altar guild sho f estments there is also their
;, . . 1 . "ficance o v ' ..
addition to the liturgtca . signt that th evestments that a rn.nuster .wears
universal purpose. This me~s t the roperty of the congreganon.
are not properly his possessi~n~; mos{ if not all, of the vestments that
The implication of this fact is . should be the property of the
tional setttng · n will make sure
are used in a congrega guild of the local congregano. d £ whatever
congregation. The altarth .,.,,;n1sters are properly attlfdde £o~~eir
.d. and o er ll.LJ.L.... ts are nee e
that the presi mg Whatever veson~n should readily supply.
functions they perforlll•·1d (and congregation)
minister(s), the altar gut
 hap r, h prac ice fa istants wearing ordinary dress
b n urag d. a i tants, th~y hav~ been chose;11 _and
) rain fi r h ir p cific roles m helpmg the pres1dmg
mm1 r ndu h heir vesture, therefore, is a mark of
that alling.
h main nan f ve onen , like that of the paraments, is the
r p n ibili f th altar guild, particularly the vestments that are
th r per f th ngr gati n. Ve tments that are manufactured
fr m ha I fa ri may be laundered by the altar guild, while
on n f d Ii a e and n nwa hable fabrics should be sent to a
pr fe i nal dry l an r. estmen should be laundered frequently
t k p m £ fr m d r and iling. Those fabrics that need
pr ing h u1 b pre ed. Rip , tear , loose buttons, and o on
h uld r paired immediately. It is important to keep ve tments
1 Icing neat and clean so that the minister and his assistants do not
appear lo enly.
torage of the vestments also requires the attention of the altar
guild. Many of the garments can be hung on coat hangers, but the
thin, wire hangers should be avoided since they leave impression
on the yoke of the garment. Some vestments may have to be folded
Figure 16. 2. and put in drawers, but care should be taken to eliminate fold lines.
erver in It may be wise to have an iron and ironing board in the acri ty o
traditional alb that quick touch-up jobs can easily be done.
 Preparation
for Seasons
17 and
Services
FOR THE SEASONS -~
:: -✓

Each season of the Church Year has its 0 .

ments that will be used. The altar guild : sl~ecial emphases and appoint-
time so that appropriate items and sup pfi ou r~view ~ese matters ahead of
'
each season or festival day begins on the :: ma[ the readied or obtained. ince
cally
.
at sundown) the time for pr
. ,
.
0
~ at season or fesuval (techni-
eparatton is on the day before The best .
1s usually dunng the afternoon before Exce ti £ •cu1 · . ~e
be noted as they occur. · P ons or part:1 ar fesuvals will

ADVENT

Focus
d ent inaugurates the first great division of the Church Year. Th a on of
dv~nt is a ~me for preparation for the coming of Chri t, both Hi c ming in
the mcamanon at Christmas and for His second corning at the nd of the
world as King and Judge. The readings of the lectionary reflect a rever al of
tlus order, the earlier part of Advent devoted to Chri t's econd coming and
the part of Advent nearer to Christmas to His fir t coming. The chief empha-
sis of Advent is on preparation. In earlier •ears and in tho e congregation
currently using the one-year lectionary that preparation like Lent a
markedly penitential. Since the liturgical revision that re ulted in the thre -
year lectionary, howe er, Ad ent preparation ha become more anticipat ry
and hopeful in character. The sel'\-ice and appointments of the d ' nt - a n
hould reflect the spirit of anticipation.

th
f dl dv nt wr th
u t m t day i t h·. us ·
ommon in Luth "ran chur h
of evergreen branches with four candles at equal distances from one
another. The dvent wreath is used to mark the four weeks of Advent,
with one additional candle being lighted for each week of Advent (that is,
one lighted candle for the first week, two for the second week, and so on).
Thi use of the dvent wreath "symbolizes the age before the coming of
Christ, when the light of prophecy concerning the Messiah became
brighter and brighter till He Himself came and said, 'I am the light of the
world.' " 1
Formerly it wa aid that the color of the candles should be white.
But colored candle may al be used. If the paraments are blue, the
candles should be blue. If the paraments of the church are violet, the
wreath candle hould be violet. 2 Becau e the Advent wreath is an
appointment for the preparatory eason, it should be used only during
d ent. Thi mean that the practice of including a "Christ candle,"
hich ould be lighted on Christmas Eve (after the end of the dvent
ea on) hould be discontinued. Of course, this may necessitate some
creative arrangement of the greens, since much of the hardware offered
by ecclesiastical arts companies includes a receptacle for such a candle.
Generally, the decorating of the church during Advent should not be
too elaborate. Advent is a season of preparation for something greater.
While not as austere as the Lenten season, the mood of dvent does call
for some restraint in deference to the "tidings of great joy" that will be
proclaimed at the Nativity and during its season. Candle hould be u ed
at a minimum. 3 Seasonal greenery may be placed in the church, but it
should remain undecorated so as not to appear too festive. Banner may
also be hung but should be simple in color and style in keeping with the
mood of the season.
A problem that has become more prevalent is keeping the congr aa-
tion from putting out its Christmas decorations too earl . The cultural
celebration of the Christmas season between Thanksgiving and Chri tma
has had its influence on church life as well. Usually, the point of
contention in a congregation is that, with the increa ing numb r of prepa-
rations and obligations that people have as Chri tma approa h the -
need to be able to put the congregational Chri tma tre up arl . Ide 11
if a congregation puts up a tree, it hould not be put up until after th
Fourth unday in d ent. vVhen Dec mb r 4 fall n a unda - or
Monday, it may b difficult to pre ail. If it i ab lut 1 n e a.ry to put
up a tree earlier, then it may be put up during th kb for th Fourth
unday in d ent. Howe er, if th tr i d orat d with lights th lio-h
hould not be turned on until aft r th F urth unda in dvent. In an , .
event, the altar guild will tri to k ep th tyl and d orati n f th
church with the pirit of dvent. ar ful planning and bud tin of time
will h Ip the altar guild mak th tran iti n fr m d nt t hri tma .
1 Paul H. D. Lang, What tm Altar uild hrmltl Know ( t. Loui : on rdia, l 64, .
2 n candle may b ro or pink and i lighted on the Third unday in d •ent. e p. 46.
3 If the congr~gati?n ha floor candelabra that are u e<l in additi n to the eucharisti lights on the
altar or gradme, lt would b fitting to r move th ndelabra from the chancel during dvenr.
 1$ 77

CHRI MA
Focu
Chri tma i th ea on in whi h w hear he "tidin f great joy' that
the avior of the world wa born in B thlehem. 111e cond Per n of the
Trinity had to be om man in order r d rn man. fter he Feast of the
Resurrection, then, the Feast f the ati ·ty i e a es in he Ch rch.
The atmo phere and app aran e f the hur h building in addi · n to i
me sage and mu ic r fleet th e ce ding ladnes f thi c ·l bration.

Color
The color for Chri tma and its eason is white.\ 'hite symb lizes
divinity eternity purity light, and joy, so this color i mo t ppropria ~
for celebrating th incarnation of the God ho came to redeem m ~ .
Because white i al o the color for Easter and its eason the altar gud
will take care that the white paraments of hri tma di pl }' nl
Chri nna symbol .

f h·
78 ALTAR GUILD MANuAL

associated with Christmas. If the glass, ball-type decorations are used, it is

best to use only one or two colors, such as all red, red and green, all gold,
red and gold, or all white. Many different colors should not be used,
because it gives a gaudy appearance not appropriate for the house of God;
nor, obviously, should secular or commercial figures be used. If trees are
placed in the chancel, they may flank the altar, sitting in either the sanctu-
ary or the choir, depending on how the chancel is constructed. The tree
or trees may also be located at the head of the nave. In either location,
their size and decoration should not distract from the altar as the focal
point of the worship space. Finally, it has become the practice in many
congregations to use electric lights. It is better liturgical practice not to
use such lights, but if they are used they should be the small white,
nonblinking kind.
Another appropriate Christmas decoration is the Christmas nativity
scene or creche. At a minimum, the scene would include Joseph, the Virgin
Mary, the Infant, and perhaps a few animals. Shepherds and sheep may be
placed around the grouping for Christmas, the Wise Men and their
entourage replacing them for Epiphany. The placement of this scene will
depend on the size and arrangement of the chancel. If there is room, it
may be placed in the nave just below the chancel. Actually, anywhere is
appropriate, as long as it is not in front of the altar. Also, the figures should
be ceramic, stone, or wood; plastic figures are cheap and unbefitting.
The shortness of the Christmas season (twelve days) and the many
arrangements that may have to be made mean that the altar guild will
have a lot of work during this season. Careful planning and preparation
will have to be done ahead of time. More altar guild members than usual
may be involved in the guild's work. Provisions may have to be made for
obtaining greenery or picking up floral orders. The placement of decora-
tions and extra candles may be assigned. Although they are assigned extra
duties and probably rushed for time, the members of the altar guild
should not let these burdens distract them from the joy and festivity of the
season.

EPIPHANY
Focus
Originally the Feast of the Epiphany of Our Lord overshadowed that of
His Nativity (as i~ still_ does in_~e Eastern churches), but through the
development of liturgical traditions, Christmas became the more impor-
tant of~~ two festiva~s in the West~rn ch_urches. Today the Epiphany
emphas1s m the West Is on the mamfestatlon of the incarnate Lord to the
wo:ld. This emphasis begin~ ~ith the Feast of the Epiphany, January 6,
which comme~orate~ the VIs1t of the Gentile Wise Men to the Babe of
B~thlehem. This fe~tival is one of great rejoicing and gladness, since the
LG1gh: of,?1(Neworl d ~s ~ev:ealed to the nations, "a light to lighten the
entl1es unc O 1m1tt1s).
 FOR THE SEASONS 79

The manifestation theme .

Epiphany, which celebrates th c~n°1!-ues on the First Sunday after the
from heaven revealed Him a :M
apbn;m of Our Lord, when the voice
pleased" (Matthew 3: 17). Thse S~dae oved Son, wi~ whom I am well
illustrate the manifestation of G d . ys aft~r the Epiphany continue to
culminates in the Festival of th ; m ~hrist Jesus. The Epiphany season
revealed His divine glory to the . rans _guration of Our Lord, when Jesus
Church today, the Word of thee ~er circle of His di~ciples. For the
and awe to the faithful. piphany season contmues to bring joy

Color
Like Christmas, the color of Epiphany is white th
d · Th p·
st
, e co1or of d'ivimty,
. . .
puri-
tY:th, an J~Y- e rr Sunday after the Epiphany is usually celebrated as
e Bapt:Ism of Our Lord · Wh en thi s occurs, th e wh'ite paraments contm-
·
ue to be used. On the Eve of the Third Sunday after the Epiphany, the
paraments a~e changed t~ green, since these Sundays, until the Eve of the
Transfiguration,. are considered to be "ordinary time." For the Festival of
the Transfiguration the paraments are again changed to white. 4

Customs
Ordinarily there are no special decorations or customs for the Epiphany
season as there are for the Christmas season. The Christmas greenery and
decorations may be left up for the service on the Feast of the Epiphany
but should be removed before the Baptism of Our Lord. The so-called
"Moravian star," recalling the star that led the Wise Men to the Infant in
Bethlehem, may be used as an appropriate additional appointment for the
Epiphany service. On the First Sunday after the Epiphany, the Baptism of
Our Lord, the church's baptismal font may be filled with water for the
faithful to dip their finger in and cross themselves as a reminder of their
own Baptisms. The Baptism of Our Lord was the first of His deeds to
"fulfill all righteousness" (Matthew 3: 15) and sanctifr 0-e ~aters of our
Baptism. The usage of the full set of candles ~euchanstlc lights and ~oor
candelabra) may continue throughout the Epiphany season as a remmder
of the revelation of Christ, "the Light of the world" Gohn 8:12).

· ing emphasis of the Epiphany manifestation by

4 An alternate tradition allows for th e con~u the Epiphany. This is supported by Carl F.
using white paraments for the Sun~ays ;d :~. (New York: Ernst Kaufmann, 1949), 52; Luther
Weidmann, A Manual fa~ Altar Gut~ (Philadelphia: Fortress, 1960), 480-8~; _and Lang, What
D. Reed The Lutheran Liturgy, rev. e · ks were all written before the revIS1on of the lee-
0
an Altar 'Guild Should Know, 106. Th~se ;; r days were dropped and the Epiphany season
· th e "- ges1rna 5un
tionary in the 1960s. Smee . h t the Epiphany season couId , m · prmc1p
· · Ie, aIso
· h1te throug ou
extended, the practice of usmg w
be extended.
 LENT
Focus
Lent begins the second great division of the Church Year. Lent i a tim f
preparation for Easter. In the Early Church it was a period of pr parati n
for the Sacrament of Holy Baptism, which would take place on th Vigil f
Easter. This preparation included fasting and other spiritual discipline .
Along with the emphasis on baptismal preparation, but perhaps not a oci-
ated directly with it, was the use of Lent as the final period of penan e in
preparation for the rite of reconciliation on Maundy Thursday. After both
of these purposes fell away, Lent became a period of general devotional
preparation for Easter. 5 Nevertheless, the earlier emphases remained, and
Lent was marked by rigorous penitence and austere spiritual discipline.
During the period of Lutheran Pietism, these strict practices were aided by
an excessive fixation on the Passion ofJesus.
The modern observance of Lent, however, balances the penitential
theme with the baptismal theme. Lent begins on Ash Wednesday with a
call to repentance: "Return to the LORD, your God, for He is gracious and
merciful, slow to anger, and abounding in steadfast love" Goel 2:13). But
on the Sundays in Lent that follow, the emphasis is more on reflection on
Baptism and renewal in faith and life. As James Brauer writes in his
discussion of the Church Year, Lent "is a time for the discipline of learn-
ing and growing in faith, for repentance and for prayer, even for fasting to
practice self-control and to heighten one's awareness of Christ." 6 For the
altar guild, all of this means that the appearance of the chancel and nave
will be the most restrained of the Church Year, so that with their full
energy and devotion the worshipers may say, "O come, let us fix our eyes
on Jesus, the founder and perfecter of our faith. "7

Color
The color for Lent is violet, symbolizing sorrow and repentance. For Ash
Wednesday the alternate color is black, the color of mourning, humilia-
tion, and death. Whatever color paraments are used for Ash Wednesday,
they are changed to violet for Thursday and not back to the white or
green of the previous Sunday (the Transfiguration or Quinquagesima,
depending on which lectionary is followed).

Customs
Because the mood of Lent is subdued, ornamentation in addition to the
paraments and standard appointments is inappropriate. One custom
allows for pictures and statues, if they are not removable, to be covered

5 On the history of Lent, see The New Westminster Dictionary of Liturgy and Worship, ed. by J. G.
Davies (Philadelphia: Westminster Press, 1986), s.v. "Lent," by R. F. Buxton.
6 See James Brauer, "The Church Year," in Lutheran Worship: History and Practice, ed. by Fred L.
Precht (St. Louis: Concordia, 1993), 166.
7 Gradual for Lent, Lutheran Service Book: Altar Book (St. Louis: Concordia, 2006), 579.
 FOR THE SEASONS 81
with an unbleached lin .
discontinued during then or violet veil. The us f fl
flowers are really not e. season. In fact, as an / o ~wers should be
Ash Wednesd smtable for Lent Fl xpress1on of joy and beauty
. ay. . owers should not be used on '
A medieval custom th h
.. f h at as one .
sinon
. vve d nes d av the agam become popu1ar 1s
o asf es .on Ash nr · th e 1mpo-
.
1ts name. I this rite is to b cl'' e custom from which th d d .
rr. d. . 11 e use ashes ·n e ay enves
i.ra ttlona y, _the ashes were made b b W1 . need to be prepared.
from ~e preVIous year's Palm Sund/ urnm_g _the processional palms
Ordering ashes from an eccle • . Y and nuxmg them with a little oil
. Th siasnca1suppl . ·
opnon. e ashes are applied b th . . Y company 1s a convenient
. , £ Y e nuruster maki th ·
on th e wors h 1per s orehead whil ki . ng e sign of the cross
human mortality. A small basin ~ spea ng a Bible verse as a reminder of
minister to clean his hands after0thw~ter a~d. a towe~ wi!l be needed for the
tive spiritual symbol of th d £ e imposition. This nte can be an effec-
e nee or repent . "F
dust you shall return" (Genesis 3: ). ance. or you are dust, and to
19

HOLY WEEK

Focus
Holy -yveek is the most dramatic and significant week of the Church Year.
It begms with Jesus entering Jerusalem in a triumphal procession. As the
days progress, however, triumph turns into tragedy. The crowds still listen
to Jesus, but the religious leaders set in motion their plot to kill Him.
Jesus and His disciples withdraw to celebrate His last Passover, which is at
the same time the inauguration of the new covenant meal of the Lord's
Supper. Then come betrayal and abandonment. The climax of Holy
Week is the death of our Savior on Golgotha and His burial in the garden
tomb. From a human standpoint, that should ~e _the end of the story-_a
tragic story, ending in deepest woe. However, 1t 1s not the end. The third
day is yet to come.

Th
Color
1 £ H 1 Week begins with scarlet, the color of royalty and
e co or or o Y . c p 1 Sundav also called the
• I . . l 1
passion. t 1s parncu ar Y ap propriate
th .1or adrnsorrow on" which we sing:
Sunday of the Passion, a day of ho JOY an ride on to die." 8 The alter-
"Ride on, ride on in majesty! In
nd
%: 1
rt~r:.t follow is violet, the color of
nate color for Palm Sunday a nd the:olor of repentance and sorrow.
Lent, also the color of royalty, a l C rnunion on Maundy Thursday,
With the celebration of Ho Y ornrnent is not celebrated (contrary
. If the 5 acra 1 .
the preferred color is w h ite. or violet is used. If the a tar 1s not
to Lutheran custom), then scharletd y service (see below), the paraments
. M dTursa
stripped after the aun Y od Friday.
are changed to black for Go

- - - - - - - - - - .. Concord.ia, 2006), 441:2

-
8 Lutheran Service Book (St. Louis.
 Customs
There are a number of different liturgical customs f~r H~ly Week, and,
·
smce the days come i·n qm'ck succession ' the altar guild will• want h to plan
.me One Holy Week custom is to ave a
an d be prepared ahead Of n · • · d
· W1'th pa1m on Palm unday.· If the procession
procession
9
. is one, palm
branch es Wl.ll have to be ordered ahead of time. This order can be placed
th . ·· f h
through an ecclesiastical supply compa?Y· If e imposi?on o as es on .
the next Ash Wednesday is to be done m the congregation, the altar guild
will want to make sure to collect enough of the palm branches after the
service to have sufficient ashe for the following year.
The rule during Lent is that flowers are preferably omitted. T his is
especially true for Holy Week, with two exceptions. Flowers may be used
on Palm unday and Maundy Thursday. If used, they should be in harmo-
ny with the color of the day. On Palm Sunday palms would also be an
appropriate ornamentation.
On Maundy T hursda the preferred service is the Divine Service.
After the distribution, the ervice conclude with the Post-Communion
Collect. Immediately following thi prayer, the minister(s), the altar guild,
and the servers ma trip the altar. 10 Thi rite is symbolic of Christ's
humiliation at the hand of the Roman soldiers. The altar's stripping
should be done in an orderly manner. The candles need to be extin-
guished, then the following are removed and carried to the sacristy: first,
the sacred vessel and linens, then the candles and missal stand (with
book), followed by the remaining linens and paraments. If there is an altar
cross or crucifix on the gradine, it may be removed last. Following the
stripping, the chancel gate (if there is one) is shut. It remains closed and
the altar bare until the Vigil of Easter.
In Lutheran Seroice Book: Altar Book, the "Good Friday-Chief
Service" contains a number of ancient elements. 11 Notable here is the pref-
erence for the celebration of the Lord's Supper as part of the normal
observance of Good Friday as a festival. If the altar was not stripped on
Maundy Thursday, the vesting of the altar should be simple. If altar para-
ments are used, they should be black. If, however, the altar was stripped on
Maundy Thursday, it should remain bare for Good Friday. The sacramental
vessels and elements, as well as the corporal and purificators, are not
brought to the altar until the singing of the hymn immediately prior to the
Preface. The sacramental vessels and remaining elements are again
removed from the altar during the singing of the final hymn. Regardless of
whether or not Holy Communion is celebrated, the pulpit and lectern may
be vested. If they are, the antependia should be black.
A custom that may be used on Good Friday is the procession with a
rough-hewn cross. 12 A rough-hewn cross is made of untreated tree limbs

9 See Lutheran Service Book: Altar Book (St. Louis: Concordia, 2006), 501ff.
10 See Lutheran Service Book: Altar Book, 507 (nn. 5- 7), 510.
11 In Lutheran Service Book: Altar Book, 511- 12.
12 See Good Friday, Chief Service, in Lutheran Service Book: Altar Book, 512 (n. 8).
 ~ - - -_ _ _ _ _ FOR THE SEASO,. S 83
about 4 to 5 inches in dia
c d th h meter the v . 1
ieet an e orizontal extensi ' 3 ert1ca extension being about 5 to 6
not so large that it is too heavyon to 4 feet, large enough to be seen but
· d · ·th
service an 1s e1 er placed in
to carry Th
d · · e cross 1s . carried in during the
. th
1ean agamst e altar or altar . T,a stan befo th . .
re e a1tar or 1s positioned to
1
Another type of service thra1 .. wo tall candles may flank the cross.
. at Is commonl d G . .
Tenebrae, w hi ch 1s the Latin wo d £ "d Y one on ood Fnday 1s
13
candles are extinguished after ar orb arkness. " During this service,
.
after each readmg. The altar guild .
num er of cri tu
P re rea d.mgs, one candle
sufficient number of candles i: thwi11 wd~nt to see to it that there are a
ior e rea mgs Ac d 1 b b
(if the congregation has one) but this will r .. ~n ea brum may _e used
the number of branches of the candelabru imit e num er of readmgs to
m.

EASTER
Focus
Easter is the high P?int of the Church Year. On this day the Lord rose
from the dead. Havmg conquered sin and Satan, He guarantees victory
for us over death and the grave. Referring to the festival itself, Easter is
the "queen of feasts." No preparation is too elaborate, and no observance
is too jubilant. Referring to the season, Easter is the most celebratory
time of the Church Year. The Church observes this season over fifty days
with three great feasts: the Feast of the Resurrection, the Feast of the
Ascension, and the Feast of Pentecost.

Color
The color for Easter is white, symbolizing perfection, c:lebration, and
joy. The alternate color for Easter is gold, the color of nches and glory. If
·1 ble they should be used only on ·Easter
go ld paraments are ava1 a , 1 d. unday.
th
. .
Th e co1or w h 1te contmues throughout the Easter season, me u mg e
th
. .1the Eve of Pentecost, when e paraments
Feast of the Ascens10n, untl h 0 uld referably not be the ame
are changed to red. The red paramen~ s th symp boli m will be different.
• 1 f artyrs smce e
as those used on £esttva s O m ' f red parament th n perhap
. fford two sets o '
If the congregation cannot a the ul it antependium, could com a t\ ·o,
one of the paraments, such as P thp £ • 1
c the O er esttva .
one for Pentecost and one ior

Customs with the Vigil of Ea ter. M The

·
The Easter celebranon rn. ay f Li ht fire rnay be bu1·1 t out 1·d for the
commence .
Vigil begins with the Service o haY ca.ndle i lighted from thi fire,_ or it
opening of the liturgy. The pasc .ent way. The pa ch_al_ candle 1
may be lighted in some other convehn1building, and if ind1v1dual candl
. . the churc
carried in procession into
. Book•Altar Book, 525-Z .
--------~. 10
L11tbenm ervrce · ,. 529 51
13 See the liturgy and notes · Book· Altar Boote, - ·
. Lutheran m 11ce .
14 See the liturgy and notes m
84 ALTAR GUILD MANUAL

. 'b d these may be lighted from the paschal candle. At the

were d1str1 ute , . . d th 1
front of the nave the paschal candle is placed m its stan_ near e centra
the altar. If the baptismal font is movable, 1t would be appro-
approach to th d f th' . th
priate to place the font in the center also. At e en o 1s nt~, e
individual candles may be extinguished. Then follows the Service of
Readings. A few lights may be turned on: Then comes the Se~ce of ~oly
Baptism. If there are candidates for Baptism, the usual preparations will
be made. If there are no candidates, the font may still be filled with water
for worshipers to dip their fingers into and cross themselves. Finally, there
is the Service of Holy Communion. The altar candles are lighted and the
rest of the lights turned on. The preparations for the Vigil are many, but
the service is effective and worthwhile.
Traditionally the Easter Vigil was celebrated on Easter Eve, the
evening before Easter. It may also be celebrated early Easter morning,
before dawn or at least beginning before dawn. In either case, the service
should remain simple. The more festive celebration of the resurrection
should be reserved for the chief service on Easter Day.
Easter Day is the main service not only of the day but also of the
entire Church Year. Altar guild preparations, in addition to liturgy and
music, should reflect this significance. The white paraments for Easter
should be the best that the congregation owns. The linens should be the
finest. If the congregation has a special set of sacramental vessels, it
should be used.
The paschal candle, employed already in the Vigil, remains in use
during the rest of the Easter season. If the congregation does not have a
paschal candle, this is surely one appointment that can be considered neces-
sary after the basic paraments and appointments. The paschal candle is
lighted for each service for the rest of the Easter season. It is extinguished
either on Ascension or Pentecost and then moved (see below). The symbol-
ism of the paschal candle, reminding us of Christ's victory over the darlmess
of sin and death, is most appropriate for the Easter season. This symbolism
will be appreciated also for services of the burial of the dead (see below),
regardless of what time in the Church Year such services occur.
Flowers may be used on Easter in quantities greater than on any
other festival of the Church Year. The most common flower used is the
Easter lily, but other flowers that are signs of new life and growth after
the dead of winter, such as tulips and daffodils, may also be used.
Nevertheless, the predominant color of all the floral decorations together
should be white, the color of Easter. Flowers should not be placed on the
altar itself but may be placed at the foot of the altar. Whatever type or
arrangement of flowers is used, they should not distract from the altar and
crucifix but lead up to them to call attention to these focal points of the
worship space.
Parades are always part of a great celebration. In the Church such
parades are called processions. Easter is a suitable time to make use of them.
The liturgical processions are primarily the entrance procession and the
Gospel procession F
. or thee
----
nee d e d.: processiona1 cross/c ntrance
.fix process1on . th £ .
FOR THE SEASONS 85

or 1ectlonary and £ . ruc1 ' torch ' e o11owmg may be

. . ' estive ha es (two) th "bl
m.m1ster reads the G nners. For the G ' un e, an altar book
1
ing may be used butospe from the middle 0ofsthpel procession (when the
, at a min· e nave) f
This b ook should be 1 unum a lectiona any o the preced-
we accord the Word rie and elegant enougi?: or ~ospel book is needed.
is also accompanied ho odh. Traditionally, the b::: ect ?1e ~onor that
Th S d y tore es and thuribl earned m procession
e un ays after E e.
. . d aster contin th
decoratlons
. 1 bm icated above. I t is. pro ue edcelebratory themes ntes . and
qmte so e a orate that the per to o so but they h '1d ' b
th · f Y overshad th ' s ou not e
e nte ? confirmation is not condu~=d e prominence of Easter Day. If
custom m many Lutheran congregati. on
. .Palm Sundav 1,
as 1·s th e
the Easter season. This seas . . ons, it is prevalent to do so durin
. h . on is qmte appr . £ g
its emp as1s on baptismal eel b . opnate or confirmation with
non• 1s · con d ucted at this timee thration and .th e renewa1 of life. If confirma-
preparations. ' e a1tar gmld may be involved in the extra
The Ascension of Our Lord l
and it is becoming more comm a_ wrs~alls on a weekday (Thursday),
on this day, since it is one of th~n 1~ ~ ~ranl churches to hold services
· f hi maJor eSt1va s of the Church Year The
predommance o w te continues reflected b0 th b th .
other decor ti N • l ' Y e paraments and
.. a ons. o partlcu ar ~iturgical preparations need to be made.
~n:ad1t1onally, the paschal candle 1s extinguished at this service. Afterward
It ts ~oved to a place near the baptismal font and is used thereafter for
Baptisms and funerals.
The conclusion of the Easter season comes with the season's third
great festival, the Feast of Pentecost. On this day the risen Lord sent His
Holy Spirit to the chosen Twelve and the one holy catholic and apostolic
Church came into being. The color of the day is red, and other ornamen-
tation (flowers and banners, for example) may reflect this. The more
modern custom with the paschal candle is to extinguish and move it on
this day. After Palm Sunday, Pentecost is perhaps _the most co~on day
for conducting the rite of confirmation. As the thtr~ great festival of the
Church Year (after Easter and Christmas), preparation and observance
indicate the joyous mood of this feast.

TIME AFTER PENTECOST

FOCUS d' . • f the Church Year and

. . . . th th' d great 1vis10n o . . th
T his per10d of time 1s e f trthe ca1en
d year The time begms with e
ar . thr .
comprises about one h aIf O f the mystery of God, ee m
elebranon °
.
• ·
Feast of the Holy Trinity, a c hi £ astis celebrated on th e Sunday
erson but united in substance. T sd e of the Church Year are counted
P · · Sun ays c the
after Pentecost. The remain1ng d after Pentecost and ioc~s_on 1sti
be · · ·th the Second Sun ~y . the lives of Chr ans.
gmnmg Wl . a 1tcat10n to
teaching of the Lord and its PP
Congregations using the one-year lectionary will note th.at the time after
Pentecost is referred to as the Sundays after Trinity. The season concludes
on the Last Sunday of the Church Year, pointing to the second coming of
Christ and the fulfillment of time.

Color
The color for Holy Trinity is white, since that is the color of divinity and
perfection. On the remainder of the Sundays after Pentecost, the green
paraments are used. Because the time after Pentecost is such a long time,
the altar guild may want to have two sets of green paraments. A set of
lighter (but not lime) green could be used for the first part of the season,
signifying new life and growth. A set of paraments in a deeper green could
be used for the latter part, symbolizing the deeper teaching of the Lord in
the later Sundays after Pentecost and the growth toward maturity that it
reqmres.

Customs
There are usually no special customs or preparations that require the
attention of the altar guild for the Sundays after Pentecost. The liturgy
and ceremony will be simpler, indicating that this season is now "ordinary
time." Flowers, banners, and other decorations may be used but should
not be as elaborate as for the more festal times of the Church Year.

OTHER FESTIVALS AND OCCASIONS

During the Time of Christmas and the Time of Easter, the Sundays and
major festivals of these times have precedence over other festivals and
occasions (see chapter 5). These festivals and occasions, of course, may be
celebrated during the week if they fall on a weekday. If they fall on a
Sunday, they may be observed on the following day, Monday.
During the Time of the Church, there is more latitude. E cept for
the Feast of the Holy Trinity, a major festival, a lesser fe rival ma be
observed on a Sunday of "ordinary time" or a "green unday ( o called
from the color of the paraments) according to local cu tom. The follm -
ing are perhaps the most commonly celebrated fe ti al and occa ion of
ordinary time:
The Festival of St. Michael and All Angel fall on September 9 but
may be observed on the Sunday following. Thi festival commemo-
rates the role of angels, particularly St. Michael the Archangel in
God's. plan of salvation and the service of angels to God and to
mankind. The color for the day is white, which symbolize eternity
and perfection.
Reforn:iation Day falls on October 31 but may be ob erved on the
precedmg Sunday. On this day we recall the work of God in preserv-
 FOR THE SEASONS 87

ing au d reforming th e Church in times of trial and for giving the

Church teachers
. . and defenders of the truth . The co1or 1orc
R e£ormatlon 1s red, the color of zeal and martyrdom.
All Saints' Day occurs on November 1 but may be observed on the
following Sunday. The day commemorates not only all the martyrs
but all the p~ople of God, living and dead, who form the mystical
Body of Chnst. The color is white, pointing to eternity and the
perfection that the saints now enjoy.
It has become almost universal in the United States for Christian
churches of all confessions to observe the National Day of
Thanksgiving, the fourth Thursday in November. On this occasion
the Church thanks God for creating and preserving us and for giving
us all that we need for body and soul. The color of the day is white.
Other festivals and occasions may be observed as the congregation
decides. These and the above-named four observances require no special
preparations by the altar guild. If there is.som~ local custom or us~ge to
be included in these services, the altar gmld will stand ready to assist.
88

18
FOR THE SERVICES
Each service of the Church has its own needs and appointments. The
altar guild will need to plan ahead so that the appropriate items and
supplies are at hand. Since the conduct of these services will be affected
by the work of the guild, guild members must be dependable in carrying
out their assignments. In addition, they must have an attitude of rever-
ence, both while working in the house of God and toward the objects
that are set aside for holy use.

THE DIVINE SERVICE

This manual assumes that the chief service of the week is the Divine
Service, the service of Word and Sacrament. This assumption is made
because that was the practice in the Early Church (see, for example, Acts
2:42 or 20:7). This practice was affirmed as standard by the Lutheran
Confessions (Article XXIV of the Apology of the Augsburg Confession).
And this practice has been reaffirmed as regular by various assemblies of
the Lutheran churches.
In preparing for the Lord's Day and the chief service of the week, the
altar guild will see to it that the chancel and its furnishings are cleaned
(and the nave, if that is part of their responsibility). The paraments proper
for the day or season will be hung. If the altar guild has the responsibility
of caring for the vestments of the congregation, the vestments for the
minister and any assistants will be set out. The candles will be checked
and, if necessary, changed. The vessels and linens for Holy Communion
will be placed appropriately on the altar or credence (see chapter 13 for
the arrangement of the sacramental vessels and linens). The missal stand
will be put in its proper place. The lectionary will be placed on the lectern
or reading desk.
In preparing for Holy Communion, the altar guild will have to make
sure that sufficient quantities of bread and wine are available. The bread
may be individual hosts, an unleavened type of bread. Some congregations
prefer ordinary bread, the leavened type, which is set on the altar or
credence as a single loaf. The symbolism of the single loaf is appropriate
("one loaf ... one body" [1 Corinthians 10: 17 NIV]), but breaking it up for
the communicants can leave messy crumbs on the altar. With either indi-
vidual hosts or a single loaf, the appropriate sacred vessel will be needed.
Individual hosts can be placed on the paten or in the pyx or ciborium. A
 FOR TI-IE SERVICES 89

single loaf will ordinarily be too 1

suitable tray will have to be used.arge for these vessels, so a large paten or
The flagon will have to be lar
of wine. If necessary th gc enough to hold a ufficient amount
'more an one flag n ma b d d Th . ·11
be rape wine, but it ma b . . y e nee e . e wme w1
.g . Y e either red or white. sacramental or kosher
wine
· should
Wh h ld be used, since these do not co n ta'm any artl. fi c1a . 1preserva-
tives. frui at sthou thnot be used are cheap , sp arkl'mg wmes · or wmes · made
~om . . ts O e_r an grapes. By no means should grape juice be used,
since 1t 1_s not wme. With regard to those persons who cannot drink wine
for medical or other reasons, how to administer the acrament should be
left to the discretion of the pa tor.
Optional arrangements may also have to be taken care of. If there are
flowers, they may have to be picked up from the florist or received from
the florist when delivered. The altar guild will see to it that they are in the
proper vases and stands. It may be advisable to leave the flowers in a cool
place until shortly before the service begins. If there are festal or seasonal
banners, they will have to be cleaned and hung. When a procession will
be conducted, the processional cross, torches, and possibly the censer will
have to be brought out and made ready.
Most of the above preparations can be done ahead of time, that i , on
the day before. A few items, such as placing the flowers or filli?g the
flagon with wine, may have to be done shortly before the service. How
1 ng ahead of time these things need to be done will depend on local
c~rcumstances. In any event, the work of the ~ltar guild shou~d be
completed in a way that does not inte~er~ with the preparanon that the
minister(s) must make before the service.
. th l guild will attend to the nece ary cleanup.
After the se1:1-ce, ea tar 1 ed as described earlier in chapter 12
The vessels and linens ca~ be ~ ean d blood remain, they can be di po ed
and 13. If any of the Lo rd s bo Y an • to consume the remaining
of in a number of ways. The besT:t. .:ay . isd t rr.ake and drink," an_d did
. d .d " a.Ke an ea . . . J., •
elements, smce the Lor sai ' ft er There is histonc precedent for
th t was 1e o . h
not provide for anythin g a inst the neA~ Communion. T
reserving the remaining elemen~bs ag_a ( part from uncon ecrated h c
d. yx or c1 onum a fr
hosts can be store m ~ P 'table cruet or flagon (apart ~ un n -
1
the blood of the Lord m a s~ th h 11·ce however, hould th r b
. sin ec a ' d . thr m
crated wine). What remain · the pis. c1·na or onto the gr un
d l , m nt m th n ?

consumed or poure into d ·t The re erv m d ·th

£ · matter .~n L... 1 • d d v r "

be k~pt in _the s_acristy

a white veil. It 1s un-Lu
oi:::
be crumbs or other ore1~ d on the altar r r n an d l m nt in

. der of what 1 in
:o
and irre ere~t plac h~u r flag n int
th
the remain
the trash or to pour . for th a1r.u o- unild t d aft dr
th e common drain. be nee ary d fr . n1 th altar an
10
A few other items mayda d book may b r mov
the service. The nussa
· 1stan an . . tO ch ck anJ <lob f, re th r-

--------=----
list of thm~ th r•:ic .
• 1i t o f thl·n~
. hi a ~-ummary
1oo wl11c c-
to do after .
l See Appendix B, PP· 9.9-C ' lo 1, which
1

vice. See also Appe nd1x ' P·

placed in the sacristy. Items used in the procession will have to be cleaned
and put a':ay. If there are. flowers, they should be dispersed according to
c?ngregat1.01:al custom (either to those who paid for them or, better, to the
sick or shut-m); they should not be left in the chancel. T he chancel should
be left clean, so any obvious dirt or stains should be cleaned up.
~t one time ~n. the his~ory of the Church the Sacrament of Holy
Baptism was admimstered m a ceremony apart from the Divine Service.
Because the Sacrament is a public and official act of the Church however
it i~ ~sually conducted in the public service of the Church. The liturgical '
revis10ns of the 1960s and the service books of the Church indicate that
Baptism should be administered in the chief service of the congregation.
Only under extraordinary circumstances should the Sacrament be
conducted at other times. Lutheran Service Book: Agenda directs that Holy
Baptism may be celebrated in the Divine Service at the beginning of the
service, immediately after the opening hymn. 2
When Baptism is administered before or after the Easter season, the
paschal candle may be moved from its position near the altar to a place
near the font (this should be done before the service begins). If the
baptismal font does not have running water, it should be filled shortly
before or immediately after the opening hymn. If a baptismal shell is used
to administer the water, it should be placed near the font with the neces-
sary napkin and towel. If other accessories are used, such as a chrisom or
candle, they may also be placed near the font. When there is no conve-
nient place, these items may be placed on a tray and held by an assistant.
After the service in which there is a Baptism, the altar guild will have
to empty and dry the bowl of the baptis~al font if it does not ~ave
running water. The water from the Baptism should be poured ~to the.
piscina or onto the ground. Any linens used that the congregation retams
will have to be laundered.

THE OFFICES
The offices are daily prayer services in which Holy Communio1: is not
celebrated. In the Lutheran tradition there are tw? offices, ~anns an_d.
Vespers also known as Morning Prayer and Evenmg Prayer. The rig:;
and dev~lopment of these offices are complex, but they see~
the Old Testament practice of having fixed times for prayer m e morn-
ac to tio
4
ing and the evening. • • 1 Th
·vi·ne
Di Service the offices are qmte simp e. ey
In contrast to th e ' • d·
d 1 d and hymns the reading of Scripture an its
center aroun psa mo Y ' . d lectern are vested in the
exposition, and prayer. The altar, pu1p_it, an d .f th hancel
paraments for the season. The office hghts are use ' or, i e c
A d (S L is· Concordia 2006), 5 n. 1.
2 "The Rite in Detail," Lutheran S ervice Book: gen :a t. ou . c ' h f th four
. C d" 2006) provides an order ior eac o ese
3 Lutheran Service Book (St. LoUis: o~cor ia, I . ach and slightly different themes.
Th e different e ements m e
offices; see PP· 219- 52 . ere ar . J h T Pless "Daily Prayer," in Lutheran
d ·1 d 1 tion of these services, see o n . ' 3) 440 70
4 For a more eta1 e exp a~a F d L Precht (St. Louis: Concordia, 199 , - ·
Worship: History and Practice, ed. by re ·
 FOR THE SERVICES 91
arrangement allows a torch. ..
flank the lectern). ' Is positioned near the lectern (or two torches
Other appointments may be read· .
themes of light and new beginni . ~d ac~ordmg to local custom. The
of the baptismal font appropriat n\ m o~mng Pra~er make the visibility
prominent place (or if fixed th e. t may e filled with water and set in a
font). For Evening Prayer th' e assfe~bly m~y gather in a place near the
for Evening Prayer begi e use o Incense 1s appropnate.
'th · Th e psa1mody
. . ns WI a verse from Psalm 141 "Let m ra er
nse before You as mcense" (this verse is th · h b '£ thy p f
· "'{ r. ll s • e an 0 P on e ore e canttc1e
m vespers as we ). Smee the theme oflight · · · E ·
1 1s promment m venmg
Prayer, a arge candle :11ay be placed before the assembly also .
. In ~utheran S~rvice Book ~ third office is provided: Compline. This
service is_for later m the evenmg, at the close of day. This service is simple
and reqmres only the book from which the lesson is to be read and the
candles.
Although daily prayer is not prominent in the life of most congrega-
tions today, it was never intended by the Lutheran reformers that this
aspect of the Church's life be discontinued. The Church needs to pray,
publicly as well as privately, not just on Sunday but throughout the week. It
is encouraging that this practice is being restored in more and more
congregations. Hopefully it will become the norm in Lutheran congrega-
tional life.

OCCASIONAL SERVICES
.
0 ccas1ona l . by definition services that are conducted in addi-
services are, ' d £ · 1) d
. 1 . O f the Church Year (Sundays an est1va s an
tton to the regu ar services · th 1· f · d' 'd
£ s ecific occasions m e ives o m lVl -
daily prayer offices. They are
ual church members, but they a s
or
o~nvolve the life of the congregation as a

whole. . . rvice of worship· therefore its

The order for Holy Matrimony is a sGe d The service 'offers praise to
°· .
. not on the b fl'd a1couple. but ond ks for His blessmg on the
focus 1s
God for His institution of marriage and_ as ts from this principle should
. d Anything that istrac d d . th
couple being marne • dd' were not performe urmg e
.·
not be allowed. Trad1t1ona llywe mgs b t more latitu de 1s · a11owe d .
penitential seasons o f Adve nt and Lent,
b d0 neon Ash vve nes day or durmg
u nr. d
however, e
today. They should not, f
Holy Week. eir families take the arrangements o
Many wed din~ coup!~ a~~ tt
:d do much of wo:~:~ftar
the service into their o~ anthe arrangements sdtl es t coordinated
• . • i: rseemg an are no
respons1b1hty ior ove e those of the season er decorations must be .
guild. The paraments ar dding. Flowers and oth d not all florists are fa~il-
with the colors of the we . f this rnanual, '.1° a kneeling cush10n
'thin the .d elines o gular appointments,
handl ed WI 0111
o:-. to the re
iar with them. In addition
231 24 5·
5 See Lutheran Service Book, PP· '
 -----------·-- - - - - - - - : . . . : :
· :!!R
!..·.!...,~1!::.
r!,.!!.
sf.~R
~\~
' 1:::.:,.::
ES~_<
:yJ
.;.
academic in character and thcrcr
'ld 1- , rare not fit . "
altar gw cou d make a white ·C" .,k tmg ror a ·hurchfy rite. he
'
I d . . npc 1l C garrncn 1 h h
they cou mve t 1n a set of simpl d. . _or ave I cm m~dc or
tion could dispense with the go an .1~expcn 1v · alh,. Jr th · congr •ga-
. w hi ch an md1vidual
rites m . . -• layP
. wn trad1t1on
f cntirc·I Y· one. o f hco th. er
(B aptism,
- Communion mar · _er on o_ the cong . r .gatto~
· par ·1 1patcs
·
garment. ' nage, unal) require · asp· 1al r b or

The rit_e of Corporate Con-l"ession andA·b'Salut ' · - . -· · d d

':.I c um is a crv1 e in en e
for us~ ~part fro_m the Divin e ic .' he chan cl will b rr nged a f, r
the D1vrne ervtce, e c pt that the a ramental ve.'15 ·I and linen en
set up. If the confe iona! ervice i cheduled as par f the y f
Supplication and Prayer, the paraments may be changed o vi le The
penitents may come up individually to the altar rail or a prayer esk or
prie <lieu may be provided at the head of the na e. These ame rrange-
ments may be made for a regularly scheduled J71divid11n/ Confession nd
Absolution, if this rite is conducted in the chancel.

7
8
 APPENDICES

A
DEVOTIONS AND PRAYERS 1

DEVOTIONS
A simple devotion such as the following may open the altar guild meeting. If
possible, the devotion should be helµ in the church before the altar guild goes
to its meeting place.
An appropriate hymn may be sung.
L: In the name of the Father and of the t Son and of the Holy Spirit.
R:Amen
L: Make haste, 0 God, to deliver me;
R: make haste to help me, 0 Lord.
All: Glory be to the Fathe~ ~nd to the Son
and to the Holy Sp1nt;
as it was in the beginning,
is now and will be forever. Amen.
' b "d Thefollowing antiphon may be spoken
Psalm 1 15 101, or 112 may e sat . ·
' ' Gl . P. tri
before the psalm and after the aria ~ di
LORD-He is their help and their
.

You who fear [the LORD], tro5t m e

shield. . from Scn,p· ture may be read.
· ,n opriate reading
A seasonal or otherwise apr~ . bl may be prayed.
A suitable collect from those given e ow

The Meeting . a om those given below may be prayed, then

After the meeting a suitable colle fr
all may pra'I/ the Lord's Prayer. d r .rMatins/Morning Prayer or
J • the 0 ri e 0'J · ,.f day
In place of the above devotton~d depending on the ttme 01 •
Vespers/Evening Prayer may be us '

4 in Paul H. D. Lang, What

. d frorn chapter
----------:--:--- been revise
. thi section have . 1964)
1 The devotions and prayers m s . . Concordla, ·
an Altar Guild Should Know (St. LoUIS-
6 AL :AR UILD MANUAL

COLLECTS FOR BEFORE A MEETING

Direct us, 0 Lord, in all our doings with Your most gracious favor, a~d
further us with Your continual help, that in all our works begun, contln-
ued, and ended in You we may glorify Your holy name and finally by Your
mercy obtain everlasting life; through Jesus Christ, Your Son, our Lord,
who lives and reigns with You and the Holy Spirit, one God, now and
forever.
R: Amen.

Grant, we beseech You, merciful Lord, to Your faithful people pardon and
peace, that they may be cleansed from all their sins and serve You with a
quiet mind; through Jesus Christ, Your Son, our Lord, who lives and
reigns with You and the Holy Spirit, one God, now and forever.
R: Amen.

Almighty God, grant, we beseech You, that we may handle holy things
with reverence and perform our work with such faithfulness and devotion
that it may be acceptable to You and obtain Your blessings; through Jesus
Christ, Your Son, our Lord, who lives and reigns with You and the Holy
Spirit, one God, now and forever.
R:Amen.

Blessed Lord Jesus, who loved Your Father's house, help us to love Your
service and Your Church, that as Solomon was taught to build and adorn
Your temple, so we, to whom has been committed here the care of Your
altar and sanctuary, may perform our holy work with pure hearts and
hands; who lives and reigns with the Father and the Holy Spirit one God,
now and forever.
R:Amen.

COLLECTS FOR AFTER A MEETING

Grant us, we beseech You, almighty God, a steadfast faith in Jesus Christ,
a cheerful hope in Your mercy, and a sincere love to You and toward one
another; through the same Jesus Christ, Your Son, our Lord, who lives
and reigns with You and the Holy Spirit, one God, now and forever.
R: Amen.

? God, through the grace of Your Holy Spirit You pour the gifts of love
mto the hearts of Your faithful people. Grant to Your servants health
both of mind and of body, that they may love You with their whole '
stren~, and with their whole heart perform those things which are
pl~asmg _to You; through Jesus Christ, Your Son, our Lord, who lives and
reigns with You and the Holy Spirit, one God, now and forever.
R:Amen.
 DE D PRAYERS 97

Almighty God who gave Your ·1 b ·

. an example
Sin and ' . on
of godly 11· .c • Y on to e for us both a acnfice for
. . . re, give u grace that we may al ays mo t
thankfully receive _tll!S, His b undies benefit, and daily try to follow the
blessed ste~s of H_is most holy life; through the ame Je u hrist, wh
lives and reigns with You and the H ly pitit, ne od, n wand forever.
R: Amen.

To God the Father who loved us and made u acceptable in the Beloved;
to God the Son who loved u and freed us from our ins by Hi own
blood; to God the Holy Spirit who pour out the love f od in o our
hearts: to the one true God be all love and all glory for time and for e er-
nity.
R: Amen.
II[ I A t\l
 B
GUIDEU E 0
BEFORE TH
Pray

Di cem the tim

• It i either th b en•an e fa ca on f the hurch e r
bration fa h I da . The calendar for the hurch e r i
the front of the hymnal (Lutheran ervice Book - · .
• Having di cern d the time and nature f the da_ the 1 r i
mined according to the calendar.

Clean the chancel

Arrange the furniture _

• Depending on th rvic , th han cl funurur m
mo ed uch a th bapti mal fi nt r h p

Check the paraments and lin n

• If the sea on or fi rival ha h. n cd_ l ch
int·
t
(if they arc diffi r n~) an? put them d nd/ r
• If the fair lin n i dir It mu t b r p

Check the candle

if p int
Put out flo er bann r and th r d
It r b ok nth
Put the mi al ta nd n d
on the lectern
m
100 ALTAR GUILD MANUAL

Prepare for Holy Baptism

• Put napkin and towel on/near font (or on a tray)
• If candle, baptismal garment, or other accessories are used, put them
on/near the font (or on the tray)
• Place paschal candle near the font
• Fill font with warm water

Other preparations
• Get processional cross out and put in place
• Check torches and put in place
• Prepare thurible and boat (do not light coals until 10 or 15 minutes
before the service)
 101

C
GUIDELINES
FOR AFTER THE SERVICE
Clean the chancel

After Holy Communion

• Remove the sacramental vessels and linens to the sacristy
• Remove the missal stand and altar book to the sacristy
• Consume remaining elements OR put the consecrated hosts into the
proper receptacle (not mixing them with unconsecrated ho ts); put
consecrated wine from flagon or cruet (or remaining individual
glasses) into the proper receptacle (not mixing it with uncon ecrated
wine); pour remaining wine from chalice into the pi cina or onto th
ground
• Pour water into flagon/cruet, chalice, and the used individual gla
then rinse out into the piscina or onto the ground
• Clean sacramental vessels and put in proper torage place
• Launder sacramental linens (this may be done at home)

After Holy Baptism . . th

. f t from r:ont
• D 1spose o wa er 11 by pouring it into the pi cma or onto
ground . e
• Dry font bowl and put back lil plac
• Launder the linens

Other items h b k in their prop r pl

P · 1
• ut process1ona cro
ss and tore e ac
thurible and put thuribl n
db t in th ir
• afely dispose of coals from
place

Talk to the pastor on of th m n t if th r r

Id d . tor or 1eav
• or the Altar ui irec . ' nice
any question about the ne t

Pray . t rv •
od for thi opportunity
• Gi e thank to

GLOSSARY
Note: The words in the definitions in boldface
are included in this glossary. See their definitions
for additional information.
Absolution. In a general sense the forgive-
ness of sins. In a specific sense the forgiveness
of sins that the pastor pronounces after the
confession of sins at the beginning of the
Divine Service, in corporate confession, or in
private confession. See also Sacrament.
acolyte. From a Greek word meaning
"follower." Originally a person who
"followed" the priest and assisted him with
various duties. Today the term is understood
to refer to the young people who light and
extinguish the candles, though it could refer
to a person of any age who assists in any
number of liturgical functions. See also
server.
adiaphoron. A Greek word meaning "indif-
ferent." In matters of practice it refers to
something that is neither commanded nor
forbidden in Scripture, and the Church has
the freedom to decide how to do something.
For example, the color of wine used in Holy
Communion is not prescribed. The Church
is free to use either red wine or white wine. t
times, however, it may be a matter of confes-
sion to do something in a particular way. If
someone demanded that red wine be u ed, the
congregation may decide to u e only whit
wine to how that the indifferent matt r of
the wine' color cannot be made into an i ue
that is legalisticall binding. The plural of
adiaphoron i adiaphora.
Advent. sea on of the Church Year in th
Time of Christma . d nt i a a on f
D
preparation in repentant hope and anticipa-
tion of Christ's coming (His first and second).
There are four Sundays in Advent. The litur-
gical color is blue or violet.
agenda. A service book containing the orders
of the rites and services of the Church.
alb. A vestment worn by the minister and
the liturgical assistants. It is a long, white
garment with long sleeves. The alb is the
proper vestment for the celebration of Hol
Communion.
ambo. Raised platform for reading or preach-
ing; today often used as another term for
pulpit or reading desk.
altar. The most important piece of litur~cal
furniture and the focal point of the wor hip
space. The altar symbolize the pre ence o
God. Its function is sacramental and acrifi-
cial. The sacramental function i that it i
where God gives Hi people th gift of
Christ's sacrifice, namely in the Lord
Supper. The acrificial function mean that ir
is ":"here the congregation offers i pra . -er
p~a1 e, and thanksgi,'lll in re pon e to Go
gift . The altar ma ith r b fu· d to th ea t
wall of the chancel or b fr tandina.
altar book. rvi b ok ontainina th
liturgy of th Divine Service and the=,prop
altar rail. rail or lo, , £ nc that par~ce ~
th sanctuary from the choir r th chan el
from th nave. In man · hurch buildm , the
c mmunicant kneel at the altar rail co re ei ·e
Holy Communion or Ab olution.
known a a chan l rail r ornmunion rail.
antependium. parament that han frorn
 103
the pulpit or lectem and di plays th .
. l col or o f t h e season. lso kno c 1ttur-
gica bapti mal h IL A real shdl or a shell made
. l t f wn as a
pu1pit orThec erln a11.' or a pulpit or lectern of precious metal used to apply the water in
frontal. e p ural 1 rmtependin. I loly llapri m.
Ascension. fe rival of the Church Year hapti. mal tov L A white cloth u cd to <lry
that occurs forty day after a tcr (alwa the hands of the pa tor.
) I t commemorate the a ccnsion
Thurs cl ay.
ys on a
f hap?. cry. In ccn :urie pa t and in some
0
our Lord into heaven (see cts t :l-11). 1 h _rad1t10ns day , eparate building or room
liturgical color is white. e m the chur h building where the acramcnt
of Ho1 B pti m i ad minis ercd.
Ash Wednesday. festi al that marks th
beginning of Lent and fall forty da befi re bla k wn. e · pulpi own.
Ea ter not countin~ unday . I name ngi- bread. ec elemen .
nated from the med1e al cu t m f impo ing
a he on the forehead of the penitent. The hol the
nd
liturgical color i violet or black.
of the
assisting minister. In a general sense this th
term refers to an per on who assists in any
part of the ervice. ccording to the rubrics of
Lutheran Service Book the word designates a
person who conducts certain portions of the
liturgy (those parts not reserved for the
presiding minister), reads the Old Te tament
and Epistle readings, and distribute the blood
of our Lord. The assisting mini ter can be
either an ordained clergyman or a layper on.
ee also lector and server.
Baptism, Holy. A rite in which wat r i
applied according to God' command and
combined with God' ord. Through th
work of the Holy pirit the per on b i~a th
baptized is united with Chri t and rec tYe
forgiveness of in and nc\\ life. Infon_ ar
baptized and then instrUcted in the _fanh d
while adults are in tructed in the fairb an
then baptized. ee al o Sacrament.
BaptJ. m of Our Lord. fe tfralfthar fill rd. n
O O
the unday after the Epiphany ~~
Thi festi al commcmorat our L r h
Baptism in the J rdan R.i,·er by Joh~\. e . , l
fi tht i1 u,,
Baptist. The liturgical co lor r
i , hitc.
. 1 th th,lt i u d
Baptismal napkin. white . tidat .
to wipe the head of the bapu in, 1· '
11
104
cere linen. e cerecloth.
ceremony. Technically the actions in wor hip
as opposed to th words. ee al o liturgy and
rite. Popularly und r tood a ynonyrnous
with rite.
chalice. cup with a bowl, tern, and foot
that is used to di tribute the Lord' blood.
Al o referred to a the common up.
chalice pall. 7- to 9-inch quare f glass,
metal, or pla tic covered with white material. It
fits o er the paten when the chalice i vested.
chalice veil. An 1 - to 24-inch square cloth
of the ame material and of the same color
a the paraments. It i the last item draped
over the ve ted chalice. ee also post-
Communion eil.
chancel. One of the two main divisions of the
wor hip pace. It is the part of the building
where the altar i located, that is, on its actual
or o-called liturgical east end. In most
church building the chancel is one or two
teps higher than the nave. See also choir and
sanctuary.
chancel rail. ee altar rail.
chasuble. poncholike vestment that fits
o er the alb. Like the paraments, it reflects
the liturgical color of the season. It is prop-
erly worn by the presiding minister at
ervice that include the Lord's Supper.
choir. Popularly understood as the group of
inger ho a si t with the liturgy and the
congr gation's inging. Architecturally, it i
the part of the chancel closest to the nave,
ince that is where th liturgical inger
hi torically at.
chri m. c n crated and u ually fragranc d
oil applied in th admini tration of Holy
Baptism, ym bolizing the ealing of the H ly
pirit.
chrismon. whit -col r d ymb 1 f hri t
or Hi nativi mad fr m w d or tyr foam
and u ed to de orate the hri tma tre .
chrisom. hite garment w rn by a candi-
date for Holy Baptism symbolizing the righ-
teousness of Christ conferred in the
Sacrament.
Christmas. ee the Nativity of Our Lord.
Church Year. The liturgical organization of
the year in which the great acts that God has
done in Christ for our salvation are celebrat-
ed. One aspect of the Church Year is called
the temporale, the structure of the year accord-
ing to the Christological festivals. This year
can be divided into three "times": the Time of
Christmas, the Time of Easter, and the Time
of the Church. Each time can be subdivided
into "seasons." The Time of Christmas
includes the season of Advent, Christmas
and its season, and Epiphany and its season.
The Time of Easter consists of the season of
Pre-Lent (one-year lectionary), Lent, Holy
Week, and Easter and its season. The Tune
of the Church begins with Holy Trinity and
includes all of the following Sundays, enumer-
ated as Sundays after Pentecost (or undays
after Trinity in the one-year lectionary), until
the Last Sunday of the Church Year. the
civil year has its beginning on January 1, so
the Church Year has its start on the First
Sunday in Advent. During the cour e of this
liturgical year, the Church commemorates the
events of the life of Christ (the Time of
Christmas and the Time of Ea ter) and medi-
tates on His teaching and it application to
the life of the Church (the Time of the
Church).
The other a pect of the Church Year is called
the sanctorale a cycle of commemorations of the
aints, martyr , and particular e ents in the life
of the hurch. While dating in the temparale
d p nd on the date of the Fir t unda in
dvent and of Ea ter, the fe rivals of the sanc-
torale are on the same date every calendar year.
ee al o feasts and festivals.
ciborium. acramental e el shaped like a
chalice but with a co er. It wa used original-
ly a a container for con ecrated hosts. It now
can function either a a pyx or a paten.
- GLOSSARY
. or band of cloth f:astened
cincture. A rope
around th e waist to secure an alb.
collect. As one of the propers a b · f
. th th ' ne prayer
that brings toge er . e theme of a season or
festiva1. This prayer 1s the Collect of the Day
There are other collects. that are not 0· e d to a·
.
season or fesuval but st:111 bring together a
certain theme or thought, such as the Collect
for Grace (Lutheran Service Book, p. 228) or
the Collect for Peace (Lutheran Service Book
p.233).
color, liturgical. See liturgical color.
Communion, Holy. The true body and
blood of our Lord Jesus Christ given to
Christians to eat and drink. In the rite the
earthly elements of bread and wine are conse-
crated by the presiding minister and are
given to Christians for the forgiveness of sins
and the strengthening of their faith. Also
called the Lord's Supper or the Eucharist. See
also Sacrament.
communion rail. See altar rail.
Compline. One of the canonical hours, now
called "Prayer at the Close of the Day." The
mood of this office is serene, and the theme
of its prayer is indicated in the opening versi-
cle: "The Lord Almighty grant us a quiet
night and peace at the last" (Lutheran Service
Book, p. 253).
confirmation. A rite in which a person
instructed in the Christian faith, trusting in
the promise given in Holy Baptism, publicly
confesses the doctrine that he or she has been
taught and publicly pledges to remain fai_thful
to God and His Word and to be faithful m the
use of God's Word and the Sacraments.
cope. A long, capelike vesttnent open in the
front and fastened with a clasp. It is worn
when the minister must go outside or for
conducting one of the offices.
corporal. An 18- to 21-inch square white f
sacramental linen. It is placed in the center
0 to it. In the Early Church a plain cross was
the altar and on it the vessels for Holy
Cottununion are set.
105
~o~us. A carved figure of the crucified
hnS t . \Vb.en the corpus is attached to the
cross, the cross is called a crucifix.
cotta. A white vestment that is worn over the
~assock. It is similar to a surplice except that
Its length is shorter and the sleeve~ are short-
er. 1:Jsually worn by servers, the organist, and
choir.
creche. From the French word for "crib" or
' "nursery." The creche is a three-dimensional
representation of the nativity, with a stable
and fi~res for the infant Jesus, Mary, Joseph,
the ammals, the shepherds, and the Magi.
credence. A table or shelf on the south wall
of the chancel to hold the sacramental vessels
and linens, service books, incense boat, and
other liturgical accessories.
credence linen. A white cloth similar to the
fair linen to cover the credence.
cross. (1) As a verb, it refers to the action of
making the sign of the cross on oneself as a
remembrance of Holy Baptism. To make the
sign of the cross, hold the small finger and
thumb together, extending the three remain-
ing fingers, and with the tips of these three
fingers touch the forehead, the chest, then the
left shoulder, then the right shoulder. (2) As a
noun, it refers to the instrument that was used
to crucify the Savior and the place where He
won our redemption. As a symbol of the
Christian faith, it signifies the salvation we
have in Christ. There are several uses of the
cross in a liturgical setting: the altar cross
(preferably a crucifix), which sits on the
gradine of the altar, on the altar itself, or is
suspended over the altar; the pectoral cross,
which is worn on a chain around the neck;
and the processional cross or crucifix, which
is carried in processions.
crucifer. The liturgical assistant or senrer who
carries the processional cross or crucifix.
crucifix. A cross that has a corpus attached
used. The crucifix was a medieval product
106
ALTAR GUILD MANuAL
when
• the suf£ermg
. Of Ch nst . received increas-
:g emp~asis. From a Lutheran standpoint
e_ cruc~fix, because of its incarnational impli-
cations, 1s preferable.
crue~. A container of glass or precious metal
for wme or water in the service of Holy
Communion. It is often smaller than the
flagon.
Daily Prayer. See office.
deacon. From a ew Testament Greek word
meaning "servant." The Latin equivalent of
deacon is minister. In the Early Church
deacons seem to have been the lowest rank of
the threefold order of ordained clergymen:
deacon, presbyter (priest), and bishop. Later,
many of the deacon's functions were taken
over by the presbyter or priest. Now there is a
broad application of different functions to the
office of deacon. In a general sense, the
deacon is someone who assists the pastor in
his duties. In some cases these duties include
preaching and administering the sacraments;
in others, deacons function as lay assisting
ministers; and in yet others their work
centers on caring for the sick, the poor, the
homebound.
Divine Service. The service of Word and
Sacrament; the chief weekly service of the
parish. This was the practice of the Early
Church and was affirmed as standard by the
Lutheran Confessions. The custom of the
Sunday service as simply a Service of the
Word without Holy Communion was a late
development that worked its way into the
Lutheran Church as a result of Pietism and
the influence of the Reformed churches,
among whom the sermon was elevated and
the Sacraments devalued. The term Divine
Service comes by way of the German
Gottesdienst, which literally means "God's
service" or "service of God." Foremost is the
idea that it is God serving those whom He has
gathered in Word and Sacrament. Secondary
is the idea that those who are gathered are
serving God (worship). Divine Service, there-
fore, is a more appropriate term for Lutherans
to use than "worship" or "worship service."
See also liturgy, office, and occasional
service.
dorsal. See dossal.
dossal. An ornamental cloth hung behind the
altar from a rod, coordinating with or some-
times matching the color of the paraments.
Used in place of a reredos.
east. A reference to the direction within the
church building. Traditionally, a church was
built on an east-west axis, with the altar at the
east end and the narthex at the west end. As
one faced the altar, then, the left was north
and the right was south. Although this tradi-
tion is no longer held to in building churches,
it is still customary to refer to the altar end as
liturgical east, the narthex end as liturgical
west, the left as liturgical north, and the right
as liturgical south. Liturgical north is some-
times called the Gospel side; liturgical south,
the Epistle side.
Easter. See Resurrection of Our Lord.
Easter Vigil. See Vigil of Easter.
elements. The visible materials used in the
Sacraments. In Holy Baptism the element is
water. In Holy Communion the elements are
bread and wine. See Sacrament.
entrance rite. See procession.
Epiphany of Our Lord: This festi al of the
Church Year falls on January 6. The
Epiphany, in Western tradition, commemo-
rates the visit of the Wise Men to the infant
Jesus in Bethlehem. The theme of Epiphany
and its season is the manifestation or revela-
tion of the incarnate God to the world. The
liturgical color.is white.
Epistle side. See east.
eternal light. See sanctuary light.
Eucharist. From a Greek word meaning
"thanksgiving." See Communion, Holy.
-------------~
eucharistic lights. The two candl
es on the
alt~ or gradine that are lighted for the
service of Holy Communion H
· owever
these two candl .es may
. be lighted even w'hen
Holy C ommuruon 1s not celebrated.
Evening Prayer. See Vespers.
ewer.. A pitcher of precious metal that 1s
· use d
to brmg water to the baptismal font.
fair linen. A cloth of fine linen that is placed
on top of the mensa of the altar. It is the last
of the three cloths placed on the altar, on top
of the cerecloth and the frontal linen.
fall. See antependium.
feasts and festivals. Observances in the
Church Year that fall on fixed dates (in
contrast to Sundays and seasons, whose dates
vary according to the date of Easter). These
observances include the days of certain saints,
as well as Christological festivals such as the
Annunciation of Our Lord and St. Michael
and All Angels. See fig. 5.1 on p. 2 5 of this
manual for a complete listing.
flagon. A covered sacramental vessel that looks
like a pitcher and into which wine is poured for
use in Holy Communion. See also cruet.
font. An item of liturgical furniture that
contains a bowl that holds water for use in
Holy Baptism. Located in the narthex, in
the nave, or at the head of the nave. In some
churches the font is located in the baptistery.
Not to be confused with "fount," which is a
shortened form of "fountain."
footpace. See predella.
frontal. A parament that covers the front of
the altar from end to end and from top to
bottom. It is attached to a piece of cloth called
a frontal linen which holds it in place. See
also frontlet a~d superfrontal.
frontal linen. A piece of cloth artache? t: ~e
frontal or superfrontal. The frontal hne f
the exact size of the mensa and lies on top 0
1 Gospel side. See east.
?1e mensa to hold the frontal or 5uperfronta
1n place.
GLOSSARY 107
frontI_et. A parament made of a band of
material 6 to 8 inches wide and 12 to 18 inch-
es long. lnS t ead of a frontal or superfrontal
two froutlets hang down the front of the '
altar, each about 12 to 18 inches from the end
of the altar.
funeral pall. A large piece of material 9 to 12
feet long and 6 to 8 feet wide used to cover
?1e coffin and its carriage in the church build-
mg. Sometimes its color may coordinate with
the paraments, but most often it is white and
adorned with a simple cross or Christian
symbol. It symbolizes the righteousness with
which Christ covered the deceased at his or
her Baptism.
funeral service. A service to commemorate
the death of a Christian and the interment of
his or her body. It is proper that a baptized
Christian be buried from the church. H the
person had to be interred ahead of time or if
his or her body was cremated, this service can
be used as a memorial service. See also
procession and rite.
Geneva gown. See pulpit gown.
Good Friday. A festival of the Church Year
on which the Church remembers the crucifix-
ion of Jesus. Good Friday is the most solemn
day of the Church Year because the Man who
was innocent of sin had to suffer and sorrow
for all the sins of the world. The liturgical
color is black.
Gospel book. A lectionary that contains only
the readings of the Holy Gospel. This book is
usually large and ornate so that it makes a
fitting presentation when carried in proces-
sion.
Gospel procession. A procession into the
middle of the nave for the reading of the
Holy Gospel. The proceeding into the nave
signifies that the_ Word b~come flesh is ~till.
resent in the rrudst of His people. Ordmanly
~s procession is accompanied by thurible
and torches.
gradine: Th back part of the altar that i
rai d abo th mensa. With a free tanding
altar, th gradine i a helf on th east all.
With an altar .fi ed to th a t all, th
gradine i the rear part f th altar. he
gradine rve a a pla n hi h t t th
eucharistic lights (with a fr randing altar
th candl ti k it nth altar it elf), the
altar cross and flo er vases (if local cu tom
p rmi ). Al o call d a retabl .
Holy Friday. Anoth r nam for Good
Friday.
Holy Saturday. The da aft r Good Friday.
Holy Thursday. Anoth r name for Maundy
Thur day.
Holy Trinity. Thi fe ti al of the Church
Year ob erve the biblical doctrine of the
triune God the God of the Old and New
Te tamen the one and only true God. The
proper preface for the day sounds the theme:
" e or hip the Trinity in person and the
nity in ubstance, of majesty coequal"
(Lutheran ervice Book: Altar Book, p. 23 5).
The liturgical color for the day is white.
Holy Week. A season of the Time of Easter.
Beginning with Palm Sunday, the Church
remembers during Holy Week the final events
of our Lord's earthly life that led to His cruci-
fixion. This week is the climax of the Church
Year and with the feast of the Resurrection
of Our Lord is the center of the Church's
faith and life. ee also Maundy Thursday,
Good Friday, and Triduum.
host. From the Latin hostia, which mean
acrific , victim." term u ed to designat
th indi idual ommunion breads or wa£ r .
Ho t ar mall, round flat piece of bread
( tandard iz i 1½ to 1½ inche in diameter),
om tim impr d , ith a cross or other
hri tian ymbol. e al o celebrant's host.
host box. e pyx.
incense. wood or re in that,, h n burned,
gives off a sweet fragrance or aroma. Inc n e
has a long hi tory of u e in the hurch and
even predates the Church in its use in reli-
giou rites. As an external in Christian .
wor hip, it has both sacramental and sacnfi-
cial ymbolism. acramentally, incense
symb lize the my tery of God's coming to us,
a in the cloud of glory that led the Israelites
in the wildernes (Exodus 13 :21; umbers
9: 17) and that filled the tabernacle and temple
(Exodu 40:34; 1 Kings 8: 11; Isaiah 6: 1-4),
and ultimately His coming in the glory of our
Lord' flesh Gohn 1:14). acrificially, incense
repre ents our prayers, praises, and thanksgiv-
ing to God (Psalm 141:2). Unfortunately, the
use of incense is often labeled "high church"
or" atholic," suggesting that there are only
two alternatives in worship, namely, that the
externals of worship are kept with little or no
freedom of choice or that ceremony is unim-
portant and can be disregarded or even held
in contempt. However, the roots of the use of
incense are biblical. Incense belonged to the
rites of the tabernacle and then of the temple
in Jerusalem. Its use in Christianity was
almost universal until the time of the
Reformation. It was not Dr. Luther howe er
who discontinued its use. Incen e wa thrown
out by radicals who objected to any external
aspects in worship. Among the man other
things these radicals threw out ere cro
stained-glass window , candle and e en
music. See also thurible and thurifer.
incense boat. A mall ho ·l or di h u uall
footed, that hold th incen e read " to b put
in the thurible.
incense poon. poon that i u ed to tran -
fer th incen e from th incense boat to the
thurible.
lavabo. bowl of gla or pr iou m tal that
hold water that i u d for th r monial
wa hing of the presiding mini ter s finger
or hand . Thi wa hing tak place during the
Of£ rtory.
lavabo towel. tow 1 u ed to dry the fingers
or hand f the presiding minister after he
rm them in the lavabo.
-----------
tion to the altar, pulpit, and fo:tur~
lectern• A piece of liturgical fur .
noflllally smaller than the pul . t. It ~s
.
m addi-
on the opposite side of the chpit and is located
ame line that divides the chanan~et on the
5 cloths used
na..-e.
.
It serves as the
d
place fro mwchth
ce hi?m the
Scriptures are rea . In some m d e number of
there is no lectern, since the p~ ~m churches
place where the Scriptures are bp1Ji,serves
0 as the
expounded. read and
lectionary. (1) The list of read.in s a . 'corporal, post-Commum·on veil, and
for each Sunday• and festival of thg e Cphpomted
urch
Year. (2) A serv1ce book
. Th l .containing those read-
mgs. ereChare two ectlonaries 1·n u~m . the
L u~eran . urhic~.hOne is the three-year
ecuonary, . mdw c different sets of rea d'mgs
1
are appomte. over three years and are d es1g-
. Color also has a symbolic meaning, that
nate d as Senes A, B, and C. The othe
lectionary
th d' . is the t
l one-year. This list is ase d on
e tra 1t1ona readings that developed in the
course of the Church's history.
lector. An assisting minister who reads the
firS t two readings, that is, the Old Testament
and the Epistle.
Lent. A season of the Church Year that
serves as a preparation for Easter. In the Early
Church the emphasis during Lent was on
preparation for Holy Baptism, which would
take place during the Vigil of Easter. Later,
devout penitential practices were emphasized.
Today Lent balances the themes of baptismal
renewal and repentance. Lent begins with
Ash Wednesday and ends with the Eve of
pahn Sunday. The liturgical color for Lent
Is v10let.
~enten ..-eil. Veils of unbleached or violet
men that are used to cover statues, pictures,
an~ other ornamental objects during Lent as
a sign of restraint and austerity during this
Perutential
. season.
Ii ghts. A term used for the various candles
emplo
a ye d m
· worship. See euch aris · u·c lights
nd office lights. At first the use of lights
th
:"~s
probably purely functional narnelY, e rnuus-
ter and worshipers needed 'to see. But rights
GLOSSARY 109
also have a symb 1·
the presence of~~~ purpose._They signify
the world. and Christ, the Light of
linens. A word d designate the white
in ;sehto
1 th e c ancel Origm· 11 th
co s were made of fin 1: a y ese
th . e men, but today a
The alta 1~ etlc materials are available.
lin are the c erec1O th, credence
linen £ r· mens
lin ' carr en, and frontal linen The
ens 1or Holy commumon
all . are the· chalice
ppurifi
the b ca~or.T alhe linens for Holy Baptism, are
apttsm napkin and baptismal towel
liturgical
. color. Liturgical colors are used for
.
par~~nts, vestments, and other accessories
to s1grufy the season of the Church Year
is a
particular color may evoke a certain emoti,on,
such as love or purity. The standard colors
and. their basic uses are as follows: white for
festivals of Christ and saints who died a natur-
al. death,
1 c red
th for Pentecost and martyrs' days,
vio et ior e preparatory season of Lent blue
for the anticipatory season of Advent, bl;ck
for Ash We~esday and Good Friday, and
green for ordinary or nonfestival times.
Alternate colors are violet (for Advent), scarlet
(for Holy Week), gold (for Easter).
liturgy• In its broad and most basic sense,
liturgy is the equivalent of Divine Service.
This means that in the liturgy God gathers
His people around Word and Sacrament and
serves them with His gifts of the forgi ·ene
of sins, life, and salvation. God's people, in
tum, respond to God' genera ity ,vith their
prayers, praises, and thanks. In the liturgy
there are two roles: the role of the clergy and
the role of the laity or people. The clergy
particularly the presiding minister, peaks
and acts for God in His place by proclaiming
God's Word and administering the gifts of
God in the Sacraments. The laity receive
God's gifts and res~o~d to them with prayer,
raise and thanksgtV1J1g. In 1t narrow en ·e,
\irur~ refers to the text (and m~ ic) of the
Divine Service as it has evolved m the Church
and b n handed down for two millennia. See
al O ceremony and rite.
Lutheran Confessions. Statements of belief
and practice that were adopted by the
Lutheran reformers and others in the sixteenth
century as their confessions of faith and life.
These statements are the following: the Three
Chief Symbols (Apostles' Creed, Nicene
Creed, Athanasian Creed), the Augsburg
Confession (15 30), the Apology of the
Augsburg Confession (1 531), the Smalcald
Articles (1537), the Treatise on the Power and
Primacy of the Pope (1537), the Small
Catechism of Dr. Martin Luther (1529), the
Large Catechism of Dr. Martin Luther (1529),
and the Formula of Concord (1577). It should
be noted that the Augsburg Confession, the
first of these confessional statements, was not a
document drawn up to start a new church but a
confession that what the Lutheran party
believes, teaches, and confesses was nothing
else than what the Church from the beginning
has believed, taught, and confessed.
Mass. See Divine Service.
Matins. The morning weekday office of Daily
Prayer. This office consists of a hymn,
psalmody, a reading from Scripture, sermon,
canticle, and prayers. Historically the sermon
was not part of the Daily Office, but with
Luther's emphasis on the proclamation of the
Word it has received a place in the Lutheran
tradition. Sometimes Matins is also called
Morning Prayer, though the two services can
be distinct in theme and structure. See also
canonical hours.
matrimony. An occasional service in which a
man and a woman are united in marriage.
The concern of the Church (which does not
have to perform the wedding ceremony for it
to be valid) is to have the couple profess vows
that conform to the biblical view of marriage
and to ask God's blessing on this union of
husband and wife. Because of the solemnity of
Ash Wednesday and Holy Week, marriage
services are not held at these times.
Maundy T hursday. This festival of the
Church Year is the Thursday before Easter,
so its date is determined by the date of Easter.
The term maundy comes from the Latin
mandatum, which means "commandment."
The day was called Maundy Thursday
because it was on this night that J esus said, "A
new command I give you: Love one another"·
Gohn 13:34 NIV). T his festival commemorates
the institution of the Lord's Supper because it
was also on this night thatJesus gave His
disciples (and the Church) the Sacrament of
His body and blood. The liturgical color for
the day is white, scarlet, or violet. See also
Triduum.
mensa. The top surface of the altar. The
term mensa is a Latin word meaning "table."
This word reflects part of the altar's function,
namely, that it is the table from which the
Lord feeds us in His Holy Supper.
missal. See altar book.
missal stand. A stand of metal or wood on
which the altar book sits during the service.
It is removed from the altar when not in use.
Morning Prayer. See Matins.
napkin. See baptismal napkin.
narthex. The entryway leading from the
outside of the church building into the nave.
The narthex is located at the liturgical west
end of the building.
Nativity of Our Lord. After Easter the most
important festival of the Church Year
because it celebrates the coming of the Son of
God into the flesh so that He could achieve
the redemption of sinful man. Also known as
Christmas, this festival is the central feast
during the Time of Christmas. Its season
extends from Christmas Eve until the Eve of
the Epiphany of Our Lord. The liturgical
color for the day and season is white.
nave. The large, central area of the church
building where the congregation gathers for
the service. In traditional churches the na e

contains two or more rows of pews from fr ont
to back. Many churches of more modern
architectural style have chairs that can be
arranged or moved depending on what ki d
of service is held. To the east of the nave :
the chancel and to the west is the narthex.
north. See east.
occasional service. A service that celebrates a
significant occasion in the life of congrega-
tional members or of the Church. These
services include matrimony, the funeral
service, dedication of a church, congregation-
al anniversary, ordination, mission festival
harvest festival, and day of repentance and'
prayer. An occasional service may be held on
any day except that of a festival.
octave. The day of a festival and the seven
days that follow it, amounting to a total of
eight days. Originally the festival was cele-
brated again on the eighth day, but that
custom has fallen into disuse.
office. The ordinary weekday prayer services
of the Church, typically held in the morning
and evening. Also called Daily Prayer. In the
Lutheran tradition there are at least two
offices: Matins and Vespers. See also
Compline and canonical hours.
office lights. Candles that are lighted for the
conduct of the offices. Often these are cande-
labra with three, five, or seven branches that
sit on the altar or on the floor near the altar
in addition to the eucharistic lights. See also
torch.
officiant. See presiding minister.
ordinary. (1) A term used to refer to an ..
unchanging sung or spoken part of the_ D1vme
Service. The ordinaries are the followmg:
Kyrie, Gloria in Excelsis Creed, Sanctus, and
Agnus Dei. (2) A word that is used to describe
the time of the Church Year in which the
events in the life of Christ are not being cele-
brated; also referred to as "green" time. See
also propers.
GLOSSARY 111
orphrey. An ornamental band of a parament
0
: veStrnent that coordinates with the litur-
gical color of the Church Year.
pall. See chalice pall and funeral pall.
Palm Sunday. The Sunday before Easter and
the first day of Holy Week. Palm Sunday
~ommemorates the triumphal entry of Jesus
11;1-to Jerusalem, which preceded His humilia-
tlon_and d_eath but also prefigured His
glorious victory as the risen and ascended
King. Also called Passion Sunday or Sunday
of the Passion.
paraments. Cloth hangings for the furnish-
ings of the chancel that indicate the day or
season of the Church Year by the liturgical
colors. Ordinarily they are made of silk, satin,
or another fine material. See also antependi-
um, burse, chalice veil, frontal, frontlet,
orphrey, and superfrontal.
paschal candle. A large candle used on Easter
and during its season to indicate that Christ,
the Light of the world, is risen from the dead.
It is also used in a funeral service and for
services in which Holy Baptism is adminis-
tered as a reminder that the life of the
Christian only has meaning in view of the
resurrection of Christ from the dead.
Passion Sunday. See Palm Sunday.
paten. A round plate to hold the sacramental
hosts of the service of Holy Communion.
Normally it is the sacramental vessel on which
the Communion breads are consecrated and
from which they are distributed. The size of
the paten should allow it to sit on top of the
chalice when the chalice is vested.
pectoral cross. A cross that is attached to a
chain and suspended around the neck.
Historically the pectoral cross was worn by a
bishop to indicate his office.
Pentecost. A festival of the Church Year
that celebrates Christ's sending of the Holy
Spirit to His apostles so that they could carry
on His work and establish His Church.
 r.

pi cina. ba in in th a ri ith a drain

pip 1 adin int th gr und. It i u d fi r
di p ing f c n ecrat d \! ·11 th a n
c n um d during H I ommunion and f
wat r that wa u d r Hol Bapti m.
po t-Communion eil. hite linen cl th
tha i m rim u d m ad f the chalice
veil to drape r th chalice and paten after
the eel rari n of Hol Communion.
rai d platfi rm, u ually n or
e a o th fl r of the chanc I n
\-\ hich the altar i . I i m rim al call d
a fi tpac .

litur
-----------
place of the Word. Ordinarily th .
reached from the pulpit but thee sermd.on is
P ' rea mgs
may be rea d from there as well.
Pulpit gown. A . black
. gown that is sometimes
. lllstru .
worn by th e mm1ster. Also called a G eneva
gown. Although vestments are an
a~aphoron, the pulp~t go~ is an inappro-
priate form of dress, smce 1t is academic d
. . 1· h an
not ecc1esiastlca m c aracter.
purificator. This sacramental linen is used t
wipe the rim of the chalice after use. In
setting up the sacramental vessels, the purifi-
cator is placed over the chalice and under the
paten when the chalice is being vested.
Usually several additional purificators are put
in the burse or laid on the corporal next to
the vested chalice.
GLOSSARY 113
rubric
Ii · A rul e or gw'de £or conductmg
. the
turgy. The term comes from ruber. the Latin
:V 0rd for "red." In many service bo;ks
. c~ons on how to conduct the liturgy are
written m red ink.
~crament. A sacred rite in which God offers
s grace and bestows the for01veness of sins.
One defi run.on°
·· f the term (a sacred
bA
act insti-
tuted by God, and attached to a visible '
element) limits the number of sacraments to
° two: Holy Baptism and Holy Communion.
A broader definition, implied in the Lutheran
Confes~ions (Apology of the Augsburg
~onfess10n XIII; Large Catechism IV)
mcludes Holy Absolution as a Sacrament.
Sometimes the phrase "the Sacrament'' is used
as a synonym for Holy Communion.

pyx. A small round or rectangular container
with a cover that is used to hold hosts. See
also ciborium.
reredos. A piece of wood or stone that is built
onto the wall behind the altar as an ornamen-
tal backdrop for the altar. Instead of a reredos
the altar may have a dossal.
Resurrection of Our Lord. The chief festival
of the Church Year. On this day the Church
celebrates the rising of her Lord from the
dead. This festival is also called Easter. The
date of Easter changes from year to year and is
arrived at with the following formula: the fir st
Sunday after the first full moon after the
spring equinox. The liturgical color for the
daY_ is white, but gold is an appropriate alter-
native. See also Vigil of Easter.
retable. See gradine.
rite. Technically a rite is the combination of
ceremony (action) and liturgy (text), for .
example, the rite of Holy Baptism or th e rite
of confirmation. Often the term is used as a
synonym of ceremony. Rite 1 0 be .used
. can as
.
as a synonym of liturgy. The Wester1: rite is
th e form of the Divine Service that 15 th
common to the churches descended from e
Roman Church.
sacristy. A room near the chancel where
paraments, vestm.ents, linens, the sacra-
mental vessels, and other supplies are kept
and in which the altar guild does some of its
work. See also vestry.
sanctuary. The part of the chancel where the
altar is located. Sometimes it is set off from
the choir by an altar rail. In popular usage
the term is used to refer to the entire area in
which services are held, namely, the chancel
and the nave together.
sanctuary light. A candle that bums continu-
ously in the chancel. Originally its purpose
was to indicate the presence of the reserved
Sacrament. Today it i thought to symbolize
the presence of God. Al o called an eternal
light.
sedile. A seat in the chancel on w~ch ~ .
. .
minister or server sits · The plural IS sed1/Ja.
eneral sense, any of those who
server. In a g . . . th ..
assist the presiding ~ster Ill I e servtce.
Usually the term is lim1ted to aco yte, .
thurifer, and torchbearer
~.c
crucuer, . . . and IS
. d to the assistmg IlllJllSter or
not app11e
Iector.
south. See east.
stole. Aves...._
P'\Tn-t , ..u1ent Worn by d .
o; ~.u.an to signify hi an or amed cler-
band of material th s ot;1ce. The stole is a long
down the front I _a~ angs over the neck and
param.ents. . t is e same color as the
Sunday of the Passion. See Palm Sunday.
superfrontal A
fr · parament that covers the
ont of the altar. It is shorter than the
frfrontal, hanging down only 8 to 12 inches
om the mensa. See also frontlet.
surplice. A white vestment worn over the
cassock. The surplice has long, wide sleeves
and extends to below the knees. See also
cotta.
Tenebrae. A traditional service held on
Good Friday in which candles are individual-
ly extinguished in the course of a series of
readings.
thurible. A vessel with a perforated cover for
burning incense. A piece of charcoal is ignit-
ed and placed in the thurible and over it
grains of incense are sprinkled. The thurible
is then swung to disperse the smoke.
thurifer. The server who carries the thuri-
ble.
torch. A candle mounted on a standard. It is
usually carried in procession. Two torches
may flank the altar, where they would serve as
eucharistic lights instead of candles sitting
on the altar. A torch may be placed next to the
lectern or reading desk (or two may flank it)
for one of the offices. In this instance it
would serve as an office light.
torchbearer. The server who carries a torch.
transept. In a church with a floor plan in the
.
sh ape of a cross, th e honzonta l" arms " are
called transepts. Sometimes a church is built
with only one transept.
Transfiguration of Our Lord. A festival of
the Church Year occurring as the last Sunday
after the Epiphany. The festival commemo-
rates the event in our Lord's life when He
took Pe~er, James, and John up onto the
mountam and revealed His divine glory to
them as a preview of the glory of the resur-
rected Christ. The liturgical color for this
festival is white.
Triduum. A term used to refer to three most
sacred days-Maundy Thursday, Good
Fri?ay,_ an? Holy Saturday. This three-day
penod 1s viewed as a single liturgical event
that culminates in the Vigil of Easter.
vase. A vessel used to hold flowers. It may be
placed on the gradine of the altar or on a
flower stand that sits on the floor.
veil. See chalice veil, post-Communion
veil, and Lenten veil.
Vespers. The evening weekday office of
Daily Prayer. This office consists of psalmody,
a reading from Scripture, a hymn, sermon,
canticle, and prayers. Historically the sermon
was not part of the Daily Office, but with
Luther's emphasis on the proclamation of the
Word it has received a place in the Lutheran
tradition. Sometimes Vespers is called
Evening Prayer, though the two services can
be distinct in theme and structure. See also
canonical hours.
vestments. Garments worn by those
performing liturgical duties in the Divine
Service and other services. The liturgical
purpose of vestments is to mark the person
who is performing specific liturgical func-
tions, such as the presiding minister,
assisting minister, and servers. See also: alb,
cassock, chasuble, cincture, cope, cotta,
orphrey, stole, and surplice.
vestry. The place where the minister and_ his
assistants put on their vestments. Somet:1.mes
the vestry is a separate room; sometimes the
sacristy serves as the vestry.
Vigil of Easter. A service held on the E~e of
Easter or before sunrise on Easter mommg to
celebrate the Resurrection of Our Lord.
The Vigil consists of six parts: the Service of
Light, the Service of Readings, the Service of
 GLOSSAI<Y J J5

lloly Baptism, the Service of Prayer, the

Service of the Word, and the Service of the
Sacrament. The Vigil begins in quiet dark-
ness and gradually increases in light and
celebratory praise, though it should be less
festive than the main service on Easter Day.
See also Triduum.
wafer. See host.
water. See elements.
west. See east.
wine. See elements.
 E
BIBLIOGRAPHY
National Conference of Catholic Bishops, 1978.
General Works
Caemmerer, Richard R., Jr. Visual Art in the Life of
Brauer, James L. Meaningful Worship: A Guide to the the Church. Minneapolis: Augsburg, 1983.
Lutheran Service. St. Louis: Concordia, 1994.
Huffman, Walter C., and S. Anita Stauffer. Where
Kinnaman, Scot A. Worshiping with Angels and We Worship. Prepared under the auspices of the
Archangels: A n Introduction to the Divine Service. Association of Evangelical Lutheran Churches;
St. Louis: Concordia, 2006. Division for Life and Mission in the Congrega-
Lamburn, E. C. R. Ritual Notes: A Comprehensive tion, The American Lutheran Church; Division
Guide to the Rites and Ceremonies of the Book of for Parish Life, Evangelical Lutheran Church in
Common Prayer of the English Church. London: W Canada; Division for Parish Services, Lutheran
Knott & Son, 1964. Church in America; and Commission on Wor-
ship, The Lutheran Church-Missouri Synod.
Maschke, Timothy H. Gathered Guests: A Guide to Philadelphia: Board of Publications, Lutheran
Worship in the Lutheran Church. St. Louis: Con-
Church in America, 1987.
cordia, 2003. A new edition will be available sum-
mer/fall 2008 that includes revisions to accom- Walton, Janet R. Art and Worship: A Vital Connection.
modate the release of Lutheran Service Book. Wilmington, DE: Michael Glazier, 1988.
Precht, Fred L., ed. Lutheran Worship: History and
Practice. St. Louis: Concordia, 1993. Christian Symbols
.... ... .... ......... ..... ................ , ........... ... ··· ·········· ·· ·· ···· ······ ········ ······ ··· ··· ..........
Talley, Thomas J. The Origins of the Liturgical Year.
Bradner, John. Symbols of Church Seasons and Days.
Collegeville, MN: Liturgical Press, 1991. Wilton, CT: Morehouse-Barlow, 1977.
Wegman, Herman. Christian Worship in East and
Norden, Rudolph F. Symbols and Their Meaning. St.
West: A Study Guide to Liturgical History. Trans-
Louis: Concordia, 1985.
lated by Gordon W. Lathrop. Collegeville, MN:
Liturgical Press, 1990. Sill, Gertrude Grace. A Handbook of Symbols in Chris-
tian Art. New York: Macmillan, 197 5.

~-~[~-~~~-~-~- ~?.-~-~-S..·········· ························ · ······· ······· · ···· ··....... . Banners and Embroidery
.......... ...... ...... . , .. , .. , .. ... ........... .... ..... ... ....................... .......... ..... .... ............. .
Davies, John Gordon. The New Westminster Dictio-
nary of Liturgy and Worship. Philadelphia: West- Dean, Beryl. Church Embroidery. Wilton, CT: More-
minster Press, 1986. house-Barlow, 1984.
Lutheran Service Book: Agenda. Commission on Wor- Harms, Carol Jean. Banners for Worship. St. Louis:
ship of The Lutheran Church-Missouri Synod. Concordia, 1988.
St. Louis: Concordia, 2006. - - - . Quick & Easy Banner Designs. St. Louis:
Lutheran Service Book: Altar Book. Commission on Wor- Concordia, 1996.
ship of The Lutheran Church-Missouri Synod. St. Forthcoming from Concordia in 2008 is a collection
Louis: Concordia, 2006. of banner designs based on the symbols found in
Lutheran Service Book. For this and for more banner
Church Art and Architecture books, visit www.cph.org and enter "banner books"
······· ..... ············ ······· .. ··················· ·············· ······ ··· ··············· ·············· ···· ·· in the search window.
Bishops' Committee on the _Liturgy._ Environment
and Art in Catholic Worship. Washmgton, DC: