ANGLICANISM SEMESTER 2

SEMESTER 2

UNIT 1: Anglican worship

 Book of Common Prayer

 Leading Anglican worship
- The Church year
- Understanding the Lectionary
- Vestments and holy Vessels
- Liturgies
- Morning and evening prayers
- Holy Communion
- Baptism
- Marriage
- Funerals

UNIT 2: Governance and structure of the Anglican Church of Kenya

(a) Overview
(i) Relationship between Parish and Deanery
(ii) Relationship between Parish and Archdeaconry
(iii) Relationship between parish and Diocese
(iv) Relationship between Parish and Province

(b) Provincial Anglican Constitution

(i) Articles
(ii) Canons
(iii) Diocesan constitutions
(iv) Diocesan policies
(v) Chaplaincy, Ecumenical congregations
(vi) Church Administration: L.C.C., P.C.C. Departments (eg Mothers Union, KAMA,
Sunday Schools, etc.

INTRODUCTION TO THE HISTORY OF THE A.C.K

The history of the Anglican church of Kenya dates back to 1844 when the first missionary from
the Church Missionary (CMS), Dr. Johann Ludwig Krapf arrived in Mombasa.

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He was joined two years later by Rev. Johann Rebman. The two CMS intended to link a CMS
station that was established at Rabai in the coastal region at the same time. The missionaries had
to study and learn African languages in order to communicate and spread Christianity. This
resulted to Krapf's translation of the book of Genesis chapter 1-3 in Kiswahili in 1847.

In the same year, Krapf visited Ukambani in an evangelistic exploration while Rebman visited
Taita.

In 1848, Krapf translated St. Luke’s gospel into Nyika (Rabai) and in 1850, St. Mark’s gospel
into Kamba (some local languages). Three years later, Mringe a dying cripple became the first
Anglican convert to be baptized. Later a colony was set up by CMS at free town for freed slaves.
This became the venue for the baptism of the first Giriama converts.

The diocese of Eastern Equatorial Africa was formed in 1884 and it included Uganda, Kenya and
Tanganyika with James Hannington as the first Bishop. One year after, ex-slaves Ishmael Semler
and William Jones became the first Africans to be ordained to the Anglican Ministry. In October
the same year, Bishop Hannington was brutally murdered on his way to Uganda.

Divinity training for evangelists started in 1889 at CMS, Freetown. Nine years later, the diocese
of Mombasa was formed comprising the vast Kenya's geographical coverage and Northern
Tanganyika. The first CMS missionary A.W McGregor arrived in Kabete in 1900 (currently
Central Kenya) and three years later, the first Kikuyu scriptures were published.

The Swahili New Testament was completed in Mombasa in 1909 while the first Anglican
baptisms in Western Kenya were conducted in Maseno and Kima a year later. In 1900, the Luo
community of western Kenya first received the scriptures in “Dholuo”, their own language.

The entire Swahili Bible was finally completed in Mombasa in 1914 as the mass movement into
the churches in Nyanza and Central Kenya began in 1916.

In 1921 St. John's Church Nairobi located at Jackson Road (currently Parliament grounds)
moved to Pumwani. In replacement of St John's Church, the Highland Cathedral was started and
St. Stephen Church Jogoo Road.

The Language Translation Centre moved to Peel Gardens which has developed into ACK
Language and Orientation School & ACK Nairobi Guest House.

The famous Alliance High School, which is one of the country’s leading schools, was
inaugurated in 1926 at Kikuyu by the Alliance of protestant missions, with only 26 students.
That same year the New Testament, was completed in Kikuyu and Luo.

In 1956, Church Army an Evangelistic and social welfare arm of the Anglican Church
worldwide began their work in Kenya. The first mothers’ union members were admitted at
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Kabete church although the mothers’ union organization was founded in 1876 by the English
woman Mary Sumner. The union was then started in Kenya in 1918 by European ladies.

For the purpose of handling finance and property of the Anglican Church, Church Trust was
formed in 1957, which is today the Church Commissioners for Kenya (CCK). Also formed in the
same year was Christian churches’ educational association (CCEA).

The first Christian Industrial Training Center (CITC) vocational training center for development
of skills for school graduates was began at Pumwani, Nairobi in 1959. In the following year, the
Anglican province of East Africa, comprising of Kenya and Tanganyika was formed with L.J.
Beecher as the first archbishop. In the same year, the United Parish of Lavington was created.

In 1961 marked the creation of dioceses of Fort Hall, Maseno and Nakuru which were separated
from the large Diocese of Mombasa.

1962 the formation of Diocesan Missionary Association took place in the dioceses of Fort Hall
and Nakuru.

In 1964, the diocese of Nairobi was separated from the diocese of Mombasa.

The Anglican Church of Kenya is a province of the Anglican Communion, and it is composed by
40 dioceses. The current Primate and Archbishop of Kenya is The Rt.Rev. Jackson Ole Sapit.

The Church became part of the Province of East Africa in 1960, but Kenya and Tanzania were
divided into separate Provinces in 1970.

James Hannington was the first Bishop of Eastern Equatorial Africa

The church was founded originally as the diocese of Eastern Equatorial Africa (Uganda, Kenya,
Tanzania) in 1884, with James Hannington as the first bishop.The first Africans were ordained to
the priesthood in 1885. In 1898, the diocese was split into two, with the new diocese of
Mombasa governing Kenya and northern Tanzania (the other diocese later became the Church of
Uganda); northern Tanzania was separated from the diocese in 1927. Mass conversions of
Africans began as early as 1910. In 1955, the diocese's first African bishops, Festo Olang' and
Obadiah Kariuki, were consecrated by the Archbishop of Canterbury, Geoffrey Fisher, in
Uganda. In 1960, the province of East Africa, comprising Kenya and Tanzania, was formed with
Leonard James Beecher as archbishop. The province was divided into two, with Festo Olang'
being the first African archbishop of the new province of Kenya in 1970. Manasses Kuria was
the Archbishop of Kenya from 1980 to 1994.

The Anglican Church of Kenya has been politically active throughout its history. As the official
church of the colonial power, the Anglican missions enjoyed a privileged position, and Anglican
preachers sharply denounced the Mau Mau rebellion in the 1950s. A number of Kikuyu loyalists
who rejected Mau Mau were active church members.When President Daniel arap Moi moved to

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consolidate his power by suppressing free speech and limiting political opposition, Anglican
leaders spoke out in defense of civil rights. Bishop David Gitari famously denounced election
controls in a 1987 sermon that received considerable criticism from Moi supporters, but other
church leaders soon joined in Gitari's criticisms. In 1990, Bishops Henry Okullu and Alexander
Muge criticized the state's investigation of the murder of moderate foreign minister Robert Ouko.
Bishop Muge was killed in a suspicious automobile accident later in the year after receiving open
threats from a government official. His death spurred Bishops Gitari, Okullu, and other Anglican
leaders to take an even more active public role, vocally supporting the move to multi-party
democracy. Gitari became archbishop in 1995 and continued the church's active engagement
around civil rights, using his position to promote constitutional changes such as term limits and
fairer elections.

Today, there are at least 4,500,000 Anglicans out of an estimated population of 43,000,000, that
form 10.6% of Kenyan's population.

The Primate of the Church is the Archbishop of All Kenya. The See is fixed at Nairobi. He was
previously styled "Archbishop of Kenya and Bishop of Nairobi", but the Diocese of Nairobi has
now been divided into two. The Bishop of Nairobi has the geographically larger diocese, whilst
there is a separate Diocese of All Saints, based around All Saints' Cathedral. The Primate's
official title is now "Primate and Archbishop of All Kenya". The current Archbishop is the sixth
since the Province of East Africa was divided into the Provinces of Kenya and Tanzania.

Festo Olang', 1970-1980

Manasses Kuria, 1980-1994

David Gitari, 1997-2002

Benjamin Nzimbi, 2002-2009

Eliud Wabukala, 2009–2016

Jackson Ole Sapit, 2016-present

Wabukala announced he would retire on 26 June 2016. An election for a new archbishop was
held at a special meeting of synod at All Saints Cathedral in Nairobi on 20 May 2016, and
Jackson Ole Sapit was elected as the new primate. Sapit was installed as the sixth archbishop and
primate of Kenya at All Saints Cathedral in Nairobi on 3 July 2016.

The polity of the Anglican Church of Kenya is Episcopal church governance, which is the same
as other Anglican churches. That is, headed by bishops from the Greek word, "episcopes," which
means overseer or superindendant. The church maintains a system of geographical parishes
organized into dioceses. There are 35 of these, each headed by a bishop:

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All Saints Cathedral Bondo Bungoma Butere Eldoret Embu Kajiado Katakwa Kericho Kirinyaga
Kitale Kitui Machakos Malindi Marsabit Maseno North Maseno South Maseno West Mbeere
Meru Mombasa Mount Kenya Central Mount Kenya South Mount Kenya West Mumias
Murang'a South Nairobi Nakuru Nambale Nyahururu Southern Nyanza Taita-Taveta Thika
Baringo Garisa

Each diocese is divided into archdeaconries, each headed by an archdeacon, who is a priest. The
archdeaconries are further subdivided into parishes, headed by a rector. Parishes are subdivided
into local churches, headed by lay readers.

The Anglican Church of Kenya, like all Anglican churches, embraces the three traditional Orders
of ministry: deacon, priest, and bishop. A local variant of the Book of Common Prayer is used.

The center of the Anglican Church of Kenya's teaching is the life and resurrection of Jesus
Christ. The basic teachings of the church, or catechism, includes:

Jesus Christ is fully human and fully God. He died and was resurrected from the dead.

Jesus provides the way of eternal life for those who believe.

The Old and New Testaments of the Bible were written by people "under the inspiration of the
Holy Spirit". The Apocrypha are additional books that are used in Christian worship, but not for
the formation of doctrine.

The two great and necessary sacraments are Holy Baptism and Holy Eucharist

Other sacramental rites are confirmation, ordination, marriage, reconciliation of a penitent, and
unction.

Belief in heaven, hell, and Jesus's return in glory.

Ecumenical relations

Like many other Anglican churches, the Anglican Church of Kenya is a member of the
ecumenical World Council of Churches. In October 2009, the Kenyan Church's leadership
reacted to the Vatican's proposed creation of personal ordinariates for disaffected traditionalist
Anglicans by saying that although he welcomed ecumenical dialogue and shared moral theology
with the Catholic Church, the current GAFCON structures already meet the spiritual and pastoral
needs of conservative Anglicans in Africa.

The Anglican Church of Kenya is a member of the Global South and the Fellowship of
Confessing Anglicans. They broke with the Episcopal Church of the United States over the
question of allowing blessing of same-sex unions and non-celibate gay clergy, and have

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 supported the Anglican Church in North America as a new province in creation of the Anglican
Communion.

THE CHURCH COMMISIONERS FOR KENYA

CCK is A Company limited by guarantee and not having a share capital. It is a trust holding all the funds
administered by them for the benefit of the whole Anglican Church of Kenya.
 
HISTORY : The Church Commissioners is a body managing the historic property assets of the Church of
England. It was set up in 1948 combining the assets of Queen Anne's Bounty, a fund dating from 1704 for the
relief of poor clergy, and of the Ecclesiastical Commissioners formed in 1836. The Church Building Act 1818
granted money and established the Church Building Commission to build churches in the cities of the
Industrial Revolution.

The CMS formed the Church Trust in 1957 which was renamed Church Commissioners in 1962.

FUNCTIONS: It is the investment arm of the Church. It holds in trust all movable and immovable property of
the Anglican Church in trust.

STRUCTURE: The Commissioners – These are representatives from Dioceses. Each Diocese is represented
by the Bishop, one Clergy and one laity.

The Archbishop of Kenya is the Chairman of Church Commissioners of Kenya. Commissioners meet once a
year at the Annual General Meeting.

Board of Governors – The day to day running is done by a Board of Governors whose membership is as
follows:

1. Archbishop of Kenya - Chairman

2. The Chairman of the Provincial Board of Finance
3. Two elected members, with considerable business ability
4. One member of the Legal profession
5. One Bishop of the Anglican Church of Kenya
6. One Clergy man of the Anglican Church of Kenya
7. A representative of the Church Missionary Society
Board of Governors meet every month

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The Church Commissioners of Kenya Board of Governors appoint advisers of the following experience:

1. Someone with Church affairs knowledge

2. Someone with Finance Management knowledge
3. Someone with Architectural knowledge
The Board formulates policies for the Trust. The Board employs professionals who are headed by a Secretary
and an Accountant.

Sources of income:

1. Loan stock interest from subsidiary property company

2. Rents from properties comprising church workers houses
3. Dividends and interests from shares and deposits
4. Interest on building and car loans
5. Trusteeship fees
6. Insurance agency commission

 
 GOVERNANCE AND STRUCTURE OF THE ANGLICAN CHURCH OF KENYA:

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Provincial Synod
The synod is the governing council of the church as a body, through its
three houses, namely the House of Bishops, the Clergy and the Laity. This
committee consists of five members in a diocese, who in accordance with
the constitution deliberate on all matters pertaining to the church including
spiritual discipline and gives full synodical authority to any act of synod.
 
Provincial Standing Committee of Synod
This is a sub-committee appointed by the Provincial Synod to attend to
urgent matters arising, which do not necessarily require the attention of the
Provincial Synod. The boards of mission, finance, education/training and
sciences channel matters through this sub-committee for deliberation
before receiving the final mandate from the Provincial Synod. It consists of
three members in a diocese.
   
Board of Mission
This board, through the departments of Mothers Union,
Kenya Anglican Youth Organisation (KAYO), Sunday
School, Boys & Girls Brigade, Hospital Chaplaincy,
 
Armed Forces Chaplaincy and Diocesan Missionary
Association (DMA) & Evangelism, is the evangelistic
arm of the Anglican Church of Kenya obeying the
command of Christ to preach the gospel to every person.
   
Board of Education and Training  
Illiteracy is the greatest hindrance to human
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 Board of Social Services
By giving the church a touch of the world and the world
a touch of the church, this board seeks to address the
major areas of societal concern-Development,
Communication, Justice, Peace and reconciliation as
 
well as Researching the roots of societal evils and
coming up with positive solutions. The two publications
titled The Christian Voice and Roots are our vehicles for
dialogue with each other and the world on these major
areas of concern.
   
Board of Finance
This board, enables the advancement of the mission of
the Church by providing material resources. As the
financial arm of the church, it is accountable for the
monetary resources that have been entrusted to it by  
people for the work and advancement of the Body of
Christ. Under this board are the Budget Committee,
Provincial Institutions & Investments, Terms of Service
& Appointment and Stewardship Committee.

Provincial Anglican constitution: was adopted at the inauguration of the church in august
1970, includes such alterations and additions as may b made from time to time by the
provincial synod.
i. ARTICLES: means the principle rules for the government of the entire church
of the province of Kenya as promulgated by the provincial synod. E.g on
definitions, on the extent of the church, doctrine and worship, on value of dignity
of man, on provincial offices, on diocesan constitutions….we have 33 articles in
total.
ii. CANONS: except in relation to a person, means any rule, law or decree laid
down by the provincial synod as a fundamental principle governing any particular
subject in relation to which it is made or enacted. The collection of laws that serve
as the rules of our Anglican Church. The canons may be (and always are)
modified by each General Convention. Each diocese also has canon law, but a
diocese may not pass a canon that conflicts with national canons. E.g. of the
division of a diocese and related matters, of the union with other Christians, of the
election of diocesan bishops, of the trial of archbishop and bishops, of baptism
and confirmations, of marriage…..we have 23(a-k) canons in total.
iii. DIOCESAN CONSTITUTIONS :THE PROVINCIAL SYNOD recognizes the
synodical government of constituent dioceses, each with its diocesan synod

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 consisting of the diocesan bishop, house of clergy and house of laity governed by
a constitution, laws and regulations approved by the diocesan synod and
confirmed by the provincial synod. Any subsequent amendment to the diocesan
laws and regulations must receive approval of provincial synod. All diocesan
constitutions must be amended from time to time to conform to the provincial
constitution. The model form of drawing up diocesan constitution is provided for
by the province.
iv. DIOCESAN POLICY: It’s a handbook on policy and guidelines that is drawn
from the provincial constitution, diocesan constitution, provincial terms on
service and individual contributions from the diocesan leadership whose purpose
is to:
1. Create uniformity in the Diocese: different dioceses adopt different ways of
doing things. This document meets the particular needs of a diocese giving it a
unique identity.
2. Provide the diocese with a teaching and guiding tool: it provides guidance to
the newly ordained clergy after completing their theological training. It also
used to train new leaders before they take office as LCC/PCC Leaders. It’s a
guide to the clergy in their pastoral and administrative work in the parishes.
3. Provides work ethics and code of conduct: provides standards or criteria for
judgment to be used in decision making and also providing values to
individual Christians and leaders. The ‘dos’ and ‘don’ts’. Provides broad
principles/guidelines and specific details on certain issues with a biblical and
rational justification for actions and conducts.
4. Help to minimize conflicts: clearly defines roles and duties for different
categories of Christians and leaders. When boundaries are clearly defined, they
will enhance healthy working conditions. Defines the powers and limitations of
leaders.

 
 
FUNCTIONS OF THE ARCHBISHOP OF KENYA
   
1. The Archbishop shall have the following functions:

a) To exercise spiritual leadership in the Anglican Church of Kenya and to have and hold
such authority and rights of supervision as are committed to him in virtue of his office in
accordance with the provisions of the ACK Constitution and the several Diocesan
Constitutions.

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 b) To summon and to preside over the Provincial Synod or its Standing Committee and the
House of Bishops and the Episcopal Synod.

c) To perform the duties assigned to him under Article XI on Election of Bishops and any
Canon connected therewith.

d) To visit officially any Diocese of the Province as Metropolitan in accordance with any
Canon in that behalf.

e) To represent the Province in its relation to the rest of the Anglican Communion and to
other Churches, and on its behalf correspond with other metropolitans.

f) To be the spokesman of the Church in national and international issues and forums in
consultation with the House of Bishops where necessary.

g) To perform such other duties as may be entrusted to him by the Provincial Synod.

2. The Archbishop may at any time invite the Bishops of the Province to meet with him for
spiritual fellowship and counsel on the problems that arise in the exercise of their Episcopal
office. But no resolution shall be passed at such meeting, and agreements reached between
the Bishops shall be binding only by consent and shall have no legal force

ANGLICAN WORSHIP:

Book of Common Prayer

The full name of the 1662 Book of Common Prayer is The Book of Common Prayer and
Administration of the Sacraments and other Rites and Ceremonies of the Church according to
the use of the Church of England together with the Psalter or Psalms of David pointed as they
are to be sung or said in churches; and the form and manner of making, ordaining, and
consecrating of bishops, priests, and deacons.

The Book of Common Prayer is the short title of a number of related prayer books used in the
Anglican Communion, as well as by the Continuing Anglican, "Anglican realignment" and other
Anglican churches. The original book, published in 1549 in the reign of Edward VI, was a
product of the English Reformation following the break with Rome. Prayer books, unlike books
of prayers, contain the words of structured (or liturgical) services of worship. The work of 1549
was the first prayer book to include the complete forms of service for daily and Sunday worship

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in English. It contained Morning Prayer, Evening Prayer, the Litany, and Holy Communion and
also the occasional services in full: the orders for Baptism, Confirmation, Marriage, 'prayers to
be said with the sick' and a Funeral service. It also set out in full the "proper’s" (that is the parts
of the service which varied week by week or, at times, daily throughout the Church's Year): the
collects and the epistle and gospel readings for the Sunday Communion Service. Old Testament
and New Testament readings for daily prayer were specified in tabular format as were the
Psalms; and canticles, mostly biblical, that were provided to be said or sung between the
readings.

In the baptism service, the signing with the cross was moved until after the baptism and the
exorcism, the anointing, the putting on of the chrysom robe and the triple immersion were
omitted. Most drastic of all was the removal of the Burial service from church: it was to take
place at the graveside. All that remained was a single reference to the deceased, giving thanks for
their delivery from 'the misery’s of this sinful world'. This new Order for the Burial of the Dead
was a drastically stripped-down memorial service designed to undermine definitively the whole
complex of traditional beliefs about Purgatory and intercessory prayer

The 1549 book was soon succeeded by a more reformed revision in 1552 under the same
editorial hand, that of Thomas Cranmer, Archbishop of Canterbury. It was used only for a few
months, as after Edward VI's death in 1553, his half-sister Mary I restored Roman Catholic
worship. Mary died in 1558 and, in 1559, Elizabeth I reintroduced the 1552 book with a few
modifications to make it acceptable to more traditionally minded worshippers, notably the
inclusion of the words of administration from the 1549 Communion Service alongside those of
1552.

In 1604, James I ordered some further changes, the most significant of these being the addition to
the Catechism of a section on the Sacraments. Following the tumultuous events leading to and
including the English Civil War, another major revision was published in 1662 (Church of
England 1662). That edition has remained the official prayer book of the Church of England,
although in the 21st century, alternative provision under the title Common Worship has largely
displaced the Book of Common Prayer at the main Sunday worship service of most English
parish churches.

A Book of Common Prayer with local variations is used in churches inside and outside the
Anglican Communion in over 50 different countries and in over 150 different languages. In
many parts of the world, other books have replaced it in regular weekly worship.

Traditional English Lutheran, Methodist and Presbyterian prayer books have borrowed from the
Book of Common Prayer and the marriage and burial rites have found their way into those of
other denominations and into the English language. Like the King James Version of the Bible

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and the works of Shakespeare, many words and phrases from the Book of Common Prayer have
entered common vernacular.

Some examples of well-known phrases from the Book of Common Prayer are:

 "Speak now or forever hold your peace" from the marriage liturgy.
 "Till death us do part", from the marriage liturgy.
 "Earth to earth, ashes to ashes, dust to dust" from the funeral service.
 "From all the deceits of the world, the flesh, and the devil" from the litany.
 "Read, mark, learn, and inwardly digest" from the collect for the second Sunday of
Advent.
 "Evil liver" from the rubrics for Holy Communion
 "All sorts and conditions of men" from the Order for Morning Prayer
 "Peace in our time" from Morning Prayer

What is the significance of the Book of Common Prayer in your congregation today…..?

LITURGICAL TERMS:

Canon Law: The collection of laws that serve as the rules of our Anglican Church. The canons
may be (and always are) modified by each General Convention. Each diocese also has canon
law, but a diocese may not pass a canon that conflicts with national canons.

Chalice: A chalice is the cup used to contain the wine used at Communion.

Wafer: The bread part of the Lord's Supper signifying to us the Body of Christ, and is often an
unleavened, and very thin cracker-like substance. After the wafer is consecrated, it is usually
called the Host.

Paten: the small plate used for the bread at the Eucharist.

Inclusive Language: The attempt to find forms of religious expression which are not seen as
biased in favor of either sex. Some churches favor an inclusive lectionary which avoid male or
female pronouns such as "him" or "her." Some have altered prayers and hymns so that male
images and pronouns are removed.

Lectionary: The complex series of Biblical readings used in the Anglican Church throughout the
year. The Church uses a three-year cycle of lessons for Sunday readings and a two-year cycle for
daily readings.: benefits: it integrates worship and education, enriches worship experience

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( intergrate songs, hymns,prayers, responses to passages), encourages a holistic approach to
scripture, encourages family interaction, more accessible to lay people, encourages ecumenical
relationships.

Lent: Lent is one of the six seasons of the church year and is the forty-day period beginning on
Ash Wednesday and ending on Holy Saturday (the day before Easter). The period is actually 46
days, but since Sundays are feast days, they are never included in the count. Lent is intended to
be a period of preparation and penitence marked by fasting, meditation and sobriety. Lent is
widely associated with denial -- "giving something up for Lent."

Lesson: A reading from the Bible during a worship service. Lessons are usually read by a lay
person and are not taken from the Gospel or the Psalms. Lessons are usually read from the epistle
side of the church building and conclude with the reader saying, "The word of the Lord" or
"Here ends the reading."

Liturgical: From "liturgy," used to describe a particular style of worship that requires active
participation (standing, sitting, knelling, recitation, common prayer, etc.) from both the clergy
and laity. Anglican, Episcopal, Lutheran, Orthodox and Roman Catholic churches are generally
considered to be liturgical churches, while most Protestant denominations are not.

Liturgy: used in reference to authorized services of corporate worship especially the Eucharist.

Sacraments: According to the prayer book, sacraments are "outward and visible signs of inward
and spiritual grace." Sacraments are physical actions that point us to deeper realities than we are
able to experience with our five senses. The Anglican Church recognizes two major, or "gospel"
sacraments, and five minor sacraments, or sacramental acts. The two major sacraments, Baptism
and Communion, and called gospel sacraments because Jesus told us (in the gospels) to do them
until he comes again. The five sacramental acts (or minor sacraments) are not all necessarily
required of all Christians. They are Confirmation, Marriage, Ordination, Reconciliation, and
Unction.

Unction: Unction is the process of anointing someone with consecrated oil for religious
purposes. Anglicans use the word to refer to anointing the sick for the purpose of making them
well (see James 5:14).

Significance of vestments in Anglican worship:

Vestments: the clothing appropriate to persons performing liturgical actions.

Cassock: a long garment, usually black, used in non-Eucharistic liturgies.

Stole: a long thin liturgical vestment worn traditionally only by the clergy, Bishops and priests
wear it around the neck and the shoulder; deacons wear it over the left shoulder. Lay readers also
do wear

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Surplice: a wide-sleeved white vestment often made of linen and worn over a cassock.

Cope : a decorated liturgical cape used especially in processions and formal occasions.

Cotta: A cotta is a short, white outer garment often worn by choir members and acolytes to
cover their cassocks.

Miter, or Mitre: The tall, pointed liturgical hat worn by a bishop during formal worship

ALB: a long white robe worn by bishops

CINCTURE: a cord tied around the waist and used as a belt……virtue of chastity

CHASUBLE: topmost vestment which varies in color based on liturgical season

1. It’s the essence of worship and acknowledges the beauty of God as revealed in His
mighty acts of creation and redemption. It serves aesthetic purposes.
2. It serves a historical function as they are ancient in origin and reflect the continuity of
Christian worship through the ages.
3. They serve a theological function in addition to their ornamentation as vehicles for
proclaiming aspects of Christian beliefs.
4. They enable people to distinguish the roles and rank of ministers and participants in the
service.
5. They show various seasons of the church calendar we are in.
6. Helps to cover identity of the people wearing them (whether rich or poor) and brings
equality in the service. Helps to focus on the liturgy rather than individual worship
leaders

THE CHURCH CALENDAR SEASONS

The church's calendar is planned to remind us of the great events of the Gospel story, out of
which Christian worship springs. Sunday is the weekly memorial of the resurrection of our Lord.
For every Sunday and the chief commemorations in the year a collect, Epistle and Gospel are
provided. (the collect often sets the note of the day's worship). The Gospel and the Epistle are
from the synoptic gospel story and from the pastoral letters of the apostles to their people
respectively. The psalms are read through in daily portions every month at morning and evening
prayer. The sequence of the church's year is as follows:

Advent- It prepares us to celebrate Christ's first coming and warns us that he will come to judge
the living and the dead. There is -The first Sunday of Advent - The second Sunday of Advent-
The third Sunday of Advent, from 17th December (o sapientia) begin the eight days of prayer
before Christmas Day. The fourth Sunday of Advent and Christmas eve.

CHRISTMAS
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Christmas -25th December -The first Sunday of Christmas- The second Sunday of Christmas.
The days after Christmas day until Epiphany traditionally form a unity of days of special
thanksgiving.

EPIPHANY

Epiphany - 6th January-The Baptism of Christ -The Sunday of Epiphany-The second Sunday of
Epiphany-The third Sunday of Epiphany-The fourth Sunday of Epiphany - The presentation of
Christ in the temple (Candlemas)-2nd February

ORDINARY TIME

This begins on the day following the presentation; The fifth Sunday before Lent-The fourth
sandy before Lent-The third Sunday before Lent-The second Sunday before Lent and the Sunday
next before Lent.

LENT

Ash Wednesday- The First Sunday of Lent-The second Sunday of Lent-The third Sunday of
Lent-The fourth Sunday of Lent-Mothering Sunday -The fifth Sunday of lent (Passiontide
begins)- Palm Sunday- Monday of Holy Week- Tuesday of Holy Week- Wednesday of Holy
week- Maundy Thursday- Good Friday- Easter eve

EASTER

Easter Sunday -Monday of Easter week- Tuesday of Easter week- Wednesday of Easter week-
Thursday of Easter week-Friday of Easter week-Saturday of Easter week-The second Sunday of
Easter - The third Sunday of Easter-The fourth Sunday of Easter-The fifth Sunday of Easter-The
sixth Sunday of Easter- Ascension day. From Friday after the Ascension day begin the nine days
of prayer before Pentecost- The seventh Sunday of Easter ie Sunday after Ascension Day is
Pentecost (whit Sunday).

ORDINARY TIME

This is resumed on the Monday following the day of Pentecost.

Trinity Sunday (the second Sunday of Pentecost)- The Thursday after trinity Sunday may be
observed as the Day of thanksgiving for the institution of the Holy Communion (corpus Christi)-
The first Sunday after Trinity (The Third Sunday of Pentecost)-The second Sunday after
Trinity(The Fourth Sunday of Pentecost)- The third Sunday after Trinity (The fifth Sunday of
Pentecost)- The fourth Sunday after trinity (The sixth Sunday of Pentecost)-The fifth Sunday
after Trinity (The seventh Sunday of Pentecost)-The sixth Sunday after trinity(The eighth
Sunday of Pentecost)-The seventh Sunday after Trinity(The ninth Sunday of Pentecost)- The
eighth Sunday after trinity(The tenth Sunday of Pentecost)- The ninth Sunday after Trinity(The
eleventh Sunday of Pentecost)-The tenth Sunday after Trinity(The twelfth Sunday of Pentecost)-
Anglicanism Notes @ Berea 2020 Very Rev Njuguna
The Eleventh Sunday after Trinity(The thirteenth Sunday of Pentecost)-The Twelfth Sunday
after Trinity(The fourteenth Sunday of Pentecost)-The Thirteenth Sunday after Trinity(The
fifteenth Sunday of Pentecost)-The fourteenth Sunday after Trinity(The sixteenth Sunday of
Pentecost)-The Fifteen Sunday after Trinity (The Seventeenth Sunday of Pentecost)-The
sixteenth Sunday after Trinity(The eighteenth Sunday of Pentecost)-The seventeenth Sunday
after Trinity(The Nineteenth Sunday of Pentecost)-The Eighteenth Sunday after Trinity (The
Twentieth Sunday of Pentecost)-The Nineteenth Sunday after Trinity(The Twenty first Sunday
of Pentecost)-The twentieth Sunday after Trinity(The Twenty second Sunday of Pentecost)-The
Twenty-first Sunday after Trinity- The Twenty -second Sunday after Trinity(The Last Sunday of
Trinity

Dedication festival -The First Sunday in October or the Last Sunday after Trinity.

All Saints' Day-1st November

LITURGICAL COLOURS

Liturgical coluors are sequence of coluors used during different seasons of the ecclesiastical year
for the clergy vestiments and covering in the church. They were first recorded in use at the
beginning of the 12th century. The present standard sequence is recent establishment, comprising
of five colours. White, Red, Green, purple and black.

WHITE

It is the symbol for purity and it is used during Christmas, Easter, Ascension day, Trinity
Sunday, feast of John the Baptist and the birth of the virgin Mary.

RED

It is the colour of blood and fire symbolizing Martyrdom and The Holy Spirit. It is used on palm
Sunday, during the Holy Week, Good Friday, Martyrs feast and the day of Pentecost as well as
during ordinations

GREEN

It is the colour of ordinals time or life in general, which is the period between Epiphany and Lent
and the long season between Trinity Sunday and Advent

+PURPLE

It is the colour of solemnity and used in times of penitence and preparation as in Advent and
Lent. It may also be used in funerals.

BLACK

Anglicanism Notes @ Berea 2020 Very Rev Njuguna

Previously used during Lent, Good Friday and funerals, but now used mostly during funerals.

WHY DO WE BAPTISE CHILDREN?

ARTICLE 27. Of Baptism.

Baptism is not only a sign of profession, and mark of difference, whereby Christian men are
discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth,
whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the
promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost,
are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto
God.

The Baptism of young Children is in any wise to be retained in the Church, as most agreeable
with the institution of Christ.

1. ACTS 16:15. Lydia’ s house hold …..

2. Mark 10:14. Jesus said, let the children come to me…..
3. Col 2:11-Circumcision among the Jews at 8 days to enter into covenant with God, this
covenant is now baptism….
4. John 3:5 St. Augustine argued that if a child dies before they r baptized, it will go to hell.
Even infants r born in sin…..
5. Mathew 28:19, no exception of infants in the great commission

Significance of HOLY COMMUNION in Anglican worship:

ARTICLE 28. Of the Lord's Supper.

The Supper of the Lord is not only a sign of the love that Christians ought to have among
themselves one to another, but rather it is a Sacrament of our Redemption by Christ's death:
insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we
break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the
Blood of Christ.

Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord,
cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, over throweth
the nature of a Sacrament, and hath given occasion to many superstitions.

The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual
manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.

The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted
up, or worshipped.

1. “do this in remembrance of me” following Christ’s command

Anglicanism Notes @ Berea 2020 Very Rev Njuguna

 2. Commemoration of Christ’s death and resurrection as our covenant with Him as we
await the 2nd coming
3. To strengthen our faith in Him as we feed on Him and drink of Him spiritually
4. a sign of the love that Christians ought to have among themselves one to another
5. Call for true repentance and leading of a new life after Jesus
6. A true mark of thanksgiving for the redemption work.

Anglicanism Notes @ Berea 2020 Very Rev Njuguna