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Christmas Decorations For Communion Table
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A white banner hangs from the pulpit, signifying that the current liturgical season is Christmas. The fact that the Christ candle is lit in the center of the advertising wreath also indicates that Christmas has arrived. (Methodist Church in New Philadelphia, Ohio, 2011.)
Liturgical colors are specific colors used for vestments and hangings in the context of Christian liturgy. The symbolism of violet, blue, white, gray, red, gold, black, rose, and other colors can serve to emphasize the appropriate mood for a season of the liturgical year or highlight a special occasion.
There is a difference between the color of the vestments worn by priests and their choral vestments, which, with few exceptions, do not change with the seasons of the liturgical year.
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In the Roman liturgy, as revised by Pope Paul VI, the following colors are used, according to the rubrics of Article 346 of the General Instruction of the Roman Missal.
On more solemn days, i.e., festivals, a more expensive, sacred vestment may be used, if it is not the color of the day. Such vests may, for example, be made of gold cloth or silver cloth. Bishops’ conferences can decide and propose adaptations of the Apostolic See to people’s needs and culture.
Rituals are celebrated in true colors or in white or festive colors. On the other hand, fairs for various needs are celebrated in colors corresponding to the day or season or violet if they are of a bilious character. Votive fairs are celebrated in colors appropriate to the fair or perhaps to the day or season.
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The rules on liturgical colors in the 1960 Code of Rubrics, which are still allowed under the circumstances set out in the 2007 document Summorum Pontificum on the Use of the 1962 Roman Missal, include:
Pope Pius X increased the order of Sundays after Epiphany and Pentecost, so that on those falling in the ordinary octave, gr was used instead of the color of the octave, which had previously been the rule;
Falling in privileged octaves (ie the octaves of Corpus Christi and the Sacred Heart) on the Sunday after Pentecost, the liturgical color of the feast was retained.
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The rules for liturgical colors prior to the time of Pope Pius X were essentially those set forth in the edition of the Roman Missal promulgated by Pope Pius V in 1570, unless the feasts included in his missal were added. The color scheme in his missal reflects the usage that was established in Rome in the twelfth century.
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The Byzantine liturgy, used by all member churches of the Eastern Orthodox Church, Byzantine Lutheran churches, and Byzantine liturgy of the Eastern Catholic Church, does not have a universal color system, with only the service books of the Byzantine tradition. Specify “light” or “dark” Westmut in the service book. In the Greek tradition, maroon or burgundy is common for solemn feast days, and various colors are used for other times, the most common of which are gold and white.
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Churches with Slavic usage and others influenced by Western traditions have adopted a cycle of liturgical colors. Information may vary from location to location, but in general:
The colors will be changed before Vespers on the day marked. During the major feasts, the color changes before the Vespers service which begins on the first day of the Pre-Feast, and lasts until the Apodosis (the last day after the Exaltation).
Under Western influence, black was often used in Slavic churches as a sign of panic and mourning during the weekdays during Great Lent and Holy Week for funerals, but in the late 20th century, white became more common as a sign of mourning. Hope about the resurrection.
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In the tradition of the Russian Orthodox Church, up to nine different liturgical colors may be used throughout the year.
The Coptic tradition, followed by the Coptic Orthodox Church and the Coptic Catholic Church, uses only white clothing, with gold and silver being considered types of white. The only exception is during Passion Week where black is used. However, patches of red, gold or blue can be found on some western meters.
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The religious tradition in Ethiopia, followed by the Ethiopian Orthodox Church and the Ethiopian Catholic Church, includes a wide variety of ritual colors. Similar traditions are followed in Eritrea.
The Evangelical Lutheran Church in America (ELCA) uses a similar color scheme to Anglicans and their Scandinavian Lutheran counterparts, only using gold for the Easter Vigil and Easter Sunday services and Holy Week using scarlet instead of crimson. Blue is used for advertising. White is used for Christmas, Epiphany, Easter Sunday, Holy Trinity and Christ the King. For lieutenants, purple is used. After the Ptecost and Epiphany kings, gre is used.
The Lutheran Church – Missouri Synod (LCMS) and Wisconsin Evangelical Lutheran Synod (WELS) both use a similar system, but purple is the primary color for both Advt and Lt (with blue being an optional color only for Advt), and use . Gold instead of white (in a similar practice to the Catholic Church) for both Christmas and Easter. In WELS, red is also used in the De Times period, which is the period of the church related to the teachings of the Book of Revelation, which culminated in the creation of the New Jerusalem (corresponding to Christ the King in the ELCA). In all three churches, including the ELCA, red is also worn on the last Sunday in October, in celebration of the Reformation on October 31, when Martin Luther nailed the 95 Theses on the door of the Wittberg Castle Church.
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Most Anglican churches use the colors named in the Roman liturgy, usually in their post-1969 form, with the exception of Sarum Blue which substitutes violet for the Advocacy, but some use the earlier form, for example black instead of red on Good Friday. Some churches use black for mass for the dead, but more commonly white or purple is used. For historical reasons, most Anglican Communions around the world take considerable lead from the practice of the Church of England. Since the 1980 Alternative Service book, liturgical colors have been recommended for the seasons, with more detailed advice as part of the General Worship series, including all Sunday and festival colors printed in the ‘Core Volume’ alongside the collection.
The Church’s published lectionary now provides detailed instructions for liturgical colors throughout the year, which correspond almost exactly to the above table of the Roman liturgy (in use after 1969) with five minor exceptions, and one more notable one:
The color scheme prescribed by the Church of Gland also indicates where gold should be used in churches where gold and white are separate colors. The use of the rose-pink vestment, in the Roman Rite above, was mentioned as an alternative in early versions of the Common Worship,
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And is an option listed in the textbook published annually; However, later mainstream worship publications began to refer to the practice as “traditional”, reflecting its revival.
The Rite of Sarum was a medieval liturgical rite used in pre-Reformation clergy that had a distinct set of liturgical colors. After the Anglo-Catholic revival of the 19th century, some ecclesiastical churches began to adopt the Sarum liturgical colors in an attempt to produce something that was a brighter expression of Catholicism rather than a Roman expression. One of the main proponents behind this was Percy Dearmer. The exact colors used by the medieval Sarum rite are a matter of dispute, but the colors claimed to be used by modern churches in the Sarum rite include a particularly deep blue for the announcement, popularly known as “sarum blue”, and unbleached linen. . . The Sarum ceremony for lieutenant never received official approval
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