The Sacristy

Go Ye!

2010-01-17T20:00:00.000-06:00

The final section of the United Methodist rubric for worship is the Sending Forth. Traditionally, a hymn or song is shared by the congregation before the worship leader bestows upon the community the Dismissal With Blessing, often called the Benediction (from the Latin for good speech). Far from a “hasty exit,” the hymns and actions of the Sending Forth symbolize the faith community’s final acts of preparation to take all they have shared and experienced within the time of worship into the world. Many congregations will follow the acolytes, who bear the light from the altar, as they symbolically take the Light into the world.

It would be easy to dismiss the actions of worship as dry routine prescribed by somebody some time ago. It would be easy to relegate the rituals of worship to the irrelevant habits of people out of touch with today’s world. It would be easy; but it would be wrong. For a world which seeks multisensory experiences, worship feeds the soul through image, through scent, through sound, through taste, and through action. For a world which searches for meaning, each action in worship is purposefully full of symbolism and significance. For a world which seeks to “connect” with other people, worship provides not only connection with our fellow believers but a genuine encounter with Him in Whom we believe.

Instead of viewing worship a an obligation, we can believe it to be a time of celebration. The Guest of Honor will be there. He promised.

Sources:

The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.

The Sacristy: A Community for Wesleyan Sacristans, found October 19, 2009, .

The Service of the Acolyte

2010-01-17T19:55:00.002-06:00

While it is often presumed that worship is led by ordained clergy, lay members of the faith community can have many leadership roles, among those the office of acolyte. The name acolyte comes from the Greek akolouthos meaning companion, attendant or helper. The acolyte's function has its biblical roots in the activities of Samuel, who is seen assisting Eli, and Elisha who is seen assisting Elijah.

In the Methodist tradition the acolytes carry in the processional cross (as a crucifer), light and extinguish the altar candles, assist with baptisms and Communion, and ring the church bells. Although in Protestant practice the acolyte is generally an older child or teenager, adults may serve as well. As participants in worship leadership, acolytes may vest by wearing an alb and cincture, or a cassock and surplice(cotta). Vestments worn by acolytes may include:

Alb: A plain, lightweight tunic with long sleeves usually undyed or white (albus means white). Ancient in origin, it is said by some to be the garment worn by Christ to the crucifixion for which the soldiers cast lots. Anyone who has a leadership role in worship may wear an alb, belted with a cincture.

Cassock: Usually black (although choirs could wear any color), the cassock is not actually a vestment; it is an archaic form of street clothing worn alone or beneath the surplice. A cassock can be worn by anyone who leads worship, including laity.

Cincture: a belt for an alb or cassock, in white, black, or seasonal liturgical colors. Often the ends are knotted with a monk's knot which has three loops symbolizing the Trinity.

Surplice(cotta): a short vestment with flowing sleeves which is worn over a cassock.

The functions of the acolyte are both practical and highly symbolic: it is the acolyte who brings the Cross and the Light from the world into the gathered community of faith at the beginning of worship, and it is the acolyte who leaders the community into the world as followers of the Cross and the Light. The functions of the acolyte are quite practical, too, since the acolyte could assist the worship leader by holding or moving books or other utensils used in worship and baptisms, and by assisting in Communion by directing traffic or by replenishing from the table the elements administered by the servers. Far from a duty, the office of acolyte offers an opportunity for service to anyone within the community of faith.

Sources:

The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 17 Jan. 2010 .
Collins, Ken. “Vestments and Clericals,” Rev. Ken Collins Web Site, 1995-2009. 17 JAN 2010
Benedict, Daniel, “Acolyte Training Resources,” Worship, General Board of Discipleship of the United Methodist Church, 10 AUG 2001,

Keeping the Feast

2009-09-22T20:58:00.001-05:00

The third section observed in the Wesleyan form of worship is the Thanksgiving and Communion which follow the Offering in the Proclamation and Response. If the Thanksgiving is not followed by Communion, then the service concludes with the Sending Forth. Wesley, however, recommended frequent celebration of the Eucharist. The four actions of Holy Communion are based on those of our Lord during His Last Supper with His disciples. In the first action, the celebrant--in the United Methodist practice, an elder—takes the bread and the cup. If these items, the elements, are not already on the Communion Table, they can be brought to the table during the Offering. The table itself is vested in the colors of the liturgical season, with a white cloth (“fair linen”) covering the table parament. The bread (the corpus) is covered with a lid or a cloth (a pall) and the wine is covered with a lid or cloth (a veil) or a cloth-covered card (purificator). In congregations where the elements are covered by lids, a cloth may cover the entire table. The bread itself may be leavened or unleavened and the fruit of the grape either fermented or unfermented. The tradition since the late nineteenth century has been to use unfermented juice which expresses pastoral concern for recovering alcholics, enables the participation of children and youth, and supports the United Methodist Church's witness of abstinence. The pastoral readings and the congregational responses of Great Thanksgiving celebrate God's mighty acts of salvation and the institution of the Eucharist, the current work of the Holy Spirit, and the Trinity.

Bridging the first and second pair of actions in Holy Communion is the Lord's Prayer. The celebrant follows with the Breaking of the Bread in which a single loaf, or the loaf from which the congregation's portions were cut, is broken in view of the congregation. The chalice, if used, is lifted in view of the congregation either in silence or with words which acknowledge each of the elements as a sharing of the body and blood of the Christ. The congregation is then invited to commune at the table.

The final act in Holy Communion is the giving of the Bread and Cup. Laypersons as well as other clergy may assist the celebrating elder in the distribution of the elements to all who desire to lead a Christian life, along with their children. The tradition of the United Methodist Church is to serve anyone who wishes to be served. Each person is served individually while exchanging words which express the significance of the elements. The congregation may sing hymns during this time.

After all have been served, the table is set to rights. A prayer or hymn of thanksgiving is offered. Remnants from the table may be reserved for those members of the community of faith who are not able to attend. What remains after that reservation should be dealt with reverentially--consumed by the pastor or other persons or returned to the earth. (2 Samuel 23:16)

Great care is often taken in the preparation and celebration of Holy Communion which is well-deserved since it is one of the two sacraments recognized by the United Methodist Church. Not to be forgotten, however, is the origin of the sacrament. When his time of earthly ministry was almost done and the cross loomed near, Jesus the Christ gathered together those who were closest to him and shared a meal. It was a time rich in both fellowship (koinonia) and in symbolism. He modeled how he expected his followers to continue His ministry by first serving their earthly needs—by feeding them and cleansing their feet. After their earthly needs were fulfilled, He shared with them the symbols of the New Covenant with the Father: His body broken for us, His blood shed as a covering for our sins. Our present-day Holy Communion is more than just a re-enactment of a bellwether moment in our sacred history; it is Communion with the Paschal Lamb whose sacrifice sealed our New Covenant with the Father. Thanks be to God!

Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans, , found September 21, 2009, updated September, 2009.

Wonderful Words of Life

2009-08-20T21:08:00.002-05:00

The second part of the Wesleyan form of worship is the Proclamation and Response. Within the Proclamation and Response one might find Prayers for Illumination; Scriptures; Sermon; Response to the Word; Concerns and Prayers; Confession, Pardon and Peace; and an Offering. The Prayer for Illumination seeks the blessing of the Holy Spirit upon the reading, preaching, hearing, and doing of the Word. It can be offered as a separate prayer or as part of another. Scripture readings may follow the Prayer for Illumination. The Revised Common Lectionary for the week suggests texts which can be read in the traditional order: First Reading (usually the Old Testament); Psalm; Second Reading (from the New Testament, but not the Gospels—often Epistles); a Hymn, Song, or Alleluia; then a Gospel text. Care should be taken, if all are not read at each service, to read selections from each over a period of time. Readings from the Gospels share the words of the Savior with the community of faith and it would be appropriate to greet this encounter with the living Christ with an Alleluia and to remain standing for the reading of His Word. One or more scripture readings is proclaimed and interpreted in the Sermon in such a manner as to be spiritually nourishing to a broad range of ages and spiritual development. The community of faith has the opportunity to react to the Sermon in the Response to the Word. The Response contains an Invitation to Christian Discipleship and hymns which invite first professions of faith, formal and informal reaffirmations, and reception into the United Methodist Church or the local congregation. Concerns and Prayers of intercession, petition (bidding prayers), and thanksgiving are appropriate here if not offered earlier. If not offered previously, Acts of Confession, Pardon, and Reconciliation (Peace) could be offered at this or various times in worship. The final element of the Proclamation and Response is the Offering during which the faith community may offer money, the fruits of labor, and the Elements of Bread and Wine for the Eucharist. The ordering of the foregoing elements of worship are not prescribed or legislated; they may be combined, rearranged, and ordered by local congregations in a manner which best expresses their corporate worship. Like the Entrance, the Proclamation and Response offers the community of faith another opportunity to commune with the living Christ--through the proclamation and interpretation of His words.

Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.

Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.

The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.

United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.

Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans, , found August 20, 2009, updated August 20, 2009.

More than “same old, same old”

2009-07-22T16:26:00.002-05:00

Why do we do the same things in worship, week after week? According to the United Methodist Book of Worship, the Basic Pattern of Worship consists of four parts: the Entrance, the Proclamation and Response, the Thanksgiving and Communion, and the Sending Forth. During the first period of the Entrance, the Gathering, the congregation renews its sense of community by informal greeting, encouragement, and prayer or quiet meditation during appropriate music. It would be appropriate for acolytes to light candles at this time. Bells or music may be sounded to call the community to worship. During the second period of the Entrance, the Greeting and Hymn, a representative of the community officially greets the congregation in the Lord's name, welcome visitors, and makes announcements of interest to the community. An additional choral greeting would be appropriate, as well. During the Opening Prayers and Praise, the third period of the Entrance, the group establishes that the communion of the congregation is with God and each other. An opening prayer and hymn of praise could follow. The opening prayer could combing several forms, among them a seasonal prayer recited either by the liturgist or the congregation, a prayer of confession with a declaration of pardon, or litany—responsive prayers between leader and people. The hymn of praise centers on the attributes of God that engender gratitude and praise, or expresses the community's greetings to one another in the Lord's name. An affirmation of faith would be appropriate often followed by the Gloria Patri (often called the “little” doxology). While the Entrance could be viewed merely as preparation for the next section of worship, the Proclamation and Response, it is, more appropriately, the time when the community of faith individually and communally welcomes the Living Christ as fulfillment of his promise to be present where two or three are gathered in His name (Matthew 18:20). It is the time when, individually and corporately, the community of faith joins its voices with saints around the world and through the generations in praise of the Rock of Ages.

Resources:
Benedict, Daniel T, Jr. Patterned by Grace. 2007. Upper Room Books: Nashville, TN.

Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.

The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.

United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.

“Mark”-ing the Season

2009-07-11T21:06:00.001-05:00

The “growing time” of Season After Pentecost continues throughout July and the lectionary selections are organized sequentially rather than the thematic structure of the Easter and Christmas cycles. The basic weekly pattern of the Revised Common Lectionary (versions are used by Anglican, Methodist, Presbyterian, and Anglican congregations worldwide) is to provide an Old Testament reading, a psalm which responds to the Old Testament reading, a New Testament reading from an epistle or Revelation, and a reading from one of the synoptic gospels (rotated annually among Matthew, Mark, or Luke). Between Trinity Sunday and Christ the King Sunday (the last Sunday of the liturgical year), large portions of the Old Testament (Second Samuel during the month of July) are read sequentially except on the weeks when related closely to the gospel reading. Mark's gospel will be the focus this year (Year B). Since Mark is the shortest of the synoptic gospels, it will be supplemented with readings from John.

Resources:
“Using the Revised Common Lectionary,” Consultation on Common Texts (2008), found June 23, 2009, .
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.
Smith, N. Y. The Sacristy: A Community for Wesleyan Sacristans, , found April 20, 2009, updated April 20, 2009.

Eastertide

2009-04-19T18:13:00.000-05:00

More than just one day, celebration of the season of Easter continues for seven Sundays for the community of faith. After the penitential season of Lent, the season of Eastertide—which coincides with spring--celebrates God's creation and His new creation, the Church. Known by the early church as the Great Fifty Days, the season beginning with Easter and culminating with Pentecost commemorates the fifty days between the resurrection of the Christ and the bestowal of the Holy Spirit upon the Church. The chancel retains the white vestments until Pentecost when the red vestments signify the Holy Spirit's coming to the Church. Visuals for the season include doves and fire signifying the Holy Spirit.

The festival of the Ascension is also celebrated during Eastertide. Though the early church celebrated the Ascension on Pentecost, it has since become customary to celebrate the Ascension of the fortieth day after Easter or the Sunday before Pentecost. Pentecost Sunday concludes the second cycle of the Christian year—the Easter cycle. The Christian festival of Pentecost coincides with the Jewish festival of the First Fruits (also known as Pentecost) celebrating the bestowal of the Torah upon His chosen people and which concludes the season begun at Passover.

While Lent could be considered a season of reflection, Eastertide can provide an opportunity for renewal as the community of faith examines in depth the role of the Holy Spirit in the life of the church—both past and present. He has sent us a Comforter: the Holy Spirit. Thanks be to God!

Resources:
Hickman, Hoyt. United Methodist Worship. 1991. Abingdon Press: Nashville, TN.
The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.
United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.

Alleluia!

2009-03-20T13:25:00.001-05:00

The penitential season of Easter continues into April this year, culminating in Holy Week which begins on Palm Sunday and concludes with the breaking of the fast for the vigil for the festival of the Resurrection on Easter Sunday. Holy Week begins with Palm Sunday which commemorates Christ's triumphal entry into Jerusalem and is sometimes referred to as “Lazarus Sunday” in some Eastern practices. The traditional procession of palms can be documented as far as the fourth century. Palm Sunday is also Passion Sunday and the duality of Christ's joyful entrance into Jerusalem stands in stark contrast to the horror of trial and crucifixion that followed. The feast of Maundy or Holy Thursday is one of contrasts. Christ's new order (mandatum novum) that His followers love one another may be demonstrated by ritual footwashing between both laity and clergy. The feast also commemorates the Last Supper as the institution of the Eucharist. The Lenten fast is broken with the Lord's Supper after which the altar is stripped of its vestments and all bells are silenced in remembrance of Christ's dark night in Gethsemane. The Service of Shadows (Tenebrae) may be celebrated on Holy Thursday or Good Friday. In Tenebrae, fourteen candles, along with a Christ candle, are lit at the beginning of the service and extinguished one by one as the story of Christ's Passion unfolds. The Christ candle is extinguished last, as the light of the Messiah was extinguished on the Cross. The first service of Easter is the Paschal Vigil. It, traditionally, begins in darkness and ends as the light of Easter dawns. Easter, also called Resurrection Sunday, begins the season of Eastertide which continues until Pentecost. The chancel is vested in a joyful white, and the return of alleluias, absent during Lent, celebrates the victory of the resurrected Christ over sin. The Paschal candle is lit for worship during the Sundays of Eastertide (its flame represents Christ’s illuminating light) and thereafter lit for occasions such as funerals and baptisms. For the community of faith, our sorrow turns to joy. Alleluia, Christ is Risen!

Resources
Thurston, Herbert. "Holy Week." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 21 Feb. 2009 .
The United Methodist Book of Worship. 1992. United Methodist Publishing House: Nashville, Tennessee.
Hickman, Hoyt. United Methodist Worship. 1993. Abingdon Press: Nashville, Tennessee.

What Wondrous Love

2009-02-22T18:16:00.003-06:00

The penitential season of Lent continues into March this year, and the sanctuary maintains its somber tone. The chancel continues to be vested in purple symbolizing repentance. Shiny objects are removed from the worship space and flowers may be omitted. The Lenten tradition of fasting or “giving up” something is not intended as a public act of piety, but, rather, a private means of removing distractions so that the community of faith may focus on the example of the sacrificial love of Christ as the model for their lives. The gospel lessons in March direct the meditations of the community. The first Sunday's gospel (Mark 1:9-15) recounts the temptation of the Lord. The second (Mark 8:31-38) challenges the community of faith to “take up” its cross boldly. The third Sunday's gospel (John 2:13-22) recounts His purification of the Temple and foreshadows the cross. The fourth Sunday's lesson (John 3:14-21) emphasizes the Messiah's role of redeemer rather than judge. The fifth Sunday's lesson (John 12:20-33) reveals to His followers the price of their redemption--Jesus' life—and His willingness to be their--our--Paschal Lamb. What wondrous love!

Resources:

The Scofield Study Bible. 2003. Oxford University Press: New York, NY.

The United Methodist Book of Worship. 1992. The United Methodist Publishing House: Nashville, TN.

United Methodist Calendar & Workbook 2009. 2008. Abingdon Press: Nashville, TN.

The Path to the Cross Begins

2009-01-20T21:57:00.001-06:00

The worship spaces retain their green vestments through Season after Epiphany which continues into the month of February. The chancel may be vested in white or gold for the season’s concluding Sunday, the Transfiguration of Christ, February 22, which recalls Christ’s transfiguration on the mountain with Elijah and Moses. The penitential season of Lent, during which the chancel will again be vested in purple, begins on Ash Wednesday, February 25. On Ash Wednesday, the sign of the cross is marked with ashes on the foreheads of the penitent. The ashes, traditionally, are from the previous year’s fronds waved on Palm Sunday. The season of Lent–the name of which comes from the Anglo-Saxon word for spring--lasts forty days excluding Sundays. References from at least the ninth century identify Lent as a variable number of days for fasting and preparation for baptism by converts. Since then is has become a period of penance for members of the community of faith whose length could be reminiscent of Moses, Elias, Christ, and the forty hours, according to tradition, Christ lay in the tomb. Alleluias, visual and musical and spoken, may be “put away” until Easter Sunday. Visuals for the season of Lent may include ash gray and rough-textured cloth for paraments, stoles, and banners. Shiny objects and flowers may be removed from the worship area. A rough cross, made from the trunk of the Chrismon tree, may be placed in or near the worship space. Crosses are veiled in purple until Easter. The path to the cross has begun.

Resources

The United Methodist Book of Worship, 1992, The United Methodist Publishing House, Nashville, TN.

Thurston, Herbert, The Catholic Encyclopedia, 1907, Robert Appleton Company.

Wise Men Still Seek Him

2009-01-20T21:53:00.002-06:00

The season of Christmastide continues into January and the festive white and gold remains on the chancel until Epiphany Sunday (the first Sunday in January) when the Magi are added to the creche. (The Feast of Epiphany is January 6.) Epiphany Sunday marks not only the end of Christmastide, but also the end of the Christmas Cycle in which the preparatory season of Advent is signified by the color purple and the celebratory season of Christmastide by white. The first Sunday after Epiphany commemorates the Baptism of the Lord. The chancel is again vested in white, as it would be for baptisms. Successive Sundays until Lent are vested in green. The Sundays after Epiphany are sometimes referred to as Ordinary time, not because they lack significance, but because they are ordered (first, second, third) after a festival day. The green vestments indicates this period is a time for growth in the community of faith, and other symbology may include a baptismal font, water jars reminiscent of the miracle at Cana, and candles for the Transfiguration.

Resource: The United Methodist Book of Worship, 1992, The United Methodist Publishing House, Nashville, TN.

Hark the Herald Angels Sing!

2008-11-16T21:16:00.002-06:00

December is a month of joyful anticipation with each Sunday leading the community of faith closer to the manger. The season of Advent continues with the fellowship studying the prophets in preparation for the celebration of the nativity of the Messiah. The nave is wreathed in evergreen and the chancel continues to be vested in royal purple. An additional candle is lit on the Advent wreath on successive Sundays with readings celebrating Christ the Way, Christ our Joy, and the Prince of Peace. The role of John the Baptist as herald of the Messiah is recognized for the second and third Sundays of Advent, then the events leading up to the birth of the Holy Child sets the tone for the last Sunday of the season. Seasonal banners may be added on each successive Sunday. Additional worship visuals for the season could include a Chrismon tree and a Jesse tree. The Chrismon tree is an evergreen tree covered with white monograms of Christ (Chrismons) while the Jesse tree is decorated with symbols of the ancestors of Jesus. The Christmas season begins on Christmas eve and continues until the Day of Epiphany. On Christmas eve, the altar vestments change to white and gold befitting the coming of the infant King. The Chrismon tree remains, joined by nativity scenes, a Christmas star, angels, poinsettias, and roses. Some fellowships choose to end the calendar year and prepare for the coming year with a Watch Night Service which can include the profoundly moving Covenant Renewal Service. May the joys of the season gladden your hearts!

Resource: The United Methodist Book of Worship, 1992, The United Methodist Publishing House, Nashville, TN.

Why Do the Colors on the Communion Table Change?

2008-10-11T20:37:00.000-05:00

It’s a simple, reasonable question deserving a simple, reasonable answer. The short answer is that the Christian year is divided into seasons and each season has its own colors. Within each season may be special days and festival days which are signified by colors, too. So, the colors change according to the season and the occasion.

The long answer is that worship is designed to be a multisensory experience. We stand, we sit, we sing, we pray, we listen, we speak, we commune with each other and with the Spirit. The environment in which we worship contains a variety of elements–things like the beautiful stained glass windows, banners, the sermon, the music, the paraments in the chancel-- which can inform and inspire us. Many may change according to the season or the occasion.

November is a month of ending and beginning in the life of the Church. The month begins with All Saints Sunday. The suggested vestment colors for this day are either the celebratory colors of white or gold, or the color red, in remembrance of martyred saints. The chancel and clergy will be vested in the green of Ordinary Time for the second and third Sundays in November. The fourth Sunday in November brings about the end of the Christian year with Christ the King Sunday when the chancel will be vested in white.

The new Christian year begins on the fifth Sunday in November which is the first Sunday in Advent. Advent is the season in the Christian year which proclaims the comings of the Christ and calls the Church to prepare for these comings. The chancel is vested in either the royal purple or blue, for hope. The Advent wreath, evergreens, and banners adorn the worship space as visual celebrations of the season. Advent continues until Christmas with each Sunday having its own theme. The first Sunday in Advent, traditionally, celebrates Christ’s coming in final victory. Advent is more than just the “countdown” to Christmas; it provides us with opportunities to prepare our hearts through study and worship for the Coming King.

Why do the colors change? ‘Tis the season! Happy Christian New Year!

Source: The United Methodist Book of Worship, 1992, The United Methodist Publishing House, Nashville, TN.

Hands to Work; Hearts to God!

2007-09-01T19:14:00.001-05:00

Welcome fellow sacristans!

Late last year, my Director of Music Ministries asked me to organize an Altar Guild for our congregation. I had no clue where to begin, but have been guided by wise friends, lay and clergy, the Lord has sent my way. I've come to know a lovely group of sisters in Christ (brothers would be welcome, too!) who are blessed with the opportunity to offer seemingly mundane gifts to the Lord. I'll never forget a conversation with one of the sisters, while filling Communion cups, about how she enjoyed ironing. That day, she joyfully took home the veils and palls and, when they returned to the sacristy, they were snowy and crisply smooth. What a blessing it is to be able to take something you enjoy, even something simple, and offer it as a gift of love to our Lord!

As for me, my gift is polishing brass. Somehow, as I wipe away the dirt and the oils and the stains that mar the finish, my mind focuses on the Lord and the work He is doing in my life to wash away the dirt and stains. It is an oasis of calm for me in a hectic world.

The Sacristy is a place for sharing information, knowledge, and blessings. The direction we take is up to you. I'll start the discussion:

How has serving in the sacristy blessed you?

Peace,

Nancy