Affirmations of Apostolic Order For Bishops and Overseers

United Kingdom Builders International Ministries, Inc.

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AFFIRMATIONS OF APOSTOLIC ORDER

The emergence of Pentecostalism in America is affirmed by many as the catalyst that thrust the movement to worldwide prominence. With certainty there were numerous significant precursors to the movement – both In Europe and in the U.S. – but only one single event can be said to have had the kind of impact to cause a global revolution but the revival that took place over a three-year period in Los Angeles California. It was called the Azusa Street Revival, because it took place at a meeting hall at the corner of Ninth and Azusa Streets, in downtown Los Angeles. Included in this manual are reproductions of several important articles that furnish a fairly thorough overview of the evolution of the Pentecostal Movement in America, but that is by far not the purpose of this Manual. In fact the only reason for mentioning the history of modern American Pentecostalism at all is to point to the next series of observations. In the course of the century that has passed since the beginning of the Azusa Street Revival, the Pentecostal Movement has given rise to literally hundreds of “daughter” movements – and even denominations, in the proper sense of the word. What has not occurred, however, is the positioning of a singular Apostolic Protocol for the ecclesiastical orders of the Church – at lest not one that takes into full consideration all of the offices stipulated in Paul’s Letter to the Ephesians, Chapter 4, verse 11-16; namely,

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Indeed, there is an excellent Apostolic Protocol – entitled, The Bishopric: A Handbook on Creating Episcopacy in the African-American Pentecostal Church, by J. Delano Ellis – which treats of the Office of the Bishop with great detail; but even this definitive work falls short in that it does not include the Office of the Apostle. The present offering seeks to provide a remedy that will accommodate those reformations wherein the said Office is acknowledged as a Ministry Gift for the present day Church. It borrows heavily from the elements of Apostle Ellis’ seminal work, and is therefore not a new offering but rather an offering adapted for certain Apostolic assemblies who have requested such an adaptation. While the present publication borrows from Apostle Ellis’ work, it must be stipulated that there are places in this document where Protocols will be described that were agreed upon by this body, that happen to agree with the Protocols set forth in Apostle Ellis’ book – but were arrived at independently of that book. For that reason full attribution will be given where Apostle Ellis’ book – or any other book, for that matter – was the source of the information. In those places where a citation of an outside source is absent, it is stipulated in advance that the agreement with the outside work is coincidental. The need for the present Protocol was expressed at a meeting convened by the Governing Body of the United Kingdom Builders International Ministries, Inc. wherein Apostle Johnson was asked to develop an Apostolic Protocol specifically for U. K. B., and wherein Apostle Carter’s insight and collaboration was solicited. We pray that it will be a blessing to the Body of Christ at large, and to the United Kingdom Builders in particular.

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The Affirmations of Apostolic Order cover three general areas: Fellowship Manual – adapted from the original “Organization Guide Manual” Apostolic Protocols – for the Ecclesiastical Offices, beginning with the Apostleship Historical Affirmations – A brief history of the Pentecostal Movement in America (Appendix) Compiled by APOSTLE RAYMOND A. JOHNSON Founder and Senior Pastor Destiny Fellowship (Home of the Abyssinian Church of the Living Word) Elyria, OH With the diligent assistance of: APOSTLE MICHAEL CARTER Jesus Over You Ministries Detroit, MI

Respectfully submitted

Bishop Thomas G. Mitchell Presiding Bishop

Open Arms Cathedral 2022 Waite Ave.

Toledo, OH 43606 (419) 242-8412

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TABLE OF CONTENTS

Affirmations of Apostolic Order ...................................................................................................................................2 Chapter One: Fellowship Manual ..................................................................................................................................6

Mission Statement .............................................................................................................................................7 Convocations .....................................................................................................................................................7 The Episcopal College.......................................................................................................................................7 National Kingdom Conference ..........................................................................................................................7 Regional Convocations ......................................................................................................................................7

Consensus of Beliefs .................................................................................................................................................8 Membership .............................................................................................................................................................10

Membership Fees.............................................................................................................................................11 Chapter Two: The Episcopacy.................................................................................................................................13 The Bishopric ..........................................................................................................................................................14 Order of appointment for Bishops and Overseers....................................................................................................15

August - October .............................................................................................................................................15 October 15 - 31 ................................................................................................................................................16 November 1 .....................................................................................................................................................16 November Episcopal College ..........................................................................................................................16 April Episcopal College...................................................................................................................................16 August Annual Conference..............................................................................................................................16 How is a bishop chosen?..................................................................................................................................16 What are bishops responsible for? ...................................................................................................................16 Other obligations of a bishop...........................................................................................................................16 The administration of a diocese .......................................................................................................................17 What symbols are associated with the bishop?................................................................................................17

The Apostolic Council .............................................................................................................................................19 The College Of Ordinary Bishops ...........................................................................................................................20

Christian Education .........................................................................................................................................21 Fellowship Operations .....................................................................................................................................21 Adjutant General..............................................................................................................................................22 Missions and Urban Evangelism .....................................................................................................................22 Social Action ...................................................................................................................................................23

The College Of Auxiliary Bishops ..........................................................................................................................24 Auxiliary Bishop..............................................................................................................................................24 Suffregan Bishop .............................................................................................................................................24

The Council Of Overseers .......................................................................................................................................25 State Overseers ................................................................................................................................................25 National Overseers...........................................................................................................................................26 District Superintendents...................................................................................................................................26

The Adjutancy .........................................................................................................................................................28 Local Churches ........................................................................................................................................................30

Presbytery ........................................................................................................................................................30 Diakonia...........................................................................................................................................................30

The Organizational Chart ........................................................................................................................................31 Chapter Three: The Levitical Vestments .....................................................................................................................32

CIVIC DRESS.........................................................................................................................................................32 CHOIR VESTMENTS...............................................................................................................................................33 CEREMONIAL VESTMENTS AND LITURGICAL COLORS..........................................................................................34

The Presiding Bishop.......................................................................................................................................34 The Office of the Prophet ................................................................................................................................34 Ordinary/Diocesan Bishops .............................................................................................................................35

THE VESTMENTS OF THE AARONIC PRIESTHOOD .....................................................................................37 Introduction .....................................................................................................................................................38

THE GARMENTS ..................................................................................................................................................38 Ordinary Garments – white garments ..................................................................................................................38

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Pants ................................................................................................................................................................38 Tunic................................................................................................................................................................39 Girdle ...............................................................................................................................................................39

Vestments – Golden Garments ............................................................................................................................41 The Ephod........................................................................................................................................................41 The Robe..........................................................................................................................................................41 The High Priest's Breastplate...........................................................................................................................42 The Stones .......................................................................................................................................................42 The Crown .......................................................................................................................................................43 HOW WERE THE LETTERS ENGRAVED? ............................................................................................................43 The Turban and the Crown ..............................................................................................................................43 The Turban and the Hat ...................................................................................................................................43

THE VESTMENTS OF THE APOSTOLIC PRIESTHOOD..................................................................................45 Cassock............................................................................................................................................................45 Cincture ...........................................................................................................................................................46 Rochet..............................................................................................................................................................47 Chimere ...........................................................................................................................................................47 Tippet, Pectoral, Ring, Zuchetta ......................................................................................................................47

Chapter Four: Episcopal Graces ..................................................................................................................................50 Doing ministry in the twenty first century.......................................................................................................51 Ministry Essentials...........................................................................................................................................53

Appendix One: Pentecostal History.............................................................................................................................55 The Origins of the Pentecostal Movement...............................................................................................................56 Assessing the Roots of Pentecostalism....................................................................................................................62

Appendix Two: Ministerial Ethics...............................................................................................................................73 Appendix Three: Episcopal Definitions ......................................................................................................................74 Appendix Four: THE CHIROTONIA OR EPISCOPAL ORDINATION...................................................................86

Preface to the Ordination Rites........................................................................................................................86 Court of the Presiding Bishop..........................................................................................................................87 Court of the Second Presiding Bishop .............................................................................................................87 Courts of the Celebrants ..................................................................................................................................87 The Processional..............................................................................................................................................87 Concerning the Ordination of a Bishop ...........................................................................................................88 The Ordination of a Bishop .............................................................................................................................89 The Presentation ..............................................................................................................................................89 The Ministry of the Word ................................................................................................................................90 The Sermon......................................................................................................................................................91 The Examination..............................................................................................................................................91 The Consecration of the Bishop.......................................................................................................................93 The Investiture .................................................................................................................................................94

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CHAPTER ONE: FELLOWSHIP MANUAL

United Kingdom Builders International Ministries, Inc. (UKBM) is an interdenominational fellowship of Ministries who have formed together a network whose foundation of unity is the Lordship of Jesus Christ. Together, we seek to maximize our life in God, our honor in service to Him and our faith in His supernatural power. We are committed to taking the life changing Gospel to our communities, cities, states, and ultimately to the world. Our dedication to this mission will make a global impact for God’s Glory. The primary purpose of UKBM – as set forth by our Presiding Bishop, Thomas G. Mitchell – is to promote a fellowship of churches and Ministries in Covenant with one another. Our credo is “Promote, Provide, and Perform!” PROMOTE = FELLOWSHIP Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. Proverbs 4:7-9 Wisdom is the key to building a successful Ministry. Churches who belong to this Fellowship will benefit from the collective wisdom in Ministry and in Shepherding that accrues from those who have been chosen to give leadership. We also understand that committed and faithful workers are critical, if we are to excel in the Ministry VISION that God has given us, as Pastors. UKBM is uniquely gifted to assist you in identifying those individuals in your congregation who will make the best candidates for promotion into leadership roles. Where ordination is called for, we will be there to assist, as well. PROVIDE = UNITY I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace. Ephesians 4:1-3 One of the paramount attributes that undergird this Fellowship is our Unity. In this we seek the example of the first century Christians. We see their unity throughout the New Testament – especially in Acts, where the writer says that the members of the Church were ‘in one accord.” (Act 2:1, 46; 4:24; 5:12; 7:57; 8:6; 15:25; Phil 2:2) We will never seek to control, direct, or compromise what God has given you for your local assembly. Instead our hallmark will be Honor – particularly honor for you and for your Ministry priorities. UKBM will provide covering, love, fellowship and prayer; and we will commit whatever resources we have to meeting whatever other spiritual and natural needs you may have, to the best of our ability. PERFORM = NETWORKING Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ. Philippians 1:6 We believe that God has uniquely qualified those Ministers He has called with the potential to accomplish their destiny in service. But there are times when a Minister becomes discouraged, or is otherwise hindered or destroyed, before he or she can fully realize his or her vision in Ministry. UKBM will be a catalyst of support for the churches and Ministers of this Fellowship. Our goal is to align ourselves with the corporate vision of each Ministry, to assure that they have the tools they need to perform at their peak. We

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will make resources available to help member churches enhance their church growth efforts, we will send Evangelism Teams into areas to help with evangelizing and soul winning, workshops dealing with Investments, Fiscal Management, Giving and Stewardship, Personal Spiritual Growth, Church Administration, Business Plan Development, and much, much more. Ultimately, the net result of these efforts will be an efficient network of Pastors, Churches and Ministries joined together in one accord and determined to turn the world upside down for Christ. Keep in mind that UKBM is not a Denomination. We are an International Fellowship, whose common bond is the Lordship of Jesus Christ. The APOSTOLIC PROTOCOLS set forth in this Manual are set in place to provide ORDER and a sense of structure to what we do together. It is in doing this that we will become a global exemplar for other fellowships and Reformations.

MISSION STATEMENT Our Mission The Mission of UKBM is To equip the Saints of God for Ministry; To mentor those who are called as Pastors, Elders, Evangelists, Overseers, and Teachers; To plant and establish new churches, outreach, global Missions, Schools and Colleges; To fulfill our Lord’s Great Commission Our Vision Where there is no vision, the people perish. Proverbs 29:18 Our Vision is to see multitudes Saved and won into the Kingdom of God; to establish an organization that does what the Bible says to do – namely to exalt the Lord on high ; and to fulfill our Lord’s Great Commission, which commands us to go into the world and preach the Gospel to all nations. Along the way it is our goal to be sensitive to the Holy Spirit, in all that we do – all the while allowing ourselves and our interests to diminish while we let God be glorified.

CONVOCATIONS Three annual CONVOCATIONS are planned The Episcopal College The purpose of this Convocation will be to “roll out” and adopt the Affirmations of Apostolic Order of The United Kingdom Builders International Ministries, Inc., and to provide training for all present and potential UKBM leadership. The College is for individuals being catechized for elevation to the Offices of Overseer and Bishop, and convenes in April and November National Kingdom Conference Headquarters Church - Open Arms Cathedral Toledo, Ohio August 2005 The purpose of this Convocation is to provide a time to get acquainted; to welcome new churches into the Fellowship; to ordain Clergy; and to receive Spiritual Refreshing from the Holy Spirit, as the Lord ministers to us through His anointed vessels. Regional Convocations The Regional Dioceses are encouraged to convene at least one Annual Regional Convocation, at a location that is convenient and conducive for all in the Region to attend.

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CONSENSUS OF BELIEFS

About God We believe in one Eternal and Self-Existent God, Who exists and is revealed as Father, son and Holy Spirit. (Duet.6:4; II Cor. 13:14; John 1:1). We believe the Father is the sovereign planner of creation and redemption and that His plan for the human race is one of grace, eternally centered in the person of His Son, Jesus Christ. (1Cor.8:6; Eph.1:11) We believe that our Eternal Lord Jesus Christ is the only begotten of the Father, and is truly God and truly man. (Isaiah 9:6) He was born of the virgin Mary, lived a sinless life, died a vicarious and atoning death, in order that he might reveal God and redeem sinful man; that He accomplished redemption for all mankind through His death on the cross as a substitutionary sacrifice; that eternal life is made real to us by His literal physical resurrection from the dead (John1:1-2, 14; Luke1:35; Rom.3:24-25; 1Pet.1:3-5); that the Lord Jesus Christ is now in heaven, exalted and seated at the right hand of God, where, as the High Priest for His people, He fulfills the ministry of Representative, Intercessor, and Advocate (Heb.9:24; 7:25; Rom.8:34; 1John 2:1-2). We believe that the Holy Spirit is a Person who ministers to mankind in these ways: By causing the unbeliever to be convicted of the sin of unbelief, of righteousness, and of judgment (John 16:8-11) and restrained from maximum evil (2 Thes.2:6-7). By permanently regenerating the believer, at the moment of salvation, baptizing him into the body of Christ, indwelling him, and sealing him unto the day of redemption. (John 3:3-7; 1 Cor.6:19; Eph.1:13; 1 Cor.12:13) By filling the believer with the Spirit (Eph.5:18), and bestowing Spiritual Gifts on every believer at the moment of salvation (Rom.12:6-8; 1 Cor.12:7-11, 28-30; Eph.4:11). These spiritual gifts are the means by which every Christian fulfills their full-time ministry in the Christian way of life. About Scripture We believe the in the absolute inspiration of the Holy Scriptures in their original autographs, given by the Holy Spirit without error as He moved upon holy men of old. We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured. We deny that any creed, council or individual may bind a Christian's conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation. Therefore, we believe that the church has no authority to establish doctrine or practice contrary to these same scriptures, which were subsequently accepted as Canon by the early Christian Church. About Man We believe that man was made in the image of God and is the crown of creation. He is now by reason of the “fall” spiritually alienated from his Creator. Apart from God, he has no ability to attain this high calling. (Psalm 8; Ephesians 2:8-9) We believe that justification is by grace through faith in our Lord’s sacrifice on Calvary. (Romans 3:21-24) We believe that all people are to repent and be buried with our Lord Jesus Christ in the waters of baptism. (Matthew 28:19; Acts 2:28; Romans 6:4; II Peter 3:9). We believe that the baptism in the Holy Spirit is an endowment of power given by God to anoint the believer for sanctification and evangelism. It is our understanding that the supernatural gifts of the Holy Spirit are active within the body of Christ until the coming of the Lord. Furthermore, we believe that the development of these gifts ought to be encouraged under the guidance of local church authority. (Acts 8:14-17; Acts 19:1-2; I Cor. 12:4-7).

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We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father. We acknowledge that one work of the Holy Spirit is to create in us the character of Christ. We reaffirm that in salvation we are rescued from God's wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life. We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature. We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ's righteousness is imputed to us as the only possible satisfaction of God's perfect justice. We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ's righteousness in us. We reaffirm that because salvation is of God and has been accomplished by God, it is for God's glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone. Therefore it is incumbent upon those who are called by the name of Christ to depart from iniquity, understanding that salvation from the penalty of sin begins the process of redemption. (II Tim. 2:19). About the Church We believe in the Priesthood of the believer; that is to say, all people born of God have equal status before God and direct access to their Lord. (Peter 2:5). We believe the identity of the body of Christ on the earth is primarily perceived through the local church. While encouraging the voluntary association of local churches, recognizing the need of consensus on matters of fundamental doctrine and conduct, we strongly confess the local church to be sovereign and autonomous. (Revelation 2,3) We believe that the callings of Apostle, Prophet, Evangelist, Pastor and Teacher are functional within the body of Christ until the Lord’s return. Furthermore, these ministries are gifts to the Church for the purpose of equipping the saints for the work of the ministry, that the body of Christ may be edified. (Ephesians 4:11-16) About the Kingdom We believe in the literal Second Coming of our Lord, the literal rule of Christ upon the earth, the resurrection of the regenerate to eternal life and the unregenerate to eternal damnation, and the ultimate victory of the eternal Kingdom of God. (Acts 1:9-11; Dan. 12:2; Rev. 22:1-7)

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MEMBERSHIP

We invite each of you to become diligent and faithful ambassadors of the UKBM Mission, as the body of Christ unites to share the VISION of this Ministry and to accomplish God's will on the earth. It is the desire of the network to form member relationships with people of God that are led by the Spirit of God and inspired to do the work of the Kingdom. The membership information here will prove useful to you in structuring your own participation in UKBM, and in reaching out to others to encourage them to come and be a part of us. As you can see from the very brief and very preliminary plenary structure below, UKBM is a network of associated Ministries and Assemblies who have come together to further the work of God's Kingdom. Our goal is to enrich the ability of local churches to do Ministry at a global level – and to shine forth in excellence, in the process.

BENEFITS OBLIGATIONS MINISTERIAL CREDENTIALS

• Ministerial Licensure • Ordination of Elders • Ordination of Evangelists • Affirmations of Spiritual Giftings • Affirmations of The Apostleship • Affirmations of The Prophetic Gift • Consecration to the Bishopric • Consecration to Overseership

SUPPORT SYSTEMS FOR LOCAL CHURCHES • Annual Kingdom Conference • Quarterly Meetings • Friendship and Mentoring • Regional Meetings • Networking • Consulting, Mentoring and Training

OPPORTUNITIES FOR GLOBAL MINISTRY • Strong International Network • Global Reach via the World Wide Web • Multimedia Ministries

Personal Enrichment through the Annual Convocations • Episcopal Colleges • Lay Ministries Institutes • Experience Signs and Wonders as well as a

manifestation of the • Supernatural through the application and

exercise of Spiritual Gifts

ANNUAL MEMBERSHIP FEE Covenant Partners Associate Member Affiliate Member APPLICATION FEE Church and Pastor Pastor Only Individual ATTENDANCE AT ALL REQUIRED EPISCOPAL COLLEGES Triennial, Regional, and Annual FOLLOW CORPORATE VISION

Maintain Covenant relationship with other Fellowship Churches

Privileges and Benefits of Membership Affiliation has its privileges and significant time has been spent determining how this Network will give true value to Pastors, leaders, ministries and churches. It is our goal that every member is receiving the assistance and mentoring it needs to reach new levels. The following is just an overview of what United Kingdom Builders International Ministries, Inc. will offer its members. 1 Annual National Kingdom Conference held each year to benefit all members, congregations, and ministries

affiliated with the Network. This conference will convene every summer in the month of August, at the Headquarters Cathedral in Toledo, OH.

2 Quarterly (private) Meetings with member ministries only, offering a forum where pastors and other ministry gifts can dialog, share, encourage and network with each other on various relevant issues.

3 Regional Meetings hosted by Bishop appointed over the Regional Dioceses.

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4 Networking with other Ministries and Pastors. The Ministry Profile that each Minister submits to the National Office of the Adjutant General will also enable us to identify and fully utilize the all of the Ministry Gifts and talents available to us in the Network.

5 Consulting, Mentoring and Training, the Network will make available a number of resources and programs designed to empower them to grow and develop. Below are a few examples of what will be offered:

Natural Church Development Profiling (In depth church analysis) Spiritual Gifts Assessment and profiling

Needs based seminars and training for local churches Fiscal Management Seminars and Workshops for developing Ministries Leadership Intensive Training Ongoing Coaching and Mentoring for independent Evangelistic Ministries and Ministry Teams Accountability and Check-up Holistic (Body, Soul, and Spirit) Ministry Counseling for Pastors

Life Management – seeks out and makes available goods and services that add to the overall quality of life; including, Financial Planning, Learning Centers, Skills Training, Fitness Planning, Life Insurance.

UKB Foundation – will provide UKB members with access to Scholarships, Grants, and other philanthropic opportunities

Multimedia – Web Development, Broadcast Media, perhaps even a unique UKB Record Label Planning Office – will take over the task of event planning for all Conferences and Convocations Archivist/Historian – it is critical that every aspect of our growth and development be preserved for

posterity Pastoral Alliance Ministerial Alliance

And much more

MEMBERSHIP FEES COVENANT PARTNERS FEE (Monthly)

• Bishops/Overseers $25 • Pastors $15 • Individuals $10

Associate Members (Annual)

• Church/Pastor $200 • Church $150 • Pastor $150

Affiliate (Annual)

• Church/Pastor $400 • Church $250 • Pastor $250

The table above outlines the Membership Fees for the two levels of membership in UKBM. This fee is used to help defray the costs of the Annual Convocations and operations of the Office of Legal and Fiscal Affairs. It is understood that the small fee will not cover these expenses, but that they represent a way for small and large churches alike to contribute toward the expenses of this Fellowship.

COVENANT PARTNERS All Associate Members of UKBM are encouraged to lend further support to the Fellowship by becoming Covenant Partners. We ask that each UKBM Member Church/Pastor encourage individual members of their churches to support the Ministry as Covenant Partners, as well. At this preliminary stage of our development, we are still searching for an appropriate emblem to recognize our Covenant Partners – a lapel pin, or some other outward symbol that tells the world at first glance that you belong to the very spirit of EXCELLENCE. We are hoping to have that outward expression in place by the time of our November 2005 Episcopal College, if not before then.

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In the interim, please be assured that we will be joining each of you immediately in a rigorous Covenant of Prayer. We ask each Officer of UKBM – as well as each Pastor holding Associate Membership for himself or his Church – to recognize the communal and prophetic symbolism of the Covenant Partnership, and encourage each of your members to participate. Because we ask everyone Associated with UKBM – under the umbrella of the Associate Membership – to support the Covenant Partner Program, Associate Member bodies receive a discount on their annual Membership Fees, from what they would be required to pay as Affiliate Members. Associate Member Associate Membership is offered to any and all Ecclesiastical Bodies – Churches, Pastors, Evangelical Ministries and Crusades, Chaplaincies, Schools, and Institutions – who elect to become a part of United Kingdom Builders International Ministries, Inc., and who seek to have this Episcopal Body as their Apostolic Covering. These entities are herein referred to as Associate Members. Associate Members may present their Ministers for Licensure and Ordination at the appropriate time during the fiscal year. The Licensing and Ordination services will be incorporated into the Agenda for the National Kingdom Conferences, in August of each year. Candidates will be presented their Manuals and begin to be catechized after the April Episcopal College Pastors who wish to come under the Apostolic Covering of UKBM – separately from their respective Churches – may do so by paying the appropriate Pastoral Membership Fee and submitting a Resolution of Support signed by the senior officers of the Church and witnessed by a sealed officer of the State – such as a notary public. YEARLY MEMBERSHIP FEE The Associate Member will become a “Member In Good Standing” for one year from the date that the Office of Legal and Fiscal Affairs is in receipt of the Annual Membership Fee. Affiliate Member Affiliate Membership is offered to any and all Ecclesiastical Bodies – Churches, Pastors, Evangelical Ministries and Crusades, Chaplaincies, Schools, and Institutions – who elect to become a part of United Kingdom Builders International Ministries, Inc., but do NOT seek to have this Episcopal Body as their Apostolic Covering. They simply wish to participate in the Network and to take advantage of the training and fellowship opportunities conducive with membership in UKBM. These entities are herein referred to as Affiliate Members. YEARLY MEMBERSHIP FEE The Affiliate Member will become a “Member In Good Standing” for one year from the date that the Office of Legal and Fiscal Affairs is in receipt of the Annual Membership Fee. We do not perform Licensure or Ordination for Affiliate members. Also, because we do not ask Affiliate Members to support the Covenant Partner Program, they do not receive the discounts on their annual Membership Fees that are offered to Associate Members.

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CHAPTER TWO: THE EPISCOPACY

The following diagram outlines the Tiers of Leadership of the United Kingdom Builders International Ministries, Inc.

APOSTOLIC ORDERS

Coadjutors

National Overseers State Overseers

Ministerial AllianceElders and Licentiates

Pastoral Alliance

Council of Overseers

College of Auxiliary BishopsAuxiliaries and Suffregans

College of Ordinary Bishops

APOSTOLIC COUNCILBishop Carl E. Mitchell

Bishop John I. TateBishop Edward Banks

Bishop Thomas G. Mitchell

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THE BISHOPRIC

Six orders of the Bishopric are stipulated:1 Presiding Bishop Diocesan (Ordinary) Bishop Auxiliary Bishop Suffregan Bishop Co-Adjutor Bishop Overseer The following segments are quoted from the book Ceremonial of Bishops which shall be required reading for all UKB Bishops and Overseers.

I. THE DIGNITY OF THE PARTICULAR CHURCHES The diocese forms that part of the people of God entrusted to the pastoral care of the bishop with the assistance of the presbyterate. In allegiance to its pastor ant to him gathered together in the Holy Spirit through the Gospel and the eucharist, the diocese stands as a particular Church in which Christ’s one, holy, catholic and apostolic church is truly present and at work. Indeed, Christ is present since by his power the Church is gathered together in unity. As Saint Ignatius of Antioch has truly written: “Just as where Christ Jesus is there also is the Catholic Church, so also where the bishop is, there also should be the whole assembly of his people.” Hence the dignity of the Church of Christ in embodied in the particular Churches … there is no lawful assembly of the faithful, no community of the altar, except under the sacred ministry of the bishop. Just as the universal Church is present and manifested in the particular Churches, so too each particular Church contributes its own distinctive gifts to the other Churches and to the Church as a whole, “so that from the sharing of their gifts with one another and their common effort in unity toward perfection, the Church achieves growth as a whole and in its particular parts.”

II. The Bishop As The Foundation And Sign of Communion In the Particular Church As Christ’s vicar, marked with the fullness of the sacrament of orders, the bishop leads the particular church in communion with the [Presiding Bishop] and under his authority. Placed there by the Holy Spirit, bishops are the successors of the apostles as shepherds of souls, … for Christ gave the apostles and their successors the mandate and the power to teach all nations and to sanctify and to shepherd their people in truth. By the Holy Spirit who has been given to them, therefore, bishops have been made true and authentic teachers of the faith, high priests, and pastors. Through the preaching of the gospel and in the power of the Spirit the bishop calls men and women to faith or confirms them in the faith they already have, and he proclaims to them the mystery of Christ in its entirety. The bishop’s authority regulates the orderly and efficient celebration of the sacraments and through them he sanctifies the faithful. He supervises the bestowal of the Baptist, since it brings with it a share in the royal priesthood of Christ. He is the primary minister of confirmation, he alone confers the sacrament of holy orders, and he oversees the penitential discipline in his diocese.2

1 The Bishopric: A Handbook on Creating Episcopacy in the African-American Pentecostal Church, by J. Delano Ellis 2 Ceremonial of Bishops by Liturgical Press/ Pp. 17-19 (excerpts)

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ORDER OF APPOINTMENT FOR BISHOPS AND OVERSEERS

RECOMMENDATIONS

Between the Annual Conference in August and October 1, UKBM Bishops may submit recommendations of individuals they believe should be considered for either the Office of Overseer or the Office of Bishop. These recommendations will be submitted to the Office of the Adjutant General, by way of either email or by the U. S. Postal Service. Please be sure to supply all pertinent contact information, at the time you submit the recommendation. The Adjutant General’s Office will send the potential Candidate(s) an Affidavit for Consecration; which must be completed and returned to that office by October 15. On October 15, the Adjutant General will compile a list of all potential Candidates – along with a copy of the Affidavit – to the Office of the Presiding Bishop. The Presiding Bishop will contact the Candidates for an Interview. The Presiding Bishop may elect to interview those Candidates who must travel a great distance by telephone. After the Interviews the Presiding Bishop shall confer with the Apostolic Council and put forth the Candidates he wishes to appoint. When that step has been completed, the Presiding Bishop will issue a SUMMONS to the Candidate to appear for Catechization, beginning with the November Episcopal College. This Summons is to be read aloud before the Candidate’s Congregation as a public testimony to the elevation of the Man or Woman of God.

CANDIDATES-DESIGNATE The Candidates will be presented publicly to the November Conference as Bishops-Designate or Overseers-Designate. They will remain “Designate” until the following Conference, in April – during which time they will continue to receive Catechism for their respective Offices, both by mail and in planned local settings, where possible.

CANDIDATES-ELECT The Bishops-Designate or Overseers-Designate are elevated to the rank of Bishops-Elect and Overseers-Elect. At this point they begin the final phase of preparation for Consecration, and may begin to order Vestments and Seals. During this time they will continue to receive Catechism for their respective Offices, both by mail and in planned local settings, where possible. In the months of June and July they will begin to receive training for their respective staffs, from the International Chief Adjutant and later from the Office of the Adjutant General. The Chief Adjutant will visit the “Elect’s” church and conduct a workshop outlining the following: Session One: Preparing the Church on the appropriate etiquette/conduct toward their Pastor in the Office of

Bishop/Overseer Session Two: Protocol for receiving a guest Bishop/Overseer Session Three: How to Vest their Pastor/Bishop during the Consecration Ceremonies. Training the Resident

Adjutancy. In July the Office of the Adjutant General will issue a SUMMONS to the Bishop’s/Overseer’s Church – summoning them to be present at the Annual Convocation for the Consecration of their Pastor to the Office of Bishop/Overseer. This Summons is to be read aloud before the Congregation as further public testimony to the elevation of the Man or Woman of God to their respective Offices. August - October

• Bishops may submit recommendations to the Adjutant General’s Office • Adjutant General sends candidates the AFFIDAVIT • AFFIDAVITs must be received back by October 15

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October 15 - 31 • Interviews with Presiding Bishop

November 1 • Apostolic Council Meeting: List of Candidates presented to Presiding Bishop • Letters (Summons) are sent to candidates.

November Episcopal College • Candidates begin Catechism • Candidates are publicly announced as Bishops-Designate or Overseers-Designate

April Episcopal College • Bishops-Designate and Overseers-Designate continue Catechism, but become Bishops-Elect and

Overseers-Elect August Annual Conference

• Bishops-Elect and Overseers-Elect are Consecrated

NOTE: The following exceptions to the above schedule will be made for the Inaugural Year of 2005: The Appointments of Bishops-Elect and/or Overseers-Elect will be done at the April (First) Episcopal College, and Consecrations in November.

HOW IS A BISHOP CHOSEN? • Suitable candidates are recommended to the Presiding Bishop who, after a process of consultation, makes the final appointment. See, “Order of Appointment,” above. • Church law states that a candidate for bishop must fulfill the following criteria:

1. Be at least 30 years of age. 2. Be ordained a priest for at least 5 years. 3. Must possess the necessary qualities of character, including integrity, prudence, piety, and zeal for souls. ��� Be skilled in theology and church law���

WHAT ARE BISHOPS RESPONSIBLE FOR? • Bishops have three main responsibilities:

1. To Teach. A bishop is the principal teacher in his diocese and has a responsibility to preach the Word of God to his people. He must ensure that those delegated to teach in his name, namely priests, teachers, catechists and others, teach the truth.

2. To Govern. This refers to meeting the needs of the local community (material, social, personal and spiritual) as well as ensuring that church laws are observed. He is ultimately responsible for training and supplying priests for parishes, for the finances of the diocese and for all church property. A bishop has the power to make church laws, be a judge in church matters and to enforce observance of these laws. These laws generally relate to worship, preaching, administration of the sacraments, safeguarding the faith and morals of the faithful and religious instruction.

3. To Sanctify. A bishop is responsible for ensuring that the sacraments are administered and has the special authority to ordain priests and to confirm. It is usually the case, then, for a bishop to ordain the priests who are to serve in his diocese and to travel around the diocese and administer the Sacrament of Confirmation. He must also ensure that mass is celebrated in the diocese every Sunday and on major feast days.

OTHER OBLIGATIONS OF A BISHOP • Must live in the diocese for most of the year. • Has a serious duty to be present at his cathedral during the seasons of Lent and Advent, and on the feasts of Easter, Pentecost, Christmas and Corpus Christi. • Every years a bishop must send all required reports to The Office of the Adjutant General – who in turn submits these reports to the Presiding Bishop. • Bishops must regularly visit each part of their diocese. • Bishops must attend Synods (meetings of Bishops) when they are called.

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THE ADMINISTRATION OF A DIOCESE • The bishop is assisted by a Chancellor and a Vicar General. • The Chancellor is the bishop's delegate to organize and administer the diocese. This would refer to finances, property and archives, etc. • The Vicar General represents the bishop when he is not available and has the power to govern in his absence. • The office of administration is called the Chancery. • The main church of the diocese is called the Cathedral. • In some larger dioceses, auxiliary bishops may be appointed to help the bishop.

WHAT SYMBOLS ARE ASSOCIATED WITH THE BISHOP? • �������: The shepherd's staff used on ceremonial occasions. It symbolizes being the shepherd of the people in the diocese. “thy rod and thy staff they comfort me.” Ps. 23:4 • �����: The triangular headgear, also worn by the Bishops in certain high services. There are three kinds depending on the liturgical season, and it is removed whenever the bishop is about to pray. “And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.” Ex. 29:6 “And take the helmet of salvation …” Eph. 6:17 • ������ �����: The large ornamental cross worn outside the Vestments. “And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.” Ex. 28:29 • ����: A ring worn on the third finger of the right hand, is the symbol of the bishop’s authority. Some people still kiss the bishop's hand as a sign of their love for him and the recognition that he is a living icon of Christ in the midst of the church. “And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.” Gen. 41:42 • ������� ������ ����: Bishops wear a purple zucchetto while the Presiding Bishop wears red. Worn in place of the Mitre for non Sacramental occasions. • ���� �� ����: A bishop chooses symbols appropriate to himself and his diocese. The arms of the diocese may occupy the left side whilst his personal arms occupy the right. “Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.” Eph. 6:16 • �����: In order to motivate the faithful and to set himself a specific direction, a new bishop will select a set of meaningful words, often written in Latin on the bottom of the Coat of Arms (or Seal).

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PRESIDING BISHOP The Presiding Bishop is the presiding prelate – or Primate for United Kingdom Builders. He is the General Overseer – of all the spiritual affairs of the Reformation; and he is the Chief Executive Officer of the corporate body; His ascendancy to the Office was obtained through Apostolic Election – in that he was elected from among the existing bishops of the Reformation, who are the College or Board of Bishops.3 He is the only person empowered to appoint other prelates to the Bishopric and can only be succeeded, if and whenever the office is vacated by him, when a successor has been chosen from among the College of Ordinary Bishops by a duly convened Conclave called for the purpose of selecting a successor. The Presiding Bishop is the sole consecrator for all persons selected for the Episcopacy of the Church; and – when it is determined that such a consecration is needed – there must always be at least two other UKB Bishops present as Co-Consecrators with him. In April 2005, Bishop Thomas G. Mitchell, Prelate and Senior Pastor of the Open Arms Cathedral Temple of Toledo, Ohio convened the UKB as a new Reformation in the Church. He called to counsel as his senior advisor and APOSTOLIC COVERING his father, Bishop Carl E. Mitchell. Hearing from God Bishop Mitchell also saw fit to embrace the “Fivefold Ministry Gifts” established by Paul’s Epistle to the Ephesians: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Ephesians 4:11-13 God led him to understand in his spirit that in embracing this structure the Reformation will be based on a strong Biblical foundation. In keeping with this the Bishop also opened himself to the advice of the APOSTOLIC COUNCIL. SECOND PRESIDING BISHOP The Second Presiding Bishop is an Ordinary Bishop, and Coadjutor to the Presiding Bishop. The Second Presiding Bishop presides over the both Apostolic Presbytery – which is inclusive of the College of Ordinary Bishops as well as the College of Auxiliary and Suffregan Bishops – and the Apostolic Diakonia: herein called the Council of Overseers. ORDINARY BISHOPS The Ordinary Bishops are either Presbyters or Diocesan (Regional) Bishops. The Presbyters are the Bishops who hold one of the sevenfold Episcopal Offices of the Church, explained in the “College of Ordinary Bishops” section, below. The Diocesan Bishops have jurisdiction over one of the Episcopal Dioceses (or, “Regions”). Each Diocesan Bishop will have at least 5-7 states within his/her jurisdiction, and will oversee the appointment of qualified Pastors to be Overseers within those States. SUFFREGAN AND AUXILIARY BISHOPS The functions of the Suffregan and Auxiliary Bishops will be discussed in the “College of Auxiliary Bishops” section below. CO-ADJUTOR BISHOP A Co-Adjutor Bishop is an Overseer or Bishop who is assigned as a “First Assistant” to an Ordinary Bishop (or, in the case of the Second Presiding Bishop, to the Presiding Bishop). In certain cases the Co-Adjutor may – at the discretion of the Presiding Bishop – be designated the successor to his/her charge, in the event the Office they are serving becomes vacant

3 Ibid, p. 25

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THE APOSTOLIC COUNCIL

Apostolic Council

Assisting BishopBishop Edward Banks

Second Presiding BishopBishop John I. Tate

Presiding BishopBishop Thomas G. Mitchell

Chief Counselor to the Presiding BishopBishop Carl Mitchell

As stipulated in the previous section the one characteristic that distinguished the UKB from other Pentecostal Reformations that have come into existence before it is that UKB is truly a Reformation that has an Apostolic Structure. This statement immediately cries out for clarification, inasmuch has there have been churches that are called Apostolic churches, and there have Pentecostal Reformations that called themselves Apostolic Reformations, for more than a hundred years – since at least the time of the historic three-year revival that took place between 1903 and 1906 at 312 Azusa Street in Los Angeles, California. The difference between the churches and Reformations mentioned above and the UKB is really very simple. The “Founding Fathers” of the Apostolic Faith Movement that emerged from the Azusa Street Revival used the term “Apostolic” to mean that they embraced the movement of the Holy Spirit, as He came upon the Apostles in the Church in Acts. At the same time, if you look at the history and structure of the “Apostolic” churches that look to early Pentecostalism in their history the one thing that is clearly missing is a specific Ministry that is inclusive of the Offices of the Apostle and of the Prophet. While the Grace Gifts of the Pastor, Teacher, and Evangelist are intermixed in the structure of this Reformation at every level, the Structure of United Kingdom Builders is also inclusive of the Offices of the Apostle and Prophet. At the National level, the Presiding Bishop has designated a body of Spiritual Advisors that includes Bishop Carl Mitchell, Bishop John Tate, Bishop Edward Banks, and other designated Apostles and Prophets, who together comprise THE APOSTOLIC COUNCIL – and whose sole function is to hear from God on the spiritual direction that He intends for this Reformation to follow. The Presiding Bishop is blessed to have Bishop Carl E. Mitchell – his natural father as his Chief Counselor and Apostolic Covering. Bishop Edward Banks of Fremont, OH. is also an Apostolic Advisor, and will serve on the Apostolic Council.

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THE COLLEGE OF ORDINARY BISHOPS

Apostolic Presbytery

All Diocesan Bishops

Governance

College of Ordinary Bishops

Second Presiding BishopBishop John I. Tate

Christian EducationBishop-Elect Michael E. Carter

Adjutant GeneralBishop-Elect Michael D. Berry, Sr.

Fellowship OperationsBishop-Elect Raymond A. Johnson

FamilyTBD

Social ActionTBD

Eastern ProvinceBishop-Elect Kenneth Odom

Southwest ProvinceBishop-Elect Bobby Baker

Missions and Urban EvangelismTBD

Midwest ProvinceTBD

West/Northwest ProvinceTBD

International ProvinceTBD

SouthernProvince

Apostolic Council

Presiding BishopBishop Thomas G. Mitchell

The Greek word for the governing elders of the Church is ‘presbuteros.’ (�����������2 Tim. 5:1; 1 Pe. 5:1; 2 Jn. 1:1; 3 Jn. 1:1) A collective body of such elders is commonly called a Presbytery. In the local church the presbytery might generally be comprised of the Senior Pastor(s) and any and all Elders appointed to that body. In the National Church the Apostolic Presbytery is comprised of the Presiding Bishop, Second Presiding Bishop, the members of the College of Ordinary Bishops, and the members of the College of Auxiliary Bishops. The College of Ordinary Bishops governs the spiritual affairs of this Reformation, subject to the authority of the Apostolic Council. The Bishops of this Episcopal College are the church’s Judicial Officers. They are the guardians of the sevenfold Episcopal Structure of the Church – which serves as a pattern for the structure of the local churches belonging to this Reformation. That structure is as follows:

• Bishop of Christian Education • Bishop of Fellowship Operations • Adjutant General • Bishop of the Family • Bishop of Social Action • Bishop of Missions and Urban Evangelism

The Bishops who have jurisdiction over the six Episcopal Dioceses (Provinces) are also members of this College. As the Reformation experiences growth it will inevitably be necessary to add to the number of Jurisdictional Bishops, within this College. The Presiding Bishop may also deem it necessary to appoint other Presbyters conducive with our growth.

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CHRISTIAN EDUCATION The Ministry of Christian Education is one of the Core Ministries of the Church. We believe that the Holy Spirit requires the Church to teach, and Christians to study. We fully believe in teaching under the power and anointing of the Holy Spirit. Preparation and training – in the sense of a formal or “secondary” education – must always be secondary to the Anointing. At the same time, we believe that training and preparation are both essential for all Christian leaders. For this reason, all leaders and staff and faculty of this church will spend time under the supervision of The Ministry of Christian Education; and every MCE faculty member will be expected to participate in Continuing Education, and in Pastoral Training to help them to improve their teaching gift. Furthermore, it is expected that the MCE will ultimately touch the lives of every member of the local Church, through its many teaching programs. In the world we live in, today, the Church must be a significant presence – seven days a week; therefore we expect the MCE to be the foundation of a seven-day-a-week Bible Institute. There are essentially four Divisions to this Ministry – some which will be established from the beginning; others which will develop gradually. These are Bible School, Christian Academy, Education Outreach, and eventually, Christian Day Schools. Bible School is the place to come together for a systematic and empowering study of the Word of God; Church Doctrine; and other important biblical subjects. Christian Academy is designed to help Believers make practical application of biblical precepts to their everyday living; and offering a broad curriculum of Christian Education topics. Christian Academy will be a resource for leadership training, as well as provide the member Churches with subjective studies aimed at improving the spiritual quality of life. We will offer a curriculum of specialized classes and seminars – at the local, state, and national levels – related to the areas of Christian service, empowerment, lifestyles, and personal development and improvement. The proposed lay curriculum for Christian Academy will vary from semester to semester. There will be a core of classes intended to familiarize members with Church Doctrine, and classes that will help local churches develop a New Member Orientation curriculum, covering key elements of Church Membership. Leadership Curricula – including Ministers In Training, The Diakonia Institute, and the Preparation For Leadership Curriculum – will add training specific to all areas of Church leadership. This may include studies in Advanced Doctrine, Church Administration, Basic Bible, Language, Stewardship, Evangelism, Teaching Methods, and other subjects as deemed necessary by the Dean of the School of Christian Education – who will be appointed by and report to the Bishop of Christian Education. Christian Academy is also the vehicle by which this Church fulfils its commitment to the betterment of the whole man. In keeping with this objective there will be "Lifestyles" classes to enhance everyday life, such as household budgeting and personal finance, Computer and Internet training, investing, enterpreneurship, Web Development, and a host of other general interest subjects. Educational Outreach will focus on publishing works from UKB authors, including Sermons, Sermon Collections, Books, Booklets, and Articles. This Ministry will also interface many of the same publications with the Internet, giving a global presence to the Ministry of Christian Education. Finally, it is the Presiding Bishop's vision that when UKB grows sufficiently large enough to have adequate resources, we will establish Christian Day Schools, fully accredited for grades K-12, as well as Undergraduate and Graduate Programs.

FELLOWSHIP OPERATIONS The Bishop of Fellowship Operations will be the overseer of all of the business operations of UKBM. He of she is responsible for all matters of church business. In the local church this Ministry is usually called the "Trustee Board." In most organizations the ‘functionary who heads this Ministry is called the “General Secretary,” so in that sense it is safe to say that The Bishop of Fellowship Operations is the “General Secretary” for UKBM.

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We expect that local churches shall be managed by budget; and therefore one function of this Bishop’s office will be to help local churches establish a budget system, and then develop and manage those budgets, including all quarterly and annual budgets. At whatever point in time that UKBM is able to have a Human Resources Office, and Headquarters Staff, those offices will be under the jurisdiction of the Bishop of Legal and Fiscal Affairs. Also, this Office shall manage all financial statements, acquisitions and procurements, accounts receivable and payable, purchases, disbursements, contracts, legal documents, meeting minutes, bank accounts, investments, and any –and all – other legal and fiscal matters of the National Church and its Corporate Offices. The Bishop of Fellowship Operations will also have jurisdiction over the Episcopal College and for the credentialing of those who are appointed to the offices of Bishop and Overseer. In this capacity he or she will also have jurisdiction over all Auxiliary and Suffregan Bishops, as well as National, State, and District Overseers. With the growth of this National Organization, it may eventually become necessary to appoint other officers to manage the day-to-day communications with the Council of Overseers.

ADJUTANT GENERAL The Adjutant general is the International Bishop of Protocol and Worship for UKB. He is also Co-Adjutor to the Second Presiding Bishop. Once the foregoing Manual of Apostolic Protocol is adapted and adopted by the Reformation it will pass to the purview of the Adjutant General to administer and enforce. It should be clear that the Coadjutor is NOT an Adjutant – nor should there ever be the presumption that this Bishop will ever carry out the duties of the Adjutancy. The Adjutant General is the Chief of Staff for the Second Presiding Bishop – just as the Second Presiding Bishop is the Coadjutor and Chief of Staff of the Presiding Bishop – meaning that the Adjutant General is the presumptive successor to the Second Presiding Bishop, in the event that there is a vacancy in that Office. The Adjutant General is, however, the Chief Protocol for the National Cathedral whenever it is In Convocation and assigns the order to the APOSTOLIC PROCESSIONAL for all Celebratory Masses. The Office of the Adjutant General shall also be assigned in its employ the International Chief Adjutant, International Chief Sexton, and Apostolic Acolytes for the Celebratory Masses and International Convocation. The Office of the Adjutant General shall also have jurisdiction over the National Licensing Office, which in turn shall be the issuing office for all Certificates of License, and Certificates of Ordination. All Altar Workers, Adjutants, and Intercessors, will be assigned to the jurisdiction of the International Chief Adjutant. All Ushers, Greeters, Nurses, Kitchen Personnel, Attendants, and other Helps Workers shall be under the purview of the International Chief Sexton. The International Chief Sexton also supervises the Apostolic Acolytes. The International Chief Verger may also be assigned to train the workers who belong to the Ministry (ies) of Hospitality and Visitation in their local churches. During the General Conferences, he or she will organize the Processional, and lead the Processional into the Sanctuary. The National Director of the Music Ministry reports to the Adjutant General. He or she will be the Overseer for all Choirs, Ensembles, Recording Choirs, Bands, Orchestras, and any and all other Musical Aggregations. Minister of Music shall be the Assistant to the Bishop for the Music Ministry of UKB International. All Choir Directors, Band Directors, Conductors, Concertmasters, and other Music Ministry leaders will be under the jurisdiction of the Minister of Music. As the Reformation grows, it is also our intention to help local churches to establish comprehensive Schools of Music – including instruction at all levels of vocal and instrumental music, musical composition, arrangement, and production.

MISSIONS AND URBAN EVANGELISM The primary objective of The Ministry of Missions and Urban Evangelism is to reach lost souls for Christ; to "snatch them back out of the 'fire'," by whatever means necessary. The Bishop of Missions and Urban Evangelism will be responsible for all evangelistic efforts. Soul-Winning Teams

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will receive training through established training facilities – such as Evangelism Explosion – and will lead all outreach efforts. The Bishop of Missions and Urban Evangelism will direct UKB’s financial support for ministry to the homeless, to urban neighborhoods, and any and all other charitable para-church ministries. It is our objective to support and sponsor Evangelistic Crusades throughout the world. Also, I will give specialized training to individuals interested in ministering to individuals caught up in cultic – and otherwise heterodox – religious groups. The Ministry of Missions and Urban Evangelism will sponsor revivals, church conferences, Gospel concerts and crusades, rallies, and so forth. As soon as the resources are available, it is also our intention to establish a Pastoral Counseling Center, and also to provide regular Ministry to prisons, jails, homeless shelters, and substance rehabilitation programs. The Missionaries of the Church come under the jurisdiction of the Assistant Pastor for Missions and Urban Evangelism. Missionaries are evangelical workers who assist the Evangelists of the Church in the work of winning souls for Christ. They also serve in leadership roles within the Soul-Winning Action Teams. (S.W.A.T.) Winning the world for Christ is the sole responsibility of our Missionaries – whether they are traveling with an Evangelistic Crusade, or working on a local level with a SWAT. Missionaries must be men and women of great spiritual wisdom, devoted to, called to the work of a Missionary, and set afire with the desire to be "God's Trailblazers," in the spirit of Paul, Silas, Barnabas, and Mark. It is our goal to eventually send Missionaries abroad – across the United States, and around the world – to help build new churches in areas outside the homeland. They are ordained to their work by the laying on of hands, and are set apart – two-by-two – in the manner of the Missionaries of the First Church. (Acts 8:26-40; 11:19-21; 13:1-3; Mark 6:7-8; Lu. 10:1-20)

SOCIAL ACTION In view of the controversies surrounding questions of Separation of Church and State, the UKB International will acquire and maintain a tax-exempt classification under Sections 501(c)(3) and 501(c)(4) of the Federal Tax Code. Section 501(c)(3) limits and in some cases forbids organizations having tax exemption under this Section from involvement in political affairs. For that reason the Office of the Bishop of Social Action will retain a separate charter and tax exemption under the less restrictive Section 501(c)(4). In keeping with the view that the church owes a particular allegiance to its community, it is our intention to be good citizens of our community. We will commit ourselves to finding and exploiting every available resource to enrich the lives of the people who live near us. Assistant Pastors for Community Relations and Economic Development will be trained by the Office of the Bishop of Social Action – on behalf of our local churches– to be or become specialists in all aspects of community service and advocacy; will be – or become – a specialist in the areas of fund raising and grantsmanship. The Bishop’s Office will oversee specific economic development projects, where needed; and the local Assistant Pastors will be a full participant in any and all community projects, boards, task forces, and/or other entities which serve the best interests of the church and its community.

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THE COLLEGE OF AUXILIARY BISHOPS

College of Auxiliary Bishops

Second Presiding BishopJohn I. Tate

Church Planting Interdenominational Intercessory Prayer

Bishop ofOperations

College ofOrdinary Bishops

Presiding BishopThomas G. Mitchell

AUXILIARY BISHOP In the local church there is a dispersion of functions that are traditionally known as “Auxiliaries.” As the Church moved toward the 21st century, it became more common to call these functions “Ministries.” Seven such Ministries have been identified in the initial structure of our National Church. Ironically, simplicity dictates that the Bishops who administer these functions are called Auxiliary Bishops. The Functions are:

• Church Planting • Interdenominational Liaison • Intercessory Prayer

The College of Auxiliary Bishops may be expanded by the time we are ready to make appointments, to include other functions not listed here.

SUFFREGAN BISHOP The Suffregan Bishops are of the same Order as the Auxiliary Bishops but may be appointed ad hoc by the Presiding Bishop to oversee a specific area of need. They may for example serve as a liaison between the Presiding Bishop’s office and a Diocese needing someone with expertise in a given area, such as “Church Planting,” “In-Service Training,” supervising the encroachment of the work into a new territory. Elders and/or Pastors of particular distinction who serve as Chaplains in key places (i.e., Military, police departments, etc.) might be considered for such an appointment – as might Seminary instructors and even some academicians (specifically those who have been duly Ordained by this Church). Both Auxiliary and Suffregan Bishops belong to the COLLEGE OF AUXILIARY BISHOPS.

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THE COUNCIL OF OVERSEERS

Apostolic Diakonia: Administration at the State and District level

Council of Overseers

Second Presiding BishopJohn I. Tate

National OverseersState OverseersEpiscopal College

MultimediaUKB FoundationLife ManagementPlanning OfficeCredentialingArchivist/HistorianTreasurerNational SecretaryFinance Office

National Business Office

Bishop of Operations

MenWomenEvangelist Beverly Banks

YouthPastor's SpousesPastor Vesta Mitchell

Family Issues

Bishop of The Family

Adjutant CorpsEdler DeShante Ervin

Helps

Pastor Belinda PopeNational Praise Leader

Music

National Licensing OfficeElder Frederick Williamson

Pastoral AllianceMinisterial AllianceConference CoordinatorLady Crystal Ervin

National Mothers MinistryUshers, Greeters, and NursesAltar Workers

Adjutant General

Bible SchoolsConference ClassesChurch School Curriculum

Christian Education

College of Ordinary Bishops

Presiding BishopThomas G. Mitchell

The Council of Overseers comprises the Apostolic Diaknoia of UKBM, in the same manner as the deacons in the first century Church. All State and District Overseers, as well as the seven National Overseers belong to this Council. All the Overseers are under the jurisdiction of the General Overseer, who in turn belongs to the College of Ordinary Bishops. State Overseers belong to the Diocese and so have a dotted-line relationship to the General Overseer.

STATE OVERSEERS The structure of the National Church shall serve as a pattern for the State Conferences, except there shall be fourteen Departments, under the leadership of individuals appointed by the State Overseer. As the Reformation experiences growth the Presiding Bishop has the option to decide whether it will be appropriate to elevate the State Overseers of the various states to the Office of an Auxiliary Bishop. Whenever that decision is made, this Manual of Protocol will be revised accordingly. State Overseers must recruit 20 churches within their respective states, before they will be considered for appointment – and they must maintain this number of churches for a minimum of 3 years to retain their Office. Also, as the Reformation grows within the individual states, the Presiding Bishop has the option to decide whether it will be appropriate to divide the work within larger states into District Conference(s) – under the direction of a District Superintendent – and organized in accordance with the structure set forth for the State Conferences.

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The 14 Conference Departments are as follows: Christian Education Legal and Fiscal Affairs Missions and Urban Evangelism Music Social Action State General Overseer State Adjutant

Men’s Ministry Women’s Ministry Youth Ministry Church Planting Helps Ministry Interdenominational Liaison Intercessory Prayer

NATIONAL OVERSEERS The National Overseers administer programs that exist to benefit and often to edify the Body of the Saints. Their function will be to seek out and deliver resources to the body as a whole. We expect that the number of National Overseers will expand exponentially as we identify talent, and as the ‘knowledge base’ – and of course the financial resources – continues to expand. Consult the National Organizational Chart (above) for reference to how these Ministries are tied to their respective Bishoprics.

• Life Management – seeks out and makes available goods and services that add to the overall quality of life. Examples of the kinds of goods and services that this Overseer might incorporate into his/her function could include, Financial Planning, Learning Centers, Skills Training, Fitness Planning, Life Insurance,

• UKB Foundation – will provide UKB members with access to Scholarships, Grants, and other philanthropic opportunities

• Multimedia – Web Development, Broadcast Media, perhaps even a unique UKB Record Label • Planning Office – will take over the task of event planning for all Conferences and Convocations • Archivist/Historian – it is critical that every aspect of our growth and development be preserved for

posterity • Men’s Ministry • Women’s Ministry • Youth Ministry • Family Issues • Pastors’ Spouses • Music • Pastoral Alliance • Ministerial Alliance • Ushers, Greeters, and Nurses • Altar Workers • Mothers’ Ministry • National Business Office

DISTRICT SUPERINTENDENTS The structure of the National Church shall serve as a pattern for the District Conferences, in the same manner as the State Conferences are patterned after the National Church. District Superintendents are appointed by and report directly to the State Overseer. District Superintendents must recruit 7 churches within their respective Districts, before they will be considered for appointment – and they must maintain this number of churches for a minimum of 3 years to retain their Office. The structure of the District Departments will follow the structure of the National Church.

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CONVOCATIONS AND VISITATIONS Each Diocesan Bishop should strive to have a two day Regional Convocation at least once per year. Each Diocesan Bishop should also strive to have a two day State Conference at least once per year. Each District should have a one evening District Meeting at least once per quarter. In addition Diocesan Bishops are expected to arrange regular contact with their constituent State Overseers. The most efficient method for this kind of interaction is a regular (i.e., weekly) Conference Call with those on your ‘down line.’ In the same manner, State Overseers are expected to maintain contact with their District Superintendents, and District Superintendents with their constituent Pastors and/or Evangelists.

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THE ADJUTANCY

The Adjutancy is a military office. Webster’s Dictionary defines the Adjutant as an officer who acts as military assistant to a more senior officer [syn: aide, aide-de-camp]4 The Biblical term for this office is “Armourbearer,” which derives from two Hebrew words – ‘nasa,’ meaning, “to lift, bear up, carry, or take;” and ‘kelim’ meaning “armour.” In the Old Testament we have the record of David serving as armourbearer to Saul, Elisha to Elijah, and examples in at least three other instances. (Jdg. 9:54; 2 Sa. 23:37; 1 Chr. 10:4-5; 11:39)

1 Sa. 14:6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few. 7 And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart … 12 And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the LORD hath delivered them into the hand of Israel. 13 And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. 14 And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow … 17 Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there.

1 Sa. 16:21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. 22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight. 23 And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.

1 Sa. 31:4 Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it. 5 And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him. 6 So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.

2 Kings 3:11 But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah.

We glean the following additional insights from reading through the classical literature: (Greek uses a phrase, � �����������, literally "the one carrying the armor"): One who carried the large shield and perhaps other weapons for a king (�����������), commander-in-chief ( ������ ����), captain (�����������) or champion (�����������). All warriors of distinction had such an attendant. Rather than perish by the hand of a woman, Abimelech called upon his armor-bearer to give him the finishing stroke (����������), and when King Saul's armor-bearer refused to do this office for him that he might not become the prisoner of the Philistines, he took a sword himself and fell upon it (�����������). David became Saul's armor-bearer for a time, and Jonathan's armor-bearer was a man of resource and courage (�����������). T. Nicol.5

4 http://dictionary.reference.com/search?q=adjutant 5 Orr, James, M.A., D.D. General Editor. "Entry for 'ARMOR-BEARER'". International Standard Bible Encyclopedia, 1844-1913 ed. The files are public domain and are a derivative of an electronic edition that is available from Crosswire Software. (http://www.crosswire.com)

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“An officer selected by kings and generals from the bravest of their favorites, whose service it was not only to bear their armor, but to stand by them in danger and carry their orders, somewhat after the manner of adjutants in modern service.”6 The primary role of the Adjutancy is to "sanctify the leaders in the eyes of the people", create a positive atmosphere for the leader and the people, and to oversee the vestments of all Priests and Levites.7 This department aids in helping the vision of the leader come to pass by directly assisting the leaders, in return allowing them to clearly focus on their vision. The Adjutancy is a commitment to God and leadership. Being an Adjutant requires the heart of a servant – and in particular a heart that is in complete harmony with the heart and vision of the Adjutant’s leader. The Adjutant’s vision is inextricably intertwined with the vision of the man or woman of God to whom the Adjutant is assigned – and his or her elevation will follow as a reward in grace, in accordance with the faithfulness with which he or she discharges the office. And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 2 Kings 2:9 Male Adjutancy Within the Male Adjutancy, there are four divisions. The Verger8 is responsible for the processional cross and the torches (when needed), and for the transportation of the Shepherd's staff/Crosier. The Adjutant-Chamberlain is responsible for the care and selection of the Episcopal Vestments, maintaining the Episcopal Chamber and for the color coordination with the Ecclesiastical year. The Adjutant is responsible for the escort and assist of the Bishops, Overseers and/or the executive guests. Adjutant-Apostolic. This person serves as the personal adjutant to a leader such as Pastor, Overseer, Bishop or Presiding Bishop. In some cases the Adjutant-Apostolic serves as the Chief Adjutant of the local assembly. Individuals that work in this department must be found to have a servant's heart. In particular, they must be faithful in church attendance, must love and support the leader, must be able to get along well with others, and work well as a team. Anyone desiring this office or anyone interested in the adjutancy should contact their Pastor for consultation, information, and/or appointment and assignment. Female Adjutancy The primary role of the Female Adjutancy is "to sanctify the leaders in the eyes of the people", and create a positive atmosphere for the leader and the people. The role of the female adjutant mirrors and is similar to that of her male counter part; however, with only one variance. The male adjutant is charged with the care of the male leaders of the Church, and the female adjutant is charged with the care of the female leaders including the Executive Women of the Church. Female adjutants are servants to all "First" Ladies; caring for the female clergy by making sure they are properly vested and comfortable, and providing care to other senior mothers in the church. The Vestments - The basic vestment of the Adjutant is a black cassock. In some places, especially cathedrals, the cassock may be of another color – at the discretion of the Bishop – and in some parishes the cassock is not worn at all. Over the cassock when performing a ceremonial function, the verger wears a surplice, which may be complemented by another type of gown that is sleeveless and resembles a bishop's chimere. The other is cut more fully and resembles a master's academic gown. The Adjutant-Apostolic may also wear a plain silver pectoral cross suspended from a white cord, if so designated by his/her Bishop

6 McClintock, John and James Strong Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. Electronic Edition ©2000 AGES SOFTWARE®, INC. · www.ageslibrary.com · Rio, WI USA · 7 Apostle J. Delano Ellis’ web site http://www.pcccleveland.com/ visited 02/15/05 8 A verger is a committed lay minister within the Church who assists the clergy in the conduct of public worship, especially in the marshalling of processions. Vergers can be full-time or part-time, paid or volunteer. Their duties can be purely ceremonial or include other responsibilities, such as parish administration, leadership of the worship committee or sexton.

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LOCAL CHURCHES

PASTORAL ALLIANCE Local Churches

MINISTERIAL ALLIANCE Elders and Licentiates

PRESBYTERY The Presbytery (Elders' Council) of this Church shall be comprised of the Senior Pastor, Co-Pastor (if applicable), Assistant Pastor(s); and any and all Elders appointed to this Council by the Pastor. These are the Governing Elders of the Church; and as such they share with the Senior Pastor in planning the spiritual development programs for the Church.

DIAKONIA The "Deacon Board" will now become known collectively as "The Diakonia" – in keeping with Biblical terminology. Deacons will be given in-depth Biblical training, as well as training in how to serve the members. They will eventually be assigned to Cells – giving them specific responsibility for and accountability for a specific group of members. They will also learn their role as a primary support team for the Elders of this Church.

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THE ORGANIZATIONAL CHART

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CHAPTER THREE: THE LEVITICAL VESTMENTS

Vestment is the term for special clothing worn by the people who conduct a worship service. Vestments have their origin in the ordinary street clothes of the first century, but have more or less remained the same as clothing fashions have changed. Today, vestments are designed to be worn over street clothes and serve a number of practical purposes: they conceal the distractions of fashionable street clothing, they remove any consideration of what constitutes appropriate attire, and they remind the congregation that the ministers are not acting on their own, but performing in their official capacities. Vestments are in almost universal use, although in some churches only the choir wears vestments.9 There are three types of Levitical Vestments: Civic Dress, Choir Dress, and Ceremonial Dress, When we speak of Choir Dress we are speaking to the Vestments that the priest would wear in normal non-ceremonial worship services. Ceremonial Dress is worn whenever the occasion requires the celebration of the Lord’s Communion. Civic Dress is the customary business dress that the clergy wear to work.

CIVIC DRESS Civic Dress is the clothing that the clergy wear to work – specifically to work at his or her church – and could be reserved for occasions where he or she is attending a business meeting, as a representative of the church. We mention this distinction because on other occasions the individual might elect to forego a formal clerical uniform.

That having been said, the customary Civic Dress for all clergy is a business suit – preferably a dark colored business suit – albeit for local church meetings and/or other less than formal meetings he or she might elect to wear the Liturgical Collar with a pair of pants and a blazer. Formal Civic Dress requires a business suit and the collar at a minimum. Some might prefer to wear a breast front, or rabot, in which case the following is protocol.

The color for the Presiding Bishop’s rabot is SCARLET – if available. Otherwise he or she might wear either a ROMAN PURPLE (also called, fuchsia or red purple) or BLACK rabot, as shown here. Apostles and Prophets may also wear scarlet in their own localities, so long as it is not in the Presiding Bishop’s city, or that the Presiding Bishop has given consent. The Suspension Cord for all Bishops, Apostles, and Prophets GOLD chain of at least 40” in length – when in Civic Dress. Suspension cords for Ceremonial Vestments are discussed below. Absent the rabot the Presiding Bishop wears a SCARLET neckband shirt with Roman Collar, if available. Otherwise he or she wears a ROMAN PURPLE neckband shirt. The color for the Diocesan Bishop’s rabot is ROMAN PURPLE. The rabot color for the Auxiliary and Suffregan Bishops is ENGLISH PURPLE – if available (Also called blue purple). Once again, Bishops may elect to wear a BLACK rabot, instead of the color prescribed here. Absent the rabot the Diocesan Bishop wears a ROMAN PURPLE neckband shirt with Roman Collar; and the Auxiliary and Suffregan Bishops wear an ENGLISH PURPLE neckband shirt with Roman Collar.

9 http://www.kencollins.com/glossary/vestments.htm 02/21/05

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The rabot color for ALL OTHER ELDERS – including Overseers – is BLACK. Absent the rabot the OVERSEERS may wear a BLUE neckband shirt with Roman Collar. Absent the rabot PASTORS and ELDERS wear a BLACK neckband shirt with Roman Collar. Unordained Clergy wear a BLACK Clergy Shirt with a Brothers (Tab) Collar.

The Suspension Cord for Overseers is BLUE; Pastors is BLACK; for Adjutants, Adjutants Chamberlain, and Vergers is WHITE; and Adjutants-Apostolic is WHITE interlaced with GOLD.

CHOIR VESTMENTS The CHOIR VESTMENTS are worn for all ordinary services at the priest’s home church, and may also be required for certain CONVOCATION events not requiring the administration of the Lord’s Communion. Primary CHOIR VESTMENTS include the CASSOCK and CINCTURE for all ORDAINED ELDERS, and the ALB for all Non-Ordained Clergy. At the discretion of the Senior Pastor of the local Church, unordained clergy may also be permitted to wear an UNADORNED collegiate robe. Senior Pastor may elect to require clergy wearing the ALB to also wear a Rope Cincture, for the sake of fit. The primary color for the “House Cassock” is BLACK. Bishops and Overseers may elect to have their Cassock and Cincture trimmed in the color of their office. Senior Pastors are permitted to trim their Cassock and Cincture in Scarlet – given the fact that this is generally the most readily available option. Alternatively, Clergy may also wear WHITE Choir Vestments in their home church for all Sacred Services – and for certain Convocation events, if permitted/requested to do so by the Presiding Bishop. There are three types of Cassocks: The Anglican Cassock is a loose fitting robe that closes in the front by a zipper. It is usually worn without a Cincture – and Officers of the Church (Bishops and Overseers) may find it preferable to the Roman Cassock for wear with full Vestments. The Roman Cassock is a Cassock adorned on the front with 33 buttons – which are usually functional buttons for closing the front of the robe. In most cases the Roman Cassock is also adorned with a long cuff, containing 3-5 covered buttons; and has at least one (usually three) rear pleat. The Soutane is essentially the same as a Roman Cassock, except that it has a COPE attached at the neck. Generally the Soutane is worn only by Senior Pastors, as the COPE is regarded as a symbol of office. Office Shirt Cord Robe**/Trim Cincture/Trim Chimere Overgarment Stole Tippet Cap# Presiding Bishop

Scarlet Gold Scarlet/Gold White/Scarlet

Scarlet/Gold White/Scarlet

Scarlet Rochet Seal Z/B

Apostle Scarlet Gold White/Gold Black/Scarlet

White/Gold Scarlet/Scarlet

White

Rochet Seal No Seal

Z/B

Prophet Scarlet Gold Ivory Brown

Rope: Gold Chasuble Seal No Seal

Z

Ordinary Fuchsia Gold Fuchsia/Scarlet Black/Fuchsia

Fuchsia/Scarlet Black/Fuchsia

Fuchsia

Rochet Seal No Seal

Z/B

Auxiliary/ Suffregan

Purple Silver Purple/White Black/Purple

Purple/White Black/Purple

English Purple

Rochet� Seal No Seal

Z/B

Overseer Blue Blue Blue/White Blue/White No Surplice Yes No No Pastor Black Black Black/Scarlet Black/Scarlet No ^Surplice No No No Elder Black None Black/None Black/None No No White No No Adjutants Black White Black/Determinate Determinate No ^Surplice No No No

**Cassock, unless otherwise indicated: +For Choir Vestments Only: #Z=Zuchetto B=Biretta: ^ In cathedra/Convocation: � No gathers on wrist

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CEREMONIAL VESTMENTS AND LITURGICAL COLORS

THE PRESIDING BISHOP The Ceremonial Vestments are worn whenever the occasion requires the celebration of the Lord’s Communion.

The Ceremonial Vestments for the Presiding Bishop are: SCARLET Cassock, Cincture, Rochet, Chimere, and Tippet with Apostolic Seal, Pectoral, Ring, Biretta or Zuchetta, Slippers. The Presiding Bishop’s Chimere is always SCARLET in color. The TIPPET is BLACK and has the Seal of Office affixed to it. Although the Presiding Bishop may elect NOT to wear the Scarlet Slippers (and Sox), his is the only office that is permitted to wear them. The Ceremonial Vestments for the Apostles is: WHITE Cassock, Cincture, Rochet, Chimere, Tippet or Stole, Pectoral, Ring, and Biretta or Zuchetta. The Apostle’s Chimere is also always WHITE in color. If Apostles and/or Bishops – other than the Presiding Bishop – wear the Black Tippet it must be unadorned. Apostle and Bishops – other than the Presiding Bishop – may wear a STOLE adorned with the Seal of Office of their own Diocese, if they wish to wear their Seal of Office in cathedra with the Presiding Bishop.

THE OFFICE OF THE PROPHET The Ceremonial Vestments for the Prophet differ from all other office. Although the Prophet may wear the same Vestments as the Apostles, they may elect to wear the “SIMPLE GARMENTS” of the Prophetic Office, which would be comprised of the ALB or Friar’s Frock, closed by the Rope Cincture of Gold, the Amice, the Maniple, the Prophet’s Stole, and the Chasuble.

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ORDINARY/DIOCESAN BISHOPS

The Ceremonial Vestments for the Diocesan, Suffregan and Auxiliary Bishops are: Cassock, Cincture, Rochet, Chimere, and Tippet without the Apostolic Seal, Pectoral, Ring, and Biretta or Zuchetta. The Diocesan Bishop’s Chimere is SCARLET in color, for Convocation, and for any other occasions where the Presiding Bishop requests Scarlet. The Tippet is BLACK but does NOT have the Seal of Office affixed to it – except as noted above. On all occasions where the Ordinary is not wearing the Scarlet Chimere – and on ALL OCCASIONS for all other Bishops and Overseers – the Chimere will be in the color of Office.

The Ceremonial Vestments for the OVERSEERS are: Cassock, Cincture, Surplice, Chimere, and Stole. The Ceremonial Vestments for the PASTORS are: Cassock, Cincture, and Surplice with lace trim on bottom and sleeve, and Cope (as shown) Stole. The Ceremonial Vestments for the ELDERS are: Cassock, Cincture, and plain Surplice, and NO Stole. Unordained Clergy wear Choir Vestments. The Ceremonial Vestments for ADJUTANTS are the same as for ELDERS, except that (1) the TRIM of the ADJUTANTS will correspond to the colors for his or her PRIMARY; (2) The ADJUTANT’s Cincture is assigned by his or her PRIMARY; and (3) The ADJUTANTS wear a WHITE SUSPENSION CORD.

The Vestments we wear today have a liturgical function, and they also have a prophetic significance in that they are symbols of the multiple functions that engage our Clergy – particularly our Bishops, Apostles and Prophets. This section was written to describe the garments we wear. The purpose of the sections that follow is to define the garments in the context of their historical and symbolic meanings. A few years ago we were privileged to create a course called “The Apostolic Priesthood” that was the first semester course for Licentiate Ministers-In-Training, enrolled at the Detroit Ministers institute - of which we were also the Dean and Lead Instructor. The two sub-chapters that follow are excerpts from that course. Please bear in mind that this is the reason that these sections contain certain statements referring to “lessons.” These should not diminish from the meaning that each section is intended to portray. The first section concerns itself with the Vestments worn by the Aaronic Priests; the second section addresses the correspondence between those Vestments and the Vestments we wear today. Pictures have been included at intervals, to illustrate how the garments are worn together.

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FOR GLORY AND BEAUTY

MITRE

PECTORAL

CINCTURE

CASSOCK

ROCHET

CHIMERE

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THE VESTMENTS OF THE AARONIC PRIESTHOOD

Compiled By Apostle Raymond Allan Johnson

���

For Beauty and Glory "And draw near to yourself Aaron your brother, and his sons with him, from among the children of Israel, that he may minister to me in the priest's office; Aaron, Nadav, and Avihu, Elazar, and Itamar, the sons of Aaron. And you shall make sacred garments for Aaron your brother, for honor and for beauty. And you shall speak to all who are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister to me in the priest's office. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a quilted undercoat, a mitre, and a girdle; and they shall make holy garments for Aaron your brother, and his sons, that he may minister to me in the priest's office ... " (Ex. 28:1-4) To add to the beauty and festivity of the services, and to signify their special ministries, the clergy and other ministers wear vestments. Choir Vestments usually consist of an undergown called a cassock (usually black) and a white, gathered overgown called a surplice – the rochet for Bishops, Apostles and Prophets. To these the chimere, zuchetto, pectoral and ring are added to comprise the Ceremonial Vestments. Like the Tabernacle curtains, the Vestments worn by the Priests and the High Priest were given to us to be a picture or symbol that would find its fulfillment in Jesus Christ. In the Bible any symbol that represents some other future thing is called a "type." The thing the symbol represents is called the antitype. That the Priesthood represented the exact same attributes of Jesus Christ is clear from the fact that the priestly vestments were made from the exact same fabric as the curtains reveals to us that the Priesthood is a perfect representation and reflection of the Priesthood – and of Jesus our great High Priest. In this lesson you will learn the sacerdotal functions of the priestly garments – and the specific sacred significance that accompanied the vestments worn by the Kohein haGadol (High Priest), as well as the correspondence to the garments worn by God’s priests today. In compiling this section I have drawn on numerous sources – including sources within Judaiaca, within the Roman and Orthodox Churches, and in the Anglican/Episcopal Church – in order to give the litigant reading here the fullest possible range of viewpoints about the meaning and significance of these garments. Let me begin by sharing one particular passage with which I wholeheartedly agree. In starting I should point out that I find it significant that the clergy has begun a trend that moves away from the Sacred – not the least sign being our virtual abandonment of the Liturgical Garments. I go on record here in saying that it is time that we got back to the “Sacred Things,” and that begins with restoring the Garments to their rightful place in the liturgy. Having said that I’ll close with this observation from The Temple Institute – a Jerusalem based order committed to the restoration and rebuilding of the Temple of God upon the top of Mt. Sinai: It is noteworthy and revealing that one of the finest ways to gain insight into both the details of life in the Holy Temple, and to its inner spirit, is by a study of the priestly garments. Keep the Faith, ����������� ����� ���� �� � 10 This introduction is excerpted from “The Apostolic Priesthood,” compiled in 2002 for the Detroit Ministers Institute.

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INTRODUCTION We shall see that these garments are essential in order for the priests to function in their sacred capacity; so much so that in their absence, the offerings made by the priests in the Temple have no validity! Without his uniform, the priest who serves in the Holy Temple is considered like a "stranger" serving before the L-rd - like an ordinary non-priest. What, then, is the basis for the garments' powerful significance?

The Garments Possess An Intrinsic Holiness

No priest, neither lay nor the High Priest himself, is fit to serve in the Temple unless he is wearing the sacred garments. As the Talmud states, "While they are clothed in the priestly garments, they are clothed in the priesthood; but when they are not wearing the garments, the priesthood is not upon them" (BT Zevachim 17:B). Conducting the service without these garments would render the priests the same as those who are not descendants of Aaron - all of whom are unfit for service in the Temple.

Why does the Bible attach so much significance to the garments? Because their quality is such that they elevate the wearers - Aaron and all his descendants - to the high levels of sanctity required from those who come to serve before G-d in the holy place. These garments themselves possess a certain holiness; powerful enough to sanctify all those who merely come in contact with them, as we read in the prophets: "... so as not to hallow the people with their garments" (Ezekiel 44:19).

Actually, the Hebrew expression which we are translating as "sacred" or "holy" garments also means "garments of the Temple;" that is, the garments themselves show that their wearers are standing in the Divine service.11

THE GARMENTS Although some Jewish scholars argue that there were three types of priestly garments, they arrive at this conclusion by differentiating the “ordinary garments” worn by the regular priests from the “ordinary – or ‘white’ – garments worn by the high priest. Actually, the “Ordinary Garments” were the same for priests and for the high priest, except that the high priest’s ordinary cap/bonnet may have had a different shape from that of the ordinary priests.

Ordinary Garments – white garments There were four ‘ordinary’ garments that all priests wore daily when ministering before the House of God. They were the Tunic, Pants, Girdle and Bonnet or Mitre. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him. Ex. 28:40-43 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. Lev. 16:4

PANTS And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation,

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or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him. Ex. 28:42-43 It occurred to me in thinking about this garment that our perceptions of common dress in biblical times may be slightly incorrect – just my conjecture. I suspect that pants were common garments, back then, just as they are today. The requirement here that the priests wear pants was a matter of respect for the House of God – and not intended to suggest that only priests wore pants. As to their description we have the following:

The Pants Are Required For Modesty Alone

This verse indicates that the priest's pants do not serve the same purpose as the other sacred garments. For all the other items which make up their uniform are "for honor and for beauty"-they glorify the sacred office and bespeak dignity, not to mention their deeper significance, such as the power to atone, etc. But this does not apply to the pants; we are specifically informed here that their function was one of modesty alone, to cover his nakedness.

Made Without Openings

"We were taught: To what can the priests' pants be likened? To the knee breeches (riding pants) worn by horsemen; wide from the hips to the thighs, tied with a lace, and without an opening-neither in back nor in front"12

TUNIC And they made coats of fine linen of woven work for Aaron, and for his sons. Ex. 39:27

The tunic clung close to the body and extended from the priest's neck, down to the feet, just above the heels (each tunic was made according to the priest's specific height and width). As it was one piece, it was donned by placing it over the head.

"Fine Weaving"

The expression used by the Bible to describe the method for producing these garments is translated as an act of "fine weaving." The tunics of both the High Priest and the ordinary priests were woven completely from linen fabric, each thread of which was made of six strands. There was absolutely no sewing or seams involved here with the exception of the arm-length sleeves, which by necessity were woven separately and afterwards sewn on.

"A Checkered Knit Pattern"

The Bible's instructions are for a "tunic of a checkered knit pattern" (ibid. 28:4,39). This indicates that the tunic was not woven with an ordinary cross-weave pattern, but of a pattern consisting of many small boxes, or cells. These cells were similar to the settings made for precious stones; some authorities maintain that it was a diamond-shaped pattern. Maimonides states that its overall appearance was like a honeycomb pattern.

The investiture of the priests required a huge staff of artisans – especially since no garment could be worn twice. Naturally, as you might guess from what you read above, creating this type of garment was probably quite labor intensive – and I suspect that garments of this quality were exceptional if not rare among the common citizens. Indeed, I would expect that a garment of this quality – even the fine linen material from which the garment was made – could be sold for a nice profit; which may speak to the reason that the Roman soldiers coveted Jesus’ garment:

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. Matthew 27:34

GIRDLE Here, we must distinguish between the GIRDLE that belonged to the ‘white garments,’ and the CURIOUS GIRDLE that belonged only to the High Priest. The obvious function of this GIRDLE – which is signified today by the CINCTURE – was to hold the loose-fitting TUNIC (and of course today the CASSOCK/ALB) close to the

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body. The Jewish tradition gives further enlightenment on the subject of this garment, that we include here to give you a sense of how it was viewed in ancient times:13

The belt of white linen was only "3 fingerbreadths" (2 1/4 inches) wide, records both the Talmud and Maimonides. But it was made from an exceedingly long piece of fabric – its Biblical measurement, writes Maimonides, is 32 cubits... app. 48 feet!

The "Measurement" of the Heart

Earlier we learned that the belt "atoned for sins of the heart" and was worn over the heart. This is seen even in the detail of its measurement, 32 cubits: For 32 is the gammatria (the numerical equivalent; from the Greek gamma, the third letter of the Greek alphabet, equals tria, number 3) of the Hebrew word lev, meaning heart. The length of the belt itself serves as a reminder to the priest, as he officiates in the hallowed courts of the L-rd, of the purity which his office requires, and of the unsullied intentions he must have as he goes about his duties.

A "Double" Embroidered Design

Josephus describes the belt as being hollow like the skin shed by a snake (Antiquities 3:7:2). It was a work of "embroidery;" when used in this context of Temple furnishings, the Bible uses this term to indicate that the same design was featured on both sides of the material. Although the belt itself was made of linen, the embroidery-a floral design-was done of colored wool threads (the three colors which we have mentioned), and attached to the white linen background. This combination of wool and linen together in garments is normally forbidden (see Lev. 19:19), but it was permitted for the priestly garments.

The High Priest and the Ordinary Priests: Was the Belt the Same?

The above certainly applies to the belt of the High Priest. But there is a controversy between the scholars as to the appearance of the ordinary priests' belts. Some authorities, such as Josephus (ibid.) hold that were the same as the High Priest's; other opinions (such as the Talmud - BT Yoma 12:B) maintain that the ordinary priests' belts were plain white linen.

One reason for this variance of opinions: The Talmud points out that since other items (e.g., the ephod and the breastplate) of the High Priest's outfit also contained this mixture of wool and linen, then it follows that the belt may also contain it. But since the ordinary priest's garments are all made of plain linen, his belt was also of unembroidered linen. This controversy has an immediate and important consequence: it teaches us that on the Day of Atonement, when the High Priest wore only the "white garments" of plain linen, so too his belt was of plain linen. In any event, there are also other opinions which hold that the ordinary priests' belts were also embroidered with the colored woolen threads.

The belt was wrapped many times around the body at the hips, but close to the heart. Its purpose was to separate between the upper and lower portions of the body; Jewish religious law obligates this separation during prayer or the mentioning of anything holy. Josephus states (Antiquities 3:7:2) that when worn, the two ends of the belt hung in front, down to the priest's ankles. However during the actual service the priest would cast these two ends over his left shoulder, to prevent them from interfering with his work.

13 Temple Institute web site, Op Cit. Italics added

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Vestments – Golden Garments The eight garments worn by the High Priest all year round are as follows: The ephod, breastplate, robe, tunic, turban, belt, crown, and pants. These are the garments described in these verses: "And these are the garments which they shall make: a breastplate, an ephod, a robe and a tunic of checkered pattern, a turban and a belt. And they shall make the sacred garments for your brother Aaron and his sons, to serve me" (Ex. 28:4). "And you shall make a crown of pure gold" (ibid. 36). "And make for them linen pants" (ibid. 42).14

The Ephod The most important garment worn by the High Priest is the ephod. Its appearance can be likened to an apron; it was worn in back, on top of his other garments, and was fastened by a long belt in the front, opposite his heart. This belt was woven into the entire length of the ephod's upper hem. There were also had two shoulder-straps that were sewn onto the belt. These straps went behind, up and slightly over the upper corners of the garment, over the priest's shoulders. The settings for the two sardonyx stones were attached at the ends of these straps, on the shoulders.

The ephod covered the back of his body. Some opinions describe it as a sort of half-cape; others, more like a skirt. It was long - it extended from just below his elbows, all the way to his heels. It was slightly wider than a man's back, since it was to cover his back and extend a little towards the front on both sides as well, covering a portion of his belly from either side.

The Two Sardonyx Stones

Two sardonyx stones were fixed in settings of gold on the High Priest's shoulders; one on the right, and one on the left. The names of the tribes of Israel were engraved upon these two stones, according to the instructions of the verse: "And you shall take two sardonyx stones, and engrave upon them the names of the children of Israel; there shall be six names on one stone, and six names on the second stone in the order of their birth" (Ex. 28:9-10).

"Remembrance Stones"

The Bible calls these two stones "remembrance stones," as it is written, "And you shall place the two stones on the two shoulder pieces of the ephod as remembrance stones for the children of Israel. And Aaron shall carry their names before G-d on his two shoulders as a remembrance" (Ibid. v. 12).

The sages explain the meaning of this expression: when the High Priest entered into the holy place dressed in the ephod, the Holy One saw all the tribes of Israel inscribed before Him and He was moved to have mercy on His people.

Another two square gold settings were fixed on the High Priest's shoulders, directly under the sardonyx stones. Golden chains extended from these settings to the golden hooks in the rings of the breastplate, in order to fix the breastplate to the ephod.

The Ephod was a garment that had prophetic significance. Here the modern vestments make an interesting shift in their placement – but if you look at the picture at the beginning of this discussion it will hopefully be clear that the difference is primarily due to how the garments are made.

The Robe According to the opinion of most scholars, the robe was a closed garment, seamlessly woven from one piece of fabric, and slipped on over the head. It was worn over the tunic; the tunic was longer than the robe by one handbreadth, so it was visible underneath the robe at the bottom. The opening at the neck was round, with a hem that was doubled over and closed by weaving-not by a needle. The garment hung down in front and in back, and its length extended all the way down to the priest's feet. There is a difference of opinion as to whether there were sleeves.

14 http://www.templeinstitute.org/priestly_garments.htm

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As mentioned above, the robe was fashioned exclusively from techelet, the sky-blue dyed wool, with no other material. The Talmud (BT Yoma 71) records that its threads were 12-ply.

The High Priest's Breastplate "And you shall make the breastplate of judgment, the work of an artist; after the manner of the ephod shall you make it: of gold, sky-blue, dark-red, and crimson dyed wool, and of twisted linen shall you make it" (Ex. 28:6,15).

This garment is called choshen mishpat in Hebrew, which means the "breastplate of judgment" or "decision." Square-shaped and worn over the heart, it was called so because of the unique role which it played in helping to render fateful decisions.

According to the Biblical instructions and rabbinical traditions, the breastplate is a patterned brocade like the ephod. The threads of its fabric are gold, sky-blue, dark red and crimson wool, and twisted linen. The garment itself is set with four rows of small square stones, in settings of knitted or braided gold. Each row contained three stones-totaling twelve stones, one stone representing each of the twelve tribes of Israel. The name of the corresponding tribe was engraved on each stone.

The Stones "And you shall set it with four rows of mounted stones; the first row: a ruby, an emerald, and a topaz. The second row: a carbuncle, a sapphire, and a quartz crystal. The third row: a jacinth, an agate, and an amethyst. The fourth row: a chrysolite, an onyx, and an opal. These stones shall be placed in gold settings. The stones shall contain the names of the twelve children of Israel, one for each of the twelve stones; each one's name shall be engraved as on a signet ring, to represent the twelve tribes" (Ex. 28: 17-21).

"The Engraving of a Signet Ring"

"The stones shall contain the names of the twelve children of Israel, one for each of the twelve stones; each one's name shall be engraved as on a signet ring, to represent the twelve tribes" (Ex. 28: 21).

What process is this engraving, similar to that which appears on a signet ring?

In a Talmudic analysis (BT Sotah 48:B), the sages taught that because of these instructions, the words were not written with any sort of ink. Nor were they carved out or chiseled with any metal tool - for the verse (ibid. v. 20) specifically indicates that the stones must be set into their golden settings while yet "in their fullness;" in order to carve or to scratch out from the surface, some of the stone itself would inevitably be missing.

Rather, a most unique method was utilized to carve the names into the stones of the breastplate. It was accomplished naturally, by one of G-d's creations. A worm called the shamir existed that could cut stones merely with its glance. According to the rabbis, this creature was brought into existence during the original six days of creation, but ceased to exist following the destruction of the First Temple.

It is taught that Moses himself used the shamir for the stones of the original ephod and breastplate while yet in the desert, for the Tabernacle.

"Initially, the words are written on the stones in ink. Then the stones are simply exposed to the shamir, and the letters are cut into the stones automatically, of their own accord... like a fig which ripens and splits open in summer; it splits open but yet no part of it is missing. And a valley splits open during the rainy season, but it too lacks nothing" (BT Sotah 48:B) - thus the stones remained "in their fullness."

There is no breastplate in our Vestments. Bishops do, however, wear the Pectoral, as a symbol of the Cross of Calvary. The proper protocol for the wearing of the Pectoral will be discussed in a later section.

The Signet Ring has always been a symbol of the ecclesiastical office. It is therefore never worn by ordinary Clergy. The Bishop wears the Ring on the third finger of the right hand. This Ring may either be signet or jeweled.

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THE CROWN "And you shall make a crown of pure gold, and engrave on it in the manner of a signet ring: ÔHoly to the L-rd' " (Ex. 28: 36). The crown was a thin plate constructed of one piece of pure, solid gold. Unlike the crown worn by royalty on top of the head, this is worn across the forehead and extends from ear to ear. It was thin enough to arch across the forehead like a bow. Its width is described by Maimonides as 2 fingerbreadths, or app. 11/2 inches. "HOLY TO THE L-RD" This crown was engraved with the words "Holy to the L-rd." At times, these words were written across two lines, and at times they were fit into one line. The Talmud (BT Sukkah 5) provides the eye-witness testimony of Rabbi Eliezer the son of Rabbi Yose who saw the crown in Rome (both the Talmud and Josephus inform us that after the destruction of the Second Temple, many of the sacred vessels were plundered and taken to Rome, where they were publicly displayed for many years): "Rabbi Eliezer said: I saw the crown in Rome, and the words "Holy to the L-rd" were written in one line." It was worn at all times while the High Priest was within the Temple, as the Bible states: "And it shall be worn on Aaron's forehead, that he shall carry the iniquity of the holy things (specifically, this is a reference to ritual impurity), which the children of Israel shall sanctify in all their holy gifts; and it shall always be upon his forehead, that they may be accepted before the L-rd."

HOW WERE THE LETTERS ENGRAVED? The Talmud (BT Gittin 20) describes the process by which the letters were fashioned on the crown. They were raised, not sunken- "like a golden dinar." This was accomplished by digging out the letters from the opposite side until they were raised up. Maimonides (Laws of Temple Vessels, Ch. 9) writes that "they would pound out the letters in a form until their shapes were formed on the other side." HOW WAS THE CROWN FASTENED? The crown had three small holes: two on each end, and one in the center, along the upper edge. Through these holes, threads dyed with sky-blue color were run, and the ends of these threads were connected in the back of the priest's head. In this manner the crown, itself a thin plate, was kept tied and in place on the High Priest's forehead.

THE TURBAN AND THE CROWN The turban was placed on the priest's head in such a way that a space was left between it and crown upon his forehead. This space enabled the High Priest to wear the tefillin, the phylacteries of the head (see Deut. 6:8). In the words of the Talmud (BT Zevachim 19) "The High Priest's hair was visible between the crown and the turban, and there he placed his tefillin." The middle sky-blue thread was extended over the turban, where it was tied to the other strands at the back of his head. So it is written, " ... and the string shall be upon the turban" (Ex. 28:36).

THE TURBAN AND THE HAT "And you shall make a linen turban... and for the sons of Aaron... and make for them hats" (ibid. v. 39-40). THE HIGH PRIEST'S TURBAN The High Priest's turban was fashioned of a narrow strip of white linen, measuring 16 cubits (app. 24 feet long). It was wound around the top of the priest's head after the manner in which one dresses a wound, wrapping the material lengthwise over and over, similar to the traditional kafiyeh Arabic headdress. Flavius Josephus (Antiquities, 3:7:3) maintains that a cap of sky-blue wool was placed over the High Priest's white linen turban. Over this cap, he continues, three horizontal gold bands were placed, topped off with a flower-shaped decoration. Thus the turban appeared like a crown, with an opening in front to allow for the placement of the tefillin and "crown"-the gold plate on his forehead.

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THE HAT OF THE ORDINARY PRIESTS Many authorities hold that the ordinary priests' hat was exactly the same as that of the High Priest, except that the former's was wound on, and the latter's is simply placed on. Others maintain that the High Priest's is correctly called a turban because of its shape, whereas the hat of the ordinary priests was also wound around, but it had a conical shape upon the head.

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THE VESTMENTS OF THE APOSTOLIC PRIESTHOOD

CASSOCK Today the CASSOCK worn by our Clergy represents the common garment of the Apostolic Priesthood. As you may know, in the modern church there are typically three types of clergy garments: The Collegiate or “Geneva” Gown – which is favored by many “traditional” Reformations, but will not be included in this discussion, and the two main types of cassocks: Anglican, and Roman. These garments correspond very closely in function and appearance to the TUNIC that was just described in the passages above. The CASSOCK does differ from the priestly robe in that it is generally a sewn garment, and is not seamless; but its appearance and function is comparable to that of the TUNIC in the ancient Temple. Typically the Roman CASSOCK opens at the fromt – and might have anywhere from 1 to 3 pleats at the back. The Roman CASSOCK is distinguished by fact that there are usually 33 buttons down the front, to signify Christ’s 33 years on earth. Most also have a deep cuff with 3 to 5 buttons on each side. The Anglican CASSOCK is also open at the front but has no buttons or cuffs. Its closure may be a zipper, or a snap, or even hidden buttons depending upon the manufacturer.

Roman Cassock Anglican Cassock

The most common and universal color is black, but there are other common colors that may be chosen to represent different ecclesiastical offices within a given reformation. For an example of the various color strategies, consult the APOSTOLIC PROTOCOLS, below. For certain types of services – and in many cases for all un-ordained clergy – another type of garment that serves the same function as the ancient TUNIC is called the ALB. An ALB is also a garment that opens at the front – although in most cases it opens to one side of the garment rather than in the center, as with the CASSOCK. The most common colors for the ALB are black and – even more frequently – white. Both the CASSOCK and the ALB can be worn either with or without the CINCTURE – which is a belt that girds the waist, and will be discussed next. Some clergy also elect to wear a COPE – an elbow-length cape that closes across the chest – over the CASSOCK. The shape of the ALB tends to make it unsuitable for use with a COPE. Instead in some cases an AMICE – an oblong garment that rests on the shoulders.

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SYMBOLIC SIGNIFICANCE Whether the ‘functionary’ is wearing the CASSOCK or the ALB, the common understanding is that this garment represents the simplicity and pure conscience that are required of God’s priests. It is the garment of the servant. Furthermore, some liturgies add that, “Herod placed the garment of a fool around Jesus, making Him the sport of his indecent court.”15 And the AMICE is a symbol of the blindfold that they placed over His eyes, mocking Him, “And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?” Luke 22:64 When we wrote the first edition of this manual, we discovered something very interesting. It never occurred to us, until then, that there were some interesting facts about the Temple and its Ministry in Ezekiel, from chapter 40 to 44. One thing that stuck in our mind was God’s conversation with Ezekiel that revealed the reason He commanded them to make the priestly garments out of linen. It started me to thinking if God is this particular about how we come into His house, that maybe how we treat our Liturgical Garments is important, after all. Read this: And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within. They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. And when they go forth into the utter court, even into the utter court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments; and they shall not sanctify the people with their garments. Ezek. 44:17-31 (excerpts)

CINCTURE And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. John 13:1-5 In the modern investiture, a sash cincture fastens some robes. This is a belt that goes around the waist and is secured on one side by either snaps or Velcro. Typically these cinctures are either 5” or 9” wide – depending upon the choice of the user, and may also have some sort of tassel work at the fringe. In the picture below, I will show you a very elaborate CINCTURE, with an expensive embroidered tassel. In some of the pictures that you will see elsewhere you will see a simpler tassel.

Rope Cincture Curious Girdle Sash Cincture

A second type of CINCTURE – very common with ‘regular priests’ is a rope cincture. These are especially well suited for ministers wearing an ALB, since that garment has a far looser fit than the CASSOCK.

15 http://www.traditionalromancatholicism.com/PriestsVestments.html; http://www.truecatholic.org/massitems.htm#vestments. Both 1/31/05

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We have also included a picture that represents how the CURIOUS GIRDLE of the High Priest might have looked.

SYMBOLIC SIGNIFICANCE The CINCTURE further represents the servant character, as demonstrated in the above scripture by Jesus’ washing the disciples’ feet. There are some who add that this part of the garment represents the cord that tied Jesus to the pillar, as they scourged Him. Matthew 27:26; Mark 15:15; John 19:1

ROCHET

The Robe of the Ephod does not have a directly corresponding garment in the vestments we wear today. However Bishops wear a garment that covers the CASSOCK, called a ROCHET. The ROCHET represents the Office of the Priest, and is worn for all Sacred Services – those services where we commemorate the Ordinances of Baptism and/or of the Lord’s Supper. The ROCHET

ROCHET

CHIMERE

Today the Bishop wears a garment called a CHIMERE, as a symbol of the prophetic function of his or her office. It is a coat that resembles an academic gown, except that the garment itself does not close, and is sleeveless. Normally, the garment will be made with a small catch that serves as a closure for the garment, and to which the Pectoral Cross may also be attached. Some designers consider the closure an optional addition to the garment, and will require you to order it separately. In the two photographs you see here the priest’s Chimere is presented without a closure on the left, and with a closure on the right. Both garments are from the same manufacturer

TIPPET, PECTORAL, RING, ZUCHETTA Completing the Bishop’s Vestments are the Tippet – shown in cells #1 and #2 – (3) Pectoral, (4) Signet Ring, (5) Zuchetta, (6) Ceremonial Cords for the Pectoral, and the (7) Slippers and Gauntlet of the Presiding Bishop. The Pectoral is a symbol of Salvation, and worn outwardly is a reminder of the price that was paid for us at Calvary. It is worn above the heart as a symbol of how dear the Cross is to the Bishop’s heart. In the ancient vestments the High Priest wore a breastplate of precious stones to symbolize his yoke to the twelve tribes of Israel – so it could be argued that there is a rough correspondence between the High Priest’s breastplate and the Bishop’s Cross.

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In Civic Dress the Pectoral is worn in the left breast pocket, and a gold chain suspends the Bishop’s Pectoral. When the Vestments are worn the Gold chain is not: here the Cross may be removed and suspended at the heart by a clasp, or by a CORD. The Presiding Bishop’s CORD is Scarlet and Gold – All other Bishops wear a Green and Gold CORD. The Tippet is the symbol of the Yoked One and is a reminder to the Church that the officers of the Church are yoked to each other, to the Church, and to Christ. The Zuchetta is the Bishop’s Prayer Cap, and is only worn ex cathedra. In Cell #4 is a picture of the actual ring worn by Pope Pius IX – described as “Gold, aquamarine and red garnet and slippers” – and the Gauntlet and Slippers that ceased to be worn after the reign of Pope Paul VI.16 One last remark must be made about the “Signet” and signature of the Bishop. The Ring is worn on the ring finger of the Bishop’s right hand. It may be made as a Signet ring, or it may be made with a jewel – as the ring in the pictures below. Naturally, if the Bishop has his or her ring made as Signet, he or she may affix the Seal of Office instead of a handwritten signature. In those cases where the Bishop affixes his or her signature to a document in his own hand – or has a functionary to affix his or her signature – the signature must never include the word “Bishop.” Instead, the Bishop will sign his or her name with a cross – i.e., � ���� �� ������

or � �� ���� ��.

16 http://www.traditioninaction.org/HotTopics/a022htVaticanArtExhibit.htm 03/03/05

1 2 3

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CHAPTER FOUR: EPISCOPAL GRACES

“The whole matter of proper dress for the minister may very well be left to the instincts of a gentleman, but when a man belongs to a church or ecclesiastical order which expects him to wear a distinctive garb, he ought to wear it. This is the sum of all that might be written upon this entire subject.

“Many ecclesiasticisms have their own regulations or, what are sometimes even more powerful, their own customs prescribing the garb in which their men are to appear. This creates good use for the ministers involved; and it can be said here that no matter how formal the occasion may be, when a minister is dressed in his usual clerical attire he is always considered to be in perfect taste. As is the case with military and naval officers, whose uniform is proper for any appearance they may make, the clergyman's distinctive garb is always correct.”17

=== Having herein set forth the proper use of and deference for the Sacred Garments of our Apostolic Priesthood, we now set our attention upon matters pertinent to the Sacredness of our Office. By way of summary of the preceding chapter we must emphasize that the Garments we wear are our Sacred Uniform, and how we honor them reflects to the world how we honor the God who has chosen us to wear them. In recent years, our Pentecostal Brethren have elected to cast these garments aside in favor of more contemporary attire. While there is absolutely nothing wrong with business suits, business casual wear, and/or casual clothing – outside the scope of our office – but the time has come to return the dignity to the Sacred things, and the appropriate beginning is in the image we as the Ecclesiastical heads of the Church project to the world. Notwithstanding its age each Episcopal Leader should avail himself/herself of a copy of Bishop Nolan Harmon’s Ministerial Ethics And Etiquette.18 The specific recommendations about clothing might be somewhat dated, but the advice about the manners we should embrace, as God’s Clergy is priceless. For our purposes here we speak to just a few points. Ministerial Ethics,19 by I. Parker Maxey is also presented in its entirety in Appendix Two – and will give you a more contemporary treatment of the subject. PUBLIC ETIQUETTE For most of you this elevation to the Office you now hold has also come with some peculiar new circumstances. Not the least of these new circumstances will be the deference that common people will give to your Office. You must therefore be aware at all times that people will not see you, when they are observing your behavior – they will see the Office. I recall the story a woman told me of being in an airport where she was taken aback by the actions of a certain well-known and previously respected Bishop, inside the terminal. It seems that this particular Bishop’s driver was not at

17 Ministerial Ethics And Etiquette Nolan B Harmon. Nashville: Abingdon Press, ©1987. 18 Harmon, Ministerial Ethics And Etiquette. Op Cit

Christianbooks.com review: Now revised, Ministerial Ethics and Etiquette has been hailed as "an authoritative standard," the book that "answers almost every question of ministerial ethics which may arise." Nolan Harmon, who has authored each successful edition since 1928, studied the ethical codes of conduct of five major denominations and secured the expert opinions of eighty-six leading pastors, Harmon uses this wisdom to show ministers how to conduct themselves ethically in virtually every phase of ministry. 19 Ministerial Ethics: A Guide to Ministerial Ethics and Etiquette I. Parker Maxey. Salem, Ohio: Schmul Publishing Co., Inc. Wesleyan Book Club © 1987

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the front door of the terminal to meet him when his flight arrived; so he went to a phone and called the driver’s cell phone. As the driver tried to explain to his Charge that he had been at the airport on time, but that the police had made him move the vehicle – to circle the airport until his passenger arrived – the Bishop was yelling and screaming into the phone, and occasionally peppering his words with some choice expletives. But he was wearing his Tonsorils (Civic Garments). The young woman said that the people walking past this scene were shocked at what they saw. None of them knew this man – she recognized him because he was a prominent figure in the community. They didn’t know him, but they recognized the ‘uniform’ he was wearing – and could not understand how a Bishop could carry on the way this one did. The obvious moral of the story is, “Don’t let the same thing happen to you!” It may happen one day that someone will seek to greet you by kissing your Ring. Be careful that you don’t come off as ‘looking grand’ or ‘highfalutin,’ if that ever happened. Remember the glory belongs to God, and not to you! Remember, in the eyes of the public our vestments are our uniform and represent our honorific status in the hierarchy of God’s Church. We must be careful to carry ourselves at all times in a manner befitting your Office. Even, for example, when the layperson wishes to confer the traditional greeting of kissing the ring, we must be careful not to appear to be pretentious in our mannerism – and manner of receiving this greeting. Remember it is ultimately Jesus Christ they are honoring, and not you. ECUMENICITY The occasion will present itself when our Bishops and/or Overseers will be asked to come in agreement with their counterparts in other Reformations. Proper Episcopal Order and Deference dictates that no Bishop or Overseer will agree to such a request unless and until the Presiding Bishop has agreed to it. A citation of Bishop Ellis’ Manual is conducive to our intent in raising this stipulation.

Denominational leaders should be encouraged to establish communion and contact with your Church through your Chief Prelate before you receive their Sacraments. Although these articles might appear exclusive, they are not intended to insult any segment of the Body of Christ but to protect the integrity and legitimacy of this Church as a conservative Communion in Holiness. “Worship is not worship; until it is done ‘in Spirit and in truth’.” If a Fellowship’s worship is not clear and clearly Bibline (sic) and if one’s theology is not historically and biblically correct, we must be very careful how we sanction their entry into holy places and offices of the ancient pilgrim Church.

Historically, many of our Pentecostal Reformations have been markedly exclusionary of others. It shall be the tradition of this Episcopal College to honor the Office of Presiding Bishop in all of the Churches – even where our theology disagrees with theirs. Remember that they represent the same God-invested authority – within their respective Reformations – that our Presiding Bishop represents within UKBM. This veneration cascades downward to the Tiers of Leadership in those Reformations, as well. This means you would no more disrespect, usurp, and/or dishonor that Office – in manners, conversation, or dress – than you would your own Presiding Bishop.

DOING MINISTRY IN THE TWENTY FIRST CENTURY This is an amazing time to be alive! We have been blessed to see innovations and advances in technology, far beyond the scope of what anyone could have imagined fifty years ago. Technology has made it possible - for once in history - for us to visualize the fulfillment of Jesus' mandate to the Church: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, "teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.'' (Matthew 28:19-20)

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And still there are MILLIONS who have no relationship to Jesus Christ - in fact, who have never so much as heard the message of the Gospel. And so we carried the challenge of global evangelism before us, into the New Millennium; and the Ministry of Evangelism is compelled to devise innovative strategies for reaching and winning the Lost. We believe that Ministry in the 21st Century will present a different set of challenges than any of us could have ever imagined. I believe that it is imperative for those of us who have been called to the work of the Ministry to recognize the tremendous ministry potential in the new technologies that have evolved during the latter half of this century. For many of us that will mean learning to put away "conventional" thinking, and moving beyond the familiar clichés and paradigms that have dictated how we do ministry, since - well - before the end of the last century. In short, if we are going to be effective - in the 21st century - in reaching the lost for Christ, we must evolve past the19th century ideas about how to do Ministry, that have prevailed up to now. The Internet has created a gateway that will enable us to do Ministry on a global level; but the only way we can ever hope to DO Ministry on a global level is if we can BELIEVE that we are capable of doing Ministry at that level. We have to overcome small-mindedness. While most Christian leaders have learned to adapt to new technologies and modern innovations - in their personal lives - some have found it difficult accommodate new ideas, and methodologies, in anything related to Church Business. In the meantime, the kingdom of satan has exploited every available technology as a tool in its campaign to lure men away from Christ - to the extent that its influence is even felt within the Church. I believe the Church must be as aggressive as kingdom of satan in exploiting every available resource to turn the eyes of men toward Jesus. It is our task to "snatch them out of the fire;" by any means necessary - but if we are to succeed we must continue to be forward thinking and contemporary. In short: The Church cannot expect to be effective in the 21st Century, using 19th Century Ministry strategies. We must understand that being "contemporary" does NOT mean we are not spiritual. Jesus, Himself, faced controversy from His opponents - not so much because of His theology, but - because He dared to Minister to the people on their level. It might even be argued that He was a "Modernist" - possibly even a "radical." But He preached the Gospel by whatever means necessary. In articles written for the recent “Internet Evangelism Day” the authors compared the modern-day World Wide Web to the Roman Road system that was a vital evangelistic tool for the growth of the first century Church. It was a network built by the Romans for military use – just as the initial purpose of the WWW was to provide the U. S. Military with a vital “Information Highway.” They say,

The Internet has become a 21st century Roman road, marketplace, theater, backyard fence, and office drinks machine. Web evangelism gives believers opportunities to reach people with the Gospel right where they are, just as Jesus and Paul did.

The Web's explosive growth has been remarkable. In ten short years, it has jumped from being a minority hobby for computer enthusiasts to a communication medium used by nearly 1000 million people worldwide.

The world impact of the Internet and the digital revolution will be as far-reaching as the invention of the printing press.20

Also:

There is an interesting parallel between the Web and the Roman Road system. This vast network was built for primarily military and trading reasons, yet was a key element in the rapid spread of the Gospel throughout the known world.

As the Internet is increasingly used by people in the non-Western world, (and also in sections of the community in the West) who are in an oral communication culture, we must investigate methods of communication which work best for them.21

20 http://ied.gospelcom.net/medium.php 3/24/05

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If therefore we expect our reach to be global, then we must also expect that our leaders will set the pace in embracing every possible technical mechanism to make that objective possible. We expect every Officer of this Fellowship – every Bishop, Overseer, and Pastor – to have at a minimum the Ministry Essentials set forth in this section, within six months of their becoming part of this Fellowship.

MINISTRY ESSENTIALS Our VISION is global! There was a time when only mega-churches could realistically dream of reaching out to a global audience; but we have found favor with God, and He has given us the resources – in the twenty first century – to do what we could once only watch. Consider also that through UKBM we have the benefits of being able to share resources through a network of Churches and Ministries. Our network will make it possible for all UKBM member entities to avail themselves of certain Ministry Essentials that would have been unthinkable at a different time in history. Today we believe it is possible – nay, it is critical – that every Church and/or Ministry belonging to UKBM have these Essentials in place within six months of becoming part of UKBM. To be specific, every member organization should have – and maintain in good standing – a Web Site, E-Mail, Fax (or E-Fax), Phone, Stationary and Business Cards, Telephone, and Tax Exempt Status.

WEB SITE Churches are encouraged as soon as possible to create Web Site to announce their existence top the world. With a well-designed web site – even a simple web site – the smallest church can reach a global audience, for less than $200.00 per year. With resources currently available we are able to help you create a web site containing at least the following elements:

• Home • About Us • What We Believe • Pastor’s Page • Ministry Page • Where to Find Us • Contact Information

To facilitate this requirement for churches with limited resources, the National Fellowship will acquire a Corporate License by which we will be able to make web address and templates available to member Churches, Ministries, Evangelists, Crusades, Schools, and Institutions. Resources available through UKBM leadership enables us to act as an providing Web Hosting Services, Web Addresses, Email Addresses, E-Commerce and other virtual commodities.

EMAIL ADDRESS Every UKBM Pastor should have a working commercial email account, as should every Church, Ministry, Evangelist, School, and Institution. When we say “Commercial Email Account” we mean that the account should not be from any of the following “free” or “bundled” email services: AOL, Earthlink, SBC, Comcast, Yahoo!, HoTMaiL, Google, Ameritech or other such service. This may sound strange, on the surface but there is a good reason for this stipulation – and a very simple solution. The reason for this stipulation is simple: the world is looking at us, and when they look at us they should see EXCELLENCE! Free and bundled email addresses tells the reader either that you are too cheap to do better – or you just don’t care – especially since the alternative is so inexpensive. It reflects on your Ministry – and tells the reader that your Ministry is a small and maybe even struggling Ministry. Listen: even if that is true, you certainly don’t want to project that to the world – especially if you hope for your audience to consider your message to be credible. Don’t panic!

21 http://ied.gospelcom.net/dayframeforlinks.php?id=http://www.gospelcom.net/guide/resources/medium.php&referer=/medium.php&des=Nature%20of%20Web%20as%20a%20medium 3/24/05

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You can get around this stipulation while still maintaining your free/bundled web address. The solution is called “Redirection.” When people visit http://acolw.org they have a link at the bottom of the page that gives them the impression they are sending their email to revdrjohnson@acolw.org. In reality, the email is going to our personal email at hotmail.com. Our ISP includes one hundred ten “POP Email Addresses,” (you heard me, 110!) which ‘bounces’ – or ‘redirects’ – all email from the link on our web site to our personal email account, and the redirection is transparent to the visitor. We then have the option of responding to the user from our personal account – in which case they will then see our actual address – or logging in to our ISP, and responding from there – in which case they will see our web address. And, in case you missed it, this service is included in the cost of our Web Hosting – which is just over $100 per year. Add $90 for our five year license, and you have ‘the cost of doing business’ on the World Wide Web. Web Hosting Packages – some of which include a free domain name – are available starting at $7.95 a month for a one-page Web Site with email forwarding to $65.95 for a complete E-Commerce Web Site with 1.5 GB Hosting Space and 150 Email Boxes.

CORPORATE LOGO/CREST The Corporate Logo/Crest is currently under development, and will be made available to UKBM members in good standing by the Office of the Adjutant General as soon as possible.

STATIONARY In order to ensure the consistency of any Stationary, Letterheads, Business Cards, Web Pages, Graphics, and other promotional materials that have the UKBM Corporate Logo affixed to them, the Office of the Adjutant General will set standards for the use of this symbol. That office must approve all such materials, before they may be published. Ideally, the Office of the Adjutant General will work in cooperation with the General Secretary’s Office and establish a Set of Corporate Standards for all publications and documents that will represent the image of UKBM – as well as determine suitable vendors to create these products for us. Individual Officers, Churches, Ministries, and Institutions can then order Stationery, Web Sites, and other representative Media through the National Office – and uniformity will be insured. We have also chosen a vendor for the Episcopal Vestments. ALL Vestments must either be purchased through this vendor, or be approved by the Office of the Adjutant General. Any alternative vendors chosen to make the Episcopal Vestments must conform in every detail to the exact standards established by the National Office – through the Office of the Adjutant General.

TAX EXEMPTION As stated in an earlier section the National Fellowship will acquire dual Tax Exempt Status under the provisions of Sections 501 (c)(3) and 501 (c)(4) of the Internal Revenue Code. Federal law permits us to also include UKBM member organizations under the ‘umbrella’ of our Corporate Tax Exemption. This provision in the law reduces the financial burden on smaller Ministries who wish to take advantage of the benefits of these sections of the Code.

TRAINING Training on how to optimize each of the Ministry Essentials set forth in this section will be provided at each of the triennial Convocations – beginning with the initial Episcopal College in which you are being given this training.

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APPENDIX ONE: PENTECOSTAL HISTORY

Two articles are presented here that present a brief history of the origins of Pentecostalism. The first article is entitled, “The Origins of the Pentecostal Movement,” by Bishop Vincent Synan. Vinson is the son of the late Bishop Joseph Synan – who was the Presiding Bishop of the Pentecostal Holiness Church, from 1945 to 1969 – and currently the Dean of the School of Divinity at Regent University. The second is “Assessing the Roots of Pentecostalism: A Historiography Essay,” by Randall J. Stephens, who was – at the time of his writing – a Graduate student in the History Department of the University of Florida. There are myriads of other excellent resources for the reader who wishes a deeper insight into the roots of our Pentecostal heritage. These articles were chosen because they are concise. We also greatly recommend those interested in Pentecostal History to avail themselves of the seven small books that comprise The Complete Azusa Street Library, available at Amazon.com, and the Dictionary of Pentecostal and Holiness Movements, by Stanley M. Burgess, and Gary B. McGee. We also anticipate that God will enable us to publish subsequent articles, from our own desk, when God’s timing permits.

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HOLY SPIRIT RESEARCH CENTER THE ORIGINS OF THE PENTECOSTAL MOVEMENT

by Vinson Synan, Ph.D.

(Formerly Director of the Holy Spirit Research Center; now Dean, the School of Divinity Regent University)

Introduction 19th Century Holiness Movement

Origins of Pentecostalism American Pentecostal Pioneers

Missionaries of the One-Way Ticket Neo-Pentecostals and Charismatics

Introduction

The Pentecostal movement is by far the largest and most important religious movement to originate in the United States. Beginning in 1901 with only a handful of students in a Bible School in Topeka, Kansas, the number of Pentecostals increased steadily throughout the world during the Twentieth Century until by 1993 they had become the largest family of Protestants in the world. With over 200,000,000 members designated as denominational Pentecostals, this group surpassed the Orthodox churches as the second largest denominational family of Christians, surpassed only by the Roman catholics. In addition to these "Classical denominational Pentecostals," there were over 200,000,000 "Charismatic" Pentecostals in the mainline denominations and independent charismatic churches, both Catholic and Protestant, which placed the number of both Pentecostals and charismatics at well over 420,000,000 persons in 1993. This explosive growth has forced the Christian world to pay increasing attention to the entire movement and to attempt to discover the root causes of this growth.

Although the Pentecostal movement had its beginnings in the United States, it owed much of its basic theology to earlier British perfectionistic and charismatic movements. At least three of these, the Methodist/Holiness movement, the Catholic Apostolic movement of Edward Irving, and the British Keswick "Higher Life" movement prepared the way for what appeared to be a spontaneous outpouring of the Holy Spirit in America.

Perhaps the most important immediate precursor to Pentecostalism was the Holiness movement which issued from the heart of Methodism at the end of the Nineteenth Century. From John Wesley, the Pentecostals inherited the idea of a subsequent crisis experience variously called "entire sanctification,"" perfect love," "Christian perfection," or "heart purity." It was John Wesley who posited such a possibility in his influential tract, A Plain Account of Christian Perfection (1766). It was from Wesley that the Holiness Movement developed the theology of a "second blessing." It was Wesley's colleague, John Fletcher, however, who first called this second blessing a "baptism in the Holy Spirit," an experience which brought spiritual power to the recipient as well as inner cleansing. This was explained in his major work, Checks to Antinominianism (1771). During the Nineteenth Century, thousands of Methodists claimed to receive this experience, although no one at the time saw any connection with this spirituality and speaking in tongues or any of the other charisms.

In the following century, Edward Irving and his friends in London suggested the possibility of a restoration of the charisms in the modern church. A popular Presbyterian pastor in London, Irving led the first attempt at "charismatic renewal" in his Regents Square Presbyterian Church in 1831. Although tongues and prophecies were experienced in his church, Irving was not successful in his quest for a restoration of New Testament Christianity. In the end, the

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"Catholic Apostolic Church " which was founded by his followers, attempted to restore the "five-fold ministries" (of apostles, prophets, evangelists, pastors, and teachers) in addition to the charisms. While his movement failed in England, Irving did succeed in pointing to glossolalia as the "standing sign" of the baptism in the Holy Spirit, a major facet in the future theology of the Pentecostals.

Another predecessor to Pentecostalism was the Keswick "Higher Life" movement which flourished in England after 1875. Led at first by American holiness teachers such as Hannah Whitall Smith and William E. Boardman, the Keswick teachers soon changed the goal and content of the "second blessing" from the Wesleyan emphasis on "heart purity" to that of an "enduement of spiritual power for service." Thus, by the time of the Pentecostal outbreak in America in 1901, there had been at least a century of movements emphasizing a second blessing called the "baptism in the Holy Spirit" with various interpretations concerning the content and results of the experience. In America, such Keswick teachers as A.B. Simpson and A.J. Gordon also added to the movement at large an emphasis on divine healing "as in the atonement" and the premillenial rapture of the church.

19th Century Holiness Movement

Since Pentecostalism began primarily among American holiness people, it would be difficult to understand the movement without some basic knowledge of the milieu in which it was born. Indeed, for the first decade practically all Pentecostals, both in America and around the world, had been active in holiness churches or camp meetings. Most of them were either Methodists, former Methodists, or people from kindred movements that had adopted the Methodist view of the second blessing. They were overwhelmingly Arminian in their basic theology and were strongly perfectionistic in their spirituality and lifestyle.

In the years immediately preceding 1900, American Methodism experienced a major holiness revival in a crusade that originated in New York, New Jersey and Pennsylvania following the Civil War. Begun in Vineland, N.J., in 1867 as the "National Holiness Camp Meeting Association," the holiness movement drew large crowds to its camp meetings, with some services attracting over 20,000 persons. Thousands claimed to receive the second blessing of sanctification in these meetings. Leaders in this movement were Methodists such as Phoebe Palmer, (also a leading advocate of womens' right to minister); John Inskip, a pastor from New York City, and Alfred Cookman, a pastor from New Jersey.

From 1867 to 1880, the holiness movement gained increasing force within the Methodist churches as well as in other denominations. During this period, many holiness advocates felt that this movement might revive the churches and bring new life to Christi-anity worldwide. After 1875, the American holiness movement, influenced by the Keswick emphasis began to stress the pentecostal aspects of the second blessings, some calling the experience "pentecostal sanctification." An entire hymnody was produced which focused on the upper room and a revolutionary "old-time pentecostal power" for those who tarried at the altars. Practically all the hymns of the early Pentecostal movement were produced by holiness writers celebrating the second blessing as both a cleansing and an enduement of power.

The holiness movement enjoyed the support of the churches until about 1880 when developments disturbing to ecclesiastical leaders began to emerge. Among these was a "come-outer" movement led by radicals who abandoned any prospects of renewing the existing churches. Led by such men as John B. Brooks, author of The Divine Church, and Daniel Warner, founder of the "Evening Light" Church of God in Anderson, Indiana, this movement spelled the beginning of the end of the dream of remaking the churches in a holiness image. At the same time, other radicals began promoting such new teachings as "sinless perfection," a strict dress code of outward holiness, "marital purity," and a "third blessing" baptism of fire after the experience of sanctification.

The first Pentecostal churches in the world were produced by the holiness movement prior to 1901 and, after becoming Pentecostal, retained most of their perfectionistic teachings. These included the predominantly African-American Church of God in Christ (1897), the Pentecostal Holiness Church (1898), the Church of God with headquarters in Cleveland, Tennessee (1906), and other smaller groups. These churches, which had been formed as "second blessing" holiness denominations, simply added the baptism in the Holy Spirit with glossolalia as "initial evidence" of a "third blessing."

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Pentecostal pioneers who had been Methodists included Charles Fox Parham, the formulator of the "initial evidence" theology; William J. Seymour, the pastor of the Azusa Street Mission in Los Angeles who spread the movement to the nations of the world; J.H. King of the Pentecostal Holiness Church, who led his denomination into the Pentecostal movement in 1907-08; and Thomas Ball Barratt, the father of European Pentecostalism. All of these men retained most of the Wesleyan teaching on entire sanctification as a part of their theological systems. In essence, their position was that a sanctified "clean heart" was a necessary prerequisite to the baptism in the Holy Spirit as evidenced by speaking in tongues.

Other early Pentecostal pioneers from non-Methodist backgrounds accepted the premise of second blessing holiness prior to becoming Pentecostals. For the most part, they were as much immersed in holiness experience and theology as their Methodist brothers. These included C. H. Mason (Baptist), of the Church of God in Christ, A.J. Tomlinson (Quaker), of the Church of God (Cleveland, Tennessee), B.H. Irwin (Baptist) of the Fire-Baptized Holiness Church, and N.J. Holmes (Presbyterian) of the Tabernacle Pentecostal Church. In the light of the foregoing information, it would not be an overstatement to say that Pentecostalism, at least in America, was born in a holiness cradle.

Origins of Pentecostalism

The first "Pentecostals" in the modern sense appeared on the scene in 1901 in the city of Topeka, Kansas in a Bible school conducted by Charles Fox Parham, a holiness teacher and former Methodist pastor. In spite of controversy over the origins and timing of Parham's emphasis on glossolalia, all historians agree that the movement began during the first days of 1901 just as the world entered the Twentieth Century. The first person to be baptized in the Holy Spirit accompanied by speaking in tongues was Agnes Ozman, one of Parham's Bible School students, who spoke in tongues on the very first day of the new century, January 1, 1901. According to J. Roswell Flower, the founding Secretary of the Assemblies of God, Ozman's experience was the "touch felt round the world," an event which "made the Pentecostal Movement of the Twentieth Century."

As a result of this Topeka Pentecost, Parham formulated the doctrine that tongues was the "Bible evidence" of the baptism in the Holy Spirit. He also taught that tongues was a supernatural impartation of human languages (xenoglossolalia) for the purpose of world evangelization. Henceforth, he taught, missionaries need not study foreign languages since they would be able to preach in miraculous tongues all over the world. Armed with this new theology, Parham founded a church movement which he called the "Apostolic Faith" and began a whirlwind revival tour of the American middle west to promote his exciting new experience.

It was not until 1906, however, that Pentecostalism achieved worldwide attention through the Azusa Street revival in Los Angeles led by the African-American preacher William Joseph Seymour. He learned about the tongues-attested baptism in a Bible school that Parham conducted in Houston, Texas in 1905. Invited to pastor a black holiness church in Los Angeles in 1906, Seymour opened the historic meeting in April, 1906 in a former African Methodist Episcopal (AME) church building at 312 Azusa Street in downtown Los Angeles.

What happened at Azusa Street has fascinated church historians for decades and has yet to be fully understood and explained. For over three years, the Azusa Street "Apostolic Faith Mission" conducted three services a day, seven days a week, where thousands of seekers received the tongues baptism. Word of the revival was spread abroad through The Apostolic Faith, a paper that Seymour sent free of charge to some 50,000 subscribers. From Azusa Street Pentecostalism spread rapidly around the world and began its advance toward becoming a major force in Christendom.

The Azusa Street movement seems to have been a merger of white American holiness religion with worship styles derived from the African-American Christian tradition which had developed since the days of chattel slavery in the South. The expressive worship and praise at Azusa Street, which included shouting and dancing, had been common among Appalachian whites as well as Southern blacks. The admixture of tongues and other charisms with black music and worship styles created a new and indigenous form of Pentecostalism that was to prove extremely attractive to disinherited and deprived people, both in America and other nations of the world.

The interracial aspects of the movement in Los Angeles were a striking exception to the racism and segregation of the times. The phenomenon of blacks and whites worshipping together under a black pastor seemed incredible to many observers. The ethos of the meeting was captured by Frank Bartleman, a white Azusa participant, when he

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said of Azusa Street, "The color line was washed away in the blood." Indeed, people from all the ethnic minorities of Los Angeles, a city which Bartleman called "the American Jerusalem," were represented at Azusa Steet.

The place of William Seymour as an important religious leader now seems to be assured. As early as 1972 Sidney Ahlstrom, the noted church historian from Yale University, said that Seymour was "the most influential black leader in American religious history." Seymour, along with Charles Parham, could well be called the "co-founders" of world Pentecostalism.

American Pentecostal Pioneers

The first wave of "Azusa pilgrims" journeyed throughout the United States spreading the Pentecostal fire, primarily in holiness churches, missions, and camp meetings. For some time, it was thought that it was necessary to journey to California to receive the "blessing." Soon, however, people received the tongues experience wherever they lived.

American Pentecostal pioneers who received tongues at Azusa Street went back to their homes to spread the movement among their own people, at times against great opposition. One of the first was Gaston Barnabas Cashwell of North Carolina, who spoke in tongues in 1906. His six-month preaching tour of the South in 1907 resulted in major inroads among southern holiness folk. Under his ministry, Cashwell saw several holiness denominations swept into the new movement, including the Church of God (Cleveland, Tennessee), the Pentecostal Holiness Church, the Fire-Baptized Holiness Church, and the Pentecostal Free-Will Baptist Church.

Also in 1906, Charles Harrison Mason journeyed to Azusa Street and returned to Memphis, Tennessee to spread the Pentecostal fire in the Church of God in Christ. Mason and the church he founded were made up of African-Americans only one generation removed from slavery. (The parents of both Seymour and Mason had been born as southern slaves). Although tongues caused a split in the church in 1907, the Church of God in Christ experienced such explosive growth that by 1993, it was by far the largest Pentecostal denomination in North America, claiming some 5,500,000 members in 15,300 local churches. Another Azusa pilgrim was William H. Durham of Chicago. After receiving his tongues experience at Azusa Street in 1907, he returned to Chicago, where he led thousands of mid-western Americans and Canadians into the Pentecostal movement. His "finished work" theology of gradual progressive sanctification, which he announced in 1910, led to the formation of the Assemblies of God in 1914. Since many white pastors had formerly been part of Mason's church, the beginnings of the Assemblies of God was also partially a racial separation. In time the Assemblies of God church was destined to become the largest Pentecostal denominational church in the world, claiming by 1993 over 2,000,000 members in the U.S. and some 25,000,000 adherents in 150 nations of the world.

Missionaries of the One-Way Ticket

In addition to the ministers who received their Pentecostal experience at Azusa Street, there were thousands of others who were indirectly influenced by the revival in Los Angeles. Among these was Thomas Ball Barratt of Norway, a Methodist pastor later to be known as the Pentecostal apostle to northern and western Europe. Receiving a glossolalic baptism in the Spirit in New York City in 1906, he returned to Oslo where he conducted the first Pentecostal services in Europe in December of 1906. From Norway, Barratt traveled to Sweden, England, France, and Germany, where he sparked other national Pentecostal movements. Under Barratt such leaders as Lewi Pethrus in Sweden, Jonathan Paul in Germany, and Alexander Boddy in England were brought into the movement.

From Chicago, through the influence of William Durham, the movement spread quickly to Italy and South America. Thriving Italian Pentecostal movements were founded after 1908 in the USA, Brazil, Argentina, and Italy by two Italian immigrants to Chicago, Luigi Francescon and Giacomo Lombardy. Also, in South Bend, Indiana (near Chicago) two Swedish Baptist immigrants, Daniel Berg and Gunnar Vingren, received the pentecostal experience and felt a prophetic call to Brazil. Their missionary trip in 1910 resulted in the formation of the Brazilian Assemblies of God, which developed into the largest national pentecostal movement in the world, claiming some 15,000,000 members by 1993. Also hailing from Chicago was Willis C. Hoover, the Methodist missionary to Chile who in 1909 led a pentecostal revival in the Chilean Methodist Episcopal Church. After being excommunicated from the Methodist Episcopal Church, Hoover and 37 of his followers organized the "Pentecostal Methodist Church" which by 1993 grew to number some 1,500,000 adherents in Chile.

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African Pentecostalism owed its origins to the work of John Graham Lake (1870-1935), who began his ministry as a Methodist preacher but who later prospered in the business world as an insurance executive. In 1898 his wife was miraculously healed of tuberculosis under the ministry of divine healer Alexander Dowie, founder of a religious community called "Zion City" near Chicago, Illinois. Joining with Dowie, Lake became an elder in the "Zion Catholic Apostolic Church." At one point, Lake testified to an instant experience of entire sanctification in the home of Fred Bosworth, an early leader in the Assemblies of God. In 1907, he received the Pentecostal experience and spoke in tongues under the ministry of Charles Parham, who visited Zion while the aging Dowie was losing control of his ministry. Out of Zion also came a host of almost 500 preachers who entered the ranks of the Pentecostal movement, chief of whom was John G. Lake.

After his Pentecostal experience, Lake abandoned the insurance business in order to answer a long-standing call to minister in South Africa. In April 1908, he led a large missionary party to Johannesburg, where he began to spread the Pentecostal message throughout the nation. Coming with him was his wife and seven children as well as Holiness evangelists Thomas Hezmalhalch and J.C. Lehman. Only Lehman had been to Africa before 1908, having served for five years as a missionary to the Zulus. Hezmalhalch, lovingly known as "Brother Tom," was born in England and was sixty years of age when he arrived in South Africa. Before the end of his first year in South Africa Lake's wife died, some believed through malnutrition. Lake nevertheless succeeded in founding two large and influential Pentecostal churches in Southern Africa. The white branch took the name "Apostolic Faith Mission" (AFM) in 1910, borrowed from the name of the famous mission on Azusa Street. This is the church that eventually gave David duPlessis to the world as "Mr. Pentecost." The black branch eventually developed into the "Zion Christian Church" (ZCC) which by 1993 claimed no less than 6,000,000 members and, despite some doctrinal and cultural variations, was recognized as the largest Christian church in the nation. In its annual Easter conference at Pietersburg, this church gathers upwards of 2,000,000 worshippers, the largest annual gathering of Christians on earth.

After his African missionary tour of 1908-1912, Lake returned to the United States where he founded churches and healing homes in Spokane, Washington, and Portland, Oregon, before his death in 1935. Throughout the rest of the century, Pentecostal denominational missionaries from many nations spread the movement to all parts of Africa. In addition to the AFM and ZCC churches, the Pentecostal Holiness Church in South Africa was founded in 1913 under the leadership of Lehman, who had come with Lake in 1908. In 1917, the Assemblies of God entered South Africa when the American church accepted the mission already established by R.M. Turney. The Church of God, (Cleveland, Tennessee) came to the country in 1951 through amalgamation with the Full Gospel Church. In retrospect, the work of Lake was the most influential and enduring of all the South African Pentecostal missions endeavors. According to Cecil Rhodes, the South African "Empire Builder," "His (Lake's) message has swept Africa. He has done more toward South Africa's future peace than any other man." Perhaps the highest accolade was given by no less a personage than Mahatma Ghandi who said of Lake, "Dr. Lake's teachings will eventually be accepted by the entire world."

Soon after Lake returned to the United States, the movement reached the Slavic world through the ministry of a Russian-born Baptist pastor, Ivan Voronaev who received the Pentecostal experience in New York City in 1919. Through prophecies, he was led to take his family with him to Odessa in the Ukraine in 1922, where he established the first Pentecostal church in the Soviet Union. Although he was arrested, imprisoned, and martyred in a communist prison in 1943, Voronaev's churches survived incredible persecution to become a major religious force in Russia and the former Soviet Union by 1993.

Neo-Pentecostals and Charismatics

This first wave of Pentecostal pioneer missionaries produced what has become known as the "Classical Pentecostal Movement" with over 11,000 Pentecostal denominations throughout the world. These continued to proliferate at an amazing rate as the century came to an end. In retrospect, the pattern established in South Africa was repeated in many other nations as the movement spread around the world. That is, an enterprising Pentecostal pioneer such as Lake broke the ground for a new movement which was initially despised and rejected by the existing churches. This phase was followed by organized Pentecostal denominational missions efforts which produced fast-growing missions and indigenous churches. The final phase was the penetration of Pentecostalism into the mainline Protestant and Catholic churches as "charismatic renewal" movements with the aim of renewing and reviving the historic churches.

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Strangely enough, these newer "waves" also originated largely in the United States. These included the Protestant "Neo-pentecostal" movement which began in 1960 in Van Nuys, California, under the ministry of Dennis Bennett, Rector of St. Marks Episcopal (Anglican) Church. Within a decade, this movement had spread to all the 150 major Protestant families of the world reaching a total of 55,000,000 people by 1990. The Catholic Charismatic Renewal movement had its beginnings in Pittsburgh, Pennsylvania, in 1967 among students and faculty of DuQuesne University. In the more than thirty years since its inception, the Catholic movement has touched the lives of over 70,000,000 Catholics in over 120 nations of the world. Added to these is the newest category, the "Third Wave" of the Spirit, which originated at Fuller Theological Seminary in 1981 under the classroom ministry of John Wimber. These consisted of mainline Evangelicals who moved in signs and wonders, but who disdained labels such as "pentecostal" or "charismatic." By 1990 this group numbered some 33,000,000 members in the world.

In summary, all these movements, both Pentecostal and charismatic, have come to constitute a major force in Christendom throughout the world with explosive growth rates not seen before in modern times. By 1990, The Pentecostals and their charismatic brothers and sisters in the mainline Protestant and Catholic churches were turning their attention toward world evangelization. Only time will reveal the ultimate results of this movement which has greatly impacted the world during the Twentieth Century.

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ASSESSING THE ROOTS OF PENTECOSTALISM

Pentecostalism is arguably the most important mass religious movement of the twentieth century. Today, this movement is the second largest sub-group of global Christianity. It has over 30 million American adherents and a worldwide following of 430 million.1 Pentecostalism’s inauspicious beginnings at the turn of the century make the movement’s growth all the more surprising. This essay will examine how historians have interpreted the origins of American Pentecostalism and will suggest some areas for further study. Before discussing the historiography, it will help to survey the movement’s early history.

Pentecostalism grew out of the Holiness revival during the second half of the nineteenth century. This revival was an expression of both social and theological discontent among the nation’s lower and middle-class groups. Holiness advocates disapproved of the impiety in mainline denominations and were alienated by the growing wealth and elaborateness of their churches. Not content to remain in mainline churches, they formed new religious communities committed to the theological doctrine of perfectionism.2 These former Methodists, Presbyterians, and Baptists believed they were experiencing a renewed outpouring of the Holy Spirit much like the early church experienced in the book of Acts. The holiness revival spawned zeal for "Spirit Baptism" (a divine empowerment of believers) and for other gifts of the New Testament church such as healing and prophecy. Holiness leaders such as Charles Cullis, John Alexander Dowie, and Albert B. Simpson established healing missions across the U.S. They, like other holiness advocates, believed a new, miraculous era of the spirit was occurring which would end in the second coming of Christ.

Pentecostalism took "Spirit Baptism" and the restoration of New Testament gifts one step further. In January, 1901, holiness minister Charles Fox Parham asked the students at his Topeka Bible school to study the scriptures and determine what evidence might be given of Spirit baptism. Using the pentecost account in Acts chapter two, they concluded that speaking in tongues was the confirmation of Holy Spirit baptism. This first wave of Pentecostalism spread in the revival that followed, but remained regional, moving into Kansas, Missouri, Texas, and Arkansas.

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The 1906 revival at Azusa street, Los Angeles marks the second phase of the Pentecostals’ origins. William Seymour, who studied under Parham in Houston, Texas, carried the message of pentecost to Los Angeles where he began a revival in one of the poorer sections of the city. The Azusa street revival gathered the "ethnic minority groups of Los Angeles," who discovered a "sense of dignity and community denied them in the larger urban culture."3

From Azusa street the revival spread throughout the U.S. Holiness leaders from the Church of God in Christ (Memphis, Tenessee), the Church of God (Cleveland, Tennessee), and the Pentecostal Holiness Church (Georgia and the Carolinas), were present at Azusa, and carried its message back to their churches. Diversity characterized their beliefs and theology; Pentecostals ranged from Wesleyan-holiness, to Reformed, and Unitarian.4

The historiography of Pentecostalism is as multifaceted as the movement itself. The initial historical works on Pentecostalism came from within the movement. Pentecostal historians wrote within a "providential" framework and focused on the role of God rather than human and natural causation. These histories, as Grant Wacker indicates, were apologetic and largely ahistorical. They depicted the Pentecostal revival as dropping from heaven like a sacred meteor. This approach is evident in the titles of such early works as The Apostolic Faith Restored (1916), and in such account as Suddenly From Heaven: A History of the Assemblies of God (1961).5

Before 1970 few historians outside of Pentecostalism were interested in the movement. Academics’ unfamiliarity with the world of ecstatic religion might have been one reason for this oversight. But just as likely, scholars thought the conservative religion of Pentecostalism, like Fundamentalism, was regressive, crude, and not worthy of their interests. In the late 1960s, the historian William G. McLoughlin argued that Pentecostalism did not constitute a dynamic new force in American Religion. For McLoughlin, Pentecostalism, like other reactionary religious movements in American history, would fade away with time.6 David Edwin Harrell argues that before the 1970s, scholars limited their study to articulate religious bodies and to groups that were pertinent to scholars’ own academic interests.7

Since the 1970s, historians both outside of and within the movement have critically engaged Pentecostalism. The rapid expansion of Pentecostalism in the U. S. and abroad drew scholars’ interest. At the same time scholarship on Pentecostalism grew along with the increase in university and seminary-trained Pentecostal historians. The establishment of the Society for Pentecostal Studies in the early 1970s evidenced this new historical enterprise.8

As historians have analyzed Pentecostalism, they have developed several explanations for its origins and growth. Some scholars focus on the historical-theological roots of the movement and emphasize the primacy of doctrine. They note the importance of Pentecostalism’s historical and theological predecessors and emphasize the religious appeal of the movement to it adherents. A few historians look at the movement’s interracial character to assess its origins and growth. In its initial stages, Pentecostalism was multi-ethnic and often challenged racial norms. Scholars looking at the interracial aspect view the movement as a radical protest to segregation and as a dynamic force of social change. With the ascendence of the new social history in the early 1970s, scholars began to analyze the demographics of Pentecostalism, assessing the movement’s adherents according to social status and class.

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But before the rise of historical enquiries, sociological studies used class analysis and theories of deprivation to understand the movement’s appeal. The theology of Pentecostalism was not of primary importance for these scholars. They reflected Richard Niebuhr’s class analysis of religion and posited that theology mirrored cultural and political conditions.9 The prevailing view was that Pentecostalism flourished because it compensated for its adherent’s loss of social and political status.10

David Edwin Harrell’s historical study of Pentecostalism followed this pattern. Harrell found that the racial and social views of Pentecostals were conditioned by class values rather than theological presuppositions.11 Robert Mapes Anderson also rooted the movement in its class status. In Vision of the Disinherited, Anderson studied the social class origins of Pentecostalism and discovered that extreme social strain among the nation’s poor and dispossessed was the source of Pentecostalism. Following Eric Hobsbawm and E. P. Thompson, Anderson located social tension (such as class conflict and class

stratification) in industrialization. The shift from an agrarian to an industrial society fed estrangement and those most at odds with this change suffered "status anxiety" and turned to Pentecostalism.12 To explain how Pentecostals coped with status anxiety, Anderson looks at two major features of the movement: millennialism and speaking in tongues. Pentecostals’ belief in the immanent, apocalyptic return of Jesus, he contends, brought order to their chaotic lives and alleviated social strain. Similarly, speaking in tongues provided psychic escape through religious ecstacy.13

Anderson concludes that Pentecostalism represented a dysfunctional and maladjusted reaction to social pressures. Because of the Pentecostals’ negative appraisal of society and their pessimistic outlook for the future, they were an apolitical, "conservative bulwark of the status quo." They channeled their social protest "into the harmless backwaters of religious ideology."14 For Anderson, the radical social impulse inherent in the vision of the disinherited was squandered away in escapism and conservative conformity.

As Grant Wacker notes, Anderson’s study is the most thorough monograph on the origins of Pentecostalism. The breadth of Anderson’s book and the amount of data he looked at makes it a monument in the field of Pentecostal history. At the same time Wacker is critical of some of Anderson’s basic arguments. Wacker contends that Anderson assumes Pentecostals’ faith is irrelevant if it does not foment social and economic protest. Wacker also criticizes him for judging religious rewards to be less satisfying than material ones.15 For Wacker, and a number of other scholars, theology and doctrine, as much as social class, explains the roots of the movement.

Wacker dwells on the positive functions of faith in the origins and spread of Pentecostalism. He notes that the movement provided individuals with certitude about the reality of the supernatural. Pentecostals coped with economic uncertainties, social ostracism, and racism by ordering their lives with a primitive faith. Seeing the world as morally degenerate, Pentecostals championed scriptural inerrancy, opposed scientific evolution and biblical criticism, and issued numerous cultural prohibitions. Pentecostalism, Wacker contends, was appealing because its doctrines were

"As Grant Wacker notes, Anderson’s study is the most thorough monograph on the origins of Pentecostalism."

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situated in a traditional, mythic system that protected believers from the encroachments of modernity.16

Scholars, including Grant Wacker, Edith Blumhofer, and D. William Faupel, have looked at the restorationist and millennial roots of the movement. Wacker describes the restorationist impulse as "a yearning to return to a time before time, to a space outside of space, to a mythical realm that Alexander Campbell [founder of the Disciples of Christ] called the ‘ancient order of things." This was not a nostalgic longing for frontier revivalism, but a desire to return to first century Christianity.17 Pentecostals linked the sprititual gifts they received, such as speaking in tongues, prophesying, and healing with those described in the book of Acts. Edith Blumhofer sees restorationism and millennialism shaping the foundation of the Assemblies of God. Pentecostals, according to Blumhofer, asserted that the new era of the spirit, before Christ’s second coming, would bring about a return to primitive Christianity. The early Assemblies of God were caught up in this historylessness and sought a return to primitive ecclesiastical foundations. Church leaders advocated a strict congregational government and opposed creeds and the formulation of doctrine.18

This millennial vision, according to James R. Goff Jr., led to increased missionary activity among Pentecostalis. Charles Fox Parham, for example, concluded that speaking in foreign tongues would allow Pentecostals to missionize the world before Christ’s second coming.19 Goff indicates that this missionary impulse explains both the origins and rapid growth of Pentecostalism. Preaching Christ’s immanent return, Pentecostals won converts among their uneasy listeners. Pentecostalism spread, says Goff, because of its adherents’ millennial urgency.

Scholars also have accounted for the origins of Pentecostalism by locating the movement within late nineteenth century religious currents. Donald Dayton suggests that the roots of Pentecostalism lie in the emergence of four theological doctrines during the second half of the nineteenth century: salvation, healing, baptism of the Holy Spirit, and the second coming of Christ.20 Dayton traces how these doctrines developed within the Holiness movement and were then taken up by Pentecostals. He stresses both the Wesleyan-holiness origins, which accented the perfectionist side of Spirit baptism, and the Keswick-Reformed origins, which emphasized Spirit baptism as a spiritual empowerment in the believer.21 Like Dayton, Raymond J. Cunningham has studied the roots of Pentecostalism in the healing and faith cure movements of the late nineteenth century. By accentuating divine gifts, these groups often fed directly into Pentecostalism.22

Vinson Synan’s The Holiness-Pentecostal Tradition is a general survey which highlights the nineteenth century roots of the movement. Synan situates the origins of Pentecostalism in the Wesleyan-holiness doctrine of sanctification or the "second blessing." For Methodists and pre-Pentecostals, sanctification perfected the believer after conversion. The Pentecostals, states Synan, made the second blessing synonymous with the pentecost account in Acts. Thus, speaking in tongues became a sign of sanctification.23

Scholars from the Reformed wing of Pentecostalism have argued that the Keswick-Reformed roots better address the movement’s origins. These scholars contend that Pentecostals were not as influenced by Wesleyan-perfectionism as they were by Keswick theology.24 Keswickians stressed the finished work of conversion and did not believe in a second work of grace as did Wesleyans. Edith Blumhofer’s 1977 Harvard dissertation challenged Synan’s thesis by accenting

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the theological contributions of Reformed and Fundamentalist leaders.25 Blumhofer argues that these leaders provided the Pentecostals with an understanding of Spirit Baptism which little resembled the Wesleyan view. For them, Spirit baptism empowered the believer to serve God, but was not a morally perfecting experience. Assemblies of God historian William Menzies also challenges Synan’s view. Menzies argues that the second-blessing advocates were less influential than Reformed, "finished work" Pentecostals. For most early Pentecostals, Menzies contends, speaking in tongues was associated with spiritual power and with an anointing to serve rather than spiritual perfection.26

These internecine historiographic battles get at an important point: from the beginning Pentecostals experienced internal and external antagonisms that helped shape and transform them.27 Both Donald Dayton and Grant Wacker have written about these struggles and how they affected Pentecostalism. Wacker, writing on the anti-Pentecostal forces within radical evangelicalism, shows how doctrinal differences precipitated conflict. Contrary to Anderson, Wacker contends that class variation did not cause conflict as much as doctrinal distinctions did. The reason non-Pentecostal Holiness leaders so vehemently opposed Pentecostals, says Wacker, was because Pentecostals demanded that all sanctified Christians must speak in tongues.28 Doctrine also gave rise to schisms within the movement. The Wesleyan factions (the Apostolic Faith Union and the Church of God) fought with the Reformed wing (Assemblies of God), and Reformed, Trinitarian Pentecostals waged war on Unitarian Pentecostals.

Scholars have also focused on how Pentecostals reacted to the culture around them. Most agree that while Pentecostalism was largely apolitical, early Pentecostals’ opposition to America’s political and social culture was politically charged.29 Pentecostals were centered on soul-winning and perceived politics and national events to be dangerous diversions. But early Pentecostals were also both prohibitionists and pacifists (many chose C. O. status during WW I).

According to Mickey Crews, the predominately rural Church of God (Cleveland) often stood in opposition to the prevailing contemporary attitudes toward wealth, recreation, and dress. Likewise, during the Jim Crow era the Church of God was one of the more racially integrated churches in the South. The early years of this church were marked by racial cooperation. Like Populism, Crews indicates, the Church of God offered women as well as blacks opportunities to serve in positions of leadership which they would not have had in traditional organizations.30

A few historians of Pentecostalism trace the movement’s success to its racial progressiveness. Church of God in Christ historian Leonard Lovett contends that historians have not viewed black Pentecostalism in its proper historical context and have failed to appreciate the movement’s black roots. Lovett stresses the prominence of the black leader William Seymour and the importance of Azusa’s interracial character. He also gives attention to the Africanisms of the early revival.31 Similarly, Iain MacRobert studies the black roots of Pentecostalism, emphasizing both the role of Seymour in the revival and the place of African concepts of "community, spiritual power, spirit possession . . . equality, black personhood," dignity, and the desire for revolution. MacRobert attributes schisms in the movement to white racism. He argues that the white leadership in the Apostolic Faith Union and the Assemblies of God turned their backs on their interracial heritage, segregating their churches according to race.32 In a more recent work,

"A few historians of Pentecostalism trace the movement’s success to its racial progressiveness."

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Harvey Cox suggests that the inter-ethnic character of Azusa street was the movement’s sine qua non.33

Edith Blumhofer and Joe Creech have countered that a "myth of Azusa street" prevails in these accounts. Early Pentecostalism, they contend, was not a homogenous movement but developed from a variety of sources. Blumhofer argues that "Azusa street could not hold the allegiance of its own enthusiasts, who broke away to form numerous rival congregations nearby, none of which was known to replicate the racial mix of the mother congregation."34 Creech maintains that Azusa has remained important in the historiography because it provides historians with a racially progressive narrative of Pentecostalism and because it serves to unify and homogenize a heterogeneous movement.35

Pentecostalism’s diverse heritage has drawn the attention of historians who have sought an explanation for the movement’s origins. The rise of Pentecostalism at the turn of the century tells us how a number of America’s poor coped with the economic, social, and religious challenges of modernity. Like Fundamentalists, Pentecostals built their faith on doctrinal certitude and religious zeal. Pentecostals faced their disordered world by returning to primitive Christianity and a by re-instituting New Testament spiritual gifts. Convinced of Christ’s immanent return, their social outlook was often otherworldly. Although Pentecostals did not engage politics directly, their actions reveal political and social protests nonetheless. Early Pentecostals were often pacifists as well as prohibitionists. Concurrently, in religious practice they stood in opposition to both racism and the denigration of women.36

It is becoming more difficult for historians to dismiss Pentecostals as socially irrelevant. Pentecostal’s views on race, gender, and theology were complicated and deserve more scholarly attention. Since the 1970s the movement has been studied in greater detail. However, the fields of American history and American religious history would benefit from a broadening of the current scholarship.

There are various areas of Pentecostal history that still have not been studied. Certain institutional and biographical histories need to be written. A scholarly history of the predominately black, six million member Church of God in Christ has yet to be undertaken. Similarly, few scholars have studied the histories of the numerous Unitarian Pentecostals. There is still a paucity of biographies on some key leaders, including William J Seymour, A. J. Tomilson (Church of God Cleveland), Charles H. Mason (Church of God in Christ), and Gaston Barnabas Cashwell (Fire Baptized Holiness Church, Pentecostal Holiness Church, Church of God, Pentecostal Free-Will Baptist Church).

Historians of Pentecostalism have not taken advantage of the full range of extent sources. Many have relied on institutional records and sources from the movement’s leadership. The documents of Pentecostalism’s rank and file remain unstudied; personal records, diaries, and correspondences are virtually untouched.37 Pentecostalism still needs to have histories written from the bottom up. Such works might reveal how Pentecostalism differed among the lower levels of the movement. Did doctrinal controversies plague the laity as it did church leaders? Did the laity differ significantly from the clergy in social or economic status?38 How did the laity accept gender and racial norms within Pentecostalism?

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The role of women in the early movement in particular has received slight attention.39 Historians know that women often acted as worship leaders and evangelists in early Pentecostalism, but as of yet no one has critically assessed the role of women in the movement as a whole. Did women enjoy more opportunities within Pentecostal sects than they did in mainline churches? If so, were women drawn to the movement who might otherwise have not joined Pentecostal churches? Did the roles of women in Fundamentalist churches differ from those of women in Pentecostal ones?

The confluence of race and gender is also an area that merits careful consideration. A church such as the Church of God in Christ did not ordain women, but still had the most powerful Women’s Department of any black denomination in the U. S. Were women’s roles in this church like those Evelyn Brooks Higginbotham describes in the National Baptist Convention? One Historian of Pentecostalism suggests that they were similar. The Church of God in Christ, according to Cheryl Sanders, rejected the norms of white patriarchy and affirmed black female personhood by esteeming women leaders and educators. Sanders also suggests that it was not gender, but spiritual gifts that qualified individuals for leadership in the Holiness and Pentecostal churches.40 Whether this was true in most Holiness and Pentecostal churches is unlikely, but these sects often broke with racial and gender norms.

Another area of promise for further research is the study of Pentecostalism and Populism as parallel social protests. Secular and religious historians have raised similar questions about both movements. Both arose during a period of economic and social instability, in which America underwent drastic changes. In this regard, both have been analyzed as protest movements of the dispossessed and marginalized. Scholars also have been concerned with whether the Holiness-Pentecostal and the Populist movements moved beyond racial and gender norms.41 Scholars generally agree

that both groups’ demographics are remarkably similar. Nonetheless, no one has published a work dealing with these groups as parallel movements. Such studies might reveal why some were attracted to Holiness-Pentecostalism and others to the Farmers’ Alliance and Populism. Was affiliation arbitrary? Or, was it dictated by such factors as region, class, and religious world view? Could the success of Pentecostalism in the South and Midwest after 1900 and 1906 be accounted for by the failures of Populism in these same regions? Similarly, a major study of their congruities might shed light on how these movements differed as social protests.

In the coming years scholars may be asking these and other questions in their search for the origins of Pentecostalism. Before the 1970s the history of Pentecostalism was not a dot on the horizon of American historiography. The state of the field has grown significantly in the last thirty years and will continue to advance in the twenty first century. As of yet, however, the amount of scholarship is not equal to the movement’s numeric strength. Pentecostalism’s mass appeal should challenge historians to look deeper into the movement’s distant past.

Notes

1. Grant Wacker, "Searching for Eden with a Satellite Dish: Primitivism Pragmatism and the Pentecostal Character," in Religion and American Culture, David G. Hackett, ed. (New York and London: Routledge, 1995), 440. Grant Wacker, a prominent historian of Pentecostalism, defines Pentecostals as believing in a post-conversion experience

"Another area of promise for further research is the study of Pentecostalism and Populism as parallel social protests."

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known as baptism in the Holy Spirit. Pentecostals, he says, believe that a person who has been baptized in the Holy Spirit will manifest one or more of the nine spiritual gifts described in 1 Corinthians 12 and 14. Ibid., 441.

2. Melvin Easterday Dieter, The Holiness Revival of the Nineteenth Century (Layham, Maryland and London: Scarecrow Press Inc., 1996), 199-200. Examples of these new sects include: the Fire-Baptized Holiness Church, the Church of God (Anderson, Indiana), the Pentecostal Church of the Nazarene, and the Apostolic Holiness Union.

3. Robert Mapes Anderson, Vision of the Disinherited: The Making of American Pentecostalism (New York and Oxford: Oxford University Press, 1979), 69.

4. The best surveys of early Pentecostal history in America are: Anderson, Vision of the Disinherited, Vinson Synan, The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century (Grand Rapids and Cambridge: William B. Eerdmans Pub. Co., 1997), Edith Blumhofer, Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture (Urbana and Chicago: University of Illinois Press, 1993), 1-141, and Wacker, "Pentecostalism" in Encyclopedia of American Religious Experience, Vol. 7, Charles H. Lippy and Peter Williams, eds. (New York: Charles Scribner’s Sons, 1988), 933-945.

5. Wacker, "Are the Golden Oldies Still Worth Playing? Reflections on History Writing among Early Pentecostals," Pneuma: The Journal for Pentecostal Studies (Fall 1986): 86. For a discussion of the "providential" approach, see, Augustus Cerillo, Jr., "Interpretive Approaches to the History of American Pentecostal Origins," Pnuema 19, no. 1 (Spring 1997): 31-36.

6. McLoughlin was responding to Henry P. Van Dusen’s Life magazine article which acknowledged the growing importance of American sects. Van Dusen "The Third Force’s Lesson for Others," Life (June 9, 1958):122-123. McLoughlin, "Is There a Third Force in Christendom?" Religion In America, William G. McLoughlin and Robert N. Bellah, eds. (Boston: Beacon Press, 1968), 47, 52, 56. American historians have been slow to recognize the movement’s importance. There is no mention of Pentecostalism in all the following: Arthur M. Schlesiger Jr.’s The Almanac of American History (Greenwich, Connecticut: Brompton Books Corporation, 1993), Eric Foner and John A. Garraty, eds. The Readers Companion to American History (Boston: Houghton Mifflin Company, 1991), George Brown Tindall America: A Narrative History, Vol. II (New York and London: W. W. Norton and Company, 1988).

7. David Edwin Harrell, White Sects and Black Men (Nashville: Vanderbilt University Press, 1971), 5, 6.

8. Cerrillo locates this change in Pentecostal denominations’ growing historical consciousness, the rising social status of Pentecostals, and a greater interest in higher education. The number of Pentecostals completing their Ph.D.s at major universities was rising in the 1960s and 1970s: Vinson Synan (University of Georgia), Grant Wacker (Harvard), Edith Blumhofer (Harvard), James Goff (University of Arkansas), Mickey Crews (Auburn), Leonard Lovett (Emory). "The Origins of American Pentecostalism," Pnuema 15, no. 1 (Spring 1993): 78.

9. H. Richard Niebuhr maintained that religion "is so interwoven with social circumstances that the formulation of theology is necessarily conditioned by these." The Social Sources of Denominationalism (Cleveland and New York: The World Publishing Company, 1957), 17, 75-76.

10. In the 1940s, sociologists Liston Pope and John Holt argued that Pentecostalism found most of its adherents among society’s dispossessed, rural poor. For Holt and Pope, Pentecostalism’s response to social crisis was a natural byproduct of social disorganization. Holt posited that, "migration and concomitant urbanization of an intensely rural, and religiously fundamentalist population" led to the creation of holiness sects which attempted to "recapture their sense of security . . ." "Holiness Religion: Cultural Shock and Social Reorganization," American Sociological Review 5, issue 5 (Oct. 1940): 740-741. Pope, Millhands and Preachers: A Study of Gastonia (New Haven, Connecticut: Yale University Press, 1942), 84-91, 126-140. For sociologists like Charles Y. Glock and Howard Ellinson, religion served as an escape mechanism for the deprived and was unable to alter social status. Glock, "The Role of Deprivation in the Origin and Evolution of Religious Groups," in Religion and Social Conflict, Robert Lee and Martin E. Marty eds. (New York: Oxford University Press, 1964), 27, 29. Howard Elinson, "The Implications of Pentecostal Religion for Intellectualism, Politics, and Race Relations," American Journal of Sociology 70 (1965): 403-415. For a counter view, see, Harry G. Lefever, "Religion of the Poor: Escape or Creative Force?" Journal for the Scientific Study of Religion 16, no. 3 (September 1977), 525-534.

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11. Harrell, Black Sects and White Men, xvi, 130-131. Racial integration most often occurred, says Harrell, in the poorest sects like the Church of God (Cleveland) and the Church of God of Prophecy which were not vying for middle-class status.

12. Robert Mapes Anderson, Vision of the Disinherited: The Making of American Pentecostalism (New York: Oxford University Press, 1979), 113. Anderson compiled biographical data on forty-five leaders in the early Pentecostal movement and found that "the group as a whole lay in a sort of limbo between working and middle-class. Neither quite one nor the other, they were marginal men and women." ibid., 108, 136. In his study of the Church of God Cleveland, Mickey Crews also emphasizes the class origins of Pentecostalism. Crews argues that the Populist movement and the Church of God arose among farmers in similar socio-economic circumstances. Church of God: A Social History (Knoxville: University of Tennessee Press, 1990), 1-18.

13. Ibid., 80, 113, 96.

14. Ibid., 239. R. Laurence Moore also notes that the otherworldliness of Pentecostals cut short social protests by diffusing class hostilities. Religious Outsiders and the Making of Americans (Oxford and New York: Oxford University Press, 1986), 140-142.

15. Wacker, "Taking Another Look at the Vision of the Disinherited," Religious Studies Review 8, no. 1 (January, 1982): 18, 19, 20

16. Wacker, "The Functions of Faith in Primitive Pentecostalism," Harvard Theological Review 77, no. 3 (1984): 355, 356, 363. D. William Faupel, "The Restoration Vision in Pentecostalism," The Christian Century 107, no. 29 (October 17, 1990): 938. On the importance of restorationism to Pentecostal eschatology, see Faupel’s, The Everlasting Gospel: The Significance of Eschatology in the Development of Pentecostal Thought (Sheffield, England: Sheffield Academic Press, 1996)

17. "Searching for Eden with a Satellite Dish," in Religion and American Culture: A Reader, David G. Hackett, ed. ( New York, London: Routledge, 1995), 442-444. Wacker, Functions of Faith," 361, 364.

18. Blumhofer, Restoring the Faith, 4-5, 84, 116.

19. James R. Goff Jr. Fields White Unto Harvest: Charles F. Parham and the Missionary Origins of Pentecostalism (Fayetville and London: The University of Arkansas Press, 1988), 15, 164.

20. Dayton, The Theological Roots of Pentecostalism (Metuchen, New Jersey: The Scarecrow Press, Inc., 1987), 11, 173-174. Pentecostals often speak of a four-square gospel, using these doctrines to identify themselves.

21. Ibid., 92-104, 104-106. Timothy Smith has written on the evolution of Wesleyan perfectionism into Pentecostalism in "How John Fletcher Became the Theologian of Wesleyan Perfectionism, 1770-1776," Wesleyan Theological Journal 15, no. 1 (Spring 1980): 67-86. On Sprit Baptism as an enduement of power, see: John Fea, "Power from on High in an Age of Ecclesiastical Impotence: The ‘Enduement of the Holy Spirit’ in American Fundamentalist Thought, 1880-1936," Fides Et Historia 26, no. 6 (Summer 1994): 23-35.

22. Raymond J. Cunningham, "From Holiness to Healing: The Faith Cure in America 1872-1892," Church History 43, no. 3 (September 1974): 507, 508.

23. Vinson Synan, The Holiness-Pentecostal Tradition, xi. Synan is a member of the Holiness-Pentecostal Church, which is Wesleyan in orientation.

24. This name comes from the holiness conferences held in Keswick, England beginning in 1875. Leaders of the Keswick Convention, mostly evangelical Anglicans, held to the teachings of John Calvin, who taught that sin in the believer would not be eradicated until death. William W. Menzies, "The Non-Wesleyan Origins of the Pentecostal Movement," in Aspects of Pentecostal Charismatic Origins, Vinson Synan ed. (Plainfield, New Jersey: Logos International, 1975), 85-89.

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25. Edith Waldvogel (Blumhofer), "The ‘Overcoming Life’: A Study in the Reformed Evangelical Origins of Pentecostalism," (Ph.D. diss., Cambridge, Massachusetts: Harvard University, 1977), 1-148. Blumhofer looks at such leaders as Reuben A. Torrey, Albert B. Simpson, Dwight L. Moody, and a number of British Keswick leaders. Allen L. Clayton argues that the prominence of the Reformed wing, which was Christocentric rather than pneumatocentric in orientation, gave rise to the Oneness, "Jesus only" Pentecostals. By emphasizing the central role of Christ, Oneness Pentecostals began to baptize in Jesus’ name only. "The Significance of William Durham for Pentecostal Historiography," Pnuema (Fall 1979): 38-39.

26. William W. Menzies, "The Non-Wesleyan Origins of the Pentecostal Movement," 93.

27. According to Wacker, "the secondary literature on Pentecostalism is almost as contentious as the controversies it describes." "Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906-1916," Journal of Ecclesiastical History 47, no. 2 (July 1996): 509.

28. Ibid., 508, 526-527. Dayton, "The Limits of Evangelicalism: The Pentecostal Tradition," in The Variety of American Evangelicalism, Dayton and Robert K. Johnston, eds. (Downers Grove, Illinois: Inter Varsity Press, 1991), 49-51. Dayton gives insight on the recurrent battles between Holiness and Pentecostal Wesleyans to lay claim to the Wesleyan heritage, "Wesleyan Tug-of-War on Pentecostal Link," Christianity Today 23 (December 15, 1978): 43. On the enmity between Pentecostals and Evangelicals, see Horace S. Ward Jr., "The Anti-Pentecostal Argument," in Aspects, 102-107, and Wacker, "Travail of a Broken Family." Others look at the communal and societal opposition the movement experienced: Synan, Old Time Power: A Centennial History of the International Pentecostal Holiness Church (Franklin Spring, Georgia: LifeSprings Resources, 1998), 140-145, Crews, Church of God, 117-123, 74-78. Kurt O. Berends analyzes the communal antagonism Pentecostals spawned in "Social Variables and Community Response" in Pentecostal Currents in American Protestantism, ed. Edith Blumhofer, Russell P. Splitter, and Grant A. Wacker (Urbana and Chicago: University of Illinois Press, 1999), 68-89.

29. Both R. Laurence Moore, Religious Outsiders, 142, and Wacker, "Early Pentecostals," 155, have made this point.

30. Crews, The Church of God, 17-18, 93-107

31. Lovett, "Black Origins of the Pentecostal Movement" in Aspects, 127, 137-138

32. Iain MacRobert, The Black Roots and White Racism of Early Pentecostalism (New York: St. Martin’s Press, 1988), 36.

33. Harvey Cox, Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, Massachusetts: Addison-Wesley Publishing Company, 1995), 58-59.

34. Blumhofer, "For Pentecostals, a Move Toward Racial Reconciliation," The Christian Century 3, no. 14 (April 27, 1994), 445.

35. Joe Creech, "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History," Church History 65, no. 3 (1996): 408, 409, 410.

36. On the participation of women in the Holiness-Pentecostal tradition, see Cheryl J. Sanders’, Saints in Exile: The Holiness-Pentecostal Experience in African America Religion and Culture (New York and Oxford: Oxford University Press, 1996), 32-34. According to Cheryl Townsend Gilkes, although the major black Pentecostal bodies denied women ordination, they nonetheless assumed powerful roles as exhorters, church mothers, missionaries, teachers, and deaconesses. "‘Together and in Harness’: Women’s Traditions in the Sanctified Church," Signs 10, no. 4 (Summer 1985): 683.

37. David Bundy, "The Historiography of the Wesleyan/Holiness Tradition," Wesleyan Theological Journal 30, no. 1 (Spring 1995): 70.

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38. Mickey Crews suggests that in the Church of God there was a difference: "Although the overwhelming majority of Church of God members and ministers came from the lower socioeconomic classes, their principal spokesmen did not." The Church of God, 6.

39. Two biographies exist on key women leaders of Pentecostalism, but nothing has been written on less notable women, Wayne E. Warner, The Women Evangelist: The Life and Times of Charismatic Evangelist Maria B. Woodworth-Etter (Metuchen, New Jersey and London: The Scarecrow Press, Inc., 1986). Blumhofer, Aimee Semple McPherson (Grand Rapids, Michigan: William B. Eerdmans, 1993). Scholarship on gender and Fundamentalists may provide some clues to how similar studies on Pentecostals might look: Margaret Lamberts Bendroth, Fundamentalism and Gender, 1875 to the Present (New Haven, Connecticut: Yale University Press, 1993), Betty A. DeBerg, Ungodly Women: Gender and the First Wave of American Fundamentalism (Minneapolis: Fortress Press, 1990).

40. Sanders "History of Women in the Pentecostal Movement," Cyberjournal for Pentecostal/Charismatic Research [http:\\www.pctii.org\cybertab1.html] 2 (July, 1997): 5.

41. On Populism and women see, Julie Roy Jeffrey, "Women in the Southern Farmers Alliance: A Reconsideration of the Role and Status of Women in the Late Nineteenth-Century South," Feminist Studies 3 (Fall 1975): 72-91. Marion K. Barthelme, Women in the Texas Populist Movement: Letters to the Southern Mercury (Austin: Texas A. & M. University Press, 1997), 3-76. Michael Lewis Goldberg, An Army of Women: Gender and Politics in Gilded Age Kansas (Baltimore: Johns Hopkins University Press, 1997). On women in the Pentecostal-Holiness Movements see, Cheryl Townsend Gilkes, "‘Together and in Harness’: Women's Traditions in the Sanctified Church," in Black Women in America: Social Science Perspectives, Micheline R. Malson, Elisabeth Mudimbe-Boyi, Jean F. O'Barr and Mary Wyer, eds. (Chicago: University of Chicago Press, 1990). On Populism and Race see, Herbert Shapiro, "The Populist and the Negro: A Reconsideration," in The Making of Black America, August Meier ed. (NY: Atheneum, 1969), 32. Gerald Gaither, Blacks and the Populist Revolt: Ballots and Bigotry in the "New South" (Tuscaloosa, AL:University of Alabama Press, 1977). On Holiness-Pentecostal movements and race, see, Iain MacRobert, The Black Roots and White Racism of Early Pentecostalism in the U. S. A. Harrell, White Sects and Black Men.

Randall J. Stephens is a doctoral student in History at the University of Florida. Mr. Stephens wishes to express special thanks to Dr. David G. Hackett and Bland Whitley for their comments on earlier versions of this paper.

http://are.as.wvu.edu/pentroot.htm 02/14/05

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APPENDIX TWO: MINISTERIAL ETHICS

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APPENDIX THREE: EPISCOPAL DEFINITIONS

These are general terms used in the church that don't fall into the other categories.

Alms: Money or other offerings of the people for the work of the Church.

Apostolic Council: The Presiding Bishop's version of an executive “Cabinet,” consisting of the Presiding and Second Presiding Bishops, other Bishops appointed to this Council by the Presiding Bishop. (See “Executive Committee”)

Apostolic Diakonia: See Council of Overseers.

Apostolic Presbytery: See College of Bishops.

Apostolic Succession: Episcopalians, along with other Anglicans, Roman Catholics, Orthodox and some other Christian sects, trace their bishops' spiritual heritage in an unbroken line back to the first apostles of Jesus, which is why all Episcopal bishops are consecrated by three other bishops. The importance of the historic episcopate is a major point in ecumenical discussions.

Assisting Bishops: This category is growing more popular. An assistant bishop has no tenure and serve solely at the behest of the diocesan. Some are retired diocesans; frequently those prefer the designation "Assisting Bishop" to "Assistant Bishop."

Bishops Coadjutor: A coadjutor is elected with guaranteed right to succeed the diocesan, but serves under the diocesan until the coadjutor becomes the diocesan. Terms for coadjutor status are at the discretion of the diocesan.

Bishops Suffregan: Suffregans are elected with tenure for life without the right to automatic succession. As suffragans they are always assistants, but can stand for election if nominated to be diocesan or coadjutor in any diocese.

Canons: From the Greek kannon, "measuring stick". These are the written rules governing church policy, structure and procedure. There are national canons set by the General Convention, and each diocese has its own as well.

The Canon can also refer to the official list of books contained in the Bible.

Catechism: A summary of religious doctrine often in the form of questions and answers. The catechism is intended to give an outline for instruction in the historic faith, and to provide a brief summary of the Local Church's teaching for an inquiring stranger seeking an understanding of

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that Church’s beliefs and practices. Each Local Church is encouraged to incorporate some sort of systematic Catechism for its new members.

Cathedral: From the Greek cathedra, "seat." The term came from the bishop's throne or cathedra. The church where that throne was kept became known as the cathedral church, and later just as the cathedral.

In present usage, a diocese's cathedral is the church where the bishop makes his headquarters. The city in which the cathedral is located is the "see city." Some dioceses do not have a cathedral.

Catholic: From the Greek katholikos ( "universal"). It usually refers, when it begins with a small c, to all Christians, as in the Nicene Creed ("We believe in one holy catholic and apostolic church"). In early Christian writings it is a synonym for Christian. The Church is catholic in the sense that there are no restrictions on who can join; it is open to everyone in every place. Sometimes it is used with a capital C when the writer is referring to the Roman Catholic Church.

Chicago-Lambeth Quadrilateral: In 1881 the world's Anglican bishops, meeting at Lambeth in England, adopted four articles as essentials in any plan of union with other Christian bodies. While UKBM is clearly not an Anglican body, we believe the precedent set in order at Lambeth represents a sufficient test of ecumenicity for any union – or fellowship – between UKBM and any other Christian bodies:

The Holy Scriptures of the Old and New Testaments The Apostles' and Nicene creeds The sacraments of Baptism and Holy Communion The historic episcopate (see Apostolic Succession)

Also known as the Lambeth Quadrilateral.

Church: From the Greek word kurios ( "master, lord"), in its form kuriakon ( "pertaining to, or belonging to the lord"), to refer to the building used by the Lord's people.

The French and other Romance languages get their word for church from the Greek word ekklesia ( "called out"). In French, this became eglise, which means an assembly of people. Interestingly, the Bible always uses this term, ekklesia, not kuriakan, considering the church as its people, not the building.

When the word is capitalized, it usually refers to the universal, or catholic church.

College of Bishops: all the bishops of UKBM – including the Ordinary Bishops, Auxiliary Bishops, and Suffregan Bishops – sitting as a legislative and judiciary body of the Church. Collectively this College is also called the Apostolic Presbytery.

College of Ordinary Bishops: all the Bishops-Presbyters and Diocesan Bishops of UKBM. The Bishops-Presbyters are the Administrators of the Sevenfold Ecclesiastical Structure of the Church. The Diocesan Bishops govern the five Episcopal Dioceses (Regions) of the Church.

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College of Auxiliary Bishops: all the Auxiliary and Suffregan Bishops of UKBM.

Convocation: A special gathering of a religious or academic group, usually marked by use of special vestments, liturgy, procession, etc. Also the name of a special group of ordained persons. Sometimes the meeting of all the clergy of a diocese is called a convocation.

Council of Overseers: all the National, State, and District Overseers of UKBM.

Deanery: An organizational unit between a parish and a diocese. Not all dioceses are divided into deaneries, and in some dioceses, deaneries are known as Districts. A District Superintendent is the overseer for a deanery; if there is more than one bishop in a diocese, each bishop may be responsible for a separate deanery.

Diocesan Bishops: Diocesans are the chief overseers of a diocese. Any other bishops in a diocese serve under the diocesan.

Diocese: This is the basic local unit of the Church, after an administrative unit (similar to a county) in the Roman Empire. A diocese is made up of several local congregations (parishes and missions) with a bishop as its chief pastor. A state may have one or several dioceses. Some dioceses are further split into districts.

The legislative body of the diocese is an annual convention of clergy and lay deputies from each congregation.

Episcopal: An adjective derived from the Greek word, episkopos, meaning overseer or bishop.

Executive Committee: The Presiding Bishop’s “Cabinet:” a group of Presbyters that the Presiding Bishop has appointed to act as the primary policy-making body for UKBM.

Incarnation: The Christian doctrine that the eternal Son of God took human flesh from his human mother and that the historical Jesus is at once fully God and fully human.

Lambeth Conference: This is a meeting every ten years (on years ending in "8") of bishops from the various members of the Anglican Communion, called by the Archishop of Canterbury. Broad, non-binding resolutions as to the "mind of the church" are passed during the Conference.

Mission: This is a local congregation that is not able to be financially self-supporting. The congregation's rector is the diocesan bishop, and the bishop appoints a priest-in-charge as his/her representative, commonly referred to as a vicar. Usually a mission may not have a full-time minister and may not have the full complement of daily or weekly services.

When a mission is able to be self-supporting, it may apply to be admitted to the diocese as a parish.

Parish: A group of people of a certain area who are gathered into self-supporting church (as opposed to a mission church). Sometimes it also refers to a geographical region; counties in several southern states were based on parishes, and vice-versa (and the term is still used for counties in Louisiana).

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The priest in charge of a parish is called a rector.

Province: As the UKBM experiences growth to the extent of appointing State Bishops this Manual will be updated to distinguish between the diocese and the Province. At that time the definition of a “Diocese” will be changed to say, “A diocese is a group of Churches in a particular region of the United States; and, A Province is a group of dioceses in a particular region of the United States.” Provinces are usually under the direction of a diocesan bishop who serves as president of the province. This is primarily an organizational or administrative division; for most church members, the division into provinces is not very meaningful.

Most national churches are subdivided into provinces (e.g., the 9 provinces of ECUSA, the four provinces of the Church of Canada); some are not, with the result that the church in its entirety can also be referred to as a Province. Indeed, some Provinces will be transnational (e.g., the Province of Central Africa), made up of several countries.

Region: Provinces are sometimes referred to as Regions, as a further means of organization.

See: From the Latin sedes ( "seats"). Originally used to refer to the bishop's seat or cathedra, the earliest of all symbols of authority. The seat was kept in the cathedral, and the bishop's see was the town where the cathedral was located. Now the word is used (primarily by Roman Catholics) to refer to a whole diocese (e.g., the Pope is Bishop of Rome or of the "Holy See").

Trinity, The: A fundamental symbol of the Christian faith and a very important doctrine in catholic Christianity, referring to the oneness and essential unity of God as Father, Son, and Holy Spirit.

Visitation: An official appearance by a diocesan bishop. According to the national canons, the bishop must visit each congregation within his or her jurisdiction at least once every three years.

TITLES AND JOBS These are "job titles" for both clergy and laity, both individuals and groups. The Episcopal tradition has kept many of these for centuries, and they are still used today. Acolyte: From a Greek word meaning "to follow." While originally a minor clerical order, acolytes are now commonly lay volunteers who follow the Cross in the procession and recession, light and sometimes carry candles, and assist the priest in worship. Adjutant: The chief of staff to the bishop. (See, “Chancellor”) Altar Guild: A special, usually lay, group in a church, charged with the maintenance and preparation of the altar and its furnishings in a church. Altar guilds may also supervise church decorations and flowers. Bishop: From the Greek episkopos ("overseer," the same as the Latinate "supervisor"). The qualifications for bishops are given in 1 Timothy 3, but there is no scriptural description of their duties, save in Titus 1. A bishop in the modern Episcopal Church is a chief minister (servant) or

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chief pastor (shepherd), serving a number of local churches that make up a diocese. S/he is a successor of the apostles, through the direct lineage of bishops through the centuries (the episcopate). When present, the bishop is the principal celebrant at sacramental liturgies. A large diocese may have more than one bishop. In that case the chief bishop is called the diocesan bishop. Assisting bishops are usually called assistant bishops (if appointed by the bishop) or suffragan bishops (if elected). An assisting bishop who will succeed the diocesan is a bishop coadjutor. All are addressed as "bishop," or "The Right Reverend [full name]." A bishop who oversees (has "metropolitan authority" over) multiple dioceses or a national church may be known as an archbishop, as in the Archbishop of Canterbury. The Episcopal equivalent is the Presiding Bishop. Canon: When used in reference to people, a canon is the title of a priest who either serves on the staff of a cathedral, or who has exhibited exemplary service to a diocese. A canon is addressed as "The Reverend Canon Jane A. Doe". Salutation in letter is "Dear Canon Doe" or "Dear Ms. Doe". Cantor: A person who chants or sings; often a solo voice that begins the service. The Festival of Lessons and Carols begins with the solo of the cantor. Celebrant: The person who leads the worship service, the principal officiator. In a Eucharist, the celebrant is the bishop, or a priest who the bishop appoints to lead the service for him. In a service of Morning Prayer, the celebrant may be either lay or clergy. Chalice Minister: The person (ordained or lay) who administers the chalice during Communion. Also known as the chalice bearer. Chancellor: The spiritual head of a clerical house, order, college, or university. In some dioceses is the chief administrative assistant to the bishop is known as the chancellor. Chaplain: The clergy person in charge of a chapel or one who ministers to a group of people who are not organized as a mission or church. e.g., the minister of a hospital of nursing home is a chaplain. Clergy: The group of ordained people, consecrated for unique ministry for a particular church or denomination. In the Episcopal Church, the three orders of clergy are deacons, priests and bishops. The adjective is clerical. Clerk: Secretary of the Vestry. Communicants: Those in a church who do or who are eligible to receive communion. Sometimes used to refer to the the roll of the local church, e.g., "St. Mark's has 300 communicants [= official members]." But, "There were 37 communicants at the Eucharist at the early service [= 37 people received the Lord's Supper]."

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Concelebrant: An ordained bishop or priest who celebrates the Eucharist with the principal celebrant. Crucifer: A Latin word meaning "cross-bearer." A person in a religious procession who carries a large cross (a processional cross), and leads the procession into the church and the recession out of the church. Curate: From the Latin curatus ("the person in charge"). The term has come to refer to a transitional deacon or an assistant (or the newest assistant) to the rector. The word "cure" is related to our word "care"; a curate takes care of the cure, i.e., the spiritual care of the congregation. D. Min.: Doctor of Ministry, a special graduate program for clergy offered by many seminaries; courses are often scheduled in the summer so that parish clergy may attend. D.D.: Common abbreviation of the honorary degree Doctor of Divinity; an honorary degree reserved exclusively for ordained persons, especially bishops. The abbreviation is used after the bishop's full name: "The Rt. Rev. Jane C. Doe, D.D." Deacon: From the Greek diakonos ("servant"). A deacon, like a bishop or priest, is an ordained minister, the initial level of ordination in the Ministry. There are two types of deacons - transitional deacons, who will soon be ordained to the priesthood, and permanent deacons, who chose the order as a permanent servant ministry. The New Testament records the appointment of the first deacons in Acts 6 and lists their qualifications for office in 1 Timothy 3. Deacons usually serve in local congregations and have a special ministry to "the poor, the sick, the suffering, and the helpless." During the Eucharist, the main jobs of the deacon are to read the Gospel, (in some churches to lead the Prayers of the People), prepare the gifts at the Offertory, help with the ablutions, assist with the administration of Communion, and dismiss the people. In the absence of a bishop or priest, a deacon may administer Communion from the Reserved Sacrament (BCP, pp. 408-409). Deacons are addressed as Deacon, Mister, Miss, Mrs., etc. according to preference or local custom, or, more formally, "Minister [full name]." The state of being a deacon, or the life of deacon-like service in the church, is known as the deaconate or the diakonia. An archdeacon is a priest who is part of a bishop's staff and who usually has some administrative supervision over missions for the bishop or other such functions. Archdeacons are referred to as "The Venerable [full name]" as in "The Venerable John Smith." Archdeacons sometimes wear purple cassocks instead of black ones, or black cassocks with purple piping. Dean: From Latin decanus ("ten"). Originally the title was given to a minor official who served in some supervisory position over ten people. The title is now used to refer to the chief clergyman of a cathedral, the chief academic officer of a college or seminary, or the head of a deanery.

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If the dean is ordained, the title "The Very Reverend [full name]" is appropriate; if the dean is a lay person, this title is not used. Diocesan: The chief bishop of a diocese. Epistoler: The person who reads the Epistles. Another term for subdeacon. Father: A priest in personal conversation or in the salutation of a letter, e.g., "Father Smith," "Dear Father Smith." Usage varies between congregations and individual priests, and has diminished (or become more controversial) in some quarters since the ordination of women (though some female priests are referred to as Mother). Gospeller: The person who reads the Gospel. Another term for deacon. Laity: From the Greek laos ("people"), the laity are the non-ordained members of a church, as distinguished from the clergy. An single member of the laity would be referred to as a lay person. Lay minister is sometimes used to refer to laity who work closely with a church or religious program, either as unpaid volunteers or paid staff. Lector: From the Latin for "reader." Also known as a lay reader, a lector is non-ordained person who participates in reading part of the church service. Lectors can read any prayer, psalm, or lesson, but if the service is a Eucharist, the Gospel must be read by a member of the clergy. Lay Eucharistic Minister: Sometimes abbreviated LEM, this is an individual who has undergone special training and is authorized by the priest to take pre-consecrated Communion to a sick or shut-in member of the congregation. Minister: This is a Latin word, meaning "servant," or, more fundamentally, a doer of small deeds (vs. a magister, a doer of great deeds). In the Episcopal Church lay persons as well as bishops, priests and deacons are ministers, servants of God, caring for their brothers and sisters in the church and those outside it. Assisting Ministers are persons, lay and clergy, who assist the celebrant. Mr./Mrs./Ms.: Used in referring to clergy when the full name is not used: "The Reverend Susan B. Smith," but "The Reverend Ms. Smith"; "The Very Reverend John Q. Public," but "The Very Reverend Mr. Public." Officiant: A person who officiates or moderates at the Daily Offices and other rites. This person may be clergy or lay. Parson: From the Latin persona ("person"), used to refer to the parish priest. The title was first used, as a legal term, in eleventh century England, where the parish priest was, effectively, the

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designated "person" to deal with. Today, the term is not used as often as it was, except sometimes a term of affection for an older clergyman, especially of rural background Pastor: From the Latin for "shepherd." Another name for a clergy person. The term is used universally for Lutheran clergy, and by many Episcopal and Roman Catholic clergy as well. The adjectival form is pastoral. Preacher: Preaching is only one function of the ordained ministry in the Episcopal Church and so preacher is not an appropriate or complete synonym for bishop, priest or deacon. Presbyter: The actual, official name for an Episcopal priest. The word is from the Greek presbyteros ("elder"). The presbyter represents the bishop in a parish or mission, just as in the earliest years of the Church, when older members of a congregation were chosen to represent the bishop. The qualifications for presbyters are given in 1 Timothy 5, but their duties are not listed in Scripture. Presiding Bishop: The elected episcopal head and chief administrator of the Church. In more recent history the Presiding Bishop has become the American equivalent of an archbishop, the chief pastor and primate. The proper title of address is "The Most Reverend [full name]." Priest: This word comes from the Greek presbyter ("elder"). Usually the chief minister in a local congregation, the duty of a priest, according to the prayer book, is to baptize, preach the Word of God, celebrate the Eucharist, and to pronounce Absolution and Blessing in God's Name. The term is used in Anglican, Orthodox and Roman Catholic denominations. Forms of address – Pastor, Elder, Father, Mother, etc. -- depend upon the priest's preference and local custom. The formal title of address is "The Reverend [full name]". Primate: From the Latin for "first one," the term for the leading or highest bishop in a particular national church. The primate of the Episcopal Church is called the Presiding Bishop. Rector: From the Latin for "ruler." The priest in charge of a parish, elected by the vestry, in consultation with the bishop. Assisting priests the Rector appoints may be called curate, assistant or associate priests. If the parish is also the cathedral, then the Rector is instead called the Dean of the Cathedral. Reverend, The: "The Reverend" is an appropriate title to precede the full name of a priest or deacon, as in "The Reverend John Smith." The Right Reverend is used for a bishop, The Most Reverend for an archbishop. Reverend is an adjective, not a noun, and is incorrectly used with a last name only, or without the article the, as in "Reverend Smith." Reverend Doctor: An ordained person (hence Reverend) who also holds some degree at the doctorate level (hence Doctor) -- a way of referring to a clergy person who was also a professor, or to a member of the clergy who holds an honorary or earned doctorate. A bishop who held a doctorate would be referred to as "the Right Reverend Doctor."

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Sacristan: In earlier times the sacristan was the man in charge of the sacristy, and sacred vessels, vestments, etc. therein. Some cathedrals still designate a priest as a Canon Sacristan, but now the usage of the word has often become interchangeable with the title Sexton. Server: One who assists at the altar. Sexton: Sexton: An older English title for the person in charge of the church building (or a special portion of it) and grounds. Also sometimes called a Verger. Subdeacon: A lay person who assists the deacon and celebrant, and normally reads the Epistle at the Eucharist. Also known as the epistoler. Thurifer: The person who handles the incense and thurible. Verger: From the Latin verga ("rod"). A Verger is a committed lay minister within the Church who assists the clergy in the conduct of public worship, especially in the marshalling of processions (where they will usually carry a mace or ceremonial staff). Full-time or part-time, paid or volunteer, their duties can be purely ceremonial or include other responsibilities, such as parish administration, leadership of the worship committee or Sexton. Vicar: From the Latin vicarius ("a substitute"). The vicar is the priest-in-charge of a mission, appointed by the bishop (who is, technically, the Rector of the mission). The term is still used today to describe an English priest in who is charge of a small parish, a vicarage (the term is also used to descrige the house where the priest lives). That's because most churches in England are supported by their diocese, rather than being self-supporting, so most Anglican priests in England are considered vicars. Warden: One of two Vestry members chosen to serve their congregation in a special fashion, and who act as presiding officers of the Vestry in the absence of the Rector. Wardens can either be elected or appointed, depending on local parish or diocesan canons.

Although the duties vary widely, in most cases the Senior Warden is viewed as the "top" lay person in a parish. In many larger parishes the Senior Warden is chosen by the rector, and serves as a liaison between the rector and the parish. Because of this function, the Senior Warden is sometimes referred to as "the rector's warden" or (at a cathedral) "the clergy's warden."

Junior Wardens are often elected by the parish at the annual congregational meeting, and are thus referred to as "the people's warden." The tasks for a Junior Warden vary from parish to parish, but the majority find themselves placed in charge of the Buildings and Grounds Committee.

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CLOTHING AND VESTMENTS

The term vestments is from the Latin vestis ("garment"). Late in the third century writers begin to mention special garb for liturgical actions. Sts. Athanasius, Jerome and John Chrysostom all mentioned liturgical garb for clerics. They particularly referred to the orarion, a primitive stole. The Council of Laodicea (343-381) often referred to vestments for sacred functions.

Today's vestments have their origins in the ordinary clothes of the later Greco-Roman world. The alb, a long loose-fitting garment, was worn around the house. The more decorative chasuble was worn over it in public. Attending a service in the fourth century you would have seen the priest vested much as today, but most of the people in the church would dressed much the same.

Between the sixth and ninth century, secular fashion began to reflect the occupation of a person; it was possible to tell what one did by what he or she wore. The Church reflected this change by not changing the style of their garments. Vestments, then, came to us as a result of the clergy being "out of style" when it came to fashion.

Alb: From the Latin for "white". A long, sleeved robe, usually white or undyed, worn by many priests when celebrating communion. It is generally worn over daily clothes and the cassock, but under other vestments. It is derived from the under-tunic worn in Roman times.

Amice: A large square or rectangular piece of white cloth with strings attached. It is worn under the alb as a hood, over the shoulders, or collar. The strings are wound around the neck before being tied around the chest and waist.

Cassock: A black robe worn over street clothes by priests serving at the altar, usually with a white over-garment called a surplice. It buttons in front, and should be long enough to cover the ankles. In more "high" churches, it may also be worn by laity serving during a worship service, such as lectors, vergers, chalice ministers and others.

Bishops' cassocks are usually purple. A Canon may wear a black cassock with red piping, or (with permission) may wear a purple cassock. Deans and archdeacons may wear black cassocks with red or purple piping.

Before 1900, most formal clothes were black and most work clothes were not dyed. Thus the main historic distinction between albs and cassocks is that albs are working clothes and cassocks are formal clothes, so if the alb expresses humility, the cassock expresses respect

Cassock-alb: A more modern variation of the alb, this has become the de facto standard Eucharistic garment for many, if not most Episcopal, Lutheran and Roman Catholic clergy. A combination of the amice and alb, it is worn in place of cassock and surplice or amice, alb, and cincture. It is normally white and should be long enough to cover the ankles. A cincture around the waist should be worn with this vestment, although it is not essential. A surplice is not worn over the cassock-alb, but a tunic may be.

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Chasuble: From the Latin casula ("little house"), and is derived in design from a worker's cloak. A chasuble is a type of vestment worn by the celebrant during Communion. It is a long, wide sleeveless vestment, poncho-like, usually oval when laid out flat, with an opening in the center to accommodate the celebrant's head. It is of the liturgical color of the day or season and usually worn over all other vestments.

Chimere: A long, sleeveless coat-like vestment worn by a bishop. Usually black, though sometimes scarlet.

Cincture: A rope, usually white, worn with the alb or cassock-alb, tied with a slip knot at the right side of the waist and allowed to hang down the right side. The ends of the rope may have either knots or tassels. This rope is sometimes called a girdle.

Colors: Color plays an import part in the designation of seasons and feasts in the Episcopal Church. Each church season has a color associated with it, and both vestments and altar cloths usually mirror the seasonal/festive color.

Collar, clerical: A stiff round shirt collar worn by Roman Catholic, Episcopal, Orthodox, and some Methodist, Presbyterian, Lutheran and other clergy. It is widely regarded as a sign or identifying mark of clerical status.

Cope: A long cape, worn over the shoulders by the celebrant and others at various liturgies (processions, the Burial of the Dead, etc.), or by a bishop. It is usually of the liturgical color of the day or season, has a clasp at the chest and is worn over alb and stole or over cassock and surplice.

Cotta: From Middle English meaning "to cover." A cotta is a short, white robe often worn by choir members and acolytes.

Crozier: The bishop's staff ( a shepherd's crook) carried in a procession and held when giving the absolution or blessing. Also known as the Pastoral Staff.

Crucifix: From the Latin crux ("cross"). A crucifix is a cross bearing the likeness of the body of Christ on it.

Dalmatic: Similar to the tunic and worn by the deacon.

Maniple: A band of fabric, matching other vestments, used as a liturgical napkin. The maniple is worn draped over the celebrant's arm. Not used much any more.

Mitre: The tall, pointed liturgical hat worn by a bishop during formal worship. Its shape is said to be symbolic of the tongues of fire which rested on the original bishops at the first Pentecost.

Orphery: An embroidered band on an ecclesiastical vestment or hanging.

Pectoral Cross: Jeweled cross worn by a bishop to indicate his office.

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Rochet: A bishop's full-length white vestment similar to a surplice with full, gathered sleeves, and usually worn under a chimere.

Stole: A long strip of cloth (often silk) worn around the neck and allowed to hang down the front of the clerical vestments, over the alb or surplice. Only bishops, priests and deacons are allowed to wear stoles, which are of the liturgical color of the day or season.

The priest wears the stole around the neck and hanging down in front (either crossed or straight). The deacon wears the stole over the left shoulder and crossed under the right arm, again either over an alb or surplice.

The stole is usually worn at all eucharistic services, weddings and funerals, but never worn at Morning Prayer services. The stole is said to represent the yoke of obedience to Christ.

Surplice: A white over-garment with broad sleeves, worn over other vestments (usually a cassock). The surplice and cassock are the traditional garments of the Anglican Church. It is somewhat longer and fuller than a cotta.

Tippet: Black scarf worn by clergy during some services other than the Eucharist.

Tunic: Also known as a tunicle. A vestment with ample sleeves worn over an alb or cassock-alb of the same liturgical color as the vestments of the celebrant or some other festive color. This vestment is usually worn by the subdeacon, and may be worn by the crucifer on festive occasions.

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APPENDIX FOUR: THE CHIROTONIA OR EPISCOPAL ORDINATION

PREFACE TO THE ORDINATION RITES

The Holy Scriptures and ancient Christian writers make it clear that from the apostles’ time, there have been different ministries within the Church. In particular, since the time of the New Testament, three distinct orders of ordained ministers have been characteristic of Christ's holy catholic Church. First, there is the order of bishops who carry on the apostolic work of leading, supervising, and uniting the Church. Secondly, associated with them are the presbyters, or ordained elders, in subsequent times generally known as priests. Together with the bishops, they take part in the governance of the Church, in the carrying out of its missionary and pastoral work, and in the preaching of the Word of God and administering his holy Sacraments. Thirdly, there are deacons who assist bishops and priests in all of this work. It is also a special responsibility of deacons to minister in Christ's name to the poor, the sick, the suffering, and the helpless.

The persons who are chosen and recognized by the Church as being called by God to the ordained ministry are admitted to these sacred orders by solemn prayer and the laying on of episcopal hands. It has been, and is, the intention and purpose of this Church to maintain and continue these three orders; and for this purpose these services of ordination and consecration are appointed. No persons are allowed to exercise the offices of bishop, priest, or deacon in this Church unless they are so ordained, or have already received such ordination with the laying on of hands by bishops who are themselves duly qualified to confer Holy Orders.

It is also recognized and affirmed that the threefold ministry is not the exclusive property of this portion of Christ's catholic Church, but is a gift from God for the nurture of his people and the proclamation of his Gospel everywhere. Accordingly, the manner of ordaining in this Church is to be such as has been, and is, most generally recognized by Christian people as suitable for the conferring of the sacred orders of bishop, priest, and deacon.

PROCESSIONAL FOR THE SPRING CONFERENCE 2005 INTERNATIONAL CHIEF ADJUTANT PRESIDING Acolytes International Chief Sexton College of Bishops-Elect22 College of Overseers-Elect23 Bishop Carl E. Mitchell Bishop Thomas G. Mitchell Bishop John I. Tate Guest Bishops Guest Pastors24 Fellowship Elders Fellowship Deacons

22 These will be seated near or behind the pulpit, except for the keynote speaker 23 These will be seated in the front pew, unless programmed 24 These will be seated immediately behind the Overseers, unless programmed

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PROCESSIONAL FOR THE INTERNATIONAL KINGDOM CONFERENCE DESIGNATED FELLOWSHIP PASTOR PRESIDING Acolytes International Chief Sexton Bishop Carl E. Mitchell Guest Bishops College of Bishops-Elect College of Overseers-Elect

COURT OF THE PRESIDING BISHOP SEATS TO THE RIGHT International Chief Adjutant Adjutants Chamberlain (2) Bishop Thomas G. Mitchell

COURT OF THE SECOND PRESIDING BISHOP SEATS TO THE LEFT Adjutant Apostolic Adjutants Chamberlain (2) Bishop John I. Tate Guest Pastors Fellowship Elders Fellowship Deacons

PROCESSIONAL FOR THE AUTUMN CONFERENCE INTERNATIONAL CHIEF ADJUTANT PRESIDING Acolytes International Chief Sexton Bishop Carl E. Mitchell Bishop Thomas G. Mitchell Bishop John I. Tate Guest Bishops

COURTS OF THE CELEBRANTS SEATING ALTERNATES LEFT TO RIGHT Adjutants Apostolic Adjutants Chamberlain (2 per each Celebrant) Bishop-Elect Guest Pastors Fellowship Elders Fellowship Deacons

THE PROCESSIONAL The International Chief Adjutant’s responsibilities are to call the House to Worship, and to announce each entourage as they enter the Sanctuary.

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The International Chief Sexton’s responsibilities are to take charge of the sacred vessels, vestments, etc., and to marshal in the Processional. He or she will carry the Ceremonial Staff – whenever it is in use – and he or she will supervise the work of the Apostolic Acolytes. Where the COLLEGES of Bishops are mentioned, they shall process – along with their spouses – in the following order: Bishop (or Bishop-Elect) of Protocol Bishop (or Bishop-Elect) of Operations Bishop (or Bishop-Elect) of Christian Education Bishop (or Bishop-Elect) of Evangelism Bishop (or Bishop-Elect) of Family Bishop (or Bishop-Elect) of Social Action Bishop (or Bishop-Elect) of Midwest Province Bishop (or Bishop-Elect) of West/Southwest Province Bishop (or Bishop-Elect) of Eastern Province Bishop (or Bishop-Elect) of Southern Province Bishop (or Bishop-Elect) of International Province National Overseers State Overseers District Overseers Elders Deacons In the places in this ritual where the ELDERS and/or DEACONS are mentioned, they shall process – along with their spouses – in the following order: Open Arms Cathedral Zion Cathedral of Praise Bethesda International Church Destiny Fellowship Jesus Over You Ministries *** Shalom Tabernacle True Holiness Temple of Deliverance

Other Fellowship Churches

CONCERNING THE ORDINATION OF A BISHOP

When a bishop is to be ordained, the Presiding Bishop of this Church, or a bishop appointed by the Presiding Bishop, presides and serves as chief consecrator. At least two other bishops serve as co-consecrators. Representatives of the presbyterate, diaconate, and laity of the diocese for which the new bishop is to be consecrated, are assigned appropriate duties in the service – generally these are Adjutants-Chamberlain..

From the beginning of the service until the Offertory, the chief consecrator presides from a chair placed close to the people, so that all may see and hear what is done. The other bishops, or a convenient number of them, sit to the right and left of the chief consecrator.

The bishop-elect is vested in a CASSOCK and ZUCHETTO, without stole, tippet, or other vesture distinctive of ecclesiastical or academic rank or order. When the bishop-elect is presented, his full name (designated by the symbol N.N.) is used. Thereafter, it is appropriate to refer to him only by the Christian name by which he wishes to be known. At the Offertory, it is appropriate that the bread and wine be brought to the Altar by the family or friends of the newly ordained.

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The family of the newly ordained may receive Communion before other members of the congregation. Opportunity is always given to the people to communicate.

THE ORDINATION OF A BISHOP

Hymns, psalms, and anthems may be sung during the entrance of the bishops and other ministers.

The people standing, the Bishop appointed says

Blessed be God: Father, Son, and Holy Spirit.

People And blessed be his kingdom, now and for ever. Amen.

Bishop Alleluia. Christ is risen.

People The Lord is risen indeed. Alleluia.

Bishop Bless the Lord who forgives all our sins.

People His mercy endures for ever.

The Bishop then says

Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid. Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen.

THE PRESENTATION

The bishops and people sit. Representatives of the diocese, both Priests and Lay Persons, standing before the Presiding Bishop, present the bishop-elect, saying

Thomas G. Mitchell, Bishop in the Church of God, the clergy and people of the Province of The United States of America, trusting in the guidance of the Holy Spirit, have chosen N.N. to be a bishop and chief pastor. We therefore ask you to lay your hands upon him and in the power of the Holy Spirit to consecrate him a bishop in the one, holy, catholic, and apostolic Church.

The Presiding Bishop then directs that the testimonials of the election be read.

When the reading of the testimonials is ended, the Presiding Bishop requires the following promise from the Bishop-elect

In the Name of the Father, and of the Son, and of the Holy Spirit, I, N.N., chosen Bishop of the Church in N., solemnly declare that I do believe the Holy Scriptures of the Old and New Testaments to be the Word of God, and to contain all things necessary to salvation; and I do solemnly engage to conform to the doctrine, discipline, and worship of The Church.

The Bishop-elect then signs the above Declaration in the sight of all present. The witnesses add their signatures.

All stand.

The Presiding Bishop then says the following, or similar words, and asks the response of the people

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Brothers and sisters in Christ Jesus, you have heard testimony given that N.N. has been duly and lawfully elected to be a bishop of the Church of God to serve in the Diocese of N. You have been assured of his suitability and that the Church has approved him for this sacred responsibility. Nevertheless, if any of you know any reason why we should not proceed, let it now be made known.

If no objections are made, the Presiding Bishop continues

Is it your will that we ordain N. a bishop?

The People respond in these or other words

That is our will.

Presiding Bishop

Will you uphold N. as bishop?

The People respond in these or other words

We will.

The Presiding Bishop then says

The Scriptures tell us that our Savior Christ spent the whole night in prayer before he chose and sent forth his twelve apostles. Likewise, the apostles prayed before they appointed Matthias to be one of their number. Let us, therefore, follow their examples, and offer our prayers to Almighty God before we ordain N. for the work to which we trust the Holy Spirit has called him.

All kneel, and the Person appointed leads the Prayer of Ordination. At the end of the prayer the Presiding Bishop stands and reads the following Collect:

The Lord be with you.

People And also with you.

Let us pray.

O God of unchangeable power and eternal light: Look favorably on your whole Church, that wonderful and sacred mystery; by the effectual working of your providence, carry out in tranquillity the plan of salvation; let the whole world see and know that things which were cast down are being raised up, and things which had grown old are being made new, and that all things are being brought to their perfection by him through whom all things were made, your Son Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

THE MINISTRY OF THE WORD

Three Lessons are read. Lay persons read the Old Testament Lesson and the Epistle.

The Readings are ordinarily selected from the following list and may belengthened if desired. On a Major Feast or on a Sunday, the Presiding Bishop may select Readings from the Proper of the Day.

Old Testament Isaiah 61:1-8, or Isaiah 42:1-9

Psalm 99, or 40:1-14, or 100

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Epistle Hebrews 5:1-10, or 1 Timothy 3:1-7, or 2 Corinthians 3:4-9

The Reader first says

A Reading (Lesson) from_____________.

A citation giving chapter and verse may be added.

After each Reading, the Reader may say

The Word of the Lord.

People Thanks be to God.

or the Reader may say Here ends the Reading (Epistle).

Silence may follow.

A Psalm, canticle, or hymn follows each Reading.

Then, all standing, a Deacon or a Priest reads the Gospel, first saying

The Holy Gospel of our Lord Jesus Christ according to_____________.

People Glory to you, Lord Christ.

John 20:19-23, or John 17:1-9,18-12, or Luke 24:44-49a

After the Gospel, the Reader says

The Gospel of the Lord.

People Praise to you, Lord Christ.

THE SERMON

After the Sermon, the Congregation sings a hymn.

THE EXAMINATION

All now sit, except the bishop-elect, who stands facing the bishops. The

Presiding Bishop addresses the bishop-elect

My brother, the people have chosen you and have affirmed their trust in you by acclaiming your election. A bishop in God’s holy Church is called to be one with the apostles in proclaiming Christ’s resurrection and interpreting the Gospel, and to testify to Christ’s sovereignty as Lord of lords and King of kings.

You are called to guard the faith, unity, and discipline of the Church; to celebrate and to provide for the administration of the sacraments of the New Covenant; to ordain priests and deacons and to join in ordaining bishops; and to be in all things a faithful pastor and wholesome example for the entire flock of Christ.

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With your fellow bishops you will share in the leadership of the Church throughout the world. Your heritage is the faith of patriarchs, prophets, apostles, and martyrs, and those of every generation who have looked to God in hope. Your joy will be to follow him who came, not to be served, but to serve, and to give his life a ransom for many.

Are you persuaded that God has called you to the office of bishop?

Answer I am so persuaded.

The following questions are then addressed to the bishop-elect by one or more of the other bishops

Bishop Will you accept this call and fulfill this trust in obedience to Christ?

Answer I will obey Christ, and will serve in his name.

Bishop Will you be faithful in prayer, and in the study of Holy Scripture, that you may have the mind of Christ?

Answer I will, for he is my help.

Bishop Will you boldly proclaim and interpret the Gospel of Christ, enlightening the minds and stirring up the conscience of your people?

Answer I will, in the power of the Spirit.

Bishop As a chief priest and pastor, will you encourage and support all baptized people in their gifts and ministries, nourish them from the riches of God’s grace, pray for them without ceasing, and celebrate with them the sacraments of our redemption?

Answer I will, in the name of Christ, the Shepherd and Bishop of our souls.

Bishop Will you guard the faith, unity, and discipline of the Church of God?

Answer I will, for the love of God.

Bishop Will you share with your fellow bishops in the government of the whole Church; will you sustain your fellow presbyters and take counsel with them; will you guide and strengthen the deacons and all others who minister in the Church?

Answer I will, by the grace given me.

Bishop Will you be merciful to all, show compassion to the poor and strangers, and defend those who have no helper?

Answer I will, for the sake of Christ Jesus.

All stand. The Presiding Bishop then says

N., through these promises you have committed yourself to God, to serve his Church in the office of bishop. We therefore call upon you, chosen to be a guardian of the Church’s faith, to lead us in confessing that faith.

Bishop-elect

We believe in one God.

Then all sing or say together

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We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is, seen and unseen.

We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father.

Through him all things were made.

For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the Virgin Mary, and was made man.

For our sake he was crucified under Pontius Pilate; he suffered death and was buried.

On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead, And his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church.

We acknowledge one baptism for the forgiveness of sins.

We look for the resurrection of the dead, and the life of the world to come. Amen.

THE CONSECRATION OF THE BISHOP

All continue to stand, except the bishop-elect, who kneels before the

Presiding Bishop. The other bishops stand to the right and left of the Presiding Bishop.

The hymn is sung.

A period of silent prayer follows, the people still standing.

The Presiding Bishop then begins this Prayer of Consecration

God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort, dwelling on high but having regard for the lowly, knowing all things before they come to pass:

We give you thanks that from the beginning you have gathered and prepared a people to be heirs of the covenant of Abraham, and have raised up prophets, kings, and priests, never leaving your temple untended. We praise you also that from the creation you have graciously accepted the ministry of those whom you have chosen.

The Presiding Bishop and other Bishops now lay their hands upon the head of the bishop-elect, and say together

Therefore, Father, make N. a bishop in your Church. Pour out upon him the power of your princely Spirit, whom you bestowed upon your beloved Son Jesus Christ, with whom he endowed the apostles, and by whom your Church is built up in every place, to the glory and unceasing praise of your Name.

The Presiding Bishop continues

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To you, O Father, all hearts are open; fill, we pray, the heart of this your servant whom you have chosen to be a bishop in your Church, with such love of you and of all the people, that he may feed and tend the flock of Christ, and exercise without reproach the high priesthood to which you have called him, serving before you day and night in the ministry of reconciliation, declaring pardon in your Name, offering the holy gifts, and wisely overseeing the life and work of the Church. In all things may he present before you the acceptable offering of a pure, and gentle, and holy life; through Jesus Christ your Son, to whom, with you and the Holy Spirit, be honor and power and glory in the Church, now and for ever.

The People in a loud voice respond Amen.

The new bishop is now vested according to the order of bishops.

THE INVESTITURE Each Bishop-Elect is vested by two at least Adjutants-Chamberlain. They, in turn, are assisted by a lay person who hands each garment to them, as required. The Bishop-Elect is vested in the following sequence: The Cincture The Rochet The Pectoral The Chimere The Ring At the service of Consecration for the Presiding Bishop he will also be vested as follows The Crozier The Mitre The other Bishops may be vested with these last when they return to their home Cathedrals, but as a matter of deference only the Presiding Bishop may carry the Crozier and wear the Mitre in the National Cathedral, unless he has given permission for another to wear them in his absence. The Presiding Bishop – or another designated Bishop – addresses the congregation explaining each garment as it is placed upon the Bishop-Elect. He will read the following as each garment is placed: At the beginning of the Investiture, before any other garments have been placed:

THE CASSOCK P. Bishop: The Bishop-Elect came into the Cathedral wearing the CASSOCK – the robe of the servant. He will now be vested with the CINCTURE. P. Bishop: On the night when our Saviour was being tried, they dragged Him from judgment hall to Judgment hall by a rope tied around His waist. The Cincture is a representation of that rope. It is also a reminder of His humility as when He tied a towel around His waist to wash the feet of His disciples. The lay assistants hand the Cincture to one of the Chamberlains, who unfolds it, handing one end to the second Chamberlain. The Bishop-Elect stands with both arms raised in a manner similar to the Crucifixion, lowering only to allow for the Cincture to be fitted properly to his/her body.

THE ROCHET P. Bishop: The next garment is the ROCHET. This garment symbolizes the Bishop’s role as the Priest in God’s Church.

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THE PECTORAL P. Bishop: The Bishop wears the Pectoral Cross near his heart to symbolize The People – who are close to his heart at all times. It is made with precious metals tried in the fire, to remind us that as a faithful pastor of the Church of God he too will sometimes be tried in the fire, but it is a refiner’s fire, and when he has come forth from it he will be as pure gold, and his offerings shall be pleasant unto the Lord. (Mal. 3:1-4) It is important that we recognize that this cross is not jewelry, and therefore is should not be flashy or gaudy, but as simple as possible.

THE CHIMERE P. Bishop: The CHIMERE is the prophetic mantle The Bishop-Elect lowers his/her arms

THE RING P. Bishop: The ring is the symbol of the Bishop’s authority

THE CROZIER P. Bishop: The Crozier is the Shepherd’s Staff (Psalm 23)

THE MITRE P. Bishop: The Mitre represents Salvation

A Bible is presented with these words

Receive the Holy Scriptures. Feed the flock of Christ committed to your charge, guard and defend them in his truth, and be a faithful steward of his holy Word and Sacraments.

After this other symbols of office may be given.

The Presiding Bishop presents to the people their new bishop.

The Clergy and People offer their acclamation and applause.

THE PEACE

The new Bishop then says

The peace of the Lord be always with you.

People And also with you.

The Presiding Bishop and other Bishops greet the new bishop.

The People greet one another.

The new Bishop also greets other members of the clergy, family members, and the congregation.

The new Bishop, if the Bishop of the Diocese, may now be escorted to the episcopal chair.

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AT THE CELEBRATION OF THE EUCHARIST

The liturgy continues with the Offertory.

Deacons prepare the Table.

Then the new Bishop goes to the Lord’s Table as chief Celebrant and, joined by other bishops and presbyters, proceeds with the celebration of the Eucharist.

AFTER COMMUNION

In place of the usual post-communion prayer, one of the bishops leads the people in the following

Almighty Father, we thank you for feeding us with the holy food of the Body and Blood of your Son, and for uniting us through him in the fellowship of your Holy Spirit. We thank you for raising up among us faithful servants for the ministry of your Word and Sacraments. We pray that N. may be to us an effective example in word and action, in love and patience, and in holiness of life. Grant that we, with him, may serve you now, and always rejoice in your glory; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The new Bishop blesses the people, first saying

Our help is in the name of the Lord;

People The maker of heaven and earth.

New Bishop Blessed be the name of the Lord.

People From this time forth for evermore.

New Bishop The blessing, mercy, and grace of God Almighty, the Father, the Son, and the Holy Spirit, be upon you, and remain with you for ever. Amen.

A Deacon dismisses the people

Let us go forth into the world, rejoicing in the power of the Spirit.

People Thanks be to God.

From Easter Day through the Day of Pentecost, “Alleluia, alleluia,” may

be added to the dismissal and to the response.