Gone are the simple cassock and surplice (the traditional service garments of our English Church). Today's fanciful liturgical vestments, all seemingly designed to hold in summer's heat, have their origins in the fashions of the later Greco-Roman world: The alb, a long loose-fitting robe-like garment often secured by a belt was worn around the house (oft over an amice, a short hooded cape) and the more decorative chasuble, worn over the alb like a dress coat in public. Late in the third century writers begin to mention special garb ("vestis," Latin for 'garment') for liturgical services. Attending a service in fourth century Rome or Constantinople you might have seen the priest vested much as today, but then again most well-heeled citizens you might greet would be dressed much the same...

The base vestment for the priest is the long linen gown called the cassock alb, (cassock from the middle-French "casaque" 'long coat,' and "alb," Latin for 'white garment'). A redux of the Roman toga, its white(ish) color (purity) reminds the priest of her celebratory duties, both of soul and body.

Securing the alb is the cincture ("cinctura" is Latin for 'encircled'), the rope belt worn around the waist to bind the alb closely to the body. It's usually made of braided linen.

Over the alb and also secured by the cincture she wears the long strip called the stole (old-English for 'priestly vestment'). Originally an open sleeveless robe that was part of the court uniform of Roman judges, the Church adopted the stole to denote the authority of her ministers.

Finally, at Communion (any time when serving at the altar), the priest dons (over her (amice), alb, cincture and stole) the chasuble (traced back to the Celtic "casal," meaning 'house head'), the large, often heavy, vestment worn on the shoulders and hanging down in front and behind. Having been greatly altered over its history, the chasuble was originally a massive cloak (often with hood); assistants regularly had to hold up the sides of the priest's chasuble due to its size and weight.

Well, at least on those cold Sunday mornings in January, she'll be insulated quite nicely.

One in a series. In the Sanctuary: Let's take a quick two-minute tour of the Sanctuary of St. Martha's...

The word sanctuary comes from the Latin "sanctus," meaning "holy." Strictly speaking, the Sanctuary is the area immediately surrounding the altar, set apart from the nave and enclosed by the altar rail.

Mounted on the left wall of the Sanctuary, you see the Sanctuary Candle. The lit Sanctuary Candle (kept lit twenty-four hours a day) indicates the presence of the Reserved Sacrament (blessed bread and wine) in the church. Just below the Sanctuary Candle you can see the Aumbry; the cupboard in the wall of the Sanctuary where the Reserved Sacrament is kept.

The seats inside the Sanctuary, used by clergy and acolytes, are collectively called the Sedilia. The small individual kneeling benches with shelves on either side of the altar are Prie-dieus. At the back of the epistle side of the altar you'll see the Credence Table, which holds the bread, wine and water before consecration. The Altar Cross, the large cross above and behind the altar, is the Reredos.

The book you see on the altar is the Missal. The Missal is not a Bible nor a full Book of Common Prayer; it contains texts (from The Book of Common Prayer) and music the celebrant needs when serving at the altar during the Eucharist and other liturgies.

There you go: 118 seconds... Not bad.

The word altar comes from the late Latin "altarium" (from the earlier Latin "altus," simply meaning 'high'). Surrounded by the Sanctuary and stepped up on a platform (representing Calvary), with an entire guild dedicated to its care, the altar is the main feature of the church. Why is that?

Free-standing (not attached to the wall) altars, like that in St. Martha's, are rather simple structures, really; just a box or table with a few layers of cloth covering the top. Yet, other than to keep the weather off our backs, the altar is pretty much the entire reason there's a church building. Where is the symbolism? What does the altar represent?

The entire top of the altar is usually composed of a slab of stone (ours is wood) called the mensa. With five crosslets carved into its top surface (one at each corner and one in the center) representing the wounds of Christ on the cross (our crosslets are stitched into the fair-linen), the stone symbolizes the slab in the tomb on which Christ was laid upon his death. You'll notice that there's neither a statue nor picture of Christ on the mensa. That's important. The tomb is empty. Christ is risen.

The altar is also where Communion is prepared; the table of the Last Supper. Topped by the mensa (Latin for "...an allusion to a round table for meals at which all have equal status"); symbolizing that all are like at the table of the Lord.

The free-standing altar represents both the table of the Last Supper and the empty tomb of Christ.

So, you see, the altar is the symbolic heart of the church building. The representation and constant reminder of the empty tomb; the resurrection of our risen Lord-and the invitation to join in Christ; to come forward in Communion and take our place, symbolically, at the Last Supper.

Episcopalians strongly believe in "Scripture, Reason and Tradition." While they aren't sure what they believe about these three things, there is almost universal agreement that that's hardly the point.

Episcopalians occasionally believe in miracles and sometimes even expect them, particularly during stewardship canvasses and on the assignment of vicars.

Episcopalians believe that everything in their life and faith is improved by the presence of good food and drink: This does not include lime-carrot Jell-O, tropical punch Kool-Aid nor any casserole containing canned tuna fish.

Episcopalians believe that anything worth doing is especially worth doing if it has an obscure title attached to it (sexton, thurifer, suffragan, canon, dean, etc.). Likewise, Episcopalians believe that any place worth visiting is greatly enhanced by a name that only obliquely describes it (nave, narthex, sacristy, undercroft, bride's room, etc.)

Episcopalians firmly believe that coffee hour is the third sacrament; if the coffee is caffeinated.

Episcopalians believe Rite I is the best expression of the liturgy. Some believe Rite II is better. Most Episcopalians haven't noticed the difference; they just hope the whole thing gets over with before noon.

Episcopalians believe that they are the only people God trusts enough to take summer off from Church. -- Originally by Ed Gasparini.