Initial letters for Latin inscription on the cross: Jesus Nazarenus Rex Iudaeorum, “Jesus of Nazareth, King of the Jews.” Symbol for Jesus.

The fish – ever-watchful with its unblinking eyes — was one of the most important symbols of Christ to the early Christians. In Greek, the phrase, “Jesus Christ, Son of God Saviour,” is “Iesous Christos Theou Yios Soter.” The first letters of each of these Greek words, when put together, spell “ichthys,” the Greek word for “fish”.
This symbol can be seen in the Sacraments Chapel of the Catacombs of St. Callistus. Because of the story of the miracle of the loaves and fishes, the fish symbolized, too, the Eucharist. The earliest literary reference to the fish as Christian symbol was made by Clement of Alexandria, who advised Christians to use a dove or fish as their seal. Tertullian wrote (in “De Baptismo”) “But we, being little fishes, as Jesus Christ is our great Fish, begin our life in the water, and only while we abide in the water are we safe and sound.”
Also used as a Christian symbol was the dolphin, most often as a symbol of the Christian himself rather than Christ, though the dolphin was also used as a representation of Christ – most often in combination with the anchor symbol (“Christ on the Cross”).

The fish is a very early Christian symbol (one of the first). The fish is an acrostic. The initial letters of the Greek phrase “Jesus Christ, Son of God, Saviour” form the Greek word ICHTHUS (Ιχθυs) which means “fish.”
This symbol was used by believers in the early days of persecution as a secret sign of their shared faith. One person would draw an arc in the sand, and the other would complete the sign to show his brotherhood in Christ.

I – (i) – ησουs (Iasous) – Jesus
χ – (ch) – χριστοs (Christos) – Christ
θ – (th) – θεουs (Theos) – God’s
U – (u) – υιοs (Uios) – Son
S – (s) – σοταρ (Sotar) – Saviour

The fish was used to show the initiated few that you were a Christian. If you walked past the home of a pagan and saw a fish symbol outside the door, it meant a funeral would happen that day. If the house were the home of a Christian, it meant a Bible study would take place there that evening. It was also used in speech.
If I met you in the marketplace and I thought you were a Christian I would say, “Ichthus?”
If you were a pagan, you would point me in the direction of the local fish market.
If you were a Christian, you would respond “Ichthus!” We were then safe to discuss Christian matters. Contrary to popular belief, there is no right way to “point” the direction of the fish. The symbolism is in the fish itself, not the direction it is pointing.

Lamb symbol of Christ as the Paschal Lamb and also a symbol for Christians (as Christ is our Shepherd and Peter was told to feed His sheep). The lamb is also a symbol for St. Agnes (Feast Day 21 January), virgin martyr of the early Church.

The Agnus Dei (RECLINING) (Latin for “Lamb of God“) may appear in several postures. Seated on a book with seven seals, it represents the final judgment when Christ returns in glory. Rev. 5:11-12 “Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they sang: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honour and glory and praise!” (NIV)

Standing with a banner, the Agnus Dei represents the risen Christ who triumphs over death. This symbol is rich in significance. John the Baptist proclaimed Jesus to be the Lamb of God who takes away the sin of the world. In the Revelation, Jesus is portrayed as a lamb.
Even in the Old Testament, God’s provision of a ram as a substitute sacrifice for Isaac is an important type of Christ. John 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! (NIV)Gen. 22:9-14 “When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.
But the angel of the LORD called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied. “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.” Abraham looked up and there in a thicket he saw a ram(n) caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. So Abraham called that place The LORD Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided.” (NIV)

The ox is a symbol of strength, service and patience. It was sometimes used in Renaissance art to represent the nation of Israel. A winged ox is a symbol St. Luke because of his emphasis on Jesus’ sacrificial atonement. Matt. 11:28-30 “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” (NIV)

The crown of thorns is a symbol of Jesus’ Passion. It is sometimes combined with a cross to include His crucifixion. The crown of thorns reminds us of the soldiers’ mockery of Christ and their ironic ascription of His place as King of the Jews.
Matt. 27:27-29 “Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand and knelt in front of him and mocked him. “Hail, king of the Jews!” they said.” (NIV)

aureoleThe word “aureole” comes from the Latin word for “gold.” It is symbolic of divinity and supreme power. An elongated aureole is called a “mandorla” or “almond.” It is sometimes used to surround the entire body of Christ or the Virgin Mary and Child.

In art the nimbus (TRINITY), or halo, is often placed behind the head of religious figures. The nimbus is sometimes a simple circle, which represents eternity or eternal life. A circle with three rays is symbolic of the Trinity, and is reserved for representations of the Godhead, especially of Christ. The same idea is sometimes represented with a triangular nimbus.

The plumb line is a symbol of judgment which was used by the prophets Isaiah and Amos. Jesus is sometimes portrayed holding a plumb line when he is portrayed as the Judge of men’s souls.
Amos 7:7-8 “This is what he showed me: The Lord was standing by a wall that had been built true to plumb, with a plumb line in his hand. And the LORD asked me, “What do you see, Amos?” “A plumb line,” I replied. Then the Lord said, “Look, I am setting a plumb line among my people Israel; I will spare them no longer.” (NIV)

Scales are symbolic of judgment and may be used to represent the final judgment at the Lord’s return. They are also associated with the Archangel Michael, to whom is sometimes attributed the responsibility of weighing the souls of the departed.

A scroll may represent a variety of ideas. It may be presumed to contain the names of the elect, thus serving as an eschatological symbol of the Day of Judgment and eternal life. It is sometimes used to symbolize thewritings of the Old Testament. A scroll may be used as an emblem of saints recognized for their gift of writing.
Rev. 5:6-9 “Then I saw a Lamb, looking as if it had been slain, standing in the centre of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits(n) of God sent out into all the earth. He came and took the scroll from the right hand of him who sat on the throne. And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb.
Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation”. (NIV)

The fleur-de-lis is a stylized representation of the lily, a symbol of purity, and so is a common reference to the Virgin Mary. The fleur-de-lis is also a symbol of royalty, made so by its adoption by kings of France. The triune representation of the fleur-de-lis has also led to its adoption as a symbol of the Trinity.

Winged Creature with a Lion’s Face, ST MARK – The winged lion represents Mark because his Gospel narrative begins with, “The voice of one crying in the wilderness”, and this suggests the roar of a lion.

Winged Creature with a Man’s Face, ST MATTHEW – The winged man represents Matthew because his Gospel narrative traces Jesus’ human genealogy.

Winged Creature with the Head of an Eagle, ST JOHN – The high soaring eagle represents John because in his narrative he rises to loftiest heights in dealing with the mind of Christ.

Winged Creature with the Head of an Ox, ST LUKE – The winged ox (an ox being an animal of sacrifice) represents Luke, who stresses the atoning sacrifice of Jesus.

Blue symbolizes the sky or heaven. In some traditions, it symbolizes Mary, who is known as “the Queen of Heaven.” It can also symbolize the waters of Genesis 1, the beginning of a new creation.

Pink symbolizes joy and happiness. In various churches it is used for the third Sunday of Advent (Gaudete – “Rejoice”) and fourth Sunday of Lent (Laetare – “O be joyful”).

White symbolizes purity, holiness, and virtue, as well as respect and reverence. White is used for all high Holy Days and festival days of the Church Year, especially the seasons of Christmas and Easter, as well as for baptism, marriage, ordination, and dedications. It is also used for funerals as a symbol of the resurrection.

Gold symbolizes what is precious and valuable, and so symbolizes majesty, joy, and celebration. Because of its brightness metallic gold also symbolizes the presence of God. It is most often used with white for high Holy Days and festival days of the Church Year. It is also sometimes used as a secondary colour for other seasons.

Green symbolizes the renewal of vegetation and generally of living things and the promise of new life. It is used for Ordinary Time.

Purple can symbolize pain, suffering, and therefore mourning and penitence. It is the liturgical colour for the Season of Lent. It is also the colour of royalty, so traditionally has also been used for Advent and is still used in Catholic churches.

Black represents death and mourning. It was used only on Good Friday and Holy Saturday before the Easter Vigil and funeral, with no other decorations or colours. Sometimes black is used to cover other sanctuary symbols or to drape the sanctuary cross on Good Friday.

Red is the colour of fire and so symbolizes the presence of God. It is the liturgical colour for Pentecost. It is considered the colour of the Church, since red can also symbolize the blood of martyrs. In Catholic tradition it is used for Palm Sunday in anticipation of the death of Jesus. In some traditions it is used to commemorate special days for martyrs or saints.

Liturgical colours

Advent is the beginning of the Church Year for most churches in the Western tradition. It begins on the fourth Sunday before Christmas Day, which is the Sunday nearest November 30, and ends on Christmas Eve (Dec 24) . If Christmas Eve is a Sunday, it is counted as the fourth Sunday of Advent, with Christmas Eve proper beginning at sundown. The word Advent means “coming” or “arrival.”
The focus of the entire season is the celebration of the birth of Jesus the Christ in his First Advent, and the anticipation of the return of Christ the King in his Second Advent. The 3rd Sunday of Advent is call a Gaudete Sunday – ‘Gaudete’ is Latin word and means to rejoice.

The Advent Wreath is a circular evergreen wreath (real or artificial) with five candles, four around the wreath and one in the centre. The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life.
Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

The Colours of the Candles are usually three purple or blue candles, corresponding to the sanctuary colours of Advent, and one pink or rose candle. The pink candle is usually lighted on the third Sunday of Advent.

The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God’s grace to others (Isa 42:6).
The progression in the lighting of the candles symbolizes the various aspects of our waiting experience. As the candles are lighted over the four-week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come.
Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise of long ago has been realized. The first candle is traditionally the candle of Expectation or Hope. This draws attention to the anticipation of the coming of a Messiah that weaves its way like a golden thread through Old Testament history. The third candle, usually for the Third Sunday of Advent, is traditionally Pink or Rose, and symbolizes Joy at the soon Advent of the Christ. The centre candle is white and is called the Christ Candle. It is traditionally lighted on Christmas Eve or Day. The central location of this Candle reminds us that the incarnation is the heart of the season, giving light to the world.

Historically, Christmas commemorates the birth of Jesus of Nazareth to a young maiden from Galilee. Theologically, Christmas is the celebration of the incarnation of God in Jesus the Christ, the self-revelation of God to the world in human form for the reconciliation of humanity to Himself. The best estimate is that Jesus was probably born in the springtime, somewhere between the years of 6 and 4 BC.
The lack of a consistent system of timekeeping in the first century, mistakes in later calendars and calculations, and lack of historical details to cross reference events has led to this imprecision in fixing Jesus’ birth. The most commonly accepted conclusion is that Christmas originated in Roman culture that celebrated the winter solstice on December 25 (the solstice is the point where the sun’s ecliptic, or apparent path in the sky, is at its furthermost northern and southern point, occurring by our calendar around June 22 and December 22; in the northern hemisphere, we note these days today as the beginning of Summer and Winter).
This was a pagan celebration of the birth of the sun (Natalis Solis Invicti) as it once again began its annual journey back north from its southernmost point through the heavens. This marked the change of seasons that promised springtime and renewal of the earth. Early on the fourth century, Christians began celebrating the birth of Jesus at this time, so it is likely that Christmas was as an alternative to the pagan observance of the winter solstice.

In western Christian tradition, January 6 is celebrated as Epiphany. It goes by other names in various church traditions. In Hispanic and Latin culture, as well as some places in Europe, it is known as Three Kings’ Day. The term epiphany means “to show” or “to make known” or even “to reveal.” In Western churches, it remembers the coming of the Wise Men or Magi bringing gifts to visit the Christ child, who by so doing “reveal” Jesus to the world as Lord and King.

Quinquagesima (fiftieth), the period of fifty days before Easter. It begins with the Sunday before Ash Wednesday, called Dominica in Quinquagesima or Esto Mihi from the beginning of the Introit of the Mass; it is a Sunday of the second class, and the color of the Mass and Office is violet. For many early Christians it was the beginning of the fast before Easter, hence called, as with the Syrians, Dom. ingresi us jejunii.
For some, Quinquagesima marked the time after which meat was forbidden and was therefore called Dom carnis privium, ad carnes tollendas, carnevala; by the Poles, Ned. zapustna. Since these regulations affected mainly the clergy, we find the name carnis privium sacerdotum and in Germany herren fastnacht. Where abstinence from meat began earlier, this Sunday introduced the time in which neither milk nor eggs, etc. (ova et lacticinia) were allowed, hence called by the Greeks Dom. casei comestrix et ovorum; Melchites, sublationis ovorum et casei; Austrians, Kase- or Milchfaschingsonntag, Sonntag in der Butterwoche; Italians, de’ latticini; and Servians, bete poklade (white meats). The Slays name it Ned. III. predpepelnicna, i.e. the third Sunday before Ash Wednesday; the Bohemians, Ned. II. po devitniku, i.e. the second Sunday after the ninth before Easter.
In many places this Sunday and the next two days were used to prepare for Lent by a good confession; hence in England we find the names Shrove Sunday and Shrovetide. As the days before Lent were frequently spent in merry-making, Benedict XIV by the Constitution “Inter Cetera” (January 1, 1748) introduced a kind of Forty Hours’ Devotion to keep the faithful from dangerous amusements and to make some reparation for sins committed. Quinquagesima also means the time between Easter and Pentecost, or from the Saturday after Easter to the Sunday after Pentecost; it is then called Quinquagesima Paschcr, paschalis, or lcetiticr.

Carnival comes from a Latin phrase meaning “removal of meat,” is the three day period preceding the beginning of Lent, the Sunday, Monday, and Tuesday immediately before Ash Wednesday, which is the first day of the Lenten Season. The three days before Ash Wednesday are also known as Shrovetide (“shrove” is an Old English word meaning “to repent”). The Tuesday just before Ash Wednesday is called Shrove Tuesday, or is more popularly known by the French term Mardi Gras, meaning “Fat Tuesday”.

Shrove Tuesday also known as Fat Tuesday and Pancake Day, Shrove Tuesday is the day before Ash Wednesday and the fasting Lenten season leading up to Easter. This religious holiday is observed in many Christian countries by participating in confession and absolution, the ritual burning of the previous year’s Holy Week palms, finalizing one’s Lenten sacrifice, as well as eating pancakes and other sweets.
Ælfric of Eynsham’s “Ecclesiastical Institutes” from about 1000 AD declared: “In the week immediately before Lent everyone shall go to his confessor and confess his deeds and the confessor shall so shrive him as he then may hear by his deeds what he is to do [in the way of penance]”. In many Protestant and Roman Catholic Christian churches, a popular Shrove Tuesday ritual is the ringing of the church bells (on this day, known as the Shriving Bell) “to call the faithful to confession before the solemn season of Lent” and for people to “begin frying their pancakes”. Some churches also burn the palms distributed during the previous year’s Palm Sunday liturgies to make the ashes used during the services held on the very next day, Ash Wednesday.
Shrove Tuesday serves multiple purposes of encouraging Christians to repent of their sins before the start of Lent on Ash Wednesday and also giving them the opportunity to partake in a last round of jubilation before the beginning of the austere Lenten season, which is characterized by making a Lenten sacrifice, fasting, praying and several spiritual disciplines, such as checking a Lenten calendar and reading a daily devotional. Pancakes are connected with Shrove Tuesday as a way to use up rich foods such as eggs, milk, and sugar, before the fasting period of the 40 days of Lent. Liturgical fasting calls for eating simpler food while abstaining from meat, dairy products, or eggs. The particular tradition of British Christians enjoying pancakes on Shrove Tuesday dates back to the 16th century.
On Shrove Tuesday, the final day of the Shrovetide season, many Christians, such as Anglicans, Lutherans, Methodists, and Roman Catholics, have an emphasized focus of self-examination, reflecting on what sins they need to repent for, and what improvements in life or aspects of spiritual growth they need to ask God’s help in edifying.

Ash Wednesday is the first day of Lent. It is a somber day of reflection on what needs to change in our lives if we are to be fully Christians. It was not always the way we know it today. Ashes marked on the forehead of worshippers were not given to everyone, but only to the public penitents who were brought before the church. Ashes are signs that we are all in this sin business together, and that the difference between the good in us and the bad in us is sometimes frightfully thin. We have treated people as things and we have treated things as if they were valuable people.

Originating in the fourth century of the church, the season of Lent spans 40 weekdays beginning on Ash Wednesday and climaxing during Holy Week. Originally, Lent was the time of preparation for those who were to be baptized, a time of concentrated study and prayer before their baptism at the Easter Vigil, the celebration of the Resurrection of the Lord early on Easter Sunday.
But since these new members were to be received into a living community of Faith, the entire community was called to preparation. Also, this was the time when those who had been separated from the Church would prepare to rejoin the community. Today, Lent is marked by a time of prayer and preparation to celebrate Easter. Since Sundays celebrate the resurrection of Jesus, the six Sundays that occur during Lent are not counted as part of the 40 days of Lent, and are referred to as the Sundays in Lent. The 4th Sunday of Lent is call a Laetare Sunday. ‘Laetare’ is the Latin word; like ‘gaudete’ and it means – to rejoice.

Passion Sunday This Sunday observes the triumphal entry of Jesus into Jerusalem that was marked by the crowds, who were in Jerusalem for Passover, waving palm branches and proclaiming him as the messianic king. The Gospels tell us that Jesus rode into the city on a donkey, enacting the prophecy of Zechariah 9:9, and in so doing emphasized the humility that was to characterize the Kingdom he proclaimed. The irony of his acceptance as the new Davidic King (Mark 11:10) by the crowds who would only five days later cry for his execution should be a sobering reminder of the human tendency to want God on our own terms.

Holy Week is the last week of Lent, the week immediately preceding Easter Sunday. It is observed in many Christian churches as a time to commemorate and enact the suffering (Passion) and death of Jesus through various observances and services.

Triduum (a triduum is a space of three days usually accompanying a church festival or holy days that are devoted to special prayer and observance). Some liturgical traditions, such as Lutherans, simply refer to “The Three Days.” The Easter Triduum begins Thursday evening of Holy Week with Eucharist and concludes with evening prayers Easter Sunday.

The stations of the Cross has two related meanings. In one sense, the Stations of the Cross refers to the liturgical practice of using various events in the final hours of Jesus’ life as a structure for prayer and meditation (also called the Via Crucis or Way of the Cross).
These events encompass Jesus’ journey carrying his cross from the Hall of Pilate where he was condemned to death to the site of his execution on Golgotha (Calvary). Resurrection Sunday has no meaning without Good Friday. There are presently fourteen Stations of the Cross.

Another common service for Good Friday is Tenebrae (Latin for “shadows” or “darkness”). More specifically it is used of the Service of Darkness or Service of Shadows, usually held in the evening of Good Friday. Again, there are varieties of this service, but it is usually characterized by a series of Scripture readings and meditation done in stages while lights and/or candles are gradually extinguished to symbolize the growing darkness not only of Jesus’ death but of hopelessness in the world without God.
The service ends in darkness, sometimes with a final candle, the Christ candle, carried out of the sanctuary, symbolizing the death of Jesus. Often the service concludes with a loud noise symbolizing the closing of Jesus’ tomb. The worshippers then leave in silence to wait.

Easter or Resurrection Sunday is the day Christians celebrate the resurrection of Jesus the Christ from the dead. This event marks the central faith confession of the early church and was the focal point for Christian worship, observed on the first day of each week since the first century (Acts 20:7; Sunday was officially proclaimed the day of Christian worship in AD 321). Prior to the fourth century, Christians observed Pascha, Christian Passover, in the Spring of the year.
Adapted from Jewish Passover, Pascha was a festival of redemption and commemorated both the crucifixion and resurrection of Jesus as the vehicle for God’s grace. This usually occurs on March 21, which means the date of Easter can range between March 22 and April 25 depending on the lunar cycle. The origin of the English name “Easter” is not certain, but many think that it derived from the Teutonic or Anglo-Saxon goddess of Spring, Eostre or Eastre – pagan fertility festival (eggs and bunnies).

Pentecost was originally an Old Testament festival, since the time of Josephus calculated as beginning on the fiftieth day after the beginning of Passover. In the Christian calendar, it falls on the seventh Sunday after Easter. It was called the Feast of Weeks (Shavuot), and in the Old Testament was originally an agricultural festival celebrating and giving thanks for the “first fruits” of the early spring harvest (Lev 23, Exod 23, 34).
By the early New Testament period, it had gradually lost its association with agriculture and became associated with the celebration of God’s creation of His people and their religious history. By the destruction of Jerusalem in AD 70, the festival focused exclusively on God’s gracious gift of Torah (the “Law”) on Mount Sinai.
The word “Pentecost” means “fiftieth day.” In most Christian traditions, Pentecost Sunday occurs 50 days following Easter Sunday (counting Easter Sunday since it is the first day of the week). Those 50 days span seven Sundays after Easter, so Pentecost is the seventh Sunday after Easter (7 weeks times 7 days = 49 days, plus Pentecost Sunday).

Ordinary time meaning “common” or “mundane,” this term comes from the word “ordinal,” which simply means counted time which is probably a better way to think of this time of the year. Counted time after Pentecost always begins with Trinity Sunday (the first Sunday after Pentecost) and ends with Christ the King Sunday or the Reign of Christ the King (last Sunday before the beginning of Advent).