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Introduction
Holy week Evensong Vespers
Ritual gestures
Lay ministers
Choir
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Ritual Gestures
Their Meaning & Practice in our Worship
Anglican tradition recognizes that we take our bodies with us wherever we
go in this life, and that our worship needs to reflect this simple fact. We
also recognize that, just as the body can enrich our experience of life in
general, so it ought to enrich our worship of the God who gave the body to
us. This is the basis of ritual gestures used in the Church's worship.
There never was a time when all members of the Church did exactly the
same thing in worship. A Church which mandates absolute conformity in
ceremony or piety is not only unrealistic, but likely is also a nervous and
insecure Church - legislating the surface of faith while leaving the heart
and mind untouched.
St. Bede's seeks a balance in matters of piety: we avoid the excesses of
"fussiness" or unthinking repetition of old patterns, while
likewise believing that worship should be rich in symbol, color, sound, and
the atmosphere of holiness. Our aim is for worship and acts of piety to be
simple, grounded in the sacred tradition out of which we come, and in the
service of the central message of the Gospel: God's Love for us in Christ.
Very few ritual actions are required in Anglican worship. However, there
are a number of places where such actions have long been used as a way to
participate on a physical level with what our minds are thinking and our
words expressing. It is best to understand why these actions are done,
however, whether one practices them or not. The focus, as always, is not on
the thing itself, but that to which it points. There is no place in our life
for mere "empty ritual," for we are an Evangelical Church in the
deepest sense - we have the Evangel "Good News," to share
in all our actions, whether in the world or in our worship.
There are several physical ritual gestures associated with Anglican
worship. What follows is a description of those gestures as you might see
them practiced at St. Bede's, with a brief rationale for their use.
1. Reverencing (Bowing)
First is the simple bow (from the neck). This is done at the
following occasions:
- At the name of Jesus. This recalls Philippians 2:10, and
is a long-standing tradition in Anglicanism. Reverences of Jesus' name
are made by laity and clergy, from any posture, throughout the
liturgy.
- When the processional cross passes by. We venerate the
cross as the instrument of our salvation. The bow is made to the
cross.
- When approaching or leaving the altar. We venerate the
altar as a consecrated symbol of Christ's Body and his sacrifice for us.
This, too, is an ancient and widely-observed custom. The bow is actually
made to the altar, not the cross behind it.
- At the Gloria Patri ("Glory be to the Father and to
the Son and to the Holy Spirit"), as a mark of reverence for the
mystery of God in Trinity.
Second is the profound bow (bowing from the waist). This bow is
used at some of the most holy places in our liturgy:
- During the Nicene Creed, at the Incarnatus ("he
became incarnate from the Virgin Mary, and was made man," through
"he suffered death and was buried.") clauses. This is done as
a mark of awe of Our Lord's Incarnation - taking flesh to share with us
in earthly existence.
- At the Sanctus ("Holy, Holy, Holy"), in awe and
reverence as we stand before God.
- When coming forward to receive the Holy Sacrament at the
Communion. This deep bow is generally made when leaving or entering the
pew.
NOTE: Genuflection (dropping to one knee) is sometimes
substituted for the profound bow in some "high" churches.
This Renaissance-era gesture was not found in Anglican worship before the
19th century, (it became generally accepted on the European Continent after
the English Reformation) and its use in this Church was thus not widespread.
It is practiced by some at St. Bede's. The profound bow is more in accord
with the oldest liturgical tradition in the Anglican tradition.
2. The Sign of the Cross
The sign of the cross has been made from the most ancient times in
Christianity, serving as a seal or signature by the worshipper in prayer,
and as a physical reminder of baptism, and of the forgiveness of sin through
Christ. In Anglican worship, its use has always been required by the Prayer
Book at baptism (by the officiating cleric on the forehead of the person
being baptized). It is not an act of superstition when properly understood
and used.
The sign of the cross (commonly called "blessing one's self" or
"signing one's self") is made with the right hand, beginning at
the head, moving to the chest, and then (in Western Christianity since the
Middle Ages) moving to the left shoulder and across to the right shoulder.
It is made with either three fingers (index-middle-ring) or the
thumb-index-middle fingers together. In either case, this serves as a
reminder of the Holy Trinity, which is always at the core of authentic
Christianity, and into which all Christians are baptized.
In some Episcopal churches, the sign of the cross is seen at many points
in the service; in others, it is rarely used. At St. Bede's the sign of the
cross is most often observed at these points:
- When using holy water entering and leaving the church, as a
reminder of our baptism.
- At the opening of the liturgy ("Blessed be God: Father,
Son, and Holy Spirit" or the other seasonal variations of the
opening acclamation). This serves as a dedication of one's service in
the liturgy to God the Holy Trinity.
- At the announcement of the Gospel ("The Holy Gospel of our
Lord Jesus Christ according to_______") - the sign made at this
point may be made in the normal way, or (in accordance with other
ancient precedent) it may be made with the thumb on the forehead, or on
the forehead-mouth-heart, symbolizing the Gospel dwelling in our
thoughts, words, and affections).
- At the final clause of the Nicene Creed ("We look for the
resurrection of the dead…") as a personal signature to the
statement of our faith.
- When we pray for those who have died in the Prayers of the
People, as a reminder that through the cross and our baptism into
Christ, death has been overcome and we are all part of the Communion of
Saints.
- At the absolution after confession (when the celebrant makes
the sign over the people) as a reminder that it is by the cross that we
are forgiven of our sins.
- When the Holy Spirit is called down by the celebrant on those
participating in the liturgy during the Eucharistic Prayer (you will see
the celebrant sign himself at this point).
- Before and/or after receiving the Holy Sacrament at the altar.
Again, this is a personal "signature" of belief regarding the
presence of Christ in the Communion, and a remembrance of baptism, which
enables us to feed upon Our Lord in the Sacrament.
- At the Blessing pronounced by the celebrant at the end of the
liturgy, when the sign of the cross is made over the people.
There are other times when the sign of the cross may be made in the
liturgy. Some additional usages of this sign have either limited historical
basis, or verge on fussiness and distraction. Those members who come from
parishes with other usages are certainly free to continue their former
practice, as are those who came from places where blessing one's self was
not observed. Whatever one's practice, however, one should be aware why it
is done, as this Church does not engage in "vain repetition" or
magical rituals. Our worship is always meant to have meaning and
significance.
3. Kneeling
At an early stage in our faith, kneeling was linked with slavery, and was
thus not generally practiced (it was, in fact, forbidden to kneel in the
liturgy during Eastertide by the canons of the Great Council of Nicea in
325). Eventually, kneeling was adopted in the Western Christian Church as a
sign of humility and adoration (this is most clearly seen in
the Prayer of Humble Access in the Rite I Eucharist). It is for these two
reasons that we kneel in the liturgy today. Given our human tendency to
self-aggrandizement and delusion, a certain amount of kneeling is likely
very good for us. Of course, there are physical conditions which prevent
kneeling, and those attending the liturgy must use their own good judgement
about when and when not to kneel.
The places where we kneel in our worship are as follows:
- Before the liturgy: It is a custom time out of mind to
kneel in prayer before the service begins. St. Bede's attempts to
continue the practice of some measure of quiet reflection immediately
before and after the liturgy.
- The Penitential Order: Used during Lent, we kneel during
the reading of the Decalogue (the Ten Commandments) and the
confession.
- Confession of sin: Kneeling is mandated for confessing
one's sins. This is observed even when using the short confession form
in Prayers of the People form IV.
- The Eucharistic Prayer: The current Prayer Book gives
some choice in the matter of kneeling at this point, with provisions to
stand or kneel. While it is true that the ancient Church stood
for much of the Eucharistic Prayer (and the Eastern Orthodox Churches
still do), it also must be pointed out that we don't live in the ancient
period, and that we are not Eastern Orthodox. Thus, standing and
kneeling need to be dealt with in the context of our current times as
well as past practice. It is very difficult for some people to stand
during the entire length of the Eucharistic Prayer (especially with the
longer forms). In those churches where kneeling or standing are
permitted during this prayer, those adopting the kneeling posture may
find a limited and not altogether edifying view of the altar, due to
those standing in front of them. Requiring everyone present to stand
brings up the problem of those who can't. Taken altogether, St. Bede's
follows the long-established pattern of kneeling in reverence and
adoration at the Eucharistic Prayer. Some, due to infirmity, will choose
to be seated. Those who feel they must stand for this part of the
liturgy are asked to do so in the back rows, so that (out of common
courtesy) they do not obscure the view of the altar for others.
- Receiving Communion: Again, this is an optional position.
While most will kneel, others cannot do so due to infirmity or (in the
case of children) simple lack of stature. Your own judgement decides the
matter.
- The Post Communion Prayer & the Blessing forming a
conclusion to the time of Communion.
- After the liturgy: It is traditional to pray for the
clergy, and in thanksgiving for this time of worship.
Note: The old phrase "we stand to sing, kneel to
pray, and sit for instruction" is still useful. However, kneeling for
the Collect of the Day and for the Prayers of the People (formerly the
"Prayer for the Whole State of Christ's Church") is no longer
mandated by the rubrics and is not generally observed in our churches today.
4. Holy Water
The use of holy water is an ancient practice in the Church, and has in
recent years made a strong return in many places as a sign of discipleship.
Holy water is simply water blessed for the purpose of reminding us of our
baptism (Martin Luther strongly supported its use for this), and as a sign
of the holiness of all creation, of which we are part.
The traditional times for using holy water in church are when entering
and leaving worship. After dipping one's right hand (the hand of blessing)
in the water, the sign of the cross is made.
5. Votive Candles
Individuals and families are encouraged to light a candle and write down
concerns/thanksgivings in the small notebook provided using the votive
candle stand to the left of the altar. You may use this before and after the
liturgy, or after making your communion. A Book of Common Prayer and
other resources will be available at the kneeling bench for you to use.
Use the lighter or matches provided, putting the spent match in the empty
candle-glass on the left front of the stand. You may make an offering toward
the purchase of new candles using the small slot in the center front of the
stand.
Candles are a very familiar and strong symbol for prayer, as well as
reminding us of the Light of Christ, the light giving us hope and guidance
in the dark times of life. Take time when you use the votive candles to look
at the prayer requests of those before you, and add your prayers to theirs.
We are, after all, a community of prayer.
by The Rev. Brandon Filbert
(c) 2005
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