Ceremonial, Part III

The past couple of weeks we have been exploring the theological and historical development of ceremonial, those actions used in performing a rite. This week we turn our attention to those ceremonial actions individual worshippers may choose to do: making the sign of the cross, bowing, and postures for prayer.

Marking the forehead with a T (for the Hebrew letter Tau) predates Christianity. Most likely used in proselyte baptisms, it signified a branding as God’s property. Interpreted by early Christians as a sign of the cross, it was used in baptism and as a reminder of one’s baptized status. In this context, the sign of the cross is often used at the conclusion of creedal statements and Trinitarian affirmations.

Until the late middle ages, the sign of the cross was made on the forehead. We have retained remnants of this practice with the baptismal signation (making the sign of the cross on the forehead at baptism), the imposition of ashes on Ash Wednesday, and the announcement of the gospel.

Making the sign of the cross in association with blessings can be documented from the second century. It was first associated with the epiclesis – the invocation of the Holy Spirit – in the eucharistic prayer and the blessing of water for baptism. Originally the ceremonial action associated with blessings and absolutions was a laying-on-of-hands (or a stretching out of one or both hands over a larger group); eventually a sign of the cross became associated with priestly blessings and absolutions.

A third use, as an amulet for protection (when facing danger, at the mention of the dead, etc.) grew into common usage during the middle ages. Especially in Roman Catholic cultures, this usage is still common, while in the Episcopal Church one occasionally sees persons cross themselves during prayers for those who have died. Other mediaeval usages included making the sign of the cross as a substitute for pointing and repeating the sign for allegorical reasons (making the sign five times for the five wounds of Christ, etc.).

The 1549 Prayer Book retained the first two usages: for baptisms (and related Trinitarian affirmations) and for blessings and absolutions. Subsequent prayer books have prescribed only the first usage, although the second use of the sign of the cross has also continued in common practice. In keeping with this, it is appropriate for worshippers to cross themselves at Trinitarian affirmations, the conclusion of the Creed, and when receiving absolutions and blessings.

The practice of making reverences, or bows, probably originated with an acknowledgment of the bishop, who in early churches would have been seated on his cathedra, or seat, at the east end of the church behind the altar. Once architectural styles shifted and the cathedra was moved to the side, the reverence became attached to the altar. From the thirteenth century reverences began to be made to the consecrated bread and wine; the practice of genuflecting (a deep bow made by bending down on the right knee) before the sacrament emerged in the fourteenth century.

Three types of reverences are commonly seen: a simple bow of the head at the name of Jesus; a solemn bow (bending from the waist) in reverencing the altar, the consecrated sacrament, and other times of solemnity (such as when being censed by the thurifer); and genuflection, which is made before the Reserved Sacrament.

Through most of the church’s history, the normal posture for public prayer and the receiving of communion has been standing; kneeling was always associated with private prayer. Indeed, the Council of Nicea outlawed kneeling on Sundays or during the season of Easter. Late in the middle ages, as penitential or preparatory prayers came into the liturgy, kneeling for these prayers came into usage and eventually became the posture both for receiving communion and for parts of the rite where worshippers had traditionally stood. Contrary to popular belief, the Prayer Books have been based on the principle that the congregation stands for corporate prayers unless specifically directed to kneel. While the rubrics of the Prayer Book can give the option to stand or kneel, there is a recovery of the standing posture for corporate prayer and reception of communion.

All three of these ceremonial practices may be found in use at St Martin’s; you will also see a number of faithful worshippers who do not practice them, especially making the sign of the cross or reverences. It is important that one should never feel obligated to perform a certain act of ceremonial; rather, if you find that a certain action enhances your worship of God, then you should do it. Many will describe the use of ceremonial as praying with the body as well as the mind and soul. However, if such practice does not enhance your worship but rather detracts from it, then it need not be used.

(For those who are puzzled by or simply don’t like the use of incense as ceremonial, that topic will be addressed during Eastertide.)