Liturgical Movement

by Don Palmer

I guess this article could be sub-headed “Liturgical Movement” Not “the” nor “a” liturgical movement, just about body language during church services. We have already discussed the reintroduction of the ancient kiss of peace. In our observance of this we should—I think–keep the greeting simple (“The Peace of the Lord’, “Peace be with you” or some such), and avoid discussion of Saturday night football or coiffure appraisals. The most frequent concern and admonition about the observation is that too much of a good thing disrupts the spiritual continuity of the service.

We customarily honor—not worship, but honor—the cross, as it passes us in the processional, and as we pass in front of the altar. Certain denominations are persuaded that this is idolatry, though nothing could be farther from the truth.

Another ancient tradition is making the sign of the cross on oneself on certain occasions. Many make the sign of the cross—forehead, left chest, right chest, mid chest, or right chest, left chest—just before or during the receiving of the Eucharist and upon other occasions. The celebrant makes the sign of the cross during certain moments of the Eucharist. Very commonly, congregants cross themselves during the absolution of our sins, and at the benediction, paralleling the words “Father, Son, and Holy Spirit”, when the priest makes the sign of the cross upon the congregation.

Time to interject a comment before we read further. These are customs of the Church. They, nor any other things, are not compulsory or ordered. Never.

An ancient tradition is genuflection, dropping on one knee to kneel before entering the pew. It is a brief acknowledgement of the altar and of where and who we are. Straight from the Latin: genu, knee; flectere, to bend.

Even when there is no processional hymn, and indeed when there is no processional, it is appropriate to stand when clergy enter the nave. During the infrequent but meaningful services without a processional, standing upon entry of the clergy is customary.

A fairly recent tradition involves taking the Gospel Book into the nave to read the day’s Gospel.  This clearly signifies taking the Gospel to the people. In spirit it parallels the current Roman custom of holding the service in the vernacular—the language of the people—instead of Latin, as had been the practice for centuries.

Some Priests leave the sanctuary and kneel at the altar rail during the General Confession. That prompts a fleeting recall of church architecture. The main part, seating the congregants, is the nave, corresponding to a boat. Some churches, like St. Michael and All Angels in Anniston, carry the boat motif splendidly to the ceiling, where one can easily image the ribs of a boat’s hull. The sanctuary is the space inside the altar rail.

The Episcopal Church and now, inconsistently, the Roman Catholic, administer the communion “in both kinds”, the bread and the wine, to all communicants. We use a chalice, as a common cup for drinking or for intinction, dipping the wafer into the wine. The chalice bearers are assisted, gratefully, if the communicant will guide the cup with a couple of fingers at the base, or a couple of fingers at the base and another touching the bowl.

One tradition, not rigorous, is that “we stand for praise, sit for instruction, and kneel for prayer.”   The psalm has often been said while standing; the current custom is, frequently, to sit.

While in the church, we should actively be quiet, with minimal and hushed greetings to one another before the service.  Many use the few minutes before the service as a time for spiritual meditation, and find it distracting if others are too audible. Small matter, important matter.

There is even a specified order for lighting and extinguishing the candelabra and the eucharistic candles at the altar. Problem is, it varies from place to place!  Hardly an issue!

Liturgical movement. Body language in the church.