The worship of the Church, and the beauty of holiness

by J. A. Regester

Devout Customs and Usages

Some of the customs here referred to are matters of rubrical direction in the Prayer-Book; others stand merely upon the ground of usage and the devout practice of the Church from ancient times. The object here in view is not to discuss their obligation, but simply to tell what they are and why they are observed, whether that observance is in obedience to an express direction of the Church or is a voluntary act of reverence. Since, as a matter of fact, such customs are used by some Churchmen, every well-instructed person should know their meaning and the reason for their use. His personal observance of them, where they have been left by the Church as voluntary acts, must depend upon his own feeling and their helpfulness or otherwise to his own worship and right living.

Kneeling.—The changes of posture in the course of a service have value in relieving weariness and in sustaining attention, but their chief significance is, of course, in the expression of different states of devotion. Thus kneeling is the fit posture in prayer for humble penitents—the only state in which we may presume to come before God. It is a mark of reverence, and testifies outwardly of our inward humility; and "a devout manner helps to create devout feelings."

Standing.—To show readiness to engage in worship and to receive instruction, the people stand when addressed at the opening of Morning and Evening Prayer, or at the Exhortations in the Communion Office. As expressive of earnestness and determination to defend the Faith, they stand for the recitation of the Creeds. They stand at the reading of the Gospel in the Communion Service to "show reverent regard for the Son of God above all other messengers, although speaking as from God also." They rise at the presentation of the alms and oblations, because the offering is their gift to God and to show their participation in the act. They stand as the clergy enter or leave the church in token of respect for their sacred office.

Bowing.—The head is bowed at the name of Jesus in the Creeds to "testify by this outward ceremony and gesture a due acknowledgment that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world." This act of reverence is not restricted to the Creeds, but the same honor is shown to the Holy Name at its mention also in the Gloria in excelsis, and in hymns, in lessons, and in sermons.

At the words, "And was incarnate," in the Nicene Creed, the head and body are inclined (or the knee is bent) "to show humble and grateful recognition of the stupendous mystery of the Incarnation," and at the words "Worshiped and glorified," to signify belief in the divinity of the Holy Ghost. The head is bowed also at the name of the Blessed Trinity. This sign of reverence and honor is made at the Gloria Patri, at "Holy, Holy, Holy" in the Sanctus of the Communion Office, at the same words in the Te Deum, and at the various forms of the doxology, thus "recognizing the divine glory of each of the three Persons, and in imitation of the angels, who veil their faces with their wings when singing the glory of the Holy Trinity." Bowing at the Gloria came into use about the year 325, as a protest against the heresy which denied the divinity of our Lord.

The head is reverently bowed toward the Altar on coming in and going out of the church or chancel, in accordance with what one of the canons of the English Church says was "the most ancient custom of the primitive Church in the purest times." It is an act of honor and reverence for the house of God, and for the Altar as the place of such holy associations as attach to it from the celebration there of the Holy Eucharist.

Turning to the East.—The practice of turning to the east, or to the Altar, at the Creed and at every Gloria (as a brief form of Creed) "probably originated in an old custom at Baptism. The catechumen turned his face toward the west in renouncing the devil and all his works, and to the east in making profession of his Faith. The early Christians were accustomed to turn to the east in their devotions, just as the Jews turned their faces toward Jerusalem when they prayed." Many churches, whenever it is possible, are built for this reason "east and west," as was the ancient custom. When not so placed, the chancel is considered to be constructively, if not in fact, "the east," and the clergy and choir turn toward the Altar. It is an act expressive of faith in Christ "as the light of the world," "the Sun of righteousness," and recalls how ancient tradition, following a seeming intimation of Holy Scripture, says that our Lord will come from the east at His second advent: "As the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."

Vestments.—Much may be said for the use of a distinctive dress in the holy offices of the Church. It is in accordance with ancient usage; it marks the action of the Minister as not personal, but official; it secures dignity and uniformity, and it is also, like the dress of the priests in the old Jewish Church, "for glory and for beauty."

The American Church has no law upon the subject of vestments. Their use is simply a matter of traditional custom. Those here described have come down to us from our mother Church of England. Not all here mentioned are in use in all places, nor need it be assumed that all are equally desirable.