(2) It may also be said after the COLLECT FOR AID in EVENING PRAYER, or it may be used separately. See first and second paragraphs in CONCERNING THE SERVICE OF THE CHURCH (page vii).
_At the Holy Communion._--(1) The Communion Office follows immediately after the Collects, Epistles, and Gospels (page 221).
It is the common custom that the LORD"S PRAYER at the beginning of the service is said by the Priest alone, and not, as in other services, by all the people with him. This is due to the fact that this prayer and the following COLLECT FOR PURITY anciently formed part of the office for the Priest"s private preparation before entering the sanctuary.
The LORD"S PRAYER may be omitted if MORNING PRAYER has been said immediately before (page 221).
(2) Observe that the DECALOGUE may be omitted if said once on each Sunday, and what is to be done in that case (pages 222, 224).
(3) The COLLECT OF THE DAY, while used in other {98} Services, belongs properly to the Communion Office. It must be said. It is called in the Communion Service the Collect "of" the Day, elsewhere the Collect "for" the Day. The EPISTLE and the GOSPEL for the day are found in the same place as the COLLECT OF THE DAY (page 52).
(4) Observe that preference is given to the NICENE CREED, and that it must be said at certain times, on Christmas Day, Easter Day, Ascension Day, Whitsunday, and Trinity Sunday (page 224).
(5) When the Minister gives notice of the Holy Communion the EXHORTATION read, in whole or part, is that beginning, "Dearly beloved, on ---- day next I purpose," or that beginning, "Dearly beloved brethren, on ---- I intend, by G.o.d"s grace" (pages 240, 242).
(6) Note that the EXHORTATION, "Dearly beloved in the Lord," may be omitted, provided it is said once, on a Sunday, in that same month (page 229).
(7) Note the use of the PROPER PREFACES which emphasize the special teaching of the great festivals (page 233).
(8) Note the direction (page 237) that in the administration to the communicants the Sacrament is to be delivered "into their hands." That can be best done, with reverence and care, if, when the Bread is {99} delivered, the person receiving will place the open right hand upon the left, the palm being slightly hollowed to receive the consecrated Bread, and, when the Cup is delivered, will take firm hold of the chalice with both hands--of the bowl, or stem immediately under it, with the right hand, and of the pedestal with the left. Of course gloves should be removed.
(9) Observe what is done when a second CONSECRATION is necessary (page 237).
(10) Note that a hymn may be subst.i.tuted for the _Gloria in excelsis_.
This is commonly done in penitential seasons (page 238).
(11) Direction is given (page 240) that the consecrated Bread and Wine remaining after the Communion shall be reverently consumed. Small crumbs which cannot be taken otherwise are poured into the chalice, and the chalice rinsed two or three times with a little wine and water, the Priest drinking the same. This is called "The ablutions."
_At the Baptism of Infants._--(1) Note that the general congregation and the company at the Font are all to stand until the LORD"S PRAYER.
(2) Note the permission given to shorten the service. The Minister shall say, "Hear the words of the Gospel," etc., or else pa.s.s immediately to the {100} questions addressed to the sponsors, provided that "in every church the intermediate parts of the Service shall be used, once at least in every month, (if there be a baptism,) for the better instructing of the People in the grounds of Infant Baptism."
(3) Observe that the THANKSGIVING following the EXHORTATION upon the words of the GOSPEL is to be said by all, the people joining with the Minister.
_At Private Baptism of Children._--(1) Observe what the service is.
See the third rubric at the beginning of the Office, and what follows (page 251).
(2) Note what is directed, after the FORM OF BAPTISM, as to the public reception of the child privately baptized (page 252).
(3) Note the conditional FORM provided for use in cases of doubt (page 256).
(4) Observe that the MINISTRATION OF BAPTISM and the receiving into the Church may be combined (page 257).
_At the Baptism of Adults._--(1) What has been pointed out, in connection with the BAPTISM OF INFANTS, in reference to the people standing until the LORD"S PRAYER, the saying of the THANKSGIVING after the EXHORTATION, and the use of a conditional FORM (page 265) in cases of reasonable doubt, applies also to the BAPTISM OF ADULTS.
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(2) Observe what may be done when necessity may require the baptizing of adults in private houses. See the second rubric at the end of the Office (page 265).
(3) Observe that the Office of Infant Baptism and that of Adults may be conjoined. The service, however, involves so much difficulty and repet.i.tion that it is not often used. Third rubric (page 265).
_At Confirmation._--Observe that the congregation are to stand until the LORD"S PRAYER.
_At Marriages._--(1) Note that the Prayer-Book calls the service the "Solemnization" of Matrimony. The company present are there as witnesses and to ask G.o.d"s blessing upon the marriage. While, therefore, they may bring into the church gladsome hearts on such an occasion, they should guard against levity. They should behave with reverence, attend to the service, say the Amens to the prayers, and conduct themselves with the same regard for the place, and for the sacredness of the act, as they would at any other service.
(2) The congregation should stand throughout the service, the bride and bridegroom only kneeling for the prayers and the BLESSING.
_At the Communion of the Sick._--(1) Note the order of the service.
See the latter part of the {102} rubric at the beginning of the service, and the first and third rubrics following the GOSPEL (page 293).
(2) Note permission given in the last rubric following the GOSPEL.
_At Burials._--(1) Note that one or both of the SELECTIONS OF PSALMS may be used (page 294).
(2) Note the permission given for additions to the service (page 298).
(3) Observe that the response, "Christ, have mercy upon us," is to be said by the people in the _Kyrie_ preceding the LORD"S PRAYER (page 300).
(4) Note the permission given in the rubric following the ADDITIONAL PRAYERS at the close of the Office.
[1] The page references are to the Prayer-Book, to editions larger than the small duodecimo; which larger editions are all paged alike.
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_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 {104} 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 G.o.d.
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 G.o.d above all other messengers, although speaking as from G.o.d also." They rise at the presentation of the alms and oblations, because the offering is their gift to G.o.d and to show their partic.i.p.ation in the act. They stand as the clergy enter or leave {105} 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 G.o.d, 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 {106} 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 G.o.d, and for the Altar as the place of such holy a.s.sociations 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 {107} 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."