TRADITIONAL ANGLO-CATHOLIC WORSHIP
- SOME "NUTS AND BOLTS"

Adapted from an article by Bishop David
published in The Patmos Review, August 2009

Every now and then people ask questions about customs and traditions that are part of the way we celebrate Mass. So, here are short explanations of the main ones, together with a few words about receiving Holy Communion from the chalice.

These things are under the heading "Nuts and Bolts" just to emphasise that we don't consciously think about them very much, although they are there, and they do matter (just like the nuts and bolts holding your car together!) Usually when we come to Mass we concentrate on

(1) what Jesus is doing as he speaks to us in his Word and then makes us part of his prayer to the Father; and

(2) the deepening of our sense of belonging to one another in real Community as we share the joys and sorrows of life

. . . in other words, the "vertical" and "horizontal" dimensions of the Mass.

TRADITIONAL SERVICES
In our parish we celebrate Mass according to the liturgy of the Book of Common Prayer as arranged in "The English Missal", something that was quite common among Australian Anglo-Catholics until the introduction of modern services in the 1970's. Because this occasionally attracts criticism, I want to remind you of the defence of The English Missal made by the late Bishop Lionel Renfrey, sometime Dean and Assistant Bishop of Adelaide, and a prominent member of The Prayer Book Society:

" . . . those who believe the Church of England to be Catholic see the Book of Common Prayer as steeped and grounded in the Catholic faith, and to be interpreted accordingly. Ours is not a religion of a book, but of Christ our Lord, and of that living organism, His Church, which He founded and which He continually infuses with His life. The Book of Common Prayer is Catholic because it belongs to the Catholic Church, and, in using it the Church clothes it, where it is bare, with the prayers and ceremonies of the past. Our loyalty is to Christ's Church, and to the Book of Common Prayer only as it belongs to this Church. It does not stand alone, apart from the Church from which it derives. What it asserts is Catholic: what it is silent about is supplied from Catholic tradition." (In Catholic Prayers for Church of England People 1980)

The language and forms of the Book of Common Prayer have fallen into disuse in many Anglican circles. Yet, as is the case in the Roman Catholic Church, there is a growing desire to bring back traditional Christian worship which - sometimes out of the worthiest of motives - was set aside in the 1960s and 1970s. Many who seek to do so are young people.

I have written elsewhere about the recovery of the classical Anglican language of prayer with it's beauty, rhythm and power.

"Contrary to what was often thought forty years ago, more recent pastoral experience demonstrates that the completely unchurched, as well as people from non-English speaking backgrounds, adapt easily to this sacral and poetic language. In 2001 I was at a meeting of Islander clergy in the Torres Strait, some of whom spoke English as their third language. In a discussion on the liturgy, one of the priests read a passage from a contemporary prayer book, and then the corresponding passage from the Book of Common Prayer. Holding the BCP up high, he said rather forcefully, 'So you see, if we have to worship in English, it should be this good alive English, and not the flattened out kind!'" (In my book, Traditional Prayers for Anglican Catholics) 

As Pope Benedict said would happen, now that older forms of worship are more widely available, the old form of Mass and the new form are now beginning to influence each other. The most conspicuous effect of this on the old Mass at present is the Ministry of the Word being done from the ambo/lectern rather than from the altar, together with the use of the post-Vatican II three year cycle of Bible readings in place of the old epistles and gospels.

I still think it is really important to help people become so familiar with the congregational prayers and responses that they don't need to worship God with prayer books, missals and cards in their hands, instead allowing themselves to  be caught up in "wonder, love and praise." (I'm not alone in suspecting that the Church's worship was far more dynamic and experiential before the invention of printing!)

Of course, the "style" of modern services is not our main problem with them. We are much more concerned with the way that many Anglican prayer books of the last forty years have soft-peddled "the Faith once delivered." That's why Anglo-Catholics who want contemporary language liturgy tend to follow the example of many Church of England parishes in using the modern-language Roman Missal. 

SPEAKING IN TONGUES
You've probably noticed that in every Mass (and at other times as well) we use a handful of non-English words and phrases without translation. New Christians are sometimes puzzled about this, especially when they observe the very same words - untranslated - in Masses of different languages and cultural groups.

In fact, such key words are like precious family heirlooms that the Church has collected on its pilgrimage through time, reminding us that in Christian worship we are joined to a great river of prayer that is far bigger than ourselves and our little corner of culture and history. 

Some of these words are from the  Hebrew and Aramaic languages of the Jewish people, reminding us that Christian worship sprang from an even more ancient tradition; others are from Greek and Latin. Here are the main ones:

"Amen"
Most people know that "Amen" literally means "so be it" and indicates solemn agreement and assent.  Whenever we say "Amen" we are expressing our participation in and unity with what the officiant leading the prayers has just said.

"Hosanna"
Hebrew for "God save us", this word comes from "Hoshi'a na" in Psalm 118:25. It started out as a desperate cry: "Help, save me." John Piper explains that it is like when you fall off "the diving board before you can swim and you come up hollering: 'Help, save me'. . . 'Hoshi'a na!'

"But something happened to that phrase, 'Hoshi'a na.' The meaning changed over the years. In the psalm it was immediately followed by the exclamation: 'Blessed is he who comes in the name of the Lord!' The cry for help, 'Hoshi'a na', was answered almost before it came out of the psalmist's mouth. And over the centuries the phrase stopped being a cry for help in the ordinary language of the Jews. Instead it became a shout of hope and exultation. It used to mean, 'Save, please!' But gradually it came to mean, 'Salvation! Salvation! Salvation has come!' It used to be what you would say when you fell off the diving board. But it came to be what you would say when you see the lifeguard coming to save you! It is the bubbling over of a heart that sees hope and joy and salvation on the way and can't keep it in. It is simultaneously a cry for help and a cry of praise."

"Abba"
Derived from baby language, "abba" means "father" in Aramaic word  The ancient Rabbis used to say that a small child learns to say "abba" (daddy) and "imma" (mummy). The use of this expression broadened in pre-Christian times so that it became used

"by adult sons and daughters. The childish character of the word thus receded, and 'abba' acquired the warm, familiar ring which we may feel in such an expression as 'dear father.'" (Otfried Hofius in the New International Dictionary of New Testament Theology)

While there is no evidence that ancient Judaism addressed God as "Abba", this was the norm in the teaching and practice of Jesus. Three times in the New Testament, the Aramaic "Abba" occurs untranslated alongside the Greek word "Father" (Mark 14:36, Romans 8:15, Galatians 4:6). It is, therefore, most likely that whenever Jesus addressed God as "Father", he actually used the warm and intimate yet respectful Aramaic word.

(Interestingly, "abba" is the term used of bishops in Syria, Egypt, and Ethiopia.)

"Maranatha"
This is another Aramaic expression that was used untranslated as a prayer by the early Christians, and occurs in some Christian traditions down to this day. It comes from three words: Mar (Lord), 'ana (our) and tha (come, comes or is coming.) We know from the Greek translation in Revelation 22:20 that Maranatha is a prayer ("Come Lord"), This prayer also occurs in its Aramaic form in 1 Corinthians 16.22, and in connection with the Eucharist in the Didache (an early manual of Church order usually dated in the second half of the first century).

"Alleluia"
Christians of all times and all places are familiar with this word whatever the language of the local liturgy. It is the Greek and Latin form of the Hebrew word Hallelujah, which means "praise the Lord." (In some traditions, in fact, the Hebrew "Hallelujah" is used.)

In the medieval West, giving up "Alleluia" for Lent was, in fact, an emotional farewell to the characteristic expression of the Christian people. This is what William Duranti, Bishop of Mende in France, wrote in a commentary on the Divine Office in 1296:

"We part from the Alleluia as from a beloved friend, whom we embrace many times and kiss on the mouth, head and hand, before we leave him."

In France, choirboys would officiate at what was called "Burial of the Alleluia." We find a description of it in the fifteenth-century statute book of the church of Toul:

" . . . all choir boys gather in the sacristy during the prayer of the None, to prepare for the burial of the Alleluia. After the last Benedicamus [i.e., at the end of the service] they march in procession, with crosses, tapers, holy water and censers; and they carry a coffin, as in a funeral. Thus they proceed through the aisle, moaning and mourning, until they reach the cloister. There they bury the coffin; they sprinkle it with holy water and incense it; whereupon they return to the sacristy by the same way."

In Paris, a straw figure bearing in golden letters the inscription "Alleluia" was carried out of the choir at the end of the service and burned in the church yard. Bishop Duranti  explained:

"We desist from saying Alleluia, the song chanted by angels, because we have been excluded from the company of the angels on account of Adam's sin. In the Babylon of our earthly life we sit by the streams, weeping as we remember Sion. For as the children of Israel in an alien land hung their harps upon the willows, so we too must forget the Alleluia song in the season of sadness, of penance, and bitterness of heart."

So, "Alleluia" is not heard again until the Easter Vigil Mass when it suddenly bursts out three times after the Epistle in acclamation of the Resurrection Gospel. The people repeat it three times, heralding the victory of the Risen Lord. 

"Kyrie eleison"
If we go back to pre-Christian times, we discover that "Kyrie eleison." is an acclamation or cry of homage with which the emperor was greeted when he entered a city. Often a singer would even announce some praise of the emperor and the people would respond "Kyrie eleison." We know that this pattern was followed in the Church's worship at Jerusalem, where "Kyrie Eleison" was sung in response to a series of petitions offered by a deacon, initially after the Gospel. In time, litanies came to be used in many places before Mass began as an acknowledgement of the presence of Jesus and his saving power being manifest to the community gathered in his name. The phrase was so familiar to the people that it continued in Greek even though Latin had became the language of worship in the West. However, it took until the 5th century for "Kyrie eleison" to become universal in the Western Church. The English "Lord have mercy", while a strict grammatical translation, now fails to convey the triumphal sense of "Kyrie eleison", which is why we - with the majority of Christians - stick with the original language!

BODY LANGUAGE
Going to some churches is like attending a lecture - the main thing is listening to the teaching. Going to others is like being at a concert (be it classical, folk or Chriastian rock music). However, coming to Mass in the historic tradition, while including teaching and music, is more a matter of being enveloped completely by the realities we celebrate through participation in a range of words and actions that have come to us across the Christian centuries. In fact, most Christians who have ever lived would recognise our worship as being completely mainstream.

This should not surprise us. We human beings always express our inner selves through our bodies. When you think about it, the kind of spirituality which dismisses the body and rejects the use of material things in worship is unnatural on the one hand, and dismissive of the Incarnation on the other.

It is logical that in worshipping the Lord with all our heart, mind, soul and strength, body language should play an essential part. It includes:

The sign of the Cross
The cross is the central symbol of our faith. It is our badge. According to St Basil (329-79) "the apostles taught us to mark with the sign of the cross those who put their hope in the Lord." And so, the sign of the cross was made on us, too, when we were baptized to show that we had become members of Christ. It is natural that we should make it for ourselves. The sign of the cross is made at different points during  Mass, at the beginning and end of private prayer and with holy water when entering and leaving the church.

Bowing and Genuflecting
We bow to an altar when passing in front of it, to show our respect for the place where the bread and wine become the Body and Blood of Christ. We also bow the head slightly when the name of Jesus, Mary, or the patron saint of the church is mentioned.

Whereas we bow to an "empty" altar, we genuflect (bend the knee) towards the altar if the Blessed Sacrament is on it, or kept in a Tabernacle behind it, usually with a white light burning nearby. It is customary to acknowledge the presence of Jesus in this way before going to our seat, and before leaving the church.

Notice that when there is no Tabernacle we bow to the altar from the start of Mass to the consecration. When the consecration has taken place we genuflect because now Jesus in all his power and glory is sacramentally present.

Sprinkling with holy water
Holy water is provided in a small container by the church door so that we may dip our fingers in it and make the sign of the cross on ourselves. This reminds us that in Baptism we became part of the priestly body of Christ, and also that we need God's cleansing grace in order to take our true part in worship. The same truths are emphasised  at the beginning of the main Mass of the week when the priest moves among us splashing holy water on us during the singing of the "Asperges."

Standing, sitting, and kneeling
For hundreds of years it was usual for the whole congregation to stand for communal prayer, emphasising the priestliness of all present. By medieval times in the West, the Church had gone to the other extreme, and everyone but the clergy knelt as a sign of humility before the Lord. In the modern rite Mass the principle is that (mostly) we "stand to pray, sit to listen, and kneel to adore." With the renewal of older rites among both Anglicans and Roman Catholics there is more kneeling to pray.

However, whether we are talking about the modern rite or the old rite, local customs do vary from place to place, and we shouldn't be too dogmatic. So, when visiting a parish for the first time we should just try to sit behind people who belong there and know what they are doing!

Walking
Processions, usually with singing and prayers, have been part of Christian worship from ancient times. A procession reminds us that we are pilgrims, bound for the heavenly homeland, moving forward in faith, supporting one another on the way. Traditionally we have processions on major festivals throughout the year. Sometimes we carry the Blessed Sacrament in procession, showing that Jesus, the Bread of life, walks with us, sustaining us on our journey. Processions of Our Lady remind us that she, too, is with us as we make our way to heaven.

Listening to the sermon.
Some preachers appeal to us more than others. That's natural. But they have all prayed that the Holy Spirit will use what they say to speak to the hearts and minds of those who are at Mass.

When our "favourite" preacher is on, we are receptive and often learn new things.However, when the preacher is someone we don't particularly warm to, we should pray that God will bless him as he begins the sermon. We should also pray that the Lord will speak to us through him. Try it . . . you'll be surprised what happens. 

Singing
Singing is a way of participating rather than just being observers. It is a way of affirming our faith. The words and tunes gently slip into our memories and our souls. It has been a vital means of passing on the Christian faith from one generation to the next.  Singing has been a fundamental part of our worship, going right back to the Old Testament. There is spiritual power in singing because it releases the faith of the individual in the context of the community as a whole. So, it helps to create as well as manifest our unity in praise.

The chants, hymns and songs we use come from every period of history. In a big parish or cathedral there is music just for the choir, designed to "wash over" the worshippers, focussing them on God. But always the most important music is the congregational singing. And for those who don't think they have much of a voice, the Bible says that it's OK to "make a joyful noise to the Lord" (Psalm 100:1)

Burning incense
The incense you see at the main Mass of the week and at Benediction is a sign used in the Bible and throughout the Church's history for reverence given to God. It also symbolises the people's prayers rising into his presence.  To honour people and things with incense is the Church's way of saying that they are sacred or holy.

Silence
Keeping silence before the Lord acknowledges his greatness. It also concentrate the mind and the body in preparation for worship. In many churches these days there is a buzz of unnecessary chatter before Mass that makes real stillness and concentration impossible. We get to Mass early so as to merge our faith with the rest of the community, waiting on the Lord in silent expectancy. Other times of silence occur in our prayer along the way. Many people find communal silence to be spiritually powerful.

Lighting candles
Candles have always played an important role in the church. In the early Church, candles were kept burning on the graves of martyrs as a sign of honor and remembrance. In the Mass candles indicate the presence of Jesus, the Light of the world, truly present in the Blessed Sacrament. Candles are also used  at Benediction, as well as in processions, the Daily Office and other liturgies. The Paschal Candle, blessed at the Easter Vigil Mass, is a special sign of Jesus risen from the dead. It burns in the sanctuary during Eastertide, and also at Baptisms and funerals.

The Peace 
The idea that we should symbolically express the Peace of the Lord with arose very early in the history of Christian worship.  In the West this evolved into the greeting of Peace just before receiving Holy Communion. Later on, and for many hundreds of years the celebrant greeted the people as a whole (though at High Mass he passed the Peace to the Deacon). The modern rite has revived as an option the ancient communal way of giving the peace to those immediately near us. In our culture this generally means a hand-clasp.

WHAT ABOUT HOLY COMMUNION AND SWINE FLU?
With the growing incidence of illnesses such as AIDS,  SARS, and now swine flu, a number of people have genuine fears of either catching or spreading infections from "the common cup" in Holy Communion. This has led to the widespread practice in Anglican circles of  "intincting" or "dunking" the Host in the chalice (a practice that has never been authorised!).

It needs to be reiterated that scientific opinion continues to vouch for the safety of the common cup. In other words, while scientists would have to say that it is not "absolutely impossible" for infections to be transmitted via the chalice, the probability of it actually happening is comparable to that of a grown man being kicked to death by a duck!

"Were there any significant risk to the eucharistic practices of the Anglican church for so many centuries it would seem likely that the evidence would reflect an increased risk for Anglican priests, who have been performing the ablutions for centuries. In fact the opposite is true. Nor do priests appear to have been regularly stricken with any communicable disease that could be traced to the chalice in all that time. Additionally, no episode of disease attributable to the common cup has ever been reported. Thus for the average communicant it would seem that the risk of drinking from the common cup is probably less than the risk of air-borne infection in using a common building." (From Eucharistic Practice and the Risk of Infection, by David Gould, a study commissioned by the Anglican Church of Canada.  This is reiterated in a recent statement of the Roman Catholic Archdiocese of Brisbane.)

In our parish people don't "intinct" or "dunk" the Host in the chalice because:

1. It LOOKS irreverent, even when the Precious Blood from the chalice has not dripped from people's Hosts. Newcomers to parishes (and children) who watch people "dunking" their Host could be forgiven for thinking that we are not really in awe of the sacredness of Holy Communion. Until recent times, most Anglicans of the catholic tradition received Holy Communion on the tongue so as to avoid handling the Host, thereby showing the greatest possible reverence to Jesus the Lord of Glory in the Blessed Sacrament. (To this day the fingers of the priest are washed after he distributes Holy Communion, and he consumes the water that has passed over his fingers so as to reverence the sacred species.) Part of our witness to the Catholic Faith is the outward reverence we give to the Lord's Body and Blood.

2. Any  threat of infection may actually be increased! Hands are at least as likely to be a source of infection as lips (often more so) if they touch the lip of the chalice or its Contents. Furthermore, retaining the Host in your hand and then "dunking" it, the Host, now "contaminated" by your hand, is no less likely to spread an infection to others via the chalice than if all just sip in the usual way.

That's why, with the present worry about swine flu, not even the clergy are intincting! 

The time-honoured approach for catholic minded Christians with a genuine fear of either catching or spreading infections via the chalice is to receive in "one kind" (i.e. only the Host). To do this we should either return to our seat immediately after receiving the Host, or bow our heads in such a way that it is easy for the minister to tell that we do not intend to drink from the chalice.

While it is true that in normal circumstances Anglican priests are to offer Communion in "both kinds" (for then the "fulness of the sign" of the Sacrament is present), it is also true that the people are not bound to receive in "both kinds." The fulness of the GRACE of Holy Communion is received in either the Host or the chalice . . . or as we sometimes say, we receive all of Jesus whether we receive the Blessed Sacrament in "one kind" or in "both kinds".

After all, one of the most important Communions will be our last Holy Communion, and for most of us, that will be just the Host. Jesus, our risen Saviour, will come to us in all of his power and healing love as "Food for the Journey" in that precious encounter.

Dare we suggest that he is any less present to us whenever else we receive in "one kind"?

It is interesting to note that both the Archbishop of Canterbury and the Archbishop of York have advised the clergy of the Church of England only to give Holy Communion in "one kind" for the time being.