Together on the Journey: A Weekly Blog from Fr. Andrew Sheldon
People sometimes ask me why we do the things we do in the liturgy. So, I thought I would address some of those questions.
Why do we process the gospel down the aisle?
This common practice in the church has its roots in our Jewish heritage. The high point of a synagogue service is when the Torah scroll is taken out of the Ark and, accompanied by joyful music, is processed throughout the congregation. Many people will reach out and touch the scroll with their prayer shawl, some even kissing it. As Christians, the Gospels of Jesus are our scriptural equivalent to the Torah. And so, to the strains of alleluia, book held high, we give the Gospels the respect which is their due.
It is also significant that the reading take place from within the gathered community. This symbolises that Jesus in the gospel comes to us and speaks among us. Jesus did not preach from pulpits but engaged with his hearers on their level and in the midst of them.
Why do we have different creedal statements?
For many centuries, The Apostles’ Creed and The Nicene Creed have been normative for Anglicans. Certainly, these are two important creeds of the church, but they do not contain everything we believe nor are they without limitations. The Nicene Creed is a 4th century document forged during a time of great conflict in the church. The issue at hand was the nature of Jesus and there were many different views on this. The Chalcedonian formula – which forms the middle paragraph – was the result of much debate and dispute. The Apostles’ Creed was developed between the 2nd and 9th centuries and was primarily used at baptisms. My own critique of these creeds is that Jesus’ life – his ministry of word and deeds – is completely ignored; he is born of the Virgin Mary and then immediately suffered under Pontius Pilate. As such, these creeds make no claim on our lives, focusing more on faith as assenting to a set of propositions rather than faith as a way of living.
There were many other creeds, or creedal statements, that pre-dated the Nicene and Apostles’ creeds. Biblical scholars tell us that sections of the letters found in the New Testament were actually creeds and/or hymns that the letter writers dropped into the text. And in more recent years, we have seen the development of a number of fresh and contemporary creedal statements.
There will be times at St George’s when we will recite the traditional creeds, but you will notice that we will also us other creedal statements, both ancient and modern.
Why don’t we confess our sins every Sunday?
I addressed this issue in a blog I wrote in Lent of this year, but it is worth repeating.
We actually do confess our sins every Sunday. But it is true that we do not always do the longer version that may have been the norm in the past.
What is most important to remember here is that the confessions in the Anglican liturgy are always communal affairs. The Book of Common Prayer refers to ‘The General Confession’. The understanding, therefore, is that the worshipping community is confessing its collective failure to love God and neighbour. It has never been the case that this prayer is an opportunity for individuals to confess their particular sins. The Prayer Book assumes that private confession has been done before, and in preparation for, public worship. And so, more often than not, there will be a petition in the prayers that acknowledges our propensity to sin and asks for God’s forgiveness. And occasionally, especially in what the church considers a ‘penitential’ season, we will do the longer, separate general confession.
But let me say one more thing. I do believe that an overly penitential ethos is potentially off-putting to guests and seekers. I am under no illusions that we as individuals, and as a parish, are in the habit of sinning. We fall short of God’s best all the time. But I am also aware that most people are acutely aware of this. Quite frankly, I need to be reminded that God loves me. My unworthiness is without a doubt. And I have a hunch that the strangers and seekers who make their way in are looking for this affirming message as well.
Do I stand, sit, or kneel?
In the Bible, the dominant position for prayer is standing, followed by flat-out-on-the-ground-face-down prostration, and then kneeling. Over time, kneeling became the norm. And it is important to realise why. Up until the last century, the congregation at worship in the Anglican context was decidedly passive. There was almost a sense in which people went to church to be alone. Virtually all of the speaking was from the front and all the words were in the book. As such, an on-your-knees, head-down approach made sense. Recently, standing for prayer in church has become more normative. This posture is more conducive to the notion that it is the community that prays. Indeed, it is the congregation that celebrates the Eucharist, the priest simply presides. And so, it is appropriate that we all stand – perhaps with arms outstretched! – to celebrate.
I also think there is something about standing that makes one more open; open to those around you and perhaps more open to the Spirit. The leaflet will indicate the default posture but if another posture is preferable then by all means assume it. And it is always the case that if standing is uncomfortable then please be seated. And feel free to pray flat out on the ground face down!
Do let me know if you have other questions you would like me to address.
Andrew+