From time to time, I add a little section called ‘Liturgical Titbits’ to the service bulletin at Our Saviour Lutheran Church. The idea is that, over time, the congregation’s knowledge and understanding of various aspects of the liturgy will grow—and bring about a growing appreciation thereof.
These pieces are, as the name suggests, very brief, so that people will bother to read them, and have little trouble learning, marking and inwardly digesting them.
P.S. These little snippets are never scholarly and rarely very complete. I hope they are accurate, though. So liturgiologists, don’t nit-pick!
Liturgical Titbits: Whole-Body Worship
Some people have a deep suspicion of any kind of ‘bowing and scraping’. Worship is a matter of the soul and the mind, to be done in words, not gestures.
Though this is well-meaning, it is not how the Bible speaks. The biblical words for “worship”, in both Hebrew and Greek, mean physical postures: bowing, kneeling, prostration.
Just as we were created body, mind and soul, God saves us body, mind and soul (“I believe in the resurrection of the body!”). And so it is appropriate to worship Him with body, mind and soul. At the same time, physical gestures can be helpful ways to remind and teach our minds the meaning of what we speak and sing.
Therefore, you may:
* at the altar on entering and leaving the church, to acknowledge its role as a symbol of God’s presence, and the presence of Christ in the Sacrament
* during the doxology at the end of the Psalm (‘Glory be to the Father, etc.’), as a sign of reverence for the Triune God
* during the words ‘and was incarnate … and was made man’ in the Creed, as a sign of reverence for the mystery of the incarnation (but not originally: see next page)
* during the first half of the Sanctus (‘Holy, holy, holy…’), as a sign of reverence for the presence of God.
In Isaiah 6, where this song comes from, Isaiah didn’t just bow, but prostrated himself at God’s presence.
* whenever we sing of worshipping God (e.g. in the Gloria in excelsis and the Venite in Matins), since that’s what the word ‘worship’ usually means.
Christians throughout the centuries have also bowed their head at the mention of the name of Jesus, on the basis of Philippians 2:9–11. This includes the conclusion of the Collect (… ‘through Jesus Christ, Your Son, our Lord…’).
Kneel (or genuflect) :
* during the words “and was incarnate … and was made man” in the Creed. Bowing (see previous page) was introduced as a less arduous alternative in the 1960s.
* all the way from the Proper Preface (‘It is truly good, right and salutary…) to the end of the Agnus Dei (‘Lamb of God’), as a sign of reverence for the great mystery of Christ’s presence in the sacrament. Or, at least:
* during the Words of Institution. Or, at least:
* following the consecration of each element, to acknowledge and reverence the presence of Christ’s body and blood in our midst.
* whenever we sing of kneeling before God (e.g. in the Venite in Matins)
Raise your hands: This is the customary stance for prayer. Jewish people have prayed with uplifted arms for as long as we know, and it was also assumed to be the posture of prayer by St. Paul (1 Timothy 2:8).
Make the sign of the cross:
* whenever the name of the Triune God is pronounced over, or by, the Christian. This is in remembrance of our Baptism.
* during the announcing of the Gospel and the words of Christ in the Words of Institution. This is to acknowledge that Christ comes to us in grace, as at our Baptism.