POSTURE & GESTURE IN WORSHIP

HISTORY

Historically, the path toward sanctification meant humbling oneself in body and spirit, with awe and deep humility, before the presence of the Divine. Our Christian forebears used a silent language of signs and gestures, intended as aids in devotion, to actively integrate the body and mind so as to create a unity which drew all focus into the celebration of the Great Mystery.

ANGLICAN COMMUNION & BOOK OF COMMON PRAYER

As members of the Anglican Communion, we have a heritage of finding room for a range of Christian practices. Indeed, The Book of Common Prayer prescribes few “required” actions in worship, all other gestures being discre- tionary. Nevertheless, various traditions and practices suggest expressions of piety that can be a helpful aid to involving one’s whole mind and body in the great drama of liturgy. Provided below are some explanations of these actions so that, whether or not we personally use them, we can better understand their significance.

KNEELING

The body is lowered onto both knees, while the torso remains upright. Kneeling is usually reserved for confession, and is typically not done during general prayer. Regarding the Eucharistic Prayer, The Book of Common Prayer allows for either standing or kneeling. The Council of Nicea (A.D. 325) required all those assembled to stand during the prayer; however, the contemporary practice has been to kneel.

STANDING

Standing is both the historic and current posture for prayer. It is worth noting that singing is also a form of prayer.

CROSSING +

In the Western church tradition, the right hand is held flat with the palm facing the body. The hand moves to the forehead, then heart; to the left shoulder, then the right. As a matter of individual piety, a cross may be made at a personally profound moment within a liturgy, but there are certain places where it is more commonly executed:

  • as the priest speaks the opening acclamation,

  • when pronouncing the Trinitarian name of God (Father, Son, and Holy Spirit),

  • at the proclamation of the Gospel*,

  • at the conclusion of the Nicene Creed,

  • at the mention of the dead during the Prayers of the People,

  • as the priest pronounces Absolution or forgiveness of sins,

  • when the consecrated Bread is raised,

  • when the chalice is raised,

  • after receiving the bread and the wine, and

  • at the final blessing.

* At the proclamation of the Gospel, it has become tradition to trace a small cross with the right thumb on the forehead, mouth, and heart, so as to remind ourselves that the Gospel should be held in the mind, spoken on the lips, and believed in the heart.

BOWING

There are essentially two bows:

  1. Bow of the head (simple bow) A bend of the head with the eyes directed toward the floor.

  2. Solemn bow (or profound bow) A bow at the waist with the head and eyes lowered.

Both bows are used to acknowledge the sacredness of an object or person. They must be executed deliberately and with grace and respect. Also, the eyes should always be cast down. Throughout Scripture, when people realize they are encountering God, they instinctively avert their gaze. In regards to the bow of the head, it has become tradition for the assembly to bow at the name of Jesus, but not for Christ. This is to esteem God for humbling Himself to take on human flesh for the sake of humankind. The term “Christ” was an honorific rarely used to describe Jesus during his life. People may also bow the head when passing the High Altar, at the processing cross, or at the name of Mary. The solemn bow is generally used to reverence the altar when the Sacrament (Bread and Wine) are not placed upon it, during the Nicene Creed, and at moments of great solemnity.

GENUFLECTION

The body is lowered onto the right knee, which is brought all the way to the ground, while the torso remains upright. Genuflecting should not resemble a curtsy. Historically, the genuflection was a variant of the profound bow, but it has over the centuries become exclusively associated with the consecrated Sacrament. One may genuflect to the consecrated Sacrament after the Eucharisistic Prayer, before receiving communion, or toward the Sacrament before leaving the church.