Chapter 1

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THE WORSHIP OF THE CHURCH

And the Beauty of Holiness

by

J. A. REGESTER, S.T.D.

Rector of St. Paul's Church, Buffalo, N. Y.

"Oh, may I dwell in His Temple blest, As long as my life may be, And the beauty fair of the Lord of Hosts, In the home of His glory see!" BISHOP COXE, _Christian Ballads_

New York James Pott & Company 285 Fourth Avenue 1898

Copyright, 1898, by James Pott & Co.

First Edition. Printed, January, 1898. Second Edition, Revised. Printed, May, 1898.

Preface

The material in this manual is, so far as known, accessible only in a number of books. Obligation to those from which it has been gathered has not been expressed by references, which must have marked nearly every page, but, instead, a list has been appended which may be consulted if it is desired to verify statements or to study more fully any subject presented.

The object in view has not been to discuss the propriety, or lawfulness, or obligation of any matter referred to, but simply to give information.

Contents

PAGE

WORSHIP . . . . . . . . . . . . . . . . . . . . . 7 THE CHURCH, THE PLACE OF WORSHIP . . . . . . . . . 11 SYMBOLISM OF THE CHURCH BUILDING . . . . . . . . . 17 ARRANGEMENT AND FURNITURE OF THE CHURCH . . . . . 37 SYMBOLIC ORNAMENTS OF THE CHURCH . . . . . . . . . 51 HOW TO USE THE PRAYER-BOOK . . . . . . . . . . . . 92 DEVOUT CUSTOMS AND USAGES . . . . . . . . . . . . 103 LIST OF BOOKS FOR REFERENCE . . . . . . . . . . . 119 INDEX . . . . . . . . . . . . . . . . . . . . . . 121

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_The Beauty of Holiness_

_Worship_

The worship of Almighty God is one of the characteristic acts of humanity. The brute looks up to heaven, but man alone looks up with thought of God and to adore. "The entire creation grew together to reflect and repeat the glory of God, and yet the echo of God slumbered in the hollow bowels of the dumb earth until there was one who could wake up the shout by a living voice. Man is the first among the creatures to deliver back from the rolling world this conscious and delicious response, the recognition of the Father who begat him. He, and he alone, is nature's priest, her spokesman, her mediator."

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The idea of worship, in which the crown and glory of manhood thus has expression, "includes all those acts which make up the devotional duty of the soul to Almighty God." Our private and family devotions are acts of worship. They enter into its obligation, are comprehended by it, but do not fill it out. They are not sufficient alone. The due acknowledgment before others of our belief in and reverence for God, the blessings which attend only upon the use of united praise and prayer and of Sacraments, the honor of God, the rendering of "thanks for the great benefits that we have received at His hands," the setting forth of "His most worthy praise,"--all demand the public act of worship.

The obligation and privilege of such worship cannot be too greatly exalted. It is not a matter of inclination merely; it is an imperative duty, the discharge of which may not be regulated by considerations of convenience, or indolence, or pleasure. To neglect it, is to dishonor God, to withhold what is His due. It is also to dishonor ourselves, to violate our own noblest instincts. No other act of which we as men are capable is so dignified or so worthy of ourselves. Not to worship is to debase ourselves.

This duty and privilege of worship the church and the Prayer-Book help us to perform. Just as {9} other buildings about us--homes, stores, factories, schools, libraries--stand for and represent certain interests and departments of our lives, so the church as a building makes its claim and reminds us that there must also be room--a large place and sacred--in our lives for worship, and supplies the hallowed means and helpful associations for its right discharge. And what the church supplies the means of doing fittingly, the Prayer-Book directs. It comes with the reminder that while Sunday brings the great opportunity of worship, the obligation is not a thing of one day only, but of every day, and that our public worship should be "daily," if possible. It enables every one who comes into the church to be a worshiper. It gives to each one his part. It makes no distinctions. High and low, rich and poor, have equal share in the service. It teaches to worship reverently, and in spirit and in truth. "Everything in the Prayer-Book is solemn, humble, reverential, as it respects man, and ennobling and glorifying as it respects God." And this is meet and right. For, as has been truly said, "Worship is the concentration and consecration of whatever is noble in the world. It is the dedication to the Most High of all that is best in what the eye can see, the ear hear, the voice sing, the hand execute, {10} and the mind conceive. It is the sanctification of color, sound, and skill, of intellect, imagination, and emotion. It is devotion--devotion of what is excellent in man, devotion of what symbolizes the loveliness of nature. Therefore it is that worship calls for art; therefore, too, it is that art so often finds its noblest use in worship. Worship and art together take the beauty of the world and offer it up as a tribute at the feet of God."

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_The Church, the Place of Worship_

It would seem that at first Christians worshiped in any place which they could use with safety. "But soon the Lord revealed Himself to the world as the King of it, until in a few generations the earth was covered with His shrines, and mines and forests and human skill offered to Him their best gifts." "The custom of setting apart places and houses as holy and dedicated to God's worship was ever a part of the faith of God's people." Thus it was said to Israel in the wilderness, "Let them make Me a sanctuary; that I may dwell among them." Of the building of the Temple Solomon says, "Behold, I purpose to build a house unto the name of the Lord my God, as the Lord spake unto David my father, saying, Thy son, {12} whom I will set upon thy throne in thy room, he shall build a house unto My name." Our Lord confirms this practice as one of sound and true religion. He called the Temple "My Father's house," and by cleansing it of buyers and sellers showed that it was to be used for no other purpose than the worship of God. Christians from the earliest days have had consecrated places which were held in reverence as distinct from the home. And so the Prayer-Book says, "Devout and holy men, as well under the Law as under the Gospel, moved either by the express command of God, or by the secret inspiration of the blessed Spirit, and acting agreeably to their own reason and sense of the natural decency of things, have erected houses for the public worship of God, and separated them from all unhallowed, worldly, and common uses, in order to fill men's minds with greater reverence for His glorious Majesty, and affect their hearts with more devotion and humility in His service; which pious works have been approved of and graciously accepted by our heavenly Father."

It is an ancient custom to dedicate churches to the glory of God and in honor of some special saint. This custom probably arose from the fact that in early days churches were commonly built over the {13} graves of martyrs, or in the place of their martyrdom, and hence were called by their names. Sometimes the church is named from some fact in the sacred history of our redemption, as the Incarnation, the Annunciation, the Nativity, the Epiphany, the Transfiguration, the Crucifixion, the Resurrection, the Ascension. Or it may take its name from the Holy Trinity, or from some title of our Lord or of the Holy Ghost. Or it may be named for one or all of the holy angels. It must be felt to be a decided advantage to have the place of the worship of God designated by a dignified name, and one non-secular and religious in its associations.

The word "church," by which we designate the place of divine worship, being derived from the Greek _kuriakon_, the Lord's house, embodies the idea of its sacred character.

A canon, or law, of the Church forbids consecration so long as a debt remains on the building. It may, however, before consecration be used for worship.

As consecrated and set apart for the holy offices of religion, the church is the proper place for the ministration of the Sacraments, and, preferably, for marriages and burials. The Church's rule in reference to Holy Baptism is that even children shall {14} not be baptized at home "without great cause and necessity." This rule is laid down because the decency and solemnity suited to so great a Sacrament can be had better in the church, set apart and arranged for the purpose, than in any private house, and in order that by the public ministration others may be instructed by the service.

Of the Solemnization of Matrimony the Church says, "The persons to be married shall come into the body of the church, or shall be ready in some proper house, with their friends and neighbors." That the church is named first as the proper place shows that it is to be preferred for a marriage. It can be solemnized there in a more seemly and dignified way than elsewhere, and those coming to plight their vows may be more deeply impressed with the solemnity and importance of the step.

In the Office for the Burial of the Dead the church only (or the churchyard) is named as the place. The Church evidently has no thought of any other place as appropriate for the burial of her children. It is the spiritual home of all the baptized. Christian consolations are preeminently there imparted. These considerations, in addition to those of reverence and convenience, mark this as the proper place for the Burial Office.

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The consecrated character of the church should have distinct recognition in use and conduct. The building has been thereby "separated from all unhallowed, worldly, and common uses." It is wrong to use it for purposes of amusement or business. It has been given to God. It has been consecrated for religious purposes. It is sacrilege to treat it as a common thing.

It should be recognized also in personal conduct. A prayer should always be said on entering. The manner should be reverent and quiet. All light and useless talk should be restrained.

It should be recognized in conduct in reference to others. As "God's house," all of His children have a rightful place there. This right should be recognized by courtesy to others, especially to strangers and to people in humble station.

Wherever possible, the church should be open every day and all day for private prayer and meditation. Many must of necessity live in crowded dwellings, or in circumstances in which quiet and privacy are hard to obtain. But to all, whatever their circumstances, the open church offers opportunities not afforded at home. Sacred associations and objects greatly aid thought and devotion; and in the quiet church, where there is so much to {16} remind of God and sacred things, and so little of the world and of sin, we can think and pray better than elsewhere. It has been found a very helpful thing in the Christian life to form the habit of stopping in the church, whenever in its neighborhood, for a few moments of prayer, and to use it also as a place of refuge in time of trial and temptation.

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_Symbolism of the Church Building_

"As soon as the early Christians were at liberty to build churches according to their own mind, they took pains to make them significant of their religion. Probably at first the Christians took for the purposes of their worship such buildings as they could get, adapting them to their uses as best they might. But when they grew strong enough and independent enough to build as the heart and imagination dictated, then they showed themselves careful to make their houses of God in shape and dimension suggestive of what they believed." These old builders were Churchmen, and made their Churchmanship and their belief felt in their work. A deep and true symbolism was carried out in the plan and construction of their {18} churches. Thus Christian churches at an early day came to be built in the form of a cross. This was not only the most ornamental form of structure; it was much more: it made the very fabric of the church the symbol of our faith in Christ crucified. Some chancels of old churches were even built with a slight deflection from the line of direction of the nave, thus representing the inclination of our Saviour's head upon the Cross. It made also the gathering together of each congregation of His Church--which is His mystical Body--the symbol of that body itself: that part in the nave representing His body, that in the transepts His outstretched arms, that in the choir His head. And so, also, "the united prayers and praises of the congregation make, as it were, in their very sound the sign of the Cross."

This plan of constructive symbolism affects not only the fabric of the church as a whole, but each separate part of the church has its religious character and meaning.

Let us linger for a moment on the outside. The spire points upward and teaches its lesson of aspiration. "Lift up your hearts," it seems to say, and holds up the Cross as that by which alone we are to be "exalted unto everlasting life." Whenever we {19} lift up our eyes to it, it ought to repeat for us that lesson--rebuke downward thoughts and desires, and point up to spiritual and heavenly things.

In the tower are the bells, and what the spire with its uplifted Cross says to us in silent eloquence these say in sound and music.

The office of the bell in calling to prayer and holy worship was regarded in olden time with much reverence. The use of bells for the purpose of gathering people together in large numbers appears to be of Christian origin. "Large bells hung in a tower seem to have been unknown before A.D. 500. They were first made in Campania in Italy, whence the Italian name _campana_, a bell, and _campanile_, a bell-tower. Bells were anciently supposed to have considerable powers, especially against evil spirits. Their use for religious purposes probably originated this belief. The hand-bells of the British apostles, St. Patrick, St. Columba, St. David, etc., are said to have been long preserved, if not existing even now. They are four-sided bronze bells, sometimes of several plates fused into one. St. Patrick is said by an old legend to have dispersed a host of demons, who were too bold to be scared by the mere ringing of the bell, by flinging it into the midst of them.

"Bells in the middle ages were sometimes {20} dedicated to saints. They were christened with all the usual ceremonies and with much pomp; sponsors were provided, the bell was sprinkled at the font, anointed with oil, and robed in a chrisom. Superstitious as these customs would seem now, there is something fine in the simple faith which thus, in those more poetic days, consecrated to God's service the voices which should proclaim Him far and wide over the land." In simpler form, the custom is still frequently observed of setting apart by solemn prayer and benediction the bells which are to call men to prayer or to ring out the praises of God.

Church bells are frequently marked by appropriate inscriptions. The following, for instance, was very common in the middle ages, all these powers being attributed to bells:

"Funera plango, Fulgura trango, Sabbata pango, Excito lentos, Dissipo ventos, Paco cruentos."

"I mourn the dead, I break the lightning, I announce the Sabbath, I excite the slothful, I disperse the winds, I appease the cruel."

As instances of modern inscriptions we have the following: "Bethlehem, Calvary, Bethany." "We welcome the infant to the Font. We invite the {21} youth to Confirmation. We invoke the faithful to the Holy Communion." "Joyful our peal for the bridal; mournful our plaint for the dead."

Let us turn now to the inside of the church and inquire as to the spiritual significance which has become associated with its several parts.

The church is divided into two main portions--the body of the church and the chancel. This represents the whole Catholic Church, divided into those on earth and those who have passed into Paradise. The body of the church, representing those on earth, is divided again into two parts--the nave and transepts. And these have each their special religious associations and suggestiveness.

_The Nave._--The nave is that part which extends from the door to the choir. It is the place where the congregation is gathered, in the fellowship of Christ's religion, for the purpose of worship. It is most probably called the nave from the Latin _navis_, signifying a ship, the same word from which we get our English "navy" and "naval." The ship was the favorite symbol of the Church in primitive times. We have the idea preserved for us in the first prayer in the Offices for Holy Baptism: "Received into the ark of Christ's Church ... may so pass the waves of this troublesome world" as {22} finally to "come to the land of everlasting life." The thought was so much in mind that some old churches were built with the timbers of the roof modeled like the ribs of a ship, and in some cases the walls were made irregular to represent the sides of the ship beaten and pressed upon by the waves. The nave, then, as representing the Church into which God in His love gathers us together in order to bring us in safety through the storms of life to the "land of everlasting life," stands for the idea of _fellowship_ in Christ.

We may come to that same idea in connection with the main body of the church in other ways. Notice how it is made up of several parts, divided, in many churches, by pillars and arches. There is the central part, what is called, strictly speaking, the nave, and the two side parts, called the aisles. Now this threefold division of the main body of the church into nave and aisles may speak to us of the same thing--fellowship. These divisions do not make up three separate churches, but unite in the one church.

So, again, the idea of fellowship may come to us in another way. The special service of the nave is the Litany. This solemn service has been said from very early times from the Litany-desk, placed {23} at the head of the nave, before the entrance to the chancel. "Its position there refers to a Litany, and a place for it to be said, of God's own appointing. 'Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O Lord.' Our Litany, retaining the same words of supplication, is said, in allusion to this, in the midst of the church," the priest taking his place with the people, and, in fellowship of sinfulness and need, leading their supplications.

This truth of fellowship in Christ which the nave suggests, we confess our belief in when we say, "I believe in the holy Catholic Church; The Communion of Saints." The pictures of the saints of the Old and the New Testament, of the angels who worship Christ our Saviour, and of the men blessed by Him when on earth, which shine for us in the windows, may help to give it reality in our thought. The four main walls of the church, which are supposed to represent the four Evangelists, and the pillars, "which, as the chief supports of the fabric, are said to represent the Apostles, prophets, and martyrs," may remind us also of the holy and glorious fellowship into which we have been brought.

This fellowship in Christ is one of the means which God's love uses for helping and saving men. {24} We are helped by it. We must by it help others. Let us build, it, then, into the daily life, as it is built into the very stones of the church.

_The Transepts._--The transepts are the part of the church which gives to the building the cruciform shape. Crossing the nave before the entrance to the chancel, running the one to the north, the other to the south, they complete the outline of the cross. Upon the arms of such a cross our Saviour hung as He died for us.

The transepts may bring us, then, as we remember this, the thought of _sacrifice_, that our lives to be truly Christian must have the spirit of the Cross worked into them. It was by offering Himself in sacrifice that Christ redeemed us, and it is by offering ourselves to Him in sacrifice, by self-denial for His cause, and by doing good (at some cost to ourselves) to others for His sake, that we make the response He asks to His love. That offering of ourselves must be made not only by our lips in the act of worship, but also by our lives, in deeds.

So, also, the spirit of Christ is the spirit of service, through love, in behalf of others--the spirit of true fellowship. Now we cannot realize that spirit without sacrifice of selfish inclination and desire. We saw that the main body of the church {25} represents that portion of Christ's Church which is on earth, and that the nave suggests the idea of fellowship as the very spirit and law of the Christian life. Now the transepts, making the cross, tell us that fellowship expresses itself truly, that is, after Christ's example, through sacrifice. "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." The true Christian life of loving fellowship, after the example of our Saviour who died upon the Cross for us, must get somehow, in self-denial for Christ and self-forgetful work for others, the sign of the Cross worked into it.

_The Chancel._--The body of the church, as we have seen, is regarded as representing the "Church militant," that part of the Church which is here on earth and still in conflict. The chancel represents that part of the Church which is made up of those who have passed through death to the state beyond.

The word "chancel" is derived from the Latin word for the lattice-work which formerly parted this portion of the church from the nave. It is the same word from which we get our word "to cancel," that is, to destroy a writing by crossing it out with the pen, which makes something like the figure of a lattice. The lattice was part of the screen {26} (sometimes called the "rood-screen," from the rood or crucifix upon it) which in some churches stood in the arch and divided the chancel from the nave. The screen signified death. Men passed through it from the nave into the chancel, as they must pass through death from the part of the Church which is on earth to the part which is in the world of spirits.

In the chancel itself we have two parts--the choir and the sanctuary.

_The Choir._--As its name denotes, the choir is that part appropriated to those who lead the worship. It is cut off by the screen, or chancel arch, from the nave, and is elevated above it by several steps. In the symbolism of the church building it represents that part of the holy Catholic Church which is known as the "Church expectant"--those who have passed through death into the rest and waiting of Paradise.