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CHAPTER 4
The
Worship Environment
As a community renews its understanding of baptism, of all
having a ministry because of their baptism, and of the
Eucharist as the community meal of all the baptised
(including infants and children), then such a community
usually finds that it needs to reorder the liturgical space
which it has inherited.
Baptism is now normally celebrated at appropriate feasts
when the regular community meets for worship. This means
the font needs to be in a position where it is visible to
the whole community. It needs to be large enough to bear
the image of being the place in which we die and from which
we are born again. As people enter to celebrate the
Eucharist its visibility can remind them of their own
baptism. In some communities water is constantly in the
font so that some can touch the water, or cross themselves
with it as a reminder of their baptism.
The centrality of the Eucharist as the regular meal which
nourishes the whole community of faith has affected the
style and location of the holy table. From 1952 priests in
New Zealand once more began to face the congregation across
the holy table. The holy table is the altar where we offer
our sacrifice of praise and thanksgiving and the table
around which we gather for the community meal. In the past
in New Zealand parish churches the image of altar has often
dominated that of table. There is a growing move to redress
this imbalance.
In some church buildings, moving the altar forward some
meters from the wall has been the initial step of
reordering. There is a growing realisation, however, that,
in most worship spaces, this is only a beginning. The
altar's dimensions can often give the effect of having
moved the sideboard out from the wall and using it as the
dinner table. Furthermore, facing the congregation requires
a lower altar than previously.
A modern altar is small, closer to square shaped, a shape
which suggests the possibility of standing around it.
Ideally before the beginning of the Eucharist it has
nothing on it. Even candles (and flowers) can be placed
near it rather than on it. At the Gathering of the
Community, the Gospel book, if used, could be the only
object on the altar (this book need not be returned there
after the Gospel is read). After the Preparation of the
Gifts ideally one cup and one loaf (cf. 1 Corinthians
10:1617) are all that is visible on the altar. The texts
of A New
Zealand Prayer Book constantly speak only of "one
bread" (page 425) and "the cup" (see pages 469, 471, 472,
489). A flagon on the altar can hold any further wine to be
consecrated. Further chalices, and baskets for distributing
the broken bread can be brought up at the Invitation. An
altar copy of A New Zealand Prayer
Book can
lie flat on the table, or a card with the Great
Thanksgiving may be all that is needed. Preparing the holy
table after the Peace could involve spreading the white
cloth or lighting the candles near it.
A small credence table to one side may hold the communion
vessels until needed. The burse and veil are no longer
necessary. A pall is only of use if there is a danger of
flies after the cup has been filled with wine.
The font and altar form liturgical foci. Another liturgical
focus is the lectern. Some communities may decide to follow
the principle that most of the time all the Scripture
readings are read at the lectern and nothing else is done
there. This can give the Word a prominence and priority
architecturally. Candles and flowers can be placed by the
lectern. As one would not clutter the altar, or use it to
hold a portable font, or collection of books of prayers, so
a lectern might be treated with similar reverence.
The fourth liturgical focus is the presider's chair. It can
often give the appearance of a throne, or, particularly if
it is behind the altar, of the presider being like a judge,
separated by the barrier of the altar from the rest of the
community. It is better if the altar can be in the middle,
with the presider's chair and lectern forming a balance on
either side. Or the chair might be in the middle, with the
altar and lectern to either side. The deacon could be
seated beside the presider.
Presiders may preside at the chair for the Ministry of Word
and Prayer. Some are returning to the original practice of
preaching while seated in the chair. An alternative
practice would be to give the Sermon while standing by the
chair. The presider could appropriately move to the table
for the Great Thanksgiving after the gifts have been
prepared by others. After communion, the presider can
suitably return to the chair and sit as the whole community
shares a moment of silent prayer. The presider then
concludes the Eucharist by standing and praying a Prayer
After Communion, and dismissing the community, all from the
place of the chair. A small lectern which does not compete
in prominence with the lectern (from which the Scriptures
are read) may be placed near the presider's chair.
Alternatively, someone can bring out a Prayer Book and hold
it for the variable prayers. In both alternatives it is
important that the presider's hands are free from the book
for the gestures of greeting or prayer.
Most worship environments are rectangular, and many
churches still have pews. Some of these buildings may work
better if the orientation is turned through 90 degrees. The
altar, lectern, and presider's chair are then placed in the
centre of a "side" wall, with the community around them. An
alternative option is to have those in the assembly face
each other across the central aisle (in the way of
Cathedral choirs). The lectern then could be at one end of
the building and the altar at the other. Another
possibility is to have the seating around the lectern, with
a large open space around the altar. All move to the altar
area during or after the Peace, and stand around the altar
for the Great Thanksgiving and to receive communion. In
some churches where the furniture is movable the space is
altered to reflect the particular occasion. For example,
such a building can have a different church arrangement in
Lent from that of the Easter Season.
Great care needs to be taken in reordering liturgical
space. There needs to be a feeling of openness and welcome.
There may need to be a place for a music group or choir.
The space will be used for a variety of services usually
including weddings and funerals. Some features are no
longer essential. Altar rails, for example, were originally
placed there to protect the altar. People might now stand
around the altar to receive communion.
The worship environment is not just defined by the
furniture. Banners, candles, colourful coverings of the
holy table, flowers, a cross, slides, and so on, can all
contribute to the overall experience. The use of incense
also is no longer promoting a certain "churchmanship" or
theology of the Eucharist. When asked "what is incense
for?" the best answer is "for the nose!" It can add a
festal element to a particular occasion and need not
necessarily be used only in a thurible. It may be burnt in
a receptacle at the holy table or lectern.
There is usually a strong emotional attachment by some to
the existing liturgical arrangement. This is healthy and
shows the power of liturgy, particularly as we celebrate
together rites of passage such as the funeral of a loved
one. In discussions about changing the worship space, such
feelings need to be owned and valued. Many may find that
changes highlight the fact that renewal of worship is not
merely about modernising the texts, it is about a
revolution and renewal of our whole communally shared
spirituality.
Vesture
Vesture conveys messages about ministry, about presiding,
and about beauty, art and hence creation. All our ministry
has its source in our baptism and an alb or cassock is by
no means the preserve of the ordained. If, however, a
community requires laity to be vested in special liturgical
vesture in order to exercise ministry as laity this may
send confused theological messages. Such a community may
wish to reflect whether it would be more helpful to have
laity who read, lead the Prayers of the People, or
administer the Sacrament, do so dressed in ordinary
clothing. Those who prepare the holy table (servers) could
similarly come up from the congregation, complete their
task and return to their place.
Such decisions again need to take account of the community,
architecture and size of the building, size of the
congregation, and relative importance of the celebration.
Some buildings invite processions or several people robed,
others do not. Liturgy done dramatically need not become
divided between "cast" and "audience." For some the
nonverbal is the essential. Someone joked about
the illiterate young man whose task appeared to be little
more than hold a candle at the Eucharist as he tried to
"lipsynch" the hymns and prayers. "That is not the lad
holding the candle," retorted the Vicar, "that is the
candle holding the lad."
The presider's vestments can be simple yet beautiful. Stole
and chasuble (like the alb) are conservative garments
ordinarily worn at the time of Christ (and still worn in
many parts of the world). They are not symbolic (efforts to
give them symbolic value are "allegorical"). Wearing them
can no longer be construed as promoting a certain
"churchmanship" or theology of the Eucharist. They are more
akin to a uniform. As such they are undergoing
modification. The maniple is seldom seen now, many are no
longer wearing the girdle, and the stole is now often worn
over the chasuble.
The colours of the vestments are an example of signs which
require some education to appreciate. Any symbols on
vestments need to be simple, visible from a distance, and
easily understood. (Do many worshippers know what IHS
stands for, or XP?) Large vestments which may be required
for a spacious worshiping environment, may be completely
out of place in a small chapel, home group, or house
communion.
Some
Questions
The author states "there is usually a strong emotional
attachment by some to the existing liturgical arrangement".
Have you experience of this?
Does your present environment encourage a sense of
community worship in the different services held there?
Are there any new ideas in this chapter which could be
effective in your context?
Do you have any other ideas to add?
