The Poetry of Nonverbal Ritual Gestures In Divine Worship

Ritual actions in the Catholic Church are vital expressions of faith that facilitate a deeper encounter with God. They encompass a range of gestures, symbolic actions, and communal participation that together create a rich tapestry of worship of Almighty God. Through these actions, the Church not only commemorates the mysteries of faith but also actively participates in the ongoing work of salvation initiated by Christ. The integration of these actions into the life of the Church underscores their importance in nurturing the spiritual life of the faithful and fostering a sense of community within the Body of Christ.

Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches | Congregation for the Eastern Churches | 1996 AD

CHAPTER VI General Considerations on Divine Worship and the Sacraments - 40. The sacraments, actions of the Church 40 | The Church in which God reveals himself constitutes, in some way, the sacrament from which the individual sacraments are derived. According to can. 673, the celebration of the sacraments is an action of the Church, that is, of the assembly of all the members of the people of God, of the Body of Christ "joined and held together by every supporting ligament, with the proper functioning of each part" (Eph. 4:16). This entails an active participation in the celebration by all the faithful. It is important that this participation of all the members of the people of God in the dynamic of the celebration be accomplished and manifested always in the celebration of the sacraments, which are the culminating actions of the life of the Church.

We human beings are made for ritual; we are ritualistic by nature. Authentic human relationships are creative, life-giving, and point to the divine. We are made in the image of our Creator. Thus we are designed to be creative. That capacity for creativity can be oriented to beauty as God intends, or - if we choose to remain imprisoned in our sins by refusing Jesus' offer of salvation and redemption from sin and death - we can apply ourselves to destructive and abhorrent behaviours and things.

Liturgical gestures are a complement to spoken language. Ritual gestures can and do inform, form, correct and transform understanding and behaviour, and communicate intention. Gestures can express the inexpressible. Through the visible actions of bodies, rituals affirm and convey verified realities.

The theological basis for Catholic rituals is deeply rooted in the understanding of the Church as the Body of Christ. The sacraments are seen as actions of the Church that make God's saving action present in human history. The rituals are not arbitrary but correspond to the fundamental needs of human existence, facilitating a transformative encounter with the divine.

Moreover, the Church recognizes the diversity of liturgical traditions, which reflect the universal nature of the Church while communicating the same mystery of Christ. This diversity enriches the Church's worship and allows for various expressions of faith that resonate with different cultures and communities.

Ritual is art. Ritual is embodied art. Catholic art is characterized by its orientation towards the infinite beauty of God. According to the Catechism of the Catholic Church, sacred art is true and beautiful when it evokes and glorifies the transcendent mystery of God, reflecting the divine beauty visible in Christ. This art aims to turn the minds and hearts of the faithful towards God, serving as a bridge between the divine and the human experience.

• CCC 2502
• Sacrosanctum Concilium 122 | Vatican Council II

The Sign of the Cross

We make the Sign of the Cross [1] as an affirmation or acknowledgement of our acceptance of the mystery of the Holy Trinity, which is a divinely revealed truth whose very possibility cannot be rationally conceived before it is revealed and, after revelation, whose inner essence cannot be fully understood by the finite mind.

The Sign of the Cross signifies three things at once: our redemption through the death of Jesus on the cross, the Trinity as the central truth of Christianity, and our hope in the resurrection. When we make the Sign, we trace the cross on ourselves, and we recite the holy invocation: + In the name of the Father, and of the Son, and of the Holy Ghost.

Throughout Divine Worship there are multiple times when the priest [2] and people make the Sign of the Cross. Divine Worship helps us exercise our understanding and commitment to the Gospel of Jesus Christ when we reverently make the Sign of the Cross:

• when sprinkled with Holy Water during the Asperges/Vidi Aquam
• at the Introit during the Introductory Rites at the beginning of Mass
• near the conclusion of the Gloria
• at the Holy Gospel (the Triple Sign – made with the right thumb) [3]
• at the Homily when the preacher prays “I speak to you now in the Name of the Father, and of the Son and of the Holy Ghost. Amen.”
• near the conclusion of the Creed
• at the Benedictus – Blessed is He that cometh in the Name of the Lord.
• at the elevation of the Body (Host) and at the elevation of the Chalice (containing the Blood of Christ) during the Canon of the Mass [4]
• at the Ecce Agnus Dei (Behold the Lamb of God) – when the celebrant reveals the Body (and Blood) of Christ
• at the Blessing during the concluding rites
• at the announcement of the Last Gospel (Triple Sign)

The priest or deacon makes the Sign of the Cross on the Book of the Gospels, on his forehead, lips, and breast when announcing the Gospel.

Bells

Small hand bells are rung during Mass. During Mass bells are rung at the consecration, partly to focus our attention, partly to mimic the hosannas of the heavenly choirs. – Karl Keating

 

Large bells have been used for centuries to call people to Mass and to sanctify certain times of the day. It once was the custom, in Catholic countries, to ring church bells at noon so workers in the fields could pause and recite the Angelus. [5]

Bows

A bow is a form of respect and veneration toward a person or object such as the Cross. By involving the body and lowering the head, we show vulnerability and deference toward someone we trust or something that merits our devotion. [6]

Seated or standing:

• a bow of the head at the mention of the Name of Jesus
• a slight nod at the name of Mary
• a very slight nod or tip of the head at the mention of the name of the saint of the day
• as the procession passes - a moderate (shoulder) bow toward the crucifix and priest

Candles

Altar candles represent various themes:

• two candles on the altar represent the two natures of Christ. Jesus is fully human and fully divine; Jesus is God in the flesh. “…and the Word became flesh” (St John 1:14).
• four candles are often used at Said Masses on the occasion of a major feast that occurs on a weekday, such as the feast of an Apostle.
• six candles represent the menorah, but with the seventh candle, the central candle, being replaced by the Sacrifice of Christ Who is the True Light of the World.

The Paschal Candle or Easter Candle represents the risen Christ.

Genuflection

To genuflect, to bend the right knee, expresses deep respect and honour.

By such posture of the body we show forth our humbleness of heart. – Alcuin, De Parasceve

The bending of the knee is an expression of penitence and sorrow for sins committed. – Rabanus Maurus, De Instit. Cler., II, xli

• All genuflect (bending both knees/kneeling) when adoring the Blessed Sacrament unveiled, as at Exposition.
• All genuflect (bending the right knee only) when offering reverence to the Blessed Sacrament enclosed in the Tabernacle or lying upon the corporal during the Mass.a (single) genuflection is appropriate when approaching the crucifix for veneration on Good Friday. One kneels when venerating the crucifix on Good Friday.
• a (single) genuflection is appropriate (toward the Blessed Sacrament reserved in the Tabernacle) before entering and when leaving the pew.
• It is appropriate to genuflect before the cross from the veneration during the Good Friday service until the beginning of the Easter Vigil. The cross receives special attention during this period, and the genuflection gives honor to the sacrifice of Jesus on the cross.

Hands

Raised hands

• During Mass, the priest raises or extends their hands in the orans position during certain prayers. The Orans posture embodies a dual aspect of prayer: it signifies both the act of reaching out to God and the reception of divine grace. In the context of the Eucharistic celebration, the priest often adopts this posture during key moments of the liturgy, such as during the prayers of the faithful and the Eucharistic Prayer, emphasizing the communal nature of worship and the unity of the congregation in prayer (GIRM 42, 146 | Congregation for Divine Worship and the Discipline of the Sacraments). The gesture serves as a physical manifestation of the spiritual disposition of the faithful, inviting them to lift their hearts and minds to God (Catechism of the Ukrainian Catholic Church: Christ – Our Pascha | Part Two - THE PRAYER OF THE CHURCH - III. THE TIME AND SPACE OF THE CHURCH’S PRAYER - B. The Church Building—The Place of the Community’s Prayer - 4. Bearing and Gestures during Divine Services).
  

• Lay ministers pray with their hands joined.

Folded hands

• Traditionally, Catholics pray by folding their hands and crossing their right thumb crossed over the left thumb, hands held at the breast near the heart, pointing upwards at an angle. Hands at the heart pointing upward symbolizes the heart directed to God. The right thumb over left forming a cross: grace triumphs over sin.

Holy Water

Holy water is a sacramental.[7]

The use of holy water fonts derives from the Jewish practice of purifying oneself before entering the temple (Leviticus 12-15). Holy water fonts located at the entrance of churches are meant to remind us that we were purified in baptism and to seek forgiveness (“re-purification” so to speak) of our post-baptismal sins. – Fr. Charles Grondin

It is appropriate to bless ourselves with holy water upon entering a church. Holy water helps us to overcome temptations. The rite of providing holy water in the Roman Ritual includes an exorcism prayer.

• drives away sickness and future illnesses. Holy water can help keep away illnesses of the body, mind, and spirit. One of the prayers of blessing a priest says asks that the water become “a medicine for body and soul for all who make use of” it.
• removes venial sins. St Thomas Aquinas wrote, “By the sprinkling of holy water the debt of venial sin is wiped out; but not always, however, are all temporal punishments relinquished.”
• drives away the devil. St Teresa of Avila once said, “I often experience that there is nothing the devils flee from more, without returning, than holy water.”

Kneeling

Kneeling demonstrates our profound humility before God. We lower our posture – make ourselves smaller, so-to-speak – to express with the body humility before God. If the tabernacle is open with the Blessed Sacrament inside, it is appropriate to remain kneeling until the tabernacle is closed.

• When he saw Jesus from a distance, he ran and fell on his knees in front of him. St. Mark 5:6
• Saint Peter knelt down and prayed. Acts of the Apostles 9:40
• And when our days there were ended, we departed and went on our journey; and they all, with wives and children, brought us on our way till we were outside the city; and kneeling down on the beach we prayed and bade one another farewell. Acts 21:5

Incense

Incense, with its sweet-smelling perfume and high-ascending smoke, is typical of the good Christian‘s prayer, which, enkindled in the heart by the fire of God‘s love and exhaling the odor of Christ, rises up a pleasing offering in His sight (of. Amalarius, “De eccles. officiis” in P.L., CV).

The smoke of incense is symbolic of sanctification and purification. It also symbolizes the prayers of the faithful. It is an outward sign of spiritual realities, which is why it has its place in Christian liturgy. Gretchen Filz, O.P.

And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God. – Revelation 8:3-4

Striking the Breast

To tap or rap one’s chest with the right hand is to express sorrow.

• thrice during the Confiteor of the Prayers of Preparation, closed fist
• during the Penitential Rite, three times, at “have committed, by [x] thought, [x] word, and [x] deed”
• during the Domine non sum dignus

Catholic ritual gestures are expressions of faith that connect the community to its origins and to the divine. They encompass diverse practices that serve to deepen the spiritual life of the faithful and foster a sense of connection and identity through shared action. Through ritual gestures, the Church continues to celebrate and live out the mystery of salvation that Christ has entrusted to her.

Notes

[1] The large Sign of the Cross is made with the five fingers of the right hand extended signifying the five wounds of Christ. For Latin Rite Catholics the Sign of the Cross is made using the right hand: touch your forehead at the mention of the Father; the lower middle of your chest at the mention of the Son; and the left shoulder on the word "Holy" and the right shoulder on the word "Spirit." This differs from the Eastern practice which concludes toward the left. The Latin approach captures the thought that through the crucifixion of Jesus we move from sin (left, fallen nature) to grace (right, the Gospel), i.e., from death to life.

[2] In making the Sign of Cross, the priest uses his own body to confess Christ’s crucifixion and to call upon the Triune God.

[3] With our right thumb, we cross our forehead so that the Word of God may be in our thoughts and purify our minds. Then, we cross our lips so that our speech may be holy and incline us to share the Gospel with others. Then we cross our hearts to invite God to strengthen our love for Him and others. May the Word of God be ever on my mind… on my lips… and in my heart.

[4] Worshippers often silently or quietly pray “My Lord and my God” at the elevations to acknowledge the Presence of God.

[5] The Angelus is a Marian prayer that focuses our attention to the Incarnation of Jesus. During Paschaltide, the Regina Caeli is substituted for the Angelus.

[6] We should not hold back from being vulnerable. To dare greatly is to feel more deeply and thoroughly, and grasp at the very nature of being (Brown, 2015).

[7] Sacramentals are “sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy” (CCC 1667). An example of a sacramental is a blessed Rosary. Blessed objects are to be treated with appropriate respect and care.

Sources

• Note Gestis verbisque on the Validity of the Sacraments (2 February 2024) 1 / Dicastery for the Doctrine of the Faith
• The Sacrament of Reconciliation: A Theological and Pastoral Reflection for the Ministers of the Sacrament 30 / Canadian Conference of Catholic Bishops
• CCC 1208

Further Reading

• https://adoremus.org/2010/02/gestures-of-worship/