see this rubric at the commencement of the Marriage Service: 'At the
time appointed for the solemnization of matrimony, the persons to be
married shall come into the _body of the church_ with their friends and
neighbours, and _there_ standing, the priest shall say'--then follows
the address to the congregation assembled, and the rest of the service,
till the priest pronounces the first blessing; and after that, the
priests and clerks, 'going to the Lord's Table,' are directed to say or
sing one of the Psalms, and it is evidently intended that the
newly-married persons should accompany them, for when the Psalm is ended
they are mentioned as 'kneeling before the Lord's Table.' This
procession to the altar of course loses much of its meaning and
impressiveness when there is no celebration of Holy Communion. But,
then, this ought not to be omitted, except in very extreme cases."
"I quite see now that Mr. Ambrose is following the rule of the Church. I
certainly never read the directions in the Service before. I suppose,
however, there is no particular part of the body of the church named?"
"No; I believe it is only ancient custom which decides upon the chancel
screen; it is, too, the most convenient part of the church for this
purpose." ...
Why is it that all those young eyes are so bright with love, as from
each ready hand falls the gay flowers at the feet of the happy pair? Why
is each knee bent during _every_ prayer in that solemn service? And,
now, when the hands of Mr. Ambrose rest on the heads of Constance and
her husband, as he pronounces over them the last blessing of the Church,
why does the deep _Amen_ sound from _every_ lip? Why is there that
breathless silence as those happy ones kneel before the altar to bind
themselves yet more closely together, and to God, in Holy Communion? And
now, as they come forth from God's House, how is it that there is no
faltering voice in all that assembly as the glad shout of Christian joy
rings up through the air to heaven? I'll tell you. It is because the
priest and the Squire have ever recognized their joint duties in that
parish; because Constance has been a sister of charity and mercy among
the poor; because they have striven with all their might to do the work
God gave them to do; and now they have their reward in the hearty
affection and respect of all their neighbours.
There were but two exceptions to this general manifestation of good
feeling among the villagers, and they were the last evil growth of the
old Anabaptist schism in the parish. At the same time that Egbert and
Constance were breathing their mutual vows beneath the old chancel
screen of St Catherine's, William Strike and Sally Sowerby were being
"married" by Mr. Gallio at the new register-office at Townend....
"There is something very touching," said the Squire to Mr. Ambrose, as
they walked back together to the Hall, "in that old custom preserved in
our village of hanging a white glove on the chancel screen[132]. That
was the very glove my dear Mary wore when she promised to be the wife of
Edward Markland, and poor Edward himself placed it there. I saw
Constance's eyes fill with tears to-day as she ventured to give one look
at the sad memento."
"The custom is fast dying out, and only survives in a few rural
parishes. Indeed, the very screens themselves have, you know, in most
churches been swept away[133]. The finer carving is often to be found
worked up into pews, and the large timbers have been used in building
galleries. Where these screens were made of stone[134], they have
generally been preserved unharmed. In some cases, alas! people have not
been contented with demolishing the screen, but have actually in their
place built a gallery[135] for a family pew, extending all across the
front of the chancel, but I am thankful to say such instances are very
rare."
"Will you kindly tell me the origin of the chancel screen?"
"It was formerly called the rood screen, or rood gallery, and where the
rood has been restored, it is still properly so called. The Gospel used
to be read from this gallery, and sometimes the psalms were sung there
by the priests and choristers. The custom of reading the Gospel from
this position was evidently intended to express a special respect for
this portion of God's Word; and so, for the same reason, now the Gospel
is read from the _north_ side of the chancel, whilst the Epistle is read
from the south. The _rood_[136], which consisted of a crucifix with the
figure of the Blessed Virgin on one side, and of St. John on the other,
was placed at the top of the screen. Over this, and between the chancel
arch and the roof, the wall was painted, the subject usually being the
Doom, or representation of the Last Judgment. To replace this, it would
seem that, at the Reformation, the Commandments were ordered to be
painted at the east end of the church."
"You think, then," said the Squire, "that the order in the canons does
not refer to the east end of the _chancel_?"
"It is a disputed point, but _I_ think not. Had the chancel been
intended, I think it would have been so stated. Besides, it was ordered
that they should be so placed that the 'people could best see and read
the same,' and certainly they could not do the latter if they were
painted at the east end of the chancel. Indeed, I regard that as the
least convenient and appropriate place in the whole church for them. If
we have them any where, the east end of the nave or aisles is the best
place for them; but, really, the need to have them at all is now passed
away, as those who can read, can read the Commandments in their Bibles
and Prayer Books; and for those who cannot, it is useless placing them
on the walls of the church[137]. However, it is far better to have the
Commandments over the chancel arch than the _royal arms_. It is
wonderful how silly people become when they have a superstitious dread
of superstition. For instance, I know a church where the congregation
were offended by an old painting in the church, the subject of which was
at least calculated to inspire solemn thoughts, yet could be contented
that the most conspicuous object in the church should be a hideous
representation of the royal arms, with this sentence below it in large
characters: 'Mrs. Jemima Diggs, widow, gave this painting of the Queen's
arms, A.D. 1710[138].' I should like to know what there is in that to
remind us that we are in the House of God?"
_CHAPTER XXIII_
THE CHANCEL
"In this place is One greater than the temple."
S. Matt. xii. 6.
"Our life lies eastward: every day
Some little of that mystic way
By trembling feet is trod:
In thoughtful fast, and quiet feast,
Our thoughts go travelling to the East
To our incarnate God.
Fresh from the Font, our childhood's prime,
To life's most oriental time,--
"Still doth it eastward turn in prayer,
And rear its saving altar there:
Still doth it eastward turn in creed,
While faith in awe each gracious deed
Of her dear Saviour's love doth plead;
Still doth it turn at every line
To the fair East--in sweet mute sign
That through our weary strife and pain,
We crave our Eden back again."
FABER.
Illustration: Sutton Benger Church
THE CHANCEL
"I hope you and my friend Mr. Beeland here are now working harmoniously
together at Droneworth," said Mr. Ambrose to Sir John Adamley, as with
Mr. Acres and the Vicar of Droneworth they were enjoying a pleasant
afternoon stroll in the gardens of the Hall.
"Well, I think we must say yes and no to that, for though we have never
had any difference of opinion respecting the restoration of our church
since the evening when I first had the pleasure of meeting you--and,
indeed, I am proud, and we are all proud, of our renovated and beautiful
church--yet there is one point on which we cannot quite agree. You see I
am Lay Rector, and though I have long ago given up my old selfish idea
about pews, and only claim the space in the church which I really want
to occupy, yet I do consider that, as the chancel belongs to me, I have
a right to a place _there_ for my family and servants, as well as for
myself. But, unfortunately, Mr. Beeland thinks otherwise."
"The chancel is furnished with handsome oak stalls for the choristers, I
believe; as every chancel ought to be. You propose, if I understand you,
to remove the choristers, and to occupy the stalls for yourselves and
servants?"
"I think I have a right to do so."
"The right is very doubtful. The position of a lay rector is altogether
an anomalous one; but the duty and the privilege connected with it are,
to my mind, definite and plain enough. The duty is to keep out the wind
and water from the chancel, the privilege is to receive the great tithes
of the parish. Now, of course, this privilege and duty were originally
never intended to be associated with other than a spiritual office. The
tithes were for the support of the parish priest, and in return for
them, there was laid upon him not only the spiritual supervision of the
parish, but also the duty of keeping the _shell_ of that portion of the
church which was occupied by him and the assisting clerks sound and
entire. Now, of course, the rector, being a priest, had a right to his
proper place in the chancel; and I by no means deny that the lay rector
succeeds to the same right; but my belief is that the right (if any)
extends _no farther than himself_. He represents the clerical rector,
who certainly could only claim a right to a seat for _himself_, and it
is my opinion the layman can claim no more. But, my dear sir, this is
surely a case where higher considerations than mere legal rights should
have influence. Even if you have the right, ought you not to waive it?
For you cannot doubt that the chancel was never built to supply seats
for the Squire's family, but for the priest and those whose office it is
specially to assist him in _leading_ the prayers and praises of the
congregation. No church is properly ordered where the chancel stalls are
not occupied by the choir; and you can only rightly occupy a place there
as one of them. So I venture to advise you to follow the example of our
friend Mr. Acres, and next Sunday put on a surplice, and take your place
as a member of the choir, for you have a good bass voice, which would be
of great assistance there."
"So you really think my claims as a lay rector should come down to
this?"
"Nay, I think they should come _up_ to this, for your highest, as well
as most fitting office as a lay rector, is to assist in his duties the
Vicar of your parish."
"Well, I will think about that. You have studied these matters much more
deeply than I have, and you always have the best of the argument. But I
have something more to say. I should like to have your opinion as to the
proper arrangement and furniture of the whole of the chancel[139], for
ours has not yet been completed, and I have undertaken to finish it."
"I will gladly give you my opinion on the subject. Of course, the altar
should be the central and principal object in the church. For this
reason, the east of the chancel should be the highest part, but for
evident reasons the whole of the chancel should be higher than the
nave[140]. There should be a marked difference between the chancel--or
choir, and the sanctuary--or space immediately surrounding the altar; a
difference which had its type in the 'Holy Place' and the 'Holy of
Holies' of the Jewish temple. The _lectern_--or desk, from which the
lessons are read, and the _faldstool_--or Litany desk, may be either
just without or within the chancel screen. The _sedilia_[141]--a stone
recess for the seats of the officiating clergy, with the
_piscina_[142]--should be on the south side, and the _credence[143]
table_ may be on the north or south side of the altar. The
_reredos_[144], at the east end of the chancel, should be the most
costly and elaborate part of the church, as it is connected with the
most dignified portion of the building. Its most prominent feature
should be the symbol of our salvation, and whatever adornment is
employed, it should have distinct reference to the 'sacrifice of the
death of Christ.' _Empty niches_ should here and every where be
carefully avoided; for they have little beauty and no meaning. Without
their tenants, they are ridiculous forms of ornamentation, for the
corbel--or bracket, has no meaning unless it is intended to support a
figure, nor its canopy, unless intended to shelter and protect one. I
have seen slabs containing epitaphs and the armorial bearings of private
persons, as well as the royal shield, substituted for a proper reredos,
but this is a sad profanation[145]. There is one thing worse; and that
is engraving armorial bearings on the sacred vessels. The _prayer
desk_[146] should form part of the choir stalls, and look in the same
direction; this desk should not face the congregation, as the priest
does not preach the prayers _to_ the congregation, but says the prayers
_with_ them. When the Absolution is said, the case is different, and the
propriety of the change of posture and position is evident. This is
directly addressed _to_ the congregation, and to be 'pronounced by the
priest _standing_.' So in the Communion Office the Priest is directed to
_stand up, and, turning himself to the people, pronounce the
Absolution_."
"I quite acknowledge the justness of what you say on these points, and
shall gladly avail myself of your further counsel; specially I shall be
grateful for your advice respecting the construction of the _altar_, and
providing its proper furniture: but I have now already trespassed so
long on your time, that I must only ask you to explain one thing more,
and that is the meaning of the two little hollow square places in the
north wall of our chancel."
"They formerly were closets, and had doors, no doubt, of carved oak.
They are commonly called _almeries_, and are to be found in all old
churches, their use in the chancel being to hold the sacred vessels
used at the altar; even where they can no longer be utilized, they ought
to be preserved as objects of interest[147]."
Illustration: Llanfaenor Church
_CHAPTER XXIV_
THE ALTAR
"We have an altar."
Heb. xiii. 10.
"Whene'er I seek the holy altar's rail,
And kneel to take the grace there offer'd me,
It is no time to task my reason frail,
To try Christ's words, and search how they may be.
Enough, I eat His flesh, and drink His blood;
More is not told--to ask it is not good.
"I will not say with these, that bread and wine
Have vanish'd at the consecration prayer;
Far less, with those, deny that aught Divine,
And of immortal seed, is hidden there.
Hence, disputants! The din which ye admire
Keeps but ill measure with the church's choir."
_Lyra Apostolica._
Illustration: St. Alban's Church, Holborn
THE ALTAR
It was late in the evening before the other guests had left the Hall,
and our four friends sat down together in the library, without fear of
interruption, to continue the conversation of the afternoon.
"I should like you to tell me, Mr. Ambrose," said Sir John, "whether you
consider that the word _altar_ is properly applied to a table made of
wood."
"Oh, most certainly it is. The term is equally applicable, whether the
altar be made of wood or stone. No doubt stone was the material first
used[148], yet at so early a period as the building of the tabernacle,
we read that God commanded Moses to make an altar of _wood_[149]. In the
earliest days of the Christian Church the altars were, probably without
exception, made of wood; but afterwards it became the practice to erect
them of stone, and from the sixth[150] to the sixteenth century this
rule was all but universal."
"How is the change to be accounted for?"
"During the persecutions of the early Christians under the heathen
Emperors of Rome, they resorted, as you are aware, to the subterranean
catacombs there, as the only places where they could, in comparative
safety, hold their religious services. Here the stone altar-tombs of
those who had suffered martyrdom offered the most convenient and fitting
altars for the celebration of the Holy Eucharist. In after times, when
the Church was prosperous and at peace, the remembrance of these
altar-tombs not only suggested the material for the Christian altar, but
also the custom of erecting it over the relics of saints and martyrs.
This custom of building the altar over the bones of martyrs (which is
still continued in the Roman Church, but which has for many years ceased
to be the practice in our own), is, moreover, supposed to have reference
to that mysterious vision in the Revelation of St. John, which you will
remember he thus describes: 'When the Lamb had opened the fifth seal, I
saw under the altar the souls of them that were slain for the Word of
God, and for the testimony which they held[151].'
"The use of stone instead of wood was, no doubt, adopted also for other
reasons than the one I have stated. Stone altars were less liable to
desecration; they possess, too, a symbolism of their own, representing
both the _incarnation_ and _entombment_ of our Blessed Lord[152]. The
scriptural symbol of a Rock[153], as representing our Lord, might appear
to be more evidently connected with the stone than the wooden altar, but
this symbol must always be associated with the idea of altar, of
whatever material it is made. The wooden altar, on the other hand, may
seem to refer more directly to the _institution_ of the _Lord's Supper_;
and the altar candlesticks have, of course, a peculiar and very manifest
appropriateness when the altar is so considered."
"But surely, my friend, the word _table_ seems to be here exactly
applicable."
"Yes, so it is; but you must not try to separate things which are
inseparable. Every altar is a table, though every table is not an altar.
Both terms are correct, but the one must not be supposed to exclude the
other; and it would be strange indeed if, having a _priest_ and an
_oblation_[154], the church should be without an _altar_. The top slab
of the altar is the table[155], whether it is made of wood or stone.
Where this slab is of stone, it has from early times been considered to
represent the stone rolled to the mouth of the sepulchre of our Lord. In
the Greek Church the _seal_ that was set on the stone[156] is
represented by the consecrated wafer; in the Roman Church this seal is
represented by the small square stone let into the centre of the altar
table[157]. In the primitive Church there was but one altar in each
church, but afterwards it became a custom to erect many others,
dedicated to as many saints and martyrs. This was the custom in our own
Church--just as it is still in the Roman Church--before Queen Elizabeth
ordered all altars to be removed in every church, except the _high
altar_, which is the only one we now retain; and, for my part, I
certainly wish for no other. But at the same time _all stone altars_
were ordered to be removed, and then altars of wood were once more
placed in almost every church. I am sorry to say the old stone altars
were broken up and desecrated. Some few, however, of them escaped[158],
and many more have since that time been erected. There are probably
hundreds of stone altars to be found in our cathedrals, college chapels,
and parish churches, and I don't suppose (though some seem to do so)
that people attach more superstitious meaning to them than to the most
modern oaken Communion table. But, as I said before, to my mind it is
indifferent whether the altar be of wood or stone."
"I should like your opinion about the proper furniture for the altar."
"First, with regard to its _covering_: the canon directs that the altar
shall be covered with 'a carpet of silk, or other decent stuff' on
ordinary occasions, and with 'a fair linen cloth' at the time of the
celebration of Holy Communion. This order allows considerable liberty as
to colour and pattern; but it appears to imply that it should be as rich
as the circumstances of each case will allow[159]. Where cloths of more
than one colour are used, these five--in accordance with very ancient
practice--are commonly employed as specially adapted to the different
seasons of the Christian year: _white_, at Christmas and certain other
festivals, as emblematical of purity; _red_, as representing the blood
of martyrs, and at Pentecost, as emblematic of the fiery tongues;
_green_, for general use, as the prevailing colour of nature, and a sort
of middle colour between the rest in use; _violet_ and _black_ as
colours of mourning."
"But, surely, this variety is _unnecessary_?"
"Most assuredly. Nevertheless, where they can conveniently be had, they
are _appropriate_, and teach their own lesson. It was not _necessary_ to
put a cloth of black on the altar at Droneworth when your father died
two years since; and I am doubtful whether Mr. Beeland was quite right
in doing so. But surely if you thought it was right for him to do this
at the funeral of a mere mortal man, you cannot say that it is wrong to
use a black altar-cloth on _Good Friday_; and, of course, the same
argument applies to all the rest. With regard to the custom in some
places of covering half the church with black for a month, because some
rich man has died in the parish--I say plainly that I regard that as
next to impiety and profanation."
"I see the justness of your words. What do you say to _cushions_ on the
altar?"
"Say! _they ought never to be there_. I can imagine nothing more out of
place. I have often wondered for what purpose they could originally have
been put there. They are certainly not required, nor yet convenient as a
rest for the Altar Service Book. It is too shocking to suppose they were
intended to enable the priest to rest his arms and head softly on God's
altar! I have sometimes fancied I see their origin in an old custom
observed in the Roman Church of placing the two lambs, whose wool was
used for making the palls[160] with which the Bishop of Rome invests his
archbishops with their archiepiscopal authority, on _two richly
embroidered cushions, one of which was placed on the north, the other on
the south side of the altar_; but I know not. A _desk_ of brass or oak
is convenient to support the office-book, and _two candles_ are ordered
to be placed on the altar."
"But, my dear sir, I am told that is a very _Romish_ custom."
"Well, Sir John, and so it is a very Romish custom to say the Lord's
Prayer, and it is a very Hindoo custom for a wife to love her husband
with a special devotion; but we shall not, for either reason, be
disposed to blame either custom. The thing with us, like every thing
else, is either right or wrong _in itself_, independent of the use of
any other Church. But it so happens that this is the very reverse to a
Romish custom, for these two candles were ordered to be placed on the
altar in direct opposition to the custom of the Roman Catholic
Church[161]. Nothing can be more expressive, and utterly
unobjectionable, than the symbolism of these _two_ candles (of course,
it is not _necessary_ that they should be _lighted_ in order to preserve
their emblematic meaning), and I should be very sorry to see this simple
symbolism broken into by the introduction of more than two lights upon
the altar[162]. I have not by any means mentioned all that is required
for the service of the altar; I have only spoken of its ordinary
furniture. That which is specially required for the Eucharistic services
is, doubtless, already provided in your church."
"Before we say good-night," said Mr. Acres, "let me ask you one question
indirectly connected with this subject. I notice that many of my
neighbours receive the consecrated bread _on the palm of the hand_, some
holding both hands in the form of a cross. I suppose this is in
accordance with your instruction: I should like to know the reason for
it. Where there are high altar-rails--which I much object to, and which,
of course, are altogether unnecessary when the chancel screen is
properly arranged, as with us--this custom would be very inconvenient."
"The short rail, north and south, for the use of the aged and infirm, is
certainly all that is required. As regards the manner of receiving the
sacred element, to which you refer, I certainly have recommended it, and
for these reasons: it is much more convenient both for the priest and
the communicant; it avoids all danger of any portion of the bread
falling on the floor; and it is most in accordance with the rubric,
which directs that the minister shall deliver the communion _into_ the
hands of the recipients."
"Thank you. I consider your reasons as amply sufficient, and I see no
possible objection to the custom."
_CHAPTER XXV_
THE ORGAN-CHAMBER
"Samuel ministered before the Lord, being a child, girded with a linen
ephod."
1 Sam. ii. 18.