{"id":40983,"date":"2018-03-01T05:00:41","date_gmt":"2018-03-01T11:00:41","guid":{"rendered":"https:\/\/praytellblog.com\/?p=40983"},"modified":"2018-03-07T07:36:42","modified_gmt":"2018-03-07T13:36:42","slug":"from-whence-came-that-cross","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2018\/03\/01\/from-whence-came-that-cross\/","title":{"rendered":"Whence Came that Cross?"},"content":{"rendered":"<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-full wp-image-40991\" src=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2018\/02\/sign-of-the-cross.jpeg\" alt=\"\" width=\"857\" height=\"567\" \/>When Anglicans and Catholics attend Mass at each other&#8217;s churches, there are always some moments of awkwardness or slight conclusion. Unless one has a lot of practice, the Anglican is likely to waltz right on through to non-Scriptural, &#8220;for the kingdom, the power, and the glory&#8221; after &#8220;deliver us from evil&#8221; in the Our Father (always a grin-inducing irony that Catholics are more Scriptural in this instance that most Protestants; or maybe Protestants just find the <em>Didache\u00a0<\/em>to be authoritative!). Similarly, Catholics are probably thrown for a loop when, after the intercessions, the deacon or priest bids the people to confess their sins.<\/p>\n<p>But some of the differences are also at the level of pious ceremony. Some Anglicans will reverence the Sacrament and the altar with a genuflection or bow when they leave their pew to come forward for Communion (and maybe even when they return to their pew). The Catholic, practice, however, is not to reverence when leaving their seats to receive, but instead to reverence just before they receive the Sacred Body and Blood.<\/p>\n<p>Another difference that will be stand out to high church Anglicans when at a Catholic church is that the sign of the cross is not used by the priest of the faithful when praying for the dead (whether during the intercessions or in the Eucharistic Prayer itself). This is something that has piqued my interest\u00a0and after some searching of ceremonial, I still have not come up with a satisfactory answer. One answer I heard to the &#8220;why&#8221; question was that it is because of the cross that we can pray in hope for the faithful departed. But that, of course, could apply to a vast swath of the content of our prayers and would mean that we would be crossing ourselves every two seconds. I&#8217;ve heard the same explanation given for why some Anglicans cross themselves in the Creed in the second to last line (at &#8220;the resurrection of the body&#8221; in the Apostles&#8217; Creed or &#8220;We look for the resurrection of the dead&#8221; in the Nicene Creed). But this practice is almost certainly the result of the overzealous who, anticipating the sign of the cross made by some at the\u00a0<em>conclusion\u00a0<\/em>of the Creed (like at the conclusion of the\u00a0<em>Gloria in excelsis\u00a0<\/em>and the Eucharistic prayer), retrofitted the practice with a pious but probably mistaken explanation.<\/p>\n<p>My working theory on the origin of the practice by high church Anglicans of\u00a0crossing themselves when praying for the dead is related to the principle behind the practice of making the holy Sign at the end of the Creed (which, I believe, is relatively recent anyway). A Western liturgical principal is that the Sign is made at the beginning and end of divine service: hence at the opening versicle of the Office and again at the conclusion. The Offices, particularly those before the Council, almost always had a prayer for the departed at the conclusion of the Office (though it is difficult to generalize since there were lots of variations in breviaries published at different time and for various religious orders). Nonetheless, my hunch is that pious Anglo-Catholics, especially the ritualists, as they adopted more and more ceremonial from the Latin rite, mistook the sign of the cross at the prayer for the dead at the Office&#8217;s conclusion as being connected to the prayer for the dead, and not because it is the conclusion of the rite. Add to this the concern and desire amongst Anglo-Catholics to indicate that they really\u00a0<em>are\u00a0<\/em>Catholics and that they believe in purgatory and prayers for the dead, would want to\u00a0punctuate this practice by emphasizing it with the use of the Sacred Sign. That&#8217;s my theory. And if I&#8217;m mistaken, I&#8217;d love to know the\u00a0<em>real\u00a0<\/em>story.<\/p>\n<p>[As an aside, when batting this around with my colleague, Fr. Alex Pryor, he proposed a very likely source for another peculiarly Anglican practice: making the Sign at the opening words of the\u00a0<em>Benedictus qui venit\u00a0<\/em>after the\u00a0<em>Sanctus<\/em>. I&#8217;ve heard the explanation that this was a medieval practice that arose because, when Mass settings of the\u00a0<em>Sanctus\u00a0<\/em>were quite long and the Canon was said silently while it was sung, the elevations often came around the time that the\u00a0<em>Benedictus\u00a0<\/em>was beginning. But this assumes that was was a wide-spread Latin-rite practice, which doesn&#8217;t seem to be the case. My colleague&#8217;s theory, however, is that the\u00a0<em>Benedictus\u00a0<\/em>was interpreted as a Dominical canticle, like at the opening words of the\u00a0<em>Benedictus Dominus Deus\u00a0<\/em>at Matins,\u00a0<em>Magnificat\u00a0<\/em>at Evensong, and\u00a0<em>Nunc Dimittis<\/em> at Compline. This seems quite logical to me. And, if you add again the Anglo-Catholic impetus to indicate that they are\u00a0<em>really\u00a0<\/em>Catholic, the Sign could also be a way of interpreted in the\u00a0<em>Benedictus qui venit\u00a0<\/em>in a rather literal way: the One who comes in the Name of the Lord is about to come now in sacramental form on the Altar.]<\/p>\n","protected":false},"excerpt":{"rendered":"<p>When Anglicans and Catholics attend Mass at each other&#8217;s churches, there are always some moments of awkwardness or slight conclusion.<\/p>\n","protected":false},"author":74,"featured_media":41001,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3117,13],"tags":[2141],"class_list":["post-40983","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-new-scholarship-new-ws","category-ecumenism","tag-anglican"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Whence Came that Cross? - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2018\/03\/01\/from-whence-came-that-cross\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Whence Came that Cross? - Home\" \/>\n<meta property=\"og:description\" content=\"When Anglicans and Catholics attend Mass at each other&#039;s churches, there are always some moments of awkwardness or slight conclusion.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/praytellblog.com\/index.php\/2018\/03\/01\/from-whence-came-that-cross\/\" \/>\n<meta property=\"og:site_name\" content=\"Home\" \/>\n<meta property=\"article:published_time\" content=\"2018-03-01T11:00:41+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-03-07T13:36:42+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2018\/02\/sign-of-the-cross-1.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"859\" \/>\n\t<meta property=\"og:image:height\" content=\"645\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Matthew S. C. Olver\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Matthew S. C. Olver\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"4 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2018\\\/03\\\/01\\\/from-whence-came-that-cross\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/praytellblog.com\\\/index.php\\\/2018\\\/03\\\/01\\\/from-whence-came-that-cross\\\/\"},\"author\":{\"name\":\"Matthew S. C. 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C. Olver\",\"description\":\"Matthew S. C. Olver (PhD, Marquette University) is Associate Professor of Liturgics and Pastoral Theology at Nashotah House Theological Seminary, Nashotah, WI and a priest in the Episcopal Diocese of Dallas. The Department of Theology and Religion at Durham University has named him its Alan Richardson Fellow for 2022-23 academic year. His research focuses in early Latin liturgy, particularly the Roman Rite, as well as Anglican liturgical history. He has published in The Journal of Ecumenical Studies, the Anglican Theological Review, Studia Liturgica, Nova et Vetera, Studia Patristic, Questions Liturgies, Antiphon, Worship, and Ecclesia Orans, and is a regular contributor to Covenant, the weblog of The Living Church. He was a member of the last round of the Anglican-Roman Catholic Consultation in the U.S. (ARCUSA), which produced \\\"Ecclesiology and Moral Discernment.\\\" From 2006-13, he was the Assistant Rector at Church of the Incarnation, Dallas (Episcopal) and undertook his previous studies at Wheaton College (literature) and Duke Divinity School (MDiv, magna cum laude). 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