Why I support celebrating from the North Side.
It may seem a small and trivial thing where the minister stands when presiding at the Lord's Supper - but often it is the small things that most impact what happens in a service and how people understand what exactly is happening. I personally believe that faithfulness in small things is indicative in faithfulness in large things - faithfulness in small practical details generally entails faithfulness to large theological principles. This is true in what ministers wear, what rituals they use, and indeed where they stand at the time of Holy Communion.
For three
hundred years the Church of England was unique among all other churches across
the world in relation to where the minister was to stand. The Book of Common Prayer rubric from 1552 onwards
has stated that "The Table at
Communion time having a fair white linen cloth upon it, shall stand in the body
of the Church, or in the Chancel, where Morning and Evening Prayer are
appointed to be said. And the Priest
standing at the north side of the Table, shall say the Lord's Prayer with the
Collect following, the people kneeling."
It is important to notice a few things here. Firstly, there is no such thing as an 'altar'
in Classical Anglicanism*. The word
'altar' - which implies by definition a place of sacrifice - was purposefully
stricken from existence because it lies at the very heart of the Roman Catholic
error concerning the theology of the Lord's Supper and indeed the ministry of
the Priesthood. Secondly, the Table
that replaced the 'altar' is moveable and could be in a number of places
depending on where it was most convenient to place it. Thirdly, and concerning what this article is
about - the Priest is to stand at the 'north side of the Table.'
[*for my definition of 'Classical Anglicanism as the historical Anglicanism of the Pre-Caroline times see the following essay: http://1nc-again.blogspot.co.uk/2014/08/the-five-points-of-classical-anglicanism.html whilst technically 'Classical Anglicanism' is a merely historical phenomenon it is also something that a number of current Anglicans both aspire to re-create and see as the 'anglicanism' most true to the Historic Formularies they profess to be their confession]
[*for my definition of 'Classical Anglicanism as the historical Anglicanism of the Pre-Caroline times see the following essay: http://1nc-again.blogspot.co.uk/2014/08/the-five-points-of-classical-anglicanism.html whilst technically 'Classical Anglicanism' is a merely historical phenomenon it is also something that a number of current Anglicans both aspire to re-create and see as the 'anglicanism' most true to the Historic Formularies they profess to be their confession]
The
exact meaning of 'north side' only really came into question with the rise of
the second generation Oxford Movement and the Cambridge Camden Society who,
wishing to celebrate like the Roman Catholic Church, wanted to stand with their
backs to the people facing East. When it
became obvious that the rubrics would not legally allow this they began to
promote frankly ridiculous arguments to try and re-interpret the rubric to mean
the northern part of the table when facing East. Suffice it to say that this argument was
indeed ridiculed, largely abandoned, and legally condemned as nonsense. Even the likes of Pusey and Newman didn't buy
into such ideas. Instead the Ritualists
came up with the idea that historically the table was UNIVERSALLY placed with
the short 'ends' East and West and thus, because the tables were then placed up
against the East wall of the Church there was no 'north side'. This argument is now common even among low
church ministers for justifying Westward facing celebration. However, historically it has little credence.
In
this article I want firstly to look at the historical reality of the placement
of the table and the historical interpretation of the rubric. Secondly I shall consider if the tradition
handed down to us is important today or if the Westward facing celebration
accepted by both Protestants and Roman Catholics is to be preferred over
traditional North Side.
Due
to Laud there are in fact two traditions of 'north side' in the church of
England resting upon either the Table being in the midst of the congregation
with the people gathered all around it or
the Table being up against the East wall with the congregation separated from
it until reception. The two dynamics of
service here are radically different and both will be considered in turn.
Firstly,
it is now universally accepted that 'north side' means nothing more than
"stood to the north of the Table"
Regardless of the shape of the table or its orientation this is all that
'north side' means. As Dr. Stephens in
his Notes on the Book of Common Prayer
says "No form of table has been
prescribed by the statue, and therefore it may be square or any other
rectilinear figure, or even circular, where of course you cannot have any
'side'... The meaning of 'at the north side' therefore seems really to be
simply 'to the north' of the table"
Legally this was supported in the Folkestone Ritual Case by the Supreme
Court of Appeal in 1876. Indeed,
historical evidence points towards Edwardian tables - those at the time of the
rubric - being made increasingly square (mockingly called 'oyster boards') that
they might look even less like the destroyed 'altars' they replaced.
But
many tables remained oblong with what we might customarily call two longer
'sides' and two shorter 'ends'. How were
these tables placed in the body of the church or chancel before the advent of
Laud? Remember that before Laud the
people were generally much more gathered around the Tale which was not usually
cordoned off by railings. Those who want
to claim that Westward facing is the natural outworking of the rubric claim
that they were near universally placed lengthwise - that is with the short ends
at the East and West. In this case the set up would look much like
the following diagram.
However, as
shown by the extensive research of J.T. Tomlinson - one of the greatest and most knowledgeable
writers on the English Reformation to ever live - that this set up was
universal or indeed even originally the most usual is completely unsupported by
evidence. For full details as to why I
would encourage you to read the two tracts on 'north side' that he wrote for
the Church Association which can be found in volume one of his Collected Tracts on Ritual.
In his first tract
(C.A. tract No.88) he notes how none of the reformers placed any emphasis or
meaning into whether the table is to be placed lengthwise or alternatively
'altarwise/crosswise' (that is with the 'ends' North and South'). It was the growth in popularity of pews and
designated seating during the reigns of James I and Charles I which led to the
'lengthwise' set up with the table down the middle aisle in the nave becoming
most common (and indeed the tables becoming very, very, long and slender so
they would fit). Tomlinson concludes his
tract by saying that "Until the reign of Charles I [coming of Laud] no one
attached any importance to the length wise, or crosswise arrangement of the
table; and at the Restoration, as we have seen, the word 'side' was retained
with the deliberate intention of leaving that point entirely free." In his second tract on the issue of north
side celebration Tomlinson considers further extensive evidence about the
placing of the tables. Included in this
is how the table of the Langely Chapel in Shropshire - famous by its use to
support 'lengthwise' placement - is actually drawn differently in different
books - lengthwise in the Anastatic Society's Report and 'crosswise' in
Bloxam's Companion to Gothic Church Architecture.
Overall the
compelling evidence is that the Reformers had no intention as to lengthwise or
crosswise and such use was arranged locally depending on church shape and the
personal preference of the minister. To
claim that lengthwise was the instituted norm is simply ahistorical. What is certain is that at the time of Laud
the moving of the Table to where the altars once stood, up against the East
wall, and having them fenced off was the final evolution of the placement. The reason for the placement was partly
ritualistic and partly practical - many people were unhappy that the
congregation were putting their hats and coats on the table during services and
moving it away ensured this couldn't happen!
With the moving of the table celebrating from the North at the short 'end'
became the more common practice though we know that a number of churches
continued to have their tables lengthwise with the short 'end' being up against
the wall. Again, local discretion was
the watchword and there was no real uniformity across the land.
Having laid
out how historically neither lengthwise nor crosswise can claim authoritative
approval it is worth considering why Cranmer would have the minister stand to
the North of the table in the first place.
This was not the practice among the continental Reformers who celebrated
much as we do today with the table (often) separated from the people, arranged
crosswise, and with the minister facing West (the basilican tradition as it is
known). Cranmer was relentless in
pursuing pan-Protestant unity, especially in relation to the Lord's Supper, so
why would he do something so radically different that clearly marked the Church
of England out as distinct from their continental brethren? As J. A. Motyer said in his essay on why he
supported north side celebration over the then innovative westward facing method
"The one thing that seems certain, amid all the uncertainties that
surround this important question, is that Reformers were moved by some purpose
and not by lack of purpose or mere negativism... The man who thus wrote Of Ceremonies [Cranmer] had his eye on
divine truth and positive human edification.
We owe too much to Cranmer to call him a fool in this one respect."
(Why I Value the North Side Position. pp.20-21)
John Stott in the same volume backs this up stating that "although
[the Reformers] undoubtedly knew that the Westward position was primitive, and
was being chosen by their fellow
reformers on the Continent, they yet declined to adopt it themselves, and
invented the North side position instead.
They have left no record of their reason, so far as I know, but they
must have had theological objections to their early tradition, which made it
unacceptable to them." (Ibid. p27)
I personally
believe that there was a good reason for this unique and distinctive move to North
side over and against not only the Eastward facing Mass but also against the
even more ancient and continentally accepted Westward facing. My
hypothesis (and it is nothing more than speculative but seems the only plausible and possible rational reason for ushc a move) would be that it is all to do with the perception of space and
holiness. The Eastward facing position
of the Mass creates a sense of holiness moving up the church. In the West you have the least holy part
where the congregation are, moving onwards you have the Chancel which is
clearly demarcated off and is usually far more richly ornate (increasingly a
sense of holiness further) and this is
where the minister, clearly holier than the people, sits apart from them to
conduct his business - when a chancel screen or rood screen exists the minister
is likely so holy that he couldn't even be seen by the people! Moving even further up the building you have
at the extreme East steps leading up to the holy altar where the body of the
Lord Jesus resides and the sanctity of the Eucharist is expressed (where the
sacrifice of the mass takes place). This
altar area is even more ornate than the chancel and is again ring-fenced
off. The whole tenor of such a building
is one of ascending holiness from West to East.
We have the Cambridge Camden Society to thank for the fact that virtually
all Anglican Churches are now once again laid out like this and such a theology
was explicitly behind their activism and revolutionary intentions. Even if the minister stands facing West this
sense of ascending holiness continues and the emphasis of separation from the
people remains - the role of the minister as presiding over and above the
people is there to be seen and understood regardless of the ministers
intentions.
Placing the minister to the
North of the table and placing the people around the table seriously upsets
this sense of ascending holiness (or even just having the minister off to one
side as in post-Laud times). The
minister is now in among the people, the chancel is no longer the place of the
holy minister and the table is amongst the people along with the Priest who
stands or kneels around it just like everyone else. The reason that the table was sometimes kept
in the chancel was in order to stop the superstitious tradition of 'hearing
mass' - if you were not to actually receive the Lord's Supper then you were not
welcome at the table or to stay and hear that part of the service (as seen by the 1549 rubrics, the 1552-9 exhortation and the countless writings of various bishops). The chancels were at times co-opted for this
purpose of separating out the different parts of the service. Alternatively, the chancel became the primary
place of worship because the small congregation allowed this - again something
that really overturns the normal understanding of an ascending holiness. Ultimately, placing the minister to the North
of the table helps to defend against superstitious ritualism and a false
understanding of the separateness of the minister and the people - especially
if as intended the table is brought in to the body of the church and the people
stand around, or the people come and stand around it in the chancel. Indeed churches such as those of Wren which
were the first to really be built, rather than merely adapted, to BCP
principles were square auditoriums with no chancel at all. The emphasis was on
visibility and audibility - getting the maximum number of people to both see
(hence the rubric 'with more readiness and decency break the bread before the people in the BCP Communion
Service before the prayer of consecration) and hear (hence the references in
the BCP to saying with a loud voice) what is happening at the Lord's Supper.
The best
possible thing that a minister today could do is return to Cranmer's intention
and at the time of communion place the table in the midst of the people (a good
excuse to get rid of pews!) as this re-emphasises the fellowship aspect of the
meal and the collegiality of the people with the minister whilst de-mystifying
all that happens. But how is it best to
place the table? Lengthwise or
crosswise? With an eye to both
visibility and audibility I personally believe, and feel experience has
confirmed, that crosswise is superior for these criteria - though this is of course a subjective preference. Look again at the diagram of the lengthwise
placement above and note the number of people behind the minister who cannot
see what is happening or besides the minister whose sight lines would be
impaired and how these people are also less well placed to hear by nature of
being either besides or behind the minister.
Now look at this diagram of the table set up crosswise and consider the
same issues - less people are behind or beside the minister, more people can
both see and easily hear what is happening and as an added bonus the minister
can see more people too. Even if no one
is placed behind the minister the truth holds.
Yet so long as the table is amongst the people as Cranmer intended and
to avoid an ascending holiness or progressing hierarchy the minister stands to
the North of the table as our Formularies command then we should not be divided over the adiaphora of the orientation of the Table.
However, the
sad reality is that because of the overwhelming success of the Cambridge Camden
Society the vast majority of English Churches simply cannot carry out Cranmer's
vision regardless of whether the table is placed lengthwise or crosswise. Thanks to Laud and the CCS we are stuck with
a table which is separated from the people, arranged crosswise, and of which it
is practically impossible to gather the people around due to architecture or
local tradition. In such a setting
should we just follow the now common Westward facing position or should we
follow what Laud started and remained the unbroken tradition of the Church of
England till relatively recently and celebrate on the short 'North end'? Personally, I think making sure that despite
the table being taken away from the people Laud's keeping the minister to the
North of the table was pretty much his one redeeming feature - it was a stroke
of genius which we should not so easily abandon. When faced with this situation
I believe that this potentially should not be considered minor adiaphora and
something completely 'indifferent' but is rather something that portrays important
theological principles over and against Eastward or Westward positions. But
why would I think this? There are a
number of reasons of which I will list some here.
-
The Westward facing position whilst not
irrevocably tied to a sacerdotal view of priesthood and the Eucharist is certainly able to be read this way. That both Roman Catholics with their very
sacerdotal view of ministry and Presbyterians can accept it should make us
consider if it is helpful or just confusing - conformity which dilutes didactic
teaching and doctrine is an unhelpful conformity, it is a conformity in merely
word and deed and not in doctrine, it is essentially thus an instrument of
deception. As John Stott said
"This phenomenon, that the Westward position is acceptable to both ends of
the theological spectrum, make it immediately attractive to some. Ought it not rather for this very reason to
be somewhat suspect?... It is evident, therefore, that the Westward position
itself does not clearly symbolize, and for this reason cannot definitely secure
a proper doctrine of the Holy Communion." (Ibid. p32) If our views of the Priesthood are so radically
different to that of Rome (and they are, the Roman Catholic Church holding that
Anglican orders are 'absolutely null and void' due to 'a deficiency in
intention' - as the Papal Bull Apostolicae Curae tells us - that is to say
Anglican do not believe that the minister is a sacrificing priest or that kind
of mediator at all.) surely this should appear evident in our practice as well
as our theory?
-
North side protects against the people
mistakenly feeling that the presence of Christ is localised in the bread and
wine rather than in their hearts upon reception. Again the Westward facing position does not
need to lead to this but over time and given the inclination of the human heart
to superstition and idolatry it likely will.
The placing of the table at the centre of worship by having it between
the minister and the people leads to a sacramental focus of the service and the
presence of God. North side helps to
avoid this by rejecting an ascending holiness view of the church and also a
centralising holiness in the elements.
-
North side also protects against priestcraft where
the minister is, to use an analogy, the 'actor' and the people are the
'audience' or where the minister is the man at the McDonalds checkout which
people must approach to receive their grace and communion. A.M. Stibbs rightly remarks that "by
refusing to put [the minister] into a Westward position facing the people from
behind a crosswise table, it made plain that Christian ministers are not a
presiding hierarchy, on which the laity are dependent for sacramental grace."
(Ibid. p12) North
side places the minister as a servant not a master, being the people's delegate.
Being 'side on' to the people the
chances of seeing the minister as presiding in the place of Jesus Himself - who
is the true President - is reduced. As
Motyer says "this 'half-ways' position, is one of our great legacies of
the Church, the Ministry, the Sacraments, and the Atonement, and a thing
concerning which we ought to pray that we may be careful guardians." (Ibid. p24) The North side is discreet whilst the Westward
is too prominent such that it may
promote an unhealthy and exaggerated view of the ministry and role of the
minister in the Sacrament. It is the
Lord's Supper, and it is the Lord's Table - so why do we make the minister and
not the Lord the most prominent part of it by having him placed at the centre
of what is going on? Far better to have
the minister at the right hand of the Master as His underling (1 Cor 4.1) than
usurping His rightful position in the centre.
These points
contain a lot of 'may be seen' or 'could be understood' things. And that is at the core of the issue. The Church of England has a long tradition in matters where things could or are
likely to be understood wrongly and thus promote unhealthy and unbiblical views
of God, ministry, worship, Sacraments, or the Christian life, of doing all it
can to obliterate them. Thus the Church
of England was explicitly (and still is according to its formularies)
iconoclastic - the very danger of using images in church, especially of Christ
and the saints, is that the human heart is prone to idolatry and thus it is
better to not put temptation before it.
Likewise, the risk of making church and Sacrament 'mystical' and
promoting a pagan view of prayer led to the banning of candles on the Holy
Table or as prayer aids by the church - the same goes for incense. The flamboyant robes of the Roman Catholic
Church (or indeed for that matter the Eastern Orthodox) were soundly rejected and
burnt or cut into pieces not just for their historic theology but because of
the very tenor they give to the service and the role of the minister they
exaggerate - better to have ministers garbed simply in largely plain and
academic clothing which portrays a proper and biblical view of ministry. One need only look at the state and form of
spirituality in modern Anglo-Catholic churches or indeed Broad Churches to see
how influential the revival of these things has been. The views of the sacrament, of the ministry,
of the role of the congregation, of the importance of space, of prayer, or
worship are all not only completely at odds with Classical Anglicanism but at
odds with the whole Reformation and indeed, arguably, the Biblical vision of Church.
Individual ministers may use some or all of
these things with the best intentions and a right theology of it in their own
hearts and minds but so did those who first used images and the bishops who said
it was OK just for teaching. Suffice it to say that history proves that
the best intentions of ministers never outlast them and quickly become warped
and twisted in the hearts of the less theologically astute (and even at times
in their own hearts!). In this vein,
celebrating from the North of the table, be it with the people gathered around
(preferably like this) or as Laud would have it, gives the best protection and
actively presents to soundest theology.
The Eastward view actively ensures poor theology (regardless of the intentions of the minister), the Westward makes it
possible (regardless of the intentions of the minister), the Southward most effectively heads them off (regardless of the intentions of the minister).
Let us be
proud of our heritage, of the genius of Cranmer and his fellow reformers, let
us hold fast to our unique and distinctive - and right - tradition of North
side for it alone is the most secure way of ensuring rightful worship and
truthful doctrine. As A.M Stibbs
concluded:
"we
venture to assert that for the minister to stand at the North side of the Table
is not an antiquated eccentricity to be abandoned as soon as Westward position
can be properly authorized; but a relevant and significant use by which, rather
than by adopting the Westward position, we may as ministers visibly demonstrate
both that we disown misplaced sacerdotal and hierarchical claims, and that we
are in the service of Holy Communion one with our brethren in Christ as
dependent recipients of His saving grace, and as grateful guests at His
bountiful Table." (Ibid. p13)
Or in the
words of the ever indomitable John Stott:
"Our
concern should be first and foremost to embrace for ourselves, and commend to
others a New Testament theology of grace, ministry and sacraments, and then to
put the officiating minister at the Lord's Supper into a position which plainly
and incontrovertibly exemplifies this theology.
It is for this reason supremely that I, for one, far from wishing to
abandon it, welcome the symbolism of the North side." (Ibid. p32)
Fascinating - thank you. How would you see the distribution of the bread and wine when gathered around a table as you propose? And what if you had 200 present?
ReplyDeleteHi there Will, many thanks for the comment.
ReplyDeleteWe know that many of the more low-church 'puritan' Anglicans had people pass the bread and wine around themselves, but most ministers would have kept to the rubric and gone around themselves offering the bread (people broke off their own bits it was not given to them - hence 'take and eat' not 'receive and eat') and then the wine. When I have done this with congregations of up to 50 people we had people step back in to a large circle as we went around, if there were too many we went round with the bread and wine then those who received went back to their pews and those yet to receive formed the new circle.
We know from bishop's writings around the reformation both before and after Mary that the Church of England was very strongly against non-communicating attendance, in cathedrals and larger churches the table was often in the 'choir' area or chancel separated from the main body of the church, only those intending to receive were welcome to come up to the Lord's table just around the time of the offertory. One presumes with larger numbers the space around the table was larger and they gathered in around and received much as I have done above. We really know very little about how communion looked in large churches and cathedrals both due to lack of records and images and also the fact that Holy Communion became more and more infrequent on Sundays.
Thanks - really interesting. A friend distributes the bread to all and then they eat it all at the same time. Obviously with a common cup one cannot do that but has this any historical precedence?
ReplyDeleteThis comment has been removed by a blog administrator.
ReplyDeleteThis is the best explanation I have seen of the Northern End Adam; I will pass it along to members of our Anglican Orthodox Church for consideration. By the way, in later edition of our first US 1789 book, the term was changed to "right side" in 1833. "The Table, at the Communion-time having a fair white linen cloth upon it, shall stand in the body of the Church, or in the Chancel. And the Minister, standing at the right side* of the Table,"
ReplyDeletethat is very interesting about 'right side' -- I wonder why they made the change.
DeleteExcellent. Bishop Dees actually advocated the north side of the Table for the officiant. I think we in the AOC may need to go back to that practice. One advantage is that there is no mysterious preparation of the elements not seen by the Communicants. Thanks for posting this, Adam+, and thank you, Mark+, for sharing.
ReplyDeleteIt is certainly a practice that I would recommend. Many thanks for the encouragement.
Delete