22 March 2024
The fact that the kiss of peace appears in the conclusion of 1 and 2
Corinthians, 1 and 2 Thessalonians, Romans and 1 Peter has suggested that the
epistle was read as sermon, and that the Pax indicates the transition to the
Holy Communion. Only those who receive and give the kiss of peace are welcomed
to the Lord’s Table. The “Didascalia” (early third century) evokes the vivid
scene of the kiss of peace, which comes from the altar, coming to a sudden halt
as it is being given and received all the way round. The presiding minister
leaves the altar and goes to where the kiss of peace is blocked. Only after he
has worked reconciliation (pacem facere inter eos [Matthew 5:24; 6:15; 7:6])
does the kiss of peace continue on its way all the way round, and only then does
the liturgy proceed. We may regret the loss of the actual kiss of peace. Yet
whether by kiss or handshake or words, the Pax is given and received. It comes
from the Lord and we receive and embrace it together with our Amen. It is His
gift, not something we set going. Lamentable is the disintegration of the
liturgy at this point into lots of separate heartinesses. The one so-called
Pax, from the Lord, was beautifully expressed by the usage with a piece of
wood, metal, or ivory upon which a Calvary was carved. It came from the altar
and was kissed by the presiding minister, and then in turn by all the
communicants. How little chance for such a usage among us time-pressured people
is shown by those instances when even parts of the Holy Communion are lopped
off—and this at times for the sake of some cozy pleasantries or program
promotions.
Norman Nage
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