Holy kiss

Such greetings signify a wish and blessing that peace be with the recipient, and besides their spontaneous uses they have certain ritualized or formalized uses long established in Christian liturgy.

It has been noted that these mentions of the holy kiss come at the end of these epistles, indicating "that the kiss was shared in conjunction with the benedictions at the conclusion of worship services" though it soon "became associated with the Eucharist" and thus "its location during the worship service moved forward in time to the celebration of Communion.

"[2] The holy kiss was seen as an essential part of preparing to partake in the Eucharist:[2] Peace, reconciliation, and unity were the very essence of the church's life; without them communion would have been a sham.

Bestowed by the Spirit and experienced in prayer, their liturgical expression—which pointed forward to the eucharist—was the holy kiss.

[12]Augustine's Sermon 227 is just one of several early Christian primary sources, both textual and iconographic (i.e., in works of art) providing clear evidence that the "kiss of peace" as practiced in the Christian liturgy was customarily exchanged for the first several centuries, not mouth to cheek, but mouth to mouth (note that men were separated from women during the liturgy) for, as the primary sources also show, this is how early Christians believed Christ and his followers exchanged their own kiss.

For example, in his Paschale carmen (c. 425–50), Latin priest-poet Sedulius condemns Judas and his betrayal of Christ with a kiss thus, "And leading that sacrilegious mob with its menacing swords and spikes, you press your mouth against his, and infuse your poison into his honey?

[2][14] The holy kiss was distinguished as a ritual only to be partaken of by baptized Christians, with catechumens and non-Christians not being greeted this way.

[17] In the Eastern Orthodox Church's Divine Liturgy of St. John Chrysostom, the exchange of the peace occurs at the midpoint of the service, when the scripture readings have been completed and the Eucharistic prayers are yet to come.

The priest announces, "Let us love one another that with one accord we may confess—" and the people conclude the sentence, "Father, Son, and Holy Spirit, the Trinity, one in essence and undivided."

At that point the kiss of peace is exchanged by clergy at the altar, and in some churches among the laity as well (the custom is being reintroduced, but is not universal).

In the Eastern Orthodox Liturgy, the kiss of peace is preparation for the Creed: "Let us love one another that we may confess [...] the Trinity."

The latter placing is influenced by the recommendation in Matthew 5:23–24[20] about seeking reconciliation with another before completing an offering at the altar.

In the 3rd century the present placing was chosen not only in Rome but also in other parts of the West such as Roman Africa, where Saint Augustine understood it as related to the petition, "Forgive us our trespasses as we forgive those who trespass against us", in the Lord's Prayer and to the link between being in communion with the body of Christ understood as the Church and receiving communion with the body of Christ in the Eucharist.

It is exchanged between all present in no prescribed order, except that "the Priest gives the sign of peace to a Deacon or minister.

"[27] The following are considered abuses by the Congregation for Divine Worship and the Discipline of the Sacraments:[28] The gesture by which the sign of peace is exchanged is to be determined by the local episcopal conference.

[27] The Lutheran Church teaches:[30] The exchange of peace is a ministry, an announcement of grace we make to each other, a summary of the gift given to us in the liturgy of the Word.

[30] In the Anglican Church it is common practice at more formal services for the congregation to be invited to "offer one another a sign of peace".