THE NEW PRAYER BOOK

BEING A CHARGE DELIVERED TO THE BY THE SAME A UTHOR CLERGY 15 CHURCHWARDENS OF THE ECONOMICS& CHRISTIANITY. IS. net DIOCESE OF GLOUCESTER ON THE JESUS CHRIST IN HISTORY AND FAITH. 6s, net OCCASION OF H IS SECOND VISITATION THE CHURCH OF ENGLAND. 1 25 net THE LIFE AND TEACHING OF JESUS BY THE CHRIST. 125. net THE DOCTRINE OF THE CHURCH ARTHUR CAYLEY HEADLAM AND CHRISTIAN REUNION. C. H ., D.D. Bampton Lectures, 1920. us. net LORD BIS Il OP OF GLOUCESTER HISTORY, AUTHORITY, AND THEOLOGY. 6s. net ST . PAUL & CHRISTIANITY, 6s. net THE MIRACLES OF THE NEW TESTAMENT. 7s. 6d. net THE REVENUES OF THE CHURCH OF ENGLAND. 2 5. 6d. eet

LONDON JOHN MURRAY, ALBEMARLE STREET, W.

192 7 CONTENTS

PAQE THE OHARGE I

I. REASONS FOR REVISION 4 II. MORNING AND EVENING PRAYER - 19 III. TilE LITANY AND ATI-IANA SIAN CREED 25 IV. THE COLLECTS, EPISTLES, AND GOSPELS 29 V. THE OCCASIONAL OFFICES· 35 FIRST E[JJTIOX . , .. April 1927. VI. THE ORDINAL 39 Reprinted ...... May 1927. VII. THE OOMMUNION OFFICE - 43 VIII. VESTMENTS 55 IX. THE ALLEGED DOCTRINAL OHANGES 59 X. RESERVATION 82 XI. PRAYERS FOR THE DEAD 90 XII. SOME G~~NERAL CONSIDERATIONS 94

APPENDIX

CONSECRATION PRAYERS

I. TIlE ApOSTOLIC TRADITION OF HII'POLYTUS 103 2. SERAPION 105 3. THE LITURGY OF ST. CHRYSOSTOM 108 ,- 4. GALLICAN III 5. l{OME 113

I 'Hl ~ TED 11' (l)(l:AT HH I T,ll !'i BY 6. THE FIRST PRAYER BOOK OF EnWARD VI. (1549) 115 U II . L1!'i(~ A:; D SU!'i~ , LT l>. , GU II.IlFU ItIJ ,1!'iD J::.'lllt;1I 7. THE OHURCH OF SCOTLAND (1637 ) 118

v THE N EW PRAYER BOOK

!If Y BRETHREN OF THE CLERGY, MY BRETHREN OF THE LAITY, I do not think that anyone can doubt that the occasion on which I have summoned you together is one of grave importance, per­ haps the most serious event that has occurred in the last 200 years in the Church of England. The Prayer Book which we now use dates from the year 1662. It has been in use, there­ fore, with practically no change, for 265 years. That Prayer Book was based upon one pro­ duced in 1552, 37b years ago, and the differ­ ences between the Prayer Book of 1552 and the Prayer Book of 1662 are not great. The Prayer Book which we now use has in all its main features been the Prayer Book of the Church of England for nearly 400 years. It would, I think, have been much better if changes had taken place from time to time, if it had been gradually adapted to the circum· stances of a later age. It is most desirable for a Church to have a traditional form of service, to which its members may grow accustomed and become attached; it is not 2 LABOUR OF REVISION LABOUR OF REVISION 3 desirable that that form should be so stereo­ basis of the book now before you. It was, typed that it cannot be altered. For inevitably I believe, in the Abbots' Hall in the Palace at the time comes when demands arise for some­ Gloucester that that Committee held its sit­ thing new, and then the very idea of a revision tings, so that in spite of the very subordinate rouses misgivings. Certainly the revision of part that I personally have taken, this diocese what has been used for so long a period repre­ has played a considerable part in the produc­ sents a crisis of grave importance in the history tion of the Revision. A work on which so of the Church, and it is our duty to meet this much labour has been spent demands our crisis with thoughtfulness, deliberation, and careful and sober attention. freedom from party spirit. And there is another reason why we should receive and examine the Revision before us with respect and care, for it is the final result of some twenty years of careful and unre­ mitting work. Personally, at no time before it came before the House of Bishops have I had any part in this revision; and that enables me to speak with greater freedom of the labour expended upon it. There are many who have been working steadily at it for twenty years; others whose labours are before us have passed away. In particular may I remind you that Bishop Gibson was one who had worked at it for many years with great thoroughness. He was Chairman of the Committee of the Church Assembly which produced the document called N.A. 84, which summed up the work of the Houses of Convocation, laid down the lines on which we have worked since, and is the NEED OF REVISION 5 especially when they know that no strictness is possible in enforcing existing regulations. But that people are contented with the I Prayer Book which they have is hardly in any case, I think, really true, and what is also REASONS FOR REVISION true is that much in it forms a real and serious I THINK, perhaps, the first question I would stumbling-block to many who are anxious to consider is the statement that is sometimes conform to the uses of the Church of England. made that no one really wants a revision. If How many people, for example, are there it is meant by that statement that people are within or without the Church who really like contented with the existing Prayer Book, that our present usage with regard to the Athan­ is hardly true of anyone. It is true that many asian Creed? Or, if they are anxious to pre­ people are fairly content with the services in serve the present use of the Athanasian Creed, their own church, but they forget that those are they content with the Communion Office? services vary in many points-sometimes more, I very rarely attend service in a parish church sometimes less important-from the directions now in which I get the service in the Prayer in the Prayer Book. It is true again that Book without any alteration, and I presume there are some who would prefer to retain the that in the presence of a Bishop it is more likely present Prayer Book, and then use it or not as that the rubrics would be obeyed than in his they feel inclined, modifying it to suit their absence; so the irregularities which I do not tastes, and adding to it whatever they feel in­ know of are probably more considerable than clined, feeling that the present state of chaos those that I do know. Of course, all people and anarchy is one which has distinct advan­ do not want the same alterations. Some want tages for those who prefer their own individual one, some want another. When they tell us tastes to the directions of the Church to which that they do not want a revision, what they they belong. It is true again that there really mean is that they want a revision, pro­ are some who are so frightened of change vided it does only what they desire, and it is that they would be tempted to acquiesce in obvious that very few people will ever get that. things they dislike remammg unaltered, I cannot help remembering that that section of 4 6 NEED OF REVISION CHANGES IN EXISTING USE 7 the Church which has been denouncing the In religious worship, as in every other depart­ present Revision in no measured language, and ment of life, it is inevitable that changes will IS appealing to the present Prayer Book as gradually take place, whether they are sanc­ representing the true Protestant traditions of tioned by legislation or not. You can retard the English Church, has in times past made change, you cannot prevent it, and if you proposals for removing the sacerdotal elements retard it too much you will cause revolution. in that book. W'hile desiring, therefore, to In smaller and larger matters alike there are give full weight to what they put before us, alterations from the existing usage which are I cannot feel that the affection at present dis­ in some cases almost invariable. The Exhorta­ played for the existing book is altogether real. tion is omitted in the Communion Office. No What !s true is that in religious matters the doubt, in itself, to most of us this is a matter most pIOUS and devout people tend to be con­ of no great importance; but if we allow this servative, that they feel real affection for the omission, can we forbid others? The Com­ prayers and forms to which they have been mandments are often omitted either with or accustomed, and therefore dread a change. without permission. And if these omissions For such I have great sympathy, and one of are allowed, it becomes difficult to deal with the aims that I have before me is to reassure additions. At any rate, there are clergy who such devout persons. I am sure that they, at are not content with the present Canon of the any rate, if they give the new book a fair trial Communion Service. How often is it that the . ' wIll find that there is little that they value in Litany is used exactly in the way which the the old that it omits, that some things that rubrics direct? I rarely hear now the whole grated upon them are gone, and that much of the first Exhortation at Morning and Even­ has been added which enriches its devotional ing Prayer. The Marriage Service is rarely and spiritual appeal. used in its present form. But little of the Let me now put before you the reasons for Service for the Visitation of the Sick is, I a revision of the Prayer Book, and the func­ believe, ever used. And how anomalous is the tions a revised Prayer Book ought to fulfil. position as regards ,the use of the Eucharistic In the first place, it is desirable that the vestments. It is quite true that they have Prayer Book should conform to existing use. been condemned by the courts, but it cannot 8 OBSOLETE LANGUAGE ENRICHMENT 9 be expected that judicial decisions will be ac­ thize with the critics. I like the archaisms, cepted when their correctness is questioned by and I think many others do. I should like perfectly competent persons. At present both to meet the difficulty by a little more careful those who adopt vestments and those who dis­ education. I think, therefore, that I always approve accuse their opponents of breaking the voted in favour of the archaic expressions. At law, and if the one side have judges in their the same time, I admit the force of the plea support, the others have the moral support of that it is not wise to increase the difficulties historians. Clearly it is a situation which de­ in our Church services by retaining an obsolete mands new legislation. language. Elizabethan English is in danger The Prayer Book as we have it is not used of becoming a language not understood by in churches without some changes, even in the people. those parishes which profess to be "Prayer Then, thirdly, we want to enrich the Prayer Book parishes," and it is desirable that the Book. Our life at the present time is far regulations of the Church should as far as fuller and richer than it was in the sixteenth possible conform to the habits of the people. century. Our interests are greater. There Then, secondly, it is desirable that certain are many more things for which we desire to things in the Prayer Book which do not pray. That desire had for long existed, but harmonize with the habits and thoughts of the it became much more articulate during the day should be modified. A typical instance war, and since then the custom of adding, would be the first Exhortation in the Marriage with or without the consent of the Ordinary, Service. In the same way, a large number of many prayers which are not contained in the the not very apposite Old Testament refer­ Prayer Book has continued. It may be, in­ ences which occur in some of the prayers do deed, that there is sometimes -a reaction in not harmonize with the way many people look favour of' the old-fashioned language of the at the Old Testament, and are therefore not prayers to which people have been accustomed, always edifying. Then there is a good deal and they may find them more expressive than of old-fashioned phraseology which is some­ they thought they were. But the demand times misleading. That is a point on which I for extra services, extra prayers, and greater personally should not be inclined to sympa- variety of usage, is certainly a real one. There 1 10 MODERN THOUGHT CATHOLIC USAGE 11 are many more people who take a thoughtful not interpreted merely in an ecclesiastical or and instl'Ucted interest in the services of the eschatological sense, but is held to mean the Chu~ch. People soon weary of what they building of a Kingdom of God on earth, consider monotonous. A Bishop is constantly and many things therefore unknown to the asked to license something which is not con­ Elizabethan Prayer Book or to liturgical tained in the Prayer Book. 'Vhether or no tradition are included in that term. It is he has the power to do so under the existing maintained that we must not be merely anti­ law may be doubtful, but practically he is quarian in our worship. bound to assume the power, as it is the only On the other hand, fifthly, there is a great means that he has, under existing conditions, demand from another section of the clergy for of regulating the services of the Church. what is historical, or, as it is often called, Then, fourthly, there is a demand made by Catholic, and in some cases this desire takes some that the Prayer Book should be adapted the form of a desire to assimilate the worship much more to what are called the conditions of the Church of England to that of the of model'l1 thought. That is the characteristic Church of Rome. Demands in this direction of those proposals for revision which were were contained in what was called the Green contained in what is called the Grey Book. Book, and have left their traces on some of It means removing everything which conflicts, the changes proposed by the House of Clergy. or seems to conflict, with model'l1 science or Very often the demands of the Model'l1ist and criticism, and adapting the prayers and services the demands of the so-called Catholic would to the conditions of model'l1 life. The social conflict, but that is not always the case, and well-being of the people, the interest of our both alike might be distasteful to persons of a country, the desire for better intel'l1ational more conservative and old-fashioned tempera­ relations, the problem of peace or war, the ment. It would be maintained that a larger conflict between capital and labour, and many amount of ceremonial is desirable in our other similar questions, represent a new out­ worship; that we want more colour; that a look and interest. The social and corporate ritualistic service makes a wider popular side of Christianity is more prominent than it appeal; that we want greater richness and was. The idea of the Kingdom of God is variety; that the English Prayer Book, in its 2 T 12 DESIRE FOR LEGALITY WHAT IS LAWFUL? 13 traditional form, only imperfectly expresses clear rubric, he is able to defend himself by the true doctrine and practice of the Christian pointing out that there are others who have Church, especially as regards the Sacraments; introduced services not contained in the Prayer and that for these reasons the Church of Eng­ Book, and there are others who disobey clear land fails in its mission. rubrics. ,~r hy, he asks, should the law be All these various points of view are held. enforced against him and not against them? and widely held, and therefore must be before r f it is pointed out to him that the changes anyone who is concerned with the Revision of that he makes are really quite different in the Prayer Book, and it will be obvious that character and contrary to the spirit of the the existence of these various, and in some Church of England. he would reply that what cases conflicting, tendencies of opinion makes he does is really more loyal to the spirit of the the task hard. Prayer Book than many other changes which Then, finally, there is another demand, and have been introduced. To omit the Athanasian that is that a Prayer Book should be con­ Creed is to be disloyal to the fundamental structed which would make it possible for the truths of Christian ity. To reserve the Sacra­ law of the Church to be enforced. It is widely ment is not only in accordance with the tradi­ recognized that practically there is a good deal tions of the Catholic Church, but enables him in the present Prayer Book which needs modi­ to ensure that a dying man may always be fication in practice. It is recognized that able to receive that Sacrament which is greater variety of usage is desirable. This "generally necessary for salvation," as the leads naturally to a good deal being done Church of England teaches. To give thanks­ which is contrary to the Prayer Book, and giving for the harvest may be a seemly innova­ therefore contrary to the law of the Church, tion, how much more should we give thanks but at the same time accepted as harmless for the spiritual benefits received through the innovation. Such a situation makes any en­ institution of the Blessed Sacrament of the forcement of the law difficult. If complaints Body and Blood of Christ by joining with are made to a Bishop that any clergyman has the rest of Western Christendom in cele­ introduced some new and irregular usage, or brating the festival of Corpus Christi! The has disobeyed what seems to be an equally argument may sometimes appear to us unreal, 14 NEED OF LOYALTY DISCREPANT DEMANDS 15 but the situation created is difficult to deal with. tions of the Prayer Book in its revised fOl:m. Although the power to initiate prosecutIOn I t is desirable, therefore, that we should should exist, and might ultimately have to be have a Prayer Book which legalizes the many employed, it must be remembered that tl~ e and various changes which have been gradu­ appeal to law is the worst method t.o use HI ally made in the custom and use of the Church, appeasing ecclesiastical troubles, and IS almost which allows a reasonable variety in many invariably unsuccessful. ' Vhat we have to directions, which permits many things to be aim at securing is loyalty, and that we can done, which are widely desired and are clearly reasonably hope to do when every reasonable not inconsistent with the traditions of the demand for innovation has been granted. Church of England, and will therefore enable It will be obvious to anyone who considers those who have to administer the law of the the different proposals for revision that have Church to forbid definitely what is in the been made, that the work which the Bishops opinion of the great majority of members of have had to do was one of extreme difficulty. the Church inconsistent with Anglican tradi­ L et me take one or two instances. The House tion. I do not think that this ought to mean of Clergy have definitely demanded ~hat the legal proceedings except in extreme cases. . I Bishops should provide a new alternatIve book am sure that the more careful we are to aVOId which should be a substitute for the present legal proceedings the better it will be. vVhat Prayer Book. On the other hand, the House it will do is to make possible the appeal to the of Laity have definitely stated that wh~t t.hey loyalty of the Church. If everything that the desire is one book, and that any varIatIons great body ofloyal Churchmen demand, every­ from the existing book which are allow~d thing that can really be asked for is allowed, should be co ntained in that book, so that It if within certain limits real variety of usage is would not be necessary for them to have two granted, if the Prayer Book is enriched with Prayer Books wh en they go to church. Here services and prayers sufficient to meet all at the very outset of our task was a clear natural and reasonable demands, we may then inconsistency between the demands of the two appeal to the great body of the clergy loyally houses, and it is obvious that it was impossible to obey and to carry out the rubrics and direc- to satisfy both. The Bishops have attempted 16 DISCREPANT DEMANDS DIFFICULTY OF THE WORK 17 to produce a single book even at the risk of forbid the use of the Eucharistic vestments. making that book somewhat bulky, and have And then, in minor matters, there will be included in it both the old Prayer Book and much criticism of the book from a literary the permitted variations, and where necessary standpoint. Some are so attached to the old ha ve put those permitted variations in the phraseology that they desire no change; others form of an alternative service. No doubt the are anxious that the language should be result of their work may appear large, but for modernized. Some do not like or desire new a transitional period this probably represents prayers; others are most anxious to have the wisest course. It will be possible, no them. In every direction there is difference dou bt, if experience shows that some portions of opinion. of the new book receive general acceptance, to Our work was difficult, and we cannot hope produce an edition which leaves out what has to satisfy anyone completely; and the ten­ become obsolete and unnecessary; but at the dency of everyone will be to dwell on the beginning it is far better that clergy and laity points that they desire to criticize. I do not alike should have everything before them, and suppose that anyone will entirely agree with the should not be prevented from adopting the book as it is; certainly no one Bishop succeeded new or retaining the old by the difficulties of in getting all that he desired. Everyone of us books. found himself voting in the minority. It may But there are other and greater difficulties. be claimed, however, on most points, that the 'Vhile one party in the Church demanded book represents the considered opinion of a Reservation, another party have denounced it majority-generally a considerable majority­ as inconsistent with the teaching of the Church of the Bishops. Many points were discussed of England. The House of Clergy has de­ three and four times. Sometimes the original manded two alternative forms of the Canon; decision has, on maturer reflection. been the House of Laity is prepared to acquiesce reversed. No one has ever been ashamed to in one alternative form, and many of those change his opinion in the face of arguments who have been most anxious to advise us have which he recognized were sound. On many insisted on no alternative form. We cannot points, even important points, the Bishops possibly please everyone, whether we allow or were unanimous. r

I 18 NEED FOR REASONABLENESS , But it must be recognized that there are in

11 the Church now, as there always have been, some whose views are extreme and their minds narrow. They demand everything for them­ II selves, and are prepared to concede nothing MORNING AND EVENING l' IL\ YER to those who differ fi'om them. If the present Prayer Book is to be accepted, and if a certain LET us now consider the alterations which uniformity of usage is to be introduced into have been made in greater detail, and let us the Church, it will have to be the work of the begin with those which are largely uncontro­ great body of moderate· minded people who versial- Morning and Evening Prayer. are ready to accept the voice of the majority, There have been, I think, in all the to lay aside any desire to get just what they changes that have been made certain general want themselves, and to satisfy the reasonable principles which have been more or less demands of' other people. Unless there is a consciously followed. The aim has been to willingness on the part of the great majority adapt the service to the usage of the day. of the members of a Church to conform to Gradually certain parts of the service have common usage, unless they recognize the need come to be found less suitable for ordinary or of subordinating their own indi vidual aims to popular usage. Further than that an attempt the general well-being, any real unity in that has been made to make this service better Church is impossible. Church life demands structurally, more interesting, with greater loyalty, charity, and unselfishness. variety, to enrich it with prayers 101' many different occasions and purposes. I think that as the service is studied the meaning of what has been done will become more apparent. It will be noted that the first part of the service for Mattins and Evensong which is common to both offices has been printed separately as "An Introduction to Morning and Evening Prayer. " It may be omitted 19 20 MORNING & EVENING PRAYER MORNING & EVENING PRAYER 21 altogether on weekdays and on Sundays if the have had a tendency to drop Mattins, or read Holy Communion or some other service allowed them separately with no congregation. in the book follows. Moreover, as will be There are more introductory sentences from seen, the service itself for Morning or Evening Holy Scripture, and they are arranged to suit Prayer may be shortened by omitting the the different seasons of the year. I beheve Creed and all that follows under similar cir­ that this to many people, will make the service cumstances. That, I think, ought to lead to more in;elligent, although I have heard it criti­ an improvement in our services. There are cized, and there will be some (not so many as many churches now which have, as what they there used to be) who do not like any change. call the principal service, a Choral Communion Then there is an alternative form of Exhortation, Service. I do not think that that alone is there are two forms of Confession, and two of sufficient, at any rate in the elements of in­ Absolution. I believe that the simpler Con­ struction, as a Sunday service. It is felt that fession and Absolution will be found of great Mattins as we have it is too long as an intro­ practical value in many parishes ~vhere the duction, and moreover there is a good deal of present forms are found to be unsu~te d to the unnecessary repetition. \Vhy should we have congregation. After all, the use of them has a Confession and Absolution when there is one often been very formal, and a Simpler alterna­ shortly to follow in the Communion Service? tive form will appear to many of our con­ \Vhy should we say the Apostles' Creed when gregations much more real. we are going to have the Nicene Creed in a But while there is this larger amount of few minutes? '''Thy should we say the Collect variety, it is specially ordered that the ~ld form for the day when we are going to repeat it of Exhortation,Confession, and AbsolutIOn shall almost at once? Why should we say the Lord's always be used on the first Sunday in Advent Prayer at least four times? But the shortened and on the first Sunday in Lent, and of course form with a short introduction, a psalm or such a direction is intended to be observed. psalms, and two lessons with the Canticles, will \Ve may feel that, constantly repeated, the form an admirable and suitable introduction to well-known Exhortation with which our Morn­ the Communion Service, and will, J hope, be ing and Evening Service begin~ becom~s a li.ttle widely used, especially in those churches which wearisome, but it is a fine and Impressive piece 1

22 MORNING & EVENING PRAYER MORNING & EVENING PRAYER 23 of ~ngl.i s h prose; it puts before us our religious except on Sundays and Holy-days. Then obhgatlOns in a striking manner, and it would certain Invitatories are added, suitable to the be a misfortune if it went entirely out of use. season. The l'e D eulIl is printed in paragraphs, I am not sure, however, whether in future the as also is the B enedicite, and as a further tendency '~iIl not be to use it more frequently alternative the fifty·first Psalm is added for at the ordmary Sunday Morning Service in use in L ent. To these proposals must be many churches. added the advantages which will be gained by One particular point I would notice-the a revised use of the P salter. Old-fashioned definite omission of the Lord's Prayer in this people who are used to the Psalms of the day part of the service. That is, I am sure, entirely complain of the change, but I am sure it is nght... It does away with an unnecessary really very valuable. Congregations nowadays repetItion, for the Lord's Prayer is repeated at notice very quickly whether the service is the central part of the service. The proper harmonious in its character, and whether there place in any service for the Lord's Prayer is is a consistent purpose running through it. not at the beginning- this was a custom that Not only were the Psalms according to the grew up in the later Middle Ages-but at the old Lectionary often too long, but it might most solemn part of the service, at its cul­ well be that penitential Psalms come during minating point. To introduce it earlier is Eastertide and Psalms of joy and thanks­ really meaningless.l could wish that the same gi ving during Lent. The desire to have thing ha~ been done at the beginning of the shorter Psalms, and those appropriate, comes Commul1Jon Service, but the instincts of COI\­ from the increased interest in them, and the servatism were too strong. discovery of how great a response they make There is, I think, no change in Evening to our religious feelings, and not from care­ Prayer until after the Third Collect, but in lessness, or indifference, or a mere desire that Morning Prayer there are important changes. everything should be shorter. VVhat people The Venile is shortened, only the first seven desire is that the services should be real and verses being retained as suitable to its purpose edifying, and not so long that only partial as an invitation to prayer and praise, and there and intermittent attention is possible. How is a mbric saying that it may be omitted admirable an introduction to the sen,ice of 24 MORNING & EVENING PRAYER Christmas, or some other great festival, is that given by the shortened Venite, the lnvitatory, the proper Psalm or Psalms, not too lengthy, the proper Lessons, and the l'e De7t1ll ! The Morning and Evening Prayer proper III end at the Third Collect (or in certain cases THE LITANY AND ATHANASIAN CREED after the Benedicite), but very wide choice of occasional prayers is allowed, and there is at THE Litany is no longer to be compulsory Evening Prayer more than one method of except on Rogation Days. The petitions are concluding the service. The idea is that there arranged in sections, and discretion is allowed in should be a fixed form of service with a few the selection of the petitions to be said on each variations, but that, as far as regards the occasion, while the latter part of the service may prayers at the end, there should be great be omitted. I suppose that there are many variety, sufficient to satisfy all legitimate who have felt a little weary when the Litany needs, and besides those given there is a rubric has been said directly after a somewhat lengthy added allowing other prayers with the consent Morning Service. On the other hand, its of the Ordinary beauty and appropriateness, especially for times of trouble and distress, is widely recog­ nized, and the great variety of usage which is allowed, and the freedom of selection, ought to enable us to use the Litany at the time and in the way which will make it most impressive, and make it appeal more widely to our religious needs. Perhaps to many the treatment of the Athan­ asian Creed may be of greater interest. Here again great freedom is allowed. Nothing is enjoined, but it is specially stated that it may be said on Trinity Sunday and on the Feast of 25 26 THE ATHANASIAN CREED THE ATHANASIAN CREED 27 the Annunciation, and if it is preferred in a some theologian of the School of Lerins in revised translation. Or as an alternative it Southern Gau!. It was certainly not written may be divided into two portions. The first, by St. Athanasius. Its original language was beginning at verse 3 and going down to verse 28, Latin, and it sums up tersely and correctly the deals with the doctrine of the Trinity. This, it theology of St. Augustine. It has not, how­ is suggested, should be said on Trinity Sunday. ever, any real authority as a Creed of the The second, beginning at verse 30 and going Catholic Church. It is not used in its services by down to verse 41, deals with the doctrine of the the Eastern Church at all, and has never been Incarnation, and is recommended for the Sun­ put forward by any Council of the Church. day after Christmas Day and for the Festival The importance assigned to it in the Church of the Annunciation. This arrangement has of England is not a sign of our catholicity, but the additional advantage of leaving out verses 1 of our insularity. It was given great emphasis and 2, verse 29, and verse 42, which state in a at the time of the Reformation. because the way which seems to us somewhat over emphatic English Church wished to clear itself from any the necessity of a right belie!. suspicion of being unsound on the subject of Let me say a few words about the Athan­ the doctrine of the Trinity. It was part of the asian Creed, as it has probably presented greater same policy which increased the importance difficulties than any other pllrt of the Prayer of Trinity Sunday, and introduced the Proper Book, and perhaps not unnaturally. On the Preface for that day. other hand, a certain section of the Church has The Qnicnnque vult is not well suited for laid what has seemed excessive emphasis on recitation in the ordinary services of the Church this Creed as a valuable document for stating for two reasons. In the first place, it is too the Christian faith. It has been claimed that technical in its language. It makes it appear to accept the A thanasian Creed is a necessary to many that the doctrine of the Trinity is only part of Christian orthodoxy. a question of words, and does not bring out or The document called the Athanasian Creed, explain the reality which underlies those words; or more correctly the QuiG~mqlte vult, is a yener­ and then, secondly. it puts in too emphatic a able monument of the Christian faith. It was form the necessity for correctness of belief-I written probably early in the fifth century by had almost said correctness of definition-in a l 3 28 THE ATHANASIAN CREED way which repels people from wise theology, and does not attract them to it. But it must be remembered that it is a correct statement, and that wise thought demands exact language, and properly used by a clergyman who under­ IV stood what he was talking about it might be THE COLLECTS, EPISTLES, AND GOSPELS made the basis of real instruction. Under all those circumstances I think it will I SHOULD like to draw attention shortly to the be recognized that the Revised Prayer Book, plan followed with regard to the Collects, while taking away what is to many a stumbling­ Epistles, and Gospels. They are divided into block, especially on such days as Christmas two series. The first occupies the customary Day and Easter Day, enables a clergyman to place in the Prayer Book; it is concerned with make a wise use of this ancient statement of the Sundays and greater feasts, fasts, and the Christian faith. days of abstinence, and corresponds to our present custom. The second will be fouud in an Appendix, and is novel in character. As regards the first series, few changes have been made. Three additions have been made, for a Second Sunday after Christmas, St. Mary Magdalene Day, and the Festival of the Trans­ figuration. In a few cases an alternative Epistle and Gospel has been given, and a few changes have been made in the language, but this only concerns obvious mistakes or the spelling of proper names. It might have been possible to make with edification some further alterations, but the business before the House of Bishops was not to revise the Authorized Version; and unless the work was done con- 29 30 THE CALENDAR THE CALENDAR 31 sistently, and upon some recognized principle, was made that a Commission should be it would not have had much value. Incidental appointed to complete the work of revision. or haphazard variations would have been mis­ This will be done. But it is obvious that leading. The time will, I believe, shortly come it would not be wise to issue Collects, Epistles, when it will be desirable that a revision should and Gospels for days which it was finally be made of the Authorized Version of the decided should not be kept. Moreover,suddenly Old and New Testaments, as well as of the to introduce the commemoration of a large Prayer Book Version of the Psalms, in which number of days which had not been considered passages which are wrongly translated, or based before might have been too great an innovation. on incorrect readings, or are ill-expressed or un­ When a work such as Prayer Book revision is reasonably archaic, or in which the argument undertaken after a lapse of over 250 years, is obscure, should be corrected, but the greater when so many changes have taken place in life part should be preserved in its present form. and custom and thought, far more problems That would, I believe, be a far better course arise and suggestions are made than can at than to authorize the use of the Revised once be grappled with. As much has been Version, which has, I believe, very serious done as was possible, and it was wise to leave defects. some things for future consideration. The second series of Collects, Epistles, and Meanwhile it will be found that a good deal Gospels is for the lesser feasts and other days has been done. There are Collects, Epistles, which it is permitted but not enjoined to observe. and Gospels for Christmas Eve, all the week­ This list is not at present complete. There is days in Lent, for Easter \Veek, the Rogation no provision except a series of "Commons" Days, and Whitsun \Veek. There is provision for the Commemoration of the Minor Saints. also for the celebration of the Visitation of the The reason for this is twofold. In the first Blessed Virgin Mary, for the festival of the place the Calendar is subject to further re­ Name of Jesus, for the Beheading of Saint vision. Neither the House of Laity nor the John Baptist, for the Nativity of the Blessed House of Clergy were content with what had Virgin Mary, for Holy Cross Day, for All been done. They had found the work more Souls' Day, for the Saints, Martyrs, Mission­ difficult than they had expected, and a request aries and Doctors of the Church of England 32 CORPUS CHRISTl THE CALENDAR 33 (November 8). Then there are" Commons" peared to be to authorize special services of for the festivals of a I'l'lartyr, a Doctor, a Thanksgi ving for the two great Sacraments Bishop, an Abbot or Abbess, of Missionaries, of the Gospel without fixing a special day. a Virgin.Martyr, a Matron, and a Saint. There are two further considerations that I Also for Ember Days, the Feast of the want to put before you. The interest exhibited Dedication or Consecration of a Church, for by many in the question of the Calendar and the Patronal Festival, a Thanksgiving for of the celebration of special days is connected Harvest, for the Institution of Holy Baptism with two changes in our customs. The first and the Institution of Holy Communion, also is the growth of historical interest. A really for the Missionary Work of the Church, well-constructed Calendar commemorating the and for the guidance of the Holy Spirit. great names in Church history of every age Of these, the only points which demand and country will be of the greatest value in explanation are the Thanksgiving for the educating and arousing the interest of our Institution of Holy Baptism and the Thanks­ people in the history of the Church. I hope giving for the Institution of the Holy Com­ that in no long time we may have a new munion. The clergy had proposed the Com­ Calendar constructed, and a proper provision memoration of Corpus Christi Day. The for the Liturgical Commemoration of the laity had rejected this in somewhat ambiguous names included in it. language. It was obvious that owing to the But there is another fact that we have to doctrinal associations connected with the fes­ notice, and that is the growth of the custom tival of Corpus Christi, there were reasons for of daily attendance at a Communion Service, not making this an authorized festival, but among the laity as well as the clergy. In undoubtedly there are strong reasons for a former days the pious layman or laywoman festival of thanksgiving for the spiritual bene­ attended a daily morning or evening service or fits of Holy Communion, and it appeared on read the lessons at home. Now it is probable enquiry that there were many Evangelicals that more lay people attend a daily celebra­ who have recognized this by a celebra­ tion than the daily offices. The number, of tion of the Holy Communion on Maundy course, is only small in any case, but it must Thursday. The right course, therefore, ap- be remembered that it is the piety of the few 34 DAILY COMMUNION that penetrates the whole Church. In learn­ ing, in piety, in religious de\'Otioll, in missionary enterprise, in pastoral work, it is the zeal of the few that inspires the feebler efforts of the V many and raises the standard of human life. THE OCCASIONAL OFFICES This form of piety does not correspond to my own custom, and there may be some dangers I DO not think I need devote much time to the to be guarded against. VVe do not want the Occasional Offices. \Vith the exception of clergy of the Church of' England to become the Communion of the Sick, of which I shall Mass priests, who think that they have ful­ speak later, there is not, I think, anything filled the duties of their office when they have controversial in them, and I believe that the said Mass. W' e must not check but regulate changes made will commend themselves as all genuine piety. There is far too little in great improvements. The Alternative Order the world. At present there are many un· for the Baptism of Infants will be found less authorized series of Collects, Epistles, and lengthy, clearer, and more intelligible in Gospels, often very ill constructed. It is arrangement, and more easily understood. It therefore the duty of the Church to provide may be noticed particularly that the service is for our people something better. to be said standing throughout. This is a practical matter; the change of attitude in the present service is often very awkward. The Creed is to be said by the priest and god­ parents together. The prayer for the Blessing of the Water is to be introduced by the SW'sum Corda, the traditional introduction to Bene­ dictions, the exhortations are throughout shortened and made simpler and more direct, and the service concludes with a Prayer for the Home. In the Alternative Order of Confirmation 35 36 THE OCCASIONAL OFFICES THE OCCASIONAL OFFICES 37 the present Preface has been retained as a is exactly assimilated to that for a man, the rubric and a new Preface substituted, which word "obey " being omitted. I doubt whether harmonizes with the traditional custom of the everyone who is married will desire this change, }'rayer Book by the quotation of passages in although it is one that has been made without Scripture as the authority for the service, and authority on many occasions. The difficulty addresses the candidates in a simpler manner which might thus arise for those who desired more easily understood. In addition to the to use the new form of service, but to keep the present form of Renewal of Baptismal Vows old form of the vows, is met by the very great there is given as an alternative a triple promise freedom of choice allowed under the measure. repeating the words of the actual baptismal It is possible always to substitute any section vow, and the concluding Benediction is solemn in the alternative form for the similar section and impressive. in the old form, the limits of sections being The Alternative Form of the Marriage marked by the sign for a paragraph. It will Service contains alterations which most people therefore be possible for the new form to be will, I think, welcome. The Introduction is used generally, but with either the old or the more in harmony with the thoughts and feel­ new form of vows. I do not think that this is ings of the day than the older form, especially an entirely satisfactory arrangement, but it is, the words, marriage "was ordained in order that I believe, the wisest and most suitable at the the natural instincts and affections, implanted present time. For my own part [ much prefer by God, should be hallowed and directed the old form of the vows; but if the Church aright; that those who are called of God to generally accepted the new form, I should this holy estate should continue therein in desire that it should be used universally. Yet pureness of living." The Old Testament allu­ it is wiser, perhaps, that at the present time sions which to many seemed of doubtful appro­ the alternative use should be allowed, and it is priateness are taken out of the prayers; and in accordance with all the promises which have there is a special Collect, Epistle, and Gospel been given during the preparation of the new given for a Communion Service. book. On one point there will be great difference The revised form for the Visitation of the of opinion. The marriage vow for the woman Sick, which among other changes divides the 38 THE OCCASIONAL OFFICES Office into various different portions, will, I hope, have the effect of enabling the clergy to use the rich material which the old Prayer Book provides besides the additional matter VI much more freely. The old service for the Visitation of the Sick was, I think, seldom THE ORDINAL used; the new form will, I hope, make all THERE is a point of great importance which clergy take this as their guide in their pastoral must be noted in regard to the Ordinal. This work. is treated ill a different way from any other There is much greater variety introduced portion of the l'rayer Book. The revised into the service for the Burial of the Dead-a Ordinal is substituted for the old, and will be variety which will, I hope, be made clearer, if made part of the old Prayer Book. The reason the new book becomes law, by printing some for this will, I think, be clear. It would not of the variations allowed as alternative forms. be at all proper that we should have two In particular I would allude to the Rubric, alternative forms for the celebration of this which allows three lessons to be used, each Sacrament. The service is one which concerns preceded by a psalm. This would, I think, in particular the Bishops, and I do not think make the service much more impressive, and that they would feel it suitable that one of might be particularly suitable for a memorial them should ordain in one way and one in service. There is a special service for the another. The Church of England, as the Burial of a Child, which all will be glad to use. Catholic Church as a whole, has from time to time changed and improved its Ordination Service, but it has never allowed the existence of two alternative forms side by side in the same branch of the Church. The changes proposed are few but im­ portant. The first is the new question con­ cerning the H oly Scriptures in the form for the Ordering of D eacons: " Do you un- 39 40 THE ORDINAL THE ORDINAL 41 feignedly believe all the Canonical Scriptures case, for there is quite definite prayer for the of the Old and New Testament, as given of gift of the Spirit in the service. But it is not God to convey to us in many parts and in definitely associated with the laying on of divers manners the revelation of Himself hands, as it clearly ought to be, for Scripture which is fulfilled in our Lord Jesus Christ!" and Church history alike make the essential This question has been the subject of' long character of' an Ordination lie in laying on of and lengthy discussion in the Houses of Con­ hands with prayer. The remedy of this defect vocation, and the Bishops have accepted is a not unimportant matter. without change the result there attained, The third change made is that to the Ordi­ which represents, I believe, a very large nation prayer in all the three offices there is measure of agreement. I do not think that prefixed the S'w'sum Cm·da. This is in accord­ I need dwell on this matter further. The old ance with traditional usage, and adds dignity question, " Do you unfeignedly believe all the to the central act of' Ordination without adding Canonical Scriptures of the Old and the New to the length of the service or departing from T estament !" puts a very severe strain on the the simplicity which is such an admirable consciences of' many of those who had to characteristic of the Anglican Service of Ordi­ answer; and the proposed form, which does nation; it adds to its impressiveness and its not in any way diminish the respect shown to historical correctness. Holy Scripture, will be a great relief to the W e have finished our survey of that portion whole body of young theological students. of the Revised Prayer Book which may be con­ The second change to be noticed is that the sidered to be, in the main at any rate, uncon­ concluding Collect at the Ordination of a troversial, and I venture to suggest to all those Deacon is removed to a point immediately who have followed me, and have studied the preceding the laying on of hands. The only service, that the changes present throughout possible defect about the English Office for a great improvement on the old service. The the Ordination of a Deacon is that there is no new services are in all cases better constructed. prayer directly before the laying on of hands. They harmonize much more with the spirit of It has been held that this makes the service the day. They are richer. If there is any inadequate and ineffective; but that is not the change in this direction they are more scri p-

1 42 THE ORDINAL tura!. Certain things which grated somewhat on the feelings of many people have been removed. I have some acquaintance with the revisions of the Book of Common Prayer VII which have been made in other parts of the THE CO:VIMUNION OFFICE Anglican Communion, and I do not hesitate to say that this Revision is better and bolder than I NOW turn to the revised Communion Service, any other. round which most of the controversy in relation to the Prayer Book will turn. There is first of all the question, Is it desirable to have an alternative office for Holy Com­ munion at all 1 Many have felt that in this, the essential service of the Church, there should be one service, and one service only; and with that point of view I should personally agree. I think that it would have been far wiser if, from the beginning, the proposal had been, not to put forward an alternative Prayer Book, but a Revised Prayer Book, and to have made a revision which would have been generally accepted. I think that this might well have been done if at the beginning the alterations had been of a minor character; and that then, as people had become used to a certain measure of change, and had found the changes good, the more important alterations had been later introduced. But that is not the policy which has been adopted, and a definite pledge has been given 43 4 44 THE COMMUNION OFFICE THE COMMUNION OFFICE 4.5 that the old Prayer Book should remain in use the alternative services are used according to for those who desired it. Either, then, there certain directions on particular days. The could be no change in the Communion Service present proposal is that the two alternatives or an alternative service must be permitted. should be used on the same days in different Now I do not think that any thoughtful person churches, according to the wishes of the priest would be satisfied with allowing the old service and people. It has been suggested that they to remain unchanged. It is just in relation to imply and emphasize a different theological the Communion Service that the greatest diffi­ outlook. I do not think that this is a correct culties arise. It is just in relation to the Com­ view, because, as I shall hope to show, the munion Service that it is desirable that, as far new service .. only expresses the doctrine of the as possible, some of the extravagant and im­ Church of England in a clearer and better proper changes which have been introduced way. But it must be recognized that in a in certain churches should be prohibited, and matter of this sort an attitude of conservatism prohibited in such a way as will command is natural. People are tenacious of traditional assent. That will not, however, be possible and established forms. They fear a change, unless regulations are made which make it and therefore to impose a new service on the quite clear that what is desired by many Church at the present time would be most loyal Chmchmen is permitted. unwise, even if it had very wide support. I I have felt, therefore, that it was right to think that we must acquiesce in the proposed acquiesce in an alternative service, and perhaps alternative use, with the distinct understanding precedent can be quoted for it. There is the that we are beginning a transitional and ex­ Scotch Church, which allows the English Com­ perimental period, and that we look forward munion Service, besides the Scotch Office. to the building up in this way of a single re­ There are the Litmgies of St. Chrysostom vised and enriched Communion Office. and St. Basil in the Orthodox Church, and in But if I have had doubts about the policy some of the other Eastern Churches there are of an alternative service, I have none at all as a great variety of forms of the Anaphora or to the superiority of the new service. It is, I Prayer of Consecration. These are, none of think, in every point better than the old. It them, exact analogies, because in those Churches is more evangelical and, at the same time, more 46 THE COMMUNION OFFICE THE COMMUNION OFFICE 47 Catholic. It is a service which ought gradually I have already said that I regret that the to win universal assent, and we should look Lord's Prayer should be retained at the open­ forward to it becoming, perhaps still further ing of the service. Its appropriate place is revised, the one Communion Service of the after the Prayer of Consecration at the cul­ Church of England for the future. minating point of the service as the most L et us now study it in some detail. essential prayer, and we do not want unneces­ A short service of preparation is provided to sary repetitions. But, as I have said, conserva­ precede the Communion, but is placed in the tive tendencies were too strong. Of course, Appendix. The purpose of doing this is to the matter is one of small importance. provide that the Preparation Service should be The Commandments are given in a short­ one said by the celebrant and people, and not, ened form, and that, I think, is desirable. They as at present, copying an imperfect Roman are more impressive if put shortly, and the custom, by the celebrant and his assistant alone. Commandment becomes clearer if without the In the service itself we notice particularly further illustrative matter. The definite em­ the rubric with which it begins: phasis also on the creation of the world in six "The Service following shall be said through­ days might cause difficulties to some people. out in a distinct and audible voice ;" There are two alternatives allowed, either our Lord's Summary of the Law or the J(Y1'ie and this is repeated in relation to the Epistle eieis01', and that both in its original and Eng­ and Gospel: lish form; but the Decalogue is to be rehearsed " He that readeth the Epistle or the Gospel at least once on a Sunday in each month, and shall so stand and turn himself as he may best on Sundays either the D ecalogue or the Sum­ be heard of the people. " mary is to be used. I hope that it will remain W'hatever service we have in the Church of the custom of the Church always to recite the England, the mumbling of it, or repeating it Ten Commandments at the principal sen'ice ill a low voice or with indifference to the con­ on a Sunday, for I believe that the emphasis gregation, is definitely prohibited, and 1 hope that we give them in our services and the con­ much that this will be always and scrupulously tinued public recital has had a most important observed. and virile influence on the moral traditions of 48 THE COMMUNION OFFICE THE COMMUNION OFFICE 49 this country. For the weekday celebrations, that they may truly and impartially minister when there are few persons present, and those justice," the most devout Church people, they are, I and so on. think, unsuitable, and the use of the Kyrie Then it is proposed that the Bishop of the eleison is much better. diocese should be mentioned by name, and We come next to the old Prayer for tlte there is a petition added for missionaries and Clturclt Militant, which is now named Tlte for places of learning and education: I ntercession. It may be noted that the Com­ "Guide and prosper, we pray thee, those munion Office, as all the Occasional Offices, who are labouring for the spread of thy Gospel is divided into sections with headings. This among the nations, and enlighten with thy gives greater clearness, helps to bring out the Spirit all places of education and learning; structure of the service, and will be found a that the whole world may be filled with the great help to the clergy in the instruction of knowledge of thy truth." their simpler people. The Bidding of this Then the concluding clauses are modified in prayer now is, "Let us pray for the whole a way which is of some importance: state of Christ's Church," a change which is " And we commend to thy gracious keeping. rendered necessary by alterations in the prayer, o Lord, all thy servants departed this life in and is also more seemly in itself. ~T e do not thy faith and fear, beseeching thee to grant want in this prayer to think only of the militant them everlasting light and peace." side of the Church's life even on earth. The .. And here we give thee most high praise chief changes in the prayer itself are the peti­ and hearty thanks for all thy Saints, who have tion for the King and other rulers: been the chosen vessels of thy grace, and lights of the world in their several generations; and we pray, that rejoicing, in their fellowship, and " W e beseech thee also to lead all nations in following their good examples, we may be the way of righteousness and peace; and so partakers with them of thy heavenly kingdom." to direct all kings and rulers, that under them thy people may be godly and quietly governed. The next section is headed "The Prepara­ And grant unto thy servant GEORGE our King, tion," and begins with an exhortation which and to all that are put in authority under him, is a revised form of the longer exhorta- 50 THE COMMUNION OFFICE THE COMMUNION OFFICE 51 tion in the Prayer Book, with certain pas­ brance the precious death and passion of thy sages, which perhaps grated upon us, omitted. dear Son, his mighty resurrection and glorious This is ordered to be said at least on ascension, according to his holy institution the fourth or fifth Sunday in Lent. Then do celebrate and set forth before thy Divine follows the second and shorter Exhortation l\.lajesty with these thy holy gitts, this memo­ , rIal which he hath willed us to make, rendering the Confession, Absolution, and comfortable unto thee most hearty thanks for the innumer­ words. For this Exhortation, Confession, and able benefits which he hath procured unto us." Absolution an alternative and shorter form is provided to be used on weekdays. The only Then follows the Epil.1esis, or I nvocation of change in this part of the service is that the the Holy Spirit: l'rayer of Humble Access (as it is called) .. Hear us, 0 Merciful Father, we most comes immediately after the comfortable humbly beseech thee, and with thy Holy and words, the purpose being that the Consecration Life-giving Spirit vouchsafe to bless and prayer may follow immediately after the sanctify both us and these thy gifts of Bread SUTSltIn COTda, which is the proper introduc­ and ,,,Iine, that they may be unto us the Body tion to it, and emphasizes the eucharistic and Blood of thy Son, our Saviour, Jesus Christ, to the end that, we receiving the same, may element in the service. be strengthened and refreshed both in body 'Ve now come to the Prayer of Consecra­ and soul." tion. Directly after the Sane/ItS it begins: "All glory be to thee, Almighty God, our And then there comes immediately the heavenly Father, for that thou of thy tender Prayer of Oblation of "ourselves, our souls mercy didst give thine only Son Jesus Christ and bodies" from the Post-Communion of the to suffer death upon the Cross for our re­ old Prayer Book, followed immediately by the Lord's Prayer. . demption;" and the rest of that clause proceeds unchanged. Then come directly afterwards I will postpone what I have to say about the words of Institution. After that the this prayer until 1 deal fully with the contro­ Memorial or Anamnesis in these words: versial points which have been raised, and it will suffice to say at the moment that I believe " \Vherefore, 0 Lord and heavenly Father, it to be a much better Consecration prayer we thy humble servants, having in remem- 52 THE COMMUNION OFFICE THE COMMUNION OFFICE 53 than the old one, richer, more catholic and "Through Jesus Christ our Lord: Who more evangelical, and entirely loyal to the after that he has ascended up far above all the theological traditions both of the Catholic heavens. and was set down at the right hand of thy Majesty: Did as at this time pour forth Church and the Church of England. upon the Universal Church thy Holy and Then comes the Communion. As regards Life-giving Spirit: That through his glorious this, the only point to notice is that the custom power the joy of the everlasting gospel might of using one-half of the Words of Administra­ go forth into all the world: Whereby we have tion only, one which has often been adopted been brought out of darkness and error into when occasion requires, is definitelyallowed,and the clear light and true knowledge of thee, also the custom of saying the words once only and of thy Son our Saviour Jesus Christ." for each row of communicants, or a convenient number in each row. These permissions It may be noted that the references to the regularize what is often and necessarily done physical accompaniments of Pentecost, and now when there are a large number of com­ the gift of divers languages-an expression municants. which causes diffi culty as being a doubtful The service concludes with a shortened interpretation of the gift of tongues- have Thanksgiving, the GI01·ia in e:rcelsis, and the been omitted. The Propel' Preface for Christ­ Benediction. mas is ordered also for the Purification and Afterwards are placed the Proper Preiilces. the Annunciation, and there are Prefaces for They have been in some instances altered, are the Transfiguration, the feasts of the greater ordered to be used for longer periods. and have saints and All Saints' Day, for the Con­ been added to. The Preface for Christmas secration of a Church and the Feast of its Day is to be used until the Epiphany. There Dedication, and for any Sunday in the year. is a Preface for the Epiphany and seven days The Benedictus is allowed after the Sanc/lts. afterwards, and for Maundy Thursday. The It may be noted that nothing is said about the Preface for Easter Day is to be used until Agnus D ei, either in its ordinary form or in Ascension Day, that for Ascension Day until that used in Memorials for the Departed, be­ cause it is quite legal as a hymn in its ordinary '~T hits unday. The Preface for Whitsunday is rewritten: place after the prayer of Consecration. This, 54 THE COMMUNION OFFICE in fact, was recognized by the Lincoln judg­ ment even under the old Prayer Book. There is an order for a second Consecration; and the Exhortations to be used at giving notice VIn of Holy Communion are placed at the end of the service. VESTME~TS Although the changes in the Communion I NOIV come to treat more in detail those few Service are not numerous, they all tend to points on which it is probable that there will make it better in its structure, more adapted be a considerable amount of controversy, as to practical needs, and, as I shall hope to being matters of rather greater importance show, better in its theology. than the other changes. The first is the new rubric with regard to the Eucharistic Vestments. It is one which is taken from N. A. 84, and has received the assent both of the House of Clergy and of the House of Laity: " For the avoidance of all controversy and doubtfulness, it is hereby prescribed, that, not­ withstanding anything that is elsewhere en­ joined in any Rubrick or Canon, the priest, in celebrating the Holy Communion, shall wear either a surplice with stole or with scarf and hood, or a white alb plain with a vestment or cope." May I say quite definitely that if we are to have either peace or order in the Church of England no other rubric is possible, and I say this although I do not use, nor do I desire to use, the Eucharistic Vestments. 55 ,j6 VESTMENTS VESTMENTS 57 There are some who would desire to forbid Church it is spoken of as the distinctive dress the Eucharistic Vestments entirely. It must of the priest, but is said to symbolize not be realized that that is impossible. No direc­ sacrifice, but charity. tion to that effect would be obeyed in a large "Accipe vestem Sacerdotalem, per quam number of parishes by either clergy or laity. caritas intelligitur; potens enim est Deus, ut The two uses exist in the Church of England; augeat tibi caritatem, et opus perfectum." both are in accordance with the traditions and " Receive the Priestly garment, by which is history of the Church, and they must both be signified charity: for God is powerful to in­ recognized. It does not seem to me that this crease in thee charity and the perfect work." is in the least a matter in which uniformity is necessary. '"Vhile I sometimes receive com­ The Eucharistic Vestments represent the his­ plaints from parishes of the introduction in an torical usage of the Christian Church. unauthorized way of the use of the chasuble, I I do not believe that there is any valid argu­ equally receive requests from other parishes ment for condemning them on doctrinal that no change may be made in the use of the grounds, nor do I feel that there can be any vestments which have become habitual and are damage to the Church in their use, provided appreciated. that it is confined to those parishes where There is no necessary doctrinal import. clergy and people alike desire them. I am That I explained in my first charge. The able to put this all the stronger because, as I vestments receive their meaning from the have already stated, I do not use them or service, and do not give a meaning to it. There desire their use. I wear a cope in my is no connection between them and any par­ cathedral, in accordance with the Canons, but ticular doctrine of sacrifice. In some sense personally I consider that the traditional the Eucharist is a sacrifice, and has been so English episcopal dress is more dignified. The described throughout the history of the Church; question is to me a question of what is most in what sense it is a sacrifice is perhaps a more edifying. To me the simple white surplice difficult question. But really there is no harmonizes better with the extreme solemnity symbolism of sacrifice in the chasuble. It is • of the Eucharist and with the traditions and used in the Swedish Church. In the Roman ways of the Church of England than do the 58 VESTMENTS more ornate coloured vestments. But, although that is my own feeling, I cannot deny that there are many who would hold a different opinion. It is to a certain extent a matter of temperament. It is quite reasonable to feel IX that colour and light and warmth in our services are what is needed; that all that is most THE ALLEGED DOCTRINAL CHANGES beautiful artistically should be employed. THE changes made in the Canon which have Music, vestments, lights will all help to arouse been already described have been stated to be our feelings of worship and adoration. The unscriptural and to have departed from the symbolism used in the Book of the Revelation teaching of the Church of England. I do not is surely not unsuited to the worship of a think that this criticism can be maintained. Christian Church. Let us consider first the teaching of Scripture. I do not think that in this matter it is There are some who talk as if the words of possible for either side to maintain an exclusive the Bible were always on the side of negative position, and we may, I think, appeal to all theories of the Eucharist. That is, it seems to sections of the Church to accept this rubric, me, a position which cannot be maintained. loyally interpreted in accordance with the There is great danger at the present day to some other rubrics of the book as the basis of peace people of underrating their impressiveness. To between different points of view. begin with the words of institution, the very definite statements made by our Lord Himself "This is my body," " This is my blood" cannot be evacuated of all significance. There is no reason why we should hold that they are merely symbolical, and when we turn to the earliest interpretation of them, that of St. Paul, we find that to him their significance is great. Let us study the tenth and eleventh chapters of the first Epistle to the Corinthians. 59 5 60 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 61 There is, first of all, the parallel drawn Then later, in the eleventh chapter, wh en he between the sacraments of the old and the describes the Lord's Supper he tells us that sacraments of the new Dispensation. The those who eat and drink unworthily are guilty Israelites had received a Baptism at the of the Body and mood of Christ, and just as beginning of' their history, and had received they who partook of the Sacrament of the Old spiritual food from heaven-and the rock from Testament and sinned had received punishment, which that spiritual food came was, St. Paul so "He that eateth and drinketh eateth and suggests, making use of the methods of in­ and drinketh judgmcnt unto himself, if he terpretation familiar in Rabbinical Schools, discern not the body. For this cause many " Christ." Y et because they sinned they had among you are weak and sickly, and not a few been punished, so much so that in one day there sleep." Now St. Paul's argument may not be perished three and twenty thousand. Ay. thIs one which will appeal to many at the present was a warning to those who had the prIvIlege day, but we are not concerned with the validity of sharing the sacraments of the New Testa­ of' the argument but with the belief as to the ment, and certainly the warning is needed, for meaning of the Sacrament that it implies, and the bread and wine mean Communion in although there may not be anything which the Body and Blood of Christ. The whole would justify some modern theories and certain multitude of the faithful are made the one theological language, it certainly does imply a body of Christ because they are partakers of belief in the supernatural character of the rite. the one bread which is His Body. Just as in Then we turn to the Gospel of St. John and Israel and in ethnic sacrifices alike the sharing the sixth chapter. It is, I think, quite impos­ in the sacrificial meal was held to mean sible to interpret this chapter without any Communion with the deity, so for the reference to the Christian Eucharist, which Christian the sharing in the sacrificial meal, the was certainly a well-established and universal Eucharist, meant union with Christ. '''' e must rite at the time when the words were written, interpret St. Paul's language in accordance with nor if we believe the divine origin of our Lord's the ideas of the time, and this implies that the teaching need we hold that He could not teach Christian Communion means a real sharing in with reference to a rite which He was after­ the divine essence. wards to initiate. ] have always believed that 63 62 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE this chapter had the same meaning in relation stood without reference to the Eucharist, and to the Eucharist as the third chapter in rela­ then almost immediately afterwards we have: tion to the other great Christian Sacrament. " It is the Spirit that quickeneth' the flesh In both alike the purpose is to exalt the profiteth nothing ; the words that I h~v e spoken significance of the rite, but to make it clear unto you are Spirit, and are life." that the interpretation is to be spiritual and Now I will ask you to read and ponder not material. Quite early in the history of carefully over all these passages in Scripture the Christian Church it was natural, consider­ aud consider their significance. They are ing the environment, that crude materialistic naturally enough not expressed in the language ideas should exist, and it was necessary to of any later theories, and in fact are somewhat check these and at the same time preserve the difficult to fit into any of those theories. But significance of' the Sacraments. So we have: quite certainly they all alike imply that "Except a man be born of water and the the Eucharist is a rite of great and spiritual Spirit, he cannot enter into the kinO'dom of significance. They imply that it has super­ God," and " The wind bloweth where it'" listeth, natural meaning and power. They are en­ and thou hearest the voice thereof, but knowest tirely inconsistent with the theory that it is ~ot whence it cometh, and whither it goeth ; so merely.a bare commemoration, or has only a IS everyone that is born of the Spirit," and then: subjective value. They imply that it is a "Jesus therefore said unto them, Verily, Sacrament, with an outward sign and a spiritual verily, I say unto you, Except ye eat the flesh grace, that it is a real gift from Christ to us. of the Son of Man and drink his blood ye have And let us remember that such an interpreta­ not life in ,Yourselves. He that eateth my tion harmonizes with the thoughts and ideas of flesh and drmketh my blood hath eternal life . the times. Modern criticism teaches us that and I wil.l raise ~im up at the last day. Fo; we must interpret the language of the Bible in ~y flesh IS meat mdeed, and my blood is drink mdeed. He that eateth my flesh and drinketh accordance with the environment in which it my blood abideth in me and I in him." was produced, and of one thing we may be c:rtain, that the conceptions of modern nega­ Now it is, I think, impossible to believe tive and rationalistic criticism were entirely that these words are intended to be under- 64 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 65 alien to those days, and that to introduce them been very misleading, for to us it certainly is to be guilty of a crude anachronism. has a crude and materialistic sound. It really And then as to the teaching of the Church means what we describe as "essence. " Accord­ of England. The Church of England has ing to this teaching, while the essence is always been characterized by a wise modera­ changed, the accidents-that is, everything that tion. [t has, like the Christian Church for appeals to our sense-remain unchanged. It 1,200 years, not been too anxious to define. is based upon a philosophy which is untenable Until the Fourth Lateran Council there was by us, but it is right to recognize that it has no definition of Eucharistic doctrine, there was not the crudity about it which has been much theology- some good, some bad-but ascribed to it. the belief of the Church was rightly expressed There are some English clergy at the present in its Liturgies. It is easy for us to unite in day who hold, or think they hold, a belief in worship, it is impossible for us to unite in defini­ Transubstantiation. I do not think that they tion, for no human language and no human understand in the least what it means ; but thought can be equal to so great a mystery. it must be recognized that, as presumably they The English Church condemns Zwinglianism. do not accept the scholastic philosophy which It condemns also Transubstantiation. alone gives meaning to the term and is quite untenable as an hypothesis, they really do not "Transubstantiation (or the change of the know what they are committing themselves substance of Bread and W'ine) in the Supper to. Transubstantiation at the present day is of t~e .Lord, cannot be prove? by Holy Writ; but It IS repugnant to the plam words of Scrip­ really an unintelligent belief, and I think ture, overt~lroweth the nature of a Sacrament, that the same may be said of Consubstan­ and hath gIven occasion to many superstitions." tiation. It condemns also, I think we may say, all Then, further, our Church teaches us that those crude and material theories which Tran­ "the Body and Blood of Christ are verily and substantiation was intended to correct. For indeed taken and received by the Faithful in it must be recognized that Transubstantiation the Lord's Supper. " A most significant sign rightly understood is not a material theory but of its teaching is the change that was made in a spiritual. I think the word" substance " has the Prayer Book of 1661 in what is sometimes 66 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 67 called the Black Rubric. Whereas in the Let us now turn to the Prayer of Consecra­ 1.552 Rubric the words were: tion in the old book. I have always thought "Lest yet the same kneelynge myght be it the most unsatisfactory part of our Corn· thought or taken other-wyse, we dooe declare munion Service, not because it is insufficient that it is not mente thereby, that any adoracion as a Consecration prayer, but because it is is doone, or ought to be doone, eyther unto only too likely to lead to crude and magical the Sacramentall bread or wyne there bodelye views of the action of the priest in Consecra­ receyued, or unto anye reall and essenciall presence there beeyng of Chrystes naturall tion. The element of prayer is very slight, fleshe and bloude." and it suggests that the Act of Consecration is simply the recital of the 'Vords of Institution. This is altered in 1661 to: If the teaching of our Church were Zwinglian " It is here declared; that thereby no Adora. that would be satisfactory-in fact, I do not tion is intended, or ought to be done, either think that we could desire anything else; but unto ye Sacramentall bread, or wine, there as that is not what the Church teaches, as it bodily received, or unto any Corporal Presence of Christ's naturall Flesh, and Blood." believes that there is a real gift in the Sacra­ ment, it seems to me only too likely to lead to The correction of" real and essential pres­ magical views-to the idea that it is the priest ence " to "corporal" has always been recog­ who brings the gift by the recital of certain nized to be of great importance, and shows words. Let me quote from one of the Grey that our Church condemns any corporal or Book pamphlets: material theory, but not a spiritual theory of the divine presence. "Our present Pmyer of Consecration ends with the vVords of Institution, and no one will To sum up, I should hold that the Church dispute that they make a solemn climax: and of England, while condemning all materialistic the intention of bringing the Act of Com­ theories, and all theories which make the munion as near to the recital of the Institution Sacrament a bare memorial or a mere sign, as possible is one which has much to com­ teaches the reality of the spiritual gift, and mend it. But in practice grievous and un­ does not condemn any belief in a spiritual expected results have followed. In certain presence. quarters the words have been invested with an almost magical efficacy, and treated as 61! EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 69 though, in their present isolated position, they but also the Resurrection and Ascension-the affected the consecration ea,' ope1'c operato, a whole drama of Iledemption. So in the doctrine not at all borne out by a careful study Liturgy of St. Chrysostom, the main service of early Liturgies, Further, the sudden end­ of the Orthodox Church: ing of the prayer at this point has made it all too possible for those who are so inclined to " HTe, therefore, remembering this salutary add silently words and actions from the Roman precept, and all that happened for us: the Mass or other sources," Cross, the tomb, the resurrection on the third day, the ascension into Heaven, the session on Let us now turn to the new Prayer of Con­ the right hand, the second and glorious coming secration and examine with care its doctrinal again.. " significance, The prayer itself is constructed It will, I think, be recognized that this on definitely Anglican lines, and is similar to thanksgiving for the evangelical history adds that we have in the First Prayer Book of to the scriptural character of the service. It Edward VI. (with one important change), to also harmonizes with the words of St. Paul: the Scotch Office, and the American Prayer Book. I think there has always been a feeling "As often as ye eat this bread and drink that the prayer that we owe to the Book of this cup, ye do show the Lord's death till he come." 1552 is not satisfactory. It begins with a clear statement of the It is complained that the showing forth in uniqueness of the one sacrifice once offered, a the prayer is not only to man but to God, and statement which, did we not recognize the it is suggested that that means in some way a necessity for it, we might think somewhat over­ repetition of the sacrifice of Christ. In view dogmatic; but no one can really doubt that it of what has been held and is held in another is essential that the teaching of the Church of community, there might be some grounds for England on this point should be made quite this belief were it not that in the Consecration clear. Then follow the "Vords of Institution, prayer itself any thought of the repetition of and then the Memorial or AnamnesIs. Follow­ the sacrifice is guarded against, and that ing the example of the old Liturgies we com­ there is a well-balanced theology behind this memorate not only the Death and Passion, memorial before God. As Jesus Christ him- 70 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 71 self pleads for us in heaven, for "Christ is that it was present in the earlier forms of the entered into heaven itself, now to appear in Roman use. VVe find it, at any rate, in the the presence of God for us," who" ever liveth Apostolic Tradition of Hippolytus, the earli est to make intercession," so surely we may plead liturgical document of that Church, written the merit of His death before God. I do not at the beginning of the third century. know that I can do better than quote a well­ I do not know that there is any more im­ known hymn, equally distinguished for the pOl·tant change made in the new Prayer Book depth of its devotional feeling and for the than this introduction of an invocation of the balance of its theology, in which Dr. Bright Holy Spirit, for it emphasizes more than any­ expressed the teaching of the English Church: thing else the fact that the whole action in the Holy Communion is spiritual. Our English "And now, 0 Father, milldful of the love Prayer Book, like the Roman l\Iass, is capable That bought us, once for all , on Calvary's Tree, And having with us Him that pleads abo\-e, of a mechanical, almost magical, interpretation, We here present, we here spread forth to Thee as if something happened by the recitation of That only Offering perfect in Thine eyes, a formula by the priest.. This is alien to all The one true, pure, immortal Sacrifice. evangelical religion and the true Catholic Look, Father, look on His anointed Face, tradition that the priest and people together And only look on us as found in Him; pray God, through His Holy Spirit, to givc Look not on our mi susings of Thy grace, us these spiritual gifts. The whole action is Gur prayer so languid, and our faith so dim: For la! between our sins and their reward in the realm of the Spirit, and there is in it ' ;Ve set the Pass ion of Thy SOil our Lord." nothing material or mechanical. ~re come now to the words which follow The Memorial is followed by the EpiHesis the Invocation, they are- or Invocation of the Holy Spirit. This was a "that they may be unto liS the Body and feature of all ancient Liturgies, but is not Blood of thy Son, our Saviour, Jesus Christ, found in the Roman J\1ass or our English to the end that we, receiving the same, may be Prayer Book. It is contained, also, in the strengthened and refreshed both in body and Scotch and American offices. Moreover, soul. " there are considerable grounds for believing These words are important because they 72 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 78 imply that the gift which is given us in the "This Sacrament is in the Church, and for Holy Communion is one that is relative to the the Church; not for the outside world, not tor Church, and, secondly, that it is given us for fire, not for irrational creatures, not tor corrup­ reception. H ere are some illustrations of this. tion, and not tor the man who has not heard the law of Christ.'" The first is from the Liturgy of St. Chrysostom: Then comes the oblation taken from the "Changing them by thy Holy Spirit, so that Prayer of Oblation in our present Communion they may be 10 those le/tO lJ!tl'take for purifica­ tion of soul, forgi\'eness of sins, communion of Service, emphasizing the belief that the sacrifice the Holy Spirit." offered in the Communion Service is our own sacrifice of praise and thanksgiving, and of So in the Apostolic Constitutions: "ourselves, our souls and bodies, to be a " And we beseech thee that thou wilt look reasonable, holy, and living sacrifice." Here graciously upon these gifts now lying before following, above all, the teaching of St. thee, 0 God who art in need of nought, and Augustine as of our own Prayer Book: accept them to the honour of thy Christ, and "The whole redeemed City itself, that is, that thou wilt send down thy Holy Spirit, the the congregation and society of the Saints, is witness of the sufferings of the Lord .Jesus; offered as a universal sacrifice to God by the upon this sacrifice, that he may make this High Priest, who offered even Himself in bread the Body of thy Christ. and this cup the Blood of thy Christ; that all,dtO shall pw·take suffering for us in the form of a servant, that thereof may be confirmed in piety." we might be the body of so great a Head. For this form of a servant did He offer, in this And there is the same subj ective element in was He offered, for in this is He mediator and the language of the Roman l\Iass : priest and sacrifice. And so when the Apostle "ut nobis corpus et sanguis fiat dilectissimi exhorted us that we should present our bodies Filii tui Domini nosh·i .J esu Christi " a living sacrifice, holy, pleasing to God, our "that it may become 10 us the Body and reasonable service, and that we be not con­ Blood of thy most beloved Son Jesus Christ formed to this world but reformed in the new- our Lord." • Kh~m iakofJ' ill llu.'1sin. and the English Church, by So also a Russian theologian tells us : W •.1. Bl1'kbeck, pp. 207, ~08. 74 ElJCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 75 ness of our mind, to prove what is the will of necessary to realize that the question arose. God, that which is good and well pleasing and The Christian Church, as we may judge from complete, which whole sacrifice we ourselves the earlier Liturgies, had recited the words of are. . .. This is the sacrifice of Christians: Institution, and they prayed that God, through the operation of His Holy Spirit miaht give 'the many one body in Christ.' '''Thich also . ,~ the Chmch celebrates in the Sacrament of the us the spiritual benefits of the Holy Com­ altar, tillniliar to the faithful, where it is shewn munion; but the belief grew up in the to her that in this thing which she offers she \'" estern Church, that by the recital of the herself is oflcred."* words of I nstitution by the Priest, a change in It is sometimes said that the new Consecra­ the Elements took place; and then, later, came tion J'rayer is Romanizing in its tendency. the development of the scholastic doctrine of That is really a mistake. There are two typcs Transubstantiation. As a result of this ten­ of Communion Service. The one conforms to dency the EpiJ.1esis, that is, the Invocation of the usage of the Eastern Church, the other to the Holy Spirit, dropped out in the \·Vestern that of the Roman Mass; and, in every form of service, although, probably, as we shall essential point, our new Consecration Prayer see in a moment, it was originally present there. belongs to the Eastern type. If we may contrast the two views, accord­ As soon as the Christian Church began to ing to the one the emphasis is laid on the pass from a religious and devotional view of action of the Priest, who recites certain the Eucharist to a scholarly and philosophical words and a change takes place. According one, there arose a discussion among theologians to the other view the whole action is pre­ as to the exact moment of consecration, and sented in the region of the spiritual. I t is the exact words which may be considered through the Holy Ghost that, in and through efficacious for the purpose. It was not, perhaps. the Consecrated Elements, the spiritual gift a very profitable or wise discussion, bllt it is comes to us. The Consecration Prayer of the old Commllnion Office is quite compatible * S. Augll stinns, De Civ;tate De-;, x. 6. I have ventured to use the translation of Dr. Darwell Stone with modern Roman theology, although some (Histor!} of the Dortrille of the Hol!} Ellclw";st, i., might think it rather meagre. But the new 123, 1~.j. ) , to whoUl I am indebted for the quotation. Consecmtion Prayer definitely forbids it. (j 76 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 77 for, following the tradition of the Eastern of England, and is quite compatible with any Liturgies, and, probably also, the earlier f~rm form of modern thought which recognizes the of ,,,Testern, it first recites the words of InstItu­ spiritual basis of life. tion, and then afterwards recites the Invocation As regards the historical authority for this of the Spirit. The real difficulty with regard type of Consecration Prayer. and of the to the new form is that it will be somewhat theology that underlies it, there has been a unpalatable to that section of the A~glo­ certain amount of confusion, and it may be as Catholic Party, which is most defimtely well to review the evidence. There can be no ,¥estern in its theology. That is why there doubt that in all the Eastern Liturgies, in­ were such long discussions in the House of clu?ing that of the A postolical Constitution, Clergy on this subject, and why, ultimat~ly, wInch dates from the end of the fourth two alternative forms of the ConsecratIon century, it is present. The only exception, so Prayer were suggested to the Bishops. Our far. as I know, is the Prayer of Serapion, new Communion Office is, I believe, evangelical whICh dates from about the year 350, and in character, and harmonizes with modern there, while the theology is the same, the thought. It will satisfy the great body of invocation is to the \Vord : English High Churchmen, but it is ?ut of harmony with Roman Theology. It IS not " 0 God of Truth let thy Holy Word come upon this Bread that the 'Bread may become capable, as was the old, of mechanical expla~a­ Body of the "rord, and upon the Cup that the tion. It represents the whole actIOn as takmg Cup may become Blood of the Truth." place in the sphere of the spirit. It does not suggest any particular moment when a change But shortly afterwards comes the phrase: takes place in the Elements, but would all?w " For we have invoked Thee, through the only the belief that it is through the whole actIOn begotten in the Holy Spirit." of the Service that the spiritual gifts come to If we pass to the \Vest, our earliest evidence us. I t is, in fact, Catholic, in the best sense of is that of Hippolytus, about the year 225, and the word. I t is evangelical, for it is spiritual, here the invocation to the Spirit seems to me not mechanical, in its implication. It is in clear; nor was Dr. Armitage Robinson correct accord with the best traditions of the Church in the interpretation which he put upon it in 78 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 79 his most misleading speech in the Lower sary, deduction, is that it is one of the most House of Convocation: primitive features of the Consecration Prayer, And now turn to the Roman Mass. Mon­ "Mindful therefore of His Death and Resurrection we offer to Thee this Bread and seigneur Duch"!sne finds the Epil.1esis in the this Cup givin <> thanks to Thee. because Thou following prayer at the end of the Canon: hast deemed tfs worthy to stand before Thee "\Ve most humbly beseech Thee, Almighty and minister unto Thee; and we beseech Thee God, command these things to be carried out that Thou wouldst send Thy Holy Spirit upon by the hands of thy Holy Angel to Thy Altar this oblation of thy Holy Church, and th!~t on high, in sight of Thy Divine Majesty, that joininrr them together Thou wouldst grant It as many of us as by participation at this Altar 'to all "'rhy Holy Ones wh? partak~, for fulfil­ shall receive the most sacred Body and Blood ment with the Holy Spirit, and for the con­ of Thy Son may be filled with all heavenly firmation of faith in truth," benediction and grace. " This is It little obscure, and one is inclined to I think it is sufficiently important to quote suspect a corruption; in fact, I think that a his commentary upon this passage, good deal more critical work is necessary with regard to The Apostolic TTadition; but I do " This prayer is far from exhibiting the pre­ cision of' the Greek formularies, in which there not think that it is true to say, as the Dean of is a specific mention of the grace prayed for, \Vells does, that " it is not an invocation of' that is, the intervention of the Holy Spirit to the Holy Spirit for the purpose of effecting effect the transformation of the bread and wine a chmwo e ill the Elements, it is a Prayer for into the Body and Blood of Jesus Christ. It renewal of Holiness." is true, nevertheless (1) that it occupies. in It is quite true that the Epiklesis does not regard to the subject-matter and the logical occur in all Gallican forms. That is natural, connection of the formulary, the exact place of because they gradually assimilated themselves the Greek Epiclesis : and (2 ) that it also is a prayer to God for His intervention in the to the later \Vestern tradition ; but when we mystery. But whilst the Greek Liturgies use find an Epiklcsis in all the Eastern forms, in here clear and simple terms, the Roman the earliest Roman form and in the early Liturgy embodies its meaning in symbolical Gallican forms, the right, and I think neces- forms. It prays that the angel of the Lord 80 EUCHARISTIC DOCTRINE EUCHARISTIC DOCTRINE 81 may take the oblation from the visible altar put it to you that this Consecration prayer and bear it to the highest heaven, to the is evangelical, scriptural, and traditional. It invisible altar, before the shrine of the Divine guards adequately the uniqueness of the one Majesty. This symbolical transference is ill a Sacrament once offered ; it commemorates the contrary sense to that implied in the Greek great facts of evangelical history alike before formulary; it involves not the descent of the God and man; it reminds us, by the invoca­ Holy Spirit upon the oblation, but the eleva­ tion by God's angel of the oblation to heaven. tion of the Holy Ghost, that the whole of this But in both cases alike it is after it has been action is in the sphere of spiritual, and not of brought near to, and has participated in, the material, things, that the gifts are the spiritual Divine Virtue that it is called the Body and food of the Body and Blood of Christ, given Blood of Christ."* to the Church, and given that, by devout I venture to think that this short survey reception, we may attain the blessings which will be sufficient to show that we are right in they bring; and it reminds us that the great claiming a Catholic Authority for the new sacrifice that is offered is that of ourselves, our Consecration Prayer. souls and our bodies, the sacrifice of the whole 1 think our study may stop here, and 1 would Church united with our Lord Jesus Christ, so that it is His body. * Ch'l'istitm Worship: lts Origin and E volution, by Mgr. L. Duchcsne. Translated from the Third French Edition by M. L. McClure. S.I'.C.K., pp. 181, 182. In the First French Edition it will be found on pp. 173, 174. In an interesting letter to The T imes, Professor Vel' non Dartlett suggests the omission in the new Prayer Book of the words in the Epiclesis, "And these thy gifts of Bread and Wine," on the ground that they would be unpalatable to those who would think that the Con­ secration takes place at the reci tal of the words of Institution. As, however, in the Homan Mass, after the word s of Institution, the expression is used, H The Holy Bread of eternal life and the Chalice of .verl asting salvation," I hardly think that there is need for this fear. As Mgr. Duchesne points out, our prayer in this particular conforms exactly to the use of the Homun Mass. RESERVATION 83

<; If further provision be needed in order to secure that any sick person may !lot lack the benefit of the most comfortable Sacram.ent ~f x the Body and Blood of Christ, the Priest, If licensed by the Bisho? so to ?O, !nay to that ltESERVATION end, when the Holy CommUJlJon IS celebrated THE third point upon which controversy will in the Church, reselTe so much of the conse­ arise, and will arise in both directions, is with crated Bread and \-Vine as is needed for the purpose. And the Bishop shall gran~ such regard to Reservation. This is allowed under licence if satisfied of the need, unless 1Il any conditions quite clearly defined. particular case he see good reason to the First of all there is Communion direct from contrary. " the altar. The ru bric is as follows: Then, thirdly, the conditions under which " '''Then the Holy Communion cannot reverently or without grave difficulty be such reservation is allowed are as follows: celebrated in private, and also when there are several sick persons in the parish desirous to "The consecrated Bread and \Vine set apart receive the Communion on the same day, it under either of the two pl'eceding ru?ricks ~hall shall be lawful for the Priest (with the consent be reserved only for the C.ommulllon of the of the sick person or persons) on any day when Sick, shall be administered III both klllds, and there is a celebration of the Holy Communion shall be used for no other purpose whatever. in the Church, to set apart at the open Com­ There shall be no service or ceremony In COll­ munion so much of the consecrated Bread and nexion with the Sacrament so reserved, nor \Vine as shall serve the sick person (or persons), shall it be exposed or remo\'e?, except in or~er and so many as shall communicate with him to be received ill Commulllon, or otherWise (if there be any). And, the open Communion reverently consumed. All other questions that ended, he shall, on the same day and with may arise concerning such HeservatlOn shall as little delay as may be, go and minister the be determined by rules, framed by the Arch­ same. " bishop and Bishops of the Province, .or by Canons lawfully made by the ConvocatIOn of Secondly, what is called perpetual reserva­ the Province, and subject to any such ru!,es tion is allowed, but under strict conditions: and Canons by the direction of the Bishop. 82 84 RESERVATION RESERVATION 85 Here it may be noted that Perpetual Reser­ dying persons who cannot bear the full service vation is only allowed with the definite per­ and yet would wish to receive the Communion. mission of the Bishop, which of course will not I do not doubt that there are many parishes in be refused unreasonably, whose business it will which the demand for Heservation for the be to see whether the circumstances of the Communion of the Sick is quite an honest parish make the demand for such Heservation one. It must be remembered that with a proper. Further, it is definitely to be re­ considerable section of the Church of England served for Communion of the Sick and for their religion has become much more sacra­ that purpose only, and regulations of a very mental than was the case in old times, and the careful character are added to secure that sacramental ordinances which are undoubtedly restriction. J t will thus be seen that, so far contained in the Prayer Book have much as is possible, the Reservation which is allowed more meaning and significance than used to be and conceded is most carefully guarded. It is the case. ''''hen a demand is reasonable, if to be for the Communion of the Sick, and for there is no valid argument against it, it should no other purpose whatever. be conceded, and I do not think that there is Now these regulations will be criticized fi'om any doctrinal reason against it. The Sacra­ both sides. First of all, there are those who ment is used for the purpose for which it was would prohibit any form of Heservation. I do given, and there is a real appropriateness in not think that that is an attitude that we can the Communion of the Sick fi'om the altar of reasonably adopt. There are parishes in which the parish church. The sick who cannot be in some form it appears to be necessary. It is present are united with those who are present necessary in those in which there is a large in spiritual union. number of sick communicants- people who It is quite true that there may be those who have been for many years regular communi. desire to reserve ostensibly for the Communion cants, and who desire to be communicated at of the Sick really for another purpose. I do Easter and the other great festivals. It is not think that you will have any power to not possible for a priest to celebrate separately restrain such people by forbidding R eservation for thirty or forty sick people. Then it is altogether. You will really be giving them an necessary in hospitals, and for those sick and ostensibly just grievance. They will be able 86 RESERVATION RESERVATION Ri to say that you are hampering them in their The fasting Communion and the rule of cele­ pastoral work. But if you meet their reason­ brating fasting are, I believe, for many a healthy able requests, you will then be in a far stronger dl sclplllle, but they should never be turned position to appeal to their loyalty, and to allow into a principle or made too rigid. The the inHuence of wise theology to prevail; for spiritual well-being of our people should I do not think that ultimately you can pre­ always overpower any such rule. vent extra-liturgical adoration of the Sacra­ Then, on the other side, there will be some ment, and the services connected with it, who want more. Let us say quite clearly that unless you can show that it is theologically whereas in their demand for Reservation for the unsound. Our religious belief will ultimately sick they stand on historical grounds, and do be dependent upon a wise theology. not ask anything inconsistent with evangelical I n allowing Reservation w hen it is necessary, truth, in their demand for extra-liturgical I would not desire to do anything to supersede services of devotion, they are passing from the our old l'rayer Book service for the Com­ custom and tradition of the whole Christian munion of the Sick. I have always felt that Church, and they are demanding what a wise it was one .of the most beautiful and affecting theology would condemn. Extra-liturgical of our servICes. I have known great spiritual adoration is not Catholic. It is unknown in gain coming to many from it, and I think that the Eastern Church and for more than a wherever it is possible and desired we should thousand years in the "'IT es tern. The gift of make any sacrifice to proyide it. I think, the Rody and Blood of Christ in the Com­ further, that we should encourage our people munion is given us by our Lord definitely and to ask for it and desire it. And I mean by explicitly for the purpose of Communion. any sacrifice this- that a clergyman who nor­ Neither in the service that He instituted nor mally makes a rule of celebrating fasting, even in the liturgical tradition of the Christian a rigid rule, should always be prepared to cele­ Church for many centuries is there any evidence brate at any time of the day or night, fasting of any other purpose. or not fasting, for the benefit of his sick people. It is argued by some that as we adore Christ I do not count the diffi culties with regard to present in the service of the Eucharist, so we fasting among the arguments for Resen'ation. should adore Him as present in the elements 81! RESERVATION RESERV ATlON B9 separate from the service. I do not believe I would make a strong appeal. I would ask that this is a legitimate deduction, nor is the them to consider how inconsistent such a desire position theologically sound. \,y e adore Christ is with the Christian life as depicted for us in as present in the Eucharist, not because He the Gospels, or with the action and words of our comes among us suddenly when the priest Lord at the Institution, or, I would add, with speaks certain words, but because we believe the traditions of Catholic theology. Christ that in accordance with His promise He is is the minister of the Sacrament, and as the present with us throughout the whole action. minister present among us we worship Him. He is the High Priest of every Eucharist. Christ in the Holy Communion gives us His The consecration is His consecration. The Body and Blood to be our spiritual food. gift is His gift. He being present among us, Christ, " Himself the Victim and Himself the as meeting together in His name, gives us the Priest," celebrates the sacrifice which He once spiritual gifts of His Body and Blood. These offered for the sins of the whole world. We gifts are very real, but they are gifts given us worship Him as present in every Eucharist, for a particular purpose, and should be used and we receive from Him the gifts of His for that purpose and no other. Christ is Body and Blood. \,y e worship Him, not as present in the service of the Liturgy, and present in the gifts, but as giving them to us, therefore we rightly adore Him as present and the Christian Church for more than a among us. \'" e do not adore Him as present thousand years treated these gifts with all in the eucharistic elements. reverence, but did not make them in any way I believe that in regard to R eservation every the objects of its worship. \Ve have given us rational and valid concession, if it can be called in the Sacrament all that is needed to respond a concession (I do not like the term), has been to our deepest spiritual aspirations, and there made, and I believe that the new regulations is nothing in it so explained which is open to of the Prayer Book will adapt it to the very the suspicion or accusation of superstition. varying needs of different parishes and different I believe this teaching is loyal to the tradi­ circumstances; but to those who desire to go tions of the Church of England and of the further, who desire, or think they desire, Per­ Catholic Church, and on such a basis I should petual Reservation for the sake of worship, hope that we might be able to unite. PRAYERS FOR THE DEAD 91 Church, that it is through our prayers on behalf of the departed, and their prayers, as we may believe, on behalf of us, that we are Xl knit together with the Saints in one Com­ l'llA YEllS FOll THE DEAD munion and Fellowship. The spiritual life of the whole Church comes from mutual prayer. THE fourth point on which difficulties may be The following passage from the same felt is Prayers for the Dead. I do not think Russian theologian whom we have quoted that this is a point on which the same. above will illustrate what has been said: difficulties will be felt as might have been the " Just as each of us requires prayers from case a few years ago. E "er since the war the all, so each person owes his prayers on behalf custom of remembering the departed in our of all, the living and the dead, and even those prayers has prevailed widely. It has been who are as yet unborn: for in praying, as we adopted by many of those who are commonly do with all the Church, that the world may desianated as evancrelicals, and has been felt to come to the knowledge of God, we pray not respond" to a real and" natural need. only for the present generation, but for those Nor need we be troubled with the theological whom God will hereafter call into life. We implications. It is, it must be remembered, pray for the living that the grace of God may be upon them, and for the dead that they may prayer for the faithful departed. It is a custom become worthy of the vision of God's face. which dates from the ,'ery earliest days of the We know nothing of an intermediate state of Christian Church. It is quite independent of souls, which have neither been received into any belief in purgatory. It was a Christian the kingdom of God, nor condemned to custom long before any such belief was fOl'mu­ torture, for of such a state we have received no lated. It means that we recognize that teaching either from the A postles or from the departed are still in a state of spiritual Christ; we do not acknowledge Purgatory, progress, and therefore need the help of that is, the purification of souls by sufl'erings from which they may be redeemed by their prayer in the life to come as well as in this own works or those of others: for the Church life, that our salvation comes to us as the knows nothing of salvation by outward means, divine response to the prayers of the whole nor any suflerings whatever they may be, go 7 92 PRA YERS FOR THE DEAD PRAYERS FOR THE DEAD 93 except those of Chris~ ; nor of b,:rgaining with God, as in the case of a man bu ymg himself off would not give its own blood to it, the hand would wither. So a man is also necessary to by good works. the Church, as long as he is in her: and if he " All such heathenism as this remains with withdraws himself from communion with her, the inheritors of the wisdom of the heathen, he perishes himself and will cease to be any with those who pride themselves of place, or longer a member of the Church. The Church name, or in territorial dominion, and who have prays for all, and we pray together for all; but instituted an eighth Sacrament of dead faith. our prayer must be true, and a true expression But we pray in the spirit of love, knowing that of love, and not a mere form of words. Not no one will be saved otherwise than by the being able to love all men, we pray for those prayer of all the Church, in which Christ lives, whom we love, and our prayer is not hypo­ knowinO" and trusting that so long as the end critical; but we pray God, that we may be able of time'has not come, all the members of the to love all, and pray for all without hypocrisy. Church, both living and departed, are being Mutual prayer is the blood of the Church, and perfected incessantly by mutual prayer.... the glorification of God her breath. We pray "Let no one say: ' '''' hat prayer shall I in a spirit of love, not of interest; in the spirit apportion for the living or the departed, when of filial f'1'eedom, not of the law of the hireling my prayers are insufficient even for myself?' demanding his pay. Every man who asks: For if he is not able to pray, of what use , "V hat use is there in prayer?' acknowledges would it be to pray even for himself? But in himself to be in bondage. True prayer is truth the spirit of love prays in him. Likewise true love. ""' let him not say: '''''hat is the good of my prayer for another, when he prays for himself, • KhomiakoW, "I'. fit., pp. 217, 2J!l. and Christ Himself intercedes for hlln?' When a man prays, it is the spirit of love which prays within him. Let him not say: ,It is even now impossible to cha~ge tl~e judgment of God,' for his prayer Itself IS included in the ways of God, and God foresa~ it. If he be a member of the Church his prayer is necessary for all .her. members. . If the hand should say, that It did not reqUire blood from the rest of the body, and that it RIGHTS OF THE PARISH 9.5 important point), and two forms of Confirma­ tion are a mistake just as two alternative forms of Ordination must be, but a pledge had been XII ma?e and the policy had been accepted. I belIeve that the new forms of Communion SOME GENERAL CONSIDERATIONS Baptism, and Confirmation are in all cases ver; much better than the old, and our aim must be I HAVE now reviewed the main changes which to make their use universal. But I think for have been made in the revised Prayer Book this diocese, at any rate, which finds the new and discussed the principal points on which .r'ray~r Book corresponding so closely to what controversy is likely to arise. I would conclude It desired, the proper attitude must certainly be with certain general observations. that of loyal acceptance. In the first place as regards this diocese. I But now I wish to turn to another side bf think that it will be noticed that on every the new book. It is quite true that things point of importance but one the new Prayer whICh some thought of doubtful legality under Book agrees with the voting of our Diocesan ~he old Prayer Book are now definitely author­ Conference. You will remember that a very Ized, but that is only one side of what the new large majority of the Conference were in favour Prayer Book does. It is true that it authorizes of the permissive use of vestments, Prayers for them, but it also prohibits their introduction the Departed, and Reservation for the Sick except with the consent of the people. only. A very large majority were equally The following general rubric is also inserted opposed to Reservation for any other purpose. in the 1\1 easure : The point on which the Prayer Book differs from the voting at the Conference is the pro­ " I!l as much as. it is to be desired that changes vision of the alternative Communion Office. sanctIOned by tillS Book in the customary ar­ I have already explained the reasons why that rangement and conduct of the Services should was decided on, and I think it must be not be made arbitrarily or without the good admitted that they have weight. I still am of Will of the people as represented in the opinion that two forms of Communion, two Paroch!al Church Council: any question which may al'lse between the Minister of a parish and forms of Baptism (although these difl'er in no 94 96 RIGHTS OF THE PARISH RIGHTS OF THE PARISH 97 the people as so represented with regard to not, they may appeal to the Bishop, but he such changes shall stand referred to the Bishop cannot order the minister to make a change of the Diocese, who after such consultation as which he does not wish. The proposed Measure he shall think best both with the l\linister and is constructed to respect the scruples of any with the people shall make orders thereupon, and these orders shall be final. " clergyman who might feel that something is required of him in the new book which was Here the authority of the people as repre­ not contained in his ordination vow. sented in their Parochial Church Council with Neither the new Communion Office nor any regard to innovations is definitely and clearly part of it can be used by the minister without laid down. No change is to be made in the the consent of the people, and the same will services by introducing anything allowed in apply to all other services. this book without the consent of the people. Now I venture to think that this provision For instance, if a clergyman wishes to intro­ is one of great importance, both to prevent the duce vestments, he cannot do it without the arbitrary and unreasonable introduction of _ consent of the Parochial Church Council. If services and innovations wh ere they are not he aoes so, the Council may appeal to the desired, and also to establish the principle that Bishop. Then the Bishop may investigate the the conduct of the services is a matter which matter, he has to adjudicate on it, and his concerns priest and people together. The priest decision is final. If he found that a small should be the leader of his people, and it is for majority of the P arochial Church Council was him to instruct and advise them, but his business acting contrary to the wishes of a large majority is to lead and not to drive, and, until he can of the electoral roll, he mi ght overrule the persuade them to follow him, he must acquiesce Church Council. But he is bound to ensure in the customs that they prefer. No doubt, that the minister of the parish acts as far as especially in country districts, there will be possible in harmony with the people of the minorities, just as there are now, but the aim parish. Exactly the same procedure would of the book is to show consideration for minori­ take place if the minister wished to introduce ties, and the Bishop will be able to use the the surplice in the place of vestments. If the powers with which he is entrusted on their people want a change and the minister does behalf. The two notes of the new Prayer 98 OPPONENTS OF THE BOOK OPPONENTS OF THE BOOK 99 Book are the satisfaction of the legitimate aims The eucharistic vestments are worn in this of different sections of the Church and con­ diocese in seventy or eighty churches, and sideration for the religious demands of the generally with the approval of the parish. layman. Prayers for the Dead have become widely 1 would say a word to those sections of the used in all sections of the Church. Reserva­ Church which are inclined to assume an atti­ tion is asked for in many churches quite loyal tude of determined opposition to the new book. in every way to the teaching of the Church. There are, first of all, those who are frightened A large portion of the minor reforms represent that what the Prayer Book will allow will mean the legitimation of what is already done. The a romanizing tendency. I venture to suggest fuller Canon of the new Communion Office to them that an entirely opposite view would represents the traditions of a large part of the really be the right one. The Church of Eng­ Anglican Communion. To refuse such things land is based upon the conception of historical would not make for the peace or the strength Christianity. It recognizes the principles of of the Church. To grant them enables the catholicity. It bases itself on those beliefs and great body of the clergy to be whole-heartedly customs for which there has been continuous loyal. witness in the Christian Church. Its sacra­ Then there are those who want more, who mental customs and beliefs are those for which, will always be wanting more, who are said to in accordance with the principles of the English be preparing to continue to do just what they Reformation, the authority is not only medi­ like in the future as they have in the past, reval, but also that of the undivided Church. and intend to ignore the restriction of the new Now this position represents to an intelligent Prayer Book as of the old. They will not be person the strongest antithesis to Romanism. content with Reservation for the Sick only. Our Church has a sound and logical position They want a Communion Service adapted to behind it, and nothing that has been introduced the lines of the Roman Mass. They would into the Prayer Book is inconsistent with the like to add many things not allowed at present. position and principles of the English Now I would venture to suggest to them that Reformation. their position is wholly un-Catholic. To Let them face the actual facts of the case. demand in particular that their Communion 100 OPPONENTS OF THE BOOK REUNION 101 Service should be assimilated to the Roman The new Prayer Book gives quite legally Mass means confusing two different rites. A and without any difficult or doubtful interpre­ priest is ordained to celebrate according to tations very wide latitude in the Church of a particular rite; for a Latin priest to cele­ England. It is a tolerant and comprehensive brate according to the Greek rite, or for a measure, and as such harmonizes with the Greek priest to celebrate according to the characteristics of the present day. But if Latin rite, would be in the highest degree we accept that latitude it must mean also irregular. IN e have in the Church of England loyalty; and I would ask you all to accept the an admirable rite; to that we should conform. new Prayer Book, gradually to learn to use its To substitute for it the Roman Canon (as very much wider liberty and richer liturgical some, I am told, do), or to interpolate in it material, but always to combine its use with a extracts from the Roman Canon, is not to act determination to be loyal to the liberty which as a Catholic, but to make a blunder. The is granted us. revised Canon is a revision of the Anglican There is, perhaps, one more aspect from rite and not an imitation of the Roman, and which the new Prayer Book should be con· as such demands the loyal acceptance of those sidered. What will be its relation to the who belong to the Anglican Church. hopes of Christian Reunion ? Now, if this And I would venture to add one more point. means, Is it constructed on the principle of The English people are very patient and long­ conciliating either Nonconformist or Romanist suffering. They have borne with even the by the concessions and alterations that it extravagance of the Anglo-Catholic party, but makes? I am quite clear that it does not quite clearly there is a limit to their patience. fulfil any such aim. I do not think that it is There are signs that that limit is being reached. desirable that it should, for I am sure that no If they find that a section of the clergy are Reunion of any permancnce or value could be not prepared to conform loyally to the limita· secured in that way. But if we take a longer tions- very wide limitations- which have been outlook, it does, I think, a great deal. For it granted, there may be a strong and dangerous may be looked upon as an attempt to construct reaction, and much more that the clergy value a service book which contains all the elements may be in peril. which will make a real unity possible in the 102 REUNION future. For on what basis will it be possible that some day Christians might come together? It is a basis which will be historical or Catholic, evangelical, and harmonious with the realities of modern thought. Towards such a basis this Prayer Book is an essay. It is no doubt APPENDIX an imperfect attempt. Any such book must CONSECRATION PRA YEHS be imperfect, for we can only move slowly. But I have tried to show how this new book IT seemed to me that it would be an interesting aims at being more Catholic than its prede­ illustration of what has been said in this Charge if I added some examples of the Consecration Prayers drawn cessor, how it aims at being more evangelical, from different periods in Church History and different how it aims at fitting our worship to the con­ ecclesiastical regions. The earliest, that of "The ditions of modern life. In all those directions Apostolic Tradition of Hippolytus," dates from the it accomplishes much, and therefore it will beginning of the third century; that of the Ho,;,an prepare for creating a basis on which Chris­ Mass, very nearly its present form, from the fifth tians may be able in the future to come century; but the remarkable resem blance 111 structure together. It harmonizes with the traditions and character of both the Eastern and Western form shows that their common origin must be quite early. I and aims of the Church of England; it sug­ have to express my thanks to the Secretary of t~e gests an ordered and intelligent comprehen­ Society for Promoting Christian Knowledge for. hIS si veness; it will give us services well con­ kindness in allowing me to make use of the translatlOns structed, simple, and edifying; it has lost contained in Tu;en ty:fil.!C Consecration Prayers, with nothing of the dignity of the old Prayer Book; notes and introduction, by Arthur Linton, published by it preserves its merit and has removed its that Society. defects, and will be found to deserve the (1) TilE ApOSTOLIC TUADITloN OF HIPPOLYTUS (c. 225) gratitude of Churchmen, and to be a power to (Trarl.'llated from Latin text of Hauler, with Ethiopic strengthen and deepen our religious life. additioll .•) The Lord be wi th you. And with thy spirit. Lift up your hearts. 103 104 CONSECRATION PRAYERS CONSECRATION PRAYERS 105 We lift them up unto the Lord. and for the confirmation of faith in truth; that we lIlay Let us give thanks unto the Lord. praise Thee and glorify Thee through Thy Son Jesus It is meet and right. Christ; through Wholll to Thee be glory and honour, to Father and Son with the Holy Spirit, in Thy Holy We give Thee thanks,O God, through Thy beloved Church, both now and to the ages of the ages. Amen. Sen Jesus Christ, Whom in the last days Thou didst People. As it was and is and shall be to generation send to us, a Saviour and Redeemer, and Angel of Thy of generations, and to the ages of the ages. Amen. counsel ; "Vha is Thy inseparable \\'ord, through "Vhom (In Ethiopic ollly.) Thou (Hdst make all things, and I-le was well pleasing

unto Thee: Thou didst send Him from heaven into the (2) SERA!'!O'; (c. 350) womb of II Virgin; He was conceived and became incarnate, and was shown to be Thy Son, being born of (TT(Ln slal'ion from "The Prayer Book DJ SCl'apion" [Wonlsworth], by the permission the the Holy Spirit and a Virgin; Who, fulfilling Thy will 'ff S.P.C.K.) and acquiring a holy people for Thee, stretched out His The Lord be witb you. hands for ~ uffering that He might free from suffering And with thy spirit. those who believed in Thee. And wh en He was Let us lift up our hearts. betrayed to His voluntary passion, that He might loose We lift them up unto the Lord. (the pains of) death and break the chains of the devil, Let us give thanks un to the Lord. might tread underfoot (the powers of) Hell, and lead It is meet and right. forth the righteous, fix the boundary thereof and make It is meet and right to praise, to hymn, to glorify known His HeSlll'rection, taking uread und giving Thee the unereated Father of the Only-Begotten Jesus thanks to Thee, He said: TAKE, EAT: TIHS IS My BODY Christ. We praise Thee, 0 uncreated God, Who art WHICH IS nUOKE!\" Fon YO U. Likewi se also the cup saying : unsearchable, ineffable, incomprehensible by any created TillS IS NI Y llI.OOD, WHICH IS SI-lED FOU YOU: AS OFTEN AS substance. 'Vc pmise Thee, Who art known of Thy YE DO THIS YE SH Al.L DO IT FOR 1\1 y l\fto~ :\IOHI.-\l.. Son, the Only-Begotten, '\' ho through Him art spoken Mindful, therefore, of His death and resurrection, we of and interpreted and made known to created nature. offer to Thee this bread, and this cup, giving thanks to 'Ve praise Thee, \\Tho knowest the Son and revealed to Thee because Thou hast deemed us worthy to stand the saints the glories that arc about Him; who art before Thee find minister unto Thee: and we beseech known of Thy Begotten Word, and are brought to the Thee thnt Thou wouldst send Thy Holy Spirit upon sight and interpreted to the understanding of the this oblation of Thy Holy Chu)'ch: and that joining Saints. \\re praise Thee, 0 unseen Father, Provider of them together Thou wouldest grant it to all Thy holy immortality. Thou art the Fount of life, the 1'ount of one' who partake, for fullllment with the Holy Spirit light, the Fount of all grace and all truth, 0 lover 106 CONSECRATION PRAYERS CONSECRATION PRAYERS 107 of men, 0 lover of the poor, Who reconcilest Thyself to Wherefore we also, making the likeness of the death, all, and drawest all to Thyself through the advent have offered the bread, and beseech Thee, through this of Thy beloved Son. W'e beseecb Tbee make us living sacrifice, be reconci led to all of us and be merciful, 0 men. Give us a spirit of light, that we may know Thee God of Truth, and as this bread had been scattered on the true (God) and Him Whom Thou didstsend, (even) the top of the mountains and gathered together came .Jesus Christ. Give us Holy Spirit that we may be to be one, so also gather Thy Holy Church out of every able to tell forth and to enunciate Thy unspeakable nation and every country and every city and village mysteries. May the Lord Jesus speak in us and Holy and house and make one living catholic Church, 'Ve Spirit, and hymn Thee through us. have offered also the cup, the likeness of the Blood, For Thou art far above all rule and authority amI because the Lord J esus Christ, taking a cup after power and dominion, and every name that is named, supper, said to His own disciples: TAKE Y}:, DRINK: THIS not only in this world but also in that which is to come. IS THE NEW COVEN"\NT WHI<.:1l IS 1\,1:\' 11I.00D, WHICU IS Beside Thee stand thousand thousands and myriad DEING SHED FOR YO U FOlt REMISS ION 01" SINS. Wherefore myriads of angels, archangels, thrones, dominions, we have also offered the cup, presenting a likeness of the principalities, powers. By Thee stand the two most Blood. honourable six-winged Seraphim, with two wings o God of Truth, let Thy Holy ' Vord come upon this covering the face, and with two the feet, and with t wo bread, that the bread may become Body of the 'Vord, flying, and crying holy, with whom receive also one cry and upon the cup, that the cup may become Blood of of" holy" as we say : the Truth: and make all who communicate to receive a Holy, Holy, Holy, Lord of Sabaoth, medicine of life for the healing of e,'ery sickness, and Full is the heaven and the earth of Thy Glory. for the strengthening of all advancement and virtue, not for condemnation, 0 God of Truth, anu not for Full is the heaven, full also is the earth of Thy censure and reproach. For we have invoked T'hee, excellent glory, Lord of hosts, fill also this sacrifice with the uncreated, through the Only-Begotten in Holy Thy power and Thy participation: for to Thee have we Spirit. offered this living sacrifice, the bloodless oblation, To Let the people receive mercy, let it be counted worthy Thee have we offered this bread, the likeness of the of advancement, let angels be sent forth as companions Body of the Only-Begotten. This bread is the likeness to the people for bringing to naught of the Evil One of the Holy Body, because the Lord Jesus Christ, on and for es tablishment of the Church. the night in which He was betrayed, took bread and broke and gave to His disciples, saying: TAKE YE AND (Here follow b,terees.;o". Jcrr the Dead,) EAT, THIS IS My BODY, WHICH IS BEING SHOKEN }<' OR YOU Receive also the Thanksgiving (eucharist) of the FOn. REMISSION OF SINS. people, and bless those who have oHered the offerings 8 ]08 CONSECRATION PRAYERS CONSECRATION PRAYERS 109 and the thanksgiyings, and grant healt h and soundness ' not, of the seen and the unseen benefits that are come and cheerfulness and a1l advancement of soul and body upon us. 'Ve give thanks to Thee also for this Ministry to this whole people throu~h the Only-Begotten Jesus which Thou hust ,·ouchsafcd to receive at our hands Christ in Holy Spirit ~ as it was, and is and shall be to although there stand by Thee thousands of Archangels generations of generations and to all the ages of' the and ten thousands of Angels, the Cherubim and the ages. Amen. Seraphim that have six wings and are full of eyes, and soar aloft on their wings, singing, crying aloud, shout­

(3) TI-IE LITUIIGY OF ST. CIIRYSOSTOM ing and say in g the Triumphal Hymu : (Tmnslaled ji"01l1 Greek lext '1 Briglttll1un Liturgics ) H oly, Holy, Lord of Hosts, The grace of Olll' Lord .Jesus Christ, and the love of H eu"en and Earth are full of Thy glory, the God and Father, and the fellowship of the Holy Hosanna in the Highest. Spirit, be with you all. Blessed is H e that eo meth in the Name of the Lord, And with thy spirit. Hosanna in the Hig hest. Let us lift up our hearts. We also with t hese (blessed) powers, 0 Master, Vlre lift thelll up unto the Lord. Lover of men, cry aloud, and say: Holy art Thou and Let us give thanks unto the Lord. All.Holy, Thou and Thine Only. Begotten Son and It is meet a nd right (to worship the Father, Son, Thine Holy Spirit. Holy art Thou and All.Holy, and Holy Gho;t, Consubstantial and Undivided . and great is the Majesty of Thy glory; Who didst so Trinity). love the world as to give Thine Only-Begotten Son, that It is meet and right to hymn Thee (to bless Thee, to whoso believcth in Him might not perish but have ever­ praise Thee), to gi\'c thanks to Thee, to worship 'Thee, lastin g life; "Vhu hu\'ing come and ha\'ing fulfilled for in every place of Thy dominion. For Thou art God us all the dispensation, in the night wherein He (was ineml.ble, inconceivable, invisible, incomprehensible, the given up, or 1'ather) gave H imself up (for the life of the same from everlasting to eyerlusting. Thou and Thine world), took bread in His holy and pure and spotless Only-Begotten Son and the H oly Spirit. Thou it was hands, and gave t hanks, and blessed (and hallowed) and '''ho didst brillg us forth to beillg out of nothing, and brake, and ga\'e to His holy disc iples and apostles, when wc had fall en didst raise liS li p again. and gayest saying: T .-\ I\E, EAT: TillS IS l\iy Bony WlIICIlIS (BRon:N) not over until Thou hadst done all things, that Thou FOil YOU ( FOH TilE 1(l ': ~lI SS ION OF SI NS). (AMEN.) Likewise lllightest bring us to H eaven, and bestow on us Thy after supper, H e took the cup, saying: Du IN K YE AI.I. Kingdom to come. For all these things we give thanks OF 1'1': TillS IS l\1 r IIl.oon OF T HE NEW COVENANT, WHICH to Thee, and to Thine Only-Begotten Son, and Thy IS SUED FOR YOU AND FOH MANY FO Il THE nEMISSION OF Holy Ghost, for all that we know, and that we know SI~s. (A"':".) CONSECRATION PRAYERS 111 110 CONSECRATION PRAYERS

'Ve, therefore, remembering this salutary precept, (4) GALLICAN, MISSA V., l\{ISSA LE RICHENOVEXSE and all that happened for us: the Cross, the tomb, the (1'1'll1lslatecl from the Latin te .•·t of Neale ancl Forbe" resurrection on the third day, the ascension into [Bnrlltisland, 1885], pp. 12·15) Heaven, the session on the right hand, the second and glorious coming again; in relation to all and through The Lord be with you. all, we offer to Thee Thine Own of Thine Own. And with thy spirit. (Choi.r: We hymn Thee, we bless Thee, we give thanks Lift up your hearts. to Thee, 0 Lord, and pray of Thee, Our God.) More· \Ve lift them up unto the Lord over, we ofl'er to Thee this reasonable and unbloody Let us give thanks unto the Lord. sacrifice; wc beseech Thee and pray and supplicate: It is meet and right. send down Thy Holy Spirit upon us nnd upon these It is meet and right, fitting and right, that we who gifts lying before Thee (Deacan: Sir, llless the Holy Bread.) And make this Bread the Precious Body of owe all things to Thy grace, should unceasingly venerate Thy Christ. (A men.) (Deacon: Sir, Bless the Holy Thee, both by prayer in public worship at Thy holy altar, Cup.) And that which is in this cup, the Precious and also, rec koning all the unutterable things ..." Hightly then to Thee do all angels and archangels Blood of Thy Christ. (Amen.) (Deacon : Sir, Bless unceasingly render praise and say. them both.) Changing them by Thy Holy Spirit. (Amen, Amen, Amen.) (Deacon: Holy Sir, remember Holy, holy, holy, Lord God of' Hosts. me, a sinner.) So that they may be to those who par­ I·leaven and earth are full of Thy glory. take for purification of soul, forgiveness of sins, com­ Hosanna in the Highest. munion of the Holy Spirit, fulfilm ent of the Kingdom Blessed is He that cometh in the nallle of the Lord. (of Heaven), and boldness towards Thee, and not to Hos.'mna in the Highest. judgment nor to condemnation. And moreover we offer to Thee this reasonable sen tice, etc. Here, I say, Christ, our Lord and our God, Who of His own will was made like to Illortals throughout this (Here fullow the intercessio"s.) span of life, showed to Thee an immaculate body, and, And send forth on us all Thy mercies, and grant us ~tting expiator of the ancient fault, displayed a soul with one mouth and one heart to glorify and praise Thy pure and inviolate by si n; that His blood might wash glorious and majestic Name of Father, Son, and Holy the soul defiled, and, the law of death having been Spirit, now and ever and to the ages of the ages. finally abrogated, He might raise the fallen body to Amen. heaven, evcn to the right hand of the Father; through .. :\ 10llg sedioll of Praise is omitted. 112 CONSECRATION PRAYERS CONSECRATION PRAYERS 113 our Lord Jesus Christ,.. Who, 0" the day before He (5) Ro",: suffered for our salvation, and that of all men, took The Lord be with you. bread, and lifted up His eyes to heaven, to Thee, God, And with thy spirit. His Almighty Father, and giving thanks to Thee, He Lift up your hearts. blessed a"d broke, and gave to His disciples, saying to We lift them up unto the Lord. them: TAKE, AND EAT YE ALL 01'" THIS: .FOll 'fHlS IS My Let us give thanks unto the Lord our God. BOIlY. In like manner after they had supped, taking lt is meet and right. the cup, He raised Hiseyes to Thee, God, His Almighty Father, also giving thanks to Thee, and blessed, and It is truly mee t and right, fitting and salutary, that gave to His disciples, saying to them: TAKE, AX I> DRINK we should always and in all places give thanks unto YE Al.L 01' IT: }o' Olt TI-IT S IS THE CUI' Of' My BLOOD, Dli THE Thee, 0 Holy Lord, Father Almighty, Eternal God: NEW AND ETERNAL TESTAMENT, A l\I YSTEllY OF FAITI-I, Who with Thy Only.Begotten Son and the Holy Ghost WHICH lo'OIt YOU ANi) l' OIt MANY SHALL nE 5 11 EI) FOil THE art One God and One Lord : not in a singul arity of ItEMISSJON OF SINS. Commanding also and saying to One Person, but in a Trinity of One Substance, for them: As OFTEN .-\ 8 n : SHALL no T H ESE THINGS, YE ti HALI. that which wc beli eve, by Thy re relation, of Thy glory, DO THEM FOR Ai\tl<: l\tOllIAL OF ME, YE SHALL 1'1lQCI. AIM the same we beli eve of Thy Son, and the same of the M y DEATH AND ANNOUNCE l\fy It ESU ItB EC'l'IOX', Y" SIIAI.I. Holy Ghost, wi thout any dillerence or distinction: HOI'E FOR My ADVENT TILl. I SHALL e mlE A GAIN' TO YO U That, in the confession of' a true and eternal Deity, FROM THE lU:Avt:NS. * distinctness in the Persons, unity in the esse nce, and He adds also the especial declaration that, as often equality in the Majesty may be adored. Thus do the as His Body should be taken and His Blood, a memorial Angels and Archangels, the Cherubim also and the of the Lord's Passion would be made. And as we make Seraphim praise, who cease not daily to cry out, with this, we ever show forth the glory of Thy Son, Jesus one voice, saying: Christ, our Lord and our God. We pray that, with Holy, holy, holy, Lord God of Hosts. Thy blessing Thou wilt bless this Sacrifice, and be­ H eaven and earth are full of Thy glory. sprinkle it with the dew of Thy Holy Spirit: that to Hosanna in the Highest. all who partake It may be a eucharist, pure, real, valid. Blessed is He that cometh in the name of the Lord. Through Jesus Christ, Thy Son, our Lord and God, Hosanna in the 1-1 ighest. Who Iiveth and reigneth with Thee together with the Holy Spirit, world without end. Amen. We therefore hum bl y pray and beseech Thee, most merciful .Father, through J es us Christ 'rhy SOIl our As the Institution not gi\'cn in the GaJlicnn Looks * is J the Lord, that Thou wouldcst vouchsafe to accept and bless AllIhrosinll formula has iJ ep.1I il1 scrtcu here. these gifts, tbese presents, these holy unspotted sacri- IU CONSECRATION PRAYERS CONSECRATION PRAYERS 11.5 lices, which in the first place we offer Thee for of everlasting salvation. Upon which vouchsafe to look (Here are inserted i ntcTcession,v.) We, therefore, be­ with a favourable and gracious countenance, and to seech Thee, 0 Lord, graciously to accept this Oblation accept them, as Thou wast pleased to accept the gifts of of our service, as also of Thy whole family (dispose our Thy righteous servant Abel, and the Sacrifice of our days in Thy peace, co mmand us to be delivered from Patriarch Abraham and (the holy sacrifice and spotless eternal damnation, and to be numbered in the flock host) which Thy high priest Melchizedek oflered unto of Thy elect). Through Christ our Lord. Amen. Thee. Which Oblation do Thou, 0 God , vouchsafe to make We most humbly beseech Thee, Almighty God, COIII­ in every way blessed, approved, ratified, reasonable and mand these things to be carried by the hands of Thy acceptable, that it may become to us the Body and holy angel to Thy Altar on high, in the sight of Thy Blood of Thy most beloved Son J esus Christ our Lord. Divine Majesty, that as many of us who by participation .,.yho, the day before He suflered, took bread into at this Altar shall receive the Most Sacred Body and HIS Holy and Venerable Hands,and with His eyes lifted Blood of Thy Son, may be filled with all Heavenly up towa)'(~s. Heaven, to Thee, His God and Almighty Benediction and Grace. Through the same Christ our Father, gl\')ng thanks to Thee, He Blessed, Broke, Lord. (Intercessiolls are here inserted.) Through Christ and gave to His disciples, saying: TAKE, AND EAT YE our Lord. ALL OF TillS: FOll TIHS ] S My DODy. Likewise, after By Whom, 0 Lord, Thou dost always create, sanctify, supper, taking also this renowned chalice into His Holy quicken, bless, and bestow upon us all these good and Venerable Hands, and giving Thee thanks, He things. Through ""hom ami with " 'hom and in blessed and gave it to His di sc iples, saying: T AKE, AND Whom is to Thee, 0 God, the Father Almirrhty" , in the DRINK YE ALL OF IT: F'OR THIS IS 'I'1IY. CHALlCl<: OJo' M\' Unity of the Holy Ghost, all honour and glory. World BLOOD, OF '1'H}<~ N EW A~D ETERNAL TESTAMENT, TIlE without end. Ameli. MYSTEUY 01' FAITH: WlIICH SHALL DE SHED FOR YOU AND l' OR MANY FOil Til E REMISSION Ot· SIXS. As on'f~ K .>\s YE DO THESE THIKGS YE SHALL DO THEM FOil 1\01 Y (6) FIRST PRA HR BOOK OF EUWARD VI. (1549). MEMORIAL. The Lord be with you. Wherefore, ? Lord, we Thy sel'vants but also Thy And with thy spirit. holy people, mllldful of the blessed passion of the same Lift lip your hearts. Christ Thy Son our Lord, His Hes urrection from the We lift them lip unto the Lord. dead, and also His glorious Ascension into Heaven, offer Let us give thanks to our Lord God. unto Thy Most Excellent Majesty, of Thy gifts and I t is meet and righ t so to do. favours, a pure Sacrilice, a Holy Sacrifi ce, an immaculate Sacrifice, the Holy Bread of etel'llallife, and the chalice lt is very meet and right, and our bounden duty, that 116 CONSECRATION PRAYERS CONSECRATION PRA YEllS 117 we should at all times, and in all places, give thanks to DUINK YE AU. OF THIS : FOIt THIS IS IV{Y BLOOl) OF" TH E Thee, 0 Lord, Holy Father, Almighty, Everlasting NEW Tto;STAMENT, WHICII IS SHED FOil YOU ASD to"OIl God. Therefore, with Angels and Archangels, and with MANY, FOIl THE ItE!\IlSSION OF SINS: DO THIS, AS OFT AS YE all the holy com pany of heaven : we laud and magnify DUINK IT, IN REMEMBRANCE OF ME. Th~ g lorious Name, evermore praising Thee, and ·Wherefore, 0 Lord, and heavenly Father, according saying: to the institution of Thy dearly beloved Son our Holy, Holy, Holy, Lord God of Hosts. Saviour Jesus Christ, wc, Thy humble se rvants, do Heaven and earth are full of Thy glory. celebrate and make here before Thy Divine Majesty. Hosanna in the Highest. with these Thy holy gifts, the memorial which Thy Son Blessed is Hc that cometh in the Name of the Lord. hath willed us to make; having in remembrance His Glory to Thee, 0 Lord, in the Highest. blesscd Passion, mighty Resurrection, and glorious Ascension, rendering unto Thee most hearty thanks for (llere arc -illserted the Intercessions.) the innumerable benefi ts procured unto us by the same; . 0 God, ~:,a\·enly Father, Which of Thy tender merey entirely desiring Thy fatherly goodness mercifully to (hdst give lhme Dllly Son, JeslIs Christ, to su ffer death acce pt this our sacrifice of praise and thanksgiving, most upon the Cross for Q UI' redemption, 'Vho made there, humbly beseeching thee to grant, that by the merits by His one oblation once offered, a full, perfect and and death of Thy SOil .Tesus Christ, and through faith sufficient sUl:l'itice, oblation, and satisfaction for the in His blood, wc, and all Thy whole Church, may obtain sins of the whole world, and did institute, and in His remi ssion of our sins, and all other benefits of His holy gospel comm and us, to celebrate a perpetual Passion. And here we ofl'er and present unto 'rhee,O l1l e l~lOl'y of that His pr~ciotls death, until His coming Lord, ourselves, our souls and bodies, to be a reasonable. agam: heal' us, 0 llI erclful Father, we beseech Thee, holy illld lively sacrifice unto Thee; humbly beseeching and with Thy Holy Spi rit and vVord vouchsafe to bl ess Thee, that whosoever shall be partakers of this holy and sanctify these Thy gifts and creatures of bread and communion, may worthily receive the most precious wine, that they may be unto us the Body and Blood of body and blood of Thy Son Jesus Christ, and be fulfilled Thy most dearly beloved Son Jesus Christ, Who in the with Thy grace and heavenly benediction, and made one same night that He was betrayed took bread; and body with Thy Son J esus Christ, that He may dwell in when H e had blessed and given thanks, H e brake it and them, and they in Him. And al though we be un­ gave it to Hb disciples, saying: 'l'r\KE, EAT : THIS IS My worthy, through our manifold sins, to ofrer unto Thee HODY, WHI CH IS GIVE:-./ FOil YO U: 00 THIS IN ItEMEMBltANCl': any sacrifice, yet we beseech Thee to accept this our OF ME. Likewise after supper He took the cup, and bounden duty and service, and co mmand these our when He h"d given thanks, He gave it to them, saying: prayers and s~pplication s, by the ministry of Thy holy angels, to be brought up iuto Thy holy T abernacle 118 CONSECRATION PRAYERS CONSECRATION PRAYERS 119 before the sight of Thy Divine Majesty, not weighing Gospel command us to continue a perpetual memorial our merits, but pardoning our offences, through Christ of that His precious death and sacrifice, until His our Lord; by Whom, and with Wbom, in the unity of Coming again. For, in the night that He was betrayed, the Holy Ghost, all honour and glory be unto Thee, 0 He took bread, and when He had given thanks, He Father Almighty, world without end. Amen. brake it, and gave it to His disciples, saying: TAK!':, EAT: THJS IS My B OD Y, WHICH IS GIVEN FOH YO U : DO THIS IN nEME~IBR AX CE OF ME. Likewi se, after supper, (7) THE CHURCH OF SC01'l.AXD (1637) He took the cup; and when He had given thanks, He The Lord be with you. gave it to them) saying: DRINK YE AU. OF TIllS : FOR And with thy spirit. THIS IS 1\-IY BLOOD OF THE NEW 'l\;sTA)lENT, WHI CH IS Lift up your hearts. SHED FOil YOU AND l;'O lt AtAXY FOil THE REMISSION OF We lift them up unto the Lord . SINS : DO TiIlS AS OFT Ai YE SHALL DlU KK IT IN REME:"~ Let us give thanks unto our Lord God. nRAN(;E OF ME. lt is meet and right so to do. Wherefore, 0 Lord, and heavenly Father, according lt is very meet, right, and our bounden duty, that to the institution of Thy dearly beloved Son our Saviour we should at all times, and in all places, give thanks Jesus Christ, we Thy humble servants do celebrate and unto Thee, 0 Lord, Holy Father, Almighty, Everlast. make here before Thy Divine Majesty, with these Thy in.g God. Therefore, with Angels and Archangels, and holy gifts which we now offer unto Thee, the . m e ~orial With all the company of heaven, we laud and magnify Thy Son hath co mmanded us to make; havmg III re· Thy glorious Name, evermore praising Thee, and membrance His Blessed Passion and precious Death, saying: His mighty Resurrection and glorious Ascensi.on; ren· dering unto Thee most hearty thanks for the mnumer· Holy, Holy, Holy, Lord God of Hosts. able benefits procured unto us by tbe same. Heaven and earth are fuII of Thy Glory. And we most humbly beseech Thee, 0 merciful Glory be to Thee, 0 Lord most High. Amen. .Father, to hear us, ami of Thy almighty goodness All glory be to Thee, Almighty God, our heavenly vouchsafe to bless and sanctify with Tby Word and Father, for that Thou, of Thy tender mercy, didst give Holy Spirit these Thy gifts and creatures of Bread and Thy only Son Jesus Christ, to sufler death upon the Wine, that they may become the Body and B1ood.of Cross for our redemption ; Who (by His own oblation Thy most dearly beloved Son. And we earnestly desIre of Himself once oHered) made a full, perfect, and suffi. Tby Fatherly goodness mercifully to accept this our cient sacrifice, oblation, and satisfaction, for the sins of sacrifice of praise and thanksgiving, most humbly the whole world, and did institute and in His Holy beseeching Thee to grant, that by the ~eri.ts a~d death of Thy Son Jesus Christ, and through faith In HIS blood, 120 CONSECRATION PRAYERS Works by the ' we and all Thy whole Church may obtain remission of Right Rev. A. C. HEADLAM our sins and a ll other benefi ts of His Passion .• And here wc humbly offer and present unto Thee, 0 CH., D.D., Bishop of Gloucester Lord, ourselves, our souls and bodies, to be a reasonabl e, holy, and li vely sacri fice unto Thee ~ beseeching 'Thee, that whosoevel' sha ll he pal'takers of this Holy Co m­ ECONOMICS A ND CHR fSTIANITY munion may wort hily receive t he most precious Body 1s, net and 1lI00d of Thy Son J esus Chl'ist, and he fill ed with In this pamphlet the Bilhop of Gloucester dis c u ~ses ce rtain principles of econom ics ; he exam ines the stale of induslry as it might Thy grace and heavenl y benediction, and made on c be Icnown from publ ic source!, and th en further comiders what shou ld Body with Him, t hat He may dw ell in them, and they be the action of a good Christi an in relation to economic questions. in Him. And although we are ullwort hy, t hrough our manifold JESUS CHRIST IN HISTORY AND FAITH sins, to offer unto T hee any sacrifl ce; yet we beseech Second Impression. 6s, net. Thee to accept t his our bounden d uty and service, not T he purpose of these lectures. wh ich were delivered as the William Beldon Noble LeclU res at H arvard Unive rsity. in the aut umn 0[- weighing ou r merits, but pardoning our offences, 1924. is to correlate th e historical picture of the Founder of through J esll s Christ ou r Lord : by ''''hom and wi th Christianit y as reco rded in the Gospels with the religio us conceptio n that has prevailed throughout the history of the Christian Church . Whom, 111 the Unity of this Holy Ghos t, all honoul' The lecturer starls fro m the position that he has attained in his ano g lory he un to Thee, 0 Father A lmighty, world prev ious work ... The Life and Teaching of J esus the Chri!t, " T he two concl uding lec tures are devoted to the questions, """'hat think ye without end, Amen, 01 Christ )" and " Christ and the Church." "It combines great learning with great sim pl ici ty of statement. * The Invocation in the Order ns revised ill 1!) 11 is: a <; fu llows : T he Bishop of Gloucester's reputa tion stands high. and th is volume H I~nd I ~umhly h~ iol C \ ' ( 'I,1 Thee that it may he Ull tO llS acco.r:-lillg will add to it."- Dai/y Mail. lo (-lis \\ ~rd, \\ t', thllle unworthy scn";lllts, beseech I bec, most merciful Fathe r, tu hear us and to scnd T hy I-I oly S pi rit THE CHURCH OF ENGLAND upon us, and, UPO Il thl',=;: C T hy ~ifts and creatures of bread amI WIIIC, that Lel ll!;" hles,:l'cl and ltallowcd 11)' Il i~ life -g-i \'ing power Second Edition with a new Preface. 12s. net. tltey may become t he Body;md Blood of T hy most t r uly beluved .. T he work of a man who belon gs to no • party in the Church. ' it ~o n, t o t11.e cnu t hat all wlto shall rel'c ivc the same may be sand i. deserves to be read, nol in the ligh t of the shibboleths of party, but fled Loth 11\ hotly aut! :-'0111 alld pre ,o,;ern.!t l lIu tl) everlasting life," wi th the re rpect due to the writer's weight of lelT ning and balanced breadth of view. It is in every sense an importan t plOnouncemcnt. and is certain 10 exercise a strong influ ence upon th e course 0 1 ecclesiastical affairs. "- The G uardian . .. D r. H eadlam ta kes a wide view of the C hurch of England. and one that deserves the careful stud)' of all its member!. whatever may be their opinions and preferences,"- The Time$,

JOHN MURRAY, Albemarle Street, LONDON. W. 1 Works by Ih. Right Rev. A. C. HEADLAM C.H., D.D., Bishop 01 Glouce.ter

.. THE LIFE AND TEACHING OF JESUS THE CHRIST .. The Church will be nry grateful 10 Dr. He.dlem for this .«ouot. It it a trustworthy guide; it is always written with reverence and enthusiasm; the style is remarkably direct and lucid."-Guardian. Filth Imprcss:on. 12 •. net. THE DOCTRINE OF THE CHURCH AND CHRISTIAN REUNION THE BAMPTON LECTURES, 1920. .. A •• ,,",h.r and writer. Dr. Headlllm ha ••lw.y. been disting:uished for dearne .. of thought and logical consistency, and hi. latc,l work posse.&e. in a marked degree both these characteristics."- Church Family Ncw3paper. Second Edition. with. new Preface. 12 •. net. THE MIRACLES OF THE NEW TESTAMENT· BEING THE MOORHOUSE LECTURES FOR 1914. DELIVERED IN ST. PAUL'S CATHEDRAL. MEL. BOURNE. "His tre!l.t ment appean to great advantage when he come. 10 deal with the authenticity and trustworthiness of the New Testament documents. No better or (airer statement could be de.ired."-The Times. 6L net. HISTORY. AUTHORITY, AND THEOLOGY The object of these Essays has been to an,wer. primarily (or the writer's own satisfaction. certain questions which any thoushtful person who coo iders the religious problems o( the present day mu,t put 10 himself. 6 •• neL ST. PAUL AND CHRISTIANITY .. We ha ~' e pleasure in recommendins thi :! study 01 SI. Paul as an independent analysis of his writinss. giving a valuable estimate 01 their teaching as it appears to a !cholar of recosnized standina amons ourselve.;'-Church Family NtuJ,paper. 6 ,. net. THE REVENUES OF THE CHURCH OF ENGLAND In this work the author exam ines the Revenues of the Church of Enalaod in relatioo to the work that it has to do, and SUS8C.lI a .cheme for the reorganization 01 its endowment. He defend. the iocomes and pa'aces of Bi. ~ op ~ . and condemn ~ . a, the sreat e... i, of the Church. the inadequate income. of the parochial dergy. 2 •• 6d. oet. JOHN MURRAY, Albemarle Slreel, LONDON. W. 1