The Project Gutenberg EBook of Ritual Conformity, by Unknown

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Title: Ritual Conformity Interpretations of the Rubrics of the Prayer-Book

Author: Unknown

Other: B. Compton

Release Date: February 3, 2010 [EBook #31177]

Language: English

*** START OF THIS PROJECT GUTENBERG EBOOK RITUAL CONFORMITY ***

Produced by Elaine Laizure from images generously made available from the Internet Archive.

[Transcriber's Note: Footnotes have been moved to the end of the document.]

RITUAL CONFORMITY.

INTERPRETATIONS OF THE RUBRICS OF THE PRAYER-BOOK, AGREED UPON BY A CONFERENCE HELD AT ALL SAINTS, MARGARET-STREET, 1880-1881.

PARKER AND CO.

OXFORD, AND 6 SOUTHAMPTON-STREET,

STRAND, LONDON.

1881.

PREFACE.

At a Conference of some friends interested in the subject of Ritual, held on January 17, 1880, the following propositions were, amongst others, agreed to:

I. That the evil of unnecessary Diversity in Ritual, as practised in various Churches aiming at the maintenance of Catholic doctrine and usage in the Church of England, is real and great.

II. That an effort to moderate it should be attempted, resting mainly on the united opinion of some of those who have given special attention to the theory and practice of Ritual, in their private capacity of Students or Parish Priests.

III. That the effort should take the form of a body of Comments upon the Rubrics of the Book of Common Prayer, and that these Comments should include cautions against practices which are infractions of the law and usage of the Church of England.

With the view of carrying these propositions into effect, it was arranged that a series of meetings should be held; and the Vicar of All Saints, Margaret-street, kindly provided a room at the clergy-house for the meetings of the Conference.

Those who had met in the first instance were duly summoned, and others were invited to join them. The meetings were held at first on two consecutive days in alternate weeks, (since some of the members came from a considerable distance). Latterly, in order to expedite the work, meetings were held on three consecutive days in alternate weeks. In all, forty-eight meetings were held between January 17, 1880, and July 13, 1881.

It was thought possible that by the co-operation of several minds, information might be collected from sources not commonly accessible, and perhaps hardly within the reach of any one individual. Among the members of the Conference also were those who had had experience of parish-work, as well as those who had devoted time and attention to historical enquiry into the origin and meaning of the Rubrics of the Prayer-Book, or who had made ancient Liturgies their special study: some, it may be added, combined these various qualifications. A hope therefore was entertained, as the second proposition implies, that by considering on very wide grounds (both practical and historical), and not from any one point of view, the various divergencies of ritual practice, some agreement might be arrived at even on the most controverted points.

This hope has been realized. It was found that points which seemed at first to afford no basis on which agreement was at all probable, were settled, after long discussion, almost (if not quite) unanimously; but this involved expenditure of time, and much investigation into matters on which existing text-books were often silent.

With regard to the actual diversities in ritual which came under the attention of the Conference, some appeared to be such direct infractions of the Rubrics that no explanation of the Rubrics could make their irregularity more evident. Others seemed to arise from well-meant attempts to interpret the Rubrics. These last formed the chief subject of the labours of the Conference.

The main line of procedure laid down was a true and loyal adherence to the spirit of the Prayer-Book. A mere literal interpretation of the Rubric was found in many cases to be insufficient. Even if the existing Prayer-Book had been composed for inaugurating some new religious system, it would be scarcely reasonable to depend upon the abstract meaning of the words employed, without any reference to the circumstances under which the book had been written. But when we remember that the Prayer-Book of 1662 was the last of several revisions of the original English Prayer-Book of 1549, which was itself avowedly based upon the Ancient Liturgies, and carried on the existing and ancient worship of the Church of England (with such reformation as was considered needful), no mode of interpretation could be more misleading if rigorously insisted on, or so likely to cause error in practice.

The Prayer-Book, however, in spite of the Revision of 1662, retains many vestiges of the foreign Protestant influence, which affected the Revision of 1552. With these the Conference have attempted to deal in a loyal spirit. However much they may be regretted, Churchmen are bound to accept them. For it must be clearly understood that nothing was further from the intention of the Conference, than to attempt Revision. So far from this, it was hoped by some that a careful series of notes explaining the true character of disputed Rubrics might go some way to allay the present agitation for change.

The Conference cannot be blind to the conviction that they have to face much modern prejudice. On the one hand there is still rife in the Church of England the Puritan spirit, which condemns in one and the same category things essentially Roman, and things which are really primitive, but which have been retained by Rome. On the other hand, there undoubtedly exists an occasional reaction from this Puritan spirit, which has produced a prejudice in favour of things—whether primitive or not—simply because they are Roman. The Conference have felt that to yield either to one or the other prejudice was not the right way of dealing with the Prayer-Book.

They have also been brought face to face with what are called "Legal decisions" on some questions of Ritual. Apart from the fact that the courts have given directly opposite decisions on the same question, and have given reasons in one case inconsistent with the reasons given for their decision in another; apart also from the fact that these are chiefly decisions of secular courts in purely spiritual matters; the Conference have been precluded from entertaining them, as guides or as helps, in consequence of the courts having generally acted upon principles of interpretation entirely different from those which the Conference had adopted.

They have, moreover, found themselves in opposition to much modern practice, originating in carelessness and neglect in the due performance of the Services of the Church during past generations, but alien to the spirit of those Services, though often mistaken for their exponent.

The Conference have had to investigate the origin and to consider the meaning of many practices, which appear either to be enjoined or implied in the existing Rubrics, and have, in the light of these investigations, set down