Kitabı oku: «Rites and Ritual», sayfa 5

And what therefore I would earnestly desire that the Church of God in this land might draw forth from the present excitement and anxiety about ritual is, a faithful comparison of herself, in point of doctrine and practice, with the Apostolic and Primitive model. There are greater things than these; "The life is more than meat, and the body than raiment." And while we are anxiously discussing whether the life of eucharistic devotion is best fed through the eye or the ear, or how its outward form should be arrayed, it is only too sadly true, that that life and that body are a prey to divers diseases, and need medicine and restoratives, ere they are likely to exhibit much real vigour, nourish and clothe them as we will.

For the second time within our memory, a "vestment" or "ritual" controversy has arisen among us. The last time it was about "the surplice" in preaching, as against the gown; and the "Prayer for the Church Militant," as against the disuse of it. This time it is about the more distinctive eucharistic vestments, as against the surplice; and about a fuller ritual as against a scantier one. Now the last contest was simply a miserable one. I venture to call it so, 1st, because, handled as it was, there was no sort of principle at stake in it, beyond that of assigning to the sermon more nearly its due position and estimate in the rite; and that of adding one more prayer – a touching and valuable one, it is true – to the ordinary Office; – and next, because it utterly misconceived and missed the Church's real mind, in allowing such a thing at all as prayers, or a service at the Altar or Holy Table, when there was to be no Offering and no Communion. To restore the Prayer for the Church Militant, and be content with that, was indeed "to keep the word of promise to her ear, and break it to her hopes." Only as a protest, only as a badge of her rejection – ay, and of Christ's rejection by the world – had she ever condescended to such a Lord's Day Service as that at all.

What was the result and upshot, as might have been expected, of that contest? In the case of some parishes, and almost whole dioceses, successful rebellion against even the letter of the rubric; and in places where the result was different, a contented acquiescence ever since (for the most part) in the victory achieved. Is it not evident that it was not worth achieving? And why? Because all the while the Church's real desire and aim was ignored; she was not one whit nearer to the Apostolic rule, but only proclaimed more distinctly her departure from it.

And now that another "vestment" and "ritual" controversy has arisen, the great anxiety, and the only deep anxiety, of the Church should be, that it too pass not over us barren of all results of value. It will do so, if it only leaves us with a better ascertained law as to the relative obligation of this or that vestment, the lawfulness of this or that mode of ritual. It will have been in vain, unless it brings up our long-standing neglect on the one hand, and brings back our more novel excesses on the other, to the true standard of God's own providing. But on the other hand, if haply, while we are searching for a rule, we shall have found a principle, and begun to act upon it then the present excitement will have done a great work for us.

And happily, it is by thus lifting the existing controversy into a higher sphere, we shall have the best chance of reconciling and harmonising positions now ranged over against each other, and even of solving this ritual and vestment difficulty. For let us suppose, on the one side – what it is not too much to hope for – that the close sifting, both of doctrine and ritual, which such a period as this gives rise to, joined to the fatherly counsel of the Bishops, and to considerations of Christian wisdom and charity, should avail to remove such peculiarities of ritual as are plainly either indefensible or inexpedient. And let us suppose, on the other side – what surely we may no less hope for – an earnest effort now made by the clergy, encouraged by their bishops, to return to the Apostolic usage of Weekly Celebration, and in other ways to give due honour and observance to the Holy Eucharist. Suppose this done on either side: and there would at once result a great and essential rapprochement between those who now have the appearance of raising opposite cries, and wearing rival badges.

Nor only so, but those badges themselves would lose, to a great extent, their distinctive hues. It is astonishing, when we come to look into the matter, how much the two rival camps, so to call them, have in common; and how many middle terms there are on which they are agreed. The truth is that, as has appeared above, there is between the vestments (for example), now opposed to each other, an entire "solidarity" or community of interests, arising out of their common origin, and their close relation to each other. The use of the surplice, its existence at all as a ministerial vestment, and its real significance, can only be traced in the eucharistic vestments. It results from removing the chasuble and expanding the alb. The surplice is in fact, an alb. It is an adaptation of the inner eucharistic vestment to the exigencies of the ordinary Office. It was thought good, when it was used as an outer garment, to give it that fulness and comeliness of form, for which the English surplice, more especially, is so justly commended. But its real value, as a memento of the inward purity which it typifies, can only be apprehended by bearing in mind that it is properly an inner garment. – In like manner the stole, taken by itself, is a mere band of ribbon of no particular appropriateness. But let it symbolise, as it certainly was meant to do, the yoke of loving labour laid on the neck of the minister of Christ; or, more exactly, after the Aaronic pattern, the ministerial toil of heart and hand for Christ's people, and the mindful bearing of them before God for acceptance through the One Sacrifice; and we at once see that this simple vestment is indeed worth preserving. – And let the hood, or "amice," be no longer worn as a mere badge of academical degree, but as a token of the dedication of the powers of the head or intellect, and of the need of God's protection against "vain, perverse, and unbecoming thoughts;"⁶¹ and this, too, acquires a fitness otherwise difficult to recognise. Now, if we thus owe to the full eucharistic vestments the interpretation of our ordinary ones, it is plain that the relations between the two are of the most friendly character.

The stole, it may be added, rests solely on the rubric of 1662: so that, whereas it is commonly imagined that the vestments of Edward VI. have now begun for the first time to be re-introduced, and that by a very few; the truth is that the vast majority of the English clergy have now for many years, though unconsciously, been acting upon the rubric which enjoins them, and tacitly appealing to it.

So, again, the introduction of colour into our vestments is only one step added to what has been already carried out, to a great extent, by all of us, in the rest of our sacred accessories, whether in the way of stained glass, altar-cloths, hangings, or even of books. And whereas, on the other hand, the pure whiteness of the surplice is not among the least of its attractions and sacred associations in English eyes; who, it may be asked, have done more to extend the use of the surplice among us, than those who have advanced farthest in the ritual direction? Who eliminated the "black gown" from the eucharistic rite? Who else have flooded our choirs and aisles, on festal occasions especially, with the white robes of choristers and clergy? Nay, for the Holy Communion itself, for the highest festivals – Christmas, Easter, Whitsuntide – the white chasuble is, by the ancient rule of England, added to the white alb. Surely here, again, there is a community of sentiment between ritual schools thought to be opposed to each other. It may be added, that though the strict English rule, or rather its full carrying out, would necessitate colour – red for the most part – for the chief eucharistic vestment, this is not by any means of necessity. White, it is admitted on all hands, is permissible all the year round,⁶² and some Eastern churches never use any other colour.

And do we not seem to see, in these considerations, joined to others alleged above, a ground for harmonious though diverse action among those of differing minds? We have, as the first and leading fact, that (if the view taken above be correct) none is compelled in foro conscientiæ, by the existing state of the law to which he has bound himself (viz. "what this Church and Realm hath received") to adopt the ancient vestments. This gives room for the exercise of that prudent consideration in the matter, which would be out of place if the law gave no alternative.

We have next the fact that there are degrees, even where it is desired to return to the ancient system. The form is, as it should seem, the great matter, both as regards symbolism, and as making a distinct difference between the ordinary and the eucharistic dress: the material and colour are secondary. Hence arises a simple and unobtrusive mode of resuming the old distinction, without risk of provoking serious objection: eucharistic vestments of fine linen being not very strikingly different in appearance from the surplice; more especially if, as some hold, surplices in place of tunics be allowable for the assistant clergy.

And if many still entertain a distinct preference for the surplice, none can say that, after 300 years of recognition, it is other than a seemly and honourable vestment, as an ad interim, even for the Holy Communion. In one case only can it be said to be a dishonour, and a badge of servitude under the world's rejection, – viz., whenever there is no celebration. It can then only be compared to the linen garment in which the Jewish High Priest was clothed of old on the one day of Atonement: – the one day in the year on which Israel mourned over suspended privileges and a desolated Altar.⁶³ It is when the surplice ministers to so dreary a Service as that: – when, as a fit accompaniment to it, the position of the wearer, at the north end of the Holy Table, indicates at least a forgetfulness of his priestly functions: – it is then only that it can be otherwise than honourable among us.

Nor in like manner, as has appeared above from the venerable, because primitive and apostolic descent of the eucharistic vestments, can any tinge of superstition or unsound doctrine be properly ascribed to them, unless it be through the fault of any in whose persons they minister to eucharistic doctrines and practices, which were unknown to Apostolic and primitive days.

And there is yet one other hopeful feature in the present aspect of things as regards Ritual. It is that, taking the long tract of years, the desire for an improvement, and for our acting up to the theory and ideal of our Church in this matter, has begun, as it ought, with the Episcopate: so that all present endeavours in that direction, (whether in all respects wisely or faithfully made I have given some reasons for doubting), are intended at least to be a carrying out of their fatherly counsels and admonitions. It is now a quarter of a century since two of the ablest and most influential Prelates that ever sat on an episcopal throne in England, the late Bishop of London and the present Bishop of Exeter, invited the Clergy of their Dioceses to carry out the rubrics, with especial reference to a particular rubric bearing upon the dress of the Clergy in one part of their ministrations. It was found impossible at the time, owing to a strong feeling on the part of the laity (which time has for the most part removed), to carry out those injunctions. But their tones have vibrated ever since in the hearts of the English Clergy. It was felt at the time, as it must ever be felt, that our aim, at least, should be to carry out the Church's best and deepest mind, and not to acquiesce for generations in a low standard, merely because it is the existing one. And it is my humble belief that, had the present attempt to return, in fuller measure, to her deep and wise rules for eucharistic celebration been made with more of moderation and considerateness, it would have carried with it, (and may carry with it yet, if these conditions be fulfilled), the assent of our Right Reverend Fathers⁶⁴ in God on the one hand, and of our congregations on the other. So managed, the present might well become a grand and harmonious movement of Bishops, Clergy, and people towards a noble result, – the setting up, namely, in its due place, of the highest ordinance of the Gospel: with variations, indeed, in many respects, as to the mode and fashion of administration; but with one happy feature at any rate, – a nearer approximation, both in Rites and Ritual, to Apostolic Doctrine and Worship.

NOTE TO THE FOURTH EDITION

In revising the above pages for a Fourth Edition, I have corrected the statement made by me in page 40, as to the doctrine maintained by Archdeacon Denison; and I desire to repeat here the expression of regret, which I have already made public through another channel, at having misrepresented his view. A correspondence between us, since published by him (Rivington's), will explain more fully the state of the case. It may suffice to repeat here, that the exact position taken up by him in 1856, as regards the points under discussion, is expressed in the two following propositions:

Proposition III. —

"That The Body and Blood of Christ, being present naturally in Heaven, are, supernaturally and invisibly, but Really, Present in the Lord's Supper, through the elements, by virtue of the act of consecration."

Proposition VIII. —

"That worship is due to The Body and Blood of Christ, supernaturally and invisibly, but Really Present in the Lord's Supper, 'under the form of Bread and Wine,'⁶⁵ by reason of that Godhead with which they are personally united. But that the elements through which 'The Body and Blood of Christ' are given and received may not be worshipped."

With respect to the presence of non-communicants at the Holy Eucharist, I had of course seen such publications as have appeared in defence of the practice. But they fail altogether in the essential point, which is, to show that antiquity viewed the presence of such in any other light than either – 1. As an utter carelessness and irreverence; or 2. as befitting penitents, and them only. The mediæval doctrine and practice, now being revived by some, is that it is a good and laudable habit for Christian persons in a state of grace to come to the Holy Communion, and to decline receiving it.

I have to acknowledge many communications on various points; of which I have to some extent availed myself in this edition.

APPENDIX A
OPINIONS OF THE BISHOP OF EXETER ON CERTAIN POINTS OF DOCTRINE

Having had occasion to receive from the Bishop of Exeter an expression of his views on the subjects discussed in pp. 31-37, I asked and obtained permission to embody it in an Appendix, as his latest and most matured judgment on the matter to which it relates.

The Bishop says: – "I regard the Grace of the Eucharist as the Communion of the Death and Sufferings of our Lord. St. Paul (1 Cor. xi. 24), in his statement of the Revelation made to him from Christ, sitting at the Right Hand of God the Father, seems to me distinctly to affirm this Truth.

"His words τὸ κλώμενον (they should be rendered "which is being broken"), in their literal and plain signification, show that the Lord's Death is one continuous Fact, which lasts and will last till he comes and lays down His Mediatorial Kingdom, subjecting it, and Himself, its King, to the Father.

"I hold that it is, in short, a Sacrament of that continuous Act of our Lord's Suffering once for us on the Cross – the punishment appointed for sin during the days of His Mediation – that our Lord is, in some ineffable manner, present in the Sacrament of His Sufferings, thus communicated to us, by which He pays for us the penalty imposed on our guilt. In such a Presence I do not recognise anything material or local, though I most thankfully rejoice in it as real."

Next as to the point dwelt upon in pp. 66-70, as seeming to prescribe, and to render important, the position of the Celebrant at the Holy Communion: viz. that our Lord's having "given" or "presented" in a mystery, through the Elements, the Sacrifice of His Body and Blood, is the whole secret of their consecration to be that which they represent: and that we, too, must "give," "present," or "offer," the Elements with the same intention, if we would effectually plead the Sacrifice, and receive the Sacrament: —

The Bishop of Exeter, still commenting on 1 Cor. xi. 24, compared with St. Luke xxii. 19, speaks as follows: —

"The use of the present participle in these cases, seems to me to show, that the words ought to be rendered 'which is being given,' and 'which is being broken,' and must be referred to the Act of Crucifixion. The words, thus understood, seem to me to illustrate and to be illustrated by Gal. ii. 20. 'I am crucified with Christ [lit., I have been, and continue to be, crucified with Him – συνεσταύρωμαι], and the life which I now live, I live by the faith of the Son of God, who loved me, and gave Himself for me.' [Comp. 'This is my Body which is being given for you.']

"And again, Gal. iii. 1, 'Before whose eyes Jesus Christ hath been evidently set forth crucified among you.' I know not where it is said or implied that we are crucified together with Christ, unless in thus feeding on, and receiving, and partaking of the Dying of Christ, and the showing forth of His Death, as oft as we eat and drink the Body being broken and the Blood being shed."

Again the Bishop, as regards the Roman Doctrines of Transubstantiation and Concomitancy, quotes, as in entire accordance with his own, the following sentiments of the Rev. C. Smith, Rector of Newton, Suffolk, and author of the valuable work, 'An Enquiry into Catholick Truths, hidden under certain Articles of the Creed of the Church of Rome:' – "This is a great mystery; but we must not forget that it is the Lord; and, instead of pretending to explain how it is our Lord feeds us on this most real Sacrifice, and how He can give us, now he is glorified, His own Body and Blood separately, let us rejoice that he nourishes and cherishes His purchased Church by the 'still unconsumed sacrifice (as St. Chrysostom calls it) of Himself.' How mean and impertinent are Transubstantiation and Concomitancy, and the Impanation and Invination of Rome and her followers!"

APPENDIX B
JUDGMENT OF THE BISHOP OF EXETER AS TO VESTMENTS

The following well-known opinion was delivered by the Bishop of Exeter many years since. As such it is simply recorded here, not as involving its author in the present controversy on this subject.

"The rubric, at the commencement of 'The Order for Morning and Evening Prayer,' says 'That such ornaments of the church, and of the ministers thereof, at all times of their ministration, shall be retained, and be in use, as were in this Church of England by the authority of Parliament, in the second year of the reign of King Edward VI.' – in other words, a white alb plain, with a vestment or cope. These were forbidden in King Edward VI.'s Second Book. This was a triumph of the party most opposed to the Church of Rome, and most anxious to carry reformation to the very farthest point. But their triumph was brief – within a few months Mary restored Popery; and when the accession of Queen Elizabeth brought back the Reformation, she, and the Convocation, and the Parliament, deliberately rejected the simpler direction of Edward's Second Book, and revived the ornaments of the First. This decision was followed again by the Crown, Convocation, and Parliament, at the restoration of Charles II., when the existing Act of Uniformity established the Book of Common Prayer, with its rubrics, in the form in which they now stand.

"Strange indeed is it that in the very teeth of this plain and evident intention of the Reformers and Revisers of the Prayer-book, there should be English Churchmen and Clergy, so forgetful of the duty they owe the Church, that they are trying with all their power to provoke Parliament to do an unjust and unconstitutional act, by attempting to set aside this law of the Church, which has the sanction of the three Estates of the Realm: and can only be altered by their concurrence.

"From this statement it will be seen, that the surplice may be objected to with some reason; but then it must be because the law requires 'the alb, and the vestment, or the cope.'

"Why have these been disused? Because the parishioners – that is, the churchwardens, who represent the parishioners – have neglected their duty to provide them; for such is the duty of the parishioners by the plain and express canon law of England (Gibson 200). True, it would be a very costly duty, and for that reason most probably, churchwardens have neglected it, and archdeacons have connived at the neglect. I have no wish that it should be otherwise. But, be this as it may, if the churchwardens of Helston shall perform this duty, at the charge of the parish, providing an alb, a vestment, and a cope, as they might in strictness be required to do (Gibson, 201), I shall enjoin the minister, be he who he may, to use them. But until these ornaments are provided by the parishioners, it is the duty of the minister to use the garment actually provided by them for him, which is the surplice. The parishioners never provide a gown, nor, if they did, would he have a right to wear it in any part of his ministrations. For the gown is nowhere mentioned nor alluded to in any of the rubrics. Neither is it included, as the alb, the cope, and three surplices expressly are, among 'the furniture and ornaments proper for Divine Service,' to be provided by the parishioners of every parish.

"The 58th canon of 1604 (which however cannot control the Act of Uniformity of 1662) enjoins that 'every minister, saying the public prayers, or ministering the sacraments or other rites of the Church, shall wear a decent and comely surplice with sleeves, &c., to be provided at the charge of the parish.' For the things required for the common prayer of the parish were and are to be provided by the parish. If a gown were required, it would have to be provided by the parish."