Read Ebook: Ritual Conformity Interpretations of the Rubrics of the Prayer-Book Agreed Upon by a Conference Held at All Saints Margaret-street 1880-1881 by Compton Berdmore Contributor

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, and Quinquagesima Sundays take precedence of Conversion of St. Paul and St. Matthias' Day.

Ash Wednesday takes precedence of St. Matthias' Day.

Third, Fourth, Fifth, and Sixth Sundays in Lent take precedence of the Annunciation.

The services of the season from Evening Prayer on Wednesday in Holy Week till Saturday in Easter Week, both inclusive, take precedence of the Annunciation.

First Sunday after Easter takes precedence of the Annunciation, St. Mark's Day, and SS. Philip and James' Day.

| take precedence of Second, St. Mark's Day, / Third, Fourth, and Fifth Sundays SS. Philip and James' Day after Easter. |

Ascension Day takes precedence of SS. Philip and James' Day.

The Services of the season from Whitsun Eve till Saturday in Whitsun Week, both inclusive, take precedence of St. Barnabas' Day.

Trinity Sunday takes precedence of St. Barnabas' Day.

St. Barnabas' Day, the Nativity of St. John the Baptist, St. Peter's Day, St. James' Day, St. Bartholomew's Day, St. Matthew's Day, St. Michael and All Angels' Day, St. Luke's Day, SS. Simon and Jude's Day, All Saints' Day, take precedence of all Sundays after Trinity.

The Feasts of the Dedication and Title of a Church rank as principal festivals; but may not be observed on Advent Sunday, Christmas Eve, Christmas Day, Epiphany, between the Fifth Sunday in Lent and Low Sunday inclusive, Ascension Day, or from Whitsun Eve to Trinity Sunday inclusive.

Octaves are not mentioned by name in the Prayer-Book, but are implied in the rubrics preceding the Proper Prefaces of the Communion Office. It has been suggested by the Convocation of Canterbury that the Collects for St. Michael's and All Saints' Days should be repeated on the seven days following those days respectively. Such additions would be in the nature of new Octaves. But the first of these days had no Octave in the Sarum or the Roman Use: the second has an Octave in the Roman Use, but had none in the Sarum Use. If any such additional Octaves are introduced, the Festival of the Epiphany at least should have this distinction. A general permission might also be given to individual churches to keep the Octaves of their title or dedication.

To be read at Morning and Evening Prayer, on the Sundays, and other Holy-days throughout the Year.

The Black-letter days, especially those that commemorate Scriptural persons and events, should be observed if possible. They may be marked by sermons and suitable hymns.

For the Moveable and Immoveable Feasts; together with the Days of Fasting and Abstinence, through the whole Year.

This Table includes several days not anciently observed as Fast-days, and refers to private observance and not to public service.

When a Saint's Day which is preceded by a Vigil falls on a Monday, though the fast of the Vigil is to be kept on the Saturday, yet the Collect for the Saint's Day is not to be said on the Saturday evening, but on the evening of Sunday, in accordance with Rubric .

THE ORDER FOR

MORNING AND EVENING PRAYER

DAILY TO BE SAID AND USED THROUGHOUT THE YEAR.

The direction given in the first clause of this rubric was introduced in 1559, in correction of the order of 1552, which had enabled the Minister to choose any place in which the people could best hear. It was retained in 1662, and in reading the clause with the second, it appears distinctly to point to the ancient use, when the accustomed place for the minister was within the chancel.

The direction that the Chancels shall remain as in times past, dates from 1552, and must therefore refer to arrangements before that time. It seems also definitely to refer to the retaining the screen, and the steps, as interpreted by the order of 1561. Hence no fixtures may be introduced, such as pews, monuments, &c., nor any alteration made in the furniture or ornaments of the Chancels, which will interfere with the convenience of the Minister and Clerks in the celebration of Holy Communion, or other offices of the Church.

This paragraph of the rubric is essentially taken from the Act of Uniformity of 1559. In the ecclesiastical language of that day, the word 'ornaments' technically includes everything which is connected with the purposes of the consecrated building beyond the mere fabric of the building, and with the dress of the officiating Minister beyond his usual dress in secular life.

The ornaments of the second year are those which were intended to be, and were actually, used under the Prayer-Book of 1549. Whatever question may arise about other ornaments, there can be no question about those prescribed by that Book, as well as those implied in it. As to those which were not prescribed by, or implied in, that book, they must be determined by the existing usage of the time, subject to such modifications as were implied by the Injunctions, or other authoritative documents, up to the year 1548.

The following ornaments are prescribed by the Book of 1549.

This rubric, if construed to include only these ornaments, would exclude many things which common sense and custom have sanctioned; and if the doctrine that "omission is prohibition" be insisted on, would actually shut out organs or harmoniums, hangings on doorways, seats for priests, clerks, and people, stoves, hassocks, pulpit-cloths or pulpit-cushions, pews, Christmas decorations, and the use of the pulpit or bell except on Ash Wednesday; it would forbid any bishop to officiate publicly on any occasion without a cope or vestment and pastoral staff. On the other hand, there seems to be a limit to laxity in construing the rubric, and that it cannot, unless this laxity be strained beyond the bounds of reason, be taken to admit the substitution of other ornaments for those which the rubric enjoins; such as the use of a bason in, or instead of the Church font, of a common bottle for the Holy Communion, of a black gown instead of an authorised vesture in the pulpit during the Communion Service, or of foreign forms of surplices and vestments instead of the English ones.

Nevertheless, the non-user of any legal ornaments, such as the Eucharistic Vestments, in any old Church, for a long period, seems to be a valid plea against any absolute obligation of sudden restoration in that Church, when the communicants do not desire them to be restored.

With regard to the colours of the Priest's vestments, and of other coloured ornaments of the Church and Minister, there were variations in different Churches.

Also on the Circumcision the colour would be White. On the Epiphany " " White. On the Conversion of St. Paul " White. On the Purification " " White. On St. Matthias' Day " " Red. On the Annunciation " " White. On St. Mark's Day " " /White . On the Ascension " " White. On St. Barnabas' Day " " /Red . On St. John the Baptist's Day " White. On St. Peter's Day " " Red. On St. James' Day " " Red. On St. Bartholomew's Day " " Red. On St. Matthew's Day " " Red. On St. Michael and All Angels' " White. On St. Luke's Day " " Red. On St. Simon and St. Jude's Day " Red. On All Saints' Day " " Red. On St. Andrew's Day " " Red. On St. Thomas' Day " " Red. In the Christmas Season " " White . On St. Stephen's Day " " Red. On St. John the Evangelist's Day " White. On Holy Innocents' Day " " Red. On the Festival of the Dedication of the Church " " / White.

On Week-days the colour generally followed the colour of the Sunday or other day, the Communion Office of which was used.

The inventories, however, of many Churches made in the middle of the sixteenth century shew that numerous colours were in use, such as blue, green, black, and others . In their use, regard was probably had rather to their comparative splendour than to their colour.

The rubrics of 1549, 1559, and 1662 did not disturb them. And therefore, although neither law nor custom recognise the modern Roman sequence of colours, still there is precedent for the use of colours not specified in the rubric of Sarum, on days not mentioned therein, especially in Churches which already possess them.

In coming into Church obeisance is made by the minister as an ancient and devout usage.

The word 'say' was applied to the Exhortation, 'Dearly beloved,' &c., when that was introduced in 1552, and has been continued ever since. It occurs in the rubric before the versicles after the first Lord's Prayer , viz., 'Then likewise shall he say,' dating from 1549, where the word 'likewise' indicated that the word 'begin' in the preceding rubric of that book meant 'say.' And if the word 'likewise' had been used in the latter portion of this rubric, 'read' must have been also interpreted to be identical with 'say.' But it is not used here, and therefore, the word 'read' need not mean the same as the word 'say;' and, consequently, while 'say' strictly means a monotone ; 'read' includes some other mode of reciting the Sentences, such as singing.

This rubric does not give any direction as to the posture or position of the Minister at the Sentences and Exhortation. But the next rubric implies standing to be the posture; while his position is indicated in the answer of the Bishops to the Ministers in the Savoy Conference, "The Minister turning to the people is not most convenient throughout the whole ministration. When he speaks to them, as in Lessons, Absolution, and Benediction, it is convenient that he turn to them." The Exhortation falls under this class. Further, the Bishops said, "When he speaks for them to God, it is fit they should all turn another way, as the Ancient Church ever did." But the Sentences are not in the nature of prayer; therefore, the Minister in reading them would seem to be correct if he stood 'stall-wise,' as he would in complying with the order that 'the chancels shall remain as they have done in times past.'

In selecting the particular Sentences for use at certain seasons it seems suitable to use

in Advent, 'Repent ye,' &c. in Lent, 'Rend your hearts,' &c. And the Sentences from Ps. 51. on Sundays and Festivals, 'To the Lord our God,' &c., 'I will arise,' &c. on Week-days, 'Enter not into judgment,' &c.

The other Sentences can be used at any time.

The epithet 'general' prefixed to the word 'Confession' mainly refers to the generality of its expressions, as being said by the whole congregation, and not being individual or particular. It was ordered to be said not 'with' but 'after' the Minister--i.e. each clause, as marked by an initial capital, should be completely said by the Minister, and then repeated by the congregation. This was probably because the congregation required to be taught it, it being new in 1552.

The phrase 'humble voice,' in the closing Sentence of the preceding Exhortation, seems to have a double force, moral and vocal; and to point to the careful solemnity with which the Confession should be said. A low pitch of voice, therefore, such as is easily within the reach of all, and a moderately slow time, seem absolutely necessary.

In Musical Services it is best to recite on E rather than on G or A, to the end of the Lord's Prayer, dropping a third to C, as customary, at 'O Lord, open Thou our lips,' and rising to G at 'Glory be to the Father,' &c. On this point it should be remembered that the standard musical pitch three centuries ago--i.e. in the time of Marbeck and Tallis--was considerably, lower than the present standard pitch.

Of late years. Bishops, when present at Morning Prayer, have sometimes pronounced this Absolution instead of the Priest who is officiating. But the absence of any such direction as that which is given in the Communion Office appears to shew that this practice was not intended at Morning or Evening Prayer.

A Deacon, officiating in the absence of a Priest, may not use this Absolution as a prayer, nor may he substitute for it either the prayer, 'O God, whose nature,' &c. or any other prayer.

In the Lord's Prayer at the beginning of the Communion Office, and in the formulae of Baptism, and of reception into the Church, it is a ratification by the speaker himself, not an answer of the people, and should not, as it seems, be said by the people also.

The Lord's Prayer is to be repeated by the people with, not after the Minister, i.e., taking up each clause as he begins it, in the same manner as the Creed. It was ordered in 1549, 1552, and 1604, that the Priest should begin the Lord's Prayer. This is a reason for the practice of the Priest saying the first two words alone.

It is also an old custom in some places to bow.

This rubric forbids the substitution of any selected Psalms for those of the day, other than those appointed in the Table of Proper Psalms. The only exception to this rule is made by the recent provision, in the Order how the rest of Holy Scripture is appointed to be read, viz. "Upon occasions to be appointed by the Ordinary, other Psalms may, with his consent, be substituted for those appointed in the Psalter."

The order to 'read distinctly and with an audible voice so as best to be heard of all such as are present,' is an essential part of this rubric, and enjoins that careful attention should be paid to the accurate enunciation of the words and to adequate loudness of voice. It must be remembered that the variety of Scripture lessons makes this the more important, as the people cannot be supposed to be equally familiar with all.

The direction to the reader to turn, indicates a change from the previous position, specially appropriate to prayer and praise, and a transition to a part of the Service intended to teach, and, therefore, directly addressed to the people. The expression, 'and turning himself as he may best be heard,' justifies his going to the chancel entrance, or into the nave of the church, and reading there, with or without the use of a lectern.

No liberty is here given for the omission of the Benedictus at any other times than those here specified, viz. "when it shall be read in the chapter for the day, or for the Gospel on S. John Baptist's day."

When the Name of the Lord JESUS is pronounced, the inclination of the head should not be neglected, nor superseded by any other gesture; it being the ancient English usage, directed by the 18th Canon to be continued as the accustomed form of due and lowly reverence to the Holy Name.

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