Ritual Conformity Part 9

The custom of reading St. John i. 1-13 aloud at the altar after the service is ended, adopted from the Roman Missal, has lately been introduced in some churches. Such public use of this Scripture has no authority, and is in direct opposition to the ancient English custom of the Priest reciting it privately, on his way to the sacristy.

133. Collects to be said after the Offertory, when there is no Communion, every such day one or more; and the same may be said also, as often as occasion shall serve, after the Collects either of Morning or Evening Prayer, Communion, or Litany, by the discretion of the Minister.

134. Upon the Sundays and other Holy-days (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the general Prayer [_For the whole state of Christ's Church militant here in earth_] together with one or more of these Collects last before rehea.r.s.ed, concluding with the Blessing.

135. And there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his discretion.

136. And if there be not above twenty persons in the Parish of discretion to receive the Communion; yet there shall be no Communion, except four (or three at the least) communicate with the Priest.

In considering the operation of the two last rubrics, it must be remembered--I. That the Prayer-Book gives the Curate no authority to dismiss non-communicants.--2. That the system of separating the communicants from the rest of the congregation, which underlies the rubrics in the earlier part of the office, has generally ceased to be observed.--3. That the order for signifying the names of intending communicants, at least some time the day before, has fallen into abeyance.--4. That the Curate has no opportunity of interrupting the Service for the purpose of making inquiry among the congregation of their individual intentions in this respect.

The Curate, therefore, has no means of obtaining information whereon to exercise the discretion to which this rubric refers. It may happen that there being more than three or four in the church when he begins the Service, some may depart before Communion. If there be fewer, some may arrive later with the intention of communicating. In short, he cannot be certain whether or not the number of communicants be below the minimum until he has communicated himself.[h]

It seems then that the utmost he can do, in order to comply with this part of the rubric, is to avoid any deliberate promoting of Solitary Communion, or nearly Solitary Communion.

In accordance with the general protest of this rubric against Solitary Communion of the Priest, he should, at all celebrations, be very careful to allow ample time for the people to present themselves for Communion, not beginning the Lord's Prayer until it is quite evident that none who intend to communicate remain without having done so.

137. And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary.

This rubric affords no ground for the opinion that Communions should not be more frequent than weekly. The direction that the Clergy when numerous should all receive the Communion every Sunday at the least, so far from debarring them or any one else from the privilege of more frequent Communions, implies that a weekly Communion is the lowest standard in such cases. Any other principle of interpreting the words 'at the least,' in this and in the later paragraph of this rubric (where the laity are required to receive three times in the year at the least), would involve a prohibition to the laity against receiving more than three times in the year.

Bishop Cosin was of opinion that when the Church enjoined her Priests and Deacons to communicate every Sunday at least, she supposed it "ought and should be done by them oftener. And from hence was it that the Collects, Epistles, and Gospels were appointed upon the Sundays and Holy-days, and a rubric made at the beginning of the Service Book for the Collects, Epistles, and Gospels to serve all the week-days, that were used on the Sunday--that is, at any time when there is a Communion on the week-day. And, certainly, though it be no fault to read the Collects, Epistles, and Gospels either upon Sundays or week-days; yet to read them, and not to go on with the Communion, is contrary to the intent of our Church, that, if there were any company, intended a Communion every day, for the continuing of the daily sacrifice in the Church, ever used till Calvinism sprung up, and leaped over into England."[i]

It was a principle affirmed by Hooker and Archbishop Laud as well as by Bishop Cosin, and still later by Archbishop Sheldon in 1670, that the practice of cathedrals or mother churches was intended to be a pattern for that of parochial churches. Wherever, therefore, the Clergy form a company sufficient for communion they ought not to communicate less often than every Sunday, and may well do so oftener, even daily; and wherever a company of communicant laity desire a like privilege, they are not debarred from it by this rubric.

138. And to take away all occasion of dissension, and superst.i.tion, which any person hath or might have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be eaten; but the best and purest Wheat Bread that conveniently may be gotten.

The words 'shall suffice' do not exclude a higher alternative, as may be seen in the rubric of administration of Baptism to Infants, where they are employed in the recognition of the validity of baptism by pouring, though it is not equally significant with, and certainly is not exclusive of, baptism by dipping. The true meaning is expanded in the corresponding rubric of the Scottish Liturgy of 1637:--"Though it be lawful to have wafer bread, it shall suffice that the bread be such as is usual; yet the best and purest wheat bread that conveniently may be gotten." This is more strongly expressed by Bishop Cosin, in his comment on the similar rubric in the Prayer-Book of 1604:--"It is not here commanded that no unleavened or wafer bread be used, but it is said only that the other bread shall suffice. So that, though there was no necessity, yet there was a liberty still reserved of using wafer bread, which was continued in divers churches of the kingdom and Westminster for one) till the 17th of King Charles.[j] The first use of the common bread was begun by Farel and Viret at Geneva, in 1538, which so offended the people there, and their neighbours at Lausanne and Berne (who had called a synod about it), that both Farel and Viret and Calvin and all were banished for it from the town; where afterwards, the wafer bread being restored, Calvin thought fit to continue it, and so it is at this day."

The rubric insists that great care should be taken in the selection of the bread; wherefore the Curate and Church-wardens should not be content with the first bread that comes to hand. Indeed, the ordinary bread of commerce scarcely comes up to the standard of excellence and purity here required. There is no mention of any corresponding care about the wine. But considerations of reverence obviously demand a similar standard of excellence and purity; and it is much to be wished that more attention were paid to this point. The thick and syrupy wines, commonly made up for this sacred use, are undesirable; on the other hand, unfermented grape juice is not wine.[k]

139. And if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own use: but if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same.

This rubric provides for the reverent consumption of the consecrated species.

The direction to drink the Wine, as well as to eat the Bread, reverently, is imperative to compel the consumption of the Wine, as well as of the Bread. It is most desirable that care should be taken in the consecration that no more of the consecrated elements should remain than the celebrant can conveniently consume without a.s.sistance. But if it should happen that he finds it necessary to call to him other communicants for the purpose of consuming a considerable surplus, the word 'reverently' implies that they should receive it in the same posture in which they communicated.

The prohibition against carrying the unconsumed remainder of the consecrated elements out of church involves the cleansing the vessels in church. This should be done by the Priest himself.

Although the Service has been concluded, the people are not required to withdraw immediately: indeed, if all left immediately after the blessing, the Priest could not call unto him any of them for the purpose of consuming the remainder of the consecrated elements.

The method of cleansing, which is really intended to ensure the entire consumption of all that remains, is not prescribed, and the word 'reverently' leaves much to the discretion of the Priest, while it certainly applies as much to his demeanour as to that of the people.[l]

140. The Bread and Wine for the Communion shall be provided by the Curate and the Church-wardens at the charges of the Parish.

141. And note, that every Paris.h.i.+oner shall communicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Paris.h.i.+oner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies; and pay to them or him all Ecclesiastical Duties, accustomably due, then and at that time to be paid.

142. After the Divine Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses, as the Minister and Church-wardens shall think fit. Wherein if they disagree, it shall be disposed of as the Ordinary shall appoint.

143. Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same kneeling; &c.

THE MINISTRATION OF

PUBLICK BAPTISM OF INFANTS,

TO BE USED IN THE CHURCH.

144. The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to G.o.d in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless, (if necessity so require,) Children may be baptized upon any other day.

The main object of the rubric is that there should be a good congregation; and in preferring 'Sundays and other Holydays' to other days, because 'the most number of people' then 'come together,' the rubric implies that some come together on all days, viz., to daily Morning and Evening Prayer.

145. And note, that there shall be for every Male-child to be baptized two G.o.dfathers and one G.o.dmother; and for every Female, one G.o.dfather and two G.o.dmothers.

The twenty-ninth canon of 1603 forbade parents, that is fathers, to be G.o.dfathers for their own children; but this prohibition was abolished by the Convocation of Canterbury in 1865, though the amended canon has not yet received the sanction of the Crown. So that the law on the subject has been for sixteen years in a state of transition, and a custom of admitting fathers to be G.o.dfathers for their children is growing up.

146. When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the G.o.dfathers and G.o.dmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font, (which is then to be filled with pure Water,) and standing there, shall say, Hath this child, &c.

The use of the word 'Priest' here should not be taken to exclude the ministration of a Deacon in the absence of the Priest, inasmuch as the Ordination Service empowers a Deacon to baptize. But it seems to exclude the ministration of a Deacon in the presence of the Priest.

The font should be filled immediately before the Baptism, so that the water may be pure and fresh.

The official dress for the Priest is a surplice and a stole.

It is the custom of some Churches to use a sh.e.l.l for pouring water on the child; and it ensures the application of sufficient water.

It is convenient, besides adding to the dignity of the Sacrament, that when it is ministered according to the rubric at Morning or Evening Prayer, the Priest should be attended to the font by two or more of the choir, who will hand him the sh.e.l.l, or napkin, or hold the book when required.

147. If they answer, _No_: Then shall the Priest proceed as followeth.

Dearly beloved, &c.

148. Then shall the Priest say, _Let us pray_.

At the words 'Let us pray,' the general congregation, as well as those immediately concerned in the Baptism, should kneel, the Priest continuing to stand.

The Collects, 'Almighty and Everlasting G.o.d,' and 'Almighty and Immortal G.o.d,' should be said by the Priest only, the people saying 'Amen.'

149. Then shall the people stand up, and the Priest shall say, Hear the words, &c.

150. After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. Beloved, ye hear, &c.

151. Then shall the Priest speak unto the G.o.dfathers and G.o.dmothers on this wise. Dearly beloved, &c.

152. Then shall the Priest say, O merciful G.o.d, &c.

In the Book of 1549 the Sign of the Cross was directed to be made in the water at the words 'Sanctify this fountain of Baptism,'

which correspond to and are in substance restored by the words 'Sanctify this water' in this prayer, introduced in the revision of 1662. It seems therefore admissible to restore also the act of blessing which formerly accompanied the words now restored in substance.

153. Then the Priest shall take the Child into his hands, and shall say to the G.o.dfathers and G.o.dmothers,

_Name this Child_.