THE
PREFACE
PREFIXED AT THE REVISION
OF 1926.
AT the Session of the
General Synod of the Church of Ireland in 1909, the Bishops were requested
to take counsel with a committee formed from among the Representative
Members of the General Synod, and to report upon the best manner in which,
without making any modification in doctrine or in the ritual Canons, the
Rubrics and Services of the Church might be adapted to the requirements
of the present time.
During a period of sixteen years, the General Synod
considered a large number of proposals which gave promise of enriching
the Book of 1878 or of adapting it more fully to the needs of a new day.
The Book now put forth by authority is the result of the labour of those
years.
THE PREFACE
PREFIXED AT THE REVISION
OF 1878.
WHEN this Church of Ireland
ceased to be established by law, and thereupon some alteration in our
Publick Liturgy became needful, it was earnestly desired by many that
occasion should be taken for a new and full review thereof (such as had
already more than once been made in former times), and for considering
what other changes the lapse of years or exigency of our present times
and circumstances might have rendered expedient. And though we were not
unaware of many dangers attending on such an attempt, yet we were the
more willing to make it, because we perceived our comfort that all men,
on all sides, professed their love and reverence for the Book of Common
Prayer in its main substance and chief parts, arid confessed that it contained
the true doctrine of Christ, and a pure manner and order of Divine Service,
according to the holy Scriptures and the practice of the Primitive Church;
and that what was sought by those who desired such a review was not any
change of the whole tenor or structure of the Book, but the more clear
declaration of what they took to be its true meaning, and the removing
of certain expressions here and there, which they judged open to mistake
or perversion. And as this Church has already, in its Convention of 1870
received and approved the Book as it then stood and was in use, so we
now declare that, in such changes as we have made on this review, we imply
no censure upon the former Book, as containing anything contrary to the
Scriptures, when it is rightly understood and equitably construed. The
true reasons of such changes will, for the most part, appear on a comparison
of the two Books; but it has been thought good to add some further explanation
why certain things have been altered and others retained.
As concerning the Holy Communion, some of our brethren
were at first earnest that we should remove from the Prayer Book certain
expressions, which they thought might seem to lend some pretext for the
teaching of doctrine concerning the presence of Christ in that Sacrament
repugnant to that set forth in the Articles of Religion, wherein it is
expressly declared that the Body of Christ is given, taken, and eaten
in the Supper only after an heavenly and spiritual manner, and that the
mean whereby it is therein received and eaten is faith; but, upon a full
and impartial review, we have not found in the Formularies any just warrant
for such teaching, and therefore, in this behalf, we have made no other
change than to add to the Catechism one question, with an answer taken
out of the Twenty-eighth of the said Articles.
As for the error of those who have taught that Christ
has given Himself or His Body and Blood in this Sacrament, to be reserved,
lifted up, carried about, or worshipped, under the veils of Bread and
Wine, we have already in the Canons prohibited such acts and gestures
as might be grounded on it, or lead thereto; and it is sufficiently implied
in the Note at the end of the Communion Office (and we now afresh declare)
that the posture of kneeling prescribed to all communicants is not appointed
for any purpose of such adoration; but only for a signification of our
humble and grateful acknowledgement of the benefits of Christ which are
m the Lord's supper given to all worthy receivers, and for the avoiding
of such profanation and disorder as might ensue if some such reverent
and uniform posture were not enjoined.
In the Formularies relating to Baptism we have made
no substantial change, though some have desired to alter or omit certain
expressions touching which diversities of opinion have prevailed among
faithful members of our Church. At the same time, we desire fully to recognize
the liberty of expounding these Formularies hitherto allowed by the general
practice of the Church.
And as concerning those points whereupon such liberty
has been allowed, we hereby further declare that no Minister of this Church
is required to hold or teach any doctrine which has not been cleanly determined
by the Articles of Religion.
The Special Absolution in the Office for the Visitation
of the Sick has been the cause of offence to many; and as it is a form
unknown to the Church in ancient times, and as we saw no adequate reason
for its retention, and no ground for asserting that its removal would
make any change in the doctrine of the Church, we have deemed it fitting
that, in the special cases contemplated in this Office, and in that for
the Visitation of Prisoners, absolution should be pronounced to penitents
in the form appointed in the Office for the Holy Communion.
No change has been made in the formula of Ordination
of Priests, though desired by some; for, upon a full review of our Formularies,
we deem it plain, and here declare that, save in the matter of Ecclesiastical
censures, no power or authority is by them ascribed to the Church or to
any of its Ministers in respect of forgiveness of sins after Baptism,
other than that of declaring and pronouncing, on God's part remission
of sins to all that are truly penitent, to the quieting of their conscience,
and the removal of all doubt and scruple; nor is it anywhere in our Formularies
taught or implied that confession to, and absolution by, a Priest are
any conditions of God's pardon; but, on the contrary, it is fully taught
that all Christians who sincerely repent, and unfeignedly believe the
Gospel, may draw nigh, as worthy Communicants, to the Lord's Table without
any such confession or absolution; which comfortable doctrine of God's
free forgiveness of sin is also more largely set forth in the Homily of
Repentance and in that of the Salvation of Mankind.
With reference to the Athanasian Creed (commonly so
called), we have removed the Rubric directing its use on certain days;
but, in so doing, this Church has not withdrawn its witness as expressed
in the Articles of Religion, and here again renewed, to the truth of the
Articles of the Christian Faith therein contained.
In revising the Table of Lessons, we have judged it
convenient to follow generally the new Table which the Church of England
has lately adopted, with these principal exceptions, that whereas in that
Table some Lessons are still taken out of the Books called Apocryphal,
we have so arranged ours as that all the Lessons shall be taken out of
the Canonical Scriptures; and we have included in our Lectionary the whole
of the Revelation of St. John.
And now, if some shall complain that these changes
are not enough, and that we should have taken this opportunity of making
this Book as perfect in all respects as they think it might be made, or
if others shall say that these changes have been unnecessary or excessive,
and that what was already excellent has been impaired by doing that which,
in their opinion, might well have been left undone, let them, on the one
side and the other, consider that men's judgements of perfection are very
various, and that what is imperfect, with peace, is often better than
what is otherwise more excellent, without it.
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