THE

COMMUNION SERVICE
AS IT MIGHT BE

TOGETHER WITH
AN INTRODUCTION AND NOTES

BY

HUGH CECIL

OXFORD UNIVERSITY PRESS
LONDON: HUMPHREY MILFORD
1935

PREFACE

THIS book is a rearrangement of the Communion Service in the Revised Prayer Book with some amendments and some additions, mostly taken from the Prayer Book or the Bible. There is prefixed to the service an introduction stating its doctrinal basis; and it is accompanied by some notes expounding or discussing certain matters which appear to be of interest.
    The purpose of the publication is that it should be a contribution to the preparation for a new and authoritative form for celebrating the Eucharist. There is a widespread desire that such a form be drawn up by authority, although the time has not yet arrived for it. But it is already time to debate the various questions involved; and for each man who is interested to do what he can to assist at the formation of a general public opinion among members of the Church upon the subject. This book goes over the ground, and all controversial questions are purposely raised, considered, and determined in it. Avowedly the ultimate standard, after all liturgical principles, devotional tastes, and the theological opinions of different schools of thought have been weighed, is individual preference. In this sense it is thoroughly egoistic; it is the Eucharist as I should like to have it celebrated. I do not apologize for this egoism, though naturally I do not expect that it will command assent. But as the purpose of the book is to aid discussion and stimulate the formation of opinion, it is desirable that it should be prepared with the vigour and penetration that belong to personal opinion and taste. It is not meant to be provoking, but it is meant to be provocative, so that the effect on the reader will be to drive him either to agree or disagree, but at any rate to form a clear opinion of his own.
    The service as here arranged is founded on the Revised Book of 1927-8. The authority attaching to the Revised Book is commonly greatly underrated. It lacks, of course, the authority of Parliament which the Book of 1662 received, but it has, quite as notably as that Book, the authority of the Convocations. Moreover, it has the additional advantage that when it was formulated in 1927 it had been under consideration, first by the Convocations and afterwards by the Church Assembly, and especially by the House of Bishops, for a period altogether of twenty years. The objection is sometimes taken that it has not the authority of the synods expressed in a canon. But neither has the Book of 1662. The form of 1604 was enforced by Canons 13 and 14 of the Canons of 1604, but the forms of 1549, 1552, and 1559 were not confirmed by canon. The forms of service which were used before the Reformation were various and cannot have been enforced by any general canon, though they may perhaps be said to have had the authority of the Pope. But we have set aside the authority of the Pope, and shall not recognize it until it is confined within the limits of a primacy justifiable by Holy Scripture. Apart from the Pope, the Revised Service of 1927-8 has ecclesiastical authority and synodical consent only falling short of that expressed in the Canons of 1604. It has the approbation of Convocation; for it was approved by the Convocations twice over, in 1927 and 1928, for submission to Parliament; and therefore enjoyed twice the synodical consent which the Prayer Book of 1662 only received once; and after its rejection by Parliament, it was recognized by the Convocations as a fitting standard for permissible variations from the Prayer Book. The Revised Book was the fruit of most careful preparation, culminating in the discussion of the House of Bishops, who worked in the light of earlier discussions both by the Convocations and by the Houses of Clergy and Laity. This carefulness surpassed that given to the preparation of any previous service. The Revised Service lacks the authority of Parliament and the authority of the Pope, but it has the real and full authority of the Church of England as expressed in the synods and by the episcopate. It is therefore very proper to take the Revised form as the basis for any new service.
    While the point of view from which the following form is framed is confessedly an individual one, it has been drawn up with careful regard to some important liturgical principles. First of these is the doctrinal basis which is fully explained in the Introduction. Here it is enough to say that the service is based on the belief that in the Eucharist the bread and wine by consecration become the sacrament of the Body and Blood of Christ, and that the sacrament so consecrated is offered as a commemorative and representative oblation, showing forth the death of Christ upon the Cross before God and man, and the communicants being joined, with the whole Church, in the mystical Body of Christ, are likewise offered as one sacrifice of praise and thanksgiving.
    Next, in this service the Eucharist is set forth as one rite, of which the Consecration and the Fraction and the Communion form part. It is strongly intended to avoid dividing the service into two rites, one the Breaking of the Bread, and the other the Communion of the Faithful; and again it is intended to throw a strong and clear emphasis both on the Fraction and on the Communion. It is conceived that the medieval Church gravely erred in throwing emphasis on the Fraction and sacrifice and either glossing over or separating the Communion. On the other hand, the Reformers in their anxiety to escape from this error, glossed over the Fraction and the sacrifice, throwing all the emphasis on to the Communion. In this service pains have been taken to bring back the Breaking of the Bread to its proper position as the centre of the eucharistic rite, without in the least diminishing the emphasis on, and the importance of, the Communion of the Faithful. The tendency which is to be seen in many Anglo-Catholic churches to revert to the Roman and medieval emphasis is deliberately avoided, in order to make the service in the fullest sense scriptural and catholic, a service in which both the Breaking of the Bread and the Communion of the People are with the utmost devotion clearly displayed.
    Next, it is sought to show with theological correctness, in accordance with the teaching of the Fourth Gospel, the function of Christ and the Holy Spirit in the consecration of the elements. To this end the wise guidance of Mr. Hebert in an article in Theology in October 1933 has been followed. Next, it has been sought to revive the Offertory in its primitive form as a commemoration of the Creation, the bread and wine being solemnly offered with due devotion, and the service then pursuing its course until it culminates in the like commemoration of the Redemption, when the sacrament of Christ’s Body and Blood is offered to plead the sacrifice of the Cross. The language of the book of Revelation is borrowed to emphasize this parallel commemoration of Creation and Redemption. The Offertory is thus given prominence, in accordance with what appears to have been the practice of the primitive Church.
    Next, it has been sought throughout the service to insist on the celestial character of the Eucharistic rite. I have heard the present Dean of Rochester say, that the Eucharist is the point at which heaven and earth meet; and in congruity with this thought, it is sought to lead the minds of worshippers to remember the ministry of angels at the beginning of the service, as well as at the Sanctus, and by the quotations from the Apocalypse to recall the unending adoration of heaven.
    I claim that the service so framed is scriptural and catholic. I believe that Holy Scripture is the true revelation of God. No recent criticisms seem to me to do more than limit its sphere to the teaching of true faith and morals. It is, therefore, though not strictly the words of God, yet ‘the word of God’ and the supreme authority in all religious controversies. And as the safest guide to the true interpretation of Holy Scripture, I have sought to follow that authority which may be called catholic, because by its widespread sphere and its expression alike in primitive and later times, it seems to be the echo of the divine voice. It need hardly be said that the authority of Scripture and of the Catholic Church are only authority for faith in so far as they express the mind of the Holy Ghost.
    This work is, as has been said, egoistic, and therefore is also presumptuous, for I cannot claim the deep learning which would justify any expectation that others will approve what I have done. I must, however, acknowledge obligation to two well-known books: Liturgy and Worship, edited by Dr. W. K. Lowther Clarke and Dr. Harris, and the History of the Book of Common Prayer, by Procter and Frere.
    I hope that others better fitted by learning than myself will put forward each his own revision of the Divine Liturgy. By such publications and the discussions they elicit, we shall make ready for that final work which ten or fifteen years hence should be undertaken by the Church.

HUGH CECIL

INTRODUCTION

THE DOCTRINE UNDERLYING THE SERVICE

IT seems convenient to state the doctrinal standpoint from which the service here set out is framed—a standpoint, it is claimed, not alien from the teaching of the Church of England. I have written, therefore, a brief theological sketch, the first part of which deals with the divine presence and the second part with the holy sacrifice. The first part is an extract from an article I wrote for Theology in December 1931 and is reprinted by permission of the Society for Promoting Christian Knowledge. The article aimed at stating the doctrine expressed in the Prayer Book and Articles. This is here repeated as justifying the service according to the standards of the Church of England.

I. THE DIVINE PRESENCE IN THE EUCHARIST ACCORDING TO THE PRAYER BOOK AND ARTICLES

I find, first of all, that it seems clear that the Articles teach that the consecrated bread and wine become by consecration the sacrament of the body and blood of Christ. This is, I observe, sometimes denied by those of the Evangelical school, who maintain that the sacrament of the body and blood of Christ is to be found in the whole rite of His holy ordinance and not in the consecrated elements themselves. But this is an opinion which is irreconcilable with the language of the Articles. Article XXIX is on this point quite unequivocal: ‘The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ’, &c. Clearly neither the wicked nor the faithful ‘press with their teeth’ the whole rite or service, but only the consecrated elements. The Article teaches beyond doubt that the consecrated bread and wine are the sacrament of the body and blood of Christ. This is confirmed in the concluding words, where it is said that the wicked ‘to their condemnation do eat and drink the sign or Sacrament of so great a thing’. Article XXX has the same teaching. It is said that the cup is not to be refused, ‘for both the parts of the Lord’s sacrament . . . ought to be ministered’, &c. Clearly the sacrament is thought of as a thing of two parts, the bread and the wine. Article XXVIII teaches likewise, for it says: ‘The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.’ Evidently it is the bread and wine which alone can be reserved, carried about, &c.; one could not carry about the whole rite or service. Nor does the rest of the language of the Article teach differently. We read that ‘The Body of Christ is given, taken, and eaten . . . only after a heavenly and spiritual manner’. This, of course, conforms perfectly to the belief that the bread and wine are the outward and physical part of a sacrament, of which the inward part is spiritual. The rejection of transubstantiation is so phrased as to suggest the same way of thinking. For the condemnation is directed against a physical change, as is shown by the words ‘overthroweth the nature of a sacrament’. These words make the objection to the transformation of the physical, outward part of the sacrament that it leaves no sacrament, since a sacrament essentially unites in one mystical whole the physical and spiritual.
    The teaching of the Prayer Book is the same. The clearest expression is in the rubrick of the Communion of the Sick, where we read in the instruction for spiritual communion, ‘earnestly remembering the benefits he hath thereby, and giving Him hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Jesus Christ profitably to his Soul’s health, although he do not receive the Sacrament with his mouth’. The sacrament is plainly the bread and wine: no one could receive the whole rite or service with his mouth. The language of the warning ordered to be read when notice is given of the celebration of the Holy Communion accords with the teaching of the Articles, that the bread and wine are the sacrament of the body and blood of Christ. The priest gives notice ‘to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ’. What is administered is obviously the bread and wine, not the whole service. The longer Exhortation gives the same general impression, especially when it is said, ‘If with a true penitent heart and lively faith we receive that holy Sacrament (for then we spiritually eat the flesh of Christ, and drink His blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us)’, and goes on to deal with the corporeal judgements which according to St. Paul await impenitent and unfaithful reception. The Prayer of Humble Access suggests the reality of the bodily relation between our bodies and the body of Christ, and this implies dependence on the belief that the bread which is eaten is the sacrament of Christ’s body. The words of administration, naturally interpreted, teach the same lesson; and so very emphatically does the rule that if the consecrated bread or wine be exhausted there must be a second consecration to supply what is needed. If the service were the essence of the sacrament, the circumstance that some of the bread or wine had not been consecrated would have no significance. The requirement that all the bread and wine which is sacramentally received should be expressly consecrated shows that the consecrated bread and wine are the sacrament of the body and blood, and that the mystical relation with Christ is through and by the consecrated elements. Nor is there any other sufficient explanation for the reverence with which the consecrated elements are required to be treated; nor for the rule that they must be reverently eaten and drunk, if any be left over after the service. The prayer of thanksgiving after communion, in which, it is said, ‘thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood’, is to the same effect, for what communicants have received is the bread and wine, which are here described as ‘holy mysteries’. All this language confirms the teaching of Article XXIX, that what communicants carnally press with their teeth is the sacrament of the body and blood of Christ. And this mystery is expressly expounded in the Catechism. Here we are taught that a sacrament consists of an outward visible sign and an inward spiritual grace, and that the outward sign of the Lord’s Supper is the bread and wine, while the inward part or thing signified is the body and blood of Christ. Reading this with the Articles, we learn that the sacrament of the body and blood of Christ which is carnally pressed with our teeth has two parts—an outward part, the bread, and an inward part, the body of Christ. So that while we press with our teeth the outward part of the sacrament, we take and receive the inward part which inheres in the same sacrament. The, sacrament is thought of as a whole, comprising two parts, the outward part of which we physically eat and the inward part we spiritually receive. But both parts are parts of one sacrament—a mystical whole, to which both the spiritual and the physical belong.
    The words ‘spiritual’ and ‘spiritually’ are used as antithetical to ‘physical’, &c., and not to ‘bodily’. The human body is itself a sacramental mystery and, as the expression of personality, does partake of the body of Christ; cf. the language of the Prayer of Humble Access.¹
    It seems that it may fairly be claimed that the Articles and Prayer Book do (more than is often believed) teach a definite and coherent doctrine about the relation of Christ to the consecrated elements. They teach that the bread and wine become by consecration the sacrament of the body and blood of Christ, and that that sacrament is thereafter a holy mystery, made up of two parts, an outward and physical part, which is taken in the mouth and pressed with the teeth of the communicant, and an inward and spiritual part, which is the body and blood of Christ, verily and indeed taken and received by the faithful. This is what it is common to call the doctrine of the real spiritual presence of Christ in the sacrament; and there does not seem to me to be any doubt at all that the Articles and Prayer Book teach that the relation of Christ to the communicant is in and through the consecrated elements, and that therefore, if you use the word ‘presence’ at all, it should be in respect to the elements that it is used.
    It is possible that this might not be disputed but for a further opinion which holds to belief in what theologians call ‘concomitance’. This means that where the sacrament of the body and blood of Christ is, there is also the whole person of Christ. About this opinion the Articles and Prayer Book say very little. They do indeed clearly teach that to the faithful communicants Christ is in the fullest sense concomitant with the consecrated elements—that is, that faithful communicants do fully partake of Christ in all the power of His divine person. But Article XXIX denies that the unfaithful communicant partakes of Christ. It is notable that it does not deny, though it is sometimes supposed so to do, that the unfaithful communicant partakes of the body of Christ. How sin hinders the unfaithful communicant, who receives the consecrated bread and wine, from partaking of Christ is not determined by the Article. It is said that the communicant ‘presses with his teeth’ the sacrament of the body and blood of Christ, but that he does not partake of Christ; and the matter is not carried any further, nor is any attempt made to reconcile these two propositions by an explanation. But apart from communion itself, I can find nothing in the Prayer Book and Articles relating either by affirmation or denial to the concomitance of Christ with the sacrament of His body and blood. The very guarded phrase that the sacrament ‘was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped’ appears to censure the practices referred to as presumptuous, but does not make the conclusive objection against those practices, that Christ’s person is in no sense related to the sacrament so reserved or carried about. Concomitance is neither affirmed nor denied; but another and much safer objection is taken, that the censured practices go beyond the ordinance of Christ.

II. THE HOLY SACRIFICE

    Those who have looked into Cranmer’s famous book on The Sacrament of the Lord’s Supper will have noticed that while the teaching about the divine presence is what (for brevity’s sake) may be called ‘low’ this is not true of the teaching about the Eucharistic sacrifice. The fifth book, which is entitled ‘Of the oblation and sacrifice of Christ’, is indeed (like the rest) marked by a most unhappy and unconciliatory temper. Cranmer is resolved, whatever they may say, to disagree with Gardiner and the Papists; but it is impossible for the modern reader not to feel that with a little goodwill Gardiner and Cranmer might have come to an agreement. For both thought that only in the sacrifice of Christ upon the Cross was there remission of sin; and both thought that the Eucharist was a commemoration and representation of the sacrifice of the Cross. But goodwill was the last thing theologians of the sixteenth century cared about. Cranmer was fully resolved to convict the priests of gross superstition, and therefore only noticed Gardiner’s more reasonable utterances in order to revile him for inconstancy. Cranmer is indeed a kind of beacon to be avoided for his uncharitable and discourteous controversial method. He fastens on the word ‘propitiatory’ and will not let it go, though it is impossible not to feel that a little common sense and charity would have discerned that Gardiner affirmed the word in one sense and Cranmer denied it in another. Dr. Pusey suggested this method of reconciliation 300 years later about the Council of Trent; but Cranmer was not seeking reconciliation. The best defence for him is that he was concerned about a grave practical abuse and not about a simple theological statement. He was determined so to state the doctrine of the Eucharist that priests should not use it to exalt their own power, on the pretence that they could give or withhold remission of sins for the living or the dead by saying or not saying Mass at their pleasure. Doubtless for his own time this was a vital matter; but now it only reminds us what an enormous distance the human mind has travelled since the sixteenth century. The Christian of the twentieth century is much more liable to doubt that the ‘sacrifice of the Cross’ procures remission of sins than to suppose that the ‘sacrifice of the Mass’ enables priests to remit or retain sins at their pleasure. Scepticism has flooded the whole field of superstition, and now menaces the edifice of orthodoxy. It seems strange that in our age sincere Protestants should feel anxiety lest the reformation should be undone and ‘the Mass’ brought back. ‘The Mass’ that Cranmer feared, through which a priest could tyrannize over the laity by giving or withholding the remission of sins, can never be brought back in England. There is a passage from Cranmer’s book which is worth quoting to show what was the abuse which he was so anxious to destroy:

    Now the nature of man being ever prone to idolatry from the beginning of the world, and the papists being ready by all means and policy to defend and extol the mass for their estimation and profit, and the people being superstitiously enamoured and doted upon the mass, because they take it for a present remedy against all manner of evils, and part of the princes being blinded by papistical doctrine, part loving quietness, and loth to offend their clergy and subjects, and all being captive and subject to the antichrist of Rome, the estate of the world remaining in that case, it is no wonder that abuses grew and increased in the church, that superstition with idolatry were taken for godliness and true religion, and that many things were brought in without the authority of Christ: as purgatory, the oblation and sacrificing of Christ by the priest alone, the application and appointing of the same to such persons as the priest would sing or say mass for, and to such abuses as they could devise, to deliver some from purgatory, and some from hell (if they were not there finally by God determined to abide, as they termed the matter), to make rain or fair weather, to put away the plague and other sicknesses both from man and beast, to hallow and preserve them that went to Jerusalem, to Rome, to St. James in Compostella, and other places in pilgrimage, for a preservative against tempest and thunder, against dangers and perils of the sea, for a remedy against murrain of cattle, against pensiveness of the heart, against all manner of afflictions and tribulations. And finally, they extol their masses far above Christ’s passion, promising many things thereby, which were never promised us by Christ’s passion; as that if a man hears mass, he shall lack no bodily sustenance that day, nor nothing necessary for him, nor shall be letted in his journey; he shall not lose his sight that day, nor die no sudden death; he shall not wax old in that time that he heareth mass, nor no wicked spirits shall have power of him, be he never so wicked a man, so long as he looketh upon the sacrament. All these foolish and devilish superstitions the papists, of their own idle brain, have devised of late years, which devices- were never known in the old church.

    Do Protestant Evangelicals really believe, I wonder, that this is what the Anglo-Catholic clergy are fast bringing back? I cannot think so; yet that is what undoing the Reformation would really mean.
    But my purpose in referring to Cranmer’s book is merely to quote from it what he himself quotes from Peter Lombard. Cranmer says:

    And the Master of the sentence, of whom all the school-authors take their occasion to write, judged truly in this point, saying: ‘That which is offered and consecrated of the priest is called a sacrifice and oblation, because it is a memory and representation of the true sacrifice and holy oblation made in the altar of the Cross.’

    It would be possible to add other passages from fathers and divines quoted by Cranmer. But this quotation is really sufficient to show that doctrine of the Eucharistic oblation on which the service in this book is based. The Eucharist is here set forth as a commemorative and representative sacrifice by which the one sacrifice of the Cross is pleaded. It may be objected that Cranmer only meant a commemoration and representation before men and not before God. He does not expressly say it is not before God, but it may be argued that that is his meaning. The truth is, of course, that he is afraid to say anything which might allow priests to claim that their sacrifice can remit sins. But that he did not really deny that the Breaking of the Bread is before God as well as man is shown by that rite forming part of the consecration in 1549 and 1552. Even in 1552 the manual acts were used, though not formally enjoined. And in 1662 they were expressly directed without any sense of change. The Prayer Book for this purpose is quite sufficient authority for the service as it is here framed; for plainly the rubricks about the manual acts show that the Breaking of the Bread is part of a prayer and therefore before God as well as man. But Cranmer’s own meaning is less important than that of the fathers and divines whom he quotes with approval. And about that meaning I think no one will dispute. I justify the service in this book as conformed to the teaching of ‘the old church’ to which Cranmer appealed; and in particular to the quotation from Peter Lombard which both Cranmer and Gardiner approved.
    In our own time Archbishops Temple and Maclagan set out the doctrine of the Eucharistic sacrifice taught by the Church of England in an utterance of high authority. In 1897 they addressed ‘to the whole body of Bishops of the Catholic Church’ an answer to the Apostolic Letter of Pope Leo XIII concerning the English ordinations. In this answer they had occasion to comment on Pope Leo’s language in respect to the teaching of the Church of England about the Eucharist. They stated that doctrine in the following terms:

    Further we truly teach the doctrine of Eucharistic sacrifice and do not believe it to be ‘nude commemoration of the Sacrifice of the Cross’, an opinion which seems to be attributed to us by the quotation made from the Council. But we think it sufficient in the Liturgy which we use in celebrating the holy Eucharist—while lifting up our hearts to the Lord, and when now consecrating the gifts already offered that they may become to us the Body and Blood of our Lord Jesus Christ—to signify the sacrifice which is offered at that point of the service in such terms as these. We continue a perpetual memory of the precious death of Christ, who is our Advocate with the Father and the propitiation for our sins, according to His precept, until His coming again. For first we offer the sacrifice of praise and thanksgiving; then next we plead and represent before the Father the sacrifice of the cross, and by it we confidently entreat remission of sins and all other benefits of the Lord’s Passion for all the whole Church; and lastly we offer the sacrifice of ourselves to the Creator of all things which we have already signified by the oblations of His creatures. The whole action, in which the people has necessarily to take its part with the Priest, we are accustomed to call the Eucharistic sacrifice.

    This states fully the doctrine of the holy sacrifice as accepted by the Church of England; and it conforms, though with more elaboration, to the briefer statement which Cranmer quoted from Peter Lombard.

THE ORDER
FOR THE
CELEBRATION
OF
THE DIVINE LITURGY
OF
THE LORD’S SUPPER
COMMONLY CALLED
THE HOLY COMMUNION²

GENERAL RUBRICKS
OF THE
DIVINE LITURGY
OF
THE LORD’S SUPPER

    It is convenient that if any worshipper who is not known to the Minister intend to partake of the Holy Communion he should signify his name to the Minister before the beginning of the service: nevertheless no one shall be refused Holy Communion save in obedience to the following Rubricks or otherwise according to the laws ecclesiastical.³

    If any be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the Curate, having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord’s Table, until he have openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which before were offended; and that he have recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may.

    The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord’s Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the Holy Communion, and not him that is obstinate.

    Provided that every Minister so advertising or repelling any, as is specified in the two next precedent paragraphs, shall be obliged forthwith to give an account of the same to the Bishop, and therein to obey his order and direction.

    The Service following shall be said ‘throughout in a distinct and audible voice. The Order here provided shall not be supplemented by additional prayers, save so far as is herein permitted; nor shall the private devotions of the Priest be such as to hinder, interrupt, or alter the course of the Service.

    It is much to be wished that at every celebration of the Divine Liturgy the worshippers present, not being reasonably hindered, will communicate with the Priest; and there shall be no such celebration unless the Priest have reason to expect that at least one person will communicate with him.⁴

    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.

    Every confirmed member of the Church shall communicate at the least three times in the year, of which Easter to be one.

    It is an ancient and laudable custom of the Church to receive this Holy Sacrament fasting. Yet for the avoidance of all scruple it is hereby declared that such preparation may be used or not used, according to every man’s conscience in the sight of God; provided that no one should abstain from partaking of Holy Communion merely because he is not fasting and for no other reason.⁵

    For the avoidance of all controversy and doubtfulness, it is hereby prescribed that, notwithstanding anything that is elsewhere enjoined in any Rubrick or Canon, the Priest, in celebrating the Divine Liturgy shall wear either a surplice with stole or with scarf and hood, or a white alb plain with a vestment or cope.⁶

    The Lord’s Table shall not be moved but shall stand always in its accustomed place; and when it is to be used for the Divine Liturgy it shall have upon it a fair white linen cloth.⁷

    To take away all occasion of dissension and superstition 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. And it is desirable that the Bread shall be the best and purest wheat bread, whether loaf or wafer, that conveniently may be gotten. The Bread and Wine for the Divine Liturgy shall be provided by the Curate and the Churchwardens of the Parish; and the Bread and Wine shall be kept in a convenient place until they shall be brought to the altar at the Offertory.⁸

    If the consecrated Bread and Wine be all spent before all have communicated, the Priest is to consecrate more according to the form prescribed.

    After the Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses as the Curate and Churchwardens shall think fit. Wherein if they disagree, it shall be disposed of as the Bishop shall appoint.

    Yearly at Easter every parishioner 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.

    The service as here set forth shall be exactly said without variation (save what its own Rubricks allow) except in so far as the Bishop may in writing permit the service to be partly according to this Order and partly according to the Order of 1662.⁹
 

THE ORDER FOR THE CELEBRATION
OF THE
DIVINE LITURGY
OR
THE LORD’S SUPPER

The priest standing at the Altar¹⁰ shall say the Lord’s Prayer with the Collects following, the people kneeling.

THE INTRODUCTION

OUR Father, which art in heaven, Hallowed be thy name; Thy kingdom come; Thy will be done; In earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen.

ALMIGHTY God, unto whom all hearts be open, all desires known, and from whom no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name; through Christ our Lord. Amen.

(Except it be the Collect for the Day)

O EVERLASTING God, who hast ordained and constituted the services of Angels and men in a wonderful order: Mercifully grant, that as thy holy Angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen.¹¹

Then shall the Priest, turning to the people, rehearse distinctly all the TEN COMMANDMENTS; and the people, still kneeling, shall after every commandment ask God mercy for their transgression of every duty therein (either according to the letter or according to the spiritual import thereof) for the time past, and grace to keep the same for the time to come, as followeth.

    Priest. God spake these words and said:
    I am the Lord thy God; thou shalt have none other gods but me.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not take the name of the Lord thy God in vain.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Remember that thou keep holy the Sabbath day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Honour thy father and thy mother.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt do no murder.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not commit adultery.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not steal.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not bear false witness.
    People. Lord, have mercy upon us, and incline our hearts to keep this law.
    Priest. Thou shalt not covet.
    People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee.

    The Ten Commandments may be omitted, provided that they be rehearsed at least once on a Sunday in each month: and when they are so omitted, then on every Sunday and Principal Feast Day at least at one service on each day, in place thereof, shall be said our Lord’s Summary of the Law.¹²

    Priest. Our Lord Jesus Christ said: Hear O Israel: The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like, namely this: Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. On these two commandments hang all the Law and the Prophets.
    Answer. Lord, have mercy upon us, and incline our hearts to keep this law.

    The Ten Commandments or else the Summary of the Law shall be said at least at one service on each Sunday and Principal Feast Day, but at other services on those days and at any service on other days the following may instead be sung or said, which may be repeated thrice:

Then the Priest, standing as before, shall say,

The Lord be with you;
Answer. And with thy spirit.

Let us pray.

    And turning to the Holy Table he shall say the Collect of the Day. Other Collects contained in this Book or authorized by the Bishop may follow.

THE MINISTRY OF THE WORD

    Immediately thereafter he that readeth the Epistle shall say, The Epistle [or The Lesson] is written in the chapter of —— beginning at the —— verse. And the reading ended, he shall say, Here endeth the Epistle [or the Lesson].

    Then the Deacon or Priest that readeth the Gospel (the people all standing up) shall say, The Holy Gospel is written in the —— chapter of the Gospel according to Saint ——, beginning at —— the verse.

Answer. Glory be to thee, O Lord.

And the Gospel shall be read.

    He that readeth the Epistle or the Gospel shall so stand and turn himself as he may best be heard of the people.

The Gospel ended, there may be said,

Praise be to thee, O Christ.

    Then shall be sung or said the Creed following, the people still standing as before: except that at the discretion of the Minister it may be omitted on any day not being a Sunday or a Holy-day.

I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible: And in one Lord Jesus Christ, the only-begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father, By whom all things were made: Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end.
    And I believe in the Holy Ghost, The Lord, The giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets.
And I believe One Holy Catholick and Apostolick Church. I acknowledge one Baptism for the remission of sins. And I look for the Resurrection of the dead, And the Life of the world to come. Amen.

    Then the Curate shall declare unto the people what Holy-days or Fasting Days are in the week following to be observed. And then also, if occasion be, shall notice be given of the Holy Communion, or of other Services; Banns of matrimony may be published, and Briefs, Citations, and Excommunications shall be read, and Bidding of Prayers may be made. And nothing shall be proclaimed or published in the church during the time of Service, but by the Minister: nor by him any thing but what is prescribed in the rules of this Book, or enjoined by the King, or enjoined or permitted by the Bishop.
    Then may follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth, by authority, or any published Sermon or Address approved by the Bishop.
    When the Minister giveth warning for the celebration of the Holy Communion, he may read to the people, at such times as he shall think convenient, one of the two Exhortations placed at the end of this Order.¹³

THE OFFERTORY

    Then shall the Priest, standing at the Lord’s Table, begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion, or the Priests and Clerks shall sing the same.
    While these Sentences are said or sung, the Deacons, Churchwardens, or other fit persons appointed for that purpose, shall receive the alms for the poor, or other devotions of the people, and reverently bring them to the Priest, who shall humbly present and place them upon the Holy Table in a decent bason to be provided for that purpose.¹⁴

LET your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. St. Matthew 5. 16.
    Lay not up for yourselves treasure upon the earth; where the rust and moth doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven; where neither rust nor moth doth corrupt, and where thieves do not break through and steal. St. Matthew 6. 19.
    Whatsoever ye would that men should do unto you, even so do unto them; for this is the Law and the Prophets. St. Matthew 7. 12.
    Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. St. Matthew 7. 21.
    Remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Acts 20. 35.
    Godliness is great riches, if a man be content with that he hath: for we brought nothing into the world, neither may we carry any thing out. 2 Timothy 6. 6.
Be merciful after thy power. If thou hast much, give plenteously: if thou hast little, do thy diligence gladly to give of that little: for so gatherest thou thyself a good reward in the day of necessity. Tobit 4. 8.
    All things come of thee, and of thine own have we given thee. 1 Chronicles 29. 14.
    If we have sown unto you spiritual things, is it a great matter if we shall reap your worldly things? 2 Corinthians 9. ii.
    Do ye not know, that they who minister about holy things live of the sacrifice; and they who wait at the altar are partakers with the altar? Even so hath the Lord also ordained, that they who preach the Gospel should live of the Gospel. 1 Corinthians 9. 13.
    He that soweth little shall reap little; and he that soweth plenteously shall reap plenteously. Let every man do according as he is disposed in his heart, not grudging, or of necessity; for God loveth a cheerful giver. 2 Corinthians 9. 6.
    Let him that is taught in the Word minister unto him that teacheth, in all good things. Be not deceived, God is not mocked: for whatsoever a man soweth that shall he reap. Galatians 6. 6.
    While we have time, let us do good unto all men; and specially unto them that are of the household of faith. Galatians 6. 10.
    God is not unrighteous, that he will forget your works, and labour that proceedeth of love; which love ye have shewed for his name’s sake, who have ministered unto the, saints, and yet do minister. Hebrews 6. 10.
    Lift up your eyes and look upon the fields; for they are white already to harvest. St. John 4. 35.
Charge them who are rich in this world, that they be ready to give, and glad to distribute; laying up in store for themselves a good foundation against the time to come, that they may attain eternal life. 1 Timothy 6. 17.
    Whoso hath this world’s good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1 St. John 3. 17.
Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble. Psalm 41. 1.
    To do good, and to distribute, forget not; for with such sacrifices God is pleased. Hebrews 13. 16.
Offer unto God thanksgiving, and pay thy vows unto the most Highest. Psalm 50. 14.
    I will offer in his dwelling an oblation with great gladness: I will sing and speak praises unto the Lord. Psalm 27. 6.
    Melchizedek king of Salem brought forth bread and wine; and he was the priest of the most high God. Genesis 14. 18.
 

When there is no Celebration the Priest hereafter may (if he think fit) say the Litany or some part thereof; and shall say one or more of the Collects contained in this Book or permitted by the Bishop, and shall then close the Service with the Grace as follows:¹⁵

THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen.

    When there is a Celebration two godly men appointed by the Minister shall bring the Bread and Wine from the place where they are kept and drawing near to the Holy Table shall put them into the hands of the Priest, who shall humbly offer them before God to be used for the Holy Sacrament, and shall place them on the Table.¹⁶

Then the priest shall say,

O ALL ye Works of the Lord, bless ye the Lord: praise him, and magnify him for ever. Worthy art thou, our Lord and our God, to receive the. glory and the honour and the power: for thou didst create all things and because of thy will they were, and were created.

And the people shall answer, Amen.

    Then shall the Priest make the Bread and Wine ready for the Celebration, mingling (after the ancient custom of the Church) a little water with the Wine.

THE PREPARATION¹⁷

At the beginning of the Preparation the Priest may at his discretion say this Exhortation. And if this Exhortation be not read at the time of the celebration of the Divine Liturgy, it shall nevertheless be read to the people by the Curate at such times as he think fit, and at the least on either the fourth or fifth Sunday in Lent.

DEARLY beloved in the Lord, ye that mind to come to the Holy Communion of the Body and Blood of our Saviour Christ,¹⁸ must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that Holy Sacrament; (for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us;) so is the danger great, if we receive the same unworthily. For then we are guilty of the Body and Blood of Christ our Saviour.
    Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of those holy mysteries.
    And above all things ye must give most humble and hearty thanks to God, the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man; who did humble himself, even to the death upon the Cross, for us, miserable sinners, who lay in darkness and the shadow of death; that he might make us the children of God, and exalt us to everlasting life.
    And to the end that we should alway remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort.
    To him therefore, with the Father and the Holy Ghost, let us give (as we are most bounden) continual thanks: submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.

Then shall the Minister say to them that are present.

    Then shall this general Confession be begun, in the name of all those that are present, by the Priest or one of the Ministers; both he and all the people kneeling humbly upon their knees, and saying,

ALMIGHTY God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men: We acknowledge and bewail our manifold sins and wickedness, Which we, from time to time, most grievously have committed, By thought, word, and deed, Against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, And are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; The burden of them is intolerable. Have mercy upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ’s sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy name; Through Jesus Christ our Lord. Amen.

    Then shall the Priest (or the Bishop, being present) stand up, and turning himself to the people, pronounce this Absolution.

    The foregoing form of Invitation, Confession, and Absolution shall be said on Sundays and Principal Feast Days: but otherwise the following forms may be said at the discretion of the Priest.

DRAW near with faith, and remember before God the death of Christ and take this Holy Sacrament to your comfort; and make your humble confession to Almighty God, meekly kneeling upon your knees.

Then shall be said by the Minister and people together, kneeling;

WE confess to God Almighty, the Father, the Son, and the Holy Ghost, that we have sinned in thought, word, and deed, through our own grievous fault. Wherefore we pray God to have mercy upon us.

    And the Priest (or the Bishop, being present) standing up and turning himself to the people shall say:

ALMIGHTY God have mercy upon you, forgive you all your sins, and deliver you from all evil, confirm and strengthen you in all goodness, and bring you to life everlasting; through Jesus Christ our Lord. Amen.

Then shall the Priest say,

Hear what comfortable words our Saviour Christ saith unto all that truly turn to him.

    And then shall be sung or said by the Priest and people all kneeling, Veni Creator Spiritus; the Priest beginning and the people answering by verses as followeth:

Let us pray.

COME, Holy Ghost, our souls inspire,
And lighten with celestial fire.
Thou the anointing Spirit art,
Who dost thy seven fold gifts impart.

Thy blessed Unction from above,
Is comfort, life, and fire of love.
Enable with perpetual light
The dulness of our blinded sight.

Anoint and cheer our soiled face
With the abundance of thy grace.
Keep far our foes, give peace at home:
Where thou art guide, no ill can come.

Teach us to know the Father, Son,
And thee, of both, to be but One.
That, through the ages all along,
This may be our endless song;

Praise to thy eternal merit,
Father, Son, and Holy Spirit. Amen.²⁰

The Priest may here bid special prayers and thanksgivings.

Then he shall begin the Intercession.

THE INTERCESSION²¹

Let us pray for the whole state of Christ’s Church.

O MERCIFUL God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of a sinner, but rather that he should be converted and live: Have mercy upon thine ancient people the Jews, and upon all who have not known thee, or who deny the faith of Christ crucified; take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy fold, that they may be made one flock under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end. Amen.

ALMIGHTY God, who lovest all mankind, We pray thee for all those who have passed from this life and now await thy righteous judgement: We beseech thee to shew upon them thy love and mercy which are greater than ours, and to fulfil perfectly thy purpose towards them, for ever and ever. And this we ask for the sake of Christ our Saviour. Amen.²³
 

ALMIGHTY God, the fountain of all wisdom, who knowest our necessities before we ask, and our ignorance in asking: We beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen.

    Then shall the Priest, kneeling down at the Lord’s Table, say in the name of all them that shall receive the Holy Communion.

WE do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, that our sinful bodies may be made clean by his Body, and our souls washed through his most precious Blood, and that we may evermore dwell in him, and he in us. Amen.

    Then the Priest standing before the Holy Table shall prepare all things for the Consecration, and so order the Bread and the Cup that he may with the more readiness and decency bless them before the people. And then he shall begin the Consecration as followeth:

THE CONSECRATION

Turning himself to the people he shall say,

The Lord be with you;
Answer. And with thy spirit.
Priest. Lift up your hearts;
Answer. We lift them up unto the Lord.
Priest. Let us give thanks unto our Lord God;
Answer. It is meet and right so to do.

Then shall the Priest turn to the Lord’s Table, and say,

IT is very meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

    Here shall follow the Proper Preface, according to the time, if there be any specially appointed, or else immediately shall follow,

THEREFORE with angels and archangels and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying,
HOLY, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Glory be to thee, O Lord most High. Amen.

BLESSED is he that cometh in the name of the Lord:
Hosanna in the highest.

Then shall the Priest continue thus.

ALL glory be to thee, Almighty God, our heavenly Father, for that thou of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and did institute, and in his Holy Gospel command us to continue, a perpetual memory of that his precious death until his coming again; Hear us, O merciful Father, we most humbly beseech thee, and with thy Holy Spirit²⁴ vouchsafe to bless and sanctify these thy creatures of bread and wine according to our Saviour Jesus Christ’s holy institution, Who, in the same night that he was betrayed, *took Bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, †this is my Body which is given for you; Do this in remembrance of me. Likewise after supper ‡he took the Cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this §is my Blood of the New Covenant, which is shed for you and for many for the remission of sins; Do this, as oft as ye shall drink it, in remembrance of me.

    Wherefore, O Lord and heavenly Father, we thy humble servants, having in remembrance the precious death and passion of thy dear Son, his mighty resurrection and glorious ascension, according to his holy institution, do celebrate, and set forth before thy Divine Majesty with these thy holy gifts, the memorial which he hath willed us to make, rendering unto thee most hearty thanks for the innumerable benefits which he hath procured unto us.
    And we entirely desire thy fatherly goodness to pour thy Holy and Life-giving Spirit upon us and thy whole Church, that all we who are partakers of this Holy Communion may be fulfilled with thy grace and heavenly benediction and be made one body with thy Son our Saviour Jesus Christ, so that our sacrifice of praise and thanksgiving may be acceptable unto thee and that by the merits and death of thy Son and through faith in his blood we and all thy whole church may obtain remission of our sins and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offences; through Jesus Christ our Lord, by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. And as our Saviour Christ hath commanded and taught us, we are bold to say,

Here shall the people join with the Priest in saying the Lord’s Prayer.

Our Father, which art in heaven, Hallowed be thy name; Thy kingdom come; Thy will be done; In earth as it is in heaven. Give us this day our daily bread.

    Here shall the Priest take of the Bread that hath been blessed and shall break it, showing before God and man the death of Christ upon the Cross.

And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, The power, and the glory, For ever and ever.²⁶

    Then shall the people say, Amen, in token that they join with the Priest in praying for the Consecration of the Elements and in the Breaking of the Bread.

    Here or at the Breaking of the Bread, the Bell of the Church may be tolled, and if there be an Organ a fanfare as of trumpets may be sounded; but no bell shall be rung at any time at the Altar or elsewhere inside the church.²⁷

    Then shall silence be kept for a brief space, while the Priest and people, all humbly kneeling, shall worship our Lord Jesus Christ, at the Right Hand of the Majesty on high, remembering his great love whereby he died upon the Cross for all mankind.²⁸

Then the Priest standing up shall say,

    Worthy is the Lamb that hath been slain to receive power and riches and wisdom and might and honour and glory and blessing.²⁹

And the people shall answer, Amen.

Then shall the Priest first receive the Communion himself; and while this is doing there may be sung or said

    O Lamb of God that taketh away the sins of the world, have mercy upon us.
    O Lamb of God that taketh away the sins of the world, have mercy upon us.
    O Lamb of God that taketh away the sins of the world, grant us thy peace.

    Then the Priest shall proceed to deliver the Communion in both kinds to the Bishops, Priests, and Deacons, into their hands, all meekly kneeling. And when he delivereth the Bread to any one he shall say:

THE Body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving.

And the Minister that delivereth the Cup to any one shall say,

THE Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ’s Blood was shed for thee, and be thankful.

Then shall the Priest say to the people,

    Let them that desire to receive the Body and Blood of Christ now draw near.³⁰

    And then the Minister shall deliver the Communion in both kinds to the people in order into their hands after the same manner and saying the same words:

    Provided that if occasion so require the whole form of words may be said once to any convenient number, and then to each communicant shall be said,

The Body of Christ which was given for thee.
The Blood of Christ which was shed for thee.

    When all have communicated, the Priest shall return to the Lord’s Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth; and the Elements shall so remain nor shall any ablution of the Paten or Chalice be made until the end of the service.³¹

Then shall the Priest say:

The peace of God be alway with you;
Answer. And with thy spirit.³²
 

THE THANKSGIVING

Then shall the Priest give thanks, turning him first to the people and saying:

    Let us give thanks unto God, for our Lord Jesus Christ hath loosed us from our sins by his Blood, and hath made us to be a kingdom and priests:³³

ALMIGHTY and everliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of the most precious death and passion of thy dear Son. And we most humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen.

Then shall the Priest with the people say or sing,

GLORY be to God on high, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.
    O Lord, the only-begotten Son Jesu Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.
    For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen.

At the discretion of the Minister, this Hymn may be omitted on any day not being a Sunday or a Holy-day.

(Except it be said as the Collect for the Day)

O GOD, whose blessed Son was manifested that he might destroy the works of the devil, and make us the sons of God, and heirs of eternal life: Grant us, we beseech thee, that, having this hope, we may purify ourselves, even as he is pure; that, when he shall appear again with power and great glory, we may be made like unto him in his eternal and glorious kingdom; where with thee, O Father, and thee, O Holy Ghost, he liveth and reigneth, ever one God, world without end. Amen.

Or this,

HOLY Father, our most merciful and faithful God, we pray thee that our King and Saviour Jesus Christ may soon come to us and establish his kingdom amongst us and finally deliver us from sin and pain and death. Grant this according to thy perfect will for his sake in whom alone we hope. Amen.³⁴

Then the Priest (or the Bishop if he be present), turning to the people, shall let them depart with this Blessing.

THE peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen.

Here endeth the Divine Liturgy.

    If any of the consecrated Bread and Wine remain, apart from that which may be reserved for the Communion of the sick, as is provided in the Alternative Order for the Communion of the Sick, it shall not be carried out of the church; but the Priest, and such other of the communicants as he shall call unto him, shall, immediately after the Blessing, reverently eat and drink the same. Then shall due Ablution of the Paten and Chalice be reverently made and all things ordered on the Holy Table.
    And whenever this Service is used, Collects, contained in this Book, or sanctioned by the Bishop, may be said after the Intercession, or before the Blessing.
 

SUPPLEMENT³⁵

The Divine Liturgy being ended the Priest may, if he think fit, use this Supplementary Devotion, saying:

REMEMBER, O Lord, what thou hast wrought in us, and not what we deserve; and as thou host called us to thy service, make us worthy of our calling; through Jesus Christ our Lord. Amen.

Then shall be read by one of the Ministers from the Gospel according to St. John 1. 1-14. In the beginning . . . full of grace and truth.

V. Praise ye the Lord.
R. The Lord’s name be praised.
V. Let us depart in peace.
R. In the name of the Lord.
 

NUNC DIMITTIS
St. Luke 2. 29

LORD, now lettest thou thy servant depart in peace: according to thy word.
    For mine eyes have seen : thy salvation,
    Which thou hast prepared : before the face of all people;
    To be a light to lighten the Gentiles : and to be the glory of thy people Israel.
    Glory be to the Father, and to the Son : and to the Holy Ghost;
    As it was in the beginning, is now, and ever shall be : world without end. Amen.

Then shall all depart in due order.
 

PROPER PREFACES

Upon Christmas Day and until the Epiphany.

BECAUSE thou didst give Jesus Christ thine only Son to be born as at this time for us: Who, by the operation of the Holy Ghost, was made very man of the substance of the Virgin Mary his mother: And that without spot of sin, to make us clean from all sin. Therefore with Angels, &c.

Upon the Epiphany and seven days after.

THROUGH Jesus Christ our Lord: Who in substance of our mortal flesh manifested forth his glory: That he might bring all men out of darkness into his own marvellous light. Therefore with Angels, &c.

Upon the Thursday before Easter.

THROUGH Jesus Christ our Lord: Who having loved his own that were in the world loved them unto the end: And on the night before he suffered, sitting at meat with. his disciples, did institute these holy mysteries: That we, redeemed by his death and quickened by his resurrection, might be partakers of his divine nature. Therefore with Angels, &c.

Upon Easter Day and until Ascension Day.

BUT chiefly are we bound to, praise thee for the glorious Resurrection of thy Son Jesus Christ our Lord; For he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world; Who by his death hath destroyed death, and by his rising to life again hath restored to us everlasting life. Therefore with Angels, &c.

Upon Ascension Day and until Whitsunday.

THROUGH thy most dearly beloved Son Jesus Christ our Lord: Who after his most glorious Resurrection manifestly appeared to all his Apostles: And in their sight ascended up into heaven to prepare a place for us; That where he is, thither we might also ascend, and reign with him in glory. Therefore with Angels, &c.

Upon Whitsunday and six days after.

THROUGH Jesus Christ our Lord: Who after that he had ascended up far above all the heavens, and was set down at the right hand of thy Majesty: Did as at this time pour forth upon the Universal Church thy Holy and Life-giving Spirit: That through his glorious power the joy of the everlasting gospel might go forth into all the world: Whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son our Saviour Jesus Christ. Therefore with Angels, &c.

Upon the Feast of Trinity only.

WHO with thine only-begotten Son and the Holy Ghost art one God, one Lord, in Trinity of Persons and in Unity of Substance: For that which we believe of thy glory, O Father, the same we believe of thy Son and of the Holy Ghost, without any difference or inequality. Therefore with Angels, &c.

Upon the Feasts of the Purification and the Annunciation.

BECAUSE thou didst give Jesus Christ thine only Son to be born for our salvation: Who by the operation of the Holy Ghost, was made very man of the substance of the Virgin Mary his mother: And that without spot of sin to make us clean from all sin. Therefore with Angels, &c.

Upon the Feast of the Transfiguration.

BECAUSE the divine glory of the Incarnate Word shone forth upon the Holy Mount before the chosen witnesses of his majesty: And thine own voice from heaven proclaimed thy beloved Son. Therefore with Angels, &c.

Upon All Saints’ Day and the Feasts of Apostles, Evangelists, and St. John Baptist’s Nativity, except when the Proper Preface of any Principal Feast is appointed.

WHO in the righteousness of thy Saints hast given us an ensample of godly living, and in their blessedness a glorious pledge of the hope of our calling: That, being compassed about with so great a cloud of witnesses, we may run with patience the race that is set before us: And with them receive the crown of glory that fadeth not away. Therefore with Angels, &c.

A Preface which may be used upon the Consecration of a church or upon the Feast of its Dedication.

WHO, though the heaven of heavens cannot contain thee and thy glory is in all the world: Dost deign to hallow places for thy worship, and in them dost pour forth gifts of grace upon thy faithful people. Therefore with Angels, &c.
 

THE ORDER FOR A SECOND CONSECRATION

If the consecrated Bread and Wine be all spent before all have communicated, the Priest is to consecrate more, according to the form before prescribed, proceeding as follows.

HEAR us, O merciful Father, we most humbly beseech thee, and with thy Holy Spirit vouchsafe to bless and sanctify this (these) thy creature(s) of Bread (and) Wine according to our Saviour Jesus Christ’s holy institution who in the same night that he was betrayed

If there be need to consecrate Bread only, he shall say;

took Bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body which is given for you; Do this in remembrance of me.

Or if to consecrate Wine only, he shall say;

after supper took the Cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; for this is my Blood of the New Covenant, which is shed for you and for many for the remission of sins; Do this, as oft as ye shall drink it, in remembrance of me.

Or if to consecrate both Bread and Wine, he shall say both of the foregoing; but beginning the second: Likewise after supper he, etc.

THE EXHORTATIONS

To be used when the Minister giveth warning for the celebration of the Divine Liturgy.

DEARLY beloved, on ——— I purpose, through God’s assistance, to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ; to be by them received in remembrance of his meritorious Cross and Passion; whereby alone we obtain remission of our sins, and are made partakers of the kingdom of heaven.
    Wherefore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that Holy Sacrament.
    Which being so divine and comfortable a thing to them who receive it worthily, and so dangerous to them that will presume to receive it unworthily; my duty is to exhort you in the mean season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof; and so to search and examine your own consciences, (and that not lightly, and after the manner of dissemblers with God; but so) that ye may come holy and clean to such a heavenly Feast, in the marriage-garment required by God in Holy Scripture, and be received as worthy partakers of that Holy Table.
    The way and means thereto is; First, to examine your lives and conversations by the rule of God’s commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life.
    And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours; then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God’s hand: for otherwise the receiving of the Holy Communion loth nothing else but increase your guilt.
    Therefore if any of you be a blasphemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table.
    And because it is requisite, that no man should come to the Holy Communion, but with a full trust in God’s mercy, and with a quiet conscience; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned Minister of God’s Word, and open his grief; that by the ministry of God’s holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness.

Or, in case he shall see the people negligent to come to the Holy Communion, instead of the former, he may use this Exhortation.

DEARLY beloved brethren, on I intend, by God’s grace, to celebrate the Lord’s Supper: unto which, in God’s behalf, I bid you all that are here present; and beseech you, for the Lord Jesus Christ’s sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself.
    Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sit down; and yet they who are called (without any cause) most unthankfully refuse to come. Which of you in such a case would not be moved? Who would not think a great injury and wrong done unto him? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this Holy Supper, provoke God’s indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come: wherefore then do ye not repent and amend? When God calleth you, are ye not ashamed to say ye will not come? When ye should return to God, will ye excuse yourselves, and say ye are not ready? Consider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast.
    I, for my part, shall be ready; and, according to mine office, I bid you in the name of God, I call you in Christ’s behalf, I exhort you, as ye love your own salvation, that ye will be partakers of this Holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the Cross for your salvation; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded: which if ye shall neglect to do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same; when ye wilfully abstain from the Lord’s Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food.
    These things if ye earnestly consider, ye will by God’s grace return to a better mind: for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God our heavenly Father.

NOTES

¹The words ‘spiritual’ and ‘spiritually’ are used as antithetical to ‘physical’, &c., and not to ‘bodily’. The human body is itself a sacramental mystery and, as the expression of personality, does partake of the body of Christ; cf. the language of the Prayer of Humble Access. return

²By what name it is best to call our Lord’s ordinance is an interesting question. The apostles seem to have called it ‘The Breaking of Bread’; and the significance of this name is emphasized by the story of the walk to Emmaus and the recognition of the risen Lord. But the name would now be very unfamiliar and its meaning not easily grasped by matter-of-fact people who are ill at ease with mysticism and symbolism. Yet without mysticism the name would connote a dry unspiritual commemoration which is far from the truth. ‘Eucharist’ is an excellent name and will doubtless always be much used in instruction and exposition, because it means what it is important that learners should understand: the sacrifice of praise and thanksgiving. But it is Greek and looks like Greek, and can hardly be naturalized as English. The two Prayer-Book names are ‘Holy Communion’ and ‘The Lord’s Supper’. These names have the immense advantage of familiar usage. But the objection to ‘Holy Communion’ is that it states only one part, doubtless an essential part, of Christ’s ordinance. The Blessing of the Bread and Wine and the Breaking of the Bread, especially the last, fall into the background, and this obscures the full meaning of the service as it was instituted by Christ and used by the apostles and the primitive Church. ‘The Lord’s Supper’ in its own verbal meaning is satisfactory, for it recalls the institution; and it has ancient and widespread use in its favour. But among ourselves it has assimilated the same narrow meaning that more naturally attaches to Holy Communion: while therefore it may be part of the title we use, it needs other words to make it significant of the whole of Christ’s ordinance. The name ‘Mass’ has some friends, but, I think, undeservedly. The best, and indeed the only, argument in its favour is that it was used in England from the coming of Augustine up to the reign of Edward VI. But it has long been disused and rejected as a Popish name. This brings in an objection of overwhelming weight. There is nothing which would do more good to the Church of England than to persuade its protestant and evangelical members to look at the Catholic doctrine of the Eucharist with friendly and intelligent eyes. I am persuaded that if they would so consider it, they would find that it has not the superstitious character they fear, but beautifully expounds the saving faith in Christ’s atoning and cleansing blood, which Evangelicals rightly make the centre of their spiritual lives. But at the mere sound of the word ‘Mass’ the mind of the ordinary Protestant closes like an oyster, or, rather, rolls itself up like an angry hedgehog, into an impenetrable ball of prickles. Even if this violent prejudice could be allayed by custom (which might take a hundred years), after all nothing would be gained, for the word has in itself no meaning; and when it ceased to shock and alienate and hinder the acceptance of truth, it would mean nothing and would be useless as a beginning of instruction. That its use is now helpful to spread true belief is a delusion. On the contrary it begets misunderstanding and prejudice; and because it is meaningless can never help truth. I fear some Anglo-Catholics like the name, Mass, just because it shocks and pains; but this is a black sin to be cast out by all faithful Christians. Others are led by mere modishness, and fall in with the fashion of their party; others love to be Roman and to be thought so. But these are bad or trivial reasons. What we should have is a name that causes no scandal nor division, and helps to teach the truth.
    Such a name is found in ‘The Divine Liturgy of the Lord’s Supper’; or more shortly, ‘The Divine Liturgy’. ‘Divine’ is intelligible and instructive to every one: ‘liturgy’ to every educated person, and is easily explained to the uneducated. The name is very ancient, very widespread, and now in use among the Eastern Churches. It is uncontroversial and acceptable both to Anglo-Catholics and Evangelicals. Above all the name means something and something which is important and well worth saying. It expresses the supreme claim of the service upon Christians; and comprises the whole ordinance, and not only one aspect of it, like Holy Communion. For these reasons I think it the best name to use. return

³I have attempted to amend this Rubrick so as to make it a reality which could be practically used. But even in this shape it would be little observed. I suspect it would be wiser to omit it altogether. return

⁴ This does not change the substance of the old Rubrick; for ‘a convenient number’ may mean one, and cannot mean none. It is, I think, highly important that there should be at least one communicant. For if the priest alone communicates, one aspect of Christ’s ordinance is obliterated. The Eucharist becomes incomplete. As Christ ordained it, it is a threefold rite. There is first, the Blessing of the Bread and Cup with thanksgiving that they may become the sacrament of His Body and Blood; secondly, there is the Breaking of the Bread before God and man to commemorate and represent the death of Christ upon the Cross; thirdly, there is the Communion of the disciples of Christ binding them together into His Body and offering them as an oblation before God. To have no communicants is to reduce this third aspect to the Communion of the priest and so to obscure it. It makes meaningless our Lord’s words ‘Take and eat this’ and ‘Drink this’. And with these words the mystical fellowship of the Body of Christ and the oblation of the faithful pass out of sight and mind. The Eucharist without communicants is a mutilated rite. One communicant does barely preserve all three aspects of Christ’s ordinance. Nor is there any difficulty even at a late hour and when fasting is conscientiously insisted on; for a layman can fast just as easily as the clergyman. The server or the parish clerk can fast till midday. But at a well-attended service, there ought always to be many communicants, so that Christ’s Liturgy may be celebrated in full meaning and power. return

⁵The fast before Communion seems eminently a practice to be regulated by the central mind. One reason for this is that it is not in itself a moral obligation. In respect to morality the central mind is dangerous—with its love of compromise and the half-way house and ambiguity. For about right and wrong no compromise is possible. They are separated by a bottomless gulf and perpendicular cliffs. But the fast before Communion is only a way of expressing proper reverence for the holy sacrament: and the question is how far it is necessary for reverence to insist upon it. About this two extreme and conflicting views ought I think to be rejected.
    One is that of the ‘plain man’ who sees no good in fasting Communion. If he were going to do important work, he argues, he would not go to it fasting but after a light, digestible meal. To do honour to the sacrament, he proceeds, one should be at his best, not hungry and because hungry with a wandering mind. A man should go to the holy table as he would go to the greatest tasks; as, for example, a judge would go to preside over a trial, as a minister would go to join in the consultations of the Cabinet; and this means having eaten sufficient food.
    This seems an impressive argument and is certainly not wanting in reverence. But there is in it a fallacy. It overlooks the difference between intellectual activity and spiritual receptivity. What is needed for a good Communion is spiritual fitness, not able intelligence. Preparation for receiving God’s grace must always be negative—a clearing of obstacles from His path not a positive deserving or earning His favour; for that is impossible. We can never do more than keep from hindering God’s work. Spiritual fitness, therefore, consists not in mental activity but in contrite submission; and to come fasting to Communion does express this temper, though only ceremonially, by selfdenial and the subordination of the flesh. Yet these considerations would not by themselves justify making the fast before Communion the normal rule. It is its very widespread and ancient acceptance as a custom by the Church that exacts our obedience. There is controversy as to the extent of this acceptance; but it seems to have been general throughout Christendom for a period going back as far as we have record. The fast may have come into use in the time of the apostles or in the next age. This seems to mark it as a usage not disapproved by the Holy Spirit, whose guidance is a permanent influence amidst the large and multiple variations of human thought and fashion, through the long history of the Church. Fasting Communion has weighty authority in its favour.
    But this does not justify the extreme rigour with which it is sometimes pressed. Some years ago I heard a story of the practice in the Roman Church which is an example of this rigour. Some girls in a poor district were about to make their First Communion. As usual it was for the children a great event. They were looking forward to it with warm interest and emotion. The night before, one girl before she fell asleep had been eating a piece of bread, and had left part of it by her bedside. In the morning, without thinking what she was doing, she took the crust and ate. Then she remembered: she had broken the fast. She went to her elders, but they could not help her. She had eaten and therefore could not receive Communion. To a child such a disappointment amounts to a tragedy. Her elders were very sorry for her. But nothing could be done. She had eaten—only trivially and inadvertently, but she had eaten; and so she was barred from the Lord’s Table, nor could any available authority admit her. If she had committed a sin, even a grave sin, it would have been no bar. For she might have made confession and received absolution and so been free to take the Body of Christ. But having eaten no priest could help her.
    Such rigour is clearly worthy of none but Pharisees. It is only rational to those who believe that we are defiled by eating. Nothing is clearer or more emphatic in our Lord’s teaching than that ceremonial obligations should never rank with moral ones. The fast before Communion is essentially ceremonial. It is a ceremony of reverence for the sacrament. It should be observed as a rule; but as it is not a moral obligation, it may be set aside for good reason. It resembles the posture of kneeling in prayer. It is seemly to observe the Church’s custom; to neglect it from carelessness or self-will is disobedient. But it is only a ceremony which for good cause may not be observed.
    The addition to the Rubrick is intended to mark that the fast before Communion is not a moral qualification for Communion. It is not like contrition for sin. If therefore a man is hindered from Communion by nothing whatever except the non-observance of the fast, he should communicate; because he is bound to obey the Lord’s command, unless he is unfit to do so. Even if he ought to have fasted, it is better to ask forgiveness for the neglect and so to receive. For this is to obey Christ’s command; and both the Gospel and St. Paul bear witness that spiritual obedience is always to be preferred to the observance of ceremony.
    The addition to the Rubrick is thus framed to serve as a test to divide the rational and Christian observers of the Church’s custom from those who are rigorists. return

⁶ I am too little skilled in ceremonies and ornaments to frame directions about them. I greatly admire splendour and stateliness and should like divine service to be enriched and adorned by them. But I deprecate a too scrupulous archaism in such matters and the unrestrained authority of experts. Doubtless there should be a certain continuity with ancient usage, but it should be a broad and general continuity not careful of small and elaborate details. For example, incense is very impressive, especially if used abundantly. Great clouds of smoke rising up and filling all the sanctuary are beautiful and edifying, creating a sense of the heavenly nature of our rites and aiding devotion scarcely less than music. But ‘censing of persons and things’, especially of persons, may have an effect which is ridiculous rather than impressive. While, therefore, the ancient customs of censing should not be neglected, they should be simplified and whatever seems absurd should be passed over. On the other hand, there should be fixed censers operated by electricity which should be used to send up masses of smoke at the right times especially at the oblation of the holy sacrifice. Lights on the altar should also be used to enhance the splendour and dignity of the service; whether six or two or any other number matters but little, so that the effect be impressive to worshippers. And modern devices like flood-lighting need not be excluded if used with skill and good taste. In short, ceremony and ornament may be freely and abundantly used to do glory to God and to edify His Church, the standard of practice being based on tradition but intelligently conformed to the human mind of to-day. return

⁷It seems desirable clearly to determine the place of the Holy Table which was a question of doubt in the sixteenth and seventeenth centuries. return

⁸A few words are here added to the Rubrick to prepare for the ceremonious entrance and offering of the bread and wine at the Offertory, which is a revival of ancient use introduced into this service. return

⁹The Rubrick of 1928 seems too rigid after the Comfortable Words, and too lax before them. It is best to allow variation, but only as between the revised service and the Book of 1662, and only by the written permission of the Bishop, whether given generally to the diocese or specially to a particular congregation. This might, I hope, lead to ordered variation, not self-willed laxity.
    The last General Rubrick of 1928 is omitted as fitter for a statute or canon. return

¹⁰The word ‘altar’ seems here the simplest and most natural. The Divine Liturgy is a sacrifice—a commemorative and representative sacrifice of praise and thanksgiving. ‘Altar’ is therefore the appropriate word. The fear that it must mean that the Eucharist is a repetition of or supplement to the Sacrifice of the Cross can only be called a delusion. return