Rites and Ritual. Freeman Philip

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СКАЧАТЬ depart from the apostolic and primitive eucharistic practice, in any of those things which were ancient and universal, and, as such, we cannot doubt, ordained features of the Ordinance. Thus, we rightly view with the utmost repugnance, and even sickness of heart, the practice of the Western Church in later ages in respect of the Elements; viz. her refusing to the laity, and to all but the Celebrant himself, one half of the Holy Eucharist. We pity or marvel at the flimsy pretences by which the fearful and cruel decree, originating in the bestowal of exclusive privileges upon the higher clergy,2 is attempted to be justified, and its effects to be explained away. The Western Church, we feel, must answer for that to God as she can. But what right have we, I would ask, to choose, among the essentials of the mysterious Ordinance, one which, as we conceive, we may dispense with, while we condemn others who select for themselves another? And yet, what do we? what is our practice? the practice so universally adopted throughout our Church, that the exceptions are few, and but of yesterday; so that those who contend for and practise the contrary are deemed visionary and righteous over much? Alas! our practice may be stated in few and fatally condemnatory words. The number of clergy in England may be roundly stated at 20,000. Now, it was lately affirmed in a Church Review of high standing, that the number who celebrate the Holy Communion weekly in England is 200: that is to say, if this estimate be correct, that one in a hundred of our clergy conforms to the apostolic and ecclesiastical law of the first centuries. This statement, it is true, proves to be somewhat of an exaggeration. But to what extent? The real number of churches where there is Holy Communion every Sunday is, by recent returns, about 430.3 The number of churches in England is at least 12,000. That is to say, that there are in England at this moment more than eleven thousand parishes which, judged by the rule of the apostles, are false to their Lord's dying command in a particular from which He left no dispensation. It will be said, the Holy Eucharist is celebrated in these parishes from time to time, only less frequently than of old. But who has told us that we may safely celebrate it less frequently? How can we possibly know but that such infrequency is direfully injurious? Take the analogy of the human body, which ever serves to illustrate so well the nature of the Church's life. Take pulsation, take respiration, or even food. Is not the frequency of every one of these mysterious conditions of life as certainly fixed, as their necessity to life at all? Let pulsation or respiration be suspended for a few minutes, or food for a few days, and what follows but death, or trance at the best? And what know we, I ask, of the appointed intervals for the awful systole and diastole of the Church's heart – of the appointed times of her inbreathing and expiration of the afflatus of the Divine Spirit – of the laws regulating the frequency of her mysterious nourishment? What know we, I say, of these things, but what we learn from the wondrous Twelve, who taught us all we know of the kingdom of God?

      What may be the exact injury of such intermittent celebration of the Divine Mysteries – of such scanty and self-chosen measures of obedience to the commands of Christ, – I pretend not by these analogies to decide. But surely it may well be that continuous and unbroken weekly Eucharist is as a ring of magic power, if I may use the comparison, binding in and rendering safe the Church's mysterious life; and that any rupture in that continuity is exceedingly dangerous to her.

      Or if it be contended, as not unnaturally it may, that this particular circumstance of frequency, and of weekly recurrence may, notwithstanding the apostolic testimony to its importance, be subject to variation, then I would desire to put the matter from another point of view. One way of judging of the degree of importance to be attached by us to any given religious element or feature, is to observe what degree of divine care Almighty God has bestowed in inculcating it upon the world. Thus, the Unity of God, and again the necessity of sacrifice to atone for sin, or procure admission to His favour, were attested throughout the whole pre-evangelic history by special training, imparted, in the one instance, to the Jews, in the other to all mankind.

      But each of these instances of training is even surpassed by that which God was pleased to impart respecting the mysterious Ordinance of the WEEK. Creation, Redemption, Sanctification – the three great phenomena of man's religious history – were all visibly based upon the Week. About the Creation, and its septenary commemoration as a religious ordinance, there is no real doubt whatever. In the Jewish system the sabbath, or week, is the basis upon which the whole structure rests.4 And when the awful mystery of Redemption itself was to be consummated, it was once more within the limits of a single week that the mighty drama was wrought out. From the early morning of Palm Sunday, when our Lord entered Jerusalem as the Lamb of God, Incarnate in order that He might suffer, to the early morning of Easter Day, when He rose from the dead, a measured week, rich in divine incident, ran out. Seven weeks, or a week of weeks, again elapses, and the Spirit is sent down from on high for the completion of the Church. All this indicates some deep mystery of blessedness as attaching to the seven-days period in the matter of man's relations to God. It cannot be alleged, indeed, as an absolute proof that the celebration of the Eucharist was also meant to be of weekly recurrence, or that such recurrence would be the proper and indefeasible law of its rightful administration. But it surely renders that conclusion highly probable. For what purpose else, we may ask, was all this training given? Why was the Jewish nation, who were to be the first to receive the Gospel ordinances, and to transmit them to mankind, carefully habituated to a seventh-day rendering up of themselves to God? As regards the general principle involved, it was doubtless because it is good that man should keep with God these "short reckonings," which "make long" and eternal "friends." But besides this, it was, as the ancient Jewish services testify,5 that they might keep in remembrance two very wonderful weeks of divine operation on their behalf, the week of Creation, and the week of their own deliverance out of Egypt. What more likely than that a seventh-day observance was to be perpetuated still, only with reference to that antitypical Redemption, which itself also was ordained to take place, as if for this very purpose, within the compass of a week?

      In this point of view, the Christian Eucharist is the gathering up of the memories of that wonderful week, called of old the "Great Week," the "Week of Weeks." That such was its purpose might be gathered even from the accustomed Day, no doubt appointed by Christ Himself, for its celebration. This is not, as might perhaps have been expected, the Thursday, the day of the Institution; not a day in the middle of the week, but at the close of one week and the beginning of another: that so it may look back on the marvels of the Great Week, ever renewed in memory, and with deepest thankfulness commemorate them. The original time of celebration in apostolic days was at first, as it should seem, on the evening of the old Sabbath; that is, according to the then reckoning, on the overnight commencement, or eve, of the Sunday, on which the whole mystery was consummated by the Resurrection. In the account of the celebration at Troas, we find it to have been, from particular causes, already past midnight when the celebration took place. By the time of Pliny, in the first century, it had passed on to the morning hour of Sunday, where it has continued ever since. Surely it is manifest that, in the Divine Intention, the Church ought to pass week by week, in solemn memory and mysterious sympathy, through the great series of redeeming events, and crown her contemplation of them by the great act of Oblation and Reception, which Christ himself ordained for high memorial of these events, and to convey the graces and powers flowing out of them. This is indeed to keep up a "continual remembrance of the Sacrifice of the death of Christ, and of the benefits which we receive thereby." A weekly Eucharist is really a continual Eucharist, because it makes our whole life to be nothing else than a living over again and again, with perpetual application to our own practice, of those events and memories which are the staple of the Ordinance. In this respect the Sunday celebration of the Eucharist, viewed as crowning the week, possesses a fitness, because a close following in the steps of Christ, in his Incarnation and Passion, his Death and Burial and Resurrection, which no other day can lay claim to. This fitness, of course, reaches its height on Easter-Day, but is also realized in a very high degree on our

"Easter Day in every week."

      Nor are there wanting more positive and distinct intimations of the Will of God in this matter, over and above the general presumptions СКАЧАТЬ