Rites and Ritual. Freeman Philip

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СКАЧАТЬ is our greatest and most inveterate evil. When this fewness is allowed its due significance, we must see and confess that the nominally Christian condition of this country is but an illusion and an untruth after all. Judged by our own Church's rule (which is the rule of Christ Himself), our communicants, and they only, are our people. The rest may call themselves what they will; or we may for euphony call them "our flocks," or God's people. But one thing is certain, that in those apostolic or early days to which we ever appeal, and rightly, as our standard, they would have been held to be reprobates, and no faithful members of Christ's body at all. Such then is our condition: – a miserable handful, even among those who are nominally members of the Church, having any claim to the title in reality. Now, how are these wanderers to be brought back? these abortive or moribund Christians to be induced to accept the gift of life, through the indispensable Sacrament? Surely, for the most part, even in the same way as converts are brought in, one by one, in heathen lands. Public ministrations, sermons, services, will not do it. It is a personal effort, a personal rendering up of self, that is needed; and it is only by seizing and pressing, in private intercourse, the chance occasions of speech, the day of sorrow, or of conviction of sin, that we can induce men to make this effort. But, unhappily, when they are prepared to make it, in the vast majority of our parishes, the "Communion Sunday" is too often a far-off event: and before it arrives the favourable impression and disposition has passed away. While, on the other hand, the ever-ready rite secures the communicant. In saying this, I am not merely theorizing, but describing what I have found to take place within my own experience. It has been found that in this way nearly one-third of the entire population of a parish may be brought in a few years to Holy Communion. Surely some may be induced to try the effect, were it with this view only, of the restoration of Weekly Celebration.

      I am well aware, indeed, of the difficulties which, in many cases, stand in the way of such a restoration, and on these I would venture to say a few words.

      In the first place, then, the state of things which prevails among us, and of which I have above ventured to speak in such strong language of deprecation, is one which we of this generation have not made, but inherited. It is not we, God be thanked, that have diminished, but rather, in almost all cases, increased, the frequency of our celebrations. The guilt of this evil custom is shared by the whole Church of fifteen hundred years past; and therefore we must not be surprised if very great difficulties are found in correcting it. The history of the desuetude, which we behold and deplore, is simply this. For nearly three centuries, scarcely any breach was made in the Church's Eucharistic practice. Not only was there universal weekly celebration, but universal weekly reception also; with only such abatement, doubtless, as either discipline or unavoidable hindrance entailed. But the ninth of the so-called Apostolic canons, belonging probably to the third century, speaks of some "who came in to hear the Scriptures, but did not remain for the prayer (i. e. the Communion service) and holy reception." All such were to be suspended from Communion, as "bringing disorder into the Church," i. e. apparently (with reference to 2 Thess. iii. 6), as "walking disorderly, and not after the tradition received from the Apostles." By about A.D. 305, the Council of Elvira, as cited above, orders suspension after absence from the Church three successive Sundays: a curious indication of "monthly Communions" having been an early, as it continues to this day a favourite, form of declension from primitive practice. But by St. Chrysostom's time (c. 400) so rapidly had the evil increased, that he speaks of some who received but twice a year; and even of there being on occasion none at all to communicate. But this seems to have been but local, since we find the Council of Antioch, A.D. 341, reiterating the Apostolic canon: and even three centuries later, the old rule of suspension for three absences was still in force in the East; as Theodore of Tarsus, Archbishop of Canterbury in 668, testifies of the Greek Church, from which he came. But even in the East the decline was rapid. The Apostolical usage, confirmed by the ninth canon, was admitted to be binding; but obedience to it was given up as hopeless. Nay, even the laxer rule of Elvira was stretched by Canonists,7 so as to recognise attendance without reception as sufficient. In the West the habit was all along laxer still than in the East. At Rome, as Theodore tells us, no penalty was inflicted for failing to communicate for three Sundays; but the more devout still received every Sunday and Saint's-day in the time of St. Bede; whereas in England, as St. Bede tells us, even the more religious laity did not presume to communicate – so utterly had the Apostolic idea of Communion perished – except at Christmas, Epiphany, and Easter. Some attempt was made in Spain and France8 in the sixth century to revive the pure Apostolic rule. But meanwhile the Council of Agde, held in 506, discloses the actual state of things by prescribing, as the condition of Church membership, three receptions in the year – at Christmas, Easter, and Pentecost.9 The recognition of this miserable pittance of grace, as sufficient for membership in Christ, was rapidly propagated through East and West; and remains, unhappily, as the litera scripta of two out of the three great branches of the Church – the Eastern and the English – to this day. In the Roman Church, ever since the Fourth Lateran Council in 1214, but one reception a year is enjoined under penalty; viz. at Easter. The English Church, however, never accepted the Lateran decree; but by Canons of Salisbury (about 1270), and of Lambeth (1378), re-affirmed the thrice-a-year rule. By the time of the Reformation, however, as is evident from the rubric attached to the Communion Office in Edward VI.'s First Book, reception once a year had become the recognised minimum in this country also. Meanwhile the miserable practice grew up, as a result of the lack of communicants, of the priest celebrating a so-called "Communion," on occasion at least, alone. It is probable that in the earlier days, as e. g. of St. Chrysostom, there were always clergy to receive; the "parochial" system of that time being to congregate several clergy at one cure. But in the ninth century, solitary celebrations existed extensively, and were forbidden,10 in the West. Not, however, to much purpose. It soon became the rule, rather than the exception, for the priest to celebrate alone; and thus it continued until the Reformation. The Council of Trent contented itself with feebly wishing things were otherwise; and justified the abuse on the ground of vicarious celebration and spiritual communion.

      It was in her gallant and noble protest, single-handed, against this vast and desolating perversion of the Ordinance of Christ, that the English Church, far from her own desire, and only borne down by the accumulated abuse of ages, lapsed into that unhappy desuetude of the Weekly Celebration, which prevails so widely to this hour. In her First Revised Communion Office she provided that, in order "that the receiving of the Sacrament may be most agreeable to the Institution thereof, and to the usage of the Primitive Church, some one, at the least, of that house in every parish, to whom it appertaineth to offer [at the Offertory] for the charges of the Communion, or some other whom they shall provide, shall receive the Communion with the Priest."11 It is added, that "on week-days he shall forbear to celebrate except he have some that will communicate with him." Another rubric provided, that "on Wednesdays and Fridays" (which had traditionally12 been the great week-days for celebration in this country), "though there might be none to communicate with the priest, yet on those days" (after the Litany ended) "he should put on a plain albe or surplice, with a cope, and say all things at the altar appointed to be said at the celebration, until after the Offertory." And this rule was extended to "all other days," meaning apparently customary high holydays, occurring in the week, "whensoever the people were customably assembled to pray in the church, and none disposed to communicate with the priest."

      Thus was a solemn protest made, and not in word only, as in other parts of the Church, but by outward deed, against the unpardonable and fatal neglect of the people to avail themselves of the ordinance of Christ. On Sundays only (so the rubric seems to mean) a peculiar provision was made, so that there should, without fail, be attendants at the celebration. But on week-days, on which there was no such Divine obligation to celebrate, the Church would carry her protest still further. While vesting her ministers, as if ready, for their parts, for the rite, she would refuse to volunteer a mode of celebration, for which there was no precedent in the early and pure days of Christianity.

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