Ritual Conformity / Interpretations of the Rubrics of the Prayer-Book Agreed Upon by a Conference Held at All Saints, Margaret-street, 1880-1881

by Unknown

THE ORDER FOR

MORNING AND EVENING PRAYER

DAILY TO BE SAID AND USED THROUGHOUT THE YEAR.

15. The Morning and Evening Prayer shall be used in the accustomed Place of the Church, Chapel, or Chancel; except it shall be otherwise determined by the Ordinary of the Place. And the Chancels shall remain as they have done in times past.

The direction given in the first clause of this rubric was introduced in 1559, in correction of the order of 1552, which had enabled the Minister to choose any place in which the people could best hear. It was retained in 1662, and in reading the clause with the second, it appears distinctly to point to the ancient use, when the accustomed place for the minister was within the chancel.

The direction that the Chancels shall remain as in times past, dates from 1552, and must therefore refer to arrangements before that time. It seems also definitely to refer to the retaining the screen, and the steps, as interpreted by the order of 1561. Hence no fixtures may be introduced, such as pews, monuments, &c., nor any alteration made in the furniture or ornaments of the Chancels, which will interfere with the convenience of the Minister and Clerks in the celebration of Holy Communion, or other offices of the Church.

16. And here is to be noted, that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth.

This paragraph of the rubric is essentially taken from the Act of Uniformity of 1559. In the ecclesiastical language of that day, the word 'ornaments' technically includes everything which is connected with the purposes of the consecrated building beyond the mere fabric of the building, and with the dress of the officiating Minister beyond his usual dress in secular life.

In the Act of 1559, the intention was to take as the basis of the Prayer-Book then authorized the Book of the fifth and sixth years of Edward VI. (1552); but to adopt the ornaments of another period, viz. of the second, not of the fifth year of Edward VI.[a]

The ornaments of the second year are those which were intended to be, and were actually, used under the Prayer-Book of 1549. Whatever question may arise about other ornaments, there can be no question about those prescribed by that Book, as well as those implied in it. As to those which were not prescribed by, or implied in, that book, they must be determined by the existing usage of the time, subject to such modifications as were implied by the Injunctions, or other authoritative documents, up to the year 1548.

The following ornaments are prescribed by the Book of 1549.

1. Altar. 9. Surplice. 2. Chalice. 10. Hood. 3. Paten. 11. Albe. 4. Corporas. 12. Vestment. 5. Font. 13. Tunicle. 6. Poor Man's Box. 14. Rochet. 7. Bell. 15. Cope. 8. Pulpit. 16. Pastoral Staff.

This rubric, if construed to include only these ornaments, would exclude many things which common sense and custom have sanctioned; and if the doctrine that "omission is prohibition" be insisted on, would actually shut out organs or harmoniums, hangings on doorways, seats for priests, clerks, and people, stoves, hassocks, pulpit-cloths or pulpit-cushions, pews, Christmas decorations, and the use of the pulpit or bell except on Ash Wednesday; it would forbid any bishop to officiate publicly on any occasion without a cope or vestment and pastoral staff. On the other hand, there seems to be a limit to laxity in construing the rubric, and that it cannot, unless this laxity be strained beyond the bounds of reason, be taken to admit the substitution of other ornaments for those which the rubric enjoins; such as the use of a bason in, or instead of the Church font, of a common bottle for the Holy Communion, of a black gown instead of an authorised vesture in the pulpit during the Communion Service, or of foreign forms of surplices and vestments instead of the English ones.

In general, the more nearly the ornaments of the Church and Minister, and the use thereof, are conformed to the English, usage in the early years of the reign of Edward VI., the better; as marking the continuity of the English Church, and avoiding the imputation of adopting at second hand the ornaments and usages of foreign communions, whether Belgian, French, Italian, or Swiss.

Nevertheless, the non-user of any legal ornaments, such as the Eucharistic Vestments, in any old Church, for a long period, seems to be a valid plea against any absolute obligation of sudden restoration in that Church, when the communicants do not desire them to be restored.

With regard to the colours of the Priest's vestments, and of other coloured ornaments of the Church and Minister, there were variations in different Churches.

In the rubric of Sarum, which seems to have been regarded as a standard of English usage up to the beginning of the reign of Edward VI., red was directed to be used on all Sundays in the year, except in the Easter season and the Ascension festival (up to Whitsun Eve), and except on any other festival marked by the use of white, which takes precedence of the particular Sunday. In these cases the colour would be white.

Also on the Circumcision the colour would be White.
On the Epiphany " " White.
On the Conversion of St. Paul " White.
On the Purification " " White.
On St. Matthias' Day " " Red.
On the Annunciation " " White.
On St. Mark's Day " " /White (because in
On St. Philip and St. James' Day " \ Easter Season).
On the Ascension " " White.
On St. Barnabas' Day " " /Red (White if in
\ Easter Season).
On St. John the Baptist's Day " White.
On St. Peter's Day " " Red.
On St. James' Day " " Red.
On St. Bartholomew's Day " " Red.
On St. Matthew's Day " " Red.
On St. Michael and All Angels' " White.
On St. Luke's Day " " Red.
On St. Simon and St. Jude's Day " Red.
On All Saints' Day " " Red.
On St. Andrew's Day " " Red.
On St. Thomas' Day " " Red.
In the Christmas Season " " White (probably).
On St. Stephen's Day " " Red.
On St. John the Evangelist's Day " White.
On Holy Innocents' Day " " Red.
On the Festival of the Dedication \
of the Church " " / White.

On Week-days the colour generally followed the colour of the Sunday or other day, the Communion Office of which was used.

The inventories, however, of many Churches made in the middle of the sixteenth century shew that numerous colours were in use, such as blue, green, black, and others (many of which it is difficult to reconcile with any known ritual). In their use, regard was probably had rather to their comparative splendour than to their colour.

The rubrics of 1549, 1559, and 1662 did not disturb them. And therefore, although neither law nor custom recognise the modern Roman sequence of colours, still there is precedent for the use of colours not specified in the rubric of Sarum, on days not mentioned therein, especially in Churches which already possess them.

THE ORDER FOR MORNING PRAYER,

17. Daily throughout the Year.

In coming into Church (as in going out of the same, and in going up to, and coming down from the altar) obeisance is made by the minister as an ancient and devout usage[c].

18. At the beginning of Morning Prayer the Minister shall read with a loud voice some one or more of these Sentences of the Scriptures that follow. And then he shall say that which is written after the said Sentences.

Two terms are here used, viz., 'read with a loud voice,' and 'say.' The words 'a loud voice' have been continued in the opening rubric of the service since 1549, when the Priest was directed to 'begin with a loud voice the Lord's Prayer,' which previously had been said 'secreto.' In 1552, when the office was arranged to begin with the Sentences, they were ordered to be 'read with a loud voice.'

That 'read' may mean a musical recital, whether monotone or inflected, can be inferred from the rubric of the lessons which existed in the Prayer-Book from 1549 to 1604. "Then shall be read two Lessons distinctly with a loud voice, that the people may hear. . . . And, to the end that the people may better hear, in such places where they do sing, there shall the Lessons be sung in a plain tune after the manner of distinct reading, and likewise the Epistle and Gospel." The 'Ministers' in 1661 took 'Exceptions' to this rubric on the ground that this portion of the Service "being for the most part neither Psalms nor Hymns, we know no warrant why they should be sung in any place, and conceive that the distinct reading of them with an audible voice tends more to the edification of the Church." To this the bishops replied, that "the rubric directs only such singing as is after the manner of distinct reading, and we never heard of any inconvenience thereby, and therefore conceive this demand to be needless."

The latter portion of this rubric, explaining the most effectual manner of distinct reading, was indeed omitted in 1662; but, though the Lessons, Epistle, and Gospel are no longer required to be 'sung' anywhere, the word 'read' must have included that manner of reading when directed for the Sentences in 1552.

The word 'say' was applied to the Exhortation, 'Dearly beloved,' &c., when that was introduced in 1552, and has been continued ever since. It occurs in the rubric before the versicles after the first Lord's Prayer (No. 23, below), viz., 'Then likewise shall he say,' dating from 1549, where the word 'likewise' indicated that the word 'begin' in the preceding rubric of that book meant 'say.' And if the word 'likewise' had been used in the latter portion of this rubric, 'read' must have been also interpreted to be identical with 'say.' But it is not used here, and therefore, the word 'read' need not mean the same as the word 'say;' and, consequently, while 'say' strictly means a monotone (as distinct from 'sing,' which implies inflections); 'read' includes some other mode of reciting the Sentences, such as singing.

This rubric does not give any direction as to the posture or position of the Minister at the Sentences and Exhortation. But the next rubric implies standing to be the posture; while his position is indicated in the answer of the Bishops to the Ministers in the Savoy Conference, "The Minister turning to the people is not most convenient throughout the whole ministration. When he speaks to them, as in Lessons, Absolution, and Benediction, it is convenient that he turn to them." The Exhortation falls under this class. Further, the Bishops said, "When he speaks for them to God, it is fit they should all turn another way, as the Ancient Church ever did." But the Sentences are not in the nature of prayer; therefore, the Minister in reading them would seem to be correct if he stood 'stall-wise,' as he would in complying with the order that 'the chancels shall remain as they have done in times past.'

In selecting the particular Sentences for use at certain seasons it seems suitable to use

in Advent, 'Repent ye,' &c.
in Lent, 'Rend your hearts,' &c.
And the Sentences from Ps. 51.
on Sundays and Festivals, 'To the Lord our God,' &c.,
'I will arise,' &c.
on Week-days, 'Enter not into judgment,' &c.

The other Sentences can be used at any time.

19. A general Confession to be said of the whole Congregation after the Minister, all kneeling. Almighty and most merciful Father, &c.

The epithet 'general' prefixed to the word 'Confession' mainly refers to the generality of its expressions, as being said by the whole congregation, and not being individual or particular. It was ordered to be said not 'with' but 'after' the Minister—i.e. each clause, as marked by an initial capital, should be completely said by the Minister, and then repeated by the congregation. This was probably because the congregation required to be taught it, it being new in 1552.

The phrase 'humble voice,' in the closing Sentence of the preceding Exhortation, seems to have a double force, moral and vocal; and to point to the careful solemnity with which the Confession should be said. A low pitch of voice, therefore, such as is easily within the reach of all, and a moderately slow time, seem absolutely necessary.

In Musical Services it is best to recite on E rather than on G or A, to the end of the Lord's Prayer, dropping a third to C, as customary, at 'O Lord, open Thou our lips,' and rising to G at 'Glory be to the Father,' &c. On this point it should be remembered that the standard musical pitch three centuries ago—i.e. in the time of Marbeck and Tallis—was considerably, lower than the present standard pitch.

20. The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people still kneeling. Almighty God, &c.

Of late years. Bishops, when present at Morning Prayer, have sometimes pronounced this Absolution instead of the Priest who is officiating. But the absence of any such direction as that which is given in the Communion Office appears to shew that this practice was not intended at Morning or Evening Prayer.

A Deacon, officiating in the absence of a Priest, may not use this Absolution as a prayer, nor may he substitute for it either the prayer, 'O God, whose nature,' &c. or any other prayer.

21. The people shall answer here, and at the end of all other prayers, Amen.

Amen is a ratification of what has preceded, sometimes by the speaker himself, as in S. John v. 24, 25, vi. 53, Rom. ix. 5; sometimes by the hearers, as in Deut. xxvii. 15, &c., Psalm cvi. 48, I Cor. xiv. 16. When used at the conclusion of parts of Divine Service in which the Minister and people join aloud, as in Confessions, Creeds, the Lord's Prayer, and Doxologies, it will be said, as part of the devotion itself, by both Minister and people. When used after acts of worship in which the Minister only has spoken, as in Absolutions, Benedictions, and 'other prayers' said by the minister alone, it is an answer of the people, and therefore to be said by the people only.

In the Lord's Prayer at the beginning of the Communion Office, and in the formulae of Baptism, and of reception into the Church, it is a ratification by the speaker himself, not an answer of the people, and should not, as it seems, be said by the people also.

22. Then the Minister shall kneel, and say the Lord's Prayer with an audible voice; the people also kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service.

The Lord's Prayer is to be repeated by the people with, not after the Minister, i.e., taking up each clause as he begins it, in the same manner as the Creed. It was ordered in 1549, 1552, and 1604, that the Priest [Minister] should begin the Lord's Prayer. This is a reason for the practice of the Priest saying the first two words alone.

23. Then likewise he shall say, O Lord, open, &c.

24. Here all standing up, the Priest shall say, Glory be, &c.

The posture of standing, here directed, is to be continued through the Venite and Psalms. It is a devout usage to turn to the East at the Gloria Patri. (See ante p. 12, note d.)

It is also an old custom in some places to bow.

25. Then shall be said or sung this Psalm following: except on Easter-Day, upon which another Anthem is appointed; and on the Nineteenth day of every Month it is not to be read here, but in the ordinary Course of the Psalms. O come, let us sing, &c.

With regard to Easter Day, it is to be noticed that the "other anthem" provided for that day is intended to be used on that day only and not during the Octave, in accordance with the ancient precedent, of using on Easter Day only the short Introductory Office in which the central part and foundation of the Anthem (viz., 'Christ being raised,' &c.) occurred. If it be desired, therefore, to use this group of Anthems during the remainder of Easter Week, it must be sung as an Anthem after the third collect, but it should not be substituted for the Venite.

26. Then shall follow the Psalms in order as they are appointed. And at the end of every Psalm throughout the Year, and likewise at the end of Benedicite, Benedictus, Magnificat, and Nunc dimittis, shall be repeated.

This rubric forbids the substitution of any selected Psalms for those of the day, other than those appointed in the Table of Proper Psalms. The only exception to this rule is made by the recent provision, in the Order how the rest of Holy Scripture is appointed to be read, viz. "Upon occasions to be appointed by the Ordinary, other Psalms may, with his consent, be substituted for those appointed in the Psalter."

27. Then shall be read distinctly with an audible voice the First Lesson, taken out of the Old Testament, as is appointed in the Calendar, except there be proper Lessons assigned for that day: He that readeth so standing and turning himself, as he may best be heard of all such as are present. And after that, shall be said or sung, in English the Hymn called Te Deum Laudamus, daily throughout the Year.

The order to 'read distinctly and with an audible voice so as best to be heard of all such as are present,' is an essential part of this rubric, and enjoins that careful attention should be paid to the accurate enunciation of the words and to adequate loudness of voice. It must be remembered that the variety of Scripture lessons makes this the more important, as the people cannot be supposed to be equally familiar with all.

The direction to the reader to turn, indicates a change from the previous position, specially appropriate to prayer and praise, and a transition to a part of the Service intended to teach, and, therefore, directly addressed to the people. The expression, 'and turning himself as he may best be heard,' justifies his going to the chancel entrance, or into the nave of the church, and reading there, with or without the use of a lectern.

The alternative between the use of the Te Deum and Benedicite may be governed by the direction given in the Prayer-Book of 1549, viz. to use Te Deum "daily throughout the year, except in Lent, all which time in place of Te Deum shall be used Benedicite."

28. Note, That before every Lesson the Minister shall say, Here beginneth such a Chapter, or Verse of such a Chapter of such a Book; And after every Lesson, Here endeth the First, or the Second Lesson.

29. Or this Canticle, Benedicite, &c.

30. Then shall be read in like manner the Second Lesson, taken out of the New Testament. And after that, the Hymn following; except when that shall happen to be read in the Chapter for the Day, or for the Gospel on St. John Baptist's Day.

No liberty is here given for the omission of the Benedictus at any other times than those here specified, viz. "when it shall be read in the chapter for the day, or for the Gospel on S. John Baptist's day."

31. Or this Psalm, Jubilate Deo, &c.

32. Then shall be sung or said the Apostles' Creed by the Minister and the people, standing: except only such days as the Creed of Saint Athanasius is appointed to be read. I believe, &c.

When the Name of the Lord JESUS is pronounced, the inclination of the head should not be neglected, nor superseded by any other gesture; it being the ancient English usage, directed by the 18th Canon to be continued as the accustomed form of due and lowly reverence to the Holy Name.

33. And after that, these Prayers following, all devoutly kneeling; the Minister first pronouncing with a loud voice, The Lord, &c.

The mutual salutation is to be said, both Priest and people standing; the people kneeling down while the Priest says, 'Let us pray.'

34. Then the Minister, Clerks, and people, shall say the Lord's Prayer with a loud voice.

35. Then the Priest standing up shall say, O Lord, shew, &c.

36. Then shall follow three Collects; the first of the Day, which shall be the same that is appointed at the Communion; the second for Peace; the third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the Year, as followeth; all kneeling.

The number of Collects is fixed at three, as a general rule, to which exceptions are made by other rubrics, as in Lent and Advent, &c. If the Minister uses the discretion of saying, after the Collects of Morning or Evening Prayer, one of the six Collects provided at the end of the Order of Holy Communion, it is proper to say it before the two invariable Collects.

A comparison of other rubrics in the Prayer-Book shews that the words 'all kneeling,' often apply to the congregation only, to the exclusion of the Minister; and as the universal rule up to 1662 was that the officiant, if a Priest, should stand for the Versicles and Collects, it is probable that such is the interpretation of this direction, especially as it is absent from the corresponding place at Evening Prayer.

37. In Quires and Places where they sing, here followeth the Anthem. The expression 'Quires and Places where they sing,' does not at the present time exclude village churches; but the anthem (suggesting part-music) may in such churches be replaced by the ordinary hymn.

38. Then these five Prayers following are to be read here, except when the Litany is read; and then only the two last are to be read, as they are there placed.

The 'two last' of these prayers are not to be read at Morning Prayer on Litany days, inasmuch as they are then read the Litany, instead of at Morning Prayer.

39. Here endeth the Order of Morning Prayer throughout the Year.