III. The members of the Anglican Church have the same freedom as other Catholics in the matter of theological speculation. What was done at the Reformation was not final in the sense that we are never to believe or to teach anything that is not found in Anglican formularies. The fact that a certain doctrine like that of the Invocation of Saints was omitted from the Anglican formularies is not fatal to its practice. The grounds of its omission in practice may or may not have been well judged. But the theory of it was never denied, it is indeed contained in the Creeds themselves, and change in circumstances may justify its revival in practice.
Moreover, the theology of the Christian Church is not a body of static doctrine, but is the expression of the ceaseless meditation of the saints upon the truths revealed to us by God. To suppose that any age whatever has exhausted the meaning of the Revealed Truth would be absurd. It is inexhaustible. So long as the mind of the Church is pondering it, it brings out from it things old and new. Among ourselves it is perhaps at present more desirable that we should bring out the old things than seek to find the new. The historic circumstances of the Anglican Church have been such as to lead to the practical disuse of much that is of great spiritual value in the treasury of the Church. It is largely in the attempt to bring into use the riches that have been abandoned that some are to-day incurring the charge of disloyalty--a charge that they are not careful to answer, if they may be permitted to minister to a larger spiritual life in the Church they love.
At the same time the development of doctrine is a real mode of enrichment of the theology of the Church. The devout mind pondering divine truth will ever penetrate deeper into its meaning. Thus it was that in the course of centuries the Church arrived at a complete statement of the doctrine of our Lord's person. And what it could rightly do in the supreme case, it surely can rightly do in cases of lesser moment. We need not be afraid of this movement of thought, for the mind of the united Church may be trusted not to sanction any error. Our Lord has promised that the gates of hell shall not prevail against the Church. We can trust Him to fulfil His promise. He has also promised us that the Holy Spirit shall lead us into all the truth. Can He trust us not to thwart the work of the Spirit by a provincial attitude as of those who already in the utterances of the Anglican formularies claim to possess all truth?
IV. There is one other inference to be drawn from what I conceive to be the Anglican position, and that is one that relates, not primarily to doctrine but to practice. For many years now the Anglican Churches have been greatly disturbed by varieties of practice, though it is difficult to see why varieties of practice should be in themselves disturbing. But without going into that matter, which would carry us far afield, I would simply state that the principle already laid down in regard to doctrine seems to apply here in the matter of practice: that is, the Anglican has the right to use any practice which has not been explicitly forbidden by the authorities of the local Church. The Churches of the Anglican Communion have never set forth any competent guide for the conduct of worship, and by refraining from so doing have left the matter in the hands of those who have to conduct services and provide for the spiritual needs of those over whom they have been given cure of souls. There is nothing more absurd than to assume that nothing rightly can be done in these matters except what has been directed by authority; that no services can be held but such as have formal authorization; that no ceremonies can be introduced but such as the custom of the time since the Reformation has made familiar to many.
In such matters authority naturally and necessarily goes along with the cure of souls; the priest of the parish must perforce provide for the spiritual needs of his parish. If he finds those needs satisfied with the rendering of Morning and Evening Prayer--well and good; but those who do not find the needs of their parish so satisfied must seek to satisfy them by the providing of other spiritual means. And in seeking thus to provide for the spiritual growth of souls committed to his care, the priest, on the principles of the Anglican formularies, is justified and entitled to make use of the means in use throughout Catholic Christendom. He is quite justified in calling his people together for a prayer meeting, if in his judgment that will be for their spiritual good; or if his judgment is different, he is equally justified in inviting them to join him in saying the rosary. He may incite to greater devotion by a shortened form of Evening Prayer or by popular Vespers. I do not think that there is anything in the Christian Religion or in the formularies of the Anglican Church that forbids him to have moving pictures or special musical services. Nor is there any reason why, if it be in his judgment promotive of holiness, he should not provide for his parish such services as Benediction of the Blessed Sacrament. There can be no legitimate criticism of a service on the ground of its provenance.
It is a common reproach against the Anglican Communion that is "does not know its own mind." It would be much truer to say that there are many members of it who have been at no pains to ascertain whether it have a mind or what that mind is: who have been content to confound the mind of the Church with the mind of the party to which they are attached by the accident of birth or of preference. I do not for a moment contend that the party (to use an ugly but necessary word) to which I am attached stands, in all things, in perfect alignment with the Anglican Formularies. There are circumstances in which it appears to me to be necessary to appeal from Anglican action to the mind of that larger Body, the whole Church of Christ throughout the world, to which the Anglican Church points me as its own final authority. In so doing I do not feel that I am disloyal, but that I am actually doing what authority tells me to do. These are cases in point. I do not believe that a local Church can suppress and permanently disuse sacraments of the universal Church. The Anglican Church by its suppression of the sacraments of Unction and by its almost universal disuse for centuries of the sacrament of Penance, compelled those who would be loyal to the Catholic Church to which it appealed to act on their own initiative in the revival of the use of those sacraments. I do not believe that the local Church has the right or the power to forbid or permanently disuse customs which are of universal currency in the Catholic Church. I do not believe that it has the right to neglect and fail to enforce the Catholic custom of fasting, and especially of fasting before communion. I do not believe that any Christian who is informed on these things has the right to neglect them on the ground that the Anglican Church has not enforced them. On the basis of its own declarations the ecumenical overrides the local; and if it be said, "What is a priest, that he should undertake to set the practice of his Church right?" the answer is that he is a man having cure of souls for whose progress in holiness he is responsible before God, and if those who claim authority in such matters will not act, he must act, though it be at the risk of his immortal soul.
These things seem to be true with the truth of self-evidence. And because they seem to be true, I have not hesitated to preach, and now to print, the sermons on the life and words of our Lady contained in this volume. I am told by many that such teaching is dangerous, but I am not told by any of any danger that is intelligible to me. That such devotions to our Lady as are here commended trench on the prerogative of God, and exalt our Lady above the place of a creature is sufficiently answered by the fact that the very act of asking the prayers of Blessed Mary is an assertion of her creaturehood--one does not ask the prayers of God. And when it is said that devotion to her takes away from devotion to her Son, one has only to ask in reply, who as a matter of fact have maintained and do maintain unflinchingly the divinity of our Lord? Certainly the denials of the divinity of our Lord are found where there is also a denial that any honor is due or may rightly be given to His Blessed Mother; and where that Mother receives the highest honor, there we never for a moment doubt that the full Godhead of Jesus will be unflinchingly and unhesitatingly maintained.
Wherefore in praise, the worthiest that I may,
Jesu! of thee, and the white Lily-flower
Which did thee bear, and is a Maid for aye,
To tell a story I will use my power;
Not that I may increase her honour's dower,
For she herself is honour, and the root
Of goodness, next her Son, our soul's best boot.
O Mother Maid! O Maid and Mother free!
O bush unburnt; burning in Moses' sight!
That down didst ravish from the Deity,
Through humbleness, the spirit that did alight
Upon thy heart, whence, through that glory's might,
Conceived was the Father's sapience,
Help me to tell it in thy reverence.
Lady! thy goodness, thy magnificance,
Thy virtue, and thy great humility,
Surpass all science and all utterance;
For sometimes, Lady, ere men pray to thee
Thou goest before in thy benignity,
The light to us vouchsafing of thy prayer,
To be our guide unto thy Son so dear.
My knowledge is so weak, O blissful Queen!
To tell abroad thy mighty worthiness,
That I the weight of it may not sustain;
But as a child of twelve months old or less,
Even so fare I; and therefore, I thee pray,
Guide thou my song which I of thee shall say.
Chaucer. The Prioress' Tale.
Version by Wordsworth.