Preface, Bibliography & Chronology

At the present time, in the midst of the endeavours of the Bishops to find a way out of the impasse brought about by the resolutions of the House of Commons, it is the constant recurrent theme that the clergy, each in his own sphere should only act in accordance with the declared wishes of his own communicants as expressed in his parochial council.

The recusant Acts are no longer in force, so that this proposition cannot be aligned to the mere following of the wishes of the majority of the parishioners of whatever school of thought (if any) which they may be. For those priests who have held their cures for any length of time, their influence should be sufficient to demand the support which they were asked to obtain. But in towns where the geographical division of parishes no longer remains very evident, even if the bounds be beaten at Whitsuntide, and elsewhere where there has been a recent change of cures, it is difficult to allege precisely upon what the laity, whose support is invited, are expected to base the views which they are asked to express.

If the commander has ability to command, he will be undoubtedly well supported, but if the exigencies prevent such ability to be applied on occasions upon which support is demanded, recourse must be had to a general propaganda.

Apart, then, from the views which they may have had inculcated by their regular spiritual advisers, the question must constantly occur to the lay mind somewhat on the following lines. It is generally accepted that the existing form of worship as comprised in the Prayer Book is no longer consistent with the requirements of modern days. But before we accept any divergence from what we have been accustomed to from our childhood, we must review the whole position.

Do we know, have we any concise idea of how the Use or form of worship to which we have been accustomed has been handed down to us? In spite of our instruction in the rudiments of history in our childhood, the only outstanding facts of history which are present to our minds, are a vague and nebulous sort of concatenation of ideas of Luther, Henry VIII., Edward VI., who founded Grammar Schools, Mary, who burnt a lot of people (though nothing like the number, if it were known, whom her father did), followed by the great Elizabeth, when Drake with his fishing-smacks defeated the galleons of Spain — but how few Englishmen have the slightest idea why Spain launched her Armada: then came the Rebellion, and under Charles II. matters were put straight, and in 1662 the present Prayer Book was evolved. Perhaps even that is more than some memories can recall. So much, then, without any refreshment is all that the laity have to rely upon for knowledge, upon which they are asked to form and express opinions of far-reaching importance.

This volume, then, is not an attempt to compete with the opinions of high ecclesiastical dignitaries, but to supply what the ordinary educated person requires in his train of thought, enabling him either to bring to remembrance, or else to learn, the why and the wherefore of the existing Use, and therefrom to deduce to what extent the proposed alterations may be duly deemed to cope with the changed conditions of the age.

By apprehending the real origin of the work which it is proposed to be varied, the true value of the alterations put forward alone can be perceived. As the most prolific cause of strife is misunderstanding, so the greatest hindrance to unity is not lack of uniformity but rather that of miscomprehension.

I have to acknowledge my special indebtedness amongst the numerous works mentioned in the Bibliography to Canon Warren's Ante-Nicene Church, Mgr. Duchesne's Christian Worship, and Procter and Frere's classic History of the Book of Common Prayer, likewise to the documents rendered the more accessible by Migne, and the 'Henry Bradshaw' and 'Surtees' Societies.

E. C. T.
July 1929.

• Alcuin Club Pontificals, 4 vols.
• Atchley, E. G. C. F., The Ambrosian Liturgy.
• Batiffol, P., History of the Roman Breviary.
• Barnes, R., Liber Pontificalis.
• Bishop, W. C., Mozarabic and Ambrosian Rites.
• Blew, W. J., Breviarium Aberdonense.
• Blunt, J. H., The Book of Church Law.
• The Henry Bradshaw Society:
  • Antiphonary of Bangor.
  • Breviarium Aberdonense.
  • Coronation Book of Charles V.
  • Cranmer's Liturgical Projects.
  • The Gilbertian Rite.
  • Missal of Robert of Jumièges.
  • The Leofric Collectar.
  • Martyrology of Reccimarch.
  • Rosslyn Missal.
  • Stowe Missal.
• Brightman, F. E., Liturgies Eastern and Western.
  • The English Rite.
  • Greek Rite Leitourgon.
• Bright's Ecclesiastical History.
• British Museum, Christian and Byzantine Antiquities.
• Burnet, G., History of the Reformation.
• Burton, E., The Three Primers.
• Cardwell, E., Documentary Annals.
• Chambers, J. D., Divine Worship.
• Collier, J., History of the Church, 7 vols.
• Cory, J. P., Ancient Fragments.
• Duchesne, Mgr., Christian Worship.
• Eales, F. C., Mozarabic Rite.
  • English Church of Convocation.
• English Historical Society, British Common Prayer Book.
• Feltoe, C. L., Leonine Sacraments.
• Field, J. G., The English Liturgies.
• Forbes, G. H., Missale Arbuthnot.
  • Missale Drummondiense.
• Fortescue, A. K., The Ceremonies of the Roman Rite.
  • The Mass.
  • The Latin Rite.
  • The Tridentine Missal.
• Fuller, History of the Church.
• Gasquet and Bishop, Edward VI. and The Book of Common Prayer.
• Gee, H., Elizabethan Book of Common Prayer.
• Gee and Hardy, Documents Illustrative of English Church History.
• Gutierrez, A., Mozarabic Rite.
• Haddan and Stubbs, Concilia.
• Henderson, W. G., Missale ad usum percelebris ecclesiae Herefordensis.
  • Processionale ad usum Sarum.
• Hermann, Archbishop, Simple Religious Constitution.
• Horner, G. W., The Statute of the Apostles.
• Irons, W. J., Judgments on Baptismal Regeneration.
  • Gorham Case.
• Jaffé, History of the Popes.
• Joyce, J. W., England's Sacred Synods.
• Jurieu, P., Council of Trent.
• Kuypers, A. B., The Book of Cerne.
• Lathbury, T., History of the Book of Common Prayer.
  • History of Convocation.
• Maclean, A. J., The Ancient Church Orders.
• Macray, W. D., Breviarium Bothanium.
• Mainbourg, L., Council of Trent.
• Malan, S. C., The Armenian Council.
• Marriott, W. B., Vestiarium Christianum.
  • Monumenta Ritualia.
• Maskell, W., Sarum Manual.
  • York Manual.
• Migne, Ecclesiastical Documents, 120 vols.
• Muratori, L. N., Liturgica Romana Vetus.
• Neale, J. M., History of the Holy Eastern Church.
  • The Gallic Church.
  • Office of the Credence of the Divine.
  • Liturgy of St. John Chrysostom.
  • Essays on the Liturgy.
  • Liturgies of St. Mark, etc.
  • Ordo Mozarabicus.
• Pallavicino (Sforza), Cardinal, Council of Trent.
• Paolo Servita, Council of Trent, translated by Sir N. Brent.
• Pearson, A. H., Sarum Missal in English.
• Procter and Frere, History of the Book of Common Prayer.
• Rock, D., Church of our Fathers.
• Rule, M., Missal of St. Augustine's Abbey, Canterbury.
• Sabatier, Pierre, Bibliorum Sacrorum Latine (The Italic Version).
• Selborne, Lord, Liturgy of the English Church.
• Simmons, T. P., Lay Folks' Mass Book.
• Srawley, J. H., Early History of the Liturgy.
• Stanley, A. P., Historical Memorials of Canterbury.
• Strype, J., Memorials of Archbishop Cranmer.
• Sullivan, E., The Golden Book of Kells.
• Surtees Society, Pontifical of Bishop Bainbridge.
  • Pontifical of Egbert.
  • York Manual.
  • York Missal.
  • York Processional.
• Swete, H. B., Services and Service Books.
• Talboth (Bishop), English Liturgy.
• Wakeman, H. O., History of the Church of England.
• Warren, F. E., Ante-Nicene Church.
  • Irish Missal.
  • Liturgy and Ritual of the Celtic Church.
• Wilkins, Concilia, 4 vols.
• Wilson, H. A., Gelasian Sacramentary.
  • Gregorian Sacramentary.

A.D.

For convenience of comparison dates attributed to a century are entered as of the commencement of that century, those in the first half as circa 25, the middle, 50, and the last half, 75. E.g. the fifth century, 400; the first half, middle, and last half of seventh century, 625, 650, 675.