The Occasional Offices

A. The Catechism. — History of the Manual of 1549 — Additions of 1604 as to the Sacraments included in 1662 — The larger Catechisms. B. Confirmation. — Prayer Books of 1549 and 1552 annexed the rite to the Catechism — Form enlarged and enriched in 1662.

A. The Catechism

Ever since the time of the Council of Cloveshoo in 747, where we find Canon x. dealing with the subject, Manuals were issued to the priests giving English versions and expositions of the Ten Commandments, Lord's Prayer, and Creed as a basis of subjects upon which they were to instruct the laity. Further Royal Injunctions were issued by Henry VIII. in 1536 and 1538 and repeated by Edward VI. as to this.

Marshall's Primer in 1534 contained a dialogue expounding the baptismal covenant and the Creeds and Commandments.

A Manual for the explanation of Baptism became only natural in the Prayer Book of 1549, which recognized that confirmation no longer immediately followed baptism, but was relegated until such time as the child should come to years of discretion. The explanation of the Sacraments was added in 1604 by royal authority by way of explanation and included in the revision of 1662, when the public catechizing was directed to take place during Evensong.

In 1553 a larger Catechism by Ponet, Bishop of Winchester, was published by royal authority, but it was not able to compete with its foreign rivals, e.g. Calvin 1538 and 1545, Erasmus 1547, and Bullinger 1559.

In 1570 Nowell's Catechism, based on Ponet's, was printed at the request of the Archbishops; it had been approved and amended by Convocation in 1563, but never formally sanctioned; however, its exclusive use was enjoined by the Canons of 1571. Nevertheless, those of Calvin and Bullinger were still ordered to be used at Oxford in 1578 by Statute.

B. Confirmation

We have seen how confirmation originally followed immediately after baptism, but as it was not delegated by the Bishops in the West to the Priests, it became a separate service; reference to this custom is made by St. Jerome and St. Isidore of Seville. The First and Second Prayer Books of Edward VI. continued this idea in that the rite was merely annexed to the Catechism. In 1549 the order followed largely that of Sarum, commencing with the same versicles and prayer for the sevenfold gift of the Holy Spirit mentioned in Isaiah xi. 2.

The Bishop signed them on the forehead in the same way, but without using chrism, but he imposed his hands upon them, as to which there had been variations in practice: the formula used was: "N. I sign thee with the sign of the Cross and lay my hand upon thee. In the name of the Father and of the Son and of the Holy Ghost."

The Collect "Almighty and ever living God" followed, being based on a very lengthy one in the Consultation.

In 1552 the form was altered: instead of the prayer 'Sign them, O Lord' preceding the crossing and imposition of hands, the present prayer, 'Defend, O Lord', was directed to be used as the formula.

In the 1662 revision, the rite was given a proper title and a preface added, taken from the old rubrics; likewise the solemn ratification of the baptismal vows was included; the Lord's Prayer was added after the ceremony, as a thanksgiving, and a general collect for guidance was introduced before the blessing. Thus, the ratification of the vows made by the sponsors, rather than admission into the Church, became more and more stressed.

Tertullian — Nicholas I. — Civil Marriage and Nuptial Mass — Use of ring and veil and cake — The present form of plighting taken from York, not Sarum Manual — Table of Prohibited Degrees.

The earliest reference to the form of Christian marriage is an indirect one by Tertullian, who extols the happiness of a marriage cemented by the Church, confirmed by the oblation, sealed with the benediction, which the angels proclaim and which is ratified by the Heavenly Father (Ad Uxorem, ii. 9).

There are no records of the Roman Rite until we come to the reply of Pope Nicholas I. to the Bulgarians in 866, when he mentions that there was the sponsalia or betrothal according to the old Roman Law, i.e. the consent of the parties, giving of a ring and dowry, and the marriage ceremony, which consisted of a nuptial Mass, at which they take part in the offering and are communicated, a benediction whilst a veil was held over their heads, and coronation on leaving the church. In early times, the use of the ring is mentioned by Tertullian and St. Clement of Alexandria, though equally employed by the heathen and Jews, but the coronation was at first forbidden both by Justin Martyr and Tertullian.

The formularies have always been in the vernacular. The customs of York and Sarum varied considerably, but these variations have always been recognized; so much so, that the Council of Trent, after setting forth a minimum of ceremony, adds that, if there are any other praiseworthy customs or ceremonies in this or that country, they should be retained.

In England the bridal veil is a relic of the Roman 'flammeum', and the bridal cake a relic of the 'confarreatio', an offering of fruits and a wheaten loaf.

In England the Mass of the Trinity was more generally used at a wedding: it may be noted that the Horae de Trinitate were always included in the Primers (cf. p. 164).

The formulae of the plighting in this rite are taken from the York Manual, but the remainder, with but slight additions, is according to the Sarum Use, and except with a verbal alteration in 1552 have not been altered.

The table of Prohibited Degrees was issued by Archbishop Parker in 1563 and sanctioned by Canon xcix. of 1603, which prohibits the marriage of those within three degrees whether of affinity by blood or by marriage: the civil law, however, has encroached upon this by granting permission for marriage to a deceased wife's sister. This was prohibited by Canon lxi. of the Council of Elvira in 305 under the penalty of five years' excommunication.

A. Visitation of the Sick. — Origin — Prayer Book of 1549 followed Sarum — Alterations in 1552 — Unction omitted — Aaronic Blessing added in 1662. B. Communion of the Sick. — In 1549 Reservation recognized — In 1552 only Direction to Minister — In 1662 Celebration directed — Permissive Measure — Reservation provided for — No Devotion of the Mass.

A. Visitation of the Sick

Following the specific direction of Holy Scripture, James v. 14–15, the Church has always been diligent in this duty. The revisers in 1549 in the main followed the Sarum Manual; according to the Sarum Use penitential psalms, with antiphons, were recited on the way to the house, but, as processions were being discarded, these in the first Prayer Book were reduced to one, viz. Psalm 143, with its antiphon, which was to be recited in the house after the Salutation, "Peace be to this house and to all that dwell in it" (Matt. x. 13).

This Psalm was omitted in 1552 and only the antiphon left; this antiphon was also assigned to the penitential Psalms before the Litany, and is now included in the present Litany between the Invocations and Deprecations.

The versicles are the same as Sarum; but though the two following Collects were taken in 1549 from the same source, yet they have been considerably altered both in 1552 and again in 1662: it was at this point that the sick was sprinkled with Holy Water, but this was dropped in 1549.

Then follows the exhortation to patience and repentance, followed by confession of faith and of sins. If desired, absolution after confession followed by a prayer for absolution and Psalm 72. This prayer was that used for the reconciliation of penitents on Maundy Thursday. In 1549 unction on the forehead and breast was given, if desired; this was omitted in 1552, and the prayer, "The Almighty Lord which is a most strong tower", based on the texts Ps. lxi. 3, Phil. ii. 10, 11, and Acts iv. 12, was inserted. The Aaronic blessing, Num. vi. 24, and occasional prayers were added in 1662.

B. Communion of the Sick

In 1549 Reservation was recognized, and where the Reserved Sacrament was used the shortened form was:

The Confession, the Absolution and Comfortable Words, the Administration, and the last Collect before the Gloria in Excelsis.

Alternatively, the shortened form was to begin:

"O praise the Lord, all ye nations, laud him all ye people, for his merciful kindness is confirmed towards us and the truth of the Lord endureth for ever. Glory be to the," etc.

Kyrie once, Salutation, Collect, and Epistle and Gospel as in present Use, and so to the end of the Canon. If more sick persons were to be communicated sufficient was to be reserved from the first celebration.

If the celebration followed the Visitation the second part of the exhortation and both Ps. 143 and 72 were to be omitted. In 1552 the same Collect, Epistle, and Gospel were appointed, but the rubric merely directs the curate to minister the Holy Communion without any further direction as to reservation or otherwise. In 1662 the rubric was changed to a direction to the minister to celebrate the Holy Communion, thereby ceasing to authorize reservation.

The rubric as to spiritual communion, in the case of one unable to partake of the Sacrament, is taken from the Latin Rubric and has the support of St. Augustine. In the Permissive Measure reservation for the Sick was provided for under certain restrictions, directed to prevent any service in the nature of the Devotion of the Mass such as is mentioned in Chapter VIII. p. 39.

Gregorian and Adrian origin of Use in England — Commendation in last Agony — Requiem Masses — Form of 1549 widely altered in 1552 and 1662 — Commendation of the Soul altered to Committal of the Body — Baptism — Bell — Forms of Prayer to be used at Sea.

The Use in England from Anglo-Saxon times was taken from the Gregorian and Adrian Sacramentaries and consisted of a cycle of Psalms, Litanies, and Collects during the last agony, ending in the solemn commendation in the name of the Holy Trinity:

"Go forth upon thy journey from this world, O Christian soul:

In the Name of God the Father who created thee, Amen.
In the Name of Jesus Christ who suffered for thee, Amen.
In the Name of the Holy Ghost who strengtheneth thee, Amen.

In communion with the blessed Saints and aided by the Angels and Archangels and all the armies of the heavenly host, Amen,

May thy portion this day be in peace and thy dwelling in the heavenly Jerusalem, Amen."

While the body was being prepared for burial, the service of Commendation consisted of Psalms and Collects. In early times there was no office for the dead between the time of death and burial; none is found in the Pontifical of Egbert, but first appears in the works of Amalarius in the Gallic Use, circa 800.

Psalms again were sung as the corpse was brought to the church. Then came the Office for the Dead, consisting of Vespers or Placebo, and Nocturns or Dirige, so called from the antiphons, and then the Requiem Mass, so called from the Introit, at which the corpse was censed and sprinkled with Holy Water, followed by the committal. Subsequently, Memorial Services consisting of the Office of the Dead and Requiem Masses were said, especially during the subsequent thirty days. In 1549 an attenuated form was introduced, which, however, because it contained prayers for the departed, was widely altered both in 1552 and again in 1662.

The Order in 1549 commenced with the existing sentences at the church stile or in the church, followed by the existing committal sentences at the graveside, taken from the antiphon of the Nunc Dimittis sung at Compline in Lent at St. Gall about 800; then, whilst the body was being committed to the grave, there was a commendation of the soul of the deceased to God (this was altered to its present form of committal of the body only in 1552) followed by Rev. xiii. (but no prayer of commendation of the soul) and a prayer of thanksgiving. Ps. 116, 146, and 139 were directed to be said in church either before or after the burial, then followed the lesson from 1 Cor. xv. and the versicles, followed by the last Collect but two, of the present rite; after which, the Communion was celebrated, at which the Collect was that which now forms the last Collect of 1662, the Psalm was 43, and the Epistle, 1 Thess. iv., and Gospel, John vi.

In 1552, after the opening sentences as in 1549, came the existing committal, "For as much as", and Rev. xiii. Then followed the lesson from 1 Cor. xv., the versicles and the two last prayers of the present service. This shortened form arose from the objection of the reformers to any commendation of the soul or celebration of the Communion for the Dead. This is contrary to the practice shown by Tertullian de Corona, cap. iii., St. Cyprian, Ep. xxxiv., and Canons of Hippolytus, xxxiii. sec. 169/170. At the revision in 1662 Psalms 39 and 90 were added after the opening sentences; the lesson was transposed so as to follow these.

As to the rubrics, valid baptism, however irregular, secures the Church's rites of burial, and the question of a suicide can only be decided by a coroner's inquest.

The priest is directed to meet the corpse at the entrance of the churchyard. An Injunction of Edward VI. in 1547 had previously relieved the priest of going to fetch any corpse before it had been brought to the churchyard.

Canon lxvii. of 1603 directs: "When anyone is passing out of this life a bell shall be tolled and the Minister shall not then be slack to do his last duty. And after the party's death there shall be rung no more but one short peal and one other before burial and one after burial."

This is a very ancient custom and is referred to by Bede, Hist. Eccl. iv. ch. 23.

Forms of Prayer to be used at Sea

During the Commonwealth forms were devised as a supplement to the 'Directory' by the authority of Parliament to take the place of the use of the Book of Common Prayer in the Navy.

On the revision in 1662 these forms were introduced as a fitting adjunct to the Book of Common Prayer; amongst them will be found the proper form of Committal of the Dead of those who die at sea. These are directed to be used in the Navy by the First Article of War.

St. Gregory the Great and St. Augustine — Purification Veil — Eliza Shipden's Case.

This service can be traced from the early days of the Christian Church: there is correspondence about it between St. Gregory the Great and St. Augustine (cf. Bede, ch. 27. 8), and is no doubt derived from the Jewish rite of the Purification.

In 1549 and 1552 the Psalm was 121, but in 1662 this was changed to 116 or 127, as being more suitable.

The rubric in 1662 directs that the woman shall be 'decently apparelled'; this has reference to the English custom of wearing a veil: though this had never been required in any rubric, either in the Latin or English Services, it was enforced by law, both ecclesiastical and civil, in the reign of James I. when the Puritans tried to give it up (cf. Eliza Shipden's case).

Exhortation by Reformers, 1549 — Devotions for Ash Wednesday in Sarum Use — Blessing of the Ashes — Aaronic Blessing added, 1662.

The Exhortation was composed by the Reformers in 1549; and this and the rest of the Service has remained unaltered. Apart from the Exhortation, the rest of the service is taken from the Solemn Devotions of Ash Wednesday, according to the Sarum Use. Psalm 51 was one of the penitential Psalms then sung; the versicles are the same, and also the first Collect. The second Collect is based on that for the blessing of the ashes, with which, in the old rite, a cross was marked on the foreheads of the people with the warning, "Remember, O man, that thou art ashes and unto ashes shalt thou return". The general supplication is based on Joel ii., which is still the Epistle for the day. The Aaronic Blessing was fittingly added in 1662: till then the Communion was intended to follow.