Breaking with the Past; Or, Catholic Principles Abandoned at the Reformation

It is not infrequently asserted that after all, except that the new Communion service was in English, there was little or no change made in form or substance. In other words, that the office of Communion, in the First Prayer Book of Edward VI. – the Book of 1549 – was the Latin Mass translated into English. Whatever else it was, whether a return to primitive observances or an adaptation of ancient foreign liturgies, or any other thing of the same nature, it was most certainly not a translation; not even a free rendering of the Latin Mass into the vernacular.

Those who are familiar with the Latin Missal, or those who will take the trouble to examine it, will see at once that the Mass consists mainly of two parts, – the first a preparation for and leading up to the second. In the former we have the prayers and supplications with passages of Holy Scripture from the Epistles and Gospels, selected by the Church as appropriate to the feast or Sunday upon which they are read. In this part also we have the ceremonial offices arranged for the offering of the bread and wine prepared for the Christian Sacrifice, accompanied by prayers expressing the idea of sacrifice and oblation.

Thus, for example, at the offering of the bread the priest says these words: "Receive, O Holy Father, Almighty and Everlasting God, this spotless Host," etc. When he offers the chalice with the wine and water in it he says: "We offer up to Thee, O Lord, the chalice of Salvation, beseeching Thee of Thy mercy that our sacrifice may ascend with an odour of sweetness in the sight of Thy Divine Majesty," etc.; and he adds: "May the Sacrifice we this day offer up be well-pleasing to Thee." Finally, bowing down before the altar, the priest says: "Receive, O Holy Trinity, this oblation offered up by us to Thee," etc., and, turning to those who are assisting, he says: "Brethren, pray that this sacrifice, which is both mine and yours, may be well-pleasing to God the Father Almighty." To this the people through the server reply: "May the Lord receive this sacrifice at your hands," etc. Everyone who will carefully examine these prayers must see that the main idea contained in all is that of sacrifice and oblation. In the same way the prayer called the Secret, which follows upon the offering of the bread and wine for the Sacrifice, though it varies with the feast celebrated, practically always contains some mention of the oblation or victim to be offered. Thus on this, the second Sunday of Advent, the Secret prayer contains these words: "Be appeased, we beseech Thee, O Lord, by our prayers and by the sacred Victim we humbly offer," etc.

In the second part of the Holy Mass we shall find, if we use our Missals, or Mass books, that there is one unchanging ritual formula called the "Canon," during which the words of Consecration are pronounced by the priest over the bread and wine. By the efficacy of these words, as we Catholics believe, the substance of the bread and wine are changed by God's power into the Body and Blood of Christ; and in this Sacred Canon the Christian sacrifice is perfected. Naturally we should expect to find in this solemn part of the Mass the same idea of sacrifice and oblation clearly expressed. And so it is. The priest begs Almighty God "to receive and to bless these gifts, these oblations, these holy and spotless hosts, which we offer up to Thee;" and "to be appeased by this oblation which we offer." Again he prays: "Vouchsafe to bless this same oblation, to take it for Thy very own.. so that on our behalf it may be made into the Body and Blood of Jesus Christ," etc. To this he adds: "Wherefore we offer up to thine excellent Majesty.. a Victim which is pure, a Victim which is holy, a Victim which is stainless, the holy Bread of life everlasting and the Cup of eternal salvation." Then after the words of Consecration, bowing down before the sacred species on the altar, the celebrant says: "Humbly we beseech Thee, Almighty God, to command that by the hands of Thy holy Angel, this our Sacrifice be uplifted to thine altar on high."

Now let us understand what was done by the English Reformers in the new service drawn up in 1549 to take the place of the ancient Mass. In a general way it may be said that up to the Gospel the first Communion service followed outwardly at least the old Missals. The ritual offering of the bread and wine, however, with the prayers expressing oblation and sacrifice – a part which was known as the Offertory – was swept away altogether in the new service. In its place was substituted a few sentences appropriate to almsgiving and a new meaning was given to the word "Offertory," which has since come to signify a collection. This change is significant of the Eucharistic doctrines of the German Reformers and is fully in accord with Cranmer's known opinions in regard to oblation and sacrifice, every expression or idea of which was ruthlessly removed from the new Book. The old prayer, called the Secret, which almost invariably contained a mention of the Sacrifice about to be offered, was left out.

Following upon the Offertory and Secret comes the Preface, or immediate preparation for the sacred Canon. This, with certain unimportant changes, was allowed to stand in the new composition as it was in the Missal. But the last words of the Sanctus, with which the Preface invariably concludes: "Blessed is He that cometh in the name of the Lord," although allowed to stand in the first Book of Common Prayer of 1549, was removed in the subsequent Book of 1552, and does not find a place in the present Communion Service. The reason for this later change is obvious. With the new Canon we come to understand the full significance of the changes made in the new liturgy. Our present detailed knowledge of the Canon of the Mass goes back for thirteen hundred years, and, with the exception of one short clause inserted by St. Gregory the Great, it has remained unchanged to the present day. This alone is a sufficient testimony to the veneration in which the prayer was regarded. It was a sacred heritage, coming to the Catholic Church from unknown antiquity, and it was substantially the same in every Western liturgy.

The Canon of the First Communion service was, so far as ideas go, an absolutely new Canon. Outwardly, even, it was so different to the Canon of the Mass that it was characterised by the common people as "a Christmas game." It offers prayers to God in place of "these gifts, these offerings, these holy undefiled sacrifices" of the Catholic Canon; and in a word, every idea or expression of the ancient doctrine of sacrifice was studiously omitted by the composers of the new Prayer Book. In fact, the words of "Consecration," or as they are now frequently called, "Institution," which it might have been supposed even Cranmer would have respected as too sacred to touch or tamper with, are changed for a formula taken from the new Lutheran use of Nuremberg, which had been drawn up by Osiander, Cranmer's relative by marriage.

In brief, then, it is impossible for any unbiased mind to compare the ancient Canon of the Holy Mass – the Canon which still exists unchanged in our Missals to-day – with the relative part of the new Communion service without seeing that both in spirit and substance the First Prayer Book of Edward VI was conceived with the design of getting rid of the Catholic Mass altogether. ² It was as little a translation of the Latin Missal as the similar Lutheran productions of Germany, which were ostensibly based upon the design of getting rid of the sacrificial character of the Mass altogether. The First Prayer Book of 1549 merely represented one stage of the downgrade of Eucharistic doctrine in departure from the old Catholic beliefs towards the more advanced Protestant schools of thought represented by Calvin and others. So another – the second liturgy of Edward VI – was soon in preparation and was issued in 1552.

In one thing only did it differ. In the First Prayer Book the Communion service contained some shreds of a Canon, – a new Canon, it is true, but a Canon, – whereas Luther's declared intention was to get rid of what he called "the abominable Canon" altogether, leaving only the words of Institution. This too was effected in the Second Prayer Book of 1552. In this also there is one significant omission amongst a number of other changes. From the "Sanctus" after the Preface and immediately leading up to the Canon the words "Blessed is He who cometh in the name of the Lord" are omitted as if to emphasise the rejection of the doctrine of Transubstantiation in the new formulae.

It is unnecessary to do more than point out that the rejection of authority in religious matters had already the consequences which any reasonable man would have prophesied for a system of religion founded upon the royal power, or, as in this case of the young King Edward, upon the personal opinions of his ministers. It is in some quarters the fashion nowadays to assume that there were no substantial changes in the Liturgy of the Church at this period, and that the Catholic Mass and the Anglican Communion service to-day are essentially and substantially the same. To any one, who will put the one by the side of the other and note the changes and omissions, it must appear as clear as the noonday sun that there is a difference, essential and substantial, depending upon doctrinal teaching, on which there should be no misunderstanding. I am not here concerned to determine whether these changes were good or bad. What I wish to make clear is that these changes were made, and that they are significant of a change in doctrine.