We deny to claim "any Superiority to ourself
to defyne, decyde, or determyn any Article or Poynt
of the Christian Fayth and Relligion,
or to chang any Ancient Ceremony of the Church
from the Forme before received and observed
by the Catholick and Apostolick Church."

Norman Simplicity

Norman Simplicity
Click image for original | © Vitrearum (Allan Barton)

Sunday, February 23, 2014

Remember to remember

The High Church movement was cerebral, scholarly, quiet and calm. In contrast to the extreme Romanists who tried to nudge the Church of England to catch up with contemporary Roman Catholic practice, the High Churchman started with the basic premise that the formulas of the Prayerbook were an adequate, even complete, statement of the Catholic and Apostolic faith of the Church of England, and yet at the same time they were not so prejudiced (as Evangelical Protestant apologists were) as to overlook or dismiss the Medieval Liturgy of Sarum, and the uses of other great Sees, and indeed these Liturgists produced some important scholarship on Liturgy in Medieval England, translating the Sarum Missal and Breviary. These translations allowed for the publication of editions of the Book of Common Prayer printed in parrallel with the Sarum Missal - an exercise that allowed Catholic Anglicans to see quite plainly that whatever Cranmer had intended to do to the English Liturgy, in most cases he had merely paraphrased the Sarum Liturgy in English.

The High Church liturgists also took a fundamentally different approach to the Romanists. Instead of accepting wholesale the Liturgical culture of contemporary Rome, and updating their liturgies in line with the latest prescriptions from the Vatican, the High Churchmen took a more measured approach, focusing on the good and authentic aspects of the Prayerbook liturgy and living out that Liturgy according to their understanding of the Church's Apostolic history: They made the Eucharist the principle Sunday service, and fiercely defended the daily Office against the proliferation of daily celebrations and evening Masses. They encouraged devout Communion at one principle Sunday service rather than banning it at High Celebrations as the Romanists did. They were keen on continuity with the Medieval Church whilst also proposing that the institution was in need of reform, and they only very cautiously introduced aspects of Medieval Liturgy, and rarely invented new services. The sorts of things they did bring back were authentic and original to the context, and they delighted in their Englishness.

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