愛國百人一首ゑはがき:源頼政

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み山木のその梢ともみえざりし櫻は花にあらわれにけり
miyamagi no so no kozue tomo miezarishi sakura wa hana ni araware ni keri
unable to see the tops of the trees deep in the mountains we soon saw that they were cherry trees, revealed just by their flowers scattered in the wind

Poem by Minamoto no Yorimasa (源頼政, 1106–1180), a Heian period military official, courtier and poet. Before inclusion in the 1943 Aikoku Hyakunin Isshu, this poem was anthologized in the first volume of the shortest imperial poetry collection, the 1151 Shika Wakashū (詞花和歌).

The subject is preparing a wartime comfort bag (慰問袋, imonbukuro) for soldiers deployed during the Pacific War. Comfort bags included candy, postcards, letters of encouragement, toiletries, etc., and their preparation was a common activity for women in wartime Japan and occupied Korea.

松本盛昌, 愛國百人一首ゑはがき
東京:愛國社、昭和18年 (1943)。
Postcard, illustrated by Matsumoto Morimasa

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愛國百人一首ゑはがき

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松本盛昌, 愛國百人一首ゑはがき
東京:愛國社、昭和18年 (1943)。
Postcard envelope, illustrated by Matsumoto Morimasa

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A Grateful Mention of Deceased Bishops, by Clement Barksdale (1686)

A Grateful MENTION of Deceased BISHOPS

1. ABBOT, all Englands Metropolitan,
By Preaching, and by Writing, Honour won.

2. Abbot of Sarum, Regius Professor, taught
By’s Learned Lectures, and the Books he wrote.

3. Babington Worster may be read with gain;
A Writer very pious, very plain.

4. Bancroft and Whitgift, both in the prime Seat,
Both in their Books and Government were great.

5. Bilson of Winton, Great: No doubt of it:
Study the Obedience which he writ.

6. May Primate Bramhall, with prime Authors go;
His Divine Works we have in Folio.

7. Brideock of Chichester, two Kings did please,
For Latham-House, and other Services.

8. Bedel of Kilmore, He right Learned was,
With him his Irish Bible’s lost; Alas!

9. Bancroft of Oxon, built the Bishops House,
Burnt to the Ground by Rebels furious.

10. Carlton of Chichester, a grave Learned Man,
Wrote many good Books, Read them he that can.

11. Cosins of Durham, Kings Chaplain in’s Exile,
And wrote the Scripture History therewhile.

12. Creighton in War, and Exile, Kings attended,
Old faithful Creighton then to Bath commended.

13. Carlton (Guy) strong in arms, at Bristol he
Bishop, got o’re the Phranticks Victory.

14. Davenant Sarum, Professor Regius, stable,
In Life and Doctrine strict, yet peaceable.

15. Duppa of Sarum, Princes good grave Teacher,
A Confessor, advanc’d to Winchester.

16. Earl Worster, the Prince Charles’s Chaplain, first,
To the Exiled King made good his trust.

17. Frewen of York; Vice-Chancellor, an Actor
Vigilant, to make Laud our Benefactor.

18. Gauden at Exeter, had Laetitia,
For Anglicanae lacrimae & suspiria.

19. Godwin of Hereford Bishop, justly so.
His Kings and Bishops among good Books go.

20. Old Goodman wrote the Fall of Man, and more:
His Name at Gloster lives among the Poor.

21. Hall Norwich-prelate, he hard measure had:
Admirable Writer, under Persecution glad.

22. Harsnet of York, one of the first I find,
Who preach’d at Pauls, Gods Love to all Minkind.

23. Hacket of Lichfield, ingenious Preacher, very
Charitable; his word, Do well and be Cheery.

24. Holdsworth and Brownrig, good Bishops elect,
By the good King, by ungodly men reject.

25. Jewel of Sarum’s Works deserve gold Chain,
In every Church, wherein they yet remain.

26. Juxon of London, had kept Kings Treasury,
Kept his more precious Soul, when led to dye.

27. John King London, had three Sons of good Names,
Stiled the King of Preachers, by King James.

28. King (Henry) of Chichester, Preach’t first the Memory
Of Charles King-Martyr, thirtieth January.

29. New Colledg, Winchester and Wells may take
A fair example from Right Reverend Lake.

30. Laud Primate; See’s Council-Speech, and learn’d Book
Of Controverse, and on a Martyr look.

31. Lindsel of Hereford, for this special Act,
Is to be honoured, His Theophilact.

32. Matthews York, does in Pulpit Dominere,
Said Campian; Sure he was most Eloquent there.

33. Winchester Morley’s exile is renown’d:
He Preach’t to his great Master being Crown’d.

34. Morton of Durham Prelate, His Appeal,
Imposture, and of Providence, wrote with Zeal.

35. Nicolson Gloster’s Name shall not soon dye;
Preserv’d by’s Sermons and Apology.

36. Overal, after Nowell, Dean of Paul’s,
To Lichfield Consecrated to save Souls.

37. Parker, great Primate, rightly Consecrate;
In th’ great Queens Reign did Bishops propagate.

38. Parkhurst of Norwich Bishop, in that See
Vouchsaf’d to Print his Juvenilia.

39. Parry belov’d at Gloster, prefer’d thence
To Worster, latin’d Raynolds Conference.

40. Prideaux Worster, abus’d i’th’ Bishops Throne;
Famous i’th’ Doctor’s for Moderation.

41. Raynolds of Norwich, Merton Colledg bred,
Passions and Sermons, worthy to be read.

42. Rust late of Dromore, learnedly does tell
The use of Reason, Englisht by Halliwell.

43. Sheldon Dean, Preach’d the Kings Deliverance.
And was advanc’d to Archbishops Eminence.
‘And Sheldon fixed in so high a Sphere,
‘Raised at Oxford, the great Theatre.

44. Sanderson Lincoln’s Book might now silence
Dissenters doubts. Lectures of Conscience.
This Doctors Sermons at great rate are Sold;
For Solidness are worth their weight in Gold.

45. Sandys York-Primate, see his happiness
In his own Virtues, and his Sons no less.

46. York-Primate Stern, but lately from us gone,
Is worthy of an honourable mention.

47. Smith Glocester, great Hebrician is blest,
For great pains on the Bible, with the rest.

48. Spotswood Scots Loyal Primate, and his Son,
For Charles the first have suffer’d much, much done.

49. Taylor the Bishop, England and Ireland fills
With Nectar dropping from his Lips and Quills.

50. Usher Lord Primate, not one Land alone;
His Works in all the Learned World are known.

51. Philosopher and Theologer, these two
Compleat the grave John Wilkins, Bishop too.

52. Williams of Lincoln, honour’d, dishonour’d; this
Lincoln-Colledg-Chappel built, Honour is.

53. Wren Confessor, fifteen years in the Tower,
Constant in Loyalty to his last hour.

54. Whitgift with all his might this Church maintain’d,
And Bancroft likewise; both much Glory gain’d.

THE IV. KINGS.

The first James many learned works hath done;
Read first of all, Δῶρον Βασιλικὸν.

First Charles’s Wisdom to his Enemies known,
When came to light, Βασιλικὴ εἰκὼν.

The 2d Charles hath said and done such things,
Which make him famous with the best of Kings.

King James the 2d, God guide all his days,
In’s Brothers, Fathers, and Grand fathers ways.
He will the living Bishops love and keep,
As Kings before him did those now asleep.

Quae fama unius lecti, lux quanta Jacobos,
Qstendisse duos, atque duos Carolos.
What fame, what light for one Age, to have shown
Two Jameses, and two Charleses, in one Throne!

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In the year 1646 there was built in Rhode Island, for some of the richer men of New Haven, a new ship, of which one Lamberton was appointed master. On her arrival at New Haven, though of good and commodious dimensions, she was found to be so faultily built, that her captain often said she would prove the grave of those who might embark on board of her.

Nevertheless this did not prevent many from determining to sail in her, and lading her with goods for trade. In January, 1647, cutting their way through the ice of the harbor, they set sail. On board were many of the most notable of the New Haven worthies,—Gregson, Turner, and the “goodly Mrs. Gregson,” being among the number. A strange presentiment appeared to possess all minds as they bade their friends adieu. Mr. Davenport prayed, with tearful eyes, “Lord, if it be thy pleasure to bury these, our friends, in the bottom of the sea, they are thine.” Thus, amid prayers and fears, they departed over the sea.

But they returned not again. Bleak winter blossomed into spring, yet the pleasant waters of the bay, from which the ship had faded in the midst of ice and snow, were gladdened with no welcome sail. Neither were tidings of their arrival at their destined port brought by any of the ships from England. Distressing doubts and gloomy fears began to arise. The nameless presentiment which overshadowed all minds at the embarkation was now remembered,—ominous tokens and signs were noted. As the months passed on with still no news from the missing ship, even the most hopeful began to despair. Those who had at first surmised that she had been driven by contrary winds to a foreign port, and was, therefore, longer absent, gradually yielded to the conviction that they never more should behold the gallant vessel. There was mourning for their loss throughout all the colony, and much prayer to God, that, if it was His good pleasure, He “would let them hear what He had done with their friends, and prepare them with a suitable submission to His holy will.” Their fervent prayers were answered. In the month of June a terrific thunder-storm overhung the town, arising from the northeast. After this had passed away, and the atmosphere became serene, about an hour before sundown, a SHIP, like to the missing one, came gaily up the harbor with canvas and colors all abroad, sailing against the wind, neither tacking nor veering, but holding an onward course. She seemed rather to sail in the heavens than the sea, though she came no nearer the shore than is done by vessels of such large dimensions. Some, however, averred that they might have hurled a stone on board of her. Many were drawn forth to behold this strange vision,-this work of God. The very children cried out, “There goes a brave ship!” All that saw her said she was the very likeness and image of the ship they had lost. She continued in full sight from a quarter to half an hour, amid exclamations of the admiring spectators, who could distinguish the colors and rigging of the various parts. Suddenly there appeared on the top of the poop a man, with his left arm placed akimbo, and his right holding a sword, with which he pointed towards the heavens. Thereupon the ship vanished. First her maintop seemed to be blown off, her left hanging in the shrouds; then her mizen-top; then all her masting seemed blown away by the board; then careening, she overset, and so vanished into a smoky cloud, which soon was dissipated, and left the air as pure and clear as before. Greatly edified by the sight, the pious spectators hesitated not to say, “This was the mould of our ship, and this her tragic end.” They returned thanks to God for thus placing at rest their minds, disquieted by hopes and fears; and Mr. Davenport publicly declared, “That God had condescended, for the quieting of their afflicted spirits, this extraordinary account of His sovereign disposal of those for whom so many fervent prayers were made continually.”

[The above is almost a literal transcript from the original accounts of the appearance of this phantom ship, according to Mather’s Magnalia, Book I, 25, Winthrop’s History of New England, vol. II, 328. Peter’s Hist. of Conn. (London Ed., 186,) has a still different account; but as he pretends to borrow from Mather, I have not noticed it. I may add, that Winthrop places the appearance of the ship two years after its loss, while Pierpont’s letter, as given by Mather, makes the ship appear in the spring following. Winthrop speaks of the appearance of the man with the sword, while Mather only tells us of the ship.]

Yale Literary Magazine (1855), Vol. 21, pp. 118-119.

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2016 Advent Calendars

One again, the Metropolitan Museum of Art has a smaller selection of Advent calendars this year, having retired its trusty Cloisters Unicorn calendar.80014171_02_p

The lovely old New York-themed and Met Museum-themed versions are gone still, too.

In their place the standout this year is the pop-up Avian Calendar with twenty-four birds.

By far the most beautiful—and reasonably priced, unless you’re outside the UK—calendars again this year are from the National Gallery. The Altarpieces calendar opens to reveal a tritpych of the Madonna and Child with Sts. Dominic and Aurea:

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One of my favorites again this year is the National Gallery’s Brueghel calendar, showing the artist’s Adoration of the Kings:

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Williams-Sonoma is selling the Fortnum & Mason tea Advent calendar with a wooden calendar and 24 bags of tea.


The Norman Rockwell Museum in Stockbridge, Massachusetts has two options: An American Christmas and Norman Rockwell’s Main Street.


Mount Vernon has a Mount Vernon-themed Advent calendar, full of historical information for $4.99:

What did the Washington family coat of arms look like? What is the key in the Central Hall? What was Martha Washington’s china like? All of these questions are answered in this insightful and fun Advent Calendar.


The trend of online Advent calendars about 10 years ago has continued to fade, but Advientos still provides a service to build your own online Advent calendar. The Anglican Communion Office, Society of St John the Evangelist and Lady Doak College have collaborated on a multilingual online calendar at AdventWord.

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Rambles in Old College Towns (1917)

We were to have the rare distinction of eating at Mory’s, that haunt dear to generations of underclassmen; not, to be sure, in one of the general rooms on the ground floor, but upstairs, in the Governor’s Room, unseen if not unseeing. Before that hour we had time on our hands that should allow an opportunity to get some idea of the various campuses and the buildings that enclosed them or fronted on them.

“Let’s go through that splendid arch under Phelps Tower,” Sister demanded. “It is something like Princeton’s Tiger Gate, through Blair, except of course that it is so very different.”

The description seemed to me entirely logical at the time, though perhaps it may puzzle those who have never walked through either. […]

“At Mory’s you’ll hear about some of the undergrad clubs,” he told us. “The Hogans, extinct for the moment, but unforgotten and probably to be revived, the Whiffenpoofs, the Pundits. And then there’s the literary side, the men who edit the Lit., the Courant and the Record, not to speak of the Yale Daily. They are a big influence in the college life.”

We felt that, aside from information, it was distinctly time for Mory’s. Sightseeing in cloistered campuses and wind-fresh Bowls had had its effect. We were, in short, ravenous. And there, awaiting us, stood our host, before the quaint little wooden building that shelters the famous restaurant.

A narrow, boxed-in stairway led us to the second floor and the Governors’ Room, with its great round table and Windsor chairs, its Hogarth prints on the wainscoted walls, its cheerful little windows with the small panes of an older day. Here on the oaken board the covers were set, and here, smiling with entire good nature at this invasion of his castle by the forbidden sex, was Billy, the steward, making us feel at home and welcome on the spot.

The menu at Mory’s resembles those in English chophouses. It is simple, excellently cooked and abundant in its portions. Sister and I found them too big for us, and we are quite capable of holding our own after a morning’s exercise such as lay behind us. The specialty that morning was scrambled eggs with bacon, and it was real bacon, savoury of the smoke house, no flaccid imitation treated with what is imaginatively described as “liquid smoke.” Toast, too, and tea, and wonderful pie with cheese. Students who have haunted Mory’s will later on in life bitterly complain to distracted wives, wondering why they cannot have meals “like Mory’s used to make.” Perhaps this is the reason why women are not allowed in the delectable place. At any rate, no mother sending her son to Yale need worry for fear he won’t get meals as good as those he gets at home. So long as Mory’s endures, homecooking has a goal set for it.

Over our luncheon we heard talk of the famous undergraduate clubs that have met at Mory’s these many long years, and have made the name dear to Yale men the round world over. How dear was made evident not so many years ago when Mory’s, having had two bad years, and finding the neighbourhood where it had been since 1871 to be no longer satisfactory, almost decided to quit. An item to this effect was printed in a New York paper and ran broadcast over the country, reaching even into distant ports in China, India, Southern islands below the far horizon’s edge—and back, post haste, came letters of desperate appeal from Yale men. What? Close Mory’s? It was unthinkable.

Luckily Mory’s didn’t have to close. It found new quarters within easy range of the University, and moved up, body and soul. For not only was the spirit of the old place completely transferred to the new home, but the very window frames, the furniture, the bar, the ancient black door with its bright brass trimming that admits you from the street, all these came too. Wainscoting replaced paper, the trophies of fifty years took their accustomed places over the identical chimney pieces, and Yale settled back, content.

It was Louis Linder who made Mory’s what it is, taking it from Mrs. Moriarty as a popular place where town men came more often than college members, a place known for good food and good drink, but lacking the distinction he gave it. Louis Linder loved the undergraduates, and they loved him. He made the place their place. Gradually it became completely identified with them, and with the graduates who had known it in their own student days. Now it is only members, and there are fifteen thousand of them, 95 per cent identified with Yale, and their guests, who have the entree. Before Linder died he had formed plans to make an association that should take the management of Mory’s, but death came before the arrangements were completed. His idea has been carried out, however, and the place is run by a board of governors whose services are entirely voluntary.

But the business side of Mory’s, though immensely important, is not the side that fascinated either Sister or me. It was the human side, and what a human place it is!

The most famous of the clubs that make their headquarters at Mory’s are the Hogans, at present suppressed, but due some happy day to revive again. The Pundits, whose huge old brass flagon stands nobly on its shelf till it is filled with cider for their feasts. Cider is their drink, and scrambled eggs, sausage, hashed brown potatoes, apple pie and cheese their food. The Cup Men, limited to six, one being a Bones, three Keys and two St. Anthony men, who own the great pewter loving cup with its six handles, carved over with the names of the various members, among which are such as W. H. Vanderbilt, Harry Payne Whitney, Jim Gamble Rogers, all Cup Men in their day. A particular cup is served, made from a recipe brought from England by Truman Newberry, later Secretary of the Navy, which is called for under the name of “Velvet.” The sessions of the Cup Men are lively, and prolonged, it is whispered, beyond the midnight hour at which Mory’s is suppose to close—“But,” as Billy told us, with his tolerant smile, “you can’t get them out.”

Then there are the Whiffenpoofs, also at present under temporary eclipse, for the college authorities have a way of sudden suppression when wild spirits grow too wild. The Whiffenpoofs have somewhat evaded extinction by holding a series of burial parties in which they take a fond and formal farewell to life, only to repeat the performance next year. They come in costume and they sing—besides other things of a joyous nature, as well as a noisy one.

Perhaps they, more than any other of the clubs, led to Mory’s being given the nickname of The Quiet House. It is not much used nowadays, but once it was more common than its real name.

Billy went on a scouting tour as we sadly refrained from eating more pie, and returned to report that the last student had gone, and we might go down and “see the rest.”

So down the crooked stairs we went and into the first of the several small square or oblong rooms into which Mory’s divides. In the Seniors’ room was the round table known as the Seniors’ Table, at which no man not a Senior, or guest of a Senior, may sit. Round about the room are the usual oblong tables for other classmen.

The round table is beautifully carved with the initials of those who sit at it, year following year, till it is so completely covered that there is room for no more. In the centre of each table is the circle of the Cup Men, with their initials, or their names, and dates of their classes, and among the other signatures are those of distinguished guests—we made out, among the many, a W. B. Y., cut by Yeats when he was a guest there. When each of these round tables is quite full, it is taken off and hung against the wall in one of the rooms, and a splendid decoration these tables make, the dark wood gleaming richly under the carving that has been beautifully done.

There is a lot of practicing at the other tables before the actual work on the sacred circle itself.

And as we went from one room to another, more items kept coming from Billy—how the Brown Game was the great day of the Whiffenpoofs, and that their parties had a distinctly Johnsonian flavour. Mention too of the wonderful Green Cup, whose ingredients are a secret, handed down from steward to steward, that costs six dollars a quart and is as delectable as it is potent. How the Hogans each had a name, such as the Kid, naturally the biggest and the huskiest of the lot, the Plain Hogan, the Pop, the Burglar, Birdie and so on. When a Kid Hogan has a son who is his first born, that kid is to be an honourary member; but so far the eldest have been girls. In the meanwhile presents are accumulating for the youngster. We saw them hanging on the wall, tiny boxing gloves, a small pair of Chinese clogs, sent by a Hogan from that distant place, a wonderful striped shirt and attractively smart little knickers, with other tokens of yearning affection. But so far the cradle is empty.

The Hogans were specially favoured at Mory’s, and they were dearly loved. Five or six only, they were the choicest spirits in the college. Food and drink was always free to them, and is to this day. Once a Hogan always a Hogan. They used to do clerical work for the restaurant in return for the “welcome home” they got there. The parties they gave are unforgotten, and they are spoken of in the places that knew them with reminiscent smiles.

We were shown a number of the champagne bottles emptied at the dinners of the different Hogan groups, each bottle signed with all the names, and the date. They stand on one of the chimneypiece shelves, a sturdy group, but Billy confessed that one of them, now and again, mysteriously vanished.

“They’re considerable of a souvenir,” he said.

On one wall, high against the ceiling, hung a scull. It was the stroke oar of those that won the great boat race of June 19, 1914, where only the fraction of a minute intervened between the Manners and losers.

“The Cup,” we were told, as we looked on its pewter splendour and noble proportions, “is never taken down unless one of the Cup Men is present. And when it is passed round the table, it must never be set down till empty.”

Among the prints and photographs on the wall we noted one of a stern-faced woman, in a circle of wild youths—youths who seemed to have looked on the cup longer than was good for them.

“That,” said Billy, “is Carrie Nation. You know she visited Yale, and the boys had great times with her. She was too busy looking at the camera to see what they were doing—and maybe they doctored the negative a bit.”

So there she stands, grim and stout, while behind her bottles and glasses are flourished, and at her feet the heads of the seated men droop in attitudes that suggest a vast lapse from sobriety.

We were even allowed to go into the bar, a small and cosy place, exquisitely fitted up with numerous shining instruments and glittering glasses, fountains for soft drinks, and bottles that held sterner stuff. “Everything’s close at hand,” as Billy expressed it.

All this is only a part of Mory’s and its many relations with the undergraduate body. But there was more of Yale for us to see, and we departed—reluctantly, as is probably the habit of those who go there.

—Hildegarde Hawthorne, Rambles in Old College Towns (New York: Dodd, Mead & Company, 1917), pp. 130, 137-145.

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The Revised Canadian Prayer Book, by Father Palmer, S.S.J.E. (1960)

 

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Archbishop Cranmer was a scholar. He was deeply read in the Fathers and was a liturgist, one of the first, who had studied all the available material of the time. He had been experimenting in revision of the Church Services especially of the choir offices long before he was called upon to head a committee “to prepare the first Prayer Book of Edward VI. The work of that committee was based on Cranmer’s long study of liturgies. How wide that study was is shown by the books in his library. How sound were the principles on which his committee worked are proved by the way in which their work has stood the test of use and time so that the greater part of it is still the backbone of our Prayer Books in the Anglican Communion. Subsequent revisions have each added something of value which has become permanent. Even the abortive revision of 1552 made changes which we have come to value and should now be unwilling to give up. Most of these we take for granted and are unaware that they originated in the revision of 1552. But one of the disadvantages of all the later revisions until recent times has been that they were carried out in a hurry, and in the heat of controversy. The revision of 1662 was the form of the Prayer Book used in the North American colonies. After the revolution it was revised for use in the United States. In Canada a very slight revision took place in 1918. Party spirit was keen, and it was not possible for the revisers to attempt the revision of the Communion Office. In 1943 the General Synod, the chief governing body of the Church, decided that the work of revision should again be taken in hand. A large Committee consisting of all the Bishops and about an equal number of priests and laymen was appointed. Out of this Committee a much smaller Central Sub-Committee was appointed to do the actual drafting and to bring suggested revisions before the large Committee about once a year. The Central Committee appointed small subcommittees to help with the drafting of individual services. These small groups were not confined to members of the Revision Committee but drew upon the wisdom and scholarship of the Church at large.

During the 1930s there grew up in more than one part of Canada personal friendships between men of different schools of thought in the Church. This led to mutual appreciation of different points of view, and to the melting away of suspicion and prejudice. It did not mean agreement on all points. The large Committee and also the Central Committee contained men of different points of view fairly representative of the Canadian Church. The Chairman was Bishop Hallam of Saskatoon, later an Assistant Bishop of Huron. He was a scholar of the Evangelical school, a real scholar, deeply read in those fields of theology which bear upon Liturgies. He was a great gentleman and a man of such wide sympathy that he could not be confined to any party. He was a very strong churchman who while not interested in matters of ceremonial would never tolerate any departure from the orthodox teaching of the Church whether on the Trinity or Incarnation, or on the Sacraments and Holy Orders. His saintly and calm attitude conveyed itself to the Committee over its first twelve years of work so that after his death this spirit was maintained during the rest of the sixteen years.

The rules by which the Committee worked were so strict as to make impossible the making of any change on a narrow majority. We had to attain a common mind before a change could be made, and in all very important matters we waited until we could make the change unanimously or at least nem con. A two-thirds majority was required in the Central Committee before a change could be proposed, and it had to stand up under a second consideration at a subsequent meeting. Only then could it be sent to the large Committee which would accept or reject it. Proposals rejected at earlier meetings were sometimes brought forward again at a later time and adopted. There was no adopting of compromises which satisfied neither side.

The meetings were carried out in an atmosphere of prayer. At our very important gatherings we would stay together for a week with daily Mattins and Eucharist early, then a morning of work, Litany or noonday prayers, an afternoon of work, Evensong, work in the evening and then Compline.

This enabled us to try out some of our proposals in actual use in worship.

We reported to General Synod at each of its sessions. We invited and received thousands of criticisms and suggestions all of which we considered. In 1955 we presented a full report in the form of a Draft Prayer Book. This was given general approval by the Synod and was returned to us for tidying up. Two questions had arisen in Synod, one on the Prayer of Consecration, the other on prayers for the departed. Many more letters were received. We went over our work again carefully. We made a small change in the Prayer of Consecration, but we retained all the prayers for the departed. They were all optional in any case. We rewrote the rubrics in plain English.

A second Draft Book was presented to General Synod in 1959. We had allowed two full days for its debate by this body of about 300. The spirit of worship surrounds our General Synods. Most of the members are at Mattins and Eucharist together each morning at 7. Archbishop Carrington, who was the Chairman of the large Committee since Bishop Hallam’s death, was acting Primate. He prepared the way for the consideration of the Prayer Book in a masterly Charge to the Synod on its first day. When the matter came up Bishop Clark of Edmonton, the chairman of the Central Committee presented the report and Draft Book in a brief but profound address. Before the matter could be debated, a member of Synod asked permission to move an amendment. It turned out to be a motion that we do not debate the Book but adopt it as it is presented, because the Synod is too large a body to deal with such detailed work, and we have confidence in the Committee, and have had the Book in our hands long enough to know its contents. Another member at once seconded this, and there was a roar of approval from the Synod which amounted to adoption of the Book by acclamation. It was with difficulty that the Committee persuaded the House to wait so that a few mistakes and misprints could be noted before the vote was put. It is doubtful whether any such large Synod of Anglicans has ever before adopted a revision of the Prayer Book with such unanimity.

What sort of revision is that which the General Synod of Canada adopted so enthusiastically? The Preface to the Book says “The aim throughout has been to set forth an order which the people may use with understanding and which is agreeable with Holy Scripture and the usage of the primitive Church.” “When the Bishops, Clergy, and Laity of the Church in Canada assembled for the first General Synod in 1893, they made a Solemn Declaration of the faith in which they met together. It is in that faith that this Book of Common Prayer is offered to the Church, in the hope that those who use it may become more truly what they already are, the People of God, those who in Christ are the New Creation which finds its joy in adoration of the Creator and Redeemer of all.” Then follows the Solemn Declaration which says “We declare this Church to be … an integral portion of the One Body of Christ composed of Churches which, united under the one Divine Head and in the fellowship of the One Holy Catholic and Apostolic Church, hold the One Faith revealed in Holy Writ, and defined in the Creeds as maintained by the undivided primitive Church in the undisputed Oecumenical Councils; receive the same Canonical Scriptures of the Old and New Testaments, as containing all things necessary to salvation; teach the same Word of God; partake of the same divinely ordained Sacraments, through the Ministry of the same Apostolic Orders; and worship one God and Father through the same Lord Jesus Christ, by the same Holy and Divine Spirit who is given to them that believe to guide them into all truth.”

Fr. McCausland, S.SJ.E. in an excellent pamphlet “A Plain Guide to the Revised Prayer Book,” sums matters up “The new book is not a museum piece to show our Anglican heritage, it is “THE NEW LIFE” . . . Above all the Breath of the Spirit of Love hovers over the whole book. Because we by-passed Mediaeval and Reformation controversies, because we were true to our documentary terms of reference, and because we had love for the Brethren, the Holy Spirit was enabled to pour forth upon the twentieth General Synod, the richness of His Grace and give us unity of purpose because we had unity of Faith an essential Practice THE LIVING WORD within THE LIVING LITURGY makes THE LIVING CHURCH.”

Cowley, Vol. XXXI, No. 1, 1960, pp. 11-14.

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