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Moreover, the last words of the extract supply a good text for certain didactic remarks that ought to be made, with respect to what is possible and what is not possible in the line of liturgical revision in America. Worthless as the result of the Joint Committee's labors has turned out to be, their motive, we are assured, was a good one.
On such perverted texts were erected theories and systems which pious fraud from time to time expanded into treatises attributed to the Fathers of the Church. So wild was the confusion, and so palpable the alterations, that early in the sixteenth century Vassili IV., a Russian prince, summoned a Greek monk for the purpose of revising the liturgical books.
Can we do better, therefore, in adapting the BEATITUDES to liturgical use than to treat them precisely as the Curses are treated in the Commination Office of the Church of England, namely, by inserting after each one of them a plain Amen. This recommendation has the great merit of simplicity.
There is, of course, such a danger as that of providing too much liturgical variety. To transgress in the compiling of formularies the line of average memory, to provide more material than the mind of an habitual worshipper is likely to assimilate, is to misread human nature. But here, as elsewhere, there is a just mean.
And in the same way the types were called Cicero, Saint-Augustine, and Canon type, because they were first used to print the treatises of Cicero and theological and liturgical works. Italics are so called because they were invented in Italy by Aldus of Venice.
If thus improved by the Convention of 1886, it might be finally adopted by the Convention of 1889. This conspectus of English critical opinion would be incomplete were no account to be made of the utterances of the various writers and speakers who dealt with the general subject of liturgical revision at the recent Church Congress at Portsmouth.
Again, the stoical coldness and formalism of a liturgical worship, centered round no soul-stirring mystery of Divine love where there can be feeling so strong as to need the restraint of liturgy and ritual, has still less of the Church's style about it.
Every succeeding period in her history, whether we judge from the general spirit characterizing the people or from the official acts of the Parliament and the Church, shows a growing distaste for a liturgical worship and an increasing appreciation of liberty in all matters pertaining to the approach of the soul to God.
The enthusiasm of Gregory became rooted in the monasteries, where the monks learned and taught, with knowledge and with zeal, his liturgical reforms. Two important reforms of monastic practice are interesting as showing further progress in the evolution of the Roman Breviary. St. His rule aimed at a rigid uniformity, even in detail.
Nevertheless, as was argued in the paper of which this one is the continuation, we must take things as we find them, not as we wish they were; and since there is no other method of liturgical revision known to our laws than revision by popular debate, to revision by popular debate we must reconcile ourselves as best we may. Regrets are idle.
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