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ECCLESIOLOGIST

(NEW SERIES VOLUME IX)

Surge igitur et fac et erit Dominus tecum"

PUBLISHED UNDER THE SUPERINTENDENCE OF THE

ECCLESIOLOGICAL LATE CAMBRIDGE CAMDEN SOCIETY

VOLUME XII

LONDON
JOSEPH MASTERS ALDERSGATE STREET

AND NEW BOND STREET

MDCCCLI

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ECCL ESIOLOGIST.

“ Surge igitur et fac: et erit Dominus tecum."

No. LXXXII.—FEBRUARY, 1851.

(NEW SERIES, NO. xlvi.)

ADDRESS.

Our Twelfth Volume begins under different circumstances from those of any preceding occasion when we have had to recommence our course. Our earlier days were the enthusiastic enjoyment of young men, undergraduates, revelling in the exploration of a new and fascinating pursuit, which we knew to be as true, by the voice of general antiquity, as it was to this shallow generation novel. Year after year, our doctrines took deeper root, spread wider their branches. Personal persecution, personal disappointment enough we underwent; but our public course was one of progress. Now a new epoch seems opening to us; we can no longer continue the peaceful study of theoretical principles, or quietly aid in their practical manifestation. We have been very successful, and our success has borne a common fruit. The very pages of the present Number contain the tokens of our visible success, in the account of the consecration of the first new Cathedral, founded on British ground, for our Communion, during the last three hundred years. The Colonies, too, are all of them developing, with the Episcopate, its outward form. We are a “ large party," and the world fears us. We find ourselves no longer in conflict with the foes of our tenderer days. The Prime Minister has pronounced the ritualism of the Anglo-Catholic Church to be the "mummeries of superstition.” Lord Ashley would rather worship by the banks of the river side (where he would not find S. Paul to join him), than in a church whose chancel remains

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“as in times past.” He and his party are raising an agitation to call upon her Majesty, Tudor-like, to issue an injunction prohibiting our Clergy from carrying out the Rubric. The PrayerBook itself is menaced. A so-called National Club tries to agitate by calumny and invective our every parish. Mob emeutes and meetings, as ignorant and prejudiced as they, have denounced our principles. The distant duchy of Cornwall is called together to hurl defiance upon the Pope, and it turns the weight of its invective upon our worthy publisher. Lastly, and most sadly,—but we pause. There is a church, of which in our last volume we said that it was “the most complete, and with completeness, the most sumptuous church which has been dedicated to the use of the Anglican Communion since the revival.” This church has been desecrated by the dregs of the populace, the ringleader in the profanation the First Minister of the Crown; and, their brutal sacrilege scarce appeased, its high-minded priest driven from the altars he has himself at his own exceeding self-sacrifice reared. Another church, that of S. Jude's, Bristol, which only in our last number we lauded for its exactness, has, before our next appeared, fallen, not to violence, not to insolence combined with insidiousness, but to sheer insidiousness—a change of livings—fair promises unblushingly made -a reading in-and the choir is stripped and banished from the chancel—the candlesticks sent off-the “ holy doors" converted into a reading-desk in the nave-the offertory discontinueddaily worship abandoned. Further north, where there was no colourable fear of ministerial influence, no hope of distinguished patronage to justify the motives, a church, raised by the offerings of Englishmen, to build a bulwark of Catholic worship in a vast city where Calvin reigned supreme - church, voluntarily served by the gratuitous labours of a priest, who has sacrificed health, almost life, to his exertions, that modicum of Catholic ritualism-for it was a modicum-in which he indulged himself, and which was the ground of his support in this land, has been rudely forbidden by one, from whom on all accounts a different treatment was to be expected. In Manchester, too, the memory of the dead was nothing to the momentary spleen,-but we will not repeat what another pen has so forcibly described in our current pages.

Such are a few of the portents which have crowded on us since our last number. But we do not despair,-nay, we are confident. The plot has burst too soon; and our champions rise from every side.

We do not mean to fall short of our occasion. Hitherto we have avoided the strife of tongues, almost to an excess. Henceforward we will speak out like men, and fight as our fathers fought against commission, if need be, and against Parliament, for the ritual of the English Church.

A CATENA SYMBOLICA, FROM WRITERS OF THE

WESTERN CHURCH, A.D. 540—1736.

A Paper read at the Annual Meeting of the Oxford Architectural

Society : S. Barnabas' Day, 1850. By the Rev. J. M. NEALE, M.A., Honorary Secretary to the Ecclesiological Society.

(Concluded from Vol. XI., Page 226.)

RADULPHUS, who flourished about A.D. 1157, was the author of a Commentary on Leviticus, in twenty Books, which enjoyed a considerable reputation in the Middle Ages, and which is a very diffuse and recondite specimen of architectural, as well as of other symbolism.

I next produce the unknown author of the Icelandic Homily, translated for the Ecclesiologist, by Mr. Gordon, from a MS. preserved in the Royal Library at Stockholm, and dating between 1150 and 1200. It shows how completely the Western Church must have been imbued with one spirit of symbolism, when we read, in a sermon addressed to a village congregation in that far off island, passage after passage such as the following:

" Like as the church is constructed out of many stones or beams, so are people assembled in the faith from many nations and tongues, Some Christian people are now in heaven with God, but some are in the world here. Therefore do some parts of the church denote the glory of the heavenly kingdom, while some parts mark Christendom on earth. The Choir marketh saints in heaven; but the Nave Christian men on earth. The Altar marketh Christ. . . . The foundations of churches mark Apostles and Prophets, who are the supports of all faith : as Paulus said, “Ye are built upon the foundation of the Apostles and Prophets.' The Cross-wall, which is between nave and choir, marketh the Holy Ghost; for, like as we do enter into Christendom through faith in Christ, so do we enter into the glory of heaven by the door of grace and of the Holy Ghost.” But the whole Homily is very well worth perusal.

1 Vol. VIII. p. 216.

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