|
THE ANGLICAN COMPROMISE
The situation surrounding the English Reformation was different to that on the continent. In terms of liturgy they sought a middle way -Via Media - giving it a strangely mixed character. In theology it was Calvinist, but in worship carried echoes of the Catholic Middle ages.
The Book of Common Prayer was devised by Archbishop Thomas Cranmer in the Mid 1500's. Cranmner had a deep knowledge of the Catholic tradition, but also sympathy with the Reformers. In his first book he clung closely to the Catholic form. In the second, in 1552, a more Protestant content emerged. After the brief rule of the Catholic Queen Mary, Queen Elizabeth 1st reign led to a new version of the Common Book of Prayer in 1559. The 'Act of Uniformity' in 1662 established Cranmers Second book as the norm. (Follow this link above to find out a whole lot more!).
Up until 1980, and the introduction of 'The Alternative Service Book' this remained the only legal service book in the Church of England. Such is tribute to Cramners genius! He drew elements from the monastic services and order of St. Benedict who observed 'Offices' throughout the day. (8 in all). (Follow this Link for a site featuring the Daily Offices in different traditions)
In Parish churches these daily cycles of readings were organized into two groups of four. In this way the Psalter was read every week, the whole Old Testament once a Year and the entire New Testament twice a Year. Elements of this tradition were incorporated into Matins and Evensong. An early morning communion service was also provided.
PURITAN REACTION
During Queen Mary's reign many Protestants fled to the Continent. They returned fired up with reform zeal and found that the compromise of Cranmer's Prayer Book was unsatisfactory. They contrasted the Genevan Liturgy with the Anglican and saw far to much popery.
The Presbyterians at first decided to stay within the Anglican tradition. The Independants wanted "Reformation without tarrying for any" and established separate congregations. The Genevan Book was accepted by the Church in Scotland .. and it became Presbyterian.
In 1637 Charles I attempted to reintroduce episcopacy and imposition of a new liturgy written by Archbishop Laud. Jenny Geddes, in St Giles Cathedral, threw a stool at the Dean of St. Giles, which led to a revolt throughout Scotland - a revolt against having an unreformed prayer book!
Puritanism in England began to oppose all forms of structured worship. In 1645 the "Westminster Directory for Worship" was published. This was not really a service book but a manual for directing worship. The climax of the service was seen to be the sermon. This was preceded by prayer and readings. On Sundays when the sacrament was observed the Words of Institution were to be read.
Such became the established pattern in most non-conformist denominations. In the United States the Westminster Directory was adopted by the General Assembly of 1788 and became the accepted pattern for American Presbyterianism.
On the Continent there arose Pietism, a movement that sprang from Lutheran and Anabaptist roots with the hope of deepening religious experience. It reinforced the spiritual side of worship but fostered ideas that a person was not a true Christian unless they could excel at certain practices; i.e. pray without reading from a prayer book.
Even the Lords Prayer and Apostles Creed became objected to by the Pietists. Likewise hymns were not acceptable. Psalms (read antiphonly) were sometimes allowed. The Lords Supper was confined well to the side lines. The service depended on a spontaneity, which was often lacking under such constraints.
Some within the Protestant tradition were strongly opposed to Pietism. Isaac Watts (composer of the hymn 'When I Survey the Wondrous cross) in 1715 published "A Guide For Prayer". He argued that ministers should prepare, not rely on sudden emotions. Prayers and Sermons, the singing of hymns, the whole service should be 'a piece of holy skill'
At a time when Anglican religion had become corrupted and the Early Dissenters become dull, others were waiting in the wings.
THE METHODIST REVIVAL
In Britain the Methodist movement in England and Wales touched all denominations. Likewise the 'Great Awakening' under Johnathan Edward's ministry in the United States.
The leaders in Great Britain, in particular John Wesley in England and Howell Harris in Wales, were Anglicans with a deep appreciation of the importance of regular attendance at the Lords Table.
Wesley suggested that a true Christian should be 'at church, at table, every week'. It was an experience around the Table that led Howell Harris to his conversion and he saw the purpose of his exhorting was to get people to attend church (in order to receive the Sacrament). When the break came between Anglicism and Methodism one of the over-riding issues was the necessity for the 'people known as Methodist' to receive the sacraments, a practice that was being denied to them by the Established church.
Four Features of the Methodist Revival/Great Awakening had a particular impact on the way worship was to develop across the denominations.
1) Powerful Preaching
2) Congregational hymn Singing
3) Devotional Fellowship
4) Centrality of the Lord's Supper.
With the exception of the latter these came to be defining features of many revivalist movements in successive years.
|
|
