RESOLUTION V.

The Beatitudes of the Gospel.

This is the one feature of The Book Annexed against which the fire of hostile criticism has been the most persistently directed. Whether the strictures passed upon the Office have been in all cases as intelligent as they have been severe, may be open to question, but there can be no doubt whatever that, in its present form, Resolution V. would, if put to the vote, be rejected.

Passing by the more violent utterances of those whose language almost suggests that they find something objectionable in the very BEATITUDES themselves,[72] it will suffice to consider and weigh what has been said in various quarters, first, about the unprecedented character of the Office, and secondly, concerning the infelicity of the appointed response, "Lord, have mercy upon us, and be it unto thy servants according to thy word."

So far as concerns precedent, it ought to be enough to say that the words are our Lord's words, and that they were thrown by him into a form which readily lends itself to antiphonal use. The very same characteristics of parallelism and antithesis, that make the Psalms so amenable to the purposes of worship, are conspicuous in the BEATITUDES. If the Church of England, for three hundred years, has been willing to give place in her devotions to the Curses of the Old Testament,[73] we of America need not to be afraid, precedent or no precedent, to make room among our formularies for the Blessings of the New.

Those who allow themselves to characterize the liturgical use of these memorable sayings of the Son of Man as "fancy ritual" and "sentimentalism" may well pause to ask themselves what manner of spirit they are of. The BEATITUDES are the charter of the kingdom of heaven. If they are "sentimental," the kingdom is "sentimental"; but if, on the other hand, they constitute the organic law of the People of God, they have at least as fair a right as the Ten Commandments to be published from the altar, and answered by the great congregation.

But is the complaint of "no precedent" a valid one, even supposing considerations of intrinsic fitness to have been ruled out?

The Liturgy of St. Chrysostom provides that the Beatitudes shall be sung on Sundays in room of the third antiphon.[74]

The learned Bishop of Haiti, in a paper warmly commending the liturgical use of the BEATITUDES,[75] calls attention to the further fact that the Eight Sayings have a place in some of the service-books of the Eastern Church in the Office for the Sixth and Ninth Hours, and notes the suggestive and touching circumstances that, as there used, they have for a response the words of the penitent thief upon the cross. We might all of us well pray to be "remembered" in that kingdom to which these Blessings give the law.

In The Primer set forth by the King's Majesty and his Clergy in 1545, a sort of stepping-stone to the later "Book of Common Prayer," we find the BEATITUDES very ingeniously worked into the Office of The Hours, as anthems; beginning with Prime and ending with Evensong. Appropriate Collects are interwoven, some of them so beautiful as to be well worth preserving.[76]

But the most interesting precedent of all remains still to be studied. In the first year of the reign of William and Mary, a Royal Commission was appointed to revise the Book of Common Prayer. The most eminent Anglican divines of the day, including Tillotson, Stillingfleet, Patrick, and Beveridge, were among the members. To all outward appearance the movement came to naught; for the proposed revision was not even put into print, until in 1854, the House of Commons, in response to a motion of Mr. Heywood, ordered it to be published as a Blue-book. And yet in some way our American revisers of 1789 must have found access to the original volume as it lay hidden in the archbishop's library at Lambeth; for not only does their work show probable evidence of such consultation, but in their Preface they distinctly refer to the effort of King William's Commission as a "great and good work,"[77] a thing they would scarcely have done had they possessed no real knowledge of the facts. Macaulay's sneering reference to the work of the Commission is well known, but, strangely enough, the justice which a Whig reviewer withholds, a high Anglican divine concedes, for no less exacting a critic than Dr. Neale, while manifesting, as was to be expected, a general dislike of the Commissioners of 1689, and of their work, does yet find something to praise in what they recommended.[78]

Among the real improvements suggested by the Commission was the liturgical use of the BEATITUDES, and this in two places, once in "The Order for the Administration of the Lord's Supper," as an alternate to the Ten Commandments; and again in the Commination Office as a proper balance to the Anathemas of the Law.

But the Commission, like the late Joint Committee on the Book of Common Prayer, was unfortunate in its choice of a response; and no wonder, for the task of finding the proper one is difficult.[79]

A Beatitude differs from a Commandment in that while the latter enjoins the former only declares. The one therefore simply calls for assent, or, at most, assent coupled with petition, while the other peremptorily demands a cry for mercy. The immemorial form of the cry for mercy in the devotions of Christendom is the "Kyrie eleison," Lord, have mercy upon us; the immemorial form of assent the word Amen. 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. Two or three strikingly ingenious schemes for supplying each of the Eight Sayings with a proper response of its own have been suggested;[80] but the objection to them is that, beautiful though they are, their complexity would embarrass and distress the kneeling worshipper. In these matters, practical drawbacks have to be taken into account as well as abstract excellencies, and no matter how felicitous the antiphonal responses, they would be worse than useless were a puzzled congregation to refuse to join in them.

There will be found appended to this Paper a plan for recasting the Office of the BEATITUDES in such a way as to make it coincide structurally, as far as it goes, with the introductory portion of the Holy Communion.[81] Were the Office to be thus set forth, it would be possible on week-days, and with singular appropriateness on Saints' Days, to substitute the BEATITUDES for the Commandments, without encumbering the Communion Office with an alternate. Should this suggestion find acceptance, the two Collects in the present Office of BEATITUDES, which are far too good to be lost, one of them being the modified form of a Leonine original, and the other one of the very best of Canon Bright's own compositions, might be transferred to a place among the "Occasional Prayers."