St. Barnabas and all other Holy-days to All Saints' Day inclusive Sundays after Trinity In proposing this table, it was added that if there were 'additional' services the service appointed for the day in the right-hand column might be said with the 'commemoration' of the other, except on Good Friday, Easter-day, Ascension-day, Whitsunday, and Trinity-Sunday. It was intended that the word 'service' should include the Lessons, except that a lesson from the Apocrypha might at any time give place to one from Canonical Scripture. The table with its notes possesses no canonical or rubrical authority; but it represents good authority of custom. It should be noted that when Christmas falls on Sunday, the next Sunday is the Circumcision and there is no Sunday after Christmas, the Christmas Collect ceasing on 'New Year's Eve;' and that liturgically there is never a Second Sunday after Christmas, for if January 2, 3, 4, or 5 falls on Sunday, the Collect, Epistle, and Gospel to be read are those for the Circumcision; such a Sunday, however, has proper Lessons provided and for that purpose is called the second Sunday after Christmas. When the Circumcision or the Epiphany falls upon Sunday, its service is the only one for that Sunday. When Thanksgiving-day, by custom custom the last Thursday in November, falls on St. Andrew's Day, it seems most proper to use both Collects with the Epistle and Gospel for St. Andrew's Day and the rest of the Thanksgiving-day service. Perhaps it should be added that the Collect, Epistle, and Gospel for a week-day not otherwise provided for are always that of the preceding Sunday, even when the service of the Sunday has yielded to that of a Holy-day; and that when a Holy-day falls on a weekday, the Collect of the preceding Sunday is not to be said after its Collect. The rubrics provide for the services to be used on the days between the Innocents' Day, the Epiphany, Ash-Wednesday, Ascension-day, and the following Sundays respectively. The Collect for each Sunday or Holy-day is always to be said at both Morning and Evening Prayer on that day, even when it immediately preceds another Feast-day or a Sunday; but at Evening Prayer the Collect for that Feast-day or Sunday may be also said. Ash-Wednesday, Good Friday and Easter-even are Holy-days but not Feasts; their Collects are not said at Evening Prayer of the preceding days. BIBLIOGRAPHY FOR THE CHRISTIAN YEAR Works on the whole Prayer Book, as before. Wordsworth (Bishop John), The Ministry of Grace; Chapters vi., vii., viii. Scholarly and valuable. Pullan (Leighton), The Christian Tradition (in Oxford Library of Practical Theology); Chapter vi., Festivals of the Church. Scholarly and valuable. Articles in Dictionary of Christian Antiquities (see article on 'Lectionary' for the 'Comes') and in [Roman] Catholic Encyclopedia. The New English Dictionary, and Skeat's Etymological Dictionary. Interesting notes on Church Festivals will be found in Brady (John), Clavis Calendaria; Hone (William), Every Day Book; and Neale (John Mason), Church Festivals and their Household Words in Essays on Liturgiology. Wheatly on the Prayer Book has much interesting material. Full comparative tables of Calendars, with notes on all the black-letter days of the English Calendar, will be found in Blunt's Annotated Book of Common Prayer. WE VII. THE HOLY COMMUNION — I. HISTORY OF THE OFFICE E learn from the three Synoptic Gospels and from St. Paul's First Epistle to the Corinthians how it was that the Lord Jesus, the same night in which He was betrayed, in connection with the sacrifice and feast of the Passover, instituted the Sacrament of His Body and Blood. All four of the writers tell us the words with which He gave His disciples the bread and the wine over which He had spoken in thanksgiving and blessing, but none of them has preserved the words in which He gave thanks and blessed. That the Apostles after the Lord's Ascension and the Coming of the Holy Ghost observed the ordinance, no one doubts; but we cannot learn from the New Testament much as to the manner in which they did it, except that they broke the bread (Acts ii. 46, xx. 7), and ate it, drinking also from the cup which had been blessed (1 Cor. x. 16-18, xi. 20-29). The whole service is called in the Acts 'The Breaking of the Bread,' and perhaps by St. Paul in the passage last cited 'the Lord's Supper,' though it may be that by this term he means the common meal known as the Agape or Love-feast which accompanied the Sacrament. At least from St. Augustine's time (about 450) the Sacrament has been frequently called The Lord's Supper. Its most |
