The Waipukurau Press. WEDNESDAY, FEBRUARY 16, 1927. PRAYER BOOK REVISION.

Waipukurau Press, Volume XXII, Issue 20, 16 February 1927, Page 4

The Waipukurau Press. WEDNESDAY, FEBRUARY 16, 1927. PRAYER BOOK REVISION.

As the pivotal Pro.testant Church of our Empire not only is the wolf are. of the’ Anglican Church of concern to its active members, but to many churchfolk of Uon-conformist denominations. Any doctrinal change adopted by the Church of England 'must needs indirectly influence the position of . others subscribing to Aho fundamental; -principles of the reformation movement. Consequently there will be general regret that changes in relation to the Book of Common Prayer are proposed that have not the warrant of unanimity behind them, and there will ,be much sympathy in church circles with the p'oii\t of view of the English Church Association, to the. effect, as cabled, that: UThe. revision proposals arc a reversion to medieval theories and practices, for example, the alter.native consecration prayer contained in the petition that the bread and wine ‘may be unto us the body and blood of Thy Son,’ which the Church thrice rejected. The reinstatement of such a pernicious doctrine is, the betrayal of a trust, providing shelter for a teaching which the Prayer Book.and Articles exclude.” The manifesto opposes the use of vestments “as likely to lead to blasphemous teaching; and also the reservation of the "Sacrament and the prayers for the dead, the. last of which is superstitious.” .

In an interview the Primate of New Zealand, Archbishop Averill, said that there was no doubt that a prayer book should receive periodical revision. It was not infallible, but was . only a medium for the expression of religion and as such it should be suitable to our needs. There was much . that was archaic in the old book that must be brought up-to-date. His only regret was that it had not been done long be l fore. , “There is certain to be strong opposition to any alteration of the Communion service,” said His Lordship. “There is a very strong feeling that any alteration may provide a sanction for the introduction of unorthodox teachings or for doctrines not arrived at at the Reformation settlement.” The main bone of contention, he went on, was the question of the reservation of the Sacrament. Originally it was a primitive idea by which sick persons were kept in touch with the religious community, but now.it should be an exception. Any sacramental change that lends encouragement to the doctrine of transubstantiation or ritualistic practices, is obviously calculated to create a very serious breach in the ranks of ■the Church, both as applied to the clergy and the laity.