^{page 437 note 1} See Eggenberger's, O. articles in Religion in Geschichte und Gegenwart, 3. Auflage, Tubingen, 1959Google Scholar: Katholisch-Apostolische Gemeinde, Bd. III, cols. 1196–7, and Neuapostolischc Gemeinde, Bd. IV, cols. 1407–9.

^{page 437 note 2} See especially Drummond, A. L., Edward Irving and his circle, London, 1938Google Scholar, and Molland, E., Christendom, London, 1959, pp. 130–137Google Scholar. Molland, who draws attention to certain events and documents not given attention by others, fails completely to see the point of Irving's Christology. There is also a useful chapter in M. Black, New Forms of the Old Faith.

^{page 438 note 1} On the history of Catholic Apostolic worship, see Shaw, P. E., The Catholic Apostolic Church, sometimes called Irvingite, New York, 1946Google Scholar, especially Chapters Eleven and Twenty and Appendix II; Davies, H., Worship and Theology in England, Vol. IV, From Newman to Martineau, 1850–1900, Princeton and London, 1962, 153–164Google Scholar; and Whitley, H. C., Blinded Eagle, London, 1955, pp. 72–80Google Scholar (on the Greenock book, see p. 79.).

^{page 438 note 2} On the ‘re-ordination’ of Irving, see Shaw, pp. 52–53. Since Irving was not ordained to the priesthood by Cardale, but made an ‘Angel’ per saltum, it is arguable that this was not meant to be a re-ordination in the exact sense. The question is, in the long run, academic.

^{page 440 note 1} See A. L. Drummond, p. 235.

^{page 446 note 1} See A. L. Drummond, p. 234; and the article ‘Catholic and Apostolic Church’ in Encyclopaedia Britannica, 1929 (the latter seems to be the source of all subsequent encyclopaedia articles on the subject in English). O. Eggenberger, who describes the eucharistic rite as ‘die hl. Eucharistie mil Abendmahl in englisch-hochkirchlicher Form’, art.cit., R.G.G. III, 1197, is even more inaccurate.

^{page 447 note 1} From the exhortation, from the Order for Confirming Orders: ‘We know that the due order and perfect way of God, in calling and admitting men to the order of the priesthood, is that they should be designated and called by the word of the Holy Ghost, through the ordinance of the prophet; and afterwards be ordained by the laying on of the hands of apostles or their delegates. God hath, however, revealed to us that, in mercy to His Church, He hath been pleased, since the absence of the apostles, to ordain men, both to the priesthood and to the episcopate by the hands of bishops; thus, through the succession of the episcopate and of the priesthood, and through the administration of the sacraments necessary to salvation, ensuring the continuance of the Church, until He might again restore apostles, and confirm through their ministry those things which have been done to His glory during their absence.… And this brother … hath received grace to acknowledge the Lord in his apostleship; and he now seeks the confirming and establishing of his orders, and the full grace and benediction of the Lord for exercising his sacred functions under the apostles.’

^{page 448 note 1} On the reception of the Arian clergy, see Turner, C. H., Apostolic Succession, in Swete, H. B. (ed.), Essays on the Early History of the Church and of the Ministry, London, 1918, and other standard literature.Google Scholar

^{page 449 note 1} The ordination of Irving as an Angel was not by this rite, and did not fall into this category of act in any case (see above). The relation between the ‘confirmation of orders’ and the ‘Apostolic Act whereby the orders of any tradition could be recognised (see A. L. Drummond, p. 235, where John McLeod and other Presbyterians are mentioned) has not been explained. The expectation of consistency in the movement may be asking too much.

^{page 449 note 2} cf. Turner, H. E. W., ‘The Theory of Supplemental Ordination’, Theology, February 1949, pp. 44–50.CrossRefGoogle Scholar

^{page 450 note 1} See Maxwell, W. D., Outline of Christian Worship, London, 9th imp., 1963, p. 160Google Scholar; and H. Davies, Chapter IV.

^{page 450 note 2} Orchard visited the Bedford Square church personally. See H. Davies, pp. 159–60.

^{page 450 note 3} See Kalb, F., Grundriss der Liturgik, Munich, 1965, p. 43Google Scholar; and Stahlin, R., ‘Die Geschichte des christlichen Gottesdienstes.…’, in Muller, K. F. and Blankenburg, W. (edd.), Leiturgia, Bd. I, Kassel, 1954, p. 77Google Scholar, where reference is made to the work of Heinrich Thiersch (1817–85) of Marburg. Cf. O. Eggenberger, art. cit., Katholisch-apostolische Gemeinde.

^{page 451 note 1} cf. H. Davies, p. 162. In fairness to the early stages of the movement, it must be said that the Catholic Apostolic Church began with a clear sense of missionary obligation; but Davies is right in his observations on the introspective tendencies of the liturgy.

^{page 452 note 1} See H. C. Whitley, p. 77.

^{page 452 note 2} Other examples: The Offices of the Bible-Christian Church (not to be confused with Bible Christian Methodism), Salford, 1818; and Thomas's, DavidBiblical Liturgy, London, 2nd ed., 1881.Google Scholar

^{page 452 note 3} The principle was enunciated in a situation apparently, but not really, far removed from modern ecumenism, by St. Gregory in his advice to St. Augustine of Canterbury; see Bede, Historia Ecclesiastka Gentis Anglorum, I.XXVII.ii. Another example of a maximalising ecumenism liturgically expressed is the curious work Christian Public Worship; its History, Development and Ritual for To-Day, by Thomas L. Harris, New York, 1928. It is a definitely Presbyterian production, but offers a set of eucharistic orders that are respectively described as ‘scriptural’, ‘the Lord's Supper’, ‘Western’ and ‘archaic’. Among its other contents is a service of silence —the description of which covers seven pages of print. This work is no more helpful than the Catholic Apostolic book.

^{page 452 note 4} On Cardale's exegesis, see Davies, p. 157. The appeal to the Levitical literature for guidance on the essential features of a Christian liturgy (and not merely in terms of the structure of sacrifice, as has been done by Bishop Hicks, S. C. Gayford, Dr Phythian-Adams and others) reveals a lack of appreciation of the development in the Bible.

^{page 453 note 1} On Cardale's explanation of architecture, see the citation from Cardale's Readings upon the Liturgy, etc., in Shaw, pp. 195–9.

^{page 453 note 2} See A. L. Drummond, pp. 22, 46. Such utterances are typical symptoms of that tendency to the ‘displacement’ of Baptism and related phenomena to which reference is made in my book, The Renewal of the Covenant in the Methodist Tradition, London, 1969.Google Scholar

^{page 453 note 3} See, e.g., the eucharistic intercessions, Prayer of Oblation before the Great Feasts, special prayer after Orate Fratres on Good Friday, Preface and Prayer of Oblation of the Tuesday after Pentecost, and the collect at the Confirmation of Priests' Orders. Cf. Rouse, R. in Rouse, R. and Neill, S. C. (edd.), A History of the Ecumenical Movement, London, 2nd ed., 1967, p. 346, n. 2.Google Scholar

^{page 453 note 4} See A. L. Drummond, p. 113. Several writers have remarked that Irving's insistence on the reality of Christ's human nature, even to the point of suggesting that Original Sin influenced his humanity in some way, had both sound and unsound tendencies. The danger was that humanity might be seen as perfectible in an easy and unrealistic way; and this danger was closer to realisation as the idea of sin, and therefore the awareness of the gracious nature of the Incarhation, faded into the background. The weak appreciation of the unique and gracious nature of the Incarnation must surely have been bound up with the failure to take seriously the hard facts of history in the life of the Church.