(Number 18, by Anonymous)
To a person but little accustomed to observe any stated Fasts, the directions given by our Church on this subject, would probably occasion two very opposite feelings. On the one hand, he would be struck by the practical character and thoughtfulness evinced by some of the regulations; on the other, he would probably feel repelled by the number of days, and the variety of occasions, which the Church has appointed to be hallowed. Most Christians, who really loved their SAVIOUR, (unless prevented by the habits of early education,) would probably see something appropriate and affectionate in the selection of the Friday, for a weekly commemoration of their SAVIOUR’S sufferings, and of humiliation for their own sins which caused them; or, at all events, they would feel that there was some thoughtfulness in the direction annexed, that this weekly Fast should not interfere with the Christian joyousness brought back by the Festival of their LORD’S Nativity when these should in the cycle of years coincide. Again, if they should fail to appreciate the wisdom of appointing certain days to be kept sacred in memory of the holy men who left all to follow CHRIST, and consequently should be rather deterred than attracted, by observing that many of these days were ushered in by a preceding Fast; still they would hardly fail to be struck by the provision, that this previous fast should not interfere with the Christian’s weekly Festival of his LORD’S Resurrection, but that "if any of these Feast-days should fall upon a Monday, then the Fast-day should be kept on the Saturday, not upon the Sunday next before it." Again, he must observe, that during certain periods of the Church’s year, which are times of especial joy to the faithful Christian, those, namely, which follow the Nativity and the Resurrection, these preparatory Fasts are altogether omitted. Some or other of these regulations would probably strike most thoughtful minds, as instances of consideration and reflection in those who framed them. The clergy, more especially, would appreciate, abstractedly at least, the imitation of the Apostolic practice of Fasting, when any are to be ordained to any holy function in the Church; and some probably will feel mournfully, that if the Church were now more uniformly to observe those acts of Fasting and Prayer, which were thought needful, before even Paul and Barnabas were separated for GOD’S work, we should have more reasonable grounds to hope, that many of our Clergy would be filled with the spirit of Barnabas and Paul.
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| The Oxford Movement Fathers |
On the other hand, it is naturally to be expected, that one not accustomed to any outward restraint in this matter, would feel indisposed to ordinances so detailed; that although he could reconcile to himself the one or the other of these observances, which most recommended themselves to his Christian feelings, he would think the whole a burdensome and minute ceremonial, perhaps unbefitting a spiritual worship, and interfering with the liberty wherewith CHRIST has made him free. This is very natural; for we are by nature averse to restraint, and the abuse of some maxims of Protestantism, such as the "right of private judgment," has made us yet more so: we are reluctant to yield to an unreasoning authority, and to submit our wills, where our reason has not first been convinced; and the prevailing maxims of the day have strengthened this reluctance; we have been accustomed to do, "every one that which was right in his own eyes," and are jealous of any authority, except that of the direct injunctions of the Bible: in extolling also the spirituality of our religion, we have, I fear, intended covertly to panegyrise our own, and so, almost wilfully withdraw our sight from those more humbling provisions, which are adapted to us, as being yet in the flesh: in our zeal for the blessed truths of the cross of CHRIST, and of our sanctification by the HOLY SPIRIT, we have begin insensibly to disparage other truths, which bring us less immediately into intercourse with GOD, to neglect the means and ordinances, which touch not upon the very centre of our faith. (more)
