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Andrew Burnham, formerly of this <strong>parish</strong>, is an excellent<br />
modern equivalent.<br />
The Catholic Revival in the nineteenth<br />
century saw the burgeoning foundation of<br />
numerous pious societies, confraternities,<br />
leagues, and associations. Again, the<br />
medieval influence of guilds can be felt<br />
as their inspiration. In 1880 the<br />
Confraternity of the Children of Mary was founded with the<br />
aims of extending the honour due to Our Lady and reparation<br />
for past neglect. In 1903 this was renamed the Confraternity<br />
of Our Lady to avoid confusion with the Roman Catholic<br />
Society of similar name. In 1920 this Confraternity merged<br />
with the Union of the Holy Rosary, which had been founded<br />
in 1886. A new Marian society was founded in 1901 or 1902 3<br />
called the League of Mary, and it was the League of Mary and<br />
the Confraternity of Our Lady that amalgamated on 1 June<br />
1931 at St Magnus the Martyr to form the Society of Mary.<br />
Under Our Lady’s title ‘Help of Christians’, the objects of the<br />
Society were ‘To set forth the Catholic doctrine of the<br />
Incarnation by promoting the honour due to the Mother of<br />
our God and Lord Jesus Christ: to invoke Our Lady and the<br />
Saints for the extension of the Faith and the uprooting of<br />
heresy: to strive after purity of life in honour of the perpetual<br />
virginity of Our Lady: to make reparation to the Holy Mother<br />
of God for neglect and insult’. 4 These remain essentially the<br />
same and are expressed today as ‘To love and honour Mary:<br />
to spread devotion to her in reparation for past neglect and<br />
misunderstanding, and in the cause of Christian Unity: to take<br />
Mary as a model in purity, personal relationships and family<br />
life’. 5 The other, and later, Marian society that has proven<br />
Tracts were issued, and<br />
societies, confraternities,<br />
and guilds were formed<br />
exceptionally successful in furthering Marian understanding<br />
across denominations is the Ecumenical Society of the Blessed<br />
Virgin Mary; and – although it could not<br />
be described today as an Anglo-Catholic<br />
organization – the Mothers’ Union<br />
historically put forward Mary as the ideal<br />
example of wife and mother. All these<br />
societies had more than merely local<br />
significance. They had national and sometimes international<br />
significance; but more widespread perhaps were the Guilds of<br />
Mary that sprang up in many <strong>parish</strong>es. They would have<br />
meetings, devotions, observances of Marian feasts, and a<br />
banner to be carried in processions. These were the true<br />
heartbeat of Anglo-Catholic Marian devotion at the <strong>parish</strong><br />
level, and are now represented by wards of the Society of Mary<br />
or Cells of Our Lady of Walsingham. ND<br />
To be continued.<br />
1<br />
Tract 75: On the Roman Breviary as Embodying the Substance of the Devotional<br />
Services of the Church Catholic London: J.G. & F. Rivington (1837), 10.<br />
2<br />
Walter Walsh, The Secret History of the Oxford Movement, London: Swann<br />
Sonnershein (1898), 243.<br />
3<br />
The late Fr John Milburn, in his lecture given to the Mariological Congress<br />
in Rome in 1975, gave the date of foundation as 1902. See The Mariological<br />
Lectures of Fr John Milburn published by The Society of Mary in 1998. The<br />
date 1901 is given in the information about the Society in its magazine, Ave.<br />
The exigencies of time have not resolved the conflict.<br />
4<br />
File copy of “Agreed Form of Constitution” mentioned in Resolution of First<br />
Joint Meeting of the League and Confraternity of Our Lady. Society of Mary<br />
Papers: Pusey House, Oxford.<br />
5<br />
Ave, Assumptiontide 2003.<br />
Martin Clarke<br />
Come, Holy Ghost, thine influence shed,<br />
And realise the sign;<br />
y life infuse into the bread,<br />
y power into the wine.<br />
Effectual let thy tokens prove<br />
And made, by heavenly art,<br />
Fit channels to convey thy love<br />
To every faithful heart.<br />
Charles Wesley’s hymn ‘Come, Holy Ghost, thine influence<br />
shed’ was included in his Hymns on the Lord’s Supper<br />
(1745). This is an important collection in several ways,<br />
not least in terms of the breadth of Charles Wesley’s writing that<br />
it represents. Alongside the hymns that speak powerfully of<br />
religious conversion and the evangelical imperative, and those that<br />
provide a robust and overt declaration of the Wesleys’ brand of<br />
Arminianism, it serves as an important reminder of Wesley as a<br />
liturgical hymn writer. It contains hymns that explore many<br />
aspects of the Eucharist and which meditate upon the sacrificial<br />
nature of the sacrament. Alongside his many collections of<br />
seasonal hymns, it reveals a writer deeply embedded in the<br />
liturgical life of the Church of England, as well as a theologian with<br />
a remarkable breadth of knowledge and understanding.<br />
This short hymn, just two four-line verses in Common Metre,<br />
takes the form of an epiclesis in verse. This is unusual in itself, but<br />
all the more so given the absence of such an invocation in the 1662<br />
Book of Common Prayer that would have been so integral to Wesley’s<br />
life and ministry. The sole focus on the Holy Spirit makes<br />
Cranmer’s 1549 epiclesis – ‘with thy Holy Spirit and word…’ – an<br />
unlikely source, and it is more probable that the hymn is a result of Wesley’s knowledge of eastern Orthodox liturgies.<br />
His use of the verb infuse is especially striking; its sense of both activity and completeness testify to the centrality of the<br />
sacrament in Wesley’s spirituality, which is confirmed in the second verse.<br />
Dr Martin Clarke is Lecturer and Director of Teaching in Music at the Open University<br />
June 2016 ■ newdirections ■ 17