Anglican Church in Corea:
Being Documents, original and translated, issued by Authority during the Episcopate of the First Bishop of the Church of England in Corea between 1889 and 1905
by C. J. Corfe, Bishop

Diocesan Use for Celebrations of the Holy Communion by One Priest, with or Without a Server.

The following suggestions drawn up in consultation with the Rev. M. N. Trollope and the Rev. R. Small the only Priests who were then in the Diocese received the sanction of the Bishop in 1891. They have been submitted to all the clergy who joined the Mission subsequently as Priests and to all Candidates for the Priesthood who offered themselves to the Bishop for ordination. They have been invariably accepted and have now, in substance, constituted, for fourteen years, the only Use in all the Churches of the Diocese. When, in 1897, on the translation of the Liturgy the Holy Eucharist was first celebrated in Corean, the same Use obtained and has continued without change, except that the Prayers for the Emperor and People of Corea which had been said after the Blessing were transferred to the place where they were appointed to be said in the Corean Service Book.

At the same time, on all occasions of a Celebration in Corean, the use of Incense was introduced at the Introit, the reading of the Gospel and the Offertory--the Incense, in a thurible, being offered by the Thurifer standing outside the Sanctuary. Incense is similarly used during the Magnificat at Evensong and the Benedictus at Mattins. The Eucharistic Vestments have been in use at all Celebrations of the Holy Communion since the Mission was formed in 1890--the only difference in this respect between English and Corean Celebrations being that at the former the vestments are uncoloured and at the latter they are of the colour of the season if the Church happens to have them.

On the altar, or shelf behind the altar, there have always been two candles which have been lit during (I) the Holy Eucharist, (2) Holy Baptism, (3) Confirmation, and (4) Evensong and Mattins--no difference being made between Feriae, Fasts and Festivals.

No Corean has acted as Server nor have Lay Europeans acted in that capacity unless they have been Candidates for Holy Orders, Lay Readers or Religious.

[The following, from A to Q, is from the rough copy of a MS supplied to the Bishop some ago by one of the clergy.]

A.--No formal preparation to be said by the Priest (standing or kneeling) with or without server, after his entry and before the beginning of the Lord's Prayer. The Psalm "Judica me" if said, should be said by the priest on his way from the Sacristy to the Altar, and any other preparatory devotions in Church should be short and said standing at the altar itself.

B.--The Vessels should remain on the Credence until the Offertory, and be replaced there after the Blessing. Water is added to the Wine at the Offertory.

C.--Nothing except the long Exhortation (in the English Office) and the Sermon or Homily (and these not always) should be omitted from the Service as set forth in the Prayer Book; nor should anything be added other than private devotions which should not be said audibly.

D.--All up to the end of the Collect for the Emperor said standing, facing east at mid altar, Collect and Epistle at South end, Holy Gospel at north end, rest at centre.

E.--Face people full for Commandments, Epistle, Offertory, Exhortation, Absolution, Sursum Corda and Blessing. The Holy Gospel may be read either facing the people or turning towards the North. All the rest facing East

F.--Bow--not genuflect--at Incarnation, rising again at "He suffered," etc.

G.--All up to the end of Collect for King said with hands closed. The Collect for the day, Preface, Consecration Prayer (1st part), Lord's Prayer, Post Communion Prayers (always excepting last clause of prayers) said extensis manibus--i.e. with hands held slightly apart, palms facing one another not higher than shoulders. Hands closed for Creed, Offertory Sentence, Exhortation, Sanctus and Gloria in Excelsis (except for first clause of Creed and Gloria) In Absolution and Blessing left hand resting on Altar (or on breast), right hand raised in blessing, with or without sign of the Cross. At Sursum Corda hands extended and slightly raised.

H.--Oblation of both Elements to be made together and under one prayer, as in Sarum. Alms if collected should be collected and presented before oblation of the Elements.

I.--Kneel for Confession (which should be led by Deacon) and Prayer of Humble Access with hands on altar's edge; kneel at no other time.

J.--Genuflect at the end of Consecration Prayer only, not after consecration of each species.

K.--Elevate each species at "Do this." Second elevation (after Consecration Prayer) and commixture not practised.

L.--Rising from genuflection alter Consecration Prayer extend arms in modum crucis (Sarum) in modo crucifixi (Hereford) for short space while saying Unde et memoris or similar short prayer of oblation, closing hands for subsequent private prayers previous to Communion. [Suggested equivalent for Unde et memoris from first Prayer Book of Edward VI and Scotch and American Prayer Books--"Wherefore, O Lord and Heavenly Father, according to the institution of Thy dearly beloved Son, Our Saviour Jesus Christ, we Thy humble Servants do celebrate and make here before Thy Divine Majesty, with these Thy Holy Gifts the memorial which Thy Son willed us to make, having in remembrance His Blessed Passion and Resurrection and Glorious Ascension, and rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same].

M--Genuflect once before communion of the Body, once after and once after the communion of the Blood, and when taking up or putting down either species for communion of people genuflect once after veiling the Blessed Sacrament.

N.--One of the six post-Communion Collects may be said before the Blessing.

O.--Genuflect after the Blessing and perform ablutions.

P.--Wine need not be used in the ablutions (which should in any case be threefold) and if used should be used sparingly.

Q.--The second Gospel, if said, should be said inaudibly by the priest on his way from the altar to the Sacristy.

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