ugh to add that
if the movement for liturgical revision has not in it enough
toughness of fibre to enable it to survive vigorous attack, it
does not deserve success.

V. Under the head of liturgical enrichment ought to be classed
whatever alteration would really serve to enhance the beauty,
majesty, or fitness, of accepted formularies of worship. Excision
may, under conceivable circumstances, be enrichment. James Wyatt
undoubtedly imagined that he was improving the English cathedrals
when he whitewashed their interiors, added composition pinnacles
to the west towers of Durham, and rearranged the ancient monuments
of Salisbury; but an important part of the enrichment accomplished
by our nineteenth century restorers has lain simply in the undoing
of what Wyatt did.

Again, substitution may be enrichment, as in the case where a
wooden spire built upon a stone tower is taken down to be replaced
by honest work. It would be an enrichment if in St. George's Chapel,
the central shrine of British royalty, the sham insignia now
overhanging the stalls of the knights of the garter were to give
room to genuine armor. Not merely then by addition, but possibly,
in some instances, by both subtraction and substitution, we may
find the "Prayer-book as it is" open to improvement.

Before, however, entering upon any criticism of the formularies
in detail, it is important to draw a distinction between two very
different things, namely, the structure of a liturgical office and
the contents of it. By structure should be understood the skeleton
or frame that makes the groundwork of any given office, by contents
the actual liturgical material employed in filling out the office
to its proper contour.

The offices of the Roman Breviary, for example, continue, for the
most part, identical in structure from day to day, the year through;
but they vary in contents. For an illustration nearer home take
our own _Order for Daily Morning Prayer_. The structure of it
is as follows: 1. Sentences, 2. Exhortation, 3. Confession, 4.
Absolution, 5. Lord's Prayer, 6. Versicles, 7. Invitatory Psalm,
8. The Psalms for the day, 9. Lection, 10. Anthem or Canticle, 11.
Lection, 12. Anthem or Canticle, 13. Creed, 14. Versicles,
15. Collect for the day, 16. Stated Collects and Prayers, 17.
Benediction.

Now it is evident that without departing by a hair's breadth from
the lines of this framework, an indefinite number of services might
by a process of substitu