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Liturgical study was always historical scholarship at the service of the Church. This was both its strength and its weakness. What he tried to do was to show how knowledge of the past, and especially of the early Church, had a part to play in the practice and theology of the present, not so much because he was a fundamentalist longing to turn the clock back to the Golden Age (though there are certainly elements of this in his writings), but because he believed in the vital importance of tradition for the Christian faith. The danger that this brought, however, was that on various occasions he saw in the past what he wanted to find there and not necessarily what the sources themselves would support. The triumph of theory over evidence is, of course, something from which no scholar is immune. But the consequences for those of us who are also engaged in helping shape the liturgical practices of the Church of our own day can be far more pernicious than they are for the ivory towered academic. Dix had sought in the hugely popular Shape of the Liturgy to reconstruct an Early Church which never quite existed, scholars earlier in the twentieth century had tried valiantly to resolve the Prayer Book Controversy that dominated the landscape from around 1910 to 1928 by proving that the authentic form of English worship was the 1549 Prayer Book. This led considerable experts to overlook the Reformed character of the book and to try to establish a much more ancient pedigree. Frere wrote for him in 1931 and which has been rescued into print by my Chaplain, Bridget Nichols:.