concerned with theological and ecclesiological questions and had little concern with questions of ritual. They championed the view that the fundamental identity of the Church of England was Catholic rather than Protestant. They had argued that Anglicans were bound by obedience to the use of the Book of Common Prayer. "Tract 3" of the Tracts for the Times series had strenuously argued against any revision of the Book of Common Prayer, viewing its use as a matter of absolute obligation. Even Tract 90, which analyzed the 39 Articles, was more concerned with the theological dimension of the issue. It gave little attention to the question of altering current liturgical practice in the Church of England. The ecclesiological questions gave rise to an interest in giving liturgical expression to the theological conviction that the Church of England had sustained a fundamentally Catholic character after the English Reformation. In some circles, the shift of focus to the question of liturgy proved as provocative as had been the theological assertions of the first generation of Anglo-Catholicism. The clearest illustration of the shift that took place within Anglo-Catholicism from theological to liturgical questions is to be found in Pusey's attitude towards ritualism. Pusey, the only pre-eminent first-generation leader of Anglo-Catholicism to survive into the second generation, had no sympathy with the preoccupation with ritual. However, when priests started to be prosecuted and imprisoned as a result of the Public Worship Regulation Act 1874, Pusey was quick to show his support for those who were prosecuted. Early controversies in the 19th century "Bells and smells": the controversial ritual practices From the 1850s to the 1890s, several liturgical practices espoused by many ritualists led to some occasional and intense local controversies – some leading to prosecutions (most notably as a result of the Public Worship Regulation Act 1874). Those considered most important by adherents of the Catholic movement were known as the "six points": the use of Eucharistic vestments such as the chasuble, stole, alb and maniple the use of a thurible and incense the use of "lights" (especially the practice of putting six candles on the high altar) the use of unleavened (wafer) bread in communion eastward facing celebration of the Eucharist (when the priest celebrates facing the altar from the same side as the people, i.e. the priest faces east with the people, instead of standing at the "north side" of the "table" placed