Chapter V (15)

"The server, or 'minister,' as the Rubric terms him, says the
confession in the name of the people, the priest standing
facing eastward. At its conclusion, he turns round _junctis
manibus_, and gives the absolution, which should also be
said without the book, making the sign of the cross with his
right hand at the words, _'pardon and deliver you,'_ etc.

"The _'Comfortable Words'_ are said in the same position.

"The preface, _'Lift up your hearts,'_ with its response,
is said with hands extended and eyes uplifted. At the words,
_'Let us give thanks,'_ etc., the priest joins his hands,
and at _'It is very meet, right,'_ etc., he turns to the
altar, bending down at the words, _'Holy, holy, holy.'_

{381}

"The celebrant kneels in the midst of the altar at the prayer
of humble access, _'We do not presume.'_

"In the prayer of consecration, the priest reverently
genuflects after the consecration of the bread, to worship
Jesus Christ, truly present under a sacramental veil, and again
after the consecration of the chalice.

"Here the following extract from the ancient Sarum Canon, to be
said privately, may, according to the suggestion of Bishop
Wilson, be profitably introduced:

"_'Unde et me mores, Domine nos servi tui, sed et plebs tua
sancta, ejusdem Christi Filii tui Domini Dei nostri tam
beatae Passionis, necnon et ab inferis Resurrectionis, sed et
in caelos gloriosae Ascensionis, offerimus praeclarae
Majestati tuae de tuis donis ac datis Hostiam + puram,
Hostiam sanctam + Hostiam, + immaculatam: Panem sanctum +
vitae aeternae, et + caliccem salutis perpetuae._

_"'Supra qua propitio ac sereno vultu respicere digneris:
et accepta habere, siculi accepta habere dignatus es munera
pueri tui justi Abel, et sacrificium patriarchs nostri
Abrahae: et quod tibi obtulit summus sacerdos tuus
Melchisedech, sanctum sacrificium, immaculatam Hostiam._

_"'Supplices te rogamus omnipotens Deus; jube hac perferri
per manus sancti angeli tui in sublime altre tuum, in
conspectu Divinae Majestatis Tua: et quotquot ex hac altaris
participatione, sacrosanctum Filii tui, + Corpus et +
Sanguinem sumpserimus: omni + benedictione coelesti et gratia
repleamur. Per eundem Christum Dominum nostrum. Amen._

_"'Memento etiam, Domine animarum famulorum famularumque
tuarum (N. et N.) qui nos praecesserunt cum signo fidei, et
dormiunt in somno pacis. Ipsis Domine et omnibus in Christo
quiescentibus, locum refrigerii, lucis et pacis, ut
indulgeas, deprecamur. Per eundem Christum Dominum nostrum.
Amen._

_"'Nobis quoque peccatoribus famulis tuis de multitudine
miserationum tuarum sperantibus, partem aliquam et societatem
donare digneris cum tuis sanctis apostolis et martyribus; cum
Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro,
Marcellino, Petro, Felicitate, Perpetua, Agatha. Lucia,
Agnete, Caecilia, Anastasia, et cum omnibus sanctis tuis:
intra quorum nos consortium, non estimator meriti, sed
veniae, quaesumus, largitor admitte. Per Christum Dominum
nostrum._

_"'Per quem hac omnia Domine, semper bona creas, +
sanctificas, + vivaficas, + benedicis, et praestas nobis. Per
+ ipsum et cum + ipso in + ipso est tibi Deo Patri +
Omnipotenti, in unitate Spiritus Sancti omnis honor et
gloria. Per omnia saecula saeculorum. Amen.'_

[Transcriber's note: Some of these words are illegible and
are guesses. The plus sign (+) indicates the sign of the
cross is to be made.]

"The priest communicates himself standing. Genuflecting before
receiving our Lord's Body, he may say:

_"'Ave in aeternum sanctissima Caro Christi; mihi ante
omnia et super omnia summa dulcede. Corpus Domini nostri Jesu
Christi sit mihi peccatori via et vita + In nomine Patris, et
Filii, et Spiritus Sancti.'_

"Genuflecting before receiving Christ's Most Precious Blood:

_"'Ave in aeternum Caelestis Potus, mihi ante omnis et
super omnia summa dulcedo. Corpus et Sanguis Domini nostri
Jesu Christi prosint mihi peccatori ad remedium sempiternum
in vitam aeternam. Amen. + In nomine Patris,' etc._

"After all have communicated, the contents of the paten may be
carefully placed into the chalice, the paten placed on the
chalice, and the veil put over it.

"The _'Our Father'_ and the following prayer are said with
hands extended, in the centre of the altar, facing eastward, as
also the intonation of the _'Gloria in Excelsis.'_ At the
words, _'we worship thee,'_ the celebrant will bow
profoundly; at the words, _'To the glory of God the
Father,'_ he signs himself with the sign of the cross.

"In giving the benediction, in which the sign of the cross
should always be made with the right hand, care should be taken
by the priest not to turn his back upon the blessed sacrament.
The server will here kneel in the centre of the lower step.

"Immediately after this--before the priest uses any private
devotions whatsoever and before the people attempt to go away--
the consecrated species should be reverently consumed; and the
ablutions (1) of wine, (2) of wine and water mixed, and (3) of
water alone should be given to the priest by the server.

"The greatest possible care should be taken that no single
particle remains on the paten; and it is always better that the
priest himself should consume all that remains of both kinds.
The officials of the church and members of the choir should be
expressly taught never to rise from their knees until the
ablutions have been taken and the priest is about to leave the
altar.

"After the cleansing of the vessels, the corporal, purificator,
chalice-cover, etc., should be carefully put in their places;
and then, bowing to the cross, the priest should return to the
sacristy, preceded by the server, and say, according to the
Sarum rite, St. John's Gospel, cap. i. 1-14.

"The priest, having taken off his vestments, says his
thanksgiving.

PLAIN DIRECTIONS FOR A HIGH CELEBRATION.

(BY A PRIEST WITH DEACON AND SUB-DEACON.)

_Vestments for the Celebrant_--Cassock, amice, alb, and
girdle, with maniple, stole, and chasuble of the color of the
day.

_Vestments for the Deacon_--Cassock, amice, alb, and
girdle, with maniple, stole, and dalmatic of the color of the
day.

_Vestments for the Sub-Deacon_--Cassock, amice, alb, and
girdle, with maniple and tunicle of the color of the day.

_Vestments for the Acolytes_ Cassocks, (black on ordinary
days, but purple or scarlet on great festivals,) with either
short surplices, girded albs, or rochets.

{382}

"The directions which have already been given in the case of a
'Low Celebration' are equally appropriate here, as far as
regards the actual ceremonies of the Eucharist. Several
additional points, however, need to be particularly insisted
on:

"(_a_) The normal position of the deacon will be on the
right hand side of the priest, standing on the first step from
the footpace; and that of the sub-deacon on his left hand,
standing on the second step.

"(_b_) Both deacon and sub-deacon stand when the celebrant
stands, genuflect when he genuflects, and kneel when he kneels.

"(_c_) At the epistle, the deacon and subdeacon change
places, the latter chanting the epistle on his own, the second
step from the footpace, from a good-sized book, held by one of
the acolytes on the epistle side, so that the sub-deacon may
face the east.

"(_d_) At the gospel, the deacon chants the gospel from
his step, near the gospel corner of the altar--the book of the
Gospels being held by the sub-deacon, so that the deacon may
face the north.

"(_e_) After the gospel, the celebrant, in the midst of
the altar--with the deacon behind him on his own step, and the
sub-deacon on his step, again behind the deacon--intones the
first sentence of the Nicene Creed. When the choir take up the
words, 'the Father Almighty,' the deacon and sub-deacon go up
to the altar footpace, respectively to the right and left of
the priest.

"(_f_) During the sermon, the priest, deacon, and
sub-deacon occupy the sedilia, or seats placed for them on the
south side of the sanctuary, facing the north.

"(_g_) At the offertory they return to the altar, and the
sub-deacon brings the sacred vessels from the credence. The
deacon, taking the corporal out of the burse, spreads the
corporal, and arranges the sacred vessels. The chalice should
be placed immediately behind the paten, in the centre of the
corporal and of the altar.

"(_h_) The plate or box with the altar breads should be
handed to the deacon by the sub-deacon, who will receive it
from one of the acolytes, in order that the priest may be
supplied with the elements required. The same will be observed
as regards the cruets of wine and water, and also for the
ceremony of washing the priest's fingers. The priest-celebrant
should not leave his place at the altar, but should be
carefully served by his assistant clergy and the acolytes.

"(_i_) The confession may be said in monotone, or with
suitable inflections, by either the deacon or sub-deacon.
During the preface and sanctus, the deacon and sub-deacon stand
behind the priest, respectively a little to his right and left.

"(_k_) At the consecration, the deacon and sub-deacon,
standing respectively at his right and left, will reverently
genuflect when the priest genuflects, and bend themselves low
during the communion of the celebrant.

"(_l_) At the _Gloria in Excelsis_, the celebrant--in
the midst of the altar, with the deacon behind him on his own
step, and the sub-deacon on his step, again behind the
deacon--intones the first sentence. When the choir take up the
words, 'And in earth peace,' the deacon and sub-deacon ascend
to the altar footpace, respectively to the right and left of
the priest.

"(_m_) After the _Gloria in Excelsis_, one, two, or
three of the collects at the end of the communion service may
be said--according to the number of the actual collects of the
day--as a post-communion.

"(_n_) In giving the 'pax' and blessing, the celebrant
should turn toward the people, being careful not to stand
before the blessed sacrament, and, stretching out his arms
during the first part of it--from the opening words to 'His Son
Jesus Christ our Lord'--will kiss the pax which is presented
to him by the deacon; and then, placing his left hand open on
his breast, will raise his right hand and bless the people with
the sacred sign of the cross.

"(_o_) The deacon and sub-deacon will immediately serve
wine and water for the ablutions, and having rearranged the
sacred vessels and their coverings, will place them on the
credence, together with the pax and the service-book.

Such is the external rite recommended and practised as far as possible by the ritualists in what they do not hesitate to call the celebration of Mass. That it is conformed, as far as can be, to the Liturgy of the Catholic Church will be evident at first sight to any one acquainted with the Missal. The ceremonies and many of the integral parts are adopted without change from the Western rite, and not from the Eastern, which Dr. Dix thinks more pure. The vestments may be of the Greek pattern, but this is not a material matter. {383} The priest, having placed the chalice on the altar, steps back to the foot of the altar, and begins, according to the Catholic order, by making the sign of the cross, and saying the Psalm, "Judica me Deus." The epistle and gospel are read precisely as we read them; then the creed is said, "junctis manibus," in the middle of the altar, facing the cross. It is also said with the same reverences as our service prescribes, and ends with the sign of the cross. The offering of the bread is made in a Latin form, said to be taken from the Salisbury Missal. The oblation is made in the honor of the Holy Trinity and the Blessed Mary, for the salvation of the living and the rest of the faithful departed. At the offering of the chalice, the priest is directed to say the identical prayer used in our Liturgy. Then follows the washing of the hands, with the recitation of Psalm xxv., "Lavabo manus meas," as in the Catholic rite; and the extracts in Latin from our Missal are directed to be "written out, printed, or illuminated, and then framed and placed against the super-altar as altar cards." At the consecration, the priest reverently genuflects to worship Jesus Christ truly present, after which he is recommended to use privately the exact words of our canon in Latin. It seems that they coincide with the Sarum Canon, and that some years ago Bishop Wilson had the good thought to suggest their use. The remainder of the service will speak for itself; and we think any Episcopalian will find himself strangely puzzled should he undertake to follow with the rubrics of his Book of Common Prayer. He would, it seems to us, be as much at home in a Catholic church. The directions for a "high celebration" are all taken from our rubrics for a solemn Mass, with deacon and sub-deacon, and are conformed to them as much as possible. The saddest reflection which strikes us, is the thought that those who go through with such real and meaning ceremonies have no priestly character, and therefore no power to consecrate Christ's Body and Blood. Such is not only the verdict of the Catholic Church in regard to Anglican orders, but the opinion of every Eastern church which has retained the traditions of the apostolic succession. It is a fearful responsibility for any man to take, to make himself a priest on his own private judgment; for, after all, if the Catholic Church is good for rites and doctrines, she is good for everything.

So far the external observance of the ritualists is in favor of the sacrifice of the Mass, and the real presence of our Lord in the blessed Eucharist. We shall find that they do not hesitate to teach the doctrine which their ritual symbolizes, according to the principles of Dr. Dix. which exact that "ritual must teach truth, pure and unadulterated truth." We have before us several books which are recommended, and, as far as we have been able to learn, in constant use. The books for devotion before hearing Mass and receiving Holy Communion, such as _The Altar Book, The Little Sacrament Book, The Supper of the Lord,_ contain the plainest expressions of belief in the real and true corporeal presence of Jesus Christ in the sacrament. We could quote many pages, but we shall only give a few passages from _The Churchman's Guide to Faith and Piety_, a work which is quite comprehensive, and is published with directions for all devotions, both in and out of the church. It bears a dedication, by permission, to the Rt. Rev. H. Potter, D.D., LL.D., D.C.L., the Bishop of New York, thus receiving the sanction of the highest Episcopalian authority. {384} The "Instruction on the Holy Eucharist" contains very plainly the doctrine of the Mass: "In this sacrament he (Jesus Christ) has bequeathed to us his Body and Blood under the _forms_ of bread and wine, not only to be received by us for the food and nourishment of our souls, but as a means whereby the same oblation of himself which he offers before the Father in heaven might be offered also by his ministers on earth. They thus commemorate his one atoning sacrifice by a perpetual memorial, representing his death and passion before the Father. ... In this sacrifice Christ himself is the real offerer, though he acts through his priests, whom he appointed as his representatives when he commanded his apostles, saying, 'Do this in remembrance of me.' ... When, therefore, the priests of his church, in his name and according to his commands, rehearse the words of institution in the prayer of consecration, God the Holy Ghost comes down upon the creatures of bread and wine, and _they become_ the Body and Blood of Christ. The priest offers, therefore, on God's altar a sacrifice commemorative of that perfect and sufficient sacrifice once offered on the cross, and at the same time Jesus Christ presents it before the Father, pleading his wounds, and the merits of his passion for the pardon and salvation of his people." During the communion many beautiful devotions are given, all of which speak fervently of Christ's real presence, and the Catholic hymn, "Ave Verum Corpus," is translated for use at that great moment:

"Hail! Christ's body, true and real, of the Virgin Mary born,
Truly suffering, truly offered on the hill of scorn. Hail! for
man's salvation pierced, gaping wounds and riven side, Whence
outflowed with love unstinting, Blood and Water, mingled tide;
Now upon that body feed we, now of that sweet fountain drink,
Lest, when death relentless seize us, 'neath the Judge's search
we sink."

The beautiful hymn of St. Thomas, "Adoro Te devotè," is added:

"Devoutly I adore thee, Deity unseen, Why thy glory hidest
'neath these shadows mean? Taste and touch and vision in thee
are deceived, But the hearing only, well may be believed."

The prayer "Anima Christi" is then recommended to be said with the inmost affections and desires of the soul. The manner of receiving is also worthy of notice: "Kneel reverently at the altar, with the body upright and the head slightly bowed." Say to yourself, 'Lord, I am not worthy that thou shouldest come under my roof.' Make thy left hand a throne for the right, which is on the eve of receiving the King, and, having hollowed thy palm, receive the Body of Christ, and convey it carefully to thy mouth." The book called _The Supper of the Lord_ gives the like directions: "When the priest gives you the sacrament, receive it in the open palm of the right hand, and so raise it reverently, lest any portion should fall to the ground; for St. Cyril observes, 'Whosoever loses any part of it had better lose part of himself.'" It is not necessary to quote any further passages, although the same doctrine is contained in the entire book. On page 86, vol. ii., there is the remark, "that the bread and wine are unchanged in their substance;" but we are inclined to think that this comes from inadvertence, prejudice, or bad philosophy. Two substances cannot coexist in the same space; and therefore, if the bread and wine become the Body and Blood of Christ, they cannot still be simple bread and wine. And if the presence of Christ is only in them without changing them, it is a sin to adore them, since they are only creatures still. {385} To lose any part of them would, then, be no crime, as Episcopalians have always believed. The language of the hymns heretofore quoted would be strangely out of place. Lutherans have tried their theories of consubstantiation, and eminent Protestants have defended a kind of impanation; but all these matters may safely be left to the criterions of good common sense. We feel satisfied that any one who desires to hold consistently the doctrine of a real presence of Jesus Christ in the blessed Eucharist must approach the Catholic dogma, and admit a _substantial_ change in the bread and wine.

2. Auricular confession is taught and practised by the ritualists. We say, auricular confession, because the term has been used by Protestants, though it may be considered expletive, since a confession heard by no one is hardly a confession in any proper sense. The books of devotion put forth by the ritualists, both in this country and in England, give the most plain and explicit directions for confession. The ministers who follow their views are always ready to hear their penitents, and, on account of the spiritual relation they hold to their children, call themselves, and love to be called, by the title of "Father," as is customary in the Catholic Church. The Chapter IV. of _The Churchman's Guide_, vol. ii., is entitled "Of _Sacramental_ Confession." It gives the prayers and questions for self-examination such as may be found in our manuals. The form of confession is thus recommended:

"As soon as the priest is ready, begin your confession after
this manner: In the name of the Father, and of the Son, and of
the Holy Ghost, Amen. I confess to God the Father Almighty, to
His only-begotten Son, Jesus Christ, our Lord, and to God the
Holy Ghost, before the whole company of heaven, and to you, my
father, that I have sinned exceedingly in thought, word, and
deed, by my fault, my own fault, my own grievous fault. Then
confess the sins you have noted down as the result of your
self-examination, taking them in the order of the commandments,
or beginning with your besetting sins, and then proceeding to
the lesser sins. Do so simply, sincerely, earnestly,
unreservedly, in as plain a manner as possible, remembering
that no sin which you have discovered should be held back, that
any conscious omission will render the confession nothing
worth, and the absolution null and void. In accusing yourself,
be very careful not to mention another, unless it is necessary
to the completeness of your confession. Answer any questions
that the confessor may feel it necessary to ask truthfully and
unhesitatingly. When you have completed your confession, say as
follows: For these and all my other sins which I cannot at
present remember, I humbly beg pardon of Almighty God, and of
you, my spiritual father, penance, counsel, and absolution.
Wherefore I pray God the Father Almighty, His only-begotten
Son, Jesus Christ, and God the Holy Ghost to pity me and have
mercy upon me, and you, my father, to pray for me. The priest
will then remark upon the confession as he deems most fitting,
giving such ghostly counsel as to dispose the soul for the
receiving of the great gift. Listen to him with all reverence
and care, receiving the advice which he gives you as the
message of God to your soul, and determine punctually and
exactly to fulfil the penance which he may assign to you. After
such exhortation, the priest will pray with you and for you,
and then lay his hands upon your head, and pronounce the words
of absolution. Doubt not, but earnestly believe that, according
to God's sure promise, the sins that are so loosed upon earth
are loosed in heaven. After confession, spend, if possible, a
quarter of an hour in church, or in private, using one or more
of the following acts of devotion."

Then follow some beautiful and fervent prayers and thanksgivings. Catholics will see very little difference between this form and that to which they have been accustomed from their childhood. We have no means of judging how extensive is the practice of confession among Episcopalians in New-York, but we earnestly hope it will increase and become general. {386} Although there is no priestly character, no jurisdiction, and no absolution, still the habit of confessing leads to self-examination and strictness of life, and will in God's good time open the heart to the light of the true faith. We are not aware that confessionals have been erected in any Episcopal church in this country, and do not know whether confessions are heard in the church or at the houses of the ministers. English ritualists are far beyond their American brethren, and therefore we presume that everything will follow in due time.

3. The ritualists are also approaching to the doctrine of the church in regard to the sacraments, and certainly admit more than two sacraments. A sacrament is, according to our catechism, "an outward sign of inward grace, or a sacred and mysterious sign by which grace is communicated to our souls." We need not speak of baptism, in which regeneration is fully admitted, nor allude to the holy Eucharist, already sufficiently spoken of, but will simply mention penance, confirmation, and matrimony, which the Episcopal Church denies to be sacraments. What we have quoted in regard to "sacramental confession" will show that, to all intents and purposes, they believe in penance very much as we do. Confirmation is regarded as a rite having an external sign, and conveying the gift of the Holy Ghost. Special preparation for so great a gift is deemed necessary, and confession is recommended. "White is the color of the vestments of both clergy and altar at confirmation. At confession, the stole should be violet."

The _Notitia Liturgica_ gives the following directions for holy matrimony: "The service for holy matrimony consists of three parts, namely, the address to the congregation, the betrothal, (both of which are to take place in the nave or body of the church) and the more _sacramental_ part, imploring the graces needful for the married state, which is said at the altar. The ring is evidently ordered to be laid on the service-book for the purpose of being blessed. The following is a common form of benediction. (It is the Catholic form.) 'Sanctify, + O Lord, this ring which we bless + in thy name, that she who shall wear it, keeping inviolable fidelity to her spouse, may ever remain in peace and love; and live according to Thy law, through Christ, our Lord, Amen.' In pronouncing the first benediction, the priest should lay his hands upon the heads of the man and woman. _White_ is the color for the vestments of both clergy and altar at the celebration of holy matrimony. The priest should wear cassock, surplice, and stole; and the assistants, clerks, or ministers, cassock and surplices. If the holy communion be celebrated, of course the clergyman will retire to the vestry to assume the proper vestments. Only the bride and bridegroom and their immediate friends should communicate." There can be very little doubt that in all this there is the open profession of belief in an inward sanctifying grace attached to the external rite.

In regard to holy orders, we have no direct evidence before us, because we have only seen books of devotion for the people; but we are quite persuaded that the ritualists believe in the sacramental character of ordination, and that a special grace attends the imposition of the bishop's hands when ministers and priests are solemnly set apart to their office. As for the sacrament of extreme unction, we are not aware that it is practised in England or among the Episcopalians in this country. But from all the advances they have made during the last few years, we have reason to think that it will ere long be introduced. {387} It was in use in the early days of the Reformation, and is very plainly taught in Holy Scripture. (St. James v. 14.)

4. The vast progress in Catholic ideas which has been made has also led to the establishment of religious communities. In England, there are, we are informed, quite a number of sisters, who live by rule and devote themselves to the works of charity. The Rev. Dr. Neale devoted his life and all his zeal to this most important movement. We have seen some beautiful sermons which were preached by him to the sisterhood of St. Margaret's, in East Grinsted. In them will be found not only the belief of the principal Catholic verities, but the most fervent descriptions of the religious life, and the plainest directions for maintaining its strictness. The movement has gone so far in England that it can afford to defy public prejudice. In the United States there has been a corresponding movement among Episcopalians, though somewhat behind the footsteps of their brethren in the mother country. The Rev. Dr. Muhlenberg was among the first in our city to establish a community of sisters; but we believe that his idea embraced more the relief of the sick and poor than the consecration to God of those who should devote themselves to this charity. Latterly, however, there has been established here a sisterhood on more Catholic principles, under the auspices of Rev. Dr. Dix, which contains now nine members, not counting postulants, who bear the title of "Sisters of St. Mary." This community was instituted three or four years ago, and placed under rules similar to those of the Catholic convents. Postulants to the community have a trial of six months, when they are _received_ by the pastor. One year and a half from this time, that is, after two years of probation, they are set apart to their work by the bishop. The public will recollect the account, which appeared in the journals, of a consecration of sisters by Rt. Rev. Dr. Potter in one of the Episcopal churches. At this service, though we believe they take no vows, the sisters consider themselves set apart _for life_, and bound to the community, except in special exigencies, when dispensation can be obtained from the pastor or bishop. They have a religious dress of black, with a large black cape, a large white collar, and a white cap. They also wear a cross made of black work, with a white lily in silver set in it, which is hung around the neck. They live strictly, rise early, and work laboriously. They observe several of the canonical hours, and for this purpose use the book prepared and published by Dr. Dix. They have their hours of silence, of recreation, and of community observances. They seldom visit any one, but can go to their homes occasionally, by special permission. They are expected to go to confession and communion monthly, unless they obtain the privilege of going oftener. Rev. Dr. Dix is their spiritual director, although some are permitted to confess to one of the "fathers" at St. Alban's, or to any other Episcopal minister.

These sisters have charge of two houses, the "Sheltering Arms," at One Hundredth street, on the Bloomingdale road, and the "House of Mercy," in Eighty-sixth street, near the Hudson river. St. Barnabas's House, in Mulberry street, near Houston, was at one time under their care, but, as the managers were not sufficiently Catholic in their ideas, they were constrained to leave it. On Sundays and holydays, when there is no service in these private chapels, they attend the neighboring Episcopal churches. {388} Once a month they have an especial service in one of their houses, when their pastor is present, and the holy communion is celebrated. After this service the sisters hold a meeting, which is called a "chapter," in which the affairs of the community are discussed and arranged. They often attend St. Alban's church, where the holy communion is celebrated every Sunday, on all the saints' days, and each day on the octaves of Christmas, Easter, and Ascension. Here there is a "low celebration" on the week-days above mentioned, or "Low Mass," as it is sometimes called by them.

5. In regard to other practical devotions of Catholics, the ritualists have also made great progress. The "Way of the Cross" is used and recommended by them. A beautiful form of this devotion will be found in the book entitled _The Supper of the Lord, and Holy Communion_. The _Churchman's Guide_ contains some pious litanies, and some devotions to the sacred wounds of our Lord, which are conceived entirely in the tone of Catholic piety. The "Lenten Fast" is also recommended to be strictly observed by abstinence from flesh meat, and even the rules of our own diocese are quoted with favor. We have seen a little book, called _The Rosary of the Holy Name of Jesus_, to which is added the "Rosary of the Passion of our Lord," set forth for the use of the faithful members of the English Church, with an introduction by Charles Walker, author of _Three Months in an English Monastery_. In the introduction, _beads_, adapted to these rosaries, are approved, but how far they are in use we have no means of knowing.

The invocation of the saints certainly is not very prominent in their books of devotion, but they have begun the good work. The first part of the "Hail, Mary" is used in the rosaries, and this is, at least, a step in the right direction. We have been informed that private prayers to the Blessed Virgin and the saints are in use by some; and, as this invocation is founded on the simple principle of intercession, it will undoubtedly, ere long, be generally practised. No objection can be found against it which does not exist against asking each other's prayers in this life. The work entitled _Prayers for Children_, by Rev. F. G. Lee, gives Faber's beautiful hymn to Our Lady, to be said on feasts of the Blessed Virgin Mary:

"Mother of Mercy, day by day
My love for thee grows more and more;
Thy gifts are strewn upon my way,
Like sands upon the great sea-shore.

"Get me the grace to love thee more;
Jesus will give if thou wilt plead;
And, mother, when life's cares are o'er,
Oh! I shall love thee then indeed."

The hymn to the guardian angel is also given from the same author:

"Yes, when I pray, thou prayest too;
Thy prayer is all for me;
But when I sleep, thou sleepest not,
But watchest patiently."

Prayer for the faithful departed may be found in nearly all the prayer-books of the ritualists, and the burial service is animated with that tender devotion which forms such a characteristic of the Catholic rite. The holy Eucharist is recommended to be celebrated at funerals, and directions for so doing are given in the _Notitia Liturgica_. The _Introit_ is, "Grant them eternal rest, and let light perpetual shine upon them." The _Dies Ires_ is to be divided and sung at different parts of the service, before the gospel, at the offertory, during the communion, and after the blessing.

The _Book of Hours_, by Rev. Dr. Dix, has a prayer for the faithful departed, and the "low celebration," already quoted, has the "Memento for the Dead," extracted from our Canon. {389} We give the following prayer from _The Supper of the Lord_. "O God! by whose mercy the souls of the faithful find rest, grant to all thy servants who have gone before us with the sign of faith, and who now slumber in the sleep of peace, a place of refreshment, light, and peace, through the same Jesus Christ our Lord." At a funeral the following is recommended: "O Lord, look graciously, we beseech thee, upon this sacrifice (the holy Eucharist) which we offer thee for the perfecting of the soul of thy servant N----, and grant that this medicine which Thou hast vouchsafed to provide for the healing of all the living may avail also for the departed, through our Lord Jesus Christ. Amen."

The sacred sign of the cross, as has been observed, is used commonly, in the same manner as Catholics use it, both in private and in public.

The introduction of altar-boys took place some time ago, in this city, when it was said that it was according to the use of the English cathedrals and for the purpose of chanting the service. It appears, however, that they are only a part of an attempt to revive the "minor orders," as we have them in the Catholic Church. At the "high celebration" the priest is attended by a deacon and _sub-deacon_ and by _acolytes_. We do not know if there be any form of ordaining sub-deacons and acolytes, but it seems that there is a form for the admission of _choristers_. How many of the boys serving in the Episcopal churches here have been received by this form, we have no means of ascertaining. It will be interesting, however, to Catholics, to see the progress which has been made, and therefore we give the whole form.

"A Form For The Admission Of A Chorister.

"¶ _At a convenient time before morning or evening prayer,
all the members of the choir assemble in the vestry, robed in
their proper ecclesiastical habits: and range themselves on
their respective sides, 'Decani' and 'Cantores,' except that
the position of the officiating priest is at the upper end of
the room and facing the choir. The boy to be admitted remains
outside; all present kneeling down, the priest shall say:_

"Prevent us, O Lord, in all our doings with thy most gracious
favor, and further us with thy continual help; that in all our
works begun, continued, and ended in thee, we may glorify thy
holy name, and finally, by thy mercy, obtain everlasting life;
through Jesus Christ our Lord. Amen.

"Our Father, etc.

"¶ _Then, as previously instructed, the two senior choristers
go out, and bring in the probationer, who, vested in cassock,
coming in, and guided by them, stands in front of the priest
officiating._

"¶ _Then there shall be read the Lesson._

"I Samuel iii. 1-10; and ii. 18, 19.

"¶ _The Lesson being ended, the priest shall proceed thus,
saying:_

"V. Our help is in the name of the Lord:

R. Who hath made heaven and earth.

V. Blessed be the name of the Lord:

R. Henceforth, world without end.

"¶ _And then, taking the boy by the right hand, the priest
shall admit him, using this form, the boy kneeling:_

"N. I admit thee to sing as a chorister in ------ In the name
of the Father, and of the Son, and of the Holy Ghost. Amen.

"¶ _Then shall he pronounce this admonition, at the same time
presenting him with the Prayer-Book, Psalter, and Hymnal he
will use in the choir:_

"See what thou singest with thy mouth thou believe in thine
heart, and what thou believest in thine heart thou prove by thy
works.

"¶ _Then, putting the surplice on the new chorister, he shall
say:_

"I clothe thee in the white garment of the surplice, and see
that thou so serve God, and sing his praises, that thou mayest
hereafter be admitted into the ranks of those who have washed
their robes, and made them white in the blood of the Lamb, and
are before the throne of God, and serve him day and night
continually.

"¶ _Then, laying his hand upon the new chorister's head, the
priest shall pronounce the benediction, the boy still
kneeling:_

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"The Lord bless thee, and keep thee, and make his face to shine
upon thee, and be gracious unto thee; the Lord lift up his
countenance upon thee, and give thee peace now and for ever.
Amen."

We have thus completed the task proposed to ourselves, and have shown from the clearest testimonies what the true meaning of ritualism is. No honest mind will, it seems to us, reject the assertion which we made, when we defined it as a great and most important movement from the doctrines and worship of Protestants toward the ancient and unchangeable faith of the Catholic Church. In other words, it is a return to the dogmas and ceremonies which were cast away by the unsparing radicalism of the Reformation. As such a movement, we look upon it with the greatest interest, and earnestly pray God to bless it to the conversion of many souls. And we say to our ritualistic brethren, be firm and fervent in the profession and practice of what you believe to be true; shrink not from the consequences of any doctrine you hold, and follow on by prayer and perseverance until you reach the portals of that temple which the God-Man erected on earth, wherein there are no shadows. Catholics are your only friends; and when you find that you believe almost every truth which we hold, and that your own church repudiates nearly everything which is to you most sacred, then come home to your Father's house, and take the Bread of life for which your souls are famishing. May the infinite mercy which has done so much for you perfect and accomplish its gracious work. Here is all that you desire in its full proportions, the length and breadth of divine love, in that one mystical body which is the church of God, the fulness of him who filleth all and in all.

We have only one more remark to make. The view of ritualism which we have given is, without doubt, the view of every disinterested mind. The world is oftentimes harsh and sometimes unjust, but in the end it calls things by their right names. Why, then, try to stultify the common sense of mankind by talking of the corruptions of Romanism, when all the time you admit every substantial part of its creed? Why be so dishonest to yourselves as to refuse to see that which is quite evident to every one else? Why talk enigmas and profess devotion to the Eastern churches, as if there were anything there more palatable to Protestants than the undisguised creed of Rome? In this country, the ritualists have endeavored to enlist some of their bishops on their side. Would to God they could gain them all; but even this would not remove Calvinism, Lutheranism, and what Dr. Dix calls Radicalism from the prayer-book. Yet have they gained any? The approbation of _The Churchman's Guide_, by Right Rev. Dr. Potter, is the only quasi-Episcopal sanction which they have, and this is very cautiously given, and no one can say how far it goes. Several ministers some time ago addressed a letter to Right Rev. Dr. Hopkins, presiding bishop of the Protestant Episcopal Church, asking for his opinions on the subject in question. We fancy the dismay of the advanced ritualists when he gives his opinion in favor of changes in vestments, the introduction of incense and other things of this kind, and then, with an unsparing bitterness, attacks their much cherished doctrines, the sacrifice of the Mass, and the real presence of our Lord in the blessed Eucharist. {391} While this has been done on one side, a large majority of the Episcopalian bishops on the other have delivered themselves of an open protest against the whole movement, condemning it as nothing less than an attempt to _Romanize_ the Protestant Church of England. Is it really so, that the voice of the bishops is of no weight, that it neither declares the sense nor speaks the authority of the Episcopal Church? What thinks the world of the high Anglican position at the present day? The world has said harsh things enough of the Catholic Church, but yet has ever given us the credit of consistency. If it condemn us, it does not declare that we are illogical. On the contrary, there is not one honest writer, disinterested in the question, who does not say that the Anglican position is wholly untenable, that it is neither Protestantism nor Catholicity, and that it can never stand either the test of time or that of reason.

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Translated From The Historisch-Politische Blaetter.

Peter Cornelius, The Master Of German Painting.

Peter Cornelius was born on the 24th of September, 1783, in art-renowned Düsseldorf. Here had been collected for some time, through the artistic taste of the nobles of the Palatinate, those paintings and copies of antique sculpture known by the name of the Düsseldorf Gallery, which was afterward transferred to the Royal Palace of Munich. In the last century a school of art was also connected with this gallery.

Aloysius Cornelius, father of Peter, was inspector of the gallery, and drawing-master in the art school. Thus the boy was born in an atmosphere of art. It is said that, when little Peter was attacked by fits of childish ill-humor and uneasiness, his mother could quiet him by carrying him in her arms into the hall of antique statuary, where the stern and striking forms of the heathen divinities calmed his cries and dried his tears. If it be not historically true, it is nevertheless a poetic fact recorded in verse by his uncle, Peter Cornelius, a distinguished musician, still in Munich, that the boy, on one occasion being offered his choice of a piece of gold and a crayon, took the latter from his mother's hand, and ran immediately to make figures on the wall. This is a characteristic anecdote, though it may not be true; for during his whole life the painter despised money. Mammon had no charms for him; while his pencil, the instrument of his art, and the art itself had for him irresistible attractions. Peter grew up in the pious, stern Catholic family of his parents, and preserved to the end of his life a simple, childlike belief in his religion. Little was then known among the families of Rhineland of opposition to the faith, or of the doubts and objections of the philosophers against it. Cornelius himself, later in life, confessed that he had never read a book of philosophy. Such works were distasteful to him on account of their abstract and unideal character.

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His school education was short and simple. Peter Cornelius went only four years to the primary school of his native city, as his school-fellow, Clement Zimmerman, can still attest. He made little progress; he never learned to spell correctly. Singular phenomenon! Cornelius, who thought so profoundly, and wrote so sublimely, and spoke so eloquently without preparation, like Napoleon I., could never write without blunders! But perhaps freedom from school restraint only made the genius of the artist to take a wider scope. The very fact that he did not spend many years of his life on the school-bench, filling his mind with useless items of knowledge, allowed his nature to expand, and gave him that sound freshness of mind and body, that purity of imagination, that directness and rectitude of feeling and character which are the causes of the beautiful creations of his genius.

Of the mathematics, the favorite science of modern times, he knew almost nothing. He used to say, in his curt manner, of an artistic dunce, "The booby knows as much of art as I do of algebra!" His peculiar talent displayed itself even in the primary school. When the professor of Scripture history described the scenes and persons of the Old Testament, they became real to the eyes of the boy, and on arriving home he was wont to cut their forms out of black paper with a dexterity that astonished every one. He was much in the studio of his father, who painted altar-pieces and portraits; he cleaned the pencils, brought him the colors, and performed other minor services. Soon he became a pupil in his father's drawing academy. Here he rapidly acquired the principles of art, and his father gave him Volpato's engravings of Raphael's masterpieces as models. Hand and eye of the young artist were thus early accustomed to the immortal works of the prince artist of Urbino. At the same time, he visited frequently the gallery of paintings, where the expressive and lively colored pictures of Rubens captivated his fancy. Cornelius copied at a later period several of these. In the year 1805, before the transfer of the collection to Munich, besides others he made a copy of "Diana and the Nymphs in the Chase," which was so well executed that it was very difficult to distinguish it from the original.

Young Peter now passed to the Academy of Art. The Greek classic style ruled in it at that time; and a distinguished artist, Peter Langer, was its director. Here Cornelius prosecuted his studies with the greatest diligence. He made a special study of the _antiques_ which were extant in the collection. Still it appears that even then he had more inclination for the awakening national Christian and romantic school of Germany than for the cold imitations of ancient art.

But this very circumstance threatened to give an unlucky turn to his life. His father, Aloysius Cornelius, died in the year 1809, leaving a wife, five daughters, and two sons, with little resources. The good mother despaired of being able to provide for the support and education of her large family. The director, Peter Langer, misunderstanding the genius of Peter, then advised her to apprentice him to a goldsmith, saying that he would earn his bread more quickly at a trade, for there were too many painters. Cornelius thus experienced the same misjudgment of his superiors as Carstens in Copenhagen, and Schwanthaler in Munich.

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But the maternal eye was sharper than that of the learned director. The mother recognized the decided vocation of her son, and her maternal affection triumphed. She could not determine from worldly motives to tear her son away from his high call and so Cornelius was for ever wedded to his art. How grateful was the youth of eighteen years for this determination of his mother! Cornelius himself writes of it in his celebrated report to Count Raczynski, in which he quotes a saying of his father Aloysius, that, "if we try to make perfect everything that we do, we may learn a lesson from things the most trivial." This expression is like Raphael's: "No one becomes great in art who despises the smallest detail."

In this year, (1809,) Peter Cornelius was introduced into a new society, which exercised great influence on his development and history. He went frequently to the neighboring city of Cologne, the splendidly artistic and Christian mediaeval city of the Rhine. Here he became acquainted with the noble Canon Wallraf and the two brothers Boisserée, who, at this period of Vandalic ravage and destruction, saved all that was to be saved of ancient art, and formed those precious collections which render Cologne and Munich famous. By these means Cornelius obtained a knowledge of the world of old German works of art hitherto unknown to him. They appeared to him in all the simplicity, religiosity, and freshness of the German middle ages, and he found himself drawn toward them by a kindred feeling. He studied and copied them zealously, and with greater affection than he had shown toward the gorgeous masterpieces of Italy. His study of these German works obtained for him his first appointment of any consequence.

Wallraf, who was called by the mayor of Nyon to consult regarding the restoration of the interesting church in that town, recognized in Peter Cornelius, whom he loved, the man for monumental painting. He was commissioned, therefore, to ornament the cupola and choir of the church of Nyon with frescoes. Wallraf, the theologian, who, as practical painter, also possessed wondrous gifts, determined on the character of this circle of paintings.

Cornelius executed these pictures in 1806-1808 on a yellow ground, with water colors. They represented the choirs of angels in the semi-circle; then Moses and David of the Old Testament, Peter and Paul of the New Testament, in the cupola; pictures well expressed, living and characteristic, reminding one more of the Italian than of the German school. Unfortunately these paintings, spoiled by dampness, have been retouched by modern artists, so that they may be considered as entirely lost to view.

Besides the study of the old German masters, Cornelius missed no occasion of making himself familiar with the _chefs-d'oeuvre_ of classic antiquity. He read with avidity Homer and Virgil, and endeavored to make use of the materials of art supplied from these sources. He contended for the prize at Weimar with works from ancient mythology, but without success. He was not fitted to paint the smooth, external attributes of the ancient forms. Hence came this criticism on his works. Through the influence of Goethe he received the following note: "Valuable, good talent, and excellent essays!"

We pass over those episodes in the lives of all men--the first love of Cornelius for Miss Linder, which was unsuccessful, and made him vow never to wed any other than the muse of his art--a vow which he did not keep; his friendship with the eldest son of the merchant Flemming at Nyon, pledged under a linden-tree, and lasting until death with a loyalty like that of David and Jonathan, Orestes and Pylades, Don Carlos and Posa.

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In 1809, we find him in Frankfort, after Napoleon had annexed the Rhine provinces to France and the paintings at Düsseldorf had been removed to Munich. In this centre of Germany, Cornelius having read the _Faust_ of Goethe, and, penetrated with its spirit, represented the creation of the poet's brain on the canvas, Goethe wrote him a letter, thanking him and full of appreciative compliments to his genius. The bookseller, Wenner, in Frankfort, undertook to publish the painter's sketches; and thus enabled him to realize a long-cherished desire of going to Italy, the land of the fine arts.

At this period, in Rome, there was a colony of German artists, like an oasis of peace in a desert of trouble, who devoted themselves to the unshackling of art from the chains of mannerism and French insipidity. Karstens, the Dane, enthusiastically partial to ancient art, may be considered the leader and pioneer of this effort. Thorwaldsen, Koch, Schick, Wächter, and Reinhard followed in his footsteps. Many an artist's noble heart was then also possessed with the love of the romantic school, and inspired with its spirit. Frederic Schlegel, Tieck, Novalis, and Wackenroder aided the movement by proclaiming and teaching that all Christian art was a symbol of the heavenly; that in it all was mysterious and ideal, whilst ancient art merely represented the external and real. They taught that severity, strength, and modesty were to be sought, for in the works of pre-Raphaelite masters, who alone were the true models of Christian art. In the year 1801, the standard of this school was borne by Frederic Overbeck, of Lübeck, who was joined by the two Schadows, Pforr, Louis Vogel, and later by Philip Veit, Wach, Charles Vogel of Vogelstein, I. Schnorr, both Eberhards of Munich, Rambour of Cologne, and others. The artist world of Rome was then divided into two groups, one of which absolutely followed the ancients, and the other revived the Christian and national ideal with the spirit of the Romantic school.