Chapter II: Part 2

BURIALS ACT. A Bill passed in Parliament, 1880. Before the passing of the Act no deceased persons (with certain exceptions, specified in the Rubric) could be buried in consecrated ground without the Service of the Church of England being read over their remains. Now, anyone who wishes to have his relatives or friends buried in any such ground without any religious service, or with any other Christian and orderly service than that of the Church of England, can do so. This service may be conducted by anybody, man, woman, or child, but 48 hours' notice must be given in writing to the incumbent, who still has all his legal rights preserved. The Burials Bill deals solely with the churchyard, and confers no rights as to the tolling of the bell, or to the use of any church or consecrated chapel.

Under this Act the Clergy are empowered to use the Service of the Church for the burial of the dead in any unconsecrated burial ground or cemetery.

The Bill owes its origin to the agitation of Dissenters, and that their supposed grievances were purely sentimental is shown by the fact that comparatively few funerals are taken under this Act.

BURIAL SERVICE, THE. The present arrangement of this Office is the outcome of several revisions. In 1549 (1st Prayer Book of Edward VI.) there was a special Communion Office for use at funerals. The custom obtaining in many places of the mourners coming to church on the Sunday next following the funeral perhaps has its origin in the ancient practice of their receiving Holy Communion together. The Rubric denying Christian burial to the unbaptized, the excommunicate, and to suicides was added in 1661. The first two sentences, or anthems--John xi.25, 26, and Job xix.25-27, formed part of an ancient Office. The third sentence, I Tim. vi.7, and Job i.21, and the two Psalms, were added in 1549. The Lesson formerly formed part of the Mass for the Dead. The sentences, or anthems, to be said at the grave side are from old Offices, so also what follows down to the Collects. The prayer, "For as much," &c., is called the _Committal Prayer_, and the practice of casting earth upon the coffin is part of a very old ceremony. The last two prayers were added in 1552, and the "Grace" in 1661. Many of the dissenting sects use this Service. The whole Office is of a nature to cheer the heart of the mourner, and to rouse in all a "hope full of immortality."

CALENDAR, THE CHURCH, is the detailed (excepting, of course, the rubrics) law of the Church for the daily worship of God. It also contains a list of Fasts and Festivals, or Holy Days. Our Church recognises eighty-two such Holy Days, of which the following is a classification, not including Ash Wednesday, Holy Week or Passion Week, and Easter Eve:--

In honour of our Blessed Lord (including 50 ordinary Lord's Days) 57

In honour of God the Holy Ghost 3

In honour of the Holy Trinity 1

In honour of the Blessed Virgin Mary 2

In honour of the Holy Angels 1

In honour of the Apostles and Evangelists 14

In honour of S. John Baptist and other Saints 4

The object for which Holy Days are instituted, is the commemoration of some person or event by devotional observance, the devotion being, of course, offered to Almighty God. (_Blunt's Household Theology_.)

The Calendar contains a Table of Lessons, or portions of Holy Scripture, to be read in Church, and rules for finding the date of the Moveable Feasts.

The present Table of Lessons came into use Jan. 1st, 1873.

(For Holy Days, &c., see under their respective heads.)

CALL TO THE MINISTRY. Every Candidate for Deacon's Orders (see Ordinal) has this question put to him by the Bishop,--"Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration, to serve God for the promoting of His glory and the edifying of His people?"

In the "Ordering of Priests" a similar question is put in this form,--"Do you think in your heart that you be truly called, according to the will of our Lord Jesus Christ, and the order of this Church of England, to the Order and Ministry of Priesthood?" And in the "Consecration of Bishops" the question is put thus,--"Are you persuaded that you be truly called to this Ministration, according to the will of our Lord Jesus Christ, and the order of this realm?"

It should be noticed that the question is not "Are you sure?" but (_a_) "Do you trust?" (_b_) "Do you think?" (_c_) "Are you persuaded?" If a man deals earnestly and truly with his own heart, he can scarcely be deceived as to whether he answers these solemn questions truly or not. He need not wait for some miraculous intimation from the Holy Spirit. By ordinary signs he may safely judge: primarily, from his own sincere inward conviction; and in an inferior degree from the advice of his parents, or of God's ministers, or of other godly persons qualified to advise in such a matter. These are all ways of learning God's will.

Bishop Oxenden, in his "Pastoral Office," says to the Candidate for Holy Orders, "If, after looking well at your motive, you find it pure,--if you are entering the Ministry in a serious, thoughtful spirit,--if the love of souls, and an earnest desire to save them, impels you--if you feel the work is one in which your soul will find delight, and that you are heartily willing to labour in the service of your Heavenly Master,--then I hesitate not to say that you have chosen for yourself the best and most delightful of all professions." This consciousness of purity of motive is a true indication that a candidate is called of God.

CALVINISTS. These form no particular sect, but are to be found among different bodies of Christians. They are the followers of the Reformer, John Calvin, who was born in 1509. The five _points_, or essential doctrines of Calvinism, are (1) particular election, (2) particular redemption, (3) moral inability in a fallen state, (4) irresistible grace, and (5) the final perseverance of the saints. In other words, a Calvinist holds that before the foundation of the world God _elected_ a certain number to salvation, and _reprobated_ the rest of mankind to damnation; that Christ Jesus died only for the elect; that mankind are totally depraved in consequence of the fall; that God, in His own good time, calls all those he has before predestinated to life by the _irresistible_ power of the Holy Spirit to grace and salvation; that those once called can never finally fall from a state of grace.

It is true that the 17th Art. is so ambiguous in language that even such a doctrine as the above is not reproved by it; but the Church of England, in her Communion Office, says that "Christ, by the one oblation of Himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the _whole_ world," and in the Church Catechism it is said that "God the Son hath redeemed _all_ mankind." These two passages alone are enough to show that the Church of England is not Calvinistic in her doctrine. (See _Antinomianism_ and _Arminians_.)

CANDLES, _see_ Altar Lights.

CANON. A Greek word, meaning a Rule or Measure. The laws of the Church are called _Canons_. The Canons made before the Reformation are binding on our Church now, and are acted upon in the Ecclesiastical Courts, except where they have been superseded by subsequent Canons, or by the provisions of an Act of Parliament.

CANON. An ecclesiastic, having the right to a stall in a Cathedral, and of giving a vote in the Chapter. He differs from a Prebendary in that a Prebendary means one who enjoys a Prebend, or endowment, whereas a Canon does not necessarily do so. In England the Honorary Canons are all without capitular revenues.

CANON. A name applied to part of the Roman Office of Mass, and it was also made use of in first Prayer Book of Edward VI. The name is given to the more solemn part of the Eucharistic Service, from just after the Preface till the final close.

CANON OF SCRIPTURE, _see_ Bible.

CANONICAL HOURS. At a very early date special hours of prayer were appointed by the church. In the Church of Rome the Canonical Hours begin with _vespers_, or evening prayer, about 6 o'clock, or sunset; next follows _compline_, a service at bedtime; at midnight the service of _nocturns_, or _matins_, was held; _lauds_, an early morning service of praise, was held at cock-crow. Then came the "Little Hours," _prime_ at 6 o'clock, _terce_ at 9, _sext_ at noon, and _nones_ at 3.

CANTATE DOMINO. Psalm xcviii, used occasionally at Evening Prayer in place of the Magnificat.

CANTICLES. Songs, especially also the Song of Solomon. The sacred songs appointed to be sung or said in the Order for Morning and Evening Prayer. These are the Venite, Te Deum, Benedicite, Benedictus, Jubilate, Magnificat, Cantate, Nunc Dimittis, and Deus Misereatur; each of which see.

CASSOCK, _see_ Vestments.

CATECHISM. From a word meaning to _instruct by word of mouth_. The insertion of this elementary exposition of Christian Faith and Practice into the Prayer Book is a feature of the Reformation. The Catechism, as drawn up in 1549, finished with the explanation of the Lord's Prayer. The explanation of the Sacraments was not added until 1604. Bishop Overall is believed to have written it. The Catechism formerly stood in the Confirmation Service, but was placed in its present position in 1661. The first rubric at the end of the Catechism has for a long time been rendered practically obsolete by the institution of Sunday Schools and Children's Services.

CATHEDRAL. The chief church of every diocese is called the Cathedral, because in it is the _cathedra_, or _seat_, of the Bishop. Every Cathedral has a body of clergy belonging to it of various degrees of dignity. (See _Dean_, _Dean and Chapter_.)

CATHOLIC. A Greek word, meaning _universal_ or _general_. The Holy Catholic Church is the visible Church of Christ throughout the world, of all ages, all whose branches have retained unbroken the Apostolical succession in the Ministry. There may be erring Branches of the True Church. Art. xix. declares, "As the Church of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred...."

It is improper to speak of the _Roman_ Catholic Church simply by the name of Catholic; in England, members of the Church of England are _Catholics_.

CEMETERY. _A sleeping place_. The beautiful name given to places of burial by Christians.

CEREMONY. _Ceremonia_ in its classical sense was a general term for worship. Johnson defines a ceremony to be "outward rite, external form in religion." Hooker uses the word in this sense. In a larger sense it may mean a whole office. All should read that part of the introduction to our Prayer Book which treats "Of Ceremonies, why some are to be abolished, and some retained" (written in 1549). _see_ also Art. xxxiv.

CHALICE, _see_ Altar Vessels.

CHANCEL. The choir, or upper part of a church, commonly at the east end, is called the chancel. It is the freehold of the Incumbent should he be a Rector. Where there is a lay impropriator he has the freehold. It usually is raised some steps above the level of the nave, from which it was formerly separated by a screen, called the _rood_ screen, upon which was the _rood_, or figure of our Blessed Lord on the Cross. The chancel contains the seats, or stalls, for the clergy and the choir. The east end of the chancel is partitioned off by the altar rails. The part thus enclosed is called the sanctuary, and contains the altar. The sanctuary is usually raised still higher than the chancel by additional steps.

CHANCELLOR. A deputy of the Bishop, with a jurisdiction in all ecclesiastical matters throughout the diocese.

The Chancellor of a Cathedral is quite a different personage. He is an ecclesiastic, frequently a canon, who discharges many duties in connection with the Cathedral of which he is Chancellor. He directs the services, is secretary of the chapter, the librarian, the superintendent of schools connected with the Cathedral, &c. These offices, however, are not always combined.

CHANT, _see_ Church Music

CHAPEL. Any consecrated building other than a Parish Church or Cathedral. The word is also now applied to the Meeting Houses of the various dissenting bodies. Lately, some of these bodies have taken to calling their places of worship _churches_.

CHAPLAIN. A person authorized to officiate in places other than the Parish Church, such as the private chapels of noblemen, and the chapels attached to Asylums, Workhouses, Hospitals, and the like. A statute of Henry VIII. restricts the number of chaplains which may be appointed by personages of various ranks as follows:--an Archbishop, eight; a Duke or Bishop, six; Marquis or Earl, five; Viscount, four; Baron, Knight of the Garter, or Lord Chancellor, three; a Duchess, Marchioness, Countess, Baroness, the Treasurer or Comptroller of the King's household, the Clerk of the Closet, the King's Secretary, the Dean of the Chapel, Almoner, and Master of the Rolls, each of them two chaplains. The Queen has forty-eight chaplains, called Chaplains in Ordinary.

CHAPTER. The governing body of a Cathedral or Collegiate Church, consisting of the Dean, the Canons, Prebendaries, &c. (See _Dean and Chapter_.)

CHAPTER HOUSE. A building attached to a Cathedral, in which the Dean and Chapter meet for the transaction of business.

CHARGE. The address delivered by a Bishop or Archdeacon at their respective Visitations of the Clergy.

CHASIBLE, or CHASUBLE, _see_ Vestment.

CHERUB, _see_ Angel.

CHIMERE, _see_ Vestments

CHOIR, or QUIRE. That part of a church which is called the chancel, is generally called the _choir_ in a Cathedral. The word is also applied to the singing men and boys, who lead the musical part of the service. (See _Church Music_.)

CHORISTER. A member of the choir, and more properly one of the boys of the choir.

CHRIST. _The Anointed One_. The Greek form of the Hebrew _Messiah_. One of the titles of our Blessed Lord. Acts x.38. (See _Trinity_, _The Holy_.)

CHRISTEN, TO. The same as to Baptize. (See _Baptism_.)

CHRISTIAN. A title given, in ridicule possibly in the first instance, to the believers in Christ by the people of Antioch. (Acts. xi.26.)

CHRISTIAN NAME. The name given us when we were made Christians, viz., at our baptism.

CHRISTMAS DAY. Dec. 25th. The day kept as the anniversary of our Saviour's birth. This is believed to be the true day and month. W. H. Mill says that the objections against it are "for the most part weak and groundless." This high Festival has been kept at least since the IVth century. There are special Psalms and Lessons appointed, and a "proper preface" in the Communion Service. It is one of those "three times" at which all professing members of the Church are expected to communicate every year.

CHURCH, THE. Our Prayer Book supplies us with a definition in Art. xix. The three chief branches of the Church Catholic are--(1) the Eastern, or Greek Church; (2) the Western, or Roman Church; and (3) the Anglican Church, of which the Episcopal Churches of England, Scotland, Ireland, America, and the Colonies form part. Although, unhappily, there are grave differences in both faith and ceremony among these great branches of the Church, yet we can still profess our belief in "one Holy Catholic and Apostolic Church," inasmuch as we are all one by unity of faith in Christ, by Apostolical foundation, and succession of Orders. It seems well here to give a brief sketch of the English, Greek, and Roman Churches.

CHURCH OF ENGLAND. Christianity was introduced into Britain at the end of the first, or beginning of the second, century. Three British Bishops were present at a Council held at Arles, in Gaul, in 314. At the invasion of the heathen Anglo-Saxons the British Church retreated into Wales. In 597 Gregory the Great, Bishop of Rome, sent Augustine to this island, who was instrumental in reviving Christianity in the south-east of England. When he came he found seven Bishoprics existing, and two Archbishoprics, viz., London and York. Augustine was made the first Archbishop of Canterbury; this was the first appointment by Papal authority in England. The northern part of England was evangelized in the earlier portion of the following century, by Irish Missionaries from Iona, under Aidan, Bishop of Lindisfarne; and his successor, Finan, who lived to see Christianity everywhere established north of the Humber, and died in 662. "The planting, therefore, of the Gospel in the Anglo-Saxon provinces of Britain was the work of two rival Missionary bands (597 to 662); in the south, the _Roman_, aided by their converts, and some teachers out of Gaul; in the north, the _Irish_, whom the conduct of Augustine and his party had estranged from their communion. If we may judge from the area of their field of action, it is plain that the Irish were the larger body; but a host of conspiring causes gradually resulted in the spread and ascendancy of Roman modes of thought." (Hardwick.)

In the time of Archbishop Theodore (668--689) the fusion of the English Christians was completed, and the Pope began to assert (not without opposition) an usurped authority in the English Church (_c.f._, Hardwick).

What are called the "dark ages" were indeed dark in the Church, for then it was that she became erring in faith, doctrine, and practice, and almost a caricature of what she once was. This state of things continued until the 16th century, when the Reformation took place. The movement was popular in England, and nearly all, clergy and people, were glad to see the superstitions and corruptions which had crept into the Church swept away by Archbishop Cranmer and his colleagues. Still, there was a party which would take no share in this movement, but remained faithful to the Pope,--the representatives of what was falsely called the "old faith." Notwithstanding the differences of faith between these two parties, they both continued nominally members of the Church of England. It was not until 1569 that the Roman Catholic party seceded from the Church of England, and formed a distinct sect. It is most important for Churchmen to remember that the Church of England did not secede from that of Rome, but Romanists seceded from the Church of England. Just as Naaman the leper remained the same Naaman after he was cured of his leprosy as he was before, so the Church of England remained the same Church of England after the Reformation as she was before, composed of the same duly consecrated Bishops, of the same duly ordained Clergy, and of the same faithful people. The present Church of England is the old Catholic Church of England, reformed in the 16th century of certain superstitious errors, but still the same Church which came down from our British and Saxon ancestors, and as such it possesses its original endowments, which were never, as some suppose, taken from one Church and given to another. And thus, when Roman Catholics speak of our grand old Cathedrals and Parish Churches as being once theirs, they assert what is not historically true. These buildings always belonged, as they do now, to the Church of England, which Church has been continuous from British times to the present. (See _Endowment_.)

The Established Church in England is governed by 2 Archbishops and 31 Bishops. Besides these, there are 4 Suffragan (which see) Bishops (Dover, Bedford, Nottingham, and Colchester). There are also 22 retired Colonial Bishops in England. Four new Bishoprics have recently been created, and two more are in course of formation. As assistants to the Bishops there are 82 Archdeacons, and 613 Rural Deans. There about 13,500 benefices in England, and about 23,000 clergymen of every class. The Church sittings number about 6,200,000. It is somewhat difficult to arrive at the number of the members of the Church of England, as Nonconformists have always objected to a religious census being made. Taking the following official returns, we find that, out of every 100,--

Chrchs. Dsntrs.

School returns give 72 28
Cemetery " " 70 30
Marriages " " 75 25
Army " " 63 37
(Of which 37 no fewer than 24 are Roman Catholics.)
Navy returns give 75 25
Workhouse " " 79 21
Giving an average of 72 per cent, to the Church, and 28 per cent,
to Dissenters.
The whole population in England and Wales in 1878 was 24,854,397
Church population at 72 percent. 17,995,159
Nonconformist population (including Roman Catholics) 6,859,238

With regard to Educational Matters, we find that

Scholars.

In Day Schools connected with the Church, there are 2,092,846
Ditto with Wesleyans 173,804
Ditto Roman Catholics 223,423
In British and Undenominational Schools 324,144
School Board Schools 1,197,927

We also find that on Hospital Sunday, 1881, the following
contributions were made:

Church of England L174,662
Methodists (the various sects together) L 9,012

For Missionary purposes the sums of money collected in 1881
were:

Church of England L460,395
Nonconformist Societies in England L313,177

_Statistics of the Anglican Communion_ _Bishops_. _Clergy_.

England and Wales (including 4 Suffragan,
and 4 Assistant, Bishops) 41 23,000
Ireland 12 1,700
Scotland 7 250
British Colonies, India, &c. 75 3,100
United States 69 3,600
Retired Bishops 22
--- ------
Total (in round numbers) 226 30,000

CHURCH, THE GREEK. This ancient branch of the Catholic Church is the Church of the East. The great schism between the Eastern and Western Churches took place in the eleventh century, though for centuries before a separation had been imminent. One of the chief causes of the separation of the Eastern from the Western Church was that the latter holds the doctrine that the Holy Ghost proceeds from the Son (_filioqe_) as well as from the Father, eternally; and inserted the words "filioque" (and from the Son) in the Nicene Creed. This the Eastern Church rejects; and also she errs in other details both of faith and practice. Her orders are without doubt Apostolical, and efforts have been made for her union with the Anglican Church, but the "filioque" clause in the Creed has hitherto hindered this from being accomplished.

CHURCH OF ROME. This is properly that branch of the great Church Catholic over which the Bishop, or Pope, of Rome presides. It in no way belongs to the object of this work to trace the history of this Church from Apostolic times, nor yet to notice how by degrees it claimed and assumed the supremacy over other churches. But since we find amongst us certain congregations who worship according to the Roman use, and who look up to the Pope of Rome as their head, it will be well to see how Romanism was introduced into this land after the Reformation. As has been before noticed (see _Church of England_), it was not until about forty years after the Papal usurpation had been suppressed in England that those who still remained Roman at heart fell away from the ancient Church of England, and constituted themselves into a distinct community or sect. This was in the year 1570. This schismatic community was first governed by the Jesuits. In 1623 a Bishop, called the Bishop of Chalcedon, was consecrated, and sent from Rome to rule the Roman sect in England. The Bishop of Chalcedon was banished in 1628, and then the adherents of the Papacy in England were left without any Bishops until the reign of James II. This King favoured the Romanists, and would gladly have re-introduced the Roman Catholic religion into the country. He filled many vacant Sees with members of the Church of Rome; but all he did in favour of Popery was more than reversed in the reign of his successor, William III., Prince of Orange. In 1829 a Bill, called the Roman Catholic Emancipation Bill, was passed, by which Roman Catholics were made eligible to sit in Parliament, and restored to other rights of English citizenship from which they had before been excluded. In the present reign (1850) Dr. Wiseman, and a few other Roman Catholic priests, led the Pope to trench upon the Royal prerogative by establishing a Romish Hierarchy in this country. Cardinal Wiseman was made Archbishop of Westminster; and twelve others, Bishops of territorial Sees. A Bill, however, was brought into Parliament by the Government to resist this Papal aggression, and forbidding the assumption of English territorial titles. This Act has been repealed.

We of the Reformed Church hold that many doctrines and practices of the Church of Rome are erroneous and unscriptural, the most important of which are the following:--The doctrine of Original Sin, and Justification, as defined by the Council of Trent; Propitiatory Sacrifice of the Mass; Transubstantiation; Communicating in one kind only; the Seven Sacraments; Purgatory; the Worship, Invocation, and Intercession of the Blessed Virgin, Saints, and Angels; Veneration of Relics; Worship of Images; Universal Supremacy of the Roman Church; the Immaculate Conception of the Blessed Virgin; and the Infallibility of the Pope. These two last were not imposed upon the Roman Church as articles of faith, necessary to be believed, until 1854 and 1870. With the exception of the last two, the above is a summary of the errors of Rome, drawn up by Dr. Barrow, and quoted by Bishop Harold Browne in his book on the 39 articles.

In England the Roman Church has two Cardinals, one of whom (Cardinal Manning) is also Archbishop, 17 Bishops, 2,112 other Clergy. The number of Roman Catholic Archbishops and Bishops now holding office in the British Empire is 131.

CHURCH MUSIC. Certain parts of our Service are directed to be "said or sung," the former possibly describing the parochial, the latter the Cathedral, manner of performing Divine Service. The use of musical instruments in the singing of praise to God is very ancient. The first Psalm in the Bible--viz., that which Moses and Miriam sang after the passage of the Red Sea--was then accompanied by timbrels. Afterwards, when the Temple was built, musical instruments were constantly used at public worship. In the 150th Psalm the writer especially calls upon the people to prepare the different kinds of instruments wherewith to praise the Lord. And this has been the constant practice of the Church in all ages. It is not clearly known when organs were first brought into use, but we find that as early as the year 766 the Emperor of the East sent an organ as a present to Pippin, King of France. It is certain that the use of them has been very common now for several hundreds of years.

The custom of dividing the choir into two parts, stationed on either side of the chancel, in order that they may say, or sing, alternate verses, dates from the primitive Church. Thus Miriam sang. (Ex. xv.20.) Thus the angels in heaven sing. (Isaiah vi.3)

The Psalms and Canticles are generally sung to a chant. These are of two kinds--_Gregorian_ and _Anglican_. Gregorian chants are very ancient; a collection of them was compiled by Gregory, Bishop of Rome, about A.D. 600. They are sung in unison. Anglican chants, which are of much more recent invention, are sung in harmony. Nearly all our Church music is based on the Gregorian chant. A _single_ chant is an air consisting of two phrases, corresponding to the two parts into which every verse of the Psalms and Canticles is divided in our Prayer Book by a colon. A double chant consists of four parts. Sometimes the Canticles are sung to what is called a _Service_, which is a musical arrangement similar to the Anthem.

_Hymn_, a metrical song of praise. Hymns are nowhere formally authorised in our Church, with one exception, viz., the _Veni Creator_ in the Ordination Service. Still, metrical hymns have been sung in the Church from Apostolic times, the words of some of which are extant. The "hymn" sung by our Lord and his disciples at the Last Supper was probably the "Hallel," Psalms cvii.--cxviii.

_Anthem_, as the term is usually understood in England, consists of passages from Holy Scripture set to music; such also are _Introits_. Anthems are almost peculiar to our Church, but have been in constant use in it since the Reformation.

Other parts of the Service, such as the Prayers, the Versicles, the Litany, are frequently read either on one note (_monotoned_), or on one note occasionally varied at the end by a cadence (_intoned_). This is objected to by some as being unnatural; but it is not so. A child naturally _intones_ or _monotones_ if set to read or recite. And where a congregation have to repeat the same words together, it is absolutely necessary that they should do it on some given note, or the result would be Babel. Children in school, of their own accord, say their lessons together in a monotone. The practice of doing so in the Church dates from the very earliest times.

CHURCH PARTIES. There always have been, and probably always will be, in every religious community different schools of thought. Truth is many-sided, and while men may agree in prescribing a certain limit, outside which is error, yet within the boundary there may be room for many different views of central truths. In the Church of England the views held by different parties are generally reckoned under three heads,--(1) _High Church_, a section of which party are Ritualists; (2) _Low Church_, or _Evangelicals_; (3) _Broad Church_. Roughly speaking their influence may be thus described: The High Church party has deepened the sense of the Church's corporate life and work, and added to the reverence, the order, the beauty of holy worship. The Low Church party has done much to awaken a spirit of vital personal religion. The Broad Church party has done much to co-ordinate the truths of religion with the certain results of science. The members of this party hold views more or less latitudinarian. The teaching of these three parties will best be seen by an enumeration of the names most favoured by each; thus High Churchmen appeal to Laud, Hammond, Sancroft, Hooker, Andrewes, Cosin, Pearson, Ken, Wilson, Robert Nelson, George Herbert, John Keble, and Pusey. Low Churchmen delight in Melanchthon, Zwingli, Cranmer, Hooper, Ridley, Jewel, Bunyan, Whitfield, Cowper, Scott, Cecil, John Newton, Romaine, Venn, Wilberforce, Simeon, and Henry Martyn. The Broad Church School contains such names as Bacon, Milton, Hales, Jeremy Taylor, Tillotson, Locke, Isaac Newton, Coleridge, Arnold, Maurice, Hare, Robertson, Kingsley, Thirlwall, and Stanley.

CHURCH RATE. A rate which the Churchwardens and Vestry had the right to levy on ratepayers for the repairs of the Church, and for the expenses connected with Divine Service. Ina, king of Wessex, drew up a code of Ecclesiastical Laws, which were accepted in a National Council in A.D. 690. Among these laws was that--"The _Church Scot_ (or Rate) for the repair of Churches, and supply of all things necessary for Divine Worship, was to be paid by every house before Martinmas, according to a valuation made at Christmas." This right of the Church to levy compulsory Church Rates was only taken from her by an Act passed in the present reign, in consequence of the opposition raised by Dissenters.

CHURCH WARDENS. The Office of Church Warden dates from very early times in England, but we have no clear account of its origin. The Church Wardens, of whom there are two in most Parishes, are appointed at a meeting of parishioners held at Easter. The Incumbent has the power of appointing one, the other is elected by the vote of the parishioners. The Church Wardens were originally mere ecclesiastical officers; the State then added various civil functions to the office, such as levying rates, &c., but a good deal of this civil power has now been withdrawn. Their business has become in substance that of assisting in the finances, repairs, warming, &c., of the Church. It is also their duty to complain to the Bishop or Archdeacon if the Incumbent be neglectful or irregular in the conduct of Divine Service.

When Church Wardens have been chosen, they are admitted to their office by the Archdeacon. The office is of one year's duration only. In many larger parishes they are assisted by Synodmen, or Sidesmen.

A Church Warden should be a resident rate-payer; but non-residence is not always a disqualification. The following are certainly disqualified to hold office,--all aliens born, as well as aliens naturalized; all Jews; all children under 10 years of age; all persons convicted of felony; all idiots and insane persons.

CHURCH YARD. The ground adjoining the Church, in which the dead are buried. It is the freehold of the parson, but inasmuch as it was the common burial place, it was fenced and cared for at the charge of the parishioners, who could be rated for it. Recent _Burial Acts_ (which see) have lately given power to laymen to conduct funeral services even in the consecrated Churchyard. Rates have also been done away with, and thus we find the parson burdened with the charge of a Churchyard in which any man, woman, or child, may hold funeral services. The Church of England is the only religious body in England which may not have a distinct burial ground for her dead!

CHURCHING OF WOMEN. From the earliest times it has been usual for a woman after child-birth to come to God's house to offer thanks. It was so among the Jews, although with them the idea of purification is involved as well as of thanksgiving, as it is in the Eastern Church at the present day. In some country places there is an idea that a woman can be "_Churched_" at home, which is a contradiction in terms.

CIRCUMCISION OF CHRIST. A feast dating from before the 6th century, when a special service was already in use for it. The collect--a translation from an ancient Latin one--sums up well the teaching of the day.

CLERGY. A general name for ecclesiastics of all orders (see _Orders_), as distinguished from the laity. The word is from a Greek one, meaning a _portion_.

CLERK. The legal designation of a clergyman is "_Clerk in Holy Orders_." The _Parish Clerk_ was formerly a person in Holy Orders, but his office, as defined in our Prayer Book, is usually discharged by a layman. The appointment of a Parish Clerk is in the hands of the incumbent, by whom also he may be dismissed; but in some parishes the office is a freehold. The almost universal use of choirs in churches has nearly done away with that strange mode of public worship which consisted of a duet between the parson and clerk. The clerk has certain stated fees for his assistance at marriages and funerals.

CLOISTER. A covered walk attached to monastic and collegiate buildings and Cathedrals.

COLLATION. The appointment to a benefice by a Bishop is called a _collation_.

COLLECT. A short concentrated prayer. The derivation of the word is doubtful. The greater part of our Collects are found in the Sacramentaries of St. Leo (A.D. 420), Gelasius (A.D. 494), and Gregory the Great (A.D. 590.) Fifty-seven out of tie existing eighty-two Prayer Book Collects are thus translations from the Latin. The later Collects may sometimes be distinguished from these ancient ones by their lack of terseness, and by their greater use of scriptural language.

COLLEGE. A corporation or community. The Colleges of our Universities are independent societies, governed by their own statutes and officers. Still, they are connected in certain ways with the greater Corporation, called the _University_ (which see.)

COLLEGIATE CHURCHES. Churches with a _College_, or body of Canons or Prebendaries attached, such as Westminster Abbey, and St. George's, Windsor. The only others remaining now are Wolverhampton, Middleham, and Brecon.

COMMANDMENTS, The TEN. The recital of the Decalogue is peculiar to our English Communion Service. It was ordered in 1552, possibly to counteract the growth of Antinomianism (which see.) While other parts of the Levitical Law relating to _ceremonies_ and the like are not binding on Christians, the Commandments are so, because they embody the _Moral_ Law, which is for all time and all people.

For the sense in which the Commandments are to be understood, see the explanation of them in the Catechism. The reason of their being placed in the Communion Service is to remind us of the duty of self-examination before we "presume to eat of that bread and drink of that cup," and to give us a standard whereby we may measure ourselves. For the alteration from the _seventh_ day to the _first_, see _Sunday_.

COMMENDATORY PRAYER. One of the four extra prayers added to the Office for the Visitation of the Sick in 1662. It is a most beautiful commendation of a "sick person at the point of departure" to God's gracious mercy.

COMMINATION. The word means a _threat_, or _denunciation of vengeance_. The Service, so-called in our Prayer Book, took its present shape in 1549. It is, as the first exhortation states, an imperfect substitute for the primitive practice of open penance. Notice that in using this Service we do not invoke the wrath of God on sinners, but merely declare that a curse must rest on sin. The Service is used on Ash Wednesday, although, if ordered, it may be used at other times. The first seven sentences are from Deut. xxvii.15-26; the eighth is from Jer. xvii.5; the ninth is an agglomeration of sins condemned in Scripture. The _Amen_ here means not _So be it_, but _So it is_. The exhortation which follows is a succession of quotations from Scripture. The Rubric mentions the "place where they are accustomed to say the Litany," which place is neither the _pulpit_ nor _reading pew_ mentioned in the first Rubric in the Office, but is a desk placed "in the midst of the church" (Injunctions of 1549). Following the Lord's Prayer, Versicles, and Collects, comes a most forcible confession couched in the words of Scripture, but less comprehensive than those of the Morning and Communion Services. The Blessing, added in 1662, is a shortened form of the old Jewish Blessing (Num. vi.24-26), but here it is precatory not declaratory.

COMMITTAL PRAYER. That prayer in the Burial Service in which the minister _commits_ the body to the ground, "earth to earth, ashes to ashes, dust to dust." (See _Burial Service_.)

COMMON PRAYER, _see_ Liturgy.

COMMUNION, THE HOLY. Variously called the _Lord's Supper_ and the _Eucharist_. This Service, formerly exclusively called the _Liturgy_ is the highest act of Christian worship. We will consider it under four heads,--(1) History; (2) Rubrics; (3) Service; (4) Views.

(1) _History_. The two Sacraments--Holy Communion, and Holy Baptism--differ from all other Christian observances in that they are the only two expressly ordained by our Lord. We have four records of the institution of the Lord's Supper in the New Testament, viz., Matt, xxvi.26-28; Mark xiv.22-24; Luke xxii.19-20; 1 Cor. xi.23-25. In obedience to our Lord's command, "This do in remembrance of Me," we find the Apostles constantly celebrated the Holy Communion; Acts ii.46; xx.7; &c. This was always accompanied by a set form of prayer, traces of which we may even find in the New Testament--Acts ii.42; 1 Cor. x.16; 1 Cor. xiv.16. Justin Martyr, who wrote A.D. 140, gives an account of a Sunday Service. Almsgiving usually, if not always, accompanied a celebration of the Holy Communion. As the number of Christians increased, the various Churches throughout Europe compiled for their own use forms of prayer for the celebration of the Holy Eucharist; the form most used in England was known by the name of the "Sarum, or Salisbury, Use." The Communion Service in our Prayer Book is based upon, and translated from, this "Sarum Use," with considerable modifications and adaptations. The first reformed Office appeared in 1548; the first full English Office was put forth in 1549; the present Office is substantially that in the second Prayer Book of Edward VI., 1552. A great deal of it is from Hermann's "Consultation," a Liturgy drawn up in 1543 by Melanchthon and Bucer.

(2) _Rubrics_. The first, inserted in 1661, has become virtually obsolete. The "Ordinary," mentioned in the third, is the Bishop, and the "Canon" referred to is the 109th. For first part of fourth rubric, see _Altar_. For the latter part of this rubric, see _Eastward Position_. This rubric was added in 1552.

The rubric before the Commandments was inserted in 1552, but the words "turning to the people," were added in 1661. The next was inserted in 1549. In the next rubric, the alternate form of giving out the Epistle is for use when the passage selected as the Epistle is not really from the Epistles, but is some other "portion of Scripture;" the "sung or said" refers, possibly, to the Cathedral and Parochial modes of conducting Service. (See _Church Music_.)

Three rubrics follow the Nicene Creed; in the first, 1662, the word "Curate," there and elsewhere in the Prayer Book, means the minister in charge of the parish, having "cure of souls," not the assistant minister generally so denominated now. The direction that notice of Holy Communion is to be given at this part of the service is quite contradictory to the rubric following the Prayer for the Church Militant, which should be altered. The word "Homily," in the second of these rubrics, means "a plain sermon." Two books of Homilies have been put forth, one in 1547, by Archbp. Cranmer and others, and the second in 1562, by Bishop Jewel. There is no authority in this, or any other rubric, for changing the surplice for a black gown, neither is there any direction for a prayer before the sermon, although a form is given in the 55th Canon. (See _Bidding Prayer_.)

For the next rubric see _Offertory_.

The first rubric after the Offertory Sentences was inserted in 1661; in 1552 the alms were to be put in the poor box, and not presented. The next rubric orders the bread and wine to be placed on the Holy Table, thus implying the existence of some shelf or table, called the Credence Table, on which they had been previously placed. This rubric was omitted from 1552 to 1661, which perhaps accounts for the custom existing in some churches of not placing the elements on the altar till the time of consecration. The rubrics before the two exhortations giving notice of Holy Communion, were inserted in 1661, but now they have fallen into disuse. The next rubric, inserted in 1552, refers to the custom, almost obsolete now, of intending communicants taking places in the chancel for the rest of the service.

The rubric before the Confession is ambiguous in language, and may mean that the Confession is to be said by the minister alone. The next rubric, directing the Bishop, if present, to pronounce the Absolution, is from the Scottish Office, and was introduced here in 1661. For the rubric before the Consecration prayer, see _Eastward Position_. The "fair linen cloth," ordered to be thrown over what remains of the consecrated elements, is by some thought to represent the linen clothes in which the Saviour's body was wrapped when placed in the tomb.

Of the nine rubrics at the close of the service, the second, third, and fourth are directed against the practice obtaining in the Roman Catholic Church of solitary masses. The fifth is stated by Archbishop Parker and Bishop Cosin not to forbid the use of wafer-bread, but merely to legalize the use of ordinary bread. The rubric in the Scottish Liturgy expresses this more clearly,--"Though it be lawful to have wafer-bread, it shall suffice that the bread be such as is usual." The sixth rubric exhibits the Church's careful and reverent treatment of the remains of the consecrated elements; but its main office was to forbid the reservation of the Blessed Sacrament for the use of invalids and others. This was allowed in the primitive Church, and is now by the Scottish Episcopal Church; but the superstitions which grew up around the custom seemed to make the present rule necessary. The next rubric has been required since offerings in kind were discontinued.

In the next rubric the Lateran Council (1215) enjoined one communion yearly, at Easter-tide only; but the present rule is more in accordance with the custom of the ancient Church, and encourages lay communions.

The last rubric only provides for the distribution of alms when there is an offertory, _i.e._ the reading of the offertory sentences. Other collections are in the hands of the incumbent only. The Ordinary is the Bishop.

The "declaration" is a protest against certain low and gross notions of a carnal presence, as taught in the Roman Church. The "_kneeling_" here, and the "_meekly kneeling_" in the rubric after the Consecration Prayer, exclude prostration, which is not kneeling.

(3) _The Service_. As was said in the paragraph on the _History_ of the Communion Service, it is chiefly taken from the "Sarum Use." When there is no celebration, the Service concludes with a Collect and the Benediction, said immediately after the Prayer for the Church Militant; and this is called the Ante-Communion Office. The Lord's Prayer is said by the Priest alone, notwithstanding the general rubric to the contrary; that, and the Collect following, being taken from an Office which was repeated by the Priest alone, in preparation for Mass. The Decalogue was inserted in 1552 (see _Commandments_.) In the Collects following, the Mediaeval Offices coupled the Pope, King, and Bishop of Diocese together.

It is an ancient custom to sit during the reading of the Epistle, and to stand during the reading of the Gospel, out of reverence for the repetition of the words or acts of Christ. The Doxology "Glory be to Thee, O Lord" has, from a very early period, followed the announcement of the Gospel; but the "Thanks be to Thee, O Lord," afterwards, is a comparatively late custom. For the Nicene Creed, see _Creed_. In the Prayer Book of 1662, the Banns of Marriage were ordered to be published after the Nicene Creed. For the Sermon see article _Sermon_. The sentences following are called the "Offertory Sentences;" formerly a verse was sung before the oblation of the elements. The next prayer, called the _Prayer for the Church Militant_, has, in some form or other, formed part of every known Liturgy. It is divided into three main parts--(1) The Oblation; (2) Commemoration of the living; (3) Commemoration of the faithful departed. The oblation is twofold, firstly of the alms which have been collected, and, secondly, of the elements, the bread and wine for Holy Communion. The Exhortations, here and elsewhere in the Prayer Book, are sixteenth century compositions. The first is from Hermann's "Consultation" (which see); the close of this exhortation is important as shewing that in certain cases the Reformers allowed auricular confession. The parts of this Service following the Exhortations are respectively called the Invitation, Confession, Absolution, and the "Comfortable Words," and are very characteristic of the Anglican Liturgy. After the "Comfortable Words" begins the most solemn part of the Office, anciently called the Canon. The versicles, called, after the Latin for the first, the "Sarsum Corda," are found in all Liturgies; and the "Holy, Holy, Holy,"--the Ter-sanctus,--is probably from Apostolic times. The "Proper Prefaces" are five out of the ten found in English and Roman Missals; the first is an old form, re-modelled in 1549; the second remains as it was in 494; the third dates from 590; the fourth seems to be a new composition in 1549; the fifth, like the second, dates from 494. Next follows a very beautiful prayer, called the "Prayer of Humble Access," which is peculiar to the Anglican Liturgy. After this comes the "Prayer of Consecration." The recital of the words and actions used by our blessed Lord at the Institution of this Holy Feast has always formed an essential feature in every Liturgy. The form of words to be used at the Reception has varied. Originally, the words used were, "The Body of Christ," "The Blood of Christ." Of the form in use now, the first clause only was ordered in 1549, the second only in 1552, and both were combined in 1559. The Lord's Prayer, following, formerly was part of the Consecration Prayer; and the next prayer, called the "Oblation," was the conclusion of the Consecration Prayer in 1549. After the alternate prayer, composed in 1549, comes the ancient hymn known as the "Gloria in Excelsis," or "Angelic Hymn," or the "Great Doxology." It is of Eastern origin, and in the time of Athanasius was said, together with certain Psalms, at dawn. The "Benediction" is a Scriptural composition of the Reformed Church, the latter part being from Hermann's Consultation. Of the collects concluding the service, the first, second, and fourth are from ancient Offices, the others being composed in 1549.

(4) _Views_, _or Doctrine_. In nothing does the belief of men so differ as in this matter of Holy Communion. There may be said to be three views existing among members of the Church of England relative to that which all allow to be the greatest ordinance of religion. This difference of belief in this matter is the real foundation of party spirit in the Church.

(_a_) The _Symbolic_: viz., that consecration simply implies a setting apart for a holy use of certain elements by a Minister authorised to do so; that the Bread and Wine thus set apart are symbols of Christ's Body, which was broken, and of His blood, which was shed; and that the participation of them is, on the one hand, a sign of the fellowship of love binding all true hearts together; and, on the other, a sign of the nourishment and growth of the soul, as fed by Christ Himself. This is the doctrine of Zuinglius, the Swiss Reformer. It is adverse to the doctrine of the whole primitive Church, which, says Bishop H. Browne, "unquestionably believed in a _presence_ of Christ in the Eucharist." (Art. xxviii. Sec. I.)

(_b_) The _Receptionist_; viz., that after consecration the elements become in such a sense changed that they become the channels through which the Body and Blood of Christ are subsequently conveyed to those who receive them with certain dispositions of mind. The Presence of Christ in the elements is potential, not actual; that is, the elements have the power of conveying the Presence of Christ to only a properly qualified receiver.

(_c_) The _Objective_; viz., that after the consecration the elements receive not potentially, but actually, the Present Body and Blood of Christ, and that therefore, the Presence does not depend, as in the view above, upon faithful participation, but upon the act of consecration.

More briefly, the Holy Communion is considered as (1) a memorial feast of love; (2) the actual Presence of Christ in the heart of the faithful recipient; this might also be called the Subjective view of the Real Presence; and (3) the Real Presence of Christ in the consecrated elements themselves, or the Objective view.

There is also the _Sacrificial_ view of the Eucharist, which is held, in a greater or less degree, by all schools of thought. Sadler, in "Church Doctrine,--Bible Truth," thus states what he believes to be the Church of England view--"The Eucharist is the solemn ecclesiastical memorial of the Sacrifice of the Death of Christ. It is the Saviour's own ordained means of showing forth before God, men, and angels. His love in His Death. Just as the Old Law sacrifices were anticipatory showings forth of the One Atoning Death which was to be, so this Communion is a memorial, or commemorative showing forth, of the One Atoning Death which has been."

COMMUNION OF THE SICK. This Office differs from the ordinary Communion Service in its introduction, a special Collect, Epistle, and Gospel being appointed. After this is concluded, the Priest continues with the ordinary Office, beginning "Ye that do truly," &c. Up to 1552 it was allowed to carry the consecrated elements from the church to the sick person; and even later than this we find the rubric allowing of reservation inserted at large in Queen Elizabeth's Latin Prayer Book. This Prayer Book was drawn up for the use of the Universities and the Colleges of Winchester and Eton. The third rubric in the Service is for the prevention of infection. The direction in the fourth rubric with regard to what is called "Spiritual Communion" is from the ancient Office of Extreme Unction. The last rubric does not allow mere infection to be a sufficient excuse for a clergyman's not giving Holy Communion.

COMMUNION OF SAINTS. An article of our Faith. The faithful have (1) an external fellowship, or communion, in the Word and Sacraments; (2) an intimate union as the living members of Christ. Nor is this communion, or fellowship, broken by the death of any, for in Christ all are knit together in one uninterrupted bond.

COMTISM, or POSITIVISM. A philosophy taught by one Auguste Comte, a Frenchman, who was born in 1798, and died 1857. He denied the Deity, and introduced the worship of Humanity. In his religion, which must not be confounded with his philosophy, there are many festivals, a calendar of saints, nine sacraments, and a caricature of the Holy Trinity. His _philosophical_ system is based on altruism, a word meaning much the same as the Biblical command, "Thou shalt love thy neighbour as thyself." This philosophy has many adherents.