Chapter 5
(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.
CONCEPTION, THE IMMACULATE, OF THE BLESSED VIRGIN MARY. A doctrine of the Roman Church, invented about the middle of the ninth century. It teaches that the Blessed Virgin herself was conceived and born without sin. Although this dates from so far back, yet it was not imposed by the Church of Rome upon her members as a definite article of faith until the year A.D. 1854.
CONFESSION. The verbal admission of sin. The Prayer Book provides three forms of public confession--one in Morning Prayer, one in the Communion Service, and one in the Commination Service. Besides this the Church of England allows private confession to a priest in exceptional cases, as in the latter part of the first exhortation in the Communion Service, and in the rubric immediately preceding the Absolution in the Office for the Visitation of the Sick. Private, or _Auricular_, Confession forms a prominent feature in the Church of Rome, and it is that which gives to the Roman Priest his great authority over his flock. The practice is, to some extent, founded upon S. James v. 16, which, however, is not necessarily to be understood as speaking of confession to a priest.
CONFIRMATION, RITE OF. The practice of confirming those who have been baptized is spoken of in Acts viii.12-17; xix.4-6. In the early Church it was administered by Bishops alone, and followed as immediately as possible after Baptism. Such is the custom of the Greek Church at the present day, but there the Office is not restricted to Bishops, as in the Western Church, confirmation being administered with chrism, an unguent consecrated by a Bishop. In the Western Church the Rite became gradually dissociated from Baptism, although it has never lost its primary signification as a _confirming_, or strengthening, by the Holy Ghost of those who have been baptized. It is now administered, as the rubric directs, to those who have arrived at "years of discretion," that is to say, to those who are old enough to understand the leading doctrines of the Christian Faith. The age at which Bishops of the Anglican Church will confirm children varies a little in the different dioceses, but 13 or 14 is the general age. The Rite of Confirmation forms one of the seven Sacraments of the Churches of Greece and Rome.
The Preface to the Service, inserted in 1661, is, in substance, the rubric of 1549. The Vow, at all times implied, was not explicitly inserted until 1661. The Versicles and Prayer are from ancient Offices. The form of words accompanying the Imposition of Hands dates from 1552. The Lord's Prayer was inserted in 1661, and the Collect following was composed in 1549. The second Collect is from the Communion Office. The concluding rubric, although making it a point of Church order that people should be confirmed before coming to Holy Communion, allows that in certain cases the privilege conferred by the Rite may be anticipated.
CONFIRMATION of a BISHOP. When a Bishop dies, or is translated, the sovereign grants a license, called a _conge d'elire_, to the Dean and Chapter of the vacant see to elect the person, whom by his letters missive he has appointed. The Dean and Chapter, having made their election, certify it to the sovereign, and to the Archbishop of the province, and to the Bishop elected; then the sovereign gives his royal assent under the great seal, directed to the Archbishop, commanding him to _confirm_ and consecrate the Bishop thus elected. The Archbishop subscribes this "_fiat confirmatio_." After this, a long and formal process is gone through, and at length the Bishop elect takes the oaths of office, and the election is ratified and decreed to be good. The matter is in no way of a spiritual nature.
CONGREGATION. In an ordinary sense, an assemblage of people for public worship. In the Bible our translators consider _Congregation_ and _Church_ convertible terms. Psalm xxii.22; Heb. ii.12.
CONGREGATIONALISTS. The newer name of the _Independents_. (which see.)
CONGRUITY. A term used in the 13th Art. The "School authors" mentioned are the theologians of the middle ages as compared with the "Fathers" of the early times. Bishop Harold Browne says, "The school-authors thought that some degree of goodness was attributable to unassisted efforts on the part of man towards the attainment of holiness: and, though they did not hold, that such efforts did, of their own merit, deserve grace, yet they taught that in some degree they were such as to call down the grace of God upon them, it being not indeed obligatory on the justice of God to reward such efforts by giving His grace, but it being agreeable to His nature and goodness to bestow grace on those who make such efforts." (Art. X.)
These endeavours on the part of man to attain to godliness were by the schoolmen said to deserve grace _de congnio_, _of congruity_.
CONSANGUINITY, _see_ Kindred.
CONSECRATION of BISHOPS, _see_ Ordinal.
CONSECRATION of CHURCHES, CHURCH YARDS, and CEMETERIES. A Christian custom dating, at latest, from the 4th century. Nor does the law of England recognise any place as a church until it has been consecrated by a Bishop. Nothing more, however, is implied, than that the building or place consecrated is set apart for holy uses.
CONSECRATION of ELEMENTS, _see_ Communion, Holy.
CONSUBSTANTIATION. A doctrine of the Lutheran Church with regard to the Real Presence in Holy Communion. "It differs from Transubstantiation, in that it does not imply a change in the substance of the elements. Those who hold this doctrine, teach that the bread remains bread, and the wine remains wine; but that with, and by means of the consecrated elements, the true, natural Body and Blood of Christ are communicated to the recipients." (Bp. Harold Browne.)
CONSULTATION, HERMANN'S. A book frequently referred to in the articles on the different parts of the Prayer Book. Hermann was Archbishop of Cologne at the time of the Reformation, and adopted Protestantism. He employed Melanchthon and Bucer, two celebrated Reformers, to draw up a book of formularies, doctrine, and the like, which was called the _Consultation_. Much of our Prayer Book is derived from it.
CONTRITION, _see_ Repentance.
CONVERSION. Literally, _turning round_. By this is generally meant a sudden and sensible action of the Blessed Spirit upon a newly-awakened sinner. A certain party in the Church, and nearly all dissenting bodies, declare the absolute necessity of _conversion_ before a person can be saved. This view is based upon a mistaken interpretation of our Lord's intercourse with Nicodemus, S. John iii., and confuses _conversion_ with _regeneration_ (which see). To the heathen, and infidel, _conversion_--a change of heart and life--is absolutely and always necessary to salvation; but the baptized Christian may, by God's grace, so continue in that state of salvation (see _Church Catechism_) in which he was placed in baptism, that _conversion_, in the above sense, is not necessary to him; but inasmuch as all fall into sin day by day, he will need _renewal_, or _renovation_--the quiet and continuous work of the Holy Spirit upon his heart. There is not a single reference to sudden conversion in any of the formularies of the Church of England.
CONVOCATION. An assembly of Bishops and Clergy to consult on matters ecclesiastical. Each Province (Canterbury and York) has its own convocation, consisting of two Houses--an Upper, in which the Bishops of the Province sit, and a Lower, in which the Deans, Archdeacons, and chosen members of the clergy sit. These chosen clergy are called proctors, and are elected by the votes of the beneficed clergy. It was, and is, the custom of convocation to sit at the same time as parliament; but in the sixteenth century a great deal of the power and authority of convocation was lost, and it became no longer able to legislate for the Church without the consent of parliament.
COPE, _see_ Vestment.
CORONATION. The solemn religious rite by which a sovereign prince is consecrated to his high office. The Coronation Service is substantially the same as that used in the times of the Heptarchy, and is very valuable as recording certain high religious and political principles prevailing in those early times, and still to be cherished.
CORPORAL, _see_ Altar Linen.
COUNCILS. GENERAL or OECUMENICAL COUNCILS, or SYNODS. Assemblies of Bishops from all parts of the world, to determine some weighty matter of faith or discipline. Of such Councils there have been six received by the whole Catholic Church, but the Roman Church acknowledges several others. Of these six Councils the first four are the most important:--(1) Council of Nice, A.D. 325, summoned by the Emperor Constantine, against the Arian heresy. (2) Council of Constantinople, A.D. 381, summoned by the Emperor Theodosius, against the heresy of Macedonius. (3) Council of Ephesus, A.D. 431, summoned by the Emperor Theodosius the younger, against the Nestorian heresy. (4) Council of Chalcedon, A.D. 451, summoned by the Emperor Marcianus, against the heresy of the Eutychians. The other two generally received Councils are the Second and Third Councils of Constantinople. (See _OEcumenical_.)