Part 11

It was not often that we were induced by curiosity to go into a Roman Catholic Church on a Sunday. The proceedings are unintelligible to the uninitiated, and the service seems to be all performed for the people by the priests, who are ‘the Church.’ Where there is singing or vocal music, it is done by the priests alone, aided by boys, and sometimes, though very rarely, by women. I recollect, when in Antwerp many years ago, on occasion of some great festival the choir was augmented by a number of (concealed) female singers with the sweetest voices. But the congregation never joins in the singing. They listen, just as congregations do at home to anthems performed by choirs, which it would require a knowledge of music, acquaintance with the piece, a music book, and a good voice to enable them to take part in. The service is conducted by the priests, with their backs to the people, these backs being generally covered with an ornamented dress, sometimes exhibiting an inserted cross in colours, sometimes white satin with rich gold embroidery, but varying according to the rank held by the priest, and according to the place, and doubtless according, in some churches, to the importance of the day. The chief priest appears to be reading a large book before him on the altar, and mumbling something to himself; and every now and then he and they (when more than one) perform a genuflexion or change position, and sometimes he turns round to the audience and says something inaudibly, while a boy tinkles a bell as a signal to the people at certain stages of the service. The ceremony is familiar to all who have been abroad. This priest service is no doubt intended, with other things, to exalt the priesthood and to swell its power, the grasp and severity of which the world has unfortunately too often felt. It is only right, however, to say that the people listen devoutly, and seem to know something at least of what is going on, and can follow it and understand when to rise up and when to kneel down. Many of them hold in their hands the book containing the service, which is printed both in Latin and in their own tongue; and were this book (after which the Prayer Book of the Church of England is modelled) purged of some erroneous matters, such as the prayers to the Virgin Mary and Saints, it contains a service to the words of which Protestants probably could not object. Mass sometimes begins very early in the morning; and after it has been said by the priest (I think it does not take much longer than half an hour), the congregation clears out and is succeeded by another, which pours in, before whom the service is repeated. People who have so heard mass apparently consider they have done their duty for the day so far as church worship is concerned.

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When a priest preaches, which seems to be only rarely, and possibly only when he has the faculty, he mounts the pulpit, by his side in which a large crucifix is stuck, and addresses the people shortly but with great animation, his eloquence increasing like the Welsh preachers as he proceeds, till he reaches his climax in such a fervent heat that the perspiration will burst from his brow. No doubt he succeeds in stirring his auditors, but I never could make out sufficiently what was said to know exactly the purport of discourse. But the blessed Virgin is frequently invoked.

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Roman Catholicism, however, must be losing ground fast, as the people increase in knowledge and desire to be free from clerical yoke; and it is astonishing to what an extent Protestantism, everywhere tolerated now, prevails in countries formerly so pope and priest ridden. A book, called _A Guide to Evangelical Work on the Continent of Europe, and on the Southern and Eastern Shores of the Mediterranean_, published by the Committee of the Foreign Evangelical Society (London: James Nisbet & Co., 21 Berners Street; Paris: 4 Place du Théâtre Français, Rue de Rivoli), gives an idea of the extent of this work.[12] I have tried to make up some statistics from it, but have not found my results to agree in numbers with the prefatory notes prefixed to some of the sections. I observe, however, that in France the Reformed Church, under the control of the State, is by far the largest of the Protestant denominations, and it is stated in the guide to consist of 483 parishes and 573 pastors. But on reckoning up the churches named in the book, it seems only to mention 124 Reformed Churches. Probably the explanation is that all parishes are not given. Of the Church of the Augsburg Confession, or Lutheran Church, there seem to be 63; of the Methodists, 7; of the Société Evangélique de France, 25; of the Société Centrale, 70; of the Wesleyan Church, 39; of the Free Church, 63; Independents, 6; Baptists, 6; Société Evangélique de Genève, 14; Society of Friends, 1; other denominations, 11 churches or stations. In all these the service is in the native French, and intended for the natives, and there is not a town of any importance in which there is not one or more of the different denominations represented by a church, so that it will be seen that Protestantism must be spreading and taking a deeper hold on the people. In Paris alone there are, _inter alia_, the following French Protestant churches:—Reformed Church, 19; Lutheran, 16; Evangélique de France, 7; Baptist, 1; French Wesleyan, 6. The native population, besides, throughout France, is reached by a multitude of Protestant or Evangelical associations and institutions and schools, such as Young Men’s Christian Associations, mission homes, orphanages, etc., and there are not less than 85 Bible or Tract Dépôts. I state all these figures _salvo justo calculo_, and with the impression that they only represent a portion of the work, and they are at least short of the figures given in the prefatory ‘note’ on the Protestant Churches of France.

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In some cases, as at Biarritz, French service is conducted in the English Church; in others, as at Lucerne and Chateau d’Œx, the English service is held in the native Protestant Church.

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At Mentone, the French Protestant Church, under the pastoral care of a most worthy man, M. Delapierre, is largely attended by English–speaking people. Indeed, I would say that English, Scotch, and Americans of all denominations form during the season by far the principal part of the congregation. We used almost regularly to attend this church during one of the Sunday services, going to one of the other churches for the other service. A layman commenced by reading a short liturgy or formulary of devotion, then a portion of Scripture, and, having given out a hymn or canticle, as it is termed, left the pulpit, and the minister taking his place, after extempore prayer, preached a sermon. M. Delapierre spoke slowly and distinctly, and it was easy, comparatively, to follow him. His thoughts were always good and striking, though simple, often rising to an elevated and earnest eloquence, calculated to make a deep impression. He was much respected and esteemed by all, but unfortunately was, or rather is, a man of delicate health; so that he only took one of the Sunday services, and had for a short time to leave Mentone for relaxation and change of air. His assistants (young men) we never could follow so well. Hymn–books, with the canticles set to music, were placed in all the pews; and generally at the close of the service a doxology was sung, being a verse commencing, ‘Gloire soit au Saint Esprit,’ to the tune called Hursley, the old German melody to which the hymn ‘Sun of my Soul’ has been wedded. There is a striking and puzzling peculiarity in the French singing, for the words are not sung as spoken. Thus _père_ is pronounced _peray_. The singing also is in slow time. The Communion was dispensed on the first Sunday of the month, all who desired being, without distinction of sect, invited to attend, and was conducted very much in the same way as in Congregational churches at home.

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We once witnessed in this church the baptism of an infant. The father and mother, nurse and baby, and another man and woman—all stood up in front of the reading–desk below the pulpit, to which M. Delapierre descended, and took the baby, which had been squalling, over his left arm. Holding up his hand, and looking down upon it, its great eyes looked up into his either in terror or in wonder, and all was still, not even the water sprinkling disturbing its equanimity. The preliminary service or address seemed to be somewhat long.

No gown or vestment of any kind was used in the church beyond the wearing of black clothes and a white tie, although I believe a gown is worn in many other French churches. Everything was conducted with the reverent simplicity so consistent with true worship. The singing was assisted by a harmonium, amply sufficient for the size of the church, which I suppose might not be seated for many more than two hundred.

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In Italy the Waldensian is the largest of the native churches. The _Guide_ (p. 159) says:—

‘Their missionaries are now found in all parts of Italy. There are 40 churches, some of them small, perhaps, but of living Christians; and there are also 10 missionary stations, with 30 ordained pastors and 20 lay preachers, who visit every month 50 other small towns where there are those friendly to the gospel. There are at present upwards of 2000 converts. This Church, which has 15 parishes in the Waldensian valleys, has a College or Lyceum at Torre Pellice, the capital, and a Theological College at Florence, with three able professors.’

Next to the Waldensian is the Free Christian Church, which ‘has taken a position between Presbyterianism and Congregationalism. It has 37 stations and 24 preachers.’ After it the Wesleyan Church comes, with 28 stations and as many Italian ministers. There are in Italy 14 Bible or Tract Dépôts.

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In Switzerland, Protestant service is conducted in most of the towns by, _inter alia_, the National Reformed Church, the Free Church, the Société Evangélique de Genève. There are 16 Bible or Tract Dépôts throughout the country.

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We attended a French service in the church at Chateau d’Œx, and found a peculiarity existing there which perhaps may be characteristic of the native Swiss churches, for all the women were seated on one side, and all the men on the other, as, I believe, is the case with the Society of Friends in Great Britain. Not till it was too late did I discover I was a black sheep among the women. This congregation sat at singing and rose at prayer. The church, a tolerably large one, was quite full, and no doubt many came from a considerable distance.

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Having said so much with regard to the native churches, I shall now state a few facts regarding those conducted in English for the benefit of strangers.

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There are of American churches in France, 3; in Italy, 3; in Switzerland, 1; of Wesleyan or Methodist, 5 in France, 2 in Italy (not including American Methodist, which are probably Italian churches), and none in Switzerland.[13] Apparently there is but one Congregational church in these three countries, viz. in Paris, where nearly all the above churches stated to be in France likewise are. The remaining English churches are either Scotch Presbyterian or English Episcopalian.

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Taking the Scotch Presbyterian first, I ascertain from the _Guide_ (by summation), in France 6, in Italy 6, in Switzerland 5—17 churches altogether, but there may possibly be other Scotch services not noted—as, for example, we found a room occupied in Venice which is not a station noted. Of these 17, I find from the _Guide_ (comparing it, too, with a card obtained abroad), there are 11 in connection with the Free Church of Scotland; there is only one in connection with the United Presbyterian body; the remaining five are either in connection with the Established Church of Scotland, or are, as in Rome, and as they undoubtedly should be, ‘occupied by a minister of the Established, Free, or United Presbyterian Church of Scotland.’ It would be much better if all the churches were in connection with all these bodies; and, indeed, there is no reason why they might not take in Independents and Baptists and other denominations, and call it everywhere the ‘Scotch Church.’ It would strengthen their hands very much, and avoid, at least, the appearance of unnecessary schism. I believe, however, there is an understanding, so far commendable, that where one of the three Presbyterian bodies above named already has a station in a foreign town, neither of the others shall introduce one of their own.

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In some places the Presbyterian Churches have a chapel or building devoted to worship, as at Cannes. In others a room is engaged, as at Mentone; and I may here mention that the same thing is found with regard to the Episcopal Churches or stations: frequently a room in one of the hotels is used, and sometimes, as at Sorrento, is devoted to this use. Where a church has been built by an Episcopalian body, a great deal of space seems often lost, as at Hyères, in the chancel; and in such cases, when the minister retires to its extreme end to read the communion service, his voice is sometimes lost to the congregation.

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In Florence, Leghorn, Pau, and perhaps elsewhere, there is a permanent settled minister attached to the Presbyterian Church. At other stations the pulpit is supplied either by ministers sent out for the season, or more generally by ministers requiring to go abroad for health, to whom the chaplaincy is pecuniarily an advantage; but it can scarcely be an advantage in regard of their own health, and it does not tend to secure for the station the best men. However, if this were not done, probably stations might become vacant. At Rome, where there is a large nice church outside the Porto del Popolo, alongside of other Protestant churches, care is taken to send for a short period a man, or rather two men, of recognised ability—a very proper step in such a city, and one which, were it possible, it would be well to take elsewhere. While we were in Rome, we were so fortunate as to have, among others, Mr. Mitchell of Leith, who spoke with great power and eloquence. It was strange and gladdening to think that in the very citadel of Old Giant Pope there was now such perfect freedom of speech.

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The English Episcopal Church is necessarily far more largely represented abroad. In fact, there is no town of any importance in which there is not a service conducted according to the forms of this Church. In France, as appearing from the _Guide_, there are 54 stations; in Italy, 23; in Switzerland, 43; in all, 120. Of course in other countries it is similarly, though perhaps not so largely represented, because the three above–named are the principal countries frequented by English travellers, and it is to them the present observations have had exclusive reference.

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I do not profess to know much about the operations of the Episcopal Church of England, but I believe that it has two societies in connection with the Continent—the Colonial and Continental Society, and the Society for the Propagation of the Gospel. This last belongs to the High Church or Ritualistic party.

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Ritualism is not, according to my limited opportunities of observing, very rampant abroad, although, looking at it as a dangerous and insidious Jesuitical attempt to subvert the Protestant Church of England to Rome, or to its errors, and to swell the power of the clergy, the least beginnings deserve to be carefully watched and reprobated by all who desire to preserve the purity of Christian worship. Even were it carried to the most extravagant lengths to which it sometimes is in England, it would pale its ineffectual fire before the full blaze of the Roman Catholic Churches around in their richly–adorned cathedrals, their great altars heaped with all manner of valuables and decorations, their innumerable candles of all sizes, their multiplicity of priests with gorgeous vestments, their full–voiced sonorous chanting, their theatrical ceremonial.

But in some places there is a tendency, apparently held under a certain check, towards Ritualistic practices.

Of course one sees everywhere in Episcopal congregations a good deal of genuflexion among the women.[14] But I imagine this is not regarded by many good people as Ritualistic, although it has a considerable resemblance to the observance in Roman Catholic churches of bending the knee before every crucifix which is passed.

The church is open in some places every morning of the week for reading of prayers.

Intoning the prayers is occasionally attempted; but in a small church, and essayed by one whose voice is not naturally musical, the unaccustomed performance assumes all the appearance of a timidity conscious of deviation from the simplicity of genuine worship.

Not infrequently the altar is gaily ornamented, and a large cross is placed on it, and sometimes there is in a compartment of the window over it a representation of the Saviour on the cross in stained glass. At one little town where we spent a Sunday, the minister was a young man with Ritualistic tendencies. We attended the little chapel, the congregation (one–half probably Episcopalians) being about a dozen or fifteen persons, nearly filling it. The altar was plain, just a table covered with a red cloth, but a large cross stood on it. Shortly after having read the commandment, ‘Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth; thou shalt not bow down to them nor worship them,’ etc., the young man knelt down on his knees before the cross with his back to the congregation, as if in silent adoration. Upon this an English gentleman immediately rose up, and with his family walked out, and I felt much inclined to follow his example.

The single attempt at robing I have witnessed was in the use of stoles, where the wearer, having a black one and a red one, pleased himself by crossing them on his back like a St. Andrew’s cross.

The only other practice I am aware of, savouring of Ritualism, is where three or four stalwart young men, robed in white, have marched in swinging procession from the vestry up the aisle to the chancel to ‘perform’ the duty, not requiring great physical and still less mental exertion, of reading prayers, upon which (the watchful choir leading by rising up) great part of the congregation stood to do them reverence in the house of their Master. One almost expected the men, horrified, to turn round and call out to the people in the words of the angel, ‘See thou do it not, for I am thy fellow–servant. Worship God.’

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I believe, were it not that in all the Episcopalian congregations abroad there is a large proportion who either do not belong to the body, or belonging to it, thoroughly disapprove of the practices of the Ritualists (spoken of by the Roman Catholics as ‘our first cousins’), there might be more latitude taken. But this reason should go a good deal further and put an end to it altogether, because it has a direct tendency to prevent those who cannot reconcile their conscience to giving even the semblance of approval by attending service, from coming to the chapel in which they prevail, and which may be the only one in the place.

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All these and any further observations, though made tenderly, must be taken as by one who does not belong to the Episcopalian communion, and as indicating perhaps the impressions formed by strangers or by those belonging to other denominations.

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The practice now so common, but I believe originally not either intended or observed, of reading the Litany and Communion Service in addition to the ordinary Morning Service, is very general abroad, and, conveniently for lazy or careless clergymen, shoves the sermon into a corner, so that, losing importance, it becomes short and is commonplace, being seldom striking or impressive, although this orthodox flatness is occasionally transgressed, sometimes singularly. We once heard a sermon on Saint Michael almost leading up to the worship of angels, and at Mentone a stranger one afternoon occupying the pulpit spoke in eulogy of war at a time when war or peace were trembling in the balance, and there was little need to inflame some minds.

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In the Episcopal churches there is usually a printed notice in every pew to the effect that the income of the chaplaincy is dependent on the offertory, and at every service (even, I believe, on week–days) a collection is made by sending up the collecting plate through every pew. While this is done, the congregation, or the major part, stands, although perhaps not one in a hundred could assign any feasible reason for doing so, and the minister for whose benefit the collection is made reads out at intervals certain verses of Scripture. The collecting plates with their contents are taken to him, and by him are deposited on the altar, and afterwards carried by him to the vestry. To say that this practice produces more, is only to act on the Roman Catholic doctrine that the end justifies the means. In other places, such as in Paris, the custom, in better taste, is to hold out a plate at the door as the congregation retires.

The hours of service on Sunday are generally at 11 A.M. and 3 P.M. If the second service be taken in the evening, it is not always so arranged as to avoid trenching on the hotel dinner hour. In the Riviera it is invariably in the afternoon, and it is kept short so as to allow invalids to get home some time before sunset of the winter months. The morning service is always well attended; but the afternoon service (except in such places as Cannes and Mentone, and even there, too, to a certain extent) is, in Episcopal churches, deserted, and there is only a sprinkling of people in the pews. I have at one place seen only a single person besides ourselves and those officiating; at others, only a few, and probably none of them belonging to the Episcopal Church. In these cases, sometimes only the Evening Service is read.

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