Volume 6 — Ritualism And Its True Meaning.

We have had the pleasure of reading an article on the subject of ritualism by the Rev. Dr. Dix, rector of Trinity church in this city. This article, which appeared in the July number of the Galaxy, suggested to our minds some very interesting and practical reflections. It is understood that the respected doctor who holds so important a position in his own church is one of the principal supporters of the movement in regard to which he writes. Although he does not yet introduce into Trinity church and its chapels the external observances of the ritualists which he commends, still it is his desire to do so at the first practicable moment. The weight of his character and influence is given to the restoration of those rites and ceremonies which were dropped at the Protestant Reformation through the undue force of Calvinism and what he calls religious radicalism. Whether he will succeed is a question which the ministers and influential laymen of his own church can better answer than we can. In examining his article carefully, we think there is a slight want of candor on one or two points, and some misunderstanding upon others. For example, he disclaims the popular use of the word "ritualism," and says, "It has lost its respectability, and has become a slang expression. The unlucky word is bandied about till it must have lost all perception of its own identity. Hence, we respectfully decline the attempt to say what the word 'ritualism' means, as now lost and merged in the category of cant and slang." Now, as far as we are able to judge, we really believe that the majority of people call things by their right names, and that the public can have no end to gain by any other course. It may be that the Episcopalians are not forbearing enough toward those of their brethren who would innovate upon their established forms of worship; but they cannot be found fault with if they are surprised and offended at changes which are so radical. If they use harsh language in the controversy, they are not to be excused, for no good ever arises from acrimony, or the forgetfulness of the decencies of life. Yet can any honest man say that he does not know what they mean to attack, or that he cannot explain what "ritualism" is? The definition which the reverend doctor gives is hardly adequate, because it includes all mankind, since, according to his terms, there is no one who is not a ritualist. There is no necessity of proving that all religions have had their rites and ceremonies, for there is no one who will deny so well received a fact. We must take the word in its popular acceptation; and it simply refers to those who are now endeavoring to introduce great changes in the worship of the Protestant Episcopal Church, who are using vestments never known in their communion for at least three centuries, and who, in doctrine and outward observance, are approaching as nearly as possible the time-hallowed ceremonial of the Catholic Church. Whether they are in the right or in the wrong is another question; the name by which they are called may be appropriate or not, but it has a plain signification. Every one can understand it, and we do not see in it anything abusive or uncharitable.

After objecting to the term "ritualist," Dr. Dix proceeds to defend at some length the course of those who bear this name, and his view is easily summed up, and we hear it now for about the thousandth time in our life:

"The Christian dispensation is bounded, on the one side, by the magnificent ritualism of Israel, and, on the other, by the analogous and not less glowing ritualism of heaven. For fifteen hundred years (after Christ) there was no ritualistic controversy deserving the name. In general features, divine worship was the same throughout the world. But errors and abuses crept into the church, and these became symbolized in novel rites and practices, by which ritual became, in some respects, defiled and corrupted. Then came the Reformation in the sixteenth century. That movement did not affect the Eastern portions of Christendom; in Greece and Russia the old traditions may be traced, although under a load of useless ceremonies, back to the commencement of the Christian era. … Looking about the world, we see, in the Eastern part of Christendom, an ancient ritual in use, very ornate, very symbolical, and full of reminiscences of the old church of Israel; the mitre, the iconastasis, the veil, the lamps, the incense, are direct heirlooms from that venerable past. In the West, the Roman Catholic Christians exhibit in their ritual a system essentially modified by later ideas, and expressing the dogmas which by degrees have accumulated around their once pure creed."

Here the reverend doctor seems to labor under a strange misunderstanding, and evidently has taken no pains to examine for himself the oriental liturgies. There is no substantial difference whatever between the liturgies of the East and those of the West. All contain the same essential parts, and are probably of apostolic origin. Whatever corruption belongs to the Roman rite, in the Protestant sense of the term, belongs likewise to the Eastern rites. As for the ceremonies now in use in regard to the sacraments and popular devotions, there may be some difference, but it is in favor of the West, even from the Protestant point of view. The Eastern churches pay as much honor to the Blessed Mother of God and to the saints as we do, and in their expressions are fully as fervent. The attempt, therefore, to make a distinction between the East and West, as if the oriental churches were more in sympathy with the reformed doctrines than the Catholic Church, is singularly futile, because not supported by the least shadow of fact. Besides, as we shall see in this article, the ritualists draw all their own rites and ceremonies from us, and recommend for the use of their own church the very words of the Roman Missal. If in their view we had become so corrupt, why have they taken for themselves the ritual which the doctor says is essentially modified by later ideas? We are convinced that the assertions we have quoted will never stand the test of examination or of honest common sense.

Again, Dr. Dix says that there was a perceptible variance of opinion between the English reformers and the Lutheran and Calvinistic communities. To use his own words: "The movement of the Reformation in England was in the most cautiously conservative channel. What they aimed at was, to retain all that was truly Catholic, and to reject only what was distinctively Roman." We do not believe that these assertions can be made good by the most ingenious interpretation of history. The English leaders of the reform were certainly in close connection with the continental teachers, and drew their inspiration from them. That in England more of the exterior of the ancient church was retained was, we think, owing to the pertinacity of the court, more than to the conservative views of Cranmer and his co-laborers. Henry VIII. was inexorable on many points during his singularly exemplary life. Edward VI. was pliant enough, but the church and parliament were not sufficiently advanced to follow all lengths in the wake of Luther and Calvin; and the truth, is that the English Church had nothing to do with the Reformation but to bear it, and by it to lose all its liberties. It is a patent fact that the voice of convocation, the only one which could speak for the ecclesiastical body, was hushed by Henry VIII., and that the reform was carried on by the king and his parliament. If the first prayer-book of Edward VI. was so perfect, why did not the "cautiously conservative" movement stop with "that most perfect specimen of a reformed Catholic liturgy"? why are the poor Calvinists to be blamed for following their own consciences, and for asking for a revision of the liturgy? That they were successful is a proof, at least, that they had great influence in the English Church, and that the Reformation was not so cautiously conservative.

As for the Protestant Episcopal Church, the doctor tells us that it is in an inchoate state, where all its component elements are in fusion. "Only eighty-two years have elapsed since the first American bishop was consecrated; these years have been formative; usages and customs have been undergoing continual changes, and men have been feeling their way, under circumstances in which, since the time of Constantine, no national branch of the Catholic Church has been placed." Is this really the case? Have Episcopalians no settled forms of worship, and no fixed creed? We always were led to suppose that that conservative body of Christians were decidedly fixed in their hostility of heart to Romanism, and what may be called extreme Protestantism. Is it not so? Is the Book of Common Prayer no established rule for the order of divine worship? Are the Thirty-nine Articles, to which every minister effectually subscribes, no rule of faith whatever? Are all Episcopalians feeling their way to something settled in faith and worship? If such is the case, we have been strangely misinformed, and have singularly misinterpreted the decisions of bishops and conventions. The Episcopalian clergy and laity can settle this matter better than we can, and therefore we leave its solution to them. But, to Catholic eyes, these "formative years" seem only like the constant changes which are ever passing over all Protestant bodies, and which inhere in every merely human organization. And we must say that, as far as we know, though the faith of Episcopalians may differ very much, their external worship is plainly enough fixed by rubrics and canons whose meaning can hardly be misunderstood. We pay the highest tribute of respect to Rev. Dr. Dix and his friends, and we give thanks to God for the light and grace he has given them; but truth obliges us to say that their whole movement (if it be sincere, as we are bound to believe) is away from their own church with its rites and ceremonies, and toward the old faith and the old home of Christians. May the divine mercy perfect that which has been begun, and which gives such promise of conversion to the truth. We deeply sympathize with the ritualists, and pray for them continually, that they may not falter on the path they have begun to tread, that they may persevere amid all discouragements and temptations until they reach their Father's house, where the light of faith shines without a shadow.

Having made these preliminary remarks, we proceed to the object of this short essay, and shall endeavor to make manifest what ritualism is and what is its true meaning. We believe it to be a most important movement, which by God's grace will lead many souls to the full possession of the truth. We consider it as simply an honest and sincere attempt to introduce into the English Church and the Protestant Episcopal Church, the most essential doctrines of the Catholic religion, and to restore the worship which passed away at the Reformation with the rejection of the ancient faith. It does not seem to us that any candid person can long be a ritualist without becoming Catholic. Our purpose is, then, to make this evident to the public by the simple presentation of facts. It will be very interesting both to Catholics and Protestants to know the real doctrine and practices of the upholders of one of the most striking movements of our day. We will, for the sake of order and clearness, speak in detail of the sacrifice of the Mass and the blessed Eucharist, of auricular confession, of other sacramental observances, and of religious communities. Before proceeding to these subjects, however, we reproduce and affirm the five points of Rev. Dr. Dix, which we shall have in view as fixed principles:

"First. There must be ritual of some kind where there is religion.

"Second. There is the clearest argument from Holy Scripture and ecclesiastical history in favor of a beautiful and impressive ritualism, as a powerful agency on men for their good.

"Third. Such ritualism must be a teacher; it must symbolize something, and express as forcibly as possible what it symbolizes; a ritualism without a meaning, and representing no truth which the intellect can grasp, is but a piece of trifling and a sham.

"Fourth. Ritual must teach truth, pure and unadulterated truth; God's truth, which he has revealed to man.

"Fifth. People should try to discuss the subject with calmness. They should not look at it in a party light; they had better keep clear of the agitators, whose aim it is to excite vague fears, and affright the uninstructed with awful disclosures of conspiracy against the simplicity of their faith and the purity of their worship; and especially should they remember that there is superstition in defect as well as in excess."

1. Ritualists are believers in the sacrifice of the Mass and the real presence of our Lord in the holy Eucharist. The Communion service, instead, therefore, of being simply an affecting memorial of Christ's death, is transformed into a true and proper sacrifice, in which he is really present under the forms of bread and wine, and is offered for the living and the dead. The adaptation of the old forms of the prayer-book to a view so Catholic as this requires many alterations in rubrics and in the introduction of new matter. We shall quote from a book called the Notitia Liturgica, which is the received order of service, and contains, according to its title, "brief directions for the administration of the sacraments, and the celebration of the divine service according to the present use of the Church of England." The introductory note explains that the book was drawn up "in order to provide the clergy, sacristans, and others with a small pocket-manual, by which such accuracy, care, and reverence may be attained by those ministering at, or serving the altar, as has been so constantly recommended by such eminent standard divines of our national church, as the Venerable Bede, Archbishop Peckham, Bishop Wainflete, Cardinal Pole, Bishop Cosin, and Archbishop Laud." The Directorium Anglicanum contains more ample directions; but the present work, being briefer, is more suited for our purpose at this moment. It commences with the remark that, "in the interpretations of the Book of Common Prayer, the following cardinal maxim should never be lost sight of, namely, that what was not legally and formally abandoned at the Reformation by express law is now in full force, and should be carefully, judiciously, and firmly restored. This key unlocks many difficulties which would be otherwise both theoretically and practically insurmountable." Then follow the directions for the building and dressing of the altar, and for a "Low and High Celebration." We cannot do better than give them at length:

"The greatest care should be invariably bestowed upon the altar of the church. It should be well raised, of proper proportions, and of costly materials. In size it should never be less than seven feet long, and three feet and a half in height. It should always be raised on a substantial and solid platform of at least three steps. Behind it there should be a reredos of wood or stone, either carved or decorated, or else a hanging of cloth, velvet, satin, damask, or embroidery. Green is the best color for a hanging—unless the church is dedicated in honor of Our Lady, when blue may be used—which can be changed on high festivals for white. The carpet upon the sanctuary floor should invariably be green, as it is a good contrast to the altar vestments. The altar vestments should fit accurately, and not be allowed to hang loosely. On a shelf or ledge behind the altar—sometimes called a retable, and sometimes, but inaccurately, a super-altar—should be placed a metal cross or crucifix; or a painting of the crucifixion should be fixed over the centre of the altar, against the east wall. At least two large and handsome candlesticks for the Eucharistic celebration should be placed one on either side of the cross. Other branch candlesticks for tapers may be affixed to the east wall on each side of the altar, and standards for the same may be added on festivals. Flower vases may be also used for the adornment of the retable of the altar, and pots of flowers and shrubs for the sanctuary floor, which should be carefully but closely grouped against the north and south ends of the altar.

"The following order should be observed both in the use of the vestments of the clergy and of the altar:

"White.—From the evening of Christmas Eve to the Octave of Epiphany inclusive, (except on the two feasts of St. Stephen and the Holy Innocents;) at the celebration on Maunday Thursday, and on Easter Eve, from the evening of Easter Eve to the Vigil of Pentecost, on Trinity Sunday, on Corpus Christi Day and its Octave, on the feasts of the Purification, Conversion of St. Paul, Annunciation, St. John Baptist, St. Michael, All Saints, on all feasts of Our Lady, and of Saints and Virgins, not Martyrs, at weddings, and on the Anniversary Feast of the dedication of the church.

"Red. Vigil of Pentecost to the next Saturday, Holy Innocents, (if on a Sunday,) and all other feasts.

"Violet. From Septuagesima Sunday to Easter Eve, from Advent to Christmas Eve, Ember week in September, all vigils that are fasted, Holy Innocents, (unless on Sunday.)

"Black. Good Friday and funerals.

"Green. All ferial days.

"PLAIN DIRECTIONS FOR A LOW CELEBRATION.

(BY A PRIEST WITH ONE SERVER.)

Vestments for the Celebrant—Cassock, amice, alb, and girdle, with maniple, stole, and chasuble, of the color of the day.

Vestments for the Server—Cassock and surplice.

"The altar candles being lighted, and the cruets of wine and water being on their stand upon the credence, as well as the altar breads, basin, and towel, the priest, bearing the sacred vessels, duly arranged and covered, preceded by the server, proceeds from the sacristy to the altar.

"Having bowed to the cross, and then spread the corporal and placed the chalice on the centre of the altar, he steps back to the foot of the altar, and begins by saying privately: '+ In the name of the Father, and of the Son, and of the Holy Ghost. Amen.'

"He then recites Psalm xliii., (which should be learned by heart.)

"Then, going up to the altar, according to the Rubric, he says the 'Our Father' and collect at the 'north side' or gospel corner; after which, turning to the people, and standing in the middle of the altar, he recites the Ten Commandments, the server making the appointed responses.

"Then he turns to the gospel corner, as the Rubric directs, and says the prayer for the Queen, and the collect for the day.

"Then the server moves the book-rest to the epistle corner, where the priest reads the epistle; and then the server replaces it, as before, at the gospel corner, where the priest reads the gospel, at the commencement of which all present cross themselves on the forehead, mouth, and breast.

"Custom sanctions the responses, 'Glory be to Thee, O Lord,' and 'Praise be to Thee, O Christ,' before and after the Gospel: both of which are said by the server.

"The creed is said by the priest junctis manibus in the middle of the altar facing the cross. The server, therefore, should move the book toward the priest. From the words 'and was incarnate' to 'was made man,' the celebrant bows profoundly; and at the words 'life everlasting' makes the sign of the cross on his breast.

"The offertory sentence is read in the same position. The alms (if any) are presented standing. At the offering of the bread, the priest should use privately the following prayer from the Salisbury Missal:

"'Suscipe, Sancta Trinitas, hanc oblationem quam ego indignus offero in honore tuo et Beatae Mariae, et omnium sanctorum tuorum, pro peccatis et offensionibus meis; pro salute vivorum et requie omnium fidelium defunctorum. In nomine Patris, et Filii, et Spiritus Sancti. Amen.'

"And at the offering of the chalice:

"Offerimus tibi, Domine, calicem salutaris, tuam deprecantes clementiam, ut in conspectu divina majestatis tuae, pro nostra et totius mundi salute, cum odore suavitatis ascendat. Amen.'

"Here the server should bring from the credence-ewer, water, and towel for the priest to wash his hands. During this symbolical ceremony, the celebrant will say Psalm xxvi., which may be learnt by heart.

"At the 'Ye that do truly,' which should also be learnt by heart, and said without the service-book, the priest turns to the people, still standing in the midst of the altar.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Genuflecting before receiving Christ's Most Precious Blood:

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

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

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

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

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

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

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

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

PLAIN DIRECTIONS FOR A HIGH CELEBRATION. (BY A PRIEST WITH DEACON AND SUB-DEACON.)

Vestments for the Celebrant—Cassock, amice, alb, and girdle, with maniple, stole, and chasuble of the color of the day.

Vestments for the Deacon—Cassock, amice, alb, and girdle, with maniple, stole, and dalmatic of the color of the day.

Vestments for the Sub-Deacon—Cassock, amice, alb, and girdle, with maniple and tunicle of the color of the day.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Mother of Mercy, day by day My love for thee grows more and more; Thy gifts are strewn upon my way, Like sands upon the great sea-shore. "Get me the grace to love thee more; Jesus will give if thou wilt plead; And, mother, when life's cares are o'er, Oh! I shall love thee then indeed."

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

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

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

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

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

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

"A Form For The Admission Of A Chorister.

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

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

"Our Father, etc.

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

"¶ Then there shall be read the Lesson.

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

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

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

R. Who hath made heaven and earth.

V. Blessed be the name of the Lord:

R. Henceforth, world without end.

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

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

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

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

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

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

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

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

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

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