We of the Reformed Church hold that many doctrines and practices of the Church of Rome are erroneous and unscriptural, the most important of which are the following:—The doctrine of Original Sin, and Justification, as defined by the Council of Trent; Propitiatory Sacrifice of the Mass; Transubstantiation; Communicating in one kind only; the Seven Sacraments; Purgatory; the Worship, Invocation, and Intercession of the Blessed Virgin, Saints, and Angels; Veneration of Relics; Worship of Images; Universal Supremacy of the Roman Church; the Immaculate Conception of the Blessed Virgin; and the Infallibility of the Pope. These two last were not imposed upon the Roman Church as articles of faith, necessary to be believed, until 1854 and 1870. With the exception of the last two, the above is a summary of the errors of Rome, drawn up by Dr. Barrow, and quoted by Bishop Harold Browne in his book on the 39 articles.
In England the Roman Church has two Cardinals, one of whom
(Cardinal Manning) is also Archbishop, 17 Bishops, 2,112 other
Clergy. The number of Roman Catholic Archbishops and Bishops now
holding office in the British Empire is 131.
CHURCH MUSIC. Certain parts of our Service are directed to be "said or sung," the former possibly describing the parochial, the latter the Cathedral, manner of performing Divine Service. The use of musical instruments in the singing of praise to God is very ancient. The first Psalm in the Bible—viz., that which Moses and Miriam sang after the passage of the Red Sea—was then accompanied by timbrels. Afterwards, when the Temple was built, musical instruments were constantly used at public worship. In the 150th Psalm the writer especially calls upon the people to prepare the different kinds of instruments wherewith to praise the Lord. And this has been the constant practice of the Church in all ages. It is not clearly known when organs were first brought into use, but we find that as early as the year 766 the Emperor of the East sent an organ as a present to Pippin, King of France. It is certain that the use of them has been very common now for several hundreds of years.
The custom of dividing the choir into two parts, stationed on either side of the chancel, in order that they may say, or sing, alternate verses, dates from the primitive Church. Thus Miriam sang. (Ex. xv.20.) Thus the angels in heaven sing. (Isaiah vi.3)
The Psalms and Canticles are generally sung to a chant. These are of two kinds—Gregorian and Anglican. Gregorian chants are very ancient; a collection of them was compiled by Gregory, Bishop of Rome, about A.D. 600. They are sung in unison. Anglican chants, which are of much more recent invention, are sung in harmony. Nearly all our Church music is based on the Gregorian chant. A single chant is an air consisting of two phrases, corresponding to the two parts into which every verse of the Psalms and Canticles is divided in our Prayer Book by a colon. A double chant consists of four parts. Sometimes the Canticles are sung to what is called a Service, which is a musical arrangement similar to the Anthem.
Hymn, a metrical song of praise. Hymns are nowhere formally authorised in our Church, with one exception, viz., the Veni Creator in the Ordination Service. Still, metrical hymns have been sung in the Church from Apostolic times, the words of some of which are extant. The "hymn" sung by our Lord and his disciples at the Last Supper was probably the "Hallel," Psalms cvii.—cxviii.
Anthem, as the term is usually understood in England, consists of passages from Holy Scripture set to music; such also are Introits. Anthems are almost peculiar to our Church, but have been in constant use in it since the Reformation.
Other parts of the Service, such as the Prayers, the Versicles, the Litany, are frequently read either on one note (monotoned), or on one note occasionally varied at the end by a cadence (intoned). This is objected to by some as being unnatural; but it is not so. A child naturally intones or monotones if set to read or recite. And where a congregation have to repeat the same words together, it is absolutely necessary that they should do it on some given note, or the result would be Babel. Children in school, of their own accord, say their lessons together in a monotone. The practice of doing so in the Church dates from the very earliest times.
CHURCH PARTIES. There always have been, and probably always will be, in every religious community different schools of thought. Truth is many-sided, and while men may agree in prescribing a certain limit, outside which is error, yet within the boundary there may be room for many different views of central truths. In the Church of England the views held by different parties are generally reckoned under three heads,—(1) High Church, a section of which party are Ritualists; (2) Low Church, or Evangelicals; (3) Broad Church. Roughly speaking their influence may be thus described: The High Church party has deepened the sense of the Church's corporate life and work, and added to the reverence, the order, the beauty of holy worship. The Low Church party has done much to awaken a spirit of vital personal religion. The Broad Church party has done much to co-ordinate the truths of religion with the certain results of science. The members of this party hold views more or less latitudinarian. The teaching of these three parties will best be seen by an enumeration of the names most favoured by each; thus High Churchmen appeal to Laud, Hammond, Sancroft, Hooker, Andrewes, Cosin, Pearson, Ken, Wilson, Robert Nelson, George Herbert, John Keble, and Pusey. Low Churchmen delight in Melanchthon, Zwingli, Cranmer, Hooper, Ridley, Jewel, Bunyan, Whitfield, Cowper, Scott, Cecil, John Newton, Romaine, Venn, Wilberforce, Simeon, and Henry Martyn. The Broad Church School contains such names as Bacon, Milton, Hales, Jeremy Taylor, Tillotson, Locke, Isaac Newton, Coleridge, Arnold, Maurice, Hare, Robertson, Kingsley, Thirlwall, and Stanley.
CHURCH RATE. A rate which the Churchwardens and Vestry had the right to levy on ratepayers for the repairs of the Church, and for the expenses connected with Divine Service. Ina, king of Wessex, drew up a code of Ecclesiastical Laws, which were accepted in a National Council in A.D. 690. Among these laws was that—"The Church Scot (or Rate) for the repair of Churches, and supply of all things necessary for Divine Worship, was to be paid by every house before Martinmas, according to a valuation made at Christmas." This right of the Church to levy compulsory Church Rates was only taken from her by an Act passed in the present reign, in consequence of the opposition raised by Dissenters.