BISHOP, _see_ Orders.

BOUNTY, QUEEN ANNE'S. Before the Reformation, the _Annates_ or _First-fruits_, being the profits for one year of every vacant benefice, were paid to the Pope. In Henry VIII.'s reign they were paid to him instead. Queen Anne, however, instead of receiving them for her own use, established a fund for the benefit of the poor clergy. This fund has since been called Queen Anne's Bounty.

Money was granted to it also by Parliament, and many generous individuals increased the sum.

BOWING AT THE NAME OF JESUS. This pious custom is ordered by the 18th Canon of our Church, in supposed accordance with the idea of the Apostle in Phil. ii.9. In many churches the custom is now observed by bowing at the Sacred Name in the Creed only; but the Canon orders "due and lowly reverence to be done" whenever the "Name of the Lord Jesus is mentioned in the time of Divine Service."

BOWING TOWARDS THE ALTAR. This reverent custom is still practised in many of the Royal Chapels, and in some churches and Cathedrals, _e.g._, in Christ Church, Oxford, in many village churches where the custom, once universal, has not died out, and it survives in some College Chapels.

The synod of 1640 said, "We heartily commend it to all good and well affected people, that they be ready to tender to the Lord their reverence and obeisance, both at their coming in and going out of church, according to the most ancient custom of the primitive Church in the purest times."

BROAD CHURCH, _see_ Church Parties.

BURIALS ACT. A Bill pa.s.sed in Parliament, 1880. Before the pa.s.sing of the Act no deceased persons (with certain exceptions, specified in the Rubric) could be buried in consecrated ground without the Service of the Church of England being read over their remains.

Now, anyone who wishes to have his relatives or friends buried in any such ground without any religious service, or with any other Christian and orderly service than that of the Church of England, can do so. This service may be conducted by anybody, man, woman, or child, but 48 hours' notice must be given in writing to the inc.u.mbent, who still has all his legal rights preserved. The Burials Bill deals solely with the churchyard, and confers no rights as to the tolling of the bell, or to the use of any church or consecrated chapel.

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

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

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

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

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

In honour of G.o.d the Holy Ghost 3

In honour of the Holy Trinity 1

In honour of the Blessed Virgin Mary 2

In honour of the Holy Angels 1

In honour of the Apostles and Evangelists 14

In honour of S. John Baptist and other Saints 4

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

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

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

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

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

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

And in the "Consecration of Bishops" the question is put thus,--"Are you persuaded that you be truly called to this Ministration, according to the will of our Lord Jesus Christ, and the order of this realm?"

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

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

CALVINISTS. These form no particular sect, but are to be found among different bodies of Christians. They are the followers of the Reformer, John Calvin, who was born in 1509. The five _points_, or essential doctrines of Calvinism, are (1) particular election, (2) particular redemption, (3) moral inability in a fallen state, (4) irresistible grace, and (5) the final perseverance of the saints.

In other words, a Calvinist holds that before the foundation of the world G.o.d _elected_ a certain number to salvation, and _reprobated_ the rest of mankind to d.a.m.nation; that Christ Jesus died only for the elect; that mankind are totally depraved in consequence of the fall; that G.o.d, in His own good time, calls all those he has before predestinated to life by the _irresistible_ power of the Holy Spirit to grace and salvation; that those once called can never finally fall from a state of grace.

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

CANDLES, _see_ Altar Lights.

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

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

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

CANON OF SCRIPTURE, _see_ Bible.

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

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

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

Ca.s.sOCK, _see_ Vestments.

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

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

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

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

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

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

_see_ also Art. x.x.xiv.

CHALICE, _see_ Altar Vessels.

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

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

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

CHANT, _see_ Church Music