COMMUNION OF THE SICK. This Office differs from the ordinary Communion Service in its introduction, a special Collect, Epistle, and Gospel being appointed. After this is concluded, the Priest continues with the ordinary Office, beginning "Ye that do truly,"

&c. Up to 1552 it was allowed to carry the consecrated elements from the church to the sick person; and even later than this we find the rubric allowing of reservation inserted at large in Queen Elizabeth's Latin Prayer Book. This Prayer Book was drawn up for the use of the Universities and the Colleges of Winchester and Eton.

The third rubric in the Service is for the prevention of infection.

The direction in the fourth rubric with regard to what is called "Spiritual Communion" is from the ancient Office of Extreme Unction.

The last rubric does not allow mere infection to be a sufficient excuse for a clergyman's not giving Holy Communion.

COMMUNION OF SAINTS. An article of our Faith. The faithful have (1) an external fellowship, or communion, in the Word and Sacraments; (2) an intimate union as the living members of Christ. Nor is this communion, or fellowship, broken by the death of any, for in Christ all are knit together in one uninterrupted bond.

COMTISM, or POSITIVISM. A philosophy taught by one Auguste Comte, a Frenchman, who was born in 1798, and died 1857. He denied the Deity, and introduced the worship of Humanity. In his religion, which must not be confounded with his philosophy, there are many festivals, a calendar of saints, nine sacraments, and a caricature of the Holy Trinity. His _philosophical_ system is based on altruism, a word meaning much the same as the Biblical command, "Thou shalt love thy neighbour as thyself." This philosophy has many adherents.

CONCEPTION, THE IMMACULATE, OF THE BLESSED VIRGIN MARY. A doctrine of the Roman Church, invented about the middle of the ninth century.

It teaches that the Blessed Virgin herself was conceived and born without sin. Although this dates from so far back, yet it was not imposed by the Church of Rome upon her members as a definite article of faith until the year A.D. 1854.

CONFESSION. The verbal admission of sin. The Prayer Book provides three forms of public confession--one in Morning Prayer, one in the Communion Service, and one in the Commination Service. Besides this the Church of England allows private confession to a priest in exceptional cases, as in the latter part of the first exhortation in the Communion Service, and in the rubric immediately preceding the Absolution in the Office for the Visitation of the Sick.

Private, or _Auricular_, Confession forms a prominent feature in the Church of Rome, and it is that which gives to the Roman Priest his great authority over his flock. The practice is, to some extent, founded upon S. James v. 16, which, however, is not necessarily to be understood as speaking of confession to a priest.

CONFIRMATION, RITE OF. The practice of confirming those who have been baptized is spoken of in Acts viii.12-17; xix.4-6. In the early Church it was administered by Bishops alone, and followed as immediately as possible after Baptism. Such is the custom of the Greek Church at the present day, but there the Office is not restricted to Bishops, as in the Western Church, confirmation being administered with chrism, an unguent consecrated by a Bishop. In the Western Church the Rite became gradually dissociated from Baptism, although it has never lost its primary signification as a _confirming_, or strengthening, by the Holy Ghost of those who have been baptized. It is now administered, as the rubric directs, to those who have arrived at "years of discretion," that is to say, to those who are old enough to understand the leading doctrines of the Christian Faith. The age at which Bishops of the Anglican Church will confirm children varies a little in the different dioceses, but 13 or 14 is the general age. The Rite of Confirmation forms one of the seven Sacraments of the Churches of Greece and Rome.

The Preface to the Service, inserted in 1661, is, in substance, the rubric of 1549. The Vow, at all times implied, was not explicitly inserted until 1661. The Versicles and Prayer are from ancient Offices. The form of words accompanying the Imposition of Hands dates from 1552. The Lord's Prayer was inserted in 1661, and the Collect following was composed in 1549. The second Collect is from the Communion Office. The concluding rubric, although making it a point of Church order that people should be confirmed before coming to Holy Communion, allows that in certain cases the privilege conferred by the Rite may be antic.i.p.ated.

CONFIRMATION of a BISHOP. When a Bishop dies, or is translated, the sovereign grants a license, called a _conge d'elire_, to the Dean and Chapter of the vacant see to elect the person, whom by his letters missive he has appointed. The Dean and Chapter, having made their election, certify it to the sovereign, and to the Archbishop of the province, and to the Bishop elected; then the sovereign gives his royal a.s.sent under the great seal, directed to the Archbishop, commanding him to _confirm_ and consecrate the Bishop thus elected. The Archbishop subscribes this "_fiat confirmatio_."

After this, a long and formal process is gone through, and at length the Bishop elect takes the oaths of office, and the election is ratified and decreed to be good. The matter is in no way of a spiritual nature.

CONGREGATION. In an ordinary sense, an a.s.semblage of people for public worship. In the Bible our translators consider _Congregation_ and _Church_ convertible terms. Psalm xxii.22; Heb. ii.12.

CONGREGATIONALISTS. The newer name of the _Independents_. (which see.)

CONGRUITY. A term used in the 13th Art. The "School authors"

mentioned are the theologians of the middle ages as compared with the "Fathers" of the early times. Bishop Harold Browne says, "The school-authors thought that some degree of goodness was attributable to una.s.sisted efforts on the part of man towards the attainment of holiness: and, though they did not hold, that such efforts did, of their own merit, deserve grace, yet they taught that in some degree they were such as to call down the grace of G.o.d upon them, it being not indeed obligatory on the justice of G.o.d to reward such efforts by giving His grace, but it being agreeable to His nature and goodness to bestow grace on those who make such efforts." (Art. X.)

These endeavours on the part of man to attain to G.o.dliness were by the schoolmen said to deserve grace _de congnio_, _of congruity_.

CONSANGUINITY, _see_ Kindred.

CONSECRATION of BISHOPS, _see_ Ordinal.

CONSECRATION of CHURCHES, CHURCH YARDS, and CEMETERIES. A Christian custom dating, at latest, from the 4th century. Nor does the law of England recognise any place as a church until it has been consecrated by a Bishop. Nothing more, however, is implied, than that the building or place consecrated is set apart for holy uses.

CONSECRATION of ELEMENTS, _see_ Communion, Holy.

CONSUBSTANTIATION. A doctrine of the Lutheran Church with regard to the Real Presence in Holy Communion. "It differs from Transubstantiation, in that it does not imply a change in the substance of the elements. Those who hold this doctrine, teach that the bread remains bread, and the wine remains wine; but that with, and by means of the consecrated elements, the true, natural Body and Blood of Christ are communicated to the recipients." (Bp.

Harold Browne.)

CONSULTATION, HERMANN'S. A book frequently referred to in the articles on the different parts of the Prayer Book. Hermann was Archbishop of Cologne at the time of the Reformation, and adopted Protestantism. He employed Melanchthon and Bucer, two celebrated Reformers, to draw up a book of formularies, doctrine, and the like, which was called the _Consultation_. Much of our Prayer Book is derived from it.

CONTRITION, _see_ Repentance.

CONVERSION. Literally, _turning round_. By this is generally meant a sudden and sensible action of the Blessed Spirit upon a newly-awakened sinner. A certain party in the Church, and nearly all dissenting bodies, declare the absolute necessity of _conversion_ before a person can be saved. This view is based upon a mistaken interpretation of our Lord's intercourse with Nicodemus, S. John iii., and confuses _conversion_ with _regeneration_ (which see). To the heathen, and infidel, _conversion_--a change of heart and life--is absolutely and always necessary to salvation; but the baptized Christian may, by G.o.d's grace, so continue in that state of salvation (see _Church Catechism_) in which he was placed in baptism, that _conversion_, in the above sense, is not necessary to him; but inasmuch as all fall into sin day by day, he will need _renewal_, or _renovation_--the quiet and continuous work of the Holy Spirit upon his heart. There is not a single reference to sudden conversion in any of the formularies of the Church of England.

CONVOCATION. An a.s.sembly of Bishops and Clergy to consult on matters ecclesiastical. Each Province (Canterbury and York) has its own convocation, consisting of two Houses--an Upper, in which the Bishops of the Province sit, and a Lower, in which the Deans, Archdeacons, and chosen members of the clergy sit. These chosen clergy are called proctors, and are elected by the votes of the beneficed clergy. It was, and is, the custom of convocation to sit at the same time as parliament; but in the sixteenth century a great deal of the power and authority of convocation was lost, and it became no longer able to legislate for the Church without the consent of parliament.

COPE, _see_ Vestment.

CORONATION. The solemn religious rite by which a sovereign prince is consecrated to his high office. The Coronation Service is substantially the same as that used in the times of the Heptarchy, and is very valuable as recording certain high religious and political principles prevailing in those early times, and still to be cherished.

CORPORAL, _see_ Altar Linen.

COUNCILS. GENERAL or OEc.u.mENICAL COUNCILS, or SYNODS. a.s.semblies of Bishops from all parts of the world, to determine some weighty matter of faith or discipline. Of such Councils there have been six received by the whole Catholic Church, but the Roman Church acknowledges several others. Of these six Councils the first four are the most important:--(1) Council of Nice, A.D. 325, summoned by the Emperor Constantine, against the Arian heresy. (2) Council of Constantinople, A.D. 381, summoned by the Emperor Theodosius, against the heresy of Macedonius. (3) Council of Ephesus, A.D. 431, summoned by the Emperor Theodosius the younger, against the Nestorian heresy. (4) Council of Chalcedon, A.D. 451, summoned by the Emperor Marcia.n.u.s, against the heresy of the Eutychians. The other two generally received Councils are the Second and Third Councils of Constantinople. (See _OEc.u.menical_.)

Besides these _General_ Councils, there are National, Provincial, and Diocesan Councils,

COVENANT. A mutual agreement between two or more parties. In the Bible, G.o.d is spoken of as entering into covenant with man, as in Gen. xv.8-18; xxviii.20-22; and elsewhere. In an historical sense it denotes a contract or convention agreed to by the Scots in 1630 for maintaining the Presbyterian religion free from innovation.

This was called the National Covenant. The "Solemn League and Covenant," a modification of the above, guaranteed the preservation of the Scottish Reformed Church, and was adopted by Parliament in 1643.

CREDENCE TABLE. A table or shelf near the altar, on which the bread and wine to be used in Holy Communion are placed previously to consecration. The word seems to be derived from the Italian _credenzare_, a buffet, or sideboard, at which meats were tasted in early times before being presented to the guests, as a precaution against poison. It is used for the more convenient observance of the rubric following the offertory sentences, "And when there is a Communion, the priest shall _then_ place upon the Table so much bread and wine as he shall think sufficient."

CREED. There are three Creeds recognised in the Catholic Church--the _Apostles' Creed_, the _Nicene Creed_, and the _Athanasian Creed_.

The name _Creed_ is derived from the Latin _Credo_, "I believe."

The _Apostles' Creed_, rehea.r.s.ed in the Morning and Evening Service of our Church, is the most ancient of all creeds, and can be traced back, with few variations, almost to Apostolic times; some indeed allege that it, in its earliest form, is referred to in Rom. vi.17, and 2 Tim. i.13. It is in no way controversial, but is a simple and plain statement of the fundamental truths of Christianity, and being such, a profession of faith in it is demanded of all candidates for Baptism.

The _Nicene Creed_, which has a place in the Communion Service, is so called from its being drawn up at the Council of Nicaea (A.D.

325). A more distinct enunciation of belief was made necessary by the growth of the Arian and other heresies which denied the G.o.dhead of our Lord Jesus Christ. The latter portion, from "I believe in the Holy Ghost," was added later, viz., at the Council of Constantinople, A.D. 381. Other heresies led to the introduction of the "_filioque clause_"--"Who proceedeth from the Father _and the Son_"--at a still later date. This is one cause of the great schism between the Eastern and Western Churches.

The _Athanasian Creed_, recited on certain Festivals instead of the Apostles' Creed, is not so ancient as the other two, nor does it rest on the same authority. It is not known for certain by whom it was composed, but at any rate it was not by Athanasius. It has been regularly used in the Western Church since the year 800, and is regarded as a most valuable exposition of Scriptural Truth. So much objection is taken to the "d.a.m.natory clauses," as they are called, that it may be well to quote the declaration of the Convocation of Canterbury (1879):--"For the removal of doubts, and to prevent disquietude in the use of the Creed, commonly called the Creed of St. Athanasius, it is hereby solemnly declared--

"(I.) That the Confession of our Christian Faith, commonly called the Creed of St. Athanasius, doth not make any addition to the faith as contained in Holy Scripture, but warneth against errors, which from time to time have arisen in the Church of Christ.

"(II.) That as Holy Scripture in divers places doth promise life to them that believe, and declares the condemnation of them that believe not, so doth the Church in this Confession declare the necessity for all who would be in a state of Salvation, of holding fast the Catholic Faith, and the great peril of rejecting the same.

Wherefore the warnings in this Confession of Faith are not to be understood otherwise than like warnings of Holy Scripture; for we must receive G.o.d's threatenings, even as His promises, in such wise as they are generally set forth in Holy Writ. Moreover, the Church doth not herein p.r.o.nounce judgment on any particular person or persons, G.o.d alone being the Judge of all."

CROSIER. In Skeat's Etymological Dictionary _Crosier_ is derived from _Crook_; thus a pastoral staff terminating in a crook. The use of a pastoral staff is ordered in the Prayer Book of the second year of Edward VI. The pastoral staff of an Archbishop is distinguished from the pastoral staff of a Bishop by terminating in a cross instead of in a crook.

CROSS. The instrument of death to our Blessed Lord, and as such it has been considered in all ages by the Church as the most appropriate emblem, or symbol, of our Christian profession. The sign of the cross was formerly used in nearly every part of the Church Service, but owing to the superst.i.tious use of it by Roman Catholics it is retained in our Church in the baptismal office only.

CRUCIFIX. A cross upon which is a representation of our Lord's body.

It is used by the Romanists, and the Lutheran Protestants, as an aid to devotion. In the Church of England we sometimes find it in reredoses and stained gla.s.s.

CRYPT. The subterranean vault under any portion of a Church.

Possibly used as an additional place of worship; and, also, sometimes of burial, and of concealment.

CUP, _see_ Altar Vessels.

CURATE. Properly the person who has the _cure_, or care, of souls in a parish. In this way the word, is used in the Prayer Book. But the word, in common parlance, is used to denote the _a.s.sistant_ clergyman in a parish. He is licensed by the Bishop of the diocese, and can be removed only by consent of the Bishop after six months' notice. He can, however, resign, after giving the Inc.u.mbent three months'

notice. For particulars with regard to ordination see _Orders_.

CURE. The spiritual charge of a parish, or, in another sense, the parish itself.

DAILY PRAYERS. Every Priest and Deacon is bound to say publicly in Church, if a congregation of two or three can be obtained; or privately, unless hindered by some good cause, the Office for Morning and Evening Prayer. This is directed in the preface of the Book of Common Prayer.