THE LINEAGE 
 
 OF THE 
 
 6HURCH 
 
 
JUL b i 
 GIFT 
 
 LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNIA. 
 
 GIFT OF 
 
THE LINEAGE 
 
 With Compliments of the Author 
 
 FOND DU LAC, WIS. 
 Eastertide, 1911 
 
BY THE SAME AUTHOR 
 
 Published by The Young Churchman Co. 
 "A JOURNEY GODWABD." An Autobiography. Cloth, $2.50. 
 
 "PUSEY AND THE CHURCH REVIVAL." Cloth, 50 cts. 
 
 "FOND DU LAC TRACTS," five numbers. Sample set, 60 cts. 
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THE SANCTUARY, ST. PAUL S CATHEDRAL, LONDON. 
 
THE LINEAGE 
 
 From Apostolic Times 
 of the 
 
 American Catholic Church 
 
 Commonly Called 
 
 the 
 EPISCOPAL CHURCH 
 
 By 
 
 THE RIGHT REV. C. C. GRAFTON, S.T.D. 
 
 H 
 
 Bishop of Fond du Lac 
 
 MILWAUKEE 
 THE YOUNG CHURCHMAN COMPANY 
 
BX 
 
 G-7 
 
 JUL 8 19. ! 
 GIFT 
 
 COPYRIGHT BY 
 
 THE YOUNG CHURCHMAN CO. 
 1911. 
 
^ 
 
 TO 
 
 RT. REV. DANIEL SYLVESTER TUTTLE, D.D., 
 
 PRESIDING BISHOP OF THE CHURCH, 
 GREAT MISSIONARY, WISE ADMINISTRATOR, FAITHFUL RULER, 
 
 AND LOVING FRIEND, 
 
 WITH THE SINCERE REGARDS OF HIS SERVANT 
 AND BROTHER JN CHRIST, 
 
 CHARLES CHAPMAN GRAFTON, S.T.D., LL.D., 
 
 BISHOP OF FOND DU LAC. 
 
 217302 
 
CONTENTS. 
 
 THE PREFACE ix 
 
 CHRONOLOGICAL TABLE xiii 
 
 CHAPTER. 
 
 I. THE CHURCH AND ITS FOUNDATION ... 1 
 
 II. THE APOSTOLIC CHURCH 22 
 
 III. THE CHURCH IN BRITAIN 45 
 
 IV. FORMATION OF THE CHURCH OF ENGLAND . . 78 
 
 V. THE DIVISION, EAST AND WEST 120 
 
 VI. THE RISE AND DEVELOPMENT OF THE PAPACY. 148 
 VII. THE CHURCH OF ENGLAND IN THE MIDDLE 
 
 AGES 190 
 
 VIII. THE REFORMATION IN ENGLAND .... 215 
 
 IX. DECADENCE AND REVIVAL . . 250 
 
ILLUSTRATIONS. 
 
 The Sanctuary, St. Paul's Cathedral, London FRONTISPIECE 
 
 Martyrdom of St. Alban 52-53 
 
 St. Columba at Oronsay 58-59 
 
 lona at the Present Day 00-67 
 
 St. Aidan Preaching to the Northumbrians . . 80-81 
 
 Gregory and the English Slaves 98-99 
 
 St. Augustine and the British Bishops .... 100-101 
 
 Murder of Monks by the Danes, Crowland Abbey 108-109 
 
 St. Dunstan Reproving King Edvvy . . . . 110-111 
 
 Troitza Monastery, Kremlin 120-121 
 
 St. Saviour's Church, Moscow 128-129 
 
 The Kazan, St. Petersburg 132-133 
 
 An Iconastasis 134-135 
 
 Norman Thanksgiving for Victory after the Battle 
 
 of Hastings 190-191 
 
 Murder of St. Thomas a Becket 194-195 
 
 Archbishop Langton Producing before the Barons 
 
 the Charter of Henry I. . 200-201 
 
 The Seven Bishops Sent to the Tower .... 246-247 
 
 A Modern Altar and Reredos 250-251 
 
PKEFACE. 
 DEAR READER: 
 
 Let me fall back on the good old-fashioned 
 form of Preface, and ask your indulgent perusal 
 of this book and your interest in it. You will 
 find some points with which you disagree. It 
 would be impossible that it should not be so. Do 
 not, however, for some few facial blemishes, con- 
 demn the work as worthless. Give credit to the 
 motive of the writer, and help on the good work 
 it is hoped by it to do. 
 
 The book is a gift to the Church in aid of the 
 laity. It was undertaken because there is a large 
 body of laymen who have but an imperfect grasp 
 on the history of the Church. They have not 
 time to read any of the larger works, and the facts 
 they know are not held in true perspective. Here 
 they have in small compass an outline of the his- 
 tory of their Church : a brief sketch of the founda- 
 tion of the Apostolic period, the Church in Brit- 
 
xii THE LINEAGE OF 
 
 am, the Celtic period, the division of East and 
 West, the development of the Papacy, the Church 
 in the Middle Ages, the Reformation, the deca- 
 dence of the Church, and her revival. 
 
 My brother clergy often complain of the lack 
 of zeal on the part of their laymen. But how can 
 we expect them to take an interest in the Church 
 of which they know so little ? Must we not teach 
 our children of the costly struggle that obtained 
 our independence or preserved our nationality ? 
 To inspire loyalty, must we not fly the flag over 
 the schoolhouse, and encourage the singing of pa- 
 triotic songs ? If our laity are not to rest content 
 with a mere outward conformity to the Church, 
 but are to love it, they must know of its past 
 struggles, and the present one in which it is en- 
 gaged. We must seek to arouse in them an en- 
 thusiasm for the Church, such as burned in the 
 hearts of the confessors and martyrs, doctors and 
 ancient Bishops. Christ came to send a fire on 
 earth. It should burn within our hearts. In 
 contrast with any other cause, it should be the 
 great Cause of our lives. 
 
 If, my dear clerical brother, you wish to build 
 up an active parish, you will find it profitable to 
 
THE AMERICAN CATHOLIC CHURCH. xiii 
 
 distribute this book among your people. The 
 author makes nothing financially by it. He has 
 produced it for the benefit of the Church, and of 
 his brother clergy. Surely some guild or friend 
 can be found who will furnish the small means 
 required for its distribution. 
 
 We send it out, invoking God's blessing on it 
 and on its readers. Whatever there is of good in 
 the work, may God bless to the Church's profit, 
 and overrule whatever there may be of error. It 
 has been written, we would humbly say, in loyalty 
 to our Church, and in dependence upon the Holy 
 Spirit. 
 
A CHRONOLOGICAL TABLE. 
 A. D. 
 
 33. Day of Pentecost. 
 
 43. Invasion of Britain by Julius Caesar. 
 
 54. Family of Caractacus hostages at Rome. 
 
 55. St. Paul prisoner at Rome. 
 
 ERRATUM 
 In Chronological Table 
 
 B. C. 55. Invasion of Britain by Julius Caesar. 
 A.D. 43. Visit of Claudius Caesar to Britain. 
 
 450-550. Destruction of churches by Northern Barbarians. 
 451. General Council of Chalcedon. 
 477. Invasion by Angles, Jutes, and Saxons begun. 
 547. Settlement of Angles in Northumbria. 
 553. General Council of Constantinople. 
 565. Columba settles in lona. 
 587. The Heptarchy established. 
 
 590. Pope Gregory begins extension of the Roman Patri- 
 archate. 
 597. Augustine lands in Kent. 
 
A CHEONOLOGICAL TABLE. 
 
 A. D. 
 
 33. Day of Pentecost. 
 
 43. Invasion of Britain by Julius Caesar. 
 
 54. Family of Caractacus hostages at Rome. 
 
 55. St. Paul prisoner at Rome. 
 
 St. Paul's possible visit to Britain. 
 
 170. Missionaries from Gaul. 
 
 304. Martyrdom of St. Alban. 
 
 314. Council of Aries, British Bishops present. 
 
 325. General Council of Nicea. 
 
 347. British Bishops at Council of Sardica. 
 
 381. General Council of Constantinople. 
 
 400. St. Ninian, Missionary to Scotland. 
 
 410. Evacuation of Britain begun by Romans. 
 
 427. Pelagian Controversy; aid sought from Gaul. 
 
 428. Invasion by the Picts, and Alleluia Battle. 
 431. General Council of Ephesus. 
 
 447. Visit of Gallican Bishops. Pelagianism defeated. 
 450-550. Destruction of churches by Northern Barbarians. 
 
 451. General Council of Chalcedon. 
 
 477. Invasion by Angles, Jutes, and Saxons begun. 
 
 547. Settlement of Angles in Northumbria. 
 
 553. General Council of Constantinople. 
 
 565. Columba settles in lona. 
 
 587. The Heptarchy established. 
 
 590. Pope Gregory begins extension of the Roman Patri- 
 archate. 
 
 597. Augustine lands in Kent. 
 
xvi THE LINEAGE OF 
 
 003. Conference between Augustine and British Bishops. 
 
 604. Augustine died. The succession from him eventu- 
 ally died out. 
 
 616. East Saxons reject the Faith; recover it in 654. 
 
 669. Archbishop Theodore lands in Britain, and unites 
 the Churches. 
 
 673. Synod of Hertford. Ten ancient Rules of Discipline 
 accepted. 
 
 678. Wilfrid appeals to Borne against Theodore's division 
 of his Diocese. 
 
 680. Synod of Hatfield; Decrees of the Five General 
 
 Councils received. 
 
 681. Parochial system founded. 
 
 716. Boniface of Exeter becomes a missionary in Fries- 
 land. 
 
 787. Synod of Chelsea; the Catholic Faith declared. 
 
 787. First Danish invasion in the North. 
 
 795. Danes destroy Lindisfarne Monastery. 
 
 835. Egbert defeats the Danes at Hengist's Down. 
 
 866. Danes make a planned invasion and destroy the 
 Anglo-Saxon Churches. 
 
 878. Danes defeated; leave or become Christians. 
 
 879. Alfred codifies the laws of his kingdom. 
 
 890. Co-equal intercourse of English and foreign churches. 
 1017-1035. King Cnut and his Son. 
 1042-1066. Edward the Confessor. 
 
 1055. Great Schism between East and West of Christen- 
 dom. 
 
 1066. Struggle between Harold and William the Norman. 
 1066-1087. William L, the Conqueror. 
 
 1067. William I. forbids receipt of papal letters without 
 
 leave. 
 
 1070. William the Conqueror refuses homage to the papacy. 
 1073-1085. Pope Gregory VII. (Hildebrand). 
 1085. Osmund, Bishop of Sarum, compiles his liturgy. 
 
THE AMERICAN CATHOLIC CHURCH. xvii 
 
 1087-1100. William II. 
 
 1095. Peter the Hermit preaches the first crusade. 
 
 1100-1135. Henry I. 
 
 1107. Henry I. agrees to compromise the question of in- 
 vestiture. 
 
 1115. Welsh Bishops become united to Canterbury. 
 
 1119. The Pope invades the rights of the See of Canter- 
 bury. 
 
 1135-1154. Stephen or Maud. 
 
 1154-1189. Henry II. 
 
 1164. Constitutions of Clarendon. 
 
 1170. Conflict of Church and State ends. Murder of 
 Becket. 
 
 1189-1199. Richard I. 
 
 1198-1216. Innocent III. becomes Pope from 1198 to 1216. 
 
 The culmination of papal claims. 
 1199-1216. John. 
 
 1212. Innocent III. deposes King John. 
 1215. Barons and Stephen Langton, Archbishop of Canter- 
 bury, formulate Magna Charta. 
 1216-1272. Henry III. 
 1226. Pope Honorius III. demands patronage of English 
 
 benefices. 
 
 1229. Gregory IX. demands a tenth of English property. 
 1247. Grossetete resists the papal demands. 
 1256. Pope claims "annates" or first fruits from English 
 
 Clergy. 
 
 1272-1307. Edward I. 
 1307. The parliament at Carlisle protests against papal 
 
 exactions. 
 
 1307-1327. Edward II. 
 
 1309-1378. The Popes reside at Avignon in France. 
 1317. Pope John XXII. claims eighteen English Bish- 
 oprics. 
 1327-1377. Edward III. 
 
xviii THE LINEAGE OF 
 
 1343. The Pope "provides" two Cardinals for England. 
 
 1344. The English Commons petition against the Pope's 
 
 action. 
 
 1351. First statute of Provisors against papal patronage. 
 
 1353. First statute of Prsemunire against papal jurisdic- 
 tion. 
 
 1366. Wycliffe defends refusal of subsidy to Rome. 
 
 1377. Wycliffe summoned to trial at St. Paul's for "heresy." 
 
 1377-1399. Richard II. 
 
 1378-1417. The great schism and decadence of papal power. 
 
 1390. Statutes of Provisors re-enacted. 
 
 1393. Statutes of Pramunire re-enacted. 
 
 1399-1413. Henry IV. 
 
 1413-1422. Henry V. 
 
 1414-1418. Council of Constance deposes Popes John XXII. 
 and Benedict XIII. 
 
 1417-1418. Pope Martin V. nominates thirteen foreign 
 Bishops to England. 
 
 1422-1461. Henry VI. 
 
 1453. Constantinople taken by the Turks. 
 
 1461-1483. Edward IV. 
 
 1473. Caxton begins to print at Westminster. 
 
 1483-1485. Richard III. 
 
 1485-1509. Henry VII. 
 
 1509-1547. Henry VIII. 
 
 1510. Marriage of Henry VIII. with his brother's widow 
 by papal dispensation. 
 
 1512. Dean Colet advocates Church reform. 
 
 1516. Erasmus publishes Greek Testament. 
 
 1527. Negotiations commenced for Henry's divorce. 
 
 1532. Appeals to Rome forbidden. 
 
 1534. Convocation declares against papal jurisdiction as 
 of divine right. 
 
 1534. Payment of first fruits to Rome forbidden. 
 
 1534. Convocation pleads for translation of Bible. 
 
THE AMERICAN CATHOLIC CHURCH. xix 
 
 1536. Ten Articles published of Catholic character. 
 
 1543. "Necessary Doctrine and Erudition for any Chris- 
 tian Man," put forth by Convocation. 
 
 1553-1558. Mary Tudor, Queen. 
 
 1556. Cranmer and Ridley burnt for heresy, and succeeded 
 by Pole. 
 
 1558-1603. Elizabeth, Queen. 
 
 1559. Consecration of Parker and other Bishops. 
 
 1560. Pope offers to sanction English Liturgy if supremacy 
 
 acknowledged. 
 
 1563. (Nov. llth) Last meeting of Council of Trent. 
 
 1568. First dissenting Community (Brownists) founded. 
 
 1570. Pius V. excommunicates Elizabeth Roman secession. 
 
 1572. First Presbyterian congregation in England (Cart- 
 wright's). 
 
 1572. Massacre of St. Bartholomew. 
 
 1580. Jesuits come to "convert" England and start a 
 schism. 
 
 1587. Sixtus V. sanctions hostilities against Elizabeth. 
 
 1588. (July) Destruction of Spanish Armada. 
 1592. Presbyterianism established in Scotland. 
 1603-1625. James I. 
 
 1604. Hampton Court Conference; Canons ecclesiastical 
 
 published. 
 
 1608. First permanent settlement in America. 
 1611. The Authorized Version of the Bible published. 
 1625-1649. Charles I. 
 1642. Civil war begins. 
 
 1645. Execution of Archbishop Laud (Jan. 10). 
 1645. Directory substituted for proscribed Liturgy. 
 
 1645. Charles I. declines to "establish" Presbyterianism. 
 
 1646. Charles I. refuses to sanction abolition of Epis- 
 
 copacy. 
 
 1649. Execution of Charles I. (Jan. 30). 
 1649-1685. Charles II. 
 
xx THE LINEAGE OF 
 
 1649. The Commonwealth proclaimed (May 19). 
 
 1655. Cromwell's persecuting edict issued. 
 
 1660. Convention invites Charles II. to return. 
 
 1660. Restoration of Charles II. and the Church. 
 
 1661. The Savoy Conference between the Bishops and Pres- 
 
 byterians. 
 
 1679. Scotch puritans murder Archbishop Sharp. 
 1685-1688. James II. 
 1686. Chapels royal opened for Romanist worship. 
 
 1686. Massey, a Romanist, made dean of Christchurch, 
 
 Oxford. 
 
 1687. Fellows of Magdalen College replaced by Romanists. 
 
 1688. Trial and acquittal of the seven Bishops (June 30). 
 
 1689. Declaration of Right (Jan. 22). 
 1689-1702. William III. (and Mary). 
 
 1689. Attempt to remodel the Liturgy by Parliament 
 
 averted. 
 1698. Society for Promoting Christian Knowledge founded. 
 
 1701. Society for Propagating the Gospel founded. 
 1702-1714. Queen Anne. 
 
 1702. Scotch Parliament re-establishes Presbyterianism. 
 1703-1791. John Wesley, founder of Methodism. 
 1714-1727. George I. ^ 
 
 1727-1760. George II. I The Church in its decadence. 
 
 1760-1830. George III. J 
 
 1760. Methodists begin to administer Sacraments. 
 
 1784. Consecration of Bishop Seabury for America. 
 
 1820-1830. George IV. 
 
 1827. The Christian Year, by Keble, published. 
 
 1830-1837. William IV. 
 
 1833. Tractarian movement began. 
 
 1834. Keble's Assize Sermon beginning of Tractarian 
 
 Movement. 
 
 1834. Rejection of bill to relieve Bishops from legislation. 
 1837. Accession of Queen Victoria. 
 
THE AMERICAN CATHOLIC CHURCH. xxi 
 
 1843. Secession from the Established Church in Scotland, 
 and founding of Free Kirk of Scotland (Presby- 
 terian ) . 
 
 1849. The Gorham case, involving doctrines on Baptism. 
 
 1850. The Roman Church established in diocesan form by 
 
 Papal Bull. 
 1856. Decree by Pope of Immaculate Conception of Blessed 
 
 Virgin. 
 
 1864. First diocesan conference, held at Ely. 
 1864. Convocation condemns "Essays and Reviews." 
 
 1866. Convocation condemns Dr. Colenso's writings. 
 
 1867. First Pan-Anglican synod, 76 Bishops present. 
 1869. Irish Church Disestablishment Act Passed. 
 
 1869. Vatican Council promulgates new doctrine, Papal 
 
 infallibility. 
 
 1870. Vatican Council declares Pope infallible. 
 1908. Fifth Pan-Anglican Conference. 
 
. 
 UNIVERSITY 
 
 OF 
 
 CHAPTEK I. 
 THE CHUKCH AND ITS FOUNDATION. 
 
 LET us begin the Lineage of our American 
 Church with a little theology. 
 
 The Church is the end of God's original design 
 in creating. God designed the Universe that now 
 is, as a preliminary to creating the Church. He 
 created the material Universe and man, that He 
 might eventually develop out of the existing order 
 of things, a new organism. The Church is this 
 new organism. It is the primary purpose and the 
 ultimate object of the creative activity. 
 
 Let us next make clear what we mean by the 
 "Church." It is a spiritual organism. Philoso- 
 phers have believed in a future state of reward 
 and punishment, who have had no conception of 
 the Church as the finally developed end of Crea- 
 tion. Many Christians, in like manner, believe in 
 a heaven as a place of reward for good people. 
 
2 THE LINEAGE OF 
 
 They think of it as a place where they may wan 
 der about and do much as they will. They have 
 little idea of its awful sanctity, its law of life, its 
 organization as completing the creative purpose. 
 Heaven is not merely a place, but it is also a new 
 state of life. It is a new mode of union with God. 
 It is thus, the final development of Creation. Its 
 members form together a spiritual organism. 
 
 Again : the Church is not a mere human insti- 
 tution. Some have thought of it as such. To them 
 it belongs to the same class as other human 
 societies. It is like a kind of fraternal society, 
 similar to that of the Masons, Oddfellows, or 
 Knights of Pythias. It is thus a temporary and 
 earthly society, like a political one, or a society 
 having some philanthropic aim. It is simply a 
 man-made association for some religious purposes. 
 It is only to last as long as the world lasts. It is 
 human in its origin, and only for a time. Is not 
 this the popular Protestant idea ? 
 
 Again: the Church is not merely a divine So- 
 ciety. Some, because it was founded on earth by 
 a Divine Founder, conceive of it as such. They 
 moreover, liken it unto an earthly Kingdom, and 
 claim for it a visible, earthly head. This is the 
 
THE AMERICAN CATHOLIC CHURCH. 3 
 
 Roman idea, and tends to concentrate and confine 
 the view of it to this earth. But the Church of 
 Christ is something more than a divinely founded 
 society. It has a wider than an earthly vision. 
 It consists of all the saints in glory, the vast body 
 in the Expectant state, and the few who form the 
 Church Militant on earth. All three together 
 make a spiritual organism which is the Church, 
 of which Christ is the Head. 
 
 We must thus realize the fact that, out of our 
 temporary probationary state, God is calling and 
 perfecting souls, who, united to Christ, form a 
 great, grand, spiritual organism. It is not a mere 
 organization. Organizations man can make. God 
 only can make an organism. An organism is 
 something that has life in itself, and can communi- 
 cate life. . . "At Pentecost, God breathed into 
 the Church the Spirit of Life. It became changed 
 from a lifeless into a living body." 1 Of this spir- 
 itual organism which is the Church, the God-Man, 
 Jesus Christ, is the Head, and the Holy Ghost is 
 the Heart. You may conceive of it as a great 
 sphere of light, of which Christ is the Sun, and as 
 filled with the Holy Ghost as its atmosphere. Or 
 
 1 Title Deeds Church of Eng., Gamier. 
 
4 THE LINEAGE OF 
 
 you may think of it as a Temple in which Christ 
 dwells, and of which, united to Him, we are living 
 stones. It is a great and pregnant truth that, what 
 God is to the material universe, namely, the energy 
 immanent within it, Christ, the God-Man, is to the 
 new creation. The Church is thus a living organ- 
 ism, which has life in itself, and can communicate 
 life. 
 
 In its final and completed state, when Christ 
 shall come again, the Church will rise into its 
 perfected condition, when all evil and sorrow will 
 for ever cease. Sorrow and sin will be no more. 
 
 All the saints, having attained to the Beatific 
 Vision, will then be kept from sinning by that new 
 union with God in Christ, and in blessedness con- 
 sequently will ever reign. God came into this 
 world, not to make it the good world, but, out of 
 this world, to make a world that would be good. 
 
 This spiritual organism, where the creature 
 endowed with free will will then be upheld in God, 
 is the final end of creation. It is being evolved 
 out of the present preparatory state, and is the 
 Church. It is the One, Holy, Catholic, Apostolic 
 Church, which we profess in the Creeds. It is 
 called in Holy Scripture the "Bride of Christ." 
 
THE AMERICAN CATHOLIC CHURCH. 5 
 
 It is the consummated act of the present creation. 
 It has, too, a future purpose and development. It 
 will follow the Lamb whithersoever He goeth ; it is 
 an act, grand, majestic, glorious, worthy of the 
 conception of a God ! 
 
 THE FORMATION OF THE CHURCH. 
 
 The Church had its beginning with the Jewish 
 people. God, who taught mankind through nature 
 and conscience, through poets and philosophers, 
 and holy men and patriarchs, established the grow- 
 ing revelation of Himself under Moses in an 
 organized form. This is called the Old Dispensa- 
 tion. Our Lord, the prophesied end of the Old 
 Dispensation, came as the completed revelation of 
 God to man. The whole vast universe, with its 
 millions of suns, and the millions of ages in its 
 development, was designed to give honor and dig- 
 nity to the event. Coming into the universe, it 
 must be at some one point, and this planet fur- 
 nished the place. Consequently, representatives of 
 all creation, heaven and earth, angels and men, 
 Jews and Gentiles, the animals of the stall, the 
 vegetable and mineral kingdoms, were present at 
 the birth of Him who came that "He might gather 
 
6 THE LINEAGE OF 
 
 together in one all things, in Christ, both which 
 are in heaven and which are on earth." 2 Christ 
 did not come to destroy the Old Dispensation, but 
 He came to fulfil and build upon it. The old was 
 like the six waterpots filled with water, which were 
 to be changed into the wine of the Gospel. God 
 ever thus develops the new order out of the preced- 
 ing one. Some think that we have little or nothing 
 to do with the Old Testament. But it declares 
 His Mind who changes not. Its moral principles 
 remain the same. The Old Testament reveals, also, 
 the principles of worship. It shows how God 
 would be approached by His Church. The Jewish 
 Dispensation is thus like the bud, of which the 
 Gospel is the unfolded flower. 
 
 Among other likenesses, the Old and New Dis- 
 pensations had each a special Priesthood. The 
 whole of Israel was, we read, a nation of prophets, 
 kings, and priests unto the Lord. The Christian 
 Church was formed in like manner. It was to be 
 a holy nation, a royal priesthood. 3 The distinction 
 between the laity and the clergy, it may be re- 
 marked, is not one of kind but of degree. All 
 
 *Eph. i. 10. 
 
 I. St. Peter ii. 5, 9. 
 
THE AMERICAN CATHOLIC CHURCH. 7 
 
 Christians, baptized and confirmed, partake of 
 Christ's three offices, and exercise prophetical, 
 priestly, and royal powers. But, just as there was 
 in Israel a special order of priesthood, so it is in 
 the Christian Church. The universal gift does 
 not preclude the existence of a specially designated 
 one. And so in each dispensation, there is a spe- 
 cial order of priesthood, to invade whose rights 
 and powers is to bring upon the invaders for so 
 doing, the condemnation of Korah, Dathan and 
 Abiram. 4 "When it is understood," said Professor 
 Salmon, "that the scriptural conception of the 
 Church is not that of an aggregate of particles, 
 identical in nature like grains of sand, but of an 
 organized body, the parts of which have differen- 
 tiated functions, there is no difficulty in receiving 
 the doctrine that the Church is a corporate body, 
 having its rules and officers, and that there are 
 some of its members to whom the special function 
 is assigned of teaching and directing others." 
 
 THE CHRISTIAN MINISTRY. 
 
 The reason why sectarians object to receiving 
 Episcopal ordination is because they have an im- 
 
 4 St. Jude ii. 
 
8 THE LINEAGE OF 
 
 perfect grasp of the Incarnation. God became 
 Incarnate that, through union with the Incarnate 
 One, here by grace, we should attain in Him here- 
 after to a union with God in glory. It was there- 
 fore necessary there should be both an Agent, viz : 
 the Holy Spirit, and also means adapted to our 
 dual nature, viz: the sacraments, by which this 
 union with Christ should be effected. The neces- 
 sity of sacraments implied the further necessity 
 of an authorized ministry to administer them. The 
 mode of ordering and transmission of the ministry 
 is witnessed by the custom of the Spirit-endowed 
 Church. The custom throughout the ages, in the 
 Apostolically descended churches, bears witness to 
 the Episcopal manner of ordination. The char- 
 acter of the ministry, as the representative of 
 Christ, is witnessed by the mode of His institut- 
 ing it. 
 
 It is thus interesting to see how Christ trained 
 the Apostles, and formed the ministry which was to 
 be the authorized representative of Himself. His 
 public life, we may observe, was divided into three 
 parts. The first, in which He exercised especially 
 His public prophetical ministry, begins with His 
 Sermon on the Mount and ends with the Glory of 
 
THE AMERICAN CATHOLIC CHURCH. 9 
 
 the Mount of Transfiguration, which symbolizes 
 His being the light of the world. The special 
 time of the exercise of His priestly functions be- 
 gins with the entering into Jerusalem and the offer- 
 ing of Himself in the upper chamber, and termi- 
 nates with His "It is finished" 5 on the Mount of 
 Calvary. During the great forty days of His Resur- 
 rection, He is seen in His kingly attitude as Con- 
 queror of Death and Hell, and this period termi- 
 nates on the Mount of Olivet on the day of His 
 glorious Ascension. Now, in each of these peri- 
 ods, He began to associate the Apostles with Him- 
 self and His ofiices, and to commission them. He 
 gave them, in the days when He was teaching, 
 power to teach/ and with authority. They are to 
 "bind and loose" 7 by the utterance of the Word, 
 and to declare the coming Kingdom. In the awful 
 period of His priestly action, He associated the 
 Twelve with Himself, and commissioned them as 
 Apostles "to do" or "to offer" the Eucharistic Sac- 
 rifice as a Memorial of Himself. 8 In the days of 
 His Resurrection, in the exercise of His kingly 
 
 6 St. John xix. 30. 
 St. Matt. x. 7. 
 
 7 St. John xx. 23. 
 
 8 St. Luke xxii. 19. 
 
10 THE LINEAGE OF 
 
 sovereignty, He gave mission and jurisdiction to 
 His Apostles throughout the whole world. 9 It was 
 then that He bade them make persons members of 
 the Church by baptism. It was at this time, also, 
 that, breathing on them, He gave them power in 
 His name to remit or retain sins. 10 It was most 
 fitting that this power should be given at this time, 
 because the pardoning power belongs to sover- 
 eignty. 
 
 But with all this, they were not yet consecrated. 
 Consecration implies a separation of persons from 
 all others, and the bestowing on them of a gift. 
 Our Lord, having ascended to the right hand of 
 power, baptizes at Pentecost His whole Church 
 with fire, and with the Holy Ghost. 11 The Holy 
 Ghost, having first dwelt in Christ (being given 
 without measure unto Him), came from Christ, 
 and filled the whole Church. He entered into all 
 its members. He came from Christ, not as a tran- 
 sitory gift, but as a permanent one. He entered 
 into this organism Christ was forming, never 
 again to leave it. The Holy Spirit gave thereby 
 to each and to all of its members their respective 
 
 8 St. Matt, xxviii. 19. 
 10 St. John xx. 22, 23. 
 "Acts ii. 2-7. 
 
THE AMERICAN CATHOLIC CHURCH. 11 
 
 and necessary gifts. He quickened all souls, unit- 
 ing them to Christ, and empowering all in different 
 degrees in union with Christ's offices. He gave 
 the Apostles a gift for the exercise of all those 
 functions which they had previously been commis- 
 sioned by Him to perform. The Apostles became 
 thereby "able ministers of the New Testament,' 7 
 i.e., enabled to do all those things which they had 
 previously been commissioned to do. 12 Their con- 
 secration was thus made complete. We thus see 
 how both Christ and the Holy Spirit ever dwell in 
 the Church. Their presence in the Church makes 
 it a living organism. "The Church," as Dr. 
 Moberly says, a is the perpetuity of Christ's Pres- 
 ence. It is the living temple of God Incarnate." 
 The Holy Spirit, also, abides in the Church, unit- 
 ing its members to Christ and empowering its 
 ministers to perform their respective functions. 
 
 This process of commission and consecration 
 to the Ministry is emphatically brought out in the 
 case of St. Matthias. The falling away of Judas 
 had made a vacancy in the Apostolic band, which 
 was to consist of twelve members. 13 The Apostles 
 
 12 II. Cor. iii. 6. 
 "Acts i. 16-20. 
 
12 THE LINEAGE OF 
 
 not having been themselves consecrated (their con- 
 secration was not completed till the day of Pente- 
 cost), could not consecrate him. All they could do 
 at that time was to discover by lot whom the Lord 
 had chosen to fill the vacancy. The lot having 
 fallen on Matthias, he was numbered among the 
 Eleven. He was thus called and commissioned by 
 Christ through the action of the Apostles. He was 
 not thereby consecrated, he was only numbered 
 with the Apostles. 14 Then, together with the other 
 Apostles, he was consecrated, as they were, by the 
 gift of the Holy Ghost at Pentecost. 
 
 THE THREE ORDERS. 
 
 We must now consider the subsequent forma- 
 tion of the three orders of the Ministry, as Bishops, 
 Priests, and Deacons. 
 
 When we study the New Testament, we see 
 that there were at first two special classes of minis- 
 ters. There were the "Apostles and Prophets," 
 upon whose foundations we are told the Church 
 was built. 15 The Apostles specially bore witness 
 to the Resurrection and the Presence of Christ in 
 the Church, and the prophets to the indwelling of 
 
 "Acts i. 26. 
 "Eph. ii. 20. 
 
THE AMERICAN CATHOLIC CHURCH. 13 
 
 the Holy Ghost. This comes out very beautifully 
 in the calling and consecration of St. Paul. Our 
 Lord, having ascended to the right hand of power, 
 appeared to Saul as he journeyed on the road to 
 Damascus. Christ then called and commissioned 
 Saul, as He had formerly the Apostles during the 
 time of His public ministry. The consecration of 
 the Apostles was completed, as we have seen, at 
 Pentecost, when the Holy Ghost was given them. 
 In like manner the consecration of Saul to the 
 Apostleship was subsequently completed. This 
 took place by special order of the Holy Ghost, per- 
 sonally revealing Himself to the prophets at An- 
 tioch. 16 Then it was that the Holy Ghost was given 
 to Saul as it had been given to the other Apostles, 
 and he was thus consecrated. He was not, as he 
 said, "an Apostle of men/ 7 as chosen by them, 
 neither commissioned by man, but by Jesus Christ. 
 He was subsequently gathered into the Apostolic 
 fellowship, 17 and was recognized as an Apostle, and 
 his jurisdiction to the Gentiles was assigned him. 
 The order of the original twelve, in its capacity 
 as a witness of the Kesurrection, and the distinc- 
 
 16 Acts xiii. 2. 
 
 17 Gal. ii. 9. 
 
14 THE LINEAGE OF 
 
 live order of prophets, passed; but our Lord had 
 promised to remain with the Apostolic Ministry 
 "unto the end of the world." He also promised 
 the Holy Ghost to the Church 19 to be its Comforter 
 and Guide. Our Lord also had said, "as the Father 
 sent Me, even so send I you." This implies that 
 an authorized Ministry should be established. Its 
 members might be discriminated by their gifts and 
 different employments, as stated in Ephesians iv. 
 11 : "He gave some, Apostles ; and some, prophets ; 
 and some, evangelists ; and some pastors and teach- 
 ers," or, by their separate ranks or orders, as Bish- 
 ops, priests, and deacons. So it came to pass that, 
 forced by the needs of the Church, and under the 
 guidance of the Holy Spirit, the Apostolate gath- 
 ered into union with itself persons clothed with 
 different degrees of ministerial authority. So we 
 find in the Acts the beginning of the order of dea- 
 cons, who were ordained by the laying-on of the 
 Apostles' hands. 20 Subsequently a second order, 21 
 that of "elders," arose, ordained by the laying-on 
 of the hands of Titus and Paul. And lastly, as the 
 
 18 St. Matt, xxviii. 20. 
 
 19 Bishop Hall's charge on the Apostolic Ministry, p. 18. 
 Liddon's Sermon at Consecration of Bishop King. 
 
 20 Acts vi. 6. 
 
 21 Titus i. 5. 
 
THE AMERICAN CATHOLIC CHURCH. 15 
 
 need arose of an order so associated with the Apos- 
 tles as to possess the power of ordination, we find 
 apostolic delegates, like Timothy and Titus, thus 
 empowered." Thus St. Paul writes to Titus : "For 
 this cause left I thee in Crete, that thou shouldest 
 set in order the things that are wanting, and ordain 
 elders in every city." In this way the Christian 
 ministry was established, and in a permanent form. 
 We find no proof in Holy Scripture of a congrega- 
 tional or solely presbyterian form of ordination. 23 
 And, as in the Jewish Church we find three orders, 
 high priests, priests, and Levites, so in the Chris- 
 tian, as guided by the Holy Spirit and witnessed 
 by Him in the common consent, we find the three 
 orders of Bishops, priests, and deacons. 
 
 THE CHRISTIAN PRIESTHOOD. 
 
 Again, we find that in the Christian dispensa- 
 tion the priesthood was preserved. It is some- 
 times said that the word "Priest" is not applied to 
 the Christian ministry in the Bible. But this is 
 a mistake. In Isaiah Ixvi. 21, we find it prophesied 
 in reference to the coming dispensation, that there 
 
 22 II. Tim. i. 6. 
 
 23 Wordsworth, Christian Ministry; Sanday, Priesthood; 
 Moberly, Ministerial Priesthood. 
 
16 THE LINEAGE OF 
 
 should be "priests." All nations were to come, 
 "And I will take of them, for priests and for 
 Levites, saith the Lord." Also our Lord Himself 
 is called the High Priest, and "a Priest after the 
 order of Melchisedec." He was not, therefore, to 
 be confounded with priests of human or Jewish 
 origin. For, as it is written in the Hebrews, "if 
 He were on earth, He should not be a priest" at 
 all, 24 i.e., offering gifts according to the law. But 
 as a High Priest, He would have priests under 
 Him, and to them the Church, guided by the 
 Spirit, applied the Greek term te/oevs and the 
 Latin term "sacerdos." The question, however, 
 must not be determined merely by the terms 
 used, but by the powers given to the Christian 
 ministry. Now we find that the Christian min- 
 ister has the same powers given him which char- 
 acterized the Jewish priesthood, and therefore 
 he is a priest in character and office, like those 
 of old. 
 
 Like the priesthood of the Old Dispensation, 
 the Christian priest is to teach, bless, rule, inter- 
 cede, and offer sacrifice. Was it the duty of the 
 Jewish priest to keep knowledge, and to teach? 
 
 24 Heb. viii. 4. 
 
THE AMERICAN CATHOLIC CHURCH. 17 
 
 Concerning the Christian ministry our Lord said, 
 "He that heareth you, heareth Me." 25 Did the 
 Jewish priest exercise ecclesiastical rule ? To the 
 Christian priest it is said: "Whatsoever ye shall 
 bind on earth shall be bound in heaven, and what- 
 soever ye shall loose on earth, shall be loosed in 
 heaven." Had the Jewish priest the power of 
 reconciliation and excommunication ? To the Chris- 
 tian priesthood was given the ministry of recon- 
 ciliation, that "\vhosesoever sins they remit, they 
 are remitted, and whosesoever sins they retain, they 
 are retained." Could the Jewish priest stand 
 with his censer between the living and the dead, 
 and stay the plague? "Is any sick among you? 
 Let him call for the elders of the Church, and let 
 them pray over him, anointing him with oil in the 
 Name of the Lord, and the prayer of faith shall 
 save the sick." Did the priest of the old order 
 bless the people in like manner that the Christian 
 priest blesses in Christ's Name ? Was the Jewish 
 priest to offer sacrifice? "We have an Altar." 
 An altar involves sacrifice and priesthood, and 
 
 25 St. Luke x. 16. 
 20 St. Matt. xvi. 19. 
 
 27 St. John xx. 23. 
 
 28 St. James v. 14. 
 29 Heb. xiii. 10. 
 
18 THE LINEAGE OF 
 
 there the Christian priest offers the Eucharistic 
 memorial to God. The whole Christian Church 
 is a priesthood, and the clergy, as its representa- 
 tives, are priests. St. Paul, in Romans xv. 16, as- 
 serts his priestly office in recognized liturgical 
 words. He speaks (we believe we give a true trans- 
 lation) of "the grace that was given to me of God, 
 that I should be the priest of Jesus Christ unto 
 the Gentiles, ministering the work of a priest in 
 respect of the Gospel of God, that the oblation of 
 the Gentiles might be made acceptable, being 
 sanctified by the Holy Ghost." Our Lord Himself, 
 in bidding the Apostles "do this," or, as the word 
 here in connection with liturgical ones signifies, 
 "offer" this, established the Eucharistic Sacrifice. 80 
 Christ washing the Apostles' feet was part of the 
 service of priestly ordination, as it was of old. 31 
 The Lord's Supper was not thus the establishment 
 merely of a communion, but a setting forth and a 
 presentation to the Eternal Father of "Our Lord's 
 death, till He come again." 
 
 The Christian ministry was thus made the ex- 
 
 30 St. Luke xxii. 19. 
 
 31 Lev. viii. 6. 
 
 82 1. Cor. xi. 20. 
 
THE AMERICAN CATHOLIC CHURCH. 19 
 
 tension of our Lord's offices as Prophet, Priest, and 
 King. Our Lord in this way continues what He 
 began to do, and abides with us, going about, "do- 
 ing good." 83 The old priesthood was thus not 
 destroyed; it was simply changed. Thus we are 
 told, "the Priesthood being changed, there was of 
 necessity a change of the law." There was a new 
 law of life given, because there was a new Priest- 
 hood. The old was enlarged, elevated, spiritualized. 
 We gather then from Holy Scripture that the 
 general principle concerning the ministry is that 
 the Church, guided by the Holy Spirit, calls or 
 selects those who are to represent it; and Christ, 
 through ordination and consecration, authorizes 
 and bestows His gifts of the Holy Spirit on those 
 who are to represent Him. The received custom 
 in the Church, undisputed for fifteen hundred 
 years, and still held by the larger portion of Chris- 
 tendom, is that the power to ordain lies with the 
 Bishops, as the Apostles' successors. The theory 
 that it might be given by presbyters, or apart from 
 the Apostolically descended ministers, is contrary 
 to the tradition and custom of the Church. And 
 
 S3 Heb. vii. 12. 
 34 Acts x. 38. 
 
20 THE LINEAGE OF 
 
 it is to be observed, that by ordination not only is 
 a gift and grace betowed ; but, by being gathered 
 into the Apostolic fellowship, mission and juris- 
 diction are also given. In this way, the Christian 
 ministry has come to us Anglicans from Apostolic 
 times. And so it is declared in the preface to the 
 Ordinal in our Book of Common Prayer, that 
 "from the Apostles' times, there have been these 
 orders of Ministry in Christ's Church: Bishops, 
 Priests, and Deacons." Moreover, our Church as- 
 serts her belief in the doctrine of the Apostolic suc- 
 cession when she prays, "O Holy Jesus, who hast 
 .... promised to be with the ministers of Apos- 
 tolic succession to the end of the world; Be gra- 
 ciously pleased to bless the ministry and service 
 of him who is now appointed to offer the sacrifice 
 of prayer and praise. . . ." This sacred inheri- 
 tance entrusted to us by God, is it not our duty 
 to honor, preserve, and guard ? 
 
 The twelve Apostles first Christ made 
 
 His ministers of grace; 
 And they their hands on others laid, 
 
 Ordaining in their place. 
 
 So age by age, and year by year, 
 
 His grace has never failed, 
 For still the Holy Church is here, 
 
 Though her dear Lord is veiled. 
 
THE AMERICAN CATHOLIC CHURCH. 21 
 
 BOOKS CONSULTED AND REFERRED TO IN 
 CHAPTER I. 
 
 Wordsworth's and the Speaker's Commentaries. 
 
 Lange, Sadler, Cornelius A'Lapide, Maldonatus. 
 
 Introduction to Neio Testament. Zahn. 
 
 Acts of the Apostles. Ragg. 
 
 Acts of the Apostles. Rackham. 
 
 Church and the Ministry. Gore. 
 
 Christian Tradition. Pullan. 
 
 What is Christ's Church f Hammond. 
 
 Christian Priesthood. Moberly. 
 
 Christian Ministry. Lightfoot. 
 
 Remarks on Lightfoot's Christian Ministry. Wordsworth. 
 
 Holy Orders. Whitham. 
 
 Doctrine of the Priesthood. Carter. 
 
 Conception of the Priesthood. Sanday. 
 
 Orders and Unity. Gore. 
 
 Grace of the Ministry. Denton. 
 
CHAPTER II. 
 THE APOSTOLIC CHURCH. 
 
 THE APOSTLES, having received orders from 
 our Lord to go and teach all nations/ baptizing 
 them in the Name of the Father, Son, and Holy 
 Ghost, went everywhere, making disciples. The 
 Church was founded on the day of Pentecost, and 
 began at Jerusalem. 2 It shortly took root at Da- 
 mascus, 8 and at Antioch, 4 and in Syria. In 53 
 A.D., we find St. Paul arriving at Ephesus, which 
 was the kernel of Hellenism. We find him next 
 passing over to Macedonia 5 and Greece. He reached 
 Rome, and finally Spain. In his voyage from 
 Rome to Spain, he probably touched the southern 
 portion of Gaul; and Marseilles became the seed 
 plot for extension of the gospel. It thus spread 
 
 1 St. Matt, xxviii. 19. 
 
 2 Acts i. 4. 
 
 8 Acts ix. 2. 
 
 * Acts xi. 20, 21. 
 
 5 Acts xvi. 10, seq. 
 
THE AMERICAN CATHOLIC CHURCH. 23 
 
 into Spain, and Gaul, and to the farthest bounds 
 of the West. It was probably carried eastward 
 by St. Thomas and other Apostles. 6 
 
 What the teaching of the Apostles was, and 
 what kind of Church government they established, 
 we learn from the New Testament. The Apostles 
 taught that Jesus Christ was the Son of God and 
 the Son of Man. 7 He was the Messiah 8 who came 
 in fulfilment of prophecy. He was born of the 
 Virgin Mary, was crucified, dead and buried, 9 
 rose on the third day, ascended unto the Right 
 Hand of power, 10 and gave to the Church the Holy 
 Ghost, the Comforter. 11 He was the Lamb of God, 
 the Propitiation, the Mercy Seat, the Sin- Victim, 
 the At-One-Maker, man's only Saviour. He bore 
 our sins in His own body on the tree, and by His 
 stripes we are healed. 12 We are accepted for His 
 sake. 
 
 The Apostles did not originate a christology 
 different from that found in the Gospels. Dur- 
 ing Christ's visible ministry, they had known Him 
 
 8 Ch. of Aposts., Ragg, 141-223. 
 
 7 Acts vii. 56. 
 
 8 Acts viii. 37. 
 
 9 Acts ii. 23, 24. 
 
 10 Acts ii. 33. 
 
 11 St. John xvi. 7. 
 12 Isa. liii. 5. 
 
24 THE LINEAGE OF 
 
 "after the flesh/' 13 But when the Holy Ghost 
 filled and illuminated them, they saw into the 
 deeper meaning of His life and teaching. They 
 understood the mystery that was hid from ages, 
 and St. Paul and the others, taught by the Holy 
 Ghost, brought it out in their Epistles. 
 
 It was not by the works of the law that we 
 could be saved, but by being possessed of the 
 "righteousness of God" 14 made ours in Christ by 
 a living, loving faith. We were to be in Him, 
 and so saved by His merits; and He to be in us, 
 and so the new life principle in us. He was the 
 second Adam, 15 the Head of the new regenerate 
 race. And as in the first "Adam all die, even so," 
 that is by actual communication of nature, "in 
 Christ" were all to be "made alive." 
 
 The Apostles preached the doctrine of faith 
 and repentance 17 on man's part, to obtain the bene- 
 fit of union with Christ; and baptism on Christ's 
 part, as the instrument effecting that union, and 
 bestowing remission of sins. They declared Christ 
 to be the Head of the Church, which was His 
 
 13 II. Cor. v. 16. 
 14 Rom. i. 16, 17. 
 "I. Cor. xv. 45. 
 18 I. Cor. xv. 22. 
 1T Acts ii. 38. 
 
THE AMERICAN CATHOLIC CHURCH. 25 
 
 mystical Body. 18 And we were not to be saved as 
 individuals apart from the Church, but in it and 
 as members of it. The Church was the Ark into 
 which we were to be gathered. "The Lord added 
 to the Church daily such as should be saved." 
 
 We find the Apostles establishing the solemn 
 observance of the Lord's Day, 20 the administration 
 of Baptism, 21 the gift of the Spirit in Confirma- 
 tion, 22 the reconciliation by Absolution of peni- 
 tents, 23 and the offering of the Holy Eucharistic 
 Sacrifice. 24 They also took order concerning the 
 Church's worship, 2 " its Liturgy, 2 " its discipline, 27 
 and the rule of Holy Living. 28 
 
 THE GOVERNMENT OF THE CHURCH. 
 
 As to the government of the Church, the Apos- 
 tles in all probability received directions from the 
 Lord Himself during the forty days, when "He 
 spoke of the things pertaining to the Kingdom of 
 
 18 Eph. iv. 16. 
 
 19 Acts ii. 47. 
 
 20 Acts xx. 7. 
 
 21 Acts ii. 41. 
 
 22 Acts viii. 17. 
 2 " Acts xix. 18. 
 24 Acts xx. 7. 
 
 25 1. Cor. xiv. 23 to end. 
 26 Acts ii. 42. 
 27 1. Cor. v. 9 to end. 
 28 1. Cor. vi. 7 to end. 
 
26 THE LINEAGE OF 
 
 God." It was but natural that, as the Church 
 grew, its form of government should conform 
 itself to that of the mother Church at Jerusalem. 
 Here we find St. James, the resident local head, 
 surrounded by a band of elders, or presbyters, 
 and deacons. Wherever the Church went, this 
 came to be the established order of local Church 
 government. It was so established in Asia by St. 
 John, who was the accredited organ for the trans- 
 mission of the mind of the ascended Lord to His 
 Church on earth. It is apparently recognized in 
 the Book of Kevelation, where we find each local 
 Church under the supervision of its Angel, or 
 Bishop. 30 It was slower in its development in some 
 places, like Alexandria, where it appears that sev- 
 eral had the power of ordination. This might 
 have been adopted as a security that the ordaining 
 power should not fail. Here, as at Corinth, the 
 principles of Episcopal government became, by 
 the guidance of the Holy Spirit, finally estab- 
 lished. 
 
 Episcopal ordination thus became the rule of 
 the Church, and continued unbroken for 1,500 
 
 "Acts i. 3. 
 <>Rev. i. ii. Ml. 
 
THE AMERICAN CATHOLIC CHURCH. 27 
 
 years. "History/ 7 says Bishop Lightfoot, who has 
 sometimes been thought to take an opposite view, 
 "seems to show decisively, that before the end of 
 the second century each Church, or organized 
 Christian community, had its three orders of 
 Bishops, Priests, and Deacons; and it seems vain 
 to deny that in the second century the Episcopal 
 orders were firmly and widely established." 
 
 Prof. Harnack wrote : "The Epistles show the 
 monarchical Episcopate so firmly rooted, so highly 
 elevated above all other offices, so completely be- 
 yond dispute." 
 
 Such was the government of the Church. It 
 was not Congregational, nor Presbyterian, nor 
 Papal, but Episcopal. But while each Church 
 had a certain independency, they together sub- 
 mitted themselves to the government of the gen- 
 eral Church. The Apostles, exercising a juris- 
 dictional power, sent St. Paul to the gentiles, and 
 St. Peter to those of the circumcision. The Apos- 
 tles, as having supreme authority, assembled to- 
 gether in council under the presidency of St. 
 James, with the elders and presbyters at Jeru- 
 
 81 Lightfoot, Christian Ministry, pp. 12-31. 
 
28 THE LINEAGE OF 
 
 salem, and decided points of discipline." According 
 to Eusebius, 33 there was a second council after the 
 death of James which elected Symeon as his suc- 
 cessor. St. Peter claimed and exercised no su- 
 preme authority; but the Church was bound to- 
 gether by divine charity and a common faith, and 
 appealed in need to a general council. And this is 
 the present position of the Anglican Communion. 
 
 WITNESSES TO APOSTOLIC TEACHING. 
 
 Our space allows the citation of very few author- 
 ities. Early among the Fathers was St. Ignatius, 
 who succeeded SS. Peter and Paul at Antioch, and 
 wrote letters to several churches on his way to his 
 martyrdom at Rome. There is no question of the 
 genuineness of his epistles, as has been demon- 
 strated by Bishop Lightfoot. St. Ignatius was a 
 very old man when he wrote about the year 110. 
 He bears witness to the supernatural birth of our 
 Lord, and also to the reality of His human nature, 
 the denial of which was one of the earliest heresies. 
 In his epistle to the Trallians 84 he thus declares 
 that Christ was truly born, and ate and drank, 
 
 "Acts xv. 
 
 88 Euseb., H. E., 111. 11 ; Lightfoot, G. M., 34. 
 
 Ep. ad Trail., Book III., 9. 
 
THE AMERICAN CATHOLIC CHURCH. 29 
 
 that He was truly persecuted under Pontius 
 Pilate, "was truly crucified and died/' "and was, 
 moreover, truly raised from the dead." He testi- 
 fies to the common establishment of the three or- 
 ders of the Ministry, the acknowledged supremacy 
 of the Bishops, the dutiful subordination required 
 of the Presbyters, the valued services of the Dea- 
 cons, and the necessity of the maintenance of 
 union with the Apostolic order for the preserva- 
 tion of the Faith. 
 
 He writes, "Let all men respect the Deacons of 
 Jesus Christ, even as they would respect the 
 Bishop, as being a type of the Father, and the 
 Presbyters as the Council of God. Apart from 
 these, there is not even the name of a Church." 
 "When," he wrote to the Philadelphians, 39 "I was 
 among you, I spake with a loud voice, with God's 
 own voice, Give ye heed to the Bishop and the 
 Presbytery and Deacons." In his letter to Smyr- 
 na, he said, "Do ye all follow your Bishop as 
 Jesus Christ followed the Father, and the Pres- 
 bytery as the Apostles; and to the Deacons 
 pay respect as to God's commandment. Let no 
 
 85 Ep. Tral., III., 3. 
 Ep. Phil. | 7. 
 
30 THE LINEAGE OF 
 
 man do aught of things pertaining to the Church 
 apart from the Bishop." "When ye are obedient 
 to the Bishop, as to Jesus Christ, it is evident to 
 me that ye are living, not after man, but after 
 Jesus Christ. ... It is therefore necessary, 
 even as your wont is, that ye should do nothing 
 without the Bishop; but be obedient also to the 
 Presbytery as to the Apostles." 
 
 "As many as are of God and Jesus Christ, 
 they are with the Bishop, and as many as shall re- 
 pent and enter into the unity of the Church, these 
 also shall be of God, that they may be living after 
 Jesus Christ." 
 
 "Be ye careful to observe one Eucharist, 37 for 
 there is one Flesh of our Lord Jesus Christ, and 
 one Cup unto union in His Blood. Obey the 
 Bishop and the Presbytery without distraction of 
 mind, breaking one Bread, which is the medicine 
 of immortality and the antidote that we should 
 not die but live forever in Jesus Christ." "They," 
 speaking of heretics, "abstain from Eucharist, be- 
 cause they allow not that the Eucharist is the 
 Flesh of our Saviour, Jesus Christ, which Flesh 
 
 87 Ep. Phil. v. 4. 
 
THE AMERICAN CATHOLIC CHURCH. 31 
 
 suffered for our sins, and which the Father of His 
 goodness raised up." 
 
 If we examine the writings of the contempo- 
 raries of the Apostles such as St. Barnabas, or 
 those of sub- Apostolic times, men who were trained 
 by the Apostles themselves: SS. Ignatius, Clement, 
 Polycarp, of the first of whom Eusebius records 
 that he was "a disciple of St. John" we find the 
 same general Apostolic teaching. They bear witness 
 to the Episcopal form of Church government, to the 
 divine origin and grace of the sacraments, and to 
 the liturgical character of the worship of the 
 Church. 89 The connection between the Apostles 
 and these, their followers, is beautifully brought 
 out by St. Papias, a disciple of St. John. "If at 
 any time," he says, "I met with any one who had 
 been a follower of the elders anywhere, I made it 
 a point to enquire what were the declarations of 
 the elders, what was said by Andrew, Peter, or 
 Philip; what by Thomas, James, John, Matthew, 
 or any others of the disciples of our Lord; for I 
 do not think I derived so much benefit from books 
 
 38 Ep. Smyrna, 6. 
 
 39 Apostolic Fathers, Wake ; Patristic Study, Swete ; Age of 
 the Fathers, Bright. 
 
32 THE LINEAGE OF 
 
 as from the living voice of those that are still sur- 
 viving." 40 
 
 Further, we may say concerning the Episco- 
 pate, it was held (we quote from Bishop Gore) 
 that "when Hegesipus, the father of Church His- 
 tory, visited the West about A. D. 167, he found 
 a succession of Bishops in each city, and made a 
 list of the Bishops for the purpose of his history 
 at Home." This fact is cited in Eusebius. 42 
 
 When Irena3us, the great representative of tra- 
 dition, writes against the Gnostics, about A. D. 
 180, he regards "Episcopacy as amongst the first 
 principles of the Church, and as the supreme safe- 
 guard of the Orthodox faith." 43 Tertullian, about 
 A. D. 200, uses like language and confronts the 
 Gnostic churches with the requirements of the 
 Succession. 
 
 So the fathers bear witness to other doctrines. 
 St. Polycarp, Bishop of Smyrna, born A. D. 69 
 or YO, who lived to be one hundred years old, de- 
 clares his belief in the Blessed Trinity, which is 
 thus stated in his prayer, shortly before his mar- 
 
 *Ecc. His., Eusebius, Ch. xxxix. p. 125. 
 
 41 Orders and Unity, Gore, p. 126. 
 
 42 Euseb., H. E., iv. 22. 
 
 43 Orders and Unity, Gore, p. 127. 
 
OF THE 
 UNIVRS 
 
 OF 
 
 ' 11 
 
 ;ITY 
 
 THE AMERICAN CATHOLIC CHURCH. 33 
 
 tyrdom: "True and faithful God, I praise Thee 
 for all Thy mercies; I bless Thee, I glorify Thee, 
 through the Eternal High Priest, Thy beloved 
 Son, Jesus Christ, with Whom, to Thyself and the 
 Holy Ghost, be glory now and for ever and ever. 
 Amen." St. Clement, whose name St. Paul tells 
 us, a is in the book of Life," l4 wrote, "Brethren, 
 we ought so to think of Jesus Christ as of God, 
 and as the Judge of the living and the dead." 
 
 St. Justin the Martyr, born 103, the noted 
 Christian philosopher, wrote a great apology for 
 Christianity. He bears witness to the liturgical 
 and sacrificial character of Christian worship. He 
 speaks in his Dialogue with the Jew Trypho of 
 those "who, through His name, offer those sacri- 
 fices which Jesus Christ commanded to be offered, 
 that is, which are offered by Christians in every 
 part of the world, in the sacrament of bread and 
 wine." He states in his Apol. L, "that the bread 
 consecrated for thanksgiving, by the prayer of the 
 Word which is from Him, is, we are taught, the 
 Body and Blood of the Incarnate Jesus." He 
 teaches also that baptism is the instrument of re- 
 generation. "We lead them," i.e., the converts, 
 
 "Phil. iv. 3. 
 
34 THE LINEAGE OF 
 
 "to a place where there is water, and there they 
 are regenerated, as we also were, for they are then 
 washed in that water in the name of God the 
 Father, the Lord of the Universe, and of our 
 Saviour Jesus Christ, and of the Holy Spirit. 
 This is done in order that we may obtain in the 
 water remission of the sins which we have be- 
 fore committed, and this washing is called "illu- 
 mination." Christ was made the author of a new 
 race who are regenerated through Him by water 
 and faith. 
 
 But while in all this we have the objective side 
 of Christianity set before us, and the means Christ 
 has ordained for communicating grace, the Fathers 
 ever insisted upon the necessity of a true conver- 
 sion and a living Faith. External observances, if 
 rested upon, would only be a repetition of the law. 
 Christianity is the dispensation of the Holy Spirit. 
 St. Irenaeus, a companion of St. Polycarp, speaks 
 of original guilt as affecting all mankind, and born 
 with them ; and says that it is only in and through 
 Christ that it is forgiven. He speaks of baptism" 
 as the means by which forgiveness is conveyed, and 
 calls it regeneration. We have here the doctrines 
 of the early Church. Beside them, the theology 
 
THE AMERICAN CATHOLIC CHURCH. 35 
 
 of modern Protestantism, with its denial of the 
 Episcopacy, Priesthood, and the sacrificial offering 
 of the Eucharist, and sacramental grace, seems a 
 very imperfect representation of the Gospel. 
 
 Thus much concerning the doctrinal teaching 
 of the early Church. We shall next consider what 
 was the worship of the Church in those primitive 
 times to which we look for our model. 
 
 THE WOBSIIIP OF THE CHUECH. 
 
 It is not only interesting but useful to learn 
 what we may from our scanty records of the time 
 concerning the worship and general service of the 
 early Church. The Apostles, as Jews, were ac- 
 customed to two forms of service that of the 
 Synagogue and that of the Temple. They differed 
 in kind, the Synagogue service being that of read- 
 ing from the Scriptures, prayer, exhortation, and 
 praise; and the Temple worship being that of 
 sacrifice. These were the two forms which God 
 from the earliest times had ordained, and which 
 the Apostles, under the guidance of the Holy 
 Spirit, were to continue. We find them thus as- 
 sembling in Solomon's Porch 40 at the hour of 
 prayer, for their common and united devotional 
 
 " Acts iii. 1, 11. 
 
36 THE LINEAGE OF 
 
 exercises. They assembled daily, probably in the 
 Upper Chamber, for the Holy Eucharist, or Break- 
 ing of the Bread. 49 These two forms of service 
 have been continued in the Christian Church, 
 under the two forms of the recitation of the Divine 
 Office, and the offering of the Eucharistic sacrifice 
 of the altar. 
 
 As the Holy Communion, when established by 
 our Lord, was preceded by the Paschal Supper, it 
 came about that the Apostles at first connected a 
 social meal, called the Agape or Love Eeast, with 
 the Holy Eucharist. But the disorder which arose 
 at Corinth led to St. Paul's stern rebuke, and his 
 taking "order" as he said, 47 concerning the cele- 
 bration of the Holy Communion. He did this 
 probably in consultation with the other Apostles. 
 Therefore we find these two services presently 
 separated, and at the end of the first century, ac- 
 cording to a well-known letter of Pliny to the 
 Eoman Emperor, the Christians assembled early in 
 the morning for the celebration of the Eucharist. 
 
 Though for a time the Sabbath was kept along 
 with the Lord's Day, eventually the first day of 
 
 48 Acts ii. 42. 
 " I. Cor. xl. 34. 
 
THE AMERICAN CATHOLIC CHURCH. 37 
 
 the week became the day observed by Christians 
 in obedience to the command to keep one day in 
 seven. 48 As God, through Moses, ordained a day 
 to be kept in commemoration of His work in crea- 
 tion; through the Holy Spirit the Church was 
 guided to keep the first day of the week in com- 
 memoration of the beginning of the new Creation. 
 It began by Christ's rising from the dead. To go 
 back to Saturday, as the Seventh-day Adventists 
 have done, is to introduce a decadent Jewish order 
 into the Christian religion. 49 
 
 The order of the Eucharistic service is, accord- 
 ing to St. Augustine, set forth in I. Tim. ii. I, 50 
 (1) "supplications," before the canon; (2) "pray- 
 ers," especially at the consecration; followed by 
 (3) "intercessions," between the prayers and the 
 blessing ; and lastly, (4) the- "thanksgiving," such 
 as our Gloria in Excelsis at the end. The authority 
 for using forms of prayer had been given by our 
 Lord, when He said, "After this manner pray 
 ye." 51 And that manner was a prescribed form. 
 
 Forms of prayer and blessing had been set 
 
 "Acts xx. 7. 
 
 49 Liddon's Sermon on the Lord's Day. 
 
 80 1. Tim. ii. 1. 
 
 11 St. Matt. vi. 9. 
 
38 THE LINEAGE OF 
 
 forth in the old Dispensation also; and early it 
 may have been, that the inspired evangelical hymns 
 of the Magnificat, 52 Benedictus, 53 and Nunc Dimit- 
 tis began to be used. As Christ, taking part in 
 the Synagogue service 65 prayed for the departed, 
 the Church followed His example. St. Paul re- 
 members Onesiphorus, who had probably passed 
 away, and prays "that God may have mercy on him 
 in that day." The petition in the Lord's Prayer, 
 "Thy Kingdom come/' includes the departed as 
 well as the living here on earth. We know cer- 
 tainly that hymns formed part of the service, for 
 St. Paul speaks of "psalms and hymns and spirit- 
 ual songs," " and that the people took a responsive 
 part by joining in the Amen at the Eucharistic 
 prayer. It is much disputed what kind of bread 
 was used; but it was probably unleavened, as at 
 the time of the Passover all leaven had been put 
 away. 88 It was natural that the mixed chalice 
 should be used; since it was the custom to mix a 
 little water with the cup at the Feast of the Pass- 
 
 52 St. Luke i. 46. 
 
 53 St. Luke i. 68. 
 * St. Luke ii. 29. 
 65 St. Luke iv. 16. 
 sen. Tim. i. 18. 
 87 Eph. v. 19. 
 88 Exod. xil. 15. 
 
THE AMERICAN CATHOLIC CHURCH. 39 
 
 over. Holy Communion was given in both kinds 
 (I. Cor. x. 16), as commanded; and the Sacrament 
 was reserved and carried to the absent, unable by 
 illness to attend. Clement of Alexandria makes 
 mention, writing at the end of the second century 
 (A. D. 190), of the blessing of the oil for the 
 anointing of the sick as St. James had ordered. 59 
 
 It is not unlikely that lights as a religious 
 symbol were used, for we find it recorded at the 
 Eucharistic celebration at Troas that "there were 
 many lights." Unless there was some religious or 
 symbolical meaning in this, it is not reasonable to 
 suppose that it would find place in an inspired 
 writing. 
 
 Lange says : "The word lights includes torches, 
 candles, lanterns, all of which were due to the 
 solemnity of the occasion at Troas. There is noth- 
 ing to show that the young man who fell down 
 dead was overcome by the lights. The lights, be- 
 sides being symbolical of Christ as the Light of 
 the World, also connected the celebration with the 
 Last Supper, where lights were a necessity." "The 
 symbolical use of lights prevailed in the Church 
 
 "St. James v. 14. 
 Acts xx. 8. 
 
40 THE LINEAGE OF 
 
 from very early times." They were used at 
 the Gospel, St. Jerome says, "as the expression 
 and symbol of joy." Silvia, the traveller, tells of 
 the a huge glass candlesticks, the numerous torches, 
 and the infinite luminaries used in the churches 
 and services on her visit to Jerusalem.' 8 It is prob- 
 able that the vestment which St. Paul left behind 
 at Troas" after the celebration, was one used by 
 him in the service. The word used might signify 
 either a vestment of peculiar character or the over- 
 garment which the Apostles would personally 
 wear. It is not, however, likely that St. Paul 
 would leave his outer garment behind when he was 
 about to take a sea voyage, but very naturally, he 
 might have left his Eucharistic vestment, together 
 with the books or parchments needed, in the safe- 
 keeping of Carpus, who was probably the ruler in 
 the Synagogue, to be brought to him by Timothy. 
 The two vestments, alb and chasuble, used by 
 many of our clergy, have probably been derived, 
 not from Jewish or Roman sources, but from the 
 ordinary dress of the Apostles. As such, they bear 
 
 91 Rackman. 
 
 62 Duchesne, Origines, 473. 
 
 "II. Tim. Iv. 13. 
 
THE AMERICAN CATHOLIC CHURCH. 41 
 
 witness to their Apostolic origin and the con- 
 tinuity of our Church, and should not be a matter 
 of dissension. St. John, Eusebius relates, wore 
 "a sacerdotal plate," 64 certainly some sacredotal or- 
 nament, doubtless a reference, says Lightfoot, "to 
 the metal plate on the High Priest's mitre." 
 "Possibly this," he observes, "was a mitre." And 
 we find Polycrates saying that St. John was a 
 priest, "wearing the mitre." We find that the 
 sign of the Cross came into use quite early, for 
 Tertullian tells us that "in all the ordinary ac- 
 tions of daily life, we trace upon the forehead the 
 sign of the cross." 
 
 The ceremony of the kiss of peace 60 was a 
 scriptural injunction. We find that in the church, 
 the men and the women were divided ; the women, 
 sitting on one side by themselves, gave and re- 
 ceived a kiss of peace amongst themselves, and the 
 men on the other side would do the same thing 
 amongst themselves. It is thus observed that the 
 Church's service was like that of the Old Dispensa- 
 tion, and from the beginning was liturgical, cere- 
 monial, and in a degree choral. The Church was 
 
 "Euseb., Book III., Ch. 31. 
 95 Vol. I., p. 166. 
 88 Rom. xvi. 16. 
 
42 THE LINEAGE OF 
 
 of course hampered during the first three centuries 
 by intermittent persecutions. She had, at times, 
 to hide herself in the Catacombs. But she had 
 church buildings and Bishops' residences, and was 
 a visible body. We find, for instance, Paul of 
 Samosata, when deposed in 260, refusing to vacate 
 his church or house. 
 
 The Church had received moreover from her 
 ascended Lord, through St. John, the details of the 
 heavenly worship, 07 where God is worshipped in 
 spirit and in truth. So, just as in the Old Dis- 
 pensation, God had taken Moses up into heaven, 
 and Moses established the Jewish worship after the 
 pattern of things he had seen in the Mount, 68 so 
 God, in the New Dispensation, took St. John up 
 into heaven, and the glorious worship he there be- 
 held became the directory of the Apostolic Church. 
 There St. John found "vestments," 9 lights, 70 in- 
 cense, 71 and choral service ; 72 and the Church, when 
 she gained her full freedom, developed her worship 
 and ceremonial after the heavenly pattern. Dr. 
 Bright has forcibly brought home the lesson in his 
 noble poem on Ritual : 
 
 87 Rev. iv. 70 Rev. iv. 5. 
 
 68 Ex. xxv. 34. 71 Rev. viii. 3. 
 
 89 Rev. iv. 4. "Rev. v. 9-12. 
 
THE AMERICAN CATHOLIC CHURCH. 43 
 
 RITUAL. 
 When to Thy beloved on Patmos 
 
 Through the open door in Heaven, 
 Visions of the perfect worship, 
 
 Saviour! by Thy love were given, 
 Surely there was truth and spirit, 
 
 Surely there a pattern shown 
 How Thy Church should do her service 
 
 When she came before the Throne. 
 
 the censer-bearing Elders, 
 
 Crowned with gold and robed in white! 
 the Living Creatures' anthem, 
 
 Never resting day or night! 
 And the thousand choirs of Angels, 
 
 With their voices like the sea, 
 Singing praise to God the Father, 
 
 And, Victim Lamb, to Thee! 
 
 'Tis for Thee we bid the frontal 
 
 Its embroidered wealth unfold, 
 'Tis for Thee we deck the reredos 
 
 With the colours and the gold; 
 Thine the floral glow and fragrance, 
 
 Thine the vesture's fair array, 
 Thine the starry lights that glitter 
 
 Where Thou dost Thy Light display. 
 
 Lord, bring home the glorious lesson 
 
 To their hearts, who strangely deem 
 That an unmajestic worship 
 
 Doth Thy Majesty beseem; 
 Show them more of Thy dear Presence, 
 
 Let them, let them come to know 
 That our King is throned among us, 
 
 And His Church is Heaven below. 
 
44 THE LINEAGE. 
 
 BOOKS CONSULTED AND REFERRED TO IN 
 CHAPTER II. 
 
 The Acts of the Apostles. Ragg and Rackham. 
 
 Letters of St. Ignatius. Lightfoot. 
 
 The Apostolic Fathers. Wake. 
 
 Epistles of St. Clement. Lightfoot. 
 
 Irenaeus, Oxford Edition. 
 
 Tertullian, Oxford Edition. 
 
 Eusebius, History. 
 
 Sozomen, History. 
 
 Age of the Fathers. Bright. 
 
 Apostolic Fathers. Burton. 
 
 Patristic Study. Prof. Swete. 
 
 Voice of the Fathers. Caulfield. 
 
 The City of God. St. Augustine. 
 
CHAPTER III. 
 
 THE CHURCH IN BRITAIN. 
 
 WE DO NOT know at what time, or by whom, 
 Christianity was introduced into Britain, any more 
 than we know who carried it to Rome. Doubtless 
 as the disciples were dispersed by persecution and 
 went hither and thither, they told of Christ and 
 proclaimed the Gospel. 
 
 There is a beautiful legend of St. Joseph of 
 Arimathsea, who was banished from Palestine by 
 the Jews, and who, with twelve companions, came 
 to Britain, bringing with him the Holy Grail. He 
 preached in the Isle of Avalon, where in confirma- 
 tion of his teaching, he stuck his staff of thorn into 
 the ground, whereupon it blossomed like Aaron's 
 rod, and grew into a tree. Here the famous 
 church and monastery of Glastonbury were 
 
46 THE LINEAGE OF 
 
 founded. There is another story that 1 Lucius, the 
 British King, sent to Eleuthereus, Bishop of Rome, 
 a letter expressing a desire to be a Christian. This 
 statement has been traced to a fabrication in Rome 
 in the fifth century. For lack of authority, the 
 story has led modern historians to reject it. 2 The 
 Abbe Duchesne says : "This legend had a Roman, 
 not a British, origin, and may probably have been 
 invented in the fifth century." There is also a 
 Welsh legend about Bran the Blessed, found in the 
 Welsh Triads, collected in the thirteenth century. 
 It relates how Bran, the father of Caractacus, hav- 
 ing been detained by the Emperor Claudius for 
 seven years at Rome, as a hostage for his son, was 
 there converted by St. Paul, and on his release 
 carried the faith back to Britain, and planted the 
 Church there. 3 Oddly enough, the idea that St. 
 Peter came to Britain has cropped up many times, 
 and in widely different places, an error probably 
 owing to a misapprehension of the fact of the send- 
 ing of the monk St. Augustine to England by Pope 
 Gregory. This view has even been put forth by 
 a Roman Catholic clergyman of our own day. We 
 
 1 Hore, Hist. Ch. Eng., p. 3. 
 
 2 Bright, Early Eng. Ch. Hist., p. 4. 
 8 Cutts, Hist. Eng. Ch., p. 6. 
 
THE AMERICAN CATHOLIC CHURCH. 47 
 
 have to be ever on our guard against accepting 
 like untrustworthy legends for, as Professor Col- 
 lins says/ "when there was a demand in the Mid- 
 dle Ages for any conceivable information on any 
 conceivable subject, there was always some one 
 ready to supply it." However controversialists 
 may have adopted any of these stories, truth bids 
 us not to use them. 
 
 THE ACCOUNT OF ST. PAUL. 
 
 The account of St. Paul visiting Britain has 
 more probability attached to it. Caractacus, the 
 noble British Chief, had been pardoned, and sent 
 by Rome back to his native country to rule over 
 his tribe as a Roman official. His father Bran, 
 and his son and daughter Lyn and Claudia, were 
 retained in Rome as hostages. They were there 
 at the same time St. Paul was there in residence. 
 He lived in his own hired house, and made con- 
 verts among Caesar's household. 
 
 In his Epistle to the Romans, St. Paul makes 
 mention of Linus, Pudens, and Claudia. Is not 
 Linus the same as Lyn ? A Claudia is commemo- 
 rated by the historian Martial as married to Pu- 
 
 * Collins, Eng. Christianity, 43. 
 
48 THE LINEAGE OF 
 
 dens, the son of a Roman senator. It would seem 
 therefore that the Linus and Claudia, mentioned 
 as his converts by St. Paul, were the children of 
 the British chief. Now it is a fair inference, in- 
 deed a certain one, that Lyn and Claudia would 
 urge St. Paul to visit Britain and preach the Gos- 
 pel to their own people. Certainly, St. Paul would 
 have regarded this as a providential opening, and 
 a call from God. The commission he had received 
 from Christ and the Apostles ran to all the Gentile 
 world. As he was on his way to Spain, why 
 should he not extend his journey to Britain? 
 Lightfoot, in his commentary on the Epistle to 
 the Galatians, says St. Paul probably went to Gaul. 
 It would be easy for him then to cross over to 
 Britain. This theory has for its corroboration the 
 statement of St. Clement that a St. Paul is said to 
 have come to the boundary of the West," or, as it 
 is otherwise translated, "furthest limits of the 
 West." ISTow Spain was not a boundary of the 
 Roman Empire, but Britain was. 5 The expression 
 "furthest limits of the West," is a phrase which in 
 Roman literature of the time was understood to 
 include Britain. 
 
 6 Lane's Illus. Ch. His., p. 6. 
 
THE AMERICAN CATHOLIC CHURCH. 49 
 
 We may agree with Dr. Bright and Professor 
 Collins in holding St. Paul's visit not to be an 
 ascertained historical fact, but yet hold it to be one 
 of considerable probability. It seems like unto 
 that of St. Peter's residence at Rome. Our Lord 
 did not bid blessed Peter go to Rome, as he did 
 St. Paul. There is no explicit statement in Scrip- 
 ture that he was ever there. There is no contem- 
 porary witness to the fact. There is no clear state- 
 ment of St. Peter, nothing in contemporary his- 
 tory to confirm it. There is the tradition that 
 he was martyred there, and upon this it is claimed 
 that his body was buried there. So we may accept 
 his having been there as a probable event. It is 
 not, however, an ascertained historical fact, upon 
 which a dogma can rightly be based. 
 
 In like manner, may we not hold as probable 
 that St. Paul visited Britain? May we not be- 
 lieve with Irenseus, who was born in 97, that the 
 Church was extended "by the Apostles to the ut- 
 most bounds of the West, and to the Celts" ? Gil- 
 das, the British historian, after describing the de- 
 feat of Boadicea in 61, wrote: "In the meantime, 
 Christ the true Sun, for the first time cast His rays 
 on this island." Eusebius, in his history, says: 
 
50 THE LINEAGE OF 
 
 "Apostles crossed the ocean to those islands which 
 are called British." Charles Butler, a Roman 
 Catholic wrote: "It is probable that Christianity 
 was disseminated over parts of Britain during the 
 Apostolic age." Hore, a notable scholar, in sum- 
 ming up the authorities, says: "There can be no 
 reasonable ground for doubting that the British 
 Church was not only a very ancient one, but also 
 of Apostolic foundation." 
 
 THE PLANTING OF CHRISTIANITY. 
 
 It is regarded as probable that either in the 
 Apostolic or sub-Apostolic age, Christianity had 
 entered into Britain. It was certainly there in 
 organized form, by the latter part of the second 
 century. It came, not from Rome, but from Gaul. 
 "In the reign of Marcus Aurelius, about 170, a 
 mission consisting of Bishop Pothinus and a 
 presbyter, Irenseus, a pupil of St. Polycarp, who 
 had been a pupil of St. John, left Asia Minor. 
 Sailing along the Mediterranean, they came to 
 Marseilles and thence up the Rhone to the middle 
 of Gaul. There at Vienne, near Lyons, they 
 founded a church. From thence Christianity went, 
 
 6 Hore, Eighteen Centuries. 
 
THE AMERICAN CATHOLIC CHURCH. 51 
 
 perhaps pushed by persecution, further north, until 
 finally missionaries crossed the Channel and 
 planted the Church in Britain." Not only is 
 Christianity thus early found in Britain, but it is 
 in its organized form of Episcopal government. 
 The proof of this is that we have the names of 
 three Bishops of Britain who attended the great 
 Council of Aries, called in the year 314 to pass 
 on the Donatist heresy. The records of this Coun- 
 cil give the names of these three British Bishops 
 who attended, Eborius of York, Restitutus of Lon- 
 don, and Adelphius, Bishop of Colonia Londin- 
 ensium (probably from Caerleon, Wales). These 
 were accompanied by a presbyter, Sacerdos, and a 
 deacon, Arminius. 8 This fact shows that by the 
 beginning of the fourth century, the Church was 
 established in Britain as far north as York, and 
 probably as far west as Caerleon; that it had a 
 diocesan Episcopate, and the three orders of the 
 ministry; that it was in communion with other 
 churches of the Empire; and that it was of suffi- 
 cient importance to be summoned to a great and 
 important Council. Later on also, in 359, we find 
 
 1 Cutts' Hist. Ch. Eng., p. 30. 
 
 8 Hore, Ch. of Eng. ; Cutts' Eng. Ch. History, p. 14. 
 
52 THE LINEAGE OF 
 
 British Bishops taking part in the Council of 
 Ariminum. The poverty of these Bishops is ex- 
 pressly mentioned by Sulpicius Severus, who bears 
 witness to the existence and temporal condition of 
 their church. 
 
 There are also many subordinate evidences of 
 an early existence of the Church in Britain. The 
 remains of an early church building have been dis- 
 covered at Silchester. Fragments of pottery with 
 the holy sign have been upturned, a coin bearing 
 the Alpha and Omega, and grave-stones with the 
 inscription "a Christian sleeps below," have been 
 found. 9 The Church came, as we have seen, from 
 Gaul, not from Kome or directly from an Eastern 
 source. 
 
 In 410, a great political event happened. The 
 capture of Rome by Alaric shook the foundations 
 of civilization. "To St. Jerome, in his cell at 
 Bethlehem, the news came like the shock of an 
 earthquake." He says, "My voice falters, sobs 
 stifle the words I dictate ; for she is a captive, that 
 city which outrivalled the world." To St. Augus- 
 tine, it was the judgment of God upon "the profli- 
 gate manners, the effeminacy, and the pride of her 
 
 Bright's Early Ch. His., p. 11. 
 
MARTYRDOM OF ST. ALBAN. 
 
THE AMERICAN CATHOLIC CHURCH. 53 
 
 citizens." The Roman government was forced, for 
 its own self protection, to withdraw its garrison 
 from Britain, where they had been for nigh four 
 hundred years. The Romans had done much 
 there for civilization, and somewhat for Christi- 
 anity. Converts had been made, and churches had 
 grown up about their settlements. The literary re- 
 mains are scanty of this time, but two interesting 
 incidents relating to this period are commonly 
 stated by historians. One of them is of the enno- 
 bling heroism of Britain's first martyr, St. Alban. 
 While Alban was still a heathen, we read that one 
 day there came to his house a priest, to whom Al- 
 ban gave shelter from his persecutors. Alban saw 
 that the stranger was very devout and holy, and 
 marked his spending many hours in prayer. He 
 opened the Gospel to Alban, and led him to believe 
 in our Lord Jesus Christ. But at last the hiding 
 place of the priest was discovered, and the soldiers 
 came and surrounded it. St. Alban, perceiving 
 the danger, dressed himself in the priest's clothes, 
 so that the soldiers, breaking in, and seeing him in 
 the habit of a priest, seized him and dragged him 
 before the Judge. With fearless courage, Alban 
 declared that he was a Christian. Though he was 
 
54 THE LINEAGE OF 
 
 tortured to make him deny the Faith, he remained 
 faithful, and was led out to execution. The soldier 
 whose duty it was to execute him was so struck by 
 Alban's splendid courage that, throwing away his 
 sword, he declared himself also a Christian. It 
 was an instance of the extension of the Faith from 
 one brave heart to another by the power of the 
 Spirit. The great Abbey of St. Albans, lately re- 
 stored, is a memorial of the heroic devotion of 
 these early Christians. The other instance is that 
 of the Alleluia Battle. In the early days of the 
 fifth century, a momentous theological controversy 
 arose. Pelagius, whose Celtic name was Morgan, 
 went astray by over-rating the power of the human 
 will and denying the necessity of internal grace. 
 The heresy, as all rationalistic speculations are, 
 was attractive to some of the laity. Britain natur- 
 ally made an appeal to her Mother Church of Gaul 
 for aid in the controversy. The Gallican Church, 
 we read, summoned a synod, which sent to the aid 
 of the Church in Britain two of her greatest Bish- 
 ops, Germanus and Lupus. 10 The authority for 
 this statement is found in the life of St. Germanua, 
 
 "Bright's Early Eng. Ch. Hist., pp. 15, 16. 
 
THE AMERICAN CATHOLIC CHURCH. 55 
 
 by Constantius of Lyons, who wrote some sixty 
 years after the decease of St. Germanus, with full 
 access to local information. With respect to this 
 controversy Constantius gives as his authority the 
 action of the synod. His account is copied by the 
 Venerable Bede, who states that the prelates, Ger- 
 manus of Auxerre and Lupus of Troyes, were sent 
 over by a synod to uphold in Britain the belief 
 in Divine Grace. 11 Prosper, another writer, says 
 that Germanus was sent by the Bishop of Home. 
 But properly the official record of the synod is to 
 be taken as a more reliable evidence than the un- 
 supported and probably hearsay report recorded by 
 Prosper. Possibly the Pope might have sent his 
 blessing to Germanus, but the fact remains that 
 the British Church in its need appealed to Gaul, 
 and not to Rome. This was about the year 429. 
 We are told that at a conference between the Pela- 
 gians and the Gallican Bishops, the Gallic party 
 triumphed. After this, the invasion of Picts and 
 Scots followed. 
 
 We now come to the Alleluia battle. Germanus 
 and Lupus, the Gallic Bishops, encouraged the 
 Britons to resist the invaders. They preached the 
 
 11 Cutts' Eng. Turning Points, p. 16. 
 
56 THE LINEAGE OF 
 
 Gospel and brought a large number to Christ and 
 to baptism. Here we quote largely from Professor 
 Bright : "On Easter Eve, the baptisms were admin- 
 istered, the great Feast was celebrated in a church 
 formed out of the boughs of trees, the British host 
 advanced to the battle, the greater part of it fresh 
 from the laver. Their general drew them up as if 
 in ambush, under the rocks of a narrow glen which 
 he had ascertained to lie full in the path of the 
 enemy. As the first ranks of the heathen drew 
 near, expecting an easy triumph, Germanus made 
 the British people shout after him the one sacred 
 joyous word, which they had so lately uttered in 
 their paschal solemnities. Three times he and 
 Lupus intoned it, Alleluia, Alleluia, Alleluia. 
 Their followers with one voice made the sound echo 
 through the valley. It rang from cliff to cliff. It 
 struck the invaders with panic. They fled as if 
 the very skies were crashing over them. The Brit- 
 ons, successful without striking a blow, exulted in 
 a victory won by faith, without bloodshed." This 
 is the story of the great Alleluia victory. 
 
 On the withdrawal of the Romans, the Britons, 
 who had been originally disarmed by their con- 
 querors, and thus rendered unaccustomed to war- 
 
THE AMERICAN CATHOLIC CHURCH. 57 
 
 fare, were left practically defenceless. The coun- 
 try was left open to a great invasion of Jutes, 
 Angles, and Saxons, coming from different parts of 
 the continent. The three are commonly spoken of 
 as Anglo-Saxons. The first work of the new in- 
 vaders was to stamp out with fire and sword every 
 trace of Roman civilization. "They seemed," says 
 Professor Rollinston, "to have a great aptness for 
 destroying and great slowness in elaborating ma- 
 terial civilization." These heathen Anglo-Saxons, 
 we read, drove away or enslaved the Romanized 
 and Christianized Celts, broke down every vestige 
 of Christian civilization, destroyed the churches, 
 burnt the villas, laid waste many of the towns, and 
 reintroduced a long period of pagan barbarism. 
 We quote from Grant Allen : 13 "These Anglo-Sax- 
 ons were a horde of barbarous heathen pirates. 
 They massacred or enslaved half the civilized Cel- 
 tic inhabitants with savage ruthlessness. They let 
 the roads and cities fall into utter disrepair. They 
 stamped out Christianity with fire and sword 
 from end to end of their new domain." As Gildas 
 the historian, with Celtic fervor, phrases it : "The 
 
 12 Anglo-Saxon Britain, Allen, p. 25. 
 
 13 Anglo-Saxon Britain, Allen, p. 46. 
 
58 THE LINEAGE OF 
 
 red tongue of flame licked up the whole land from 
 end to end, till it slaked its horrid thirst in the 
 western ocean." There is however a difference 
 among scholars to-day as to the extent of the Saxon 
 destructions. The remains lately found go to show 
 it was not so complete an extermination as has been 
 represented by some historians. The Church, 
 though enfeebled, continued to exist. 
 
 THE SCOTIC CHURCH. 
 
 When we look to the Scotic Church, we find 
 it existing in an early period of the fourth century. 
 Here came St. Ninian, about 397, and "preached 
 the word to the southern Picts." The work was 
 developed under St. Kentigern, and St. Columba 
 in the latter half of the sixth century. The latter, 
 having done much in Ireland, desired to "sojourn 
 abroad for Christ's sake," and at Whitsuntide, 563, 
 settled at lona, and there founded that famous 
 missionary monastery. "He was," says Adamnan, 
 "angelic in aspect, clear in speech, holy in conduct, 
 great in counsel; never did a single hour pass in 
 which he was not engaged in prayer or pious 
 work." "He was," writes Bright, "a grand saint, 
 and a man of extraordinary courage, perseverance, 
 
THE AMERICAN CATHOLIC CHURCH. 59 
 
 energy, and determination, born to guide minds 
 and also to win hearts." Most have heard the 
 story of his passing when the old monastic horse 
 thrust his head into Columba's bosom, and the old 
 monk said, "Let him alone, he loves me." His 
 dying suggestion to his monks was to mutual char- 
 ity : "But you who must rule after me ; remember 
 no deed can last, but only Love." 
 
 NATIVE BRITISH CHURCH. 
 
 At the dawning of the fifth century, the whole 
 of the west coast of England, Cornwall, Wales, 
 Cumberland, from Land's End to the Clyde, was 
 being covered by the native British Church. "At 
 this period," says Dr. Bright, "the headquarters 
 of the British Church was Wales." In the middle 
 of the sixth century, a religious revival took place. 
 The Welsh Episcopacy then became regularly dioc- 
 esan. It had its yearly synods, but it had no 
 Metropolitan. It is of interest to observe how 
 David, commonly known as St. David, when travel- 
 ling in the Holy Land, in the sixth century, was 
 there consecrated by the Patriarch of Jerusalem. 
 He became the Archbishop of the See of St. 
 David's, which subsequently was named after him. 
 
60 THE LINEAGE OF 
 
 In the year 1115 the Welsh Bishops became united 
 with the English Church, under the Archbishop of 
 Canterbury. Eventually the Bishop of Landaff, a 
 successor in this line, united with Laud in his con- 
 secrations and thus passed on the ancient British 
 succession from the Patriarch of Jerusalem. 
 
 THE CELTIC CHUKCH. 
 
 The planting of Christianity in Ireland is ob- 
 scure. It was carried there probably by Christians 
 from Britain. Palladius, in 431, is spoken of as 
 the first Bishop of the Irish, but he is reported as 
 practically failing in his work. The great name 
 that looms up before us is that of St. Patrick. So 
 many legends have surrounded his life that it is 
 difficult to know what is true. The only reliable 
 sources are a book of Confessions written by him, 
 and some prayers, or hymns. He was of British 
 parentage, his father or grandfather being a cler- 
 gyman. When a lad, with others, he was stolen 
 and carried away to Ireland. He became a shep- 
 herd, and while looking after his sheep, he was 
 drawn to meditation, and "he remembered his own 
 sins and was converted." A strong desire filled his 
 soul to serve Christ. Escaping from his captivity, 
 
THE AMERICAN CATHOLIC CHURCH. 61 
 
 he found his way back to his home and native land. 
 But having a call, as he believed, from God, he 
 went back to Ireland, and being ordained, became 
 its missionary. He does not tell us who ordained 
 him. His success is probably exaggerated. Along 
 with St. Patrick, the name of St. Columbanus is 
 prominent. There is no more typical Irish mis- 
 sionary. Bright calls him a "pious, fearless, self- 
 devoted man, with not a little of Celtic passion in 
 his nature." Having addressed Pope Boniface as 
 "head of all the Churches of Europe, and Pastor 
 of pastors," he nevertheless lectured him as having 
 appeared to compromise the faith. 
 
 One mark of the old Irish Church was its love 
 of teaching and study. Bede remarks upon the 
 open-hearted, generous hospitality extended to 
 Anglican students attracted to Ireland by the fame 
 of its monastic schools. What the old Irish Church 
 lacked conspicuously was organization. The Epis- 
 copal character was bestowed very freely on priests, 
 and the monasteries were ruled over by Abbot- 
 Bishops. A tribal influence affected the Church, 
 and Bishops were often members of some particu- 
 lar family within the tribe. It was at the Synod 
 of Kells that Ireland gained its first hierarchical 
 
62 THE LINEAGE OF 
 
 organization, with four provinces having four 
 Archbishops, a primacy being reserved to Armagh. 
 It may be noted that the line of Bishops from 
 St. Patrick extended down to the Reformation, 
 when some of the Irish Bishops, whose consecra- 
 tion has never been questioned, conformed to the 
 Anglican Church in the time of Queen Elizabeth, 
 and imparted to Archbishop Laud the Episcopal 
 order. The gradual rechristianizing of the major 
 part of Britain, which came to be called the Hep- 
 tarchy, we will treat of in a following chapter. 
 
 THE CHARACTER OF THE CHURCH. 
 
 We come now to a question which has involved 
 some dissension. The ordinary lay reader will be 
 perhaps perplexed by the different estimates put 
 by writers upon the character and standing of the 
 British Celtic Churches. This, we are sorry to 
 say, has come about through the controversial 
 spirit which has influenced the different writers. 
 There is a strong inclination amongst some to mag- 
 nify the work of the monk Augustine, sent by 
 Pope Gregory in the sixth century, and thus to 
 give to our Anglican Church a Roman origin. 
 There are others who look to the ancient British 
 
THE AMERICAN CATHOLIC CHURCH. G3 
 
 and Celtic Churches as ancestral parts of our own 
 Communion, and who are led therefore, perhaps, 
 to emphasize their Catholic character and position. 
 Justice and truth, however, bid us hold the scales 
 evenly balanced, and not let our judgment be car- 
 ried away by partisan prepossessions. The indict- 
 ment against the British Church, made with con- 
 siderable heat, is that "the Church was weak, con- 
 fined to the Koman provinces ; and had no strength 
 or character of its own, but was a reflection of its 
 Gallic sister." "It produced," it is said, "no writ- 
 ers or scholars. It was lacking in a missionary 
 spirit. It looked to Gaul for the saints it would 
 follow and reverence. It was poor, too poor to 
 endow even its own Bishops. It founded no school 
 of theology. It was monastic, and therefore ascetic 
 rather than evangelical." Gildas the historian, 
 about 564, found fault with the Church, but "made 
 his attack," says Dr. Bright, "in so unbalanced 
 and vehement a manner that it provokes incredu- 
 lity by its very violence." "His description," 
 writes Professor Zimmer, "is no matter-of-fact ac- 
 count of the British Church, but rather the peni- 
 tential sermon of a man who delights to paint 
 everything in the blackest colors." 
 
04 THE LINEAGE OF 
 
 In considering the charge of want of aggres- 
 siveness preferred against the early British 
 Church, it must be remembered that the Church 
 labored under great difficulties. She had an in- 
 ternal racial dissension to contend with between 
 the Goidels and the Bythens, two different races 
 inhabiting Britain. The Church also suffered ter- 
 ribly from the invasions of her heathen conquerors. 
 Its members were driven largely into the moun- 
 tainous country of Cornwall, Wales, and Cumber- 
 land, and were necessarily scattered. The Church 
 was indeed very poor. ~No wonder she did not do 
 an aggressive work amongst the Saxons. The 
 Saxon conquerors were not disposed to accept for 
 teachers a hated race. 
 
 To the charge that the Church had no great 
 scholars we would reply that the lack of scholars 
 is no sign of decadence. St. Paul bids St. Timo- 
 thy entrust the work and government of the 
 Church to faithful men. Scholarship is apt to 
 bring with it a danger. It gives rise to controver- 
 sies and heresies. It is far better for a Church to 
 be orthodox and faithful than to be noted for its 
 scholarship; and the British and Celtic Churches 
 had the reputation of orthodoxy. St. Chrysostom 
 
THE AMERICAN CATHOLIC CHURCH. 65 
 
 bears witness to her unity in the Faith. He says 
 of Britain, "There, too, as in the extreme East, 
 beside the Euxine Sea, in the South, even, men 
 may be heard discoursing words of Scripture, in 
 differing tongues, but not with differing beliefs." 
 "Britain," says St. Jerome, "worships the same 
 Christ, observes the same rule of Faith, as other 
 Christian countries." Wilfred, who was Ronian 
 in his sympathies, asserted that the true Catholic 
 Faith was held by the Irish, the Scottish, and the 
 British, as well as by the Anglo-Saxon Church. 
 In regard to its relation to Europe, Dr. Bright 
 says, "We find it adhering to orthodox doctrine 
 during the great Arian struggle." Hilary of 
 Poitiers, in 358, congratulated his British brethren 
 on their "freedom from all contagion of this de- 
 testable heresy." In 363 Athanasius could reckon 
 the Britons amongst those loyal to the Catholic 
 Faith." We have also seen how, with the help of 
 brethren from Gaul, the Celtic Church stemmed 
 the Pelagian heresy. Both the British and Celtic 
 Churches were equally free from the negations of 
 modern Protestantism and the modern additions 
 of Rome. In other words she was orthodox. 
 
 Bright's English Ch., 12. 
 
66 THE LINEAGE OF 
 
 The existence of the many monasteries proves 
 also that the Church had a sincere devotional side. 
 Though the monastic system has been found fault 
 with for being ascetic, yet its counsels of poverty, 
 chastity, and obedience were given by our Blessed 
 Lord Himself, who in His own Person was the 
 best Exemplar of them. The monk took up his life 
 as a follower of Jesus Christ. It was a life of 
 labor and of prayer. The good monk, perhaps bet- 
 ter than any other man, followed the example of 
 the Lord. He became spiritually a man of God, 
 singularly united to Christ by the power of the 
 Holy Ghost. The world looks on, and may ap- 
 prove of the good work he does, but its enfeebled 
 sight does not discern the supernatural spirituality 
 and power of the consecrated life. The existence 
 and development of the many monasteries in Brit- 
 ain at this time bear witness to the life of devotion 
 in the early British Church, which at least equals 
 the devotion of the unpersecuted, comfortable 
 Christianity of the present day. 
 
 The prevalence of the monasteries all over the 
 country greatly aided the extension of Christianity. 
 They abounded in good works. "Secure in the 
 peace conferred upon them by religious sanction, 
 
IONA AT THE PRESENT DAY. 
 
THE AMERICAN CATHOLIC CHURCH. 67 
 
 the monks became the builders of schools, the clear- 
 ers of forests, the tillers of heath." "The reclaim- 
 ing of the waste land about the marshes," says 
 Grant Allen, in his work on ancient Britain, "was 
 almost entirely due to monastic bodies. The monks 
 were agriculturists, masons, jewellers, glass-blow- 
 ers, and scribes. The monasteries became real 
 manufacturing, agricultural, and literary centres. 
 The monks copied illuminated manuscripts, and 
 painted pictures, not without rude merit." In the 
 Irish monasteries we find them presided over by 
 Abbots in Episcopal orders. "The spread of 
 Christianity," says Professor Collins, "lay in the 
 formation of monastic societies; and this is the 
 strongest possible evidence of the essential charac- 
 ter of an apostolically descended ministry carefully 
 guarded." The spirit of unworldliness and devo- 
 tion to Christ and the purity and fervour of these 
 early monks must have left their stamp on the 
 whole Church of this period. The British and 
 Celtic Churches, we conclude, were orthodox in 
 Faith, Apostolic in government, and evangelical 
 in spirit. 
 
 While the British Church established itself in 
 the West, gradually the rest of England was re- 
 
68 THE LINEAGE OF 
 
 converted, and there arose what we might call the 
 Anglo-Saxon or Celtic Church. The story of its 
 conversion we shall state subsequently. 
 
 RELATION OF THE CHURCH TO HOME. 
 
 What, we may ask, was the relation of the 
 British and Celtic Churches to Rome at this time ? 
 They were independent of Rome. Britons un- 
 doubtedly looked to Rome as the great capital of 
 the Empire, and to the Bishop there as the first 
 in Christendom. St. Columbanus speaks of him 
 as the "Head of the Western Church," or of the 
 whole Church. He also gives him other titles, 
 couched in warm and complimentary language. 15 
 But there is throughout the letters an implied as- 
 sertion of exemption from Roman jurisdiction. 
 Evidently he did not regard the pope as having 
 monarchical powers or coercive jurisdiction, or as 
 endowed with a gift of infallibility; for the saint 
 does not hesitate to warn the Bishop of Rome of 
 the "dreadful scandal and calamity it would be to 
 the Church if he were to fall into error." He 
 implies thus the possibility of his doing so. He 
 would surely have repudiated the reported utter- 
 
 iB Warren's Celtic Lit., p. 38. 
 
THE AMERICAN CATHOLIC CHURCH. 69 
 
 ance of Pope Pius IX., April 1, 1886, "I am the 
 Way, the Truth, and the Life." "They who are 
 with me are with the Church, and they who are 
 not with me are out of the Church." 
 
 The Celtic Church, as had been the British, 
 was free from Roman dominion. The case of 
 Wilfrid is one proof of this. Theodore (664) the 
 Archbishop of Canterbury, had divided the large 
 See of York. Wilfrid, the Archbishop of York, 
 appealed to Rome. Rome decided in favor of 
 Wilfrid that he should be reinstated in the undi- 
 vided See. But Archbishop Theodore ignored the 
 Papal authority and refused to have Wilfrid re- 
 instated. The great body of the clergy and laity 
 did not stand with Wilfrid. "To all," says Dr. 
 Bright, "the See of Peter was a title of august and 
 sacred import. But they had not as a body, in 
 678, any notion that gratitude or reverence could 
 bind them to recognize a systematic interference 
 on the part of Rome in their domestic Church mat- 
 ters, by virtue of which any national Church de- 
 cision might at any time be nullified by a court of 
 appeal sitting beyond the Alps." The aversion to 
 "outlandish" authority rendered them scornfully 
 
70 THE LINEAGE OF 
 
 incredulous as to the practical exercise of any such 
 power. 
 
 It is not by the sayings of any, even of saints, 
 that the relation between the Church and Rome 
 is to be known. It can only be determined by the 
 solid evidence of ascertained facts. The Church 
 stood towards Rome on the same equality as did 
 the Continental Churches. It is said that St. 
 Patrick had a canon passed in the Irish Church 
 providing in certain cases for an appeal to Rome. 
 But this St. Patrick legend is an untrustworthy 
 one, and Stubbs and Haddon question the genuine- 
 ness of this canon. Moreover, Britain was not 
 controlled by the papacy, for the powers now exer- 
 cised by the papacy were then unknown anywhere. 16 
 The legal opinion of Blackstone is clear and de- 
 cided. "The ancient British Church, by whomso- 
 ever planted, was a stranger to Rome and all its 
 pretended authority.' 7 
 
 This is proved by the fact that the Bishops of 
 the British Church were not chosen by the Pope, 
 but she selected and consecrated them; nor were 
 they required to take their jurisdiction from Rome. 
 
 18 Collins' Eng. Christianity, p. 21. 
 Blackstone, Com. IV., ch. viii. 
 
THE AMERICAN CATHOLIC CHURCH. 71 
 
 The Pope could neither appoint nor remove 
 a Bishop at his own discretion, as he now claims 
 the right to do. The Archbishop of the Britons 
 was of their own choice. He was not obliged to 
 receive from Home the pall, which was in early 
 times a gift of honor when conferred. Down to 
 the time of Gregory it was considered nothing more 
 than an honorary and complimentary badge. 18 All 
 executive, legislative, and administrative powers 
 were not, as today, centred in the papacy. 
 
 The idea of subjection to any other Bishop or 
 Church than the one of Britain would have been 
 quite absurd to the British Christians. The 
 name of Holy Jerusalem or of great Rome might 
 be spoken of with high honor, but that was all. 
 Anything more would have been foreign to their 
 whole mode of thought. That this was so, comes 
 out very emphatically when Augustine demanded 
 the submission of the British Bishops to himself. 
 They positively rejected his claims, declaring alle- 
 giance to an Archbishop of their own, the Bishop 
 of Caerleon-upon-Usk. "Be it known unto you," 
 they said, "we are subject to the Church of God, 
 and to the Pope of Rome, and to every godly 
 
 18 Cutts' Augustine of Canterbury, Ch. xiii. 
 
72 THE LINEAGE OF 
 
 Christian to love every one. But other obedience 
 than this we do not know due to him whom you 
 name to be Pope." This, we think, is sufficient to 
 settle the question of their relation to the papacy. 
 Warren sums the situation as follows: " There 
 was a vast Celtic communion existing in Great 
 Britain and Ireland, sending its missions among 
 Teutonic tribes on the Continent, and to distant 
 islands like Iceland; Catholic in doctrine and 
 practice, with a long roll of saints, every one of 
 note named among them, like St. Columbaiius, 
 taking a line wholly independent of Rome, or like 
 Bishop Colman at the Synod of Whitby directly 
 in collision with her, a communion having its own 
 Liturgy, its own translation of the Bible, its own 
 mode of chanting, its own monastic rule, its own 
 cycle for the calculation of Easter, and presenting 
 both internal and external evidence of complete 
 autonomy" 
 
 THE CELTIC LITURGY. 
 
 It will now be interesting to learn what were 
 the Liturgy and customs of the Celtic Church at 
 this time; how in some respects she differed from 
 the other branches of the Catholic Church, and yet 
 
 19 Warren's Cel. Ch. Lit., p. 45. 
 
THE AMERICAN CATHOLIC CHURCH. 73 
 
 in the essential points was the same; and how we, 
 her sons and daughters, in these modern times, can 
 be sure our Liturgy resembles that of the Celtic 
 period in its first purity and freshness. We gather 
 the following from Warren, the learned writer on 
 Celtic Liturgy: "In many respects, the Celtic 
 Church conformed to the liturgy of the neighbor- 
 ing country of Gaul, which had received its forms 
 of worship from the East. There were churches, 
 we learn, with bells, and altars of wood or stone. 
 Their liturgy or altar service was known by the 
 name of f< communion euchciristua" "hostia, obla- 
 tio, sacrificium, beaticum." The Lord's Prayer 
 was an essential part of the service, and it is to be 
 noted that in our Anglican Church no service can 
 be said without it. There were proper prefaces as 
 with us, and to pray for the dead was a recognized 
 custom. According to the Apostolic custom, the 
 kiss of peace was given after the prayer of conse- 
 cration. The services both at the altar and in the 
 choir were choral. In Ireland, music was an art 
 early cultivated. In the ancient Irish Church, a 
 hymn was sung after the prayer of consecration. 
 Unleavened bread was used. Dr. Dollinger men- 
 tions the use of unleavened bread in the Eucharist 
 
74 THE LINEAGE OF 
 
 among the peculiarities of the ancient British 
 Church. The universal custom of the primitive 
 Church to mix a little water with the wine in the 
 Eucharistic cup obtained in the Celtic Church also. 
 "Frequent mention is made of the use of the sign 
 of the Cross for various purposes." That was the 
 sign ordinarily attending the sacerdotal act of 
 benediction. Special vestments were in use at the 
 altar. Among them we find noted the chasuble, 
 the alb, and the maniple. Among the Bishop's 
 ornaments were a ring, a pectoral cross, and a 
 pastoral staff. The position of the celebrant was 
 before the altar, and with his back to the congre- 
 gation. The communion hymn of the early Irish 
 Church is full of allusions to the reception of the 
 chalice. The act of communion was called, in 
 the rule of the Irish Culdees, "going to the chal- 
 ice." There were differences between the British 
 Church and the Roman, as we have said, in respect 
 to the celebration of the time for Easter. There 
 was some difference also in respect to the adminis- 
 tration of baptism, the wearing of the tonsure, the 
 use of different selections of Scripture in the Or- 
 dinal, and the anointing of the hands of deacons 
 and priests in ordination. 
 
THE AMERICAN CATHOLIC CHURCH. 75 
 
 Thus in doctrine and worship, we see that the 
 Celtic Church in Britain conformed in all essen- 
 tials to Holy Scripture and the teaching of Apos- 
 tolic times, while in several respects it varied from 
 the Roman practice. The Celtic Church was poor 
 and not aggressive. It had been driven into a state 
 of isolation. It had suffered from cruel wars. It 
 had, however, kept the Faith, the Apostolic gov- 
 ernment, the Priesthood, and it offered a true wor- 
 ship and was kept alive in God's great Providence. 
 We may well look to her as our spiritual Mother, 
 with a grateful heart, and be thankful that we have 
 inherited so much from her whose daughters we 
 are. 
 
 BOOKS REFERRED TO IN CHAPTER III. 
 
 Early English Church. Bright. 
 
 History of the English Church. Hunt. 
 
 Roman Britain. E. Conybeare. 
 
 Celtic Britain. J. Rhys. 
 
 The Celtic Church. Zimmer. 
 
 Sketches of Church History. Robertson. 
 
 Anglo-Saxon Britain. Grant Allen. 
 
 How the Church came to England. Gertrude Hollis. 
 
 Theodore and Wilfrid. Rt. Rev. Dr. Browne. 
 
 History of the Church, A. D. 813-451. Bright. 
 
 The Early English Church. Churton. 
 
 Ecclesiastical History. Bede. 
 
 Our Island Church. Douglas Macleane. 
 
 Story of Ireland and Her Church. Macbeth. 
 
76 THE LINEAGE. 
 
 Turning Points of English Church History. Cutts. 
 Beginnings of English Christianity. Collins. 
 Conversion of the Heptarchy. Bishop Browne. 
 Life of St. Golumba. Ed. A. Cooke. 
 
MAP or 
 
 ENGLAND & WALES 
 
 thedmcian* at &a 
 
 DIOCESES 
 
 tor Uw 
 
 in IM tin* of 
 HENRY Vm 
 
CHAPTER IV. 
 FORMATION OF THE CHURCH OF ENGLAND. 
 
 GRADUALLY the territory of the heathen invad- 
 ers who were continually fighting with one another 
 became consolidated at the end of the sixth century 
 into seven kingdoms called the Heptarchy. These 
 were Northumbria, Mercia, East Saxons, West 
 Saxons or Wessex, East Anglia, South Saxons, 
 Kent. The work of planting Christianity in these 
 seven kingdoms had to begin practically anew. It 
 is to be observed, however, that the old British 
 Church that had fled westward had little to do with 
 this missionary work. It had to be done by others. 
 There were three sources from which devoted mis- 
 sionaries came : from the north, and from the west, 
 and from the continent. Among these we have St. 
 Patrick, Columbanus, Aidan, Augustine, and Pau- 
 linus. 
 
 We will begin the story with the large north- 
 eastern kingdom of Northumbria. Paulinus, 
 Queen Ethelburga's chaplain, obtained permission 
 
THE AMERICAN CATHOLIC CHURCH. 79 
 
 from King Edwin, who was a heathen, to hold a 
 general conference, in which Paulinus should be 
 allowed to present the claims of the Gospel. There 
 is an interesting account of what occurred. An 
 old chief arose and summed up the issue between 
 the rival faiths in a striking manner. "I will tell 
 you, O King, what methinks man's life is like. 
 Sometimes when your hall is lit up for supper on 
 a wild winter's evening, and warmed by a fire in 
 the midst, a sparrow flies in by one door, takes 
 shelter for a little time in the warmth, and then 
 flies out again by another door, and is lost in the 
 stormy darkness. No one in the hall sees the bird 
 before it enters or after it is gone forth, and it 
 is only seen for a little time as it hovers near the 
 blazing hearth. Even so is it, I ween, as to this 
 brief span of our life in this world. What has 
 gone before, what will come after it, of this we 
 know nothing. If the strange teacher can tell us, 
 by all means let him be heard." This decided the 
 question with the assembly. The pagan high 
 priest himself led the way, and with his own hand 
 desecrated the heathen temple. It was the birth- 
 day of the Northumbrian Church. 
 
 1 Early Eng. Ch., Bright, p. 116. Title-deeds Eng. Ch., 
 Gamier, p. 44. 
 
80 THE LINEAGE OP 
 
 Then King Penda, a fierce heathen and savage 
 warrior, overthrew the Northumbrians, and Chris- 
 tianity was all but swept away. It was subse- 
 quently reconquered by the Britons, and was ruled 
 over by a Christian British king, representing the 
 Christianity of the old British Church. Oswald, 
 the king, had in 635, in his desire to Christianize 
 his people, sent to a monastery in lona for a 
 Bishop. The Bishop, however, soon returned from 
 Northumbria, and reported that "He could make 
 nothing of the British. They were hard, untract- 
 able, barbarous." The monk Aidan observed that 
 a the Bishop appeared to have expected too much 
 at first. It would have been better," he observed, 
 a to have obeyed the Apostolic precept, Treat them 
 as infants in the Faith, and feed them with the 
 milk of easier doctrine.' ' a He might," says 
 Bishop Browne of Bristol, "have been telling us 
 in our day how to deal with some of our people." 
 
 Aidan was seen by the Council to be the man 
 for the task, and was consecrated. He did a very 
 great and noble work. From him we may observe 
 the present Bishops of Durham have succeeded, 
 
 2 Bede, Ecc. His., Book III., Ch. v. 
 
THE AMERICAN CATHOLIC CHURCH. 81 
 
 and now the eighty-fourth Bishop from Aidan sits 
 in that See. Aidan's manner of life has thus been 
 described by Bede : "He lived as he taught others 
 to live. He neither sought nor loved this world's 
 goods. He delighted in giving to the poor what- 
 ever the king and the great men gave to him. He 
 moved about the country on foot, unless some real 
 necessity compelled him. Whenever he saw way- 
 farers, he went to them at once. If they were un- 
 believers, he begged them to receive the Faith, and 
 if they were believers, he strengthened them in the 
 Faith, and urged them by word and deed to alms 
 and good works." It is related of him that when 
 consulted by a certain priest, Utta, who asked his 
 prayers for a journey, Aidan told him that he 
 would meet with a tremendous storm on his return 
 voyage, and he gave Utta a vessel of blessed oil, 
 bidding him cast it on the waters when the storm 
 came. It fell out as Aidan had said, and it stilled 
 the raging of the storm. Aidan seems thus provi- 
 dentially to have been guided to a modern dis- 
 covery. 4 
 
 8 Bede, Eccl. His., Book III., Ch. v. 
 4 Conver. Hep., Bp. Browne, p. 107. 
 
82 THE LINEAGE OF 
 
 Professor Bright says of Aidan that "He set a 
 pattern of ministerial activity, of absolute conspic- 
 uous unworldliness, of tenderness to the poor and 
 weak, of boldness in behalf of right before the 
 strong, of thorough-going, intense resolution to car- 
 ry out in life the moral teaching of Scripture, 
 which Bede, Latin as he was in tone, has described 
 with a loving reverence." 
 
 The English Church has always held Aidan 
 in high regard, and looked upon him as one of the 
 great missionaries through whom England received 
 Christianity. 
 
 He observed the Scotic, or old British, rule for 
 calculating his Easter, which rule was afterwards 
 abandoned at the famous Synod of Whitby in 664, 
 and the Continental custom adopted. 
 
 At Whitby we come across the Abbess Hilda 
 and the beautiful story of the poet Caedmon. 
 Hilda was a remarkable woman, noted both for her 
 intellectual ability, administrative power, and sanc- 
 tity. She was at the head of what were practically 
 two monasteries, one of men and one of women. 
 Upon them she impressed her own mind. They 
 bowed to her as their head. She succeeded in es- 
 
 6 Bright's His. Early Eng. CU., Ch. v. 
 
THE AMERICAN CATHOLIC CHURCH. 83 
 
 tablishing a tradition of unanimity and unselfish- 
 ness. She made her monks give so much time to the 
 study of Scripture, and so much heed to the prac- 
 tice of good works, that Bishops came to think of 
 her house as the best place for supplying competent 
 ordinands. Five of the brethren, whom Bede enu- 
 merates as persons of signal worth and holiness, at- 
 tained the Episcopal dignity. 
 
 There was one member of the monastery whom 
 his brethren venerated for his specially inspired 
 gift. Caedmon, for such was his name, was a poor 
 and ignorant herdsman. He felt greatly humili- 
 ated that he was lacking in the power of song. 
 One night he had a dream. A visitant stood by 
 him, who said to him, "Caedmon, sing me some- 
 thing." "I cannot sing." "However, you have got 
 to sing to me." "What must I sing ?" "Sing the 
 Creation." Solemn and adoring words came to 
 his mind in rythmic measure. And when the 
 morning came he was able to repeat them. The 
 story came to the Abbess Hilda, who sent for him 
 and tested his gift in various ways, by giving him 
 other portions of Scripture in like manner to para- 
 phrase. She took this poor ignorant herdsboy into 
 the monastery and had him instructed in the Holy 
 
84 THE LINEAGE OF 
 
 Scriptures. Caedmon set everything by his gift 
 to the music of song. Very sweetly, after years 
 of loving service, he passed away. Knowing that 
 his hour was drawing near, he asked for the 
 Housel, or Sacrament. To the brethren present 
 he said, "Are you kindly disposed towards me?" 
 "Surely, and we pray you to be so towards us." 
 "Dear children," such is the sweet answer, "I am 
 friendly disposed towards all God's servants." He 
 then fortified himself with the heavenly viaticum, 
 and fell asleep in Jesus. 6 
 
 Next let us consider the Kingdom of West 
 Saxony, or Wessex, in the south, which was 
 founded by Cerdic about the year 519. It became 
 eventually the most important of all the kingdoms 
 of the Heptarchy. It gradually absorbed to itself 
 all the others, and its kings became kings of Eng- 
 land. In the times of which we speak Wessex had 
 not become supreme. Ere it became supreme, it 
 was exposed through various wars to fluctuations 
 of territory. The knowledge of Christ came in the 
 time of King Cynegils. Christianity in Wessex 
 had, however, greatly suffered, and it had largely 
 become pagan. About the year 633, a man named 
 
 6 Early Eng. Ch., Bright, p. 275. 
 
THE AMERICAN CATHOLIC CHURCH. 85 
 
 Birinus was greatly drawn to preach the Gospel to 
 the heathen in the unvisited parts of Britain. He 
 applied to Pope Honorius, and was sent by him to 
 be consecrated by Astorius, Bishop of Milan. He 
 received from him what we should call a roving 
 commission. He landed, probably, at Porchester 
 in Wessex. He had come in search of a heathen 
 people as yet unvisited by Christian missionaries. 
 He found that the people of Wessex were mostly 
 pagan. It was therefore unnecessary for him to 
 proceed further in pursuance of his design. "He 
 thought it more useful to remain there and preach 
 the word than to go elsewhere." "It is important 
 to notice that there is no hint that he thought it 
 advisable to refer this complete change of plans to 
 Rome." Though Honorius had befriended him, 
 he had not come under any commission from 
 Rome. So he began where he was : first, he taught 
 King Cynegils the Christian creed, and baptized 
 him. Now it was the office of the chief sponsor to 
 receive the newly baptized Christian by giving him 
 his hand as he emerged from the laver of regenera- 
 tion. This office was performed by the most holy 
 and most victorious King Oswald of Northumbria. 
 Here, in a striking form, we have the Northum- 
 
86 THE LINEAGE OF 
 
 brian influence in the conversion of a great Saxon 
 kingdom, eventually the greatest of all. Kent (the 
 home of the Roman mission), had already become 
 divided, and was to divide still more. In the con- 
 version of Wessex we lay our hand upon the Chris- 
 tianizing of the finally dominant kingdom. And 
 while it was done by a Bishop designated from 
 Italy, it was done in disregard of the original mis- 
 sion from Rome. "Not only were there no relations 
 between Birinus and the Canterbury or Roman 
 Mission, but the one home influence there was in 
 the conversion of Wessex was that of the most de- 
 voted adherent of the Scotic Church. 
 
 The people of Wessex, influenced by the King's 
 example, were led to embrace Christianity in con- 
 siderable numbers, and received Holy Baptism. 
 Oswald, the King of Northumbria, cooperated in 
 the establishment and development of the Church. 
 The two kings built a church dedicated to St. Peter 
 and St. Paul at Dorchester, near Oxford. Here 
 Birinus settled himself. He built and dedicated 
 churches ; Bede tells us he won many people to the 
 Lord by his pious labors; he died in 650. King 
 Cynegils had passed away seven years previously. 
 He was succeded by his son Coinwalch. He was a 
 
THE AMERICAN CATHOLIC CHURCH. 87 
 
 heathen, but after some trouble which involved his 
 leaving his kingdom for a time, he became con- 
 verted to Christianity. He looked round to find, 
 after the death of Birinus, a Bishop for himself 
 and his people. He was led to select Agilbert. 
 Thus it was from the Scotic Church that the sec- 
 ond line of Bishops came. Subsequently, as the 
 king knew no other language, he brought in 
 another Bishop named Wini, who spoke the same 
 language as himself, and was consecrated in Gaul. 
 Agilbert later withdrew, and went to Gaul, his 
 native country, and became Bishop of Paris. He 
 suggested his nephew Eleuthereus as his successor. 
 Coinwalch applied to Theodore, then Archbishop 
 of Canterbury, to consecrate him, and Theodore 
 did so. We do not give the full details of these 
 changes and nominations, but we insert two con- 
 clusions of Bishop Browne upon them. It is 
 noticeable that these Bishops were not either 
 elected by the people or clergy, or nominated from 
 Rome, but were the direct appointees of the king. 
 Nor is there any evidence to be found of the sway 
 of Rome in England. "Coinwalch and Agilbert 
 and Wini behaved as though they had never heard 
 the name of Rome. They might perhaps have be- 
 
88 THE LINEAGE OF 
 
 haved better, if they had shown a sense of union 
 and communion with the Patriarch of the West; 
 and if the Patriarch of the West had imagined 
 that it was at all his business, he might perhaps 
 have kept them in better order. That does not 
 touch the historical fact that Rome's hand was not 
 felt in Wessex, indeed was not stretched out." 
 
 Wessex became Christianized, and from it 
 early in the tenth century we have the Sees of 
 Winchester, Cherbourne, Ramsbury, Wells, and 
 Crediton. Later on were developed from it the 
 sees of Exeter, Salisbury, and half of Gloucester 
 and Bristol. 
 
 Coming to East Anglia, or Saxony, we find 
 that King Redwald, during an absence from home, 
 in Kent, embraced Christianity. His conversion 
 however, was not very thorough. For on his re- 
 turn, meeting with the disapproval and opposition 
 of his wife, he compromised his faith by erecting 
 in his temple of worship two altars, one Christian 
 and one heathen. His son Eorpwald, who suc- 
 ceeded him, was a pagan. So the temple remained 
 with its double worship for many years. 
 
 It came about that in Redwald's lifetime, Ed- 
 win, King of Deira, had been driven from his 
 
THE AMERICAN CATHOLIC CHURCH. 89 
 
 kingdom by his brother-in-law, Ethelfrith the 
 Kavager. He sought refuge at the Court of Red- 
 wald, who generously gave him hospitality. Three 
 times the brother-in-law made offers of money, and 
 each time larger, if he would put Edwin to death. 
 Very wisely, he accompanied his last refusal by 
 mobilizing an army. He did this so quickly that 
 Ethelfrith was taken by surprise. In the battle 
 that ensued he was slain, and also a son of Red- 
 wald's. This loss on his behalf strengthened the 
 tie between Edwin and Redwald. When Edwin 
 subsequently regained his throne, and became a 
 Christian, he sought to repay Redwald's devotion 
 and loss in his cause. After some years, Redwald 
 being dead, out of gratitude to his memory, Edwin 
 persuaded Eorpwald to abandon his heathenism 
 and with his whole people to receive the Gospel 
 and sacraments. Bede assigns this work of conver- 
 sion wholly to Edwin. 
 
 After the death of Eorpwald, his brother Sige- 
 bert succeeded to the kingdom. Sigebert had been 
 educated in France, and there became a Christian, 
 and when he came to his kingdom he set himself 
 to establish schools such as he had seen in his resi- 
 dence abroad. He was a man of devout life, and 
 
90 THE LINEAGE OF 
 
 after reigning some years he retired to a monas- 
 tery. His country being invaded, he was obliged 
 to submit to his people's demands to fight for them. 
 But refusing to be armed, he went into battle, 
 Gordon-like, with a wand in his hand. Thus this 
 most Christian and learned king fell in battle. 
 He had been helped in his Christianizing work by 
 a Bishop who came from Burgundy, by the happy 
 name of Felix. Bede refers to the name, as if it 
 had a sacramental meaning, and tells us that Felix 
 brought pagans out of their long subjection to 
 wickedness and unhappiness, and led them on to 
 the Faith. 7 In the transept window of St. Paul's 
 Cathedral, London, we find Sigebert placed among 
 the Christian kings of the Heptarchy, and Felix 
 among its twelve primary Bishops. Anna, who 
 succeeded Sigebert, was quite as remarkable for 
 Christian graces as Sigebert had been. The early 
 Christianity of his reign was marked by two fea- 
 tures, the presence in East Anglia of the Irish her- 
 mit Furzy and the dedication of Anna's daugh- 
 ters to the Eeligious life. 
 
 It is a grateful incident to recall that Felix 
 was much helped in his missionary work by a 
 
 7 Bede's Ecc. His., Book II., Ch. 15. 
 
THE AMERICAN CATHOLIC CHURCH. 91 
 
 monk whose name was Furzy. He belonged to a 
 Scotic family, and came with a number of fellow- 
 laborers from Ireland. He so won the people of 
 Norfolk and Suffolk by his enthusiasm and Celtic 
 eloquence that Christianity took a firmer hold 
 among the people. This is the first recorded in- 
 stance of union between the Celtic and the Conti- 
 nental teachers. We here quote from Professor 
 Lane, as recording the spirit of the Churches: 
 "The monks of Canterbury were sorely grieved 
 when they heard of Felix working side by side 
 with the representative of the British Church 
 which they so despised, especially so as Furzy con- 
 tinued to wear the tonsure which they hated, and 
 observe other customs of discipline and ritual in a 
 different way to themselves. But, as they had no 
 jurisdiction in East Anglia, they had to put up 
 with the inconvenient reflections his undoubted 
 success caused them. The Venerable Bede, who 
 cannot be accused of too great affection for Celtic 
 customs, has warmly praised Furzy's work, and 
 testified to the numerous monasteries which the 
 Irish monk had been instrumental in founding." 8 
 This testimony of Christian fellowship and co- 
 
 8 Lane's Illus. Eng. Ch. His., p. 65. 
 
92 THE LINEAGE OF 
 
 operation is a worthy example for our own days. 
 "Even the keeping of Easter on different days was 
 found to be not incompatible with fraternal sym- 
 pathy, while holy Aidan lived at Lindisfarne. 
 Although these were the ostensible subjects of con- 
 troversy, the real sting in the quarrel was the 
 broader question whether the ancient Church of 
 Britain should give up its independence as an 
 autonomous Church at the bidding of the Bishop 
 of another Church; for no doubt had ever been 
 cast in earlier times upon the right of the British 
 Bishops to the claim of an independent origin." 9 
 Another noted feature in East Anglia was the 
 number of high-born women who gave themselves 
 to the religious life. King Anna, who succeeded 
 Sigebert, had a number of daughters who entered 
 convents. It seems not to have been uncommon 
 for ladies of high position to go over to France for 
 their education. There they were brought in con- 
 tact with nuns and religious life. Among Anna's 
 daughters was Sexberga. She married the King 
 of Kent; on being left a widow, she founded the 
 convent of Minster, in the Isle of Sheppey. After- 
 wards she went to her sister Etheldreda's Abbey of 
 
 "Lane's Illus. Ch. His., p. 78. 
 
THE AMERICAN CATHOLIC CHURCH. 93 
 
 Ely, where in 679, she succeeded her sister as 
 Abbess. Her own daughter followed her as Abbess 
 of Ely, and another daughter as Abbess of Shep- 
 pey. The other daughters of King Anna were 
 Witberga, an Ely nun, and Ethelberga. Ethel- 
 berga went for her education to Brie, near Meaux, 
 in France. So great were her virtues, that in the 
 course of time she was made Abbess. The same 
 lot had previously fallen to King Anna's step- 
 daughter, Ssethryd. It was thus not uncommon in 
 those days for great ladies to consecrate their lives 
 in the Religious life. We have seen in the Celtic 
 Church how much was due in Ireland and Brit- 
 ain to the monastic system. It was the backbone, 
 or rather life blood, of the Church. Men and 
 noble women were willing to give themselves and 
 their all to Christ, who gave His All to them. Ah, 
 would it were that in our day and our communion 
 there might be many who would follow their noble 
 example ! 
 
 In the great central kingdom of Mercia the 
 people were not Saxons or Jutes, but Angles. The 
 most trying times in this struggle of the recovery 
 of Christianity were the years from 633 to 655. 
 In those years, Penda, a violent pagan, was King 
 
94 THE LINEAGE OF 
 
 of Mercia. He did all he could to crush out Chris- 
 tianity. He had, however, a son, Pseda, described 
 by Bede as "an excellent young man/' to whom 
 his father gave the kingdom of the Middle Angles. 
 He married Elfleda, a Christian Princess. It is to 
 be noted that there was a remarkable series of 
 Christian princesses in a line of eight descents 
 from mother to daughter, whose pagan husbands 
 became Christian kings. 10 
 
 Pasda was brought up a pagan. The condition 
 proposed to him by Elfleda's father was that he 
 might have her, provided he became a Christian. 
 It is said that when he learned the promises of the 
 Gospel and of the heavenly kingdom, he declared 
 he would become a Christian, "wife or no wife." 
 His companions and their dependents were bap- 
 tized, and four priests were sent with Pseda to 
 teach his people. These four missionaries 
 preached to the middle Anglians with great suc- 
 cess. "Every day people came to them, both nobles 
 and those of lower degree, and renounced the vile- 
 ness of idolatry and were washed clean in the font 
 of faith." "Not only among the middle Angles 
 did they preach, but the murderous old pagan 
 
 10 Conversion of the Heptarchy, Bp. Browne, 106-110. 
 
THE AMERICAN CATHOLIC CHURCH. 95 
 
 Penda allowed them to do so to his Mercian sub- 
 jects, if they wished to hear him. He had so far 
 softened in his attitude towards Christianity that 
 all he now demanded was that if any of his subjects 
 became Christians they must become Christians 
 in deed. He hated those who professed and called 
 themselves Christians and did not obey the God in 
 whom they believed. "I have always/ 7 says Bishop 
 Browne, from whom we quote the above, "had a 
 kindly feeling for this downright old pagan." 1 
 
 In East Saxony, where London now is, were to 
 be found the most perverse and determined pagans 
 in the Seven Kingdoms. In 604 they received the 
 Faith under Miletus their Bishop, whose seat was 
 at London. His church was the forerunner of the 
 present Cathedral of St. Paul, and the estate of 
 Tillingham in Essex, which was given for its sup- 
 port, is held by the Cathedral chapter to-day. 
 
 From 650 to 653, London and the Kingdom of 
 Essex remained pagan. It was not till a Saxon 
 Bishop sat on the throne of Canterbury that Lon- 
 don was brought once more to the Christian faith. 
 Siegbert the King was a friend of the Christian 
 King Oswi. 
 
 11 Conversion of the Heptarchy, 110. 
 
90 THE LINEAGE OF 
 
 It is wise to remember on passing judgment 
 on the question, what were the influences by which 
 Britain was reconverted, and how much was due 
 to missionaries from the North and West called the 
 Scotic Bishops, and how much the influence came 
 from the Koman Mission founded in 597 by the 
 Mission of Augustine. 
 
 Bishop Browne states that two Scotic kings, 
 Oswald and Oswi, with their Scotic Bishops, Igan 
 and Finnon, were the converting and rechristianiz- 
 ing agents in JsTorthumbria and Mercia, the East 
 Saxon Kingdom, and Wessex. "Not even," says 
 Bishop Browne, 12 a in the most direct way can any 
 connection be traced with the Italian Mission, or 
 any sort of reference to Canterbury or to Rome." 
 "The Italian influence and the influence of Kent 
 were entirely absent from the whole of the great 
 domains of Northumbria and Mercia. The same 
 was true of the whole of Wessex, the next largest 
 portion of England, and also of Essex. In the year 
 655, sixty years after the arrival of the Italian 
 mission, Northumbria, Mercia, East Saxony, and 
 Wessex were all ruled by prelates of Irish or 
 Scotic extraction. The teaching of Christianity 
 
 12 Conversion of the Heptarchy, p. 113. 
 
THE AMERICAN CATHOLIC CHURCH. 97 
 
 was entirely in the hands of men of the pre- Augus- 
 tine churches of these islands, the Celtic and the 
 Scotic Church. 7 ' 
 
 We must now go back a little in time, and 
 describe The Italian Mission, by the Monk Augus- 
 tine. 
 
 It is a story as familiar to English youth as 
 that of Washington and his hatchet is to Ameri- 
 cans, but it is not so universally known among 
 Churchmen in the United States. 
 
 About the year 595, we come to the story of 
 the famous mission of Augustine. Gregory an 
 Abbot at that time of the monastery on the Coelian 
 Hill at Eome was passing through the Forum, 
 when he observed a group of slaves who were ex- 
 posed there for sale. In contrast with the brown 
 skins, black hair, and dark eyes of the Italians, the 
 fair complexions and blue eyes of the Britons 
 stood out in strong relief. They were large of 
 form, and strikingly beautiful. Taking an inter- 
 est in them, Gregory asked from what country they 
 were brought. He was told they were from Brit- 
 ain. He asked whether their people were pagan or 
 Christian. "Alas!" he said, on being told, "that 
 the author of darkness should be possessed of so 
 
98 THE LINEAGE OF 
 
 fair subjects, and while so beautiful in outward 
 aspect, their minds should be devoid of inward 
 grace." "What was the name of that race to 
 which they belonged?" On being informed that 
 they were Angles, with some humour, he replied, 
 "That is good, they have angel faces ; and what is 
 the name of the province from which they come ?" 
 It was Deira. "It is well," he said, " 'de-ira' 
 withdrawn from the wrath of God, and called to 
 the mercy of Christ." And what was the name of 
 their king ? He was told his name was Aella, and 
 alluding to the resemblance of the name to Alleluia, 
 he remarked, "It is fitting that the Name of God 
 should be sung in those regions." 
 
 A few years after this he became Bishop of 
 Rome. The incident had made a strong impres- 
 sion on him. He did not forget the British, and 
 he sent his prior Augustine on a mission to Brit- 
 ain with a letter to Ethereus, Bishop of Lyons. 
 Forty monks accompanied Augustine, and they 
 reached England in the year 597, and landed at 
 Kent. Ethelbert, the King there, had married a 
 Christian princess, Bertha, who had her own 
 Christian Bishop as chaplain. After a time the 
 King was converted, and together with his chief 
 
THE AMERICAN CATHOLIC CHURCH. 99 
 
 men and people of Kent, was baptized. 18 Then 
 Augustine found himself confronted with the fact 
 that there was a Church with Bishops already 
 existing in Britain. He sought, through the 
 mediation of Ethelbert, King of Kent, a confer- 
 ence with them, with a view to union in their mis- 
 sionary work. We may here notice that after the 
 breaking up of the Roman colony in Britain, the 
 inhabitants of Wales had grouped themselves into 
 independent kingdoms, in each of which a separ- 
 ate bishopric had been established. The confer- 
 ence took place at what came to be called "Augus- 
 tine's Oak," at the junction of the two present 
 dioceses of Worcester and Hereford. We get a 
 narrative of the proceedings from the historian 
 Bede. 14 Augustine began by brotherly admoni- 
 tions to preserve Catholic unity and unite in the 
 blessed work of preaching the Gospel. He stated 
 the differences between themselves and the Roman 
 Church. It does not appear that there was any 
 essential diversity in doctrine. The principal di- 
 vergencies were in the time of keeping Easter, and 
 some peculiarity in the mode of administering bap- 
 
 13 Cutts' Augustine of Canterbury, 57. 
 
 "Bede's Ecc. His., ii. 2; Early Eng. Ch. His., Ch. ill., 
 Bright. 
 
100 THE LINEAGE OF 
 
 tism, and the form of the clerical tonsure, which 
 in the one case was a circle, and in the other a 
 half moon, and some ritualistic peculiarity in the 
 Ordination Office. The British Church had a 
 Liturgy, and a version of the Bible of its own, and 
 on all the great questions of the Gospel held the 
 Faith as set forth by the General Councils. The 
 British Bishops were not disposed to give up their 
 special customs. They were not obliged to do so 
 by any canon or moral law. 
 
 They stated that they had followed the cus- 
 toms of their spiritual ancestors, received through 
 Gaul from St. John the Apostle. 
 
 Though St. Augustine is said to have worked a 
 miracle in support of his views, the British Bishops 
 declined to accept it as conclusive evidence, and 
 postponed their decision to a future conference. 
 Augustine then resolved to reduce his demands to 
 the one point of keeping Easter, and their uniting 
 under him as their Archbishop. A second con- 
 ference was held. 15 The Britons, before coming to 
 it, are said to have consulted with a certain holy 
 and discreet hermit, who said, "If Augustine is a 
 
 15 Early Eng. Ch. His., p. 82, Bright ; Cutts' Angus. Cant., 
 p. 141 ; Bede, Ecc. His., ii. 2. 
 
ST. AUGUSTINE AND THE BRITISH BISHOPS. 
 
THE AMERICAN CATHOLIC CHURCH. 101 
 
 man of God, follow him." "But how shall we 
 know that ?" replied they. "Our Lord saith," he 
 replied, "take My yoke upon you, and learn of Me, 
 for I am meek and lowly in heart. It is to be be- 
 lieved that he has taken upon himself the yoke of 
 Christ, and that he offers the same to you. If he 
 is stern and haughty, however, it appears that he is 
 not of God, and we are not to regard his words." 
 
 The Bishops replied again, "How shall we 
 learn even this ?" "Do you contrive," he replied, 
 "that he may arrive first with his company at the 
 place where the Synod is to be held, and if at your 
 approach, he shall rise up to meet you, hear him 
 submissively, being assured that he is the servant 
 of God. But if he shall despise you and not rise 
 up when you approach, let him also be despised by 
 you." The old hermit's conduct reminds us of 
 that of blessed St. Philip Neri, who, when asked 
 to investigate the case of a nun said to be possessed 
 of miraculous powers, walked to the convent, and 
 having well soiled his boots by walking in the 
 muddy roads, at the presentation of the nun to 
 himself, requested her to pull them off. Accus- 
 tomed to be treated with the reverence due to her 
 supernatural powers, she declined to do so. The 
 
102 THE LINEAGE OP 
 
 saint, returning to Rome, reported to the Pope, 
 "No special humility, no miracle." The Bishops 
 in our case, approaching the place of meeting, saw 
 St. Augustine seated under the shade of a great 
 oak tree. The British party consisted of seven 
 monks from the convent at Bangor, who were also 
 Bishops, and other ancient men, representatives of 
 the old British Church. "Alas," says Bishop 
 Browne, "Augustine retained his seat like a sov- 
 ereign receiving a humble deputation from his sub- 
 jects." The question was decided. Augustine was 
 willing, he said, that if they would keep Easter at 
 the due time, and unite under him as their Bishop, 
 all other things would be tolerated. The British 
 Bishops in their sturdy independence said they 
 would not do any of these things. The conference 
 thus failed, "but we must observe," says Professor 
 Cutts in his history, 16 "that Augustine did not de- 
 mand submission to the Roman See as of divine 
 right, or pass any sort of sentence of excommuni- 
 cation upon the Bishops for their refusal." The 
 Augustinian mission was not a permanently suc- 
 cessful one. It lingered on with various vicissi- 
 tudes until the time of Honorius. He died in the 
 
 18 Augus. of Canterbury, Cutts, p. 146. 
 
THE AMERICAN CATHOLIC CHURCH. 103 
 
 year 653, and was the last survivor of Bishops 
 who traced their orders to Augustine. In time, the 
 Augustinian succession, never large, died com- 
 pletely out. We quote from Dr. Browne : "As the 
 weary old Italian, Bishop Honorius, slowly dying 
 at Canterbury, looked forth upon the field that had 
 been entrusted to his predecessors, he saw it cov- 
 ered with Christian laborers but not of his own 
 sending, the ministers of a Church, not his." 
 
 It would be ungracious, even unchristian, not 
 to acknowledge the debt of gratitude we Anglicans 
 owe to the great-hearted Gregory in sending Augus- 
 tine, or fail to acknowledge his work as one of the 
 founders of the Christian Church in the English 
 part of Britain. But we must not fail, on the 
 other hand, in our gratitude to those early mission- 
 aries, ISTinian, Columba, Aidan, Felix, and oth- 
 ers, who wrought the conversion and reconversion 
 of Britain. Here we may quote from Bishop 
 Browne: "Of all the seven kingdoms, there was 
 only one, named Kent, which owed its conversion 
 to the mission of Augustine. Of twenty-six coun- 
 ties in Britain, there was only one of which it can 
 be said that it owed its permanent conversion to 
 
 17 Conversion of Heptarchy, Browne, p. 186. 
 
104 THE LINEAGE OF 
 
 the mission of Augustine. With few exceptions, 
 England owed its final and permanent conversion 
 to the labors of the Scotic Church." 1 
 
 How THEODORE BECAME ARCHBISHOP. 
 
 In the summer of 664 occurred the "Yellow 
 Pest," one of those plagues which have ravaged 
 Europe from time to time. At that time the affairs 
 of the Church in Britain were in confusion. The 
 kings of Northumbria and Kent consulted with 
 other kings concerning the obtaining of an Arch- 
 bishop for the vacant See of Canterbury. They 
 selected Wighurd, a good man and a fit priest ; but 
 he died of the pestilence. There was a monk, in 
 Eastern orders, named Theodore, a native of St. 
 Paul's birthplace, Tarsus in Cilicia, who had 
 lately come to Rome in the train of the Emperor 
 Constans II. He was sixty-six years of age; a 
 man of learning both in secular and divine litera- 
 ture, and of holiness of life. Hadrian, Abbot of a 
 monastery near Naples, and African by nation- 
 ality, to whom the position had been offered, had 
 suggested Theodore, whom he well knew, for the 
 position. Theodore proved to be a man of great 
 
 18 Browne's Conver. Hept., p. 178. 
 
THE AMERICAN CATHOLIC CHURCH. 105 
 
 energy and orthodoxy and sound judgment. It is 
 to him that we owe the uniting of the various Eng- 
 lish churches into one province, over which he 
 ruled as Metropolitan for sixteen years. 
 
 It was a great day, May 27, A. D. 669, when 
 the "grand old man," as Dean Hook calls him, 
 took his seat on the throne of Canterbury. On 
 September 24th, A. D. 673, at Hertford, we find 
 him holding the first provincial council. The old 
 British Church had, in obedience to Apostolic rule 
 or canon, kept up its synods, even when driven into 
 the Welsh borders. Now the old and the new were 
 united. This Council of Hertford, called by Theo- 
 dore, was the first united synod. At it, Theodore 
 first asked each of its members whether he agreed 
 to keep the ancient and canonical decrees of the 
 Fathers. This shows that the English Church did 
 not consider herself independent of the common 
 consent. She might legislate for herself, but her 
 legislation must be in conformity with the whole 
 Catholic Church. Theodore proposed ten canons 
 based on the ancient law, all but one of which were 
 adopted. This Council was indeed a most memor- 
 able one. It was the first of all the English 
 national assemblies. It gave expression to ecclesi- 
 
106 THE LINEAGE OF 
 
 astical unity. It laid the foundation of our 
 Church's solidarity. We may well regard Theo- 
 dore, and those who cooperated with him, with lov- 
 ing gratitude. 
 
 THE DANISH INVASION. 
 
 We cannot give our readers a narrative of the 
 English Church without mentioning a second in- 
 vasion, this time by the heathen Danes, or Vikings. 
 There had sprung up a nation of fierce, powerful 
 warriors from the northern country around the 
 Baltic Sea. They had gone up the great river- 
 roads of Germany and France. They had become 
 a terror to civilization. They had made settle- 
 ments also in Ireland. They desired the subjuga- 
 tion of England in order to connect and consolidate 
 their growing empire. They hated with an inex- 
 pressible hatred the Britons because they were 
 Christians. The story of their various invasions 
 is a long one. Their first recorded appearance was 
 off the coast of France in 787. Six years later they 
 destroyed the holy monastery of Lindisf arne. For 
 a period of some seventy years there were constant 
 raids on the English coast. And wherever they 
 went, they burned the churches, destroyed monas- 
 
THE AMERICAN CATHOLIC CHURCH. 107 
 
 teries, sacked them of their treasures, and massa- 
 cred priests and women and children. In 866 
 they deliberately planned and carried out a scheme 
 for the subjugation of the whole country. There 
 were many instances of heroic courage and loyalty 
 to the cause of Christ. 
 
 The Danes, under Ivar, invaded East Anglia. 
 Their superiority in discipline, their reckless dar- 
 ing, and their skilful leadership, enabled them en- 
 tirely to defeat the East Anglian forces. Ivar 
 ordered Edmund, their king, to be brought before 
 him. He demanded him "to divide with him his 
 treasures, to reign as his lieutenant, and to aban- 
 don Christianity for the gods of the north." 
 "Who are you," so runs the haughty traditional 
 message of Ivar, "that you should dare to with- 
 stand our power? The storm of the ocean is no 
 bar to our enterprise, but positively serves us in- 
 stead of oars. The roarings of the sky, its light- 
 ning flashes, have never injured us. Submit then 
 to a master whom even the elements serve." "Tell 
 Ivar," answered Edmund to the messenger bidding 
 him abjure Christianity, "that I am not terrified 
 by his threats. You may destroy this frail body; 
 
 10 Ch. of Eng., Dean Spence, p. 362. 
 
108 THE LINEAGE OF 
 
 death is more desirable than the service of de- 
 mons." The savage Danish chief then took the 
 king, bound him to a tree, scourged him with re- 
 morseless severity, then riddled the tortured body 
 with arrows, and cut off his head. Another saint 
 was crowned in heaven. 
 
 The Danes now turned their attention to Wes- 
 sex. They sailed up the Thames in large force. 
 The Wessex Christians made a sturdy resistance. 
 Very many battles took place with varying success. 
 And here we give another Christian incident. 
 Early in the day of the battle of Ashdown, Alfred, 
 then a young man, was left in command. Being 
 hard pressed, he sent a messenger to his brother 
 the king to send him reinforcements without de- 
 lay. King Ethelred was hearing Mass, and en- 
 gaged in the solemn prayer which he deemed the 
 best preparation for the stern battle which lay 
 before him. He bade the messenger of Alfred tell 
 his brother that the king would come when the 
 Mass was done. "God first, man after," were 
 Ethelred's traditional words. In this case, the 
 Christians conquered, but the Vikings received aid 
 from the Continent. They were fierce, powerful, 
 and skilful warriors. They pressed on their work 
 
THE AMERICAN CATHOLIC CHURCH. 109 
 
 of subjugation, until Wessex was devastated and 
 exhausted in resources, almost crushed out of ex- 
 istence. Then it was that King Alfred retired to 
 a little secluded place in the marshes in Somerset 
 called Athelney. Here for three months he 
 waited, prayed, and gradually gathered about him 
 a new force. Suddenly with great skill he sur- 
 prised the Danes, who supposed the war was over, 
 and defeated them. They fell back into the shel- 
 ter of their armed camp, which Alfred besieged 
 and took. The power of the Danes was broken. 
 The peace of Wedmore was then concluded. The 
 Danes by it were forced to leave England, or, re- 
 maining, to accept Christianity. 
 
 AFTER THE DANISH INVASION. 
 
 The Danes, though conquered by Alfred, re- 
 tained dominion in the northern part. Though 
 the churches had been destroyed, and Christianity 
 almost exterminated, a little band of Christians 
 kept alive the faith at York. Gradually it ex- 
 tended, and the scattered Christians were brought 
 together and some converts were made among the 
 Danes, though the northern part was not recovered 
 to Christianity till after the Norman Conquest. 
 
110 THE LINEAGE OF 
 
 In the south, however, Alfred bestowed much at- 
 tention upon the revival of education. It was 
 greatly necessary for the clergy, who had sunk into 
 much ignorance. Alfred's policy was carried on 
 subsequently by Edgar. He was greatly helped 
 by the great Archbishop Dunstan. Dunstan was a 
 man of brilliant talents, strong of will, of great 
 devotion, and noted for his learning. A states- 
 man, no less than an ecclesiastic, of striking per- 
 sonality, he infused a new life into the Church. 
 He was at one time Abbot of Glastonbury, and 
 made it a great centre for scholarship. He be- 
 lieved that the cause of education was the cause of 
 religion. He was not only a great organizer, but 
 a wise and practical teacher. Perhaps no years of 
 his life were more fruitful than those when he 
 was Abbot of Glastonbury. Subsequently he be- 
 came Archbishop of Canterbury, where he ruled 
 for seventeen years. Dunstan was the king's great 
 counsellor. There is a story of St. Dunstan re- 
 proving King Edwy. At the coronation feast the 
 king absented himself, preferring to be in the com- 
 pany of Elgiva, his betrothed, or bride. The 
 nobles felt keenly the indignity of the king's leav- 
 ing them, and sent Dunstan to bring him back. 
 
THE AMERICAN CATHOLIC CHURCH. Ill 
 
 It was not a pleasant duty to perform, but Dun- 
 stan succeeded, although bringing upon himself 
 the undying hatred of the king, who, instead of re- 
 garding him for doing his duty, forced him into 
 exile. He was the first of those great ecclesiastical 
 statesmen who played such a prominent part in the 
 history of England. He greatly encouraged the de- 
 velopment of the monasteries, for he regarded the 
 monastic system as necessary for the renewal of 
 the Church's life. To their influence we greatly 
 owe the recovery of the Christianity of England. 
 At the time of his death, he was living a life of de- 
 votional retirement. He had a happy and peaceful 
 ending to his career. On Ascension Day, 988, he 
 preached three times in his Cathedral, and, it is 
 said, with unwonted fervor and eloquence. On the 
 Sunday following, he preached to the brethren, 
 and summoning them to him, received the Body 
 and Blood of Christ, and began the recitation of a 
 psalm, "The merciful and gracious Lord hath so 
 done His marvellous works that they ought to be 
 had in remembrance. He hath given meat unto 
 them that fear Him;" and with these words, he 
 fell asleep. 20 
 
 *<> Bede's Ecc. His., Book IV. 5. 
 
112 THE LINEAGE OF 
 
 We here conclude our account of the Conver- 
 sion of the Heptarchy. 
 
 We now, returning to the spiritual condition of 
 the Church, state what had been the doctrine and 
 worship during this long period. 
 
 WORSHIP AND DOCTRINE. 
 
 The Church was known in Britain as the 
 "Church of England/' and its worship and cere- 
 monial bear witness to the continuity of the 
 Church from the earliest times. As it had in- 
 herited the ancient faith, so it preserved the an- 
 cient worship. We have evidence of this from the 
 canons of Edgar (959-975). They were made, it 
 is stated by Cutts, under the influence of Arch- 
 bishop Dunstan, and set forth a standard of life 
 and morals for the clergy. They declare the great 
 duty of the clergy to be to "celebrate the worship of 
 Almighty God, to intercede for all Christian folk, 
 to be faithful and obedient to their Bishop, and to 
 be ready to help God-ward, and man-ward." 
 "That all things belonging to the Church be wor- 
 thily appointed, that there be always lights in 
 Church at Mass ; that there be no negligence about 
 anything consecrated: holy water, incense, bread, 
 
THE AMERICAN CATHOLIC CHURCH. 113 
 
 or anything holy; that at the right time the bell 
 be rung, and the priest say his Hours in Church, 
 and that he resort there to pray, and to intercede 
 for all. That no priest come into the Church or 
 stall without his upper garment, or minister with- 
 out his vestment. That every priest hear confes- 
 sions, and give penance, and carry the Eucharist 
 to the sick, and anoint him if he desires it; that 
 every priest have oil for baptism and for anoint- 
 ing the sick. Let him promote Christianity in 
 every way, as well by preaching as by good ex- 
 ample, and he shall be rewarded by God." 
 
 By these canons of Edgar's the priests were re- 
 quired to preach every Sunday, and to expound 
 the Scripture. They were to teach people to pay 
 their dues to God. They were to distribute peo- 
 ple's alms so as to please God, and dispose people 
 to almsgiving. They were to avoid drunkenness, 
 and warn the people against it. They were to 
 eschew unbecoming occupations, and to behave dis- 
 creetly and worthily. The priest was not to be a 
 hunter or hawker, but to occupy himself with his 
 books, as became his order. He was to bring the 
 books and vestments that they might be inspected. 
 
 21 Parish Priests in Middle Ages, Quits, p. 66. 
 
114 THE LINEAGE OF 
 
 He was to see that the children be brought within 
 thirty-seven days to baptism. The priest was to 
 forbid all well-worship, necromancy, or things 
 which pertain to heathenism. The priests were to 
 keep the Churches for the divine ministry and 
 pure worship, and for nothing else. They were 
 not to allow idle talking, ill deeds, unbecoming 
 drinkings, nor any other idle practices in the vicin- 
 ity of the Church. They were to take care that no 
 one was buried in the church, unless he were 
 known to be well-pleasing to God. The priest was 
 not to celebrate the Eucharist in any house, only in 
 Church, except in cases of extreme illness. He 
 was not to consecrate, except on a consecrated al- 
 tar. For this purpose, he had a proper slab of 
 stone, which he used on journeys and in visitation 
 of the sick. He was not to celebrate without a 
 book and the canons of the Mass before his eyes, 
 that he might make no mistake. He was to have a 
 corporal when he celebrated, and all necessary 
 things were to be rightly appointed. He must re- 
 serve the Host ready for any that had need. He 
 must celebrate with pure wine and pure water. 
 He must not celebrate Mass without partaking 
 himself. Every one should receive fasting, except 
 
THE AMERICAN CATHOLIC CHURCH. 115 
 
 in case of extreme sickness. The chalice must be 
 of molten material, never of wood. Such was the 
 ceremonial of the Church of England, all in gen- 
 eral conformity with the ceremonial handed down 
 from Apostolic times. 
 
 The orthodoxy of the united Church, the "Ec- 
 clesia Anglicana," is seen in the utterances of the 
 Council of Hatfield, 680, and the canons there 
 formulated. The Synod declared its "acceptance 
 of the true and orthodox faith as our Lord Jesus 
 in the Flesh delivered the same to His disciples, 
 and as it is delivered in the Creed of the holy 
 Fathers, and of all holy and universal synods in 
 general, and by the consent of all approved doctors 
 of the Catholic Church." " 
 
 The Church then, as it does now, appealed to 
 the whole Church for guidance. It is this princi- 
 ple that should govern our legislators. 
 
 We may observe for the benefit of some of our 
 lay readers that there had been at the time of which 
 we have been writing five holy and universally 
 accepted councils. The first one, that of Nicea in 
 325, had been called together by the Roman Em- 
 peror, and was presided over by Bishop Hosius of 
 
 22 Docs, of Eng. Ch. His., Gee & Hardy, p. 13. 
 
116 THE LINEAGE OF 
 
 Spain. At Nicea, it Avas declared that our Lord 
 was "consubstantial" with the Father. He was 
 very God of very God. The second Council was 
 called the First of Constantinople. It assembled 
 in 381, and was presided over by Meletius of Anti- 
 och, Gregory Nazianzen, and Timothy of Alexan- 
 dria. It proclaimed the deity of the Holy Ghost. 
 The third in order was held at Ephesus, over 
 which Cyril was president. It declared that there 
 was but one Person in the Incarnate Lord. At 
 Chalcedon in 451, the Council proclaimed the two 
 natures, the Divine and the Human, in Christ. It 
 was at this Council that Constantinople was 
 erected into a patriarchate second to Rome. It 
 held that the precedency of Rome rested on the 
 political ground of its being the capital of the em- 
 pire, and as the seat of the imperial court had been 
 moved to Constantinople, it declared that it should 
 be second in dignity. The Council thus ignored 
 any claim of the Romans based on connection with 
 St. Peter. The Fifth General Council met in 553 
 at Constantinople. It stated the truth that there 
 were two wills in Christ. He was thus, by the 
 General Councils everywhere accepted, "declared 
 of one substance with the Father, God of God, pos- 
 
THE AMERICAN CATHOLIC CHURCH. 117 
 
 sessed of two natures, with two wills, and the 
 natures united in one Person." Subsequently the 
 Sixth General Council was held, and the Faith 
 there declared was recognized by the English 
 Church by Synod held at Chelsea, 787. It was 
 'here that the Archbishops, Bishops, and Abbots 
 vowed with all the devotion of their minds that 
 "they would keep the decrees there promulgated to 
 the utmost of their powers by the help of the Holy 
 Spirit; that the Holy, inviolate Faith of the 
 JSTicene Council be firmly held by all, and that the 
 priests of every Church profess, hold, and teach 
 the Apostolic and Catholic Faith of the Six Coun- 
 cils, as approved by the Holy Ghost." 
 
 It is to be observed that these Councils were 
 not in the nature of a Supreme Court, or court of 
 last resort. The Bishops did not come together to 
 prove doctrines out of the Scriptures, or from other 
 sources, but each to bear his independent witness as 
 to what had been the Faith from the beginning. 
 The unanimity of their testimony was a proof of 
 its divine origin. And our Anglican Church to- 
 day appeals as she always has appealed to the un- 
 disputed Councils and to the consent of undivided 
 
 23 Docs. Eng. Ch. Hist., Sec. viii. p. 32. 
 
118 THE LINEAGE OF 
 
 Christendom. She appeals for her test of doctrine 
 to the common consent. She holds now to the old 
 St. Vincent de Lerins rule, "Quod semper, quod 
 ubique, quod ab omnibus." In this age, when men 
 are tossing about on the waves of unbelief and 
 asking for some safe guide, the position of the An- 
 glican Church cannot be too well understood. 
 What this ancient Church of ours held, we, as 
 Catholic Churchmen, hold to-day. As Lord Chan- 
 cellor Selborne said, the doctrines and practices 
 which the Church of England rejected at the 
 Reformation were of mediaeval, not of Apostolic, 
 times, and they were unknown when the Church 
 of England was founded, and for ages afterwards. 
 He says : "If the authorized doctrine and practice 
 of the Church of England at the present time 
 should be compared with that of the Christian 
 Church generally, including the Church of Rome, 
 in the days of Augustine, it would require a strong 
 application of the theological microscope to dis- 
 cover any real, substantial difference between 
 them." 24 
 
 ** Defence Ch. Eng., Selborne, p. 7. 
 
THE AMERICAN CATHOLIC CHURCH. 119 
 
 BOOKS REFERRED TO IN CHAPTER IV. 
 
 Ecclesiastical History. Bede. 
 
 Documents of the Church of England. Gee and Hardy. 
 
 Augustine of Canterbury. Cutts. 
 
 Liturgy of the Celtic Church. Warren. 
 
 Early English Church History. Bright. 
 
 Much use has been made in this chapter of The Conver- 
 sion of the Heptarchy, by the Rt. Rev. Bishop Browne of 
 Bristol. 
 
CHAPTEK V. 
 THE DIVISION, EAST AND WEST. 
 
 A GREAT and terrible calamity happened in the 
 Church of Christ. After a thousand years, in 
 which a practical unity existed, Eastern and West- 
 ern Christendom separated. Satan, who by the 
 discipline of the Church was bound for a thousand 
 years, now so far prevailed as to rend the Church 
 asunder. This, which is one of the most important 
 facts in Church History, is often overlooked or ig- 
 nored, both by Roman Catholics and American 
 Church laymen. "A knowledge of the claims of the 
 Eastern Church," said Dean Stanley, "keeps up the 
 equipoise of Christendom." If we wish to have a 
 true view of Church history and Christian doc- 
 trine, we must not overlook the Eastern Orthodox 
 Churches. We can as little understand the Church 
 without taking the fact of the separation of the 
 East and West into account, as we can understand 
 
THE AMERICAN CATHOLIC CHURCH. 121 
 
 American history apart from the Declaration of 
 Independence and our separation from Great 
 Britain. 
 
 Long before the Anglican Reformation, with 
 its rejection of the papacy, a like rejection had 
 taken place ; and a division had been created which 
 has lasted to this day. This is a most important 
 fact. It was on July 16, 1054, that the legates 
 from Rome placed a document of excommunica- 
 tion on the high altar of the Cathedral Church of 
 St. Sophia in Constantinople, and shaking the 
 dust off their feet, hurriedly and in anger left the 
 building. 1 It was a few days later, that the East- 
 ern Church, acting through its Patriarch, returned 
 anathema by anathema, by solemnly excommuni- 
 cating the Church of Rome. 
 
 The principal causes of division were the in- 
 sertion by the Romans of the "Filioque" in the 
 Creed, and the Papal claim by divine authority 
 for supremacy in the Church. The contention of 
 the Easterners was in behalf of the ancient original 
 form of the Creed and for freedom from papal 
 domination. 
 
 1 Mother of All ChurcJies, Cole, Chaps, ill. and Iv. 
 
122 THE LINEAGE OF 
 
 To understand the Eastern position, we must 
 recognize the fact that the Church had gradually 
 conformed its organization to the lines of the em- 
 pire. The Roman empire was divided into about 
 one hundred and twenty provinces. In a chief 
 town of these provinces the Church had estab- 
 lished a Bishop having some jurisdiction over local 
 Bishops. There was thus in each province a met- 
 ropolitan. The provinces themselves were divided 
 into four or five exarchs, which came to be called 
 patriarchates. The Bishops, or Patriarchs, out- 
 ranked the metropolitans, and also took rank or 
 precedence among themselves. So it came to pass 
 that the Bishops of Constantinople, because it was 
 new Rome, and those of Antioch, Alexandria, and 
 subsequently Jerusalem, together with the Roman 
 Bishop in the West, held a certain preeminence 
 of honor and dignity above their brethren. The 
 Bishop of Rome, however, had by virtue of 
 Rome's having been the capital, the wealth and 
 generosity of the Church, its claim to be an Apos- 
 tolic See founded by Peter and Paul, and by a 
 growing assertion based on Peter's temporary 
 leadership, and subsequently by aid of documents 
 known as the Forged Decretals assumed a posi- 
 
OF THE 
 
 UNIVERSn 
 
 THE AMERICAN CATHOLIC CHURCH. 123 
 
 tion of lordship over the other Bishops. This as- 
 sumed authority was not in the opinion of the East- 
 erns supported by the testimony of Holy Scripture 
 as interpreted by the Fathers. Nor was an abso- 
 lute monarchical rule, according to their view, the 
 true principle of unity, as declared by Christ. It 
 was of human origin and man's love of power, and 
 did not bear witness to the Church's divine mis- 
 sion. For this cause, and also on account of the 
 independent Roman insertion of the "Filioque" 
 into the original Nicene Creed, the great rupture 
 between the East and the West took place. 
 
 The question of the Filioque, or the proceeding 
 of the Holy Ghost from the Father and the Son 
 was a profound theological question. There are 
 two processions of the Holy Spirit, the temporal 
 and the eternal one. No question is ever raised 
 concerning the former. Our Lord after His Ascen- 
 sion sent the Holy Spirit to the Church. He said 
 concerning the Holy Spirit, "I will send Him unto 
 you." The question relates to the eternal proces- 
 sion, or the action which takes place in the divine 
 Being Himself. 
 
 The Easterns, with their vigorous sense of the 
 unity of God, declared, which is true, that there 
 
124 THE LINEAGE OF 
 
 could be only one "source" or fountain of life 
 in the Blessed Being of God. This is represented 
 to us by the term "Father," who is the one source 
 of Life in the Godhead. To hold, they said, that 
 the Holy Spirit proceeded from the Father and. 
 the Son, would be in violation of the unity of the 
 divine nature. It would in fact postulate two 
 Gods. The answer made is that the Holy Spirit 
 does not proceed from the Son in the same way 
 that He proceeds from the Father. There can 
 only be one source, it is true, in the divine life. 
 The Holy Ghost, therefore, as the active principle 
 of love, proceeds from the Father to the Son, who 
 is the express Image of His Person, and in whom 
 the Father delights, but proceeds back through the 
 Son to the Father, as the manifestation of the Love 
 of the Son to the Eternal Source. This statement 
 concerning the Holy Spirit the Easterns are will- 
 ing to acknowledge as theologically sound ; but they 
 further make objection that the term "filioque" 
 was not part of the original Creed, and was put 
 into it by the Western Church with the sanction 
 of papal authority. For the East to admit this 
 insertion would be for it to admit the whole claim 
 of the papacy ; a thing which it cannot rightly do. 
 
THE AMERICAN CATHOLIC CHURCH. 125 
 
 If Christian fellowship and intercommunion be- 
 tween ourselves and the Eastern Churches is ever 
 to be established, it will be necessary for us to 
 add an explanatory note or to conform our recita- 
 tion of the Nicene Creed to the original form. 
 
 There are to-day about eight millions of people 
 under the Patriarchate of Constantinople. 2 The 
 three ancient patriarchates of Alexandria, Antioch, 
 and Jerusalem have now a comparatively small 
 number of adherents. There are about three and 
 a half millions belonging to the national churches 
 of Servia, Montenegro, and Austro-Hungary, and 
 four and a half millions to Koumania and Greece. 
 There are about two millions or more under the 
 government of what is called the Holy Synod. 
 The Church in Russia is the largest in numbers 
 and in influence. It is under the government of 
 its Holy Synod, of which the Metropolitan of St. 
 Petersburg is the presiding officer. Moscow was 
 formerly a patriarchate, and it is not unlikely that 
 this position will again be given it with the consent 
 of the other Eastern Churches. There are about 
 eighty millions of Russians in this Church, which 
 
 2 Papers and Reports of Eastern Ch. Assoc. ; Synopsis of 
 Oriental Christianity, A. Riley. 
 
126 THE LINEAGE OF 
 
 has done a noble missionary work within its own 
 borders and in the conversion of the northern part 
 of Asia. 8 
 
 It looks as though the Eastern Churches, re- 
 garded as a whole, though they have had to bear 
 the brunt of the Mahometan conquest, have never- 
 theless, done a vast and glorious missionary work, 
 and through divine charity have held together. On 
 the other hand, if we look at the west, we find that 
 the papacy has been a constant source of division, 
 not a conservator of unity. Tor the Eoman Church 
 has lost the northern half of Europe, and is no 
 longer a dominating influence with the Teutonic 
 races, upon whom the future civilization of the 
 world depends. It is also a decadent force among 
 the Latin nations of France, Spain, Portugal, and 
 even of Italy herself. While the papacy has be- 
 come, by the decree of papal infallibility, more 
 solid as a machine and man-made government, the 
 decree has led to the revolt of some hundred thou- 
 sand or more adherents, who have united .under 
 a valid Episcopate, with the title of "Old Cath- 
 olics." 
 
 8 SmernofFs Russian Orthodox Missions. 
 
THE AMERICAN CATHOLIC CHURCH. 127 
 
 In doctrine and worship, the Eastern Churches 
 have been marked by their conservative spirit. 
 They hold the doctrines declared by the Seven Gen- 
 eral Councils, and they take Holy Scripture as 
 interpreted by the Fathers for their rule of faith. 
 Like the Anglican Church, they reject the doctrine 
 of the papal supremacy and Rome's modern de- 
 clared doctrine of papal infallibility. Though hav- 
 ing great reverence for the ever-blessed Virgin 
 Mary, and devotion to her as the bringer-forth of 
 the God-Man, Jesus Christ, they know nothing of 
 the new Romish dogma of the immaculate concep- 
 tion of the Blessed Virgin Mary, nor do they hold, 
 as Rome does, that the faithful departed hereafter 
 suffer in the penal fires of a purgatory to satisfy 
 the justice of God for forgiven sins. 
 
 They have their liturgy in a vernacular, which 
 can be understood of the people. They give the 
 Blessed Sacrament in both kinds. Their parish 
 priests are married. They pray, as Christ prayed, 
 and as the Church has ever prayed, for the de- 
 parted. They believe in the Real Presence of 
 Christ's Body and Blood in the Holy Eucharist. 
 The Russian Church has, however, "dissociated it- 
 self from the Aristotelian teaching as to substance 
 
128 THE LINEAGE OF 
 
 and accidents." Their people practise confession 
 to God in the presence of a priest, who, by absolu- 
 tion, assures them, being penitent, of their forgive- 
 ness. They ask of God, through Christ, a portion 
 in the prayers of the saints, whom, as intercessors, 
 they invoke. Their theory is that whom they may 
 pray for, their prayers they may ask. Thus in- 
 voking the blessed Mother of God, they also pray 
 for her. They believe in the communion of saints. 
 Their doctrines are set forth fully in their cate- 
 chism, which is far more comprehensive than ours, 
 and based in all points on Holy Scripture. Their 
 racial and oriental descent makes them more ex- 
 pressive in their devotions than ourselves. They 
 often make the sign of the cross, and prostrate 
 themselves in the Church's service. They stand 
 praying before the sacred pictures or icons, but 
 do not pray to them. Their catechism forbids this. 
 It teaches them that when they look on them with 
 their eyes, mentally to look to God with their 
 hearts. 
 
 The Easterns show publicly an intense feeling 
 of devotion and gratitude to God. After their de- 
 
 * Mother of All Churches, Cole, 54. 
 
1 
 
 ST. SAVIOUR S CHURCH, MOSCOW. 
 
THE AMERICAN CATHOLIC CHURCH. 129 
 
 liverance from Napoleon, they erected the great 
 and beautiful Church of S. Saviour, holding ten 
 thousand people, at Moscow, to commemorate the 
 event. The English, on the other hand, with their 
 practical business spirit, built a bridge over the 
 Thames, and called it Waterloo Bridge, as an out- 
 ward expression of their victory. 
 
 As the Eastern Church is the inheritor of the 
 earliest traditions, it is useful to study her forms 
 of worship. The church building has a "naos," 
 which, like our Anglican word "nave," signifies a 
 ship. It declares the doctrine that the Church is 
 the ark of safety. At the east end, there is a choir, 
 or "soleas," which is a platform raised a few steps 
 above the nave, where the choir, composed of men 
 and boys, stands on either side. Here the deacon, 
 leading the congregation, says the prayers and 
 reads the Gospel. The soleas is separated from 
 the sanctuary, or "bema," by a solid screen, called 
 the "iconostasis." It has three doors, and is cov- 
 ered with sacred pictures or icons, which give the 
 name to the screen. On either side of the central 
 or royal door are icons representing our Lord and 
 the Blessed Virgin. The iconostasis is made very 
 beautiful and glorious with representations of the 
 
130 THE LINEAGE OF 
 
 saints. Within the sanctuary or bema, stands, in 
 front of the royal door, the Holy Table. The term 
 Altar, we may observe, is given to the whole space 
 within which the communion table stands. The 
 latter is not long like those in the Western Church, 
 but square. It is sometimes of stone, but oftener, 
 we believe, of wood, as most like that of the Altar 
 of the Cross on which Christ was offered. On it 
 stands the book of the Gospels, elaborately bound 
 and ornamented, and a pyx, containing the re- 
 served Sacrament. A cross, which may be of sil- 
 ver, and is certain to be very handsome whatever 
 the material, lies on the table. The two or more 
 branch candlesticks which are used in the service 
 are also to be found there. The Bishop's seat or 
 throne, raised a few steps, is in the rear of the 
 altar, with seats for the clergy on either side. On 
 the north side of the sanctuary is a small chapel 
 known as the "Prothesis." 
 
 Here the Holy Elements for the Communion 
 are prepared. This is done most reverently and 
 with a series of prayers. Here, too, the Priest 
 vests for the service. Over the cassock he wears a 
 "stoicharion," which corresponds to our alb, or long 
 surplice. It is made, however, not of linen like 
 
THE AMERICAN CATHOLIC CHURCH. 131 
 
 our own, but of silk or velvet. In addition, the 
 deacon wears the "epimanikia," which are close fit- 
 ting cuffs. These perhaps were originally adopted 
 as a matter of practical use, like our amice, which 
 serves as a collar to our alb. The deacon also wears 
 the "orrarian," or stole. The priest wears both of 
 these latter vestments, but the two parts of the 
 stole are united so that it must be put on over the 
 head through an opening in the top. At the 
 Eucharist the priest wears the "phelonion," which 
 corresponds to our chasuble. The Bishop wears an 
 "epigonation," which hangs from his girdle to the 
 right knee and is symbolical of the sword of the 
 Spirit. The Bishop also wears a mitre, which, 
 though unlike ours in shape, is much ornamented. 
 The Eastern Churches use the ancient liturgies 
 of St. James and St. Chrysostom. It is pleasing 
 to notice that there are portions of the service 
 which we have in common with them. Like them, 
 we have an office of Morning Prayer or Litany, 
 which precedes the Eucharist. Our Epistle, Gos- 
 pel, and Creed, and subsequent Consecration Pray- 
 er, proceed in the same order as theirs. Much like 
 them, we have our glorious Ter Sanctus. The priest 
 says, Lift up your hearts. Choms: We lift them 
 
132 THE LINEAGE OF 
 
 up unto the Lord. Priest : Let us give thanks to the 
 Lord. Chorus: It is meet and right to worship Fa- 
 ther, Son, and Holy Spirit, the consubstantial and 
 undivided Trinity. Chorus: Holy, holy, holy, Lord 
 of Sabaoth, heaven and earth are full of Thy glory ; 
 Hosanna in the highest ; blessed is He that cometh 
 in the Name of the Lord; hosanna in the highest. 
 Their prayers are much more full and devo- 
 tional in expression than our classically condensed 
 collects. They constantly speak of God as the good 
 God, the Lover of mankind, and their canon or 
 consecrating prayer has elements in it not unlike 
 our own. Thus they pray, "O Lord, Lover of 
 mankind, we cry and say, Holy and most Holy 
 art Thou, and Thine only Begotten Son, and Thy 
 Holy Spirit; Holy and most holy Thou, great is 
 Thy glory; who so lovedst the world, that Thou 
 didst give Thine only Begotten Son, that whosoever 
 believeth in Him should not perish, but have ever- 
 lasting life; Who came and fulfilled all things 
 necessary for our salvation. Who in the same 
 night in which He was delivered up, or rather did 
 deliver up Himself for the life of the world, taking 
 bread in His holy, spotless, and undefiled Hands, 
 gave thanks, blessed, sanctified and brake it, and 
 
THE AMERICAN CATHOLIC CHURCH. 133 
 
 gave it to His holy disciples and Apostles, saying, 
 Take, eat; this is My Body, which is broken for 
 you for the remission of sins." Chorus: "Amen." 
 
 "Likewise also after the Supper the Cup also, 
 saying, Drink ye all of this, for this is My Blood 
 of the New Testament, which is shed for you and 
 for many for the remission of sins." Chorus: 
 "Amen." 
 
 "Mindful, therefore, of this command of our 
 Saviour, and of all things which He wrought for 
 us, His Cross, His Burial, His Resurrection on the 
 third day, His Ascension into Heaven, His Session 
 on the right hand, His second coming to judge the 
 world, in all and through all we offer unto Thee 
 Thine own of Thine own." Chorus: "We praise 
 Thee, we bless Thee, we give thanks to Thee, and 
 pray Thee, Lord our God. 
 
 "Again we offer Thee this reasonable, this blood- 
 less sacrifice and we beseech Thee and pray and 
 entreat that Thou wouldst send Thy Holy Spirit 
 upon us and upon these gifts lying before Thee. 
 
 "Bless, Master, the holy Bread. 
 
 "And make this bread the precious Body of 
 Thy Christ. 
 
 "Amen. 
 
134 THE LINEAGE OF 
 
 "And this Cup, the Precious Blood of Thy 
 Christ, changing them by Thy Holy Spirit, that 
 they may be to those who partake of them for 
 soberness of mind, for the remission of sins, for 
 the communication of the Holy Ghost, for the ful- 
 filment of Thy heavenly kingdom, for confidence 
 in Thee and not for judgment. Moreover, we offer 
 Thee this our reasonable service on behalf of those 
 who are departed hence in the faith, our fore- 
 fathers, fathers, patriarchs, prophets, apostles, 
 preachers, evangelists, martyrs, confessors, chaste 
 persons and for every righteous spirit perfected in 
 the faith. Especially our most holy, undefiled, 
 most blessed glorious lady, the bringer-f orth of God 
 the Ever- Virgin Mary. Amen." 
 
 The conformity of our own Liturgy with this 
 most ancient one is obvious. It is noticeable that 
 the Eastern Church not only asks the prayers of 
 the Ever-Blessed Virgin, but prays for her. One 
 of the most beautiful portions of their Liturgy is 
 the great entrance when the elements are brought 
 in, at what we would call the Offertory, when the 
 Cherubic Hymn is sung: 
 
 "Let all mortal flesh keep silence ; Let us that 
 are mystically representing the Cherubim, and sing- 
 
AN ICONOSTASIS. 
 
THE AMERICAN CATHOLIC CHURCH. 135 
 
 ing to the life-giving Trinity the Tri-Sagial hymn, 
 put away all the cares of this life : Since the King 
 of all, invisibly escorted by the Angelic orders, we 
 are about to receive. Alleluia, Alleluia, Alleluia." 
 
 This might on special occasions be fittingly in- 
 troduced, with its music, into our service as an 
 offertory anthem. 
 
 The Liturgy of the Eastern Churches is the 
 most dignified, solemn, and devotional of any ; and 
 it is offered on every Sunday and holy day. Un- 
 like the Roman Church, the Eastern Churches have 
 no abbreviated service or Low Mass ; and in fulfil- 
 ment, as they believe, of the teaching in Malachi, 
 "that in every place incense shall be offered unto 
 My name, and a pure offering," they never cele- 
 brate without incense. They regard the abbre- 
 viated Western low celebration, with its absence of 
 incense, as slovenly, undignified, and Romish. 
 
 As an independent witness of the ancient faith 
 and worship and true Gospel teaching, their agree- 
 ment with us, both as against Protestant negations 
 and papal additions, is most valuable. 
 
 THEIR DOCTKINE. 
 In the reply made from Constantinople to the 
 
136 THE LINEAGE OF 
 
 late papal encyclical inviting them to union, the 
 Patriarch, with his Bishops, said that the union 
 of the separated Churches in one rule of faith is a 
 sacred and inward desire of the Holy Catholic 
 Orthodox and Apostolic Church. Their weighty 
 words are worth considering. They said : 
 
 "The Eastern Church is willing to accept 
 heartily all that the Eastern and Western 
 Churches unanimously professed before the 
 ninth century. If the Westerns prove from the 
 Holy Fathers and the divinely assembled ecu- 
 menical councils that the Eoman Church ever 
 before the ninth century read into the Creed 
 the addition of the filioque, or accepted the doc- 
 trine of purgatorial fires, or sprinkling in bap- 
 tism instead of immersion, or the Immaculate 
 Conception of the Ever Virgin, or the temporal 
 power, or the infallibility of the Bishop of 
 Rome, we have no more to say. But if, on the 
 contrary, it is plainly demonstrated that the 
 Eastern and Orthodox Catholic Church of 
 Christ holds fast the anciently transmitted doc- 
 trines which at that time were professed in 
 common both by the East and West, and that 
 the Western Church perverted them by divers 
 
THE AMERICAN CATHOLIC CHURCH. 137 
 
 innovations, then it is clear that the way to 
 union is by the return of the Western Church 
 to the ancient doctrinal and administrative con- 
 dition of things." 
 
 The Eastern Church, therefore, holds, in ac- 
 cordance with the words of Holy Scripture, that 
 the Holy Ghost proceeds from the Father, and not 
 also from the Son, as has been arbitrarily promul- 
 gated by the Western Church. She asserts that the 
 ancient practice of baptism was by way of three 
 immersions ; that the . divine Eucharist was cele- 
 brated for more than a thousand years with leav- 
 ened bread; that following the divine command, 
 "Drink ye all of it," the Holy Catholic Church 
 had ever given the holy chalice to the laity; that 
 the Apostolic Church, walking according to the 
 divinely inspired interpretation of Holy Scripture 
 and the Apostolic tradition, prayed and invoked 
 the mercy of God for those who had fallen asleep 
 in the Lord, but the papal Church from the twelfth 
 century downward has invented a multitude of in- 
 novations concerning purgatorial fires, and a treas- 
 ury of merits derived from superabundance of vir- 
 tues of the saints, and the distribution of them 
 by the Pope to those who need them. 
 
138 THE LINEAGE OF 
 
 The only holy Catholic and Apostolic Church 
 of the seven ecumenical councils teaches that the 
 supernatural Incarnation of the only-begotten Son 
 and Word of God, of the Holy Ghost and the Vir- 
 gin Mary, is alone pure and immaculate; but the 
 papal Church scarcely forty years ago again made 
 an innovation by laying down a novel dogma con- 
 cerning the immaculate conception of the Mother 
 of God and ever- Virgin Mary, which was unknown 
 to the ancient Church, and strongly opposed at dif- 
 ferent times, even by the more distinguished among 
 the papal theologians. 
 
 The Pope in his encyclical, represents the ques- 
 tion of the primacy of the Roman Pontiff as the 
 principal and, so to speak, only cause of the dis- 
 sension, and sends us to the sources, that we may 
 make diligent search as to what our forefathers be- 
 lieved, and what the first age of Christianity deliv- 
 ered to us. Having recourse to the Fathers and 
 ecumenical councils of the Church of the first nine 
 centuries, we are fully persuaded that the Bishop 
 of Rome was never considered as the supreme au- 
 thority and infallible head of the Church, and that 
 every Bishop is head and president of his own 
 particular Church, subject only to the synodical 
 
THE AMERICAN CATHOLIC CHURCH. 139 
 
 ordinances and decisions of the Church universal 
 as being alone infallible, the Bishop of Home being 
 in no wise excepted from this rule, as Church his- 
 tory shows. 
 
 Moreover, the papists themselves know well 
 that the very passage of the Gospel to which the 
 pontiff of Kome refers, "Thou art Peter, and upon 
 this rock I will build My Church," is, in the first 
 centuries of the Church, interpreted quite differ- 
 ently, in a spirit of orthodoxy, both by tradition 
 and by all the divine and sacred Fathers without 
 exception; the fundamental and unshaken rock 
 upon which the Lord has built His own Church, 
 against which the gates of Hell shall not prevail, 
 being understood of Peter's true confession con- 
 cerning the Lord, that "He is Christ, the Son of 
 the living God." Upon this confession and faith 
 the saving preaching of the gospel by all the apos- 
 tles and their successors rests unshaken. Such, 
 then, being the divinely inspired teaching of the 
 Apostles respecting the foundation and Prince of 
 the Church of God, of course the sacred Fathers, 
 who held firmly to the Apostolic traditions, could 
 not have or conceive any idea of an absolute pri- 
 macy of the Apostle Peter and the Bishops of 
 
140 THE LINEAGE OF 
 
 Rome; nor could they give any other interpreta- 
 tion, totally unknown to the Church, to that pas- 
 sage of the Gospel, but that which was true and 
 right. 
 
 The divine Fathers, honouring the Bishop of 
 Rome only as the Bishop of the capital city of the 
 empire, gave him the honourary prerogative of 
 presidency, considering him simply as the Bishop 
 first in order, that is, among equals; which pre- 
 rogative they also assigned afterwards to the 
 Bishop of Constantinople, when that city became 
 the capital of the Roman empire, as the twenty- 
 eighth canon of the fourth ecumenical council at 
 Chalcedon bears witness, saying, among other 
 things, as follows: 
 
 "We do also determine and decree the same 
 things respecting the prerogatives of the most 
 holy Church of the said Constantinople, which 
 is New Rome. For the Fathers have rightly 
 given the prerogative to the throne of the elder 
 Rome, because that was the imperial city. And 
 the hundred and fifty most religious Bishops, 
 moved by the same consideration, assigned an 
 equal prerogative to the most holy throne of 
 New Rome." 
 
THE AMERICAN CATHOLIC CHURCH. 141 
 
 From this canon it is very evident that the 
 Bishop of Kome is equal in honour to the Bishop 
 of the Church of Constantinople and to those of 
 other Churches, and there is no hint given in 
 any canon or by any of the Fathers that the 
 Bishop of Rome alone has ever been prince of 
 the universal Church, and the infallible judge of 
 the Bishops of the other independent and self- 
 governing Churches, or the successor of the 
 Apostle Peter and vicar of Jesus Christ on 
 earth. 
 
 Each particular self-governing Church, both 
 in the East and West, was totally independent 
 and self -administered in the times of the seven 
 ecumenical councils. And just as the Bishops 
 of the self-governing Churches of the East, so 
 also those of Africa, Spain, Gaul, Germany, and 
 Britain, managed the affairs of their own 
 churches, each by their local synods, the Bishop 
 of Rome having no right to interfere, and he 
 himself also was equally subject and obedient to 
 the decrees of synods. On important questions 
 which needed the sanction of the universal 
 Church, an appeal was made to an ecumenical 
 council, which alone was and is the supreme 
 
142 THE LINEAGE OF 
 
 tribunal in the universal Church. Such was the 
 ancient constitution of the Church. 
 
 "During the nine centuries of the Ecumeni- 
 cal Councils the Eastern Orthodox Church never 
 recognized the excessive claims of primacy on 
 the part of the Bishops of Home, nor conse- 
 quently did she ever submit herself to them, as 
 Church history plainly bears witness." 
 
 "The Orthodox Eastern and Catholic Church 
 of Christ, with the exception of the Son and 
 Word of God, who was ineffably made man, 
 knows no one that was infallible upon earth. 
 Even the Apostle Peter himself, whose successor 
 the Pope thinks himself to be, thrice denied the 
 Lord, and was twice rebuked by the Apostle 
 Paul as not walking uprightly according to the 
 truth of the Gospel. Afterwards the Pope 
 Liberius, in the fourth century, subscribed an 
 Arian confession; and likewise Zosimus, in the 
 fifth century, approved an heretical confession, 
 denying original sin. Vigilius, in the sixth cen- 
 tury, was condemned for wrong opinions by the 
 fifth council; and Honorius, having fallen into 
 the Monothelite heresy, was condemned in the 
 seventh century by the sixth Ecumenical Coun- 
 
THE AMERICAN CATHOLIC CHURCH. 143 
 
 cil as a heretic, and the Popes who succeeded 
 him acknowledged and accepted his condemna- 
 tion. 
 
 "In vain, therefore, does the Bishop of Eome 
 send us to the sources that we may seek dili- 
 gently for what our forefathers believed, and 
 what the first period of Christianity delivered 
 to us. In these sources we, the Orthodox, find 
 the old and divinely transmitted doctrines, to 
 which we carefully hold fast at the present time, 
 and nowhere do we find the innovations which 
 later time brought forth in the West, and which 
 the papal Church, having adopted, retains till 
 this very day. The Orthodox Eastern Church 
 then justly glories in Christ, as being the Church 
 of the seven Ecumenical Councils and the first 
 nine centuries of Christianity, and therefore the 
 one holy, Catholic, and Apostolic Church of 
 Christ, the pillar and ground of the truth; but 
 the present Roman Church is the Church of in- 
 novations, of the falsification of the writings of 
 the Church Fathers, and of the decrees of the 
 holy councils, for which she has reasonably and 
 justly been disowned, and is still disowned." 
 
 The above letter was signed by the Patriarch 
 
144 THE LINEAGE OF 
 
 of Constantinople, along with his comprovincials. 
 There are thus eight points of difference between 
 the Holy Orthodox and Apostolic Church of the 
 East, and Rome. With four of these, we Angli- 
 cans are at one with the East. We give the Blessed 
 Sacrament in both kinds, condemning Rome's de- 
 nying the Cup to the laity. We deny the doctrine 
 of a purgatory of penal fire, where the faithful 
 must suffer to satisfy the divine justice, and from 
 which they can be relieved by purchased or gained 
 indulgences. 
 
 We agree with the East in refusing to accept 
 the Roman doctrine of the immaculate conception 
 of the Blessed Virgin Mary. We reject the Roman 
 doctrine of papal infallibility, and the Pope's claim 
 to be the absolute monarchical head of the whole 
 Church Militant, endowed with all executive, legis- 
 lative, and judicial powers. On two points the An- 
 glican Church takes a middle ground: she allows 
 the use of both leavened and unleavened bread ; and 
 she provides for immersion in baptism, but allows 
 not sprinkling, but "pouring." The American 
 Church distinctly invokes the Holy Ghost upon the 
 Elements. 
 
 The real difference between Anglican and 
 
THE AMERICAN CATHOLIC CHURCH. 145 
 
 Eastern Churches lies in the use of the "Filioque" 
 clause, which we inherited from Home. The reci- 
 tation, as it was not in the original Creed, we 
 might, for the sake of intercommunion, explain 
 or omit. It would not hinder our future union 
 with Kome, if that should be ever desirable, for, 
 united to the East, Kome would accept us, as she 
 has the uniat Churches, wherein the omission has 
 been allowed. It would be a great aid to the cause 
 of Christianity if, by the recognition of each 
 other's Catholicity, intercommunion might be 
 brought about between the Anglican and Eastern- 
 Orthodox Churches. It is a happy sign that 
 Bishop Kaphael, head of the Orthodox Syrian 
 Church in the United States, has given permission 
 to his own people, where no priest of their own is 
 present, to be baptized, and the marriage service 
 performed, by an Anglican priest, and the Holy 
 Communion received, under certain circumstances, 
 at his hands. Kozlowski, the late Old Catholic 
 Bishop, announced his willingness to take part in 
 the consecration of an American Bishop of our 
 Church. Prelates of both Churches have ex- 
 changed courtesies, recognizing each other's orders. 
 But before any official action can be taken, there 
 
146 THE LINEAGE OF 
 
 must be a more general desire on our part, officially 
 expressed. Very different is the attitude of the 
 Church of Rome from that of the Eastern Church- 
 es towards us. Rome imperiously demands an ab- 
 solute submission to her papal claims and modern 
 doctrines. This is on our part an impossibility, as 
 it would be disloyalty to Christ. The East asks 
 only if we hold the same faith. Can we not, ought 
 we not, to lay aside our inherited prepossessions, 
 and respond to the cry for union which comes from 
 the heart of our Lord ? 
 
 We Anglicans ought all to seek and pray for a 
 united Christendom, for its divisions so greatly 
 hinder the work of the Spirit in the conversion 
 of the world. Two conditions are necessary before 
 it can be accomplished. Our sectarian brethren 
 must get a fuller grasp of the Incarnation, and re- 
 cover their lost sense of the need of the Priesthood. 5 
 Their ministers are preachers, who disclaim the 
 idea of their being priests. It cannot then be called 
 illiberal in us to deny to them that which they 
 repudiate for themselves. But priesthood is an 
 essential element in Christianity. When sectarian 
 clergy discover their loss, they will be desirous of 
 
 8 See Ch. 1, p. 5. 
 
THE AMERICAN CATHOLIC CHURCH. 147 
 
 Episcopal ordination. The other condition is that 
 which relates to Home. The Koman Bishops must 
 seek for and recover their full Episcopal powers, 
 now taken away by the Pope. When they have 
 recovered them, the papacy falls, and the way to 
 reunion is opened. If mutual recognition is ever 
 brought about, it will be through Anglicans, the 
 Old Catholics, and the Eastern Churches. There- 
 fore the fraternal spirit of the latter should be 
 lovingly responded to. While Rome demands an 
 absolute submission to its monarchical claims and 
 modern doctrines, the East only asks, "Do we hold 
 the same ancient faith? if so, we are brethren." 
 
 BOOKS REFERRED TO IN CHAPTER V. 
 
 Mother of All Churches. J. G. Cole. 
 
 Eastern Church Association Papers. 
 
 L'eglise Latine et le Protestantisme. Khomiakoff. 
 
 Teaching of the Russian Church. Headlam. 
 
 Greek Manual of Doctrine. H. T. F. Duckworth. 
 
 Russian Orthodox Missions. E. Smirnoff. 
 
 Catechism of the Orthodox Church. Tikhon. 
 
 Doctrine of the Russian Church. R. W. Blackmore. 
 
 Anglican and Eastern Doctrine. Rev. C. F. Hale. 
 
 Comper's Handbook of Liturgies. 
 
 Liturgy of St. Chrysostom and St. Basil. Robertson. 
 
 Service Book of Greco-Russian Church. Hapgood. 
 
 Answer of the Great Church of Constantinople to the Papal 
 
 Encyclical. 
 Student's History of the Greek Church. A. H. Hore. 
 
CHAPTER VI. 
 
 THE RISE AND DEVELOPMENT OF 
 THE PAPACY. 
 
 THE MODERN claims of the papacy are some- 
 thing tremendous. Christ, it is said, "founded a 
 visible Church, neither as an aristocracy, nor as a 
 federation, but as an absolute monarchy." We 
 quote from an accredited Roman Catholic author- 
 ity. 1 The head of the Church, or the Pope, pos- 
 sesses the plentitude of power, including all legis- 
 lative, judicial, and coercive authority; as su- 
 preme pontiff, he is able to make universal law, 
 and to bind the universal Church by himself 
 alone. He is not subject to any, even a General 
 Council. All judicial power rests with him. 
 From his judgment there can be no appeal. He 
 is also possessed of coercive power. The pontiff's 
 
 1 Humphrey, S. J., Urt>a et Orbte. 
 
THE AMERICAN CATHOLIC CHURCH. 149 
 
 power in this respect is independent of every other 
 on earth. He has, moreover, supreme liturgical 
 power. He can alter the liturgy at his pleasure, 
 or add to it new devotions. His Episcopal power 
 makes him bishop of the whole world. He has the 
 sole right of appointing Bishops, and of removing 
 them at his will. The jurisdiction of any Bishop 
 may be validly withdrawn by him, without any 
 showing of adequate cause or giving of any valid 
 reason. He is, in other words, the absolute mon- 
 arch of the Church ; and all authority of all kinds 
 is in him. This position he claims as of divine 
 right, as given by Christ to Peter; and through 
 St. Peter's Episcopate at Rome, he claims, it be- 
 came the endowment of Peter's successor. 
 
 The modern papal teaching respecting the 
 papacy is that our Lord first became visibly pres- 
 ent on earth by His Incarnation. Secondly, by 
 His invisible Presence in the Holy Eucharist, 
 wherein He is silent but effective. Thirdly, in 
 the person of the Pope at the Vatican, where He 
 is vocal. "The Sovereign Pontiff," says Faber, "is 
 the third Visible Presence of Jesus Christ among 
 us."' 
 
 Faber, A T o*e*, etc., Vol. I., p. 338, 
 
150 THE LINEAGE OF 
 
 In an official document printed by license of 
 Pope Gregory XIII., we find the following, the 
 interpretation being given by a Jesuit father : "To 
 deny that our Lord God the Pope has power to 
 decree as he has decreed, would be deemed hereti- 
 cal." Again it is stated concerning the Pope, 
 "whom we regard as God, and whom we ought to 
 listen to as though we heard God speaking." "All 
 the Pope's acts must be considered as God's acts." 
 "The Pope can do all things God can do." ' At 
 the Later an Council, 1512, the Pope was said to 
 be "a second God upon earth." fl After this, we 
 think our readers will be inclined to quote II. 
 Thess. ii. 4. 
 
 The Scriptural warrant for these tremendous 
 prerogatives is very slender. The three texts cited 
 in support of it are first, that of St. John xxi. 15 
 and 17, where our Lord bade St. Peter "shepherd 
 the sheep and feed the lambs." The obvious mean- 
 ing here is that St. Peter, as representative of the 
 Old Dispensation, and the leader among the Apos- 
 tles, was to lead the sheep belonging to the old 
 
 8 Guardian, Dec. 30, 1910, p. 1843. 
 *Mu88us Episc. Bit. Comment, c. 14, fol. 606. 
 6 Decius, Comment in jus pontiflc, Lee. II. 
 The Reformation, Whltmey, p. 21. 
 
THE AMERICAN CATHOLIC CHURCH. 151 
 
 Jewish order and the Gentile lambs into the Chris- 
 tian fold. This is what he did. At Pentecost he 
 brought in the Jewish converts, and, subsequently, 
 in the ministration to the Roman Centurion Cor- 
 nelius, the lambs, or first fruits of the Gentiles. 
 But the command of the Lord gave him no author- 
 ity over other shepherds. 
 
 It was clearly not only not given, but actually 
 forbidden; for when St. Peter said respecting St. 
 John, "But what shall this man do?" our Lord 
 said, "What is that to thee ?" or in plain English, 
 "That is not your business." The second text that 
 the Romans rest on is that of St. Luke xxii. "I 
 have prayed for thee that thy faith fail not." We 
 must believe that our Lord's prayer was answered ; 
 and the way in which it was answered shows what 
 He prayed for. He did not pray that St. Peter 
 should be possessed of any infallible gift, or that 
 he should not deny the faith, for he did so. When 
 Peter said, "I know not the man'' He denied what 
 he had previously confessed, i.e., that Jesus Christ 
 was the Son of God. What our Lord prayed for 
 was that, though he should deny the Faith, never- 
 theless he might not lose his faith in Christ, and 
 fall away from Him. Our Lord prayed that Peter 
 
152 THE LINEAGE OF 
 
 should hold on to his faith in Christ. He did this, 
 and repenting, and being forgiven, he was able to 
 strengthen the faith of his brethren who had not 
 fallen away as deeply as he had. "The applica- 
 tion of this text to the papal claims is," says Pro- 
 fessor Robertson, 7 "a very late after-thought. I 
 know," he says, a of no such use of it earlier than 
 the year 681." 
 
 Again, let us take the third text which Romans 
 cite in support of the claims of the Papacy. Our 
 Lord did not say, "Thou art Peter, the Rock on 
 which I will build My Church." But on this 
 Rock, this very Rock, I will build it. Now the 
 word "Rock" as used in the Old Testament signi- 
 fies God. It is reserved to the Almighty. Thus 
 it is written, "Who is a Rock, save our God?" 
 "God only is my Rock." "Is there a God beside 
 Me? Yea, there is no Rock, I know not any." 
 "Their rock," i.e., the heathen's god, "is not as our 
 Rock." Thus to the mind of the Apostles, the 
 term Rock would refer to God. 8 Therefore when 
 Peter had confessed Christ to be the Son of God, 
 and our Lord had said, "On this Rock I will build 
 
 7 Robertson's Roman Claims, Ch. His. Soc., xili. 
 
 8 Wordsworth, Com., S. Matt. xvi. 
 
THE AMERICAN CATHOLIC CHURCH. 153 
 
 My Church/' the Apostles would naturally under- 
 stand Christ as referring to Himself. 
 
 Most of the Fathers, when explicitly interpret- 
 ing this text, say that the Rock is Christ, or the 
 confession of His divinity. Some few refer it to 
 Peter, but none see in it a gift or office bestowed 
 on him, which he was to transmit to a successor. 
 Launoii, a learned Roman Catholic writer, analyz- 
 ing the statements of seventy Fathers, cites forty- 
 four signifying that the Church was founded on 
 the Apostles; sixteen said the Rock was Christ; 
 seventeen that it meant Peter, but none of the 
 latter assigned to Peter an office which was to be 
 passed on to another. 9 The true position of St. 
 Peter is brought out fully in the book, Christian 
 and Catholic, by the author of this work. It may 
 be sufficient here to quote the words written by 
 the late learned Roman Catholic Archbishop of 
 St. Louis, Dr. Kenrick, who in a speech which 
 was to have been delivered before the Vatican 
 Council said that the text in St. Matthew, as in- 
 terpreted by the Fathers, did not bear out the 
 Roman contention. "If we are bound," he said, 
 "to follow the majority of the Fathers in this 
 
 'Launoii, Vol. X., 103, 106. 
 
154 THE LINEAGE OF 
 
 thing, then we are bound to hold for certain that 
 by, the 'Rock' should be understood the Faith pro- 
 fessed by St. Peter, not Peter professing the 
 Faith/' * 
 
 Again: the Apostles must have understood 
 Christ's words correctly, seeing they received "the 
 Holy Ghost to lead them into all truth." Now 
 there is one sure test to show in what way the 
 Apostles understood Christ's words. There is no 
 evidence in Holy Scripture that the Apostles un- 
 derstood Christ's words as giving to St. Peter any 
 authority or jurisdiction over themselves. The 
 Lord expressly forbade any such exercise of au- 
 thority of one over the others, and said, "It shall 
 not be so among you." He placed all the Apostles 
 on an equality, as sitting alike on twelve thrones; 
 each was to be like the other, one of the twelve 
 foundations. Cardinal Newman said "of the first 
 twelve Apostles not one was possessed of universal 
 jurisdiction." Christ was the chief cornerstone, in 
 whom the whole building was to be joined in unity. 
 The twelve, all alike, were the foundations united 
 to, or laid on, Him. Christ was also, as He de- 
 clared, "the Vine"; and the Apostles, including 
 Peter, were only branches. Peter was first, the 
 
THE AMERICAN CATHOLIC CHURCH. 155 
 
 leader of the original twelve, the foundation layer 
 of the Church, the bringer in of the Jews and Gen- 
 tiles, but the idea of any supremacy of St. Peter 
 over the other Apostles finds no foundation in 
 Holy Scripture. 
 
 Nor is there any explicit mention in the New 
 Testament that St. Peter was ever at Rome; or 
 that as Bishop of Rome he conveyed any special 
 privilege to a successor. Now the right to convey 
 to another a "privilege" must be explicitly stated 
 in the original grant, and its conveyance proved by 
 explicit testimony. Peter's right to convey to an- 
 other his special office finds no warrant in Holy 
 Scripture, nor his doing so any proof in history. 
 The lack of sure testimony in Scripture makes it 
 clear that no doctrinal importance can be con- 
 nected with Peter's being at Rome. It is impos- 
 sible to think that God would have made our sal- 
 vation dependent upon our being under the juris- 
 diction of Rome, and not have certified us in Holy 
 Scripture of the fact of Peter's holding the Epis- 
 copal office there. Every historical fact on which 
 Christianity is based and found in the Creed is 
 recorded in Holy Scripture. If St. Peter's being 
 at Rome is one of these essential matters, it should 
 
150 THE LINEAGE OF 
 
 in like manner be found there, otherwise it is ob- 
 viously to be held not essential, and no doctrine 
 can be based upon it. 
 
 Again : not only does Holy Scripture not place 
 Peter over the other Apostles, but there are many 
 texts in the New Testament, in the Acts and the 
 Epistles, that show that all the Apostles were of 
 equal authority. Bartoli, who after many years 
 of service in the Jesuit order has lately left the 
 Church of Rome, cites some forty texts to this 
 effect. 10 A full list can also be found in Brinck- 
 man's Notes on Papal Claims. "The New Testa- 
 ment does not give us," says Professor Robertson, 
 "the slightest hint that the Apostolic Church be- 
 queathed the Papacy to the succeeding age, not a 
 hint that the words, 'Thou art Peter/ fixed the 
 Constitution of the Church of Christ as a mon- 
 archy under a visible Head." 
 
 DEVELOPMENT OF THE PAPACY. 
 
 How then can we account for the rise and de- 
 velopment of the papal power ? Some Roman dis- 
 putants or apologists have contended that, though 
 the papacy cannot be proved from Holy Scripture, 
 
 10 Prim. Ch., G. Bartoli, 66-67. 
 
 11 Rom. Claims to Supremacy, Robertson, p. 210. 
 
THE AMERICAN CATHOLIC CHURCH. 157 
 
 nevertheless it is the tradition of the Church. This 
 argument, however, breaks down in face of the fact 
 that such is not the tradition of the whole Church. 
 It is only the tradition in that portion of Christen- 
 dom that is under the jurisdiction of the papacy. 
 The argument thus falls into the fallacy of a 
 logical circle, viz., Rome is right, because she says 
 she is right. The modern Roman defence again 
 has sought to account for it on the theory of de- 
 velopment. The most clever defender, or perhaps 
 author, of that explanation was Cardinal Newman. 
 We may grant that there was a progressive order 
 in the development of the papacy. But the order 
 of progress does not declare the legitimacy of the 
 progress. We all may grant that the papacy has 
 come about by development, but the question re- 
 mains whether it was a development under the 
 inspiration and guidance of the Holy Spirit, or 
 whether it had a worldly motive as its determining 
 principle. While we may admit that God can 
 overrule the wrong-doings of men to His own pur- 
 poses, yet that does not condone the wickedness of 
 their actions nor put a seal of approval upon 
 them. Now the development of the papacy has 
 come about through the evil principle in man of 
 
158 THE LINEAGE OF 
 
 the love of power. Just as has been told us, the 
 love of money is the root of all evil, the love of 
 power is the most disastrous of all the evil influ- 
 ences that affect man. It was the sin in Satan that 
 led to the fall of the angels. It has been the ruin 
 of kings and statesmen. It existed in the Apos- 
 tolic College itself. The Apostles disputed among 
 themselves "who should be the greatest." This 
 spirit thus early manifested brought forth the 
 severe rebukes and warning of our Lord. 
 
 It was not, however, exterminated. It led 
 Rome first to a spirit of boasting and self-asser- 
 tion. Very different, we may see, is the tone of 
 St. Clement, of the sub-apostolic age, in his letter 
 to the Church at Corinth, and that of Pope Victor 
 (189-199), writing to the Bishops of Asia. Clem- 
 ent does not even mention himself. He makes no 
 attempt on his part to speak as the successor of 
 St. Peter; but Victor's threat to excommunicate 
 all those who did not agree with him about the 
 time of keeping Easter is in the spirit of self- 
 assertive arrogance. That was the beginning of 
 the bad power-loving spirit. It rightly brought 
 forth from St. Irenseus the characterization of the 
 Pope's conduct as "petulant intolerance." 
 
THE AMERICAN CATHOLIC CHURCH. 159 
 
 It was also condemned subsequently by Pope 
 Gregory the Great, who said: "No one of my 
 predecessors ever consented to use so profane a 
 term as 'Universal Bishop/ because, plainly, if a 
 simple patriarch is called 'universal/ the name of 
 patriarch is taken from the rest. Wherefore let 
 your Holiness in your letters never call any one 
 'universal/ lest, in offering undue honour to an- 
 other, you should deprive yourself of that which 
 is your due. Whoever calls himself, or desires to 
 be called, an 'universal' priest, in his pride goes 
 before Anti-Christ" 
 
 It was the position of the Imperial City as the 
 capital of the Empire, the wealth of the Church of 
 Rome, the munificence of its gifts, its being the 
 first Apostolic See in the West and the first in 
 rank among the five patriarchates, that gave it its 
 original preeminence. The love of power led on 
 to the falsification of testimony on its behalf. This 
 is to be seen in the misquotations made by Roman- 
 ists. How often was St. Augustine quoted as say- 
 ing, "Rome has spoken, the case is finished." He 
 did not say this. Two separate clauses are put 
 together, as if they were one. This is cited as if St. 
 Augustine laid it down as a general principle. 
 
160 THE LINEAGE OF 
 
 He was confining his remarks to a particular case. 
 "The misquotation/ 7 wrote Drs. Bright and Lid- 
 don, "is one of the most scandalous in all litera- 
 ture." Sometimes Eoman arguers cite the saying 
 of the Archbishop of Milan, "Where Peter is, there 
 is the Church." Ambrose is thinking of St. 
 Peter's confession of the faith, and of this con- 
 fession of the faith being the foundation of the 
 Church, and he speaks of Peter as taking the "first 
 place in confession, not in office; in faith, not in 
 order." A passage from St. Irenseus is often mis- 
 quoted as saying: "With this Church, i.e., Rome, 
 because of its superior preeminence, every Church 
 that is faithful everywhere, must agree." But he 
 does not say "must agree." His meaning is that 
 as Christians from all quarters of the world assem- 
 ble at the Capital City, there the universal tradi- 
 tion has been preserved. 12 "One cannot," says Dr. 
 Bright, "pass by two specimens of fiction con- 
 tained in the Roman Breviary. On April 26th, 
 Roman clergy are still bound to recite the lying 
 legend of the Council of Siunessa, and its declara- 
 tion that the first See could be judged by no one, 
 
 Puller, Primitive Saints, 31, 43. Bright, Roman See, 29, 
 36. Salmon, Infallibility, 375. Simpson, Papal Infallibility, 
 
THE AMERICAN CATHOLIC CHURCH. 161 
 
 and on January 16th there is an extract from the 
 monstrous forgery of the Forged Decretals, telling 
 how Pope Marcellus "proved to the Churches of 
 the Province of Antioch the primacy and the 
 headship of the Church of Home." We might go 
 on with many other like instances. In a book pub- 
 lished in 1875, and dedicated by special permis- 
 sion to Pius IX., we find the author, Vincenzi, 
 saying that the Peter withstood by St. Paul was 
 not St. Peter the Apostle, but some other Christian 
 of that name. 13 
 
 This spirit of falsification is also to be seen in 
 the well known case of its quoting the canons of 
 the provincial council of Sardica to the African 
 Bishops in the case of Appiarius, as if they were 
 canons of the ecumenical council of Nice." On 
 reference to the original copies preserved in the 
 East, the Church of Alexandria proved the falsity 
 of the Eoman claim, and forbade appeals to Rome 
 from its decisions. 
 
 Again: we find Rome backing up its spiritual 
 prerogatives by the utterances of the Forged De- 
 cretals, of which Janus, written by two former 
 
 12 Notes on Papal Claims, Brinckman, p. 182. 
 14 Rise of Papal Power, Hussey, p. 49. 
 
162 THE LINEAGE OF 
 
 Roman Catholic professors, says: "It is difficult 
 to find in all history so huge and successful a 
 forgery." These decretals were eagerly seized 
 upon by Pope Nicholas I. in support of the new 
 claims put forward by himself. In the contest 
 with the East, the Pope then in power asserted 
 that these decretals had ever been retained in the 
 Roman archives. This was either an uninten- 
 tional mistake, or else a falsification. As the Pope 
 could have discovered these documents if they ex- 
 isted, it looks like wilful error. The decretals, 
 though now acknowledged by Rome to be forgeries, 
 entered into the canon law of the Church, and 
 formed the basis on which the modern claims of 
 the papacy rest. The claim that the Emperor 
 Constantine made a gift of a portion of Italy to 
 the Roman Pontiff, which has been often quoted 
 to uphold the temporal power of the papacy, has 
 likewise been proved a forgery. Well may we ask, 
 with a Roman Catholic professor, Gratry, "Does 
 God need man's lies to forward or uphold His 
 Kingdom?" As time went on, the papal thirst 
 for power showed itself in the claims of Hilde- 
 brand (1073-1085) and Innocent III. (1198- 
 
 16 Pope and Council, Janus, 99-150. 
 
THE AMERICAN CATHOLIC CHURCH. 163 
 
 1216). The Popes then claimed to be the over- 
 lords of all earthly rulers, and to have the right to 
 absolve their subjects from all allegiance to their 
 sovereigns when they did not obey the papal be- 
 hests. Thus Boniface VIII. in 1300 appeared at 
 Rome dressed in imperial habit, with two swords 
 borne before him as emblems of his temporal as 
 well as spiritual dominion over all on earth." 
 
 The love of power leads on to persecution, and 
 to the claim of the right to crush out heresy by 
 force. Thus the Pope excommunicated kings, and 
 laid their lands under interdict. Interdicts 
 stopped all the ordinary exercise of religion. They 
 deprived the people, to the risk of losing their 
 souls, of the Gospel and Sacraments which Christ 
 had ordained. It was the big club that the Pope 
 held over kings and people. 
 
 This claim to depose sovereigns is still made 
 by Rome. Cardinal Allan in 1882, in a book 
 called Letters to the Brompton Oratorians, said, 
 "No monarch so manifestly used his authority for 
 the destruction, not the good, of the commonwealth 
 as a heretical prince. IsTo one, therefore, so justly 
 deserves to lose his throne as he." "Men greeted 
 
 18 Brinckman, Notes on Papal Claims, 213, 216. 
 
164 THE LINEAGE OF 
 
 as an act of supreme justice the solemn deposition 
 of an heretical king.' 7 The righteousness of using 
 force in suppression of heresy is still manifested. 
 Pius IX. in his syllabus condemned the proposi- 
 tion that "the Church has no right to employ 
 force." Leo XIII. wrote a letter of commenda- 
 tion to Professor Marianus on his work which 
 strongly upholds the right and duty to coerce, flog, 
 imprison, burn, and kill its opponents. Arch- 
 bishop Manning in 1867, in Essays on Religion 
 and Literature, wrote: "The right of deposing 
 kings is inherent in the supreme sovereignty which 
 the Popes as Vicegerents of Christ exercise over all 
 Christian nations. When for the common good 
 the Head of the Church exercises his supreme au- 
 thority, either by excommunicating individuals, 
 by laying nations under an interdict, and by de- 
 posing kings, all Christian people are bound to 
 obey his decree." Lord Acton, a Roman Catholic 
 and one of the most able scholars of the last cen- 
 tury, said, "A man who thought it wrong to mur- 
 der a Protestant king would be left for hell by 
 half the Confessors on the Continent." lr 
 
 Further, the love of power cannot but manifest 
 
 17 Letters to Miss Gladstone, Lord Acton, p. 234. 
 
THE AMERICAN CATHOLIC CHURCH. 165 
 
 itself in worldliness, luxury, and sensuality, quali- 
 ties which have again and again been the charac- 
 teristic marks of the papal See. It has led can- 
 didates for the papacy again and again to buy 
 their way to the papal throne by bribes and sim- 
 ony. Again, when the Popes of Rome have been 
 not morally rotten, they have been, in many in- 
 stances, merely worldly-minded statesmen. The 
 stories of so many of the early Popes having been 
 martyrs are legendary fictions. 
 
 Again, the element of deceit has marked the 
 papacy. It has been stated that all the holy Fa- 
 thers, from Hermas in the first century, without 
 a single exception, thought the Pope to be in- 
 fallible in the sense of the Vatican Decree of 
 1870 ! This statement is a monstrous falsifica- 
 tion. Professor Zimmer says, "The spirit of de- 
 liberate falsification in the interests of the Church 
 only appears in the Irish Church after her union 
 with Rome." 18 
 
 PERSECUTIONS. 
 
 We come to the rise of the Inquisition. It was 
 held by the Church of Rome to be right to torture 
 and burn heretics. The tortures and sufferings 
 
 18 The Celtic Church, p. 117. 
 
166 THE LINEAGE OF 
 
 inflicted thus are too painful to record." The 
 numbers may be exaggerated, but in 1482 two 
 thousand persons are said to have been burned at 
 Seville. 20 The terrible horrors of Smithfield have 
 never been forgotten by the English people. It is 
 true there were persecutions in the reign of Queen 
 Elizabeth, but there were comparatively few vic- 
 tims. During the short reign of Mary, three hun- 
 dred persons were put to death. There is, more- 
 over, this to be said: Protestantism has again and 
 again denounced the practice and repented of it; 
 while among Romans to this day there are those 
 who uphold it. In this respect Rome has not 
 changed. And what shall we say of the massacre 
 on St. Bartholomew's Day? To crush out what 
 Rome believed to be heresy, she justified this 
 awful crime. The Pope had a medal struck off 
 to commemorate that wholesale slaughter. 
 
 ROME'S DECEITFULNESS. 
 
 To-day, the deceit of the Pope's being a pris- 
 oner at the Vatican is imposed on the ignorant in 
 the United States for the purpose of obtaining 
 donations for his support. The Italian govern- 
 
 19 Letters to His Holiness, by a Modernist, 25-42. 
 
 20 Letters to His Holiness, by a Modernist, 34. 
 
THE AMERICAN CATHOLIC CHURCH. 167 
 
 ment offered to place some $650,000 at his dis- 
 posal yearly. He refused this on the ground that 
 he had been deposed from his temporal sover- 
 eignty. Yet it was his Italian Roman subjects 
 who deposed him. 
 
 The decree of a personal infallibility has con- 
 solidated the papal monarchical authority. May 
 we not ask whether this papal development, 
 brought about by the greed of power, is the work 
 of God, or has God's approval upon it ? 
 
 HAS GOD BLESSED THE PAPACY? 
 
 Contrast the two Churches, the Eastern and 
 the Koman. While the Eastern Churches have 
 done a magnificent missionary work in Russia and 
 Northern Asia ; in the West, the Pope has lost the 
 northern half of Europe and England. 21 Instead 
 of being a source of unity, it became, in the West, 
 a cause of further division. The Hildebrandian 
 policy in the papacy met an awful punishment 
 from God. For seventy years, from 1309-1379, 
 the seat of the papacy was at Avignon in France. 
 During this time the Popes were elected under 
 the supervision of the French king; they main- 
 
 21 Missions, Russian Church. 
 
168 THE LINEAGE OF 
 
 tained their court by his permission; followed 
 meekly the policy he dictated. Corruption, sensu- 
 ality, and luxury abounded. No sooner was the 
 Captivity, as it has been called, over in 1377, than 
 the great Schism ensued. For about forty years 
 the Eoman Church was torn asunder, and nine 
 Popes in turn formally excommunicated one an- 
 other. Different nationalities took different sides, 
 and it was impossible for the faithful to know who 
 the true Pope was. 
 
 CHANGEABLENESS OF DOCTRINE. 
 
 We are forced by Rome's assertion that she 
 alone is the Church to examine her claim to be the 
 one sure and safe guide in the Christian faith. It 
 is not to be denied that, though claiming unchange- 
 ableness in doctrine, she has changed, and that she 
 is now found to be asserting that to be essential 
 which, formerly, she declared not to be so. In 
 the last century, her Bishops in Ireland formally 
 declared to the British Government, in order to 
 obtain political privileges, that the infallibility of 
 the Pope was not an article of their creed. In 
 the Keenan Catechism, put forth in the last cen- 
 tury with Roman authority, the question is asked, 
 
THE AMERICAN CATHOLIC CHURCH. 169 
 
 "Must not Catholics believe the Pope in himself 
 to be infallible ?" The answer given is, "This is a 
 Protestant invention, and is no article of the Cath- 
 olic Faith." In a book of thirty-five selections, 
 entitled Roman Catholic Principles, it is stated, 
 "It is no matter of faith to believe that the Pope 
 is in himself infallible, separated from the 
 Church, even in expounding the Faith." In the 
 Middle Ages, according to the decrees of the Coun- 
 cils of Pisa and Constance, a general Council was 
 held to be superior to the Pope, and many appeals 
 were made from papal decrees to general Councils. 
 Now it is declared that the Pope is by himself 
 superior to a general Council, and no appeal lies 
 from him to one. In respect of the Immaculate 
 Conception of the Blessed Virgin, Archbishop 
 Kenrick wrote: "The Church never delivered it 
 as a doctrine of faith, and Popes have strictly for- 
 bidden that the opposite opinions should be brand- 
 ed with the mark of heresy." 
 
 ATTITUDE TOWARDS SCIENCE. 
 
 And what are we to say concerning Rome's 
 relation to science, and scientific discovery? It 
 is an historical fact that the Pope and his inquisi- 
 
170 THE LINEAGE OF 
 
 tion condemned Galileo for holding that the sun 
 relatively stood still, and that the earth had a 
 diurnal revolution. 22 It has been argued in reply 
 that the papacy may err on matters of fact, but 
 not in doctrine. But the decision of the court in 
 this case was not merely that Galileo's doctrine 
 was scientifically untrue, but that it contradicted 
 Scripture and was theologically false. After a 
 full and careful examination of the case, Professor 
 Salmon thus concludes: "Is it possible for the 
 Church of Rome to err in her interpretation of 
 Scripture, or to mistake in what she teaches to be 
 an essential part of the Christian faith? She 
 can err, for she has erred. She has made many 
 errors more dangerous to men's souls, but never 
 committed any blunder more calculated to throw 
 contempt on her pretensions in the minds of all 
 thinking men, than when she persisted for about 
 two hundred years in teaching that it was the doc- 
 trine of the Bible, and therefore an essential part 
 of the Catholic faith, that the earth stands still, 
 and that the sun and planets revolve daily round 
 it." 
 
 " Salmon, Infallibility, 230-253. 
 
THE AMERICAN CATHOLIC CHURCH. 171 
 PURGATORY AND INDULGENCES. 
 
 Home's doctrine of purgatory is also novel 
 and without patristic authority, and is repulsive 
 to the Christian conscience. It is not in agree- 
 ment with that of the Orthodox Eastern Catholic 
 Church. It declares that the faithful, though for- 
 given, must suffer hereafter to satisfy the divine 
 justice. This does not seem to be in accord with 
 the Lord's Parable of the Prodigal Son. God 
 may, for remedial purposes, allow the consequences 
 of forgiven sin to remain, or a punishment to fol- 
 low as a warning to others, when the sins have 
 been of a public character, like that of David. 
 But has not Christ made a full satisfaction to 
 God's justice, and is He not the only One that 
 can do so ? Here, however, we shall only state the 
 nature of this punishment which, according to 
 "Rome, awaits the believing and penitent Christian. 
 The Abbe Louvet, in 1880, wrote a systematic 
 treatise on purgatory. He thus described it : "At 
 the centre of the earth is the place of the damned ; 
 above it lies purgatory, divided into three regions. 
 Above purgatory is the limbus infantium, inhab- 
 ited by unbaptized infants, above that is the lim- 
 bus patrum, now empty, formerly dwelt in by the 
 
172 THE LINEAGE OF 
 
 souls liberated on our Lord's descent into Hades. 
 We learn that the lowest division of the three 
 mentioned is largely tenanted by the souls of 
 priests and Bishops and monks. The Bishops, 
 with mitres of fire on their heads, and a burning 
 cross in their hands, are clad in chasubles of flame. 
 The average time of detention for a Christian of 
 more than usual sanctity, one who has never com- 
 mitted a mortal sin, is a hundred and twenty-three 
 years, three months, and fifteen days. These are 
 not, moreover, years of mere earthly measurement, 
 as witnessed by the revelations of the departed." 
 Louvet proves this thus: There were two priests 
 who were friends, to one of whom it was revealed 
 that he would be released from purgatory at the 
 first mass that was offered for him. His friend on 
 his passing flew to the Altar and offered it. The 
 departed soon appeared to him, and said, "0 faith- 
 less friend, here I have been for years in the aveng- 
 ing flames, and neither you nor my brethren have 
 had the charity to offer a single mass for me." 
 There are many other revelations of like charac- 
 ter which Louvet quotes from departed priests. 23 
 
 " Salmon, InfalUUUty t 206-214. 
 
THE AMERICAN CATHOLIC CHURCH. 173 
 
 In a work by Michael Muller, 24 we read: "From 
 the smallest spark of this purgatorial fire, souls 
 suffer more intense pains than all the fires of this 
 world put together could produce. In the fire, 
 they suffer more than all the pains of disasters 
 and the most violent diseases. They suffer more 
 than all the most cruel torments undergone by 
 malefactors or invented by the most barbarous 
 tyrants. They suffer more than all the torture of 
 the martyrs summed up together. Our terrestrial 
 fire was not created to torment man, but the fire 
 in purgatory was created by God for no other pur- 
 pose than to be an instrument of His justice." 
 As relief is to be obtained by masses which are to 
 be paid for, this doctrine has been, and is, a great 
 source of pecuniary profit to Rome. She repre- 
 sents those departed crying out with heartrending 
 voices, "Father, mother, have pity on me, your 
 child." "Brother, have pity on me, your brother" ; 
 "Sister, have pity on me, your sister." "Husband, 
 have pity on me, your wife" : "Wife, have pity on 
 me, your husband." Purgatory and Indulgences 
 
 * M. Muller, Souls in Purgatory, 35-46. 
 
174 THE LINEAGE OF 
 
 are a great source of revenue to the Eoinan Church 
 and are an oppression and hardship to the poor. 
 
 MARIOLATKY. 
 
 The position of Mary in the Roman system is 
 different from that of the ancient Fathers, or, in- 
 deed, the Catholic Church. First, she is said by 
 her gifts to be different from all other human be- 
 ings. It is declared that, "in the first instant of her 
 human existence, she had the full and perfect use 
 of her intellectual faculties. 23 She never lived that 
 she did not also think, and understand, and know, 
 and purpose, and determine, and resolve, and 
 will." She was thus different from us. 
 
 Again : she is not merely regarded as a saint, or 
 the very highest of saints. She has an office and 
 position in the mystical Body of Christ. She is 
 called the "neck" of the Church, 28 as Christ is called 
 its Head. As in the physical order the blood flows 
 from the head through the neck into the body, so it 
 is held or taught that all graces that come from 
 Christ pass through Mary to us. 27 "No grace is dis- 
 
 23 Mary Magnifying God, Humphreys. 
 
 28 Faber, Notes on Doctrinal Subjects, Vol. I., 280. 
 
 2T Faber, Notes, Vol. I., 312. 
 
THE AMERICAN CATHOLIC CHURCH. 175 
 
 pensed to men without passing through the hands 
 of Mary." Devotion to her is therefore held neces- 
 sary to salvation. "Let us fly to thy feet, O sweet 
 Queen, if we would be certain of salvation." "He 
 fails and is lost who has not recourse to Mary." 
 Again: the modern doctrine represents Mary 
 as the merciful one, while Jesus, the Head of the 
 Church, is the representative of Justice. It is 
 easier therefore to go to Mary, and obtain succour 
 and help through her, than it is to go to Him, who 
 said, "Come unto Me all ye that labor and are 
 heavy laden, and I will give you rest." Wearing 
 her scapular (a piece of brown cloth, on which are 
 pictures which represent Mary, and to which 
 strings are attached, so that it may be tied about 
 the shoulders), is held to be a means of deliverance 
 from eternal flames. This is assured by her de- 
 liverance from the souls in purgatory, over whom 
 she rules. Pope John XXII. declared that she 
 appeared and informed him that she would de- 
 scend into purgatory each Saturday and take out 
 of the flames of torment those who wore the 
 scapular when they were on earth. This belief was 
 
 88 Pusey, Rule of Faith, 51-58. 
 
176 THE LINEAGE OF 
 
 also confirmed and made a matter of faith by 
 Pope Alexander V., Clement VII., Pius V., and 
 Gregory XIII. The tendency of such teaching is 
 to substitute a mechanical means of salvation for 
 a living faith. The apparition of the Blessed 
 Virgin Mary at Lourdes is held to be proved by 
 the cures that are wrought there. But these are 
 no more proofs of doctrine than are the cures 
 and wonders certified by the followers of Sweden- 
 borg, Edward Irving, the Mormons, Dowie, and 
 Mrs. Eddy. We are warned in Holy Scripture 
 about believing in such visions and signs. 
 
 The prayers offered to the Blessed Virgin are 
 not merely the hyperbole, or exaggerated expres- 
 sions of devotion, as some Romans have contended, 
 but imply that she holds a position as the Saviour 
 of sinners derogatory to the supreme position of 
 Christ. It is said that "Mary so loved the world, 
 that she gave her only begotten Son." It is held 
 that all who are saved, are saved only through her 
 means and advocacy. So far has this idea of the 
 union with her been carried, as to imply that she 
 is given to us along with Him in the Eucharist. 
 What shall we say, indeed, to such paraphrases of 
 
THE AMERICAN CATHOLIC CHURCH. 
 
 177 
 
 the Anima Christi and the Te Deum as the fol- 
 lowing : 
 ''Soul of the Virgin, illumi- We acknowledge thee, Mary 
 
 nate me; 29 
 
 Milk of the Virgin, feed me : 
 Passage of the Virgin, 
 
 strengthen me: 
 Make me always to trust in 
 
 thee; 
 
 From all evil protect me; 
 In the hour of my death 
 
 assist me. 
 Prepare for me a safe way 
 
 to thee; 
 That with the elect I may 
 
 glorify thee 
 For ever and ever. 
 We praise thee, Maker of 
 
 God. 80 
 
 Commenting on Roman devotions to Mary, 
 Dr. Pusey wrote : "Surely, we may ask with St. 
 Athanasius, Whence or from whom did they learn 
 this ? Who of the Fathers taught it ? How is it 
 that none of the Apostles delivered this teaching to 
 those after them, or for so many hundred years 
 the Church knew nothing of it ?" sl 
 
 While Roman devotions to Mary have dimin- 
 ished worship to Christ, in no portion of the 
 
 the Virgin: 
 
 All the earth doth worship 
 thee: 
 
 Spouse of the Eternal 
 Father 
 
 To thee all angels and arch- 
 angels, 
 
 Thrones and principalities, 
 faithfully do serve. 
 
 To thee the whole angelic 
 creation 
 
 With incessant voice pro- 
 claim 
 
 Holy, holy, holy, Mary. 
 
 29 Cusack, What Rome Teaches, 136. 
 
 > Robertson, R. C. Church in Italy, 235. 
 
 " Rule of Faith, 51-58. 
 
178 THE LINEAGE OF 
 
 Church has the doctrine of the Incarnation and the 
 adoration of the God-Man been better preserved 
 than in the Anglican Communion. 
 
 UNITY OF THE CHURCH. 
 
 Christ prayed that His Church shall be one, 
 even as He and the Father were one. Now, the 
 unity in the Divine Life is a unity of Nature. 
 This unity is an eternal and indestructible one. 
 So it was to be in the Church. Its members were 
 to be united to Christ in baptism, and by the Sac- 
 raments, and so to be made members of Him. 
 They would form altogether, as it is said in the 
 Scripture, "the family of Jesus Christ." As being 
 born again by baptism, they would form one fam- 
 ily or generation. Thus the union that binds its 
 members together is to be like unto the union 
 that binds the brothers and sisters of a family in 
 one. The baptized are one, because they all par- 
 take of one nature, viz. : the nature of Christ. 
 This is that unity for which Christ prayed; it is 
 an indestructible unity, and will have an eternal 
 duration. It will thus be like that organic unity 
 which binds the Father and the Son together. As 
 no amount of quarreling among the members of 
 
THE AMERICAN CATHOLIC CHURCH. 179 
 
 an earthly family can destroy the family unity 
 which comes from the common descent, so no 
 amount of quarreling in the Church can destroy 
 its unity. Brothers and sisters may quarrel, may 
 refuse to speak, or to acknowledge one another; 
 but this cannot affect the unity of the family. 
 They are still brothers and sisters, whatever they 
 may say or do. Thus all the quarreling within the 
 Church cannot destroy its unity. The gates of hell 
 cannot prevail against it. 
 
 But "union" is a different thing from "unity." 
 The family is one from its common descent. But 
 its members can quarrel, and it may become a 
 disunited family. This is what has taken place 
 in the Christian Church. Our Lord prayed, how- 
 ever, not only for unity, but for union among His 
 followers. He prayed that they might be so united 
 together that the world might recognize the super- 
 natural power and divine mission of His Church 
 as sent by Him. Now it is this fellowship and 
 communion which the Church has lost, to the 
 great injury of its spiritual and missionary power. 
 The principle of this union was to be found in the 
 divine charity which makes men of one mind in a 
 house. It was divine charity and humble submis- 
 
180 THE LINEAGE OF 
 
 sion to the authority of the universal Church which 
 was to keep the local Churches united. Such love 
 and humility would witness to the indwelling of 
 the Holy Spirit and enable men to realize the 
 supernatural mission of the Church. It is in con- 
 trast with this that Rome has set up, as a principle 
 of union, submission to the monarchical power of 
 the papacy. There is nothing supernatural in the 
 papal conception, which is of the earth, earthy, 
 nor has it wrought to the preservation of union. 
 It is mainly through this papal conception that 
 the Church has become divided into East and 
 West, Latin and Anglican, Rome's unscriptural 
 and uncanonical claim to supremacy being the 
 cause of the division. She is the creator of schism, 
 is a schism atical Church, and is in schism every- 
 where. 
 
 PAPAL FALLACIES. 
 
 "The Church, being a kingdom, must have a 
 head." It has. Christ is the Head. It does not, 
 however, follow from its being a kingdom that the 
 part on earth should have a separate head. 
 
 Another point out of which Romans make 
 much is that the Church on earth, being a visible 
 
THE AMERICAN CATHOLIC CHURCH. 181 
 
 society, must have a visible head. Our answer is, 
 that visibility requires a visible organization, but 
 not one visible head. So it must be with the 
 Church. Every family or nation has a head, 
 and so has every Diocese; but it does not follow 
 from this fact that there should be a visible head 
 over all Bishops, any more than that there should 
 be one king over all nations. Pope Leo XIII. said 
 that because Christ was about to withdraw His 
 visible presence, it was necessary He should ap- 
 point some one in His place. To this we agree. 
 He did so by sending the Holy Spirit as His in- 
 visible Vicar, and the Bishops collectively to be 
 His visible representative. Again, Romans say 
 in all governments there must be a supreme court 
 of appeal, and the Pope occupies that place. But 
 there is this difference: the Supreme Court often 
 alters its opinions, when it finds out its mistakes, 
 but an infallible Pope cannot deny what he has 
 said, however erroneous it may be. The system 
 breaks down not only because Popes have contra- 
 dicted themselves, but because Eomans differ as to 
 when the Pope speaks infallibly. 
 
 Again : a third assertion, often heard from ad- 
 vocates of the papacy, is that the Anglican clergy 
 
182 THE LINEAGE OF 
 
 have no authority for their teaching. This is not 
 true. Their authority is that of the whole Cath- 
 olic Church, what it has held from the beginning 
 unanimously, and says now. Our authority is the 
 Living Voice of the whole Church. Again, it is 
 said the "papacy is the only source of union." As 
 a matter of fact, it has been the great principle of 
 division, and by demanding new doctrines as terms 
 of communion, is the great creator of schism. 
 Again, "there are divisions in doctrine and ritual 
 in the Anglican Church." There have always 
 been some divisions. High and Low Churchmen 
 differ : one party emphasizes the objective, and the 
 other the subjective, side of religion. But the dif- 
 ferences between them are more in expression than 
 in essentials. The Church's ritual is wisely com- 
 prehensive, and the Prayer Book, as the authorized 
 voice of the Church, is a safe and clear guide to 
 all humble souls. 
 
 Finally the Roman advocate says: "You ad- 
 mit that Romans can be saved; we do not admit 
 that Anglicans, being outside the Church, can be 
 saved." Certainly, we admit that good Romans 
 can be saved, but we do not say that Anglicans 
 
THE AMERICAN CATHOLIC CHURCH. 183 
 
 who deny the Sacraments and leave their post are 
 in a safe position. 
 
 THE DEVELOPMENT OF THE PAPACY. 
 
 Let us now make a resume of the development 
 of the papacy. We may divide it into five periods. 
 The first period embraces the first six centuries, 
 down to the time of Pope Gregory I. The Bishop 
 of Rome was then looked up to with filial regard, 
 as the first of the Patriarchs, and often consulted 
 as the head of the Apostolic See of Western Chris- 
 tendom. His responsive letters were termed 
 "epistles," and not, as subsequently, "decretals." 
 Undoubtedly his influence was great. The second 
 period extends from Gregory I. to Clement VI. 
 (1046). This was a period of the growth of papal 
 claims, extension of patriarchal power, claims of 
 supremacy that led to the division between East 
 and West. The Pope begins to call himself in this 
 period "Vicar of Christ." The third period was 
 the age from 1046 to the end of the Crusades, 
 and was the age of its greatness, when it reached 
 its climax under Hildebrand and Innocent III. 
 The fourth period was that marked by its decline. 
 It covered the time from the removal to Avignon 
 
184 THE LINEAGE OF 
 
 to that of the Reformation. The papacy became 
 nationalized, and lost its former international posi- 
 tion. The Great Schism, when there were con- 
 flicting Popes, lost for it spiritual power, while 
 the worldliness and luxury of the Renaissance af- 
 fected its moral standing. At the Reformation, it 
 lost its hold on Northern Europe. The last period, 
 or modern papacy, though no longer sunk in im- 
 morality, has become by its definition of papal 
 infallibility a solid political machine. It is quite 
 outspoken in its defiance of modern thought. It 
 has lost the adherence of the intelligent classes in 
 Southern Europe. It is chiefly strong in theory 
 and assertion. The claims of the papacy, however, 
 will not bear the test of Scripture, the Fathers, or 
 history. It took centuries for the Germanic and 
 Anglo-Saxon people to learn the falsity of the 
 papal claims. Truth percolates slowly from sound 
 scholarship to the masses, but at last it comes. 
 When the intelligent Roman Catholic clergy and 
 laity shake off the bondage of forbidden investiga- 
 tion, and examine the foundation of the papal 
 claim, they will revolt from it. They will recog- 
 nize the distinction between Catholicity and 
 
THE AMERICAN CATHOLIC CHURCH. 185 
 
 papacy, and see that Christians may be Catholics 
 without being papists. 
 
 THE VATICAN COUNCIL. 
 
 Lastly, let us consider the Vatican Council of 
 1869. According to Dr. Dollinger, it violated the 
 principles of the ancient Councils. The subject of 
 the Pope's infallibility, though dealt with, was not 
 put in the summons to the Council. What right 
 had it then to deal with that subject? On arriv- 
 ing, the Bishops found that they were not in the 
 exercise of the ordinary right of members to elect 
 their own officers. The presidents and officers of 
 the Council had been appointed by the Pope. 
 Freedom to bring forward motions or propositions 
 was denied. No proposition could be brought for- 
 ward unless it was approved first by a committee 
 nominated by the Pope. The great principle al- 
 ways governing councils, as Dollinger says, "that 
 nothing should be done in matters of faith without 
 practical unanimity," was ignored. Quite a num- 
 ber of Bishops left the Council, among them some 
 of the most able and learned, who were not pres- 
 ent at the final promulgation. The scene of this, 
 as described at the time, was a portentous one. 
 
186 THE LINEAGE OF 
 
 Rarely, if ever, do we read, did such a storm of 
 thunder and lightning break over the city. In the 
 midst of the gloom and darkness, the Pope read, 
 in the increasing dimness of the church, the dec- 
 laration his henchmen had prepared. A singular 
 mark of God's interference followed. The next 
 day, the Franco-Prussian war broke out, and 
 France was obliged to withdraw her troops, which 
 had been the protection of the papacy, from Rome. 
 The Italian troops, welcomed by all patriotic Ital- 
 ians, entered Rome, which became then the capital 
 of the united kingdom of Italy. The temporal 
 power of the papacy fell, never to be revived. 
 This then is our conclusion : the papacy is the de- 
 velopment of an evil principle, and submission to 
 it is no way to union. It is to be observed that 
 we are not speaking against Catholicity, but the 
 papacy, and while we attribute the development of 
 the papacy to a worldly motive, we believe that 
 God loves the Roman Communion and raises up 
 many saintly souls in it. God's Holy Spirit has 
 been, in the last century, calling the Anglican 
 Church to reclaim its Catholic heritage, and the 
 Church has been responding to Him. The same 
 
THE AMERICAN CATHOLIC CHURCH. 187 
 
 Holy Spirit, it would seem, has been pleading 
 with Rome to return to Catholicity, and she has, 
 we grieve to think, rejecting Him, become less 
 Catholic and more papal. 
 
 AN ANGLICAN'S DUTY. 
 
 It is to be observed that the practical question 
 before our Church to-day is, not which party was 
 more in the right, Rome or England, at the time 
 of the Reformation, but who is in the right to- 
 day ? The teaching and claims of Rome are now 
 far different from what they were then. Since the 
 Reformation, Rome has denied our orders, and has 
 added to the Faith two dogmas which were un- 
 known as such in primitive times. She has added 
 the Immaculate Conception of the Virgin Mary 
 and the Infallibility of the Pope. She has con- 
 solidated in the Pope all power, executive, legis- 
 lative, and judicial. We may well, as loyal 
 Churchmen holding the ancient faith, shrink from 
 accepting any such claims. We may well hold 
 back from running the risk of sinning by denying 
 our sacraments and deserting our post. 
 
 To any one tempted to this sin, let us say, more- 
 
188 THE LINEAGE OF 
 
 over, that the issue between Rome on the one side, 
 and the Eastern and Anglican Churches on the 
 other, can rightly be decided only by a free Gen- 
 eral Council. 
 
 It would be gross self-assertion for an individ- 
 ual to assume such powers. Even if granted, for 
 the sake of argument, that the Eastern and An- 
 glican Churches were in the wrong, and that Rome, 
 in its claims for supremacy, is in the right, never- 
 theless, since no Ecumenical Council has decided 
 in favor of Rome, it cannot be the duty of any one 
 to act on his own private judgment and join her. 
 We could not be condemned at the Judgment Seat 
 of God if we should not do so. On the contrary, 
 if Rome is in the wrong, and the Eastern and 
 Anglican Churches are in the right, to leave our 
 Church, denying its Sacraments, and deserting 
 one's post, is to commit a grievous sin against our 
 Lord and the Holy Spirit, which will stain our 
 whole life and destroy our claim for reward for 
 any work we may do. And if any have fallen into 
 this sin, the only way to make reparation is, how- 
 ever humbling it may be, to return to the old 
 Mother Church. 
 
THE AMERICAN CATHOLIC CHURCH. 189 
 
 BOOKS REFERRED TO IN CHAPTER VI. 
 
 History of the Popes. Bower & Ranke. 
 
 Milman's Latin Christianity. 
 
 Baronius* History. 
 
 Pope and Council. Janus. 
 
 Primitive Church and Primacy of Rome. Bartoli. 
 
 Papal Supremacy. Robertson. 
 
 Petrine Claims. Littledale. 
 
 Primitive Saints and the See of Rome. Puller. 
 
 Roman Claims to Supremacy. Robertson. 
 
 Rise of the Papal Power. Hussey. 
 
 Infallibility. Salmon. 
 
 Papal Infallibility. Sampson. 
 
 Life of Bishop Orosseteste. 
 
 Launoii's Works. 
 
 Hallam's Middle Ages. 
 
 Anglican Brief Against Roman Claims. Brinckman. 
 
 The Papacy During the Reformation. Bishop Creighton. 
 
 Church of England versus the Roman Church. Patterson. 
 
 Souls in Purgatory. Michael Mttller. 
 
 Roman See and the Early Church. Bright. 
 
 Papal Claims. Seymour. 
 
 Maria Sanctissima. Keller. 
 
 Letters from Rome in Councils. Quirinus. 
 
 Romish Indulgences of To-day. Fulona. 
 
 The Privilege of Peter. Jenkins. 
 
 Roman Catholic Churches in Italy. Robertson. 
 
 The Reformation. Whitney. 
 
CHAPTER VII. 
 
 THE CHUKCH OF ENGLAND IN THE 
 MIDDLE AGES. 
 
 IT is POSSIBLE, in this short space, to state 
 only a few historical points that mark the period 
 from the Norman Conquest to the Reformation. 
 We may divide them under the heads of the rela- 
 tion of the Church to the Crown, the relation of 
 both to the papacy, and the training and condition 
 of the clergy. 
 
 I. What was the relation of the Church to 
 the Crown ? On the establishment of the Norman 
 rule, a change took place in the administration of 
 justice. Whereas before, the Bishop had sat in 
 the shire-mote, along with the sheriff, in the ad- 
 ministration of the law, civil and ecclesiastical, 
 matters were now separated, and ecclesiastical 
 causes were determined by the Bishop, sitting 
 alone in his own court. An appeal might be taken 
 
THE AMERICAN CATHOLIC CHURCH. 191 
 
 from him to the Archbishop's court, and in certain 
 cases to Rome. This division had its advantages, 
 which were in favour of the Church. 
 
 But the division into civil and ecclesiastical 
 cases was not well defined. The Church claimed 
 jurisdiction, not only over her own criminous 
 clergy, but over all cases involving crime, and 
 finally in the matter of probate of wills. The di- 
 vision of Bishops' court from sheriffs' court had 
 two results : it made the clergy a privileged class, 
 and it led to a system of canon law, with the Pope 
 as supreme judge. It could not but, in time, bring 
 on a clash with common law, which recognized the 
 king as the fountain of national justice. The con- 
 test came to a head in the issue of investitures. 
 The newly-appointed Bishop had been accustomed 
 in England to do homage to the King, and to re- 
 ceive from him the Episcopal ring and the pastoral 
 staff, as symbols of his political authority. The 
 Popes had begun to denounce this practice, and it 
 had been condemned in a Roman Council. A 
 fierce and bitter struggle took place in England 
 between Archbishop Anselm and King Henry I. 1 
 It was at last settled by the King's abandoning his 
 
 1 Docs, of Eng. Ch. His., p. 64. 
 
192 THE LINEAGE OF 
 
 right to invest with ring and staff as symbols of 
 spiritual authority, but retaining the oath of hom- 
 age to himself on the bestowal of the temporalities, 
 and the acknowledgment of feudal allegiance and 
 obedience. 
 
 The contest between the Church and State 
 came up later, in the case of King Henry II. and 
 Archbishop Becket. The king was determined 
 that clerical privileges should be made subservient 
 to royal prerogatives. Becket stood for the rights 
 of the clergy and the necessity of resisting the 
 royal encroachments. In one matter, the king 
 seems to have been in the right. There had been 
 a separation of the secular and the ecclesiastical 
 courts. All clerical offenses, whatever the cause, 
 were to be tried in the latter. However great 
 their crimes, the clergy were only liable to be 
 punished by the ecclesiastical courts, and not, as 
 lay criminals were, in the State criminal courts. 
 Under the easy way in which the tonsure for Holy 
 Orders was then given, there arose a body of un- 
 principled men who were protected by the law 
 from the just punishment due their evil deeds. 
 The king proposed that the cleric condemned in 
 the ecclesiastical court should be remitted to the 
 
THE AMERICAN CATHOLIC CHURCH. 193 
 
 secular one for sentence. Becket refused to accept 
 this innovation in the law. 
 
 In 1164, the king produced a certain declara- 
 tion, which from the place of its issue came to be 
 known as the Constitutions of Clarendon. It de- 
 clared that no Bishop should leave the kingdom 
 without the king's consent, nor should appeal be 
 taken to Rome without his leave. Both of these 
 were ancient customs of the realm. The Constitu- 
 tions declared a new principle: that the higher 
 clergy held their land by barony; and that, on a 
 vacancy occurring, the rents and profits reverted to 
 the Crown. Whatever might be the history of the 
 thirteen clauses of the Constitutions of Clarendon, 
 to Becket they seemed a tyrannous expression of 
 an arbitrary and masterful will. 2 The story is a 
 long one, how the quarrel between King and Prel- 
 ate grew in intensity, till at last, in a moment of 
 anger at Becket' s excommunication of himself and 
 his barons, the king broke out in words which were 
 interpreted to mean a desire for the Archbishop's 
 life. Four armed knights hastened to Canterbury 
 and entered the Cathedral, crying out, "Where is 
 
 *Docs, of Eng. Ch. His., p. 68. 
 
194 THE LINEAGE OF 
 
 the traitor ?" "Here," said Becket, "is the Arch- 
 bishop, no traitor, but a priest of God." His dig- 
 nity and saintly presence for a moment awed them. 
 But, fired with an unquenchable hatred, they struck 
 him down, and his brains lay scattered on the pave- 
 ment. 3 This savage deed roused all England. It 
 turned the hearts of the people in Becket's favor. 
 They forgot all else, and saw in him only one who 
 had lost his life in defence of their rights as 
 against a tyrannous king. The result was that 
 the Constitutions of Clarendon became much of a 
 dead letter. No further check was made to ap- 
 peals to Rome. But the law remained that papal 
 bulls could not be introduced into the country, and 
 that none of the king's subjects could leave it 
 without the king's consent. It was also allowed by 
 the king that no cleric should be sentenced by the 
 civil court. Thus, on the whole, the Church suc- 
 ceeded in her struggle with the Crown. 
 
 This condition led to many scandals, "when 
 the papal courts," as Wakeman says, "became far 
 more corrupt than the king's courts," and the na- 
 tional ecclesiastical law became worse administered 
 than the king's criminal law. A state of affairs 
 
 'His. Ch. Eng., Wakeman, p. 115. 
 
THE AMERICAN CATHOLIC CHURCH. 195 
 
 began to exist exactly contrary to that with which 
 Becket had to deal. The relation between the two 
 powers became ever in a state of conflict, and ever 
 needing readjustment, and it has continued so to 
 the present day. 
 
 II. What was the relation of the Church and 
 the King at this period to the papacy ? 
 
 The Norman Conquest brought England into 
 closer relationship with the Continent and the 
 Pope. The English Church, united under Arch- 
 bishop Theodore, had regarded the Pope as the 
 first Bishop in Christendom, with whom its Bish- 
 ops were joined in Christian fellowship. The 
 English Church had been peculiarly a national 
 one, with practically no outside authority which 
 it was bound to obey. The English selected their 
 own Bishops. The Church made its own canons, 
 which needed no other authority. The Norman 
 Conquest brought about a change. The Pope had 
 blessed the enterprise of William of Normandy 
 in coming over to England, which was subdued in 
 a few years. Before William's disciplined sol- 
 diers, armed with sword and bow, the English, 
 with their more primitive weapons of axe and 
 javelin, went to defeat. The Normans were Chris- 
 
196 THE LINEAGE OF 
 
 tians, but with a Roman training. Their Bishops 
 and priests had been educated in the Roman the- 
 ology. Therefore they brought a Roman element 
 to England. A number of the old Bishops and 
 clergy were removed, and Normans were placed in 
 their Sees and parishes. Two Roman legates came 
 over, and at the Synod of Winchester, Stigand, 
 the old Archbishop, was deposed. This was the 
 beginning of a series of important interventions 
 in English affairs on the part of the papacy. 
 
 Then, in the eleventh century, after the papacy 
 had sunk to the lowest depths of degradation, 
 and three abandoned women had ruled at Rome, 4 
 there came a reaction. There arose an imperial 
 and powerful Pope, Hildebrand, who claimed, as 
 from God, authority over all kings and their peo- 
 ple. He was the possessor of the two swords, of 
 all temporal and spiritual power. Kings of the 
 earth held and ruled as delegated by him and 
 under him. He could remove them, and absolve 
 their subjects from all obedience. He could ex- 
 communicate them, and lay their lands under in- 
 terdict. He could thereby deprive all their sub- 
 jects of all of the offices of religion. It was a fear- 
 
 bat. Christianity, Milman. Baronlus. 
 
THE AMERICAN CATHOLIC CHURCH. 197 
 
 fully tremendous claim and power. Hildebrand 
 wrote demanding that William's subjects should 
 pay him Peter's pence. He also demanded that 
 the king should, in acknowledgment of his papal 
 sovereignty, do homage to him for his crown. 
 William replied that he would not hinder his sub- 
 jects from giving freewill offerings to the Pope, 
 but as for submission for his own crown, he said, 
 "Fealty I have never willed to do, nor do I will 
 to do it now. I never promised it, nor do I find 
 that my predecessors promised it to yours." 
 
 The same spirit of independence of Roman as- 
 sumptions was shown by Rufus. There were rival 
 Popes. Anselm, the Archbishop, honoured one, 
 the king the other. The Archbishop fled to Rome, 
 and the king would not reinstate him in his See. 
 The Pope sent word that if the king would not 
 reinstate Anselm, he would excommunicate him. 
 The king's reply was that he would tear out the 
 Pope's messenger's eyes if they should come to 
 England. They did not come. 
 
 Another papal imposition was a money one. 
 From the end of the twelfth century to the Refor- 
 mation, the consistent aim of the papacy was to ex- 
 
 Docs, of Eng. His., p. 57. 
 
198 THE LINEAGE OF 
 
 tend its authority, and to use it for the purpose 
 of obtaining money. The account given in Wake- 
 man's late history is as follows: "In 1226, Pope 
 Honorius III. demanded for himself the grant of 
 two prebends in each Cathedral. In 1229, Greg- 
 ory IX. claimed a tenth of all movables from both 
 clergy and laity. Later, by his legate Otho, he 
 assessed a fifth of all ecclesiastical revenues. In 
 1246, Pope Innocent IV. demanded a third of the 
 revenues from all vacant incumbencies. In 1258, 
 Alexander IV. excommunicated the clergy who 
 had not paid their dues. 
 
 "Moreover, the Pope began to claim the right 
 of appointing to English benefices. He not only 
 appointed when there was a vacancy, but before 
 the vacancy occurred. This practice was called 
 the system of papal provisors. The Pope often 
 used his power in nominating personal friends, 
 Italians, and in selecting those who never went 
 near their Sees, but only drew their revenues. 
 He bade Bishop Grosseteste install his nephew, a 
 mere boy, in a canonry, a thing which the Bishop 
 refused to do. By this system, the revenues of the 
 most valuable benefices passed to non-resident Ital- 
 ians. In 1231, Gregory IX. forbade the English 
 
THE AMERICAN CATHOLIC CHURCH. 199 
 
 Bishops to appoint to any benefices until some 
 friends of his had been provided for. In 1239, 
 he tried to extend the system to benefices in pri- 
 vate patrons' hands. In 1240, he required the 
 Bishops of Lincoln and Salisbury to find bene- 
 fices for no less than 399 foreigners. It was cal- 
 culated by Bishop Grosseteste in 1253 that the 
 revenues derived by foreign ecclesiastics from Eng- 
 lish benefices amounted to three times the royal 
 revenue. In 1256, Alexander IV. laid claim to 
 the first fruits, called annates, of the emoluments 
 of bishoprics. The whole system is said to have 
 brought into the papal exchequer no less than 
 160,000 in the forty years preceding the quarrel 
 between Henry VIII. and the papacy." 
 
 The Church and State at different times passed 
 laws against the whole system. There was the 
 Statute of Provisors, passed in 1351, which made 
 the obtaining of a benefice from the Pope in der- 
 ogation of the rights of patrons an offence punish- 
 able by law. This was followed, in 1353 and in 
 1394, by the Statutes of Praemunire, which for- 
 bade appeals to foreign courts, namely, the Popes, 
 under penalty of outlawry. 6 In the time of Car- 
 
 8 Docs. Eng. Ch. Hist., Gee & Hardy, p. 122. 
 
200 THE LINEAGE OF 
 
 dinal Beaufort it was declared that no legate 
 should come unasked into the kingdom. It was 
 this venality on the part of Rome, and its oppres- 
 sion, that roused the nation, especially the laity, 
 and led the way to the Reformation. 
 
 No less severe was the contest between the 
 Pope and the nation in the time of King John, 
 who had basely surrendered his trust, and done 
 homage to the Pope as receiving the kingdom 
 from him. All know how the great Archbishop, 
 Stephen Langton, and the Barons met at Runny- 
 mede, and signed the Magna Charta. That great 
 Charter declared the Ecclesia Anglicana free to 
 have its own laws and liberties. This declaration 
 has been cited by Roman Catholics as showing how 
 the Church was on the side of progress and liberty. 
 But it has not always been remembered that the 
 Pope stood by John and pronounced Magna Char- 
 ta to be null and void. The papacy has not been 
 on the side of the people, save on the few occasions 
 when it has been its interest to be so. 
 
 III. CONDITION OF THE CHURCH. 
 
 It is more agreeable to turn now to the consid- 
 eration of the Church and clergy during the Mid- 
 
s s 
 
THE AMERICAN CATHOLIC CHURCH. 201 
 
 die Ages. The Church developed under the Nor- 
 mans, who were Christians; and Churches began 
 to be multiplied. There was also a considerable 
 revival of the monastic spirit, and many noble 
 monasteries were founded. Lands and money 
 were freely given for their endowment. In Saxon 
 times the land had been divided into parishes; 
 now we find the establishment of Vicarages, which 
 were served by monks from the neighboring mon- 
 asteries. A striking social feature of the time was 
 the way in which the Church gathered her minis- 
 try from all classes of the people. The lords of 
 the manor might present their younger sons, and 
 the vicars might be the nominees of the Religious 
 houses. The middle classes, however, supplied a 
 great number of the clergy. There were also cases 
 where a serf obtained leave from his lord to send 
 his son to school. There were always some who 
 took a less liberal view; and we find, even in the 
 vision of Piers Plowman, the more liberal senti- 
 ments satirized. He says that bondsmen and beg- 
 gars' children belong to labor, and should serve 
 lords' sons, and that lords' sons should serve God 
 as belongeth to their degree. When this principle 
 was urged at the Reformation at the founding of 
 
202 THE LINEAGE OF 
 
 King's School at Canterbury, Archbishop Cranmer 
 resisted it, saying, "To exclude the poor man's son 
 from benefits of learning, is as much as to say that 
 Almighty God should not be at liberty to bestow 
 His gifts according to His most goodly will and 
 pleasure." 
 
 The career that mother Church thus threw 
 open to all extended not only to the offices of the 
 Church but also to those of the State. From the 
 monastery or cathedral school, the earnest or am- 
 bitious student went to some more famous centre 
 of learning, to Boulogne for law, to Paris for the- 
 ology, to Salerno for medicine, in England to Ox- 
 ford or Cambridge, which were organized univer- 
 sities early in the thirteenth century. The clergy 
 were not, unless by their own will, uninstructed. 7 
 The course of reading was, in the grammar schools, 
 four years in the Latin language, literature, rhe- 
 toric, and logic, three years in science, i.e., arith- 
 metic, music, geometry, and astronomy. After- 
 wards seven years' study in theology, and three 
 years in the Bible. They went up to the univer- 
 sity at about fourteen years of age. In the thir- 
 
 1 Cutts' Parish Priests, p. 139. 
 
THE AMERICAN CATHOLIC CHURCH. 203 
 
 teenth century there were about 3,000 students at 
 Oxford. 8 
 
 An interesting account of his own life is given 
 by Bishop Latimer in a sermon preached before 
 the king, which gives us an account of the farmer 
 who sent his clever son to school. 9 "My father," 
 he said, "was a yeoman, and had no lands of his 
 own, only a farm of three or four pounds a year 
 by the uttermost, and hereupon he tilled as much 
 as kept half a dozen men. He had a walk for 
 a hundred sheep, and my mother milked thirty 
 kine. He was able, and did find the king a har- 
 ness and his horse. I remember that I buckled 
 on his harness when he went to Blackheath Field. 
 He sent me to a school, or else I had not been 
 able to preach before the King's Majesty now. He 
 kept hospitality for his poor neighbors, and some 
 alms he gave to the poor, and all this he did of 
 the same farm." 
 
 It was easy for the student to get into minor 
 orders, but he could not be priested without pass- 
 ing the Bishop's examination, and obtaining a 
 title, i.e., a definitely assigned place where he 
 
 8 Cutts' Parish Priests, p. 140. 
 8 Cutts' Parish Priests, p. 140. 
 10 Cutts' Parish Priests, p. 140. 
 
204 THE LINEAGE OF 
 
 could practise the ministry. There were, of 
 course, a number of men whose vocation became 
 wrecked, as is the case now. We find the worldly 
 and unconverted clergy throwing off the clerical 
 habit and adopting the secular dress of the time. 
 From disciplinary canons which were made, we 
 learn of their wearing girded belts, rings on their 
 fingers, and long beards, and concealing their ton- 
 sure. We see, in our own day, clergy asserting 
 that they are a men before they are priests," throw- 
 ing off the clerical attire and wearing a secular 
 dress. "Clergy then persisted," says Cutts, "in 
 wearing their hair cut like other people's, and 
 short skirted coats, and their ordinary dress was of 
 red or blue, or other colors, instead of grey or 
 black, and they ofttimes carried a short sword." 
 The costume worn in Church continued to be 
 practically the same as in early times, a long un- 
 der-garment or tunic, white, with long sleeves, 
 known as the alb. At the time of Augustine, the 
 chasuble or plenida, had come into use, and con- 
 tinued to be worn during the Middle Ages. The 
 arearium, or stole, was placed round the neck, and 
 was enriched with an embroidered border, the 
 deacon wearing it over one shoulder. The amice 
 
THE AMERICAN CATHOLIC CHURCH. 205 
 
 was a square piece of linen which was put over 
 the head before the chasuble was put on, and 
 served to protect it from being soiled. The dal- 
 matic was another over-garment, and shaped like 
 a short tunic split at the sides, which became the 
 distinctive vestment of the deacon at mass. A 
 little later than the tenth century, the sub-deacon 
 wore a tunical, which was a similar, but some- 
 what scantier, vestment. The cope was simply a 
 cloak. It was originally a protection from the 
 weather. It appears as a clerical vestment about 
 the end of the ninth century, being worn in pro- 
 cessions and in choir. The surplice, a shortened 
 alb, which is the most modern of all vestments, 
 came to be used in the saying of the divine office. 
 In the Cathedrals, the Canons wore over the sur- 
 plice a short furred coat or cope. 11 
 
 The priests were bidden to address the people 
 on the Lord's Day in sermons. Bishop Grosseteste, 
 1235-1254, gave directions to his clergy to preach 
 on Sundays, and gave them the heads of their 
 teaching. Bishop Exeter drew up a similar book 
 for his clergy, requiring every parish to have a 
 copy. Bishop Breitingham of Exeter assumed, in 
 
 Cutts' Parish Priests, 191-195. 
 
206 THE LINEAGE OF 
 
 his directions, that a sermon was preached in all 
 parish churches on Sunday. Other Bishops put 
 forth similar injunctions. The subjects given them 
 to preach upon by the Provincial Synod of Lam- 
 beth in 1281 were the Fourteen Articles of Faith, 
 the Ten Commandments, the Two Evangelical Pre- 
 cepts of Charity, the Seven Works of Mercy, the 
 Seven Deadly Sins, and the Seven Sacraments of 
 Grace. Five of these Sacraments, it was declared, 
 ought to be received by every Christian : Baptism, 
 Confirmation, Penance, Holy Eucharist, and Ex- 
 treme Unction. The two other Sacraments of Or- 
 der and Matrimony were for individual applica- 
 tion. The prayer to be said by the sick before 
 receiving unction, is declarative of the evangelical 
 spirit found in the Church. "My God, my God, 
 my mercy and my refuge, Thee I desire, to Thee 
 I flee, to Thee I hasten to come. Despise me not, 
 placed in this tremendous crisis, be merciful to 
 me in these my great necessities. I cannot redeem 
 myself by my own works, but do Thou, my God, 
 redeem me, and have mercy on me. I trust not in 
 my merits, but I confide rather in Thy mercies, 
 and I trust more in Thy mercies than I distrust 
 my evil deeds, my faults, my great faults. Now I 
 
THE AMERICAN CATHOLIC CHURCH. 207 
 
 come to Thee because Thou failest none, I desire 
 to depart and to be with Thee. Into Thy hands, 
 O Lord, I commend my spirit; Thou hast re- 
 deemed me, O Lord God of truth. Amen. And 
 grant to me, my God, that I may sleep and rest in 
 peace, who in perfect Trinity livest and reignest 
 God, world without end. Amen. 77 
 
 The priests had many homiletic books to help 
 them in their delivery of sermons. Among them 
 were the Speculum Christiana, by John Wotton, 
 Parr's Oculii Sacerdotis, put out in the year 1350, 
 and Libra Festivalis, by John Myrk. There were 
 also works of a spiritual character such as The 
 Prick of Conscience, by Kichard the Hermit, 1349, 
 and the Speculum, by Archbishop Rich. The peo- 
 ple were provided with various books of private 
 devotions. There were primers, and layfolk's mass 
 books, which explained the meaning of the service 
 and the ritual. The Mirror of Our Ladye, was a 
 popular book with the devout laity." 
 
 WORSHIP OF THE CHUECH. 
 
 There were daily services in the Churches. 
 Amongst the higher classes were to be found do- 
 
 11 Cutts' Parish Priests, 126-240. 
 18 Cutts' Parish Priests, 249. 
 
208 THE LINEAGE OF 
 
 mestic chaplains, who daily performed mass in the 
 private chapels. There were altar lights. A law 
 of Edmund directs that a priest shall not cele- 
 brate without a light, not for use, but as a symbol. 
 At low mass, one candle on the Gospel side of the 
 altar was regarded as sufficient. More often two 
 wax candles were placed on the altar, symbolizing 
 Christ in His two natures, as Light of the world. 
 An oil lamp was also bidden to be hung in front 
 of the high altar in honour of the reserved Sacra- 
 ment. A large ornamented wax light, called the 
 Paschal Candle, was lit at Easter, and burnt 
 through the Easter season. It symbolized the 
 resurrection of our Lord. The lighting of the 
 candles, it was written, was not to dispel darkness, 
 but to show that the saints are lighted by the light 
 of heaven. 
 
 Beside the ritual lights, it was customary to 
 place torches at funerals about the bier, symboliz- 
 ing the fact that the souls of the departed were 
 in the land of light. It was customary, also, to 
 place a chandelier in the church at the Purifica- 
 tion of the Blessed Virgin Mary, and for the con- 
 gregation to bring tapers with them. It was this 
 custom that gave to the Feast of the Purification 
 
THE AMERICAN CATHOLIC CHURCH. 209 
 
 the title of Candlemas. The names of those de- 
 parted belonging to the parish were read out in 
 church, and the prayers of people asked for the 
 repose of their souls. A custom which united the 
 parishes together was to make an annual proces- 
 sion, if it was not too far, to the Cathedral, or 
 mother church, carrying banners, and chanting or 
 singing hymns. At Christmas, in addition to the 
 Christmas services, there was often a grotto ar- 
 ranged in the church, with representation of the 
 shepherds and the holy family. 
 
 On Ash Wednesday, there was an office for 
 the signing of the people with ashes. The veil- 
 ing of the rood took place at Passiontide. A pro- 
 cession, bearing palms, marched round the church- 
 yard on Palm Sunday, and the Blessed Sacrament 
 was taken from the high altar and placed on a 
 special altar on Maundy Thursday, where it re- 
 mained till Easter. Whitsunday was a time espe- 
 cially kept for baptisms, and the baptized were ar- 
 rayed in white dresses, a symbol of baptismal puri- 
 fication. The fields were blessed on Rogation 
 days. The festival of the dedication of the parish 
 church was- yearly kept. The Church in her ser- 
 vices became thus the chief object of interest and 
 
210 THE LINEAGE OF 
 
 the bond of the social life among the parishioners. 
 
 The devout priest of those times looked upon 
 himself as the pastor of his people and the ad- 
 ministrator of the sacraments. He had not on his 
 shoulders the burden of a modern parish. The 
 priest has now to keep up the various organizations 
 associated with the modern parish, which make it 
 like a great mill with its machinery, in compari- 
 son with the old handlooms that stood by the fire- 
 side. The priest of our time is so pressed with 
 the burden of work that he gives less time to his 
 own spiritual life than did the priest of old. The 
 mediaeval priest said the seven canonical hours in 
 church. On Sundays and holy days, having fin- 
 ished Terce, he offered the Holy Sacrifice. Thrice 
 in the year he heard the regular confessions of 
 his people. Under some circumstances, mass was 
 offered daily. There were those who, striving 
 after greater holiness, would resort more frequent- 
 ly to the tribunal of penitence. There were few 
 priests who did not have some sort of school for 
 the children and communicants' class for the 
 adults. 
 
 We are, however, obliged to note that there 
 were some abuses and evil customs which sprang 
 
THE AMERICAN CATHOLIC CHURCH. 211 
 
 up in those days. People made the churchyard a 
 place of general meeting, and used it for sports 
 of a worldly nature, so that it was found necessary 
 to prohibit them by canon. There were abuses 
 by the Popes of putting foreigners, especially Ital- 
 ians, into English benefices for the purpose of 
 taking the revenues. 
 
 Again, the evil of pluralities sprang up, and 
 Bishop and clergy would hold the revenues of sev- 
 eral benefices together. They would farm them 
 out, taking the larger portion of the income for 
 themselves." This corrupt and worldly spirit in- 
 dubitably tended to lower the spiritual standard of 
 the clergy. What affected them perhaps still more 
 was the endeavor to force celibacy upon them. It 
 was found not possible to enforce the decrees which 
 had been made on this subject. King Henry I. 
 raised a large revenue by permitting the clergy to 
 retain their wives, on payment of money for a 
 license to do so. Many of the secular clergy ar- 
 gued that matrimony was a divine ordinance, 
 whilst prohibition of it was only an ecclesiastical 
 rule. It is well known that in the fifteenth cen- 
 tury there were many ecclesiastics who had so- 
 
 14 Cutts' Parish Priests, 
 
212 THE LINEAGE OF 
 
 called wives. Warham, the last Archbishop of 
 Canterbury before the Keformation, is said to have 
 had a wife, who was not secluded from the knowl- 
 edge and society of his friends. Wolsey and 
 Cranmer had women who stood to them in the 
 same relation. This relation, however defensible, 
 must have lowered the clergy's moral tone. Dean 
 Colet, in his famous sermon preached at St. 
 Paul's, 1511, before Convocation, sternly rebuked 
 the faults of the clergy of his day. He dwelt upon 
 their secularity, worldliness, and concupiscence. 
 "They give themselves to feasts and banquetings ; 
 they spend themselves in vain babblings, they give 
 themselves to sports and plays, they apply them- 
 selves to hunting and hawking. They drown 
 themselves in the delights of the world." The 
 bold, fearless words must be taken with some al- 
 lowance. Many of these faults might be seen 
 amongst the clergy of to-day. 16 We may believe 
 that the standard of clerical life in England was 
 higher than on the continent, and that on the 
 whole, with the exception of concubinage, the 
 clergy led moral lives. 19 There was nothing like 
 
 "His. Ch. Eng., Wakeman, p. 165. 
 16 His. Ch. Eng., Wakeman, p. 165. 
 
THE AMERICAN CATHOLIC CHURCH. 213 
 
 the prevalence of evil lives and ignorance of the 
 clergy in the dioceses of the land that marked the 
 advent there of Carlo Borromeo at Milan." "Re- 
 ligion, then, in the Middle Ages," says Wakeman, 
 "played a larger part in man's life than it does 
 now. The large number of clergy enabled much 
 more attention to be given to the wants of each 
 individual soul than is possible nowadays." For 
 those who could not read, rhyming paraphrases in 
 English, to be committed to memory, were largely 
 used. The Creed, the Lord's Prayer, the story of 
 the Passion, the Ten Commandments, the Seven 
 Deadly Sins, the principal festivals and fasts, were 
 thus learned by heart by the ignorant. For the 
 more learned who could read, and the rich who 
 could buy, there was no lack of books. The prim- 
 ers were in the hands of every well-educated man 
 or woman in the fourteenth and fifteenth cen- 
 turies, and answered in no small extent to our 
 Book of Common Prayer. 
 
 Thus in the Middle Ages, the Church, teach- 
 ing her children either orally or by book, put them 
 in possession of the seed-plot from which might 
 grow the fairest forms of devotional life. By the 
 
 17 The Reformation, Cazenove, p. 34. 
 
214 THE LINEAGE. 
 
 creeds, she taught them the faith. In Holy Scrip- 
 ture, she pointed them to the basis of all medita- 
 tion. In prayer, she trained them in the devo- 
 tional life. By the Commandments and the list 
 of the seven deadly sins, she led them to self- 
 examination and penitence. By her public offices 
 she taught them due harmony of praise, of inter- 
 cession, and of prayer. Finally, in the weekly or 
 daily Eucharist, she brought them to renewed self- 
 consecration in the fulness of corporate worship." 
 
 18 His. Ch. Eng.j p. 184, Wakeman. 
 
 BOOKS REFERRED TO IN CHAPTER VII. 
 
 Documents of English Church History. Gee and Hardy. 
 
 History of the Church of England. Wakeman. 
 
 Latin Christianity. Milman. 
 
 Parish Priests. Cutts. 
 
 Social England. Traill. 
 
 History of the English Church, Fourteenth and Fifteenth 
 
 Centuries. Capes. 
 Middle Ages. Hallam. 
 
CHAPTEE VIII. 
 THE REFORMATION IN ENGLAND. 
 
 WHATEVER view one may take of the Reforma- 
 tion, it is hardly possible to exaggerate its im- 
 portance. It was like an avalanche, which was 
 long preparing for its descent. It could but come ; 
 and a small event was enough to give it instant 
 action. On the Continent, the immediate cause 
 was the sale of Indulgences by Tetzel ; in England, 
 the King's divorce. 
 
 Christendom had already been divided into 
 East and West, and the two portions had lived 
 and grown separated from each other. In the 
 West, the papacy had been moved to Avignon; 
 subsequently, the papacy was restored to Rome. 
 It descended from being an international repre- 
 sentative, and became nationalized. At Avignon, 
 it was a French power, and the mouthpiece of 
 French policy ; at Rome it became Italianized, and 
 so continues to the present day. 
 
216 THE LINEAGE OF 
 
 The claims of the papacy had not been un- 
 questioned in the Middle Ages. Marsiglio put 
 forth a powerful book called Defense Parcis, about 
 the end of the thirteenth century, which denied 
 that St. Peter had had any authority over the 
 other Apostles, or had ever been proved to have 
 been Bishop of Rome, or to have given the Popes 
 a prerogative of government as Peter's successors. 
 Wycliffe had attacked the iniquity of the Popes, 
 and denied their right to rule. William of Ocham 
 had contended that the Pope, even in discharge of 
 his spiritual functions, was subject to the general 
 voice of Christendom. At the Councils of Pisa 
 and Constance, it was held that the Church in 
 General Council was superior to a Pope, and could 
 compel the Pope to obedience. The latter Council 
 authorized a new election, after securing the depo- 
 sition of two Popes and the resignation of one. 
 In England, it was always maintained that the 
 papal decrees were not binding, even on questions 
 of faith and morals, unless accepted by the na- 
 tional authorities. 
 
 Again: the papacy had lost moral influence 
 through the luxury and sensuality of the papal 
 
THE AMERICAN CATHOLIC CHURCH. 217 
 
 court. Its tyrannous greed, in demanding the first 
 year's revenues of vacant bishoprics and other op- 
 pressive taxes, alienated both clergy and laity. 
 This taxation was grievously felt by the laity in 
 England ; and prepared them for a revolt. As we 
 have previously stated, the Pope had filled up a 
 number of Sees with Italians, who never visited 
 England, but drew their revenues. In Europe, 
 the sale of indulgences aroused the moral indigna- 
 tion of the German people. It was not true that 
 the indulgence gave to its holder the right to com- 
 mit sin, but relieved him from the punishment 
 of it, which is all the sinner usually cares about. 
 The burning zeal of Luther shook the continent 
 with opposition to such an immoral practice. In 
 1453, the fall of Constantinople, while it brought 
 disaster to the Eastern Church, brought, through 
 its fugitives, a reinforcement of classical literature 
 into Europe. With the discovery of printing, and 
 the renewal of classical learning, many had be- 
 come fascinated with the old pagan life. The 
 discoveries of the New World filled men with a 
 spirit of enterprise, and made their hearts beat 
 with a golden vision of conquest and wealth. 
 
218 THE LINEAGE OF 
 
 Popes themselves felt its influence. We read of a 
 Pope who, pointing to a pile of gold coin, said, 
 "You see what this fable of Christianity brings 
 us in." These were some of the precedent causes 
 of the great forward movement which we call the 
 Reformation. 
 
 The further rent in Christendom caused by 
 the Reformation could not take place, however, 
 without much harm, whatever blessing might come 
 with it. As Wakeman says, "In the Church, divi- 
 sion, however we may palliate it, is, after all, sin, 
 and carries with it its consequence of sin." The 
 fact of the divisions of Christendom has been 
 amongst the great hindrances to the effective repre- 
 sentation of the Gospel. While a reformation was 
 necessary, a division might have been avoided. 
 The Church, herself, had earnestly demanded a 
 reform. The call had been reinforced by com- 
 mittees of cardinals, who demanded a reform; 
 both in the head and in the members of the 
 Church. As the papacy would not lead in the way 
 of reform, it had to come in other ways. Looked 
 at in its political aspects, the Reformation was a 
 part of a great general movement towards liberty, 
 freedom, and the better government of mankind. 
 
THE AMERICAN CATHOLIC CHURCH. 219 
 
 In England, the movement began under Henry 
 VIII. and his parliament, as a political one. 
 There were antecedent causes, as we have seen, 
 but the king's matrimonial scheme was the match 
 that touched the magazine and caused the explo- 
 sion. In England, on its religious side, it was a 
 removal of erroneous accretions of doctrine, and 
 so a reformation, not a revolution. 
 
 On the Continent, it had first of all a religious 
 aspect. It was a revolt against the immorality of 
 the papacy and the sale of indulgences. It was 
 also a gospel desire for justification by a living 
 faith, in place of a formal observance of sacra- 
 mental ordinances. In England, the Church, ex- 
 pressing her mind through her convocations, 
 passed, in 1534, a resolution that "the Bishop of 
 Home hath not by Scripture any greater authority 
 over the Church of England than any other for- 
 eign Bishop." It thus denied anew, what it had 
 denied ever since the time of the Conquest, that 
 the Pope had a supremacy, spiritual or temporal, 
 over the Church of England, in virtue of anything 
 declared in Holy Scripture. This was made effec- 
 tive by Act of Parliament, forbidding all appeals 
 from English courts to the papacy. 
 
220 THE LINEAGE OF 
 
 THE DIVORCE. 
 
 Here we may observe why the King was per- 
 sonally interested in the passing of measures re- 
 strictive of the papacy. It was necessary for the 
 king's purposes to secure an acknowledged legal 
 separation from Queen Catherine. He had been 
 told by Cranmer, who was an ecclesiastical canon- 
 ist, that he had a good case. "It would have to 
 be legally presumed," Cranmer said, "whatever 
 Catherine herself, as an interested party, might 
 say, that her marriage with his brother Arthur 
 was consummated." Consequently, the marriage 
 with Henry, being against the Divine Law, ac- 
 cording to the opinion of most theologians, could 
 not have been allowed by the Pope. A former 
 Pope, Innocent III., had said that "in decrees 
 prohibited by Divine Law a dispensation cannot 
 be given." The Pope had, however, undertaken to 
 dispense this marriage, for Catherine had a bull 
 in which the Pope had granted permission for her 
 marriage with Henry, though perhaps her mar- 
 riage with Arthur had been consummated. The 
 Pope had thus undertaken to do what most theo- 
 logians held was beyond his power. The papal 
 
THE AMERICAN CATHOLIC CHURCH. 221 
 
 dispensation for Henry's marriage to Catherine, 
 therefore, being invalid, the marriage was not 
 merely voidable, but "void," ab initio. Cranmer 
 stated that this judgment would be the decision of 
 the court. But what was to be guarded against 
 was Catherine's appeal to the Pope, who would be 
 bound to hear the case; for he, being under the 
 control of Charles V., the German Emperor, uncle 
 of Catherine, would reverse the English decision. 
 Thus Henry, through his parliament, reaffirmed 
 the old laws of the kingdom, which forbade all 
 appeals to the Pope. Therefore, while a great and 
 cruel injustice was done to Queen Catherine, the 
 Church and nation thereby recovered their na- 
 tional rights and pre-Norman independence. 
 
 Some Romans have tried to prove the Pope 
 in this matter the upholder of the sanctity and 
 indissolubility of marriage. Here we quote from 
 Brinckman : "But, while Clement gave his legates 
 a special commission in the form of a decretal, 
 in which he declared the marriage of Henry and 
 Catherine null and void, and authorized them to 
 give judgment for the king and notified the king 
 by a Papal Brief what he had done in the matter, 
 
222 THE LINEAGE OF 
 
 the Pope at the same time gave the legates secret 
 instruction to burn the decretal letter embodying 
 the commission, and charged them on no account 
 to act upon it." However badly the king, and all 
 the parties concerned, came out of this miserable 
 business, the Pope himself is far from being 
 blameless. 
 
 THE CHURCH'S CONTINUITY. 
 
 There are some popular errors in regard to 
 the Reformation to be noted. It is a habit of 
 Roman controversialists to say the "Church of 
 England was founded by Henry VIII." That 
 is an historical misstatement that dies hard, but 
 is, nevertheless, untrue. "Nothing," says the 
 great historian, Professor Freeman of Oxford, 
 "was further from the mind of either King Henry 
 VIII. or Elizabeth. Neither of them ever 
 thought for a minute of establishing a new 
 Church." Queen Elizabeth, in a letter to a 
 Roman Catholic Princess of Europe, asserted that 
 "there was no new faith propagated in England; 
 no new religion set up but that which was com- 
 
 1 Anglican Brief, p. 308 : Catherine of Aragon, Froude, 
 07, C9, 84, and 85. 
 
 2 Disestablishment and Disendowment, Freeman, 21-26. 
 
THE AMERICAN CATHOLIC CHURCH. 223 
 
 manded by our Saviour, practised by the primitive 
 Church, and approved by the Fathers." Arch- 
 bishop Bramhall thus expressed our position: 
 "We do not arrogate to ourselves a new Church, 
 or new religion, or new orders. Our religion is 
 the same as it was, our Church is the same, our 
 Holy Orders the same." The administrative 
 power of Rome was in the king's way, and he 
 swept it aside; but at heart and in religion he 
 was a Roman Catholic. He had persons burnt for 
 not believing in transubstantiation. He died, leav- 
 ing a will providing for masses to be said for 
 his soul. 
 
 Another popular error is that the Reforma- 
 tion under King Henry was a casting off of the 
 Catholic Faith, and the adoption of what is popu- 
 larly known as "Protestantism." Protestantism is 
 both schismatical and heretical. It rejects Church 
 authority and the Gospel's sacramental system. 
 Mr. Gladstone said: "I can find no trace of the 
 opinion, which is now common in the minds of 
 unthinking persons, that the Roman Catholic 
 Church was abolished in England at the period 
 of the Reformation and that a Protestant Church 
 
 3 Life of Queen Elizabeth, Camden, Book 1, p. 32. 
 
224 THE LINEAGE OF 
 
 was put in its place. The Church of England is 
 the same Church that existed from the beginning. 
 There was no new Church created and endowed 
 by King Henry." 4 Sir Kobert Phillimore, a 
 noted legal authority, said: "It is not only a re- 
 ligious, but a legal error, to say that a new Church 
 was introduced into the realm at the time of the 
 Eeformation. It is no less the language of our 
 law than our divinity that the old Church was re- 
 stored, and not a new one instituted." 
 
 Again, it is sometimes ignorantly asserted that 
 the Church separated from Rome. Now we did 
 not separate from Rome, but Rome separated from 
 us. The Church before the Reformation was al- 
 ways known as the Ecclesia Anglicana, or the 
 Church of England. She continued to exist at 
 the Reformation as the same identical Church as 
 she was before. No division took place during the 
 period of the reigns of Henry VIII., Edward VI., 
 and Mary. The people all, whatever their views, 
 worshipped together as one Christian body. But 
 in 1570, the Pope, excommunicating Queen Eliza- 
 beth, called on his followers to leave the old 
 Church. Some did so, and it was not until 1854, 
 
 The State in Its Relation to the Church, p. 127. 
 
THE AMERICAN CATHOLIC CHURCH. 223 
 
 nearly three hundred years later, that the Eomans 
 were organized into dioceses. This schismatical 
 body is commonly known as the Italian Mission. 
 "We are a new mission," says Father Humphreys, 
 S.J., "straight from Borne" (Humphreys' Divine 
 Teacher, p. 54). 
 
 Thus we see how the Anglican Church, while 
 rejecting the papacy, holds the ancient faith, essen- 
 tially the same as it was held in Apostolic times; 
 and by the Celtic, the Saxon, and the Eastern 
 Churches and undivided Christendom. The 
 Church, in all that she did in England, asserted 
 that her members were Catholics she was main- 
 taining the Catholic Faith. Thus, in the statute 
 passed, the twenty-fifth of Henry VIII., it was 
 denied that the sanction of the Pope was essential 
 to the validity of the consecration of Bishops and 
 to the valid celebration of the sacraments. But 
 this denial was based on the verified, historical 
 fact that "divers Archbishops and Bishops have 
 heretofore in ancient times been so consecrated, 
 and they asserted that they were as obedient, de- 
 vout Catholics, and humble children of God, as 
 any people within any Christian realm." 
 
226 THE LINEAGE OF 
 
 THE REFORMERS AND THEIR PRINCIPLES. 
 
 There is a great diversity of opinion amongst 
 partisans concerning the character and the motives 
 of the reformers. They differed amongst them- 
 selves. But they have passed to the judgment 
 seat of God, and the duty is not imposed on us 
 of passing judgment on them. It is both wise and 
 charitable to avoid exaggerated expressions. All 
 that Anglican Churchmen are practically con- 
 cerned with is the work they accomplished and 
 the avowed principles of their action. 
 
 In the reforms she made, history shows that 
 the Church appealed for her guidance to the Holy 
 Scriptures, as interpreted by the Fathers, and the 
 ancient Councils, and sought to maintain the faith 
 as it had been held in the Church from the be- 
 ginning. She appealed thus to Holy Scripture 
 as corroborated by tradition. The Convocation of 
 1571 declared that a the clergy should never teach 
 anything to be believed by the people but what is 
 agreeable to the doctrine of the Old and New 
 Testament, and collected out of that very doctrine 
 by the Catholic Fathers and ancient Bishops." ~No 
 new Church was founded. "The continuity of the 
 
THE AMERICAN CATHOLIC CHURCH. 227 
 
 Church," says Aubrey Moore, in his very able 
 work, "was as true and real as the continuity of 
 the nation." 
 
 I. CATHOLIC DOCTKINE. 
 
 On its religious side, the movement did not 
 begin with favoring Protestantism. In 1529, when 
 the movement is said to have originated in the 
 Reformation Parliament, as it was called, Con- 
 vocation forbade the circulation of the works of 
 Wycliffe, Knox, Luther, Zwingli, and the English 
 Tyndall. The only authoritative doctrinal formu- 
 laries put forth in King Henry's reign were the 
 Ten Articles and a book called A Necessary Doc- 
 trine and Erudition for Any Christian Man. This 
 book was put forth in 1543, by the authority of 
 Convocation. It set forth the Creed, the Seven Sac- 
 raments, the Decalogue, the Lord's Prayer, the Hail 
 Mary, and the four articles of Justification, good 
 works, and prayers for the departed. It held the 
 doctrine of the Real Presence, and the Sacrament 
 of the Altar, and the validity of receiving it in 
 one kind, and the duty of fasting Communion. 
 
 In the reign of Edward VI. we have the first 
 Prayer Book put forth. It was drawn up by a 
 jcommission consisting of an Archbishop, six Bish- 
 
228 THE LINEAGE OF 
 
 ops, and six Doctors of Divinity. It had the au- 
 thority of parliament and the Church. It "was 
 accepted by Convocation," as Bishop Stubbs re- 
 marks. It was not a new book, but one composed 
 out of materials previously existing. These were 
 the old Service Books, including the rites neces- 
 sary for the other Sacraments, as well as the Holy 
 Eucharist ; the Pontificale, containing the Ordinal, 
 and others. In this Prayer Book of Edward VI., 
 the Holy Communion was called the Mass. The 
 words of administration were the first sentence 
 of the present form. This was meant to mean a 
 recognition of the Eeal Presence. The ancient rit- 
 ual was practically unchanged. The priest wore 
 the Eucharistic vestments, which symbolized the 
 ancient Eucharistic doctrine. By the ordinal the 
 three orders of Bishops, priests, and deacons were 
 continued. The power to ordain or consecrate was 
 shown to lie with the Bishops, who alone could 
 give valid orders. The Anglican Church, in the 
 interests of the Faith, recast her ordinal. It was 
 with the intention, as is seen by the office itself, to 
 hand on that divine succession of an Apostolic 
 ministry and priesthood, which she believed her 
 Bishops and orders then possessed. 
 
THE AMERICAN CATHOLIC CHURCH. 229 
 
 About this time was put forth what is com- 
 monly known as "Cranmer's Catechism." It was 
 a translation, and is chiefly noticeable as showing 
 what Cranmer's views were at this time. It is the 
 latest expression of them. The Real Presence, the 
 Power of the Keys, and the Apostolic Succession 
 are all plainly affirmed. We may omit dwelling 
 on the later four years of Edward's reign, at 
 which period there was an influx of foreign Prot- 
 estants, whose object was to conform the doctrines 
 of the Church of England to the sects of Zurich 
 and Geneva. They effected, however, very little. 
 But it was under their influence that a second 
 Prayer Book was compiled. It is a comfort to 
 find, however, that "this Prayer Book never had 
 the slightest claim to ecclesiastical authority." It 
 cannot even plead acceptance by the Church, for 
 it was only in force about eight months, and proba- 
 bly it was never used at all in many parts of Eng- 
 land. It was one of the most signal blessings of 
 God on the English Church that Edward VI., "the 
 young tiger cub," was early taken away. The lov- 
 ing presence of God, watching over the Anglican 
 Communion, thus preserved it in Catholicity. 
 
230 THE LINEAGE OF 
 
 THE INTERLUDE. 
 
 Mary succeeded Edward, and the Church and 
 nation were reconciled to the papacy. Then, after 
 five years, Elizabeth succeeded, and in her time 
 the Prayer Book was put forth by the Church's 
 authority, and secured for ever to the Church the 
 liturgy in the common tongue. This is one of the 
 greatest blessings derived from the Reformation. 
 
 CONSECRATION OF PARKER. 
 
 In Elizabeth's reign, the orders and the faith 
 and the continuity of the Church were preserved. 
 Cardinal Pole, who was Archbishop of Canter- 
 bury, was dead when Elizabeth came to the throne, 
 and Matthew Parker was legally and validly con- 
 secrated as Archbishop. Roman Catholics, now 
 ashamed of their attacks upon the fact of his 
 consecration, have granted that, according to the 
 register preserved at Lambeth, Parker was con- 
 secrated on December 17, 1559. We have full and 
 minute accounts given in the Lambeth Register. 
 
 There was a foolish story started forty-five 
 years after the event, by Romans, denying the fact 
 of Parker's consecration, and which was known 
 as the Nag's Head fable. It has of late years 
 
THE AMERICAN CATHOLIC CHURCH. 231 
 
 been apologized for and repudiated by Roman 
 authorities. 
 
 In the Civita Cattolica, the organ of the Pope, 
 we find it said, "Let us admit the falsity of the 
 Nag's Head fable, and deplore its use as an argu- 
 ment to cast doubt on Anglican orders." Objec- 
 tions to the consecration of Parker on the part 
 of Eomanists have now ceased, and have been 
 apologized for. There was no doubt of the fact of 
 his consecration. 
 
 The Earl of Nottingham, a Eoman Catholic 
 and a relative of Parker's, declared that he was 
 present at the service. "There are at least nine 
 distinct contemporary official and authentic docu- 
 ments to prove it." 
 
 Parker was consecrated by four Bishops 
 Barlow, Hodgkins, Scory, and Coverdale. Bar- 
 low and Hodgkins had been consecrated by the 
 old Roman Ordinal. One of Barlow's consecrators 
 was Clerk, Bishop of Bath, who in his turn de- 
 rived succession from Italian Bishops. The 
 king's mandate for Barlow's consecration is still 
 in existence, and also it is of record that he was 
 installed and enthroned in his See. He was in- 
 
 6 Anglican Orders and Roman Claims, p. 29. 
 
232 THE LINEAGE OF 
 
 volved in many legal contests, and his being a 
 Bishop was never questioned. Moreover, he took 
 his seat and voted in the House of Lords, which 
 he could not have done unless it had been certified 
 that he had been consecrated. His consecration 
 has been fully vindicated by Courrayer, Mason, 
 Bramhall, Haddon, and Lingard. De Augustinis, 
 of great renown as a modern Roman theologian, 
 in the late Conference about Anglican Orders, 
 said: "Barlow was unquestionably a true 
 Bishop." 
 
 As for Scory, who was consecrated under the 
 Edwardine Ordinal in 1551, he had conformed 
 and acted in Mary's reign as Suffragan Bishop 
 of London. 9 This would show that the Edwardine 
 Ordinal was accepted by Roman authority as valid. 
 
 Through his consecration, Parker's succession 
 is thus traceable up to Archbishop Theodore, who 
 was consecrated (668) by Pope Vitalianus. 7 Mat- 
 
 Bonner's Register, fol. 347, July 14, 1554. 
 
 7 There were many other Archbishops of Canterbury con- 
 secrated by Popes or Cardinals: Theodore, at Rome, by Pope 
 Vitalianus, A. D. 668. Northelm, at Rome, by Gregory II., 736. 
 Lambert, at Rome, by Paul I., 763. Wulfred, at Rome, by Leo 
 XIII., 803. Celnotus, at Rome, by Gregory VI., 830. Athelard, 
 at Rome, by Adrian II., 863. Plegmund, at Rome, by Formosus, 
 891. Richard at Avignon, by Alexander III., 1174. Stephen 
 Langton, at Viterbo, by Innocent III., 1207. Boniface at Lyons, 
 by Innocent IV., 1244. John Peckham, at Rome, by Nicholas 
 III., 1278. Henry Chichele, at Sens, by Alexander V., 1409. 
 
THE AMERICAN CATHOLIC CHURCH. 233 
 
 thew Parker, in tracing thus his succession back 
 to the Archbishop Theodore, also does so to that 
 old Saxon succession whose Bishops united under 
 Theodore. 
 
 Along with Matthew Parker, we must consider 
 the case of Archbishop Laud, who was one of his 
 successors. He not only received his consecration 
 through the old Anglo-Roman line of Parker, but 
 through the Irish line of Bishops. For at the time 
 of Queen Elizabeth, some of the Irish Bishops 
 conformed all but two, it is said. The record is 
 as follows: St. Patrick was Archbishop of Ar- 
 magh in 432. Christopher Hampton, in 1613, was 
 the ninety-second Archbishop from him. He con- 
 secrated the English Bishop Thomas Morton in 
 1616, Bishop of Chester, who consecrated John 
 Howson, Bishop of Oxford, in 1619, who, in 1621, 
 consecrated Laud. 8 
 
 Laud also received the Episcopate through the 
 modern or Italian line. Mark Anthony, Arch- 
 Robert Winchelsea, consecrated by Gerard, Cardinal of Sabina, 
 1294. Simon Mepeham, consecrated by Peter Cardinal Prae- 
 neste, 1348. John de Stratford, consecrated by Vitalis Cardinal 
 Albano, as Bishop of Winchester, 1323. Thomas Bradwardin, 
 consecrated by Bertrand, Cardinal of St. Mark, Archbishop of 
 Embrun, 1349. 
 
 8 Moore, The Reformation, p. 280 ; Macbeth, Ireland and 
 Her Church, 166. 168. 
 
234 THE LINEAGE OF 
 
 bishop of Spalatro, Italy, joined the Church oi 
 England, and was appointed Dean of Windsor. 
 He, with others, consecrated George Monteigne in 
 1617 as Bishop of Lincoln, who consecrated the 
 Bishop of London in 1621, who consecrated Laud. 
 
 We have also seen how the Patriarch of Jeru- 
 salem in the sixth century consecrated St. David. 
 This Welsh line became in 1115 united to the 
 English Church under the Archbishop of Canter- 
 bury. William Murray, the Archbishop of Llan- 
 daff, was, with Archbishop Laud, a consecrator in 
 1634 of Bishop Wren of Hereford, and from Wren 
 and Laud all our present English and American 
 Bishops have their spiritual descent. Our Angli- 
 can Episcopacy is thus derived from Roman, Irish, 
 Welsh, and Eastern sources, the validity of whose 
 orders has never been disputed. 
 
 In the consecration of Matthew Parker, it is 
 of record that all four Bishops laid on their hands, 
 and invoking the Holy Ghost, all said the words 
 of consecration, the order being designated in the 
 service. Thus the four acted as co-consecrators. 
 This shows the great care that was taken to vali- 
 date their action. 
 
THE AMERICAN CATHOLIC CHURCH. 235 
 
 The matter and form of Parker's consecration 
 as attested by the ancient liturgies was valid. Our 
 Lord had given no one form as He had in respect 
 of the sacrament of Baptism. There was no one 
 form that had been universally used in the Church. 
 The Roman ordinal was obscure, and it could not 
 be told with certainty when the ordinand was or- 
 dained priest. It was therefore within the rights 
 of the National Church, having expressed her in- 
 tention to continue the orders as they anciently 
 were, to improve her ordinal. She preserved in it 
 all that was necessary for the conveyance of or- 
 ders. There was the laying-on of the Bishops' 
 hands, with the designation in the service of the 
 order to be conveyed, and with prayer and invoca- 
 tion of the Holy Ghost. The intention of the con- 
 secrators was to do that which the Church pro- 
 posed to be done. This is all that Cardinal Bel- 
 larmine says is necessary. The Church in her 
 preface to her ordinal explicitly stated that her 
 intention by it was that the ancient orders should 
 be continued. The consecrators could not, by their 
 own private opinion, if they had any, alter the in- 
 tention of the Church of which they were the 
 agents. Moreover, as de Augustinis held, "It is 
 
236 THE LINEAGE OF 
 
 not necessary for the minister to intend to produce 
 the effect or end of the sacrament, but only to do 
 what the Church orders to be done." Thus the 
 consecrators had a right intention, and the matter 
 and form were correct. 
 
 As to Matthew Parker 's jurisdiction, like all 
 other Bishops, habitual or potential jurisdiction is 
 conveyed by the consecration. Actual jurisdiction 
 is the limitation of that which is inherent by con- 
 secration, and it limits the exercise of spiritual 
 powers to certain places and over certain persons. 
 It is regulated by canon law. This right to exer- 
 cise Episcopal authority in a certain locality, or 
 over certain persons, flows back on the death of its 
 Bishop into the See, subject to the confirmation of 
 the Bishops of the Province, or, in the case of an 
 Archbishop, it goes to his comprovincials. On 
 Elizabeth's succession there were nine Bishops 
 who were in canonical possession of their Sees, 
 and all these, except two, accepted Matthew Par- 
 ker as their Archbishop. None of the uncanoni- 
 cally intruded Marian Bishops made any formal 
 protest. So Parker's jurisdiction was confirmed. 
 
 We Anglicans know that we are possessed of 
 orders, and real sacraments, and therefore have a 
 
THE AMERICAN CATHOLIC CHURCH. 237 
 
 true priesthood. The truth of our orders rests not 
 only on an historical argument, but on their spir- 
 itual effects. Their enlightening power and saint- 
 ly-making efficacy demonstrate to us, their recipi- 
 ents, their validity. When the Pope lately denied 
 the validity of our orders, he declared what we 
 know with divine certainty to be untrue, and 
 proved he was not infallible. 
 
 WOESHIP AND CEREMONIAL. 
 
 The English Church thus preserves the Priest- 
 hood, the three Holy Orders, the ancient Faith as 
 set forth in the Creeds and in the undisputed 
 Councils. She preserved the ancient worship and 
 ceremonial, which the Ornaments rubric of 1661 
 authorizes. As we of the American Church are 
 not very familiar with this rubric, we here quote 
 it in full: "And here it is to be noted that such 
 Ornaments of the Church and of the Ministers 
 thereof at all times of their ministration, shall be 
 retained and be in use, as were in this Church of 
 England by the authority of Parliament, in the 
 second year of the reign of King Edward VI." 
 
 It is to be remarked that this rubric was not 
 merely the republication of a former rubric; but 
 
238 THE LINEAGE OF 
 
 by the introduction of new words it has the legal 
 character of a new law, the legal effect of which, 
 as Justice Coleridge said, was to "wipe out all the 
 intervening legislation, and to establish for the 
 Church's Ornaments those which were legalized at 
 the time specified." 9 These were the Eucharistic 
 vestments of amice, alb, girdle, stole, chasuble, sur- 
 plice and cope for priests; and mitres and other 
 regalia for Bishops; and the use of lights on the 
 altar, and incense, etc. Thus the Ornaments Ru- 
 bric provided for the use of the old ceremonial. 
 We know that Queen Elizabeth had on the altar 
 in her private chapel a silver crucifix, candlesticks, 
 images of St. Mary and St. John. There were 
 also a surpliced choir, priests in copes, and Eu- 
 charistic vestments were worn by her chaplain; 
 also the great Bishop Andrewes, in his own chapel, 
 used the same. The Anointing of the Sick, ac- 
 cording to the injunction of St. James in the New 
 Testament, was provided for in the First Prayer 
 Book of Edward VI. The Eubric reads thus : "If 
 the sick person desire to be anointed, then shall 
 the priest anoint him upon the forehead or breast, 
 making the sign of the cross; and we pray that 
 
 9 Hierugia Anglicana, Part I. 
 
THE AMERICAN CATHOLIC CHURCH. 239 
 
 God may restore him to bodily health, and release 
 him from all troubles and diseases both of body 
 and mind." In the book, by V. Staley, Hierugia 
 Anglicana, we can see how these usages were con- 
 tinued in subsequent times. 
 
 DOCTKINE OF THE REAL PRESENCE. 
 
 The Church was no less careful in preserving 
 the ancient doctrine of the Real Presence of Christ 
 in the Holy Eucharist. There had been some 
 question in the Church as to the right interpreta- 
 tion of her formularies. The Zwinglian theory 
 that the communion was but a memorial service 
 had obtained but little acceptance, yet the Calvin- 
 istic theory had received some encouragement. 
 Calvin, having lost the priesthood, was compelled 
 to assert that consecration was unnecessary, and he 
 held consistently that the elements were not 
 changed into the Body and Blood of Christ. They 
 were only set apart, he affirmed, as holy things. 
 On the delivery of them to the faithful believers, 
 Christ's Body and Blood were, however, simultan- 
 eously given to them. The Presence depended thus 
 upon the faith of the receiver, not on the conse- 
 cration by the priest. This teaching is known as 
 
240 THE LINEAGE OF 
 
 the theory of Reception. It is technically called 
 virtualism. 
 
 Calvin's theory had been contradicted, how- 
 ever, by the 28th Article of Religion, which said 
 that the "Body was given and taken and eaten in 
 the Supper, after a heavenly and spiritual man- 
 ner." If Christ be not in the Priest's hands as he 
 holds the consecrated bread before the communi- 
 cant, and says, "This is My Body," how can he be 
 said to give the Christ? And if Christ be not in 
 the communicant's hand as he receives that from 
 the priest, how can he be said to take Christ ? It 
 was because Christ was present in the Sacrament 
 by virtue of the consecration that the communi- 
 cants were bidden to leave their seats, to come for- 
 ward and kneel down, and in that posture of de- 
 votion receive the Sacrament. But questions 
 arising, the Church herself pronounced judgment 
 upon the opposing theories and condemned Zwing- 
 lianism and Calvinism. This she did officially 
 by making additions to her Catechism in the year 
 1604; the last portion of the Catechism, on the 
 Sacraments, being written by Bishop Overall, 
 whose belief in the Real Objective Presence of 
 Christ in the Sacrament is well known. 
 
THE AMERICAN CATHOLIC CHURCH. 241 
 
 In the Catechism it is stated that baptism is 
 an "outward and visible sign of an inward and 
 spiritual grace given unto us." Baptism is an 
 act which consists thus of two parts. The Sacra- 
 ment of the Lord's Supper has three things said 
 of it. First, it is an outward and visible sign, and 
 secondly an Inward Thing, which is the Body and 
 Blood of Christ, which are verily and indeed re- 
 ceived by the faithful, and thirdly, a grace which 
 follows faithful reception. The difference be- 
 tween Baptism and the Lord's Supper is, that in 
 Baptism there is no necessary consecration of the 
 element, or change made in respect of it ; whereas 
 in the Blessed Sacrament a change takes place, so 
 that the Body and Blood of Christ, which is the 
 inward part or Thing, is given by the priest and 
 taken by the faithful. Thus the Church herself 
 pronounced that her doctrine was that which is 
 called the "Keal Objective Presence of Christ." 
 
 And here we would reverently make a state- 
 ment which may help souls to realize this great 
 mystery of Christ's Presence. The unfortunate 
 blunders and mistakes theologians have been led 
 into have come in a large measure from arguing 
 about the Presence in the Sacrament as if it were 
 
242 THE LINEAGE OF 
 
 something taking place in the ordinary natural ma- 
 terial order of things. It is an action on Christ's 
 part which takes place in the spiritual organism of 
 the Church, and is governed by laws of its own. 
 Christ stands in the midst of His Church ever 
 present to all the members of it. He does not have 
 to move locally in order to manifest Himself in 
 any portion of His Mystical Body. "Our Lord," 
 says Cardinal Newman, declaring the present Ko- 
 man doctrine, "neither descends from Heaven 
 upon our altars, nor moves when carried in pro- 
 cession. The visible species change their position, 
 but He does not move. We can only say He is 
 present, not according to the natural manner of 
 bodies, but sacramentally. His Presence is sub- 
 stantial, spirit-wise, and sacramentally, an absolute 
 mystery." 
 
 Christ, at the time of the Institution, took the 
 elements into His hands, and gathered them into 
 sacramental union with Himself. And now, ever 
 present and standing in the Church, through His 
 ministers who act as His agents, He does the same 
 thing. This tremendous act of loving condescen- 
 sion demands from us an acknowledgment by wor- 
 
THE AMERICAN CATHOLIC CHURCH. 243 
 
 ship: and our act of adoration has for its object, 
 not the elements, but the divine Person. 
 
 As one proof that there was no denial of the 
 Catholic Faith by the English Church at the 
 Reformation, we note that out of nine thousand 
 clergy who said Mass under Queen Mary, only 
 some two hundred or two hundred fifty beneficed 
 clergy refused to conform at the accession of 
 Queen Elizabeth and the promulgation of the new 
 Prayer Book. As at least a large number of these 
 Marian priests conformed, we cannot suppose that 
 there was anything in the new Prayer Book that 
 they regarded as denying the Catholic Faith, or as 
 making a new religion. It seems to be an histori- 
 cal fact that the Pope himself offered to accept the 
 changes, and was willing to allow the use of the 
 Book of Common Prayer, if Queen Elizabeth 
 would only acknowledge his supremacy. 10 We see 
 in all this how the Anglican Church, while reject- 
 ing the papacy, and rejecting it now more strongly 
 than ever, since it has added new doctrines to its 
 creed, holds the ancient Faith. 
 
 The Reformation began in 1529 and was not 
 completed until 1662. It had two phases, one in 
 
 10 Elizabethan Clergy, Gee. Queen Elizabeth, Camden. 
 
244 THE LINEAGE OF 
 
 respect of Rome, and one in respect of Puritanism. 
 
 THE CHURCH REPUDIATES PURITANISM. 
 
 The Church, having thus met Romanism, had 
 next to meet with Puritanism and Protestantism. 
 There had arisen within the Church of England, 
 largely derived from the Continent, Calvinistic 
 opinions. These developed in the time of Crom- 
 well into the Great Rebellion; and overthrew for 
 a time the monarchy and the Church. The Puri- 
 tan theological positions had been met by the 
 Church's great theologians, Hooker, Andre wes, and 
 Laud. When in power, the Puritans, displaying 
 their true spirit, forbade the use of the Prayer 
 Book, broke the stained-glass windows in the 
 churches, stabled their horses in the old Cathe- 
 drals, removed the altars from their ancient east- 
 ward position and substituted tables in their place, 
 around which they gathered in unseemly and ir- 
 reverent fashion. They denied the authority of 
 the Church, the power of the priesthood, and the 
 sacraments. 
 
 God's providence again preserved the English 
 Church and overthrew the intruders. In 1661 
 the restoration of the monarchy took place, and 
 
THE AMERICAN CATHOLIC CHURCH. 245 
 
 with it the revival of the Church. Perhaps never 
 so able a body of Bishops came together as those 
 who assembled after the Kestoration and put forth 
 the Prayer Book in its last revised form. But 
 first, in order to be fair, they sought, if possible, 
 to unite the nonconforming bodies and to restore 
 them to the Church. Thus, in 1661, the Savoy 
 Conference was assembled, consisting of twelve 
 Bishops and twelve Protestant ministers. Bax- 
 ter, who led the Protestant side, produced a rival 
 Prayer Book of his own making, and demanded its 
 acceptance as an alternate. These ministers also 
 demanded the disuse of the word "priest" in the 
 Prayer Book, and the permission to use extempore 
 prayers at the discretion of the ministers. They 
 asked that the observance of Lent and Saints' Days 
 be abolished. They objected to the sign of the 
 cross in Baptism and the ring in marriage. They 
 required that the practice of kneeling at the recep- 
 tion of the Holy Eucharist be discontinued. They 
 objected to the teaching of the baptismal service, 
 which taught that each person so baptized was "re- 
 generated." They demanded that the Ornaments 
 Rubric should be abolished, so that the Eucharistic 
 vestments, and lights on the altar, incense, and 
 
246 THE LINEAGE OF 
 
 other ceremonials should no longer be permitted." 
 They demanded also that those who received Pres- 
 byterian ordination should be admitted as Church 
 clergymen, without any further form of laying-on 
 of hands by the Bishop. These Protestant minis- 
 ters also asserted that the Church was not merely 
 acting inexpediently but sinfully, in making the 
 sign of the Cross, in allowing the wearing of sur- 
 plices, in the kneeling at Communion, and the de- 
 claring those baptized to be "regenerate. 77 It is 
 obvious that if their demands had been accepted 
 the Church of England would have been wrecked, 
 and it could no longer have been a branch of the 
 Catholic Church. The Bishops refused, in obedi- 
 ence to the divine trust they had received, to grant 
 these revolutionary demands. The Prayer Book 
 was thus reestablished practically as we now have 
 it. We cannot be too thankful to God's providence 
 that in this critical time He so saved it, and that 
 the Church was thus found loyal to Catholic doc- 
 trine and worship, in resisting the attacks of Prot- 
 estantism. 
 
 FINAL REPUDIATION OF ROMANISM. 
 ISTot long after, through her Bishops, she re- 
 
 11 Catholic Brief, Burnie. 
 
THE AMERICAN CATHOLIC CHURCH. 247 
 
 sisted the political influence of the Roman Cath- 
 olic King, James II., who sought to make her sub- 
 servient to his purpose; and when, in 1688, the 
 king commanded the Bishops to cause his declara- 
 tion, which was to be a step towards the revival 
 of Romanism, to be read from every pulpit, we 
 know how the demand was met. Archbishop San- 
 croft summoned a conference of Bishops and clergy 
 at Lambeth. The discussion lasted for a week. 
 Legal advice was sought. Seven Bishops pre- 
 sented a petition to the king, stating that his 
 declaration was founded on a dispensing power 
 which had already been declared illegal. The 
 clergy and laity of the Church stood unitedly be- 
 hind the Bishops in defense of national liberty. 
 The Bishops, as being guilty of a libel, were com- 
 mitted to the Tower. We quote the vivid descrip- 
 tion of their committal as given by Wakeman : " 
 "Their passage to the prison was a triumphal pro- 
 cession. Never since the days of the Crusades had 
 the stolid natures of Englishmen been so deeply 
 moved. As their barge passed swiftly down the 
 Thames, hundreds of sober citizens assembled on 
 the river banks, and kneeling in the black mud, 
 
 His. Eng. Ch., p. 399. 
 
248 THE LINEAGE OF 
 
 craved their blessing and thanked God for their 
 courage. On the 29th their trial began. The 
 judges were divided in opinion whether their peti- 
 tion could be in law a libel or not. The jury, un- 
 able to agree, were locked up for the whole of the 
 night. At 10 o'clock in the morning they came 
 into court and gave their verdict, 'Not guilty/ 
 In a moment broke out a scene of wild excitement, 
 unparalleled in the history of English courts of 
 law. The crowd within and without Westminster 
 Hall broke into a frenzy of enthusiastic joy. Men 
 fell upon each other's necks, and wept and shouted 
 and laughed and wept again; and amid the cheers 
 of men and the boom of cannon the humble heroes 
 of the Church passed in safety to their homes." 
 Thus the Reformation was made secure in 
 England, and the Catholicity of the English 
 Church vindicated both against Rome and Puri- 
 tanism. 
 
THE AMERICAN CATHOLIC CHURCH. 249 
 
 BOOKS REFERRED TO IN CHAPTER VIII. 
 
 Epitome of Anglican Church History. Parry. 
 
 Social England. Traill. 
 
 Life of Wolsey. Cavendish. 
 
 Catharine of Aragon. Froude. 
 
 Historians and the English Reformation. Littell. 
 
 Reformation. Blunt. 
 
 Lectures on the Reformation. Aubrey Moore. 
 
 History of the English Church in Fourteenth and Fifteenth 
 
 Centuries. Capes. 
 
 England Under the Tudors. Innes. 
 Monasteries. Dom Gasquet. 
 Lollardism. Gairdner. 
 
 Papacy During the Reformation. Creighton. 
 Elizabethan Clergy. Gee. 
 
 Defense of the Church of England Against Puritanism. 
 Cazenove on Reformation. Reply to Littledale. 
 Marian Reaction. 
 
 Principles of the Reformation. Lendrum. 
 Studies on the Prayer Book. Luckock. 
 History of the Articles of Religion. Hardwick. 
 Articles of Religion. Gibson. 
 
 Thirty-nine Articles and Reformation. Tyrrell Greene. 
 Thirty-nine Articles. Bishop of Brechin. 
 Anglican Brief and Roman Claims. Brinckman. 
 Pope and Council. Janus. 
 Anglican Orders. Roman Priest. 
 Reformation Settlement. MacColl. 
 Hierugia Anglicana. Staley. 
 Catholic Brief Against Harcourt. Burnie. 
 Reformation and Modern Work. Lane. 
 
CHAPTER IX. 
 DECADENCE AND REVIVAL. 
 
 The activity of the Church found in the reign 
 of Queen Anne was followed by the decadent spirit 
 which marked the eighteenth century. It was uni- 
 versal over Europe. It affected the Church every- 
 where. In France, it led on eventually to the over- 
 throw of religion. In England, it began at an 
 early period of the eighteenth century. From 
 the year 1771 to 1850, Convocation, which was the 
 English Church's legal assembly, was suppressed. 
 It was not allowed to meet for the transaction of 
 business, nor has it yet recovered the power of 
 passing canons. The repression of this constitu- 
 tional body had an evil effect on the clergy and 
 laity. The clergy of Tory politics became, in many 
 instances, Jacobites. The practical activity of the 
 Church since the Restoration had been chiefly the 
 
A MODERN ALTAR AND REREDOS. 
 
THE AMERICAN CATHOLIC CHURCH. 251 
 
 work of High Churchmen. The Whig government 
 of this period was determined, however, on their 
 suppression. It was opposed to all their plans for 
 Church progress. The scheme for appointing 
 Bishops in the American colonies was abandoned. 
 The erection of fifty new churches, which had been 
 voted by Parliament in the reign of Queen Anne, 
 was reduced on the accession of George I. to 
 twelve. The Bishoprics were distributed to the 
 followers of the Whig Ministry, chiefly for politi- 
 cal services. The Cathedrals ceased to be centres 
 of diocesan activity. The spirit of the age was a 
 rationalistic one. "The eighteenth century," says 
 Liddon, "was marked by shallow common sense." 
 It showed itself in France in the encyclopsedistic 
 teaching and the infidelity of Voltaire. This spirit 
 of unbelief was checked in England by the great 
 Bishop Butler and others. Their effort was to 
 show the reasonableness of Christianity and to 
 prove that it was agreeable to common sense. 
 Butler's great book of the Analogy, edited of late 
 by Gladstone, is still of value. The Church as a 
 whole, at this period, was cold and its teaching 
 rationalistic. The living and present Christ seemed 
 to be left out of its theology. The necessity of 
 
252 THE LINEAGE OF 
 
 conversion was not brought home to the people. 
 Enthusiasm or zeal was repressed. The Archbishop 
 of Canterbury warned Heber, setting out on his 
 glorious missionary work for India, to put down 
 enthusiasm. It was, we read, "an age of artificial 
 formality, of self-satisfied enlightenment, of mate- 
 rial prosperity, and lethargy." Like a malarious 
 fog, it crept into the Church and laid its cold hand 
 upon her heart. But the good Providence of God 
 did not abandon her. God raised up Wesley, a 
 High Church Evangelical, who preached with the 
 effectiveness of a John the Baptist. 
 
 It was at the beginning of the nineteenth cen- 
 tury that there arose a body of earnest, evangelical 
 teachers. They preached the neglected doctrine of 
 Christ's Atonement, man's lost condition, the neces- 
 sity of conversion, and dependence for salvation on 
 the merits of Christ. But their theology was de- 
 ficient in not recognizing fully the Church and her 
 Sacraments. The chief promoter in this work was 
 the Kev. H. Venn, who was ordained in 1747. He 
 was a moderate Calvinist, and election and pre- 
 destination entered into his teaching. He ignored 
 the baptismal grace of membership with Christ. 
 Other popular preachers were John Newton, a 
 
THE AMERICAN CATHOLIC CHURCH. 253 
 
 rough converted sailor; Charles Simeon, a Cam- 
 bridge man; Thomas Scott, and Joseph Milner. 
 Amongst laymen, William Wilberforce added his 
 great name and genius to this school. Hannah 
 More, the friend of Dr. Johnson, was also an asso- 
 ciate. Cowper, the melancholic poet, aided in the 
 Olney hymn book, which was to the Low Church- 
 men what Hymns Ancient and Modern has been 
 since to the Church. 1 The school was not noted 
 so much for its scholarship as for its earnestness 
 in preaching Christ. It did a good work. It had a 
 number of lovely and holy men of an Evangelical 
 spirit, like Fletcher of Madeley. As it gained 
 political influence, it decreased somewhat in its 
 spirituality. And it lastly passed into a phase of 
 antagonism to certain Church principles set forth 
 in the Prayer Book. 2 The condition of the Church 
 buildings was at this time most deplorable. Sir 
 Beresford Hope thus describes it: "The aisles 
 were utilized by certain family pews or boxes, 
 raised aloft, and approached by private doors or 
 staircases. The pulpit stood against a pillar, with 
 a reading-desk and clerk's box beneath. This was 
 
 1 Annals of the Low Church Party, Proby. 
 
 2 Ibid. 
 
254 THE LINEAGE OF 
 
 usually called the three-decker arrangement. There 
 was a decrepit western gallery for the choir, and 
 the nave was crammed with cranky pews of every 
 shape. The whitewashed walls, the damp stone 
 floors, the high, stiff pews, with faded red cur- 
 tains, alloted to all the principal houses and farms 
 in the parish, the hard benches without backs, 
 pushed into a corner or cumbering the aisles, where 
 the poor might sit, spoke eloquently of the two 
 prevailing vices of the times, apathy and exclusive- 
 ness. The grand old fonts were frequently re- 
 moved to the rectory garden to serve as flower pots, 
 while their place was supplied by a small stone 
 basin standing on a pedestal in some remote corner 
 of the church. In the place where once the Holy 
 Altar stood, vested in fair array, was to be found 
 a mean table with a moth-eaten cloth upon it." 
 
 This decadent condition, both in respect of the 
 Church's teaching and worship, together with the 
 suppression of a number of Bishoprics in Ireland, 
 led, under God's guidance, to the rise of a school 
 whose object was the recovery of the Church's 
 Catholic heritage. We will treat of it now under 
 
 *Pusey and the Church Revival, Bp. Grafton. 
 
THE AMERICAN CATHOLIC CHURCH. 255 
 
 two heads: its development in England, and in 
 America. 
 
 THE MOVEMENT IN ENGLAND. 
 It was heralded in England by Keble's famous 
 sermon at Oxford, in 1834, on the Church's Apos- 
 tacy. A number of holy and learned men became 
 associates with him, among whom were Pusey and 
 Newman, Isaac Williams, Harold Froude, Charles 
 Harriot, and others. They began by putting forth 
 a series of papers, which were known as "Tracts 
 for the Times." These attracted universal atten- 
 tion, and were sold by the thousand. They began 
 by teaching the almost forgotten doctrine of the 
 Apostolic Succession, and of the Church as a di- 
 vinely founded society. They brought out in their 
 teaching the doctrine of the Incarnation, as the 
 fundamental truth of Christianity. 4 It was in and 
 through union with Christ as the second Adam that 
 the new and redeemed race was being formed. 
 Christ had ordained Sacraments, as channels of 
 grace by which the union was begun and per- 
 fected. They did not deny anything the Evangeli- 
 cals had previously taught, but thus supplemented 
 their teaching. Their work was, however, violently 
 
 The Incarnation, Wilberforce. 
 
256 THE LINEAGE OF 
 
 opposed. The Bishops, who at that time were 
 mostly Low Churchmen, charged against them. 
 The common people, who were inflamed by the cry 
 of Komanism, began mobbing them. Anything 
 seemed to be an excuse and an incitement to vio- 
 lence. The preaching in the surplice was one of 
 these causes. Mobs assembled for weeks on Sun- 
 days at St. George's in the east of London, and 
 with howlings and imprecations silenced the 
 preacher. The Rev. John Mason Neale, the saintly 
 founder of St. Margaret's Sisterhood, introduced 
 at the funeral of one of the Sisters a bier, covered 
 with a pall, on which was a cross. The mob, tak- 
 ing it for a sign of popery, attacked his house and 
 tried to set it on fire. 5 
 
 The movement, which had taken root, was 
 checked about the year 1844 by the defection of 
 Newman. He had been originally a Low Church- 
 man, had accepted the via media theory, and be- 
 came a High Churchman. He became convinced 
 that the Decrees of Trent and the Thirty-nine Ar- 
 ticles were reconcilable, and wrote Tract XC. in 
 proof of this. Being of a very sensitive tempera- 
 ment, he felt wounded by the attacks made on him 
 
 5 Letters of the Rev. J. M. Neale. 
 
THE AMERICAN CATHOLIC CHURCH. 257 
 
 at Oxford, and in soreness of heart seceded to 
 Kome. He endeavoured to defend his action by a 
 theory of development, which was not altogether 
 cordially received by the Roman Church. He was 
 unlike Dr. Pusey, who had been from childhood 
 grounded in the Church's doctrines, and who ac- 
 cepted the Faith as it had been received from the 
 beginning, and proclaimed by the undivided 
 Church. The secession of Newman and his friends 
 only temporarily checked the movement for the re- 
 covery of the Church's heritage. The movement 
 was not of man, but of God, and it went on. 
 
 Not long after another event happened, which 
 began the contest with the State. A Rev. Mr. 
 Gorham had denied the doctrine of baptismal re- 
 generation as expressed in the Prayer Book. The 
 Bishop of Exeter had refused to institute him. 
 On appeal to the State Court, Gorham was sus-- 
 tained. It is said the Court, in doing this, put 
 into his mouth a doctrine that he did not hold. 
 The Bishop of Exeter summoned a synod of his 
 clergy, which upheld the Bishop and the doctrine 
 of the Church. 8 The Church's doctrine was thus 
 
 6 Privy Council Judgments, Brooke. Gorham v. the Bishop 
 of Exeter. 
 
258 THE LINEAGE OF 
 
 vindicated. In March, 1860, the English Church 
 Union was formed. 7 Its objects were to defend 
 and maintain unimpaired the doctrine and disci- 
 pline of the Church of England, to afford counsel 
 and protection to all persons, lay or clerical, suf- 
 fering under unjust aggression, or hindrance in 
 spiritual matters. This society, of which Lord 
 Halifax is the president, consists now of four 
 thousand clergy and thirty-eight thousand laity, 
 and has done a noble work in safeguarding the 
 Faith. At the beginning, the movement at Ox- 
 ford was chiefly an intellectual and spiritual one. 
 But as the movement extended, there went along 
 with it the recovery of the Church's worship. 
 "There was no practical difference," said Pusey, 
 "between us and the Ritualists. We taught 
 through the ear, and they taught also through the 
 eye." Acting on the authority given by the Orna- 
 ments Rubric, lights on the Altar, v vestments for 
 clergy, the mixed chalice at the Eucharist, the east- 
 ward position at the Consecration, and other inci- 
 dental ceremonials, were introduced. The Low 
 Churchmen, who had failed to put down the move- 
 
 7 History of the Eng. Ch. Union, Roberts, p. 12. 
 
THE AMERICAN CATHOLIC CHURCH. 259 
 
 ment through the charges of the Bishops, now re- 
 sorted to legal efforts. 
 
 A Low Church Association was formed for the 
 prosecution of High Churchmen, and a consider- 
 able sum of money was raised. Civil suits to put 
 down ritual were instituted. The civil court of 
 last resort then existing was that of the Privy 
 Council. It was reported by Lord Brougham that, 
 by a mistake in 1830, ecclesiastical causes had been 
 assigned to it. It was not a court composed of 
 permanent members, but, being appointed from 
 time to time, was under the manipulation of politi- 
 cal influences. This packed and prejudiced the 
 tribunal. A number of ritual cases were tried be- 
 fore it. Amongst them was that of the reredos of 
 St. Paul's Cathedral. The decisions were not 
 always consistent with one another, but they were 
 marked by obvious pre judgments. On one occa- 
 sion three of the judges would not be present at 
 the formal decision, but one of them, Chief Baron 
 Kelly, publicly declared the decision to be a politi- 
 cal one. 8 
 
 The Catholic clergy who were condemned, hold- 
 ing that a civil court had no power to decide spirit- 
 
 8 Privy Council Decisions, Brooks. 
 
260 THE LINEAGE OF 
 
 ual causes, refused obedience. A number of them 
 were sent to prison, and became martyrs to the 
 Faith. The Eev. Mr. Tooth and others, like Dan- 
 iel of old, went to prison rather than obey the 
 king's decrees. They stood for the Church's free- 
 dom in spiritual matters from State control. Their 
 sufferings and courage helped to deliver many of 
 the English clergy from a false Erastianism. It 
 taught them the solemn duty to disobey the state 
 when its decrees conflicted with those of the 
 Church. The great movement on behalf of the 
 Church's emancipation and recovery of her heri- 
 tage was thus aided by these adverse decisions. It 
 moved on. 
 
 THE BROAD CHURCH. 
 
 But now we are bound to mention the rise of 
 a new school within the Church. Partly owing 
 to German rationalistic speculations concerning 
 the Bible, partly to the new methods of investiga- 
 tion, given to all subjects, by the discovery of the 
 process of evolution ; partly by the growing critical 
 spirit of agnosticism, doubts were being cast on the 
 inspiration of Scripture. The authenticity of the 
 Old Testament writings and fundamental truths 
 
THE AMERICAN CATHOLIC CHURCH. 261 
 
 of Christianity were being questioned. This line 
 of thought came to be known as the Broad Church 
 School. One of its first efforts was the publica- 
 tion of a book called Essays and Reviews. Some 
 of the writers appeared to deny the genuineness 
 of the prophetic predictions, the reality of the 
 miracles, the supernatural conception of the Son 
 of God by the Blessed Virgin, the Resurrection 
 of Christ's crucified Body. The Bishops, however, 
 collectively condemned the book, declaring it to be 
 unsound and dangerous. Another Broad Church 
 leader, Bishop Colenso, put forth a book entitled, 
 The Pentateuch and Book of Joshua Critically 
 Examined. He questioned the veracity of the 
 Pentateuch and also the divine authority of the 
 Epistle to the Romans. The matter was finally 
 taken up by his Metropolitan, Bishop Grey, of 
 South Africa. Bishop Colenso was brought to 
 trial, his book condemned, and he was removed 
 from the Episcopate. This action was subse- 
 quently approved by the House of Convocation. 
 
 A Mr. \ 7 oysey, having published sermons in 
 which the inspiration of Holy Scriptures, the Di- 
 vinity of Christ, and the doctrine of Eternal Pun- 
 ishment were denied, the Archbishop of York took 
 
262 THE LINEAGE OF 
 
 proceedings against him. While the English 
 Church Union was willing to assist pecuniarily the 
 Archbishop, and asked the Low Church Associa- 
 tion to join with them, the Low Churchmen re- 
 fused. They were willing enough to attack ritual, 
 but not to join in defending the divinity of Christ. 
 Mr. Voysey subsequently joined the Unitarian 
 body. 
 
 In fairness to the Privy Council, it is to be 
 stated that the Low Church Association failed in 
 its attempt to secure a condemnation of the doc- 
 trine of the Real Presence. Mr. Bennett, the rec- 
 tor of Frome Selwood, had stated his belief in the 
 "Real, objective Presence of our Lord, under the 
 form of Bread and Wine, upon the Altars of our 
 churches," and "whom myself adore, and teach 
 the people to adore, Christ present in the Elements 
 under the form of Bread and Wine." The Court 
 acquitted Mr. Bennett, as not having gone beyond 
 the allowed teaching of the Church. 9 Flushed by 
 their success before the civil tribunal, the Low 
 Churchmen now attacked one of the Bishops. 
 They selected Dr. King, the saintly Bishop of 
 
 9 Privy Council Decisions, N. 271. His. Eng. Ch. Union, 
 114-120. 
 
THE AMERICAN CATHOLIC CHURCH. 263 
 
 Lincoln. This case, however, was held before the 
 Archbishop of Canterbury, sitting with a number 
 of Bishops as assessors. The Court met July 23, 
 1899. Celebrations of the Holy Eucharist were 
 made in the morning by the High Churchmen 
 throughout England, "that God might be pleased 
 to overrule the trial to His greater glory and the 
 good of His Church." 
 
 The points at issue were: The use of the 
 mixed Chalice, its mixture during the service, the 
 ablutions at the end, the eastward position in the 
 early part of the service, and during the prayer 
 of consecration, the singing of the Agnus Dei after 
 the canon, lighted candles upon the altar, the sign 
 of the holy cross by the Bishop in giving the Ab- 
 solution and Benediction. In all these, save the 
 trifling one of the Cross, the decision on Churchly 
 and historical grounds was given in favor of the 
 Bishop. Thus, after years of trial, a real victory 
 was made on behalf of the Church cause. 
 
 SIGNS OP PEACE. 
 
 And now some efforts for peace began to be 
 made. Archbishop Tait drawing near his end, 
 sought a reconciliation with Fr. Mackonochie. 
 
264 THE LINEAGE OF 
 
 The bringing of Churchmen of all schools together 
 in Church congresses began to lessen the bitterness 
 of feeling. The attacks of political dissenters 
 upon the Church drove Churchmen into a de- 
 fensive alliance. The papal decision against our 
 orders also helped on the growing spirit of union, 
 and disillusionized the minds of many of the rit- 
 ualists as to the spirituality of Rome. Round 
 table conferences began to be held, where Low and 
 High Churchmen met together to discuss their 
 differences and find terms for agreement. The 
 development of Religious Orders with their mis- 
 sionary spirit won for the High Church school 
 great respect. The rise of St. Andrew's Brother- 
 hood and the Laymen's Forward Movement have 
 contributed towards unity. It is being recognized 
 that the Catholic Movement in its doctrine does 
 not deny the early Evangelical teaching, but only 
 supplements it, and that the Church's recovered 
 ritual has not been introduced in imitation of 
 Rome, but as a recovery of her own heritage. 
 
 II. THE CHUKCH IN AMERICA. 
 
 Let us now turn to the rise of the Church 
 in America. Sir Walter Raleigh had attempted 
 
THE AMERICAN CATHOLIC CHURCH. 265 
 
 in 1585 and 1587 to establish a colony in Virginia. 
 He parted with his Letters Patent to a company 
 of merchants, and presented to them a donation of 
 100, for the propagation of the Christian religion 
 in Virginia. 10 Prayers were first read on the coast 
 of the Pacific by the Rev. Francis Fletcher, which 
 act is commemorated by a stone cross set up in the 
 Golden Gate Park in San Francisco. In the East, 
 Sir George Weymouth visited the coast of Maine, 
 and set up a cross on Monhegan Island. There, 
 in 1607, the Rev. Richard Seymour held a service. 
 The Church was really founded in the year 1606 
 at Jamestown. In that year, King James I. 
 chartered the Virginia Company. The territory 
 thus granted extended from Cape Fear to the Bay 
 of Fundy. The portion from Cape Fear to the 
 Potomac was placed in charge of a number of per- 
 sons residing in London, and so came to be called 
 the "London Company." It is a matter of more 
 than ordinary interest that one of its members was 
 the Rev. Nicholas Ferrar, who founded the Re- 
 ligious House of Little Gidding in England. He 
 and his holy household, whose history should be 
 read by all Churchmen, must have often prayed 
 
 10 Title Deeds Ch. Eng., Gamier, p. 254. 
 
266 THE LINEAGE OF 
 
 for the work. While the enterprise was of a mer- 
 cantile character, religion entered into it. The 
 proposed colonists were instructed to make "Your- 
 selves all of one mind for the good of the country 
 and your own, and to serve and fear God, the 
 Giver of all goodness; for every plantation which 
 our Heavenly Father hath not planted shall be 
 rooted up." We find the colonists on arriving pre- 
 paring for the coming Sunday service by hanging 
 up an old sail, fastening it to three or four trees. 
 It was to serve as a shelter from the sun and rain. 
 They made seats out of rough logs. They placed 
 a bough of wood between two of the trees to serve 
 them as a pulpit. Their chaplain was the Eev. 
 Eobert Hunt, a man of robust courage and earnest 
 piety. Subsequently we read that Morning and 
 Evening prayer was daily said. The low standard 
 of Churchmanship was, however, marked by their 
 having the Holy Communion only once in three 
 months. The settlers had many severe trials 
 with the climate and with the Indians. They were 
 at one time famishing, and the colonists on the 
 point of deserting the work, when Lord Delaware 
 arrived with reinforcements. Lord Delaware knelt 
 in prayer on the bank of the river, and all joined 
 
THE AMERICAN CATHOLIC CHURCH. 267 
 
 in thanksgiving to God for His mercy in saving 
 them. The simple church which they had erected, 
 and which had almost fallen to pieces, was re- 
 paired, and daily service was renewed. We have 
 to record, however, that in 1609 a Dutch ship 
 appeared, having for sale a cargo of twenty ne- 
 groes. In this way, our evil system of slavery 
 began. The administration of the colony, which 
 was first under Presidents, in 1624 was placed un- 
 der Governors, the first of whom was Lord Dela- 
 ware. Before leaving Jamestown affairs, "it is a 
 just pride/ 7 says John Eiske, "that the work of 
 founding a university was proposed." If New 
 England can rejoice in the founding of Harvard 
 College, Virginia can rightly boast of the heroic 
 endurance of her settlers and their provision for 
 education. 
 
 THE CHUKCH'S GROWTH. 
 
 The Church, which gradually grew in Mary- 
 land and Virginia, began a feeble existence in the 
 North. The settlers of New England, who landed 
 at Plymouth in 1620, were separatists from the 
 Church. The Puritans, as is sometimes thought, 
 were not advocates of religious liberty. Church- 
 men and Quakers were severely treated. We find 
 
268 THE LINEAGE OF 
 
 in 1750, a Churchman, an old man, severely 
 whipped for not attending meeting. The Charter 
 granted to the Massachusetts colony had declared 
 that its end was to win the natives of the country 
 to the knowledge of the only one God and Saviour 
 of mankind. But they treated the Indians as 
 Amorites, Hivites, and Jebusites. In their war 
 with the Indian tribe of Pequots, the colony 
 adopted a policy of extermination. Robinson, their 
 former pastor at Leyden, said to the Governor of 
 Plymouth, "Oh, that you had converted some be- 
 fore you had killed any!" It may be gratefully 
 remembered that John Elliot, formerly a minister 
 of the Church, became the Apostle of the Indians. 
 He translated the Scriptures into their tongue, and 
 won many of them to Christ. The settlers who 
 landed at Salem in 1630 were not separated from 
 the Church. They called the Church of England 
 their "dear Mother," acknowledging that the hope 
 and part they had obtained in the common salva- 
 tion, "they had received in her bosom and suckled 
 from her breast." * Five ships brought over two 
 hundred and fifty settlers. At Salem, their spirit- 
 ual leader was the Rev. John White, who had two 
 
 11 Ch. in America, Hodge, p. 57. 
 
THE AMERICAN CATHOLIC CHURCH. 269 
 
 Church ministers with him. Dr. Lake, the Bishop 
 of Bath and Wells, gave the enterprise its blessing. 
 In 1641* the Rev. Richard Gibson had a church 
 and a parsonage at Portsmouth. The Rev. Robert 
 Radcliffe held service in the old South Meeting 
 House in Boston, and aroused much resentment 
 by officiating in his surplice and using the Book 
 of Common Prayer. The Rev. Eland Evans min- 
 istered for some eighteen years in Christ Church, 
 Philadelphia. He is said to have baptized several 
 hundred Quakers, and was by that body bitterly 
 disliked. In New York, the Church was more 
 favorably received. In 1697, Trinity Church 
 having been founded, the Rev. William Vesey was 
 called to be its rector. St. Mary's Church was 
 founded in Burlington in 1703, St. Peter's 
 Church in Albany, 1716. A memorable event in 
 1722 took place in New Haven. 12 About 1711, 
 Yale College had received a present from England 
 of 800 volumes for their library, among which 
 were to be found works by divines of the English 
 Church. The President of the College, Dr. Cut- 
 ler, and two of his leading professors, Samuel 
 
 Coleman's Ch. in Amer., 40 ; Wilberforce, P. E. Ch. in 
 America, 104 ; Hodges' Epis. Ch. in Amer., p. 65. 
 
270 THE LINEAGE OF 
 
 Johnson and Daniel Brown, were led to accept the 
 divine right of the Episcopacy. On the day after 
 the commencement, 1702, the faculty of Yale Col- 
 lege, with five prominent American pastors, pre- 
 sented to the trustees a letter stating their religious 
 change of mind. They said they had become con- 
 vinced of the invalidity of Presbyterian ordina- 
 tion. They felt they could not continue outside 
 of visible communion of an Episcopal Church. 
 They were dismissed from their post, hotly abused, 
 and suffered in other ways much persecution. The 
 conversion of these eminent Protestant ministers 
 was a blow to Puritanism. "The Church" there- 
 after, we read, "progressed in Connecticut, being 
 commended to the people by the solid attainments, 
 the intelligent loyalty, and the elevated character 
 of the clergy." 
 
 THE CHURCH'S WEAKNESS. 
 But during the colonial period the Church suf- 
 fered under two great disabilities. It had no 
 Bishops, and it was unpopular. The Episcopate 
 had been urgently and often asked for from Eng- 
 land, but for political and other reasons it had been 
 refused. That the Church should have been kept 
 alive in this marred condition of its government 
 
THE AMERICAN CATHOLIC CHURCH. 271 
 
 is a marvel. For ordination, candidates were 
 obliged, with much expense and danger, to cross 
 the ocean. The clergy who came from England 
 were regarded by the colonists as foreigners. A 
 laxity of discipline ensued, which makes the read- 
 ing of clerical life, especially in the South, un- 
 pleasant and regretful. The loss of the enlighten- 
 ing grace of Confirmation showed itself in the 
 ignorance of the Church's polity and a weakened 
 spirituality. When, in the eighteenth century, 
 English Churchmen were willing to give us Bish- 
 ops, they were met by un-churchly American hos- 
 tility. "They were not wanted." Again, the 
 Church was very unpopular. The other religious 
 bodies were possessed of a strong animosity against 
 the Church. One Morton of Merrymount was ac- 
 cused of atheism by his neighbours of Boston, the 
 charge being based, according to John Fiske, on 
 the fact that he used the Book of Common Prayer. 
 
 "The Puritan opinions in politics and religion 
 were violently opposed to civil and ecclesiastical 
 order. To their minds," says Dr. Hodges, "the 
 Church stood for the bigotry of Bishops and the 
 tyranny of kings." 
 
 When we come to the American Revolution, we 
 
272 THE LINEAGE OF 
 
 find a number of the clergy, English by birth, sid- 
 ing with England. Some of them left their par- 
 ishes and went back to the old country, or to an 
 English colony. Their attitude of course increased 
 the unpopularity of the Church. The use of forms 
 of prayer was called unspiritual. It was said to be 
 a quenching of the spirit, and the Church's wor- 
 ship was denounced as a cold formalism. Never- 
 theless it continued to grow. 
 
 Of the necessary changes in the Prayer Book, 
 in consequence of our separation from England, 
 we will treat later. 
 
 The Episcopate was eventually obtained from 
 Scotland and England. The Church's progress was 
 aided by the heroic lives of some of our missionary 
 Bishops. Among these was the great Bishop White, 
 a man of balanced wisdom and sanctity. Bishop 
 Seabury, who had obtained his consecration from 
 Scotland, and who was a devoted High Church- 
 man, and Bishop Hobart of New York, who was 
 like-minded in his teaching and a great adminis- 
 trator, left their marked impression on the Church. 
 Bishops Chase and Kemper, who were great mis- 
 sionaries, planted the Church in the central and 
 farther West. 
 
THE AMERICAN CATHOLIC CHURCH. 273 
 THE CATHOLIC MOVEMENT. 
 
 As the Church grew, early in the nineteenth 
 century there was a development here, under the 
 guidance of God's Holy Spirit, of that same move- 
 ment for the recovery of the Church's full heritage 
 of doctrine and worship as had begun in England. 
 The teachings of Hobart and Seabury laid the 
 foundation of this recovery. Indeed, it has been 
 thought by some that, as it was no imitation or 
 echo of English teaching, they had led the way. 
 
 They taught the doctrines of the Church, the 
 Apostolic Succession, Baptismal Regeneration, and 
 the Prayer Book, as the Church's Rule of Faith. 
 The teaching of some High Churchmen on the sub- 
 ject of the Holy Eucharist was very strong. In a 
 note to his famous sermon preached by the Rev. 
 Samuel Farmer Jarvis, before the Bishops, clergy, 
 and laity, constituting the Board of Missions in 
 1834, by the title, "Christian Unity Necessary for 
 the Converting of the World/' he said : "We have 
 no right to banish from our Communion those 
 whose notions of the Real Presence of Christ in 
 the Sacraments rise to a mysterious change by 
 which the very Elements themselves, though they 
 
274 THE LINEAGE OF 
 
 retain their original properties, are corporeally 
 united with, or transformed into, Christ." 
 
 The revival of Church teaching began here, as 
 in England, to be opposed. The slightest revival 
 of enrichment in the services was condemned. 
 Many of the churches then had the old three-decker 
 arrangement, consisting of a pulpit beneath which 
 was a reading desk, and beneath that a place for 
 the clerk, who said the responses. A recessed chan- 
 cel was looked upon with abhorrence. Bishops in- 
 sisted there should be nothing looking like an al- 
 tar in the chancel. It must be an honest table with 
 four visible legs. The introduction of flowers was 
 sternly forbidden, 13 as was also a cross on the Holy 
 Table. A cross having been placed on the wall 
 over the altar in the Church of the Advent, Bos- 
 ton, the Bishop assigned it as a reason why he 
 would not visit the Church for Confirmation. 14 A 
 cross having been found in the chapel of the Gen- 
 eral Theological Seminary, on the front railing of 
 the chancel, it was declared to be improper by the 
 dean, and ordered to be removed. 15 Where there 
 was a reading desk, where the prayers were said, 
 
 13 Appendix Gen. Conven, f ol. 249. 
 
 14 I/i/e of William CroswelL 
 
 15 Journal Gen. Convention, 1844, Appendix. 
 
THE AMERICAN CATHOLIC CHURCH. 275 
 
 it faced the people. On one occasion, when the 
 venerable Dr. Edson of Lowell was saying the 
 office stall-wise, Bishop Eastman, who was present, 
 rose and took him by the shoulders, and made him 
 turn round facing the congregation. There were 
 no lights on the altar, no vested choristers, no cross 
 borne in procession. The clergyman preached, and 
 sometimes said the whole service, in the black Ge- 
 neva gown, and the Holy Communion was but sel- 
 dom administered. 
 
 It is to be remembered that Miss Seton, a de- 
 vout person, besought the rector of Trinity Church, 
 New York, for more frequent celebrations. She 
 was refused, and subsequently joined the Roman 
 Communion, where she founded an order of the 
 Sisters of Charity. In the forties, a meeting of 
 some High Church clergy took place in New York, 
 among whom were Dr. Muhlenberg and William 
 Croswell of Boston, who discussed the possibility 
 of having on every Sunday a celebration of the 
 Holy Eucharist. There was much party spirit at 
 this time. The Low Churchmen had many holy 
 men among them, but some took here, as in Eng- 
 land, to the tactics of persecution. 
 
 There was a young man at the General Theo- 
 
276 THE LINEAGE OF 
 
 logical Seminary by the name of Arthur Carey. 
 He was a young man noted for his piety, and of 
 considerable intellectual ability. He had adopted 
 the opinion afterwards put forth by Dr. Pusey, 
 that the decrees of Trent and our Thirty-nine Ar- 
 ticles were capable, by explanation, of a recon- 
 ciliation. 
 
 In 1843, at the time of his ordination by 
 Bishop Onderdonk, the Eev. Dr. Smith and the 
 Eev. Dr. Anthon rose and read a long protest, 
 grounded on Carey's alleged doctrinal errors. 
 Bishop Onderdonk, however, stated that the accu- 
 sation had already been investigated, that there 
 would be no changes in the service of the day, and 
 that all the candidates present would be ordained. 
 This brought Bishop Onderdonk into great dis- 
 favor with the Low Churchmen. He was himself 
 the next object of their attack. They charged him 
 with acts evincing a "prevalent impurity of mind." 
 The evidence was imperfect, 10 and as the great 
 Bishop Whittingham said in his written opinion, 
 "The probabilities were strong against it." But 
 the Low Church Bishops voted for his condemna- 
 tion. It was obviously a mere party judgment. 
 
 18 Trial of Bp. Onderdonk, published by the Court. 
 
THE AMERICAN CATHOLIC CHURCH. 277 
 
 Bishop Onderdonk was suspended. Subsequently, 
 in the same spirit, the great Bishop Doane of ISTew 
 Jersey was attacked. One charge related to money 
 matters. His diocesan convention, clergy and 
 laity, rallied to his support, and his masterful 
 mind was able to defeat the attack. 
 
 In Massachusetts, the Eev. Oliver S. Prescott, 
 at one time an assistant at the Church of the Ad- 
 vent, Boston, was presented for trial for erroneous 
 teaching. Three trials took place. It was not 
 proved that he had heard confessions, but that he 
 had taught the right of every layman to resort 
 to the Sacrament of Penance if he felt the need, 
 and the priest, if he judged him penitent, to give 
 him absolution. Prescott was condemned and sus- 
 pended from exercising his priestly office until he 
 should renounce his teaching. He was urged by 
 counsel to appeal to the civil courts, being assured 
 that they would grant relief in such an unjust sen- 
 tence. But, unwilling to bring such matters before 
 civil tribunals, he declined doing so. Eventually 
 Bishop Whittingham of Maryland, saying, "What 
 a Bishop could do, another Bishop could undo," 
 invited him into his diocese, where he would be 
 free from the sentence in which he had acquiesced. 
 
278 THE LINEAGE OF 
 
 A few years previously, 1844, a fierce attack had 
 been stirred up against the General Theological 
 Seminary. A series of some forty-three inquisi- 
 torial questions was addressed to its dean and pro- 
 fessors. "What had been taught there concerning 
 the errors of Rome? the authority of General 
 Councils? whether the works of Pusey, Newman, 
 Keble, and Palmer were privately recommended, 
 or the Oxford Tracts? whether the errors of the 
 Romish Church were duly exposed ? What super- 
 stitious practices of the Romish Church, such as 
 the use of the crucifix, etc., were adopted?" It 
 appeared that, as a matter of Christmas decoration, 
 a cross, ornamented in part by artificial flowers, 
 was placed on the front railing of the chancel. 
 This was made a comment by the dean. A great 
 effort was made at General Convention to obtain 
 from the Bishops a public condemnation of these 
 errors in doctrine and practice, "having their 
 origin, it was said, in certain writings emanating 
 chiefly from members of the University of Oxford 
 in England." 
 
 The effort, however, which took the form of a 
 resolution, was voted down. The House of clerical 
 and lay deputies, as giving a quietus to the agita- 
 
THE AMERICAN CATHOLIC CHURCH. 279 
 
 tion, resolved that the liturgy, "offices and articles 
 of the Church were sufficient exponents of her 
 sense of the essential doctrine of Holy Scripture, 
 and that the canons of the Church afforded ample 
 means of discipline and correction for all who 
 might depart from her standard. And further," 
 they declared, "the General Convention was not a 
 suitable tribunal for the trial and censure of, and 
 that the Church is not responsible for, the errors 
 of individuals, whether they are members of this 
 Church or otherwise." 
 
 THE ATTACK ON THE PRAYER BOOK. 
 
 Thus defeated, the Low Churchmen turned 
 next to an attack upon the Prayer Book. It con- 
 tained, they said, "Roman germs. It taught the 
 doctrine of Apostolic Succession, Baptismal Re- 
 generation, the priest's right to give absolution in 
 private. It called the Holy Table an Altar, it 
 upheld the doctrine of the Eucharistic Sacrifice." 
 Now the basis of the sacramental system lies in 
 the doctrine of baptism, as the effective instrument 
 of regeneration. So clearly is the teaching of the 
 Church expressed in her baptismal office, that it 
 is a wonder any should not have admitted it to be 
 
280 THE LINEAGE OF 
 
 so. Some had, however, invented an ingenious 
 theory that regeneration was promised prospec- 
 tively to a baptized infant, in virtue of the faith 
 of the sponsors. But one, who was subsequently 
 a Bishop of the Eeformed Episcopal body, de- 
 clared that in administering on one occasion bap- 
 tism privately to a sick child, he perceived that no 
 sponsors were required, but the Church went on 
 to say that, "seeing this child is regenerated." His 
 theory, he said, thus fell to the ground. The ef- 
 fort, however, to get the Prayer Book changed at 
 the General Convention signally failed. 
 
 Upon this, a number of Low Churchmen, led 
 by Dr. Cummins, Bishop of Kentucky, left the 
 Church. Dr. Cummins said he had "lost all hope 
 that the system now prevailing so extensively in 
 England, and in the Protestant Episcopal Church, 
 can or will be eradicated by any acts of the Church, 
 legislative or executive." He left the Church, and 
 was deposed by the House of Bishops. 
 
 THE HOLY EUCHARIST CONTROVERSY. 
 
 Next arose the controversy over the Holy Eu- 
 charist. Dr. de Koven had defended the doctrine 
 of the Objective Eeal Presence as taught in the 
 
THE AMERICAN CATHOLIC CHURCH. 281 
 
 Prayer Book and Catechism. Chosen to be Bishop 
 of Illinois, his election was not confirmed. The 
 movement, however, was not checked, but began 
 rapidly to grow. A more developed ritual took 
 place in certain churches, like that of St. Alban's, 
 New York. Lights and vestments began to be in- 
 troduced. The Cowley Fathers, coming from Eng- 
 land in 1872, gave a great impulse to the Church 
 spirit in Boston. 
 
 It was about 1874 that a further attack was 
 made on ritual. It was sought to put it down by 
 legislation. It was like the last fatal charge of the 
 old Guard at Waterloo. The fears of many 
 Churchmen had been excited by the cry of Koman- 
 ism. Under the pressure of the excitement a canon 
 was forced through General Convention which for- 
 bade any acts of reverence by genuflection or other- 
 wise towards the Elements. Here, we may rever- 
 ently say, God took part in the struggle. The LOAV 
 Churchmen were victorious in getting their canon 
 passed, but God had struck its authors with judi- 
 cial blindness, for the way in which they defeated 
 themselves can be explained in no other manner. 
 The canon which was to forbid all acts of rever- 
 ence and adoration only forbade them as offered to 
 
282 THE LINEAGE OF 
 
 the elements. The canon omitted to state the con- 
 secrated elements. The canon never was put in 
 operation and finally was repealed in Boston thirty 
 years later. One misunderstanding may here 
 rightly be removed. As the Jewish priest waved 
 the offering before the Lord, so the Christian 
 priest elevates the sacred elements, doing this as 
 offering them to God, not, as is sometimes sup- 
 posed, for the adoration of the people. 
 
 It is also necessary to notice that there arose 
 some of the Broad Churchmen here, as in England, 
 who denied the Virgin Birth of our Blessed Lord. 
 The Kev. Howard MacQueary and Dr. Crapsey 
 were tried and condemned." The effort made to 
 liberalize the Church and make it more like the 
 Unitarian, while popular with the worldly mind- 
 ed, is not being well received by the orthodox and 
 devout. Thus we see how the great movement 
 on behalf of the recovery of our Catholic heritage 
 in doctrine and worship has progressed, under 
 God's good guidance, in our American Church. 
 
 THE CHANGES IN THE PRAYER BOOK. 
 One further matter must be touched upon. 
 
 17 Christian and Catholic, Dr. Grafton. 
 
THE AMERICAN CATHOLIC CHURCH. 283 
 
 After the separation from England, it became 
 necessary that some changes should be made in the 
 Book of Common Prayer. Our American Preface 
 states that "when in the course of Divine Provi- 
 dence, these American States became independent 
 with respect to civil government, their ecclesiastical 
 independence was necessarily included." Altera- 
 tion in the Liturgy became necessary in prayers 
 for our civil rulers, and some other alterations were 
 made. But it is declared that "the Church was far 
 from intending to depart from the Church of Eng- 
 land in any essential points of doctrine, discipline, 
 and worship, further than local discipline should 
 require." 
 
 It is important to note that this expressed in- 
 tention gives us the rule by which all the changes 
 are to be interpreted. It shows that mere omis- 
 sion would not mean rejection of either doctrine or 
 practice. Thus, the Athanasian Creed was omitted 
 from recitation, but remained as a true exposition 
 of the Faith. The form of private absolution of 
 the sick was omitted, but allowed to be given pri- 
 vately in a new office, the Visitation of Prisoners. 
 The frequent repetition of the Lord's Prayer, to 
 which some had objected, was obviated. Selections 
 
284 THE LINEAGE OF 
 
 of Psalms were introduced, which allowed of the 
 omission of the recitation of the imprecatory ones. 
 The sign of the cross in baptism was made op- 
 tional. The evangelical canticles of the Benedic- 
 tus, Magnificat, and Nunc Dimittis were omitted. 
 Even an Article in the Apostles' Creed, "the de- 
 scent into hell," was bracketed. These conces- 
 sions were made according to the request of sec- 
 tarians, when union was sought in England be- 
 tween themselves and the Church. But they had 
 no effect in America in diminishing the sectarian 
 feeling of opposition. It only showed that con- 
 cessions do not lead to union, but rather intensify 
 sectarian pride and opposition. Our great Bishop 
 Seabury allowed these changes, especially those 
 in Morning and Evening Prayer. He left it, he 
 said, "to a wiser generation to have them rein- 
 stated." In respect to the evangelical canticles, 
 this has now been done. Seabury was willing to 
 allow of these changes in the minor offices, pro- 
 vided that he could have the revision of the great 
 office of the Holy Eucharist. He had been conse- 
 crated a Bishop in Scotland, and the Scotch Lit- 
 urgy was far richer and more Catholic than the 
 English one. The Scotch Bishops had requested 
 
THE AMERICAN CATHOLIC CHURCH. 285 
 
 Seabury to adopt their Communion Office, and 
 Bishop Seabury promised to do his best to induce 
 the American Church to adopt it. The result has 
 been that the American office is the most glorious 
 Liturgy of all the Churches belonging to the An- 
 glican Communion. We find, for instance, in the 
 Institution Office the term "Altar." This term, 
 save in the Coronation Service in England, was 
 omitted in the English Book. The Holy Com- 
 munion is also called in the Consecration office of 
 a church, "the Blessed Sacrament of the Body and 
 Blood of Christ." This it is well to remember, as 
 there are those who have raised objections to the 
 title "Blessed," being given to this Sacrament. It 
 is, however, a Prayer Book definition and termi- 
 nology. In the Institution Office, we find the Holy 
 Communion called by its ancient name, "the Holy 
 Eucharist." In this office also, in its prayer, we 
 find it asserted that Christ has purchased to Him- 
 self an universal Church, and "has promised to be 
 with the ministry of Apostolic Succession to the 
 end of the world." The relation of the instituted 
 priest and his people is called in the same office a 
 "sacerdotal connection," and in the Visitation of 
 the Sick, the minister, on behalf of all who are 
 
286 THE LINEAGE OF 
 
 present, prays that "when we are gathered unto 
 our fathers, it may be in the Communion of the 
 Catholic Church." 
 
 More important, however, were the additions 
 made to the Holy Communion consecration prayer, 
 or canon, as it is called. The English book is de- 
 ficient, herein, in an explicit invocation of the 
 Holy Ghost. This, which is held as so important 
 in the Eastern Church, is fully stated in our own 
 Liturgy. In it "We pray Thee, Merciful Father, 
 to hear us, and of Thy Almighty goodness vouch- 
 safe to bless and sanctify with Thy Word and 
 Holy Spirit, these Thy gifts and creatures of bread 
 and wine, that we, receiving them according to our 
 Saviour, Jesus Christ's, holy institution, in re- 
 membrance of His death and passion, may be par- 
 takers of His most blessed Body and Blood." It 
 is to be noted here that the elements are not only 
 called creatures, but, having been endowed with 
 the sacramental gift by virtue of the Institution, 
 are called "Holy Gifts," as well as creatures, hav- 
 ing received the inward thing or gift of Christ's 
 Body and Blood. 
 
 More liturgically important is the explicit 
 statement and action that shows the Holy Eucha- 
 
THE AMERICAN CATHOLIC CHURCH. 287 
 
 rist is not only a Communion, but it is also a 
 Sacrifice. It is one, we know, with that ever 
 being presented on the Heavenly Altar, and a 
 memorial re-presentation of the offering on Cal- 
 vary. We make the oblation of the Sacrament, 
 and offer it to God. So "we, Thy humble servants, 
 do celebrate and make here before Thy Divine 
 Majesty with these Thy Holy Gifts, which we now 
 offer unto Thee, the memorial Thy Son hath com- 
 manded us to make." And this offering which we 
 make and plead is stated to be for the "whole 
 Church." We ask God to accept this our Sacrifice, 
 "that we and all Thy whole Church may obtain 
 remission of our sins, and all other benefits of His 
 Passion." As previously, the priest had asked for 
 prayers for the Church Militant, that is, the 
 Church on earth; here, as the priest presents the 
 great Memorial Sacrifice, he pleads it on behalf 
 of the whole Church. Now the whole Church 
 must include, not only those on earth, as the 
 Church Militant does, but the faithful departed. 
 So we profess in the hymn beginning, "The living 
 and the dead, but one communion make." We 
 may not know what the latter need, and so our 
 Mother Church prays in general terms for all, 
 
288 THE LINEAGE OF 
 
 "for forgiveness of sins, and all other benefits of 
 Christ's Passion." This has been a great comfort 
 and support to all who have lost dear ones who 
 have gone before. 
 
 The special liturgical glory of the Anglican 
 Church is her placing the Gloria in Excelsis after 
 the Communion of the people. In the early litur- 
 gies, it stood at the beginning. The Liturgy which 
 set forth the drama of the Incarnation and Christ's 
 death, began then with the Song of the Angels at 
 Bethlehem. But our Church placed it after the 
 communicants had received. We were to sing it, 
 as an act of worship and devotion, in the sacra- 
 mental presence of our Blessed Lord. By this act 
 she reserves the Blessed Sacrament, not for the 
 purpose of Communion, but after Communion, for 
 the purposes of devotion. 
 
 In respect to the attitude of the priest, the 
 Bishops at the General Convention of 1832 de- 
 clared that a as the Holy Communion is of a 'spirit- 
 ually sacrificial' character, the standing posture 
 should be observed by him, wherever that of kneel- 
 ing is not expressly prescribed." He should 
 therefore stand, not kneel, while saying his pre- 
 
 18 Journal of the General Convention, 1832, p. 451. 
 
THE AMERICAN CATHOLIC CHURCH. 289 
 
 paratory prayers. He should stand also while re- 
 ceiving his Communion. He should kneel, as bid- 
 den by the rubric, when saying the Confession, in 
 union with our Lord's kneeling in Gethsemane, as 
 our Lord, being our representative Penitent, then 
 knelt. He would kneel at the prayer, "We do not 
 presume," etc., in memory of our Lord's falling 
 under the Cross on the way to Calvary. He covers 
 the elements after the consecration with a fair 
 linen cloth, symbolical of our Blessed Lord's Body 
 when taken down from the Cross being wrapped 
 in a clean linen cloth and so laid in the tomb. 
 
 CEREMONIAL. 
 
 In the American Prayer Book, the Ornaments 
 Rubric of England, which referred to the second 
 year of the reign of King Edward VI. , was natur- 
 ally omitted. As we have seen, the omission would 
 not mean any legalized change of ceremonial. 
 What was legal in England would still be allow- 
 able in America. This is our authority for the 
 use of the surplice, and if of the surplice, of the 
 other clerical vestments. Thus the deacons at their 
 ordination are to be "decently habited," the term 
 "habit" being here used in its Liturgical sense, 
 
290 THE LINEAGE OF 
 
 "Let all things be done decently and in order." 
 The retention by the Bishops of cope and mitre 
 was declared to be legal by an official report to the 
 House of Bishops concerning the Episcopal cos- 
 tume. The committee said, "the first Bishop of 
 the American Church, Bishop Seabury, was ac- 
 customed to wear the mitre in certain offices, and 
 the first of our Bishops ever consecrated in Amer- 
 ica, Bishop Claggett of Maryland, continued to do 
 so." In connection with Bishop Seabury's wear- 
 ing the mitre, the following anecdote may be in- 
 teresting: Bishop Coxe wrote, learning that the 
 mitre of Bishop Seabury, used in his Episcopal 
 ministrations, was still in existence: "I had the 
 curiosity to obtain it through the Rev. Dr. Sea- 
 bury of New York, and placed it in the library of 
 Trinity College. An aged priest, the Rev. Isaac 
 Jones, came into the library, and on his betraying 
 some emotion at the sight, I said to him, 'You have 
 probably seen that mitre on Seabury 's head.' He 
 answered, 'Yes; in 1785, at the first ordination in 
 this country, I saw him wearing a scarlet hood and 
 that mitre/ ' In the opinion of the committee 
 above referred to, this historical fact justifies any 
 Bishop in resuming it. This report was signed by 
 
THE AMERICAN CATHOLIC CHURCH. 291 
 
 the Et. Rev. William C. Doane, Bishop of Albany ; 
 Rt. Rev. Arthur Cleveland Coxe, Bishop of West- 
 ern New York ; Rt. Rev. Henry C. Potter, Bishop 
 of New York. 19 
 
 Neither the use of the Eucharistic vestments 
 nor the cope and mitre should be made a matter 
 of party strife. Both High and Low Churchmen 
 believe in the Apostolic character of our Church, 
 and the vestments and other ornaments only bear 
 witness to the continuity of our Church from 
 Apostolic times. They are not introduced in the 
 way of imitation of Rome, but as a protest against 
 her exclusive claims. Whether their introduction 
 is desirable was answered lately by a body of clergy 
 in England in this wise: "The question whether 
 the vestments should or should not be restored de- 
 pends on whether it is desirable to exhibit or con- 
 ceal the continuity which they express." In Amer- 
 ica, surrounded as we are by Romans and sectari- 
 ans, is it not wise that we should declare, not by 
 word only, but to the eyes of our people, that our 
 Church is the same as that founded by the Apos- 
 tles, and has come down to us through the ages? 
 
 19 Journal of Gen. Convention, 1886, p. 795. 
 
292 THE LINEAGE OF 
 
 THE CHUECH'S TITLE. 
 
 We come now to the title of our Church. 
 
 In 1785 the Church in America took for its 
 legal title that of "Protestant Episcopal," but did 
 not mean by that to deny that she was Catholic. 
 The term Protestant has two significations. It 
 may be used by those who, as members of a so- 
 ciety, prefer not to leave but to remain in it under 
 protest. In this way, our Church is a pro-testant 
 Church. It protests against the additions made to 
 the faith by Rome, and the subtractions made from 
 it by sectarians. But it is not Protestant in the 
 modern sense and use of the word, which involves 
 a rejection of all Church authority and the sacra- 
 mental system, and which has resulted in hundreds 
 of sects. The Church in her government is "Epis- 
 copal." This distinguishes her from the Congrega- 
 tional, Presbyterian, and Papal systems. She be- 
 lieves that the government of the Church is vested 
 in the Bishops and those under them. No one 
 Bishop is independent of the others. His author- 
 ity lies in his being a true exponent of the whole 
 body of the Episcopate. We believe thus in the 
 
THE AMERICAN CATHOLIC CHURCH. 293 
 
 solidarity of the Episcopate. The authority that 
 lies behind the individual Bishop is the corporate 
 knowledge and consciousness of the whole undivid- 
 ed Church. The term "American Catholic" would 
 now be more explicit in our attitude towards sec- 
 tarians, and would discriminate us from the 
 Eoman Church. Our heritage in faith and wor- 
 ship, as expressed in our Book of Common Prayer, 
 is a very grand and noble one. In these days, 
 when Protestantism is disintegrating, and divi- 
 sions are discernible in the Roman Communion, 
 our Church, Apostolic and Orthodox, is being 
 found a city of refuge. She has never placed 
 herself, and does not now, in opposition to discov- 
 ered facts of modern science. She does not re- 
 press reverent and scientific investigation of the 
 construction of God's Word. She allows a certain 
 amount of comprehensiveness by permitted diversi- 
 ties of ceremonial. We believe there is a growing 
 spirit of union springing up within her. Men are 
 outgrowing the little narrow prejudices which di- 
 vided them into parties over trifling matters of 
 ritual or speculative questions of doctrine. 
 
 We may, in conclusion, venture the criticism 
 
294 THE LINEAGE OF 
 
 that the Church has been heretofore too much on 
 the defensive. Now no cause that is chiefly de- 
 fensive will ever succeed. It must be constructive 
 and aggressive in order to do so. There should 
 therefore be an earnest and united effort made to 
 gain a more appropriate title for our Church. 
 
 It belongs, moreover, to all her members to be 
 true to the great trust they have received from 
 their spiritual forefathers, and not allow it to be 
 impaired, for the sake of popularity with the 
 world, by compromise. As we have all received a 
 great treasure which has come down to us through 
 the sacrifices made by doctors, confessors, and mar- 
 tyrs, it becomes us to hand it on unimpaired to 
 others. As our spiritual forebears made tremen- 
 dous sacrifices of life and fortune that we might 
 receive this inheritance of the Faith, we must in 
 like manner make sacrifices for the benefit of com- 
 ing generations. What our members especially need 
 is to be more fully instructed in the history, doc- 
 trine, and worship of the Church, to be more and 
 more united together in the bonds of Christian fel- 
 lowship, to work for the Church as the greatest 
 cause life can present to us, to use all its means of 
 grace, and to love it with all their hearts. 
 
THE AMERICAN CATHOLIC CHURCH. 295 
 
 The writer of this work prays that it may in its 
 way aid to this blessed consummation. Our 
 Church holds a magnificent position, and has great 
 opportunities before her. We venture concerning 
 her, to paraphrase the hymn of America's great 
 poet: 
 
 Sail on! O Church so true and tried, 
 Afflicted sore, yet purified. 
 The world and Satan's hosts unite 
 Against thy witness to Christ's life. 
 Humanity with all its fears, 
 Its doubts, yet hopes for future years, 
 Looks largely to thy heavenly aid. 
 We know the Master laid the keel, 
 Reformers wrought thy ribs of steel. 
 What scaffolds bled, what martyrs died, 
 In what a forge and pains beside 
 Were shaped the anchors of thy hope! 
 Thy compass is God's Holy Word, 
 Thy freight the ancient faith untold : 
 Fear not each sudden sound and shock, 
 'Tis of the wave and not the rock; 
 In spite of Rome and tempest's roar, 
 In spite of false lights on the shore, 
 Sail on, nor fear to breast the sea! 
 Our hearts, our hopes are all with thee. 
 Our hearts, our hopes, our prayers, our tears, 
 Our faith triumphant o'er our fears, 
 Are all with thee, are all with thee! 
 
296 THE LINEAGE. 
 
 BOOKS MADE USE OF IN CHAPTER IX. 
 
 Annals of the Low Church Party. Proby. 
 
 Tracts of the Times. 
 
 Life of Pusey. Liddon. 
 
 Pusey and the Church Revival. Grafton. 
 
 Life of Keble. 
 
 Life of Isaac Williams. 
 
 Letters of J. Mason Neale. E. A. Towle. 
 
 Lives of Charles Lowder, Mackonochie, and Others. 
 
 History of the English Church Union. Roberts. / 
 
 Life of the Rev. Mother Superior of Clewer. 
 
 Three Hundred Years of American Church History. Hodges. 
 
 History of the Church in Maryland. Dr. Hawks. 
 
 History of the Church in Virginia. 
 
 History of the American Church. Coleman. 
 
 History of the American Church. McConnell. 
 
 Lives of Bishops White, Hobart, Seabury, Chase, Kemper. 
 
 Journals of the General Convention. 
 
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