The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1881-05-18
THE RITUALIS71c WORSHIP.

readers the history and practices of Rit-
uallsm In the Church of England. This
journal regards Ritualism as the outcome
OF the High Church movement which
commenced in 1884 with the publication
of the Tracts for the Times" called the
Iractarian movement, one of the princi-
pal leaders of which was DIR. Pusey,
whose adherents received the name of
" Puseyites." The supporters of this
movement spoke of it as revival of (not
Roman) Catholicism" its object be-
ing to restore to the Church the true
Catholic doctrine and practice, which
had, since the Reformation, been grad
ually overlaid by Professionalism. 1t was
aimed not so much at the revival of rit-
ual as of doctrine, which doctrine was
regarded by other Christians as border
ing close upon Romanism. At the pre-
sent moment the great body of the High
Church clergy and laity have declined to
follow the practices of the Ritualists, al
though the latter claim that their ritual
istic practices embody, and are designed
to symbolise, doctrine. In 1910 the dis.
turbances began about the black gown,
the clergy in several districts being or
dered by their bishops to discontinue
their use. The next step was the pro-
fuse decoration of churches at festivals
with flowers and emblems; the font and
altar being specially selected for orna-
mentation. About 1855 temporary, and,
afterwards, permanent rood-screens were
introduced, with decorations. Soon after
ward these developed into low walls with
ratings to divide the nave of the church
from the chancel, and only beam with
a rood Cor cross) on it was used for a
screen. The use of "vestment" began in
1857, based on the famous tournaments
Rubric" in the Prayer-Book. 1t was
claimed that they had the right to use
the ornaments and vestments authorised
by the "Sarum Salisbury use," which
were argued to be Anglican rather than
Roman. The first chief vestment as
sumed was the Chasuble, or Eucharistic
vestment of the Priest, and then followed
the Dalmatic and Tunicle for the Deacon
and Sub-Deacon (also called the Gospeller
and Epistoler) in the high celebration of
Mass. With these were introduced sta
tionary lights, and soon after banners
and crosses, followed by banners elabor-
ated with crucifxes and figures of the
saints. Incense was introduced in 1864.
There are, says the Graphic, whose &C
count we are following, three kinds of
" Celebrations of the Eucharist-or OF
the Mass, as some do not hesitate to call
it. The first is the Low Celebration,
without music, and often performed by
the priest alone. The second is the G1ssa
Cantato, with plain music, and one or
two boys or servers" to bring the "ele-
ments' to the "celebrant." Two candles
are used on this occasion, but the Deacon
and Sub-Deacon are not present. The
third is the High Celebration Cor High
Mass) at which Deacon and Sub-Deacon
take conspicuous part. Here there is
the most elaborate music, and the most
elaborate ritual. Incense is also used at
High Mass. This service commences
with the "Introit," during which the
celebrant" says his preparation" pray
ers. He then receives the "thurible"
from the "thurifer," and censes" the
altar" and is himself Licensed" by the
"acolyte." After the Lords Prayer,
Collect, Commandments, and Prayer for
the Queen, the celebrant moves to the
south SIDE of the altar, and says the Col
lect of the day, and then the Epistoler
reads the Epistle. The Epistoler Cor
Sub-Deacon) then kisses the "Book of
the Gospels" and takes it to the north
side of the altar, where he turns the back
Of the book to his face, thereby constitut-
ing himself living lecturn, as it were,
for the Gospeller (the Deacon). The
book having been previously "censed, +"
the Deacon, Immediately after the Clio
ria, commences the " singing of the Cos
pei, the choir facing meanwhile to the
East. Want of space prevents farther
description of the services.
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