of the Diocesan Council. The Schools and Hospitals are independent of it; there is no duty on the part of the Bishop to ask the Chapter for advice in the administration of his office, nor on its part any duty to give him advice when asked for it. It is a body as local in its character and service as any parish Church. There is what is called a Greater Chapter, composed of the Archdeacons, the members of the Standing Committee, of the Board of Missions, and of the deputations to General Conventions, the officers of the Diocesan Council, and the rectors of the two oldest churches in the city. In its personnel it is Diocesan; but the only function of this body is to elect the members of the Chapter proper and to attend the Bishop upon certain special occasions. It has no direct and active relations with the Diocese.

The same is true of the scheme of the Cathedral at Davenport. Bishop Perry, retaining in his own hands the title to the property in order to preserve it as a Bishop's Church, has erected a Chapter, with a Dean, who is the head of the educational institutions, a Senior Canon, who has the pastoral care of the congregation, other Canons whose special duties are in the parish Churches of the city and in the schools, and Curators of the Cathedral, who are laymen charged with the temporalities. Its work is, first, to maintain the worship in the Cathedral in rich, abundant, and appropriate services; secondly, to conduct the work of the parish Churches and missions in the See city; thirdly, to carry on the schools there; fourthly, to extend missionary efforts into the Diocese as fully and as far as possible. But the Diocesan administration is here, as at Albany, distributed among the Board of Missions, the Trustees of the funds of the Diocese, and the Trustees of the Episcopate funds. It is not proposed to bring the powers and duties of these bodies within the jurisdiction of the Chapter.

Cathedrals of the third class are equally, with those last described, local as to the services or public worship and of charities; but they also have direct practical and constant relation with the Diocese. The Omaha Cathedral is an example. Its Chapter consists of the Bishop, Dean, three Canons, five honorary Canons, the Standing Committee, and all the other officers of the Diocese. It is charged with the care of the missions, funds, property, schools, and hospitals of the Diocese. It meets quarterly and deals with every subject of administration. In several Missionary Jurisdictions and also in several of the younger Dioceses it has been adopted. It comes much nearer to a restoration of the polity of the early Church than either of the two classes of institutions above described.

We have to-day in the American Church Cathedrals organized on three plans. The first are those based on the Episcopal office alone. The second are those based on the

See principle, and have Chapters but no Diocesan relations. The third have the Episcopate as the primary element, with Chapters for the assistance of the Bishop in the administration of the Diocese.

In order to an intelligent view of the conditions in which the Cathedral in this country must be developed into a vigorous, efficient, and practicable agency in the American Church, something more than these descriptions are necessary. We have seen that the essential object of the Chapter is to provide from the Presbytery a competent body to assist the Bishop in the exercise of his office which assistance is first by advice, and, secondly, by labors not parochial.

As the Cathedral was not recognized by those who framed the Constitution of the American Church, so nobody was provided for the assistance of the Bishop by advice. The need of such body was not felt at first. We need not concern ourselves with the reasons. But after a time it began generally to be felt that some authority ought to be provided to which the Bishop might resort, and which should also to a degree control the Episcopal function. Accordingly, in 1835 A.D. the General Convention by Canon provided that "in every Diocese where there is a Bishop the Standing Committee shall be a Council of Advice to the Bishop. They shall be summoned on the requisition of the Bishop whenever he shall wish for their advice, and they may meet of their own accord agreeably to their own rules when they may be disposed to advise the Bishop."

This was the restoration of the Chapter under another name. And if the functions of the Bishop extended to all the matters properly belonging to the Chapter, there would be little need of reviving it. But such is not the case. The duties of the Standing Committee are of the very highest and most solemn nature; but they are very limited. For instance, the Committee does not have the care of the missions of the Diocese. That is an interest the most active, urgent, and pressing of all. It is intrusted to the care of another separate, disconnected, and independent body called variously the Board of Missions, the Committee on Missions, or the Missionary Society. When a question touching missions has been determined by the body charged with their care, it would be not only unseemly, but mischievous in every way, for the Bishop to go to the Standing Committee for advice on the subject. It would be raising the Committee to an appellate jurisdiction, and subordinating to it all other bodies. Confusion and irritation would follow which would be intolerable. And what is true of missions and the Board charged with them, is true of all other interests of the Diocese, which are parceled out among different similar bodies. It thus appears that most of the administration of the Diocese being given into the hands of other bodies than the Standing Committees, it is impractica

ble for it to be a Council of Advice to the Bishop on only a modicum of the subjects in the discussion, consideration, and determination of which he needs assistance. It is very clear, therefore, that the Standing Committee of a Diocese does not answer all the needs which the Bishop may have for assistance in the way of advice. As his Council, as the Senate of the Diocese, it does not fill the place of the Chapter.

We pass on to consider the assistance which the Chapter may give the Bishop by clerical labors not within the province of the parochial Priest. A body of Clergy resident at the Cathedral, under the personal and active direction of the Bishop, going out to the missionary stations, serving them and returning to him for report and new orders, works in the same way as the forces by which the world was first conquered to the sway of the Church. It is a mode not only sanctified by primitive and Catholic usage, but in its nature fitted to the condition of modern missionary labor. Let this be explained by a view of the work done in this way. Suppose there were at the Cathedral a hall, and twice, or four times, or a dozen times a year, as should be appointed him, the Missionary should come up for a brief residence in it. Here he would meet and know and learn to love those who, like him, were devoted by vow and habit and zeal to the service of their common LORD; here he would find companionship and sympathy and affection and a freshened life and an animated spirit, such as come only from the warmth and fervor of association; here he would find the guidance and direction and counsel of his Bishop, and the elder and wiser of the Clergy; here he would see the need of reading to keep pace with the progress of others by whose conversation he would be stimulated to exertion; here, above all, he would have the altar at which to kneel in the highest act of worship and the splendid services of the temple. And

so he would be strengthened against the trials of his lot among the people to whom he is sent, and against those other trials of the spirit. His stay need not be long; even a few days might suffice to return him to his work a new man.

But the Missionary is not the only person who would be blessed by this relief. Coming up at stated times, he would, either by express rule or in the natural course, report to the Bishop of his work, his field, and his life. The peculiar needs of the stations he serves, and his aptness to answer them, would become known; and he would be instructed by wise counsels and encouraged to go on, or be reinforced by others or withdrawn to some other place for which he would seem better fitted, as the case required. Missionaries thus organized and working from the Cathedral would in a very few years become a homogeneous, body, having common interests, modes, sentiments, and aspirations. There would soon grow up among

them an esprit de corps, without which no society was ever efficient.

The uses to which the Cathedral Clergy may be put in sections where the Church is well planted and rooted is admirably explained by Bishop Sweatman, of Toronto, in Canada, in his address to his Synod in 1881 A.D. He says, "Supposing that I had resident in Toronto, say four Canons, men of thorough practical parochial experience, of true missionary spirit, of a high order of pulpit power, of intense sympathy, and, above all, full of earnest spiritual life,-for they would need to be all this, the value of such a body of men would be incalculable, as counselors and advisers. But-here is the point I wish to bring out-a mission in the Diocese is, for some cause, evidently in an unprosperous condition; the clergyman complains that he cannot obtain support from the people; or the Church is losing ground, and so forth. I direct one of my Canons to go to this place, to inquire into what is wrong, to stay a week, two weeks, or three weeks, to rouse up the people, and put new life into the Church's work. A young and inexperienced clergyman meets with difficulties he does not know how to deal with; he needs advice and guidance; another of the Chapter is sent to help him, to put him in the way of doing his work better; with the loving words and mature wisdom of an elder brother to give him confidence and cheer. Or a clergyman writes me for help in an emergency; his parish is invaded by a new sect, preaching strange doctrines and drawing his people away from the faith; he had spent himself in labors to counteract the mischief, but finds that it is an unequal task to cope with single-handed, or his arguments are exhausted, and he wants another mind to reinforce him with fresh arguments. Here is help for the emergency,--a welllearned, and well-equipped, and zealous member of the Cathedral Staff ready to go to the rescue. Have I justified my assertion? I feel sure that every earnest and faithful parish clergyman will confess that such a system, by which the clergy might occasionally be stirred up to more diligence, cheered in their isolation, aided in their difficulties, by a visit from a brother such as I have described, would go a long way to break down the congregationalism, to awaken the spiritual torpor of the people, to arouse to activity the missionary indifference, to systematize the inefficient diffusion of forces,-the chief difficulties and evils under which we suffer. To carry out this system fully will require means and time; but a small beginning may be made. I shall not touch this question of means; but I cannot forbear a concluding remark, that it is tantalizing to be taunted with aping titles and dignities, and at the same time to feel that no colonial Diocese ever had so nearly within its grasp the power to erect and maintain a real living Cathedral Establishment, with its active Chapter and Staff of officers, as the Diocese of Toronto

with its richly endowed Church in the capital."

It needs no words to show the advantages of bringing the schools and charities of the Diocese together at the Cathedral, and conducting them by its Clergy under the eye of the Bishop.

It is a vision which may not be vouchsafed to us of this generation, but not beyond our reasonable hope: a Cathedral once more the Bishop's Church, in which the Episcopate shall be the primary function, but surrounded by a band of Clergy for its assistance, a body of well-learned, experienced, devout men, maintaining in its due dignity and beauty the worship of GOD; sharing the sacred sway and labors of the chief pastor in his administration in spreading the knowledge of the truth in new parts, and holding up the hands of those who are set among the people teaching and vindicating the great truths of the Gospel to those who are ignorant or perverse, training the children in the knowledge they need in this world, and the knowledge that fits them for another world, and serving the poor, sick, and unfortunate in Homes, Asylums, Hospitals, and Retreats of whatever sort.

The numbers vary according to the needs❘ of each place, its organization as may be found convenient, the apportionment of work among them as their fitness and other conditions may require; but the whole forming a community co-operative, compact, efficient, with one heart and one mind, serving the great Bishop and Shepherd of souls with a holy fervency.

Authorities: "The Cathedral; its Necessary Place in the Life and Work of the Church," by Edward White Benson, Lord Bishop of Truro, late Chancellor of Lincoln. London, John Murray, Albemarle Street, 1878. "The Principles of the Cathedral System vindicated and enforced upon Numbers of Cathedral Foundations. Eight Sermons preached in the Cathedral Church of the Holy and Undivided Trinity of Norwich," by Edward Meyrick Goulburn, D.D., Dean of Norwich. Rivington's, London, Oxford, and Cambridge, 1870. "The Eng

lish Cathedral of the Nineteenth Century," by A. J. B. Berresford Hope, M. P. D.C.L. With illustrations. London, John Murray, Albemarle Street, 1861. "Essays on Cathedrals by Various Writers," edited by the Very Reverend J. S. Howson, D.D., Dean of Chester. London, John Murray, Albemarle Street, 1872. "Annals of St. Paul's Cathedral," by Henry Hart Milman, D.D., late Dean of St. Paul's. John Murray, Albemarle Street, 1869. "The Cathedral in the American Church," by James M. Woolworth, LL.D., Chancellor of the Diocese of Nebraska. New York, E. P. Dutton & Co., 1883.

HON. JAS. M. WOOLWORTH, LL.D. Catholic. The word Catholic, as its etymology shows, was of Greek origin. It is compounded of two words (Kata and

olos, Kao ôhov), and means literally "on the whole," or, as applied to the Church, "Universal." St. Cyril, Patriarch of Jerusalem, before the middle of the fourth century, and Alexander, Patriarch of Alexandria earlier in the same century, both used it. It probably came rapidly into use throughout the Church after the second General Council, held in Constantinople 381 A.D., which gives the whole article, as follows: "In One Holy Catholic and Apostolic Church."

Catholic was used commonly as one of the names of the Church from the time of the first General Council, held at Nice in Bithynia 325 A.D., though it does not appear in the original Creed of Nice. It designated those who adhered to the ancient faith as defined at Nice. They called themselves Catholics, but named the Heretics after their most prominent leaders,-e.g., Cerinthians, Marcionites, Montanists, Arians, Nestorians, Eutychians, etc.

Catholic was not long coming into all forms of the Creed, and became a significant and distinguishing title of the Church in common use both among Greeks and Latins. It was and still is accepted as one of the four notes of the Church. "The Body of CHRIST," from its very nature and constitution, was, is, and ever must continue, One, Holy, Catholic, and Apostolic; One, as being the organic body in mystical but real union with "Him, who is Head over all things to the Church:" Holy, as the depositum of the truth and dispenser of the sacraments, by which holiness is begun, nurtured, and increased: Catholic, as sent into all the world to preach the Gospel, to baptize and feed with the "Bread of Heaven" every one, and all who would be saved: and, finally, Apostolic, as built upon the foundations of the Apostles and Prophets, JESUS CHRIST Himself being the chief cornerstone."

The word has been sadly misused in the course of history, and most signally by the assumptions of the Roman Church. In very early times the Bishop of Rome was accounted one of the five Patriarchs of the Catholic Church, each one officially equal to the other. These patriarchates differed in numbers and influence; those of Rome and Constantinople being the greatest. Indeed, so long as Christian emperors ruled the Roman Empire, from the throne in Byzantium, the See of Constantinople was the chief in power, though on account of the dignity of old Rome a kind of respectful priority was allotted to the Roman Bishop. Still the assumption of the exclusive right to the name Catholic was never made by Rome in early times, and is not yet even incidentally confessed, much less allowed, in the East. Incidentally it has come into common use in the West, so that sectarians and the world call the Roman Church Catholic; but no careful and, well-taught English or American Churchman ever gives her that ancient, significant, and almost sacred title.

Although the Continental Reformers did not take the term Catholic to themselves, yet the Church of England and her daughter, the American Church, have adhered to it most tenaciously. It sets forth their claim to oneness with the primitive Church. It is the sign, warrant, and assurance that their ministry is derived in unbroken descent from the Apostles; that the faith they promulgate and bear witness to is the one faith which has been from the beginning; that the sacraments they administer are CHRIST'S own, wherewith He is ever present to bestow specifically the grace He attached to each; and that the HOLY SPIRIT continually indwells Her, making Her witness acceptable and Her ministrations effectual.

The ancient, though not primitive, application of the name Catholic to the Church and its universal use for more than fifteen hundred years, have induced the desire, which has been often warmly expressed on the floor of General Convention, to change the title of the American Church from the present "Protestant Episcopal" to "The Catholic Church in America." It is argued that we do not weakly protest against Rome, but that we firmly and resolutely reject her uncatholic assumptions. It is said that Episcopal, as a distinctive appellation, may be interpreted as a negative confession that the Episcopacy is not essential to the legitimate propagation of the Church. However the controversies about the name may fare, it is at least a fact that the American Church is, as the Creed she recites sets forth, a true and unsevered outgrowth from the stem of the One, Holy, Catholic, and Apostolic Church; and that she has the right, whether she exercise it or not, to call herself by the old

name.

Her children are not disposed to lose the title to their own legitimacy. The growing knowledge and serious appreciation of the fact that they are born through and nurtured by the Bride of CHRIST is causing a wide and deep perception of the value of their Catholic heritage. They are more and more accounting the Church as in truth Catholic, and thereby perceiving more intelligently and feeling more profoundly their common union with all the

early and late Christians, in life or death, who are in the immortal Catholic Church, of which CHRIST was, is, and ever will continue the Living Head.

Catholic Epistles. The Epistles of St. James, the two of St. Peter, the three of St. John, and the Epistle of St. Jude are so called. There is no very satisfactory reason for the title, which yet is felt to be most appropriate. Perhaps the title as it is translated in our Authorized Version gains its true explanation, The General Epistles, as encyclical and not to local Churches; and since it may be objected that this cannot apply to the second and third of St. John, it may be naturally not refused to these short epistles, since it is proper to the longer first epistle.

Celibacy. The virgin state; but the word is now used generally to denote the vow of never marrying exacted from members of the Roman Church, who enter either some monastic order, or take ecclesiastical office. It has no real defense, and is productive of much evil. It is true, however, that under some circumstances even St. Paul commended the unmarried state, but this has no true relation to the question. The New Testament says nothing that bears upon this except that several of the Apostles were married, and in the direction to Timothy (1 Tim. iii. 12), that the Bishop should be the husband of one wife. But there arose at an early date a strong feeling that the clergy should remain unmarried. Voluntary vows of virginity were common and increased as the Church grew, till the women were numerous enough to be put into a general organization under Episcopal rule. The tendency was strong to urge the clergy to remain unmarried. This increased so that the clergy were usually unmarried; but there was no imperative rule beyond continuous efforts by the Bishops, both East and West, to carry out this purpose, till the Civil Law forbade the priest to marry after ordination. It is needless here to recount the conditions permitted or the disabilities incurred. The Eastern Church was contented with this restriction; but the Latin Church went further, and after a long and severe struggle broke up the marriage of those in orders. It was disastrous in many ways, and the only gain was the dependence of the clergy upon the Church alone by the severance of all family ties. The Reformation was the only shock the system has received. The Church of England at once threw off the yoke, and permitted marriage to her clergy.

The person in the Roman Church who takes a monastic vow is bound by this promise, and so too every Deacon, Priest, and Bishop. It is probable that many clergy, living in apparent concubinage, were secretly bound by a marriage vow; at least, there is proof that many on their death-bed, by acknowledging the woman, attempted to establish a marriage and to salve their conscience.

Cemetery. A sleeping-place. This name was used by Christians to denote the place of burial. It was a new and beautiful use of a word that Christianity introduced. ("Death is not death among Christians, but is called a sleeping and a resting.") It was in use before the year 222 A.D. The early Church was very careful, if possible, to separate its dead from those of the heathen, and so acquired burial-grounds at the earliest opportunity. In Rome the burials were made in the underground galleries of the catacombs. The cemeteries were seized in times of persecution, but were very generally promptly restored. The word has long since lost its old sense, and now means simply a burialplace.

Censer. A light vessel, swung by chains, and in which incense is burnt. In mediæval and later times in the English Church, at the time of the celebration of the Holy Communion it is always used.

It was one of the vessels used in Jewish worship. It contained the live coals upon which incense was put to incense the altar and the sacrifice, morning and evening. The censer was specially used when the HighPriest, on the great day of Atonement, went into the Holy of Holies. Its use in the Christian Church, while indicated, is not defined at an early age. The earliest censers (thurible) mentioned weighed thirty and fifteen pounds respectively, and so could not have been swung. They were said to be gifts of Constantine to the Church of Rome.

Censures, Ecclesiastical. The penalties by which, for some notable sin, Christian laymen are deprived of communion, or clergymen are prohibited to execute their sacred office. These censures are excommunication, suspension, and interdict, and (lesser in rank) irregularity. All sentences incurred by any disobedience or sin are censures of the Church. They involve the withholding of those gifts for the spiritual life which she has to give; and if the sentence be justly incurred, the loss to the guilty party of all that they would convey. The Church may cut off from communion, or inflict lesser punishment, but she cannot expel from it and deprive the sinner of the entrance into the visible Church which the sacrament of baptism has given. She can discipline, and that, too, severely, but she cannot finally disinherit that is the sole privilege of CHRIST alone at the day of judgment.

Central New York, Diocese of. In 1865 A.D., Bishop Coxe called the attention of his Convention to the need of greater provision for Episcopal work in the limits of his See. During 1866 A.D., the subject was further discussed, and in 1867 A.D. it was reported to the Convention by a committee appointed for that purpose that steps be taken to have the General Convention permit the erection of the counties of Broome, Cayuga, Chemung, Chenango, Cortland, Jefferson, Lewis, Madison, Oneida, Onondaga, Oswego, Seneca, Tioga, and Tompkins into a new See. A

further resolution was offered looking to a Federate Council of the Dioceses in the State. The General Convention of 1868 A.D. concurred, and a primary Convention was called at Utica on November 10, 1868 A.D. Fifty clergy and eighty-seven lay deputies met in Trinity Church, Utica, to effect the organization. Rev. Dr. F. Rogers was chosen President, and Rev. A. B. Goodrich, Secretary. A minute upon the separation and cordially recognizing the pastoral care of Bishop Coxe in the past and tendering him their thanks was passed. On November 11 the election of Bishop was made the order of the day. After five ballots Rev. Dr. A. H. Littlejohn was duly elected. Dr. Littlejohn declined the election, and a special Convention was summoned on January 13, 1869 A.D. Bishop Coxe presided over fifty-seven clergy and one hundred and forty-seven lay deputies; Rev. Dr. Littlejohn preached the opening sermon. third ballot the Rev. Dr. F. D. Huntingdon was elected. He was consecrated in the parish church which he was leaving, Emmanuel, Boston, by Rt. Rev. Bishop Smith, on April 8, 1869 A.D. Bishops Eastburn, Potter, Clark, Coxe, Neely, and Doane joined in the act of consecration.

At the

The Constitution which had been proposed and acted on in the previous special Convention was adopted June 14 at a special Convention in Grace Church, Utica, which Convention immediately adjourned and organized as the second Annual Convention. The reports at that Convention were chiefly upon the needs of the Diocese in the work of education, a work which has been pushed forward in that See with great energy. An excellent report was made upon Education in the Family, the Means of Church Education, the Practicability of Parochial Schools, and a statement of the resources of the Diocese in this important work. The following pregnant resolutions were adopted:

"Resolved, That the chief seminary of Christian education is the Christian family, and that all parents connected with the Church should endeavor to realize the priv ileges and obligations of the baptismal covenant, both as respects themselves and their children; should aim to fulfill its pledges by the faithful inculcation of those things which a Christian child ought to know and believe for its soul's health: by a watchful supervision over their children's studies, reading, and associations; and by such care, in reference to their places of resort for secu lar teaching, as may be necessary to guard them not only against contamination of morals, but also the undermining of their faith in the doctrines and practices of the Church.

"Resolved, That we recommend the establishment, whenever practicable, of parochial, infant, and grammar schools, at least for children from seven to twelve years of