CHUDE, a tribal name used in both a special and a general sense. (1) It was the name given by the Russians to certain Esthonian tribes with whom they came in contact as they spread gradually over their present empire. It would seem that the northern Chudes are the Vepsas, of whom about 21,000 are said to live near Lake Onega and in the northern parts of the government of Novgorod, and that the southern Chudes are the Votes who occupy about thirty parishes in north-west Ingria. (2) As the Russians advanced eastwards they extended the name to various tribes whom they considered to be like the Esthonians, and in popular use it has come to be applied to any ancient non-Russian people in Siberia, at least as far east as the Altai. In particular, ancient mines, tumuli and the metal work often found in them are commonly known as Chudish. Some investigators have used the word in a more restricted sense of Permian antiquities and their builders, but it seems to be a popular expression not corresponding to any historical or scientific division of mankind.



CHUGUYEV, a town of Russia, in the government of Kharkov, 25 m. E.S.E. of the town of Kharkov, on the right bank of the northern Donets. It is a place of some strategic importance, and had in 1897 a population of 11,877.



CHUKCHI, CHANKTUS ("Men") or TUSKI ("Brothers" or "Confederates"), a Mongoloid people inhabiting the northeasternmost portion of Siberia on the shores of the Arctic Ocean and Bering Sea. They are settled in small groups along the Arctic coast between the Bering Straits and the Kolyma river, or wander as far inland as the Anadyr basin. Though their territory embraces some 300,000 odd sq. m., the most trustworthy estimates put their numbers at but a few thousands. They were first carefully studied by the members of the Nordenskjoeld expedition (1878-79), who describe them as tall, lean, with somewhat irregular features—hence de Quatrefages classes them as "Allophylian Whites." The accounts of their physical characteristics are somewhat confused owing to the presence of the true Eskimo in the Chukchi domain. The typical Chukchi is round-headed, and thus distinct from the long-headed Eskimo, with broad, flat features and high cheek-bones. The nose is often so buried between the puffed cheeks that a ruler might be laid across the face without touching it. The lips are thick, and the brow low. The hair is coarse, lank and black. The general muscular development is good, though usually the body is stunted. It has been suggested that they emigrated from the south, possibly from the Amur basin. In their arctic homes they long carried on war with the Ongkilon (Ang-kali) aborigines, gradually merging with the survivors and also mixing both with the Kusmen Koryaks (q.v.) and the Chuklukmuit Eskimo settled on the Asiatic side of Bering Strait. Their racial characteristics make them an ethnological link between the Mongols of central Asia and the Indians of America. Some authorities affiliate them to the Eskimo because they are believed to speak an Eskimo dialect. But this is merely a trade jargon, a hotchpotch of Eskimo, Chukchi, Koryak, English and even Hawaiian. The true Chukchi language, of which Nordenskjoeld collected a thousand words, is distinct from Eskimo and akin to Koryak, and Nordenskjoeld sums the problem up with the remark—"this race settled on the primeval route between the Old and New World bears an unmistakable stamp of the Mongols of Asia and the Eskimo and Indians of America."

The Chukchi are divided into the "Fishing Chukchi," who have settled homes on the coast, and the "Reindeer Chukchi," who are nomads. The latter breed reindeer (herds of more than 10,000 are not uncommon), live on the flesh and milk, and are generally fairly prosperous; while the fishing folk are very poor, begging from their richer kinsfolk hides to make tents and clothes. The Chukchi were formerly warlike and vigorously resisted the Russians, but to-day they are the most peaceable of folks, amiable in their manners, affectionate in family life and good-humoured. But this gentleness does not prevent them from killing off the old and infirm. They believe in a future life, but only for those who die a violent death. Thus it is regarded as an act of filial piety for a son to kill his parent or a nephew his uncle. This tribal custom is known as kamitok; and of it Mr Harry de Windt writes (Through the Gold Fields of Alaska to Bering Strait, 1898), "The doomed one takes a lively interest in the proceedings, and often assists in the preparation for his own death. The execution is always preceded by a feast, where seal and walrus meat are greedily devoured, and whisky consumed till all are intoxicated. A spontaneous burst of singing and the muffled roll of walrus-hide drums then herald the fatal moment. At a given signal a ring is formed by the relations and friends, the entire settlement looking on from the background. The executioner (usually the victim's son or brother) then steps forward, and placing his right foot behind the back of the condemned, slowly strangles him to death with a walrus thong. A kamitok took place during the latter part of our stay." The Chukchi are nominally Christians, but sacrifice animals to the spirits of the rivers and mountains, and also practise Shamanism. In personal habits the people are indescribably filthy. They are polygamous, but the women are treated kindly. The children are specially petted, and are so wrapped up to protect them from the cold that they have been described as resembling huge balls crossed by a bar, their arms having to remain outstretched owing to the bulk of their wrappings. Chukchi women are often tattooed with two black-blue convex lines running from the eye to the chin. Since their adoption of Christianity the men sometimes have a Latin cross tattooed on their chins. The Chukchi burn their dead or expose them on platforms to be devoured by ravens.

See Harry de Windt, Through the Gold Fields of Alaska to Bering Strait (1898); Dittmar, "Ueber die Koriaken u. ihnen nahe verwandten Tchouktchen," in Bul. Acad. Sc. (St Petersburg), xii. p. 99; Hooper, Ten Months among the Tents of the Tuski; W.H. Dall, Contributions to North American Ethnology, vol. i. (1877).



CHULALONGKORN, PHRA PARAMINDR MAHA (1853-1910), king of Siam, eldest son of King Maha Mongkut, was born on the 21st of September 1853. His full signature, used in all important state documents, consists of twenty-seven names, but it is by the first four that he is usually known. Educated in his childhood by English teachers, he acquired a good knowledge of the English language and of Western culture. But his surroundings were purely oriental, and his boyhood was spent, according to custom, in a Buddhist monastery. He succeeded to the throne on the death of his father, 1st October 1868, and was crowned on the 11th of November following, a ceremony marked by the innovation of permitting the presence of Europeans. Until his majority in 1873 the government was carried on by a regent, the young king retiring to a Buddhist monastery, and later making a tour through India and the Dutch East Indies, an undertaking until then without precedent among the potentates of eastern Asia. He had no sooner taken the reins of power than he gave evidence of his recognition of the importance of modern culture by abolishing slavery in Siam. He simplified court etiquette, no longer demanding, for example, that his subjects should approach him on hands and knees. Still more important, in view of the numerous races and creeds included among his subjects, was the proclamation of liberty of conscience. This was followed by the erection of schools and hospitals, the construction of roads and railways, and the further development of the army and fleet which his father had initiated. To him Siam is indebted for its standard coinage, its postal and telegraph service, and for the policing, sanitation and electric-lighting of Bangkok. Several of his sons, including the crown prince, were educated in England, and in the summer of 1897 he himself visited England, arriving at Portsmouth in his yacht on the 29th of July. On the 4th of August he was received by Queen Victoria at Osborne. After a tour in Great Britain he proceeded to Berlin, Brussels, and the Hague and Paris. (See also SIAM.)



CHUMBI VALLEY, a valley connecting Tibet (q.v.) with the frontier of British India. Lying on the southern slopes of the Himalayas at an altitude of about 9500 ft. above the sea, the valley is wedged in between Bhutan and Sikkim, and does not belong geographically but only politically to Tibet. This was the route by which the British mission of 1904 advanced. Before the date of that expedition the valley had acquired a reputation for beauty and fertility, which was subsequently found to be only comparative in relation to the barrenness of the rest of the Tibetan frontier. The summer months, though not hot, are relaxing and enervating.



CHUNAR, or CHUNARGHUR, a town and ancient fortress of India, in the district of Mirzapur, in the United Provinces, situated on the south bank of the Ganges. Pop. (1901) 9926. The fort occupies a conspicuous site on the summit of an abrupt rock which commands the river. It was at one time a place of great strength, and still contains a magazine, and is fortified with batteries. In the old citadel on the height, the remains of a Hindu palace with some interesting carvings indicate the former importance of the place. The town, which consists of one or two straggling streets, contains a handsome English church. Chunar is first mentioned in the 16th century, when in possession of Sing Joanpore. In 1530 it became the residence of Shere Shah the Afghan, and forty-five years later was recovered by the emperor Akbar after sustaining a siege of six months. It fell into the hands of the English under General Carnac in 1763 after a prolonged resistance which caused considerable loss to the assailants. A treaty with the nawab of Oudh was signed here by Warren Hastings on behalf of the East India Company in September 1781.



CHUNCHO, a tribe of South American Indians, living in the forests east of Cuzco, central Peru. They are a fierce and savage people who have preserved their independence. They are said to be akin to their neighbours the Antis. They dwell in communal houses, and live chiefly by hunting. Chuncho has also been used to describe one of three aboriginal stocks of Peru, the others being Quichua and Aymara.



CH'UNGK'ING, a city in the province of Szech'uen, China, on the left bank of the Yangtsze, at its point of junction with the Kialing, in 29 deg. 33' N., and 107 deg. 2' E. It is surrounded by a crenelated stone wall, which is 5 m. in circumference and is pierced by nine gates. It is the commercial centre for the trade, not only of Szech'uen, but of all south-western China. The one highway between Szech'uen and the eastern provinces is the Yangtsze river route, as owing to the mountainous nature of the intervening country land transit is almost impracticable. The import trade brought up by large junks from Ich'ang, and consisting of cotton cloth, yarn, metals and foreign manufactures, centres here, and is distributed by a class of smaller vessels up the various rivers of the provinces. Native produce, such as yellow silk, white wax, hides, rhubarb, musk and opium, is here collected and repacked for conveyance to Hankow, Shanghai or other parts of the empire. The city was opened to foreign trade by convention with the British government in 1891, with the proviso, however, that foreign steamers should not be at liberty to trade there until Chinese-owned steamers had succeeded in ascending the river. This restriction was abolished by the Japanese treaty of 1895, which declared Ch'ungk'ing open on the same terms as other ports. After that date the problem of steam navigation on the section of the river between Ich'ang and Ch'ungk'ing occupied attention. By 1907 a small steamer had been navigated up the rapids, but it remained a question how far steam navigation could be made a practical success. The trade was carried on by native craft, hauled up against the strength of the current in the worst places by a line of trackers on the bank. The great rise in the river during the summer months, at Ch'ungk'ing ordinarily 70 ft. and occasionally as much as 96 ft., added to the difficulties. The population of Ch'ungk'ing, including the city of Kiangpei on the opposite bank of the Kialing river, is about 300,000. The foreign residents are very few. In 1898 the value of the trade passing through the maritime customs was L2,614,000, and in 1904 L4,214,568, of which imports counted for L2,644,777 and exports for L1,569,791.



CHUPATTY, an Anglo-Indian term for an unleavened cake of bread. The word represents the Hindustani chapati, and is applied to the usual form of native bread, the staple food of upper India. The chupatty is generally made of coarse wheaten flour, patted flat with the hand, and baked upon a griddle. In the troubled times that preceded the mutiny of 1857 chupatties were circulated from village to village throughout India, apparently as a token of discontent.



CHUPRIYA (sometimes written Tiupriia; Croatian Cuprya), the capital of the Morava department of Servia, on the railway from Belgrade to Nish, and on the right bank of the Morava, which is navigable up to this point by small sailing-vessels. Pop. (1900) about 6000. Some of the finest Servian cattle are bred in the neighbouring lowlands, and the town has a considerable trade in plums and other farm-produce. A light railway, leading to several important collieries, runs for 13 m. through the beech-forests and mountains on the east. Cloth is woven at Parachin, 5 m. S.; and Yagodina, 8 m. W. by N., is an important market town. Among the foothills of the Golubinye Range, 7 m. E.N.E., is the 14th-century Ravanitsa monastery, with a ruined fort and an old church—their walls and frescoes pitted by Turkish bullets. There is a legend that here the Servian tsar Lazar (1374-1389) was visited by an angel, who bade him choose between an earthly and a heavenly crown. In accordance with his choice, Lazar fell fighting at Kossovo, and was buried at Ravanitsa; his body being afterwards transferred, through fear of the Turks, to another Ravanitsa, in eastern Slavonia. His crucifix is treasured among the monastic archives, which also contain a charter signed by Peter the Great of Russia (1672-1725). Manasia (Manasiya), the still more celebrated foundation of Stephen, the son and successor of Lazar, lies 12 m. N. of Ravanitsa. Built in a cleft among the hills which line the river Resava, an affluent of the Morava, this monastery is enclosed in a fortress, whose square towers, and curtain without loopholes or battlements, remain largely intact. Within the curtain stand the monastic buildings, a large garden and a cruciform chapel, with many curious old stone carvings, half hidden beneath whitewash. Numerous gifts from the Russian court, such as gospels lettered in gold and silver relief, or jewelled crucifixes, are preserved on the spot; but the valuable library was removed, in the 15th century, to Mount Athos.



CHUQUISACA, a department of S.E. Bolivia, bounded N. by Cochabamba and Santa Cruz, E. by Santa Cruz and Brazil, S. by Tarija, and W. by Potosi. It lies partly upon the eastern plateau of Bolivia and partly upon the great plains of the upper La Plata basin; area, 26,418 sq. m. The Pilcomayo, a large tributary of the Paraguay, crosses N.W. to S.E. the western part of the department. The climate of the lowlands is hot, humid and unhealthy, but that of the plateau is salubrious, though subject to greater extremes in temperature and rainfall. The seasons are sharply divided into wet and dry, the eastern plains becoming great lagoons during the wet season, and parched deserts during the dry. The mineral resources are important, but are less developed than those of Potosi and Oruro. Grazing is the principal industry of the plains, and cattle, sheep, goats and llamas are raised and cereals grown in the fertile valleys of the plateau. Three rough highways connect the department with its neighbours on the N. and W., and pack animals are the common means of transporting merchandise. The population was estimated at 204,434 m 1900, and is largely composed of Indians and mestizos. The plateau Indians are generally Aymaras, but on the eastern plains there are considerable settlements of partly civilized Chiriguanos, of Guarani origin. The department is divided into four provinces, the greater part of the lowlands being unsettled and without effective political organization. Its principal towns are Sucre, Camargo, Padilla and Yotala.



CHURCH, FREDERICK EDWIN (1826-1900), American landscape painter, was born at Hartford, Connecticut, on the 4th of May 1826. He was a pupil of Thomas Cole at Catskill, New York, where his first pictures were painted. Developing unusual technical dexterity, Church from the beginning sought for his themes such marvels of nature as Niagara Falls, the Andes, and tropical forests—he visited South America in 1853 and 1857,—volcanoes in eruption, and icebergs, the beauties of which he portrayed with great skill in the management of light, colour, and the phenomena of rainbow, mist and sunset, rendering these plausible and effective. In their time these paintings awoke the wildest admiration and sold for extravagant prices, collectors in the United States and in Europe eagerly seeking them, though their vogue has now passed away. In 1849 Church was made a member of the National Academy of Design. His "Great Fall at Niagara" (1857) is in the Corcoran Art Gallery, Washington, D.C., and a large "Twilight" is in the Walters Gallery, Baltimore, Maryland. Among his other canvases are "Andes of Ecuador" (1855), "Heart of the Andes" (1859), "Cotopaxi" (1862), "Jerusalem" (1870), and "Morning in the Tropics" (1877). He died on the 7th of April 1900, at his house on the Hudson river above New York City, where he had lived and worked for many years. He was the most prominent member of the so-called "Hudson River School" of American artists.



CHURCH, GEORGE EARL (1835-1910), American geographer, was born in New Bedford, Massachusetts, on the 7th of December 1835. He was educated as a civil engineer, and was early engaged on the Hoosac Tunnel. In 1858 he joined an exploring expedition to South America. During the American Civil War he served (1862-1865) in the Army of the Potomac, rising to the command of a brigade and the rank of colonel; and in 1866-1867 he was war correspondent of the New York Herald in Mexico. He explored the Amazon (1868-1879), and gradually became the leading authority on that region of South America, being appointed United States commissioner to report on Ecuador in 1880, and visiting Costa Rica in 1895 to report on its debt and railways. He wrote extensively on South and Central American geography, and became a vice-president of the Royal Geographical Society (London), and in 1898 president of the geographical section of the British Association.



CHURCH, SIR RICHARD (1784-1873), British military officer and general in the Greek army, was the son of a Quaker, Matthew Church of Cork. He was born in 1784, and at the age of sixteen ran away from home and enlisted in the army. For this violation of its principles he was disowned by the Society of Friends, but his father bought him a commission, dated the 3rd of July 1800, in the 13th (Somersetshire) Light Infantry. He served in the demonstration against Ferrol, and in the expedition to Egypt under Sir Ralph Abercromby in 1801. After the expulsion of the French from Egypt he returned home, but came back to the Mediterranean in 1805 among the troops sent to defend the island of Sicily. He accompanied the expedition which landed in Calabria, and fought a successful battle against the French at Maida on the 6th of July 1806. Church was present on this occasion as captain of a recently raised company of Corsican Rangers. His zeal attracted the notice of his superiors, and he had begun to show his capacity for managing and drilling foreign levies. His Corsicans formed part of the garrison of Capri from October 1806 till the island was taken by an expedition directed against it by Murat, in September 1808, at the very beginning of his reign as king of Naples. Church, who had distinguished himself in the defence, returned to Malta after the capitulation.

In the summer of 1809 he sailed with the expedition sent to occupy the Ionian Islands. Here he increased the reputation he had already gained by forming a Greek regiment in English pay. It included many of the men who were afterwards among the leaders of the Greeks in the War of Independence. Church commanded this regiment at the taking of Santa Maura, on which occasion his left arm was shattered by a bullet. During his slow recovery he travelled in northern Greece, and Macedonia, and to Constantinople. In the years of the fall of Napoleon (1813 and 1814) he was present as English military representative with the Austrian troops until the campaign which terminated in the expulsion of Murat from Naples. He drew up a report on the Ionian Islands for the congress of Vienna, in which he argued in support, not only of the retention of the islands under the British flag, but of the permanent occupation by Great Britain of Parga and of other formerly Venetian coast towns on the mainland, then in the possession of Ali Pasha of Iannina. The peace and the disbanding of his Greek regiment left him without employment, though his reputation was high at the war office, and his services were recognized by the grant of a companionship of the Bath. In 1817 he entered the service of King Ferdinand of Naples as lieutenant-general, with a commission to suppress the brigandage then rampant in Apulia. Ample powers were given him, and he attained a full measure of success. In 1820 he was appointed governor of Palermo and commander-in-chief of the troops in Sicily. The revolution which broke out in that year led to the termination of his services in Naples. He escaped from violence in Sicily with some difficulty. At Naples he was imprisoned and put on his trial by the government, but was acquitted and released in January 1821; and King George IV. conferred on him a knight commandership of the Hanoverian order.

The rising of the Greeks against the Turks, which began at this time, had his full sympathy from the first. But for some years he had to act only as the friend of the insurgents in England. In 1827 he took the honourable but unfortunate step of accepting the commandership-in-chief of the Greek army. At the point of anarchy and indiscipline to which they had now fallen, the Greeks could no longer form an efficient army, and could look for salvation only to foreign intervention. Sir Richard Church, who landed in March, was sworn "archistrategos" on the 15th of April 1827. But he could not secure loyal co-operation or obedience. The rout of his army in an attempt to relieve the acropolis of Athens, then besieged by the Turks, proved that it was incapable of conducting regular operations. The acropolis capitulated, and Sir Richard turned to partisan warfare in western Greece. Here his activity had beneficial results, for it led to a rectification in 1832, in a sense favourable to Greece, of the frontier drawn by the powers in 1830 (see his Observations on an Eligible Line of Frontier for Greece, London, 1830). Church had, however, surrendered his commission, as a protest against the unfriendly government of Capo d'Istria, on the 25th of August 1829. He lived for the rest of his life in Greece, was created general of the army in 1854, and died at Athens on the 30th of March 1873. Sir Richard Church married in 1826 Elizabeth Augusta Wilmot-Horton, who survived him till 1878.

See Sir Richard Church, by Stanley Lane Poole (London, 1890); Sir Richard Church in Italy and Greece, by E.M. Church (Edinburgh, 1895), based on family papers (an Italian version, Brigantaggio e societa segrete nelle Puglie, 1817-1828, executed under the direction of Carlo Lacaita, appeared at Florence in 1899). The MS. Correspondence and Papers of Sir Richard Church, in 29 vols., now in the British Museum (Add. MSS. 36543-36571), contain invaluable material for the history of the War of Greek Independence, including a narrative of the war during Church's tenure of the command, which corrects many errors in the published accounts and successfully vindicates Church's reputation against the strictures of Finlay, Mendelssohn-Bartholdy, and other historians of the war (see Cam. Mod. Hist. x. p. 804). (D. H.)



CHURCH, RICHARD WILLIAM (1815-1890), English divine, son of John Dearman Church, brother of Sir Richard Church (q.v.), a merchant, was born at Lisbon on the 25th of April 1815, his early years being mostly spent at Florence. After his father's death in 1828 he was sent to a school of a pronounced evangelical type at Redlands, Bristol, and went in 1833 to Wadham College, Oxford, then an evangelical college. He took first-class honours in 1836, and in 1838 was elected fellow of Oriel. One of his contemporaries, Richard Mitchell, commenting on this election, said: "There is such a moral beauty about Church that they could not help taking him." He was appointed tutor of Oriel in 1839, and was ordained the same year. He was an intimate friend of J.H. Newman at this period, and closely allied to the Tractarian party. In 1841 No. 90 of Tracts for the Times appeared, and Church resigned his tutorship. In 1844-1845 he was junior proctor, and in that capacity, in concert with his senior colleague, vetoed a proposal to censure Tract 90 publicly. In 1846 Church, with others, started The Guardian newspaper, and he was an early contributor to The Saturday Review. In 1850 he became engaged to Miss H.F. Bennett, of a Somersetshire family, a niece of George Moberly, bishop of Salisbury. After again holding the tutorship of Oriel, he accepted in 1852 the small living of Whatley in Somersetshire, near Frome, and was married in the following year. He was a diligent parish priest and a serious student, and contributed largely to current literature. In 1869 he refused a canonry at Worcester, but in 1871 he accepted, most reluctantly (calling it "a sacrifice en pure perte"), the deanery of St Paul's, to which he was nominated by W.E. Gladstone.

His task as dean was a complicated one. It was (1) the restoration of the cathedral; (2) the adjustment of the question of the cathedral revenues with the Ecclesiastical Commissioners; (3) the reorganization of a conservative cathedral staff with anomalous vested rights. He described the intention of his appointment to be "that St Paul's should waken up from its long slumber." The first year that he spent at St Paul's was, writes one of his friends, one of "misery" for a man who loved study and quiet and the country, and hated official pomp and financial business and ceremonious appearances. But he performed his difficult and uncongenial task with almost incredible success, and is said never to have made an enemy or a mistake. The dean was distinguished for uniting in a singular degree the virtues of austerity and sympathy. He was pre-eminently endowed with the faculty of judgment, characterized by Canon Scott Holland as the gift of "high and fine and sane and robust decision." Though of unimpressive stature, he had a strong magnetic influence over all brought into contact with him, and though of a naturally gentle temperament, he never hesitated to express censure if he was convinced it was deserved. In the pulpit the voice of the dean was deliberately monotonous, and he employed no adventitious gesture. He may be described as a High Churchman, but of an essentially rational type, and with an enthusiasm for religious liberty that made it impossible for him to sympathize with any unbalanced or inconsiderate demands for deference to authority. He said of the Church of England that there was "no more glorious church in Christendom than this inconsistent English Church." The dean often meditated resigning his office, though his reputation as an ecclesiastical statesman stood so high that he was regarded in 1882 as a possible successor to Archbishop Tait. But his health and mode of life made it out of the question. In 1888 his only son died; his own health declined, and he appeared for the last time in public at the funeral of Canon Liddon in 1890, dying on 9th December 1890, at Dover. He was buried at Whatley.

The dean's chief published works are a Life of St Anselm (1870), the lives of Spenser (1879) and Bacon (1884) in Macmillan's "Men of Letters" series, an Essay on Dante (1878), The Oxford Movement (1891), together with many other volumes of essays and sermons. A collection of his journalistic articles was published in 1897 as Occasional Papers. In these writings he exhibits a great grasp of principles, an accurate mastery of detail, and the same fusion of intelligent sympathy and dispassionate judgment that appeared in his handling of business. His style is lucid, and has the charm of austerity. He stated that he had never studied style per se, but that he had acquired it by the exercise of translation from classical languages; that he watched against the temptation of using unreal and fine words; that he employed care in his choice of verbs rather than in his use of adjectives; and that he fought against self-indulgence in writing just as he did in daily life. His sermons have the same quality of self-restraint. His private letters are fresh and simple, and contain many unaffected epigrams; in writing of religious subjects he resolutely avoided dogmatism without ever sacrificing precision. The dean was a man of genius, whose moral stainlessness and instinctive fire were indicated rather than revealed by his writings.

See Life and Letters of Dean Church, by his daughter, M.C. Church (1895); memoir by H.C. Beeching in Dict. Nat. Biog.; and D.C. Lathbury, Dean Church (1907). (A. C. BE.)



CHURCH (according to most authorities derived from the Gr. [Greek: kyriakon [doma]], "the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Bulg. cerkova, Czech cirkev, Finn, kirkko, &c), a word originally applied to the building used for Christian worship, and subsequently extended to the Christian community (ecclesia) itself. Similarly the Greek word ecclesia ([Greek: ekklesia]), "assembly," was very early transferred from the community to the building, and is used in both senses, especially in the modern Romance and Celtic languages (e.g. Fr. eglise, Welsh eglwys, &c).

(1) Church Architecture.—From the strictly architectural point of view the subject of church building, including the development of the various styles and the essential features of the construction and arrangement of churches, is dealt with elsewhere (see ARCHITECTURE; ABBEY; BASILICA). It is, however, impossible to understand the development of church architecture without realizing its intimate connexion with that of the doctrine, organization and ritual of the Christian Church as a religious community, and a brief sketch of this connexion may be given here by way of introduction to the more technical treatment of the subject. In general it may be said of church architecture, more truly than of any other, that artistically it is "frozen music." It is true that at all times churches have been put to secular uses; in periods of unrest, as among the Nestorian Christians now, they were sometimes built to serve at need as fortresses; their towers were used for beacons, their naves for meetings on secular affairs. But as a rule, and especially in the great periods of church architecture, their builders were untrammelled by any utilitarian considerations; they built for the glory of God, for their own glory perhaps, in honour of the saints; and their work, where it survives, is (as it were) a petrification of their beliefs and ideals. This is, of course, more true of the middle ages than of the times that preceded and followed them; the Church under the Roman empire hardly as yet realized the possibilities of "sermons in stones," and took over, with little change, the model of the secular and religious buildings of pagan Rome; the Renaissance, essentially a neo-pagan movement, introduced disturbing factors from outside, and, though developing a style very characteristic of the age that produced it, started that archaeological movement which has tended in modern times to substitute mere imitations of old models for any attempt to express in church architecture the religious spirit of the age.

The earliest type of Christian Church, out of which the others developed, was the basilica. The Church, emerging in the 4th century into imperial favour, and established as part of the organization of the Roman empire, simply adopted that type of secular official building which she found convenient for her purposes. The clergy, now Roman officials, vested in the robes of the civil dignitaries (see VESTMENTS), took their seats in the apse of the basilica where the magistrates were wont to sit, in front of them the holy table, facing the congregation. The cancelli, the lattice or bar, which in the civil tribunal had divided the court from the litigants and the public, now served to separate clergy and laity. This arrangement still survives in some of the ancient churches of Rome; it has been revived in many Protestant places of worship. It symbolized principally an official distinction; but with the theocratizing of the empire in the East and its decay in the West the accentuation of the mystic powers of the clergy led to a more complete separation from the laity, a tendency which left its mark on the arrangements of the churches. In the East the cancelli, under the influence possibly of the ritual of the Jewish temple, developed into the iconostasis, the screen of holy pictures, behind the closed doors of which the supreme act of the eucharistic mystery is hidden from the lay people. In the West the high altar was moved to the east end (the presbyterium) with a space before it for the assisting deacons andsubdeacons (the chancel proper) railed off as a spot peculiarly holy (now usually called the sanctuary); between this and the nave, where the laity were, was the choir, with seats for the clergy on either side. The whole of this space (sanctuary and choir) came to be known as the "chancel." This was divided from the nave, sometimes by an arch forming part of the structure of the building, sometimes by a screen, or by steps, sometimes by all three (see CHANCEL). The division of churches into chancel and nave, the outcome of the sacramental and sacerdotal spirit of the Catholic Church, may be taken as generally typical of church construction in the medieval West, though there were exceptions, e.g. the round churches of the Templars. There were, however, further changes, the result partly of doctrinal developments, partly of that passion for symbolism which by the 13th century had completed the evolution of the Catholic ritual. Transepts were added, to give to the ground-plan of the building the figure of the cross. The insistence on the unique efficacy of the sacrifice of the altar led to the multiplication of masses, and so of altars, which were placed in the transepts or aisles or in chapels, dedicated to the saints whose relics they enshrined. The chief of these subsidiary chapels, that of the Blessed Virgin (or Lady chapel), behind the high altar, was often of large size. Finally, for the convenience of processions, the nave and chancel aisles were carried round behind the high altar as ambulatories.

The Romanesque churches, still reminiscent of antique models, had preserved all the simplicity of the ancient basilicas with much more than their grandeur; but the taste for religious symbolism which culminated in the 13th century, and the imaginative genius of the northern peoples, transformed them into the marvellous dreams in stone of the "Gothic" period. Churches now became, in form and decoration, epitomes of the Christian scheme of salvation as the middle ages understood it. In the plan of the buildings and their decoration everything still remained subordinate to the high altar; but though on this and its surroundings ornament was most lavishly expended, the churches—wherever wealth permitted—were covered within and without with sculpture or painting: scenes from the Old and New Testaments, from the lives of saints, even from every-day life; figures of the Almighty, of Christ, of the Virgin Mother, of apostles, saints, confessors; pictures of the joys of heaven and the torments of hell; and outside, grimacing from every angle, demons and goblins, amusing enough to us but terrible to the age that set them there, visible embodiments of the evil spirits driven from within the sacred building by the efficacy of the holy rites. In considering the origins of medieval churches, moreover, it must be borne in mind that as a general rule their builders were not actuated by the motives usual in modern times, at least among Protestants. The size of churches was not determined by the needs of population but by the piety and wealth of the founders; and the same applies to their number. Often they were founded as acts of propitiation of the Almighty or of the saints, and the greater their size and splendour the more effective they were held to be for their purpose. Local rivalry, too, played a large part, one wealthy abbey building "against" another, much in the same way as modern business houses endeavour to outshine each other in the magnificence of their buildings. Of all the mixed motives that went to the evolution of church architecture in the middle ages, this rivalry in ostentation was probably the most fertile in the creation of new forms. A volume might be written on the economic effects of this locking up of vast capital in unproductive buildings. In Catholic countries (notably in Ireland) great churches are still built out of the savings of a poverty-stricken peasantry; and from this point of view the destruction of churches in the 16th century was probably a benefit to the world. This, however, is a consideration altogether alien to the Christian spirit, the aspiration of which is to lay up treasures not on earth but in heaven.

The Reformation was a fateful epoch in the history of church architecture. The substitution of the Bible for the Mass destroyed the raison d'etre of churches as the middle ages had made them. Pictures and stories, carved or painted, seemed no longer necessary now that the open Bible was in the hands of the common people; they had been too often prostituted, moreover, to idolatrous uses,—and "idolatry" was the worst of blasphemies to the re-discoverers of the Old Testament. Save in some parts of Germany, where the influence of Luther saved the churches from wreck, an iconoclastic wave spread over the greater part of Western Europe, wherever the "new religion" prevailed; everywhere churches were cleared of images and reduced to the state of those described by William Harrison in his Description of England (1570), only the "pictures in glass" being suffered in some cases to survive for a while "by reason of the extreme cost of replacing them." The structures of the churches, however, remained; and these, even in countries which departed furthest from the Catholic system, served in some measure to keep its tradition alive. Protestantism has, indeed, produced a distinctive church architecture, i.e. the conventicle type, favoured more especially by the so-called "Free Churches." Its distinctive features are pulpit and auditorium, and it is symbolical of the complete equality of ministers and congregation. In general, however, Protestant builders have been content to preserve or to adapt the traditional models. It would be interesting in this connexion to trace the reverse effect of church architecture upon church doctrine. In England, for instance, the chancels were for the most part disused after the Reformation (see Harrison, op. cit.), but presently they came into use again, and on the Catholic revival in the Church of England in the 19th century it is certain that the medieval churches exercised an influence by giving a sense of fitness, which might otherwise have been lacking, to the restoration of medieval ritual. A similar tendency has of late years been displayed in the Established Church of Scotland.

Churches, as the outcome of the organization of the Catholic Church, are divided into classes as "cathedral," "conventual" and "collegiate," "parochial" and "district" churches. It must be noted, however, that the term cathedral (q.v.), ecclesiastically applicable to any church which happens to be a bishop's see, architecturally connotes a certain size and dignity, and is sometimes applied to churches which have never been, or have long ceased to be, bishop's seats. (W.A.P.)

(2) The Religious Community.—In the sense of Christian community (ecclesia) the word "Church" is applied in a narrow sense to any one of the numerous separate organizations into which Christendom is divided (e.g. Roman Catholic Church, Orthodox Eastern Church, Church of England, Evangelical [Lutheran] Church)—these are dealt with under their several headings—and in a comprehensive sense (with which we are now concerned) to the general body of all those "who profess and call themselves Christians." Religion, according to the old definition, is the bond which binds the soul of man to God.[1] It begins as the relation of a tribe to its God. Personal religious conviction grows out of the tribal (corporate) religious bond. But the social instinct is strong. Men owning the same religious convictions will naturally draw together into some sort of association. Using the word religion to cover all the imperfect ways in which men have felt after God, we note that in every case men have found the need alike of a teacher and of fellowship. Thus the idea of a church as "the pillar and ground of the truth" (1 Tim. iii. 15) corresponds to some of the primary needs of man. Even at Stonehenge, the oldest relic of prehistoric religion in England, where we picture in imagination the worship of the rising sun, nature worship degraded to a horrible depth by human sacrifice, we find struggling for expression the idea of a corporate religious life. From all the lower levels where superstition and cruelty reign, from the depths of fear inspired by fetichism, we look on to the higher level of Judaism as the progressive religion of the old world. This does not mean that we shut our eyes to the ideals of Greek philosophers, with whom morality was constantly outgrowing religion. "The vision of an ideal state which the master-mind of Plato contemplated, but thought too good ever to become true in actual realization, is full of aspirations which the Christian Church claims to satisfy. The problems of the relations of the life of the State and the life of the individual, which Aristotle ever suggests and never solves, are problems with which the Christian Church has at least attempted to deal."[2]

From the beginning of the history of the Jewish race the idea that the world is a kingdom under the rule of God began to find expression. The conception of Israel as "a kingdom of priests and an holy nation" (Exod. xix. 6) bore witness to it. The idea of kingship from the first was that of a ruler representing God. As time went on and even the dynasty of David failed in the persons of unworthy representatives to maintain this ideal, both psalmists and prophets taught the people to look beyond the earthly kingdom to the spiritual kingdom of which it was a type. But even Isaiah tended to think of the spiritual life and worship of the nation as a department of political organization only, controlled by the king and his princes. It was reserved for Jeremiah, in the darkest days of his life, to build up the ideal of a spiritual society which should weld Israel together, to proclaim a new covenant (xxxi. 31-34) which Jehovah would make with Israel when representatives of the previously exiled ten tribes should return with the exiles of Judah. This prophecy is instinct with the growing sense of the personal responsibility of individual men brought into communion with God. The religion of Israel from this time of the captivity ceased to be a merely national religion connected with particular forms of sacrifice in a particular land. The synagogues which traced their origin to the time of Ezekiel, when the sacrificial cultus was impossible, extended this ideal yet further. During the centuries preceding the birth of Christ there grew up an apocalyptic literature which regarded as a primary truth the conception of a kingdom of righteousness ruled over by a present God. The preaching of John the Baptist was thus in sympathy with the ideals of his generation, though the sternness of the repentance which he set forth as the necessary preparation for entrance into the new kingdom of heaven, which was to be made visible on earth, was not less repugnant to the men of his day than of later times. Christ's own teaching and that of his disciples began with the proclamation of the kingdom of God (or of heaven) (Luke iv. 43, viii. 1, ix. 2; Matt. x. 7). That he intended it to find outward expression in a visible society appears from the careful way in which he trained the apostles to become leaders hereafter, crowning that work by the institution of the sacraments of baptism and the Eucharist. "It was not from accident or for convenience that Christ formed a society."[3] His parables even more than his sermons reveal the principles of his endeavour. But he seldom used the word ecclesia, church, which became the universal designation of his society.

All the more emphatic is Christ's use of the term ecclesia upon the distinct advance in faith made by the apostles when St Peter as their spokesman confessed him to be "the Christ, the Son of the living God" (Matt. xvi. 16). Instantly came the reply, "I say unto thee, that thou art Petros (rockman), and on this Petra (rock) I will build my ecclesia (church); and the gates of Hades shall not prevail against it." On the rock of a human character, ennobled by faith in his divine Sonship, he could raise the church of the future, which should be at the same time continuous with the old, new in spiritual power, one in worship and in work.

To the Jew the word ecclesia as used in the Septuagint suggested the assembly of the congregation of Israel. To a Greek it suggested the assembly of freeborn citizens in a city state. Without ceasing to be the congregation of Jehovah, it would claim for itself all the hopes of an ideal state over which Greek philosophers had sighed in vain.

Opinions differ upon the question whether the apostles were chosen as representatives of the ecclesia to be founded (Hort) or as men fitted to become its duly authorized teachers and leaders from the beginning (Stone). But as Mr Stone well puts it, "It would not be a necessary inference [from Dr Hort's opinion] that there ought to be no ministry in the Christian Church."[4]

At first the church was limited to the Christian believers in the city of Jerusalem, then by persecution their company was broken up, and, since those who were scattered went everywhere preaching the word, the conception was enlarged to include all "of the way" (Acts ix. 2) in the Holy Land. A new epoch began from the return of St Paul and St Barnabas to Antioch after their first missionary journey, when they called together the church and narrated their experiences, and told how "God had opened to the Gentiles the door of faith" (Acts xiv. 27). Hitherto the term Church had been "ideally conterminous" with the Jewish Church. Now it was to contain members who had never in any sense belonged to the Jewish Church. Thus the way was opened for new developments and for illimitable extension. St Paul, in his address to the elders at Ephesus (Acts xx. 28), adapted the words of Ps. lxxiv. 2, "Remember thy congregation, which thou hast purchased of old," claiming for the Christian ecclesia the title of God's ancient ecclesia. But he never, however fiercely opposed by Judaizers, set a new ecclesia of Christ in opposition to the old. We wait, however, for the Epistles of his captivity at Rome to find the full meaning of the idea of the church dawning upon his imagination. "Here at least, for the first time in the Acts and Epistles, we have the ecclesia spoken of in the sense of the one universal ecclesia, and it comes more from the theological than from the historical side; i.e. less from the actual circumstances of the actual Christian communities than from a development of thoughts respecting the place and office of the Son of God: his headship was felt to involve the unity of all those who were united to him."[5] Similar development of the idea of the one ecclesia as including all members of all local ecclesiae does not lead St Paul to regard membership of the universal church as invisible.

But the mere history of the word ecclesia does not exhaust the subject. We must take into account not only the idea of the visible actual church, but also the ideal pictured by St Paul in the metaphors of the Body (Rom. xii. 5), the Temple (1 Cor. iii. 10-15) and the Bride of Christ (2 Cor. xi. 2). The actual church is always falling short of its profession; but its successive reformations witness to the strength of its longing after the beauty of holiness.

Membership in the actual church is acquired through baptism "in the name of the Father and of the Son and of the Holy Ghost" (Matt, xxviii. 19). The references in the New Testament to baptism "in the name of Jesus" (or the Lord Jesus) (Acts ii. 38, viii. 16. x. 48, xix. 5; Rom. vi. 3; Gal. iii. 27), which are by some critics taken to refer to a primitive Christological baptismal formula, seem to refer to the confession made by the baptized, or to the new relationship into which they are brought as "members of Christ."[6] Candidates for baptism were exhorted to prepare for it by repentance and faith (Acts ii. 38). The laying on of hands (Heb. vi. 2), in the rite called in later times confirmation, followed baptism (Acts viii. 17). In the modern Greek Church it is administered by priests with oil which has been consecrated by the bishop, in the Roman Church by the bishop himself. Such use of the chrism can be traced from the 2nd century. The Anglican Church retains only the Biblical symbolism of "the blessing of the hand." Presbyterians and other Protestant churches have abandoned the use, except the Lutherans. We need not here trace the history of Christian worship, in daily services (Acts ii. 46), or on the Lord's Day (Acts xx. 7), meeting for the Lord's Supper (1 Cor. xi. 17-34), or for mutual edification in prayer, praise and prophecy (1 Cor. xiv.). These things represent the ideal of Christendom. In the words of an eminent Roman Catholic scholar, Monsignor Duchesne, "Faith unites, theology often separates." It must be our task to summarize the leading ideas of the church in which all Christians are agreed.

(a) The first is certainly fellowship with Christ and with the brethren. The early Christians earnestly believed that their life was "hidden with Christ in God" (Col. iii. 3), and found in their union with Christ the lasting and strongest motive of love to the brethren. Such fellowship is attributed by St Paul pre-eminently to the work of the Holy Spirit (2 Cor. xiii. 14). Its strength is shown in England in the growing readiness of the different religious bodies to co-operate in movements for the purifying of public morality and for the better observance of Sunday.

(b) The second is unity. We have seen how St. Paul was led on to grasp the conception of one church universal manifested in all the local churches. Its unity is not purely accidental in that individuals have been forced to act together under pressure of chance circumstances. Nor is the ideal of unity adopted simply because experience teaches that "union is strength." Nor is it even based on the philosophical conception of the incompleteness of the individual life. As Dr Sanday finely says, "If the church is in something more than mere metaphor the Body of Christ, if there is circulating through it a continual flow and return of spiritual forces, derived directly from him, if the Spirit which animates the Body is one, then the Body itself also must be in essence one. It has its centre not on earth but in heavenly places, where Christ sitteth at the right hand of God."[7]

(c) Thirdly, there is no question that the Lord intended the one fellowship of his saints to be a visible fellowship. The idea of an invisible church has only commended itself in dark hours when men despaired of unity even as an ideal. The view of Zwingli and Calvin in the 16th century was not by any means acceptable to other reformers. Luther distinguished between the Spiritual Church, which he identified with the Communion of Saints, and the Corporeal Church, the outward marks of which are Baptism, Sacrament and Gospel. But he regarded them as different aspects of the same church, and Melanchthon was even more explicit.[8] As the saint purified in heaven is he who struggled with his sins on earth, so is the church triumphant one with the church militant. In Dr Lindsay's words, "it is one of the privileges of faith, when strengthened by hope and by love, to see the glorious ideal in the somewhat poor material reality. It was thus that St Paul saw the universal Church of Christ made visible in the Christian community of Corinth."[9]

But it is at this point that we come to the dividing line which has been drawn by different conceptions of catholicity. Dr Lindsay goes on to argue that all insistence on the principle of historical continuity, whether urged by members of the Anglican or the Roman Catholic Church, as upholders of episcopacy, is a deliberate return to the principle of Judaism, which declared that no one who was outside the circle of the "circumcised," no matter how strong his faith nor how the fruits of the Spirit were manifest in his life and deeds, could plead "the security of the Divine Covenant." Without entering into controversy it must suffice to point out that, from the point of view of all episcopal churches, the ministry of the bishops succeeding the ministry of the apostles, however it came to pass, was for fifteen centuries accepted as the pledge of unity. This principle, however, of continuity in ministry, belongs to a different department of Christian thought from the sacrament of baptism, which really corresponds to the Jewish rites of admission to the covenant. And it has been an established principle of the undivided church since the 3rd century, the bishop of Rome in this case upholding against St Cyprian the view which subsequent generations have ratified as Catholic truth, that baptism by whomsoever administered is valid if water is used with the right words. From this point, alas, divergence begins.

(d) The fourth element is authority. Probably all Christians can agree in the statement that the Christian democracy is also a theocracy, that Christ is the source of all authority. There are three passages in the Gospel which claim notice: (i.) the promise to St Peter (Matt. xvi. 18f), as spokesman for the apostles, of the key of the household of God, of power to admit and exclude; (ii.) the promise (Matt. xviii. 15-20) probably given to the Twelve, regarding offences against the peace of the society, advocating exclusion only when brotherly appeals had failed; (iii.) the commission of the whole ecclesia or of the Christian ministry (John xx. 22, 23). Again the root difference between the Presbyterian and Episcopalian conceptions of the church comes to light. Is the authority of the church manifested in the decisions which a local church arrives at by a majority of votes, or in the decisions of apostles and prophets after taking counsel, of the episcopate in later times, ratified by common consent of Christendom? As has been well said, "the church is primarily a witness—the strength of its authority lies in the many sides from which the witness comes." It witnesses to the Divine Life of Christ as a power of the present and of the future as of the past, ministered in the Word and sacraments.

(e) The church is a sacerdotal society. St Paul delighted to represent it as the "ideal Israel," and St John echoes the thought in the words of praise (Rev. i. 5, 6), "Unto him that hath loved us ... and made us to be a kingdom, and priests unto his God and Father." This idea of the priesthood of the whole church has three elements—the divine element, the human element and self-sacrifice. The promise that Christians should be temples of the living God has been fulfilled. As Dr Milligan has said very well, "It is not only in things to which we commonly confine the word miracle that the Divine appears. It may appear not less in the whole tone and spirit of the Church's life, in the varied Christian virtues of her members, in the general character of their Christian work, and in the grace received by them in the Christian sacraments. When that life is exhibited, as it ought to be, in its distinctively heavenly character, it bears witness to the presence of a power in Christian men which no mere recollection of a past example, however heroic or beautiful, can supply. The difficulties of exhibiting and maintaining it are probably far greater now than they were in the apostolic age; and as nothing but a present divine support can enable us to overcome these, so, when they are overcome, a testimony is given to the fact that God is with us."[10]

But this life is to be a human life still, to be in touch with all that is noble and of good report in art and literature, keenly interested in all the discoveries of science, active in all movements of social progress. It cannot, however, be denied that to live such a life, divine in its powers and human in its sympathies, demands daily and hourly self-sacrifice. As the author of the Imitation of Christ put it long ago, "There is no living in love without pain." The thought of self-sacrifice has been emphasized from the earliest times in the liturgies. By a true instinct the early Christian writers called widows and orphans the altar of God on which the sacrifices of almsgiving are offered up.[11] Such works of charity, however, represent only one of the channels by which self-sacrifice is ministered, to which all prayers and thanksgiving and instruction of psalms, prophecy and preaching contribute. Thus in the Eucharist the offering of the church is made one with the offering of the Great High Priest.[12]

All this represents an ideal. It suggests in a modern form the perpetual paradox of the Christian life: we are what we are to be. The church is the divine society in which all other religious associations are eventually to find their home. The prayer, "Thy kingdom come," embraces all spiritual forces which make for righteousness. They were acknowledged in Christ's words, "He that is not against you is for you" (Luke ix. 50). But the divisions of Christendom testify to the harm done by undue insistence on the claims of the individual to gain scope to extend the kingdom in his own way. As in a choir all the resources of an individual voice are used to strengthen the general effect, so must the individual lose his life that he may find it, witnessing by his share in the common service of the church to the ultimate unity of knowledge and harmony of truth.

For the various conceptions of the church as an organized body see CHURCH HISTORY, sec. 3, and the articles on the various churches. (A. E. B.)

FOOTNOTES:

[1] Lactantius, Inst. Div. iv. 28 "Vinculo pietatis obstricti, Deo religati sumus unde ipsa religio nomen accepit." The etymology may be wrong, but this is the popular sense of the word.

[2] Darwell Stone, The Christian Church, p. 18.

[3] Ecce Homo, ed. 5, p. 87. Cf. the interesting comparison between Socrates and Christ.

[4] Op. cit. p. 262.

[5] Hort, The Christian Ecclesia, p. 148.

[6] For a full defence of the authenticity of Matt. xxviii. 19 see Riggenbach, Der trinitarische Taufbefehl (Guetersloh, 1903).

[7] The Conception of Priesthood, p. 13.

[8] The Conception of Priesthood, p. 29.

[9] Lindsay, The Church and the Ministry in the Early Centuries, p. 17.

[10] The Ascension, p. 254.

[11] Polycarp, Phil. 4; cf. Tertullian, Ad Uxor, i. 7.

[12] This teaching is not confined to Episcopalian writers. It has been finely expressed from the Presbyterian standpoint by Dr Milligan, op. cit. p. 265 ff.; cf. Lindsay, p. 37.



CHURCH ARMY, an English religious organization, founded in 1882 by the Rev. Wilson Carlile (afterwards prebendary of St Paul's), who banded together in an orderly army of "soldiers" and "officers" a few working men and women, whom he and others trained to act as "Church of England evangelists" among the outcasts and criminals of the Westminster slums. Previous experience had convinced him that the moral condition of the lowest classes of the people called for new and aggressive action on the part of the Church, and that this work was most effectively done by laymen and women of the same class as those whom it was desired to touch. "Evangelistic zeal with Church order" is the principle of the Church Army, and it is essentially a working men's and women's mission to working people. As the work grew, a training institution for evangelists was started in Oxford, but soon moved (1886) to London, where, in Bryanston Street near the Marble Arch, the headquarters of the army are now established. Working men are trained as evangelists, and working women as mission sisters, and are supplied to the clergy. The men evangelists have to pass an examination by the arch-deacon of Middlesex, and are then (since 1896) admitted by the bishop of London as "lay evangelists in the Church"; the mission sisters must likewise pass an examination by the diocesan inspector of schools. All Church Army workers (of whom there are over 1800 of one kind and another) are entirely under the control of the incumbent of the parish to which they are sent. They never go to a parish unless invited, nor stay when asked to go by the parish priest. Officers and sisters are paid a limited sum for their services either by the vicar or by voluntary local contributions. Church Army mission and colportage vans circulate throughout the country parishes, if desired, with itinerant evangelists, who hold simple missions, without charge, and distribute literature. Each van missioner has a clerical "adviser." Missions are also held in prisons and workhouses, at the invitation of the authorities. In 1888 (before the similar work of the Salvation Army was inaugurated) the Church Army established labour homes in London and elsewhere, with the object of giving a "fresh start in life" to the outcast and destitute. These homes deal with the outcast and destitute in a plain, straightforward way. They demand that the persons should show a desire for amendment; they subject them to firm discipline, and give them hard work; they give them decent clothes, and strive to win them to a Christian life. The inmates earn their board and lodging by piece-work, for which they are paid at the current trade rates, while by a gradually lessening scale of work and pay they are stimulated to obtain situations for themselves and given time to seek for them. There are about 120 homes in London and the provinces, and 56% of the inmates are found to make these the successful beginning of an honest self-supporting life. The Church Army has lodging homes, employment bureaus, cheap food depots, old clothes department, dispensary and a number of other social works. Every winter employment is found for a great number of the unemployed in special depots, among them being the King's Labour Tents and the Queen's Labour Relief Depots. There is also an extensive emigration system, under which many hundreds (3000 in 1906) of carefully tested men and families, of good character, chiefly of the unemployed class, are placed in permanent employment in Canada through the agency of the local clergy. The whole of the work is done in loyal subordination to the diocesan and parochial organization of the Church of England.

See Edgar Rowans, Wilson Carlile and the Church Army.



CHURCH CONGRESS, an annual meeting of members of the Church of England, lay and clerical, to discuss matters religious, moral or social, in which the church is interested. It has no legislative authority, and there is no voting on the questions discussed. The first congress was held in 1861 in the hall of King's College, Cambridge, and was the outcome of the revival of convocation in 1852. The congress is under the presidency of the bishop in whose diocese it happens to be held. Recent places of meeting are Brighton (1901), Northampton (1902), Bristol (1903), Liverpool (1904), Weymouth (1905), Barrow-in-Furness (1906), Great Yarmouth (1907), Manchester (1908), Swansea (1909). The meetings of the congress have been mainly remarkable as illustrating the wide divergences of opinion and practice in the Church of England, no less than the broad spirit of tolerance which has made this possible and honourably differentiates these meetings from so many ecclesiastical assemblies of the past. The congress of 1908 was especially distinguished, not only for the expression of diametrically opposed views on such questions as the sacrifice of the mass or the "higher criticism," but for the very large proportion of time given to the discussion of the attitude of the Church towards Socialism and kindred subjects.



CHURCH HISTORY.

Church historians.

The sketch given below of the evolution of the Christian Church (see CHURCH) may well be prefaced by a summary of the history of the great Church historians, concerning whom fuller details are given in separate articles. Hegesippus wrote in the 2nd century a collection of memoirs containing accounts of the early days of the church, only fragments of which are extant. The first real church history was written by Eusebius of Caesarea in the early part of the 4th century. His work was continued in the 5th century by Philostorgius, Socrates, Sozomen and Theodoret, and in later centuries by Theodorus Lector, Evagrius, Theophanes and others. In the 14th century Nicephorus Callisti undertook a complete church history which covers in its extant form the first six centuries. In the West Eusebius' History was translated into Latin by Rufinus, and continued down to the end of the 4th century. Augustine's City of God, published in 426, was an apologetic, not an historical work, but it had great influence in our field, for in it he undertook to answer the common heathen accusation that the growing misfortunes of the empire were due to the prevalence of Christianity and the forsaking of the gods of Rome. It was to sustain Augustine's thesis that Orosius produced in 417 his Historiarum libri septem, which remained the standard text-book on world history during the middle ages. About the same time Sulpicius Severus wrote his Historia Sacra, covering both biblical and Christian history. In the 6th century Cassiodorus had a translation made of the histories of Socrates, Sozomen and Theodoret, which were woven into one continuous narrative and brought down to 518. The work was known as the Historia Ecclesiastica Tripartita, and constituted during the middle ages the principal text-book of church history in the West. Before writing his history Eusebius produced a world chronicle which was based upon a similar work by Julius Africanus and is now extant only in part. It was continued by Jerome, and became the basis of the model for many similar works of the 5th and following centuries by Prosper, Idatius, Marcellinus Comes, Victor Tununensis and others. Local histories containing more or less ecclesiastical material were written in the 6th and following centuries by Jordanes (History of the Goths), Gregory of Tours (History of the Franks), Isidore of Seville (History of the Goths, Vandals and Suevi), Bede (Ecclesiastical History of England), Paulus Diaconus (History of the Lombards), and others. Of the many historians of the middle ages, besides the authors of biographies, chronicles, cloister annals, &c, may be mentioned Haymo, Anastasius, Adam of Bremen, Ordericus Vitalis, Honorius of Autun, Otto of Freising, Vincent of Beauvais and Antoninus of Florence.

The Protestant reformation resulted in a new development of historical writing. Polemic interest led a number of Lutheran scholars of the 16th century to publish the Magdeburg Centuries (1559 ff.), in which they undertook to show the primitive character of the Protestant faith in contrast with the alleged corruptions of Roman Catholicism. In this design they were followed by many other writers. The opposite thesis was maintained by Baronius (Annales Ecclesiastici, 1588 ff.), whose work was continued by a number of Roman Catholic scholars. Other notable Roman Catholic historians of the 17th and 18th centuries were Natalis Alexander, Bossuet, Tillemont, Fleury, Dupin and Ceillier.

Church history began to be written in a genuinely scientific spirit only in the 18th century under the leadership of Mosheim, who is commonly called the father of modern church history. With wide learning and keen critical insight he wrote a number of historical works of which the most important is his Institutiones Hist. Eccles. (1755; best English trans. by Murdock). He was followed by many disciples, among them Schroeckh (Christliche Kirchengeschichte, 1772 ff. in 45 vols.). Other notable names of the 18th century are Semler, Spittler, Henke and Planck.

The new historical spirit of the 19th century did much for church history. Among the greatest works produced were those of J.C.L. Gieseler (Lehrbuch der Kirchengeschichte, 1824 ff., best Eng. tr. revised and edited by H.B. Smith), exceedingly objective in character and still valuable, particularly on account of its copious citations from the sources; Neander (Allgemeine Geschichte der christlichen Religion und Kirche, 1825 ff., Eng. tr. by Torrey), who wrote in a sympathetic spirit and with special stress upon the religious side of the subject, and has been followed by many disciples, for instance, Hagenbach, Schaff and Herzog; and Baur (Das Christenthum und die christliche Kirche, 1853 ff.), the most brilliant of all, whose many historical works were dominated by the principles of the Hegelian philosophy and evinced both the merits and defects of that school. Baur has had tremendous influence, even though many of his positions have been generally discredited. The problems particularly of the primitive history were first brought into clear light by him, and all subsequent work upon the subject must acknowledge its indebtedness to him.

A new era was opened by the publication in 1857 of the second edition of Ritschl's Entstehung der altkatholischen Kirche, in which he broke away from the Tubingen school and introduced new points of view that have revolutionized the interpretation of the early church. Of recent works the most important are the Kirchengeschichte of Carl Mueller (1892 ff.) and that of W. Moeller (1889 ff., second edition by von Schuberth, 1898 ff., greatly enlarged and improved), the translation of the latter (1892 ff.) being the most useful text-book in English. Of modern Roman Catholic works may be mentioned those by J.A. Moehler, T.B. Alzog, F.X. Kraus, Cardinal Joseph von Hergenroether and C.J. von Hefele (edited by Knoepfler.)

In addition to these general works on church history should be named the histories of doctrine by Harnack, Loofs, Seeberg and Fisher; and on the early Church the works on the apostolic age by Weizsaecker (1886, English translation 1894), McGiffert (1897), and Bartlet (1899); Renan's Histoire des origines du christianisme (1867 ff., in 7 vols., translated in part); Pfleiderer's Urchristenthum (1887); S. Cheetham's History of the Christian Church during the first Six Centuries (1894); Wernle's Anfaenge unserer Religion (1901; Eng. tr. 1902 ff.); Rainy's Ancient Catholic Church (1902); Knopf's Nachapostolisches Zeitalter (1905); Duchesne's Histoire ancienne de l'Eglise (vol. i., 1906). (A. C. McG.)

History of the Christian Church.

In the following account of the historical evolution of the Church, the subject will be treated in three sections:—(A) The ancient Church to the beginning of the pontificate of Gregory the Great (A.D. 590); (B) The Church in the middle ages; (C) The modern Church.

A. THE ANCIENT CHURCH

1. Origin and Growth.—The crucifixion of Jesus Christ resulted in the scattering of his followers, but within a short time they became convinced that he had risen from the dead, and would soon return to set up the expected Messianic kingdom, and so to accomplish the true work of the Messiah (cf. Acts i. 6 ff.). They were thus enabled to retain the belief in his Messiahship which his death had threatened to destroy permanently. This belief laid upon them the responsibility of bringing as many of their countrymen as possible to recognize him as Messiah, and to prepare themselves by repentance and righteousness for the coming kingdom (cf. Acts ii. 21, 38, iii. 19 sq.). It was with the sense of this responsibility that they gathered again in Jerusalem, the political and religious metropolis of Judaism. In Jerusalem the new movement had its centre, and the church established there is rightly known as the mother church of Christendom. The life of the early Jewish disciples, so far as we are able to judge from our meagre sources, was very much the same as that of their fellows. They continued faithful to the established synagogue and temple worship (cf. Acts iii. 1), and did not think of founding a new sect, or of separating from the household of Israel (cf. Acts x. 14, xv. 5, xxi. 21 sq.). There is no evidence that their religious or ethical ideals differed in any marked degree from those of the more serious-minded among their countrymen, for the emphasis which they laid upon the need of righteousness was not at all uncommon. In their belief, however, in the Messiahship of Jesus, and their consequent assurance of the speedy establishment by him of the Messianic kingdom, they stood alone. The first need of the hour, therefore, was to show that Jesus was the promised Messiah in spite of his crucifixion, a need that was met chiefly by testimony to the resurrection, which became the burden of the message of the early disciples to their fellow-countrymen (cf. Acts ii. 24 ff., iii. 15 ff., v. 31). It was this need which led also to the development of Messianic prophecy and the ultimate interpretation of the Jewish Bible as a Christian book (see BIBLE). The second need of the hour was to bring the nation to repentance and righteousness in order that the kingdom might come (cf. Acts iii. 19). The specific gospel of Jesus, the gospel of divine fatherhood and human brotherhood, received no attention in the earliest days, so far as our sources enable us to judge.

Meanwhile the new movement spread quite naturally beyond the confines of Palestine and found adherents among the Jews of the dispersion, and at an early day among the Gentiles as well. Many of the latter had already come under the influence of Judaism, and were more or less completely in sympathy with Jewish religious principles. Among the Christians who did most to spread the gospel in the Gentile world was the apostle Paul, whose conversion was the greatest event in the history of the early Church. In his hands Christianity became a new religion, fitted to meet the needs of all the world, and freed entirely of the local and national meaning which had hitherto attached to it. According to the early disciples Jesus was the Jewish Messiah, and had significance only in relation to the expected Messianic kingdom. To establish that kingdom was his one great aim. For the Gentiles he had no message except as they might become members of the family of Israel, assuming the responsibilities and enjoying the privileges of proselytes. But Paul saw in Jesus much more than the Jewish Messiah. He saw in Christ the divine Spirit, who had come down from heaven to transform the lives of men, all of whom are sinners. Thus Jesus had the same significance for one man as for another, and Christianity was meant as much for Gentiles as for Jews. The kingdom of which the early disciples were talking was interpreted by Paul as righteousness and peace and joy in the Holy Ghost (Rom. xiv. 17), a new principle of living, not a Jewish state. But Paul taught also, on the basis of a religious experience and of a distinct theory of redemption (see McGiffert's Apostolic Age, ch. iii.), that the Christian is freed from the obligation to observe the Jewish law. He thus did away with the fundamental distinction between Jews and Gentiles. The transformed spiritual life of the believer expresses itself not in the observance of the Jewish law, but in love, purity and peace. This precipitated a very serious conflict, of which we learn something from the Epistle to the Galatians and the Book of Acts (xv. and xxii.). Other fundamental principles of Paul's failed of comprehension and acceptance, but the belief finally prevailed that the observance of Jewish law and custom was unnecessary, and that in the Christian Church there is no distinction between the circumcised and the uncircumcised. Those Jewish Christians who refused to go with the rest of the Church in this matter lived their separate life, and were regarded as an heretical sect known as the Ebionites.

It was Christianity in its universal form which won its great victories, and finally became permanently established in the Roman world. The appeal which it made to that world was many-sided. It was a time of moral reformation, when men were awaking to the need of better and purer living. To all who felt this need Christianity offered high moral ideals, and a tremendous moral enthusiasm, in its devotion to a beloved leader, in its emphasis upon the ethical possibilities of the meanest, and in its faith in a future life of blessedness for the righteous. It was a time of great religious interest, when old cults were being revived and new ones were finding acceptance on all sides. Christianity, with its one God, and its promise of redemption and a blessed immortality based upon divine revelation, met as no other contemporary faith did the awakening religious needs. It was a time also of great social unrest. With its principle of Christian brotherhood, its emphasis upon the equality of all believers in the sight of God, and its preaching of a new social order to be set up at the return of Christ, it appealed strongly to multitudes, particularly of the poorer classes. That it won a permanent success, and finally took possession of the Roman world, was due to its combination of appeals. No one thing about it commended it to all, and to no one thing alone did it owe its victory, but to the fact that it met a greater variety of needs and met them more satisfactorily than any other movement of the age. Contributing also to the growth of the Church was the zeal of its converts, the great majority of whom regarded themselves as missionaries and did what they could to extend the new faith. Christianity was essentially a proselytizing religion, not content to appeal simply to one class or race of people, and to be one among many faiths, but believing in the falsity or insufficiency of all others and eager to convert the whole world. Moreover, the feeling of unity which bound Christians everywhere together and made of them one compact whole, and which found expression before many generations had passed in a strong organization, did much for the spread of the Church. Identifying himself with the Christian circle from the 2nd century on, a man became a member of a society existing in all quarters of the empire, every part conscious of its oneness with the larger whole and all compactly organized to do the common work. The growth of the Church during the earlier centuries was chiefly in the middle and lower classes, but it was not solely there. No large number of the aristocracy were reached, but in learned and philosophical circles many were won, attracted both by Christianity's evident ethical power and by its philosophical character (cf. the Apologists of the 2nd century). That it could seem at once a simple way of living for the common man and a profound philosophy of the universe for the speculative thinker meant much for its success.[1]

But it did not win its victory without a struggle. Superstition, misunderstanding and hatred caused the Christians trouble for many generations, and governmental repression they had to suffer occasionally, as a result of popular disturbances. No systematic effort was made by the imperial authorities to put an end to the movement until the reign of Decius (250-251), whose policy of suppression was followed by Diocletian (303 ff.) and continued for some years after his abdication. In spite of all opposition the Church steadily grew, until in 311 the emperor Galerius upon his death-bed granted toleration (see Eusebius H.E. x.4, and Lactantius, De mortibus persecutorum, 34), and in 313 the emperors Constantine and Licinius published the edict of Milan, proclaiming the principle of complete religious liberty, and making Christianity a legal religion in the full sense (see Eusebius x. 5, and Lactantius 48. Seeck, Zeitschrift fuer Kirchengeschichte, xii. 381 sq., has attempted to show that the edict of Milan had no significance, but without success).

Constantine, recognizing the growing strength of the Church and wishing to enlist the loyal support of the Christians, treated them with increasing favour, and finally was baptized upon his death-bed (337). Under his successors, except during the brief reign of Julian (361-363), when the effort was made to reinstate paganism in its former place of supremacy, the Church received growing support, until, under Theodosius the Great (379-395), orthodox Christianity, which stood upon the platform adopted at Nicaea in 325, was finally established as the sole official religion of the state, and heathen worship was put under the ban. The union between Church and State thus constituted continued unbroken in the East throughout the middle ages. The division of the Empire resulted finally in the division of the Church, which was practically complete by the end of the 6th century, but was made official and final only in 1054, and the Eastern and Western halves, the Greek Catholic and the Roman Catholic Churches, went each its separate way. (See Theodosian Code, book 16, for the various imperial edicts relating to the Church, and for fuller particulars touching the relation between Church and Empire see the articles CONSTANTINE; GRATIAN; THEODOSIUS; JUSTINIAN.)