[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_ (Gütersloh, 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.