CHAPTER XXIV.

RECONCILIATION OF HERETICS, SCHISMATICS, AND APOSTATES.

HERETICS, schismatics, and apostates were originally admitted to the Church by imposition of hands; after the Arian heresy, by anointing with chrism; and sometimes, after the heresies of Nestorius and Eutyches, on simple profession of the faith and anathematizing of heresies". Martene has published such forms. The Greek rites are to be seen in Goar ".

An English form exists for the penance and reconciliation of an apostate to Mahommedanism, which was apparently composed A. D. 1635. According to this form, the penitent on three successive Sundays appeared at the entrance of the Church in a sheet, and besought the prayers of the people, confessing his sins. On the third Sunday the priest was to address the people, exhorting them to forgive and receive the penitent, who thereupon was to kneel down, and beseech absolution. The priest then absolved him with imposition of hands in the form

a

Martene, De Antiq. Eccl. Romanum cum Notis Catalani, Ritibus, 1. iii. c. vi. tom. iii. tit. xviii.

b Ibid. For the Roman rites of reconciling apostates, heretics, &c., see Pontificale

c Goar, Rituale Græc. p. 876, &c.

prescribed in the Visitation of the Sick; after which the penitent was raised, and divested of his sheet, and on the next communion day he was admitted to the Eucharist ".

There is also a form for receiving converts from the Romish or dissenting communions, which was prepared in convocation A. D. 1714: but has no binding authority. In this form, the convert professes his faith in the creed, and rejects the errors which he has received; and then the bishop or priest pronounces absolution, and taking the penitent by the right hand, receives him into communion". This rite resembles in its principal features the forms which were used anciently in the west. It appears that, in the reception of heretics, and schismatics, as well as in excommunication and absolution, bishops have always exercised their own discretion as to the forms used.

d Wilkins, Concilia, tom. iv. p. 522.

e

Wilkins, Concilia, tom. iv.

p. 660.
In the Roman Pon-
tificale also, the penitent is
interrogated as to his faith;
after which he is taken by
the right hand, and received
into the church, and after
further confessions of faith

and rejection of errors, the bishop lays his hand on him with prayer for the holy Spirit. Vide Pont. Rom. à Catalano, tom. iii. tit. xviii.

f See Martene, De Antiquis Ecclesiæ Ritibus, 1. iii. c. vi. ; Pontificale Romanum cum Notis Catalani, tom. iii. p. 199, &c.

CHAPTER XXV.

FORMS OF

INSTITUTION, DEPRIVATION,

SUSPENSION, AND DEGRADATION.

INSTITUTION to parochial benefices appears to be about 800 years old a. According to the more ancient discipline, ordination was not separated from appointment to a benefice, but inferred it; inasmuch as the clergy were always ordained to particular churches, and were supported by their revenues. Institution, or the investiture of benefices, comprised two parts; first, Collation, which appertained to the bishop, as having the ordinary right to appoint to all ecclesiastical offices in his diocese; and secondly, Induction, or corporal institution, or putting in possession, which also belonged to the bishop, but was by him delegated to the archdeacon b.

It has been long customary to require at institution an oath of canonical obedience to the bishop, which we find to have been customary at ordination to benefices in the eleventh century and before. After this oath has been taken, institution is given

a Van Espen, Jus Canonicum Universum, pars ii. tit. xviii. c. 1; tit. xxvi. c. 2.

b Van Espen, pars ii. tit.

xxvi. c. 2.

Thomassinus, De Vet. et Nov. Eccl. Disciplina, pars ii. 1. ii. c. 44, 45.

d

by the bishop in a written form "; by which the care of souls is solemnly committed to the priest : and the bishop issues his mandate to the archdeacon to induct personally, or by deputy, into the actual possession of the cure. This office was originally delegated to the archdeacons, as vicars of the bishops, but by the time of Innocent III. it had become an ordinary and recognized branch of archidiaconal jurisdiction. This duty, however, in later times was delegated by the archdeacons to other clergy, and sometimes even to notaries. The archdeacon's mandate for this purpose is, in England, directed to all the clergy of the archdeaconry; and after reciting the institution given by the bishop, and his injunction for induction, gives power to

induct accordingly. On which the inductor takes the clerk by the hand, and lays it on the key, or the ring of the church door, or on part of the wall, and saith, "By virtue of this mandate, I do induct you into the real, actual, and corporal possession of this church of N., with all the rights, profits, and appurtenances thereto belonging." After which, the inductor opens the door, and puts the person inducted into the church, who usually tolls a bell ".

SUSPENSION.

Suspension from the exercise of ecclesiastical functions is a censure which has been in use in the church from the thirteenth century, and before"; but it does not appear to have been customary in the primitive ages. The suspension is pronounced by the bishop as follows:

"In Dei nomine, Amen. Nos G. permissione Divina London. Episcopus, rite et legitime procedentes contra quendam N. Curatum sive prædicatorem de, diœcesis nostræ London. nunc coram nobis in judicio præsentem, propter ejus manifestum contemptum, &c. . . . sæpius legitime monitum, jussum, et interrogatum, et post tempus competens ei ad deliberandum

g The form of induction described by Van Espen is nearly the same. The inductor, after inspecting the letters of institution, and the commission to induct contained in them, saith,

66

Ego auctoritate Reverendi D. Episcopi N., et in vim literarum collationis ab eo factæ, induco te in possessionem talis beneficii N. et universorum jurium et pertinentium dicti beneficii, &c." This must be

accompanied by some external sign of induction, as entering the church, aspersion of holy water, kissing the altar, or touching the ritual books; or, if it be impossible to enter the church, by touching the door. Van Espen, ibid.

h Van Espen, Jus Eccl. Univers. pars iii. tit. xi. c. 10, Lyndwood, Provinciale, Constitut. Peccham.; Constitut. Othoboni, Volentes etiam.