RITUALISM 



RIVE-DE-GIER 



735 



ceremonial employed in the administration of 

 certain of the sacraments (communion out of 

 Mass, baptism, penance, marriage, extreme 

 unction) and other priestly offices of the church, 

 forms for churchings, burials, and blessing. In 

 its present form it dates from the Council of 

 Trent, which directed a revision of all the 

 different rituals then in existence (also known as 

 manuale, sacerdotale, &c. ), which were numerous, 

 and exhibited considerable variety of detail. Paul 

 V., in 1614, published an authoritative edition, 

 which has frequently been reprinted, and of which 

 a further revision was issued by Benedict XIV. 

 Besides the Roman Ritual there are many dio- 

 cesan rituals, some of which are of much historical 

 interest. In the Greek Church, as in the other 

 eastern communions, the Ritual forms part of the 

 general collection (which contains also the Euchar- 

 istic service ) entitled Euchologion. In the Angli- 

 can Chnrch the Book of Common Prayer may be 

 said to contain the Ritual. The most approved 

 commentary on the Roman Ritual is that of Barru- 

 faldo(3d ed. 1763). 



Ritualism, the name popularly but inaccu- 

 rately (riven to the remarkable increase of cere- 

 monial in the Church of England since about 1860- 

 65. It may be considered as a development of 

 Tractarianism, though it is one not contemplated 

 by the authors of that movement, whose aim was 

 rather to disseminate doctrines than to introduce 

 ritual changes. Dr Pusey and his associates 

 deprecated any innovations in the way of con- 

 ducting the services, anything of ritualism, or 

 especially any revival of disused vestments. Col- 

 lateral causes of the movement may be said to 

 be the great advance of aesthetic taste, and the 

 increased cultivation of the fine arts in the service 

 of religion ; as also the extended study by the 

 clergy of ancient liturgies, and the connection dis- 

 covered to exist between them and the offices of 

 the English Church. With the spread of High 

 Church principles certain changes in the mode of 

 conducting divine service had been introduced by 

 the clergy, which, though unpopular at first, were 

 widely adopted, and up to a certain point had 

 received the sanction of the law. But the restored 

 church with low and open benches ; the separated 

 chancel ; the altar-table with coverings of different 

 colour according to the ecclesiastical seasons, and 

 candlesticks and a cross upon or over it ; choral 

 services, and weekly celebration of the communion, 

 were all that had hitherto been attempted. To 

 these comparatively small alterations important 

 additions were subsequently made, bringing the 

 usages of the Church of England nearer those of 

 the Roman communion, such as special vestments 

 at the celebration of the holy communion, and 

 at certain other times for the celebrant an alb, 

 stoles of different colour, according to the seasons, 

 and chasuble, and for the assisting ministers albs 

 with tunicles ; lighted candles on the altar at holy 

 communion ; incense burned either in a ' thurible ' 

 or in a standing vessel ; the mixing of water with 

 wine for the communion ; the use of wafer-bread ; 

 elevation of the elements either during or after 

 consecration ; and processions with crosses, banners, 

 anrl vested attendants. 



The Public Worship Regulation Act, passed after 

 fierce discussion in both Houses of Parliament, was 

 expressly designed, as Mr Disraeli admitted, for the 

 repression of ritualistic practices, and constituting 

 a new judgeship for offences against the rubrics (see 

 ECCLESIASTICAL COURTS). By its provisions, a 

 complaint against the use of vestments, ornaments, 

 and rites and ceremonies, or the omission of such 

 as are ordained in the Book of Common Prayer, in 

 the churches or burial-grounds of the Church of 

 England, may be presented to the bishop of the 



diocese by an archdeacon or churchwarden, or by 

 three parishioners, members of the church, of full 

 age, and a year's residence in the parish. In the 

 event of the parties not submitting to the direc- 

 tions of the bishop, he shall forward the case for 

 trial by the judge, from whose decision an appeal 

 lies to the Privy-council. Since the date of the 

 act numerous trials have taken place, and several 

 clergymen charged with ritualistic practices have 

 been imprisoned (A. Tooth, 1877; Pelhani Dale 

 and Enraght, 1881); S. F. Green, 1882; J. C. 

 Cox. 1887). See MACKONOCHIE, and ENGLAND 

 (CHURCH OF.) In 1889-90 proceedings were taken 

 in the Archbishop of Canterbury's court against 

 the Bishop of Lincoln. The decision was given in 

 November 1890, and related to nine heads : ( 1 ) 

 The mixing of the cup during the service is to be 

 discontinued; (2) but the use of a cup already 

 mixed is not an ecclesiastical offence ; (3) the court 

 dismissed the charge as to ablution after service, 

 holding that all the bishop had done was the 

 reverent consumption of what remain of the conse- 

 crated elements; (4) as to the eastward position, 

 the court decided that there is liberty as to using 

 the north end of the altar or the north end of the 

 west side ; (5) the breaking of the bread must be 

 performed so as to be visible to the people ; (6) the 

 singing of the anthem ' O Lamb of God ' is not 

 prohibited; (7) candles which are kept lighted 

 throughout the service are not an offence ; ( 8, 9 ) 

 the sign of the cross must be discontinued both in 

 absolution and in benediction. See the articles 

 ALTAR, CHASUBLE, LIGHTS, VESTMENTS, &c. ; 

 ENGLAND (CHURCH OF), and PRAYER-BOOK ; Lee's 

 Directorium Anglicanum (1865); and the Priest's 

 Prayer-book, with a brief Pontifical (6th ed. 1884). 



Rivarol, ANTOINE, French writer, was born at 

 Bagnols in Languedoc, 26th June 1753. Though 

 but the son of an innkeeper, when he appeared in 

 Palis in 1780 he laid dubious claim to rank, and 

 soon worked his way by his wit into the best 

 society of the time. Already he had written his 

 treatise, Sur I'Universalite de la Langue Francaise 

 (1784), and paraphrased rather than translated the 

 Inferno, when in 1788 he set all Paris laughing at 

 the sarcasms in his Petit Almanack de nos grands 

 Hommes pour 1788. At the Revolution he took 

 his place in the royalist ranks, and saved his head 

 by emigrating in June 1792. Supported by royalist 

 pensions, the ' Tacitus of the Revolution,' as Burke 

 styled him in one of the least happy of hyperboles, 

 employed himself fitfully in writing pamphlets and 

 weaving dreams of books to be written, in Brussels, 

 London, Hamburg, and Berlin. He had married 

 an English wife, but she quarrelled with him, and 

 not without reason. Rivarol died at Berlin, 13th 

 April 1801. 



His works were collected by Chenedolle 1 and Fayolle 

 ( 5 vols. 1805 ), but their terse epigrammatic quality shows 

 better by compression in the Esprit de Rivarol (2 vols. 

 1808) and the CEuvres Choities, edited by Lescure (1862; 

 new ed. 1880 ). See Lescure's Rirarol et la Societi Fran- 

 (aise pendant la Revolution et V Emigration (1883). 



Kivas, a decayed town of Nicaragua (q.v.), 6 

 miles from Lake Nicaragua. Pop. 8000. The fertile 

 department of Rivas, between the lake and the 

 Pacific Ocean, has an area of 1080 sq. m. and a 

 pop. of some 25,000. 



Rivaulx Abbey. See RIEVAULX. 



Rive-<le-Gier, a town of France (dept. Loire), 

 stands on the Gier, in the middle of the best coal- 

 field in France, 13 miles NE. of St Etienne by rail. 

 It was formerly a stronghold, surrounded by high 

 walls, and defended by a castle. In 1815 it had 

 less than 4000 inhabitants ; in 1886, 13,728. Around 

 the town there are about fifty coal-mines in opera- 

 tion, and in it and close to it several silk-mills. 



