Ritualism, the name popularly but inaccurately given to the remarkable increase of ceremonial 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 conducting the services, anything of ritualism, or especially any revival of disused vestments. Collateral causes of the movement may be said to be the great advance of æsthetic 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 discovered 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 'thurable' 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, and 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 directions 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 (see ENGLAND, CHURCH OF) have taken place, and several clergymen charged with ritualistic practices have been imprisoned (A. Tooth, 1877; Pellham Dale and Enraght, 1880; S. F. Green, 1882; J. C. Cox, 1887; see also MAC-KONOCHE). 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 consecrated 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).