or "Angelic Hymn," or the "Great Doxology." It is of Eastern origin, and in the time of Athanasius was said, together with certain Psalms, at dawn. The "Benediction" is a Scriptural composition of the Reformed Church, the latter part being from Hermann's Consultation. Of the collects concluding the service, the first, second, and fourth are from ancient Offices, the others being composed in 1549. (4) _Views_, _or Doctrine_. In nothing does the belief of men so differ as in this matter of Holy Communion. There may be said to be three views existing among members of the Church of England relative to that which all allow to be the greatest ordinance of religion. This difference of belief in this matter is the real foundation of party spirit in the Church. (_a_) The _Symbolic_: viz., that consecration simply implies a setting apart for a holy use of certain elements by a Minister authorised to do so; that the Bread and Wine thus set apart are symbols of Christ's Body, which was broken, and of His blood, which was shed; and that the participation of them is, on the one hand, a sign of the fellowship of love binding all true hearts together; and, on the other, a sign of the nourishment and growth of the soul, as fed by Christ Himself. This is the doctrine of Zuinglius, the Swiss Reformer. It is adverse to the doctrine of the whole primitive Church, which, says Bishop H. Browne, "unquestionably believed in a _presence_ of Christ in the Eucharist." (Art. xxviii. Sec. I.) (_b_) The _Receptionist_; viz., that after consecration the elements become in such a sense changed that they become the channels through which the Body and Blood of Christ are subsequently conveyed to those who receive them with certain dispositions of mind. The Presence of Christ in the elements is potential, not actual; that is, the elements have the power of conveying the Presence of Christ to only a properly qualified receiver. (_c_) The _Objective_; viz., that after the consecration the elements receive not potentially, but actually, the Present Body and Blood of Christ, and that therefore, the Presence does not depend, as in the view above, upon faithful participation, but upon the act of consecration. More briefly, the Holy Communion is considered as (1) a memorial feast of love; (2) the actual Presence of Christ in the heart of the faithful recipient; this might also be called the Subjective view of the Real Presence; and (3) the Real Presence of Christ in the consecrated elements themselves, or the Objective view.