Churches are of five classes—metropolitan, cathedral, collegiate, conventual, and par ish churches—and of these the first are, generally speaking, the most, and the last the least elaborate. In ordinary language, any building set apart for religious ordinances is called a church, though when of a minor kind it is more usually designated a chapel. After a long period of neglect and poverty of taste, the building of churches in a supe rior style, emulative of the older styles of architecture, has greatly revived, not only as regards the church of England, but the church of Scotland and nearly all dissenting bodies.
As applied to a collective body of Christian people, the word C. is the translation and equivalent of the Greek word ecclesia (Lat. ecclesia, Fr. eg/i-se), used in the New Testament. It is common among Protestants to distinguish between the risible and the invisible C.— the invisible C. consisting of all those who are savingly or spiritually united to Christ, that is, of all true believers; the visible C. consisting of all who profess the religion of Jesus Christ. Roman Catholics do not in the same manner acknowledge the distinction between the visible and the invisible C., but regard a connection with the hierarchy, and consequent participation of ordinances, as establishing a connection with the true C. and with Christ. Protestants regard the C. as subsisting from age to age, in virtue of the authority of Christ, and through the faith of individual believers and their confession of him; Roman Catholics regard the apostolical succession of the hierarchy, and the regu lar administration of the sacraments, as essential to the continued existence of that Catholic or universal C. which Christ planted on the earth, and the existence of which he has promised to maintain throughout all ages. Protestants, in general, regard the C. of
Rome and the Greek C. as forming part of the visible C. of Christ; but Roman Catholics are not accustomed to make a corresponding admission with respect to the Protestant churches. From the hierarchical principle of the C. of Rome and of the Greek C., results an employment of the term C. to designate the hierarchy alone, which is contrary to the principles of the reformation, although a tendency to it may be observed in some Prot estant churches. It has been usual for Protestants to designate by the term C. the collective body of Christians in a particular country, distinguished by the name of that country; the greater number of Protestants (Episcopalians and Presbyterians) believing that such a portion of the universal C. may warrantably be associated under a common government; and in countries where religious liberty exists, diversities of opinion on points of doctrine and C. government have given rise to the existence of separate Christian associations, distinguished by names generally indicative of some of the peculiarities which characterize them; but these, however much they may differ on many points, do not in general hesitate to recognize each other as belonging to the universal visible C. of Christ, whilst they retain in common the same great first principles of the Christian faith, and particularly the belief in one God and in the three persons of the Godhead, the incarnation of the Son of God, the atonement by Jesus Christ, and the work of the Holy Spirit. The term C., however, is regarded by Independents (q.v.) or Congregationalists, as more strictly applicable to those who are united as worshipers in a particular place of worship, partaking of the Lord's supper together, and exercising discipline and C. government among themselves.