THE NEW SCHAFF-HERZOG
CHASUBLE (Lat. casula): The principal vestment worn by Roman Catholic priests when celebrating mass. See Vestments and Insignia, Ecclesiastical.
CHATEL, sha'tel', FERDINAND FRANCOIS:
Founder of the Eglise catholique-frangaise ; b. at Gannat (34 m. s.s.w. of Moulins) Jan. 9, 1795; d. at Paris Feb. 18, 1857. At first chaplain of a regiment of the line, he was called by the July Revolution of 1830 to a place of importance at Paris. An adherent of the liberalism of the period, he sought to found a Church based on reason rather than on Rome, retaining, for the most part, the forms of Roman Catholic ritual, yet changing their meaning and rendering them patriotic in tendency. His theological education was but superficial, and it is clear that at first he was rationalistic and later pantheistic in tendency, while he preserved traces of the cult of Reason in the sense that term bore during the French Revolution. Chatel soon won a considerable following in his movement for reform, and in 1831 he was able to announce the establishment of the Eglise catholique-frangaise, a temple for several thousand persons being erected at Paris in the Faubourg St. Martin two years later. On the high altar was a representation of Reason in the form of a woman who supported another holding a cross and typifying Religion, while near them was a lion as a symbol of the strength of Reason. The sides of the altar were adorned with pictures of Fenelon and St. Vincent de Paul, with the words gloire and patrie. The service had the form of a mass; feasts were celebrated in honor of great men, especially Frenchmen; and at Christmas Chatel himself was honored as a "reformer" by the side of Christ. About 1837 the commimity reached its height, although the majority of its adherents were confined to Paris, but in 1842 it came to an end. The government of Louis Philippe favored it at first, but later became hostile to it. Chatel long survived the organization which he had founded, and died in poverty and neglect. He expounded his views in a series of works, none of which was of any spiritual importance. F. Kattenbusch.
Bibliography: A. Theiner, in TQ, 1832, pp. 651 sqq.; H. HeuchUn, Das Christentum in Frankreich, pp. 293 sqq., Hamburg, 1837; F. F. Fleck, Wissenschaftliche Reise dutch . Frankreich, vol. ii., part 2, pp. 65 sqq., Leipsic, 1838; F. Kunstmann, in Zeitschrift fiir Theologie, iii (1840), 57 sqq.; R. Holzapfel, in ZHT, xiv (1844), 103 sqq.; A. Martin, Chatel et V eglise francaise, Montauban, 1904; KL, iii. 108-110.
CHAUNCY, CHARLES: 1. Second president Harvard College; b. at Ardeley or Yardley Bury (10 m. n. of Hertford), Hertfordshire, England, l.')92 (baptized Nov. 5); d. in Cambridge, Mass., Feb. 19, 1672. He studied at Trinity College, Cambridge (B.A., 1613; M.A., 1617; B.D., 1624), and became fellow and lecturer in Greek (or professor); was vicar of Ware, Hertfordshire, 1627-33, and of Marston St. Lawrence, Northamptonshire, 1633-37. His stern Puritanism brought him into difficulties with the church authorities in both parishes, and in 1634 he was suspended and imprisoned; after some months' confinement he made submission, but regretted the act ever afterward.
He decided to go to America, and before sailing wrote The Retraction of Charles Chauncy formerly minister of Ware in Hertfordshire (London, 1641), published, as he says, " for the satisfaction of all such who either are, or justly might be, offended with his scandalous submission, made before the High Commission Court, Feb. 11, 1635." He arrived at Plymouth, Dec, 1637, and acted as assistant there till 1641, when he went to Scituate; he was invited to return to Ware in 1654 and was making preparations for departure when he was offered the presidency of Harvard to succeed Henry Dunster; he accepted with reluctance, was inaugurated Nov. 29, and filled the position faithfully and well. He was a good scholar and, in addition to his attainments as a theologian, had considerable knowledge of medicine; he is said to have been an admirable preacher and was esteemed for his piety. He published The Doctrine of the Sacrament, with the right use thereof, catechetically handled by way of question and answer (London, 1642); a volume of sermons on justification (1659); and Antisynodalia scripta, Americana, or a proposal of the judgement of the dissenting ministers of the churches of New England assembled Mar. 10, 1662 (Cambridge, 1662). He had six sons, who were all graduated at Harvard, all became ministers, and all are believed, like their father, to have been physicians as well. His eldest son Isaac (b. at Ware Aug. 23, 1632; d. in London Feb. 28, 1712) was ejected as rector of Woodborough, Wiltshire, by the Act of Uniformity in 1662, and in 1687 became minister of the independent congregation in Bury Street, London, formerly served by John Owen; on his resignation in 1701 he was succeeded by his assistant, Isaac Watts; for the rest of his life he practised medicine and taught. He was a voluminous writer.
Bibliography: William Chauncey Fowler, Memorials of the Chaunceys, Boston, 1858; Cotton Mather, in his Magnalia, gives a chapter to President Chauncy under the title Cadmus Americanus, bk. iii., chap, xxiii., vol. i., pp. 463-476, Hartford, 1855; James Savage, Genealogical Dictionary of the First Settlers of New England, i. 366—369, Boston, 1860.
2. New England clergyman, great-grandson of President Chauncy; b. in Boston Jan. 1. 1705; d. there Feb. 10, 1787. He was graduated at Harvard, 1721; ordained assistant minister of the First Church of Boston, 1727, and remained there till his death. He cultivated a plain and matterof-fact style in preaching, and was noted for scrupulous integrity. He tried to check the extreme excitement attending the preaching of White field, and v<rote in reference to it Seasonable Thoughts on the State of Religion in New England (Boston, 1743), and two or three open letters to White field (1744- 1745). He stoutly opposed the establishment of episcopacy in the colonies, and published The Validity of Presbyterian Ordination Asserted and' Maintained (1762) and A Complete View of Episcopacy until the Close of the Second Century (1771). He believed in the final restoration of all, or Universalism, and advocated it in The Salvation for All Men Illustrated and Vindicated as a Scripture Doctrine (1782); Divine Glory Brought to View in the Final Salvation of All Men (1783); The Benevo-