I. H. S.—The first three letters of the Greek word for JESUS, and equivalent to the English letters J. E. S. They are largely used in Church decorations as symbols of the Holy Name.
Immersion.—The dipping into the water of recipients of Holy Baptism. For the relative importance of Immersion and Affusion, see article on AFFUSION.
Immovable Feasts.—Those Feasts of the Church which always occur on the same date such as {143} Christmas Day, Feast of the Epiphany, etc. As some of the Feasts, such as Ascension Day, Whitsun Day, etc., are movable depending on the time Easter is kept. Tables and Rules for the Movable and Immovable Feasts are set forth in the Prayer Book for convenience and to avoid confusion. (See CHRISTIAN YEAR, also FEASTS AND GOSPEL.)
Imposition of Hands.—A technical term for the Laying on of Hands by the Bishop in Confirmation. Wheatley on the Prayer Book remarks: "This is one of the most ancient ceremonies in the world. It has always been used to determine the blessing pronounced to those particular persons on whom the hands are laid, and to signify that the persons, who thus lay on their hands, act and bless by divine authority. Thus Jacob blessed Ephraim and Manasses, not as a parent only, but as a prophet. Moses laid his hands on Joshua, by express command from God, and as supreme Minister over his people; and thus our Blessed Lord laid His Hands upon little children and blessed them, and upon those that were sick and healed them. . . . And the Apostles, from so ancient a custom and universal a practice, continued the rite of Imposition of Hands for communicating the Holy Spirit in Confirmation, which was so constantly and regularly observed by them, that St. Paul calls the whole office, Laying on of Hands," and it may be added one of the first "principles of the Doctrine of Christ" (Hebrews 6:1 and 2).
This term also refers to the Laying on of Hands by the Bishop in Ordination to the Sacred Ministry, by which is conferred the grace of Holy Order, and one {144} is admitted to the Office and work of a Deacon, of Priest or Bishop, "which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them except he were first called, tried, examined and known to have such qualities as are requisite for the same; and also by public Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority." (Preface to Ordinal in Prayer Book.)
Incarnation, The.—A Latinized name for the act by which the Second Person of the Blessed Trinity, God's Only Son, the Eternal "Word was made Flesh," i.e., took our nature upon Him; and also for the Doctrine that "the Godhead and Manhood were joined together in one Person never to be divided" (II Article of Religion). This truth is embodied for us in the Creed, in the words, "Jesus Christ, His Only Son our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary." This great outward fact is the foundation of all that follows: upon it Christianity depends and all Christian Doctrine has reference to it. By reason of the Incarnation the Church as a living Body becomes Christ's Body on earth, and in the Church and by means of it man is brought into union with Him who is the beginning of a new race, the Head of a new and spiritual creation. Thus it is that the Sacraments, which are often called the "Extension of the Incarnation," become more than they seem. They are the means of our participation in Christ's Holy Humanity, and of our growing into His likeness, as we use them with faith and true repentance. {145}
Incense.—Incense is one of the Six Points of Ritual which it is claimed have always characterized the worship of the Christian Church. It was the practice of the Church of England up to the Reformation, and even after that was frequently used. It is used in many Churches at the present time. It is more of a Scriptural usage than a Roman use, and while there is no canon or enactment forbidding its use, yet in the present state of our Church life it is not likely to become a very popular restoration for some time to come.
Incumbent.—A term peculiar to the English Church but frequently used in this country to designate the Rector of a Parish. The word means one who holds or is in possession of any office; it occurs in the Institution Office.
Infant Baptism.—If the Church were simply a voluntary society founded on the Bible, as is commonly supposed, there would be no special reason why Infants should be baptized, except as a matter of sentiment. If, on the other hand, the Church is a Divine Institution, founded on Christ and His Apostles, and is declared in Holy Scripture to be the Mystical Body of Christ, in which we are united to Him, admitted into covenant with God and so brought into a new relationship with God, then Infant Baptism is not only one of the most reasonable, but one of the most urgent doctrines of the Christian Religion, because it is in Holy Baptism that all these blessings are vouchsafed to us. (See BAPTISM, HOLY.) By this Sacrament the youngest infant is lifted up, so to speak, out of the world of nature and transplanted into {146} Christ's spiritual kingdom. It becomes thus a child of grace. Its little life is made right with God. The old evil of our race has been rectified. It is henceforth not only a child of Adam, but also a child, or member of the second Adam, Jesus our Lord. By its new Birth in Holy Baptism, the child becomes as fully incorporated into the new and spiritual race of which Christ is the Head, as ever it was incorporated into the race of mankind by its natural birth. It may not be conscious of this, any more than it was conscious of its natural birth, but it has, nevertheless, made a right beginning through the thoughtful care of others. It has, by this ministration, been grafted into the Body of Christ. It has been put in the way of true spiritual growth and training. Henceforth it may be brought up as "the child of God" and not as an alien. To this end the church gives it spiritual caretakers, whose duty it is to see that this child is virtuously brought up to lead a Godly and a Christian life according to this beginning. This is the meaning of Infant Baptism; and the Church has always regarded such Baptism as a reasonable and benevolent work, as is exemplified by her universal practice from the beginning. The "Mercy to Babes" in the Old Dispensation has not been lost out of the New, the Dispensation of the Spirit of love, which brings to all, even to the infant, as well as to its parents, God's mercy which "He promised to our forefathers, Abraham and his seed forever." (See NAME, THE CHRISTIAN.)
Inhibit.—Meaning to restrain or prohibit the exercise of the Sacred Ministry; a discipline exercised by a Bishop for cause. {147}
Innocents, The.—(See HOLY INNOCENTS' DAY.)
I. N. R. I.—The initials of the Latin version of the accusation placed over our Lord's Head on the Cross, viz.: "Jesus Nazarenus Rex Judaeorum," and meaning "Jesus of Nazareth (the) King of (the) Jews." These letters are often used in Church decoration.
Institution, Letter of.—(See INSTITUTION, OFFICE OF.)
Institution, Office of.—The service in the Prayer Book entitled, "An Office of Institution of Ministers into Parishes or Churches." Canon 18, Title I of the Digest requires "that on the election of a Minister into any Church or Parish, the Vestry shall notify the Bishop of such election, in writing; and if the Minister be a Priest, the Bishop may, if requested by the Vestry to do so, institute him according to the Office established by this Church." If the institution is to take place, the Bishop issues an official letter, called, "The Letter of Institution," in which he gives and grants unto the duly elected Rector his license and authority to perform the Office of a Priest in the parish, stating name and place. The Rector is then duly instituted according to the service set forth, either by the Bishop himself, or by a Priest appointed by him, in which the Letter of Institution is read; God's blessing invoked on the newly appointed Rector and his work; the keys of the Church are given him by the Wardens; a sermon is preached on the duties of Pastor and People by some one appointed by the Bishop, and the Holy Eucharist is celebrated by the newly instituted Minister. After the Benediction, it is directed that, the Wardens, Vestry and others shall {148} salute and welcome him, bidding him Godspeed. By the wording of the Canon this service is not obligatory and adds nothing to the contract or agreement already made between the Minister and Vestry. The service, therefore, is not often used, although it would be desirable that every Pastorate should be thus inaugurated.
Institution, Words of.—The words used by our Blessed Lord when He instituted the Sacrament of His Body and Blood, and which are incorporated in the Prayer of Consecration as set forth in the Communion Service. These words form the essential part of the Consecration and the rubric directs that they be accompanied by certain manual acts which are prescribed. (See MANUAL ACTS.) To effect a valid Sacrament there must be the unfailing use of our Lord's own words in instituting the Blessed Sacrament, the elements of bread and wine, and a duly appointed Priesthood.
Instruction.—The name given to a short, practical address, generally on some usage, feature or doctrine of the Church, as distinguished from the more formal sermon.
Intercessions of the Litany.—Those petitions in the Litany which have for their response the words, "We beseech Thee to hear us, Good Lord," are so called. (See LITANY.)
Intermediate State.—Death is a separation of the soul and body; the body becoming lifeless and eventually decomposing into dust, the soul continuing to live as truly as ever. What becomes of the living soul when thus separated from the body by death? {149}
"Our Lord," says the Rev. J. H. Blunt, "has answered this question to a certain extent by the Parable of Lazarus and the Rich Man (St. Luke 16:19-31). By that Parable He has taught us that the living souls of the departed live in a condition of happiness or misery suitable to the judgment which the all-seeing eye of God has passed upon their lives; the good Lazarus at rest in 'Abraham's Bosom,' the wicked Dives 'in torments.' At the same time our Lord has clearly revealed by His own words and those of His Apostles that there will be a general judgment at the last day, when all, good and bad, will have to stand before the Throne of God, not as bodiless souls, but with soul and body. And further, the Book of Revelation follows up the words of Christ and His Apostles with some very distinct disclosures as to the increased happiness of the good and the increased misery of the wicked after the final and open award of the Judge has been given in the general Judgment. The separate existence of the soul between death and the Judgment Day is, therefore, called the Intermediate State!" (See HADES, also DESCENT INTO HELL.)
Intonation.—The first two or three notes of a Gregorian chant introducing the recitative note; usually sung without the organ, by one of the Clergy or choir who is called the Cantor or Precentor.
Intone.—To recite or chant on one note with inflections of the voice at stated places, according to certain rules. The Minister intones the prayers, Epistle, Gospel, etc. Anciently the entire service was musically rendered, the Scriptures having their own peculiar intonation and inflections, the ordinary reading {150} tone being altogether excluded. This practice has been strictly adhered to in many of the English Cathedrals from the most ancient times to the present. In many parishes the services are also musically rendered, the Clergy intoning the prayers, the responses being sung by the congregation. The custom is growing in favor as an inspiring and Scriptural method of rendering the services. (See EVENSONG.)
Introit.—The Psalm which is sung while the Clergy are entering the Sanctuary for the celebration of the Holy Communion. Its literal meaning is The Entrance. Formerly the Introit was appointed for every celebration of the Holy Communion as well as Collect, Epistle and Gospel. In the first Prayer Book of Edward VI, the Introits were all printed before the Collect. Some of these are selected with a "striking appropriateness to the days for which they are appointed and show a deep appreciation of the prophetic sense of Holy Scripture." They are not often used at the present time as Hymns have been generally substituted, since the omission of the Introits from the Prayer Book.
Invitatory.—The name given to the Venite (O come let us sing, etc.) as being an invitation to the use of the Psalms in worship. This Psalm, the 95th, has been so named and used since the time of the Temple Worship at Jerusalem.
Invocation, The.—The words, "In the Name of the Father, and of the Son, and of the Holy Ghost," used before sermons, is so called; to which the people respond "Amen." This is a very ancient usage, and founded on the belief that so important a work as {151} "preaching the Word" should be done in the Name of the Lord. The Invocation is the name given also to the third paragraph of the Prayer of Consecration in the Communion Office, in which the Merciful Father is invoked that He may "vouchsafe to bless and sanctify with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine, that we, receiving them according to Thy Son our Saviour Jesus Christ's holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood."
J
James (St.) The Great.—One of the Apostles of our Lord, whose Festival is observed on July 25th, St. James was the brother of St. John and the son of Zebedee and Salome. With St. John he received the appellation of "Boanerges" from our Lord. He has also been surnamed the Great or the Greater by the Church, but neither of these designations can be satisfactorily accounted for. St. James was the first of the Apostles who suffered martyrdom and the only one whose death is recorded in the New Testament (Acts 12:1). In ecclesiastical art St. James is variously represented as a pilgrim with staff; with staff and shell; as a child with staff and wallet with shell upon it; on a white charger conquering the Saracens; this last with reference to his being regarded as the Patron Saint of Spain, Santiago, "St. Iago of Compostella." {152}
James (St.) The Less.—The son of Cleophas, or Alphaeus and Mary, and brother of Thaddaeus or St. Jude. He was one of the Twelve Apostles and the writer of the Epistle which bears his name. St. James was the first Bishop of Jerusalem and was put to death there, at the Passover A.D. 62, in a popular commotion, probably caused by the publication of his Epistle. He is commemorated on the double Festival of St. Philip and St. James, observed on May 1; these two Apostles having been associated together in the most ancient calendars, although in other calendars they were commemorated on different days. In ecclesiastical art St. James the Less is represented with a fuller's club in his hand; as a child with palm branch; a saw in his hand, etc.
Jesus.—The human Name of our Lord, given to Him at His circumcision and meaning Saviour. The name Jesus was by no means an uncommon name among the Jews. It is in the Greek what Joshua is in Hebrew, who is twice called in the New Testament Jesus, as in Acts 7:45 and Heb. 4:8. In both these passages the word Jesus means Joshua, having reference to his work as a leader and deliverer of Israel. So also we meet with Jesus the Son of Sirach, who wrote the book Ecclesiasticus. St. Paul speaks of one Jesus who was called Justus (Col. 4:11), and in Acts 13:6, we read of "a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus," i.e., son of Jesus. Josephus mentions many of the same name. Thus our Lord took a common name, but a Name which henceforth was to be above every name.
As the Name Jesus is the same as Joshua, its {153} significance may be learned from its derivation. Joshua the son of Nun was first called Oshea, but Moses changed it to Jehoshea, (contracted to Joshua) from Jah, (Jehovah) and Oshea, Saviour, and meaning, "He by whom God will save His people from their enemies." Thus Joshua was a type of the spiritual Saviour of the world. The name as borne by our Lord means "God our Saviour," as the angel declared, "for He shall save His people from their sins." The ancient prophecy that He should be called "Emmanuel, God with us," was fulfilled when our Lord was called JESUS. When then we profess our belief in JESSU as we do in the Creed, it is as if we said, "I believe that JESUS, in the highest and utmost importance of that Name, to be the Saviour of the world. I acknowledge there is no other way to Heaven beside that which He has shown us; there is no other means which can procure it for us but His Blood; there is no other person who shall confer it on us but Himself. And with this full acknowledgment I believe in JESUS." (See HOLY NAME.)
John Baptist, Saint.—The forerunner of our Lord who was sent to prepare the way for His coming. He was miraculously born of Zacharias and Elizabeth, both being "old and well-stricken in years." Although he suffered martyrdom, he is commemorated on the day of his Nativity, as his birth heralded the Incarnation. The Festival of the Nativity of St. John Baptist has been observed since the fourth or fifth century on June 24th, as this was undoubtedly the day of his birth, since he was six months older than our Lord. This date, also, is supposed to be {154} connected with his words, "He must increase, but I must decrease." The days after June 24th begin to decrease in length, but after the Christmas Tide they begin to increase. St. John was beheaded by Herod Antipas, when he was about thirty years old. He was a Prophet, the greatest of all—the last Prophet of the Old Dispensation and the first of the New, and our Lord declared that among all previously born of women none was greater than John the Baptist. In ecclesiastical art St. John Baptist is variously represented, with a lamb on a book, small cross, close crown or cap; with tunic of camel's hair; cope fastened with two leather thongs crossed; with lamb and locust; his head on a dish.
John Evangelist, Saint.—Commemorated on the second day after Christmas, December 27th. St. John was the son of Zebedee and Salome and brother of St. James the Great. The sons of Zebedee were, doubtless, among the first called of our Lord's disciples and St. John was from the first among those nearest and dearest to our Lord. Not only was he one of the Twelve Apostles but he was one of the three chosen witnesses of our Lord's greatest glory and humiliation on earth, viz.: in His Transfiguration, and the Agony in Gethsemane. He delights to call himself "the disciple whom Jesus loved." He lay on Jesus' bosom at the Paschal Supper and to him the Lord committed the care of His own mother when He died. St. John "is known to the affection of the Church as the Apostle of love, and to her intellect as the Theologos, the Divine." Besides his Gospel he wrote the three Epistles bearing his name and the Revelation. St. {155} John is said to have spent the later years of his life at Ephesus, and is the only one of the Apostles who died a natural death. He died at the age of 100, having been born the same year as our Lord. In the Emblems of the four Evangelists (See EMBLEMS) the eagle is always allowed to represent St. John, and most fitly, "for like the eagle he soars high above the earth basking in the pure sunlight of Divine Truth."
Joining the Church.—This is a phrase that has been brought over from the usage and phraseology of the various denominations. Its use among Church people has been productive of the greatest harm. In the first place, it is hardly a correct phrase for a Churchman to use. We may "join" an Odd Fellows' lodge or a debating society, but we do not join a family or household which God's Church is. We are born or adopted into a family, and so we are adopted into God's family; incorporated, grafted into the Body of Christ, His Church, and not simply "join" it as we would a debating society or a political club.
In the next place, harm has been done by the use of this phrase by Church people, because as popularly understood it is in direct contradiction to the belief and practice of the Church. According to this phraseology Holy Baptism counts for nothing, and yet the Bible teaches that it is in Holy Baptism that we are made members of the Church, and that all future blessings are dependent on this spiritual fact. When then, Church people take up this mode of speech and use it in reference to Confirmation as is so often done, they practically ignore the significance of Holy Baptism and the Church's method and appointed order. {156}
The effect of this becomes apparent in the lives of many of the Church's baptized children. Because, in whatever religious teaching they receive, their Baptism is never referred to, and they are never reminded that they are now God's children by adoption and grace because baptized, it comes to pass that, when these same children are asked to be confirmed, they think and act as if they were invited to "join the Church." And as they are more influenced by the speech and methods of the various religious bodies which prevail in their community than they are by the Church's teaching, they imagine that something extraordinary is required; they feel as if they must somehow "have got" religion; or they do not feel prepared to "experience religion"; or else they don't know whether they will or will not "join the Episcopal Church." In all this we see the result of the application and use of "other systems" rather than that of the Church. Thus many an earnest and loving young heart has been lost to the Church, notwithstanding it was given to God in its tenderest years to be trained up for Him. Confirmation is not "joining the Church." If we are baptized, we have been "received into Christ's Holy Church and made a living member of the same." And because this is true, the Church has a further Blessing in store for her children. This she would bestow by the ministrations of her chief Pastors in the Laying on of Hands by the Bishop; and to this our young people might go naturally and easily and at the same time soberly and reverently, if they were properly instructed and lovingly led. There is no reason why {157} any young baptized person might not thus go to his or her Confirmation, claiming this Blessing as their right and privilege as children of God and citizens of His Kingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also CONFIRMATION.)
Jubilate Deo.—The Latin title of the One Hundredth Psalm, translated "O be joyful in the Lord," and which is sung as an alternate to the Benedictus when the latter occurs in the Lesson for the day.
Jude, Saint.—Also called Thaddaeus or Labbaeus, "the brother of James," and whose name sometimes appears as Judas, and in one instance it is added in parenthesis, "not Iscariot." St. Jude was an Apostle of our Lord and wrote the Epistle which bears his name. He is sometimes called the Jeremiah of the New Testament, as he wrote to the Church in "solemn and rugged language of present perils and coming storms." The object of his Epistle is to contend earnestly for pure Christian doctrine, and it is he who has given us that stirring text which is adopted as a motto by all true and loyal Churchmen, viz.: "that ye should earnestly contend for the Faith which was once delivered to the Saints." He is said to have been married and to have left descendants who were summoned before the Emperor Domitian as confessors for Christ's sake. St. Jude is commemorated on the double Festival of St. Simon and St. Jude, observed on October 28th. It may be that the union of these two names is intended to be an illustration of that unity of the Faith for which the Epistle of St. Jude so strongly contends, as these two Apostles ministered and suffered together, (See SIMON, ST.) The Collect {158} for the Day embodies this idea. In ecclesiastical art St. Jude is variously represented, as having a boat in his hand; a boat hook; a carpenter's square; a ship with sails in his hand; carrying loaves or a fish; with a club; with an inverted cross; with a medallion of our Saviour on his breast or in his hand; with a halbert; as a child with a boat in his hand.
Jurisdiction, Episcopal.—By this term is meant the sphere of a Bishop's rule or ministration. This is defined in Article 4 of the Constitution adopted by the General Convention which provides, "and every Bishop of this Church shall confine the exercise of his Episcopal Office to his proper Diocese, unless requested to ordain, or confirm, or perform any other act of the Episcopal Office in another Diocese by the Ecclesiastical Authority thereof."
Jurisdiction, Missionary.—A portion of a State or Territory set apart for the missionary work of the American Church, to the oversight of which a Missionary Bishop has been appointed, is so called. The term Missionary Jurisdiction is also applied to the foreign field where a Missionary Bishop has been appointed to the exercise of Episcopal functions in any missionary station which the House of Bishops with the concurrence of the House of Deputies may have designated.
Jurisdiction, Resignation of.—Sometimes it happens that a Bishop from old age, or sickness, or other cause desires to resign his Episcopal Jurisdiction. To do this, he must gain the consent of the House of Bishops. The canons on this subject are very stringent and make it difficult for a Bishop to resign. The {159} teaching of the Church is that "a Bishop is bound to his Diocese for life," and therefore, she is very reluctant that the relationship should be broken or interfered with except for great and necessary cause; on which ground alone the resignation is permitted.
Justification.—A theological word used to designate the forgiveness of the sinner and his restoration to a right relationship with God. The cause of Justification may be given as follows:
THE PRINCIPAL CAUSE.—God's mercy. THE MERITORIOUS CAUSE.—Christ's death. THE EFFICIENT CAUSE.—The operation of the Holy Ghost. THE INSTRUMENTAL CAUSE ON GOD'S SIDE.—The Ministry of the Word, Baptism and the Holy Communion. THE INSTRUMENTAL CAUSE ON MAN'S SIDE.—Faith which works by love.
K
Kalendar.—The same as CALENDAR (which see).
Keys of the Church.—To the Rector belongs the control of the keys of the Church building, and this because he alone can determine what services shall be held in it. If he chooses he can hold services every day; he can celebrate the Holy Eucharist every day or as often as he thinks best, and no one can interfere with him. He has charge of the spiritualities of the Parish and in this he is left absolutely free, being amenable to his Bishop only. The Vestry have nothing to do in determining what use the Rector shall {160} make of the Church building in carrying out the provisions of the Prayer Book. The Office of Institution recognizes this right in that one of its provisions is that "then shall the Senior Warden (or the member of the Vestry supplying his place) present the keys of the Church to the new Incumbent, saying, In the name and behalf of———Parish [or Church] I do receive and acknowledge you, the Reverend, (name) as Priest and Rector of the same; and in token thereof, give into your hands the keys of the Church."
Keys, Power of the.—A phrase used in reference to the discipline of the Church which our Lord has intrusted to the Bishops and Pastors of the Flock as "ministers and stewards of His grace." This phrase involves the doctrines of Absolution and Excommunication; the idea of opening and shutting, admission and rejection, and the administration of the Sacraments. In Holy Scripture, the "Power of the Keys" is called a "binding and loosing"; also a "remitting and retaining of sin," having reference to the authority to admit into communion with the Church or to exclude therefrom. (See St. Matt. 16:19; 18:18; and St. John 20:23.)
Kindred, Table of.—A table set forth in the Prayer Book of the Church of England, with the title, "Table of Kindred and Affinity, wherein whosoever are related are forbidden in Scripture and in our laws to marry together." While this Table is not published in the American Prayer Book, it is regarded by many American canonists as the law of the Protestant Episcopal Church in the United States. It is interesting to note that this Table is (or at least was until a few {161} years ago) embodied in the Statutes of the State of Maryland, and that in some other States there are laws forbidding the marriage of first cousins.
Kingdom of God.—The New Testament name for the Church. St. Matthew uses the phrase, "kingdom of heaven," while the other Evangelists employ the term, "kingdom of God," both being equivalent terms meaning the same thing, viz.: the kingdom of Christ on earth, the kingdom of the Gospel, the Church of Christ. This is, indeed, a heavenly and divine kingdom, for though it is now set up on earth yet its nature, its purpose, its powers and its ends are "of heaven." That this phrase is used to signify the Church on earth can be seen most plainly in the various parables in which our Lord likens the "kingdom of heaven" to such things as of necessity belong to the present time. See the parables in St. Matt. 13; also in St. Mark 4:26-32. The Gospel which our Lord delivered to man is not an abstract Gospel, but "the Gospel of the kingdom ":—see St. Matt. 4:23; 9:35; 24:14; St. Mark 1:14; St. Luke 4:43; 9:2; 10:9; 16:16; Acts 1:13; 8:12; 19:8; 20:25; 28:23 and 31. From these and many other passages we learn that our Lord embodied His Truth and Salvation in an Institution which should be the means of its preservation, the instrument of its promulgation throughout the world, and into which men are admitted by Holy Baptism to become partakers of His Salvation. This truth appears constantly in the Bible and is the basis of its appeals to live righteously and godly in this present world. As an example of this see Col. 1:12 and 13. {162}
Kissing the Stole.—The stole represents the yoke of Christ, and the Priest in recognition of that yoke and of his vows, kisses the stole each time he puts it on to show his willingness to submit to that yoke.
Kneeling.—The most fitting posture in which prayer is to be offered to God. Our blessed Lord Himself by His own example has taught us this. In regard to kneeling in Public Worship, the Annotated Prayer Book has this note: "The gesture of kneeling is not only a mark of personal humility and reverence, but also one of those acts required of every one as an individual component part of the body which forms the congregation. To neglect it, is to neglect a duty which is owing to God and man in this respect as well as the other. We have no right to conspicuous private gestures in a public devotional assembly; nor are the gestures which we use (in conformity to the rules of the Church) to be necessarily interpreted as hypocritical because our personal habits or feelings may not be entirely consistent with them. As the Clergy have an official duty in Church, irrespective of their personal characters, so also have the Laity. It may be added that a respectful conformity to rules enjoining such official duties, may often lead onward to true personal reverence and holiness."
Kyrie.—The Greek title of the responses after the Ten Commandments in the Communion Office. Kyrie means "Lord," and taken with the Greek word eleison, they form the first words of the response "Lord, have mercy." {163}
L
Lady Day.—The English popular name for the FEAST OF THE ANNUNCIATION (which see).
Laity.—Derived from the Latin Laicus, Greek Laikos, from Laos, meaning "people." The word means of, or pertaining to the People as distinguished from the Clergy. The term was first used in the second century. It ought to be noticed that the term Laity, or Layman does not mean the mere absence of rank, but denotes a positive order in the Church. The word is the equivalent of "brethren," as we read in the Acts of the Apostles, of the first Church Council which issued the first pastoral letter, which begins "The Apostles and Elders and brethren send greeting" (Acts 15:23). When in our Conventions or Councils the vote by orders is called for, the Clergy vote by themselves and the Laity by themselves; in this we have an illustration of the Laity as an order in the Church.
Lamb and Flag.—A symbolical representation of our Blessed Lord, used in Church decorations. The lamb is the chief emblem of our Saviour who was called by St. John Baptist, "the Lamb of God that taketh away the sins of the world." The lamb is represented with a nimbus or glory of four rays, one partly concealed by the head. The rays are marks of divinity and belong only to our Lord. The lamb bearing a flag or banner signifies Victory, and is an emblem of the Resurrection. This symbolism is appropriately used at Easter. {164}
Lambeth Conference.—The name given to the assemblage of the Bishops of the Anglican Communion on the invitation of the Bishop of Canterbury, and held in Lambeth Palace. The first meeting was held in 1867; the second in 1878; the third in 1888, and the fourth in 1897; the Bishops thus coming together every ten years for mutual counsel and advice concerning the great work of the Anglican Communion throughout the world. As many as two hundred Bishops have thus come together in conference, at one time.
Lammas Day.—The old name given to the first day of August because on that day in Anglo-Saxon times it was the custom to bring into the Church offerings in kind, loaves, representing the first-fruits, of the harvest. The word "Lammas" is derived from the Anglo-Saxon word hlafmaesse, hlaf meaning a loaf, and maesse meaning "mass." As the first of August in old Calendars was the Feast of St. Peter-in-chains, it is also supposed that Lammas is an abbreviation of Vincula Mass, or the Feast of St. Peter ad vincula in commemoration of his deliverance from chains.
Last Things, the Four.—These are Death, Judgment, Heaven, Hell. (See ESCHATOLOGY.) These subjects being so very solemn in their import, they are frequently taken as topics of instruction or of sermons during the Advent Season, when our thoughts are turned to the contemplation of our Lord's second coming "in His glorious Majesty to judge both the quick and the dead."
Lauds.—One of the seven CANONICAL HOURS (which see). {165}
Lay Baptism.—Baptism administered by a layman. The Church has always held that Baptism by any man in case of necessity is valid. But only great necessity, such as sudden danger or sickness and the inability to secure the services of a clergyman, should be just cause for baptism by a layman, and then great care should be taken that the proper form and words are used. (See BAPTISM, HOLY.) It is well to note that when Holy Baptism is administered by one who is not a Clergyman without such necessity as mentioned above, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done.
Layman.—One of the LAITY (which see).
Lay-Reader.—A layman who reads the Church service in the absence of the Priest. Usually he is licensed to do so by the Bishop of the Diocese. The American Church has a canon on the subject, setting forth the method of appointment and regulating his work, from which it is learned that the lay-reader is very much limited in the service he renders being permitted to use only those portions of the service which do not belong properly to the Ministry. When the Priest is present a laymen may read the Lessons in the Daily Morning and Evening Prayer, and also the Litany as far as the Lord's Prayer.
Laying on of Hands.—The ceremony by which one is ordained to the Sacred Ministry by the Bishop, and by which he administers the Rite of Confirmation, (See IMPOSITION OF HANDS.) {166}
Lectern.—The desk or stand from which the Scriptural Lessons in Church are read, and is so called from this fact. The term "lectern" is derived from the Latin word lecturni, meaning a pulpit or from the Greek lektron, a couch or rest for a book. Lecterns as used in our churches are sometimes constructed of wood or stone, but frequently of polished brass, in the form of an eagle with outstretched wings, (on which the Bible rests) to symbolize the flight of the Gospel message throughout the world.
Lectionary.—The Tables to be found in the Prayer Book setting forth the portions of Scripture to be read daily in Public Worship throughout the year, also the Proper Lessons for Sundays and the Holy Days of the Church. The word is derived from the Latin lectus, from lego, to gather, to read. From this origin we have the word lection, meaning a reading or lesson read; he who reads was called lector, a name given to one of the minor orders in the ancient Church. The Lectionary as found in the Prayer Book contains most ample provision for the reading of God's Holy Word. By this appointment the Old Testament is read once during the year, and some portions of it more frequently. The New Testament is read three times, while the Book of Psalms is read twelve times or once a month. No other religious body makes so large provision for the public reading of the Scriptures, and the Episcopal Church has been appropriately called a "Bible Reading Church." The Lectionary as it now stands was set forth by the General Convention of 1883, being a revision of the old Lectionary which had been in use since 1789, the time of the first {167} setting forth of the American Prayer Book. (See LESSONS; also SCRIPTURES IN PRAYER BOOK.)
Lent, The Season of.—The word "Lent" has no special significance save only as it designates the time of the Fast before Easter. The word is derived from the Anglo-Saxon lencten, meaning the spring season. From this we learn that the Lenten Fast means simply the Fast that comes in the spring of the year. It was appointed at this time for the reason that our Lord's Passion and Death occurred at this time of the year and these devotions of the faithful grouped themselves around that sad hour on Calvary. At first, the Fast may not have extended over the Paschal Week, but it was arranged at a very early period to cover the forty days preceding Easter. Beginning with Ash Wednesday the Lenten Season really covers a period of forty-six days, but as Sunday has always been regarded as a Feast, these six Sundays are not counted as belonging to the Fast. (See LENT, SUNDAYS in.) There can be no great difficulty in assigning a reason for this solemnity to be kept for forty days. For many reasons "Forty" is a Scriptural number. Forty years the children of Israel were under discipline in their pilgrimage in the wilderness. Moses fasted forty days in the mount. Elijah was forty days in the wilderness. Forty days did the Ninevites fast and repent them of their sins to avert the judgments foretold by the prophet Jonah. And forty days did our Lord fast in the wilderness when about to enter upon His public ministry. From these references we learn that it is both Scriptural and helpful that this Season of Penitence should be prolonged for us, that bearing {168} in mind these incidents of "forty years" and "forty days" of devotion and discipline which characterized the history of God's people, and also our Lord's example, we may be like minded in prayer, in discipline and in turning to God. The devotions of the Lenten Fast are intimately connected with Easter which it precedes and are intended to prepare the mind and heart for the devout celebration of the "Queen of Festivals" and for the Easter Communion. Lent being a penitential season the ecclesiastical color is purple or violet. The Benedicite takes the place of the Te Deum and the Ash Wednesday Collect is used every day throughout the Season.
Lent, Sundays in.—As stated in the preceding article the Lenten fast does not include all the days between Ash Wednesday and Easter, for the Sundays are so many days above the number forty. They are excluded because the Lord's Day is always kept as a Festival and never as a Fast. These six Sundays, therefore, are called "Sundays IN Lent, not of Lent; they are in the midst of it, but do not form part of it; on these Sundays we continue without interruption to celebrate our Saviour's Resurrection." The Sundays in Lent are named in the Prayer Book First, Second, Third, Fourth, Fifth; the last Sunday being set forth as "The Sunday next before Easter." Popular usage, however, has assigned other names to the closing Sundays in Lent, for example, the Fourth Sunday is usually called Mid Lent Sunday, for the reason that the Lenten Fast is half over. It is also called Refreshment Sunday, from the Gospel for the Day which gives the account of our Lord {169} miraculously feeding the five thousand in the wilderness; another name is Mothering Sunday (which see). The Fifth Sunday is called Passion Sunday, from the fact that on that day the Church begins the solemn recital of our Lord's sufferings. The Sixth Sunday is known as Palm Sunday as it was on this day our Lord made His Triumphal Entry into Jerusalem, when the people hailed Him as King and strewed palm branches in His way, crying "Hosanna to the Son of David."
Lesser Litany, The.—That portion of the Litany beginning, "O Christ, hear us," and ending with the prayer, "We humbly beseech Thee, O Father," is so called. It is often used as a penitential ending to week-day services during Lent.
Lessons, The.—The word "Lesson" is derived from the Latin lectio, meaning a reading, and signifies a portion of Scripture appointed to be read during Divine service; applied especially to those Scriptures read in the Daily Services. Two Lessons are to be read at each service in accordance with the custom of the early Christians, one from the Old Testament and one from the New. The principle upon which the Lessons are thus selected is set forth by Justin Martyr, who lived A.D. 103-164, as follows: "The Apostles have taught, as they learned themselves, first the Law and then the Gospel; for what is the Law but the Gospel foreshadowed; or what is the Gospel but the Law fulfilled." (See CALENDAR, LECTIONARY, and also SCRIPTURES IN PRAYER BOOK.)
Letter Dimissory.—(See DIMISSORY LETTER.)
Letter of Orders.—The name given to the certificate of Ordination to the Sacred Ministry, with the {170} Bishop's seal, and given by him to each Priest or Deacon whom he ordains. The form of this certificate varies in the use of different Bishops.
Letter of Transfer.—Canon 12, Section I, Title 2 of the Digest provides that, "A communicant removing from one parish to another shall procure from the Rector (if any) of the parish of his last residence, or if there be no Rector, from one of the Wardens, a certificate stating that he or she is a communicant in good standing; and the Rector of the Parish or Congregation to which he or she removes shall not be required to receive him or her as a communicant until such letter be produced."
Lights on the Altar.—(See ALTAR LIGHTS.) In addition to what is set forth in the article to which the reader is referred, we reproduce from Wheatley on the Prayer Book the following: "Among other ornaments of the Church were two lights enjoined by the Injunctions of King Edward VI to be set upon the Altar as a significant ceremony to represent the Light which Christ's Gospel brought into the world. And this, too, was ordered by the very same Injunction which prohibited all other lights and tapers that used to be superstitiously set before images or shrines. And these lights, used time out of mind in the Church, are still continued in most, if not all, Cathedral and Collegiate churches and chapels, . . . and ought also by this rubric, to be used in all parish churches and chapels."
Linen Cloth.—(See FAIR LINEN CLOTH.)
Litany, The.—The word "Litany" is of Greek origin, from litancia, derived from lite, meaning a {171} "prayer." In the early Church Litany included all supplications and prayers whether public or private. Afterwards it came to mean a special supplication, offered with intense earnestness, and this will explain the title of the Litany in the Prayer Book, viz.: "The Litany, or General Supplication." The Litany as now used is substantially the same as that compiled by Gregory the Great at the end of the sixth century. It is a separate and distinct service, but is commonly used as a matter of convenience after Morning Prayer, and may be used after the Evening Prayer. It is appointed to be read on Wednesdays, Fridays and Sundays, and like all other prayers is said kneeling. An examination of the Litany shows it to be divided into six divisions as follows: I. The Invocations being earnest appeals for mercy to each Person in the Godhead, first separately and then collectively. II. The Deprecations, being those petitions having as their response, "Good Lord, deliver us." III. The Obsecrations, being the last three petitions having as their response, "Good Lord, deliver us," beginning with the petition, "By the mystery," etc. IV. The Intercessions, including all the petitions to which the people respond, "We beseech Thee to hear us, good Lord." V. The Supplications, beginning, "O Christ hear us," down to VI. The Prayers with which the Litany closes. By reason of its responsive character the Litany is a very soul stirring and heart searching supplication, is designed to keep the attention constantly on the alert and to enliven devotion by calling upon the congregation to make their petitions for those deliverances and blessings recited by the minister. {172}
Litany Desk.—A kneeling desk, sometimes called a faldstool, from which the Litany is read. Its customary place in the Church is on the floor of the nave in front of the chancel in accordance with the Injunction issued during the reigns of Edward VI and Queen Elizabeth. The significance of this position may be seen by reference to the words of the prophet Joel read on Ash Wednesday as the Epistle, "Let the Priests, the Ministers of the Lord, weep between the porch and the Altar, and let them say, Spare Thy people, O Lord."
Liturgical Colors.—(See CHURCH COLORS.)
Liturgy.—The word "Liturgy" is derived from the Greek leitourgia, meaning a public work or duty, whether civil or religious. It then became generally used with reference to sacred offices, whence arose its ecclesiastical use to signify the solemnization of the rites of the Christian Church. Afterwards, it came to be especially applied to the office for the celebration of the Holy Eucharist and as such the term is technically used in Church History. The Liturgy being the Office of the celebration of the Holy Eucharist, it has for its nucleus our Lord's words of Institution. These with their accompanying Divine acts form the centre around which all subsequent prayers, praises and ritual customs gathered, and the history of these is the history of Liturgies. Liturgies have been used in the Christian Church from the beginning as the ancient Liturgies demonstrate. Of these there are many still extant in MSS. some of them fully as old as the oldest MSS. of the Bible. While they vary in arrangement and phraseology, yet the leading and essential {173}
TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES ————————————————————————
OUR LORD'S WORDS OF INSTITUTION " APOSTOLIC NUCLEUS OF A LITURGY " ——————————————————————————————— " " " " Liturgy of St. James, Liturgy of St. Mark, Liturgy of Liturgy of St. John, Antioch, or Jerusalem or Alexandria St. Peter, St. Paul, or Ephesus " " or Rome " ——————- " " " " " Present Liturgy " Liturgy of Lyons Liturgy of Syriac of Egypt " " St. Basil Liturgy of " ——————————- " St. James " " " " Liturgy of " " Mozarabic Liturgy Liturgy St. Chrysostom Monophysite " or Spanish of Britain of Tours " Liturgies " Liturgy " " Present Liturgy ——————— ——————- of Oriental or " " " Russian Church Ambrosian Sacramentary Augustine's Revised Liturgy of St. Leo Liturgy of Britain " " " Present Sacramentary Salisbury, York and Liturgy of St. Gelasius other English Liturgies of Milan " " Sacramentary Present Liturgy of the of St. Gregory Church of England " " Present Liturgy —————————— of Rome " " Liturgy of Liturgy of Scottish Church American Church
{174} parts are common to them all and are found without substantial variation, thus pointing to one common source. All Liturgies existing at the present time trace their origin back to Apostolic times through four main sources, as follows:
I. The Liturgy of St. James, composed in the first instance for the Churches of Palestine.
II. The Liturgy of St. Mark, for the Church in Alexandria.
III. The Liturgy of St. Peter, for the Church in Rome, from which the existing Roman Liturgy is derived.
IV. The Liturgy of St. John, for the Church in Ephesus.
It is from this last that our own Liturgy is derived. This Ephesine Liturgy was introduced into France at a very early age by missionaries who came to Lyons. From France missionaries went over to England and there preached Christ and introduced the Liturgy which they were accustomed to use, so that when St. Augustine went from Rome to England, A.D. 596, expecting to find it a heathen land, he found Christians already there and using a Liturgy somewhat different from that of Rome. These differences in the English Liturgy showed an eastern origin, thus confirming its Apostolic origin and thus demonstrate that our Liturgy did not come from the Church of Rome. Rome's power and influence being introduced into England did, indeed, made its impress on the national religious life, but the English Liturgy never lost its distinctive Eastern characteristics which remain to this day. At the time of the Reformation the {175} Liturgy after many revisions was first set forth in the English language on Whitsun Day, 1549. It was again revised in 1552, and again other changes were made in 1604 and finally in 1662. Since which time very slight changes have been made in it. The American Liturgy was formally set forth on September 29, 1789, being adopted from the English Prayer Book, modified according to the agreement made with the Scottish Bishops who consecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D., for the Diocese of Connecticut. (See article entitled PRAYER BOOK.)
Lord's Day.—The first day of the week is not the Sabbath, but the Lord's Day, and as such has been observed since the Resurrection of our Lord, of which it is the weekly commemoration. From the New Testament itself we learn that the first day of the week, commonly called Sunday, has always been the day which Christians have consecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has given us the following clear statement concerning the first day of the week observed as the Lord's Day: "Our Saviour Jesus Christ, in the exercise of this His Lordship over the day, has first of all abolished the ordinance of the Seventh Day, and substituted, by the Holy Spirit guiding His Church into all Truth, the ordinance of the First Day, as that one day in seven which the Fourth Commandment enjoins to be kept sacred to God as a moral obligation. Then our Lord has made this day one of the highest spiritual privilege, by uniting it to His own Person and work as the Day of His Resurrection, the weekly recurrence of the {176} Christian Passover, a perpetual Easter; and also as the weekly memorial of His supreme Gift of the Holy Ghost upon the Feast of Pentecost, to abide with His Church forever. It is preeminently a day of joy and gladness before the Lord, and should first of all be observed to the Lord, in the assembling of the Church together for worship and communion with God and for spiritual instruction and profit. Hence the Prayer Book prescribes a Collect, Epistle and Gospel for every Sunday in the year, and its rubrics plainly teach us that according to the mind of the Church the principal service of every Lord's Day should be the celebration of the Holy Eucharist. Our Lord has also taught us by His example as well as by precept, that works of mercy, both spiritual and corporal, are lawful to be done on this day, and are peculiarly appropriate to it."
Lord's Prayer, The.—The prayer which our Blessed Lord taught His disciples when He said, "After this manner, therefore, pray ye," or as given in another place, "When ye pray, say Our Father," etc. The Church has always taken these words literally, so that in all her services—Daily Prayer, Litany, Baptism, Confirmation, Holy Communion, Marriage, Visitation of the Sick, etc., the Lord's Prayer is always an integral part. In the Communion Office the Lord's Prayer occurs twice, but it is to be noted that the rubric directs the first to be said by the Priest alone, as a part of his private preparation. With regard to the second there is the following rubric: "Then shall the Minister say the Lord's Prayer, the people repeating after him every petition." {177} These last words (in italics) are omitted in the first rubric, thus indicating a difference of use.
Lord's Supper, The.—(See HOLY COMMUNION.) In regard to the use of the words "Lord's Supper" as a name for the Holy Communion, we reproduce the following from The Annotated Prayer Book, which is worth considering: "The term (the Lord's Supper) is borrowed from 1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts which then accompanied the celebration of the Holy Eucharist. How the singular and inexact use of it which is handed down in our Prayer Book arose, it is difficult to say; and it is a transference of a Scriptural term from one thing to another which cannot be wholly justified. The name thus given to the Holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place 'after supper' (St. Luke 22:20) and 'when He had supped'" (1 Cor. 11:25).
Lord's Table, The.—A Prayer Book name for the ALTAR (which see). In Scriptural usage the words "Altar" and "Table" are synonymous, that is, they are different names for the same thing in different aspects or as respects different uses of it. The word "Altar" is also used in the Prayer Book, in the Office of Institution for the inducting of a Priest to the charge of a Parish, in which he is described as "one who serves at the Altar"; is directed to be "received within the rails of the Altar," and again, to "kneel at the Altar to present his supplication for himself."
Low Celebration.—This is a term commonly used to describe a celebration of the Holy Eucharist on {178} ordinary week-days and in the early morning on Sundays and Feasts. At these the celebrant is unassisted except by a server and there is no choir. All parts of the Office are consequently said, not sung.
Low Sunday.—The first Sunday after Easter is the Octave of the Queen of Festivals and is commonly called "Low Sunday." It is so called from its contrast with the High Festival of Easter Day. The same note of holy joy is struck, but lower down on the scale.
Luke, Festival of Saint.—A Holy Day of the Church observed on October 18. Of the life of St. Luke the Evangelist very little is known, but uniting tradition and the references made to him in Holy Scripture we learn the following particulars: St. Luke was not one of the Apostles and was probably not converted until after the Ascension of our Lord, although one tradition has it that he was one of the two disciples with whom our Lord conversed on the road to Emmaus. St. Luke himself testifies that he was not from the beginning an eye-witness and minister of the Word. He appears to have studied medicine at Antioch, and St. Paul, in one of his Epistles, refers to him as "Luke, the beloved Physician." A late tradition represents him to have been a painter as well as a physician, and he is said to have painted a picture of the Blessed Virgin. He was undoubtedly a scholarly and accomplished man. To him we are indebted for two of the canonical books—the Gospel which bears his name and the Acts of the Apostles. St. Luke's Gospel gives more incidents in our Lord's Life than any of the others, and the beauty and {179} exceeding sweetness of his story of the Great Life are enriched with those Gospel hymns which have characterized the Church's worship ever since, viz.: Gloria in Excelsis, Benedictus, Magnificat and Nunc Dimittis. Our Lord appears in this Gospel as the Great High Priest, winning by His Sacrifice on the Cross, mercy and pardon for sinners. It is for this reason that in ecclesiastical art, St. Luke is represented by the winged Ox as setting forth Christ's Atonement through sacrifice.
Lych Gate.—The word "lych," derived from the Anglo-Saxon lie, or the German leiche, means a body, especially a dead body, a corpse. The term lych gate is the old name given to a churchyard gate with a porch or covering, under which a bier may be rested while the introductory portion of the Burial Service is being read. Such gates are quite frequently found in England, and occasionally in this country.
M
Magna Charta.—The great document exacted by Barons from King John of England at Runnymede, June 15th, 1215, by which was declared English liberty and English freedom in Church and State, and the ancient rights and privileges of the people were clearly defined and guaranteed. In this document is set forth the independence of England's Church, and from it we learn how untrue is the popular belief that the Church of England was founded by Henry VIII, {180} for among its opening words are these (in Latin): "The Church of England shall be free and her liberties unimpaired." We here see The CHURCH OF ENGLAND referred to as a body already existing, in a State document nearly two hundred years before Henry VIII was born, which is truly a suggestive fact to all thoughtful people.
Magnificat.—The Latin title, meaning "doth magnify," of the hymn sung after the First Lesson at Daily Evening Prayer. It is found in the Gospel of St. Luke I:46-56, and is the song of praise which the Blessed Virgin Mary gave utterance to "at the very season when the Divine overshadowing brought about the Incarnation of the Word." This beautiful hymn is used at the evening service as the daily commemoration of the Incarnation. This use of the Magnificat can be traced as far back as the Fifth Century and it has been used in the English Church at Vespers for over 800 years. For some reason the Magnificat was omitted from the first American Prayer Book set forth in 1789, but at the last revision in 1892 it was restored.
Maniple.—A scarf, like a short stole, worn on the left arm over the alb by the celebrating Priest at the Holy Communion. (See VESTMENTS.)
Manual Acts.—The acts prescribed by the rubrics to be used by the Priest in consecrating the elements in the Holy Communion. The rubric reads, "(a) Here the Priest is to take the Paten into his hands, (b) And here to break the Bread, (c) And here to lay his hand upon all the Bread, (d) Here he is to take the Cup into his hands, (e) And here he is to lay his {181} hand upon every vessel in which there is any Wine to be consecrated." This is the most solemn part of the whole ministration of the Liturgy. "There cannot be too great exactness and reverent formality on the part of the celebrant in consecrating the elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of our Lord Jesus Christ received by the communicants."
Mark, Feast of Saint.—Observed April 25. St. Mark is called the Evangelist because he is the writer of the Gospel which bears his name. He was the companion of St. Peter and accompanied him in his missionary travels. It is supposed that he wrote his Gospel at the dictation of St. Peter. St. Mark is said to have founded the Church in Alexandria, and one of the ancient Liturgies is called by his name. He suffered martyrdom on Easter Day, April 25th, A.D. 64, being cruelly bound with cords and dragged through the streets of the city until he was dead. It is said that his body was removed, A.D. 465, to Venice, where the famous Church of St. Mark was erected over his grave. This Festival has been observed since A.D. 750. In ecclesiastical art, St. Mark is represented with a lion at his side, with reference to the royal character of the Son of David, which is emphasized in this Gospel.
Marriage.—The sad prevalence of divorce in the United States might not have come to pass if people had clear ideas of what Marriage really is. Marriage is a great deal more than simply a civil contract. It is a divine institution, "an honorable estate, instituted {182} by God in the time of man's innocency." It is a religious ceremony and is sacramental in character. It ought, therefore, to be clearly understood that marriage simply by a "squire" or other legal officer, detracts from the sacredness and dignity of "this holy estate," and belittles the binding character of the "marriage tie." Even a secular paper could declare, "We do not believe there should be any civil marriages of any kind. Every ceremony should be solemnized by the Church and lifted above the level of a real estate transaction." In this custom of civil or legal marriages may be found at least one cause, perhaps the principal cause of divorce, for it encourages such a low view of the sacredness of the Marriage Rite.
Taught by our Lord and His Apostles, the Church emphasizes the religious and sacramental character of Holy Matrimony and has always enjoined its solemnization with ecclesiastical ceremonies and by ecclesiastical persons. This is clearly set forth by the earliest Christian writers. Thus St. Ignatius in one of his Epistles says: "It is fitting for those who purpose matrimony to accomplish their union with the sanction of the Bishop, that their marriage may be in the Lord." Tertullian speaks of marriages being "ratified before God," and adds, "How can we find words to describe the happiness of that Marriage in which the Church joins together, which the Oblation confirms, the Benediction seals, the Angels proclaim when sealed, and the Father ratifies." St. Ambrose calls Marriage a Sacrament, and says, "Marriage must be sanctified by the Priest's sanction and blessing." {183}
These utterances unfold the mind of the Church in the times nearest the days of our Lord and His Apostles, and in all ages ever since the Church has never abandoned this position in her practice and formularies. A careful study of the Marriage Service in the Prayer Book will show it to be a very clear setting forth of the nature of Marriage. It will also be seen how fully this Service has retained the belief concerning Marriage which the Church has always held since the time of our Lord and His Apostles. (See BETROTHAL, also ESPOUSAL.)
Mary, The Blessed Virgin.—(See BLESSED VIRGIN MARY.)
Mass—The old name for the Sacrament of the Holy Communion, being a corruption of the Latin, Ite, Missa est, meaning "the people are now dismissed." "This name was retained in the Prayer Book of 1549, the title of the Office being 'The Supper of the Lord, and the Holy Communion, commonly called the Mass.'" In the Prayer Book of 1552 the word "Mass" was dropped and has not since appeared in the Prayer Book, and in consequence has become generally disused. The term, however, is still retained in popular usage as in the words Christmas, Michaelmas, etc. The Swedish and also the German Reformers retained the name "Mass" for the principal service of the Church, whether it did or did not include a Celebration of the Holy Communion.
Matthew, Feast of Saint.—Observed September 21. A Feast in honor of St. Matthew has been observed since A.D. 703, and he is known in the Church as both Apostle and Evangelist. St. Matthew had {184} been a Publican or tax-gatherer, and while in his office at Capernaum, receiving the customs from those who passed over the Sea of Galilee he was called by our Lord and, we read, "he at once arose and followed Him." He is called Levi by St. Mark and St. Luke. This was probably his former name and he was named Matthew when he became a disciple. Being one of the Twelve, he himself saw and heard most of what he relates in the Gospel which he wrote. It was first written in Hebrew, especially for the Jews, but was afterwards, probably by St. Matthew himself, written in Greek. This Gospel tells us more than the others of our Lord's human life, and it is for this reason that in ecclesiastical art the symbol assigned to St. Matthew is "the likeness of a Man" with wings.
Matthias, Feast of Saint.—Observed February 24. The only record we have of St. Matthias in the New Testament is that to be found in Acts I:15-26 where it is recorded that he was chosen to be an Apostle in the place of the traitor Judas. This passage is read for the Epistle for the Day. We have here the New Testament witness to the fact that the number of the Apostles was to be increased and the Apostleship perpetuated to the end of time by its being committed to others, as in the case of St. Paul and St. Barnabas apparently in the place of St. James who had been put to death by Herod, and of some other Apostle whose death is not recorded. According to the tradition of the Church, St. Matthias ministered for some years among the Jews; he then went to Cappadocia where he preached the Gospel and where he eventually suffered martyrdom, being stoned {185} and afterwards beheaded about A.D. 64. In ecclesiastical art, St. Matthias is variously represented as bearing a halbert; leaning upon a sword; holding a sword by the point; with a lance, hatchet or axe; with a stone in his hand; with a carpenter's square; with a book and scimitar.
Matins.—The Order for Morning Prayer was called by the ancient popular name of Matins (abbreviated from Matutinae) in the original English Prayer Book of 1549. This name is still retained in the Tables of Lessons set forth in the English Prayer Book. It is often used now as a brief and convenient substitute for the longer title in the Prayer Book, "The Order for Daily Morning Prayer." One of the CANONICAL HOURS (which see).
Matrimony, Holy.—(See MARRIAGE.)
Maundy Thursday.—The name given to Thursday in Holy Week, "Maundy" being a corruption of Dies Mandati, meaning the Day of the Command; mandati, derived from Mandatum, meaning a command. The name is given from the command our Lord gave on this day, when He instituted the Holy Communion, viz.: "Do this in remembrance of Me;" and also His commandment concerning love. "That ye love one another as I have loved you." Thursday in Holy Week is sometimes incorrectly called "Holy Thursday," a name which from time immemorial has been given to Ascension Day. Maundy Thursday is always observed with great solemnity. The celebration of the Holy Eucharist on this day has great significance, and is never omitted where it is possible to be had. The ecclesiastical color for the celebration is white, but for other services of the day, violet. {186}
Meditation.—An act of the devout life by which the soul seeks closer intercourse with God. It has been well said that "Meditation is the correlative of Prayer. In Prayer we speak to God. In Meditation God speaks to us. We bow our heads to listen; therefore Meditation should be on our knees. It is the attitude of a humble and teachable frame of mind, and our acknowledgment of the Divine Presence."
Membership, Church.—(See BAPTISM, HOLY; JOINING THE CHURCH, and also NAME, THE CHRISTIAN.)
Mensa.—A slab of stone used as the surface of the Altar is so called. Mensa is a Latin word, meaning a table.
Michael (St.) and All Angels.—A Holy Day of the Church observed on September 29th. A Festival in honor of St. Michael and All Angels, to commemorate the community of service between angels and men, has been observed since the Fifth Century. Formerly two days were dedicated to St. Michael, viz., May 8th and September 29th, and in medieval times a third, on October 16th, but the day most generally observed was that which we now keep. In the Eastern Church, St. Michael's Day is November 8th, while March 26th and July 13th are observed in honor of the Archangel Gabriel. These two, Michael and Gabriel, are the only angels or archangels whose names are mentioned in the Bible. St. Michael and All Angels' Day is observed with great solemnity. Proper Psalms are appointed being the 91st and 103d for Morning Prayer, and the 34th and 148th for Evening Prayer. There are also Proper Lessons, and {187} Collect, Epistle and Gospel. The Church color is white. (See HOLY ANGELS.)
Mid Lent Sunday.—(See FOURTH SUNDAY IN LENT.)
Militant, Church.—A name used to describe the Church on earth, fighting (which the word Militant means) or contending against the powers of the world, to distinguish it from the Church Expectant and the Church Triumphant. (See CHURCH CATHOLIC.) In the Communion Office the prayer said after the presentation of offerings is called "The Prayer for the Church Militant," which is a pleading for the Holy Church throughout the world offered in union with the Great Sacrifice.
Ministry, The.—The Scriptural teaching in regard to the Sacred Ministry is that certain persons are set apart to act as the agents of God towards men and the agents of men towards God. The power of the Ministry is inherent in, and derived from Christ, as when He said, "As My Father hath sent Me, even so send I you." This was His commission to the Apostles, and to them He promised, "Lo, I am with you always even unto the end of the world." This promise implies a transmission of this commission, so that the Ministry should never die out, but be continued from generation to generation and from century to century, "even to the end of the world." It also implies that He will work in them and through them, so that whatsoever they shall do in His Name shall be His work. As to the nature of this Ministry it is declared in the Preface to the Ordinal that "It is evident unto all men diligently reading Holy Scripture and Ancient Authors, that from the Apostles' time {188} there have been these Orders of Ministers in Christ's Church,—Bishops, Priests and Deacons." And we find that these "Offices were evermore had in such reverend estimation," that for 1,500 years after Christ no Christian people recognized any other Ministry but that of Bishops, Priests and Deacons; and we also find that even at this present time nine-tenths of all Christian people are ministered to by a Ministry in Three Orders. (See EPISCOPACY, PASTORS and also HOLY ORDERS.)
Miserere.—Meaning "Have Mercy." The Latin title of the 51st Psalm which is used in the Penitential Office appointed to be read on Ash Wednesday.
Missal.—In the early ages of the Church the Office of the Holy Communion was contained in several separate volumes, one for the Epistles, one for the Gospels, another for the anthems and a fourth for the service itself with the Collects. These four volumes were eventually united into one volume under the name Missal, i.e., pertaining to the Mass, and therefore, it is the old title of the book containing all that pertains to the Office of the Holy Communion.
Mission.—A sending forth to preach the Gospel, as when our Lord sent forth His Apostles. The word involves also the idea of power and authority and also a definite sphere of operations. Thus when a Bishop is consecrated, it is for some particular Diocese where he has, by reason of his consecration, "the power of Mission." So also, a Priest who is Rector of a Parish has the "power of Mission" in that Parish. And the Bishop has no authority to minister in any other Diocese, nor the Priest in any other Parish, save only {189} as they may be invited to do so by the ecclesiastical authority thereof. Such "power of Mission" is bestowed by the Church through her Bishops and it is thus that she maintains order and prevents confusion in her work.
Mission. Parochial.—The word "Mission" is also applied to a special effort made in a parish to arouse and quicken its people; to lead them to a deeper realization and appreciation of the privileges and blessings of Christ's Religion; to set forth clearly by a series of addresses and instructions how they can bring the Church's system to bear on their hearts and lives and to lead them to ask, "Can we not all do more than we are now doing and do all with a better spirit?" A Mission is conducted by a Priest specially invited for the purpose and is chosen for his aptness in carrying on such special work. If well conducted and blessed of God a Mission brings great spiritual blessings to the Parish in which it is held and its happy results are to be seen in the awakened life and renewed energy of its people.
Missionary.—One who is sent, whether Bishop, Priest, Deacon or Layman, to do the work of the Church where it has not been established, whether at home or abroad. As an adjective, the word means, of or pertaining to Missions.
Missionary Council, The.—(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)
Missioner.—The name given to the Priest who conducts a Parochial Mission. (See MISSION, PAROCHIAL.)
Missions.—The Missionary work of the Church. This includes Foreign Missions, as in Africa, China, {190} Japan, etc., and Domestic Missions, i.e., the Church's work within the United States where there are no Dioceses; also work in towns and villages in Dioceses where parishes have not been established. This last is called DIOCESAN MISSIONS (which see, also, DOMESTIC AND FOREIGN MISSIONARY SOCIETY).
Mitre.—The official covering for the head worn by the order of Bishops. It represents mystically the cloven tongues of fire which lighted on the heads of the Apostles on the Day of Pentecost. The mitre is worn by many Bishops of the American Church, and the General Convention, by its Committee on Vestments, declared, "The first Bishop of the American Succession (Bishop Seabury) was accustomed to wear the mitre in certain offices; and the first of our Bishops ever consecrated in America (Bishop Claggett of Maryland) continued its use. It has not been generally followed, but in the opinion of this Committee this historic fact justifies any Bishop in resuming it."
Mixed Chalice.—The symbolical mixing of water with wine in the Holy Communion to represent the union of the human with the Divine nature in the Incarnation. It is also a lively memorial of Him who for our Redemption did shed out of His most precious side both Water and Blood. This mixing of Water with Wine for this purpose seems to have been an Apostolical use and very probably was practiced by our Lord Himself. This ancient practice remained universal for the first 1,500 years after Christ in all Churches, and is now quite common.
Morning Prayer.—The name given to the Church's Daily Office of prayer offered in the morning. In the {191} first Prayer Book of 1549 both the Morning Service and that for evening began with the Lord's Prayer and ended with the third Collect. In 1552, the Sentences, Exhortation, Confession and Absolution were prefixed to Morning Prayer, but not to the Order for Evening Prayer. In 1661, they were prefixed to Evening Prayer also; and both Morning and Evening Prayer were then lengthened at the end by the addition of all that follows the third Collect. (See DAILY PRAYER; also MATINS.)
Morse.—The clasp used to fasten the cope in front is so called. It is frequently made of precious metal and set with jewels. From the Latin morsus, meaning a bite, hence a clasp.
Mothering Sunday.—A popular name used in England for the Fourth Sunday in Lent. It is supposed to have derived this name from the Epistle for the Day in which occur the words "Jerusalem which is above is free, which is the Mother of us all." This no doubt gave rise to the custom in England of making pilgrimages to the Mother Church of the Diocese, i.e., the Cathedral. This Sunday also became a holiday on which young persons in service were permitted to visit their mothers in their homes. (See FOURTH SUNDAY IN LENT; also LENT, SUNDAYS IN.)
Movable Feasts and Fasts.—Those Feasts and Fasts which are not observed on a fixed date, but are variable being dependent on the time Easter is kept. Easter Day is always the first Sunday after the full moon which happens upon or next after the Twenty-first day of March; and if the full moon happen upon a Sunday, Easter Day is the Sunday after. The {192} Movable Feasts are the following: Advent Sunday which is always the nearest Sunday to the Feast of St. Andrew (Nov. 30) whether before or after; the three remaining Sundays in Advent; Septuagesima, Sexagesima and Quinquagesima Sundays; the Six Sundays in Lent; Rogation Sunday; Ascension Day, Whitsun Day and Trinity Sunday; Monday and Tuesday in Easter Week; Monday and Tuesday in Whitsun Week; also the number of Sundays during the Epiphany and Trinity Seasons is variable, these Seasons being longer or shorter according to the time Easter is kept. The Movable Fasts are the Forty Days of Lent, including Ash Wednesday, Good Friday, Easter Even and the Lenten Ember Days; the Rogation Days and the Whitsun Tide Ember Days.
Music, Church.—(See HYMNS; GREGORIAN MUSIC, PLAIN SONG, and EVEN SONG, also INTONE.) Recognizing the fact that music always characterized the worship of God's Church both under the Old Dispensation and under the New, the essential thing is the character of the music in our churches to-day and the mode of rendering it. The organist, upon whom so much depends, should be a competent musician, with a good knowledge of the music of the church, and the music that he uses should be strictly sacred music. The choir should consist of the best voices and most cultivated singers available. They should be trained with care, not only in the music they are to sing, but also in the Church service. The late Bishop Thorold remarked on this subject, "We are all coming to feel that Church Music is a great help to worship. . . .But I also feel that if members of the choir accept {193} from God and the minister the privilege of taking part in the services, the one thing they owe to Almighty God, to the congregation and to themselves, is REVERENCE. I know choirs where their singing is almost a means of grace; it is done so beautifully, so reverently and with so much care that it lifts up the whole service to a higher level. The one secret of all good and acceptable rendering of the Church's music is reverence."
Mystery.—A Truth or fact of Religion which has been revealed but not explained is called a mystery, because proposed to our faith faculty, such as the Incarnation, the Atonement, the Blessed Trinity, the Doctrine of the Eucharist. St. Paul speaks of the whole Revelation of Christ as the "Mystery of Godliness." Derived from the Greek word musterion, which in the Greek Church is the equivalent of our word "Sacrament."
Mystical Body of Christ.—The Church is called the Mystical Body of Christ because He is the Head and we members of His Body. It is by means of its Sacraments that we are made members of Him and partakers of His Nature and Life. (See INCARNATION.)
N
N or M.—The letters placed after the first question in the Church Catechism, "What is your name?" to show that the Christian name or names of the person questioned should be given. "N" stands for {194} the Latin word nomen, meaning name; while the letter "M" is an abbreviation of double "N. N.," the "N" being doubled according to an old custom to indicate the plural, viz., nomina, meaning names. The same thing is to be seen in the letters "LL.D." standing for the degree of "Doctor of Laws," the double "LL" signifying the plural legum, meaning "of laws."
Name, the Holy.—(See HOLY NAME, also JESUS.)
Name, the Christian.—The name received in Holy Baptism. In former days people in general had only one name, as John, Henry, Mary, etc., and were further known by their occupation or some other distinctive word. But the names of trades, place, etc., thus added on to the Christian name, (i.e., supra or sur nomen) gradually became permanent surnames, so that now every person after infancy and Baptism has two names, viz., a Christian name and a surname. The Christian name we receive at our Christening, that is, Christianing or Baptism or New Birth. It is given, not inherited. It is a new name given to us in our Baptism because we then become something new. It is given in Baptism to indicate a new relationship to God by thus being brought into covenant with Him. We find many examples in the Bible of new names given in connection with a change of spiritual conditions. Thus Abram's name was changed to Abraham when God made His covenant with him, and Jacob's name was changed to Israel when that covenant was renewed with him, which had been made with Abraham. In the same way and for the same reason Christian names have great significance. They are the sign that those who bear them have been brought into covenant with God, that they have been {195} made in their Baptism, "members of Christ, the children of God, and inheritors of the kingdom of heaven." (See BAPTISM, HOLY; also CHRISTIAN.)
Nativity of our Lord.—The Prayer Book title of the Festival of Christmas is, "The Nativity of our Lord, or the Birthday of Christ, commonly called CHRISTMAS DAY" (which see).
Nave.—The body of the Church building; that portion of it before the choir or chancel, and between the aisles in which the congregation sits. Derived from the Latin word navis meaning a ship, and is intended to symbolize "the ark of Christ's Church."
Neophyte.—A term applied in the primitive Church to the newly baptized—"newly grafted" (which the word means) into Christianity. It was customary for them to wear white garments at their Baptism and for eight days after. The word is still frequently used.
New Birth.—The name which the New Testament Scriptures, and the Church for nearly two thousand years have given to Holy Baptism, which is the Laver of Regeneration, the new and spiritual Birth. (See BAPTISM, HOLY; also REGENERATION.)
Nicea, Council of.—The first of the great ecumenical Councils, held in Nice, or Nicea, A.D. 325. It was at this Council that what we call the Nicene Creed was set forth although additional definitions touching the Holy Ghost were inserted at the Second General Council (the first held at Constantinople, A.D. 381) and therefore, this form of the Faith is frequently called the Niceno-Constantinopolitan Creed. It is to {196} be noted that this Council did not originate the Creed or the Faith; it simply bore witness to it; its members simply testified to what was always most surely believed among them in their several Dioceses throughout the world. Thus the Nicene Council simply reaffirmed the consentient voice and witness of the Church in general. Or as St. Athanasius, who was a member of this council, wrote concerning it, "About the Faith they wrote not 'It seemed good,' but 'Thus believes the Catholic Church'; and therefore they confessed how they believed, in order to show that their sentiments were not novel, but Apostolical, and what they wrote down was no discovery of theirs, but is the same as was taught by the Apostles." (See COUNCIL.)
Nicene Creed.—The name commonly given to the longer of the two Creeds set forth in the Prayer Book, from its being settled at the COUNCIL OF NICEA (which see). It was introduced into the Liturgy, A.D. 471. The rubric directs that it be specially recited in the service on Christmas Day, Easter Day, Ascension Day, Whitsun Day and Trinity Sunday; but it is always used at the Holy Communion whenever celebrated. The Nicene is the Creed of worship; the Apostles' the Creed of Instruction and of the Daily Offices.
Nocturns.—A name given to certain services which in ancient times were held during the night. The Psalter was usually recited during the three parts into which the night was divided. One of the seven CANONICAL HOURS (which see).
Nonconformists.—A name given in England {197} to those who do not conform to the usages and doctrines of the National Church. The word as used now is practically synonymous with Dissenter.
Nones.—One of the seven CANONICAL HOURS (which see). The "ninth hour," or 3 P. M.
North Side.—That part of the front of the Altar which is on the right hand of the Cross, and consequently on the left of the Celebrant as he faces the Altar; the side where the Holy Gospel is read.
Nowell.—The old English name for Christmas; the same as Noel, derived from Natale, meaning a birthday. It is also the old name for a carol sung in praise of the Incarnation.
Nunc Dimittis.—The Latin title for the Song of Simeon, meaning "Now lettest Thou (Thy servant) depart (in peace)," which is sung after the Second Lesson at Evening Prayer in praise of the manifestation of the Incarnate Word. It is to be found in St. Luke 2:29-32. The Nunc Dimittis has been so used throughout the Church from the earliest ages, being mentioned in the Apostolical Constitutions (written in the early part of the Fifth Century) as an Evening Canticle. There are English versions of it as early as the Fourteenth Century. When the American Prayer Book was set forth in 1789, this beautiful hymn, for some reason, was omitted, but always to the regret of intelligent and devout Church people. When, however, the Prayer Book was revised in 1892 the Nunc Dimittis was restored, so that now this ancient song continues to gladden the hearts of the faithful and devout in the American Church as it did the hearts of the faithful in the old time before them. {198}
O
Oblation.—The act of offering the memorial of the Body and Blood of Christ in the Holy Eucharist, as is done in the second paragraph of the Prayer of Consecration, entitled "The Oblation." Sometimes this name is given to the whole office. The Oblations are the Bread and Wine placed on the Altar at the Offertory preparatory to their Consecration.
Obligation, Days of.—(See DAYS OF OBLIGATION.)
Obsecrations.—The three petitions of the Litany beginning (1) "By the Mystery of Thy Holy Incarnation," (2) "By Thine Agony and Bloody Sweat" and (3) "In all time of our tribulation" are called the Obsecrations, or entreaties. These petitions "go on the principle that every several act of our Lord's Mediatorial Life has its appropriate saving energy; that virtue goes out of each, because each is the act of a Divine Person and has a Divine preciousness." (See LITANY.)
Occasional Offices.—Those services of the Prayer Book which are not in constant use, but used only as occasion may require, such as the Office for Holy Matrimony, the Order for the Burial of the Dead, the Order for Confirmation, the Baptismal services, Visitation of the Sick, etc.
Occasional Prayers.—The prayers set forth in the Prayer Book under the title, "Prayers and Thanksgivings upon several Occasions," such as the Prayer for Congress to be used during their session; the prayer for a Sick Person; Thanksgiving for Recovery from Sickness, etc., which are read on request. {199}
Occurrence of Holy Days.—The coincidence of two or more Holy Days falling on the same date. When this happens, the question arises which is to be observed, which takes precedence. The ancient rule may be illustrated by the following: When the First Sunday in Advent and St. Andrew's Day fell on the same date the Sunday took precedence and only the Collect for the Saint's Day was read; the Fourth Sunday in Advent took precedence of St. Thomas Day; while the Feasts of St. Stephen, St. John Evangelist, Holy Innocents, and the Circumcision, if any of these days occurred on the same date as the First Sunday after Christmas, the Saint's Day and also the Circumcision took precedence of the Sunday. A good Church Almanac will give the needed information concerning the "Occurrence of Holy Days" which takes place during the year.
Octave.—The eighth day after a Festival. The intervening days are said to be "of" or within its Octave and partake of the character of the Festival. The only Feasts mentioned in the Prayer Book, having an Octave as of obligation are Christmas, Easter, Ascension and Whitsun Day, each being honored with a Proper Preface in the Communion Office which is to be used each day during the week. Trinity Sunday was formerly the Octave of Whitsun Day, and probably for this reason its Proper Preface is not repeated during the week.
Offertory, The.—That portion of the Communion service during which the alms of the people, and the Bread and the Wine are received and solemnly presented on the Altar. The word "offertory" is often {200} wrongly applied to the offerings, a mistake which should be carefully avoided. It is to be noted that The Offertory is an important part of worship. It is not an impertinence, but stands in the line of duties along side of prayer and singing. To give money each time you go to church, and in the appointed way will bring blessings from God. Pew rent is not "giving" in this sense, any more than paying the butter bill or for a seat at the opera house. We refer to the offering to God for religious or charitable purposes, regularly through the Offertory in church. So your alms will go up with your prayers as a memorial before God.
Offertory Sentences.—In the old Liturgies there was formerly a short anthem after the Gospel, called Offertorium; for this in our Liturgy has been substituted the "Offertory Sentences," being short selections from Holy Scripture setting forth "instructions, injunctions and exhortations to the great duty of giving; setting before us the necessity of performing it and the manner of doing it."
Office.—The term "office," in ecclesiastical usage, means a formulary of devotions; a form of service appointed for a particular occasion; a prescribed form or act of worship; thus the Daily Morning and Evening Prayer are called the "Daily Offices." The word is commonly used of the various services set forth in the Prayer Book, as "Baptismal Office," "Communion Office," etc.
Open Churches.—(See FREE AND OPEN CHURCHES.)
Ordain, Ordination.—The act of setting apart to the Sacred Ministry and whereby {201} the grace of Orders is conferred. The right or power to ordain belongs solely to the Bishop and this he does with prayer and Laying on of Hands. (See IMPOSITION OF HANDS.) The times of Ordination prescribed by Canon Law are the Sundays after the EMBER DAYS (which see). These became the settled times of Ordination as early as the Fourth or Fifth Century. But the Bishops are privileged to ordain at other times if necessity require.
Order.—The word "Order" as used in the Prayer Book means regulation or ordinance, according to its derivation from the Latin word ordo. This is seen in the title of the Communion Office which reads, "The Order for the Administration of the Lord's Supper, or Holy Communion," i.e., the prescribed way in which the Holy Communion shall be celebrated. So, also, of all other services; the Prayer Book sets forth the order or manner in which they shall be ministered, and such they are called.
Orders, Holy.—(See HOLY ORDERS.)
Ordinal, The.—The name given to that portion of the Prayer Book containing the Offices for the consecration of Bishops and the ordination of Priests and Deacons. The Ordinal being what it is, is very properly prefaced with a statement of the witness of history to the fact "that from the Apostles' time there have been these Orders of Ministers in Christ's Church—Bishops, Priests and Deacons." It is interesting to note that "our Ordinal was not taken word for word from the Roman Pontifical, but was framed on the comprehensive and broad ground of all known forms and manners of Ordination used in all branches of the {202} Catholic Church." The Ordinal is also sometimes called "The Pontifical."
Ordinary.—The name given to the Bishop of the Diocese, or other ecclesiastical authority who has ordinary jurisdiction.
Organizations, Church.—The American church is not simply a teaching and worshipping body, but it is also a working organization. Its activities reach out in all directions and touch almost every conceivable need. Besides its well organized Dioceses and Parishes which are working with such effectiveness in their several localities, there are many other organizations enlisting the cooperation of Churchmen everywhere. There are the general Institutions, such as the General Theological Seminary, the Domestic and Foreign Missionary Society, the Woman's Auxiliary, the American Church Building Fund Commission, Free and Open Church Association, the Prayer-book Distribution Society, the Brotherhood of St. Andrew, the Girls' Friendly Society, the Fund for Relief of Widows and Orphans of Deceased Clergymen and of the Aged and Infirm and Disabled Clergymen, the Daughters of the King; all of which are treated of under their proper heads. Other organizations are The Society for the Increase of the Ministry, the Evangelical Education Society, the American Church Missionary Society, Society for Promoting Christianity among the Jews, the Guild of St. Barnabas for Nurses; Church Temperance Society; Missions among Deaf Mutes; etc. Besides these, there are religious Orders, Church Clubs, Sisterhoods, many Charity and Hospital organizations; and while this enumeration does {203} not include all the various organizations that are at work, yet these are given that the reader may form some idea of what this Church is doing and how fully she enlists the cooperation of the laity in her general work.
Organs.—Musical instruments have been used in the worship of God from the time when, after the passage of the Red Sea, Moses and Miriam sang their song of praise accompanied by timbrels. The worship of the Temple was noted for the great number and variety of musical instruments employed in it. As to when organs were first brought into use, it is not clearly known, but it is recorded that about the year 766 Constantius Copronymus, Emperor of Constantinople, sent an organ as a present to King Pepin of France. Soon after Charlemagne's time organs became common. In the Eleventh Century a monk named Theophilus wrote a curious treatise on organ-building. But it was not until the Fifteenth Century that the organ began to be anything like the noble instrument which it now is, the most comprehensive and important of all wind instruments.
Orientation.—The name given to the act of turning to the east or Altar as an act of faith and worship in the Church service. (See EAST, TURNING TO.) It is also an architectural term used in reference to church buildings running east and west.
Ornaments.—By "ornaments" is meant the necessary furniture of the church for the proper conduct of divine service, and the vestments to be worn by the clergy. In this the Church of the present day is largely guided by what is called the "Ornaments {204} Rubric" of the English Prayer-book. According to this it would seem that among the necessary ornaments for the proper furnishing of the church are the following: the Altar, with its cross, candlesticks and coverings; Paten and Chalice; Cruets, Font and Pulpit; and that the necessary vestments of the Priest are the chasuble, alb and girdle, stole, surplice, cope; for the Bishop the same with the addition of the rochette, mitre and Pastoral staff.
Orphrey.—A band of embroidery used to ornament the vestments.
Orthodox.—In accordance with the doctrine of the Church; holding fast "the Faith once delivered to the Saints." The Faith has been defined by the Ecumenical Councils as set forth in the Creeds which "ought thoroughly to be received and believed, for they may be proved by most certain warrants of Holy Scripture" (VIII Article of Religion).
P
Pall.—A square card, the upper side of which is covered with silk the color of the Church Season and underneath with linen, loosely stitched so as to be readily removed in order to be washed. It is used to cover the Chalice when the Holy Eucharist is celebrated.
Palm Sunday.—The Sixth Sunday in Lent, the first day in Holy Week. It commemorates the entry of our Lord into Jerusalem when the people strewed {205} the way with palm branches and cried, "Hosanna to the Son of David." It was formerly customary for worshippers to appear on this day in procession carrying in their hands palms, or yew or willow branches, which were blessed before the beginning of the Communion Service. On Palm Sunday the Church has always begun to set before God and man the Gospel account of the Passion of our Lord, that by St. Matthew being read on this day. (See LENT, SUNDAYS IN.)
Paraclete.—Another name for the Holy Ghost, signifying one who is invoked to aid or comfort. It was this word our Lord used when He said, "I will send you another Comforter," i.e., Paraclete. Elsewhere, the word is also translated Advocate.
Paradise.—The place where the souls of the righteous dwell during the INTERMEDIATE STATE (which see). The name is also applied to the happy abode of Adam and Eve before the Fall.
Parish.—The term "Parish" as used in the American Church signifies a local congregation having a church building, and duly organized under the title of "Rector, Wardens and Vestrymen." It is always given a name, such as St. John's, Christ Church, Trinity, etc. It is competent for any number of persons, usually not less than ten, to associate themselves together to form a Parish. In the articles of association, the Parish acknowledges and accedes to the Constitution, Canons, Doctrines, Discipline and Worship of the Protestant Episcopal Church in the Diocese in which it is located. If on presentation of these articles, the Council or Convention of the Diocese gives its consent, the Parish shall be accounted duly established. {206}
The word is derived from the Greek Paroikia, and was originally used to designate the sphere of a Bishop's jurisdiction as distinguished from that of an Archbishop, but when the former was gradually parcelled out into smaller portions these began to be called Parishes.
Parish House.—By reason of the growing activities of the American Church, it is found necessary to have some building other than the church where the active and sometimes secular work of the Parish can be carried on, a place where societies, guilds, schools, etc., can have their own proper "workshop." Such building is called the "Parish House," and is absolutely necessary for any active and growing Parish.
Parish Register.—A book in which all births. Baptisms, Confirmations, deaths, and marriages that occur in the Parish are recorded, together with the list of Families and Communicants. The importance of the Parish Register and the care with which it should be kept will appear when it is considered that it is a legal document.
Parishioner.—One who belongs to a Parish. The Parish partakes of the character of the people who compose it; if they are earnest and devoted, loyal and true to the Church's appointments, the Parish is sure to be prosperous. In other words, the Church lives as they who are of it live. It is vital with their vitality. It is a live body as they are live Christians. Thus the success of a Parish is not wholly dependent on the Rector, but on the people as well.
Parochial Mission.—(See MISSION, PAROCHIAL.)
Parson.—The old name used in England for the {207} rector or incumbent of a parish. Parson and person are the same word, being derived from the Latin Persona. The Parson is so called, as Blackstone tells us, "because by his person the Church which is an invisible body, is represented."
Paschal.—Pertaining to Easter, from the fact that the original name of the Festival was Pascha, i.e., the Passover.
Passion.—Meaning suffering, and is used almost exclusively of our Lord's sufferings, as expressed in the article of the Creed, "Suffered under Pontius Pilate, was crucified, dead, and buried."
Passion Sunday.—The Fifth Sunday in Lent is so called because on this day our Lord began to make open prediction of His sufferings, and in her round of worship the Church begins the solemn commemoration of His Passion and Death. (See LENT, SUNDAYS IN.)
Passion Tide.—The name given to the last two weeks of Lent beginning with the Fifth Sunday in Lent, during which our Lord's Passion and Death are commemorated.
Passion Week.—The week before Holy Week. This name should not be applied to the last week of Lent, which is properly called Holy Week, or as called by the primitive Christians, the "Great Week."
Pastor.—A Latin word meaning Shepherd. Christ having called Himself the Good Shepherd, or Good Pastor, the name has been assumed for His Ministers. They bear the same relation to the Flock over which they are placed. A Pastor is a Teacher, Guide, Exemplar, Friend, Administrator. He deals with {208} individuals. His intercourse is personal. His offices are for all and for each. Pastorship includes many and varied offices,—Minister, Rector, Preacher, Priest, but all offices and all labors have reference to men's spiritual interests. He who is a Pastor has the cure, i. e., care, charge of men's souls. Pastorship, therefore, is a very sacred as well as a very responsible office. It is well to note that a minister is not a Pastor simply because he is ordained; besides the Divine call and Divine appointment in ordination, there is also the call from the people to define that number of souls over which the charge is to be exercised. This is brought out in the "Office of Institution of Ministers into Parishes or Churches," to be found in the Prayer-book.
Pastoral Letter.—A letter issued by the Rector of a Parish, or by the Bishop of the Diocese on some subject affecting the welfare of the Church in its devotions or work. Perhaps the most important of such Pastoral Letters is that which is issued by the House of Bishops at the close of each General Convention, touching on grave questions of the day or on the prospects of the Church throughout the nation, and which is required by canon to be read in all the churches.
Pastoral Staff.—A staff used by a Bishop, as an ensign of his office, at all public Episcopal Ministrations. It is generally borne by his chaplain. The Pastoral Staff is made in the shape of a shepherd's crook and is frequently given to the Bishop at his consecration, to denote that he is then constituted a shepherd over the Flock of Christ. This use of the {209} Pastoral Staff comes down to us from the most ancient times.
Paten.—The plate, made of precious metal, on which the Bread is consecrated at the Holy Communion and from which it is administered to the communicants. When properly made, the lower part of the Paten will fit into or over the edge of the chalice. The word is derived from the Latin, Patena or the Greek, Patane, meaning a flat, open dish. (See VESSELS, SACRED.)
Paul, Conversion of Saint.—A feast of the Church observed on January 25th, in memory of the Conversion of St. Paul, through whose preaching God caused the Light of the Gospel to shine throughout the world. St. Paul is not commemorated as the other Apostles are, by his death or martyrdom, but as stated above, by his Conversion because it was so wonderful in itself and was so important and beneficial to the Church. He labored more abundantly than they all. While the other Apostles had their particular fields of labor, St. Paul had the care of all the churches and by his labors contributed very much to the propagation of the Gospel throughout the world. There are good reasons for believing that he extended his Apostolical labors even to the remote island of Britain. We find him described by two names, Saul and Paul, the first being Hebrew, relating to his Jewish origin and the other Latin, assumed by him, as some think, at his conversion, as an act of humility, styling himself less than the least of all saints. St. Paul suffered martyrdom, having been beheaded, in the sixty-eighth year of his age, at Rome, under Nero, in the general {210} persecution of Christians upon the pretense that they set fire to the city. It was from the instrument of his execution that the custom arose of representing him in ecclesiastical art with a sword in his hand.
Penance.—In the early ages of the Church the commission of grievous error in life or doctrine was, punished by exclusion from the Communion of the Church; and in order to obtain readmission, offenders were obliged to submit to a prescribed course of penitence. The regulations as to the length and manner of this discipline varied in different times and in the several branches of the Church; the administration of it was chiefly in the hands of the Bishops. It is this "godly discipline" to which reference is had in the Commination Office in the Prayer-book of the Church of England, and which is used "until the said discipline may be restored again, which is much to be wished." Penance is also regarded as one of the lesser Sacraments.
Penitential Office.—An office of deep devotion and contrition to be used on Ash Wednesday, which was added to the Prayer-book at its last revision in 1892. Its place in the service is during the latter part of the Litany. It may be used on other days at the discretion of the minister. (See ASH WEDNESDAY.)
Penitential Psalms.—Being the 6th, 32d, 38th, 51st, 102d, 130th and 143d Psalms of David, all of which are read during the services on ASH WEDNESDAY (which see). There are no prayers more fitted for penitent sinners than the Seven Penitential Psalms, if we enter into the feelings of compunction, {211} love, devotedness and confidence with which the Royal Psalmist was penetrated. The purport of each psalm may be briefly stated as follows:
Psalm 6 exhibits a sinner in earnest and hearty prayer after having sinned, with assured hope and confidence in the mercy of God.
Psalm 32 shows how a sinner is brought to understand his sins, to confess and bewail them and obtain remission.
Psalm 38, in which the penitent earnestly prays to God to pardon his sins and mitigate his punishment.
Psalm 51 shows the great sorrow of a sinner for his sins.
Psalm 102 shows how a sinner in affliction of mind prays to God and derives comfort from His help and goodness.
Psalm 130 shows how a sinner in tribulation cries to God for deliverance; while
Psalm 143 may be used in any spiritual or temporal tribulation.
Pentecost.—The Greek name for the "Feast of Weeks" in the Jewish Church. The word means fiftieth, the Feast being fifty days after the Feast of the Passover. Whitsun Day is so called, being observed fifty days after Easter, the Christian Passover, and because it was on the Day of Pentecost that the Holy Ghost was given. (See WHITSUN DAY.)
Peter, festival of Saint.—A Holy Day of the Church observed on June 29th in honor of the Apostle Saint Peter, and is one of the oldest of Christian Festivals, having been traced back to the Second Century. St. Peter was one of the first two disciples {212} whom our Lord called. His original name was Simon or Simeon, which was changed into Cephas, which in the Syrian language, signifies a stone or rock; from this it was derived into the Greek Petros, and so termed by us Peter. This new name was to denote the firmness and constancy which St. Peter should manifest in preaching the Gospel and in establishing the Church. He has left two Epistles which appear in the New Testament as the "First and Second Epistles General of St. Peter." It is said that his later years were spent at Rome where he was crucified with his head downwards, on the hill where the Vatican now stands, on the same day, June 29th (as is generally believed) that St. Paul was beheaded A.D. 63. In ecclesiastical art St. Peter is variously represented, with a key in his hand; with a key and church; with keys and cross; in chains and in prison, etc.
Philip (St.) and St. James' Day.—A Festival observed on May 1st in memory of two Apostles of our Lord, St. Philip and St. James. The reason for coupling together the names of these two Apostles is not quite clear, but it may be taken as an illustration of the manner in which our Lord sent forth His Apostles, two and two. St. Philip was a native of Bethsaida, a town bordering on the Sea of Tiberias and was one of the first of our Lord's disciples and was His constant companion and follower. He brought Nathanael, a person of great note and eminence, to the knowledge of the Messiah; and it was to St. Philip that certain Greeks went with the request, "Sir, we would see Jesus." St. Philip is said to have carried the Gospel to Northern Asia, where by his {213} preaching and miracles he made many converts; his name has also been connected with the Church in Russia. He suffered martyrdom at Hieropolis, a city of Phrygia, where he was crucified and stoned on the cross. In ecclesiastical art St. Philip is variously represented; with a basket in his hand; with two loaves and a cross; with a tall cross and book, etc. For notice of St. James see article on James (St.) the Less.
Piscina.—A stone basin with a drain pipe to carry off water used in the ablutions of the sacred vessels at the celebration of the Holy Eucharist.
Plain Song.—The name given to the ancient music with which the Church service was rendered. Thus Blunt in the Annotated Prayer-book, speaking of Church music says, "In the remodeling of our English services, the great aim was not to discard, but to utilize the ancient plain song, to adapt it to the translated offices, to restore it to something more of its primitive 'plainness,' to rid it of its modern corruptions, its wearisome ornaments and flourishes so that the Priest's part, on the one hand, might be intelligible and distinct, not veiled in a dense cloud of unmeaning notes, and the people's part made so easy and straightforward as to render their restored participation in the public worship of the Sanctuary at once practicable and pleasurable."
Post Communion.—The name given to that portion of the Communion Office which is read after all have communicated, and is the giving of thanks for the grace received.
Postulant.—The canonical name for one who {214} desires to become a Candidate for Holy Orders and whose name is entered by the Bishop upon the list of Postulants, as required by Canon 2, Title I of the Digest. A Postulant having been duly received may afterwards be recommended by the Standing Committee of the Diocese, to the Bishop for admission as a Candidate for Holy Orders.
Postures in Public Worship.—The principles involved in the postures to be taken in Public Worship are set forth in the article on KNEELING (which see). While to the stranger in the Church the various postures taken in the services seem complicated, yet the rule for them is very simple, which is this: We stand in praise, kneel in prayer and are seated during the hearing of the Word.
Prayer.—Prayer has been defined as the soul's converse with God, or communion with God in devotional exercises, and may be said to be a universally recognized necessity in the life of man. But prayer involves much more than simply asking for certain things, which seems to be the common conception of this duty. Properly speaking, prayer consists of five parts, as follows:
1. Adoration \ 2. Thanksgiving / which concern Gods glory. 3. Confession \ 4. Petition / which concern our individual needs. 5. Intercession, which concerns the needs of others.
The efficacy of prayer rests on the Mediation of Christ, and its warrant is to be found in the words, "Ask and it shall be given you; seek and ye shall {215} find; knock and it shall be opened unto you." God our Father has promised to hear the petitions of those who ask in His Son's Name, and who faithfully call upon Him and we know that His promise cannot fail. There are many remarkable instances of the power of prayer to be found both in the Old and the New Testaments, as well, also, in the lives of many earnest and faithful men who, in this present time, continue "instant in prayer."
Prayer Book, The.—The title of our manual of devotions is "The Book of Common Prayer." It is called Common Prayer, because it is to be used by the Congregation in Public Worship, and is thus distinguished from prayer in private. As such it comprehends the needs, feelings and devotions common to all. The efficacy of Common Prayer consists in its being a united service and to this end arises the necessity of a prescribed form. Such prescribed form had its origin in the Christian Church from the very earliest ages, and so early were Liturgies introduced that four of them are mentioned under the names of St. Peter, St. Mark, St. James and St. John. (See LITURGIES.) Liturgies thus became an inherent feature of the Christian Church, and wherever it was planted its worship was according to such prescribed form. Thus when Christianity was introduced into Britain we find a Liturgy in use there from the beginning. This Liturgy continued in use, although varying in many details in different dioceses, until it was superseded by the Book of Offices set forth by Osmund, Bishop of Salisbury, in A.D. 1078, known as the Sarum Use. This was adopted with little variation by {216} most of the Churches of the Kingdom. But gradually the Public Offices became defaced by the innovations and corruptions of Rome; these, however, were expunged at the time of the Reformation and the Book of Common Prayer was set forth. The Prayer-book as we now have it is the result of a long period of study and legislation. It is to be noticed that it was not the object of the English Reformers to create something new, to introduce innovations, but simply to exclude errors and corruptions. To this end, they retained those portions of the ancient Formularies which were sanctioned by the Holy Scriptures and by primitive usage. The first practical result of this movement is seen in the First Prayer-book of Edward VI set forth in English, and which was publicly used on Whitsun Day, June 9th, 1549. Afterwards many other revisions took place, until the English Prayer-book, as it practically is now, was set forth in 1662; since which time only a few and unimportant changes have been made. The American Prayer-book, adapted from the English Book was set forth and ratified October 16th, 1789, and afterwards revised in 1883-1892, as it now stands. (See RESPONSIVE SERVICE, FORMS, also SCRIPTURES IN PRAYERBOOK.)
Prayers for the Dead.—Prayers for the departed are in accordance with the devout instinct and loving heart of man, and are sanctioned by all the Liturgies of the Primitive Church. In these we find that the commemorations of the departed were not only general commemorations, but that names of persons who were to be prayed for were read out from the DIPTYCHS {217} (which see). The devout mind does not argue about "Prayers for the Dead," he prays them.
"How can I cease to pray for thee? Somewhere In God's great universe thou art to-day. Can He not reach thee with His tender care? Can He not hear me when for thee I pray?"
Precentor.—The name given to the choirmaster; one who is director of the music in a choir.
Pre-Lenten Season.—The name commonly given to the weeks preceding Lent covered by the three Sundays entitled, Septuagesima, Sexagesima and Quinquagesima. The Season is so called because the services on these Sundays are intended to prepare us for the due observance of Lent. (See SEPTUAGESIMA.)
Presbyter.—The original word for "Elder" in the New Testament is Presbuteros, shortened in English to Presbyter; further shortened to Prester, and finally to PRIEST (which see, also ELDER).
Presentation of Christ.—A Festival of the Church observed on February 2. It is a double Festival as we learn from its title which reads, "The Presentation of Christ in the Temple, commonly called the Purification of Saint Mary the Virgin." "This connection," says Blunt, "of the two events is, doubtless, to show the close relation which the acts of the Blessed Virgin bore to the Incarnation of our Lord; and that she is most honored by associating her with her divine Son." The Festival is popularly called CANDLEMAS (which see). It is the fortieth day after Christmas, that being the period at which the rites of Purification and Presentation were enjoined by the Law. {218}
Presiding Bishop.—The name given to the Senior Bishop by consecration of the American Church, who presides in the House of Bishops and in the General Convention when both Houses meet as one body. When the Convention is not in session he acts as Primate of the American Church. Following is the list of those Bishops who have acted as
Presiding Bishops:
1—Bishop Seabury from Nov. 14, 1784, to Feb. 25, 1796. 2—Bishop White from Feb. 25, 1796 to July 17, 1836. 3—Bishop Griswold from July 17, 1836, to Feb. 16, 1842. 4—Bishop Chase from Feb. 16, 1842, to Sept. 20, 1852. 5—Bishop Brownell from Sept. 20, 1852, to Jan. 13, 1865. 6—Bishop Hopkins from Jan. 13, 1865, to Jan. 9, 1868. 7—Bishop Smith from Jan. 9, 1868, to May 31, 1884. 8—Bishop Lee from May 31, 1884 to April 12, 1887. 9—Bishop Williams from April 12, 1887 to Feb. 7, 1899. 10—Bishop Clark from Feb. 7, 1899.
Priest.—The shortened form for Presbyter. The title of the second Order of the Ministry. His chief duties are to offer the Holy Sacrifice in the Eucharist, to administer Baptism, to give absolution, to give the Priestly Blessing at Marriages, Churchings, and at other services of the Church: in fact, to exercise every sacred function which is not properly or exclusively Episcopal, that is, belonging to the Bishop. (See PRESBYTER, also ELDER.)
Primate.—The name given to a Metropolitan or Archbishop who is the presiding Bishop of a National Church.
Prime.—One of the seven CANONICAL HOURS (which see). {219}
Prisoners.—(See VISITATION OF PRISONERS.)
Private Baptism.—(See BAPTISM, PRIVATE.)
Proanaphora.—A more Churchly name for the introductory parts of the Communion Office, commonly called "Ante Communion." Properly speaking, the Proanaphoral service includes all that portion of the Communion service which precedes the Sursum Corda, "Lift up your hearts."
Pro-Cathedral.—A Parish Church used for Cathedral or Diocesan purposes, but without the formation of a legal Cathedral organization and without a Cathedral chapter.
Procession of the Holy Ghost.—The word "Procession" is used to express the relation in the Blessed Trinity between the Father and the Holy Ghost. As we believe that the Son is eternally begotten of the Father, so we believe that the Holy Ghost is a Person eternally proceeding from the Father, as set forth in the article of the Creed, "Who proceedeth from the Father and the Son." The words "and the Son" were added later, and the article is generally interpreted as meaning that the Holy Ghost emanates from the Father through the Son, and therefore proceeds from both; or as an ancient writer expressed it, "Always hath the Spirit proceeded from the Father and received of the Son." (See HOLY GHOST, also FILIOQUE.)
Processional Cross.—The standard Cross borne in front of a procession of Choir and Clergy as they enter or go out of the church. This method of entering the church is a very old custom and still prevails where the choir is vested. {220}
Proper Lessons.—The portions of Scripture from the Old and New Testaments appointed to be read on a Sunday or Holy Day at Morning and Evening Prayer. The word "Proper" as thus used is intended to indicate that the Lesson is appropriate to the Sunday or Holy Day and is to be read on that day instead of the Lesson appointed for the Daily Office. (See LECTIONARY, also LESSON.)
Proper Preface.—The Preface is that portion of the Communion Office, beginning with the words "Lift up your hearts," immediately preceding the TER SANCTUS (which see), and the Proper Preface contains the additional words set forth to emphasize the great Truths commemorated on certain High Festivals, namely, Christmas Day, Easter Day, Ascension Day, Whitsun Day and Trinity Sunday.
Proper Psalms.—Certain great days of the Church are so important in the truths they set forth, the Church hath thought good to order that all Holy Scriptures that can possibly be used in illustration thereof shall be read on those days. Thus in addition to the Proper Lessons there are also Proper Psalms, and the days for which they are appointed with the number of the Psalms to be read are to be found in the Table prefixed to the Psalter in the Prayer-book.
Protestant.—A name given to certain persons who protested against a law made by the Emperor Charles V and his Diet in 1529. The name is commonly applied to what are known as "Evangelical Denominations," as opposed to Romanism. But as so many Heretics, Atheists, Free-thinkers and Nothingarians are included under the name Protestant, the word is going {221} out of use among Church-people, having lost much of its proper meaning.
Protestant Episcopal.—(See AMERICAN CHURCH.)
Provinces.—The name given to certain grouping together of two or more Dioceses for the more convenient management of the work and legislation of the Church. The chief or presiding Bishop of the Province is generally the Bishop of the metropolis or chief city and therefore he is styled Metropolitan, and also Archbishop. In England the Church is divided into two Provinces, Canterbury and York. The Church in the United States is practically only one Province. But the growth and increase of the Church here have been so great, it is being found more and more necessary to seek a proper division into Provinces, and steps have already been taken to this end.
Psalter, The.—The name given to the Book of Psalms as set forth in the Prayer-book for use in Public Worship. The Psalms were originally set forth to be sung, not said, and this is the only proper way of rendering them in the Church's service. The colon to be found in each verse of the Psalter is put there to facilitate chanting them. The present method of reading the Psalter arose simply from lack of musical facilities in the early days of the Church in this country; and because this method still prevails in many places, the average Churchman thinks this is the proper way of rendering them. This is a mistake, and in many parishes this mistake has been corrected; the Psalter for the day being sung just as the detached Psalms, such as the Venite, Jubilate, etc., are sung. It is to be noted that the version of the Psalter {222} is not that of the Authorized Version of 1611, but that of the Great Bible of 1540. This was retained in the Prayer-book because the people had become familiar with it, and because it is more rhythmical and suited to chanting. The Psalter is divided into sixty portions to be used at Daily Morning and Evening Prayer and is thus designed to be read through once a month. (See DAILY PRAYER.)
Purification, The.—(See PRESENTATION OF CHRIST, also CANDLEMAS.)
Purificator.—The name given to a small linen napkin used for wiping the sacred vessels after a Celebration.
Q
Quadragesima.—Meaning fortieth; a name to be found in the Prayer-book for the First Sunday in Lent, because it occurs about forty days before Easter.
Quadrilateral.—The name commonly given to the summary of the declaration of the House of Bishops made in the General Convention held at Chicago in 1886, concerning the terms which they deemed to be a sufficient basis for the Reunion of Christendom, and which was reaffirmed by the Conference of Bishops of the Anglican Communion, held at Lambeth Palace, England, in July, 1888. This declaration is summarized under four heads as follows:
I. The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to {223} salvation," and as being the rule and ultimate standard of faith.
2. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.
3. The two Sacraments ordained by Christ Himself—Baptism and the Supper of the Lord—ministered with unfailing use of Christ's words of Institution, and of the elements ordained by Him.
4. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.
Qualifications for Holy Orders.—These are stated in the Preface to the Ordinal set forth in the Prayer-book as follows: that the Candidate be of the age required by the Canon in that case provided; that he be a man of virtuous conversation and without crime; and, after examination and trial, found to be sufficiently instructed in the Holy Scripture and otherwise learned as the Canons require. (See EXAMINATION FOR HOLY ORDERS.)
Quick.—A word used in the Creed and elsewhere in the Prayer-book, being the old English word for the living as distinguished from the dead.
Quicunque Vult.—The name given to the Athanasian Creed, from the first Latin words with which it begins, and meaning "Whosoever will." The Athanasian Creed is not used in the American Church, but is found in the English Prayer-book and is required to be said on certain Festivals.
Quiet Day.—The name given to a day set apart {224} for special devotions, meditation and instruction for the members of a parish, or school or society. There is always a celebration of the Holy Eucharist, hours of prayer with a meditation or instruction given by the Priest, with times of silent prayer and intercession. Such days have been found to be very helpful in deepening the spiritual life, and are usually conducted by a Priest well experienced in such work, and who is specially invited for the purpose.
Quinquagesima.—The name given to the Sunday next before Lent, because it is the fiftieth day before Easter; Quinquagesima meaning fiftieth. (See SEPTUAGESIMA.)
R
Rail.—(See ALTAR RAIL.)
Ratification, The.—The American Prayer-book having been set forth, it was duly ratified by the action of the General Convention on October 16th, 1789, and the certificate of such ratification appears in every copy of the Prayer-book, declaring "it to be the Liturgy of this Church," and requiring "that it be received as such by all the members of the same."
Real Presence.—The name given to the Church's doctrine concerning Christ's Presence in the Holy Eucharist. The term "Real Presence" is intended to signify that the Presence of our Lord in this Sacrament is a reality; that while His Presence is spiritual, it is none the less real, and not simply figurative. The sacrament is not a mere sign or token of an absent {225} Christ. It is a great deal more. As it is Christ who invites, bids and calls us to this Feast and provides the spiritual food for it, it would be strange indeed if we were uncertain whether He is there to receive us and to feed us; and if He is present, His Presence must be very real. Under the outward form of Bread and Wine we have the Scriptural warrant to believe that the Body and the Blood of Christ are given, taken and received verily and indeed by the faithful in the Lord's Supper, to the strengthening and refreshing of their souls,—as declared in the Church Catechism and the Twenty-eighth Article of Religion. Being assured of this fact, it is useless and only fruitful in doubt and perplexity, to speculate upon the manner of this Presence, which is a Mystery of the Gospel; as such the Church has received and taught it, but has never explained or defined. This being the attitude of the Church, it will be our wisdom to say of this Mystery:
"Christ was the Word that spake it; He took the Bread and brake it, And what that Word did make it, That I believe and take it."
Reception into the Church.—(See BAPTISM, PRIVATE.)
Recessional.—The name given to the retiring of choir and clergy in due order after a church service. Some objection has been raised to this use of the word, but as nothing better has been substituted for it, the word continues in use. {226}
Rector.—The official title of the Priest who has charge of a Parish and as such is its ruler, guide and director. The word means "one who rules." Like other organizations, the Parish must have a head, and by the canons of the Church, the Rector is head of the Parish. As such he is ex officio head of all its organizations. He is the presiding officer at all Vestry meetings, superintendent of the Sunday-school, and President of all Guilds, Brotherhoods and other parochial societies. These offices he may delegate to others, but ex officio the Rector is head of all, and all that may be done in the parish is to be done with reference to his consent and approval.
Rectory.—The house owned by the parish, intended for the use of the Rector as his home.
Red Letter Days.—Those Festivals of the Church for which Collect, Epistle and Gospel are provided in the Prayer-book. They are so called from having been printed in the Calendar in red letters. The words have passed into popular use to denote any notably auspicious or favorable day; a day to be remembered.
Refreshment Sunday.—The Fourth Sunday in Lent is so called from the Gospel for the day, which relates the feeding of the five thousand by our Lord in the wilderness. As the late Bishop Coxe pointed out in his "Thoughts on the Services," "having thus far (in the Lenten services) considered the havoc of sin, we come now to consider its repair; and because the sufficiency of Christ to refresh and satisfy our hunger and thirst after righteousness is exhibited in the Gospel for this day. It has little of the austere character of the other Sundays in Lent; and its design is the {227} encouragement of catechumens and penitents." (See FOURTH SUNDAY IN LENT; also LENT, SUNDAYS IN.)
Regeneration.—The inward and spiritual gift in Holy Baptism is regeneration, that is being born anew. It is well to note that Regeneration, or the "New Birth" is often confounded with "Conversion," or they are regarded as synonymous terms. This is a mistake and contrary to the teaching of Holy Scripture. Regeneration is a New Birth unto God whereby we become partakers of the nature of Christ. As the natural birth, so the new and spiritual Birth can take place only once, and that in Holy Baptism. A baptized Christian may repeatedly fall from Grace, and by repentance, by amendment of life and by forgiveness he may be again restored, (this is Conversion), but he cannot be said to be again regenerate without a grievous misapprehension of the language of the Bible and a total departure from the Doctrine of the Primitive Church. By Regeneration, therefore, is meant that gracious act of God whereby for Christ's sake. He brings us into a new relationship with Himself, adopts us as His own children, translates us into the kingdom of His Son, incorporates us into His Church, and so brings us under the influence of the Holy Spirit. Regeneration is the name originated for Baptism by our Lord Himself in His discourse with Nicodemus, as recorded in the third chapter of St. John's Gospel, and it is for this reason that this passage is appointed to be read in the service for the Baptism of Adults. (See BAPTISM, HOLY; also INFANT BAPTISM.)
Register.—(See PARISH REGISTER.)
Registrar.—The title of an officer of the {228} Convention, whether of the General Convention or of the Convention or Council of a Diocese. His duty is to collect and preserve such papers, reports, journals and other documents relating to the history and property of the Church as are now or may hereafter become the property of the Convention, and to keep the same in a safe and convenient place.
Religious Orders.—In the American Church there are many religious orders composed of men or women who have separated themselves from the world that they may devote themselves by associated effort more unreservedly to the Church's work. Some are bands of Priests, like the "Society of the Mission Priests of St. John Evangelist," or the "Order of the Holy Cross," this latter also including laymen; others are bands of laymen alone, such as the "Order of the Brothers of Nazareth"; and others are Sisterhoods, composed of women who have devoted themselves for life to the work of the Church, such as the "Sisters of St. Mary," "Sisters of St. Monica," etc. Members of the Sisterhoods do work in schools, hospitals, and among the wretched, the poor and neglected. These religious orders have proved to be very efficient aids in the Church's work in many parts of our land and are highly commended for the sacrifice they display and for the admirable methods of their work.
Reproaches, The.—In the ancient observance of Good Friday there was used a service called "The Reproaches." This consisted of certain striking passages read from Micah 3:3 and 4, as well as other Scriptures, with the respond, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us." {229}
They are called "Reproaches" from the character of the first passage read, namely, "O my people what have I done unto thee, and wherein have I wearied thee? Answer me;" this being read also as a respond to the other passages. The Reproaches are now frequently used in many churches on Good Friday as a separate service and are very solemn and impressive.
Reredos.—A carved or sculptured screen of wood or stone placed above and back of the Altar, The word is a compound of the old English rere, the same as "rear," and the French word dos, derived from the Latin dorsum, meaning "back."
Responds.—In the old system of reading Holy Scripture in Divine Service, short selections from different books of the Bible were read successively, with short Anthems being sung after each, which were called "responds." This responsory system of reading Holy Scripture is still retained in its old form in the case of the Ten Commandments when read in the Communion service. One of the principal changes made in revising the Prayer-book in 1549 was the setting forth of longer Lessons with responsory canticles sung at the end only. Thus the respond to the First Morning Lesson is the Te Deum, and the respond to the Second Lesson is the Benedictus, etc.
Responses.—The name given to the answers made by the people in the Church services as in the Versicles, the Litany, after the Ten Commandments, etc.
Responsive Service.—The glory of the Episcopal Church is its responsive service, as provided by the Book of Common Prayer. By means of this, the people have their part in the service. Thus {230} worship becomes general throughout the whole congregation and the people are not silent spectators, nor yet simply an audience. But however reasonable and desirable this may be, there is a deeper principle involved. The responsive character of the services brings out and emphasizes the "Priesthood of the People." St. Peter, in his First General Epistle, writing to the Baptized, says of them, "But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praise of Him who hath called you out of darkness into His marvelous Light." Thus the Baptized are called in Holy Scripture "a royal priesthood," and this doctrine pervades the Prayer-book. The whole system of responsive worship is founded upon the Priesthood of the Laity, and enables them to show forth the praise of Him who hath called them out of darkness into His marvelous Light. (See AMEN; FORMS; also VERSICLES.)
Retable.—A shelf at the back of the Altar, usually fastened to the reredos, on which are placed the Altar cross, the vases for flowers, and the candlesticks. The necessity for the retable arises from the fact of the reverent usage of the Church, which requires that nothing shall be placed on the Altar but the Eucharistic vessels, the book rest and the book.
Retreat.—This is a term used to designate a time of retirement as a means of deepening the Spiritual life of the Clergy, for whose benefit it is held. It involves a temporary submission to the monastic rule of silence, meditation, confession and conference. In Holy Scripture we read of our Lord and His disciples {231} constantly going into retreat in some shape or other. Christ on the hilltop, St. Paul in the desert near Damascus, St. Peter on the roof of his house, retired for prayer and meditation. The Retreat as now conducted gives each one the opportunity to make special effort to see more clearly those great principles of Religion which can only be seen by such effort and by such special spiritual exercises. In some Dioceses an annual Pre-Lenten Retreat is held for both Bishop and clergy in preparation for the solemn and spiritual work of Lent. It is a cheering sign of spiritual revival which many will welcome, to see Bishop and Clergy thus meeting and withdrawing for a season from the world, for prayer, for intercommunion and instruction.
Ring.—The custom of the Wedding Ring was probably adopted by the early Church from the marriage customs of the Jews and also of the heathen, as its use has been almost universal. From its shape, having neither beginning nor ending, it is regarded as an emblem of eternity, constancy, and integrity. It is placed on the fourth finger of the woman's left hand, and the ancient ceremony of doing so was to place it first on the thumb at the Name of the first Person of the Trinity; on the next finger, at the Name of the Son; on the third at the Name of the Holy Ghost, and then on the fourth finger, and leaving it there at the word "Amen." The ring is, also, frequently given at the consecration of a Bishop, to symbolize his espousal with the Church in his Diocese. Thus bestowed, it is the symbol of authority and is called the Episcopal Ring. {232}
Rites and Ceremonies.—The Rites and Ceremonies of the Church are based on the Apostolic injunction, "Let all things be done decently and in order." By rites are meant certain prescribed ordinances, and by ceremonies certain sacred observances, as distinguished from Sacraments. These when prescribed by lawful authority are instrumental in promoting uniformity of worship and are conducive to regularity and edification. We learn from the Twentieth Article of Religion that the power to decree Rites and Ceremonies rests with the Church, and, as set forth in the Twenty-fourth Article, "every particular and national Church hath authority to ordain, change and abolish ceremonies, ordained only by man's authority." The Rites and Ceremonies of the American Church, are set forth and implied in the Book of Common Prayer, marked out in the rubrics and the Tables prefixed to it.
Ritual. Ritualism.—By ritual is meant the ceremonial part of Religion; the name is also applied to the book in which the Rites and Ceremonies are set forth. By ritualism is meant the system of ritual or prescribed form of religious worship. Therefore, these words meaning what they do are to be lifted up out of all party spirit and are to be regarded as expressive of the Church's real system of worship. Loyalty to the Prayer-book demands obedience to the rubrics on the part of both minister and people. Then it is well to remember that when the Prayer-book was first set forth in 1549, the principal change was that the services should be said in English; the ritual remained the same. This explains the origin of many practices which now prevail in the Church as {233} a matter of course, such as kneeling, bowing at the Name of Jesus, the use of vestments, etc. These are simply what had been in use in the early Church, and the use of the Prayer-book presupposes them all. It is well, also, to observe that Ritualism properly considered, emphasizes the continuity of the Church before and after the Reformation, and is a standing protest against the false idea that the Episcopal Church was founded by Henry the Eighth, or that it is a mere schism from the Church of Rome. (See ORNAMENTS; also UNDIVIDED CHURCH, THE.)
Rochet.—A Bishop's vestment, and may be described as a long narrow surplice or alb which he wears under the CHIMERE (which see).
Rogation Days.—The Monday, Tuesday and Wednesday before Ascension Day. They are days of abstinence preparatory to the great Feast of the Ascension. They are so called from the Latin word rogare, meaning to ask, and coming as they do in the early part of the year, it was customary on these days to ask God's blessing on the fruits of the earth. So that the Rogation Days bear the same relation to the plowing and sowing that Thanksgiving Day bears to the harvest. Two special prayers for this purpose, entitled "For Fruitful Seasons,—To be used on Rogation Sunday and the Rogation Days," were introduced into the American Prayer-book at its last revision in 1892. The Rogation Days were originated about the middle of the Fifth Century by Mamercus, Bishop of Vienne in Gaul, on the occasion of a great calamity that threatened his Diocese; whence arose the custom of saying the Litany and certain Psalms such as 103d {234} and 104th, during perambulations of parishes. This method of celebrating the Rogation Days still prevails in many parishes in England.
Rogation Sunday.—The Fifth Sunday after Easter, being the Sunday next before the Rogation Days and Ascension Day is so called, and no doubt from the words with which the Gospel for the day begins, "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you." (See ROGATION DAYS.)
Rood Screen.—The word "rood" is the old Saxon word for cross or crucifix; and the term "rood screen" is the name given to the screen or open partition to be seen in many churches, placed between the chancel and the nave, and which is always surmounted by the rood, i.e., the cross.
Rubric.—The rules or directions in the Prayer-book, printed in Italics, concerning the method of conducting the services. While they are now usually printed in black ink, they are still called rubrics from the fact that they were formerly always printed in red; rubric being derived from a Latin word meaning red.
S
Sabaoth.—The Hebrew word for "Hosts." The words "Lord God of Sabaoth," to be found in the Te Deum, mean the same as "Lord God of Hosts" in the Ter Sanctus in the Communion Service. {235}
Sabbath.—The Jewish weekly day of rest (which the word means) observed on the seventh day because God rested on that day from His work of creation. It is no longer binding on Christians, and the name is very improperly applied to the first day of the week which Christians observe as a day of rest and worship. (See LORD'S DAY.)
Sacrament.—The word "Sacrament" is derived from the Latin Sacramentum, meaning the military oath required of the soldiers of ancient Rome. Its outward sign was the uplifted hand whereby the soldier pledged himself to loyalty, which may be regarded as the thing signified by that outward gesture. The word came to be used for those ordinances of the Christian Church possessing an "outward sign" and conveying an "inward grace." Thus the Church Catechism treating of the two Sacraments "generally necessary to salvation, that is to say, Baptism and the Supper of the Lord," defines a sacrament as being an outward and visible sign ordained by Christ, of an inward and spiritual grace given by Him as its accompaniment. This definition has reference to the Sacramental system of the Church and means that Christ appointed only two Sacraments that are generally or universally necessary to salvation. It does not imply that there are not other Sacramental agencies in the Church—but only that these two are absolutely necessary to salvation. For example, if a man would be saved he must receive Holy Baptism and Holy Communion where these Sacraments are to be had; but for his salvation it is not necessary that he should be married, or ordained to the Sacred Ministry, and yet Marriage and {236} Ordination are thoroughly sacramental in character in that they are grace conferring, and therefore, in her book of Homilies the Church calls them Sacraments, The great English divines generally take this position in regard to the Sacraments and the Sacramental System of the Church. Thus Archbishop Bramhall declares: "The proper and certain Sacraments of the Christian Church, common to all, or (in the words of our Church) generally necessary to Salvation, are but two, Baptism and the Supper of the Lord. . . . The rest we retain, though not under the notion of such proper and general Sacraments,—as Confirmation, Ordination, Matrimony, Penitence and lastly, the Visitation of the Sick." So also, Bishop Jeremy Taylor says, "it is none of the doctrine of the Church of England, that there are two Sacraments only, but that 'two only are generally necessary to salvation.'"
Sacred Vessels.—(See VESSELS, SACRED.)
Sacrifice.—A solemn offering made to God according to His ordinance, for His honor and for the benefit of sinners, as in the Holy Communion which is called "our sacrifice of praise and thanksgiving," and in which the merits and death of Christ are pleaded for the remission of our sins.
Sacristan.—An old word derived from the Latin sacra, meaning sacred things, still retained to designate one who has charge of the Sacristy with all its contents, viz., the vestments and sacred vessels. The word has been corrupted into sexton which is now used for the man who takes care of the church building.
Sacristy.—The apartment in a church building {237} where the vestments, books and sacred vessels are kept; sometimes called the vestry.
Saint.—The New Testament name for all the Baptized, who are declared to be "an holy nation," by reason of their incorporation into Christ's mystical Body. Like the ancient people of God they may not in their individual lives fully realize their high destiny, yet are they partakers of an holy calling. The word has since come to be used only of those of extraordinary virtue and who, perchance, suffered for the Truth's sake.
Saints' Days.—It has always been characteristic of the devotional system of the Christian Church to commemorate before God the grace given to His faithful servants whereby they were enabled to live righteously and to bear witness to His Truth, and to pray that we may follow the good examples of these His servants and with them be made partakers of Everlasting Life. (See DIPTYCHS.) The day commemorated is generally that of the Saint's death, because like his Master, he passed through death to the portals of Everlasting Life. According to the Prayer-book the Saints commemorated in this Church are the Twelve Apostles; St. John Baptist and St. Barnabas; the Evangelists St. Mark and St. Luke; the Holy Innocents, St. Stephen; Conversion of St. Paul; and in addition, St. Michael and All Angels' Day, and All Saints' Day. The Saints commemorated in our Calendar are all treated of elsewhere under their proper titles, to which the reader is referred.
Sanctuary.—Meaning the "Holy Place"; the name given to that portion of the Chancel within the rail {238} where the Altar stands; from this fact the whole church building is frequently called the Sanctuary of God.
Schism.—Derived from a Greek word, meaning fissure, or rent, and may be defined as a rending of the Body of Christ, His Church on earth, and making divisions in the one Body. The divisions between the East and West, and between Rome and the Anglican Communion may be described in St. Paul's words as "schism in the Body," rather than schism from it, inasmuch as none of these three bodies has lost any of the essentials of Church Unity—the Apostolic Ministry, the Sacraments, the Creeds and the Holy Scriptures. But the word also means separation from the Church and is applied to those religious bodies which have abandoned the Historic Church. Such wilful separation, whether within the Church or without, St. Paul, in 1 Corinthians, calls a sin (1 Cor. 1:10; 3:3; 11:18), and in Romans 16:18, we are directed to avoid those who cause divisions. The Church regards her unity as of such vital importance to her own life and to the life of each individual soul, she bids us pray in the Litany, "From all false doctrine, heresy, and Schism, Good Lord, deliver us." (See UNITY, CHURCH; and also UNDIVIDED CHURCH.)
Scriptures in the Prayer-book.—It has been pointed out, on the authority of a careful and detailed calculation that of the whole Prayer-book, three-fifths of it are taken from the Bible and that two-fifths of all the Church's worship are carried on in the actual words of Holy Scripture. Again, that one-half of this Divine Service is Praise; one-fourth, Prayer; and {239} one-fourth, Reading of the Bible. From these facts, the Episcopal Church has been rightly called a "Bible Reading Church." We thus learn the great value of the Prayer-book in setting forth "the things pertaining to the Kingdom of God." (See LECTIONARY.)
Seasons, The Church.—(See CHRISTIAN YEAR.)
Sedilia.—From the Latin sedile, meaning a seat. The name given to the seats near the Altar, usually placed against the south wall, to be used by the Clergy during the sermon at the Holy Communion.
See.—Derived from the Latin word sedes, meaning a seat. The word is used to designate the place of a Bishop's Jurisdiction, and his place of residence, the city where his cathedral is; usually called the See City.
Sentences, The Opening.—Short passages of Holy Scripture read at the beginning of Daily Morning and Evening Prayer, are so called, and are intended to strike the keynote of the service to follow. Originally the Daily Services began with the Lord's Prayer, but in 1552 the Sentences, with the Exhortation, Confession and absolution were prefixed to Morning Prayer; they were not placed in the Evening Prayer until 1661. In the last revision of the American Prayer-book additional Sentences were added and arranged to strike the keynote of the Church's great Festivals and Fasts, such as Christmas Day, Good Friday, Easter, etc.
Septuagesima.—The name given to the third Sunday before Lent. The explanation of this name for this Sunday has been given as follows: "There being exactly fifty days between the Sunday next {240} before Lent and Easter Day inclusive, that Sunday is termed Quinquagesima, i.e., the fiftieth; and the two Sundays immediately preceding are called from the next round numbers, Sexagesima, i.e., sixtieth, and Septuagesima, i.e., the seventieth." The reason for thus numbering these Sundays has been beautifully set forth in "Thoughts on the Services" as follows: "The Church now (Septuagesima Sunday) enters the penumbra of her Lenten Eclipse, and all her services are shadowed with the sombre hue of her approaching Season of humiliation. . . .We have turned our back upon dear old Christmas and the group of holy days that hand in hand seemed fairly to dance around it; and setting our faces towards the more sober, but still more glorious, light of Easter we begin to number the days of preparation, which if duly observed will fit us to keep the Paschal as the Apostle commands, 'not with the old leaven. . .but with the unleavened bread of sincerity and truth.'" (See PRE-LENTEN SEASON.)
Server.—One who attends the Priest at a celebration of the Holy Communion. The server may be either a layman or one of the Clergy.
Sexagesima.—The second Sunday before Lent is so called, because it is about sixty days before Easter; Sexagesima meaning sixtieth. (See SEPTUAGESIMA.)
Sexts.—One of the seven CANONICAL HOURS (which see).
Shell.—(See BAPTISMAL SHELL.)
Shrove Tuesday.—The old name given to the Tuesday before Ash Wednesday, because on that day every one was accustomed to go to the Priest before {241} beginning the observance of Lent, to be shrived, shriven, shrove, i.e., to confess and be absolved. Certain social customs have been popularly connected with this day, making it a day of merriment and sports and dining on pancakes or fritters. The practice of eating pancakes on this day still survives in many places, and hence it is also called Pancake Tuesday or Pancake Day.
Sick.—(See VISITATION OF THE SICK.)
Sign of the Cross.—(See CROSS, THE.)
Simon (St.) and Saint Jude's Day.—A festival of the Church observed on October 28th. The union of these two Apostles on this day of commemoration is intended to teach, as we learn from the Collect, a lesson of Christian love and that oneness or unity of the Church for which our Lord prayed. St. Simon was called to be an Apostle and he is mentioned in Holy Scripture as the "Canaanite" and "Zelotes," both words meaning a zealot. He is supposed to have labored in Egypt and parts of Africa adjacent. One tradition has it that he suffered martyrdom by being sawn asunder in Persia, at the same time with St. Jude who ministered in that country and who was martyred by the Magi. For this reason St. Simon is usually represented in Ecclesiastical art with a saw in his hand. For notice of St. Jude, see Jude, Saint.
Sisterhoods.—(See RELIGIOUS ORDERS.)
Six Points of Ritual.—Certain ritual acts in the celebration of the Holy Communion which it is claimed have always characterized the worship of the Christian Church. They are enumerated as follows: (1) Two Lights on the Altar. (2) The Eastward {242} Position. (3) The Eucharistic Vestments, (4) Wafer Bread. (5) The Mixed Chalice, and (6) Incense; each of which is described under its own proper title to which the reader is referred.
Spirit.—(See HOLY GHOST; also GHOST, GHOSTLY.)
Spirit, Gifts of the.—(See GIFTS OF THE HOLY GHOST, SEVENFOLD.)
Spirit, Fruits of the.—In the fifth chapter of the Epistle to the Galatians St. Paul sets forth the Fruits of the Spirit as nine in number, viz: (1) Love, (2) Joy, (3) Peace, (4) Longsuffering, (5) Gentleness, (6) Goodness, (7) Faith, (8) Meekness, (9) Temperance. In this enumeration it will be found that the arrangement is threefold, corresponding to the three great aspects of life. For example, the first three, "Love, Joy, and Peace," have reference to the life of a Christian in his intercourse with God. The next four, "Longsuffering, Gentleness, Goodness and Faith," describe the qualities which should characterize the Christian in his bearing towards his fellow-men—(Faith, it is to be understood, in this enumeration means trust, belief in man, and not the Theological Virtue, which is regarded as a root rather than a fruit). In the remaining Fruits of the Spirit we have a description of the Christian Life in respect of self viz., "meekness and temperance"—"meekness," by which is meant a due estimate of the place which self ought to hold, and "Temperance," the rigorous determination to see to it that self is kept in place. It is interesting to note that the Fruits of the Spirit form the subject of one of the petitions in the Litany.
Spirit of Missions, The.—The official organ of {243} the American Church by which knowledge of her missionary work at home and abroad is made known. It is published monthly, is well edited and filled each month with very readable and valuable information which all should possess. The publication office is in the Church Missions House, 281 Fourth Ave., New York City. (See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)
Sponsors.—It would be difficult to say with any degree of certainty at what period the office of Sponsors was established, but it appeared in the very earliest ages of the Christian Church. It is supposed that persecution and the presence of heresy led to its institution. During the time of those early persecutions it stands to reason that the heads of the Church must have been aware of the probability of some at least of those who had been baptized of receding from their vows and thus sinning away their Baptismal grace. It was but natural that they should adopt every precaution to ascertain the character of those whom, by Baptism, they admitted to the Christian covenant. They required, therefore, that some of their own body answer for the real conversion of the presumed neophyte, and should also be SURETIES for the fulfilment of the promises then made. Then there were the probabilities during persecution that the parents might not outlive the violence of the times and be enabled to watch over the moral and religious education of their baptized children. The Church was anxious not to lose these lambs of the Flock, and so it was a wise and godly provision that there should be some one who, in default of their parents, surviving or {244} in case of their apostasy, might see to it that their godchildren were "brought up to lead a godly and a Christian life." The advantages arising from this ancient institution of Sponsors were so great that it has been continued throughout all ages of the Church. And even in this present time, if all Sponsors would fulfil their duties, many a child now lost to the Church, might have been saved to it and brought up in the nurture and admonition of the Lord. In the case of Baptism of Infants, the significance of Sponsors is very great, in that Baptism is a covenant, in which God on the one hand is represented by His Minister, and the child is represented by his Sponsors, who answer for him and agree to see to it that this child shall be virtuously brought up and so trained that it shall lead the rest of his life according to this beginning. The Sponsors are called Godfathers and Godmothers because of the spiritual affinity created in Baptism, their responsibility for the training of the child being almost parental. (See BAPTISM, HOLY; INFANT BAPTISM; also NAME, THE CHRISTIAN.)
Stalls.—Seats in the choir (i.e., chancel) for Clergy and Choristers, commonly called Choir Stalls.
Standing Committee.—The general Canons of the American Church provide that in every Diocese there shall be a Standing Committee (usually composed of not less than three Clergymen and two laymen who shall be communicants) to be appointed by the Convention thereof, whose duties, except so far as provided for by the Canons of the General Convention, may be prescribed by the Canons of the respective Dioceses. In every Diocese where there is a Bishop the {245} Standing Committee acts as his Council of Advice. It recommends to him persons to be admitted to Holy Orders or as Candidates for Holy Orders, etc. As the representative of the Diocese, it gives its consent to the consecration of a Bishop elected by any other Diocese. When there is no Bishop, the Standing Committee becomes the ecclesiastical Authority of the Diocese for all purposes declared in the Canons.
State of Salvation.—By Holy Baptism we are admitted into Christ's Church, His Kingdom of grace, which in the Church Catechism is declared to be a "State of Salvation," i.e., a Christian condition in which it is quite certain the salvation of God is within our reach and in which as we are responsive to all its overtures of grace we may grow into the likeness of God's dear Son. Our final salvation is dependent on our continuance in this state of Salvation by God's grace unto our life's end.
Stephen, Festival of Saint.—A Holy Day of the Church observed on December 26, in memory of St. Stephen the Proto-martyr, i.e., the first Christian martyr. The position of the three Holy Days after Christmas is remarkable. We have here brought into immediate nearness to the Birth of Christ the three kinds of members who are joined to Him by martyrdom, viz., those who are martyrs both in will and deed, as St. Stephen; those who are martyrs in will but not in deed, i.e., escaped with life as St. John; and lastly, those who are martyrs in deed, but had no wills of their own to sacrifice to God, as the Holy Innocents. The Festival of St. Stephen dates as far back as the Fourth Century. The reason for its institution is thus {246} given by an ancient writer, "Christ was born on earth that Stephen might be born in heaven." Nothing is known of St. Stephen before his selection for ordination as a Deacon, but in the 6th and 7th chapters of the Book of the Acts of the Apostles is given a very full account of his being made a Deacon; of his doing "great wonders and miracles among the people," because he was "full of faith and power"; of his accusation and eloquent defense, and finally of his martyrdom by stoning, in the midst of which, like his Divine Master, he prayed for his murderers. In ecclesiastical art, St. Stephen is represented as a Deacon holding stones in a napkin or in his robe or in his hand.
Stir Up Sunday.—A popular name given to the Sunday next before Advent, from the first two words with which the Collect for the Day begins, viz.: "Stir up, we beseech Thee, O Lord, the wills of Thy faithful people," etc. This Sunday is the end of the Christian Year, and consequently a time of review, gathering up the fragments that remain, that so with renewed strength and stronger purpose—stirred up wills, we may enter on the new year which begins on the following Sunday.
Stole.—A long band or scarf of silk worn by the Priest around the neck and hanging down in front to about the knees. It is one of the Altar vestments and should be worn when administering any Sacrament. The stole should be of the proper color of the Church Season and may be white, green, red, violet or black. It is intended to symbolize the ropes or bands with which our Lord was bound to the pillar when He was {247} scourged. It also signifies the yoke of patience which the Minister of Christ must bear as the servant of God. When worn by a Deacon, it is placed on the left shoulder and fastened under the right arm. (See VESTMENTS; also KISSING THE STOLE.)
Subdeacon.—In former times the name given to him who assisted the Celebrant at the Holy Communion was Deacon, and the name Subdeacon to one who waited on the Deacon as the Deacon waited on the Celebrant, and he was permitted to read the Epistle. In time, however, these attending clergy came to be called by names characteristic of the most conspicuous parts of their duties, viz.: the Gospeler and Epistoler.
Substance.—A word derived from the Latin, used in Theology as the equivalent of the Greek word ousia, meaning "essence," and used in the definition of the nature of the Godhead. Thus we say that God is one in substance (i.e., essence) but in Persons, Three. The word is found in the Creed in the article which speaks of the Son as "Being of one substance with the Father."
Suffrages.—The intercessory versicles and responses after the Creed in Morning and Evening Prayer and towards the end of the Litany, are so called.
Sunday.—(See LORD'S DAY.)
Sunday Letter.—(See DOMINICAL LETTER.)
Sunday-schools.—Sunday-schools were originated in the Church of England by one of its clergy, the Rev. Thomas Steck, who afterwards, in 1780, called in Mr. Robert Raikes, a layman, to assist him. Such schools gradually spread and increased, until to-day it {248} is said that the Sunday-schools of the world number three millions of teachers and over thirty millions of scholars. Of late years especially the Sunday-school has become a most important factor in our Church life, and yet notwithstanding its very manifest purpose it is ever presenting problems very difficult to solve. These perplexing problems no doubt arise from two main causes, (1) a practical, though oftentimes unconscious, ignoring of the Church's own order and method and (2) from the mixed conditions of the religious world of to-day "by reason of our unhappy divisions." As far as can be seen, all that has been written, published and preached on this subject seems to resolve itself into simply this—Try to do the best you can with the material you have, the short time allotted to this work, usually one hour a week, and the absolute voluntaryism of the whole undertaking. And yet in spite of this discouraging outlook, there can be no doubt that the Sunday-school offers one of the very best fields for genuine Church work and is "worth while," as has been fully demonstrated in many places of earnest toil for God. This work is far-reaching in its influence and no estimate can be given of the possible good it may do in moulding lives. The Rev. G. W. Shinn, D.D., speaking of the Sunday-school sets forth its object as follows: "It offers to aid parents, sponsors and pastors in developing the religious life of the young, in filling their minds with the Truths of our most holy Faith, and in training them to serve God faithfully in their day and generation. Whatever its defects of administration, this is its aim."
Super-Altar.—A small portable slab of stone used {249} to consecrate upon and placed on an unconsecrated Altar or a wooden Altar.
Super-Frontal.—A covering on the top of the Altar which hangs down eight or ten inches in front, varying in color according to the Church Season.
Sureties.—(See SPONSORS.)
Surplice.—The outer garment, made of linen, worn over the cassock by the officiating minister during the Church service. It is a loose flowing vestment, generally reaching to the knees, having broad, full, open sleeves. It is not specially a Priestly garment, as it is worn by Deacons and also by Lay-Readers, and in a modified form by choristers. The word is derived from the Latin, superpelliceum, meaning an over-garment. (See VESTMENTS.)
Surpliced Choir.—When the body of singers of the Church service is composed of boys and men they are vested in cassocks and surplices or cottas and given a place in the Chancel. This is a very ancient usage in the Church of God, reaching back to the Temple service at Jerusalem. In the description of that service given in 2 Chronicles 5:12 and 13 we read: "Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen . . . stood at the east end of the Altar . . . praising and thanking God." In this whole passage we see the original of those surpliced choirs by which the same Psalms of David have been sung in every age of the Christian Church.
The surpliced choir has always been a feature of the Anglican Church, peculiar to it as a national custom. {250} And as the American Church is the daughter of the English Church, having derived from her all her great treasures of devotion and beauty in worship, so she, too, employs the vested choir and encourages its use. In this connection, it is interesting to note that the first mention of a surpliced choir in America is in connection with old St. Michael's Church, Charleston, S. C. In the history of this parish may be found the following interesting reference to the vested choir: "In 1798 there was a bill for 'washing the surplaces (sic) of clergy and children.' A little earlier the Vestry requested the Rector to entertain, at their expense, six of the boys on Sunday as 'an incitement for their better performance of the service'; and in 1807 the organist was requested to have at least twelve choir boys."
Thus as early as the end of the Eighteenth Century the music of the Church was rendered by a surpliced choir in a Southern parish. For some reason vested choirs were given up in the American Church and for many years little or nothing was heard of them. But after a while when the Church here got more thoroughly established and began to put on strength we find that its growing devotion demanded the restoration of the vested choir. This demand became so general that to-day there are very few parishes in which the music is not thus rendered. This is not to be wondered at, for it is found by actual experience that the surpliced choir of men and boys, numbering from twenty to sixty voices according to the size of the parish, is better suited to render the Church's music, more in keeping with the Church's devotions and {251} more inspiring and helpful to the congregation. Many a parish has thus been lifted up, strengthened, the services made more attractive and the attendance at them increased, because the music rendered in this manner becomes thoroughly congregational, such as the people themselves can join in and make it their own.
Sursum Corda.—The Latin title of that portion of the Communion Office which begins, "Lift up your hearts," which the Latin words mean. This is found almost word for word in every known Liturgy from the earliest times, and without doubt has come down to us from the Apostolic Age. Even at so early a date as A.D. 252 we find St. Cyprian giving an explanation of the meaning and purpose of the Sursum Corda as follows: "It is for this cause that the Priest before worship uses words of introduction and puts the minds of his brethren in preparation by saying, 'Lift up your hearts'; that while the people answer, 'We lift them up unto the Lord,' they may be reminded that there is nothing for them to think of except the Lord."
Symbol.—The ancient name for "Creed," which in the Greek language was called Symbolon, i.e., watchword, by which as the sentinel recognizes a friend, so the Christian soldier is distinguished from the open enemies or false friends of the Religion of Christ.
Synod.—The word used in the Eastern Church for what is called in the Western Church a Council. It is from a Greek word meaning coming together. (See COUNCIL.) {252}
T
Table.—(See Lord's Table.)
Te Deum.—The Latin title of the hymn beginning "We praise Thee, O God," sung after the First Lesson at Morning Prayer. It is one of the oldest of Christian hymns. The old tradition that it was first sung impromptu and antiphonally by St. Ambrose and St. Augustine at the Baptism of the latter in A.D. 386, is not now accepted, as there is evidence to show that the Te Deum is much older than the time of St. Ambrose. So early as A.D. 252, we find St. Cyprian using almost the same words as occur in the Te Deum. It is now generally believed that this noble canticle in its present form, is a composition of the Fourth or Fifth Century and that it represents a still more ancient hymn. The Te Deum is sung in the Church service every day except during Advent and Lent when the Benedicite is sung instead.
Ten Commandments.—(See DECALOGUE.)
Temperance.—(See CHURCH TEMPERANCE SOCIETY.)
Ter Sanctus.—Meaning Thrice Holy. The Latin title of the hymn in the Communion Office beginning "Holy, Holy, Holy." This hymn is of the most ancient origin and forms part of all the oldest Liturgies. In the Liturgies of St. Basil and St. Chrysostom, it is called the "Triumphal Hymn."
Testimonials.—The general Canons of the Church prescribe that when the Standing Committee of a Diocese recommends to the Bishop a candidate for Holy Orders for ordination to the Diaconate or {253} Priesthood, that it shall present to the Bishop a certificate or testimonial to the effect that the candidate "hath lived piously, soberly and honestly, and hath not since his admission as a candidate for Orders, written, taught or held anything contrary to the doctrine and discipline of the Protestant Episcopal Church." The action of the Committee in recommending such person to be admitted a candidate for Holy Orders was based on testimonials made by the Clergy and laymen who knew the candidate personally. So, also, when a Bishop is elected, testimonials of his election by the Convention which elected him, and from the House of Deputies of the General Convention, or from the Standing Committees of the various Dioceses, of their approbation of his election and also of his fitness for the office of a Bishop, must be presented to the House of Bishops before order can be taken for his consecration.
Thanksgiving.—(See GENERAL THANKSGIVING, THE.)
Thanksgiving Day.—The day appointed by the Civil Authority for the rendering of thanks to God for the blessings bestowed on this land and nation during the year. It usually partakes of the nature of a Harvest Home Festival, prompted no doubt by the character of the service set forth in the Prayer-book to be used on this day, entitled, "A Form of Prayer and Thanksgiving to Almighty God for the Fruits of the earth and all other Blessings of His Merciful Providence." It is interesting to note that the first Thanksgiving Day in America was appointed, not by the Pilgrims, as many persons mistakenly believe, but by members of the Church of England. It was {254} celebrated at Monhegan, off the Maine coast, near the mouth of the Kennebec river, as far back as 1607—thirteen years prior to the arrival of the Mayflower in Plymouth Harbor—and Chaplain Seymore preached a sermon "gyving God thankes for our happy metynge and saffe aryvall into ye countrie." The earliest Thanksgiving Day of the Plymouth colonists was in 1621.
Theological Virtues.—The three virtues, Faith, Hope and Charity or Love, as enumerated by St. Paul in the 13th chapter of 1 Corinthians, are called Theological Virtues because they are the gift of God and have God for their object. They may be explained as follows:
FAITH is a gift of God, infused into our souls, whereby we firmly believe all these things which God has revealed.
HOPE is a gift of God, which helps us to expect with confidence that God will give us all things necessary to salvation, if we only do what He requires of us.
CHARITY is a gift of God, whereby we love Almighty God above all things for His sake and our neighbors as ourselves.
Thirty-nine Articles.—(See ARTICLES OF RELIGION.)
Thomas (St.) the Apostle.—The Twenty-first Day of December is observed in memory of St. Thomas, who was called by our Lord to be an Apostle. We find very little in Holy Scripture concerning St. Thomas, but there are four sayings of his recorded which are indicative of his character. They are as follows:
1. "Lord we know not whither Thou goest, and how can we know the way?"—St. John 14:5. {255}
2. "Let us also go, that we may die with Him."—St. John 11:16.
3. "Except I shall see in His hands the print of the nails and put my fingers in the print of the nails and thrust my hand into His side, I will not believe."—St. John 20:25.
4. "My Lord and my God."—St. John 20:28.
From these sayings we see in St. Thomas, (1) the spirit of inquiry, (2) bravery in the face of danger, (3) his doubt and unbelief, and (4) strong conviction and the triumph of faith. An ancient writer declared that "by this doubting of St. Thomas we are more confirmed in our belief than by the faith of the other Apostles." It is upon this fact that the Collect for the Day is founded. St. Thomas is said to have carried the Gospel to the Parthians, Medes, Persians and Chaldeans, among whom he founded the Church. It is believed, also, that he preached the Gospel in India. He suffered martyrdom, having been put to death by the Brahmins at Taprobane, now called Sumatra. In ecclesiastical art, St. Thomas is represented as handling our Lord's wounds; or in reference to his martyrdom, with a lance or spear; also, holding a carpenter's square.
Three Hours' Service.—A solemn service quite generally held in our Churches on Good Friday, from 12 M. to 3 P. M. in commemoration of our Lord's Agony on the Cross. It usually consists of meditations, or short addresses, on the Seven Words on the Cross, or on kindred topics, interspersed with hymns on the Passion, special prayers, and spaces of silence for private intercession. If well conducted it is a {256} most impressive and helpful service and serves to bring out the awful events of that momentous day when the Saviour of men was cruelly put to death by those whom He came to save.
Thurifer.—The name given to one who bears the censer in services where incense is used.
Thursday, Holy.—(See ASCENSION DAY.)
Thursday in Holy Week.—(See MAUNDY THURSDAY.)
Tierce.—The third hour or 9 A. M. One of the SEVEN CANONICAL HOURS (which see).
Tradition.—A term used in the Thirty-fourth Article of Religion to denote customs, rites, forms and ceremonies of the Church which have been transmitted by oral communications or long established usage, and which though not commanded in so many words in Holy Scripture, yet have always been used and kept in the Holy Catholic Church. For this reason they are revered, practiced and retained in its various branches at the present time. Such traditions are the following:
1. The observance of the first day of the week instead of the seventh.
2. The observance of the Christian Year, or the system of Feasts and Fasts and Holy Seasons according to the events in our Lord's Life.
3. The Baptism of Infants.
4. The use of Liturgical worship.
5. The use of vestments by the ministers in divine service.
6. The arrangement of our churches after the model of the Temple. {257}
7. The observance of the seven hours of prayer.
8. The sign of the Cross in Baptism and at other times.
9. The choral service.
All these traditions of the Universal Church are retained or permitted by the American branch of the Church.
It is also to be noted that by tradition is meant the uniform teaching of the Church from the beginning, i.e., the witness that the Church bears by the writings of the Fathers and the enactments of her General Councils to the Truths of the Christian Religion and the interpretation of Holy Scripture. This is in accord with St. Peter's words, "No prophecy of the Scripture is of any private interpretation." Inasmuch as the Church is the "Witness and keeper of Holy Writ," and that it is upon her testimony that we know what is the Bible, it is but reasonable to defer to her interpretation, her universal customs and traditions as to its meaning. (See UNDIVIDED CHURCH; also FATHERS, THE.)
Transepts.—When churches are built in the form of a cross they have two wings, one on each side, projecting at right angles with the nave and chancel. These projected wings, forming the arm of the cross, are called the transepts, north and south.
Transfiguration, The.—A Feast of the Church observed on August 6, in commemoration of our Lord's Transfiguration on the Mount in the presence of His three disciples, St. Peter, St. James and St. John. It is a restored Festival in our Calendar. The American Church having thought good to order a revision of {258} the Prayer-book after a hundred years use of it as set forth in the year 1789, completed this revision in 1892 after fifteen years of labor spent upon it. The first action taken on the subject was by the General Convention in 1883, when among other changes and restorations the Feast of the Transfiguration was restored to the Calendar and appointed to be observed August 6. This date it is thought is the actual time of the year at which the Transfiguration took place. As a day of commemoration, this Festival has been observed in the Eastern Church since A.D. 700, and in the Western Church since the year 450. It was ordered to be universally observed in A.D. 1457. We cannot doubt that its restoration to our Calendar is a decided gain to our spiritual treasury of devotions and instructions, for it commemorates an event in our Lord's Life which has deep significance in relation to our Lord Himself and also to our own spiritual life. Our Lord, before His last journey to Jerusalem, took the three chief Apostles with Him into a high mountain and then as He prayed, He was transfigured before them. His raiment became white as the light, His face shone as the sun, and Moses and Elias appeared and talked with Him. "And there came a voice out of the cloud, saying, This is My beloved Son, hear Him." It was thus that His Divine nature was revealed and enabled the Apostle St. John to testify, "We beheld His glory, the glory as of the Only Begotten of the Father." Proper Lessons and Proper Psalms for the services for this day as well as Collect, Epistle and Gospel emphasize the importance of the Feast of the Transfiguration and mark it as one of the {259} great days of the Church. The ecclesiastical color is white.
Trefoil.—An ornament used in Gothic architecture, formed by mouldings in the head of window lights, tracery, panelings, etc., so arranged as to resemble the trefoil, (i.e., three leaved) clover, as an emblem of the Trinity.
Trine Immersion.—The name given to the practice in the Primitive Church, of dipping a person, who was being baptized, three times beneath the surface of the water, i.e., at each name of the three Persons in the Blessed Trinity. When Baptism was by affusion or pouring, as is usual at the present time, the affusion was also trine. The Apostolic canons insisted so strongly on this mode of Baptism that they enjoined that the Bishop or Priest who did not thus administer it should be deposed. This threefold method of Baptism still prevails in the Church and is the only proper method of administering this sacrament.
Trinity, The Holy.—A name applied to the Godhead and signifying Three in One and One in Three—the Father, the Son, and the Holy Ghost—a doctrine which is held by all branches of the Catholic Church, and by the greater number of the various Christian denominations. The word "Trinity" is not found in the Bible and is said to have been first used by Theophilus, Bishop of Antioch, in the second century as a concise expression of the Christian Faith concerning the Godhead, that "there is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness; the Maker and Preserver of all things both visible and {260} invisible. And in the unity of this Godhead there be three Persons, of one substance, power and eternity: the Father, the Son, and the Holy Ghost." (Art. I). The doctrine of the Trinity deals with matter beyond reason but not contrary to reason; is the subject of Revelation and as such is proposed to our faith faculty. For this reason it is called a Mystery of the Gospel.
Trinity Season, The.—The long period between Trinity Sunday and the First Sunday in Advent is so called. Its length is dependent on the time Easter is kept and may include as many as twenty-seven Sundays. The devotions and the Scriptural Lessons are intended to bring before us the moralities of the Gospel and the practical duties of the Christian life. Or as Bishop Coxe has finely expressed it, "The first half of the year is devoted to Doctrine primarily, and to Duty as seen in direct relation to Doctrine. So, the second half is devoted to Duty primarily, and to Doctrine only as reduced to practical Piety, Thus is the Christian Year divided between the Creed and the Decalogue." The Last Sunday of the Season is observed as the "Sunday next before Advent," but is popularly called "Stir up Sunday" from the first two words of the Collect for the Day. The Church color for the Trinity Season is green.
Trinity Sunday.—Trinity Sunday is a Festival of late institution, as the day on which it is observed was originally kept as the Octave of Whitsun Day. It was not until A.D. 1260 that it was first directed by the Synod of Aries to be observed by the whole Church as Trinity Sunday, although Thomas a Beckett is said to have instituted this Festival in England in {261} A.D. 1162, and reference is made to it as early as A.D. 834. The observance of this day is very significant and rounds out or completes the former commemorations of the year. As set forth in "Thoughts on the Services," "The Church's services have culminated; to-day they mount up to the Throne of the Godhead; for knowing the Son and the Holy Ghost, we know the Father also, and that these Three are not three Gods, but one God. The Church to-day celebrates the glory and majesty of God in His essence and in His works. In the word Trinity, she simply sums up what is revealed concerning Him,—that in Substance He is One, but in Persons, Three. . . . The Collect enables us to worship the Unity which exists in the power of the Divine Majesty, even while we acknowledge the glory of the Eternal Trinity." Proper Lessons, Proper Psalms and Proper Preface in the Communion Office emphasize the importance of the Festival and mark it as one of the great days of the Church. The ecclesiastical color is white.
Trisagion.—A Greek word meaning the same as Ter Sanctus, i.e., "Thrice Holy," but it is not used in the Greek Church for the same thing, but is the title of the respond used in the Reproaches and other services, namely, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us."
Triumphal Hymn.—The ancient name given to the Ter Sanctus, the hymn in the Communion office beginning, "Holy, Holy, Holy."
Triumphant, The Church.—The Church in Heaven. (See CHURCH CATHOLIC.) {262}
Tunicle.—A vestment worn by the Subdeacon or Epistoler at the celebration of the Holy Communion; somewhat similar to the Dalmatic worn by the Deacon or Gospeler, but shorter, narrower and not so elaborately embroidered.
Turning to the East.—(See EAST, TURNING TO.)
Twelfth Day.—A popular name given to the Feast of the Epiphany which occurs twelve days after Christmas. Many social rites and customs have long been connected with the evening of this Festival, which is commonly called "Twelfth Night."
U
Unction.—(See ANOINTING THE SICK.)
Undivided Church.—In the great work of the Reformation in the Sixteenth Century, the Church of England did not seek to introduce innovations, to erect a new church in the place of the old, or to change the old religion for a new religion. What it aimed to do was to retain its ancient heritage, but at the same time to free the old Church from certain grave abuses, to purify the old religion from many harmful superstitions which had sprung up during the Middle Ages. Thus "the continuity of the English Church was the first principle of the English Reformation." In all the work of Reformation, covering a long period of time, the appeal was constantly made to the primitive standards of the Undivided Church; to Holy Scripture as interpreted by the teaching and customs of the Primitive Church, {263} the writings of the Fathers and the decisions of the General Councils. The reasonableness of this appeal will appear when we consider that it is this early age of Christianity, the age nearest to the time of the Apostles, which best preserved the personal instructions of the Twelve, which was most likely to be in accord with the Will of our Lord and which maintained the Church's unity unimpaired. It was during this time, because the Church was one and undivided, that the Canon of Scripture was established, that it was possible to hold the Ecumenical Councils which defined "the Faith once delivered to the Saints," and gave us the Creeds as the "Rule of Faith." For this reason the English Church in her Reformation appealed to the practice, teaching and decisions of the Undivided Church. It was thus she was enabled to preserve her historic continuity. The original Unity of the Church was finally broken by the great schism between the East and the West which took place A.D. 1054, (See TRADITIONS; also FATHERS, THE.)
Unity, Church.—The most apparent, most manifest teaching of Holy Scripture is the unity or oneness of the Church of Christ. It was for this our Lord prayed, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me" (St. John 17:25). We have in these words declared the purpose of such unity, viz.: "that the world may believe." So, also, St. Paul wrote, "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one Body and one Spirit, even as ye are called in one hope of your calling; one Lord, one {264} Faith, one Baptism, one God and Father of all" (Ephesians 4:3-6). Again, in the New Testament the Church is called the Body of Christ, the kingdom of heaven, the Bride, and its people are declared to be branches of the one Vine Jesus Christ Himself. "The great thought running through all the New Testament descriptions of the Church is that of the Church's unity in itself through its union with Christ the Head." There is not the slightest warrant in the Bible for the present state of our divided Christianity, which is simply the result of sin and man's waywardness. This truth is becoming more and more realized among many earnest and thoughtful men in all religious bodies and they are longing and praying for the Reunion of Christendom. This desire has also developed a study of Church History which heretofore has been a much neglected department of Christian knowledge. This more general study of the history of the Church has already been productive of the greatest good. It has given men broader views and a clearer conception of that kingdom of grace, of which Christ is the Head and which is to be the one, living witness whereby the world may be brought to believe that the Divine Father hath sent His Son to be the world's Saviour. For this blessed consummation many earnest and devout men in all places and in almost every communion are using daily the following beautiful
PRAYER FOR UNITY.
"O Lord Jesus Christ, who saidst unto Thine Apostles, Peace I leave with you, My Peace I give unto you: Regard not our sins, but the faith of Thy {265} Church; and grant her that Peace and Unity, which is agreeable to Thy Will, Who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen."
(See UNDIVIDED CHURCH.)
Unleavened Bread.—From time immemorial the bread used in the Holy Communion has generally been unleavened, or wafer bread as it is sometimes called, from its shape, being made round like a wafer. Unleavened bread is used from a sense of reverence, using something specially made for so holy a purpose, and also because unleavened bread is not so likely to crumble as ordinary bread. It is also believed that this was undoubtedly the kind of bread our Lord used when He instituted the Blessed Sacrament.
Use.—This is an ecclesiastical term to designate the Liturgy or Prayer-book peculiar to any Diocese or national Church and differing from other Liturgies in minor details. For example, in the early ages of the English Church there were different "uses," or customs, such as the Salisbury or "Sarum Use "; meaning the Prayer-book set forth by Osmond in A.D. 1085, and used in the Diocese of Salisbury. So also, there was the "Use of Bangor," the "Use of York," the "Hereford Use," etc., but all these differing "uses" were finally superseded by the one national use, the present Prayer-book of the Church of England. The American Prayer-book is declared in the title page to be "The Book of Common Prayer and Administrations of the Sacraments and other Rites and Ceremonies of THE CHURCH (Catholic) According to THE USE of the Protestant Episcopal Church in the United States of America." {266}
V
Veil.—(See CHALICE VEIL.)
Veni Creator Spiritus.—The Latin title of a very ancient hymn to the Holy Ghost, sung in the Ordination Offices, appropriate to Whitsun Day, and formerly sung at the celebration of the Holy Eucharist. The authorship of this hymn is commonly ascribed to St. Ambrose, A.D. 350. The first English version (added to the Prayer-book in 1662) has been attributed to John Dryden.
Venite Exultemus.—Meaning, "O come, let us sing," the Latin title of the 95th Psalm, sung as the first canticle at Morning Prayer as an Invitatory to the use of the Psalter. (See INVITATORY.)
Verger.—The name originally given to one who carried the verge, or staff, before a cathedral or collegiate dignitary. The name is now commonly applied to a paid usher.
Versicles.—Little verses or sentences uttered by the officiating minister with corresponding replies or responses by the congregation. For example,
V. O Lord, open Thou our lips. R. And our mouth shall show forth Thy praise.
This feature of Public Worship has prevailed in the Christian Church from the most ancient times, as we find it mentioned as early as A.D. 543 as being even then of ancient origin. This is with special reference to the Versicles after the Lord's Prayer in the Daily Offices, which have been called the SURSUM CORDA of the Daily services. (See RESPONSIVE SERVICES.) {267}
Vespers.—One of the SEVEN CANONICAL HOURS (which see). It was from the ancient offices of Vespers and Compline that the present service of Evening Prayer was compiled. This service is sometimes now called Vespers and also EVEN SONG (which see).
Vessels, Sacred.—The vessels used in celebrating the Holy Communion are so called, from the sacred purpose for which they are intended. These sacred vessels are the Chalice, Paten and Flagon, which should be made of silver or gold only—the best that we have for so sacred a purpose.
Vestments.—It has been pointed out that "The clergy and all who act ministerially in divine service are clad in surplices and other vestments, not that they may have a decent and uniform appearance in sight of the congregation, but as wearing robes distinctive of their office in ministering before Him whom they worship." In this statement we have a rationale, so to speak, of the use of vestments, and it is a very striking fact that such use has universally prevailed in the Historic Churches from the most ancient times. (See EUCHARISTIC VESTMENTS.) Of the vestments thus worn in the Church's services there are first the Eucharistic Vestments, namely:
THE AMICE, is a broad linen band richly embroidered, first placed on the head and then dropped on the shoulders as a covering for the neck and is intended to symbolize the Helmet of Salvation. It also symbolizes the linen cloth with which the Jews blindfolded our Lord.
THE ALB, a long white linen garment with narrow sleeves tied at the waist by a white cord. It is {268} emblematic of purity and innocence and also of the ministerial office. It also represents the white garment in which Herod clothed our Saviour.
THE GIRDLE, used to confine the Alb at the waist, is emblematic of the work of the Lord, to perform which the sacred ministers gird up, as it were, their loins. The girdle, and also the stole and maniple are intended to represent the cords and fetters with which the officers bound Jesus in His Passion.
THE MANIPLE is a scarf like a short stole, worn on the left arm over the sleeve of the Alb by the Celebrant. It is made of silk, with a fringe and embroidered with three crosses.
THE STOLE (which see). When used at the Celebration it is worn crossed on the breast and kept in place by the girdle. Like the girdle and maniple, it symbolizes the ropes or bands with which our Lord was bound to the pillar when He was scourged.
THE CHASUBLE is a circular cloak worn over the Alb and hanging from the shoulders. It is universally called "the Vestment" because it is the characteristic Eucharistic robe of all Christendom and has been so from the earliest age of the Church. The rationale is thus given: "The over-vesture or chasuble as touching the mystery signifieth the purple mantle that Pilate's soldiers put upon Christ after that they had scourged Him. And as touching the Minister, it signifieth charity, a virtue excellent above all others."
Other vestments worn by the clergy are the cassock, the surplice, biretta, hood, and when assisting at the Holy Communion, the Dalmatic and Tunicle; and by Bishops, the chimere, rochet, mitre and cope (this last {269} may also be worn by a Priest); each of which is described under its proper head, to which the reader is referred.
Vestry.—The name given to the room attached to or within the church building, used for vesting in, or in which the vestments are kept. From the old custom of parish meetings be held in it, such meetings were called the Vestry; a name that has since been applied to the representatives of the parish elected annually to manage its financial and secular affairs. It is to be noted that there is nothing to be found in the Primitive Church corresponding to the modern Vestry. This fact may explain why it is that the Vestry System, as such, is ever presenting problems difficult to solve. The "Vestry Problem" has commanded the attention of the General Convention from time to time, but so far nothing has been presented for its solution. The purpose and duties of the Vestry as commonly understood may be stated as follows: It is the duty of the Wardens and Vestry (it ought to be always with the advice of the Bishop) to consider and determine upon the election of a minister when the Rectorship is vacant; to see that the minister is well and properly supported, sufficiently and punctually paid; to make and execute all contracts for the erection of church edifices, rectories and other church buildings; to provide for their furnishing and repair and due preservation; to hold all Church property as Trustees of the Parish, and as such generally to transact all temporal and financial business of the Parish. (For the duties of Wardens, see Church Wardens.)
Via Media.—A Latin term, meaning middle course {270} as between two extremes. The term is used to describe the Anglican or Episcopal Church as avoiding Romanism on the one hand, and Protestantism on the other.
Viaticum.—A term used to describe the Holy Communion administered to a dying person. A Canon of the Nicene Council (A.D. 325) provided that no one should "be deprived of his perfect and most necessary viaticum when he departs out of this life." The word means "a provision made for a journey."
Vicar.—A term introduced from the English Church and applied to one who has charge of a chapel connected with a Parish, as his sole charge. For example, the term has been applied to certain clergy of Trinity Church, New York, who have charge of chapels which possess the dignity of parishes, but the support of which is derived mainly from the Parish Corporation. In the English Church, the Rector, or chapter, or religious house or even a layman, has the whole right to the income of the Parish but the Vicar only to a certain portion of it as the Pastor of the Flock. The origin and meaning of this title as used in the Church of England are thus given in Blackstone's Commentaries, "These appropriating corporations, or religious houses, were wont to depute one of their body to perform divine service in those parishes of which the society was the Parson. This officiating minister was in reality no more than a curate, deputy or vicegerent of the appropriator, and therefore called vicarius or vicar."
Vigils.—Vigils are the Evens before certain Feasts. In the ancient use of the Church, Festivals were {271} commonly ushered in by the attendance of preceding vigils, or watchings all the night as a preparation for the solemnities of the following day, and were observed with fasting and prayer.
Vincent, Rule of Saint.—St. Vincent of Lerins who died A.D. 304 has always been revered in the Church and is known as the author of the saying, "Quod semper, quod ubique, quod ab omnibus, creditum est," meaning what has been done or believed always, everywhere and by all is to be accepted. The principle involved in these words is the test of orthodoxy and the sanction for the Church's usages. St. Vincent's rule, therefore, still holds good, for nothing can be of the Faith, as necessary to be believed unless it can satisfy the tests of antiquity, universality and general consent. (See TRADITIONS; also UNDIVIDED CHURCH.)
Virgin Mary.—(See BLESSED VIRGIN MARY.)
Virtues, The Cardinal.—The four virtues, namely, Prudence, Justice, Temperance and Fortitude, which Solomon sets forth in the Book of Wisdom, VIII, 7, are called Cardinal Virtues because they are most important in the Christian Life. They may be briefly defined as follows:
PRUDENCE, choosing the right and knowing what means to employ for accomplishing it.
JUSTICE, rendering to all their dues.
TEMPERENCE, the virtue of self-control in all things.
FORTITUDE, bravery in doing God's Will.
Virtues, Theological.—(See THEOLOGICAL VIRTUES.)
Visitation, Episcopal.—(See BISHOP'S VISITATION.)
Visitation of Prisoners.—The title of an Office {272} in the Prayer-book. It is not contained in the English Prayer-book but was taken from the Irish Book of Common Prayer of 1771 and inserted in the American Prayer-book in 1789. This is a very comprehensive and appropriate Office, proving of great value to the Clergy who are called to minister to the spiritual wants of prisoners.
Visitation of the Sick.—A requirement of the Church is that "When any person is sick, notice shall be given thereof to the Minister of the Parish." When the Minister visits such sick person, the Prayer-book provides a service which may be used, entitled "The Order for the Visitation of the Sick." This service was first set forth in 1549 but was added to in 1662, since which date it has remained practically unchanged. It is a very beautiful and affecting service, bringing great peace and comfort to the sick and is another fine illustration of the tender care our Mother Church shows for all her children in all conditions of their life. As there is so much misapprehension as to the meaning and purpose of the ministrations of Christ's Ministers at the bedside of the sick, we give the following excellent comment on this Office in Wheatley's Treatise on the Prayer-book: "Though private friends may pray for us and with us, yet we can by no means place such confidence in their prayers, as we may in those sent to Heaven in our behalf by such as are peculiarly commissioned to offer them. For this reason it is enjoined by St. James in his Epistle, that if any be sick, they shall call for the Elders of the Church. From this it may be observed, that the care of sending for the Minister {273} is left to the sick. For the Priest himself, it is very probable, may never have heard of his sickness; or, if he has, may not be so good a judge when his visit will be seasonable. For this reason it is ordered by the rubric that 'when any person is sick, notice shall be given thereof to the Minister of the Parish'; Not when the person is just expiring (as is too often done), but when the disease first discovers its approach. To put it off to the last scene of life, is to defer the Office till it can do no good. For when the sickness is grown past recovery, to pray for his restoration is only to mock the Almighty; and what spiritual advantage can be expected from the Minister's assistance to one who is unable to do anything for himself?"
Vow.—A promise made to God. Being brought into covenant with God in Holy Baptism, the vows or promises made unto God in that Sacrament are three in number:
1. RENUNCIATION, by which we renounce the three great powers of evil,—world, flesh and devil.
2. FAITH, by which we confess our belief in the Name into which we are baptized—Father, Son and Holy Ghost, around which the articles of the Christian Faith as contained in the Apostles' Creed are grouped.
3. OBEDIENCE, by which we promise to serve God truly all the days of our life.
These three vows of Baptism cover the whole period of life—past, present and future, and are the basis of all godly and righteous living.
Over and above these vows of their Baptism members of Religious Orders make special vows to God,—vows {274} of poverty, obedience and chastity for the more efficient prosecution of the work they have undertaken for the glory of God and the benefit of souls.
Wafer Bread.—(See UNLEAVENED BREAD.)
Wardens.—(See CHURCH WARDENS.)
Warnings.—The Exhortations in the Communion Office announcing a future celebration are called "Warnings," and are intended to be a sufficient notification to the Communicants so that they may make their preparation for the receiving of the Communion. Where there are frequent celebrations, as on every Sunday and Holy Day, "the rubric does not seem to enjoin their constant use, but to require this form of exhortation to be used at those times when the Minister thinks it necessary to 'give warning,' that is, to exhort his people, respecting the celebration of the Holy Communion. The tone of the rubric and of the exhortations is plainly fitted to a time of infrequent Communion."
Water.—In the Church Catechism it is declared that the outward visible sign or form in Baptism is, "Water; wherein the person is baptized. In the Name of the Father, and of the Son, and of the Holy Ghost." By the rubric in the Office for Holy Baptism it is directed that the Font is to be filled with "pure water." It is thus the Church fulfils our Lord's command, following literally His words, "baptizing them with water." Water, therefore, is the essential element of Holy Baptism, just as the bread and wine are the {275} elements in the Holy Communion. Water as used in Holy Baptism signifies "cleansing," The amount of water to be used the Church has always regarded as matter of indifference.
Wedding Ring.—(See RING.)
Wednesday.—In the earliest ages of the Christian Church its devotions were always characterized by both weekly and annual fasts. During the week the first Christians always kept two fasts; one on Wednesday, the day on which our Lord was betrayed, and the other on Friday, the day on which He was crucified. Both the English and American Churches have perpetuated this custom by appointing Wednesday and Friday of each week as Litany Days.
Western Church.—A term frequently met with in Church history and denoting the Churches which formerly made part of the western empire of Rome, i.e., the Church in western Europe,—Italy, Spain, France, etc. The Church of England is also included under this term as being a branch of the Catholic and Apostolic Church.
Whitsun Day.—A high Festival observed in the Church on the fiftieth day after Easter, in commemoration of the outpouring of the Holy Spirit upon the Apostles on the day of Pentecost as "they were all with one accord in one place" in Jerusalem. Whitsun Day is the Birthday of the Christian Church, and as such it has been commemorated for nearly two thousand years by Christian people and observed by them with holy joy and deep thanksgiving for the fulfilment of our Lord's promise to send the Comforter to His comfortless people. {276}
By the devotions of Whitsun Day we have brought to our remembrance, in the most beautiful and striking manner, the operations of God by the Spirit's power. By Proper Psalms, Proper Lessons and Eucharistic Scriptures, and by Proper Preface in the Communion Service, we learn how that in the Holy Ghost and His Presence in the Church we have the great power and renewing grace of God made availing to us. The ecclesiastical color is red as symbolical of the "cloven tongues like as of fire," in which form the Holy Ghost lighted on the head of each of the Apostles. (See HOLY GHOST.)
As to the derivation of the word "Whitsun" there seems to be great uncertainty and difference of opinion. Some derive it from the word white, shortened to "whit," in reference to the diffusions of light and knowledge which on this day were shed upon the Apostles, in order to the enlightening of the world; also in reference to this being the time of Baptism in the ancient Church, each candidate being clothed with white garments. Others derive it from the old Saxon word wit, meaning wisdom which is the special gift of the Holy Ghost. Again others derive it from the word Pentecost, the original name of the Festival, through the German Pfingsten, hence Pingsten, changed in the Saxon to Wingsten, and this being corrupted into Whitsun, meaning, therefore the same as Pentecost, that is, the fiftieth day. (This last seems to be the most probable derivation as is seen in the use of the terms Whitsun Monday, Whitsun Tide, etc.)
This Festival is of especial interest to Churchmen {277} as it was on Whitsun Day, June 9th, 1549, that the Book of Common Prayer, in English, was first used. "That day was doubtless chosen," says a beautiful writer, "as a devout acknowledgment that the Holy Ghost was with the Church of England in the important work then taken. May He ever preserve these devotional offices from the attacks of enmity or unwisdom, and continue them in that line of Catholic unity wherein He has guided the Church hitherto to keep them."
Whitsun Monday; Whitsun Tuesday.—Two days observed with great solemnity as the continuation of the High Festival of Whitsun Day. For the origin and appointment of these days see EASTER MONDAY and TUESDAY.
Whitsun Tide.—The week beginning with Whitsun Day is so called. During this week the Whitsun Ember Days are observed, (Wednesday, Friday, and Saturday), as a preparation for Trinity Sunday, one of the stated times of Ordination.
Wine.—One of the elements used in the celebration of the Holy Communion as our Lord commanded. It is to be noticed that unfermented grape juice, raisin water, and the like do not constitute the proper element in the Holy Communion, and if these are used the Sacrament is not valid. In the General Convention which met in Chicago in 1886, the House of Bishops declared by resolution that "the use of unfermented wine was unwarranted by the example of our Lord, and contrary to the custom of the Catholic Church." This was still more strongly affirmed by the Lambeth Conference which met in 1888, in the {278} following resolution: "That the Bishops assembled in this conference declare that the use of unfermented juice of the grape or any other liquid other than true Wine diluted or undiluted, as the element in the Administration of the Cup in Holy Communion, is unwarranted by the example of our Lord and is an unauthorized departure from the custom of the Catholic Church." This declaration by both these bodies was called forth by the agitation of the "Temperance people."
Woman's Auxiliary, The.—This is a Society, as its name indicates, composed of the women of the Church which acts as an auxiliary to the DOMESTIC AND FOREIGN MISSIONARY SOCIETY (which see), and by the labors and generous gifts of its members supplements the work of the general Society. There is also a Junior Department including the younger women of the Church who have become interested in missionary work. Besides systematic efforts to raise money for the work of missions, the members prepare boxes of clothing and household necessities for the families of missionaries. The Auxiliary is very helpful and has enlisted the faithful labors of Christian women in fifty-nine dioceses and twenty-one missionary districts. An idea of the work accomplished by this organization may be gained by considering the report made for the year ending September 1st, 1900, from which it is learned that the Woman's Auxiliary contributed that year the noble sum of $210,841.55, and prepared and sent out 4,680 boxes valued at $191,434.96, making a total for the year of $402,276.51. It may be interesting to note that the UNITED OFFERING placed {279} on the Altar by the Woman's Auxiliary at the Triennial meeting held in San Francisco during the General Convention of 1901, amounted to the handsome sum of $104,295.53. The Headquarters of the Society are in the Church Missions House, New York City.
Word, The.—The name given to our Blessed Lord by St. John in the beginning of his Gospel, to set forth the preexistence and Divinity of the Son of God and the creation of the world by Him. Pearson on the Creed makes the following comment: "The Jews were constantly taught that the Word of God was the same with God, and that by that Word all things were made. And therefore, St. John delivered so great a mystery so briefly, as speaking to those who at once understood him. Only what they knew not was that this Word was made Flesh, and that this Word made Flesh was Jesus Christ." The Greek for "The Word" is Logos.
Words on the Cross, The Seven.—Our Blessed Lord was nailed to the Cross at nine o'clock in the morning and hanged thereon until three o'clock, when He died. During these six hours of His Crucifixion He uttered seven sayings, called the Seven Words from the Cross; they are as follows:
1. "Father, forgive them; for they know not what they do."
2. "To-day thou shalt be with Me in Paradise."
3. "Woman, behold thy Son." "Behold thy Mother."
4. "My God, My God, why hast Thou forsaken Me?"
5. "I thirst." {280}
6. "It is finished."
7. "Father, into Thy hands I commend My Spirit." (See THREE HOURS' SERVICE.)
Worship.—Our word worship is the modern form of the early English word worthship. And while the word was originally used to denote honor or respect paid to any one worthy of it, it came in time to be used exclusively of the giving of honor to God, of which He above all others is worthy. Thus we have the word applied almost exclusively to what we now call Public Worship. By this is meant the united homage of the members of the Church rendered to God as their Almighty King. And it is to be noted that whilst God accepts the worship of each individual or family, yet He loves more the Public Worship of His Church, for we read in the Book of Psalms, "The Lord loveth the gates of Zion more than all the dwellings of Jacob." While this is very manifest to any careful student of the Bible, yet in these our days there is nothing so misunderstood as the nature and obligation of Public Worship. So much so is this the case it has been declared that Worship is a "Lost Art." This has come to pass, no doubt, from the misapprehension of the purpose of this "assembling of ourselves together." The common idea is that we go to Church to "hear preaching." But preaching is not worship, nor is it the chief purpose of our coming together in the House of God each Lord's Day. We come together to worship, and the true idea of worship is to give, to render homage. Worship is an unselfish offering. It is giving God the praise. It is the grateful homage of grateful creatures to Him who {281} has blessed them and preserved them. Preaching is but an incident of such an assembly gathered for such a purpose, and oftentimes is not really necessary. It is also to be noticed that the Church's true worship is the Holy Communion; all other services are but adjuncts to the one service appointed by our Lord Himself. In the Primitive Church an ordinary Christian would not have considered that he had kept the Lord's Day as a day of worship if he had not attended a celebration of the Holy Communion. When, therefore, our people grasp these Scriptural ideas, then no longer can it be said that worship is a "Lost Art" among the American people. (See HOLY COMMUNION; also RESPONSIVE SERVICE.)
X
X.—The letter X resembles the shape of the Cross of St. Andrew, which has come into quite prominent notice as being the badge of the BROTHERHOOD OF ST. ANDREW (which see).
X P.—These letters belong under this head only in appearance as they are in reality the first two letters of the Greek word Christos, meaning "Christ." The X is the Greek letter Chi and is equivalent to the English letters "ch"; the P is called Rho and is the same as the letter "r;" they thus represent the first three letters of the word Christ. These two Greek letters are used in Church decorations either separately or as a monogram, as a symbol or emblem of our Lord. {282}
Y
Y Cross.—By reason of its shape, the Cross embroidered on the CHASUBLE (which see) is called the Y Cross, and is intended to represent the outstretched arms of our Blessed Lord on the Cross, and symbolizes the Sacrifice which He there offered for the sins of the whole world, of which the Holy Eucharist is the perpetual Memorial.
Year.—(See CHRISTIAN YEAR.)
Yule.—The old English name for CHRISTMAS (which see). A word of doubtful origin.
Yule Tide.—The season or time of Christmas.
Z
Zealot.—One of a fanatical Jewish sect, which prevailed in the time of our Lord. In the New Testament, this name is given to one of our Lord's Apostles, namely, ST. SIMON (which see).
Zuchetto.—The name give to a skull cap worn by the clergy instead of the biretta; when worn by a Priest the color is black, but that worn by a Bishop is purple. {283}
INDEX.
Ablutions 5 Absolution 5 Absolution, Declaration of 6 Absolve 6 Abstinence 6 Acolyte, his duties 6 Adult Baptism 7 Advent, Season of 7 Advent Sunday 8 Affusion 8 Agape 8 Age for Confirmation 84 Agnus Dei 9 Aisle 9 Alb 9 Alleluia 9 All Saints' Day 9 Almanac, Church 10 Alms Bason 10 Alpha and Omega 10 Altar 11 Altar Cross 11 Altar Lights 11 Altar Linen 12 Altar Rail 12 Altar Vessels. See Vessels, Sacred 267 Ambulatory 13 American Church 13 American Church, meaning of the term 13 Amice 18 Anaphora 18 Andrew, Saint 18 Angel, one of N. T. names for Bishop 19 Angels. See Holy Angels 133 Anglican Church 19 Anglican Communion 20 Anglo Catholic 21 Annual Address, The Bishop's, 37 Annunciation, The 22 Anointing the Sick 22 Antependium 23 Anthem 23 Antiphon. See Anthem 23 Antiphonal 23 Apocalypse, The 24 Apocrypha 24 Apostle 24 Apostles' Creed 25 Doctrine 25 Apostolate 25 Apostolic Fathers. See Fathers, 109 Apostolic Succession 25 Apse 26 Apsidal 36 Archbishop 26 Archdeacon 26 {284} Articles of Religion, XXXIX, 26 Articles of Religion not a Creed, 27 Ascension Day 27 Ascription 27 Ash Wednesday 28 Assistant Minister 28
Banners 28 Banns of Marriage 29 Baptism, Adult. See Adult Baptism 7 Baptism, Holy 29 Baptism, Conditional 30 Baptism, Infant. See Infant Baptism 145 Baptism, Private 30 Baptism Should be administered in Church 30 Baptismal Regeneration. See Regeneration 227 Baptismal Shell 31 Baptistry 31 Barnabas, Saint 31 Bartholomew, Saint 32 Bason. See Alms Bason 10 Belfry 33 Benedic, Anima mea 33 Benedicite 33 Benediction 34 Benedictus 35 Betrothal 35 Bible, The English 35 Bible Reading Church 166, 238 Bidding Prayer 36 Biretta 36 Birthday of the Church 275 Bishop 36 Bishop's Charge 37 Bishop Coadjutor 38 Bishop consecrated by not less than three Bishops 16 Bishop, Derivation of the Word 36 Bishop, Election of 38 Bishop, Missionary 39 Bishop, The Presiding. See Presiding Bishop 218 Bishop's Resignation. See Jurisdiction, Resignation of, 158 Bishop's Visitation 39 Bishopric 40 Black 40 Blessed Virgin Mary 40 Blessing Church Furniture 34 Blessing of Peace 41 Board of Managers 41 Board of Missions 41 Bounden Duty 41 Bowing 41 Bowing at the Name of Jesus 41, 136 Breaking of the Bread 42 Brotherhood of St Andrew 42 Burial 43 Burial Office when not to be used 43 Burse 43
Calendar 44 Origin of 83 Candidate 44 Candlemas 44 Canon 45 Law 45 of Scripture 45 of the Liturgy 45 {285} Canonical 45 Canonical Hours 45 Canonical Residence 46 Canticle 46 Cantoris 46 Cardinal Virtues. See Virtues, Cardinal 271 Cassock 46 Catechism 47 Divisions of 47 an Unfinished Fragment 47 Catechumen 48 Cathedral 48 Catholic 48 Celebrant 49 Ceremonies. See Rites and Ceremonies 232 Chalice 50 Chalice Veil 50 Chancel 50 Chancellor 50 Change of Church name 14 Chantry 50 Chasuble 51 Childermas 51 Chimere 51 Choir 51 Choir, The Vested. See Surpliced Choir 249 Choral Service. See Even Song 103 Choral Service not "Romish" 103 Christen, To 52 Christian 51 Christian Name. See Name, Christian 194 Christian Unity. See Unity, Church 263 Christian Year, Divisions of, 52, 53 Christian's New Year's Day 8 Christmas Day 54 Church 55 an Institution …. 161 Introduced into Britain, 19 Building Fund … 56 Catholic 56 Chronology 57 Club 58 Colors 58 Congress 59 Militant. See Church Catholic 56 Missions House 60 of England not founded by Henry the Eighth 20, 179, 233 Temperance Society 61 Wardens 62 Year, See Christian Year 53 Year preaches the Gospel 53 Churching 62 Circumcision, The 63 Clergy 63 Clerical 64 Cloister 64 Coadjutor. See Bishop Coadjutor 38 Collect 64 Comfortable Words 65 Commendatory Prayer 65 Commandments. See Decalogue 77 Common Prayer, Meaning of 64 Communion, Holy. See Holy Communion 133 {286} Communion of Saints 66 Compline. See Canonical Hours 45 Confirmation 66 Confirmation not joining the Church 156 Consecrate 68 Consecration, Prayer of 68 of Church Buildings 69 of first Bishop on American Soil 17 Convention 69 Convocation 69 Cope 70 Corporal 70 Cotta 70 Council 70 Credence 71 Creed 71 Cross, The 72 Crucifier 73 Cruets 73 Crypt 73 Curate 73
Daily Prayer, The 73 Dalmatic 74 Daughters of the King 75 Days in Holy Week, their significance 138 Days of Obligation, List of 75 Deacon 75 Deaconess 76 Dean 77 Decalogue 77 Translation of 78 Decalogue When added to Communion Office 77 Decani 78 Dedication, Feast of 78 Deposition 79 Deprecations 79 Descent into Hell 79 Diaconate 80 Dies Irae 80 Digest of Canons 80 List of Titles 80 Dimissory Letter 81 Diocesan 82 Diocesan Convention 82 Diocesan Missions 82 Diocese 81 Diptychs 83 Discretion, Years of 84 Dispensation 84 Divine Liturgy. See Holy Communion 133 Divine Service 84 Divisions among Christians not Sanctioned by the Bible 264 Domestic and Foreign Missionary Society 85 Domestic Missions. See D. and F. Society 85 Domenical Letter 87 Dossal 88 Doxology 88 Duly, its ecclesiastical meaning 88
Eagle 89 Early Communion 80 {287} East, Turning to, Origin of Custom 90 Easter Day 90 Easter Even 92 Easter Monday and Tuesday 93 Easter Tide 93 Eastern Church 93 Eastward Position. See East, Turning to 90 Ecclesiastical Year. See Christian Year 52 Ecumenical 94 Elder 94 Elements 94 Ember Days 94 Emblems 95 Emmanuel 96 Epact, The 97 Epiphany, Feast of 97 Commemoration Threefold 98 Sundays after 98 Episcopacy 98 Episcopal Ring 231 Episcopate 100 Epistle of St. Barnabas 32 Epistle, The 100 Epistle Side 100 Epistoler 101 Eschatology 101 Espousal 101 Essentials of Christian Truth and Order 19 Eucharist 101 Eucharistic Lights. See Altar Lights 11 Eucharistic Vestments 101 Evangelical 102 Evangelical Canticles 102 Evangelists 103 Eve or Even 103 Even Song 103 Examination for Holy Orders, List of 103 Excommunication 104 Exhortation 104 Expectation Sunday 105 Expectation Week 105 Extension of the Incarnation 144
Fair Linen Cloth 106 Fair White Linen Cloth 106 Faith 106 Faithful, The 107 Faldstool 107 Fasting 107 Fasting Communion 108 Fasts, Table of 108 Fathers, The 108 Feasts or Festivals 110 Feria 110 Filioque 111 First American Bishop 16 First Principle of English Reformation 262 Fish 111 Flagon 111 Font 111 Foreign Missions. See D. and F. Society 85 Forms 112 Forty Days, The Great 113 Fourth Sunday in Lent 114 Fraction 114 Free and Open Churches 115 Frequent Communion 115 {288} Friday 116 as Obligatory as Sunday, 116 Frontal 116 Fruits of the Spirit. See Spirit, Fruits of 242 Funerals 117
Gehenna 117 General Clergy Relief Fund 117 General Confession, The 118 General Convention 119 General Councils, List of 70, 71 General Thanksgiving 120 General Theological Seminary 120 Generally Necessary 120 Genuflexion 121 Ghost 121 Ghostly 121 Ghost, The Holy. See Holy Ghost 135 Gifts (Sevenfold) of the Holy Ghost 121 Girdle 121 Girls' Friendly Society 122 Gloria in Excelsis 122 Gloria Patri 123 not a vain repetition 123 Gloria Tibi 123 God Fathers and Mothers. See Sponsors 243 Golden Number 123 Good Friday 124 Good Shepherd, Sunday of 125 Gospel—meaning of the word 126 Gospel Hymns 179 Gospels, The Four 126 Gospel, The Holy 127 Gospel Side 127 Gospeller 127 Government, Church. See Episcopacy 98 Gown, The Black 127 Grace 128 Grace of Baptism Threefold 29 Gradine 128 Gradual 128 Greek Church. See Eastern Church 93 Green 128 Gregorian Music 129 Growth of the Church 17, 129 Guardian Angels. See Holy Angels 133 Guild 131
Habit 131 Hades 131 Hallelujah. See Alleluia 9 Heaven 132 Hell 132 Heresy 132 Heretic 132 High Celebration 132 Historic Episcopate 133 Historiographer 133 Holy Angels 133 Holy Communion 133 every Lord's Day 115 Holy Days and Seasons. See Christian Year 52 Holy Ghost, The 135 Procession of 219 Holy Innocents' Day 136 {289} Holy Name, The 136 Holy Orders 137 Holy Table. See Altar 11 Holy Thursday 1 37 Holy Week 137 Homilies, The 138 Hood 138 Hosanna 139 Hours of Prayer. See Canonical Hours 45 House of Bishops 139 House of God 139 Housel 140 Humble Access, Prayer of 140 Hymn Board 140 Hymnal, The 140 Hymns 141 Hypothetical Form 142
ICHTHUS 142 I. H. S 142 Immersion 142 Immovable Feasts 142 Imposition of Hands 143 Incarnation, The 144 Incense 145 Incumbent 145 Infant Baptism 145 Inhibit 146 Innocents. See Holy Innocents' Day 136 I. N. R. I. 147 Institution, Office, of 147 Letter of 147 Words of 148 Instruction 148 Intercessions of the Litany 148 Intermediate State 148 Intonation 149 Intone 149 Introit 150 Invitatory 150 Invocation, The 151 before the sermon 150
James (St.) the Great 151 James (St.) the Less 152 Jesus, The Holy Name of 152 Derivation of the word 153 John Baptist, Saint 153 John Evangelist, Saint 154 Joining the Church 155 Jubilate Deo 157 Jude, Saint 157 Jurisdiction, Episcopal 158 Missionary 158 Resignation of 158 Justification, Cause of 159
Kalendar. See Calendar 159 Keys of the Church 159 Keys, Power of the 160 Kindred, Table of 160 Kingdom of God 161 Kissing the Stole 162 Kneeling 162 Kyrie 162
Lady Day 163 Laity 163 Why so called 64 Lamb and Flag 163 {290} Lambeth Conference 164 Lammas Day 164 Last Things, The Four 164 Lauds 164 Lay Baptism 165 Layman 165 Lay Reader 165 Laying on of Hands 165 Lectern 166 Lectionary 166 Lent, Season of 167 Why observed forty days, 167 Sundays in 168 Lesser Litany 169 Lessons, The 169 Letter Dimissory. See Dimissory Letter 81 of Orders 169 of Transfer 170 Lights on the Altar 170 Linen Cloth, See Fair Linen Cloth 106 Litany, The 170 Divisions of 171 Desk 172 Liturgical Colors. See Church Colors 58 Liturgy 172 Liturgies, Table of 173 Lord's Day, The 175 not the Sabbath 235 Lord's Prayer, The 176 When said by Priest alone 176 Lord's Supper, wrong use of the term 177 Lord's Table, The 177 Low Celebration 177 Low Sunday 178 Luke, Festival of Saint 178 Lych Gate 179
Magna Charta 179 Magnificat 180 Daily Memorial of Incarnation 180 Maniple 180 Manual Acts 180 Mark, Feast of Saint 181 Marriage 181 Sacramental 182 Vow 35 Mary. See Blessed Virgin Mary 40 Mass 183 Matthew, Feast of Saint 183 Matthias, Feast of Saint 184 Matins 185 Matrimony, Holy. See Marriage 181 Maundy Thursday 185 Meditation 186 Membership, Church 186 Mensa 186 Mercy to Babes 146 Michael (St.) and All Angels 186 Mid Lent Sunday. See Fourth Sunday in Lent 114 Militant, Church 187 Ministry, The 187 Ministry of the Holy Angels 133, 186 Miserere 188 Missal 188 Mission 188 Parochial 189 Missionary 189 {291} Missionary Bishop. See Bishop, Missionary 39 Council, See D. and F. Society 85 Missioner 189 Missions 189 Mitre 190 Mixed Chalice 190 Mode of Baptism 8, 259 Morning Prayer 190 Morse 191 Mothering Sunday 191 Movable Feasts and Fasts 191 Music, Church 192 Mystery 193 Mystical Body of Christ 193
N. or M. 193 Name, The Holy. See Holy Name 136 The Christian 194 why it is given 194 Nathanael 32 Nativity of our Lord 195 Nave 195 Neophyte 195 New Birth 195 Nicea, Council of 195 did not originate the Creed 196 Nicene Creed 196 when introduced into Liturgy 196 No strolling, irresponsible preachers 81 Nocturns 196 Non-conformists 196 Nones 197 North Side 197 Nowell 197 Nunc Dimittis 197
Oblation 198 Obligation. See Days of Obligation 75 Obsecrations 198 Occasional Offices 198 Prayers 198 Occurrence of Holy Days 199 Octave 199 Octaves set forth in Prayer Book 199 Offertory, The 199 Sentences 200 Office, ecclesiastical meaning 200 Offices of a Pastor 208 Open Churches. See Free and Open Churches 115 Ordain 200 Ordination 200 Order—its ecclesiastical meaning 201 Orders, Holy. See Holy Orders 137 Ordinal, The 201 Ordinary 202 Organizations, Church 202 Organizing a Parish 203 Organs 203 Orientation 203 Ornaments 203 Orphrey 204 Orthodox 204 {292}
Pall 204 Palm Sunday 204 Paraclete 205 Paradise 205 Parish 205 partakes of the character of its people 206 House 206 Register 206 Parishioner 206 Parochial Mission. See Mission, Parochial 189 Parson 206 Paschal 207 Passion 207 Sunday 207 Tide 207 Week 207 Pastor 207 Pastoral Letter 208 Staff 208 Paten 209 Paul, Conversion of Saint 209 Penance 210 Penitential Office 210 Penitential Psalms, their meaning 210 Penitential Psalms used on Ash Wednesday 28 Pentecost 211 Perpetual Virginity of Blessed Virgin Mary 40 Peter, Festival of Saint 211 Philip (St.) and St. James' Day, 212 Piscina 213 Plain Song 213 Pontifical. See Ordinal 201 Post Communion 213 Postulant 213 Postures in Public Worship 214 Prayer 214 Five parts of 214 for Church Militant . .187 for Unity 264 Prayer Book, The 215 Cross 15 first used in English 276 Prayer Book of Eastern Origin 173, 174 Prayers for the Dead 216 Precentor 217 Pre Lenten Season 217 Presbyter—how shortened to Priest 217 Presentation of Christ 217 Presiding Bishop 218 Presiding Bishops, List of 218 Priest 218 Priesthood of the Laity 230 Primate 218 Prime 218 Prisoners. See Visitation of Prisoners 271 Private Baptism. See Baptism, Private 30 Proanaphora 219 Pro-Cathedral 219 Procession of the Holy Ghost 219 Processional Cross 219 Proper Lessons 220 Proper Preface 220 Proper Psalms 220 Protestant 220 Protestant Episcopal. See American Church 13 Provinces 221 {293}
Psalter, The 221 should be sung 221 Translation of 222 Purification, The 222 Purificator 222 Purpose of English Reformation 20
Quadragesima 222 Quadrilateral, The 222 Qualifications for Holy Orders, 223 Quick 223 Quicunque Vult 223 Quiet Day 223 Quinquagesima 224
Rail. See Altar Rail 12 Ratification, The 224 Real Presence 224 Reception into the Church. See Baptism, Private 30 Recessional 225 Rector 226 Head of the Parish 226 Rectory 226 Red Letter Day 226 Refreshment Sunday 226 Regeneration 227 and Conversion not synonymous 227 Register. See Parish Register, 206 Registrar 227 Religion of English-speaking People 21 Religious Orders 228 Reproaches, The 228 Reredos 229 Responds 229 Responses 229 Responsive Service 239 Retable 230 Retreat 230 Reunion of Christendom desired 21 Revised Bible 36 Ring 231 Rites and Ceremonies 232 Ritual 232 Ritualism 232 Rochet 233 Rogation Days 233 Special Prayers, 233 Rogation Sunday 234 Rood Screen 234 Rubric 234
Sabbaoth 234 Sabbath 235 Sacraments 235 necessary to salvation 235 Sacred Vessels. See Vessels, Sacred 267 Sacrifice 236 Sacristan 236 Sacristy 236 Saint 237 Saints' Days 237 Sanctuary 237 Schism 238 between East and West 111, 238 Scriptures in Prayer Book 238 Seasons, Church. See Christian Year 52 {294} Sedilia 239 See 239 Sentences, The Opening 239 Septuagesima 239 Server 240 Sexagesima 240 Sexts. See Canonical hours 45 Shell. See Baptismal Shell 31 Shrove Tuesday 240 Sick. See Visitation of Sick 272 Sign of the Cross. See Cross 72 Simon (St.) and St. Jude's Day, 241 Sisterhoods. See Religious Orders 228 Six Points of Ritual 241 Spirit. See Ghost, 121 and Holy Ghost 135 Gifts of. See Gifts of Holy Ghost 121 Fruits of the 242 Spirit of Missions 242 Sponsors 243 Stalls 244 Standing Committee 244 State of Salvation 245 Stephen, Festival of Saint 245 Stir up Sunday 246 Stole 246 Subdeacon 247 Substance 247 Suffrages 247 Sunday. See Lord's Day 175 Sunday Letter. See Dominical Letter 87 Sunday schools 247 Super Altar 248 Sureties. See Sponsors 243 Surname, Meaning of word 193 Surplice 249 Surpliced Choir 249 Sursum Corda 251 Symbol 251 Synod 251
Table, See Lord's Table 177 Te Deum 252 Old tradition, concerning 252 Ten Commandments. See Decalogue 77 Temperance. See Church Temperance Society 61 Ter Sanctus 252 Terms of Christian Unity 222 Testimonials 252 Testimony to Scriptural Character of Confirmation 67, 68 Thanksgiving. See General Thanksgiving 120 Thanksgiving Day 253 first held 253 Theological Virtues 254 The Baptized a Holy Nation 237 Thirty-Nine Articles. See Articles of Religion 26 Thomas (St.) the Apostle 254 Three Hours Service 255 Thurifer 256 Thursday, Holy. See Ascension Day 27 Thursday in Holy Week. See Maundy 185 Tierce. See Canonical Hours 45 Time of keeping Easter, when Settled 91 Times of Baptism 93 Ordination 95 {295} Tradition 259 Transepts 257 Transfiguration, The 257 Translations of the Bible 35 Trefoil 259 Trine Immersion 259 Trinity, The Holy 259 Season 260 Sunday 260 Trisagion 261 Triumphal Hymn 261 Triumphant, The Church 261 Tunicle 262 Turning to the East. See East, Turning to 90 Twelfth Day 262
Unction. See Anointing the Sick 22 Undivided Church 262 Union Jack—its origin 19 Unity, Church, 263 Unleavened Bread 265 Use, its Ecclesiastical Meaning, 265
Veil. See Chalice Veil 50 Veni Creator Spiritus 266 Venite Exultemus 266 Verger 266 Versicles 266 Vespers 267 Vessels, Sacred 267 Vestments, List of 267 Vestry, The 269 Vestries not found in Primitive Church 269 Via Media 269 Viaticum 270 Vicar 270 Vigils 270 Vincent, Rule of Saint 271 Virgin Mary. See Blessed Virgin Mary 40 Virtues, The Cardinal 271 Theological. See Theological Virtues 254 Visitation, Episcopal. See Bishop's Visitation 39 Visitation of Prisoners 271 Sick 272 Vow 273 Vows of Baptism 29, 273 Religious Orders 272
Wafer Bread. See Unleavened Bread 265 Wardens. See Church Wardens 62 Warnings 274 Water 274 Wedding Ring. See Ring 231 Wednesday 275 Western Church 275 What constitutes a valid Sacrament 148 What Constitutes an Ecumenical Council 94 Whitsun Day 275 Derivation of the word 276 {296} Whitsun Monday and Tuesday, 277 Tide 277 Whole duty of Man 29 Why Bishops are not now called Apostles 37 Why we go to Church 280 Wine, Declaration concerning, 277 Witness and Keeper of Holy Writ 257 Woman's Auxiliary 278 Word, The 279 Words on the Cross 279 Worship 279
X The Cross of St. Andrew 18 X P 281
Y Cross 282 Year. See Christian Year 52 Yule 282 Tide 282
Zealot 282 Zuccheto 282
*****
Produced by Elaine Laizure, from images generously made available by The Internet Archive/American Libraries.
Updated editions will replace the previous one—the old editions will be renamed.
- You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.
The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email business@pglaf.org. Email contact links and up to date contact information can be found at the Foundation's web site and official page at https://pglaf.org
The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit https://pglaf.org
While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.
Most people start at our Web site which has the main PG search facility:
