{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_30888/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_30888","id":"gutenberg_30888","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/30888","summary":null,"tags":["Category: Encyclopedias/Dictionaries/Reference","Category: History - American","Category: Religion/Spirituality","Episcopal Church -- Dictionaries","Theology -- Dictionaries"],"text":"Produced by Elaine Laizure, from images generously made\navailable by The Internet Archive/American Libraries.\n\n\n\n\n\n\n\n\nThe American Church Dictionary and Cyclopedia\n\n\n\nBY THE REV. WILLIAM JAMES MILLER, M.A., B.D.\n\n\n\n\"_Of the things pertaining to the Kingdom of God_.\"--Acts 1:3.\n\n\n\nNEW YORK THOMAS WHITTAKER\n\n2 AND 3 BIBLE HOUSE\n\n\n\nCOPYRIGHT, 1901,\n\nBy THOMAS WHITTAKER\n\n\n\n\n\nPreface\n\n\nThe writer of the following pages has long been convinced, from an\nexperience of many years in the Ministry, that a great desideratum\namong Church people is a Church Dictionary, especially one not so\nexpensive as the more costly works, and at the same time something\nmore complete and satisfactory than a mere glossary of terms. What\nseems to be needed is an inexpensive, handy volume, \"short enough\nfor busy people, plain enough for common people, cheap enough for\npoor people,\" yet complete enough to give the information needed.\nThe present work was undertaken with this object in view. It was\nthought \"worth while\"; for if words are things, then greater\nfamiliarity with the phraseology of the Church will lead to greater\nknowledge \"of the things pertaining to the Kingdom of God.\" What is\nhere set forth is really a HANDY BOOK OF READY REFERENCE _arranged\nin alphabetical order_; and while some of the articles may seem to\nbe too brief, yet the system of cross references adopted, it is\nbelieved, will throw considerable light on subjects where it is\nemployed and thus enables the book to be kept within the limits\nalready specified.\n\nThe title, THE AMERICAN CHURCH DICTIONARY, indicates the purpose\nas well as those for whom it is written. In preparing it, the\nwriter worked under the {3} conviction that not only is it necessary\nto set forth the historic facts, doctrines, terminology, customs\nand usages of the Church, but also to indicate the _spirit of the\nChurch_ as well,--the spirit that pervades all her life, her\nteachings and her customs, and which when once possessed makes us\ndeeply conscious of her continuous life from the beginning, as\nhaving a history and glorious traditions.\n\nMany sources of information have been drawn from, the thoughts of\nmany writers have been laid under contribution, but not always was\nit possible to make acknowledgment, as what is here presented is\nthe result of the writer's general reading and study. As such the\nwork is sent forth with the hope that all who refer to its pages\nmay find it adequate to the purpose described and realize the full\nmeaning of St. Cyprian's word's, \"_He cannot have God for his\nFather, who has not the Church for his Mother_.\"\n\nW. J. M.\n\n\n\nDictionary and Cyclopaedia\n\n\n\n\nA\n\n\nAblutions.--A term used to designate the ceremonial washing of the\nsacred vessels after Holy Communion, with wine and water which are\nreverently consumed by the Priest. These ablutions are in conformity\nwith the Rubric which directs, \"And if any of the consecrated Bread\nand Wine remain after the Communion, it shall not be carried out\nof the Church; but the Minister and other communicants shall,\nimmediately after the Blessing, reverently eat and drink the same.\"\n\nAbsolution.--The forgiveness of sins on earth by the Son of Man\nthrough His agents, the Bishops and Priests of the Church. Their\ncommission is embodied in the words of the Ordination Office,\n\"Receive the Holy Ghost for the Office and Work of a Priest in\nthe Church of God, now committed unto thee by the Imposition of\nour hands. Whose sins thou dost forgive, they are forgiven; and\nwhose sins thou dost retain, they are retained.\" This commission\ncontains our {6} Lord's own words to be found in St. John 20:22 and 23,\nand they are His commission to His Ministers. Attempts have been\nmade to explain away these words; but it is unquestionably the\noffice of the Holy Ghost to invest those ordained with the power\nof dispensing God's Word and Sacraments, and of performing what\nis necessary \"for the perfecting of the Saints, for the work of\nthe ministry, and for the edifying of the Body of Christ.\"\n(See KEYS, POWER OF).\n\nAbsolution, The.--The name given to the form of words by which a\npenitent person is absolved. There are two forms in the Prayer\nBook; the longer form being used at Morning and Evening Prayer,\nthe shorter one being usually confined to use in the Communion\nOffice.\n\nAbsolve.--To loose, to set free from the bondage of sin. (See\nABSOLUTION, also KEYS, POWER OF).\n\nAbstinence.--The Church makes a distinction between _abstinence_ and\n_fasting_. Abstinence is the reduction of food for the sake of\nself-discipline, while fasting is going without food of any kind\nas a more severe act of discipline. Abstinence is to be exercised\non \"Other Days of Fasting\" _i.e._, other than Ash Wednesday and\nGood Friday which are absolute Fasts. (See FASTS, TABLE OF; also\nFASTING).\n\nAcolyte.--A word derived from the Greek, and used to designate one\nwho serves the Priest in the celebration of the Holy Eucharist.\nHis chief duties are to arrange the elements on the Credence, to\nlight the candles, receive the offerings and present them, and\nalso the Bread, Wine and water, to the Priest at the proper time\nin the Celebration. {7}\n\nAdult Baptism.--The rule of the Church is Infant Baptism. She\nbrings children even in their tenderest years within her Fold and\nthere trains them up \"in the nurture and admonition of the Lord.\"\nBut when in England the Puritans and Anabaptists arose and prevailed,\nthen there grew up a generation that reached maturity without having\nbeen baptized, and then it was that there arose the necessity for\n\"The Ministration of Baptism to such as are of Riper Years and able\nto answer for themselves.\" To meet such cases the present service\nin the Prayer Book for the Baptism of Adults was prepared and set\nforth in A.D. 1661. That the Church of England had no form for\nthe Baptism of Adults previous to the year 1661 is not only an\ninteresting fact, but it is also one of those historic side-lights\nwhich brings into bold relief what was the custom of the Church\nfrom time immemorial.\n\nAdvent.--Derived from the Latin, and means _coming_. The word is\nused of the first coming of Christ at His Birth, and of His Second\nComing to judge the world. These are commemorated in the first\nSeason of the Church Year, the _Season of Advent_, which begins\non the Sunday nearest to St. Andrew's Day (Nov. 30) whether before\nor after, and continues until Christmas Day. The Advent Season is\nintended to be a preparation for the due observance of Christmas,\nis penitential in character and a time of increased devotions both\npublic and private. The Benedicite is sung instead of the Te Deum;\nthe Benedictus is recited in full, and the Collect for the First\nSunday in Advent is used daily throughout the Season. The color\nfor Altar hangings, etc., is purple or violet.\n\nAdvent Sunday.--A name to be found in the Prayer Book for the First\nSunday in Advent. It is commonly regarded as the first day of the\nChurch Year, and as such the _Christian's New Year's Day_. From the\nfact that the Church Year anticipates the Civil New Year by a whole\nmonth it is thought that the Church thereby teaches that the Kingdom\nof God should be first in our thoughts, (See ADVENT, also CHRISTIAN\nYEAR).\n\nAffusion.--The _pouring_ (which the word means) of water on the\nrecipient of Baptism, when the Baptism is not by immersion.\nQuestions have arisen from the very earliest ages as to the matter\nand form with which this Sacrament is to be administered. The\noriginal mode was undoubtedly by the descent of the person to be\nbaptized into a stream or pool of water. The practice of immersion\nwas not, however, regarded as an essential feature of Baptism. There\ncan be little doubt that affusion was practiced instead of immersion,\nat the discretion of the Priest, in ancient as well as in modern\ntimes. The Prayer Book provides for either mode. The method is a\nmatter of indifference, the essential point being that the candidate\nfor Baptism come into actual contact with water while the words, \"I\nbaptize thee in the Name of the Father, and of the Son, and of the\nHoly Ghost,\" are spoken.\n\nAgape.--A Greek word meaning _love_. The name given to the \"Love\nFeast\" or social meal which the ancient Christians were accustomed\nto have when they came together and which was partaken of before\nthe celebration of the Holy Eucharist. But owing to abuses, which\nSt. Paul rebuked in writing to the {9} Corinthians, it was finally\nabolished. There seems to be some confusion of ideas in regard to\nthis ancient custom as is seen in the wrong use that is made of the\nterm LORD'S SUPPER (which see).\n\nAgnus Dei.--Meaning \"The Lamb of God.\" This is the name given to\nthe prayer \"O Lamb of God, who takest away the sins of the world,\nhave mercy upon us,\" to be found in the Litany and Gloria in\nExcelsis. The Agnus Dei is often sung as an anthem after the Prayer\nof Consecration in the Holy Communion. It is also the name given to\na representation of a lamb with banner as an emblem of Christ. (See\nEMBLEMS).\n\nAisle.--This term is often wrongly applied to the alleys or\npassageways between the pews of a church. Aisle, properly speaking,\nis an architectural term given to the side or wing of a church or\ncathedral separated from the nave by rows of pillars and arches.\nThe word is derived from the Latin _ala_, meaning a wing.\n\nAlb.--A long white linen garment worn as one of the Eucharistic\nVestments. (See VESTMENTS).\n\nAlleluia.--A Hebrew word meaning \"Praise ye the Lord.\" Sometimes\nwritten \"Hallelujah.\" It is used on joyous occasions such as\nChristmas and Easter.\n\nAll Saints' Day.--A Feast held on November 1, in commemoration\nof all saints of the Church who are not commemorated on other\ndays. This Festival is very dear to the hearts of Christians.\nIt is a day full of touching memories, when in the Holy Eucharist\nwe memorialize before God the lives not only of Martyrs and\nConfessors and the great army of valiant {10} and faithful souls\nin every age and clime, but also of those dear to us by ties of\nkindred and affection,--fathers, mothers, brothers, sisters,\nlittle children and noble youth--who \"having finished their\ncourse in faith do now rest from their labors.\" It is thus we\nhave brought home to us, as in no other way, the meaning and\nreality of \"The Communion of Saints.\" Amid the solemnities of\nworship \"and memorial we thus learn that the living and the dead\nare bound together by ties that are eternal, ties that no change\nof time can break, because before God they are _one_ in the Mystical\nBody of Christ. (See DIPTYCHS).\n\nAlmanac, Church.--An annual publication setting forth the dates\nand times of the Holy Days and Seasons of the Church's year, with\nthe table of Lessons, directions concerning the Church colors and\nother information about the Church, such as the organization of\nthe Dioceses, number of communicants; clergy list, the General\nConvention and other organizations; also, the list of the American\nBishops, both living and departed. In fact a well-edited Church\nAlmanac is so full of information no intelligent communicant can\nafford to be without one, as a guide and help to his devotions\nthroughout the year. (See CALENDAR).\n\nAlms Bason.--A shallow dish or plate, usually made of some precious\nmetal, in which the offerings of the people are received and placed\non the Altar.\n\nAlpha and Omega.--The first and last letters of the Greek alphabet.\nThey are used of our Lord to set forth His eternal and divine\nNature, as in Revelation I:II, \"I am Alpha and Omega, the First\nand the Last.\" In their Greek form these letters are used {11} in\nthe symbolism and decoration of the Church, either separately or\nas a monogram.\n\nAltar.--The Holy Table, of wood or stone, on which the Sacrament of\nthe Lord's Body and Blood is offered to God as a \"Sacrifice of Praise\nand Thanksgiving.\" \"Altar\" and \"Table\" are used interchangeably\nin Holy Scripture, and both words are used in the Prayer Book for\nthe same thing. From the very earliest times the Altar has always\nbeen the most prominent object in the Church, being placed at the\nend of the chancel and elevated, being approached by three or more\nsteps. Architecturally as well as devotionally the Altar is the\ndistinctive feature, the objective point of the building to which\nall else conforms. Properly speaking, the building is erected for\nthe Altar, and not the Altar for the building. (See LORD'S TABLE).\n\nAltar Cross.--The cross surmounting the Altar, made usually of\npolished brass or of some precious metal. The Altar Cross is handed\ndown to us from the Primitive Church, so that to-day wheresoever\nthe English or the American flag waves there \"the Altar and the\nCross\" are set up. The Cross is placed over the middle of the\nAltar, in the most sacred and prominent part of the Church, \"in\norder that the holy symbol of our Faith may be constantly before\nthe eyes of all who worship therein, to shine through the gloom of\nthis world and point them to the skies.\"\n\nAltar Lights.--Two candles in candlesticks placed on the retable of\nthe Altar and lighted at the celebration of the Holy Eucharist;\nfrequently called Eucharistic Lights. They are used to symbolize\nour Lord as {12} the Light of the world in His two Natures, Human\nand Divine. The symbolical use of lighted tapers in Divine Service\nis of primitive antiquity and their use is being generally restored\nin both the English and American branches of the Church. This is\nevidenced by the table in the Tourist's Church Guide for 1898, in\nwhich it appears that in 1882 there were 581 churches in which the\nAltar Lights were used, while in 1898 the number had increased to\n4,334. (See LIGHTS ON THE ALTAR).\n\nAltar Linen.--The linen pieces used in decorating the Altar for\nthe celebration of the Holy Communion are so called. There is first\nthe \"fair white linen cloth,\" the width of the top of the Altar,\nand falling over the ends fifteen or twenty inches ending with a\nfringe. It is usually embroidered with five crosses to represent\nthe five wounds of our Lord. Other pieces are the Corporal to cover\nthe middle part of the Altar and on which are placed the Paten and\nChalice during the Celebration; the \"fair linen cloth,\" or thin\nlawn veil required by the rubric to cover the elements after\nconsecration; the Purificators, and also the Pall,--each of which\nis described under its proper title (which see).\n\nAltar Rail.--The railing enclosing the Sanctuary in which the Altar\nstands, and at which the communicants kneel in receiving the Holy\nCommunion, is called, in the Institution Office the _Altar Rail_.\nSupposed to have been first introduced by Archbishop Laud as a\nprotection of the Altar against the lawlessness and irreverence of\nthe Puritans.\n\nAltar Vessels.--(See VESSELS, SACRED). {13}\n\nAmbulatory.--The name given to the passageway running around and\nback of the Altar, being a continuation of the aisles of the church.\nGenerally used for processionals to and from the choir.\n\nAmen.--A Hebrew word meaning \"so be it,\" or \"so it is,\" as it is\nused at the end of prayers, hymns or Creed. It signifies approval\nof, or assent to, what has gone before. The use of the \"Amen\" in\nPublic Worship emphasizes the Priesthood of the Laity, as for\nexample, in the consecration of the elements in the Holy Communion,\nwhile the celebrating Priest stands before God offering to Him this\nholy Oblation, he does it in company with all the faithful, and to\nsignify their cooperation with him in this great act they say\n\"Amen,\" adopting his words and acts as their own. In the early\nChurch the \"Amen\" was said with such heartiness, an ancient writer\ndescribes it as sounding \"like a clap of thunder.\" (See RESPONSIVE\nSERVICE).\n\nAmerican Church, The.--The name, and one that is growing in\npopularity, that is generally given to the body legally known as\n\"The Protestant Episcopal Church in the United States of America.\"\n\nThe term \"American Church\" is descriptive of \"The Holy Catholic\nChurch\" having this land and people as the field of its operations.\nWhen our Lord commanded His Apostles to go forth and make disciples\nof all nations, and they went forth to carry out this command,\nthey gave to every nation to which they came the Church in its\ncompleteness with powers of perpetuity. To every nation were given\nthe Christian Faith, the Apostolic Ministry, the Sacraments and the\nChristian Worship or Liturgy. Hence there {14} sprung up national\nChurches, all equal and having union with one another in these\nfour essentials of Christian Truth and Order. The Episcopal Church\nin the United States by reason of its origin, history and character\nis to be regarded as one of these national churches and the name\nwhich is to embody this idea will no doubt be found and set forth\nby the proper ecclesiastical authority in due time. It is difficult\nto say just how the name \"Protestant Episcopal\" came into use, but\nit has always been a hindrance to our growth because it requires\nso much to be said in explanation, which is always a disadvantage.\nMeantime the name \"American Church\" is coming more and more into\ngeneral use, as it is clear, definite and historic, following the\nanalogy of the naming of the ancient national churches.\n\nThe Episcopal Church in the United States is the daughter of the\nancient, historic. Catholic and Apostolic Church of England, is\npartaker of the same life and the inheritor with the mother Church\nof the same worship, rites, customs, doctrines and traditions, and,\ntherefore, its position, likewise, is ancient and historic, Catholic\nand Apostolic. (See ANGLICAN CHURCH, also ANGLICAN COMMUNION).\n\nThe history of the Church in America covers a period of more than\nthree hundred years, and its first beginnings on these shores are\nfull of interest. We refer to a few of them. From an old chronicle\nit is learned that in the year 1578, on the shores of Frobisher's\nStraits, \"Master Walfall celebrated a Communion upon land, at the\npartaking whereof were the Captain and many others with him. The\ncelebration {15} of the Divine Mystery was the first signs, seals\nand confirmation of Christ's Passion and Death ever known in these\nquarters.\"\n\nIt is a remarkable and interesting fact that the Book of Common\nPrayer was first used in the territory now covered by the United\nStates, not on the Atlantic coast as one would naturally suppose,\nbut on the Pacific coast, on the shores of Drake's Bay, California.\nThis took place on St. John Baptist's Day, June 24th, 1579, the\nofficiating minister having been the Rev. Francis Fletcher, chaplain\nto Francis Drake. The place where this service was held has been\nmarked by a handsome cross, known as the \"Prayer Book Cross,\"\nerected by Bishop Nichols through the munificence of the late Geo.\nW. Childs, of Philadelphia.\n\nIn the course of time, settlements were made along the Atlantic\ncoast and evidence is given of the Church's services being held at\nvery early dates. In A.D. 1607, the first permanent settlement was\neffected in Virginia. In May of that year, under the Rev. Robert\nHunt, a Priest of the Church of England, services began to be held\nregularly and a church building was erected at Jamestown. This was\nthirteen years before the \"Pilgrim Fathers\" landed on Plymouth Rock.\nThe Church was planted in all the colonies and included a greater\nportion of the population. But in time other religious bodies were\nalso established and as these organizations had everything necessary\nfor their growth and development they grew and prospered. With the {16}\nChurch it was far different. For more than one hundred and fifty\nyears it existed on these shores an Episcopal Church without an\nEpiscopate. There could be no confirmations and no ordinations to\nthe ministry unless candidates were willing to take the long and\nperilous voyage to England. The result was the supply of clergy fell\noff, and children, although baptized, yet because they could not be\nconfirmed, finally wandered away to other folds.\n\nRepeated efforts were made to secure the consecration of a Bishop\nfor the Church in America, but owing to political and ecclesiastical\ncomplications this was not possible until after the Revolutionary\nWar. In A.D. 1784, on November 14th, the Rev. Samuel Seabury, D.D.,\nwas consecrated in Aberdeen, Scotland, by the Scottish Bishops,\nfor the Church in Connecticut and as the first Bishop in America.\nOn February 4th, 1787, the Rev. William White, D.D., of Pennsylvania,\nand the Rev. Samuel Provoost, D.D., of New York, were consecrated\nBishops by the two Archbishops of the Church of England and the\nBishop of Bath and Wells, and Peterborough, in Lambeth Palace,\nLondon. A few years later, viz., on September 19th, 1790, the Rev.\nJames Madison, D.D., of Virginia, was consecrated in England by\nthe Archbishop of Canterbury, the Bishop of London and the Bishop\nof Rochester. By the consecration of these four Bishops abroad the\nAmerican Church secured the Episcopate from the ancient and\nApostolic sources, and thus gained the power of perpetuating itself.\nThe significance of this may be seen when we reflect that the\nancient canons of the Church require that not less than three\nBishops shall unite in the consecration of a Bishop. This enactment\nis designed to provide against any possible defect in the succession\nof any one of the {17} consecrating Bishops. We thus see how careful\nthe Church has always been in conferring this great office, and how\nparticular the American Church was to meet every ecclesiastical\nrequirement according to the ancient order and traditions.\n\nIt may be interesting to note that the first Bishop consecrated on\nAmerican soil was the Rt. Rev. Thomas John Claggett, the first\nBishop of Maryland, in whose consecration all four of the American\nBishops united. This took place in Trinity Church, New York,\nSeptember 17th, 1792. From that time to the present, the American\nEpiscopate has increased greatly by reason of the growing needs of\nthe Church in this rapidly developing country. More than two hundred\nBishops have been consecrated for the work of the Church in the\nUnited States and for its missions in the foreign field.\n\nThe growth of the Church itself, likewise, has been remarkable when\nwe consider the disadvantages under which it labored in those early\ndays and the bitter prejudice against it which even yet is not\nwholly done away. To-day there is not a State or a Territory which\nis not under the pastoral care of a Bishop, many of the states\nhaving several Dioceses each with its Bishop at its head. The quiet,\npersistent loyalty to the Truth \"as this Church hath received the\nsame,\" the reasonable terms of admission to her fold, the missionary\nzeal and enterprise, the practical work enlisting so largely the\nlabors and cooperation of the laity, the far-reaching influence\non the religious thought of the day, the proposal of the terms\nfor Christian Unity, the multiplying of services and the more {18}\nfrequent communions, all manifest her inner and outward growth and\ndemonstrate the reality and high purpose of her Mission to this\nland and nation. (See GROWTH OF THE CHURCH.)\n\nAmice.--One of the Eucharistic Vestments. (See VESTMENTS).\n\nAnaphora.--The Greek name for the Offering or, Oblation in the Holy\nEucharist and is usually applied to that portion of the Office\nbeginning with \"Lift up your hearts\" and including the Prayer of\nConsecration. All that precedes this is called the PROANAPHORA\n(which see).\n\nAndrew, Feast of Saint.--A Holy Day of the Church observed on\nNovember 30, and is of very ancient date. It is known to have been\nobserved since A.D. 360. St. Andrew was of Bethsaida in Galilee\nand the brother of St. Peter. He was the first who found the Messiah\nand brought others to Him. It was this fact in his life that\nsuggested to the young men of the American Church the organization\nof \"THE BROTHERHOOD OF ST. ANDREW\" (which see). St. Andrew\nwas the first called to be a disciple and Apostle, with St. Peter.\nAfter the dispersion of the Apostles, St. Andrew is said to have\ncarried the Gospel to what is now called Turkey in Asia and also\nto Russia and was the first founder of the Russian Church, as St.\nPaul was of the English Church. After laboring in Turkey in Europe,\nhe suffered martyrdom at Patras, A.D. 70, being crucified on a\ncross the shape of the letter X, to which his name has been given.\nAs St. Andrew is greatly reverenced in Scotland, the St. Andrew's\ncross was made a part of the national banner {19} of Great Britain\non the union of Scotland with England in 1707. The St. Andrew's\ncross (Scotland) with the cross of St. Patrick (Ireland) and the\ncross of St. George (England) were made in 1801 to form the present\n_Union Jack_ so dear to the English nation. In ecclesiastical art\nSt. Andrew is represented holding in his hand a cross saltire, or\nelse leaning upon it.\n\nAngels.--(See HOLY ANGELS.) It is also to be noted that the term\n\"Angels\" is used in the New Testament for the Bishops of the Church,\nas in the Epistles to the seven Churches of Asia (Rev. 2 and 3)\nwhich are addressed, \"unto the angel of the Church of------\",\n_i.e_., the Bishop.\n\nAnglican Church, The.--The name given to the Church of England as\nbeing the Church of the Anglo-Saxon race. The Church was introduced\ninto Britain as early as A.D. 61, probably by St. Paul and it has\ncontinued there the same organization ever since, and the Church\nof the whole English nation until within the last 300 years, when\ndivers and sundry religious bodies have sprung up. Thus the English\nnation from that early period of the Church's first introduction\ninto Britain down to the present time, has never been without the\nOrthodox _Faith_; the _Apostolic Ministry_ in three orders--Bishops,\nPriests and Deacons; the _Sacraments_ and the ancient _Liturgy_.\nMoreover, the Church of England has always affirmed her own national\nintegrity and independence and although overcome and brought into\nsubjection to a foreign power, and finally regained her former\nindependence--yet throughout all she has ever retained the four\nessentials of Christian Truth and Order mentioned, and thus {20}\ndemonstrates that she is a true branch of the Church founded by\nChrist, and as such Catholic and Apostolic. For one to say that the\nChurch of England was founded by Henry VIII, or to say that it is\na \"schism from the Roman Church\" shows great ignorance of even\nthe plainest facts of history. The following statement, from a\nsecular paper, the _Providence_ (R. I.) _Journal_ is worth\nreprinting: \"It is still quite usual even for intelligent persons\nto misunderstand the purposes of the English Reformers, and the\nresult of the English Reformation. . . . The supremacy of Rome has\nnever been borne patiently by the English people, whose church\norganization was established long before Rome took the trouble to\ninterfere with it; and several English kings had quarreled before\nHenry the Eighth's time with the Holy See. What the English\nReformers wanted, and what they accomplished under Elizabeth,\nwas Reform _within the Church_. It was on the continent that\nProtestantism _without the Church_, built up a new ecclesiastical\norganization. All this, it may be, is a matter only of historical\nvalue to the busy nineteenth century. But even if facts in a\nhistorical aspect are of small importance to an intensely practical\ngeneration, it is as well to have these facts right as wrong.\"\n(See UNDIVIDED CHURCH).\n\nAnglican Communion, The.--The term used to designate the churches\nthat are in communion with the Church of England and hold the same\nFaith, Order and Worship. Under this term are included the Church\nof England, the Church of Ireland, the Church of Scotland, the\nChurches in British North America, the West Indies, Australia, South\nAfrica and in all the English colonies {21} throughout the world\nwherever established. The Episcopal Church in the United States is\nalso included in the Anglican Communion, being identical with the\nChurch of England as is set forth in the Preface to the Prayer\nBook, in which it is declared, \"This Church is far from intending\nto depart from the Church of England in any essential point of\ndoctrine, discipline and worship; or further than local circumstances\nrequire.\" The Anglican Communion is one of the most powerful\nforces in our modern religious world. From statistics we learn\nthat it has a larger membership than any other religious body\namong English-speaking people. The following Table taken from the\nNew York _World_ Almanac for 1901 gives some idea of\n\n  THE RELIGION OF ENGLISH-SPEAKING PEOPLE.\n\n    Episcopalians                        29,200,000\n    Methodists of all descriptions       18,650,000\n    Roman Catholics                      15,500,000\n    Presbyterians of all descriptions    12,250,000\n    Baptists of all descriptions          9,230,000\n    Congregationalists                    6,150,000\n    Free Thinkers                         5,250,000\n    Lutherans, etc                        2,800,000\n    Unitarians                            2,600,000\n    Minor religious sects                 5,500,000\n    Of no particular religion            17,000,000\n                                        -----------\n    English-speaking population         124,130,000\n\nAnglo Catholic--The Historic or Catholic Church exists to-day in\nthree main branches or Communions, viz.: The Eastern or Greek Church,\nthe Roman Church, and the Anglican. The term \"Anglo Catholic\" is\nused to describe the Historic Church of the {22} English-speaking\npeople as being Catholic and Apostolic, and as having an unquestioned\ndescent from the Church founded by Christ and His Apostles. (See\nANGLICAN CHURCH; ANGLICAN COMMUNION, and also AMERICAN CHURCH).\n\nAnointing the Sick.--The anointing of the sick with oil as\nrecommended in St. James 5:14 and 15, has generally prevailed in\nthe Universal Church and came to be called \"Extreme Unction.\" There\nwas an office for its use in the Prayer Book of 1549, but it was\nomitted in subsequent revisions because its use in most parts of\nthe Church had become mechanical and confined to dying persons. The\nrite has been restored in some places on the authority of individual\nBishops as a Scriptural practice. A Scottish Bishop calls it \"the\nlost pleiad of the Anglican firmament,\" and says, \"one must at once\nconfess and deplore that a distinctly Scriptural practice has ceased\nto be commanded in the Church of England, for no one can doubt that\na sacramental use of anointing the sick has been from the beginning.\"\n\nAnnunciation, The.--A Feast of the Church held on March 25th, to\ncommemorate the visit of the Angel Gabriel to the Blessed Virgin\nMary, to announce to her the Incarnation of the Son of God, his\nmessage to her being, \"Fear not, Mary, for thou hast found favor\nwith God. And behold, thou shalt conceive in thy womb, and bring\nforth a Son, and shall call His Name Jesus.\" The Feast of the\nAnnunciation has been observed from the very earliest times, sermons\nbeing still extant which were preached on this day as early as A.D.\n446. It is still observed with great {23} solemnity; Proper Psalms\nare appointed, being the 89th, 131st, 132d, and 138th, also Proper\nLessons, as well as Collect, Epistle and Gospel. The Church color\nfor Altar and other hangings is white. It is to be noted that the\nFeast of the Annunciation is placed among the DAYS OF OBLIGATION\n(which see).\n\nAntependium.--The name given to the covering hanging in front of\nthe lectern, pulpit or Altar, and being the color of the Church\nSeason. The Altar hanging is usually called the _Frontal_.\n\nAnthem.--Originally the same as Antiphon; \"anthem\" being simply\nthe Anglicized form of the word. Later, the terms \"anthem\" and\n\"antiphon\" came to stand for two different ideas. _Anthem_ is any\nmusical setting of words bearing upon the services of the day,\nother than a hymn or canticle, although the canticles are sometimes\ncalled anthems, as in the rubric before the _Venite_ in the Morning\nPrayer. The rubric in the Evening Prayer provides for an anthem\nafter the Collect beginning, \"Lighten our darkness.\" _Antiphon_ has\ncome to mean a verse of Scripture which is sung wholly or in part\nbefore and after the Psalms or Canticles, and designed to strike\nthe key-note of the teaching of the day.\n\nAntiphon.--(See ANTHEM).\n\nAntiphonal.--The alternate singing or chanting by two sides of the\nchoir and congregation, each taking a verse in turn. This mode of\nrendering the music of the Church is of very ancient origin; it\nprevailed in the ancient Jewish worship as the antiphonal structure\nof the Psalms indicates. It is a reproduction of the heavenly\nworship as described by Isaiah, \"And one {24} cried unto another\nand said.\" It seems to be also a practical following out of the\nadmonition, \"teaching and admonishing one another in psalms and\nhymns and spiritual songs.\" (Col. 3:16.)\n\nApocalypse.--The name given to the last book of the Bible; a Greek\nword meaning _Revelation_. The book of the Revelation was written\nby St. John Evangelist about A.D. 96 or 97. Its purpose is set\nforth by Bishop Wordsworth as follows: \"The Apocalypse is a manual\nof consolation to the Church in her pilgrimage through this world\nto the heavenly Canaan of her rest.\"\n\nApocrypha.--This is the name given to certain books generally bound\nwith the Old and New Testament Scriptures which the Sixth Article\nof Religion describes as \"The other books (as Hierome saith) the\nChurch doth read for example of life and instruction of manners;\nbut yet doth it not apply them to establish any doctrine.\" They are\ncalled Apocryphal for the reason that while they are usually bound\nup with the Bible, yet they are not regarded as canonical. Apocrypha\nis a Greek word meaning _hidden_, secret or unknown. Several of the\nLessons are taken from the Apocryphal Books, and the Benedicite,\nwhich is sung as an alternate to the Te Deum, is taken from one of\nthem, namely, \"The Song of the Three Children.\"\n\nApostle.--One who is sent; messenger; ambassador. The name given to\nour Lord's twelve commissioned disciples who were thus made \"the\noriginal fountain of ministerial authority and capacity pouring\nforth twelve streams, and from whom were to flow all the branches\nof that river whose streams should make {25} glad the city of God\nby carrying to it the blessings of His grace.\" (See BISHOP).\n\nApostles' Creed.--The shorter form of the Creed as set forth in the\nPrayer Book is called the Apostles' Creed because it was generally\nbelieved to have been composed by the Apostles themselves before\nthey separated and left Jerusalem. However true or untrue this old\ntradition may be, it is quite certain that this \"Form of sound\nwords\" embodies the \"Apostles' Doctrine,\" or teaching, and each\narticle finds its corresponding statement in the Bible. It is the\noldest form of the Creed that has come down to us and contains a\nbrief summary of the fundamental Truths of the Christian Religion.\n(See ORTHODOX.) There are twelve articles grouped into three\nparagraphs each setting forth what is to be believed concerning\neach Person of the Blessed Trinity. In other words the Apostles'\nCreed is what we believe concerning the Name into which we are\nbaptized. It is, therefore, the Creed of the Baptismal Office and\nis recited in the Daily Services, while the longer Creed, commonly\ncalled the Nicene, is reserved for the Eucharistic Office.\n\nApostolate.--The office and dignity of an Apostle; the whole body\nof Bishops throughout the world.\n\nApostolic Fathers.--(See FATHERS, THE).\n\nApostolic Succession--\"The fundamental principle of the Christian\nMinistry is, that it is derived from our Blessed Lord Himself,\nfrom whom it is perpetuated by Episcopal Ordination,\" and just\nthis is what is meant by Apostolic Succession. The Apostolic\nSuccession is simply the evidence of the fact that the Christian\nMinistry has never failed to exist since {26} the time when our Lord\ncommissioned it and sent it forth. It is often called the _doctrine_\nof the Apostolic Succession, but it is more of a fact than a\ndoctrine; a fact substantiated by the history of the Church, as\nmuch so as the succession of the Kings and Queens of England is a\nfact known of all men acquainted with the history of the English\nnation. For this reason we have the statement in the Preface to the\nOrdinal: \"It is evident unto all men diligently reading Holy\nScripture and ancient Authors, that from the Apostles' time there\nhave been these Orders of Ministers in Christ's Church,--Bishops,\nPriests and Deacons.\" The Christian Church has not been left without\nits records; its history is as well marked on the pages of history\nas that of any other kingdom or organization. (See EPISCOPACY;\nEPISCOPATE; BISHOP, also MINISTRY),\n\nApse.--An architectural term descriptive of the semicircular or\npolygonal shape in which the Chancel is frequently built. From a\nGreek word meaning a joining; also a bow, an arch, a vault.\n\nApsidal.--Pertaining or relating to an apse; like an apse, as\napsidal chancel.\n\nArchbishop--A Bishop who presides over a province of Dioceses; an\nofficial title, but not an Order.\n\nArchdeacon.--A term introduced from the Church of England and\napplied to a Priest who presides over an Archdeaconry or Convocation;\nor to one who is the General Missionary of a Diocese, or of a\nprescribed district in a Diocese of the American Church.\n\nArticles of Religion, XXXIX--Certain statements of doctrine set\nforth by the English Church in a time of great controversy to\ndefine her position as differing {27} from Rome on the one hand\nand from Protestantism on the other. They are called _Articles of\nReligion_ as distinguished from the Articles of the Faith, which\nare contained in the Creed and recited in the services of the\nChurch. The Thirty-nine Articles were set forth in the year 1562,\nthen revised as they now stand in 1571 and were adopted with the\nexception of the Twenty-first Article, by the American Church in\n1801. They are published as an appendix to the Prayer Book.\n\nAscension Day.--A Feast observed with great solemnity forty days\nafter Easter in commemoration of our Lord's Ascension into Heaven.\nIt is also called Holy Thursday. St. Augustine, A.D. 395, calls\nthis one of the Festivals which are supposed to have been instituted\nby the Apostles themselves, so that it must have been generally\nobserved in his time. In the system of the Church, Ascension Day\nis regarded as one of the very highest Festivals set apart in honor\nof our Lord. Proper Psalms, Proper Lessons and Proper Preface in the\nCommunion service place it on the same footing as Christmas Day,\nEaster and Whitsun Day. The services are usually brightened with\nspecial music; the Altar is decked with flowers and white hangings\nas symbolical of the joy which characterizes the Celebration.\nAscension Day is preceded by the ROGATION DAYS (which see), as days\nof preparation for its due observance; it is also one of the Days\nOF OBLIGATION (which see).\n\nAscription--The words used at the end of a sermon, beginning, \"And\nnow to God the Father,\" etc. During the Ascription the people stand\nand at the end respond, Amen. {28}\n\nAsh Wednesday--The first day of Lent; one of the two absolute Fast\nDays of the Church, the other being Good Friday. In ancient times\nthe first day of Lent was called _Caput Jejunii_, _i.e._, \"Head\nof the Fast,\" because Lent began on that day. It was also called\n_Dies Cinerum_, _i.e._, \"Day of Ashes,\" from the custom of\nplacing ashes on the head of penitents who presented themselves\nbefore the Bishop on this day. Ash Wednesday is a day of deep\ndevotion, of prayer, fasting, self-examination and confession of\nsin. The public services are most solemn; the Proper Lessons, and\nProper Psalms, the Collect, Epistle and Gospel, together with the\nPenitential Office to be especially used on this day, all mark it\nas a day of \"weeping, fasting and praying.\" The Psalms appointed\nare the seven Penitential Psalms, viz., the 6th, 32d, and 38th,\nused at Morning Prayer; the 51st used in the Penitential Office,\nand 102d, 130th and 143d read at Evening Prayer. (See PENITENTIAL\nPSALMS.) The Church color for Ash Wednesday is purple or violet.\n\nAssistant Minister.--A Priest or Deacon appointed to assist or help\nthe Rector of a Parish in his work is thus called. Lately the\nterm \"Curate\" has been employed to designate the Assistant Minister\nof a Parish.\n\n\n\nB\n\n\n\nBanners.--On festal occasions banners are often carried in choir\nprocessionals \"to signify yet more clearly the progress and future\ntriumph of the Church, {29} according to that description of her\nin the Song of Solomon: 'Who is she that looketh forth as the\nmorning, fair as the moon, clear as the sun, and terrible as an\narmy with banners?'\"\n\nBanns of Marriage.--The word \"Bann\" is derived from the Saxon word\n_bannen_, meaning, to proclaim. The term \"Banns of Marriage,\"\nmeans, therefore, the publication of intended marriages, and are\npublished for three Sundays before the event, in the Church where\nthe ceremony is to take place. The publishing of the Banns in the\nChurch of England is required by law. In the American Prayer Book,\nprovision is made for the publishing of the Banns of Marriage, but\nas it is not required by law the custom has fallen into disuse.\n\nBaptism, Adult.--(See ADULT BAPTISM).\n\nBaptism, Holy.--One of the two great Sacraments ordained by Christ\nas generally (universally) necessary to salvation. Holy Baptism is\nthe initiatory rite by which we are admitted into the fellowship\nof Christ's Religion, admitted into His Church. Baptism is a\ncovenant made between God and man; of this covenant the Christian\nname, which was then given us, is the reminder; reminding us of\nour new relationship with God. The grace conferred in Holy Baptism\nis threefold, (1) Regeneration, or the New Birth (See REGENERATION);\n(2) Admission into the Spiritual Kingdom, or the Holy Catholic\nChurch, and (3) The forgiveness of all our sins, for in the Nicene\nCreed we confess, \"I acknowledge one Baptism for the Remissions of\nsins.\" The vows of Holy Baptism are three in number, (1) To\nRenounce, (2) to Believe and (3) to Obey. These cover \"the Whole\nDuty of Man,\" {30} and it is by the use of the Means of Grace with\ndiligent Prayer that he is enabled to keep them and to grow into\nthe likeness of Christ, whose member he is because incorporated\ninto Him by Holy Baptism. The outward, visible sign or form in\nBaptism is water, with the unfailing use of the words, \"In the Name\nof the Father, and of the Son, and of the Holy Ghost.\" This effects\na valid Baptism.\n\nBaptism, Conditional.--As Holy Baptism can take place only once in\nany individual life, the Church has always been most careful that\nit should not be repeated. But it sometimes happens that grave doubts\narise as to the validity of one's Baptism, or the fact of Baptism is\nonly a matter of conjecture. In such cases the Church has provided\nfor conditional, or hypothetical Baptism. The form is, \"If thou art\nnot already baptized, (name) I baptize thee in the Name of the\nFather, and of the Son, and of the Holy Ghost, Amen.\" In such a\ncase if the Baptism has already taken place and was valid, the\nhypothetical Baptism passes for naught, but if it were not valid\nor had not taken place, the hypothetical Baptism is effective.\n\nBaptism, Infant.--(See INFANT BAPTISM).\n\nBaptism, Private.--The proper place for the administration of Holy\nBaptism is in the church, and the Church warns her people \"that\nwithout great and reasonable cause and necessity, they procure not\ntheir children to be baptized at home in their houses.\" But when\nneed shall compel them so to do, she provides for the emergency by\nthe service entitled, \"The Ministration of Private Baptism of\nChildren in Houses,\" as set forth in the Prayer Book. In this\noffice no {31} provision is made for Sponsors. The child is to\nbe brought afterwards into the Church to the intent that the\ncongregation may be certified of the true Form of Baptism privately\nbefore used. Then it is publicly received and the Sponsors answer\nfor the child and become responsible for its Christian training,\npublicly before the congregation.\n\nBaptismal Regeneration.--(See REGENERATION, also NEW BIRTH).\n\nBaptismal Shell.--A scallop shell, either real or made of precious\nmetal, used by the Priest for pouring the water on the head of the\ncandidate in Holy Baptism.\n\nBaptistry.--A portion of a church set apart for the administration\nof Holy Baptism. Sometimes the Baptistry was erected as a separate\nbuilding or attached to a church or cathedral, specially adapted\nfor Baptism by immersion.\n\nBarnabas, Feast of Saint.--A Holy Day of the Church observed on\nJune 11th. St. Barnabas was born at Cyprus, but was a Jew of the\ntribe of Levi. His original name was Joses, but after our Lord's\nAscension he was called Barnabas, meaning the \"Son of Consolation.\"\n(Acts 4:36.) He stands out in the New Testament Scriptures as one\nwho is ever helpful, which may have suggested his new name; thus\nhe sold his land, giving the money to the Apostles in order that\nthe necessities of the infant Church might be met. So also he stood\nsponsor, so to speak, for St. Paul, vouching for the sincerity of\nhis conversion. Having thus brought him to the Apostles and securing\nhis recognition as an Apostle we find that he was {32} associated\nwith St. Paul for about fourteen years in his missionary journeys.\nAfter the separation of the Apostles nothing is recorded of St.\nBarnabas, but tradition tells us that he returned to Cyprus,\nspending the remainder of his life among his countrymen, and that\nhe suffered martyrdom, being stoned to death by the unbelieving\nJews at Salamis. St. Barnabas is said to have left an Epistle\nwhich bears his name and which is still extant. It is regarded by\nmany scholars as genuine, but by many others its authenticity is\nregarded as very doubtful. In ecclesiastical art St. Barnabas is\nrepresented as holding St. Matthew's Gospel; as being stoned; as\npressing a stone to his breast; as being burned to death; with an\nopen book and staff; with three stones; with a fire near him.\n\nBartholomew, Feast of St.--Observed on August 24th, in commemoration\nof the life and virtues of the Apostle St. Bartholomew. In Holy\nScripture there is the mere mention of the name of this Apostle,\nbut it is thought that Bartholomew and Nathanael are one and the\nsame person. The reason for this supposition lies in the fact that\nSt. John in his Gospel never mentions Bartholomew, while he often\nspeaks of Nathanael, and the other Evangelists, though they mention\nBartholomew, never take notice of Nathanael. From this fact, it is\nsupposed that the same person is designated by these two names. If\nSt. Bartholomew is the same person as Nathanael, then it is he whom\nour Lord described as \"an Israelite indeed, in whom is no guile.\" St.\nBartholomew is thought to have preached the Gospel in Northern\nIndia, where he is said to have left a Hebrew copy of St. Matthew's\n{33} Gospel. He afterwards went to Armenia. He suffered martyrdom\nin Albanopolis, by being crucified with his head downwards. In\necclesiastical art, St. Bartholomew is variously represented with\na knife and book; with a knife in his hand and the devil under his\nfeet; also as healing a Princess of Armenia.\n\nBason.--(See ALMS BASON).\n\nBelfry.--That part of the steeple in which a bell is hung. Sometimes\na separate tower is built, in a room of which the bell is placed.\nThe old name was campanile, from _campana_, a bell. The most\nremarkable of the campaniles is that at Pisa, commonly called the\n\"Leaning Tower.\"\n\nBenedic, anima mea.--The canticle beginning, \"Praise the Lord, O my\nsoul,\" which the Latin words mean. It consists of the first four\nand the last three verses of the 103d Psalm and is used as an\nalternate to the Nunc Dimittis. It is not set forth in the English\nPrayer Book as a canticle.\n\nBenedicite.--The Benedicite is taken from the Apocryphal Book of\n\"The Song of the Three Children\" and has been used from very ancient\ntimes as a hymn in Christian Worship. St. Chrysostom, A.D. 425,\nspoke of it as \"that wonderful and marvelous song which from that\nday to this has been sung everywhere throughout the world, and shall\nyet be sung by future generations.\" An analysis of this hymn shows\nit to be not simply a haphazard enumeration of the \"works of the\nLord,\" but a fine grouping of them in classes to which they belong.\nThe Prelude, contained in the first verse, is a call to all the\nworks of the Lord to \"praise Him and magnify Him forever.\" {34} Then\nbeginning with the angels as God's ministers we find four great\ndivisions or classifications as follows:\n\nI. The Heavens, verses 2 to 8.\n\nII. Mid Air, verses 8 to 18.\n\nIII. The Earth, verses 18 to 26.\n\nIV. All Mankind, from verse 26 to the end; this last division being\na call to mankind in general--the people of Israel, Priests and\nservants of the Lord, Spirits and Souls of the Righteous, and all\n\"holy and humble men of heart,\" to praise the Lord and magnify Him\nforever,--followed in Christian Worship by the _Gloria Patri_, as an\nact of high praise of the holy, blessed and adorable Trinity, made\nknown to us by the Revelation of our Lord and Saviour Jesus Christ.\n\nThe Benedicite was first placed in the English Prayer Book in the\nyear 1549, to be sung as an alternate to the Te Deum. It is usually\nsung during Advent and Lent.\n\nBenediction.--A Blessing, such as that given at the end of the\nCommunion Office and in the Marriage Service.\n\nIt is also the act of setting apart for sacred use that which is to\nbe used in the services of the Church. Reverential instinct teaches\nthat it is unbecoming to transfer from the shop to the Altar or\nChurch articles designed for holy use without first being set apart\nfor such purpose. Hence it is usual to bless by some appropriate\nservice Altar furniture, linen and other objects for holy use, that\nthey may be set apart from all unhallowed and common uses. Such is\nthe meaning of the consecration of our churches, and when new\narticles are added it seems but fitting {35} that they also should\nbe set apart for sacred use, and this is done by an office of\nBenediction. The Benediction can only be pronounced by a Bishop or\nPriest.\n\nBenedictus.--The canticle beginning \"Blessed be the Lord God of\nIsrael,\" used after the Second Lesson at Morning Prayer. It is the\nsong uttered by Zacharias on the naming of St. John Baptist and is\nfound in St. Luke I:68-80. The Benedictus has been used as a\nresponsory canticle to the Gospel Lessons from very ancient times\nas the daily memorial of the Incarnation. As such it is the proper\nrespond to the Second Lesson, the _Jubilate_ being simply an\nalternate, to be used when the Benedictus occurs in the Lesson for\nthe day. During Advent it is to be sung entire; at other times only\nfour verses may be used.\n\nBetrothal.--That portion of the Marriage Service in which the man\nand the woman join hands and give their troth (_i.e._, truth or\npromise of fidelity) each to the other. This is the Marriage Vow\nand is usually said at the foot of the chancel steps, the marriage\nproper (with the ring) taking place at the Altar Rail.\n\nBible, The English.--The English Version of the Bible as we now\nhave it, commonly called the \"Authorized Version\" was set forth A.\nD. 1611. It was the work of many hands and of several generations.\nThe translation made by William Tyndale, A.D. 1525, is regarded as\nthe foundation or primary version, as the versions that followed\nwere substantially reproductions of it. Three successive stages\nmay be recognized in the work of translation; (1) The publication\nof the Great Bible in 1540; (2) The Bishop's Bible of 1568 and 1572\nin the reign of Elizabeth, and (3) The publication {36} of the King's\nBible in 1611 in the reign of James I. Thus the form in which the\nEnglish Bible has now been read for more than 300 years was the\nresult of various revisions made between 1525 and 1611. This old\nand familiar version of the Bible was revised A.D. 1881 by a large\nbody of English and American scholars, but their revision has never\nbecome very popular. (See LECTIONARY, also SCRIPTURES IN PRAYER\nBOOK).\n\nBidding Prayer.--The 55th canon of the English Church in 1603\nenjoined a Bidding Prayer in the form of an Exhortation to be used\nbefore all sermons, each petition or exhortation beginning, \"Let us\npray for,\" or \"Ye shall pray for,\" to which the people responded.\nThe term \"Bidding\" is from the old Saxon word \"Bede,\" meaning\n_prayer_. The Litany and, also, the Prayer for the Church Militant\nin the Communion Office bear some resemblance to the Bidding Prayer,\nespecially in the enumeration of the objects prayed for. The Bidding\nPrayer is now very rarely used, although attempts have been made to\nrevive its use, especially in purely preaching services.\n\nBiretta.--A black cap of peculiar shape worn by the clergy in outdoor\nprocessions and services and sometimes in Church. When worn by a\nBishop the color is purple.\n\nBishop.--The highest of the three Orders of the Sacred Ministry\n(Bishops, Priests and Deacons). It is derived from the Greek word\n_Episcopos_, the transition being, Episcopus, Biscop, Bishop; the\n\"p\" melting into \"b.\" The word means _overseer_. The functions\nof a Bishop are to rule his Diocese, ordain to the Ministry,\nadminister Confirmation, consecrate Church {37} buildings, etc. The\nBishops are the successors of the Apostles and bear the same office.\nThat they are not now called Apostles will appear from the following\nstatement: \"When the Apostles, in anticipation of their approaching\ndeath, appointed their successors in the superintendence of the\nseveral churches which they had founded, as Timothy at Ephesus and\nTitus at Crete, the title of _Apostolos_ was reserved by way of\nreverence to those who had been personally sent by Christ Himself;\n_Episcopos_ was assigned to those who succeeded them in the highest\noffice of the Church, as _overseers of Pastors_ as well as of\n_flocks_; and _Presbuteros_ became the distinctive appellation of\nthe _second order_, so that after the first century, _no writer has\ndesignated the office of one of this second order by the term\nEpiscope. This assertion cannot be controverted, and its great\nsignificance is self-evident_.\" (See HOLY ORDERS, EPISCOPACY, also\nMINISTRY).\n\nBishop's Charge--Title I, Canon 19, Sec. IX of the Canons of the\nGeneral Convention makes the following provision: \"It is deemed\nproper that every Bishop of this Church shall deliver, at least\nonce in three years, a charge to the Clergy of his Diocese, unless\nprevented by reasonable cause. And it is also deemed proper that,\nfrom time to time, he shall address to the people of his Diocese\nPastoral Letters on some points of Christian doctrine, worship or\nmanners.\" In his charge the Bishop has opportunity to speak on great\nquestions of the day and to emphasize that which he deems to be for\nthe best interests of the Church. In addition to his charge, the\nBishop is required to make an Annual Address to his Diocese in\ncouncil {38} assembled, in which he reviews the State of the\nDiocese, and sets forth his official acts for the year.\n\nBishop Coadjutor--When a Bishop of a Diocese, by reason of old age\nor other permanent cause of infirmity, or by reason of extent of\nterritory, is unable to discharge his Episcopal duties, one Bishop\nmay be elected by and for the Diocese to assist him in his work.\nThe title of such assistant is \"Bishop Coadjutor.\" In case of the\ndeath of the Bishop, the Bishop Coadjutor succeeds him in his office\nand becomes Bishop of the Diocese.\n\nBishop, Election of.--The provisions made by the general canons of\nthe American Church for the election of a Bishop are as follows:\nThe Bishop of a Diocese is elected by the Clergy and Laity of the\nDiocese in council assembled. (The method of election is different\nin different Dioceses.) On a Bishop being chosen, certificates of\nhis election and also testimonials of his being worthy must be\nsigned by a constitutional majority of the convention by whom he is\nelected. These, together with the approbation of his testimonials\nby the House of Deputies in General Convention and its consent to\nhis consecration are then presented to the House of Bishops. If the\nHouse of Bishops consent to his consecration, the Presiding Bishop\nnotifies the Bishop-elect of such consent. If the Bishop-elect\naccepts, the Presiding Bishop then takes order for his consecration,\neither by himself and two other Bishops, or by three Bishops whom\nhe may appoint for that purpose. In case the election takes place\nduring a recess of the General Convention and more than three months\nbefore the meeting of the {39} next General Convention, then the\nabove certificates of election and testimonials must be submitted\nto the Standing Committees of the different Dioceses. If a majority\nof the Standing Committees consent to the proposed consecration,\nthe Presiding Bishop is notified of the fact, and the same is\ncommunicated to all the Bishops of this church in the United States\n(except those whose resignations have been accepted), and if a\nmajority of the Bishops consent to the consecration, the Presiding\nBishop takes order for the consecration of the Bishop-elect. It is\nfurther ordered that \"no man shall be consecrated a Bishop of this\nChurch until he shall be thirty years old.\"\n\nBishop, Missionary--A Bishop elected by the House of Deputies of\nthe General Convention, on nomination by the House of Bishops,\nand consecrated to exercise Episcopal functions in States or\nTerritories, or parts thereof, not organized into Dioceses.\nMissionary Bishops are in the same manner nominated, elected and\nconsecrated for the work of the Church in foreign fields.\n\nBishop, The Presiding.--(See PRESIDING BISHOP).\n\nBishop, Resignation of.--(See JURISDICTION, RESIGNATION OF).\n\nBishop's Visitation.--Title I, Canon 19, Sec. X of the general\ncanons of the American Church provides that, \"Every Bishop in this\nChurch shall visit the Churches within his Diocese at least once\nin three years, for the purpose of examining the state of his\nChurch, inspecting the behavior of his Clergy, administering the\nApostolic rite of Confirmation, ministering the word, and, if he\nthink fit, administering {40} the Sacrament of the Lord's Supper\nto the people committed to his charge.\" It is usual, however, for\nthe American Bishops to visit the Parishes of their Dioceses at\nleast once a year.\n\nBishopric.--The office or jurisdiction of a Bishop.\n\nBlack.--One of the Church colors; to be used only on Good Friday\nand at funerals. This usage applies to the Stole as well as to the\nAltar hangings. (See CHURCH COLORS).\n\nBlessed Virgin Mary.--The title which the Church has always given\nto the Mother of our Lord, and by which all devout churchmen speak\nof her of whom the angel declared, \"Blessed art thou among women.\"\n\"Not even the glorified Saints who have attained to the purity and\nbliss of Heaven are raised to higher blessedness and purity than\nthat saintly maiden was whom Elizabeth was inspired to call 'the\nMother of my Lord.' This sanctity of the Blessed Virgin through her\nassociation with her Divine Son has always been kept vividly in\nview by the Church.\"\n\nThe perpetual Virginity of the lowly Mother of our Lord has always\nbeen a very strong tradition among all devout Christians; a belief\nwhich is prompted by reverence for the great mystery of the\nIncarnation, and confirmed by the universal consent of the Church.\nThe term \"brethren\" of our Lord, which occurs in the New Testament\nmeans simply kindred, according to the Jewish use of the word.\n\nTwo days are set apart to the honor of the Blessed Virgin, viz.,\nThe Feast of the Annunciation, March 25th, and the Feast of the\nPurification, February 2d. (See articles on these Festivals.) {41}\n\nBlessing of Peace, The.--The Benediction at the end of the Communion\nService, beginning, \"The Peace of God,\" etc. This beautiful Benediction\nis peculiar to the Anglican Liturgy, both as to form and place.\nReverence and a devout mind will not permit any one to leave the\nChurch before this Blessing is pronounced.\n\nBoard of Managers.--The executive committee which has charge of the\ngeneral Missions of the American Church, and which, when the Board\nof Missions is not in session, exercises all the corporate powers\nof THE DOMESTIC AND FOREIGN MISSIONARY SOCIETY (which see).\n\nBoard of Missions.--The legislative branch of THE DOMESTIC AND\nFOREIGN MISSIONARY SOCIETY (which see) and which holds its sessions\nduring the General Convention.\n\nBounden Duty.--It is thus the Prayer Book expresses the obligation\nof all the Confirmed to attend and participate in the Holy Communion\nwhenever it is celebrated. The words occur in the Prayer of\nConsecration.\n\nBowing.--The late Canon Liddon, in one of his sermons, said, \"The\nreverence of the soul is best secured when the body, its companion\nand instrument, is reverent also.\" This truth pervades all the\nChurch's worship. Besides kneeling and standing, _bowing_, also, was\nalways and is still customary in the devotions of the true disciple.\nThus in regard to bowing towards the Altar, the 7th canon of the\nEnglish Church of 1640, which enjoins the custom, declares, \"doing\nreverence and obeisance both at their coming in and going out of\nchurches, chancels, or chapels was a most {42} ancient custom of the\nPrimitive Church in the purest times.\" Bowing at the Name of Jesus\nis a very old and Scriptural custom according to the spirit of St.\nPaul's words in Phil. 2:10. \"At the Name of Jesus every knee should\nbow,\" and is enjoined by the 18th canon of 1604 in these words,\n\"When in the time of divine service the Lord Jesus shall be\nmentioned, due and lowly reverence shall be done by all persons\npresent.\" Bowing at the _Glorias_ was first introduced about 325 A.D.\nas a protest against Arianism, a heresy which denied the Divinity\nand coequality of God the Son.\n\nBreaking of the Bread--One of the New Testament Names for the HOLY\nCOMMUNION (which see) and one of the four marks of the Church's\nunbroken continuity. (Acts 2:42.)\n\nBrotherhood of St. Andrew.--The name of an organization of men in\nthe Church, the object of which is the spread of Christ's Kingdom\namong men. The members have two rules for their guidance (1) The\nRule of Prayer; to pray daily that the object of the Society may be\naccomplished, and (2) The Rule of Service; to make an earnest effort\neach week to bring at least one man within the hearing of the Gospel\nof Jesus Christ. This organization has proved to be very popular\nand has grown rapidly in power and influence. It began as a Parish\norganization in St. James' Church, Chicago, in 1883, and proved to\nbe so effective in winning men to the service of the Church, that\nother parishes heard of it; took up the same line of work; so that\nthere are now 1,173 active chapters with a membership of 12,000 men.\nThe Brotherhood has also been organized in {43} Canada, in England,\nScotland, and even in Australia, and in every place it is proving\nto be a great help and blessing to the Church. This work was\nprompted by the example of the Apostle St. Andrew. (See ANDREW,\nFEAST OF ST.)\n\nBurial.--The Burial Office set forth in the Prayer Book is intended\nfor the Church's own people, and therefore it cannot be used over\nan unbaptized adult, because not being baptized he is not a member\nof the Church. It cannot be used over an excommunicated person\nbecause he has been cut off from the Church's privileges. It cannot\nbe used over one who has committed suicide, even if a member of the\nChurch, for by this act he has voluntarily removed himself \"from\nthe sphere of its sanctions,\" and to whom all branches of the\nChurch as well as our own have ever denied the use of this Office.\nThe reason for these prohibitions may be learned when we consider\nthat the Burial Office is founded on the fact of our incorporation\ninto Christ's Mystical Body, on which is founded our hope of the\nGeneral Resurrection. The whole service is colored by this belief\nand is illustrated and confirmed by the Lesson read from St. Paul's\nEpistle to the Corinthians, setting forth the doctrine that our\nLord's Incarnation is the source of all spiritual life and,\ntherefore, the source of eternal life in the world to come.\n\nThe proper place for the use of the Burial Office is the Church and\nit ought not to be used in houses except for great cause.\n\nBurse.--A square pocket or case, in which the corporal and pall are\nkept when not in use. {44}\n\n\n\nC\n\n\n\nCalendar.--The word \"calendar\" is derived from the Latin word\n_calo_, meaning, to reckon. From this the first day of every Roman\nmonth was called _Calends_, hence Calendar. Calendars are known to\nhave been in use at a very early date. One is still extant that was\nformed as early as A.D. 336, and another drawn up for the Church\nin Carthage dates from A.D. 483. The origin of Christian Calendars\nis clearly coeval with the commemoration of martyrs, which began at\nleast as early as the martyrdom of Polycarp, A.D. 168. The Church\nCalendar is set forth in the introductory portion of the Prayer\nBook, consisting of several Tables giving the Holy Days of the\nChurch with their Proper Lessons, and also the ordinary days of the\nyear with the Daily Lessons. It is well to note that the Calendar\nas thus set forth is the detailed law of the Church for the daily\nWorship of God. There is so much stated and implied in this law it\nis well worth our careful study, and the reader is referred to this\nintroductory portion of the Prayer Book. (See CHRISTIAN YEAR).\n\nCandidate.--The name commonly given to one who is preparing for Holy\nBaptism or Confirmation. The name is also applied to one who seeks\nadmission to the Sacred Ministry, and is therefore enrolled as a\n\"Candidate for Holy Orders.\"\n\nCandlemas.--A popular name for the Feast of the Purification,\nobserved on February 2d, from the custom of lighting up churches\nwith tapers and lamps in remembrance of our Lord having been\ndeclared {45} on this day by Simeon to be \"a light to lighten\nthe Gentiles.\" (St. Luke 2:25-32.)\n\nCanon.--A Greek word meaning _rule_, and in the usage of the Church\nhas various applications, as follows:\n\n1. THE CANON OF SCRIPTURE means those books of Scripture which the\nChurch has received or accepted as inspired, and therefore declares\nthem to be canonical, to distinguish them from profane, apocryphal\nor disputed books.\n\n2. CANON LAW means the body of ecclesiastical laws enacted by the\nChurch for the rule and discipline of its clergy and people. There\nare ecumenical canons, including the Apostolic canons of unknown\ndate, and the canons of the undisputed General Councils; the canons\nof the English Church which are regarded as binding in this country\nwhere they do not conflict with enactments of the American Church;\nthe General canons of the American Church, and the Diocesan canons\nenacted by the various Dioceses.\n\n3. THE CANON OF THE LITURGY, by which is meant the rule for the\ncelebration of the Holy Communion by which it is always to be\noffered. This includes the Prayer of Consecration, which was formerly\ncalled the \"Canon of the Mass.\"\n\n4. CANON, the name given to a clergyman connected with a cathedral;\nan officer of the cathedral staff; a member of the cathedral\nchapter.\n\nCanonical--Pertaining, or according to the Canons.\n\nCanonical Hours.--Seven stated hours appointed for devotional\nexercises, viz., Nocturns, Matins with Lauds, Prime, Tierce, Sext,\nNones, and Vespers with {46} Compline. Each of the Seven Hours is\nsaid to commemorate some point in the Passion of our Lord, as set\nforth in the old rhyme,\n\n  \"At _mattins_ bound, at _prime_ reviled,\n    Condemned to death at _tierce_,\n   Nailed to the Cross at _sexts_, at _nones_\n    His blessed side they pierced.\n\n  \"They take Him down at _vesper_-tide\n    In grave at _compline_ lay:\n   Who thenceforth bids His Church observe\n    The sevenfold hours alway.\"\n\nCanonical Residence.--By this is meant that every clergyman of the\nAmerican Church is connected with some one or other of the various\nDioceses, and is always under some Bishop. His canonical residence\nbegins with his ordination, or from the Bishop's acceptance of his\nletter of transfer from one Diocese to another. (See DIMISSORY\nLETTER).\n\nCanticle.--A word derived from the Latin _canticulus_, meaning a\nlittle song, from _cantus_ a song. The term is applied to the\ndetached Psalms and Hymns used in the services of the Church, such\nas the Venite, Benedictus, Magnificat, etc.\n\nCantoris.--Derived from _cantor_, meaning a singer, and is used to\ndesignate the north side of the choir, where the precentor sits.\nArchitecturally and ecclesiastically, the Altar is always regarded\nas the _east_ whether it is so in reality or not. North side,\ntherefore, is the left of the Altar as we face it.\n\nCardinal Virtues.--(See VIRTUES, THE CARDINAL).\n\nCassock.--A long black coat, fastened in front and {47} reaching to\nthe feet, worn by the clergy with or without robes and signifying\nseparation from the world. The cassock is also worn by choristers\nand choirmen under their surplices.\n\nCatechism.--A short instruction set forth in the Prayer Book, \"to\nbe learned by every person before he be brought to be confirmed by\nthe Bishop.\" The word \"catechism\" is derived from a Greek word,\nand means literally an instruction by word of mouth of such a kind\nas to draw out a reply. As it now stands, the catechism is really\nan \"Unfinished Fragment.\" It was begun in 1549, under Edward VI. It\nwas afterwards gradually enlarged, the commandments being given in\nfull in 1552; the section on the Two Sacraments was added in 1604,\nand the \"Duty towards my neighbor\" was revised in 1662. The\nCatechism, as set forth in the Prayer Book, shows five general\ndivisions, (1) The Christian Covenant; (2) The Christian Faith;\n(3) The Christian Duty; (4) The Christian Prayer or Worship, and\n(5) The Christian Sacraments or Means of Grace. The rubric at the\nend of the catechism provides that \"The minister of every Parish\nshall diligently, upon Sundays and Holy Days, or on some other\nconvenient occasions, openly in the Church, instruct or examine so\nmany children of his Parish sent unto him, as he shall think\nconvenient, in some part of this Catechism.\" The object of this\nrubric is that the minister may have opportunity to prepare the\nyounger members of his flock for Confirmation. The Catechism from\nits comprehensive exposition of duty and doctrine and its simple,\nfamiliar style of question and answer is well adapted for the\npurpose. And on {48} all the five points enumerated the children of\nthe Parish may be duly instructed in their preparation for Holy\nConfirmation, if parents and guardians will be guided by the next\nrubric which directs them to send their children to the Minister\nfor instruction.\n\nCatechumen.--The name given to a convert of the early Church who\nwas being instructed in Christian doctrine preparatory to Holy\nBaptism.\n\nCathedral.--The word \"cathedral,\" derived from the Greek word\n_cathedra_, meaning a seat, is the name given to the Church where\nthe Bishop's seat or throne is. As such, it is the chief church in\nthe Diocese and the centre of the Bishop's work. Around it are\ngathered the educational and charitable institutions of the Diocese.\nIt is the centre of Diocesan activities and of the mission work\ncarried on by the Cathedral clergy under the direction of the\nBishop. Of the Cathedral as an institution a recent writer has\nsaid: \"It must be granted that a Cathedral in its origin was\nnothing more than a missionary creation, where the Bishop of a\npartly unevangelized country placed his seat with his council of\nclergy grouped around him, whose duty was to go forth into the\nsurrounding districts with the message of the Gospel, to plant\nsmaller churches which should be subordinate or parochial centres,\nand to return again periodically to the Diocesan church as\nheadquarters, for the counsel, direction and inspiration of their\nchief.\" (See DIOCESE).\n\nCatholic.--The word \"Catholic\" was very early adopted as descriptive\nof the Church founded by our Lord and His Apostles. It means\nuniversal, or embracing all. In this sense the Church is catholic\nin {49} these three things, (1) It is for all people; (2) It teaches\nall the Gospel, and (3) It endures throughout all ages. This\ndistinguishes the Christian Church from the old Jewish Church which\nwas but temporal, local, national.\n\nAgain, the word Catholic is used as being descriptive of the\northodoxy of any particular Church or individual as being in\nagreement with the one, undivided Church which has expressed\nitself in the Ecumenical or General Councils.\n\nThe word is, also, used to describe that which is believed on the\nAuthority of the Church, as for example, the doctrine of the Blessed\nTrinity is a _catholic_ doctrine because it is the universally\naccepted teaching of the Church and having the sure warrant of Holy\nScripture.\n\nThus we learn that the word _catholic_ is a very significant term\nand sets forth the real nature of the Church and her teachings. It\nenables us to test our own orthodoxy, to know whether we are loyal\nand true, in accord with \"the Faith once delivered to the Saints,\"\nand, without doubt, will save us from being \"carried away with\nevery blast of vain doctrine.\"\n\nThis word, then, so greatly misunderstood, so wrongly used, yet\nmeaning what it does, ought to be used with thoughtful care. For\nintelligent Churchmen the term \"Catholic Church\" should not mean,\nnor be used to mean, simply the Roman Church, but rather that\nglorious body in which we declare our belief when we say in the\nCreed, \"I believe in the Holy Catholic Church.\"\n\nCelebrant.--He who celebrates the Holy Eucharist {50} whether\nBishop or Priest, is so called. A deacon cannot celebrate or\nadminister the Holy Communion.\n\nCeremonies.--(See RITES AND CEREMONIES).\n\nChalice.--The cup, made of precious metal, in which the wine is\nconsecrated at the Holy Communion and from which it is received by\nthe communicants. Derived from the Latin word _calix_, genitive,\n_calicis_, meaning, a cup. (See VESSELS, SACRED).\n\nChalice Veil.--A square of silk embroidered and fringed, varying\nin color according to the Church Season. It is used for covering\nthe chalice when empty.\n\nChancel.--That part of the Church building set apart as the place\nof the Clergy and others who minister in the Church service. It\nincludes the Sanctuary where the Holy Communion is celebrated and\nthe choir where the other offices are said. The Chancel was\nformerly, and is even now in many places, divided from the Nave\nby a screen or lattice work (cancelli) and is raised by steps\nabove the level of the body of the Church.\n\nChancellor.--An officer of the Diocese, learned in the law, whose\nduty it is to act as the legal counselor of the Bishop and of the\nStanding Committee in matters affecting the interests of the\nChurch, as his professional counsel may be asked or required.\nChancellor is also the title of a Cathedral officer; the name is\nalso given to the head of a University.\n\nChantry.--A small chapel attached to a Parish Church where the\ndaily offices are said, _e_. _g_., the chantry of Grace Church,\nNew York. Anciently the chantry was an endowed chapel. {51}\n\nChasuble.--The vestment worn by the celebrant at the Holy Eucharist.\nFor full description see VESTMENTS.\n\nChildermas.--The old English popular name for HOLY INNOCENTS DAY\n(which see).\n\nChimere.--The garment worn by a Bishop, now usually of black satin,\nbut formerly of scarlet. It has lawn sleeves attached to it which\nproperly belong to the rochet, the white vestment worn underneath.\nThe derivation of the name is unknown.\n\nChoir.--Properly speaking the word \"choir\" is an architectural term\nused only of Cathedrals and is that part of the building which in\nparish churches is called the chancel. It is usually separated from\nthe cathedral nave by a screen. The term is also used to designate\nthe body of singers appointed to render the music of the Church\nservices.\n\nChoir, The Vested.--(See SURPLICED CHOIR).\n\nChoral Service.--(See EVEN SONG, also INTONE and PLAIN SONG.)\n\nChristian.--In the 11th chapter of the Acts of the Apostles, the\n26th verse, we read, \"And the disciples were called _Christians_\nfirst in Antioch.\" As the result of the persecutions which arose\nabout St. Stephen, some of the disciples who had to flee for their\nlives came to Antioch. In time there grew up a church there, a mixed\nsociety of Jews and Gentiles, and the citizens of Antioch naturally\nasked, \"What are they?\" \"What name do they bear?\" \"What is their\nobject?\" While they were acquainted with the Jews and their\npeculiarities, they saw that this was not a Jewish organization,\nfor it embraced Gentiles as well. When {52} they learned that the\none bond which held this society together was their belief in a\nMessiah, a Christ, the people of Antioch, who were celebrated for\ntheir fertility in nicknames, called the members of this society,\n_Christians_. Without doubt the name was given in ridicule. It did\nnot spread widely at first; it is only twice used in the Bible and\neach time as a word of reproach. But as often happens with names\nthus conferred, this was a name to remain forever; a name that was\nto be powerful and far-reaching; a name that was to stand for all\nthat is lovely, noble and beautiful in human life. Such is the\norigin of the name we bear. We are Christians because we know no\nother name but that of Christ and no other bond but that of union\nwith Christ. We are made Christians in our Baptism, for we are then\nbrought into union with Christ and made members of His Body. The\nold word _Christen_, meaning to baptize, really means _to Christian_,\nthat is, to make Christian by incorporating us into Christ.\n\nChristian Name.--(See NAME, CHRISTIAN.)\n\nChristian Unity.--(See UNITY, CHURCH).\n\nChristian Year, The.--The Church's Year of Festivals and Fasts is\ncalled the _Christian Year_ because as Bishop Cosin says, \"the\nChurch does not number her days, or measure her seasons, so\nmuch by the motion of the sun, as by the course of our Saviour;\nbeginning and counting her year with Him who, being the true Sun\nof Righteousness, began now to rise upon the world.\"\n\nThe Christian Year is one of our richest possessions and has been\nhanded down to us from the most ancient {53} times. By it the Church\nregulates her Public Worship, makes generous provision for the\nreading of the Bible and for us, her people, it is the measure of\nour coming up to the House of God. By means of it we connect the\npassage of time with the great facts of Redemption and thus are\nenabled to so number our days that we may apply our hearts unto\nwisdom. An examination of its structure reveals the fact that it\ninsures the Scriptural setting forth of the Gospel, not in part,\nbut in all its fulness. Its principal divisions are as follows:\n\nI. ADVENT, the Coming of Christ; the Season includes four Sundays.\n\nII. CHRISTMAS, Incarnation and Birth of Christ.\n\nIII. EPIPHANY, the Manifestation of Christ to the Gentiles: Season\nvariable and may include six Sundays.\n\nIV. SEPTUAGESIMA or the PRE-LENTEN SEASON; three Sundays: why God\nthe Son came to earth; consciousness of sin.\n\nV. LENT, including HOLY WEEK, GOOD FRIDAY, and EASTER EVEN;\nPenitence and Amendment of life; Redemption by the Blood of Christ.\n\nVI. EASTER, the Risen Life; teaching of the Great Forty Days.\n\nVII. ASCENSION, the Hope of Glory.\n\nVIII. WHITSUN TIDE, the Gift of the Holy Ghost.\n\nIX. The TRINITY SEASON, the completed Revelation; the moralities of\nthe Gospel.\n\nIn addition to these great divisions or seasons, there are the\nHoly Days dotting the Calendar--SAINTS' DAYS commemorating the\ngrace given unto God's {54} faithful servants, and other Holy Days\neach having its special Scriptural teaching. (See FASTS, TABLE OF,\nalso FEASTS.)\n\nThe value of the Christian Year cannot be too highly estimated,\nfor after all has been said, the fact remains, that no better\ninstructor in the truths of the Bible can be found than what is\ncommonly called THE CHRISTIAN YEAR.\n\nChristmas Day.--Christmas is preeminently a Church Festival, and\nobserved on December 25th. On this day the Church celebrates with\njoy, gladness and exultation the Nativity of her Lord, who became\nIncarnate (_i.e._, took our nature upon Him) and was born of a\npure Virgin. As the angels at His Birth, so mankind ever since has\nhailed the Day of His Nativity with exceeding great joy. The\nPuritans strove with all their ardor to destroy it, but happily\ndid not succeed. The argument used against it, that the Birthday of\nthe Child Jesus is not known, and, therefore, cannot be preserved,\ndoes not prevail against the universal longing to celebrate in\nsome way this great event. We are not surprised, therefore, to find\nthat from the very earliest period Christmas was observed. St.\nChrysostom, in the fourth century, speaks of it as being even then\nof great antiquity. In one of his Epistles he mentions that Julius\nI, about A.D. 350, had caused strict inquiry to be made and had\nconfirmed the observance of Christmas on December 25th.\n\nChristmas has always been observed with several celebrations of\nthe Holy Eucharist, three at least taking place; one at midnight,\nanother at early dawn and the third at midday. The growing devotion\nof the {55} American Church has demanded this celebration of\nChristmas and, therefore, at the last revision of the Prayer Book\na second Collect, Epistle and Gospel for this day was inserted. It\nis customary to decorate our churches on Christmas with evergreen\nas symbolical of the eternal nature of our Lord; to deck the Altar\nwith white symbol of joy and purity, and in some places with\nlighted candles to typify our Lord as the Light of the world.\n\nChurch.--The word used in Holy Scripture for Church is _ecclesia_,\nfrom the Greek word _ek-kaleo_, meaning to call out. An ecclesia,\ntherefore, is a body _called out_. The Rev. Francis J. Hall has\ngiven the following explanation, \"The Church is called the\n_ecclesia_ because her membership consists of those who are called\nof God, and adopted as His children and heirs of everlasting\nlife. The name teaches that the origin of the church was due,\nnot to any human act of organization, but to Divine operations\nand a Divine ingathering of the elect. The mark by which the\nelect are distinguished in Holy Scripture is membership of the\nChurch by Baptism, although ultimate salvation requires further\nconditions.\" The use of the term _ecclesia_ came originally from\nthe calling out of Israel from Egypt; \"out of Egypt have I called\nmy Son;\" this is the first use of the word. The true conception\nof the Church is a body called out from the world, and set apart\nto the service of God, as such it is called the Kingdom of God,\nover which God reigns and in which they who are called serve Him.\n(See UNITY, CHURCH; KINGDOM OF GOD; CHURCH CATHOLIC; also ANGLICAN\nCHURCH). {56}\n\nChurch Building Fund.--A very important and helpful organization\nexists in the American Church known as \"The American Church\nBuilding Fund Commission.\" It was established October 25th, 1880,\nby the General Convention and consists of all the Bishops, and\none clergyman and one layman from each Diocese and Missionary\nJurisdiction appointed by the Bishop thereof, and of twenty\nmembers-at-large appointed by the Presiding Bishop. Its object is\nto create by an annual offering from every congregation, as\nrecommended by the General Convention, and by individual gifts,\na Fund of One Million Dollars, portions of the principal to be\nloaned, and of the interest given, to aid the building of churches\nwherever needed. In order to hold property and carry on the work\nof loaning money on mortgage in a safe and legal manner, it was\nnecessary to organize a corporation and this was done under the\nlaws of the State of New York, the title of the organization being\nthat given above. This commission is one of the most efficient\nagencies in Church extension; many a mission through its aid being\nenabled to erect a House of Worship, which otherwise would have\nhad to give up in despair and abandon all hopes of having the\nChurch's worship and administration of the Sacraments.\n\nChurch Catholic, The.--The kingdom of Christ, partly visible here\non earth, partly invisible behind the veil. The Church Catholic\nembraces three great divisions:\n\nI. THE CHURCH MILITANT, here on earth, struggling, fighting\n(which militant means) against sin to overcome it. {57}\n\nII. THE CHURCH EXPECTANT where the soul abides after death in a\nstate of expectancy of the final Resurrection; called, also, the\nINTERMEDIATE STATE (which see).\n\nIII. THE CHURCH TRIUMPHANT in Heaven where the soul reunited to\nthe body has its perfect consummation and bliss in God's eternal\nand everlasting glory.\n\nChurch Chronology.--Under this head may be given certain dates\nand events which may be regarded as \"Turning Points\" in the history\nof the Christian Church:\n\n\nEVENT.                                                  DATE.\n\nDay of Pentecost, Birthday of the Church             A.D. 33\n\nDeath of St. John at Ephesus                               97\n\nThe Ten great Persecutions of Christians               64-313\n\nI. General Council, at Nicea                              325\n\nII. General Council, at Constantinople                    381\n\nIII. General Council, at Ephesus                          431\n\nIV. General Council, at Chalcedon                         451\n\nLeo the Great revised the Roman Liturgy                   492\n\nV. General Council, at Constantinople                     553\n\nGregory the Great revised the Roman Liturgy               590\n\nSt. Augustine came to England                             595\n\nVI. General Council, at Constantinople                    681\n\nVenerable Bede died at Yarrow, England                    735\n\nAlfred the Great founded Oxford University                887\n\nFinal Separation of Church in East and West              1054\n\nOsmund, Bishop of Salisbury, revised English Liturgy     1081\n\nCrusades began                                           1095\n\nBible divided into chapters                              1252\n\nWickliffe and his work                              1377-1384\n\nFirst book printed, a Latin Bible, at Mentz              1450\n\nMartin Luther and his work                          1517-1546\n\nJohn Calvin                                         1530-1564 {58}\n\nEnglish Reformation                                 1534-1559\n\nFirst English Prayer Book set forth                      1549\n\nPresent authorized version of the Bible                  1611\n\nPresent English Prayer Book set forth                    1662\n\nChurch introduced into America                      1578-1607\n\nBishop Seabury consecrated in Scotland first\n  American Bishop                                        1784\n\nThree additional Bishops consecrated in England for\n  American Church                                   1787-1790\n\nName changed to Protestant Episcopal                     1789\n\nAmerican Prayer Book set forth                  Oct. 16, 1789\n\nAmerican Prayer Book revised                        1883-1892\n\nChurch Club.--Throughout the American Church there are a number of\nChurch Clubs composed of laymen, associated together for the\npurpose of discussing problems of Church work and belief and\nstudying out more thoroughly what this Church teaches and what its\nhistory is. In some of these clubs eminent Bishops and other clergy\nand laymen are invited to deliver lectures which are afterwards\nprinted in book form. The Church Club has done much to raise up a\nclass of intelligent and well-informed Churchmen who are proving\nto be a great help and blessing to the Church.\n\nChurch Colors.--Also called Liturgical colors. From the most ancient\ntimes it has been customary to deck the Church's Altar with hangings\nof rich material which vary in color with the Church Season. As\ncommonly used at the present time the Church colors are five in\nnumber, viz., white, red, violet, green and black. Their use may be\nbriefly set forth as follows: _White_ is used on all the great\nFestivals of our Lord, of the Blessed Virgin, and of those Saints\nwho did not suffer martyrdom; it is also the color for All Saints'\nDay, and the Feast of St. Michael and All {59} Angels; white is the\nsymbol of joy and purity. _Red_ is used on the Feasts of Martyrs,\ntypifying that they shed their blood for the testimony of Jesus; it\nis also used at Whitsun Tide, symbolizing the cloven tongues of\nfire in the likeness of which the Holy Ghost descended on the\nApostles. _Violet_ is the penitential color and is used in Advent,\nLent, the Ember and Rogation Days, on the Feasts of the Holy\nInnocents, etc. _Green_ is the ordinary color for days that are\nneither feasts nor Fasts as being the pervading color of nature; it\nis chiefly used during the Epiphany Tide and the long period of the\nTrinity Season. _Black_ is made use of at funerals and on Good\nFriday. This use of the colors applies to the stole as well as to\nthe Altar hangings. The black stole is always out of place,\nincongruous, except at funerals and on Good Friday. Where they are\nused, the cope, chasuble, maniple, dalmatic and tunic also vary\nwith the Season in the same manner. The use of the Church colors,\nbesides \"decking the place of His Sanctuary\" is also most helpful\nto the devotions of the people, in that it teaches them by the eye\nthe various Seasons of the Church's joy or mourning.\n\nChurch Congress.--An organization of the Clergy and Laity in the\nAmerican Church having for its object the general discussion of\nliving questions of the day and the application of Revealed Truth\nto the needs of our modern life. It was organized in 1874 on the\nmodel of the English Church Congress which, no doubt, suggested\nsuch an organization for the Church in the United States. It is\nnot a legislative body, but rather an \"Open Court\" for the free {60}\nexchange of views. Meetings are held annually and an elaborate\nprogramme of subjects is prepared for each meeting, with appointed\nessayists and speakers, and volunteer speakers are permitted. The\nproceedings of each Congress are published in book form, of which\nthe Rev. Dr. Wildes for so many years the General Secretary says,\n\"The proceedings, addresses and speeches of the several sessions\nembodied in annual reports form a _thesaurus_ of ripe learning,\nvigorous thought and eloquent utterance upon great questions of\nthe times, of which the Episcopal Church may well be proud. To the\nstudent in Theology and its cognate topics, no less than to clergymen\nand thoughtful laymen, these volumes will be found most valuable.\"\n\nChurch Militant.--(See CHURCH CATHOLIC, THE).\n\nChurch Missions House.--This is a name that ought to be familiar to\nevery American Churchman. It is the name given to the handsome\nbuilding which is the headquarters of \"The Domestic and Foreign\nMissionary Society of the Protestant Episcopal Church in the United\nStates of America.\" For many years the headquarters of the Society\nwere in rented rooms in the Bible House, New York City. By special\nofferings given for the purpose by many generous Churchmen, the\nSociety was provided with the means to erect this beautiful and\nspacious building. The corner-stone was laid on the southeast corner\nof Fourth Avenue and Twenty-Second Street in New York City on\nOctober 3, 1892. The building was occupied by the Society on New\nYear's Day, 1894, and on the 25th of the same month, St. Paul's\nDay, the building was formally dedicated. \"Thus after more than {61}\nseventy years, during which the Society had been a tenant, the\nSociety, representing our whole Church, was established in its own\nbeautiful home.\" The Church Mission House is a perfect beehive of\nChurch work. Here all the leading interests of the Church are\ncentred. In its spacious, well-lighted rooms are the offices of\nthe Missionary Society. Here, too, are the headquarters of the\nWoman's Auxiliary, the American Building Fund Commission, the\nofficers of the General Convention, of the General Clergy Relief\nFund, the Brotherhood of St. Andrew, the Girls' Friendly Society\nand other Church agencies. Here, too, in its beautiful Chapel the\nnoontide prayers are daily offered for the spread of the Gospel of\nChrist throughout the world. The Church Missions House is well worth\na visit by those who are visiting New York even for only a few days.\n(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY).\n\nChurch Temperance Society.--This Society was organized in 1881,\nand has for its object the promotion of _temperance_ in its\nstrict meaning. Its adult membership combines those who temperately\nuse and those who totally abstain from intoxicating liquors as\nbeverages. It works on the lines of moral as well as legal suasion,\nand its practical objects are: 1. Training the young in habits of\ntemperance. 2. Rescue of the drunkard. 3. Restriction of the saloon\nby legislation, and 4. Counteractive agencies, such as coffee-houses,\nworking-men's clubs, reading-rooms and other attractive wholesome\nresorts. The Church Temperance Legion deals with boys, seeking to\ninduce them to keep sober, pure, and reverent from the {62} earliest\nyears of manhood and it endeavors to perpetuate those habits in men.\n\nChurch Wardens.--The name given to two officers of a parish usually\ndistinguished by the titles, Senior and Junior. In some Dioceses\nthey are elected directly by the people of the parish at the same\ntime the Vestrymen are elected. In other Dioceses they are appointed\nby the newly elected Vestry. The Senior Warden is usually appointed\nby the Rector and the Junior Warden is elected by the Vestry. It is\nthe special duties of the Wardens to see that the Church edifice is\nkept from unhallowed use; that it be kept clean and in good repair,\nduly lighted and warmed; to provide a sufficient supply of books and\necclesiastical vestments to be used in the public ministrations by\nthe Minister, and to provide proper elements for the celebration of\nthe Holy Communion and preserve due order during service. In the\nabsence of the Rector one of the Wardens presides at Parish and\nVestry meetings.\n\nChurch Year.--(See CHRISTIAN YEAR).\n\nChurching.--Equivalent to the Purification among the Jews, and which\nin the life of the Blessed Virgin Mary is commemorated as a Feast of\nthe Church on February 2. The reader is directed to the service set\nforth in the Prayer Book under the title, \"The Thanksgiving of Women\nafter Childbirth; commonly called, The Churching of Women.\"\n\"Although every deliverance from peril or sorrow demands a tribute\nof thanksgiving to God, yet God Himself has placed a mark on the\npains of childbirth (Gen. 3:16); and therefore, as bearing special\nreference to the cause of {63} all other misery, the Church has\nappointed a special office of praise in acknowledgment of the\nprimeval curse converted into a blessing.\"\n\nCircumcision, The.--A Feast of the Church observed on January 1st,\nin commemoration of our Lord's obedience to the Law of Circumcision\nand His receiving the Name JESUS (which see, also HOLY NAME).\nOriginally this date was observed as the Octave of Christmas. Its\nfirst mention as the Feast of the Circumcision was about A.D. 1090.\nIn the Annotated Prayer Book there is the following note: \"January\n1st was never in any way connected with the opening of the Christian\nYear; and the religious observance of this day (New Year's Day) has\nnever received any sanction from the Church, except as the Octave of\nChristmas and the Feast of the Circumcision. The spiritual point of\nthe season all gathers about Christmas. As the modern New Year's Day\nis merely conventionally so (New Year's Day being on March 25th\nuntil about 150 years ago), there is no reason why it should be\nallowed at all to dim the lustre of a day so important to all\npersons and all ages as Christmas Day.\" The Feast of the Circumcision\nis designed to be observed with great solemnity. There are Proper\nPsalms, being the 40th and 90th for Morning Prayer, and the 65th and\n103d for Evening Prayer, also Proper Lessons and Collect, Epistle\nand Gospel, these last to be used every day until the Epiphany. The\nChurch color is, white, and the Feast is placed among the DAYS OF\nOBLIGATION (which see).\n\nClergy.--A collective name for the Bishops, Priests and Deacons of\nthe Church. The Priesthood and the {64} People are generally\ndistinguished from each other by the titles _Clergy_ and _Laity_.\nThe term Clergy is derived from the Greek word _Cleros_, meaning\na lot or portion, either because the Clergy--_clerikoi_--are the\nLord's portion, as being allotted to His service; or because God\nis their portion and inheritance. The Laity are so called from\nthe Greek word _Laos_, meaning people, as being the chosen and\npeculiar people of God.\n\nClerical.--Pertaining to the work and office of the Clergy.\n\nCloister.--A covered walk about a Cathedral or Church or Collegiate\nbuilding, oftentimes forming a portion of the quadrangle.\n\nCoadjutor.--(See BISHOP COADJUTOR).\n\nCollect.--The name given to the prayers set forth in the Prayer Book\nand especially to the short prayers used in connection with Epistles\nand Gospels. The origin of the name is uncertain and various meanings\nhave been given to it. Some have connected it with the _collected_\nassembly of the people; others have interpreted the name as\nindicating that the prayer so-called, _collects_ together the topics\nof previous prayers or else those of the Epistle and Gospel for the\nday. Another interpretation is that which distinguishes the Collect\nas the prayer offered by the Priest _alone_ on behalf of the\npeople, while in the Litanies and Versicles the Priest and people\npray alternately. As of Common Prayer in general, so it may be\nconcluded especially of the Collect in particular, \"that it is the\nsupplications of many gathered into one by the voice of the Priest\nand offered up by him to the Father through our Lord and Mediator\nJesus Christ.\" {65}\n\nComfortable Words.--The name given to the short passages of\nScripture read after the Absolution in the Communion service. It\nhas been pointed out that these are peculiar to our Liturgy and that\n\"perhaps the object of their introduction was the obvious one\nsuggested in the title of _Comfortable Words_, of confirming the\nwords of Absolution with those of Christ and His Apostles; and of\nholding forth our Lord and Saviour before the communicants, in the\nwords of Holy Scripture to prepare them for 'discerning' His Body\nin the Sacrament.\"\n\nCommendatory Prayer.--A beautiful and impressive prayer added to\nthe Prayer Book in 1661, and which is to be said over a dying\nperson. This prayer ought to be memorized by every Churchman so\nas to use it in any emergency for, as Bishop Coxe suggests in\n\"Thoughts on the Services,\" \"whether a Clergyman be present or\nnot, no Christian should be willing to die, or be permitted to die,\nwithout the _Commendatory Prayer_ said by some one present at or\nnear the moment of departure. Church people are not heathen, that\nthey should neglect this bounden duty to one who is passing away.\n'Father into Thy hands I commend My spirit,' said the Saviour with\nHis dying breath. So should the sick person in his own behalf; or\nthose who love him in his behalf, if because of the pain or\nunconsciousness of death, he cannot frame the petition for himself.\"\n\nCommandments, The Ten.--(See DECALOGUE.)\n\nCommon Prayer.--Bishop Whitehead has given the following explanation\nof this term: \"Common Prayer is so called in distinction from\nprivate or {66} special prayer. It comprehends those needs and\nexpresses those religious feelings which are common to all God's\nchildren who come together to worship. So we make our common\nsupplications, confess our common sins, and offer our common\nsacrifice of praise and thanksgiving, of alms and devotion.\" (See\nWORSHIP, also PRAYER BOOK.)\n\nCommunion, Holy.--(See HOLY COMMUNION.)\n\nCommunion of Saints.--An article of the Creed by which is meant\nthe fellowship with, or union in Christ of all who are one with\nHim whether they are among the living in the Church on earth or\nthe departed in Paradise. The Communion of Saints is specially\nrealized in the Holy Eucharist. This spiritual food is our Lord's\nown divine substance and life, by participation in which the faithful\nChristian enters into a communion with his Lord which death cannot\nend or even interrupt. All who enter, whether in the present or in\nthe past, into this communion with their risen Lord are thereby\nbound together in holy fellowship one with another also. It is this\nholy fellowship of those whom the Spirit has sanctified, one with\nanother and with their Lord, that we call the Communion of Saints.\n(See ALL SAINTS' DAY.)\n\nCompline.--One of the seven CANONICAL HOURS (which see).\n\nConfirmation.--An ordinance of the Church, sacramental in character\nand grace conferring. It is administered to those who have been\nbaptized and is effected by prayer and the Laying on of Hands by\nthe Bishop. Hence the Scriptural name for it is \"The Laying on of\nHands.\" Its chief grace is the seven-fold {67} gift of the Holy Ghost\nby means of which we are sealed, made firm or strong, and equipped\n\"manfully to fight under Christ's banner against sin, the world\nand the devil.\" Confirmation is a further advance in the Christian\nLife and entitles the recipient to be admitted to the Holy Communion.\n\nThe Scriptural authority for Confirmation is very manifest. Thus in\nActs 8:5-17, we have the first recorded Confirmation, and in the\n19th chapter we find another account of the same administration. In\nHebrews 6:1, 2, we find Confirmation or the Laying on of Hands\nmentioned as a first or foundation principle of the Doctrine of\nChrist, as necessary to the health of the soul as Repentance, Faith,\nBaptism, Resurrection and eternal judgment. In Ephesians 1:13 and 14,\nit is spoken of as a \"sealing,\" and made a plea for righteousness\nof life: and in the fourth chapter, verse 30, it is spoken of in\nthe same way, as well as other passages which might be cited.\nConfirmation having such Scriptural authority, it is to be noted\nthat it has always and in all places been practiced by the Historic\nChurch and that even at this present time nine-tenths of all\nChristian people still hold to Confirmation as essential and\nnecessary to the religious life. While the above Scriptural authority\nand universal practice are sufficient evidence that the use of\nConfirmation is according to the mind of Christ, yet it will be\ninteresting to know the estimate of this holy ordinance by those\nwho have departed from the practice of the Universal Church, which\nis given as follows:\n\nMethodist Testimony.--\"I was determined {68} not to be without it,\nand therefore went and received Confirmation, even since I became a\nMethodist preacher.\"--_Dr. Adam Clarke_.\n\nBaptist Testimony.--\"We believe that Laying on of Hands, with\nprayer, upon baptized believers as such, is an ordinance of Christ,\nand ought to be submitted unto by all persons to partake of the\nLord's Supper.\"--_Baptist Association, September 17, 1742_.\n\nCongregational Testimony.--\"The confession of the Name of Christ\nis, after all, very lame, and will be so till the discipline which\nChrist ordained be restored, and the Rite of Confirmation be\nrecovered in its full use and solemnity.\"--_Dr. Coleman, Boston_.\n\nPresbyterian Testimony.--\"The Rite of Confirmation thus administered\nto baptized children, when arrived at competent years, shows clearly\nthat the Primitive Church in her purest days, exercised the authority\nof a Mother over her baptized children.\"--_Committee of the General\nAssembly_.\n\nConsecrate.--To make sacred; to set apart for sacred use, as the\nelements in the Holy Communion, Church buildings, etc. A Bishop is\nsaid to be consecrated to his office by the act of Laying on of\nHands by other Bishops.\n\nConsecration, Prayer of.--That portion of the Communion office\nbeginning with the words, \"All glory be to Thee, Almighty God,\"\netc., and by which the Bread and the Wine become the Body and the\nBlood of Christ. This is the most solemn act of the whole service\nand comprises (1) the words of Institution, (2) the Oblation and\n(3) the Invocation, followed by the Intercessions. {69}\n\nConsecration of Church Buildings.--The service provided in the\nPrayer Book whereby a church building erected and paid for is\nseparated, by the administration of the Bishop from all unhallowed,\nordinary and common uses and dedicated to God's service, for reading\nHis Holy Word, for celebrating His Holy Sacraments, for offering to\nHis glorious Majesty the sacrifices of prayer and thanksgiving, for\nblessing His people in His Name, and for all other holy offices. The\nbuilding thus set apart becomes God's House and not man's, and as\nsuch calls for acts of reverence on man's part as he enters it to\nmeet God where He has thus caused His Name to dwell there.\n\nConvention.--A name quite generally used in the United States for a\nCouncil of the Church. (See GENERAL CONVENTION, DIOCESAN CONVENTION,\nalso COUNCIL.)\n\nConvocation.--The term \"Convocation\" as used in the American Church\nhas reference to certain territorial divisions in a Diocese, or\nthe grouping together of the Clergy and Laity of certain districts\nof a Diocese, for the more efficient and systematic work of missions.\nUsually each Diocese is divided into two or more Convocational\nDistricts, each one presided over by a Priest, either elected by\nthe Clergy of the Convocation or appointed by the Bishop, and\nusually called the \"Dean of Convocation.\" This arrangement has\nbeen found to be very helpful in creating a greater interest in\nthe work of Diocesan Missions and in promoting Church extension\nwithin the Convocational limits.\n\nThe term is also applied to the annual meetings of {70} the Bishop,\nClergy and Laity of a Missionary Jurisdiction, which being a\nmission, is not entitled to hold a Diocesan Council or Convention.\n\nCope.--A long cloak of silk or other rich material, semicircular in\nshape, fastened in front at the neck by a clasp or morse and having\non the back a flat hood embroidered. It is worn over the alb or\nsurplice and varies in color according to the Church season. Usually\nworn in processions by Priest or Bishop and is symbolical of rule.\n\nCorporal.--One of the pieces of Altar linen. A napkin of fine linen\nto be spread on the Altar, and upon which the sacred vessels are\nplaced at the Holy Communion. When the Altar breads are on the\nAltar, the lower right hand corner of the corporal is turned back\nover them, except during the oblation and consecration.\n\nCotta.--A shorter form of the surplice, not so full and having\nshort sleeves. The short surplice worn by choir-boys and choirmen\nis usually called a cotta.\n\nCouncil.--An assemblage of the Church met together for the purpose\nof considering matters of faith and discipline and legislating upon\nthem. The Council may be ecumenical, _i.e._, general, or else\nof local interest and as such may be National, provincial or\nDiocesan. The General Councils are those held by the UNDIVIDED\nCHURCH (which see) and which have been universally received. They\nare generally regarded as being six in number, as follows:\n\nI. Council of Nicea, held A.D. 325, met to consider the heresy of\nArius and which gave us the Nicene Creed. {71}\n\nII. Council of Constantinople, held A.D. 381, to consider the\nheresy of Macedonius and which reaffirmed the Nicene Creed and\ncompleted it as it now stands except the \"Filioque.\"\n\nIII. Council of Ephesus, held A.D. 431, to consider the Nestorian\nHeresy.\n\nIV. Council of Chalcedon, held A.D. 451, to consider the Heresy of\nthe Eutychians.\n\nV. Second Council of Constantinople, held A.D. 553, to confirm the\ndecisions of the first four General Councils.\n\nVI. Third Council of Constantinople, held A.D. 680, against a\ndevelopment of Eutychianism. (See ECUMENICAL.)\n\nCredence.--A table or shelf made of wood or stone placed at the\nside of the Sanctuary to hold the elements and vessels preparatory\nto consecration in the Holy Communion. The derivation is not\ncertainly known. Some suppose it is derived from an Anglo-Saxon\nword meaning \"to make ready\"; while others think it is derived from\nthe Italian word for \"buffet\"--_credenzare_, meaning to taste food\nor drink before handed to another,--an old court custom. The presence\nof the Credence in the Sanctuary is made necessary by the rubric\nwhich directs that the bread and wine shall not be placed on the\nAltar until the time of the Offertory.\n\nCreed.--A name derived from the Latin word, _credo_, meaning _I\nbelieve_, and signifying the Belief. The Creed begins with the\nwords \"I believe,\" because each and every statement in it contains\na truth superior to reason, revealed by Almighty God and proposed\n{72} to our faith faculty. In the American Church two forms of the\nCreed are used, namely the APOSTLES' and the NICENE, to each of\nwhich the reader is referred. (See also ORTHODOX.) Two customs in\nsaying the Creed have come down to us from the most ancient times,\n(1) that of turning to the East or towards the Altar in saying it,\nand (2) that of bowing the head at the holy Name of Jesus.\n\nCross, The.--Among the ancients death by crucifixion was a very\ncommon mode of execution. Among the Romans, death on the cross was\nregarded as the most degraded death possible, and was used in\nthe punishment of slaves and the lowest class of criminals. It\nwas thus our Blessed Lord was humiliated; nay, it was thus that \"He\nhumbled Himself, and became obedient unto death, even the death of\nthe Cross.\" (Phil. 2:8.) This humiliating death of our Lord by\ncrucifixion, led His followers to regard the Cross with feelings\nof the greatest reverence. Henceforth, the Cross, the instrument of\na shameful death, became the symbol of glory. It became the emblem\nof the Christian Religion. It was placed on all church buildings\nand over the Altar as the everlasting sign of the eternal hope of\nthe Christian's belief. It became also a manual act. The custom of\ncrossing oneself, as an act of devotion may be traced back to the\nvery beginnings of Christianity. The Prayer Book makes provision\nfor the newly baptized to be signed \"with the sign of the Cross in\ntoken that hereafter he shall not be ashamed to confess the Faith\nof Christ crucified,\" and it is thought that if it be neither wrong\n{73} nor superstitious on this occasion, it cannot be at other\ntimes. (See EMBLEMS.)\n\nCrucifer.--From a Latin word meaning cross-bearer, a name used to\ndesignate one who carries the cross in choir processionals.\n\nCruets.--For the greater convenience of the Priest in celebrating\nthe Holy Communion, vessels of glass or precious metal, called\ncruets, are placed on the credence to hold the wine and water,\nand from which at the proper time in the service, the chalice is\nsupplied.\n\nCrypt.--A vault beneath a church, more especially under the Chancel\nand sometimes used for burial. The word is sometimes given to the\nbasement of a church where services are held.\n\nCurate.--Derived from the Latin _curatus_, meaning one who is\ncharged with the _cura_, _i.e._, the cure or care of souls.\nOriginally _curate_ meant any one under the rank of Bishop, having\nthe cure of souls, but now the name is usually given to the\nAssistant Minister in a Parish. (See ASSISTANT MINISTER.)\n\n\n\nD\n\n\n\nDaily Prayer, The.--By the appointment of Daily Morning and Evening\nPrayer set forth in the Prayer Book the Church designs that services\nshould be held every day in the church throughout the year. This\nis usually regarded as being impracticable and therefore the Daily\nPrayer does not prevail in our churches. It has been pointed out,\nhowever, that \"Churches {74} without such an offering of Morning and\nEvening Prayer are clearly alien to the system and principles of\nthe Book of Common Prayer, and to make the offering in the total\nabsence of worshippers seems scarcely less so. But as every church\nreceives blessings from God in proportion as it renders to Him the\nhonor due unto His Name, so it is much to be wished that increased\nknowledge of devotional principles may lead on to such increase of\ndevotional practice as may make the omission of the Daily Offices\nrare in the Churches of our land.\"\n\nDalmatic.--A robe of silk or other rich material with wide but short\nsleeves, and richly embroidered, worn by the Deacon or Gospeller at\nthe Holy Eucharist. Not usually worn, although its use is being\nrestored.\n\nDaughters of the King.--An organization of the young women of the\nChurch, organized in 1885. A careful distinction should be made\nbetween the Daughters of the King and \"The King's Daughters.\" This\norganization came into existence some time before The King's\nDaughters was organized, and it is to be noted that the Daughters\nof the King is more of an _order_ than a Society and is distinctively\na Church organization. The purpose of the Order is \"for the Spread\nof Christ's Kingdom among young women,\" and \"the active support of\nthe plans of the Rector in whose parish the particular chapter may\nbe located.\" Its badge is a cross of silver, a Greek cross fleury\nand its mottoes are, \"Magnanimeter Crucem Sustine\" and \"For His\nSake.\" Its colors are white and blue. The Order of the Daughters of\nthe King is very similar to {75} the Brotherhood of St. Andrew, and\nis designed to do for young women what the Brotherhood does for\nyoung men.\n\nDays of Obligation.--These are days on which Communicants are bound\nby the Faith they profess to be present at the celebration of the\nHoly Communion and to rest as much as possible from servile work.\nSuch Days of Obligation are the following:\n\n  All Sundays in the year, not 12 but 52.\n  Christmas Day                             25th December.\n  Feast of the Circumcision                   1st January.\n  Feast of the Epiphany                       6th January.\n  Annunciation Day                             25th March.\n  Easter Day                                      Movable.\n  Ascension Day                                   Movable.\n  Whitsun Day                                     Movable.\n  All Saints' day                            1st November.\n\nDeacon.--One who has been ordained to the lowest order of the\nMinistry. The account of the institution of the order of Deacons\nis found in the Acts of the Apostles 6:1-7. We here learn that\nthe first Deacons were ordained to attend especially to the\nbenevolent work of the Church in caring for the poor, but they\nwere also preachers of the Word. The Office of Deacon is still\nretained in the Church as an order of the Ministry, for \"it is\nevident unto all men reading Holy Scripture and ancient Authors,\nthat from the Apostles' time there have been these Orders of\nMinisters in Christ's Church,--Bishops, Priests and Deacons.\" A\nDeacon may assist the Priest at the Altar and administer the cup.\nHe may baptize, say all choir offices, and if he is learned and {76}\nis licensed thereto by the Bishop, he may preach, but he cannot\nadminister the Holy Communion, or pronounce the Absolution and\nthe Benediction. He wears his stole over the left shoulder and\nfastened under his right arm. If a Candidate for Priest's Orders\nand can pass the required examination, he may after a year's\nservice as a Deacon be advanced to the Priesthood.\n\nDeaconess.--In the Apostles' time there were holy women set apart\nfor the work of the Church, for example Phoebe, the servant or\ndeaconess, who was commended by St. Paul. This order of Deaconesses\ncontinued until about the seventh century, when the changed\nconditions of the Church interfered with its usefulness. In many\nplaces the order has of late years been revived and is demonstrating\nits original usefulness. The American Church has recognized the need\nof such an order of women in its work, and in the general canons\nprovision is made for establishing the order and for its continuance\nand regulation. According to these, a woman to be admitted to the\noffice of Deaconess must be at least twenty-five years of age, a\ncommunicant of the Church, and fit and capable to discharge the\nduties of the office. Before she can act as a Deaconess she must\nbe set apart for that office by an appropriate religious service.\nWhen thus set apart she shall be under the direct oversight of the\nBishop of the Diocese, to whom she may resign her office at any\ntime, but having once resigned her office she is not privileged to\nbe reappointed thereto unless the Bishop shall see \"weighty cause\nfor such reappointment.\" {77}\n\nTraining Schools for Deaconesses have been established in various\nparts of the country where candidates for this office receive\nspecial instruction and are trained for their work.\n\nDean.--An Ecclesiastical title; the presiding officer of a Cathedral.\nThe word is derived from the Latin _decanus_, meaning one presiding\nover ten. In England the Dean is a Church dignitary and ranks next\nto the Bishop. The word is used in the American Church, but with a\nconsiderable modification of its original meaning. The Cathedral in\nthe American Church not having become fully developed, the duties\nand rights of the Dean as the presiding officer of the Cathedral\nhave not been fully determined, or at all events not made a\nreality. So that for the most part the title as used in this\ncountry is simply honorary.\n\nDecalogue.--The name given to the Ten Commandments and derived from\nthe Greek word, _dekalogos_, meaning the Ten Words or discourses.\nThey are divided into two tables; the first four commandments set\nforth our duty towards God, and the last six our duty towards man.\nThe reading of the Ten Commandments in the Communion Office is\npeculiar to our Liturgy and were added in the year 1552, together\nwith the response after each commandment, \"Lord, have mercy upon us\nand incline our hearts to keep this law.\" While the commandments\nwere originally introduced to our Liturgy as a warning and safeguard\nagainst the lawlessness of extreme Puritans, they are, nevertheless,\nhelpful to all as a preparation for the right reception of the Holy\nCommunion; leading the congregation to an examination of their\n\"lives and {78} conversation by the rule of God's commandments.\" The\ntranslation of the Decalogue used in the Communion Office is not\nthat of the present Authorized version, but that of the \"Great\nBible\" of 1539-40, which was retained because the people had grown\nfamiliar with it. To the Commandments is added our Lord's Summary\nof the Law, which may be read at the discretion of the Minister.\n\nDecani.--A term used to designate the south side of the choir, (the\nright side as we face the Altar) that being the side where the Dean\nsits.\n\nDedication, Feast of.--The annual commemoration of the consecration\nof a Church building is so called. From ancient authors we\nlearn that when Christianity became prosperous and flourishing,\nchurches were everywhere erected and were solemnly consecrated,\nthe dedications being celebrated with great festivities and\nrejoicing. The rites and ceremonies used upon these occasions\nwere a great gathering of Bishops and others from all parts, the\ncelebration of divine offices, singing of hymns and psalms, reading\nthe Holy Scriptures, sermons and orations, receiving the Blessed\nSacrament, prayers and thanksgivings, liberal alms bestowed on\nthe poor, gifts to the Church; and, in short, mighty expressions\nof mutual love and kindness and universal rejoicing with one\nanother. These dedications from that time forward were always\ncommemorated once a year and were solemnized with great pomp and\nmuch gathering of the people, the solemnity usually lasting eight\ndays.\n\nThe Feast of the Dedication is frequently kept in many parishes\nnow and its observance has been found {79} to be most helpful to\nboth Priest and People, recalling to mind the joy and gladness of\nthe day of the Consecration of their Church and being the time for\nthe revival of old faiths and pledges, and consequently of renewed\ninterest in the Church, its work and its worship.\n\nDeposition.--The name used in the general Canons for degradation\nfrom the office of the Ministry, as the penalty for offenses therein\nenumerated. Deposition can only be performed by a Bishop after\nsufficient evidence. When a Bishop thus deposes any one, he is\nrequired to send \"notice of such deposition from the Ministry to\nthe Ecclesiastical Authority of every Diocese and Missionary\nJurisdiction of this Church, in the form in which the same is\nrecorded.\" The object of this is to prevent any one thus deposed\nfrom officiating anywhere in the Church. He has been cut off from\nall office in the Church and from all rights of exercising that\noffice.\n\nDeprecations.--The name given to certain petitions in the LITANY\n(which see).\n\nDescent into Hell.--An article of the Creed in which we confess our\nbelief that our Lord while His Body lay in the grave, descended into\nthe place of departed spirits. The word \"Hell\" as here used is the\nEnglish translation of the Greek word _Hades_, which means not the\nplace of torment, (for which another Greek word is used, viz.,\nGehenna) but that covered, hidden place where the soul awaits the\nGeneral Resurrection. The Rubric before the Creed gives this\ninterpretation of the word, and permission is given to churches\nto use instead of it, the words \"place of departed spirits,\" \"which\nare considered as words of {80} the same meaning in the Creed.\" (See\nINTERMEDIATE STATE.)\n\nDiaconate.--The office of a Deacon, or the order of Deacons\ncollectively.\n\nDies Irae.--The first two words of a Latin hymn, meaning \"Day of\nWrath,\" being the 36th of the Hymnal. It is supposed to have been\nwritten in the Twelfth Century by Thomas of Celano. The translation\nof this hymn used in the Hymnal was made by the Rev. W. J. Irons,\nin 1869. It seems to be a poetic and devotional embodiment of the\nwords to be found in Hebrews 10:27, \"a certain fearful looking for\nof judgment and fiery indignation,\" and is much used during Advent.\nThe music to which it is usually sung was written by the Rev. John\nB. Dykes in 1861, and is a most beautiful rendering of this ancient\nand sublime hymn.\n\nDigest of the Canons.--The name given to the collection of the\nlaws or canons of the American Church enacted and set forth by\nthe General Convention. The word \"Digest\" is derived from the Latin\nword _digestus_, meaning carried apart, resolved, digested, and\nis applied to a body of laws arranged under their proper heads or\ntitles. The Canons set forth by the General Convention as thus\narranged come under four titles, viz.:\n\nTITLE I.--Of the Orders of the Ministry and of the Doctrine and\nWorship of this Church. Under this head there are Twenty-six Canons.\n\nTITLE II.--Of Discipline, Thirteen Canons.\n\nTITLE III.--Of the Organized Bodies and Officers of the Church,\nNine Canons. {81}\n\nTITLE IV.--Miscellaneous Provisions, Four Canons.\n\nThere is also an appendix of Standing Resolutions.\n\nDimissory Letter.--A letter given to a clergyman removing from one\nDiocese to another. The General Canons provide that \"before a\nclergyman shall be permitted to settle in any Church or Parish, or\nbe received into union with any Diocese of this Church as a Minister\nthereof, he shall produce to the Bishop, or if there be no Bishop,\nto the Standing Committee thereof, a letter of dismission from under\nthe hand and seal of the Bishop with whose Diocese he has been last\nconnected . . . which shall be delivered within six months from\nthe date thereof; and when such clergyman shall have been so\nreceived he shall be considered as having passed entirely from\nthe jurisdiction of the Bishop from whom the letter of dismission\nwas brought, to the full jurisdiction of the Bishop or other\nEcclesiastical Authority by whom it shall be accepted and become\nthereby subject to all the canonical provisions of this Church.\"\nThe effect of this law is that in the Episcopal Church there can\nbe no strolling, irresponsible evangelists or preachers, and thus\nthe people are protected from imposture, and may know, when the\nproper steps are taken, that their ministers come to them fully\naccredited and duly authorized to minister to them in Christ's Name.\n\nDiocese.--The territorial limits of a Bishop's Jurisdiction.\nProperly speaking the Diocese is the real unit of Church life.\nOriginally the Bishop went first in the establishing of the Church\nin any nation or country; out of this Jurisdiction grew the parishes\nor local congregation, being ministered to by the Priests {82} under\nthe Bishop. In the American Church, through force of circumstances,\nthe reverse of this has been the case. But notwithstanding, the\nfact remains here as elsewhere that the Diocese with the Bishop at\nits head is the real unit of Church life and organization, and the\nParish a dependency of it and from which it gets its corporate\nexistence as a Parish. In the phraseology of the Canons, a missionary\nBishop presides over a \"Missionary Jurisdiction\" which it is\nexpected will develop into a Diocese, but according to the true\ntheory of the Church his _Missionary Jurisdiction_ is really a\nDiocese. (See CATHEDRAL.)\n\nDiocesan.--The name given to a Bishop who presides over a Diocese.\nThe word also means relating or pertaining to a Diocese.\n\nDiocesan Convention.--The annual gathering of the Bishop, Clergy\nand people of a Diocese. The Bishop and Clergy represent their own\nOrder and the people are represented by delegates elected by the\nVestries of the various parishes. The purpose of the Convention is\nto review the work of the past year; make provision for the work\nof the year following, and by legislative acts provide such laws\nas may further the purpose for which the Diocese exists. For cause\nspecial conventions may be called, a month's notice at least being\ngiven to the clergy, and to the parishes within the Diocese. (See\nCONVENTION.)\n\nDiocesan Missions.--Church work done in a Diocese outside of its\nParishes and having for its object the extension of the Church\nwithin the territorial limits of the Diocese, is called _Diocesan\nMissions_. This work is prompted by those words of our Lord {83}\nwhen He said, \"Let us go into the next towns that I may preach there\nalso; for therefore came I forth.\" The Diocese embraces all the\npeople within its limits and for them all it has a message and a\nblessing. For the deliverance of this message and the bestowal of\nthis blessing all, both Clergy and Laity, have responsibilities\nand therefore the Church turns to them for the means whereby this\nwork can be carried on. The support of Diocesan Missions is as\nobligatory on all members of the Church as the support of the\nBishop or their own Parish, and to this all will contribute annually\nif they love the Lord Jesus in sincerity and truth. (See CONVOCATION.)\n\nDiptychs.--In the early ages of the Church it was customary to\nrecite in holy commemoration the names of eminent Bishops, of\nSaints and Martyrs; the names of those who had lived righteously\nand had attained the perfection of a virtuous life. For this purpose\nthe Church possessed certain books, called _diptychs_, from their\nbeing _folded together_, and in which the names of such persons\n\"departed in the true faith,\" were written that the Deacon might\nrehearse them at the time when the memorial of the departed was\nmade at the celebration of the Holy Eucharist. This was done to\nexcite and lead the living to the same happy state by following\ntheir good example; and also to celebrate the memory of them as\nstill living, according to the principles of our Religion, and not\nproperly dead, but only translated by death to a more Divine Life.\nTo this custom is to be traced the origin of the Christian CALENDAR\n(which see). In many parishes at the present time a similar {84}\ncustom obtains, of reciting at the Holy Communion on All Saints'\nDay the names of parishioners who, during the year, have departed\nin the true faith of God's Holy Name.\n\nDiscretion, Years of.--In the Prayer Book the Rite of Confirmation\nis described as \"The Laying on of Hands on those who are Baptized\nand come to years of Discretion.\" The phrase \"years of discretion\"\nis defined in the Rubric at the end of The Catechism, as follows,\n\"So soon as children are come to a competent age _and can say the\nCreed, the Lord's Prayer and the Ten Commandments, and can answer\nthe other questions of this Short Catechism, they shall be brought\nto the Bishop_.\"  According to the modern capacity of children,\nthey are able to learn what is required by the time they are\nfrom _twelve_ to _fourteen_ years old; but if they are quick and\nintelligent children, they will probably be ready to \"be brought\nto the Bishop to be confirmed by him\" at an even earlier age. From\nimmemorial usage this is evidently the intention of the Church.\n\nDispensation.--A formal license, granted by ecclesiastical authority,\nto do something which is not ordinarily permitted by the canons,\nor to leave undone something that may be prescribed. In the American\nCanons, dispensation has special reference to an official act by the\nBishop whereby he may excuse candidates for Holy Orders from pursuing\ncertain studies required by canon.\n\nDivine Liturgy.--(See HOLY COMMUNION, also LITURGY.)\n\nDivine Service.--In the old rubrical usage of the {85} Church,\n\"Divine Service\" always meant the Holy Communion, which was also\ncalled the _Divine Liturgy_. The central point of all Divine Worship,\ntowards which all other services gravitate, and around which they\nrevolve, like planets around the sun, is the great sacrificial act\nof the Church, the offering of the Blessed Sacrament of the Lord's\nBody and Blood.\n\nDomestic and Foreign Missionary Society.--This society is the\nlargest and most influential working organization in the American\nChurch. By means of it the Church shows how aggressive she is, for\nit has enabled her to place Bishops and Missionaries in many of the\nStates and in all the Territories in the Union and also in foreign\nlands. This society is the Church's established agency, under\nthe authority and direction of the General Convention, for the\nprosecution of missions among the negroes of the South, the Indians\nin the North, the people in the New States and Territories in the\nWest and in some of the older Dioceses; in all the Society maintains\nwork in forty-three Dioceses and seventeen Missionary Jurisdictions\nin this country. It also conducts missions among the nations in\nAfrica, China, Japan, Haiti, Mexico, Porto Rico and the Philippines.\nIt pays the salary and expenses of twenty-three Missionary Bishops\nand the Bishop of Haiti, and provides entire or partial support for\nsixteen hundred and thirty (1,630) other missionaries, besides\nmaintaining many schools, orphanages and hospitals. For the\nprosecution of this work the Society expends about $700,000 a year,\nwhich amount it expects to receive from the devotions of the\nfaithful. The Society should be {86} remembered in making wills, and\nits constant needs should never be forgotten since it must regularly\neach and every year provide for so great a work.\n\nThe legal title of this important society is, \"_The Domestic and\nForeign Missionary Society of the Protestant Episcopal Church in\nthe United States of America_.\" The Society was organized by the\nGeneral Convention in 1821 and incorporated by the State of New\nYork, May 13th, 1846, and is organized as follows:\n\nMEMBERS.--The Society is considered as comprehending all persons\nwho are members of this Church.\n\nBOARD OF MISSIONS.--Composed of all the Bishops of the Church in\nthe United States and the members for the time being of the House\nof Deputies of the General Convention (including the Delegates from\nthe Missionary Jurisdictions), the members of the Board of Managers\nand the Secretary and Treasurer of the Board.\n\nTHE MISSIONARY COUNCIL.--Comprises all Bishops of the Church, all\nmembers of the Board of Managers, and such other clergymen and\nlaymen as may be elected by the General Convention, and in addition\nthereto, one Presbyter and one layman from each Diocese and\nMissionary Jurisdiction to be chosen by the Convention, Council\nor Convocation of such Diocese or Jurisdiction. The Missionary\nCouncil meets annually except in the General Convention years, and\nis competent to take all necessary action in regard to the\nmissionary work of the Church consistent with the general policy\nof the Board of Missions.\n\nBOARD OF MANAGERS.--Comprises the Presiding Bishop, fifteen other\nBishops, fifteen Presbyters and {87} fifteen Laymen selected from\nthe Missionary Council. The Board of Managers, thus composed, has\nthe management of the general missions of the Church, and when the\nBoard of Missions is not in session, exercises all the corporate\npowers of the Domestic and Foreign Missionary Society.\n\nTHE HEADQUARTERS of the Society are in the CHURCH MISSIONS HOUSE\n(which see) at 281 Fourth Avenue, New York City.\n\nTHE PUBLICATIONS of the Society by which its work is made known\nare \"The Spirit of Missions,\" published monthly; \"The Quarterly\nMessage,\" and \"The Young Christian Soldier,\" published weekly and\nmonthly.\n\nDomestic Missions.--(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)\n\nDominical Letter.--Meaning Sunday Letter is one of the first seven\nletters of the alphabet used in the Calendar to mark the Sundays\nthroughout the year. The first seven days of the year being marked\nby A. B. C. D. E. F. G., the following seven days are similarly\nmarked, and so throughout the year. The letter which stands against\nthe Sundays in any given year is called the Dominical or Sunday\nletter. For example, the year 1901 began on Tuesday and the first\nweek of that year with the first seven letters of the alphabet\nwould give us the following table:\n\n  Jan. 1. Tuesday     A.\n   \"   2. Wednesday   B.\n   \"   3. Thursday    C.\n   \"   4. Friday      D.\n   \"   5. Saturday    E.\n   \"   6. Sunday      F.\n   \"   7. Monday      G. {88}\n\nFrom this table we learn that the Dominical letter for 1901 is F.,\nfor that letter falls opposite the first Sunday in that year. The\nDominical letters were first introduced into the Calendar by the\nearly Christians. They are of use in finding on what day of the\nweek any day of the month falls in a given year, and especially in\nfinding the day on which Easter falls. (See TABLES IN THE PRAYER\nBOOK.)\n\nDossal. Hangings of silk or other material placed at the back of\nthe Altar as a decoration and to hide the bare wall. The dossal is\nused where there is no reredos and usually is of the Church color\nfor the Festival or Season. Derived from the Latin word _dorsum_,\nmeaning back.\n\nDoxology.--Any form or verse in which glory is ascribed to God or\nthe Blessed Trinity, for example, the _Gloria in Excelsis_, which\nis called the greater Doxology, and the _Gloria Patri_, the lesser\nDoxology. The concluding words of the Lord's Prayer beginning, \"For\nThine is the kingdom,\" etc., is also called the Doxology. Derived\nfrom the Greek word _Doxologia_, from _doxa_, praise and _logos_,\nmeaning word.\n\nDuly.--In the prayer of Thanksgiving in the Holy Communion, the\nacknowledgment is made, \"We heartily thank Thee, for that Thou dost\nvouchsafe to feed us who have _duly_ received.\" The word _duly_ as\nhere used is the English word for the Latin _rite_, which means\naccording to proper form and ordinance, _i.e._, as prescribed\nby and universally used in the Church Catholic; without which\nthere can be no proper Sacrament. The word also occurs in the\ndefinition of the Church in the {89} XIX Article of Religion and has\nthere the same interpretation.\n\n\n\nE\n\n\n\nEagle.--The figure of an eagle is often used in the Church as an\nemblem to symbolize the flight of the Gospel message over the world.\nTo this end the lectern from which the Holy Scriptures are read is\ngenerally constructed in the form of an eagle with outstretched\nwings on which the Bible rests. It is usually made of polished\nbrass, but sometimes carved in wood. The eagle is also used as an\nemblem of the Evangelist St. John, who more than any other of the\nApostles, was granted a clearer insight into things heavenly, as\nmay be seen from the Gospel, Epistles and the Revelation which he\nwas inspired to write.\n\nEarly Communion.--From the very earliest ages of the Church it has\nbeen the custom to begin the devotions of the Lord's Day with the\nHoly Communion celebrated at an early hour. Through the influence\nof the Puritans in England this beautiful and helpful custom fell\ninto abeyance for a while, but through the growing devotion of the\nrevived Church both in England and America it has been restored.\nTo-day there are very few parishes where the early Communion is\nnot to be had, and the practice is growing and spreading as the\nresult of increased knowledge of the Church's devotional system.\nThe motive of the early Communion, especially on the Lord's Day,\nmay be said to be twofold: First, the recognition of the Holy {90}\nCommunion as the distinctive act of worship for each Lord's Day,\nwithout taking part in which no primitive Christian would have been\nconsidered to have properly kept Sunday, and secondly, the reverent\ndesire to receive fasting, or as Bishop Jeremy Taylor has said, \"to\ndo this honor to the Blessed Sacrament, that It be the first food\nwe eat and the first beverage we drink on that day.\" (See HOLY\nCOMMUNION, also FREQUENT COMMUNION.)\n\nEast, Turning to the.--By this expression is meant turning to the\nAltar in saying the Creed and Glorias and in celebrating the Holy\nCommunion, this last being called the _Eastward position_. This\npractice arose from a custom in the early Church. When converts to\nChristianity were baptized, which was usually in the early morning,\nthey first turning to the west where the night was fast receding,\nrenounced the world and the powers of darkness, then turning to\nthe east where the sun was rising as the source of all light, they\nconfessed their belief in Christ who, in Holy Scripture is Himself\ncalled the EAST, \"the Dayspring from on high.\" For this reason\nthey prayed facing the east, and when they came to build their\nchurches they built them running east and west; the Chancel, in\nwhich the Altar is placed, being in the east and towards it they\nmade their prayers and confessed their belief. Thus it came about\nthat the Altar in our churches is always regarded architecturally\nand ecclesiastically as the east whether it is so in reality or\nnot.\n\nEaster Day.--A festival in honor of our Lord's Resurrection has\nbeen observed from the very {91} foundation of Christianity. This is\nevident from the early disputes had concerning it, not as to whether\nsuch a day should be kept, but as to the _particular time when_ the\nFestival should be observed. The eastern Christians wished to\ncelebrate the Feast on the third day after the Jewish Passover, on\nwhatever day of the week this fell. The western Christians contended\nthat the Feast of the Resurrection ought always to be observed on a\nSunday. This controversy was finally settled by the Council of\nNicea, A.D. 325, which decreed that everywhere the great Feast of\nEaster should be observed upon one and the same day and that a\nSunday. In accordance with this decision Easter Day is always the\nfirst Sunday after the full moon, which happens upon or next after,\nthe 21st of March; and if the full moon happens upon a Sunday,\nEaster Day is the Sunday after. By this rule Easter will always\nfall between the 22d of March, the earliest date, and the 25th of\nApril, the latest day on which it can possibly fall.\n\nThe original name of the Festival was _Pascha_, derived from the\nHebrew word for Passover. The more familiar name of _Easter_ is\ntraceable as far back as the time of the Venerable Bede, A.D.\n700. The derivation of the word is uncertain. Some think that it\nis derived from a Saxon term meaning \"rising\"; others think the\nword _Eost_ or _East_ refers to the tempestuous character of the\nweather at that season of the year and find its root in the\nAnglo-Saxon YST, meaning a storm. Again others derive the word\nfrom the old Teutonic _urstan_, to rise. It is worthy of note\nthat \"the idea of sunrise is self-evident in the English {92} name\nof the Festival on which the Sun of Righteousness arose from the\ndarkness of the grave.\"\n\nEaster was always accounted the Queen of Festivals the highest of\nall Holy Days, and celebrated with the greatest solemnity, and the\nPrayer Book provisions are in keeping with this fact. Churches are\ndecorated with flowers and plants as symbolical of the Resurrection.\nWhite hangings for the Altar and White vestments have always been\nused at Easter in reference to the angel who brought the tidings\nof the Resurrection, who appeared in \"garments white as snow\" and\n\"his countenance was as lightning.\" In the early Church Christians\nwere wont to greet one another on this day with the joyous\nsalutation, \"Christ is Risen,\" to which the response was made,\n\"Christ is risen indeed.\" This custom is still retained in the\nGreek Church. This joyous salutation seems to be retained in our\nservices, for instead of the _Venite_ we have as the Invitatory,\nthe Easter anthem, in which we call upon one another to \"keep the\nFeast,\" for that \"Christ our Passover is sacrificed for us,\" and\nis also \"Risen from the dead; and become the first-fruits of them\nthat slept.\"\n\nEaster Even.--The day between Good Friday and Easter Day is so called\nand commemorates the Descent of our Blessed Lord's soul into Hell\n(the place of departed spirits), while His Body rested in the grave.\n\"There has ever been something of festive gladness in the celebration\nof Easter Even which sets it apart from Lent, notwithstanding the\nFast still continues. To the disciples it was a day of mourning\nafter an absent Master, but the Church of {93} the Resurrection sees\nalready the triumph of the Lord over Satan and Death.\" Baptism is\nwont to be administered on Easter Even, because this was one of\nthe two great times for baptizing converts in the Primitive Church,\nthe other being Pentecost or Whitsun Day.\n\nEaster Monday and Tuesday.--It was a very ancient custom of the\nChurch to prolong the observance of Easter, as the \"Queen of\nFestivals.\" At first the Festival was observed through seven days,\nand the Code of Theodosius directed a cessation of labor during\nthe whole week. Afterwards the special services became limited\nto three days, the Council of Constance, A.D. 1094, having enjoined\nthat Pentecost and Easter should both be celebrated with three\nfestival days. This is now the custom of the Anglican Communion,\nwhich provides Collect, Epistle and Gospel not only for Easter Day,\nbut also for Easter Monday and Easter Tuesday.\n\nEaster Tide.--The weeks following Easter Day and reaching to\nAscension Day are so called. They commemorate the forty days our\nLord spent on earth after His Resurrection, commonly called THE\nGREAT FORTY DAYS (which see).\n\nEastern Church.--The collective term by which is designated the\nChurches which formerly made part of the Eastern Empire of Rome.\nThe Greek, Russian, Coptic, Armenian, Syrian and other eastern\nchurches are those usually included in this Communion. But in\nstrictness, the term \"Eastern\" or \"Oriental Church\" is applied only\nto the Graeco-Russian Church in communion with the Patriarch of {94}\nConstantinople. The great Schism whereby the communion between the\nEast and the West was broken took place, A.D. 1054.\n\nEastward Position.--(See EAST, TURNING TO.)\n\nEcclesiastical Year.--(See CHRISTIAN YEAR.)\n\nEcumenical.--From a Greek word meaning general or universal. The\nname is given to certain councils composed of Bishops and other\necclesiastics from the whole Church. A Council to be ecumenical must\nmeet three requirements: (1) It must be called of the whole Catholic\nChurch; (2) it must be left perfectly free, and (3) it must be one\nwhose decrees and definitions were subsequently accepted by the\nwhole Church. It is commonly believed that there have been only six\ngreat Councils of the Church that satisfy these conditions. For a\nlist of them see COUNCIL.\n\nElder.--This is the English translation of the Greek word _Presbuteros_,\nmeaning Presbyter or Priest, the title of one admitted to the second\nOrder of the Ministry. It has been pointed out that \"in Scriptural\nusage and in Church History such a person as a _lay_ Elder is an\nimpossible person; the words contradict each other. The first hint\nof such an office was given by Calvin.\" (See PRIEST.)\n\nElements.--The bread and the wine in the Holy Communion, and the\nwater in Holy Baptism are so-called.\n\nEmber Days.--The Ember Days are the Wednesday, Friday and Saturday\nafter the First Sunday in Lent; Whitsun Day; the 14th of September\nand the 13th day of December, and are regarded as the Fasts {95} of\nthe four seasons. The time of their observance was definitely fixed\nby the Council of Placentia, A.D. 1095. Their origin is ascribed to\nApostolic tradition. The derivation of the name Ember is uncertain.\nSome trace it to the Saxon word _ymbren_, meaning a \"circuit,\"\nbecause they are periodically observed. Others derive it from the\nAnglo-Saxon word _aemyrian_, meaning \"ashes,\" because these days are\nappointed to be kept as fasts, and ashes, as a sign of humiliation\nand mourning, were constantly associated with fasting. The Ember\nDays are appointed to be observed at the four seasons named because\nthe Sundays following are the set times for Ordination to the Sacred\nMinistry. For this reason one of the two prayers, entitled, \"For\nthose who are to be admitted into Holy Orders,\" is to be read daily\nthroughout the week.\n\nEmblems.--Symbols and emblems of various kinds take a foremost place\nin sacred Art. Some of these are here given:\n\nTHE CROSS is the special symbol of Christianity. It appears in a\nvariety of shapes, the most familiar being the Latin Cross, the\nPassion Cross, the Greek Cross, St. Andrew's Cross and the Maltese\nCross.\n\nTHE TRIANGLE is the emblem of the Holy Trinity, as is also the\nTREFOIL (which see).\n\nTHE CIRCLE is the ancient emblem of Eternity, being without\nbeginning or end; enclosing a triangle it means Three in One or\nthe Blessed Trinity; enclosing a cross it symbolizes Eternal Life.\n\nTHE CROWN is used as the symbol of Victory and sovereignty.\n\nTHE LAMB--Agnus Dei--is the chief emblem of {96} our Blessed Lord.\nBearing a banner it signifies Victory and is an emblem of the\nResurrection.\n\nTHE STAR is a Christmas emblem, commemorating the Star of Bethlehem.\nIt has generally five points, but sometimes _seven_, the number of\nperfection.\n\nTHE FISH was a very early symbol of our Lord. The letters which\nform the Greek word for fish, viz.: ICHTHUS are the initials in\nGreek of the words _Jesus, Christ, God, Son, and Saviour_.\n\nTHE ANCHOR is the emblem of the Christian's hope.\n\nTHE SHIP is a symbol of the Church as the Ark of Salvation, in which\nwe are saved, as Noah was saved by the Ark.\n\nTHE LION is the symbol of our Lord who is called in Revelation 5:5,\nthe \"Lion of the Tribe of Judah.\"\n\nTHE DOVE is used as the emblem of the Holy Ghost.\n\nThe emblems of the four Evangelists are as follows: ST. MATTHEW, a\nwinged Man; ST. MARK, a winged Lion; ST. LUKE, a winged Ox, and\nST. JOHN, an Eagle.\n\nEmmanuel.--A Hebrew word used as a name of our Lord, and means,\n\"God with us.\" The Rev. Morgan Dix, D.D., in his book \"The Gospel\nand Philosophy,\" speaking of the word _Emmanuel_, says, \"'God\nwith us' is the sum of the Christian Religion. That is a proper\ndescription of the Religion from the beginning to the end.\nEmmanuel: the meaning of the word was not exhausted in those\nblessed years, three and thirty in all, during which Christ was\nseen in Judea and known as the Prophet of Nazareth. It is as\naccurate, as necessary to-day; it shall be true {97} till all be\nfulfilled, till the earth and the heavens shall pass away and the\nnew earth shall appear. . . . This Presence of the Personal God, a\npresence not made by our faith, but disclosed to our faith that\nwe may believe and adore, is secured to the faithful in their\ngenerations by ordinances, instruments and institutions adapted to\nthat end. . . . That system is known as the Holy Catholic Church.\"\n\nEpact, The.--The Epact is the moon's age at the beginning of any\ngiven year. The term is derived from the Greek word, _Epacte_,\nmeaning _carried on_. The Epact is used in the calculations for\nfinding on what day Easter will fall. (See TABLES IN THE PRAYER\nBOOK.)\n\nEpiphany, The.--A Feast of the Church observed on January 6th to\ncommemorate the Manifestation of Christ by the leading of a star.\nOccurring twelve days after Christmas, it is frequently called\n\"Twelfth Day.\" The word _Epiphany_ is derived from the Greek and\nmeans _Manifestation_ or showing forth. It was originally used both\nfor Christmas Day when Christ was manifested in the Flesh and for\nthis day when He was manifested by a Star to the Gentiles. Later\non, about the Fourth Century and in the Western Church the Epiphany\nseems to have acquired a more independent position and to be\nobserved with special reference to the manifestation to the Magi\nof the East. It thus became the occasion of the giving of praise\nand thanksgiving to God for thus proclaiming the Gospel to the\nGentile world as well as to the Jews, His chosen people. An\nexamination of the services for the Feast of the Epiphany shows\nthat the {98} commemoration is really threefold: (1) Our Lord's\nManifestation by a star to the Magi; (2) The Manifestation of\nthe glorious Trinity at His Baptism, and (3) The Manifestation of\nthe glory and Divinity of Christ by His miraculous turning water\ninto wine at the marriage in Cana of Galilee; all of which are said\nto have happened on the same day, though not in the same year. \"The\nEpiphany is a Festival which has always been observed with great\nceremony throughout the whole Church; its threefold meaning and\nits close association with the Nativity as the end of the Christmas\nTide, making it a kind of accumulative Festival.\"\n\nEpiphany, Sundays after.--The Epiphany is continued in the Sundays\nfollowing, the number of which is variable being dependent on the\ntime Easter is kept. There may be one \"Sunday after Epiphany\" or\nthere may be six. The Scriptural teachings of these Sundays are\nall illustrative of the fact that the Eternal Word was manifested\nin the Flesh.\n\nEpiscopacy.--The name given to that form of Church government in\nwhich Bishops are the Chief Pastors with Priests and Deacons under\nthem. The word is derived from the Greek _Episcopos_, meaning\noverseer; _Bishop_ being the Anglicized form of the Greek word.\nMuch controversy has been held in regard to Church government, as\nif the form was a matter of uncertainty, or not clearly revealed.\nThe question can only be decided by first regarding Christianity\nas an institution, as the Kingdom of God, and then inquiring whether\nthis Institution, founded by our Lord, has been characterized always\nby the same {99} thing. In regard to Church government we find that\nthe Church as an institution was always governed by Bishops, and that\nfor 1500 years after Christ no Christian people recognized any other\nMinistry but that of Bishops, Priests and Deacons. Since the\nReformation the controversy has come up and various theories,\nespecially Presbyterian and Congregationalist, have been advanced.\nBut even now the question of Church government may be considered\nas a matter of fact rather than of theory. If we take the whole\nChristian world of to-day, we find that the number of Christians\nis in round numbers _five hundred millions_. Of this number only\n_one hundred million_ are non-Episcopal, so that we may conclude\nfrom the universal acceptance of Episcopacy before the Reformation\nand from the large preponderance of adherents to this form of Church\ngovernment at this present time,--from these facts we may safely\nconclude that Episcopacy is in accordance with the mind of the\nMaster. This, at least, is the conclusion of the best scholarship\nof the day, both Episcopal and non-Episcopal. For example, a\nnon-Episcopal divine has set forth his conclusions in the following\nstatement: \"The Apostles embodied the Episcopal element into the\nconstitution of the Church, and from their days to the time of the\nReformation, or for fifteen hundred years, there was no other form\nof Church government anywhere to be found. Wheresoever there were\nChristians there were also Bishops; and often where Christians\ndiffered in other points of doctrine or custom, and made schisms\nand divisions in the Church, yet did they all remain unanimous in\nthis, in retaining Bishops.\" So {100} also, the historian Gibbon\ngives his conclusion as follows: \"'No Church without a Bishop' has\nbeen a _fact_ well as a maxim since the time of Tertullian and\nIrenaeus; after we have passed over the difficulties of the first\ncentury, we find the _Episcopal government established_, till it\nwas interrupted by the republican genius of the Swiss and German\nreformers.\" (See MINISTRY, THE.)\n\nEpiscopate.--The office of a Bishop. The term is variously used. It\nmeans not only the office or dignity of a Bishop, but it may also\nmean the period of time during which any particular Bishop exercises\nhis office in presiding over a Diocese. Again, _Episcopate_ is the\ncollective name for the whole body of Bishops of the Christian\nChurch, lists of which have been carefully preserved from the\nbeginning. The Episcopate of the American Church includes all the\nBishops from Bishop Seabury, our first Bishop, down to the Bishop\nwho was last consecrated.\n\nEpistle, The.--The portion of Holy Scripture read before the Gospel\nin the Communion Office, generally taken from one of the N. T.\nEpistles, though sometimes from the Acts of the Apostles or from\none of the books of the Prophets of the Old Testament. It is well\nto note that the Collect, Epistle and Gospel embody the special\nteaching of the day for which they are appointed.\n\nEpistle Side.--The south or right side of the Altar from which the\nEpistle is read. When the Priest celebrates alone, he first reads\nthe Epistle at the south side and then passes to the north side\nwhere he reads the Gospel. {101}\n\nEpistoler.--The minister who reads the Epistle for the day and acts\nas sub-deacon at the Celebration of the Holy Eucharist.\n\nEschatology.--That department of Theology devoted to inquiry\nconcerning the \"last things,\"--the Advent of Christ, Death and the\nState of the Departed, the judgment to come and the final award.\n\nEspousal.--That portion of the Marriage Service in which the\ncontracting parties answer \"I will\" to the questions, \"N. wilt\nthou have this woman to thy wedded wife\" and \"N. wilt thou have\nthis man to thy wedded husband.\" This seems to be the remains of\nthe old form of _espousals_, which was different and distinct from\nthe Office of Marriage, and which was often performed some weeks\nor months or perhaps years before. Something similar to what is\nnow called \"engagement,\" only that it had the blessing of Mother\nChurch upon it. In the Greek Church at the present time there are\nstill two different offices, viz.: the one of espousals and the\nother of marriage, which are now performed on the same day, although\nformerly on different days.\n\nEucharist.--Derived from a Greek word meaning \"giving of thanks.\"\nIt is the name universally applied to the HOLY COMMUNION (which see).\n\nEucharistic Lights.--(See ALTAR LIGHTS.)\n\nEucharistic Vestments.--The special vestments worn in celebrating\nthe Holy Eucharist to mark the dignity of the service and as\nsymbolical of the Passion of our Lord which is therein commemorated.\nThey are as follows: the Amice, Alb, Girdle, Stole, Maniple and\nChasuble worn by the celebrant, and the Dalmatic {102} and Tunicle,\nworn by the Deacon and sub-Deacon; each of which is described under\nthe heading, VESTMENTS (which see). From ancient sources we learn\nthat it was the universal custom of the Church to wear distinctive\nvestments at the celebration of the Holy Communion to mark it as\nthe only service ordained by Christ Himself, and also as the highest\nact of Christian Worship. This is evidenced by the fact that the\nseven historical churches which have possessed a continuous life\nsince the Nicene era, viz.: the Latin, Greek, Syrian, Coptic,\nArmenian, Nestorian and the Georgian--all use the Eucharistic\nVestments. When we consider that these historic churches have not\nbeen in communion with one another for over a thousand years, we\ncannot but conclude that any point on which they are agreed must\ngo back to the middle of the Fifth Century and must be part of their\nunited traditions from a still earlier date. From the fact that\nthese historic churches, having no communion with one another, do\nagree in the use of distinctive vestments for the Holy Eucharist,\nwe learn that their use is not, as is sometimes supposed, an\nimitation of Rome but is a Catholic and Primitive custom. The\nEucharistic Vestments are now used in more than two thousand\nchurches in England and America, thus showing how they recognize\nand are reasserting their Catholic heritage.\n\nEvangelical.--Belonging to, or consistent with, the Holy Gospels,\nderived from the Greek word for Gospel.\n\nEvangelical Canticles.--The name given to the canticles sung in\nthe Church service which are taken {103} from the Gospels, viz.:\nBenedictus, Magnificat and Nunc Dimittis.\n\nEvangelists.--The name given to the writers of the four Gospels.\n\nEve, or Even.--The day before a Festival, as Christmas Eve, Easter\nEven, and designed to be a preparation for the due observance of\nthe Festival it precedes. By rubric it is provided that the Collect\nappointed for any Sunday or other Feast may be used at the Evening\nService of the day before.\n\nEven Song.--The name given in the Calendar of the English Prayer\nBook to the Order for Daily Evening Prayer and is frequently used\nin the American Church. It is a very old term and a very significant\none, indicating that the Evening Oblation chorally rendered is\nevidently the mind of the Church and its ancient usage. Our beautiful\nEvening Prayer thus rendered is certainly much more in keeping with\nScripture and much more elevating than the \"Song Services,\" or\n\"Vesper Services\" of the various denominations. These latter are\nnot regarded as \"Romish\" and are very popular. Yet in some places\nif a choral Even Song is attempted, at once the cry of \"Romanism\"\nis raised, and yet from Holy Scripture we learn that music is a\ndivinely ordained element in the public worship of God and the\nservice thus rendered is an approach to the worship of Heaven. (See\nINTONE; PLAIN SONG also PSALTER.)\n\nExamination for Holy Orders.--Title I, canon 6 of the Digest\nprovides that \"There shall be assigned to every Candidate for\nPriest's Orders three separate examinations.\" These examinations\nare made by the {104} Bishop in the presence of two or more Priests.\nThe three examinations are on the following subjects:\n\nI. The Books of Holy Scripture, in English, Greek and Hebrew.\n\nII. The Evidences of Christianity, Christian Ethics and Dogmatic\nTheology.\n\nIII. Church History, Ecclesiastical Polity, the Book of Common\nPrayer, the Constitution and Canons of the Church and those of\nthe Diocese to which the candidate belongs.\n\nThe Examination for Deacon's Orders is on the Books of Holy\nScripture, and on the Book of Common Prayer.\n\nExcommunication.--An ancient discipline of the Church whereby a\nperson for cause was cut off from all the privileges of the Church.\nThis discipline has practically fallen into abeyance, people for\nthe most part excommunicate themselves. In the English Prayer Book\nis an Office called \"A Commination, or Denouncing of God's Anger\nand Judgments against Sinners, with certain Prayers, to be used\non the First Day of Lent,\" which was set forth until the ancient\nDiscipline may be restored.\n\nExhortation.--The name given to the short addresses in the Prayer\nBook, beginning, \"Dearly Beloved Brethren.\" The Exhortation was\nintroduced into the Daily Offices in 1552 and 1661. Formerly Morning\nand Evening Prayer began with the Lord's Prayer, but the Revisers\nthinking this too abrupt a beginning they introduced the Sentences,\nExhortation, Confession and Absolution as a more fitting preparation\nfor the worship that follows. It has been pointed out that {105} this\nExhortation was probably inserted under the impression that the\npeople at large were extremely ignorant of the true nature of\nworship at the time. Five principal parts of worship are mentioned\nin it: (1) Confession of Sin, (2) Absolution, (3) Thanksgiving and\nPraise, (4) Hearing God's Word, and (5) Prayer for spiritual and\nbodily benefits. The Exhortations in the Communion Office were\noriginally set forth in 1548, revised in 1552 and 1661. They were\nintroduced at a time when the laity of the Church of England were\nin danger of two extremes: First, a total neglect of the Holy\nCommunion which had sprung up during the Middle Ages, and secondly,\nthat fearful irreverence towards the Holy Communion which arose\nfrom the dreadful principles held respecting it by the Puritans. In\nthe face of these dangers, these Exhortations were placed where they\nare, for the instruction of the people as well as for hortatory\npurposes.\n\nExpectation Sunday.--The Sunday following Ascension Day is so\ncalled. Being the only Lord's Day which intervenes between the\nAscension of our Lord and the Descent of the Holy Ghost, it\nrepresents that period during which the Apostles were obeying the\ncommand of their Master when \"He commanded them that they should\nnot depart from Jerusalem, but wait for the promise of the Father.\"\nThey remained therefore, in the city _expecting_ the Gift of the\nComforter which was bestowed on the Feast of Pentecost.\n\nExpectation Week.--The week preceding Whitsun Day is so called.\n(See EXPECTATION SUNDAY.) {106}\n\n\nF\n\nFair Linen Cloth, Fair White Linen Cloth.--In the Communion Office\nthere are two rubrics, the first of which reads as follows: \"The\nTable, at the Communion time having a _fair white linen cloth_ upon\nit,\" etc. By this is meant the long linen cloth the breadth of the\ntop of the Altar and falling over the ends eighteen or twenty\ninches. The other rubric reads, \"When all have communicated, the\nMinister shall return to the Lord's Table, and reverently place\nupon it what remaineth of the consecrated Elements, covering the\nsame with a _fair linen cloth_.\" By this is meant the lawn chalice\nveil. It is to be noted that when this rubric was made, the word\n\"fair\" meant _beautiful_. The white linen cloth can be made\n\"fair,\" _i.e._, beautiful by means of embroidery, and this\nis done by embroidering upon it five crosses to symbolize the five\nwounds of our Blessed Lord on the Cross, and by having the ends\nfinished with a heavy linen fringe. Also, the lawn chalice veil is\nmade \"fair\" by being similarly beautified with embroidery, a cross\nbeing worked near the edge.\n\nFaith.--\"Divine, or as it is called, Catholic Faith is a gift of\nGod and a light of the soul; illuminated by which, a man assents\nfully and unreservedly to all which Almighty God has revealed and\nwhich He proposes to us by His Church to be believed, whether\nwritten or unwritten. It is also a belief in the whole Gospel, as\ndistinguished from a reception of some portion of it only; and it\nis a faith so full of the love of God as that it leads us to act\ndifferently from what we {107} should if we did not believe and\nmarks us out as a peculiar people among men.\"--From Manual of\nInstruction.\n\nFrom the above definition we learn that Faith has a twofold\nmeaning, (1) the act of believing, and (2) the thing believed, or\nthe deposit of Faith or Doctrine which all members of Christ are\nbound to receive. This Deposit of Faith is embodied in the Holy\nScriptures but is summarized for us in the Articles of the Creed\nwhich are grouped around the Name into which we are baptized,--the\nFather, and the Son and the Holy Ghost. In the American Church two\nforms of the Creed are used, viz. the APOSTLES' and the NICENE\n(which see). These embody \"the Faith once delivered to the Saints.\"\n\nFaithful, The.--The New Testament and Prayer Book name for all the\nBaptized, who, being admitted into the Household of Faith, are the\npeople of the Faith--_fideles_, that is, _believers_.\n\nFaldstool.--Literally, a portable folding seat, similar to a camp\nstool, and formerly used by a Bishop when officiating in any church\nother than his Cathedral. The name now is generally applied to the\nLITANY DESK (which see).\n\nFasting.--Going without food of any kind as a religious discipline\nand as a help to the spiritual life, especially on the great Fasts\nof the Church. The Homily on Fasting says: \"Fasting is found to be\nof two sorts; the one outward, pertaining to the body; the other\ninward, in the heart and mind. The outward fast is an abstinence\nfrom meat, drink and all natural food, for the determined time of\nfasting; yea, from all {108} delicacies, pleasures and delectations\nworldly. The inward fast consists in that godly sorrow which leads\nus to bewail and detest our sins and to abstain from committing\nthem.\"\n\nFasting Communion.--(See EARLY COMMUNION.)\n\nFasts, Table of.--The Reformers of the English Church retained and\nenjoined _one hundred and twenty-three_ days in each year, to be\nsanctified wholly or in part as Fasts and days of abstinence. These,\nwith the exception of the Table of Vigils, have been retained in the\nAmerican Prayer Book and are the following:\n\nABSOLUTE FASTS,\n\nAsh Wednesday and Good Friday.\n\nOTHER DAYS OF FASTING,\n\n_on which the Church requires such a measure of abstinence as is\nmore especially suited to extraordinary acts and exercises of\ndevotion, namely_:\n\nI. The Forty Days of Lent.\n\nII. The Ember Days at the four seasons.\n\nIII. The Three Rogation Days.\n\nIV. All Fridays in the year, except Christmas Day.\n\nThese Fasting Days must always be announced to the congregation in\nChurch, the rubric in the Communion Office requiring that \"Then the\nMinister shall declare unto the People what Holy Days or Fasting\nDays are in the week following to be observed.\"\n\nFathers, The.--The name used to designate the ancient writers of\nthe Church. Their writings are of the greatest value as bearing\nwitness to the N. T. Scriptures and their interpretation, and also\nas {109} showing forth the belief and usage of the Church in the\nearliest years of its history. (See TRADITIONS, also UNDIVIDED\nCHURCH.) The term \"Fathers\" is generally confined to the writers\nof the first five or six hundred years of the Christian Era. They\nare usually grouped together according to the period in which they\nlived, _e.g._, The _Apostolic Fathers_ are those who lived nearest\nto the time, and to some extent contemporary with the Apostles, viz.\nSt. Barnabas, St. Clement, St. Ignatius, Hermas and St. Polycarp.\nAnother class is called the _Ante Nicene Fathers_, or those who\nlived between the date of St. Polycarp, A.D. 167, and the date of\nthe Nicene Council, A.D. 325, such as Justin Martyr, St. Irenseus,\nClemens Alexandrinus, Tertullian, Origen, St. Cyprian. A third class\ndates from the Nicene Council, such as St. Athanasius; Eusebius, the\nChurch Historian; St. Cyril of Jerusalem; St. Hilary of Poicters;\nSt. Basil, the Great; St. Gregory of Nyssa; St. Gregory Nazianzen;\nSt. Chrysostom, St. Jerome, St. Ambrose, St. Augustine, St. Leo, who\nis commonly regarded as the last of the Fathers, although St.\nGregory of Rome is placed in the List as well as a few later\nwriters. The above is not a complete list, only a few of the\nprincipal Fathers having been mentioned. It is pointed out in\nMilman's \"Latin Christianity\" that \"The Eastern and the Western\nChurch have each four authors of note, whom they recognize as\nFathers _par excellence_. Those of the Eastern Church are St.\nAthanasius, St. Basil, St. Chrysostom and St. Gregory {110}\nNazianzen. Those of the Western Church are St. Jerome, St. Ambrose,\nSt. Augustine and St. Gregory of Rome,--the Fathers respectively of\nher monastic system, of her sacerdotal authority, of her scientific\nTheology and of her popular religion.\"\n\nFeasts or Festivals.--Days set apart for the celebration of some\ngreat event connected with our Blessed Lord or His Saints, also\ncalled Holy Days. The rubric in the Communion Office requires that\neach Feast shall be announced to the congregation on the Sunday\npreceding the day on which it occurs. They are set forth in a Table\nto be found in the introductory portion of the Prayer Book as\nfollows:\n\nA TABLE OF FEASTS.\n\n_To be observed in this Church throughout the Year_.\n\n  All Sundays in the year.           St. Bartholomew the Apostle.\n  The Circumcision of our Lord.      St. Matthew the Apostle.\n  The Epiphany.                      St. Michael and All Angels.\n  The Conversion of St. Paul.        St. Luke the Evangelist.\n  The Purification of the Blessed    St. Simon and St. Jude the\n    Virgin.                            Apostles.\n  St. Matthias the Apostle.          All Saints,\n  The Annunciation of the Blessed    St. Andrew the Apostle.\n    Virgin Mary.                     St. Thomas the Apostle.\n  St. Mark the Evangelist.           The Nativity of our Lord.\n  St. Philip and St. James the       St. Stephen the Martyr.\n    Apostles.                        St. John the Evangelist.\n  The Ascension of our Lord.         The Holy Innocents.\n  St. Barnabas the Apostle.          Monday and Tuesday in Easter\n  The Nativity of St. John Baptist.    Week.\n  St. Peter the Apostle.             Monday and Tuesday in Whitsun\n  St. James the Apostle.               Week.\n  The Transfiguration of our Lord.\n\nFeria.--A term derived from the Latin and used to designate days\nwhich are neither Feasts nor Fasts. {111}\n\nFilioque.--The Latin for the words \"and the Son\" which occur in\nour form of the Nicene Creed. They are not found in the original\nCreed as used in the Greek Church, but were added by the Third\nCouncil of Toledo, A.D. 589. This addition to the Creed by the\nWestern Church was the subject of a long controversy between the\nEast and the West, which with other complications finally led to\ntheir entire separation in A.D. 1054. (See PROCESSION OF THE HOLY\nGHOST.)\n\nFish.--The figure of a fish has been used from the very earliest\ndays as a symbol in the Christian Church. Among the early Christians\nit was used as a secret sign by which they knew one another in the\ndays of persecution. The significance of the fish as a Christian\nsymbol is set forth under EMBLEMS (which see).\n\nFlagon.--One of the Eucharistic vessels. A large pitcher-shaped\nvessel made of precious metal and used to hold the wine before\nits consecration in the chalice. It is sometimes used in the\nconsecration.\n\nFont.--The vessel which contains the water for the purpose of\nBaptism, usually of stone and vase-shaped, _i.e._, a large bowl\non a pedestal, being sometimes circular and sometimes octagonal.\nThe position of the Font in primitive times was at or near the\nChurch door to signify that Baptism is the entrance into the Church\nMystical. This position is still retained in some churches at the\npresent time, but in most churches it is placed near the chancel\nfor convenience, or because no place at the door was provided by\nthe architect. Fonts were formerly required to be covered and locked;\noriginally their covers were simple flat {112} movable lids, but\nthey were subsequently very highly ornamented, assuming the form of\nspires and enriched with various decorations in carved wood or\npolished brass. The Font is so called from the Latin word _Fons_,\ngenitive _Fontis_, meaning a _fountain_ or spring, referring to\nBaptism as a Laver of Regeneration, the source of new and spiritual\nlife.\n\nForeign Missions.--(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)\n\nForms.--One great objection brought against the Episcopal Church by\nmany persons not members of it is what they call _forms and\nceremonies_. They say what they want is \"spiritual religion,\" and\nthis objection seems to be so final with them there is evidently\nnothing more to be said. It is not the purpose of this article to\ngo into a vindication of forms, but rather to point out how\nunreasonable this objection is. If it were real, it would do away\nwith all social forms and all forms in business as well as in\nreligion. But they who make this objection do not adhere to it in\ntheir own religion. They cannot come together, even in a \"Prayer\nMeeting\" without some method or form which must be gone through\nwith. Even the Quakers who, above all others, lay the greatest\nstress on \"spiritual religion,\" must have their _form_--of silence,\nspeech, dress and of even the architecture of their meeting-place,\nand which form is peculiar to them. This being the case the\nquestion, therefore, is not \"Shall we have forms?\" but, \"_What_ form\nshall we have in our Public Worship?\" for we have learned that we\n_must_ have some kind of FORM. The Episcopal Church simply clings\nto that which was from the {113} beginning, because the experience\nof centuries demonstrates that this is best, more consonant to reason\nand more expressive of the religious wants of man. Hence she values\nher Book of Common Prayer which is the outgrowth of the devotions\nof the ages and she cherishes the usages and traditions that have\ngrown up around it. The Episcopal Church does not insist on forms\nmerely for the sake of forms, but she values them for their\nhelpfulness, for what they convey to the soul faithfully using\nthem, and also, because they enable us to worship God as did His\nfaithful people in all the ages past.\n\nForty Days, The Great.--Easter Tide which commemorates the period\nof Forty Days our Lord spent on earth after His Resurrection with\nHis Apostles \"and speaking of the things pertaining to the kingdom\nof God\" (Acts 1:2 and 3). From many of our Lord's Parables as well\nas from other utterances by Him in His Teaching we learn that the\nwords \"Kingdom of God\" mean _His Church_. So, then, during this\nmysterious time of His Resurrection Life our Lord was giving His\nfinal instructions concerning His Church, and to this instruction\nis to be traced many of the Church's usages and practices set forth\nin the Acts of the Apostles which otherwise are inexplicable--for\nexample--the choice of St. Matthias in the place of the traitor\nJudas--thus indicating the perpetuity of the Apostolate; the\nobservance of the first day of the week instead of the seventh; the\nordaining of Deacons thus indicating \"divers orders\" in His Church;\nthe Rite of Confirmation; Frequent Communion, Infant Baptism and\nmany other things to be noted in the {114} Acts of the Apostles,\nwhich have become inherent features of the Church; how else are\nthey to be accounted for and explained but as being among \"the things\npertaining to the Kingdom of God\" of which the Master spake during\nthese Great Forty Days? If not, then how came about their universal\nacceptance and continuance even unto this present day?\n\nFourth Sunday in Lent.--The Sundays in Lent are numbered. First,\nSecond, Third, etc., through the six Sundays. But the last three\nSundays are so striking in their teaching that additional names are\ngiven to them in order to emphasize that special teaching. Thus\nthe 6th Sunday is called Palm Sunday; the 5th, Passion Sunday. So,\nalso, the Fourth Sunday in Lent has its special name or names. Thus\nit is called _Mid Lent Sunday_ because the middle of Lent has been\nreached. It is also called _Refreshment Sunday_ from the Gospel for\nthe Day which gives the account of our Lord feeding the multitude\nin the wilderness, and thereby indicating a more joyous note in the\nservice for this day than belongs to the other Sundays in Lent. An\nold English name for this Sunday is _Mothering Sunday_. Mid Lent\nwas considered somewhat of a holiday on which servants and children\nabsent from home were permitted by their employers to visit their\nmothers. The name, doubtless, had its origin from the ancient custom\nof making pilgrimages to the Mother Church or Cathedral of the\nDiocese. (See LENT, SUNDAYS IN.)\n\nFraction.--The name given to the manual act of breaking the Bread\nby the Priest during the Consecration in the Holy Communion,\naccording to the {115} rubric which directs, \"And here to break the\nBread.\" (See MANUAL ACTS.)\n\nFree and Open Churches.--These words express the idea embodied in a\nmovement in the American Church that has been making for many years\nto make the House of Prayer what it was originally, viz. _free_ for\nall people, no reserved or rented pews, but every seat free and\nunreserved, so that high and low, rich and poor alike shall be equal\nin the Father's House; and open not simply when there is a service,\nbut open all the time for private prayer as well as public. This\nmovement is growing rapidly so that to-day more than half of our\nchurches are thus free, and a great many of them are kept open\nall day long every day in the week. It is found that many earnest\nand devout souls, homeless perhaps, or dwellers in hotels or\nboarding-houses where there is little or no privacy, as well as\nothers, gladly avail themselves of this privilege of the _Open\nChurch_ and find comfort in it. A society for the promotion of\nFree and Open Churches has been organized for many years with\nheadquarters in Philadelphia.\n\nFrequent Communion.--The influence of the Puritans on the religious\nlife of the Church was in many instances tremendous and far-reaching.\nWhile the Prayer Book provides for _frequent Communion_, that is,\nevery Lord's Day and Holy Day at the least, yet under the Puritan\ninfluence _infrequent_ Communion became prevalent, and four times a\nyear at the most came to be considered sufficient. When the Church\nbegan to pass out from under this influence we find that a _monthly_\ncelebration became the universal rule {116} in the Church, and even\nwith this many seem now to be satisfied. But as the Church grew, as\nthe study of the Prayer Book and of Church History became more\ngeneral and the Church began to assert herself, to claim her\nheritage, we find a return to the ancient order and Scriptural\nrule. The Sunday and Holy Day Eucharist was more and more restored,\nso that to-day there are very few parishes where \"Frequent Communion\"\nis not the rule. On this subject the Bishop of Maryland, the Rt.\nRev. William Paret, D.D., has remarked, \"God's Word and all\nhistory show that receiving the Holy Communion every Lord's Day\nwas the _old way_ and receiving once a month entirely a modern\ncustom. In often receiving we are copying the whole Church of the\nfirst three hundred years.\"\n\nFriday.--In the Prayer Book we find that Friday of each week\nis placed in the Table of Fasts to be observed in this Church\nthroughout the year, and the rubric directs that it be announced to\nthe congregation on the Sunday before. Friday as a Fast is intended\nto be the weekly memorial of the Crucifixion of our Lord just as\nSunday is the weekly memorial of the Resurrection. Both are alike\nobligatory as both are enjoined by the same authority. It is\nencouraging to note a growing recognition of this Fast and a more\ngeneral desire to honor weekly the day of our Lord's Crucifixion\nwith a public service in Church and by personal acts of self-denial\nand devotion on the part of the faithful. (See GOOD FRIDAY, also\nFASTS, TABLE OF.)\n\nFrontal.--The name given to a hanging in front of the Altar. The\nsame as ANTEPENDIUM (which see). {117}\n\nFruits of the Spirit.--(See SPIRIT, FRUITS OF.)\n\nFunerals.--The solemn BURIAL OF THE DEAD (which see). In the Church\nthere is no such thing as \"Preaching a Funeral,\" as it is called,\nbut the reverent and devout committal of the \"body to the ground,\"\n\"looking for the General Resurrection in the last day and the life\nof the world to come, through our Lord Jesus Christ.\" Plainness and\nsimplicity should mark so holy a function.\n\n\n\nG\n\n\n\nGehenna.--In the original Greek of the New Testament Scriptures\nthere are two words unfortunately translated by our one English\nword \"Hell.\" The first of these is _Gehenna_, meaning the \"place\nof torment.\" The second is _Hades_, which also occurs in the\noriginal Greek of the Creed, and means the _hidden_, covered,\nintermediate world where the soul rests between death and the\ngeneral Resurrection. When, therefore, we confess in the Creed\nthat our Lord \"descended into Hell,\" we do not mean that He entered\nthe \"place of torment,\" but the \"place of departed spirits\" or\n_Hades_. This difference of meaning of the word \"Hell\" as used in\nour English translation of the Bible and the Creed should be borne\nin mind.\n\nGeneral Clergy Relief Fund.--This is the abbreviated title of a\nSociety organized by the General Convention under the corporate\nname, \"The Trustees of the Fund for the Relief of the Widows and\nOrphans {118} of Deceased Clergymen, and of Aged, Infirm and\nDisabled Clergymen of the Protestant Episcopal Church in the United\nStates of America, a corporation created in the year 1855 by chapter\n459 of the laws of the State of New York.\" This is one of the most\nimportant Funds in the Church and commands the generous support of\nall earnest and devoted Church people. As its name implies, it is a\nFund established for the purpose of taking care of Aged and Infirm\nclergy who through age or sickness have become disabled and can no\nlonger fulfil their ministry. The conscience of the Church makes her\nfeel obligated, like the national government, to take care of her\nfaithful servants in their old age and disability, and also to\nprovide for the care of the widows and orphans of deceased\nclergymen. The Church, however, cannot do this blessed work of\nRelief, unless all her people contribute largely to this Fund.\n\nGeneral Confession, The.--The form of words used by both Minister\nand People in humbly acknowledging their sins before God in\npreparation for the true worship of His Name about to follow. The\nGeneral Confession was placed in the Morning Prayer in 1552 and in\nthe Evening Prayer in 1661. Such beginning of our Public Worship is\nin accordance with the practice of the Primitive Christians, who,\nas St. Basil, writing in the Fourth Century, tells us, \"in all\nchurches, immediately upon their entering into the House of Prayer,\nmade confession of their sins unto God, with much sorrow, concern\nand tears, every man pronouncing his own confession with his own\nmouth.\" A similar General Confession, but more heart searching,\n{119} is also to be found in the Communion Office, to be said in\npreparation for the due reception of the Sacrament. A third\nConfession is also set forth in the Penitential Office and commonly\ncalled the \"Ash Wednesday Confession.\"\n\nGeneral Convention, The.--The legislative body of the American\nChurch which meets triennially and is composed of the Bishops and\nRepresentatives from all the Dioceses and Missionary Jurisdictions.\nThe Convention is composed of two houses, (1) the House of Bishops\nand (2) the House of Clerical and Lay Deputies consisting of four\nClerical and four Lay representatives from each Diocese, and one\ndelegate of each Order from every Missionary Jurisdiction. Both\nHouses together constitute the _General Convention_. All the laws of\nthe Church in the United States are made by this Convention, but it\ncan make no alteration in the Constitution or in the Liturgy and\nOffices unless the same has been adopted in one Convention, and\nsubmitted to all the Dioceses, and afterwards adopted in another\nConvention. For any measure to become a law it must be adopted by\nthe concurrent action of both Houses. The General Convention\nprovides also for the admission of New Dioceses; for Church\nextension, and for the erection of Missionary Jurisdictions both\nin the United States and in foreign lands, electing the Bishops for\nthem. The Presiding Officer is the Senior Bishop by consecration,\nwho presides in the House of Bishops and when both Houses meet as\none body. When the Convention is not in session he acts as the\nPrimate of the American Church. (See PRESIDING BISHOP.) The House\nof {120} Clerical and Lay Deputies also has its President or\nPresiding Officer who is chosen from among the Clerical Deputies\nat each meeting of the Convention.\n\nGeneral Council.--(See COUNCIL, also ECUMENICAL.)\n\nGeneral Thanksgiving, The.--The title of one of the prayers in\nMorning and Evening Prayer. It is called General as being suitable\nto all men, and in contradistinction to the special Thanksgivings\nto be used by request of members of the congregation for special\nmercies vouchsafed.\n\nGeneral Theological Seminary.--An institution of learning for the\neducation of men for the Sacred Ministry, established by the General\nConvention of the American Church, May 27th, 1817, and incorporated\nApril 5th, 1822. The Institution is situated in Chelsea Square, New\nYork City, and has a very valuable property worth; $1,081,225.42.\nThe endowments amount to over; $700,000. The number of students\naverage about 150 each year. Number of Alumni 1,800. Whole number\nmatriculated since 1822 about 2,300. Volumes in the Library 30,000.\n\nGenerally Necessary.--In the definition given in the Church\nCatechism of Holy Baptism and the Lord's Supper, these Sacraments\nare declared to be \"generally necessary to salvation.\" From the way\nmany persons postpone their own Baptism, neglect the Baptism of\ntheir children and ignore the Holy Communion, it would seem that they\nthink the word \"generally\" in the above clause, means \"usually,\" but\nnot essential to religious life. This is a mistake. The word\n\"generally\" as used when the Catechism was set forth is simply\nthe Anglicized form of the Latin word {121} _generaliter_, meaning\n_universally_, always, absolutely necessary for every one who would\nbe saved, and therefore, imperative where the Sacraments may be had.\n\nGenuflexion.--A temporary bending of the knee as distinguished from\nactual kneeling; usually made towards the Altar as the symbol of\nChrist's Presence.\n\nGhost. Ghostly.--Ghost is the old Saxon word for _spirit_ and is\nstill used in the Name of the Third Person of the Holy Trinity.\n_Ghostly_, the adjective form of the word, has been retained in the\nPrayer Book and means _spiritual_, _e_. _g_., in the Confirmation\nservice one of the sevenfold gifts of the Holy Ghost is called\n\"ghostly strength,\" that is, spiritual strength.\n\nGhost, The Holy.--(See HOLY GHOST.)\n\nGifts of the Holy Ghost, Sevenfold.--The gifts bestowed on the\nBaptized by the Laying on of Hands in Confirmation, viz.: \"the\nspirit of wisdom and understanding, the spirit of counsel and\nghostly strength, the spirit of knowledge and true godliness and\nthe spirit of holy fear,\" as enumerated in Isaiah 11:2. These gifts\nmay be briefly interpreted as follows:\n\n  WISDOM, to choose the one thing needful.\n  UNDERSTANDING, to know how to attain it.\n  COUNSEL, the habit of asking guidance of God.\n  STRENGTH, to follow where He shall lead.\n  KNOWLEDGE, that we may learn to know God.\n  GODLINESS, that knowing Him we may grow like Him.\n  HOLY FEAR, meaning reverence and adoration.\n\nGirdle.--A white cord to confine the alb at the {122} waist: used\nat the celebration of the Holy Eucharist. (See VESTMENTS.)\n\nGirls' Friendly Society.--A Society of young women organized in the\nAmerican Church in 1877, and is a branch of a similar Society in\nthe Church of England. The society has for its object the spiritual\nwelfare of girls and young women through association and friendship\nwith one another. The Society has (in 1901) 16,316 members in the\nUnited States and 4,022 associate members. A monthly magazine, the\nG. F. S. A. _Record_, is published as the official organ of the\nSociety. Headquarters, the Church Missions House, New York City.\n\nGloria in Excelsis.--Meaning \"Glory in the Highest,\" the title of\nthe final hymn in the Communion Office. It is called the \"Greater\nDoxology,\" and also, the \"Angelic Hymn\" as it is based on the song\nof the angels at Christ's Birth, which forms its opening words. The\n_Gloria in Excelsis_ is the oldest and most inspiring of all\nChristian hymns. Its author and the time of its composition are\nunknown, but it was in use in the very earliest ages of the Church\nas a daily morning hymn. Its introduction into the Liturgy appears\nto have been gradual. The first words of it are found in the Liturgy\nof St. James, from which fact we learn that the germ of it was\nevidently used in Apostolic times. It is interesting to note that in\nancient Liturgies the _Gloria in Excelsis_ was placed at the\nbeginning and not at the end of the Communion Office. It occupied\nsuch a position in our own Liturgy until A.D. 1552, when it was\nplaced after the Thanksgiving. By the rubric permission is {123}\ngiven to use a hymn instead of it, and this is often done during\nAdvent and Lent, thus reserving the _Gloria in Excelsis_ for use\nin more joyous seasons such as Christmas, Easter, etc.\n\nGloria Patri.--Meaning \"Glory to the Father,\" the first words of the\nshort anthem used after each Psalm and elsewhere in the services,\nviz. \"Glory be to the Father, and to the Son, and to the Holy Ghost,\nAs it was in the beginning, is now, and ever shall be, world without\nend. Amen.\" It is often called the \"Lesser Doxology.\" The _Gloria\nPatri_ has been used in Christian worship from the beginning and is\ntraceable to the Baptismal formula. Its frequent use in our\nservices is not a vain repetition, as some suppose, but is very\ndevotional and helpful to increased earnestness in worship, drawing\nour thoughts from man, his wants and experiences, and directing\nthem to the Triune God, the Author and Giver of every good and\nperfect gift. Sung after the Psalms it gives to them a Christian\nmeaning and interpretation. In accordance with the ancient usage\n_the Gloria_ is said with bowed head as an act of worship and of\nfaith, and is also said facing the Altar or East. (See EAST,\nTURNING TO.)\n\nGloria Tibi.--The Latin title of the words of praise sung when the\nHoly Gospel is announced in the Holy Communion, viz. \"Glory be to\nThee, O Lord.\" This _Gloria_ also comes down to us from the ancient\nusage of the Church. It is said with the bowed head as an act of\nworship.\n\nGodfathers, Godmothers.--(See SPONSORS.)\n\nGolden Number.--The Golden Number is that {124} which marks the\nposition of any given year in the Lunar Cycle, which is a period\nof nineteen years. Meton, an Athenian philosopher, discovered that,\nat the end of every such period, the new moons take place on\nthe same days of the months whereon they occurred before its\ncommencement. This discovery was considered to be so important,\nit became the custom to inscribe the rule for finding the moon's\nage on a tablet in _golden_ letters and placed in the market-place\nat Athens; hence arose the term _Golden Number_. The Golden Number\nmay be found by adding one to the year of our Lord, and dividing\nthe sum by 19, when the remainder, if any, is the _Golden Number_.\nIf there be no remainder, the Golden Number is 19. _One_ is added\nto the year of our Lord because the first year of the Christian era\nwas the second of the Cycle. The time of Easter may be found by\nmeans of the Golden Number. (See Tables in Prayer Book.)\n\nGood Friday.--The Last Friday in Lent on which we commemorate the\nDeath of our Lord. It is called Good Friday from the blessed results\nof our Saviour's sufferings, for by the shedding of His own most\nprecious Blood He obtained eternal Redemption for us. It is the most\nsolemn and binding of all Fridays and should be observed as an\nabsolute Fast in token of our sorrow for sin, and in preparation for\nthe Easter Communion. All unnecessary work, all social engagements\nand pleasures are especially to be avoided by all those who reverence\ntheir Lord, and remember of what Good Friday is the solemn memorial.\nIt is a day of Church-going, and it will be found that the Good\nFriday services are very {125} impressive, solemn and soul-stirring.\nThe Proper Psalms are the 22d, 40th and 54th in Morning Prayer, and\nthe 69th and 88th for Evening Prayer. Proper Lessons and three\nspecial Collects, together with the Epistle and Gospel all set forth,\namid the solemnities of worship, the momentous story of the Saviour's\nPassion and Death. In many places, it is usual to have in addition\nto the appointed services, the \"THREE HOURS SERVICE\" (which see),\nheld from 12 M. to 3 P. M., in commemoration of our Lord's Agony on\nthe Cross, and consisting of special prayers and hymns with addresses\nor meditations. The Holy Communion is not celebrated on Good Friday,\nin accordance with the immemorial usage of the Church; only the\nintroductory portion of the service is used. The Altar is entirely\nstripped of its hangings and ornaments, except the cross, and is\nsometimes covered with black hangings. The observance of Good Friday\nis inwoven into the very texture of the Christian Religion, having\nbeen kept from the very first age of Christianity with strictest\nfasting and humiliation. The mind of the Church seems always to\nhave been, \"this day is not one of man's institution, but was\nconsecrated by our Lord Jesus Christ when He made it the day of His\nmost Holy Passion.\"\n\nGood Shepherd, Sunday of.--The name given in the Western Church to\nthe Second Sunday after Easter. The French know it as the Sunday of\nthe _Bon Pasteur_. The name is suggested by the Gospel for the day\nwhich sets forth our Lord as \"the Good Shepherd,\" and who in the\nEpistle is called the \"Shepherd and Bishop of our Souls.\" {126}\n\nGospel.--The word \"Gospel\" is derived from the Anglo-Saxon\n_Godspell_, signifying \"good news\"; founded originally on certain\nwords used by the angel in announcing the Saviour's Birth, viz.:\n\"Behold, I bring you _good tidings_ of great joy\" (St. Luke 2:10).\nThe word is greatly misunderstood and frequently misapplied, the\nidea seems to be that \"Gospel religion,\" \"Gospel sermons\" and\n\"preaching the Gospel,\" mean certain doctrines such as individual\nelection, calling, justification, sanctification and the like.\nThese are regarded as being very Scriptural, and in accordance with\nthe Scriptural method. When, however, we turn to the Scriptures we\nfind that such doctrines are not \"the Gospel\" at all, but simply\ndeductions from it. In the New Testament the word \"Gospel\" is applied\n_exclusively_ to the announcement of certain events, certain outward\nfacts connected with the Second Person in the Blessed Trinity,\nnamely, the Incarnation, Birth, Life, Death, Burial, Resurrection\nand Ascension of the Son of God. Such was the \"good tidings\"\nannounced by the angelic choir, such is the purpose of the New\nTestament Scriptures, and that Gospel religion or Gospel preaching\nwhich brings these sublime facts to bear on the hearts and lives\nof men, as living realities and guiding motives, alone can be\nScriptural and truly Gospel. This being the case, we can understand\nhow the Church's Year with its changing seasons of joy and penitence,\nsetting forth so clearly all these facts in our Lord's Life,\npreaches the very Gospel of Christ and in accordance with the\nScriptural method. (See CHRISTIAN YEAR.)\n\nGospels, The.--The four canonical records of the {127} Life of our\nLord written by St. Matthew, St. Mark, St. Luke and St. John. The\nfirst three are called the \"Synoptic Gospels,\" because they all look\nat the events they describe from the same point of view; while the\nstandpoint of St. John is quite different. His purpose was not to\ngive the history of our Lord as did the other Evangelists, but to\nteach the mysteries arising out of that history. For example, St.\nJohn says nothing about the circumstances of our Lord's Birth, but\nhe sets forth the _mystery_ which those circumstances embraced,--the\nIncarnation of the Word, or eternal Son of God. For this reason,\nthe Fourth Gospel is called by ancient writers a \"Spiritual Gospel,\"\nbecause it contains less of historical narrative than the others\nand more of Doctrine.\n\nGospel, The Holy.--The title given to the passage from the Gospels\nread at Holy Communion, commonly called \"the Gospel for the Day.\"\nDuring the reading of the Holy Gospel the people are to stand as\nrequired by the rubric. This custom is intended to show a reverent\nregard to the Son of God above all other messengers.\n\nGospel Side.--The north side of the Altar (the left side as we face\nthe Altar) at which the Holy Gospel is read. (See EPISTLE SIDE.)\n\nGospeller.--The Priest or Deacon appointed to read the Holy Gospel\nat a celebration of the Holy Eucharist, is so, called.\n\nGovernment, Church.--(See EPISCOPACY.)\n\nGown, The Black.--An Academical gown; an official or distinctive\ndress worn by students and officers of a College or University,\nand also by officials of a {128} Court of Justice. It is not an\necclesiastical garment, although it was customary during a time\nof great spiritual decadence in the Church for the gown with bands\nto be worn during the preaching of the sermon in the service. This,\nhowever, has long since been given up; the surplice is more properly\nworn.\n\nGrace.--The word \"grace\" means a _special favor_, and is applied to\nthe whole obedience, merit, Passion and Death of our Lord and the\nbenefits that flow from them,--justification, wisdom, sanctification,\nRedemption. The Church, which is the Body of Christ, is called the\n_Kingdom of Grace_, for in it we become members of Christ and\npartakers of His grace and heavenly benediction. The Sacraments, as\nwell as other ordinances, are called \"means of grace,\" because they\nare the appointed instrumentalities whereby God gives grace to His\nfaithful people, to help them in living faithfully and in obtaining\nSalvation.\n\nGradine.--A name sometimes given to the shelf at the back of the\nAltar and attached to the wall or reredos, upon which are placed\nthe candlesticks, flowers and other ornaments. There may be two or\nmore such shelves.\n\nGradual.--A portion of Scripture formerly sung after the Epistle\nfor the Day, from the steps of the Pulpit or Altar, and hence called\n_Gradual_, from the Latin _gradus_, meaning a step.\n\nGreek Church.--A name often used for the EASTERN CHURCH (which see).\n\nGreen.--One of the Church colors, and used during the Epiphany and\nTrinity Seasons. (See CHURCH COLORS.) {129}\n\nGregorian Music.--The Gregorian tones are certain chants of peculiar\nbeauty and solemnity handed down to us from remote antiquity. They\nare said to have been set forth in their present form by Gregory\nthe Great in the Sixth Century, from whom they are named. They are\nnumbered from _one_ to _eight_, with a few added supplementary tones\nof great dignity and beauty. Each tone has various endings. Where\nthe Psalter is sung, the Gregorian chants are usually employed,\nbeing sung antiphonally, but the _Glorias_ in full, that is by both\nsides of the choir together.\n\nGrowth of the Church.--The course of the Episcopal Church in the\nUnited States has been characterized by a very remarkable growth--a\ngrowth that has attracted the attention of the Public Press, both\nreligious and secular. Thus the Roman Catholic _News_ said recently,\n\"The gains of the Episcopalians in this country, steady, onward,\nundeniable, and that at the expense of the denominations called\nevangelical, is one of the remarkable characteristics of our times.\"\nThe following statement appeared in _Public Opinion_: \"A good\nshowing is made by the so-called Protestant Episcopal Church in the\nUnited States. The general growth of the Church far exceeds,\nproportionately, that of the population at large, or of any other\nreligious section of it in particular. It looks like the 'Church of\nthe future.'\" This statement may be illustrated by the returns of\nthe last census. In the decade ending 1900 the population increased\n21 per cent., while the increase of the Episcopal Church was 41 per\ncent. During the preceding decade (1880-1890) the increase of\npopulation was 24 per cent., but that of {130} the Church was 46\nper cent. Before the Civil War, (in 1850) this Church had one\ncommunicant for about every 300 of the population; in 1880 it had\none for every 148; in 1890, one for every 125, and in 1900 it had\none communicant for every 107 of the population. The comparison of\ngrowth of this Church with other religious bodies was set forth in\na statement by the New York _Independent_, from which it appears that\nthe rate of increase during the period examined was for the Episcopal\nChurch 44 per cent.; for the Lutherans, 14; Baptists, 12; Methodists,\n11; and Presbyterians, 8 per cent. In the census returns in 1850\nthe population of the United States was 23,847,884 and the Episcopal\nChurch had then only 79,987 communicants. To-day (1901) the State\nof New York alone with a population of only 7,268,012 has 163,379\ncommunicants, being about one-fourth of the population in that\nState. The _Missionary Monthly_, a Presbyterian publication,\nspeaking of the Church in New York City, said: \"The Episcopalians\nfar outnumber any other denomination in their membership. Their\nrelative growth also surpasses all others. In 1878 the Presbyterian\nmembership in this city was 18,704, while the Episcopalians numbered\n20,984. Now the Episcopalians almost double the Presbyterians in the\nmatter of Church membership.\" These last two items refer only to\nNew York, but it is a well established fact that the Church is\ngrowing rapidly in all parts of our land. To-day there is not a\nState or Territory where the Episcopal Church has not its Bishop or\nBishops and body of Clergy and faithful people; even in far away\nAlaska the Altar and the Cross have been set up, and the rate {131}\nof increase throughout the United States is larger than that of any\nother religious body in this land. Moreover, it is a striking fact\nthat the Episcopal Church is the only religious body in the United\nStates (except the Roman Catholic) which covers the entire country.\n\nGuardian Angels.--(See HOLY ANGELS.)\n\nGuild.--An organization or society. A name given to a society in\nthe Church, having for its object the welfare of the Parish to\nwhich it belongs, or the promotion of some special church work.\nUsually the purpose of a Church Guild is to bring the members\ntogether in devotion of spirit and in cooperative work under the\ndirection of the Rector; and in every way to bring the full Church\nsystem to bear on the hearts and lives of all.\n\n\n\nH\n\n\n\nHabit.--The name given to the garb worn by the clergy, _e_. _g_.,\nthe robes worn by a Bishop are frequently called the \"Episcopal\nhabit\"; also, the garb worn by members of a religious order, such\nas the Sisters of Charity, etc.\n\nHades.--The Greek word for the place of departed spirits, translated\nin the English Bible and, also, in the Creed by the word \"Hell,\"\nnot, however, the place of torment. (See DESCENT INTO HELL, also\nINTERMEDIATE STATE.)\n\nHallelujah.--A Hebrew word, meaning \"Praise the Lord\"; same as\nALLELUIA (which see). {132}\n\nHeaven.--The final abode of the righteous, where after the general\nResurrection they find their perfect consummation and bliss, both\nin body and soul, in God's eternal and everlasting glory.\n\nHell.--The final abode of the wicked and impenitent. Justin Martyr,\nan ancient Father of the Church, who lived A.D. 150, describes\nHell as \"a place where those are to be punished who have lived\nwickedly, and who do not believe that those things which God hath\ntaught us by Christ will come to pass.\" The original Greek word\nfor \"Hell,\" as the place of torment, is GEHENNA (which see).\n\nHeresy. Heretic.--The word \"heresy\" is derived from a Greek word,\nmeaning \"a choice,\" and is applied to doctrines or beliefs that\nare contrary to Divine Revelation as witnessed to by the Holy\nCatholic Church. A \"Heretic\" is one who prefers such false teaching\nto \"the Faith once delivered to the Saints.\" Concerning such St.\nPaul says, \"A man that is an heretic, after the first and second\nadmonition, reject\" (St. Titus 3:10). The Church regards the true\nFaith as of such vital importance to her life and to the life of\neach individual soul, she bids us to pray in the Litany, \"From all\nfalse doctrine, _heresy_, and schism, Good Lord, deliver us.\"\n\nHigh Celebration.--A term commonly employed to describe the solemn\nmidday service of the Holy Eucharist with the full adjuncts of\nritual and music. There is always a Gospeller and Epistoler in\naddition to the Celebrant. The music is often of an elaborate\ncharacter and the ceremonial more imposing. It is generally reserved\nfor the greater Festivals. {133}\n\nHistoric Episcopate.--This is a term that came into prominence when\nat the General Convention of 1886, which met in Chicago, the House\nof Bishops set forth the terms which it deemed a sufficient basis\nfor the Reunion of Christendom. By it is meant the Ministry\npreserved and perpetuated by APOSTOLIC SUCCESSION (which see, also\nEPISCOPACY).\n\nHistoriographer.--An official custodian and compiler of historical\nrecords pertaining to the Church, appointed by the General\nConvention. Several of the Dioceses have also their appointed\nHistoriographers.\n\nHoly Angels.--The service and Ministry of the Holy Angels and their\nguardianship over the sons of men is a doctrine set forth by the\nChurch in her beautiful service for ST. MICHAEL AND ALL ANGELS DAY,\n(which see). Elsewhere in the Liturgy she brings out the same great\ntruth. When we gather around the Altar of God in the Holy Eucharist\nwe do so \"with angels and archangels and with all the company of\nHeaven.\" It has always been a tradition of Christianity that \"angels\nattend at the ministration of Holy Baptism and at the celebration of\nthe Holy Communion; and that as Lazarus was the object of their\ntender care, so in sickness and death they are about the bed of the\nfaithful and carry their souls to the Presence of Christ in\nParadise.\"\n\nHoly Communion.--One of the two great Sacraments ordained by Christ\nand generally (_i.e._, always) necessary to salvation; this being\nthe Sacrament of the Lord's Body and Blood. The following explanation\nhas been given by the Rev. Morgan Dix, D.D.: \"Three names are given\nto this Sacrament according {134} to the way in which it is regarded.\nIt is called the _Holy Communion_, because it is the means of keeping\nthat union with Almighty God through the Incarnation which was\ncommenced in our Baptism, and because thereby all the faithful are\nspiritually one with each other. It is called the _Lord's Supper_\nwith historical reference to the time and circumstance of its\ninstitution. It is called the _Holy Eucharist_, as being the\ngreat act of praise and thanksgiving rendered by the Church in\nacknowledgment of the blessings of Redemption. It is also called\npreeminently the _Divine Liturgy_, as including and comprehending\nall acts of worship and religion, and as being the first and chief\nof all rites and functions; and it is both a Sacrifice and a\nSacrament. It is the great Commemorative Sacrifice of the Church,\nunbloody, mystical and spiritual; accompanying the Perpetual\nOblation of Himself which our great High Priest, Jesus Christ,\nmakes in Heaven, where He ever liveth and intercedes for us. In\nit the Passion of Christ is perpetually shown forth to the Almighty\nFather, and His Priests on earth unite in the Oblation which He\nmakes at the Mercy Seat. It is the _Sacrament_ in which the\nfaithful feed upon His most Blessed Body and Blood, in a divine\nmystery and after a spiritual manner, which is to be believed though\nit cannot be explained. Our Lord is really present throughout the\nwhole of this solemn and august action, though in no carnal,\ncorporal or material manner.\" (See REAL PRESENCE.)\n\nThe Prayer Book provides that this Blessed Sacrament shall be\ncelebrated at least every Sunday and Holy Day for which Collect,\nEpistle and Gospel are {135} provided; the only exception to this\nrule being Good Friday. (See EARLY COMMUNION; FREQUENT COMMUNION,\nalso WORSHIP.)\n\nHoly Days and Seasons.--(See CHRISTIAN YEAR, also articles on\nFEASTS, FASTS and GOSPEL.)\n\nHoly Ghost, The.--The Third Person of the Blessed Trinity. It is of\nfaith to believe that God the Holy Ghost is a Person, not simply\nan influence as the vagueness of modern religionism seems to imply,\nbut a Person so real that sin can be committed against Him, as in\nthe case of Ananias who was accused of lying to the Holy Ghost\n(Acts 5:3); a Person so real that He is represented as engaged in\nsuch personal acts as teaching, testifying, guiding into all Truth,\nand as interceding. The Holy Ghost is to be believed in as very and\neternal God, of one substance, majesty and glory with the Father\nand the Son. He, the Comforter, having been given we are now living\nunder the Dispensation of the Holy Ghost. The third paragraph of the\nCreed (each article of which is to be attributed to or affirmed of,\nthe Holy Ghost) brings out this truth and sets forth His Presence\nand work in the Church. This is illustrated by the following\nstatement: \"By being born again of water and the _Holy Ghost_ we\nare made members of 'the Holy Catholic Church'; by keeping the unity\nof the _Spirit_ in the bond of peace, we enjoy the 'Communion of\nSaints'; through the _Holy Ghost_ we receive the 'Remission of\nSins,' first in our Baptism and afterwards in the Holy Communion\nand other ordinances; it is through the _Holy Ghost_ that the Lord\nshall quicken our mortal bodies in the 'Resurrection,' and by His\ngrace we {136} shall be enabled to give a good answer at the Judgment\nSeat of Christ and so attain to the 'Life Everlasting.'\" (See\nPROCESSION OF THE HOLY GHOST.)\n\nHoly Innocents' Day.--A Festival of the Church observed on the third\nday after Christmas, December 28th, in memory of the children of\nBethlehem, whose death Herod caused, and who have always been\nregarded as the Infant Martyrs of the Christian Church, for that\n\"not in speaking, but in dying, have they confessed Christ.\" This\nFeast is one of the very oldest of Holy Days, having always been\nassociated with the observance of Christmas.\n\nHoly Name, The.--The name of JESUS (which see). Bishop Jeremy Taylor\nsays, \"This is the Name which we should engrave in our hearts, and\nwrite upon our foreheads, and pronounce with our most harmonious\naccents, and rest our faith upon, and place our hopes in, and love\nwith the overflowings of charity and joy and adoration.\" An old\ncustom that has come down to us from the most ancient times is that\nof bowing at the Holy Name of Jesus, especially in reciting the\nCreed. The 18th Canon of the English Church (1604) gives the meaning\nof this custom as follows: \"When in time of Divine Service the Lord\nJesus shall be mentioned, _due_ and _lowly reverence_ shall be done\nby all persons present, as it hath been accustomed, testifying by\nthese outward ceremonies and gestures their inward humility,\nChristian resolution, and due acknowledgment that the Lord JESUS\nCHRIST, the true and Eternal Son of God, is the only Saviour of the\nworld, in whom alone all mercies, graces and promises {137} of God to\nmankind, for this life and the life to come, are fully and wholly\ncomprised.\"\n\nHoly Orders.--A term used to designate the Sacred Ministry, and is\nexpressive of the position and authority of the Ministry of the\nChurch. Holy Scripture as well as ancient authors and the universal\npractice of the Church bear witness to the fact that Almighty God\nof His Divine Providence hath appointed \"divers orders\" in His\nChurch and that these orders have always and in all places been\n_three_ in number, viz., Bishops, Priests and Deacons. (See BISHOP,\nEPISCOPACY, DEACON, MINISTER, PRIEST.)\n\nHoly Table.--(See ALTAR.)\n\nHoly Thursday.--A name commonly given to ASCENSION DAY (which see);\nnot to be confounded with Thursday in Holy Week, which is more\nproperly known as Maundy Thursday.\n\nHoly Week.--The last week in Lent is so called and among the\nancients was known also as \"The Great Week,\" because of the\nimportant events in the last week in our Lord's Life which it\ncommemorates. It is a week of solemn and awful memories, a holy\ntime of deepest devotion and searchings of heart. The Church has\nalways kept it as such. From day to day, amid the solemnities of\nworship, we follow our Lord in His Passion, live it over again, as\nin Psalm and Hymn, in Proper Lessons, in Epistles and Gospels and\npleading, prayers the whole record of the Royal Reception, the final\nTeachings, Betrayal, the cruel mockery, the desertion, and the\nawful Agony on the Cross, the Death and the Burial of the Lord\nof Life is solemnly recited as a memorial before God. Each {138} day\nis significant, thus: The first day of the week, the Sixth Sunday in\nLent, is called Palm Sunday, in reference to the palms strewn in our\nLord's way on His entrance into Jerusalem; _Monday_ and _Tuesday_\nwitnessed the final disputations with the Jews; _Wednesday_ stands\nout as the day of the Lord's Betrayal and the beginning of the events\nwhich reached their climax on Good Friday; _Thursday_ is ever to be\nremembered as the day of the Commands, first, concerning love, and\nsecondly, the institution of the Blessed Sacrament with its \"Do this\nin remembrance of Me\"; _Good Friday_, the day of the Crucifixion and\nDeath, and _Saturday_, Easter Even, which commemorates the Descent\nof our Lord's soul into Hell while His Body rested in the grave.\n\nHomilies.--The two books of Homilies or Sermons referred to in the\nXXXVth Article of Religion. The first volume was written during the\nreign of Edward VI, in 1542, and the second in 1563. They treat of\nsuch topics as \"Good Works,\" \"Repentance,\" \"Prayer,\" \"The number of\nthe Sacraments,\" \"The Right Use of the Church,\" etc. The Books of\nHomilies are received in the American Church so far as they are an\nexplication of Christian Doctrine and instructive in piety and\nmorals. The list of subjects treated of in the Second Book is given\nin the XXXVth Article of Religion.\n\nHood.--An ornamental fold hanging down the back, denoting the\nacademical degree which the person officiating has taken in College\nor University. It is made of silk, the color indicating the degree\naccording to the University usage. The Church of England {139} by\ncanon enjoins that every minister, who is a graduate, shall wear his\nproper hood during the time of divine service. The hood is quite\ncommonly worn in the United States by both Bishops and Clergy.\n\nHosanna.--A Hebrew word, meaning, \"Save, we beseech Thee.\"\n\nHours of Prayer.--(See CANONICAL HOURS.)\n\nHouse of Bishops.--The upper House of the General Convention in\nwhich all Diocesan, Coadjutor and Missionary Bishops have seats,\nrepresenting their own Order. The term is often used as a collective\nname for all the Bishops of the American Church. (See GENERAL\nCONVENTION.)\n\nHouse of God.--The Church building is so called because it is set\napart for the worship of God. That it is something more than a mere\nlecture hall, or concert room or auditorium, as it is commonly\nregarded by modern religionism will appear from the following taken\nfrom the Annotated Prayer Book: \"The Church is the _House of God_,\nnot man's house; a place wherein to meet with Him with the closest\napproach which can be made in this life. Hence, if Jacob consecrated\nwith the ceremony of unction the place where God made His covenant\nwith him, and said of it, 'This is none other but the House of God,\nand this is the Gate of Heaven'; so should our churches be set apart\nand consecrated with sacred ceremonies making them holy to the Lord.\nSo also, because they are to be in reality, and not by a mere\nstretch of the imagination, the Presence chambers of our Lord, we\nmust regard them as the nearest to {140} Heaven in holiness of all\nplaces on earth by the virtue of that Presence. And lavishing all\ncostly material, and all earnest skill upon their first erection and\ndecoration, we shall ever after frequent them with a consciousness\nthat 'the Lord is in His holy Temple,' and that all which is done\nthere should be done under a sense of the greatest reverence towards\nHim.\"\n\nHousel.--An old English word for the Holy Eucharist. Thus an old\nEnglish canon of A.D. 960 orders every Priest \"to give _housel_\n(_i.e._ Holy Communion) to the sick when they need it.\" The word\nalso appears in Chaucer's Canterbury Tales, in Piers Plowman,\nBeaumont and Fletcher and also in Shakespeare. So, also, we find\nthe term _houselling cloth_, meaning a large cloth spread before\nthe people while receiving. The word evidently meant a _Sacrifice_.\n\nHumble Access, Prayer of.--The name given to the beautiful prayer\noffered in great humility just before the Consecration in the Holy\nCommunion, beginning, \"We do not presume,\" etc. The words are taken\nfrom the most ancient Liturgies.\n\nHymn Board.--A tablet to which the numbers of the hymns to be sung\nat any service are affixed, and which is placed in a conspicuous\nplace for the greater convenience and guidance of the congregation.\nThe purpose of the Hymn Board is to do away with the custom of\nannouncing the day of the month and the hymns, but this is not\ngenerally carried out in practice.\n\nHymnal, The.--As the Church has a book for her _Common Prayer_, so\nalso she has a book for her _Common Praise_, and this is known as\nTHE HYMNAL. The {141} Hymnal as it now stands was set forth by the\naction of the General Convention of 1892, and is the outgrowth of\nmuch study, many changes and a great deal of legislation since the\ntime when there was bound up with the Prayer Book a few hymns for\ncongregational use. The present imposing volume has 679 hymns drawn\nfrom almost every source and age, and, no doubt, meets every need\nand requirement.\n\nHymns.--The first hymn mentioned in the annals of Christianity was\nthat sung by the angels at the Birth of our Lord, from which we have\nthe _Gloria in Excelsis_, and the second was that sung by our Lord\nand His Apostles immediately after the Last Supper in the upper\nroom, known as the _Hallel_. In early times anything sung to the\npraise of God was called a hymn. Afterwards the use of the term\nbecame more restricted. Pliny shows that in the year 62 the\nChristians instituted a custom of meeting together before sunrise\nto sing hymns of praise. Melody only was used, not harmony, and\nthe tunes employed were, doubtless, of Jewish character. Originally\nall music of the Christian Church was almost entirely vocal. In the\nThird and Fourth Centuries the Christian Religion began to grow\nlargely in the number of its followers, in wealth and position;\nmagnificent churches were built under Constantine the Emperor, and\nthen it came to pass that choirs were instituted definitely by the\nCouncil of Laodicea, A.D. 367. For two centuries the music of the\nChurch deteriorated. In the Sixth Century Gregory the Great\ninstituted many reforms, so that the credit of reviving real\ncongregational singing belonged to him. (See GREGORIAN MUSIC.) The\n{142} connection of religion with music is shown by the fact that\nnearly every great revival of religion has been accompanied by a\ngreat outburst of song. Beginning with the Reformation, the form\nof hymn, called _chorale_, originated in the reformed Church of\nGermany and largely with Martin Luther. The most popular part in\ncongregational singing was the singing of hymns and there have been\nthree successive styles in hymn-tunes. The first was the diatonic;\nthe second the florid (from 1730 to 1840), and the third the modern\nstyle (from 1840 to the present time). This modern style is in some\nrespects a return to the old style of the Sixteenth and Seventeenth\nCenturies, with this distinction, that the harmonies instead of\nbeing pure diatonic are more chromatic and less plain. (See MUSIC,\nalso ORGANS.)\n\nHypothetical Form.--(See BAPTISM, CONDITIONAL.)\n\n\n\n\nI\n\n\nIchthus.--The Greek word for FISH (which see).\n\nI. H. S.--The first three letters of the Greek word for JESUS, and\nequivalent to the English letters J. E. S. They are largely used\nin Church decorations as symbols of the Holy Name.\n\nImmersion.--The dipping into the water of recipients of Holy\nBaptism. For the relative importance of _Immersion_ and _Affusion_,\nsee article on AFFUSION.\n\nImmovable Feasts.--Those Feasts of the Church which always occur on\nthe same date such as {143} Christmas Day, Feast of the Epiphany,\netc. As some of the Feasts, such as Ascension Day, Whitsun Day,\netc., are movable depending on the time Easter is kept. Tables and\nRules for the Movable and Immovable Feasts are set forth in the\nPrayer Book for convenience and to avoid confusion. (See CHRISTIAN\nYEAR, also FEASTS AND GOSPEL.)\n\nImposition of Hands.--A technical term for the _Laying on of Hands_\nby the Bishop in Confirmation. Wheatley on the Prayer Book remarks:\n\"This is one of the most ancient ceremonies in the world. It has\nalways been used to determine the blessing pronounced to those\nparticular persons on whom the hands are laid, and to signify that\nthe persons, who thus lay on their hands, act and bless by divine\nauthority. Thus Jacob blessed Ephraim and Manasses, not as a parent\nonly, but as a prophet. Moses laid his hands on Joshua, by express\ncommand from God, and as supreme Minister over his people; and thus\nour Blessed Lord laid His Hands upon little children and blessed\nthem, and upon those that were sick and healed them. . . . And the\nApostles, from so ancient a custom and universal a practice,\ncontinued the rite of _Imposition of Hands_ for communicating the\nHoly Spirit in Confirmation, which was so constantly and regularly\nobserved by them, that St. Paul calls the whole office, _Laying on\nof Hands_,\" and it may be added one of the first \"principles of the\nDoctrine of Christ\" (Hebrews 6:1 and 2).\n\nThis term also refers to the Laying on of Hands by the Bishop in\nOrdination to the Sacred Ministry, by which is conferred the grace\nof Holy Order, and one {144} is admitted to the Office and work of\na Deacon, of Priest or Bishop, \"which Offices were evermore had in\nsuch reverend estimation, that no man might presume to execute any\nof them except he were first called, tried, examined and known to\nhave such qualities as are requisite for the same; and also by\npublic Prayer, with _Imposition of Hands_, were approved and admitted\nthereunto by lawful Authority.\" (Preface to Ordinal in Prayer Book.)\n\nIncarnation, The.--A Latinized name for the act by which the Second\nPerson of the Blessed Trinity, God's Only Son, the Eternal \"Word\nwas made Flesh,\" _i.e._, took our nature upon Him; and also for\nthe Doctrine that \"the Godhead and Manhood were joined together in\none Person never to be divided\" (II Article of Religion). This\ntruth is embodied for us in the Creed, in the words, \"Jesus Christ,\nHis Only Son our Lord; Who was conceived by the Holy Ghost, Born of\nthe Virgin Mary.\" This great outward fact is the foundation of all\nthat follows: upon it Christianity depends and all Christian Doctrine\nhas reference to it. By reason of the Incarnation the Church as a\nliving Body becomes Christ's Body on earth, and in the Church and\nby means of it man is brought into union with Him who is the\nbeginning of a new race, the Head of a new and spiritual creation.\nThus it is that the Sacraments, which are often called the\n\"Extension of the Incarnation,\" become more than they seem. They\nare the means of our participation in Christ's Holy Humanity, and\nof our growing into His likeness, as we use them with faith and\ntrue repentance. {145}\n\nIncense.--Incense is one of the Six Points of Ritual which it is\nclaimed have always characterized the worship of the Christian\nChurch. It was the practice of the Church of England up to the\nReformation, and even after that was frequently used. It is used in\nmany Churches at the present time. It is more of a Scriptural usage\nthan a Roman use, and while there is no canon or enactment forbidding\nits use, yet in the present state of our Church life it is not\nlikely to become a very popular restoration for some time to come.\n\nIncumbent.--A term peculiar to the English Church but frequently\nused in this country to designate the Rector of a Parish. The word\nmeans one who holds or is in possession of any office; it occurs\nin the Institution Office.\n\nInfant Baptism.--If the Church were simply a voluntary society\nfounded on the Bible, as is commonly supposed, there would be no\nspecial reason why Infants should be baptized, except as a matter\nof sentiment. If, on the other hand, the Church is a Divine\nInstitution, founded on Christ and His Apostles, and is declared\nin Holy Scripture to be the Mystical Body of Christ, in which we\nare united to Him, admitted into covenant with God and so brought\ninto a new relationship with God, then _Infant Baptism_ is not only\none of the most reasonable, but one of the most urgent doctrines of\nthe Christian Religion, because it is in Holy Baptism that all these\nblessings are vouchsafed to us. (See BAPTISM, HOLY.) By this\nSacrament the youngest infant is lifted up, so to speak, out of the\nworld of nature and transplanted into {146} Christ's spiritual\nkingdom. It becomes thus a child of grace. Its little life is made\nright with God. The old evil of our race has been rectified. It is\nhenceforth not only a child of Adam, but also a child, or member of\nthe second Adam, Jesus our Lord. By its new Birth in Holy Baptism,\nthe child becomes as fully incorporated into the new and spiritual\nrace of which Christ is the Head, as ever it was incorporated into\nthe race of mankind by its natural birth. It may not be conscious of\nthis, any more than it was conscious of its natural birth, but it\nhas, nevertheless, made a right beginning through the thoughtful care\nof others. It has, by this ministration, been grafted into the Body\nof Christ. It has been put in the way of true spiritual growth and\ntraining. Henceforth it may be brought up as \"the child of God\" and\nnot as an alien. To this end the church gives it spiritual\ncaretakers, whose duty it is to see that this child is virtuously\nbrought up to lead a Godly and a Christian life according to this\nbeginning. This is the meaning of _Infant Baptism_; and the Church\nhas always regarded such Baptism as a reasonable and benevolent\nwork, as is exemplified by her universal practice from the beginning.\nThe \"Mercy to Babes\" in the Old Dispensation has not been lost out\nof the New, the Dispensation of the Spirit of love, which brings to\nall, even to the _infant_, as well as to its parents, God's mercy\nwhich \"He promised to our forefathers, Abraham and his seed\nforever.\" (See NAME, THE CHRISTIAN.)\n\nInhibit.--Meaning to restrain or prohibit the exercise of the Sacred\nMinistry; a discipline exercised by a Bishop for cause. {147}\n\nInnocents, The.--(See HOLY INNOCENTS' DAY.)\n\nI. N. R. I.--The initials of the Latin version of the accusation\nplaced over our Lord's Head on the Cross, viz.: \"Jesus Nazarenus\nRex Judaeorum,\" and meaning \"Jesus of Nazareth (the) King of (the)\nJews.\" These letters are often used in Church decoration.\n\nInstitution, Letter of.--(See INSTITUTION, OFFICE OF.)\n\nInstitution, Office of.--The service in the Prayer Book entitled,\n\"An Office of Institution of Ministers into Parishes or Churches.\"\nCanon 18, Title I of the Digest requires \"that on the election of a\nMinister into any Church or Parish, the Vestry shall notify the\nBishop of such election, in writing; and if the Minister be a Priest,\nthe Bishop may, if requested by the Vestry to do so, institute him\naccording to the Office established by this Church.\" If the\ninstitution is to take place, the Bishop issues an official letter,\ncalled, \"The Letter of Institution,\" in which he gives and grants\nunto the duly elected Rector his license and authority to perform\nthe Office of a Priest in the parish, stating name and place. The\nRector is then duly instituted according to the service set forth,\neither by the Bishop himself, or by a Priest appointed by him, in\nwhich the Letter of Institution is read; God's blessing invoked on\nthe newly appointed Rector and his work; the keys of the Church are\ngiven him by the Wardens; a sermon is preached on the duties of\nPastor and People by some one appointed by the Bishop, and the Holy\nEucharist is celebrated by the newly instituted Minister. After the\nBenediction, it is directed that, the Wardens, Vestry and others\nshall {148} salute and welcome him, bidding him Godspeed. By the\nwording of the Canon this service is not obligatory and adds nothing\nto the contract or agreement already made between the Minister and\nVestry. The service, therefore, is not often used, although it would\nbe desirable that every Pastorate should be thus inaugurated.\n\nInstitution, Words of.--The words used by our Blessed Lord when He\ninstituted the Sacrament of His Body and Blood, and which are\nincorporated in the Prayer of Consecration as set forth in the\nCommunion Service. These words form the essential part of the\nConsecration and the rubric directs that they be accompanied by\ncertain manual acts which are prescribed. (See MANUAL ACTS.) To\neffect a valid Sacrament there must be the unfailing use of our\nLord's own words in instituting the Blessed Sacrament, the elements\nof bread and wine, and a duly appointed Priesthood.\n\nInstruction.--The name given to a short, practical address, generally\non some usage, feature or doctrine of the Church, as distinguished\nfrom the more formal sermon.\n\nIntercessions of the Litany.--Those petitions in the Litany which\nhave for their response the words, \"We beseech Thee to hear us,\nGood Lord,\" are so called. (See LITANY.)\n\nIntermediate State.--Death is a separation of the soul and body; the\nbody becoming lifeless and eventually decomposing into dust, the\nsoul continuing to live as truly as ever. What becomes of the living\nsoul when thus separated from the body by death? {149}\n\n\"Our Lord,\" says the Rev. J. H. Blunt, \"has answered this question\nto a certain extent by the Parable of Lazarus and the Rich Man (St.\nLuke 16:19-31). By that Parable He has taught us that the living\nsouls of the departed live in a condition of happiness or misery\nsuitable to the judgment which the all-seeing eye of God has passed\nupon their lives; the good Lazarus at rest in 'Abraham's Bosom,' the\nwicked Dives 'in torments.' At the same time our Lord has clearly\nrevealed by His own words and those of His Apostles that there will\nbe a general judgment at the last day, when all, good and bad, will\nhave to stand before the Throne of God, not as bodiless souls, but\nwith soul and body. And further, the Book of Revelation follows up\nthe words of Christ and His Apostles with some very distinct\ndisclosures as to the _increased_ happiness of the good and the\n_increased_ misery of the wicked after the final and open award of\nthe Judge has been given in the general Judgment. The separate\nexistence of the soul between death and the Judgment Day is,\ntherefore, called the _Intermediate State_!\" (See HADES, also DESCENT\nINTO HELL.)\n\nIntonation.--The first two or three notes of a Gregorian chant\nintroducing the recitative note; usually sung without the organ, by\none of the Clergy or choir who is called the Cantor or Precentor.\n\nIntone.--To recite or chant on one note with inflections of the\nvoice at stated places, according to certain rules. The Minister\nintones the prayers, Epistle, Gospel, etc. Anciently the entire\nservice was musically rendered, the Scriptures having their own\npeculiar intonation and inflections, the ordinary reading {150} tone\nbeing altogether excluded. This practice has been strictly adhered\nto in many of the English Cathedrals from the most ancient times to\nthe present. In many parishes the services are also musically\nrendered, the Clergy intoning the prayers, the responses being sung\nby the congregation. The custom is growing in favor as an inspiring\nand Scriptural method of rendering the services. (See EVENSONG.)\n\nIntroit.--The Psalm which is sung while the Clergy are entering the\nSanctuary for the celebration of the Holy Communion. Its literal\nmeaning is _The Entrance_. Formerly the Introit was appointed for\nevery celebration of the Holy Communion as well as Collect, Epistle\nand Gospel. In the first Prayer Book of Edward VI, the Introits\nwere all printed before the Collect. Some of these are selected\nwith a \"striking appropriateness to the days for which they are\nappointed and show a deep appreciation of the prophetic sense of\nHoly Scripture.\" They are not often used at the present time as\nHymns have been generally substituted, since the omission of the\nIntroits from the Prayer Book.\n\nInvitatory.--The name given to the _Venite_ (O come let us sing,\netc.) as being an invitation to the use of the Psalms in worship.\nThis Psalm, the 95th, has been so named and used since the time of\nthe Temple Worship at Jerusalem.\n\nInvocation, The.--The words, \"In the Name of the Father, and of the\nSon, and of the Holy Ghost,\" used before sermons, is so called; to\nwhich the people respond \"Amen.\" This is a very ancient usage, and\nfounded on the belief that so important a work as {151} \"preaching\nthe Word\" should be done in the Name of the Lord. The _Invocation_\nis the name given also to the third paragraph of the Prayer of\nConsecration in the Communion Office, in which the Merciful Father\nis invoked that He may \"vouchsafe to bless and sanctify with Thy\nWord and Holy Spirit, these Thy gifts and creatures of bread and\nwine, that we, receiving them according to Thy Son our Saviour Jesus\nChrist's holy institution, in remembrance of His Death and Passion,\nmay be partakers of His most blessed Body and Blood.\"\n\n\n\nJ\n\n\n\nJames (St.) The Great.--One of the Apostles of our Lord, whose\nFestival is observed on July 25th, St. James was the brother of St.\nJohn and the son of Zebedee and Salome. With St. John he received\nthe appellation of \"Boanerges\" from our Lord. He has also been\nsurnamed the _Great_ or the _Greater_ by the Church, but neither of\nthese designations can be satisfactorily accounted for. St. James\nwas the first of the Apostles who suffered martyrdom and the only\none whose death is recorded in the New Testament (Acts 12:1). In\necclesiastical art St. James is variously represented as a pilgrim\nwith staff; with staff and shell; as a child with staff and wallet\nwith shell upon it; on a white charger conquering the Saracens;\nthis last with reference to his being regarded as the Patron Saint\nof Spain, Santiago, \"St. Iago of Compostella.\" {152}\n\nJames (St.) The Less.--The son of Cleophas, or Alphaeus and Mary,\nand brother of Thaddaeus or St. Jude. He was one of the Twelve\nApostles and the writer of the Epistle which bears his name. St.\nJames was the first Bishop of Jerusalem and was put to death there,\nat the Passover A.D. 62, in a popular commotion, probably caused\nby the publication of his Epistle. He is commemorated on the double\nFestival of St. Philip and St. James, observed on May 1; these two\nApostles having been associated together in the most ancient\ncalendars, although in other calendars they were commemorated on\ndifferent days. In ecclesiastical art St. James the Less is\nrepresented with a fuller's club in his hand; as a child with palm\nbranch; a saw in his hand, etc.\n\nJesus.--The human Name of our Lord, given to Him at His circumcision\nand meaning _Saviour_. The name _Jesus_ was by no means an uncommon\nname among the Jews. It is in the Greek what _Joshua_ is in Hebrew,\nwho is twice called in the New Testament _Jesus_, as in Acts 7:45\nand Heb. 4:8. In both these passages the word Jesus means Joshua,\nhaving reference to his work as a leader and deliverer of Israel.\nSo also we meet with Jesus the Son of Sirach, who wrote the book\nEcclesiasticus. St. Paul speaks of one Jesus who was called Justus\n(Col. 4:11), and in Acts 13:6, we read of \"a certain sorcerer, a\nfalse prophet, a Jew, whose name was Bar-Jesus,\" _i.e._, son of\nJesus. Josephus mentions many of the same name. Thus our Lord took\na common name, but a Name which henceforth was to be above every\nname.\n\nAs the Name _Jesus_ is the same as Joshua, its {153} significance may\nbe learned from its derivation. Joshua the son of Nun was first\ncalled _Oshea_, but Moses changed it to Jehoshea, (contracted to\nJoshua) from _Jah_, (Jehovah) and Oshea, Saviour, and meaning, \"He\nby whom _God will save_ His people from their enemies.\" Thus Joshua\nwas a type of the spiritual Saviour of the world. The name as borne\nby our Lord means \"God our Saviour,\" as the angel declared, \"for He\nshall save His people from their sins.\" The ancient prophecy that\nHe should be called \"_Emmanuel_, God with us,\" was fulfilled when\nour Lord was called JESUS. When then we profess our belief in JESSU\nas we do in the Creed, it is as if we said, \"I believe that JESUS,\nin the highest and utmost importance of that Name, to be the Saviour\nof the world. I acknowledge there is no other way to Heaven beside\nthat which He has shown us; there is no other means which can\nprocure it for us but His Blood; there is no other person who shall\nconfer it on us but Himself. And with this full acknowledgment I\n_believe_ in JESUS.\" (See HOLY NAME.)\n\nJohn Baptist, Saint.--The forerunner of our Lord who was sent to\nprepare the way for His coming. He was miraculously born of Zacharias\nand Elizabeth, both being \"old and well-stricken in years.\" Although\nhe suffered martyrdom, he is commemorated on the day of his\nNativity, as his birth heralded the Incarnation. The Festival of the\nNativity of St. John Baptist has been observed since the fourth or\nfifth century on June 24th, as this was undoubtedly the day of his\nbirth, since he was six months older than our Lord. This date, also,\nis supposed to be {154} connected with his words, \"He must increase,\nbut I must decrease.\" The days after June 24th begin to decrease in\nlength, but after the Christmas Tide they begin to increase. St.\nJohn was beheaded by Herod Antipas, when he was about thirty years\nold. He was a Prophet, the greatest of all--the last Prophet of the\nOld Dispensation and the first of the New, and our Lord declared\nthat among all previously born of women none was greater than John\nthe Baptist. In ecclesiastical art St. John Baptist is variously\nrepresented, with a lamb on a book, small cross, close crown or cap;\nwith tunic of camel's hair; cope fastened with two leather thongs\ncrossed; with lamb and locust; his head on a dish.\n\nJohn Evangelist, Saint.--Commemorated on the second day after\nChristmas, December 27th. St. John was the son of Zebedee and Salome\nand brother of St. James the Great. The sons of Zebedee were,\ndoubtless, among the first called of our Lord's disciples and St.\nJohn was from the first among those nearest and dearest to our Lord.\nNot only was he one of the Twelve Apostles but he was one of the\nthree chosen witnesses of our Lord's greatest glory and humiliation\non earth, viz.: in His Transfiguration, and the Agony in Gethsemane.\nHe delights to call himself \"the disciple whom Jesus loved.\" He lay\non Jesus' bosom at the Paschal Supper and to him the Lord committed\nthe care of His own mother when He died. St. John \"is known to the\naffection of the Church as the Apostle of love, and to her intellect\nas the _Theologos_, the Divine.\" Besides his Gospel he wrote the\nthree Epistles bearing his name and the Revelation. St. {155} John is\nsaid to have spent the later years of his life at Ephesus, and is the\nonly one of the Apostles who died a natural death. He died at the\nage of 100, having been born the same year as our Lord. In the\nEmblems of the four Evangelists (See EMBLEMS) the eagle is always\nallowed to represent St. John, and most fitly, \"for like the eagle\nhe soars high above the earth basking in the pure sunlight of\nDivine Truth.\"\n\nJoining the Church.--This is a phrase that has been brought over\nfrom the usage and phraseology of the various denominations. Its use\namong Church people has been productive of the greatest harm. In the\nfirst place, it is hardly a correct phrase for a Churchman to use.\nWe may \"join\" an Odd Fellows' lodge or a debating society, but we do\nnot _join_ a family or household which God's Church is. We are born\nor adopted into a family, and so we are adopted into God's family;\nincorporated, grafted into the Body of Christ, His Church, and not\nsimply \"join\" it as we would a debating society or a political club.\n\nIn the next place, harm has been done by the use of this phrase by\nChurch people, because as popularly understood it is in direct\ncontradiction to the belief and practice of the Church. According to\nthis phraseology Holy Baptism counts for nothing, and yet the Bible\nteaches that it is in Holy Baptism that we are made members of\nthe Church, and that all future blessings are dependent on this\nspiritual fact. When then, Church people take up this mode of speech\nand use it in reference to Confirmation as is so often done, they\npractically ignore the significance of Holy Baptism and the Church's\nmethod and appointed order. {156}\n\nThe effect of this becomes apparent in the lives of many of the\nChurch's baptized children. Because, in whatever religious teaching\nthey receive, their Baptism is never referred to, and they are never\nreminded that they are _now_ God's children by adoption and grace\n_because baptized_, it comes to pass that, when these same children\nare asked to be confirmed, they think and act as if they were\ninvited to \"join the Church.\" And as they are more influenced by the\nspeech and methods of the various religious bodies which prevail in\ntheir community than they are by the Church's teaching, they imagine\nthat something extraordinary is required; they feel as if they must\nsomehow \"have got\" religion; or they do not feel prepared to\n\"experience religion\"; or else they don't know whether they will or\nwill not \"join the Episcopal Church.\" In all this we see the result\nof the application and use of \"other systems\" rather than that of\nthe Church. Thus many an earnest and loving young heart has been\nlost to the Church, notwithstanding it was given to God in its\ntenderest years to be trained up for Him. Confirmation is not\n\"joining the Church.\" If we are baptized, we have been \"received\ninto Christ's Holy Church and made a living member of the same.\" And\nbecause this is true, the Church has a further Blessing in store\nfor her children. This she would bestow by the ministrations of her\nchief Pastors in the Laying on of Hands by the Bishop; and to this\nour young people might go naturally and easily and at the same time\nsoberly and reverently, if they were properly instructed and lovingly\nled. There is no reason why {157} any young baptized person might\nnot thus go to his or her Confirmation, claiming this Blessing as\ntheir right and privilege as children of God and citizens of His\nKingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also\nCONFIRMATION.)\n\nJubilate Deo.--The Latin title of the One Hundredth Psalm,\ntranslated \"O be joyful in the Lord,\" and which is sung as an\nalternate to the _Benedictus_ when the latter occurs in the Lesson\nfor the day.\n\nJude, Saint.--Also called Thaddaeus or Labbaeus, \"the brother of\nJames,\" and whose name sometimes appears as _Judas_, and in one\ninstance it is added in parenthesis, \"not Iscariot.\" St. Jude was\nan Apostle of our Lord and wrote the Epistle which bears his name.\nHe is sometimes called the Jeremiah of the New Testament, as he\nwrote to the Church in \"solemn and rugged language of present perils\nand coming storms.\" The object of his Epistle is to contend\nearnestly for pure Christian doctrine, and it is he who has given\nus that stirring text which is adopted as a motto by all true and\nloyal Churchmen, viz.: \"that ye should earnestly contend for the\nFaith which was once delivered to the Saints.\" He is said to have\nbeen married and to have left descendants who were summoned before\nthe Emperor Domitian as confessors for Christ's sake. St. Jude is\ncommemorated on the double Festival of St. Simon and St. Jude,\nobserved on October 28th. It may be that the union of these two\nnames is intended to be an illustration of that unity of the Faith\nfor which the Epistle of St. Jude so strongly contends, as these\ntwo Apostles ministered and suffered together, (See SIMON, ST.) The\nCollect {158} for the Day embodies this idea. In ecclesiastical art\nSt. Jude is variously represented, as having a boat in his hand; a\nboat hook; a carpenter's square; a ship with sails in his hand;\ncarrying loaves or a fish; with a club; with an inverted cross; with\na medallion of our Saviour on his breast or in his hand; with a\nhalbert; as a child with a boat in his hand.\n\nJurisdiction, Episcopal.--By this term is meant the sphere of a\nBishop's rule or ministration. This is defined in Article 4 of the\nConstitution adopted by the General Convention which provides, \"and\nevery Bishop of this Church shall confine the exercise of his\nEpiscopal Office to _his proper Diocese_, unless requested to\nordain, or confirm, or perform any other act of the Episcopal Office\nin another Diocese by the Ecclesiastical Authority thereof.\"\n\nJurisdiction, Missionary.--A portion of a State or Territory set\napart for the missionary work of the American Church, to the\noversight of which a Missionary Bishop has been appointed, is so\ncalled. The term Missionary Jurisdiction is also applied to the\nforeign field where a Missionary Bishop has been appointed to the\nexercise of Episcopal functions in any missionary station which the\nHouse of Bishops with the concurrence of the House of Deputies may\nhave designated.\n\nJurisdiction, Resignation of.--Sometimes it happens that a Bishop\nfrom old age, or sickness, or other cause desires to resign his\nEpiscopal Jurisdiction. To do this, he must gain the consent of the\nHouse of Bishops. The canons on this subject are very stringent and\nmake it difficult for a Bishop to resign. The {159} teaching of the\nChurch is that \"a Bishop is bound to his Diocese for life,\" and\ntherefore, she is very reluctant that the relationship should be\nbroken or interfered with except for great and necessary cause; on\nwhich ground alone the resignation is permitted.\n\nJustification.--A theological word used to designate the forgiveness\nof the sinner and his restoration to a right relationship with God.\nThe cause of Justification may be given as follows:\n\n  THE PRINCIPAL CAUSE.--God's mercy.\n  THE MERITORIOUS CAUSE.--Christ's death.\n  THE EFFICIENT CAUSE.--The operation of the Holy Ghost.\n  THE INSTRUMENTAL CAUSE ON GOD'S SIDE.--The Ministry of the Word,\n    Baptism and the Holy Communion.\n  THE INSTRUMENTAL CAUSE ON MAN'S SIDE.--Faith which works by love.\n\n\n\nK\n\n\n\nKalendar.--The same as CALENDAR (which see).\n\nKeys of the Church.--To the Rector belongs the control of the keys\nof the Church building, and this because he alone can determine what\nservices shall be held in it. If he chooses he can hold services\nevery day; he can celebrate the Holy Eucharist every day or as often\nas he thinks best, and no one can interfere with him. He has\ncharge of the spiritualities of the Parish and in this he is left\nabsolutely free, being amenable to his Bishop only. The Vestry have\nnothing to do in determining what use the Rector shall {160} make of\nthe Church building in carrying out the provisions of the Prayer\nBook. The Office of Institution recognizes this right in that one of\nits provisions is that \"then shall the Senior Warden (or the member\nof the Vestry supplying his place) present the keys of the Church to\nthe new Incumbent, saying, In the name and behalf of------Parish\n[or Church] I do receive and acknowledge you, the Reverend, (name)\nas Priest and Rector of the same; and in token thereof, give into\nyour hands the _keys of the Church_.\"\n\nKeys, Power of the.--A phrase used in reference to the discipline\nof the Church which our Lord has intrusted to the Bishops and\nPastors of the Flock as \"ministers and stewards of His grace.\" This\nphrase involves the doctrines of Absolution and Excommunication;\nthe idea of opening and shutting, admission and rejection, and the\nadministration of the Sacraments. In Holy Scripture, the \"Power of\nthe Keys\" is called a \"binding and loosing\"; also a \"remitting and\nretaining of sin,\" having reference to the authority to admit into\ncommunion with the Church or to exclude therefrom. (See St. Matt.\n16:19; 18:18; and St. John 20:23.)\n\nKindred, Table of.--A table set forth in the Prayer Book of the\nChurch of England, with the title, \"Table of Kindred and Affinity,\nwherein whosoever are related are forbidden in Scripture and in our\nlaws to marry together.\" While this Table is not published in the\nAmerican Prayer Book, it is regarded by many American canonists as\nthe law of the Protestant Episcopal Church in the United States. It\nis interesting to note that this Table is (or at least was until a\nfew {161} years ago) embodied in the Statutes of the State of\nMaryland, and that in some other States there are laws forbidding\nthe marriage of first cousins.\n\nKingdom of God.--The New Testament name for the Church. St. Matthew\nuses the phrase, \"kingdom of heaven,\" while the other Evangelists\nemploy the term, \"kingdom of God,\" both being equivalent terms\nmeaning the same thing, viz.: the kingdom of Christ on earth, the\nkingdom of the Gospel, the Church of Christ. This is, indeed, a\nheavenly and divine kingdom, for though it is now set up on earth\nyet its nature, its purpose, its powers and its ends are \"of\nheaven.\" That this phrase is used to signify the Church on earth\ncan be seen most plainly in the various parables in which our Lord\nlikens the \"kingdom of heaven\" to such things as of necessity belong\nto the present time. See the parables in St. Matt. 13; also in St.\nMark 4:26-32. The Gospel which our Lord delivered to man is not an\nabstract Gospel, but \"the Gospel of the kingdom \":--see St. Matt.\n4:23; 9:35; 24:14; St. Mark 1:14; St. Luke 4:43; 9:2; 10:9; 16:16;\nActs 1:13; 8:12; 19:8; 20:25; 28:23 and 31. From these and many\nother passages we learn that our Lord embodied His Truth and\nSalvation in an _Institution_ which should be the means of its\npreservation, the instrument of its promulgation throughout the\nworld, and into which men are admitted by Holy Baptism to become\npartakers of His Salvation. This truth appears constantly in the\nBible and is the basis of its appeals to live righteously and\ngodly in this present world. As an example of this see Col. 1:12\nand 13. {162}\n\nKissing the Stole.--The stole represents the yoke of Christ, and\nthe Priest in recognition of that yoke and of his vows, kisses the\nstole each time he puts it on to show his willingness to submit to\nthat yoke.\n\nKneeling.--The most fitting posture in which prayer is to be offered\nto God. Our blessed Lord Himself by His own example has taught us\nthis. In regard to kneeling in Public Worship, the Annotated Prayer\nBook has this note: \"The gesture of kneeling is not only a mark of\npersonal humility and reverence, but also one of those acts required\nof every one as an individual component part of the body which forms\nthe congregation. To neglect it, is to neglect a duty which is owing\nto God and man in this respect as well as the other. We have no\nright to conspicuous private gestures in a public devotional\nassembly; nor are the gestures which we use (in conformity to the\nrules of the Church) to be necessarily interpreted as hypocritical\nbecause our personal habits or feelings may not be entirely\nconsistent with them. As the Clergy have an official duty in Church,\nirrespective of their personal characters, so also have the Laity.\nIt may be added that a respectful conformity to rules enjoining such\nofficial duties, may often lead onward to true personal reverence\nand holiness.\"\n\nKyrie.--The Greek title of the responses after the Ten Commandments\nin the Communion Office. _Kyrie_ means \"Lord,\" and taken with the\nGreek word _eleison_, they form the first words of the response\n\"Lord, have mercy.\" {163}\n\n\n\nL\n\n\n\nLady Day.--The English popular name for the FEAST OF THE\nANNUNCIATION (which see).\n\nLaity.--Derived from the Latin _Laicus_, Greek _Laikos_, from _Laos_,\nmeaning \"people.\" The word means of, or pertaining to the People as\ndistinguished from the Clergy. The term was first used in the second\ncentury. It ought to be noticed that the term Laity, or Layman does\nnot mean the mere absence of rank, but denotes a positive order in\nthe Church. The word is the equivalent of \"brethren,\" as we read in\nthe Acts of the Apostles, of the first Church Council which issued\nthe first pastoral letter, which begins \"The Apostles and Elders\nand _brethren_ send greeting\" (Acts 15:23). When in our Conventions\nor Councils the vote by orders is called for, the Clergy vote by\nthemselves and the Laity by themselves; in this we have an\nillustration of the Laity as an order in the Church.\n\nLamb and Flag.--A symbolical representation of our Blessed Lord,\nused in Church decorations. The lamb is the chief emblem of our\nSaviour who was called by St. John Baptist, \"the Lamb of God that\ntaketh away the sins of the world.\" The lamb is represented with a\nnimbus or glory of four rays, one partly concealed by the head. The\nrays are marks of divinity and belong only to our Lord. The lamb\nbearing a flag or banner signifies Victory, and is an emblem of the\nResurrection. This symbolism is appropriately used at Easter. {164}\n\nLambeth Conference.--The name given to the assemblage of the Bishops\nof the Anglican Communion on the invitation of the Bishop of\nCanterbury, and held in Lambeth Palace. The first meeting was held\nin 1867; the second in 1878; the third in 1888, and the fourth in\n1897; the Bishops thus coming together every ten years for mutual\ncounsel and advice concerning the great work of the Anglican\nCommunion throughout the world. As many as two hundred Bishops have\nthus come together in conference, at one time.\n\nLammas Day.--The old name given to the first day of August because\non that day in Anglo-Saxon times it was the custom to bring into\nthe Church offerings in kind, loaves, representing the first-fruits,\nof the harvest. The word \"Lammas\" is derived from the Anglo-Saxon\nword _hlafmaesse_, _hlaf_ meaning a loaf, and _maesse_ meaning\n\"mass.\" As the first of August in old Calendars was the Feast of St.\nPeter-in-chains, it is also supposed that _Lammas_ is an abbreviation\nof _Vincula Mass_, or the Feast of St. Peter _ad vincula_ in\ncommemoration of his deliverance from chains.\n\nLast Things, the Four.--These are Death, Judgment, Heaven, Hell.\n(See ESCHATOLOGY.) These subjects being so very solemn in their\nimport, they are frequently taken as topics of instruction or of\nsermons during the Advent Season, when our thoughts are turned to\nthe contemplation of our Lord's second coming \"in His glorious\nMajesty to judge both the quick and the dead.\"\n\nLauds.--One of the seven CANONICAL HOURS (which see). {165}\n\nLay Baptism.--Baptism administered by a layman. The Church has always\nheld that Baptism by any man in case of necessity is valid. But only\ngreat necessity, such as sudden danger or sickness and the inability\nto secure the services of a clergyman, should be just cause for\nbaptism by a layman, and then great care should be taken that the\nproper form and words are used. (See BAPTISM, HOLY.) It is well to\nnote that when Holy Baptism is administered by one who is not a\nClergyman _without such necessity_ as mentioned above, the person\nbaptizing is guilty of a great sin, even though his act may bring a\nblessing to the person baptized. His act cannot be undone, but it\nought not to have been done.\n\nLayman.--One of the LAITY (which see).\n\nLay-Reader.--A layman who reads the Church service in the absence\nof the Priest. Usually he is licensed to do so by the Bishop of the\nDiocese. The American Church has a canon on the subject, setting\nforth the method of appointment and regulating his work, from which\nit is learned that the lay-reader is very much limited in the\nservice he renders being permitted to use only those portions of\nthe service which do not belong properly to the Ministry. When the\nPriest is present a laymen may read the Lessons in the Daily Morning\nand Evening Prayer, and also the Litany as far as the Lord's Prayer.\n\nLaying on of Hands.--The ceremony by which one is ordained to the\nSacred Ministry by the Bishop, and by which he administers the Rite\nof Confirmation, (See IMPOSITION OF HANDS.) {166}\n\nLectern.--The desk or stand from which the Scriptural Lessons in\nChurch are read, and is so called from this fact. The term \"lectern\"\nis derived from the Latin word _lecturni_, meaning a pulpit or from\nthe Greek _lektron_, a couch or rest for a book. Lecterns as used\nin our churches are sometimes constructed of wood or stone,\nbut frequently of polished brass, in the form of an eagle with\noutstretched wings, (on which the Bible rests) to symbolize the\nflight of the Gospel message throughout the world.\n\nLectionary.--The Tables to be found in the Prayer Book setting forth\nthe portions of Scripture to be read daily in Public Worship\nthroughout the year, also the Proper Lessons for Sundays and the\nHoly Days of the Church. The word is derived from the Latin _lectus_,\nfrom _lego_, to gather, to read. From this origin we have the word\n_lection_, meaning a reading or lesson read; he who reads was called\n_lector_, a name given to one of the minor orders in the ancient\nChurch. _The Lectionary_ as found in the Prayer Book contains most\nample provision for the reading of God's Holy Word. By this\nappointment the Old Testament is read once during the year, and\nsome portions of it more frequently. The New Testament is read\nthree times, while the Book of Psalms is read twelve times or once\na month. No other religious body makes so large provision for the\npublic reading of the Scriptures, and the Episcopal Church has been\nappropriately called a \"Bible Reading Church.\" The Lectionary as it\nnow stands was set forth by the General Convention of 1883, being a\nrevision of the old Lectionary which had been in use since 1789, the\ntime of the first {167} setting forth of the American Prayer Book.\n(See LESSONS; also SCRIPTURES IN PRAYER BOOK.)\n\nLent, The Season of.--The word \"Lent\" has no special significance\nsave only as it designates the time of the Fast before Easter. The\nword is derived from the Anglo-Saxon _lencten_, meaning the spring\nseason. From this we learn that the _Lenten Fast_ means simply the\nFast that comes in the spring of the year. It was appointed at this\ntime for the reason that our Lord's Passion and Death occurred at\nthis time of the year and these devotions of the faithful grouped\nthemselves around that sad hour on Calvary. At first, the Fast may\nnot have extended over the Paschal Week, but it was arranged at a\nvery early period to cover the forty days preceding Easter. Beginning\nwith Ash Wednesday the Lenten Season really covers a period of\nforty-six days, but as Sunday has always been regarded as a Feast,\nthese six Sundays are not counted as belonging to the Fast. (See\nLENT, SUNDAYS in.) There can be no great difficulty in assigning a\nreason for this solemnity to be kept for forty days. For many\nreasons \"Forty\" is a Scriptural number. _Forty_ years the children of\nIsrael were under discipline in their pilgrimage in the wilderness.\nMoses fasted _forty_ days in the mount. Elijah was _forty_ days in\nthe wilderness. _Forty_ days did the Ninevites fast and repent them\nof their sins to avert the judgments foretold by the prophet Jonah.\nAnd _forty_ days did our Lord fast in the wilderness when about to\nenter upon His public ministry. From these references we learn that\nit is both Scriptural and helpful that this Season of Penitence\nshould be prolonged for us, that bearing {168} in mind these\nincidents of \"forty years\" and \"forty days\" of devotion and\ndiscipline which characterized the history of God's people, and\nalso our Lord's example, we may be like minded in prayer, in\ndiscipline and in turning to God. The devotions of the Lenten Fast\nare intimately connected with Easter which it precedes and are\nintended to prepare the mind and heart for the devout celebration\nof the \"Queen of Festivals\" and for the Easter Communion. Lent being\na penitential season the ecclesiastical color is purple or violet.\nThe _Benedicite_ takes the place of the _Te Deum_ and the Ash\nWednesday Collect is used every day throughout the Season.\n\nLent, Sundays in.--As stated in the preceding article the Lenten\nfast does not include all the days between Ash Wednesday and Easter,\nfor the _Sundays_ are so many days above the number forty. They are\nexcluded because the Lord's Day is always kept as a Festival and\nnever as a Fast. These six Sundays, therefore, are called \"Sundays\nIN Lent, not _of_ Lent; they are in the midst of it, but do not form\npart of it; on these Sundays we continue without interruption to\ncelebrate our Saviour's Resurrection.\" The Sundays in Lent are\nnamed in the Prayer Book First, Second, Third, Fourth, Fifth; the\nlast Sunday being set forth as \"The Sunday next before Easter.\"\nPopular usage, however, has assigned other names to the closing\nSundays in Lent, for example, the Fourth Sunday is usually called\n_Mid Lent Sunday_, for the reason that the Lenten Fast is half over.\nIt is also called _Refreshment Sunday_, from the Gospel for the Day\nwhich gives the account of our Lord {169} miraculously feeding the\nfive thousand in the wilderness; another name is _Mothering Sunday_\n(which see). The Fifth Sunday is called _Passion Sunday_, from the\nfact that on that day the Church begins the solemn recital of our\nLord's sufferings. The Sixth Sunday is known as _Palm Sunday_ as it\nwas on this day our Lord made His Triumphal Entry into Jerusalem,\nwhen the people hailed Him as King and strewed palm branches in His\nway, crying \"Hosanna to the Son of David.\"\n\nLesser Litany, The.--That portion of the Litany beginning, \"O\nChrist, hear us,\" and ending with the prayer, \"We humbly beseech\nThee, O Father,\" is so called. It is often used as a penitential\nending to week-day services during Lent.\n\nLessons, The.--The word \"Lesson\" is derived from the Latin _lectio_,\nmeaning a reading, and signifies a portion of Scripture appointed\nto be read during Divine service; applied especially to those\nScriptures read in the Daily Services. Two Lessons are to be read\nat each service in accordance with the custom of the early\nChristians, one from the Old Testament and one from the New. The\nprinciple upon which the Lessons are thus selected is set forth by\nJustin Martyr, who lived A.D. 103-164, as follows: \"The Apostles\nhave taught, as they learned themselves, first the Law and then the\nGospel; for what is the Law but the Gospel foreshadowed; or what is\nthe Gospel but the Law fulfilled.\" (See CALENDAR, LECTIONARY, and\nalso SCRIPTURES IN PRAYER BOOK.)\n\nLetter Dimissory.--(See DIMISSORY LETTER.)\n\nLetter of Orders.--The name given to the certificate of Ordination\nto the Sacred Ministry, with the {170} Bishop's seal, and given by\nhim to each Priest or Deacon whom he ordains. The form of this\ncertificate varies in the use of different Bishops.\n\nLetter of Transfer.--Canon 12, Section I, Title 2 of the Digest\nprovides that, \"A communicant removing from one parish to another\nshall procure from the Rector (if any) of the parish of his last\nresidence, or if there be no Rector, from one of the Wardens, a\ncertificate stating that he or she is a communicant in good standing;\nand the Rector of the Parish or Congregation to which he or she\nremoves shall not be required to receive him or her as a communicant\nuntil such letter be produced.\"\n\nLights on the Altar.--(See ALTAR LIGHTS.) In addition to what is\nset forth in the article to which the reader is referred, we\nreproduce from Wheatley on the Prayer Book the following: \"Among\nother ornaments of the Church were _two_ lights enjoined by the\nInjunctions of King Edward VI to be set upon the Altar as a\nsignificant ceremony to represent the Light which Christ's Gospel\nbrought into the world. And this, too, was ordered by the very same\nInjunction which prohibited all other lights and tapers that used\nto be superstitiously set before images or shrines. And these\nlights, used time out of mind in the Church, are still continued\nin most, if not all, Cathedral and Collegiate churches and\nchapels, . . . and ought also by this rubric, to be used in all\nparish churches and chapels.\"\n\nLinen Cloth.--(See FAIR LINEN CLOTH.)\n\nLitany, The.--The word \"Litany\" is of Greek origin, from _litancia_,\nderived from _lite_, meaning a {171} \"prayer.\" In the early Church\nLitany included all supplications and prayers whether public or\nprivate. Afterwards it came to mean a special supplication, offered\nwith intense earnestness, and this will explain the title of\nthe Litany in the Prayer Book, viz.: \"The Litany, or General\nSupplication.\" The Litany as now used is substantially the same as\nthat compiled by Gregory the Great at the end of the sixth century.\nIt is a separate and distinct service, but is commonly used as a\nmatter of convenience after Morning Prayer, and may be used after the\nEvening Prayer. It is appointed to be read on Wednesdays, Fridays and\nSundays, and like all other prayers is said kneeling. An examination\nof the Litany shows it to be divided into six divisions as follows:\nI. _The Invocations_ being earnest appeals for mercy to each Person\nin the Godhead, first separately and then collectively. II. _The\nDeprecations_, being those petitions having as their response,\n\"Good Lord, deliver us.\" III. _The Obsecrations_, being the last\nthree petitions having as their response, \"Good Lord, deliver us,\"\nbeginning with the petition, \"By the mystery,\" etc. IV. _The\nIntercessions_, including all the petitions to which the people\nrespond, \"We beseech Thee to hear us, good Lord.\" V. _The\nSupplications_, beginning, \"O Christ hear us,\" down to VI. _The\nPrayers_ with which the Litany closes. By reason of its responsive\ncharacter the Litany is a very soul stirring and heart searching\nsupplication, is designed to keep the attention constantly on the\nalert and to enliven devotion by calling upon the congregation to\nmake their petitions for those deliverances and blessings recited\nby the minister. {172}\n\nLitany Desk.--A kneeling desk, sometimes called a faldstool, from\nwhich the Litany is read. Its customary place in the Church is on\nthe floor of the nave in front of the chancel in accordance with\nthe Injunction issued during the reigns of Edward VI and Queen\nElizabeth. The significance of this position may be seen by\nreference to the words of the prophet Joel read on Ash Wednesday\nas the Epistle, \"Let the Priests, the Ministers of the Lord, weep\n_between the porch and the Altar_, and let them say, Spare Thy\npeople, O Lord.\"\n\nLiturgical Colors.--(See CHURCH COLORS.)\n\nLiturgy.--The word \"Liturgy\" is derived from the Greek _leitourgia_,\nmeaning a public work or duty, whether civil or religious. It then\nbecame generally used with reference to sacred offices, whence arose\nits ecclesiastical use to signify the solemnization of the rites of\nthe Christian Church. Afterwards, it came to be especially applied\nto the office for the celebration of the Holy Eucharist and as such\nthe term is technically used in Church History. The Liturgy being\nthe Office of the celebration of the Holy Eucharist, it has for\nits nucleus our Lord's words of Institution. These with their\naccompanying Divine acts form the centre around which all subsequent\nprayers, praises and ritual customs gathered, and the history of\nthese is the history of Liturgies. Liturgies have been used in the\nChristian Church from the beginning as the ancient Liturgies\ndemonstrate. Of these there are many still extant in MSS. some of\nthem fully as old as the oldest MSS. of the Bible. While they vary\nin arrangement and phraseology, yet the leading and essential {173}\n\n\n\n                     TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES\n                     ------------------------------------------------\n\n                          OUR LORD'S WORDS OF INSTITUTION\n                                       |\n                          APOSTOLIC NUCLEUS OF A LITURGY\n                                       |\n            --------------------------------------------------------------\n            |                    |                  |                    |\n  Liturgy of St. James,   Liturgy of St. Mark,   Liturgy of     Liturgy of St. John,\n  Antioch, or Jerusalem   or Alexandria          St. Peter,     St. Paul, or Ephesus\n            |                    |               or Rome                 |\n     -------------               |                  |                    |\n     |            |        Present Liturgy          |             Liturgy of Lyons\n  Liturgy of   Syriac      of Egypt                 |                    |\n  St. Basil    Liturgy of                           |           ---------------------\n     |         St. James                            |           |        |          |\n  Liturgy of      |                                 |       Mozarabic   Liturgy     Liturgy\n  St. Chrysostom  Monophysite                       |       or Spanish  of Britain  of Tours\n     |            Liturgies                         |       Liturgy     |          |\n  Present Liturgy                          --------------                -------------\n  of Oriental or                           |             |                     |\n  Russian Church                       Ambrosian   Sacramentary       Augustine's Revised\n                                       Liturgy     of St. Leo         Liturgy of Britain\n                                           |             |                     |\n                                       Present     Sacramentary       Salisbury, York and\n                                       Liturgy     of St. Gelasius    other English Liturgies\n                                       of Milan          |                     |\n                                                   Sacramentary       Present Liturgy of the\n                                                   of St. Gregory     Church of England\n                                                         |                     |\n                                                   Present Liturgy    --------------------\n                                                   of Rome            |                   |\n                                                                  Liturgy of         Liturgy of\n                                                                  Scottish Church    American\n                                                                                     Church\n\n\n\n\n\n\n\n\n\n\n{174} parts are common to them all and are found without substantial\nvariation, thus pointing to one common source. All Liturgies existing\nat the present time trace their origin back to Apostolic times\nthrough four main sources, as follows:\n\nI. The Liturgy of St. James, composed in the first instance for the\nChurches of Palestine.\n\nII. The Liturgy of St. Mark, for the Church in Alexandria.\n\nIII. The Liturgy of St. Peter, for the Church in Rome, from which\nthe existing Roman Liturgy is derived.\n\nIV. The Liturgy of St. John, for the Church in Ephesus.\n\nIt is from this last that our own Liturgy is derived. This\nEphesine Liturgy was introduced into France at a very early age\nby missionaries who came to Lyons. From France missionaries went\nover to England and there preached Christ and introduced the Liturgy\nwhich they were accustomed to use, so that when St. Augustine went\nfrom Rome to England, A.D. 596, expecting to find it a heathen\nland, he found Christians already there and using a Liturgy somewhat\ndifferent from that of Rome. These differences in the English\nLiturgy showed an eastern origin, thus confirming its Apostolic\norigin and thus demonstrate that our Liturgy did not come from the\nChurch of Rome. Rome's power and influence being introduced into\nEngland did, indeed, made its impress on the national religious\nlife, but the English Liturgy never lost its distinctive Eastern\ncharacteristics which remain to this day. At the time of the\nReformation the {175} Liturgy after many revisions was first set\nforth in the English language on Whitsun Day, 1549. It was again\nrevised in 1552, and again other changes were made in 1604 and\nfinally in 1662. Since which time very slight changes have been\nmade in it. The American Liturgy was formally set forth on September\n29, 1789, being adopted from the English Prayer Book, modified\naccording to the agreement made with the Scottish Bishops who\nconsecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D.,\nfor the Diocese of Connecticut. (See article entitled PRAYER BOOK.)\n\nLord's Day.--The first day of the week is not the Sabbath, but the\n_Lord's Day_, and as such has been observed since the Resurrection\nof our Lord, of which it is the weekly commemoration. From the New\nTestament itself we learn that the first day of the week, commonly\ncalled Sunday, has always been the day which Christians have\nconsecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has\ngiven us the following clear statement concerning the first day of\nthe week observed as the Lord's Day: \"Our Saviour Jesus Christ, in\nthe exercise of this His Lordship over the day, has first of all\nabolished the ordinance of the Seventh Day, and substituted, by the\nHoly Spirit guiding His Church into all Truth, the ordinance of the\nFirst Day, as that one day in seven which the Fourth Commandment\nenjoins to be kept sacred to God as a moral obligation. Then our\nLord has made this day one of the highest spiritual privilege, by\nuniting it to His own Person and work as the Day of His Resurrection,\nthe weekly recurrence of the {176} Christian Passover, a perpetual\nEaster; and also as the weekly memorial of His supreme Gift of the\nHoly Ghost upon the Feast of Pentecost, to abide with His Church\nforever. It is preeminently a day of joy and gladness before the\nLord, and should first of all be observed to the Lord, in the\nassembling of the Church together for worship and communion with God\nand for spiritual instruction and profit. Hence the Prayer Book\nprescribes a Collect, Epistle and Gospel for every Sunday in the\nyear, and its rubrics plainly teach us that according to the mind\nof the Church the principal service of every Lord's Day should be\nthe celebration of the Holy Eucharist. Our Lord has also taught us\nby His example as well as by precept, that works of mercy, both\nspiritual and corporal, are lawful to be done on this day, and are\npeculiarly appropriate to it.\"\n\nLord's Prayer, The.--The prayer which our Blessed Lord taught His\ndisciples when He said, \"After this manner, therefore, pray ye,\" or\nas given in another place, \"When ye pray, say Our Father,\" etc. The\nChurch has always taken these words literally, so that in all her\nservices--Daily Prayer, Litany, Baptism, Confirmation, Holy\nCommunion, Marriage, Visitation of the Sick, etc., the Lord's Prayer\nis always an integral part. In the Communion Office the Lord's\nPrayer occurs twice, but it is to be noted that the rubric directs\nthe first to be said by the _Priest alone_, as a part of his private\npreparation. With regard to the second there is the following\nrubric: \"Then shall the Minister say the Lord's Prayer, _the people\nrepeating after him every petition_.\" {177} These last words (in\nitalics) are omitted in the first rubric, thus indicating a\ndifference of use.\n\nLord's Supper, The.--(See HOLY COMMUNION.) In regard to the use of\nthe words \"Lord's Supper\" as a name for the Holy Communion, we\nreproduce the following from The Annotated Prayer Book, which is\nworth considering: \"The term (the Lord's Supper) is borrowed from\n1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts\nwhich then accompanied the celebration of the Holy Eucharist. How\nthe singular and inexact use of it which is handed down in our\nPrayer Book arose, it is difficult to say; and it is a transference\nof a Scriptural term from one thing to another which cannot be\nwholly justified. The name thus given to the Holy Sacrament has led\nmany to confuse the Lord's Last Supper with the institution of the\nSacrament itself, which it is expressly said took place '_after_\nsupper' (St. Luke 22:20) and '_when_ He had supped'\" (1 Cor. 11:25).\n\nLord's Table, The.--A Prayer Book name for the ALTAR (which see).\nIn Scriptural usage the words \"Altar\" and \"Table\" are synonymous,\nthat is, they are different names for the same thing in different\naspects or as respects different uses of it. The word \"Altar\" is\nalso used in the Prayer Book, in the Office of Institution for the\ninducting of a Priest to the charge of a Parish, in which he is\ndescribed as \"one who serves at the Altar\"; is directed to be\n\"received within the rails of the Altar,\" and again, to \"kneel at\nthe Altar to present his supplication for himself.\"\n\nLow Celebration.--This is a term commonly used to describe a\ncelebration of the Holy Eucharist on {178} ordinary week-days and in\nthe early morning on Sundays and Feasts. At these the celebrant is\nunassisted except by a server and there is no choir. All parts of\nthe Office are consequently said, not sung.\n\nLow Sunday.--The first Sunday after Easter is the Octave of the\nQueen of Festivals and is commonly called \"Low Sunday.\" It is so\ncalled from its contrast with the High Festival of Easter Day. The\nsame note of holy joy is struck, but lower down on the scale.\n\nLuke, Festival of Saint.--A Holy Day of the Church observed on\nOctober 18. Of the life of St. Luke the Evangelist very little is\nknown, but uniting tradition and the references made to him in Holy\nScripture we learn the following particulars: St. Luke was not one\nof the Apostles and was probably not converted until after the\nAscension of our Lord, although one tradition has it that he was\none of the two disciples with whom our Lord conversed on the road\nto Emmaus. St. Luke himself testifies that he was not from the\nbeginning an eye-witness and minister of the Word. He appears to\nhave studied medicine at Antioch, and St. Paul, in one of his\nEpistles, refers to him as \"Luke, the beloved Physician.\" A late\ntradition represents him to have been a painter as well as a\nphysician, and he is said to have painted a picture of the Blessed\nVirgin. He was undoubtedly a scholarly and accomplished man. To him\nwe are indebted for two of the canonical books--the Gospel which\nbears his name and the Acts of the Apostles. St. Luke's Gospel gives\nmore incidents in our Lord's Life than any of the others, and the\nbeauty and {179} exceeding sweetness of his story of the Great Life\nare enriched with those Gospel hymns which have characterized the\nChurch's worship ever since, viz.: Gloria in Excelsis, Benedictus,\nMagnificat and Nunc Dimittis. Our Lord appears in this Gospel as\nthe Great High Priest, winning by His Sacrifice on the Cross, mercy\nand pardon for sinners. It is for this reason that in ecclesiastical\nart, St. Luke is represented by the winged Ox as setting forth\nChrist's Atonement through sacrifice.\n\nLych Gate.--The word \"lych,\" derived from the Anglo-Saxon _lie_, or\nthe German _leiche_, means a body, especially a dead body, a corpse.\nThe term _lych gate_ is the old name given to a churchyard gate\nwith a porch or covering, under which a bier may be rested while\nthe introductory portion of the Burial Service is being read. Such\ngates are quite frequently found in England, and occasionally in\nthis country.\n\n\n\nM\n\n\n\nMagna Charta.--The great document exacted by Barons from King John\nof England at Runnymede, June 15th, 1215, by which was declared\nEnglish liberty and English freedom in Church and State, and the\nancient rights and privileges of the people were clearly defined\nand guaranteed. In this document is set forth the independence of\nEngland's Church, and from it we learn how untrue is the popular\nbelief that the Church of England was founded by Henry VIII, {180}\nfor among its opening words are these (in Latin): \"The _Church of\nEngland_ shall be free and her liberties unimpaired.\" We here see\nThe CHURCH OF ENGLAND referred to as a body already existing, in a\n_State document_ nearly two hundred years before Henry VIII was born,\nwhich is truly a suggestive fact to all thoughtful people.\n\nMagnificat.--The Latin title, meaning \"doth magnify,\" of the hymn\nsung after the First Lesson at Daily Evening Prayer. It is found in\nthe Gospel of St. Luke I:46-56, and is the song of praise which the\nBlessed Virgin Mary gave utterance to \"at the very season when the\nDivine overshadowing brought about the Incarnation of the Word.\"\nThis beautiful hymn is used at the evening service as the daily\ncommemoration of the Incarnation. This use of the Magnificat can\nbe traced as far back as the Fifth Century and it has been used in\nthe English Church at Vespers for over 800 years. For some reason\nthe Magnificat was omitted from the first American Prayer Book set\nforth in 1789, but at the last revision in 1892 it was restored.\n\nManiple.--A scarf, like a short stole, worn on the left arm over\nthe alb by the celebrating Priest at the Holy Communion. (See\nVESTMENTS.)\n\nManual Acts.--The acts prescribed by the rubrics to be used by the\nPriest in consecrating the elements in the Holy Communion. The\nrubric reads, \"(_a_) Here the Priest is to take the Paten into his\nhands, (_b_) And here to break the Bread, (_c_) And here to lay his\nhand upon all the Bread, (_d_) Here he is to take the Cup into his\nhands, (_e_) And here he is to lay his {181} hand upon every vessel\nin which there is any Wine to be consecrated.\" This is the most\nsolemn part of the whole ministration of the Liturgy. \"There cannot\nbe too great exactness and reverent formality on the part of the\ncelebrant in consecrating the elements by means of which, when\nconsecrated, an acceptable sacrifice is to be carried up to the\nFather, and the Body and Blood of our Lord Jesus Christ received\nby the communicants.\"\n\nMark, Feast of Saint.--Observed April 25. St. Mark is called the\nEvangelist because he is the writer of the Gospel which bears his\nname. He was the companion of St. Peter and accompanied him in his\nmissionary travels. It is supposed that he wrote his Gospel at the\ndictation of St. Peter. St. Mark is said to have founded the Church\nin Alexandria, and one of the ancient Liturgies is called by his\nname. He suffered martyrdom on Easter Day, April 25th, A.D. 64,\nbeing cruelly bound with cords and dragged through the streets of\nthe city until he was dead. It is said that his body was removed,\nA.D. 465, to Venice, where the famous Church of St. Mark was\nerected over his grave. This Festival has been observed since\nA.D. 750. In ecclesiastical art, St. Mark is represented with a\nlion at his side, with reference to the royal character of the Son\nof David, which is emphasized in this Gospel.\n\nMarriage.--The sad prevalence of divorce in the United States might\nnot have come to pass if people had clear ideas of what Marriage\nreally is. Marriage is a great deal more than simply a civil\ncontract. It is a divine institution, \"an honorable estate,\ninstituted {182} by God in the time of man's innocency.\" It is a\nreligious ceremony and is sacramental in character. It ought,\ntherefore, to be clearly understood that marriage simply by a\n\"squire\" or other legal officer, detracts from the sacredness and\ndignity of \"this holy estate,\" and belittles the binding character\nof the \"marriage tie.\" Even a secular paper could declare, \"We do\nnot believe there should be any civil marriages of any kind. Every\nceremony should be solemnized by the Church and lifted above the\nlevel of a real estate transaction.\" In this custom of civil or\nlegal marriages may be found at least one cause, perhaps the\nprincipal cause of divorce, for it encourages such a low view of\nthe sacredness of the Marriage Rite.\n\nTaught by our Lord and His Apostles, the Church emphasizes the\nreligious and sacramental character of Holy Matrimony and has\nalways enjoined its solemnization with ecclesiastical ceremonies\nand by ecclesiastical persons. This is clearly set forth by the\nearliest Christian writers. Thus St. Ignatius in one of his Epistles\nsays: \"It is fitting for those who purpose matrimony to accomplish\ntheir union with the sanction of the Bishop, that their marriage\nmay be in the Lord.\" Tertullian speaks of marriages being \"ratified\nbefore God,\" and adds, \"How can we find words to describe the\nhappiness of that Marriage in which the Church joins together,\nwhich the Oblation confirms, the Benediction seals, the Angels\nproclaim when sealed, and the Father ratifies.\" St. Ambrose calls\nMarriage a Sacrament, and says, \"Marriage must be sanctified by the\nPriest's sanction and blessing.\" {183}\n\nThese utterances unfold the mind of the Church in the times nearest\nthe days of our Lord and His Apostles, and in all ages ever since\nthe Church has never abandoned this position in her practice and\nformularies. A careful study of the Marriage Service in the Prayer\nBook will show it to be a very clear setting forth of the nature of\nMarriage. It will also be seen how fully this Service has retained\nthe belief concerning Marriage which the Church has always held\nsince the time of our Lord and His Apostles. (See BETROTHAL, also\nESPOUSAL.)\n\nMary, The Blessed Virgin.--(See BLESSED VIRGIN MARY.)\n\nMass--The old name for the Sacrament of the Holy Communion, being\na corruption of the Latin, _Ite, Missa est_, meaning \"the people\nare now dismissed.\" \"This name was retained in the Prayer Book of\n1549, the title of the Office being 'The Supper of the Lord, and\nthe Holy Communion, commonly called the Mass.'\" In the Prayer Book\nof 1552 the word \"Mass\" was dropped and has not since appeared in\nthe Prayer Book, and in consequence has become generally disused.\nThe term, however, is still retained in popular usage as in the\nwords Christmas, Michaelmas, etc. The Swedish and also the German\nReformers retained the name \"Mass\" for the principal service of the\nChurch, whether it did or did not include a Celebration of the Holy\nCommunion.\n\nMatthew, Feast of Saint.--Observed September 21. A Feast in honor of\nSt. Matthew has been observed since A.D. 703, and he is known in the\nChurch as both Apostle and Evangelist. St. Matthew had {184} been\na Publican or tax-gatherer, and while in his office at Capernaum,\nreceiving the customs from those who passed over the Sea of Galilee\nhe was called by our Lord and, we read, \"he at once arose and\nfollowed Him.\" He is called Levi by St. Mark and St. Luke. This\nwas probably his former name and he was named Matthew when he became\na disciple. Being one of the Twelve, he himself saw and heard most\nof what he relates in the Gospel which he wrote. It was first\nwritten in Hebrew, especially for the Jews, but was afterwards,\nprobably by St. Matthew himself, written in Greek. This Gospel\ntells us more than the others of our Lord's human life, and it is\nfor this reason that in ecclesiastical art the symbol assigned to\nSt. Matthew is \"the likeness of a Man\" with wings.\n\nMatthias, Feast of Saint.--Observed February 24. The only record we\nhave of St. Matthias in the New Testament is that to be found in\nActs I:15-26 where it is recorded that he was chosen to be an Apostle\nin the place of the traitor Judas. This passage is read for the\nEpistle for the Day. We have here the New Testament witness to the\nfact that the number of the Apostles was to be increased and the\nApostleship perpetuated to the end of time by its being committed\nto others, as in the case of St. Paul and St. Barnabas apparently in\nthe place of St. James who had been put to death by Herod, and of\nsome other Apostle whose death is not recorded. According to the\ntradition of the Church, St. Matthias ministered for some years\namong the Jews; he then went to Cappadocia where he preached the\nGospel and where he eventually suffered martyrdom, being stoned {185}\nand afterwards beheaded about A.D. 64. In ecclesiastical art, St.\nMatthias is variously represented as bearing a halbert; leaning upon\na sword; holding a sword by the point; with a lance, hatchet or axe;\nwith a stone in his hand; with a carpenter's square; with a book and\nscimitar.\n\nMatins.--The Order for Morning Prayer was called by the ancient\npopular name of _Matins_ (abbreviated from Matutinae) in the original\nEnglish Prayer Book of 1549. This name is still retained in the\nTables of Lessons set forth in the English Prayer Book. It is often\nused now as a brief and convenient substitute for the longer title\nin the Prayer Book, \"The Order for Daily Morning Prayer.\" One of the\nCANONICAL HOURS (which see).\n\nMatrimony, Holy.--(See MARRIAGE.)\n\nMaundy Thursday.--The name given to Thursday in Holy Week, \"Maundy\"\nbeing a corruption of _Dies Mandati_, meaning the Day of the\nCommand; mandati, derived from _Mandatum_, meaning a command. The\nname is given from the command our Lord gave on this day, when He\ninstituted the Holy Communion, viz.: \"Do this in remembrance of Me;\"\nand also His commandment concerning love. \"That ye love one another\nas I have loved you.\" Thursday in Holy Week is sometimes incorrectly\ncalled \"Holy Thursday,\" a name which from time immemorial has been\ngiven to Ascension Day. Maundy Thursday is always observed with\ngreat solemnity. The celebration of the Holy Eucharist on this day\nhas great significance, and is never omitted where it is possible\nto be had. The ecclesiastical color for the celebration is white,\nbut for other services of the day, violet. {186}\n\nMeditation.--An act of the devout life by which the soul seeks\ncloser intercourse with God. It has been well said that \"Meditation\nis the correlative of Prayer. In Prayer we speak to God. In\n_Meditation_ God speaks to us. We bow our heads to listen; therefore\nMeditation should be on our knees. It is the attitude of a humble\nand teachable frame of mind, and our acknowledgment of the Divine\nPresence.\"\n\nMembership, Church.--(See BAPTISM, HOLY; JOINING THE CHURCH, and\nalso NAME, THE CHRISTIAN.)\n\nMensa.--A slab of stone used as the surface of the Altar is so\ncalled. _Mensa_ is a Latin word, meaning a table.\n\nMichael (St.) and All Angels.--A Holy Day of the Church observed on\nSeptember 29th. A Festival in honor of St. Michael and All Angels,\nto commemorate the community of service between angels and men, has\nbeen observed since the Fifth Century. Formerly two days were\ndedicated to St. Michael, viz., May 8th and September 29th, and in\nmedieval times a third, on October 16th, but the day most generally\nobserved was that which we now keep. In the Eastern Church, St.\nMichael's Day is November 8th, while March 26th and July 13th are\nobserved in honor of the Archangel Gabriel. These two, Michael and\nGabriel, are the only angels or archangels whose names are mentioned\nin the Bible. St. Michael and All Angels' Day is observed with great\nsolemnity. Proper Psalms are appointed being the 91st and 103d for\nMorning Prayer, and the 34th and 148th for Evening Prayer. There are\nalso Proper Lessons, and {187} Collect, Epistle and Gospel. The\nChurch color is white. (See HOLY ANGELS.)\n\nMid Lent Sunday.--(See FOURTH SUNDAY IN LENT.)\n\nMilitant, Church.--A name used to describe the Church on earth,\nfighting (which the word _Militant_ means) or contending against the\npowers of the world, to distinguish it from the Church Expectant and\nthe Church Triumphant. (See CHURCH CATHOLIC.) In the Communion\nOffice the prayer said after the presentation of offerings is called\n\"The Prayer for the Church Militant,\" which is a pleading for the\nHoly Church throughout the world offered in union with the Great\nSacrifice.\n\nMinistry, The.--The Scriptural teaching in regard to the Sacred\nMinistry is that certain persons are set apart to act as the agents\nof God towards men and the agents of men towards God. The power of\nthe Ministry is inherent in, and derived from Christ, as when He\nsaid, \"As My Father hath sent Me, even so send I you.\" This was His\ncommission to the Apostles, and to them He promised, \"Lo, I am with\nyou always even unto the end of the world.\" This promise implies a\ntransmission of this commission, so that the Ministry should never\ndie out, but be continued from generation to generation and from\ncentury to century, \"even to the end of the world.\" It also implies\nthat He will work in them and through them, so that whatsoever they\nshall do in His Name shall be His work. As to the nature of this\nMinistry it is declared in the Preface to the Ordinal that \"It is\nevident unto all men diligently reading Holy Scripture and Ancient\nAuthors, that from the Apostles' time {188} there have been these\nOrders of Ministers in Christ's Church,--Bishops, Priests and\nDeacons.\" And we find that these \"Offices were evermore had in such\nreverend estimation,\" that for 1,500 years after Christ no Christian\npeople recognized any other Ministry but that of Bishops, Priests and\nDeacons; and we also find that even at this present time nine-tenths\nof all Christian people are ministered to by a Ministry in Three\nOrders. (See EPISCOPACY, PASTORS and also HOLY ORDERS.)\n\nMiserere.--Meaning \"Have Mercy.\" The Latin title of the 51st Psalm\nwhich is used in the Penitential Office appointed to be read on Ash\nWednesday.\n\nMissal.--In the early ages of the Church the Office of the Holy\nCommunion was contained in several separate volumes, one for the\nEpistles, one for the Gospels, another for the anthems and a fourth\nfor the service itself with the Collects. These four volumes were\neventually united into one volume under the name _Missal_, _i.e._,\npertaining to the Mass, and therefore, it is the old title of the\nbook containing all that pertains to the Office of the Holy\nCommunion.\n\nMission.--A sending forth to preach the Gospel, as when our Lord\nsent forth His Apostles. The word involves also the idea of power\nand authority and also a definite sphere of operations. Thus when\na Bishop is consecrated, it is for some particular Diocese where he\nhas, by reason of his consecration, \"the power of Mission.\" So also,\na Priest who is Rector of a Parish has the \"power of Mission\" in\nthat Parish. And the Bishop has no authority to minister in any\nother Diocese, nor the Priest in any other Parish, save only {189} as\nthey may be invited to do so by the ecclesiastical authority thereof.\nSuch \"power of Mission\" is bestowed by the Church through her\nBishops and it is thus that she maintains order and prevents\nconfusion in her work.\n\nMission. Parochial.--The word \"Mission\" is also applied to a special\neffort made in a parish to arouse and quicken its people; to lead\nthem to a deeper realization and appreciation of the privileges and\nblessings of Christ's Religion; to set forth clearly by a series of\naddresses and instructions how they can bring the Church's system to\nbear on their hearts and lives and to lead them to ask, \"Can we not\nall do more than we are now doing and do all with a better spirit?\"\nA Mission is conducted by a Priest specially invited for the purpose\nand is chosen for his aptness in carrying on such special work. If\nwell conducted and blessed of God a Mission brings great spiritual\nblessings to the Parish in which it is held and its happy results\nare to be seen in the awakened life and renewed energy of its\npeople.\n\nMissionary.--One who is sent, whether Bishop, Priest, Deacon or\nLayman, to do the work of the Church where it has not been\nestablished, whether at home or abroad. As an adjective, the word\nmeans, of or pertaining to Missions.\n\nMissionary Council, The.--(See DOMESTIC AND FOREIGN MISSIONARY\nSOCIETY.)\n\nMissioner.--The name given to the Priest who conducts a Parochial\nMission. (See MISSION, PAROCHIAL.)\n\nMissions.--The Missionary work of the Church. This includes _Foreign\nMissions_, as in Africa, China, {190} Japan, etc., and _Domestic\nMissions_, _i.e._, the Church's work within the United States where\nthere are no Dioceses; also work in towns and villages in Dioceses\nwhere parishes have not been established. This last is called\nDIOCESAN MISSIONS (which see, also, DOMESTIC AND FOREIGN MISSIONARY\nSOCIETY).\n\nMitre.--The official covering for the head worn by the order of\nBishops. It represents mystically the cloven tongues of fire which\nlighted on the heads of the Apostles on the Day of Pentecost. The\nmitre is worn by many Bishops of the American Church, and the General\nConvention, by its Committee on Vestments, declared, \"The first\nBishop of the American Succession (Bishop Seabury) was accustomed to\nwear the mitre in certain offices; and the first of our Bishops ever\nconsecrated in America (Bishop Claggett of Maryland) continued its\nuse. It has not been generally followed, but in the opinion of this\nCommittee this historic fact justifies any Bishop in resuming it.\"\n\nMixed Chalice.--The symbolical mixing of water with wine in the Holy\nCommunion to represent the union of the human with the Divine nature\nin the Incarnation. It is also a lively memorial of Him who for our\nRedemption did shed out of His most precious side both Water and\nBlood. This mixing of Water with Wine for this purpose seems to have\nbeen an Apostolical use and very probably was practiced by our Lord\nHimself. This ancient practice remained universal for the first\n1,500 years after Christ in all Churches, and is now quite common.\n\nMorning Prayer.--The name given to the Church's Daily Office of\nprayer offered in the morning. In the {191} first Prayer Book of 1549\nboth the Morning Service and that for evening began with the Lord's\nPrayer and ended with the third Collect. In 1552, the Sentences,\nExhortation, Confession and Absolution were prefixed to Morning\nPrayer, but not to the Order for Evening Prayer. In 1661, they were\nprefixed to Evening Prayer also; and both Morning and Evening Prayer\nwere then lengthened at the end by the addition of all that follows\nthe third Collect. (See DAILY PRAYER; also MATINS.)\n\nMorse.--The clasp used to fasten the cope in front is so called. It\nis frequently made of precious metal and set with jewels. From the\nLatin _morsus_, meaning a _bite_, hence a clasp.\n\nMothering Sunday.--A popular name used in England for the Fourth\nSunday in Lent. It is supposed to have derived this name from the\nEpistle for the Day in which occur the words \"Jerusalem which is\nabove is free, which is the Mother of us all.\" This no doubt gave\nrise to the custom in England of making pilgrimages to the Mother\nChurch of the Diocese, _i.e._, the Cathedral. This Sunday also\nbecame a holiday on which young persons in service were permitted\nto visit their mothers in their homes. (See FOURTH SUNDAY IN LENT;\nalso LENT, SUNDAYS IN.)\n\nMovable Feasts and Fasts.--Those Feasts and Fasts which are not\nobserved on a fixed date, but are variable being dependent on the\ntime Easter is kept. Easter Day is always the first Sunday after\nthe full moon which happens upon or next after the Twenty-first day\nof March; and if the full moon happen upon a Sunday, Easter Day is\nthe Sunday after. The {192} _Movable Feasts_ are the following:\nAdvent Sunday which is always the nearest Sunday to the Feast of St.\nAndrew (Nov. 30) whether before or after; the three remaining\nSundays in Advent; Septuagesima, Sexagesima and Quinquagesima\nSundays; the Six Sundays in Lent; Rogation Sunday; Ascension Day,\nWhitsun Day and Trinity Sunday; Monday and Tuesday in Easter Week;\nMonday and Tuesday in Whitsun Week; also the number of Sundays\nduring the Epiphany and Trinity Seasons is variable, these Seasons\nbeing longer or shorter according to the time Easter is kept. The\n_Movable Fasts_ are the Forty Days of Lent, including Ash Wednesday,\nGood Friday, Easter Even and the Lenten Ember Days; the Rogation\nDays and the Whitsun Tide Ember Days.\n\nMusic, Church.--(See HYMNS; GREGORIAN MUSIC, PLAIN SONG, and\nEVEN SONG, also INTONE.) Recognizing the fact that music always\ncharacterized the worship of God's Church both under the Old\nDispensation and under the New, the essential thing is the character\nof the music in our churches to-day and the mode of rendering it.\nThe organist, upon whom so much depends, should be a competent\nmusician, with a good knowledge of the music of the church, and\nthe music that he uses should be strictly sacred music. The choir\nshould consist of the best voices and most cultivated singers\navailable. They should be trained with care, not only in the music\nthey are to sing, but also in the Church service. The late Bishop\nThorold remarked on this subject, \"We are all coming to feel that\nChurch Music is a great help to worship. . . .But I also feel that\nif members of the choir accept {193} from God and the minister the\nprivilege of taking part in the services, the one thing they\nowe to Almighty God, to the congregation and to themselves, is\nREVERENCE. I know choirs where their singing is almost a means of\ngrace; it is done so beautifully, so reverently and with so much\ncare that it lifts up the whole service to a higher level. The one\nsecret of all good and acceptable rendering of the Church's music\nis _reverence_.\"\n\nMystery.--A Truth or fact of Religion which has been revealed but\nnot explained is called a mystery, because proposed to our faith\nfaculty, such as the Incarnation, the Atonement, the Blessed Trinity,\nthe Doctrine of the Eucharist. St. Paul speaks of the whole\nRevelation of Christ as the \"Mystery of Godliness.\" Derived from the\nGreek word _musterion_, which in the Greek Church is the equivalent\nof our word \"Sacrament.\"\n\nMystical Body of Christ.--The Church is called the Mystical Body of\nChrist because He is the Head and we members of His Body. It is by\nmeans of its Sacraments that we are made members of Him and\npartakers of His Nature and Life. (See INCARNATION.)\n\n\n\nN\n\n\nN or M.--The letters placed after the first question in the Church\nCatechism, \"What is your name?\" to show that the Christian name or\nnames of the person questioned should be given. \"N\" stands for {194}\nthe Latin word _nomen_, meaning name; while the letter \"M\" is an\nabbreviation of double \"N. N.,\" the \"N\" being doubled according to\nan old custom to indicate the plural, viz., _nomina_, meaning names.\nThe same thing is to be seen in the letters \"LL.D.\" standing for\nthe degree of \"Doctor of Laws,\" the double \"LL\" signifying the\nplural _legum_, meaning \"of laws.\"\n\nName, the Holy.--(See HOLY NAME, also JESUS.)\n\nName, the Christian.--The name received in Holy Baptism. In former\ndays people in general had only one name, as John, Henry, Mary,\netc., and were further known by their occupation or some other\ndistinctive word. But the names of trades, place, etc., thus _added\non_ to the Christian name, (_i.e._, _supra_ or _sur nomen_)\ngradually became permanent _surnames_, so that now every person after\ninfancy and Baptism has two names, viz., a Christian name and a\nsurname. The Christian name we receive at our Christening, that is,\nChristianing or Baptism or New Birth. It is _given_, not inherited.\nIt is a new name given to us in our Baptism because we then become\nsomething new. It is given in Baptism to indicate a new relationship\nto God by thus being brought into covenant with Him. We find many\nexamples in the Bible of new names given in connection with a change\nof spiritual conditions. Thus Abram's name was changed to _Abraham_\nwhen God made His covenant with him, and Jacob's name was changed\nto _Israel_ when that covenant was renewed with him, which had been\nmade with Abraham. In the same way and for the same reason Christian\nnames have great significance. They are the sign that those who bear\nthem have been brought into covenant with God, that they have been\n{195} made in their Baptism, \"members of Christ, the children of God,\nand inheritors of the kingdom of heaven.\" (See BAPTISM, HOLY; also\nCHRISTIAN.)\n\nNativity of our Lord.--The Prayer Book title of the Festival of\nChristmas is, \"The Nativity of our Lord, or the Birthday of Christ,\ncommonly called CHRISTMAS DAY\" (which see).\n\nNave.--The body of the Church building; that portion of it before the\nchoir or chancel, and between the aisles in which the congregation\nsits. Derived from the Latin word _navis_ meaning a ship, and is\nintended to symbolize \"the ark of Christ's Church.\"\n\nNeophyte.--A term applied in the primitive Church to the newly\nbaptized--\"newly grafted\" (which the word means) into Christianity.\nIt was customary for them to wear white garments at their Baptism\nand for eight days after. The word is still frequently used.\n\nNew Birth.--The name which the New Testament Scriptures, and the\nChurch for nearly two thousand years have given to Holy Baptism,\nwhich is the Laver of Regeneration, the new and spiritual Birth.\n(See BAPTISM, HOLY; also REGENERATION.)\n\nNicea, Council of.--The first of the great ecumenical Councils, held\nin Nice, or Nicea, A.D. 325. It was at this Council that what we\ncall the Nicene Creed was set forth although additional definitions\ntouching the Holy Ghost were inserted at the Second General Council\n(the first held at Constantinople, A.D. 381) and therefore, this\nform of the Faith is frequently called the Niceno-Constantinopolitan\nCreed. It is to {196} be noted that this Council did not originate\nthe Creed or the Faith; it simply bore witness to it; its members\nsimply testified to what was always most surely believed among them\nin their several Dioceses throughout the world. Thus the Nicene\nCouncil simply reaffirmed the consentient voice and witness of the\nChurch in general. Or as St. Athanasius, who was a member of this\ncouncil, wrote concerning it, \"About the Faith they wrote not 'It\nseemed good,' but 'Thus believes the Catholic Church'; and therefore\nthey confessed how they believed, in order to show that their\nsentiments were not novel, but Apostolical, and what they wrote\ndown was no discovery of theirs, but is the same as was taught by\nthe Apostles.\" (See COUNCIL.)\n\nNicene Creed.--The name commonly given to the longer of the two\nCreeds set forth in the Prayer Book, from its being settled at the\nCOUNCIL OF NICEA (which see). It was introduced into the Liturgy,\nA.D. 471. The rubric directs that it be specially recited in the\nservice on Christmas Day, Easter Day, Ascension Day, Whitsun Day\nand Trinity Sunday; but it is always used at the Holy Communion\nwhenever celebrated. The Nicene is the Creed of worship; the\nApostles' the Creed of Instruction and of the Daily Offices.\n\nNocturns.--A name given to certain services which in ancient times\nwere held during the night. The Psalter was usually recited during\nthe three parts into which the night was divided. One of the seven\nCANONICAL HOURS (which see).\n\nNonconformists.--A name given in England {197} to those who do not\nconform to the usages and doctrines of the National Church. The\nword as used now is practically synonymous with _Dissenter_.\n\nNones.--One of the seven CANONICAL HOURS (which see). The \"ninth\nhour,\" or 3 P. M.\n\nNorth Side.--That part of the front of the Altar which is on the\nright hand of the Cross, and consequently on the left of the\nCelebrant as he faces the Altar; the side where the Holy Gospel is\nread.\n\nNowell.--The old English name for Christmas; the same as _Noel_,\nderived from _Natale_, meaning a birthday. It is also the old name\nfor a carol sung in praise of the Incarnation.\n\nNunc Dimittis.--The Latin title for the Song of Simeon, meaning \"Now\nlettest Thou (Thy servant) depart (in peace),\" which is sung after\nthe Second Lesson at Evening Prayer in praise of the manifestation\nof the Incarnate Word. It is to be found in St. Luke 2:29-32. The\nNunc Dimittis has been so used throughout the Church from the\nearliest ages, being mentioned in the Apostolical Constitutions\n(written in the early part of the Fifth Century) as an Evening\nCanticle. There are English versions of it as early as the\nFourteenth Century. When the American Prayer Book was set forth in\n1789, this beautiful hymn, for some reason, was omitted, but always\nto the regret of intelligent and devout Church people. When,\nhowever, the Prayer Book was revised in 1892 the Nunc Dimittis was\nrestored, so that now this ancient song continues to gladden the\nhearts of the faithful and devout in the American Church as it did\nthe hearts of the faithful in the old time before them. {198}\n\n\n\nO\n\n\nOblation.--The act of offering the memorial of the Body and Blood\nof Christ in the Holy Eucharist, as is done in the second paragraph\nof the Prayer of Consecration, entitled \"The Oblation.\" Sometimes\nthis name is given to the whole office. The _Oblations_ are the Bread\nand Wine placed on the Altar at the Offertory preparatory to their\nConsecration.\n\nObligation, Days of.--(See DAYS OF OBLIGATION.)\n\nObsecrations.--The three petitions of the Litany beginning (1) \"By\nthe Mystery of Thy Holy Incarnation,\" (2) \"By Thine Agony and Bloody\nSweat\" and (3) \"In all time of our tribulation\" are called the\nObsecrations, or entreaties. These petitions \"go on the principle\nthat every several act of our Lord's Mediatorial Life has its\nappropriate saving energy; that virtue goes out of each, because\neach is the act of a Divine Person and has a Divine preciousness.\"\n(See LITANY.)\n\nOccasional Offices.--Those services of the Prayer Book which are\nnot in constant use, but used only as occasion may require, such as\nthe Office for Holy Matrimony, the Order for the Burial of the\nDead, the Order for Confirmation, the Baptismal services, Visitation\nof the Sick, etc.\n\nOccasional Prayers.--The prayers set forth in the Prayer Book under\nthe title, \"Prayers and Thanksgivings upon several Occasions,\" such\nas the Prayer for Congress to be used during their session; the\nprayer for a Sick Person; Thanksgiving for Recovery from Sickness,\netc., which are read on request. {199}\n\nOccurrence of Holy Days.--The coincidence of two or more Holy Days\nfalling on the same date. When this happens, the question arises\nwhich is to be observed, which takes precedence. The ancient rule\nmay be illustrated by the following: When the First Sunday in\nAdvent and St. Andrew's Day fell on the same date the Sunday took\nprecedence and only the Collect for the Saint's Day was read; the\nFourth Sunday in Advent took precedence of St. Thomas Day; while the\nFeasts of St. Stephen, St. John Evangelist, Holy Innocents, and the\nCircumcision, if any of these days occurred on the same date as\nthe First Sunday after Christmas, the Saint's Day and also the\nCircumcision took precedence of the Sunday. A good Church Almanac\nwill give the needed information concerning the \"Occurrence of Holy\nDays\" which takes place during the year.\n\nOctave.--The eighth day after a Festival. The intervening days are\nsaid to be \"of\" or within its Octave and partake of the character\nof the Festival. The only Feasts mentioned in the Prayer Book,\nhaving an Octave as of obligation are Christmas, Easter, Ascension\nand Whitsun Day, each being honored with a Proper Preface in the\nCommunion Office which is to be used each day during the week.\nTrinity Sunday was formerly the Octave of Whitsun Day, and probably\nfor this reason its Proper Preface is not repeated during the week.\n\nOffertory, The.--That portion of the Communion service during which\nthe alms of the people, and the Bread and the Wine are received\nand solemnly presented on the Altar. The word \"offertory\" is often\n{200} wrongly applied to the _offerings_, a mistake which should be\ncarefully avoided. It is to be noted that The Offertory is an\nimportant part of worship. It is not an impertinence, but stands in\nthe line of duties along side of prayer and singing. To give money\neach time you go to church, and in the appointed way will bring\nblessings from God. Pew rent is not \"giving\" in this sense,\nany more than paying the butter bill or for a seat at the opera\nhouse. We refer to the offering to God for religious or charitable\npurposes, regularly through the _Offertory_ in church. So your alms\nwill go up with your prayers as a memorial before God.\n\nOffertory Sentences.--In the old Liturgies there was formerly a\nshort anthem after the Gospel, called _Offertorium_; for this in\nour Liturgy has been substituted the \"Offertory Sentences,\" being\nshort selections from Holy Scripture setting forth \"instructions,\ninjunctions and exhortations to the great duty of giving; setting\nbefore us the necessity of performing it and the manner of doing it.\"\n\nOffice.--The term \"office,\" in ecclesiastical usage, means a\nformulary of devotions; a form of service appointed for a particular\noccasion; a prescribed form or act of worship; thus the Daily\nMorning and Evening Prayer are called the \"Daily Offices.\" The word\nis commonly used of the various services set forth in the Prayer\nBook, as \"Baptismal Office,\" \"Communion Office,\" etc.\n\nOpen Churches.--(See FREE AND OPEN CHURCHES.)\n\nOrdain, Ordination.--The act of setting apart to the Sacred Ministry\nand whereby {201} the grace of Orders is conferred. The right or power\nto ordain belongs solely to the Bishop and this he does with prayer\nand Laying on of Hands. (See IMPOSITION OF HANDS.) The times of\nOrdination prescribed by Canon Law are the Sundays after the EMBER\nDAYS (which see). These became the settled times of Ordination as\nearly as the Fourth or Fifth Century. But the Bishops are privileged\nto ordain at other times if necessity require.\n\nOrder.--The word \"Order\" as used in the Prayer Book means _regulation_\nor _ordinance_, according to its derivation from the Latin word\n_ordo_. This is seen in the title of the Communion Office which\nreads, \"The Order for the Administration of the Lord's Supper, or\nHoly Communion,\" _i.e._, the prescribed way in which the Holy\nCommunion shall be celebrated. So, also, of all other services; the\nPrayer Book sets forth the order or manner in which they shall be\nministered, and such they are called.\n\nOrders, Holy.--(See HOLY ORDERS.)\n\nOrdinal, The.--The name given to that portion of the Prayer Book\ncontaining the Offices for the consecration of Bishops and the\nordination of Priests and Deacons. The Ordinal being what it is, is\nvery properly prefaced with a statement of the witness of history\nto the fact \"that from the Apostles' time there have been these\nOrders of Ministers in Christ's Church--Bishops, Priests and\nDeacons.\" It is interesting to note that \"our Ordinal was not taken\nword for word from the Roman Pontifical, but was framed on the\ncomprehensive and broad ground of all known forms and manners of\nOrdination used in all branches of the {202} Catholic Church.\" The\nOrdinal is also sometimes called \"The Pontifical.\"\n\nOrdinary.--The name given to the Bishop of the Diocese, or other\necclesiastical authority who has ordinary jurisdiction.\n\nOrganizations, Church.--The American church is not simply a teaching\nand worshipping body, but it is also a working organization. Its\nactivities reach out in all directions and touch almost every\nconceivable need. Besides its well organized Dioceses and Parishes\nwhich are working with such effectiveness in their several\nlocalities, there are many other organizations enlisting the\ncooperation of Churchmen everywhere. There are the general\nInstitutions, such as the General Theological Seminary, the\nDomestic and Foreign Missionary Society, the Woman's Auxiliary,\nthe American Church Building Fund Commission, Free and Open Church\nAssociation, the Prayer-book Distribution Society, the Brotherhood\nof St. Andrew, the Girls' Friendly Society, the Fund for Relief of\nWidows and Orphans of Deceased Clergymen and of the Aged and Infirm\nand Disabled Clergymen, the Daughters of the King; all of which are\ntreated of under their proper heads. Other organizations are The\nSociety for the Increase of the Ministry, the Evangelical Education\nSociety, the American Church Missionary Society, Society for\nPromoting Christianity among the Jews, the Guild of St. Barnabas\nfor Nurses; Church Temperance Society; Missions among Deaf Mutes;\netc. Besides these, there are religious Orders, Church Clubs,\nSisterhoods, many Charity and Hospital organizations; and while\nthis enumeration does {203} not include all the various organizations\nthat are at work, yet these are given that the reader may form some\nidea of what this Church is doing and how fully she enlists the\ncooperation of the laity in her general work.\n\nOrgans.--Musical instruments have been used in the worship of God\nfrom the time when, after the passage of the Red Sea, Moses and\nMiriam sang their song of praise accompanied by timbrels. The\nworship of the Temple was noted for the great number and variety\nof musical instruments employed in it. As to when organs were first\nbrought into use, it is not clearly known, but it is recorded that\nabout the year 766 Constantius Copronymus, Emperor of Constantinople,\nsent an organ as a present to King Pepin of France. Soon after\nCharlemagne's time organs became common. In the Eleventh Century a\nmonk named Theophilus wrote a curious treatise on organ-building.\nBut it was not until the Fifteenth Century that the organ began to\nbe anything like the noble instrument which it now is, the most\ncomprehensive and important of all wind instruments.\n\nOrientation.--The name given to the act of turning to the east or\nAltar as an act of faith and worship in the Church service. (See\nEAST, TURNING TO.) It is also an architectural term used in\nreference to church buildings running east and west.\n\nOrnaments.--By \"ornaments\" is meant the necessary furniture of the\nchurch for the proper conduct of divine service, and the vestments\nto be worn by the clergy. In this the Church of the present day is\nlargely guided by what is called the \"Ornaments {204} Rubric\" of the\nEnglish Prayer-book. According to this it would seem that among\nthe necessary ornaments for the proper furnishing of the church\nare the following: the Altar, with its cross, candlesticks and\ncoverings; Paten and Chalice; Cruets, Font and Pulpit; and that\nthe necessary vestments of the Priest are the chasuble, alb and\ngirdle, stole, surplice, cope; for the Bishop the same with the\naddition of the rochette, mitre and Pastoral staff.\n\nOrphrey.--A band of embroidery used to ornament the vestments.\n\nOrthodox.--In accordance with the doctrine of the Church; holding\nfast \"the Faith once delivered to the Saints.\" The Faith has been\ndefined by the Ecumenical Councils as set forth in the Creeds which\n\"ought thoroughly to be received and believed, for they may be\nproved by most certain warrants of Holy Scripture\" (VIII Article of\nReligion).\n\n\n\nP\n\n\n\nPall.--A square card, the upper side of which is covered with silk\nthe color of the Church Season and underneath with linen, loosely\nstitched so as to be readily removed in order to be washed. It is\nused to cover the Chalice when the Holy Eucharist is celebrated.\n\nPalm Sunday.--The Sixth Sunday in Lent, the first day in Holy Week.\nIt commemorates the entry of our Lord into Jerusalem when the people\nstrewed {205} the way with palm branches and cried, \"Hosanna to the\nSon of David.\" It was formerly customary for worshippers to appear on\nthis day in procession carrying in their hands palms, or yew or\nwillow branches, which were blessed before the beginning of the\nCommunion Service. On Palm Sunday the Church has always begun to\nset before God and man the Gospel account of the Passion of our\nLord, that by St. Matthew being read on this day. (See LENT,\nSUNDAYS IN.)\n\nParaclete.--Another name for the Holy Ghost, signifying one who is\ninvoked to aid or comfort. It was this word our Lord used when He\nsaid, \"I will send you another Comforter,\" _i.e._, Paraclete.\nElsewhere, the word is also translated _Advocate_.\n\nParadise.--The place where the souls of the righteous dwell during\nthe INTERMEDIATE STATE (which see). The name is also applied to the\nhappy abode of Adam and Eve before the Fall.\n\nParish.--The term \"Parish\" as used in the American Church signifies\na local congregation having a church building, and duly organized\nunder the title of \"Rector, Wardens and Vestrymen.\" It is always\ngiven a name, such as St. John's, Christ Church, Trinity, etc. It\nis competent for any number of persons, usually not less than ten,\nto associate themselves together to form a Parish. In the articles\nof association, the Parish acknowledges and accedes to the\nConstitution, Canons, Doctrines, Discipline and Worship of the\nProtestant Episcopal Church in the Diocese in which it is located.\nIf on presentation of these articles, the Council or Convention of\nthe Diocese gives its consent, the Parish shall be accounted duly\nestablished. {206}\n\nThe word is derived from the Greek _Paroikia_, and was originally\nused to designate the sphere of a Bishop's jurisdiction as\ndistinguished from that of an Archbishop, but when the former was\ngradually parcelled out into smaller portions these began to be\ncalled _Parishes_.\n\nParish House.--By reason of the growing activities of the American\nChurch, it is found necessary to have some building other than the\nchurch where the active and sometimes secular work of the Parish\ncan be carried on, a place where societies, guilds, schools, etc.,\ncan have their own proper \"workshop.\" Such building is called the\n\"Parish House,\" and is absolutely necessary for any active and\ngrowing Parish.\n\nParish Register.--A book in which all births. Baptisms, Confirmations,\ndeaths, and marriages that occur in the Parish are recorded,\ntogether with the list of Families and Communicants. The importance\nof the Parish Register and the care with which it should be kept\nwill appear when it is considered that it is a legal document.\n\nParishioner.--One who belongs to a Parish. The Parish partakes of\nthe character of the people who compose it; if they are earnest and\ndevoted, loyal and true to the Church's appointments, the Parish is\nsure to be prosperous. In other words, the Church lives as they who\nare of it live. It is vital with their vitality. It is a live body\nas they are live Christians. Thus the success of a Parish is not\nwholly dependent on the Rector, but on the people as well.\n\nParochial Mission.--(See MISSION, PAROCHIAL.)\n\nParson.--The old name used in England for the {207} rector or\nincumbent of a parish. Parson and person are the same word, being\nderived from the Latin _Persona_. The Parson is so called, as\nBlackstone tells us, \"because by his person the Church which is\nan invisible body, is represented.\"\n\nPaschal.--Pertaining to Easter, from the fact that the original\nname of the Festival was _Pascha_, _i.e._, the Passover.\n\nPassion.--Meaning _suffering_, and is used almost exclusively of\nour Lord's sufferings, as expressed in the article of the Creed,\n\"Suffered under Pontius Pilate, was crucified, dead, and buried.\"\n\nPassion Sunday.--The Fifth Sunday in Lent is so called because on\nthis day our Lord began to make open prediction of His sufferings,\nand in her round of worship the Church begins the solemn commemoration\nof His Passion and Death. (See LENT, SUNDAYS IN.)\n\nPassion Tide.--The name given to the last two weeks of Lent\nbeginning with the Fifth Sunday in Lent, during which our Lord's\nPassion and Death are commemorated.\n\nPassion Week.--The week before Holy Week. This name should not be\napplied to the last week of Lent, which is properly called Holy\nWeek, or as called by the primitive Christians, the \"Great Week.\"\n\nPastor.--A Latin word meaning Shepherd. Christ having called\nHimself the Good Shepherd, or Good Pastor, the name has been\nassumed for His Ministers. They bear the same relation to the\nFlock over which they are placed. A Pastor is a Teacher, Guide,\nExemplar, Friend, Administrator. He deals with {208} individuals.\nHis intercourse is personal. His offices are for all and for each.\nPastorship includes many and varied offices,--Minister, Rector,\nPreacher, Priest, but all offices and all labors have reference\nto men's spiritual interests. He who is a Pastor has the cure, _i_.\n_e_., care, charge of men's souls. Pastorship, therefore, is a very\nsacred as well as a very responsible office. It is well to note\nthat a minister is not a Pastor simply because he is ordained;\nbesides the Divine call and Divine appointment in ordination, there\nis also the call from the people to define that number of souls\nover which the charge is to be exercised. This is brought out in\nthe \"Office of Institution of Ministers into Parishes or Churches,\"\nto be found in the Prayer-book.\n\nPastoral Letter.--A letter issued by the Rector of a Parish, or by\nthe Bishop of the Diocese on some subject affecting the welfare of\nthe Church in its devotions or work. Perhaps the most important of\nsuch Pastoral Letters is that which is issued by the House of\nBishops at the close of each General Convention, touching on grave\nquestions of the day or on the prospects of the Church throughout\nthe nation, and which is required by canon to be read in all the\nchurches.\n\nPastoral Staff.--A staff used by a Bishop, as an ensign of his\noffice, at all public Episcopal Ministrations. It is generally borne\nby his chaplain. The Pastoral Staff is made in the shape of a\nshepherd's crook and is frequently given to the Bishop at his\nconsecration, to denote that he is then constituted a shepherd over\nthe Flock of Christ. This use of the {209} Pastoral Staff comes down\nto us from the most ancient times.\n\nPaten.--The plate, made of precious metal, on which the Bread is\nconsecrated at the Holy Communion and from which it is administered\nto the communicants. When properly made, the lower part of the\nPaten will fit into or over the edge of the chalice. The word is\nderived from the Latin, _Patena_ or the Greek, _Patane_, meaning a\nflat, open dish. (See VESSELS, SACRED.)\n\nPaul, Conversion of Saint.--A feast of the Church observed on\nJanuary 25th, in memory of the Conversion of St. Paul, through\nwhose preaching God caused the Light of the Gospel to shine\nthroughout the world. St. Paul is not commemorated as the other\nApostles are, by his death or martyrdom, but as stated above, by\nhis Conversion because it was so wonderful in itself and was so\nimportant and beneficial to the Church. He labored more abundantly\nthan they all. While the other Apostles had their particular fields\nof labor, St. Paul had the care of all the churches and by his\nlabors contributed very much to the propagation of the Gospel\nthroughout the world. There are good reasons for believing that he\nextended his Apostolical labors even to the remote island of\nBritain. We find him described by two names, _Saul_ and _Paul_, the\nfirst being Hebrew, relating to his Jewish origin and the other\nLatin, assumed by him, as some think, at his conversion, as an act\nof humility, styling himself less than the least of all saints. St.\nPaul suffered martyrdom, having been beheaded, in the sixty-eighth\nyear of his age, at Rome, under Nero, in the general {210} persecution\nof Christians upon the pretense that they set fire to the city. It\nwas from the instrument of his execution that the custom arose of\nrepresenting him in ecclesiastical art with a sword in his hand.\n\nPenance.--In the early ages of the Church the commission of grievous\nerror in life or doctrine was, punished by exclusion from the\nCommunion of the Church; and in order to obtain readmission,\noffenders were obliged to submit to a prescribed course of penitence.\nThe regulations as to the length and manner of this discipline\nvaried in different times and in the several branches of the Church;\nthe administration of it was chiefly in the hands of the Bishops.\nIt is this \"godly discipline\" to which reference is had in the\nCommination Office in the Prayer-book of the Church of England, and\nwhich is used \"until the said discipline may be restored again,\nwhich is much to be wished.\" Penance is also regarded as one of\nthe lesser Sacraments.\n\nPenitential Office.--An office of deep devotion and contrition to\nbe used on Ash Wednesday, which was added to the Prayer-book at its\nlast revision in 1892. Its place in the service is during the latter\npart of the Litany. It may be used on other days at the discretion\nof the minister. (See ASH WEDNESDAY.)\n\nPenitential Psalms.--Being the 6th, 32d, 38th, 51st, 102d, 130th\nand 143d Psalms of David, all of which are read during the services\non ASH WEDNESDAY (which see). There are no prayers more fitted for\npenitent sinners than the Seven Penitential Psalms, if we enter\ninto the feelings of compunction, {211} love, devotedness and\nconfidence with which the Royal Psalmist was penetrated. The purport\nof each psalm may be briefly stated as follows:\n\nPsalm 6 exhibits a sinner in earnest and hearty prayer after having\nsinned, with assured hope and confidence in the mercy of God.\n\nPsalm 32 shows how a sinner is brought to understand his sins, to\nconfess and bewail them and obtain remission.\n\nPsalm 38, in which the penitent earnestly prays to God to pardon\nhis sins and mitigate his punishment.\n\nPsalm 51 shows the great sorrow of a sinner for his sins.\n\nPsalm 102 shows how a sinner in affliction of mind prays to God\nand derives comfort from His help and goodness.\n\nPsalm 130 shows how a sinner in tribulation cries to God for\ndeliverance; while\n\nPsalm 143 may be used in any spiritual or temporal tribulation.\n\nPentecost.--The Greek name for the \"Feast of Weeks\" in the Jewish\nChurch. The word means _fiftieth_, the Feast being fifty days after\nthe Feast of the Passover. Whitsun Day is so called, being observed\nfifty days after Easter, the Christian Passover, and because it\nwas on the Day of Pentecost that the Holy Ghost was given. (See\nWHITSUN DAY.)\n\nPeter, festival of Saint.--A Holy Day of the Church observed on\nJune 29th in honor of the Apostle Saint Peter, and is one of the\noldest of Christian Festivals, having been traced back to the Second\nCentury. St. Peter was one of the first two disciples {212} whom our\nLord called. His original name was Simon or Simeon, which was changed\ninto Cephas, which in the Syrian language, signifies a _stone_ or\n_rock_; from this it was derived into the Greek _Petros_, and so\ntermed by us Peter. This new name was to denote the firmness and\nconstancy which St. Peter should manifest in preaching the Gospel\nand in establishing the Church. He has left two Epistles which\nappear in the New Testament as the \"First and Second Epistles\nGeneral of St. Peter.\" It is said that his later years were spent\nat Rome where he was crucified with his head downwards, on the hill\nwhere the Vatican now stands, on the same day, June 29th (as is\ngenerally believed) that St. Paul was beheaded A.D. 63. In\necclesiastical art St. Peter is variously represented, with a key\nin his hand; with a key and church; with keys and cross; in chains\nand in prison, etc.\n\nPhilip (St.) and St. James' Day.--A Festival observed on May 1st in\nmemory of two Apostles of our Lord, St. Philip and St. James. The\nreason for coupling together the names of these two Apostles is not\nquite clear, but it may be taken as an illustration of the manner in\nwhich our Lord sent forth His Apostles, two and two. St. Philip was\na native of Bethsaida, a town bordering on the Sea of Tiberias and\nwas one of the first of our Lord's disciples and was His constant\ncompanion and follower. He brought Nathanael, a person of great note\nand eminence, to the knowledge of the Messiah; and it was to St.\nPhilip that certain Greeks went with the request, \"Sir, we would\nsee Jesus.\" St. Philip is said to have carried the Gospel to\nNorthern Asia, where by his {213} preaching and miracles he made\nmany converts; his name has also been connected with the Church in\nRussia. He suffered martyrdom at Hieropolis, a city of Phrygia,\nwhere he was crucified and stoned on the cross. In ecclesiastical\nart St. Philip is variously represented; with a basket in his hand;\nwith two loaves and a cross; with a tall cross and book, etc. For\nnotice of St. James see article on James (St.) the Less.\n\nPiscina.--A stone basin with a drain pipe to carry off water used in\nthe ablutions of the sacred vessels at the celebration of the Holy\nEucharist.\n\nPlain Song.--The name given to the ancient music with which\nthe Church service was rendered. Thus Blunt in the Annotated\nPrayer-book, speaking of Church music says, \"In the remodeling of\nour English services, the great aim was not to discard, but to\nutilize the ancient plain song, to adapt it to the translated\noffices, to restore it to something more of its primitive\n'plainness,' to rid it of its modern corruptions, its wearisome\nornaments and flourishes so that the Priest's part, on the one hand,\nmight be intelligible and distinct, not veiled in a dense cloud\nof unmeaning notes, and the people's part made so easy and\nstraightforward as to render their restored participation in the\npublic worship of the Sanctuary at once practicable and pleasurable.\"\n\nPost Communion.--The name given to that portion of the Communion\nOffice which is read after all have communicated, and is the giving\nof thanks for the grace received.\n\nPostulant.--The canonical name for one who {214} desires to become a\nCandidate for Holy Orders and whose name is entered by the Bishop\nupon the list of Postulants, as required by Canon 2, Title I of the\nDigest. A Postulant having been duly received may afterwards be\nrecommended by the Standing Committee of the Diocese, to the Bishop\nfor admission as a Candidate for Holy Orders.\n\nPostures in Public Worship.--The principles involved in the postures\nto be taken in Public Worship are set forth in the article on\nKNEELING (which see). While to the stranger in the Church the\nvarious postures taken in the services seem complicated, yet the\nrule for them is very simple, which is this: We stand in praise,\nkneel in prayer and are seated during the hearing of the Word.\n\nPrayer.--Prayer has been defined as the soul's converse with God,\nor communion with God in devotional exercises, and may be said to\nbe a universally recognized necessity in the life of man. But prayer\ninvolves much more than simply asking for certain things, which\nseems to be the common conception of this duty. Properly speaking,\nprayer consists of five parts, as follows:\n\n  1. Adoration    \\\n  2. Thanksgiving / which concern Gods glory.\n  3. Confession \\\n  4. Petition   / which concern our individual needs.\n  5. Intercession, which concerns the needs of others.\n\nThe efficacy of prayer rests on the Mediation of Christ, and its\nwarrant is to be found in the words, \"Ask and it shall be given you;\nseek and ye shall {215} find; knock and it shall be opened unto you.\"\nGod our Father has promised to hear the petitions of those who ask in\nHis Son's Name, and who faithfully call upon Him and we know that\nHis promise cannot fail. There are many remarkable instances of the\npower of prayer to be found both in the Old and the New Testaments,\nas well, also, in the lives of many earnest and faithful men who, in\nthis present time, continue \"instant in prayer.\"\n\nPrayer Book, The.--The title of our manual of devotions is \"The Book\nof Common Prayer.\" It is called _Common Prayer_, because it is\nto be used by the Congregation in Public Worship, and is thus\ndistinguished from prayer in private. As such it comprehends the\nneeds, feelings and devotions common to all. The efficacy of Common\nPrayer consists in its being a united service and to this end arises\nthe necessity of a prescribed form. Such prescribed form had its\norigin in the Christian Church from the very earliest ages, and so\nearly were Liturgies introduced that four of them are mentioned\nunder the names of St. Peter, St. Mark, St. James and St. John. (See\nLITURGIES.) Liturgies thus became an inherent feature of the\nChristian Church, and wherever it was planted its worship was\naccording to such prescribed form. Thus when Christianity was\nintroduced into Britain we find a Liturgy in use there from the\nbeginning. This Liturgy continued in use, although varying in many\ndetails in different dioceses, until it was superseded by the Book\nof Offices set forth by Osmund, Bishop of Salisbury, in A.D. 1078,\nknown as the _Sarum Use_. This was adopted with little variation by\n{216} most of the Churches of the Kingdom. But gradually the Public\nOffices became defaced by the innovations and corruptions of Rome;\nthese, however, were expunged at the time of the Reformation and the\nBook of Common Prayer was set forth. The Prayer-book as we now have\nit is the result of a long period of study and legislation. It is to\nbe noticed that it was not the object of the English Reformers to\ncreate something new, to introduce innovations, but simply to\nexclude errors and corruptions. To this end, they retained those\nportions of the ancient Formularies which were sanctioned by the\nHoly Scriptures and by primitive usage. The first practical result\nof this movement is seen in the First Prayer-book of Edward VI set\nforth in English, and which was publicly used on Whitsun Day, June\n9th, 1549. Afterwards many other revisions took place, until the\nEnglish Prayer-book, as it practically is now, was set forth in\n1662; since which time only a few and unimportant changes have been\nmade. The American Prayer-book, adapted from the English Book was\nset forth and ratified October 16th, 1789, and afterwards revised\nin 1883-1892, as it now stands. (See RESPONSIVE SERVICE, FORMS, also\nSCRIPTURES IN PRAYERBOOK.)\n\nPrayers for the Dead.--Prayers for the departed are in accordance\nwith the devout instinct and loving heart of man, and are sanctioned\nby all the Liturgies of the Primitive Church. In these we find\nthat the commemorations of the departed were not only general\ncommemorations, but that names of persons who were to be prayed\nfor were read out from the DIPTYCHS {217} (which see). The devout\nmind does not argue about \"Prayers for the Dead,\" he prays them.\n\n  \"How can I cease to pray for thee? Somewhere\n    In God's great universe thou art to-day.\n   Can He not reach thee with His tender care?\n    Can He not hear me when for thee I pray?\"\n\nPrecentor.--The name given to the choirmaster; one who is director\nof the music in a choir.\n\nPre-Lenten Season.--The name commonly given to the weeks preceding\nLent covered by the three Sundays entitled, _Septuagesima_,\n_Sexagesima_ and _Quinquagesima_. The Season is so called because\nthe services on these Sundays are intended to prepare us for the due\nobservance of Lent. (See SEPTUAGESIMA.)\n\nPresbyter.--The original word for \"Elder\" in the New Testament\nis _Presbuteros_, shortened in English to _Presbyter_; further\nshortened to _Prester_, and finally to PRIEST (which see, also\nELDER).\n\nPresentation of Christ.--A Festival of the Church observed on\nFebruary 2. It is a double Festival as we learn from its title\nwhich reads, \"The Presentation of Christ in the Temple, commonly\ncalled the Purification of Saint Mary the Virgin.\" \"This connection,\"\nsays Blunt, \"of the two events is, doubtless, to show the close\nrelation which the acts of the Blessed Virgin bore to the Incarnation\nof our Lord; and that she is most honored by associating her with\nher divine Son.\" The Festival is popularly called CANDLEMAS (which\nsee). It is the fortieth day after Christmas, that being the period\nat which the rites of Purification and Presentation were enjoined by\nthe Law. {218}\n\nPresiding Bishop.--The name given to the Senior Bishop by\nconsecration of the American Church, who presides in the House of\nBishops and in the General Convention when both Houses meet as one\nbody. When the Convention is not in session he acts as Primate of\nthe American Church. Following is the list of those Bishops who have\nacted as\n\n  Presiding Bishops:\n\n   1--Bishop Seabury from Nov. 14, 1784, to Feb. 25, 1796.\n   2--Bishop White from Feb. 25, 1796 to July 17, 1836.\n   3--Bishop Griswold from July 17, 1836, to Feb. 16, 1842.\n   4--Bishop Chase from Feb. 16, 1842, to Sept. 20, 1852.\n   5--Bishop Brownell from Sept. 20, 1852, to Jan. 13, 1865.\n   6--Bishop Hopkins from Jan. 13, 1865, to Jan. 9, 1868.\n   7--Bishop Smith from Jan. 9, 1868, to May 31, 1884.\n   8--Bishop Lee from May 31, 1884 to April 12, 1887.\n   9--Bishop Williams from April 12, 1887 to Feb. 7, 1899.\n  10--Bishop Clark from Feb. 7, 1899.\n\nPriest.--The shortened form for Presbyter. The title of the\nsecond Order of the Ministry. His chief duties are to offer the\nHoly Sacrifice in the Eucharist, to administer Baptism, to give\nabsolution, to give the Priestly Blessing at Marriages, Churchings,\nand at other services of the Church: in fact, to exercise every\nsacred function which is not properly or exclusively Episcopal,\nthat is, belonging to the Bishop. (See PRESBYTER, also ELDER.)\n\nPrimate.--The name given to a Metropolitan or Archbishop who is the\npresiding Bishop of a National Church.\n\nPrime.--One of the seven CANONICAL HOURS (which see). {219}\n\nPrisoners.--(See VISITATION OF PRISONERS.)\n\nPrivate Baptism.--(See BAPTISM, PRIVATE.)\n\nProanaphora.--A more Churchly name for the introductory parts of\nthe Communion Office, commonly called \"Ante Communion.\" Properly\nspeaking, the Proanaphoral service includes all that portion of the\nCommunion service which precedes the _Sursum Corda_, \"Lift up your\nhearts.\"\n\nPro-Cathedral.--A Parish Church used for Cathedral or Diocesan\npurposes, but without the formation of a legal Cathedral organization\nand without a Cathedral chapter.\n\nProcession of the Holy Ghost.--The word \"Procession\" is used to\nexpress the relation in the Blessed Trinity between the Father and\nthe Holy Ghost. As we believe that the Son is eternally begotten of\nthe Father, so we believe that the Holy Ghost is a Person eternally\nproceeding from the Father, as set forth in the article of the\nCreed, \"Who proceedeth from the Father and the Son.\" The words \"and\nthe Son\" were added later, and the article is generally interpreted\nas meaning that the Holy Ghost emanates from the Father through the\nSon, and therefore proceeds from both; or as an ancient writer\nexpressed it, \"Always hath the Spirit proceeded from the Father and\nreceived of the Son.\" (See HOLY GHOST, also FILIOQUE.)\n\nProcessional Cross.--The standard Cross borne in front of a\nprocession of Choir and Clergy as they enter or go out of the\nchurch. This method of entering the church is a very old custom\nand still prevails where the choir is vested. {220}\n\nProper Lessons.--The portions of Scripture from the Old and New\nTestaments appointed to be read on a Sunday or Holy Day at Morning\nand Evening Prayer. The word \"Proper\" as thus used is intended to\nindicate that the Lesson is appropriate to the Sunday or Holy Day\nand is to be read on that day instead of the Lesson appointed for\nthe Daily Office. (See LECTIONARY, also LESSON.)\n\nProper Preface.--The Preface is that portion of the Communion\nOffice, beginning with the words \"Lift up your hearts,\" immediately\npreceding the TER SANCTUS (which see), and the _Proper Preface_\ncontains the additional words set forth to emphasize the great\nTruths commemorated on certain High Festivals, namely, Christmas\nDay, Easter Day, Ascension Day, Whitsun Day and Trinity Sunday.\n\nProper Psalms.--Certain great days of the Church are so important\nin the truths they set forth, the Church hath thought good to order\nthat all Holy Scriptures that can possibly be used in illustration\nthereof shall be read on those days. Thus in addition to the Proper\nLessons there are also _Proper Psalms_, and the days for which they\nare appointed with the number of the Psalms to be read are to be\nfound in the Table prefixed to the Psalter in the Prayer-book.\n\nProtestant.--A name given to certain persons who protested against\na law made by the Emperor Charles V and his Diet in 1529. The name\nis commonly applied to what are known as \"Evangelical Denominations,\"\nas opposed to Romanism. But as so many Heretics, Atheists,\nFree-thinkers and Nothingarians are included under the name\n_Protestant_, the word is going {221} out of use among Church-people,\nhaving lost much of its proper meaning.\n\nProtestant Episcopal.--(See AMERICAN CHURCH.)\n\nProvinces.--The name given to certain grouping together of two or\nmore Dioceses for the more convenient management of the work and\nlegislation of the Church. The chief or presiding Bishop of the\nProvince is generally the Bishop of the metropolis or chief city\nand therefore he is styled Metropolitan, and also Archbishop. In\nEngland the Church is divided into two Provinces, Canterbury and\nYork. The Church in the United States is practically only one\nProvince. But the growth and increase of the Church here have been\nso great, it is being found more and more necessary to seek a proper\ndivision into Provinces, and steps have already been taken to this\nend.\n\nPsalter, The.--The name given to the Book of Psalms as set forth\nin the Prayer-book for use in Public Worship. The Psalms were\noriginally set forth to be sung, not said, and this is the only\nproper way of rendering them in the Church's service. The colon to\nbe found in each verse of the Psalter is put there to facilitate\nchanting them. The present method of reading the Psalter arose\nsimply from lack of musical facilities in the early days of the\nChurch in this country; and because this method still prevails in\nmany places, the average Churchman thinks this is the proper way of\nrendering them. This is a mistake, and in many parishes this mistake\nhas been corrected; the Psalter for the day being sung just as the\ndetached Psalms, such as the _Venite_, _Jubilate_, etc., are sung.\nIt is to be noted that the version of the Psalter {222} is not that\nof the Authorized Version of 1611, but that of the Great Bible of\n1540. This was retained in the Prayer-book because the people had\nbecome familiar with it, and because it is more rhythmical and suited\nto chanting. The Psalter is divided into sixty portions to be used at\nDaily Morning and Evening Prayer and is thus designed to be read\nthrough once a month. (See DAILY PRAYER.)\n\nPurification, The.--(See PRESENTATION OF CHRIST, also CANDLEMAS.)\n\nPurificator.--The name given to a small linen napkin used for wiping\nthe sacred vessels after a Celebration.\n\n\nQ\n\n\nQuadragesima.--Meaning _fortieth_; a name to be found in the\nPrayer-book for the First Sunday in Lent, because it occurs about\nforty days before Easter.\n\nQuadrilateral.--The name commonly given to the summary of the\ndeclaration of the House of Bishops made in the General Convention\nheld at Chicago in 1886, concerning the terms which they deemed to\nbe a sufficient basis for the Reunion of Christendom, and which was\nreaffirmed by the Conference of Bishops of the Anglican Communion,\nheld at Lambeth Palace, England, in July, 1888. This declaration is\nsummarized under four heads as follows:\n\nI. The Holy Scriptures of the Old and New Testaments, as \"containing\nall things necessary to {223} salvation,\" and as being the rule and\nultimate standard of faith.\n\n2. The Apostles' Creed, as the Baptismal Symbol; and the Nicene\nCreed, as the sufficient statement of the Christian faith.\n\n3. The two Sacraments ordained by Christ Himself--Baptism and the\nSupper of the Lord--ministered with unfailing use of Christ's words\nof Institution, and of the elements ordained by Him.\n\n4. The Historic Episcopate, locally adapted in the methods of its\nadministration to the varying needs of the nations and peoples\ncalled of God into the Unity of His Church.\n\nQualifications for Holy Orders.--These are stated in the Preface to\nthe Ordinal set forth in the Prayer-book as follows: that the\nCandidate be of the age required by the Canon in that case provided;\nthat he be a man of virtuous conversation and without crime; and,\nafter examination and trial, found to be sufficiently instructed in\nthe Holy Scripture and otherwise learned as the Canons require. (See\nEXAMINATION FOR HOLY ORDERS.)\n\nQuick.--A word used in the Creed and elsewhere in the Prayer-book,\nbeing the old English word for the _living_ as distinguished from\nthe dead.\n\nQuicunque Vult.--The name given to the Athanasian Creed, from the\nfirst Latin words with which it begins, and meaning \"Whosoever\nwill.\" The Athanasian Creed is not used in the American Church, but\nis found in the English Prayer-book and is required to be said on\ncertain Festivals.\n\nQuiet Day.--The name given to a day set apart {224} for special\ndevotions, meditation and instruction for the members of a parish,\nor school or society. There is always a celebration of the Holy\nEucharist, hours of prayer with a meditation or instruction given by\nthe Priest, with times of silent prayer and intercession. Such days\nhave been found to be very helpful in deepening the spiritual life,\nand are usually conducted by a Priest well experienced in such work,\nand who is specially invited for the purpose.\n\nQuinquagesima.--The name given to the Sunday next before Lent,\nbecause it is the _fiftieth_ day before Easter; Quinquagesima\nmeaning fiftieth. (See SEPTUAGESIMA.)\n\n\n\nR\n\n\n\nRail.--(See ALTAR RAIL.)\n\nRatification, The.--The American Prayer-book having been set forth,\nit was duly ratified by the action of the General Convention on\nOctober 16th, 1789, and the certificate of such ratification appears\nin every copy of the Prayer-book, declaring \"it to be the Liturgy of\nthis Church,\" and requiring \"that it be received as such by all the\nmembers of the same.\"\n\nReal Presence.--The name given to the Church's doctrine concerning\nChrist's Presence in the Holy Eucharist. The term \"Real Presence\"\nis intended to signify that the Presence of our Lord in this\nSacrament is a reality; that while His Presence is spiritual, it\nis none the less real, and not simply figurative. The sacrament is\nnot a mere sign or token of an absent {225} Christ. It is a great deal\nmore. As it is Christ who invites, bids and calls us to this Feast\nand provides the spiritual food for it, it would be strange indeed\nif we were uncertain whether He is there to receive us and to feed\nus; and if He is present, His Presence must be very _real_. Under\nthe outward form of Bread and Wine we have the Scriptural warrant\nto believe that the Body and the Blood of Christ are given, taken\nand received verily and indeed by the faithful in the Lord's Supper,\nto the strengthening and refreshing of their souls,--as declared in\nthe Church Catechism and the Twenty-eighth Article of Religion.\nBeing assured of this fact, it is useless and only fruitful in\ndoubt and perplexity, to speculate upon the manner of this Presence,\nwhich is a _Mystery of the Gospel_; as such the Church has received\nand taught it, but has never explained or defined. This being the\nattitude of the Church, it will be our wisdom to say of this\nMystery:\n\n  \"Christ was the Word that spake it;\n   He took the Bread and brake it,\n   And what that Word did make it,\n   That I believe and take it.\"\n\nReception into the Church.--(See BAPTISM, PRIVATE.)\n\nRecessional.--The name given to the retiring of choir and clergy in\ndue order after a church service. Some objection has been raised to\nthis use of the word, but as nothing better has been substituted\nfor it, the word continues in use. {226}\n\nRector.--The official title of the Priest who has charge of a Parish\nand as such is its ruler, guide and director. The word means \"one\nwho rules.\" Like other organizations, the Parish must have a head,\nand by the canons of the Church, the Rector is head of the Parish.\nAs such he is _ex officio_ head of all its organizations. He is the\npresiding officer at all Vestry meetings, superintendent of the\nSunday-school, and President of all Guilds, Brotherhoods and other\nparochial societies. These offices he may delegate to others, but\n_ex officio_ the Rector is head of all, and all that may be done in\nthe parish is to be done with reference to his consent and approval.\n\nRectory.--The house owned by the parish, intended for the use of the\nRector as his home.\n\nRed Letter Days.--Those Festivals of the Church for which Collect,\nEpistle and Gospel are provided in the Prayer-book. They are so\ncalled from having been printed in the Calendar in red letters. The\nwords have passed into popular use to denote any notably auspicious\nor favorable day; a day to be remembered.\n\nRefreshment Sunday.--The Fourth Sunday in Lent is so called from the\nGospel for the day, which relates the feeding of the five thousand\nby our Lord in the wilderness. As the late Bishop Coxe pointed out\nin his \"Thoughts on the Services,\" \"having thus far (in the Lenten\nservices) considered the havoc of sin, we come now to consider its\nrepair; and because the sufficiency of Christ to refresh and satisfy\nour hunger and thirst after righteousness is exhibited in the Gospel\nfor this day. It has little of the austere character of the other\nSundays in Lent; and its design is the {227} encouragement of\ncatechumens and penitents.\" (See FOURTH SUNDAY IN LENT; also LENT,\nSUNDAYS IN.)\n\nRegeneration.--The inward and spiritual gift in Holy Baptism is\n_regeneration_, that is being born anew. It is well to note that\nRegeneration, or the \"New Birth\" is often confounded with\n\"Conversion,\" or they are regarded as synonymous terms. This is a\nmistake and contrary to the teaching of Holy Scripture. Regeneration\nis a New Birth unto God whereby we become partakers of the nature of\nChrist. As the natural birth, so the new and spiritual Birth can\ntake place only once, and that in Holy Baptism. A baptized\nChristian may repeatedly fall from Grace, and by repentance, by\namendment of life and by forgiveness he may be again restored,\n(this is _Conversion_), but he cannot be said to be again _regenerate_\nwithout a grievous misapprehension of the language of the Bible and\na _total departure from the Doctrine of the Primitive Church_. By\n_Regeneration_, therefore, is meant that gracious act of God whereby\nfor Christ's sake. He brings us into a new relationship with\nHimself, adopts us as His own children, translates us into the\nkingdom of His Son, incorporates us into His Church, and so brings\nus under the influence of the Holy Spirit. Regeneration is the name\noriginated for Baptism by our Lord Himself in His discourse with\nNicodemus, as recorded in the third chapter of St. John's Gospel,\nand it is for this reason that this passage is appointed to be read\nin the service for the Baptism of Adults. (See BAPTISM, HOLY; also\nINFANT BAPTISM.)\n\nRegister.--(See PARISH REGISTER.)\n\nRegistrar.--The title of an officer of the {228} Convention, whether\nof the General Convention or of the Convention or Council of a\nDiocese. His duty is to collect and preserve such papers, reports,\njournals and other documents relating to the history and property of\nthe Church as are now or may hereafter become the property of the\nConvention, and to keep the same in a safe and convenient place.\n\nReligious Orders.--In the American Church there are many religious\norders composed of men or women who have separated themselves from\nthe world that they may devote themselves by associated effort more\nunreservedly to the Church's work. Some are bands of Priests, like\nthe \"Society of the Mission Priests of St. John Evangelist,\" or\nthe \"Order of the Holy Cross,\" this latter also including laymen;\nothers are bands of laymen alone, such as the \"Order of the Brothers\nof Nazareth\"; and others are Sisterhoods, composed of women who\nhave devoted themselves for life to the work of the Church, such\nas the \"Sisters of St. Mary,\" \"Sisters of St. Monica,\" etc. Members\nof the Sisterhoods do work in schools, hospitals, and among the\nwretched, the poor and neglected. These religious orders have\nproved to be very efficient aids in the Church's work in many parts\nof our land and are highly commended for the sacrifice they display\nand for the admirable methods of their work.\n\nReproaches, The.--In the ancient observance of Good Friday there\nwas used a service called \"The Reproaches.\" This consisted of\ncertain striking passages read from Micah 3:3 and 4, as well as\nother Scriptures, with the respond, \"Holy God, Holy and Mighty,\nHoly and Immortal, have mercy upon us.\" {229}\n\nThey are called \"Reproaches\" from the character of the first passage\nread, namely, \"O my people what have I done unto thee, and wherein\nhave I wearied thee? Answer me;\" this being read also as a respond\nto the other passages. The Reproaches are now frequently used in\nmany churches on Good Friday as a separate service and are very\nsolemn and impressive.\n\nReredos.--A carved or sculptured screen of wood or stone placed\nabove and back of the Altar, The word is a compound of the old\nEnglish _rere_, the same as \"rear,\" and the French word _dos_,\nderived from the Latin _dorsum_, meaning \"back.\"\n\nResponds.--In the old system of reading Holy Scripture in Divine\nService, short selections from different books of the Bible were\nread successively, with short Anthems being sung after each, which\nwere called \"responds.\" This responsory system of reading Holy\nScripture is still retained in its old form in the case of the Ten\nCommandments when read in the Communion service. One of the\nprincipal changes made in revising the Prayer-book in 1549 was the\nsetting forth of longer Lessons with responsory canticles sung at\nthe end only. Thus the respond to the First Morning Lesson is the\nTe Deum, and the respond to the Second Lesson is the Benedictus, etc.\n\nResponses.--The name given to the answers made by the people in the\nChurch services as in the Versicles, the Litany, after the Ten\nCommandments, etc.\n\nResponsive Service.--The glory of the Episcopal Church is its\n_responsive service_, as provided by the Book of Common Prayer. By\nmeans of this, the people have their part in the service. Thus {230}\nworship becomes general throughout the whole congregation and the\npeople are not silent spectators, nor yet simply an audience. But\nhowever reasonable and desirable this may be, there is a deeper\nprinciple involved. The responsive character of the services brings\nout and emphasizes the \"Priesthood of the People.\" St. Peter, in\nhis First General Epistle, writing to the Baptized, says of them,\n\"But ye are a chosen generation, a royal Priesthood, an holy nation,\na peculiar people, that ye should show forth the praise of Him who\nhath called you out of darkness into His marvelous Light.\" Thus the\nBaptized are called in Holy Scripture \"a royal priesthood,\" and\nthis doctrine pervades the Prayer-book. The whole system of\nresponsive worship is founded upon the Priesthood of the Laity,\nand enables them to _show forth the praise_ of Him who hath called\nthem out of darkness into His marvelous Light. (See AMEN; FORMS;\nalso VERSICLES.)\n\nRetable.--A shelf at the back of the Altar, usually fastened to the\nreredos, on which are placed the Altar cross, the vases for flowers,\nand the candlesticks. The necessity for the retable arises from\nthe fact of the reverent usage of the Church, which requires that\nnothing shall be placed on the Altar but the Eucharistic vessels,\nthe book rest and the book.\n\nRetreat.--This is a term used to designate a time of retirement as\na means of deepening the Spiritual life of the Clergy, for whose\nbenefit it is held. It involves a temporary submission to the\nmonastic rule of silence, meditation, confession and conference.\nIn Holy Scripture we read of our Lord and His disciples {231}\nconstantly going into retreat in some shape or other. Christ on the\nhilltop, St. Paul in the desert near Damascus, St. Peter on the roof\nof his house, retired for prayer and meditation. The Retreat as now\nconducted gives each one the opportunity to make special effort to\nsee more clearly those great principles of Religion which can only\nbe seen by such effort and by such special spiritual exercises.\nIn some Dioceses an annual Pre-Lenten Retreat is held for both\nBishop and clergy in preparation for the solemn and spiritual work\nof Lent. It is a cheering sign of spiritual revival which many will\nwelcome, to see Bishop and Clergy thus meeting and withdrawing for\na season from the world, for prayer, for intercommunion and\ninstruction.\n\nRing.--The custom of the Wedding Ring was probably adopted by the\nearly Church from the marriage customs of the Jews and also of the\nheathen, as its use has been almost universal. From its shape,\nhaving neither beginning nor ending, it is regarded as an emblem\nof eternity, constancy, and integrity. It is placed on the fourth\nfinger of the woman's left hand, and the ancient ceremony of doing\nso was to place it first on the thumb at the Name of the first\nPerson of the Trinity; on the next finger, at the Name of the Son;\non the third at the Name of the Holy Ghost, and then on the fourth\nfinger, and leaving it there at the word \"Amen.\" The ring is, also,\nfrequently given at the consecration of a Bishop, to symbolize his\nespousal with the Church in his Diocese. Thus bestowed, it is the\nsymbol of authority and is called the _Episcopal Ring_. {232}\n\nRites and Ceremonies.--The Rites and Ceremonies of the Church are\nbased on the Apostolic injunction, \"Let all things be done decently\nand in order.\" By _rites_ are meant certain prescribed ordinances,\nand by _ceremonies_ certain sacred observances, as distinguished\nfrom Sacraments. These when prescribed by lawful authority are\ninstrumental in promoting uniformity of worship and are conducive\nto regularity and edification. We learn from the Twentieth Article\nof Religion that the power to decree Rites and Ceremonies rests with\nthe Church, and, as set forth in the Twenty-fourth Article, \"every\nparticular and national Church hath authority to ordain, change\nand abolish ceremonies, ordained only by man's authority.\" The\nRites and Ceremonies of the American Church, are set forth and\nimplied in the Book of Common Prayer, marked out in the rubrics\nand the Tables prefixed to it.\n\nRitual. Ritualism.--By _ritual_ is meant the ceremonial part of\nReligion; the name is also applied to the book in which the Rites\nand Ceremonies are set forth. By _ritualism_ is meant the system of\nritual or prescribed form of religious worship. Therefore, these\nwords meaning what they do are to be lifted up out of all party\nspirit and are to be regarded as expressive of the Church's real\nsystem of worship. Loyalty to the Prayer-book demands obedience to\nthe rubrics on the part of both minister and people. Then it is\nwell to remember that when the Prayer-book was first set forth in\n1549, the principal change was that the services should be said in\nEnglish; the ritual remained the same. This explains the origin of\nmany practices which now prevail in the Church as {233} a matter of\ncourse, such as kneeling, bowing at the Name of Jesus, the use of\nvestments, etc. These are simply what had been in use in the early\nChurch, and the use of the Prayer-book presupposes them all. It\nis well, also, to observe that Ritualism properly considered,\nemphasizes the continuity of the Church before and after the\nReformation, and is a standing protest against the false idea that\nthe Episcopal Church was founded by Henry the Eighth, or that it\nis a mere schism from the Church of Rome. (See ORNAMENTS; also\nUNDIVIDED CHURCH, THE.)\n\nRochet.--A Bishop's vestment, and may be described as a long narrow\nsurplice or alb which he wears under the CHIMERE (which see).\n\nRogation Days.--The Monday, Tuesday and Wednesday before Ascension\nDay. They are days of abstinence preparatory to the great Feast of\nthe Ascension. They are so called from the Latin word _rogare_,\nmeaning to ask, and coming as they do in the early part of the year,\nit was customary on these days to ask God's blessing on the fruits\nof the earth. So that the Rogation Days bear the same relation to\nthe plowing and sowing that Thanksgiving Day bears to the harvest.\nTwo special prayers for this purpose, entitled \"For Fruitful\nSeasons,--To be used on Rogation Sunday and the Rogation Days,\"\nwere introduced into the American Prayer-book at its last revision\nin 1892. The Rogation Days were originated about the middle of the\nFifth Century by Mamercus, Bishop of Vienne in Gaul, on the occasion\nof a great calamity that threatened his Diocese; whence arose the\ncustom of saying the Litany and certain Psalms such as 103d {234} and\n104th, during perambulations of parishes. This method of celebrating\nthe Rogation Days still prevails in many parishes in England.\n\nRogation Sunday.--The Fifth Sunday after Easter, being the Sunday\nnext before the Rogation Days and Ascension Day is so called, and\nno doubt from the words with which the Gospel for the day begins,\n\"Verily, verily, I say unto you, Whatsoever ye shall _ask_ the Father\nin My Name, He will give it you.\" (See ROGATION DAYS.)\n\nRood Screen.--The word \"rood\" is the old Saxon word for _cross_ or\ncrucifix; and the term \"rood screen\" is the name given to the screen\nor open partition to be seen in many churches, placed between the\nchancel and the nave, and which is always surmounted by the rood,\n_i.e._, the cross.\n\nRubric.--The rules or directions in the Prayer-book, printed in\nItalics, concerning the method of conducting the services. While\nthey are now usually printed in black ink, they are still called\n_rubrics_ from the fact that they were formerly always printed in\nred; rubric being derived from a Latin word meaning _red_.\n\nS\n\nSabaoth.--The Hebrew word for \"Hosts.\" The words \"Lord God of\nSabaoth,\" to be found in the Te Deum, mean the same as \"Lord God of\nHosts\" in the Ter Sanctus in the Communion Service. {235}\n\nSabbath.--The Jewish weekly day of _rest_ (which the word means)\nobserved on the seventh day because God rested on that day from His\nwork of creation. It is no longer binding on Christians, and the\nname is very improperly applied to the first day of the week which\nChristians observe as a day of rest and worship. (See LORD'S DAY.)\n\nSacrament.--The word \"Sacrament\" is derived from the Latin\n_Sacramentum_, meaning the military oath required of the soldiers\nof ancient Rome. Its outward sign was the uplifted hand whereby the\nsoldier pledged himself to loyalty, which may be regarded as the\nthing signified by that outward gesture. The word came to be used\nfor those ordinances of the Christian Church possessing an \"outward\nsign\" and conveying an \"inward grace.\" Thus the Church Catechism\ntreating of the two Sacraments \"generally necessary to salvation,\nthat is to say, Baptism and the Supper of the Lord,\" defines a\nsacrament as being an outward and visible sign ordained by Christ,\nof an inward and spiritual grace given by Him as its accompaniment.\nThis definition has reference to the Sacramental system of the\nChurch and means that Christ appointed only two Sacraments that are\ngenerally or universally necessary to salvation. It does not imply\nthat there are not other Sacramental agencies in the Church--but\nonly that these two are absolutely necessary to salvation. For\nexample, if a man would be saved he must receive Holy Baptism and\nHoly Communion where these Sacraments are to be had; but for his\nsalvation it is not necessary that he should be married, or ordained\nto the Sacred Ministry, and yet Marriage and {236} Ordination are\nthoroughly sacramental in character in that they are grace\nconferring, and therefore, in her book of Homilies the Church calls\nthem Sacraments, The great English divines generally take this\nposition in regard to the Sacraments and the Sacramental System\nof the Church. Thus Archbishop Bramhall declares: \"The proper and\ncertain Sacraments of the Christian Church, common to all, or (in\nthe words of our Church) _generally necessary_ to Salvation, are\nbut two, Baptism and the Supper of the Lord. . . . The rest we\nretain, though not under the notion of such proper and general\nSacraments,--as Confirmation, Ordination, Matrimony, Penitence and\nlastly, the Visitation of the Sick.\" So also, Bishop Jeremy Taylor\nsays, \"it is none of the doctrine of the Church of England, that\nthere are two Sacraments only, but that 'two only are generally\nnecessary to salvation.'\"\n\nSacred Vessels.--(See VESSELS, SACRED.)\n\nSacrifice.--A solemn offering made to God according to His ordinance,\nfor His honor and for the benefit of sinners, as in the Holy\nCommunion which is called \"our sacrifice of praise and thanksgiving,\"\nand in which the merits and death of Christ are pleaded for the\nremission of our sins.\n\nSacristan.--An old word derived from the Latin _sacra_, meaning\nsacred things, still retained to designate one who has charge of\nthe Sacristy with all its contents, viz., the vestments and sacred\nvessels. The word has been corrupted into _sexton_ which is now used\nfor the man who takes care of the church building.\n\nSacristy.--The apartment in a church building {237} where the\nvestments, books and sacred vessels are kept; sometimes called the\nvestry.\n\nSaint.--The New Testament name for all the Baptized, who are\ndeclared to be \"an holy nation,\" by reason of their incorporation\ninto Christ's mystical Body. Like the ancient people of God they may\nnot in their individual lives fully realize their high destiny, yet\nare they partakers of an holy calling. The word has since come to be\nused only of those of extraordinary virtue and who, perchance,\nsuffered for the Truth's sake.\n\nSaints' Days.--It has always been characteristic of the devotional\nsystem of the Christian Church to commemorate before God the grace\ngiven to His faithful servants whereby they were enabled to live\nrighteously and to bear witness to His Truth, and to pray that we\nmay follow the good examples of these His servants and with them be\nmade partakers of Everlasting Life. (See DIPTYCHS.) The day\ncommemorated is generally that of the Saint's death, because like\nhis Master, he passed through death to the portals of Everlasting\nLife. According to the Prayer-book the Saints commemorated in this\nChurch are the Twelve Apostles; St. John Baptist and St. Barnabas;\nthe Evangelists St. Mark and St. Luke; the Holy Innocents, St.\nStephen; Conversion of St. Paul; and in addition, St. Michael and\nAll Angels' Day, and All Saints' Day. The Saints commemorated in\nour Calendar are all treated of elsewhere under their proper titles,\nto which the reader is referred.\n\nSanctuary.--Meaning the \"Holy Place\"; the name given to that\nportion of the Chancel within the rail {238} where the Altar stands;\nfrom this fact the whole church building is frequently called the\nSanctuary of God.\n\nSchism.--Derived from a Greek word, meaning _fissure_, or _rent_,\nand may be defined as a rending of the Body of Christ, His Church\non earth, and making divisions in the one Body. The divisions\nbetween the East and West, and between Rome and the Anglican\nCommunion may be described in St. Paul's words as \"schism _in_ the\nBody,\" rather than schism _from_ it, inasmuch as none of these three\nbodies has lost any of the essentials of Church Unity--the Apostolic\nMinistry, the Sacraments, the Creeds and the Holy Scriptures. But\nthe word also means separation from the Church and is applied to\nthose religious bodies which have abandoned the Historic Church.\nSuch wilful separation, whether within the Church or without, St.\nPaul, in 1 Corinthians, calls a sin (1 Cor. 1:10; 3:3; 11:18), and\nin Romans 16:18, we are directed to avoid those who cause divisions.\nThe Church regards her unity as of such vital importance to her own\nlife and to the life of each individual soul, she bids us pray in\nthe Litany, \"From all false doctrine, heresy, and Schism, Good Lord,\ndeliver us.\" (See UNITY, CHURCH; and also UNDIVIDED CHURCH.)\n\nScriptures in the Prayer-book.--It has been pointed out, on the\nauthority of a careful and detailed calculation that of the whole\nPrayer-book, three-fifths of it are taken from the Bible and that\ntwo-fifths of all the Church's worship are carried on in the actual\nwords of Holy Scripture. Again, that one-half of this Divine Service\nis Praise; one-fourth, Prayer; and {239} one-fourth, Reading of the\nBible. From these facts, the Episcopal Church has been rightly called\na \"Bible Reading Church.\" We thus learn the great value of the\nPrayer-book in setting forth \"the things pertaining to the Kingdom\nof God.\" (See LECTIONARY.)\n\nSeasons, The Church.--(See CHRISTIAN YEAR.)\n\nSedilia.--From the Latin _sedile_, meaning a seat. The name given to\nthe seats near the Altar, usually placed against the south wall, to\nbe used by the Clergy during the sermon at the Holy Communion.\n\nSee.--Derived from the Latin word _sedes_, meaning a seat. The word\nis used to designate the place of a Bishop's Jurisdiction, and his\nplace of residence, the city where his cathedral is; usually called\nthe _See City_.\n\nSentences, The Opening.--Short passages of Holy Scripture read at\nthe beginning of Daily Morning and Evening Prayer, are so called,\nand are intended to strike the keynote of the service to follow.\nOriginally the Daily Services began with the Lord's Prayer, but in\n1552 the Sentences, with the Exhortation, Confession and absolution\nwere prefixed to Morning Prayer; they were not placed in the Evening\nPrayer until 1661. In the last revision of the American Prayer-book\nadditional Sentences were added and arranged to strike the keynote\nof the Church's great Festivals and Fasts, such as Christmas Day,\nGood Friday, Easter, etc.\n\nSeptuagesima.--The name given to the third Sunday before Lent. The\nexplanation of this name for this Sunday has been given as follows:\n\"There being exactly fifty days between the Sunday next {240} before\nLent and Easter Day inclusive, that Sunday is termed _Quinquagesima_,\n_i.e._, the fiftieth; and the two Sundays immediately preceding\nare called from the next round numbers, _Sexagesima_, _i.e._,\nsixtieth, and _Septuagesima_, _i.e._, the seventieth.\" The reason\nfor thus numbering these Sundays has been beautifully set forth\nin \"Thoughts on the Services\" as follows: \"The Church now\n(Septuagesima Sunday) enters the penumbra of her Lenten Eclipse,\nand all her services are shadowed with the sombre hue of her\napproaching Season of humiliation. . . .We have turned our back\nupon dear old Christmas and the group of holy days that hand in\nhand seemed fairly to dance around it; and setting our faces towards\nthe more sober, but still more glorious, light of Easter we begin\nto number the days of preparation, which if duly observed will fit\nus to keep the Paschal as the Apostle commands, 'not with the old\nleaven. . .but with the unleavened bread of sincerity and truth.'\"\n(See PRE-LENTEN SEASON.)\n\nServer.--One who attends the Priest at a celebration of the Holy\nCommunion. The server may be either a layman or one of the Clergy.\n\nSexagesima.--The second Sunday before Lent is so called, because it\nis about sixty days before Easter; _Sexagesima_ meaning sixtieth.\n(See SEPTUAGESIMA.)\n\nSexts.--One of the seven CANONICAL HOURS (which see).\n\nShell.--(See BAPTISMAL SHELL.)\n\nShrove Tuesday.--The old name given to the Tuesday before Ash\nWednesday, because on that day every one was accustomed to go to\nthe Priest before {241} beginning the observance of Lent, to be\nshrived, shriven, shrove, _i.e._, to confess and be absolved. Certain\nsocial customs have been popularly connected with this day, making\nit a day of merriment and sports and dining on pancakes or\nfritters. The practice of eating pancakes on this day still\nsurvives in many places, and hence it is also called Pancake\nTuesday or Pancake Day.\n\nSick.--(See VISITATION OF THE SICK.)\n\nSign of the Cross.--(See CROSS, THE.)\n\nSimon (St.) and Saint Jude's Day.--A festival of the Church observed\non October 28th. The union of these two Apostles on this day of\ncommemoration is intended to teach, as we learn from the Collect,\na lesson of Christian love and that oneness or unity of the Church\nfor which our Lord prayed. St. Simon was called to be an Apostle\nand he is mentioned in Holy Scripture as the \"Canaanite\" and\n\"Zelotes,\" both words meaning a _zealot_. He is supposed to have\nlabored in Egypt and parts of Africa adjacent. One tradition has\nit that he suffered martyrdom by being sawn asunder in Persia, at\nthe same time with St. Jude who ministered in that country and who\nwas martyred by the Magi. For this reason St. Simon is usually\nrepresented in Ecclesiastical art with a saw in his hand. For\nnotice of St. Jude, see Jude, Saint.\n\nSisterhoods.--(See RELIGIOUS ORDERS.)\n\nSix Points of Ritual.--Certain ritual acts in the celebration of\nthe Holy Communion which it is claimed have always characterized\nthe worship of the Christian Church. They are enumerated as follows:\n(1) Two Lights on the Altar. (2) The Eastward {242} Position. (3) The\nEucharistic Vestments, (4) Wafer Bread. (5) The Mixed Chalice, and\n(6) Incense; each of which is described under its own proper title\nto which the reader is referred.\n\nSpirit.--(See HOLY GHOST; also GHOST, GHOSTLY.)\n\nSpirit, Gifts of the.--(See GIFTS OF THE HOLY GHOST, SEVENFOLD.)\n\nSpirit, Fruits of the.--In the fifth chapter of the Epistle to\nthe Galatians St. Paul sets forth the Fruits of the Spirit as\nnine in number, viz: (1) Love, (2) Joy, (3) Peace, (4) Longsuffering,\n(5) Gentleness, (6) Goodness, (7) Faith, (8) Meekness, (9)\nTemperance. In this enumeration it will be found that the\narrangement is threefold, corresponding to the three great aspects\nof life. For example, the first three, \"Love, Joy, and Peace,\" have\nreference to the life of a Christian in his intercourse _with God_.\nThe next four, \"Longsuffering, Gentleness, Goodness and Faith,\"\ndescribe the qualities which should characterize the Christian in\nhis bearing towards his _fellow-men_--(Faith, it is to be understood,\nin this enumeration means trust, belief in man, and not the\nTheological Virtue, which is regarded as a root rather than a\nfruit). In the remaining Fruits of the Spirit we have a description\nof the Christian Life in respect of _self_ viz., \"meekness and\ntemperance\"--\"meekness,\" by which is meant a due estimate of the\nplace which self ought to hold, and \"Temperance,\" the rigorous\ndetermination to see to it that self is kept in place. It is\ninteresting to note that the _Fruits of the Spirit_ form the\nsubject of one of the petitions in the Litany.\n\nSpirit of Missions, The.--The official organ of {243} the American\nChurch by which knowledge of her missionary work at home and abroad\nis made known. It is published monthly, is well edited and filled\neach month with very readable and valuable information which all\nshould possess. The publication office is in the Church Missions\nHouse, 281 Fourth Ave., New York City. (See DOMESTIC AND FOREIGN\nMISSIONARY SOCIETY.)\n\nSponsors.--It would be difficult to say with any degree of certainty\nat what period the office of _Sponsors_ was established, but it\nappeared in the very earliest ages of the Christian Church. It is\nsupposed that persecution and the presence of heresy led to its\ninstitution. During the time of those early persecutions it stands\nto reason that the heads of the Church must have been aware of the\nprobability of some at least of those who had been baptized of\nreceding from their vows and thus sinning away their Baptismal\ngrace. It was but natural that they should adopt every precaution\nto ascertain the character of those whom, by Baptism, they admitted\nto the Christian covenant. They required, therefore, that some of\ntheir own body answer for the real conversion of the presumed\nneophyte, and should also be SURETIES for the fulfilment of the\npromises then made. Then there were the probabilities during\npersecution that the parents might not outlive the violence of\nthe times and be enabled to watch over the moral and religious\neducation of their baptized children. The Church was anxious not\nto lose these lambs of the Flock, and so it was a wise and godly\nprovision that there should be some one who, in default of their\nparents, surviving or {244} in case of their apostasy, might see to\nit that their godchildren were \"brought up to lead a godly and\na Christian life.\" The advantages arising from this ancient\ninstitution of _Sponsors_ were so great that it has been continued\nthroughout all ages of the Church. And even in this present time,\nif all Sponsors would fulfil their duties, many a child now lost\nto the Church, might have been saved to it and brought up in the\nnurture and admonition of the Lord. In the case of Baptism of\nInfants, the significance of _Sponsors_ is very great, in that\nBaptism is a covenant, in which God on the one hand is represented\nby His Minister, and the child is represented by his Sponsors,\nwho answer for him and agree to see to it that this child shall\nbe virtuously brought up and so trained that it shall lead the\nrest of his life according to this beginning. The Sponsors are\ncalled Godfathers and Godmothers because of the spiritual affinity\ncreated in Baptism, their responsibility for the training of the\nchild being almost parental. (See BAPTISM, HOLY; INFANT BAPTISM;\nalso NAME, THE CHRISTIAN.)\n\nStalls.--Seats in the choir (_i.e._, chancel) for Clergy and\nChoristers, commonly called Choir Stalls.\n\nStanding Committee.--The general Canons of the American Church\nprovide that in every Diocese there shall be a _Standing Committee_\n(usually composed of not less than three Clergymen and two laymen\nwho shall be communicants) to be appointed by the Convention\nthereof, whose duties, except so far as provided for by the Canons\nof the General Convention, may be prescribed by the Canons of the\nrespective Dioceses. In every Diocese where there is a Bishop the\n{245} Standing Committee acts as his Council of Advice. It recommends\nto him persons to be admitted to Holy Orders or as Candidates for\nHoly Orders, etc. As the representative of the Diocese, it gives its\nconsent to the consecration of a Bishop elected by any other\nDiocese. When there is no Bishop, the Standing Committee becomes\nthe ecclesiastical Authority of the Diocese for all purposes\ndeclared in the Canons.\n\nState of Salvation.--By Holy Baptism we are admitted into Christ's\nChurch, His Kingdom of grace, which in the Church Catechism is\ndeclared to be a \"State of Salvation,\" _i.e._, a Christian\ncondition in which it is quite certain the salvation of God is\nwithin our reach and in which as we are responsive to all its\novertures of grace we may grow into the likeness of God's dear\nSon. Our final salvation is dependent on our continuance in this\nstate of Salvation by God's grace unto our life's end.\n\nStephen, Festival of Saint.--A Holy Day of the Church observed on\nDecember 26, in memory of St. Stephen the Proto-martyr, _i.e._,\nthe _first_ Christian martyr. The position of the three Holy Days\nafter Christmas is remarkable. We have here brought into immediate\nnearness to the Birth of Christ the three kinds of members who are\njoined to Him by martyrdom, viz., those who are martyrs both in\nwill and deed, as St. Stephen; those who are martyrs in will but\nnot in deed, _i.e._, escaped with life as St. John; and lastly,\nthose who are martyrs in deed, but had no wills of their own to\nsacrifice to God, as the Holy Innocents. The Festival of St. Stephen\ndates as far back as the Fourth Century. The reason for its\ninstitution is thus {246} given by an ancient writer, \"Christ was\nborn on earth that Stephen might be born in heaven.\" Nothing is known\nof St. Stephen before his selection for ordination as a Deacon, but\nin the 6th and 7th chapters of the Book of the Acts of the Apostles\nis given a very full account of his being made a Deacon; of his\ndoing \"great wonders and miracles among the people,\" because he\nwas \"full of faith and power\"; of his accusation and eloquent\ndefense, and finally of his martyrdom by stoning, in the midst of\nwhich, like his Divine Master, he prayed for his murderers. In\necclesiastical art, St. Stephen is represented as a Deacon holding\nstones in a napkin or in his robe or in his hand.\n\nStir Up Sunday.--A popular name given to the Sunday next before\nAdvent, from the first two words with which the Collect for the\nDay begins, viz.: \"Stir up, we beseech Thee, O Lord, the wills of\nThy faithful people,\" etc. This Sunday is the end of the Christian\nYear, and consequently a time of review, gathering up the\nfragments that remain, that so with renewed strength and stronger\npurpose--_stirred up wills_, we may enter on the new year which\nbegins on the following Sunday.\n\nStole.--A long band or scarf of silk worn by the Priest around the\nneck and hanging down in front to about the knees. It is one of the\nAltar vestments and should be worn when administering any Sacrament.\nThe stole should be of the proper color of the Church Season and\nmay be white, green, red, violet or black. It is intended to\nsymbolize the ropes or bands with which our Lord was bound to\nthe pillar when He was {247} scourged. It also signifies the yoke of\npatience which the Minister of Christ must bear as the servant of\nGod. When worn by a Deacon, it is placed on the left shoulder and\nfastened under the right arm. (See VESTMENTS; also KISSING\nTHE STOLE.)\n\nSubdeacon.--In former times the name given to him who assisted the\nCelebrant at the Holy Communion was Deacon, and the name _Subdeacon_\nto one who waited on the Deacon as the Deacon waited on the\nCelebrant, and he was permitted to read the Epistle. In time,\nhowever, these attending clergy came to be called by names\ncharacteristic of the most conspicuous parts of their duties, viz.:\nthe Gospeler and Epistoler.\n\nSubstance.--A word derived from the Latin, used in Theology as the\nequivalent of the Greek word _ousia_, meaning \"essence,\" and used\nin the definition of the nature of the Godhead. Thus we say that\nGod is one in substance (_i.e._, essence) but in Persons, Three.\nThe word is found in the Creed in the article which speaks of the\nSon as \"Being of one substance with the Father.\"\n\nSuffrages.--The intercessory versicles and responses after the Creed\nin Morning and Evening Prayer and towards the end of the Litany,\nare so called.\n\nSunday.--(See LORD'S DAY.)\n\nSunday Letter.--(See DOMINICAL LETTER.)\n\nSunday-schools.--Sunday-schools were originated in the Church of\nEngland by one of its clergy, the Rev. Thomas Steck, who afterwards,\nin 1780, called in Mr. Robert Raikes, a layman, to assist him. Such\nschools gradually spread and increased, until to-day it {248} is\nsaid that the Sunday-schools of the world number three millions\nof teachers and over thirty millions of scholars. Of late years\nespecially the Sunday-school has become a most important factor in\nour Church life, and yet notwithstanding its very manifest purpose\nit is ever presenting problems very difficult to solve. These\nperplexing problems no doubt arise from two main causes, (1)\na practical, though oftentimes unconscious, ignoring of the Church's\nown order and method and (2) from the mixed conditions of the\nreligious world of to-day \"by reason of our unhappy divisions.\" As\nfar as can be seen, all that has been written, published and preached\non this subject seems to resolve itself into simply this--Try to do\nthe best you can with the material you have, the short time allotted\nto this work, usually one hour a week, and the absolute voluntaryism\nof the whole undertaking. And yet in spite of this discouraging\noutlook, there can be no doubt that the Sunday-school offers one\nof the very best fields for genuine Church work and is \"worth\nwhile,\" as has been fully demonstrated in many places of earnest\ntoil for God. This work is far-reaching in its influence and no\nestimate can be given of the possible good it may do in moulding\nlives. The Rev. G. W. Shinn, D.D., speaking of the Sunday-school\nsets forth its object as follows: \"It offers to aid parents,\nsponsors and pastors in developing the religious life of the young,\nin filling their minds with the Truths of our most holy Faith,\nand in training them to serve God faithfully in their day and\ngeneration. Whatever its defects of administration, this is its aim.\"\n\nSuper-Altar.--A small portable slab of stone used {249} to consecrate\nupon and placed on an unconsecrated Altar or a wooden Altar.\n\nSuper-Frontal.--A covering on the top of the Altar which hangs down\neight or ten inches in front, varying in color according to the\nChurch Season.\n\nSureties.--(See SPONSORS.)\n\nSurplice.--The outer garment, made of linen, worn over the cassock\nby the officiating minister during the Church service. It is a loose\nflowing vestment, generally reaching to the knees, having broad,\nfull, open sleeves. It is not specially a Priestly garment, as it\nis worn by Deacons and also by Lay-Readers, and in a modified form\nby choristers. The word is derived from the Latin, _superpelliceum_,\nmeaning an over-garment. (See VESTMENTS.)\n\nSurpliced Choir.--When the body of singers of the Church service is\ncomposed of boys and men they are vested in cassocks and surplices\nor cottas and given a place in the Chancel. This is a very ancient\nusage in the Church of God, reaching back to the Temple service at\nJerusalem. In the description of that service given in 2 Chronicles\n5:12 and 13 we read: \"Also the Levites which were the singers, all\nof them of Asaph, of Heman, of Jeduthun, with their sons and their\nbrethren, being arrayed in white linen . . . stood at the east end\nof the Altar . . . praising and thanking God.\" In this whole\npassage we see the original of those surpliced choirs by which the\nsame Psalms of David have been sung in every age of the Christian\nChurch.\n\nThe surpliced choir has always been a feature of the Anglican Church,\npeculiar to it as a national custom. {250} And as the American\nChurch is the daughter of the English Church, having derived from\nher all her great treasures of devotion and beauty in worship, so\nshe, too, employs the vested choir and encourages its use. In this\nconnection, it is interesting to note that the first mention of a\nsurpliced choir in America is in connection with old St. Michael's\nChurch, Charleston, S. C. In the history of this parish may be\nfound the following interesting reference to the vested choir: \"In\n1798 there was a bill for 'washing the surplaces (sic) of clergy\nand children.' A little earlier the Vestry requested the Rector\nto entertain, at their expense, six of the boys on Sunday as 'an\nincitement for their better performance of the service'; and in\n1807 the organist was requested to have at least twelve choir boys.\"\n\nThus as early as the end of the Eighteenth Century the music of the\nChurch was rendered by a surpliced choir in a Southern parish. For\nsome reason vested choirs were given up in the American Church and\nfor many years little or nothing was heard of them. But after a\nwhile when the Church here got more thoroughly established and\nbegan to put on strength we find that its growing devotion demanded\n_the restoration_ of the vested choir. This demand became so general\nthat to-day there are very few parishes in which the music is not\nthus rendered. This is not to be wondered at, for it is found by\nactual experience that the surpliced choir of men and boys,\nnumbering from twenty to sixty voices according to the size of\nthe parish, is better suited to render the Church's music, more\nin keeping with the Church's devotions and {251} more inspiring and\nhelpful to the congregation. Many a parish has thus been lifted\nup, strengthened, the services made more attractive and the\nattendance at them increased, because the music rendered in this\nmanner becomes thoroughly congregational, such as the people\nthemselves can join in and make it their own.\n\nSursum Corda.--The Latin title of that portion of the Communion\nOffice which begins, \"Lift up your hearts,\" which the Latin words\nmean. This is found almost word for word in every known Liturgy\nfrom the earliest times, and without doubt has come down to us from\nthe Apostolic Age. Even at so early a date as A.D. 252 we find St.\nCyprian giving an explanation of the meaning and purpose of the\n_Sursum Corda_ as follows: \"It is for this cause that the Priest\nbefore worship uses words of introduction and puts the minds of\nhis brethren in preparation by saying, 'Lift up your hearts'; that\nwhile the people answer, 'We lift them up unto the Lord,' they may\nbe reminded that there is nothing for them to think of except the\nLord.\"\n\nSymbol.--The ancient name for \"Creed,\" which in the Greek language\nwas called _Symbolon_, _i.e._, watchword, by which as the sentinel\nrecognizes a friend, so the Christian soldier is distinguished from\nthe open enemies or false friends of the Religion of Christ.\n\nSynod.--The word used in the Eastern Church for what is called in\nthe Western Church a _Council_. It is from a Greek word meaning\ncoming together. (See COUNCIL.) {252}\n\n\nT\n\n\nTable.--(See Lord's Table.)\n\nTe Deum.--The Latin title of the hymn beginning \"We praise Thee, O\nGod,\" sung after the First Lesson at Morning Prayer. It is one of\nthe oldest of Christian hymns. The old tradition that it was first\nsung impromptu and antiphonally by St. Ambrose and St. Augustine at\nthe Baptism of the latter in A.D. 386, is not now accepted, as\nthere is evidence to show that the Te Deum is much older than the\ntime of St. Ambrose. So early as A.D. 252, we find St. Cyprian\nusing almost the same words as occur in the Te Deum. It is now\ngenerally believed that this noble canticle in its present form, is\na composition of the Fourth or Fifth Century and that it represents\na still more ancient hymn. The Te Deum is sung in the Church service\nevery day except during Advent and Lent when the _Benedicite_ is\nsung instead.\n\nTen Commandments.--(See DECALOGUE.)\n\nTemperance.--(See CHURCH TEMPERANCE SOCIETY.)\n\nTer Sanctus.--Meaning _Thrice Holy_. The Latin title of the hymn in\nthe Communion Office beginning \"Holy, Holy, Holy.\" This hymn is of\nthe most ancient origin and forms part of all the oldest Liturgies.\nIn the Liturgies of St. Basil and St. Chrysostom, it is called the\n\"Triumphal Hymn.\"\n\nTestimonials.--The general Canons of the Church prescribe that when\nthe Standing Committee of a Diocese recommends to the Bishop a\ncandidate for Holy Orders for ordination to the Diaconate or {253}\nPriesthood, that it shall present to the Bishop a certificate or\ntestimonial to the effect that the candidate \"hath lived piously,\nsoberly and honestly, and hath not since his admission as a\ncandidate for Orders, written, taught or held anything contrary to\nthe doctrine and discipline of the Protestant Episcopal Church.\" The\naction of the Committee in recommending such person to be admitted\na candidate for Holy Orders was based on testimonials made by the\nClergy and laymen who knew the candidate personally. So, also, when\na Bishop is elected, testimonials of his election by the Convention\nwhich elected him, and from the House of Deputies of the General\nConvention, or from the Standing Committees of the various Dioceses,\nof their approbation of his election and also of his fitness for the\noffice of a Bishop, must be presented to the House of Bishops before\norder can be taken for his consecration.\n\nThanksgiving.--(See GENERAL THANKSGIVING, THE.)\n\nThanksgiving Day.--The day appointed by the Civil Authority for the\nrendering of thanks to God for the blessings bestowed on this land\nand nation during the year. It usually partakes of the nature of a\nHarvest Home Festival, prompted no doubt by the character of the\nservice set forth in the Prayer-book to be used on this day,\nentitled, \"A Form of Prayer and Thanksgiving to Almighty God for\nthe Fruits of the earth and all other Blessings of His Merciful\nProvidence.\" It is interesting to note that the first Thanksgiving\nDay in America was appointed, not by the Pilgrims, as many persons\nmistakenly believe, but by members of the Church of England. It was\n{254} celebrated at Monhegan, off the Maine coast, near the mouth\nof the Kennebec river, as far back as 1607--thirteen years prior to\nthe arrival of the Mayflower in Plymouth Harbor--and Chaplain Seymore\npreached a sermon \"gyving God thankes for our happy metynge and\nsaffe aryvall into ye countrie.\" The earliest Thanksgiving Day of\nthe Plymouth colonists was in 1621.\n\nTheological Virtues.--The three virtues, _Faith_, _Hope_ and\n_Charity_ or _Love_, as enumerated by St. Paul in the 13th chapter\nof 1 Corinthians, are called Theological Virtues because they are the\ngift of God and have God for their object. They may be explained as\nfollows:\n\nFAITH is a gift of God, infused into our souls, whereby we firmly\nbelieve all these things which God has revealed.\n\nHOPE is a gift of God, which helps us to expect with confidence that\nGod will give us all things necessary to salvation, if we only do\nwhat He requires of us.\n\nCHARITY is a gift of God, whereby we love Almighty God above all\nthings for His sake and our neighbors as ourselves.\n\nThirty-nine Articles.--(See ARTICLES OF RELIGION.)\n\nThomas (St.) the Apostle.--The Twenty-first Day of December is\nobserved in memory of St. Thomas, who was called by our Lord to be\nan Apostle. We find very little in Holy Scripture concerning St.\nThomas, but there are four sayings of his recorded which are\nindicative of his character. They are as follows:\n\n1. \"Lord we know not whither Thou goest, and how can we know the\nway?\"--St. John 14:5. {255}\n\n2. \"Let us also go, that we may die with Him.\"--St. John 11:16.\n\n3. \"Except I shall see in His hands the print of the nails and put\nmy fingers in the print of the nails and thrust my hand into His\nside, I will not believe.\"--St. John 20:25.\n\n4. \"My Lord and my God.\"--St. John 20:28.\n\nFrom these sayings we see in St. Thomas, (1) the spirit of inquiry,\n(2) bravery in the face of danger, (3) his doubt and unbelief, and\n(4) strong conviction and the triumph of faith. An ancient writer\ndeclared that \"by this doubting of St. Thomas we are more confirmed\nin our belief than by the faith of the other Apostles.\" It is upon\nthis fact that the Collect for the Day is founded. St. Thomas is\nsaid to have carried the Gospel to the Parthians, Medes, Persians\nand Chaldeans, among whom he founded the Church. It is believed,\nalso, that he preached the Gospel in India. He suffered martyrdom,\nhaving been put to death by the Brahmins at Taprobane, now called\nSumatra. In ecclesiastical art, St. Thomas is represented as\nhandling our Lord's wounds; or in reference to his martyrdom, with\na lance or spear; also, holding a carpenter's square.\n\nThree Hours' Service.--A solemn service quite generally held in our\nChurches on Good Friday, from 12 M. to 3 P. M. in commemoration of\nour Lord's Agony on the Cross. It usually consists of meditations,\nor short addresses, on the Seven Words on the Cross, or on kindred\ntopics, interspersed with hymns on the Passion, special prayers, and\nspaces of silence for private intercession. If well conducted it is\na {256} most impressive and helpful service and serves to bring out\nthe awful events of that momentous day when the Saviour of men was\ncruelly put to death by those whom He came to save.\n\nThurifer.--The name given to one who bears the censer in services\nwhere incense is used.\n\nThursday, Holy.--(See ASCENSION DAY.)\n\nThursday in Holy Week.--(See MAUNDY THURSDAY.)\n\nTierce.--The third hour or 9 A. M. One of the SEVEN CANONICAL HOURS\n(which see).\n\nTradition.--A term used in the Thirty-fourth Article of Religion to\ndenote customs, rites, forms and ceremonies of the Church which have\nbeen transmitted by oral communications or long established usage,\nand which though not commanded in so many words in Holy Scripture,\nyet have always been used and kept in the Holy Catholic Church. For\nthis reason they are revered, practiced and retained in its various\nbranches at the present time. Such traditions are the following:\n\n1. The observance of the first day of the week instead of the\nseventh.\n\n2. The observance of the Christian Year, or the system of Feasts\nand Fasts and Holy Seasons according to the events in our Lord's\nLife.\n\n3. The Baptism of Infants.\n\n4. The use of Liturgical worship.\n\n5. The use of vestments by the ministers in divine service.\n\n6. The arrangement of our churches after the model of the Temple.\n{257}\n\n7. The observance of the seven hours of prayer.\n\n8. The sign of the Cross in Baptism and at other times.\n\n9. The choral service.\n\nAll these traditions of the Universal Church are retained or\npermitted by the American branch of the Church.\n\nIt is also to be noted that by _tradition_ is meant the uniform\nteaching of the Church from the beginning, _i.e._, the witness\nthat the Church bears by the writings of the Fathers and the\nenactments of her General Councils to the Truths of the Christian\nReligion and the interpretation of Holy Scripture. This is in\naccord with St. Peter's words, \"No prophecy of the Scripture is of\nany private interpretation.\" Inasmuch as the Church is the \"Witness\nand keeper of Holy Writ,\" and that it is upon her testimony that we\nknow what is the Bible, it is but reasonable to defer to her\ninterpretation, her universal customs and traditions as to its\nmeaning. (See UNDIVIDED CHURCH; also FATHERS, THE.)\n\nTransepts.--When churches are built in the form of a cross they have\ntwo wings, one on each side, projecting at right angles with the\nnave and chancel. These projected wings, forming the arm of the\ncross, are called the _transepts_, north and south.\n\nTransfiguration, The.--A Feast of the Church observed on August 6,\nin commemoration of our Lord's Transfiguration on the Mount in the\npresence of His three disciples, St. Peter, St. James and St. John.\nIt is a restored Festival in our Calendar. The American Church\nhaving thought good to order a revision of {258} the Prayer-book after\na hundred years use of it as set forth in the year 1789, completed\nthis revision in 1892 after fifteen years of labor spent upon it.\nThe first action taken on the subject was by the General Convention\nin 1883, when among other changes and restorations the Feast of the\nTransfiguration was restored to the Calendar and appointed to be\nobserved August 6. This date it is thought is the actual time of\nthe year at which the Transfiguration took place. As a day of\ncommemoration, this Festival has been observed in the Eastern Church\nsince A.D. 700, and in the Western Church since the year 450. It\nwas ordered to be universally observed in A.D. 1457. We cannot\ndoubt that its restoration to our Calendar is a decided gain to\nour spiritual treasury of devotions and instructions, for it\ncommemorates an event in our Lord's Life which has deep significance\nin relation to our Lord Himself and also to our own spiritual life.\nOur Lord, before His last journey to Jerusalem, took the three chief\nApostles with Him into a high mountain and then as He prayed, He\nwas transfigured before them. His raiment became white as the light,\nHis face shone as the sun, and Moses and Elias appeared and talked\nwith Him. \"And there came a voice out of the cloud, saying, This is\nMy beloved Son, hear Him.\" It was thus that His Divine nature was\nrevealed and enabled the Apostle St. John to testify, \"We beheld\nHis glory, the glory as of the Only Begotten of the Father.\" Proper\nLessons and Proper Psalms for the services for this day as well as\nCollect, Epistle and Gospel emphasize the importance of the Feast\nof the Transfiguration and mark it as one of the {259} great days\nof the Church. The ecclesiastical color is white.\n\nTrefoil.--An ornament used in Gothic architecture, formed by\nmouldings in the head of window lights, tracery, panelings, etc.,\nso arranged as to resemble the _trefoil_, (_i.e._, three leaved)\nclover, as an emblem of the Trinity.\n\nTrine Immersion.--The name given to the practice in the Primitive\nChurch, of dipping a person, who was being baptized, three times\nbeneath the surface of the water, _i.e._, at each name of the\nthree Persons in the Blessed Trinity. When Baptism was by affusion\nor pouring, as is usual at the present time, the affusion was also\ntrine. The Apostolic canons insisted so strongly on this mode of\nBaptism that they enjoined that the Bishop or Priest who did not\nthus administer it should be deposed. This threefold method of\nBaptism still prevails in the Church and is the only proper method\nof administering this sacrament.\n\nTrinity, The Holy.--A name applied to the Godhead and signifying\nThree in One and One in Three--the Father, the Son, and the Holy\nGhost--a doctrine which is held by all branches of the Catholic\nChurch, and by the greater number of the various Christian\ndenominations. The word \"Trinity\" is not found in the Bible and is\nsaid to have been first used by Theophilus, Bishop of Antioch, in\nthe second century as a concise expression of the Christian Faith\nconcerning the Godhead, that \"there is but one living and true God,\neverlasting, without body, parts or passions; of infinite power,\nwisdom and goodness; the Maker and Preserver of all things both\nvisible and {260} invisible. And in the unity of this Godhead there\nbe three Persons, of one substance, power and eternity: the Father,\nthe Son, and the Holy Ghost.\" (Art. I). The doctrine of the Trinity\ndeals with matter beyond reason but not contrary to reason; is the\nsubject of Revelation and as such is proposed to our faith faculty.\nFor this reason it is called a Mystery of the Gospel.\n\nTrinity Season, The.--The long period between Trinity Sunday and the\nFirst Sunday in Advent is so called. Its length is dependent on the\ntime Easter is kept and may include as many as twenty-seven Sundays.\nThe devotions and the Scriptural Lessons are intended to bring\nbefore us the moralities of the Gospel and the practical duties of\nthe Christian life. Or as Bishop Coxe has finely expressed it, \"The\nfirst half of the year is devoted to Doctrine primarily, and to\nDuty as seen in direct relation to Doctrine. So, the second half\nis devoted to Duty primarily, and to Doctrine only as reduced to\npractical Piety, Thus is the Christian Year divided between the\nCreed and the Decalogue.\" The Last Sunday of the Season is observed\nas the \"Sunday next before Advent,\" but is popularly called \"Stir\nup Sunday\" from the first two words of the Collect for the Day. The\nChurch color for the Trinity Season is green.\n\nTrinity Sunday.--Trinity Sunday is a Festival of late institution,\nas the day on which it is observed was originally kept as the Octave\nof Whitsun Day. It was not until A.D. 1260 that it was first\ndirected by the Synod of Aries to be observed by the whole Church as\nTrinity Sunday, although Thomas a Beckett is said to have instituted\nthis Festival in England in {261} A.D. 1162, and reference is\nmade to it as early as A.D. 834. The observance of this day is very\nsignificant and rounds out or completes the former commemorations\nof the year. As set forth in \"Thoughts on the Services,\" \"The\nChurch's services have culminated; to-day they mount up to the\nThrone of the Godhead; for knowing the Son and the Holy Ghost, we\nknow the Father also, and that these Three are not three Gods, but\none God. The Church to-day celebrates the glory and majesty of God\nin His essence and in His works. In the word _Trinity_, she simply\nsums up what is revealed concerning Him,--that in Substance He is\nOne, but in Persons, Three. . . . The Collect enables us to worship\nthe _Unity_ which exists in the power of the Divine Majesty, even\nwhile we acknowledge the glory of the Eternal Trinity.\" Proper\nLessons, Proper Psalms and Proper Preface in the Communion Office\nemphasize the importance of the Festival and mark it as one of the\ngreat days of the Church. The ecclesiastical color is white.\n\nTrisagion.--A Greek word meaning the same as _Ter Sanctus_, _i.e._,\n\"Thrice Holy,\" but it is not used in the Greek Church for the same\nthing, but is the title of the respond used in the Reproaches and\nother services, namely, \"Holy God, Holy and Mighty, Holy and\nImmortal, have mercy upon us.\"\n\nTriumphal Hymn.--The ancient name given to the Ter Sanctus, the hymn\nin the Communion office beginning, \"Holy, Holy, Holy.\"\n\nTriumphant, The Church.--The Church in Heaven. (See CHURCH CATHOLIC.)\n{262}\n\nTunicle.--A vestment worn by the Subdeacon or Epistoler at the\ncelebration of the Holy Communion; somewhat similar to the Dalmatic\nworn by the Deacon or Gospeler, but shorter, narrower and not so\nelaborately embroidered.\n\nTurning to the East.--(See EAST, TURNING TO.)\n\nTwelfth Day.--A popular name given to the Feast of the Epiphany\nwhich occurs twelve days after Christmas. Many social rites and\ncustoms have long been connected with the evening of this Festival,\nwhich is commonly called \"Twelfth Night.\"\n\n\n\nU\n\nUnction.--(See ANOINTING THE SICK.)\n\nUndivided Church.--In the great work of the Reformation in the\nSixteenth Century, the Church of England did not seek to introduce\ninnovations, to erect a new church in the place of the old, or to\nchange the old religion for a new religion. What it aimed to do was\nto retain its ancient heritage, but at the same time to free the\nold Church from certain grave abuses, to purify the old religion\nfrom many harmful superstitions which had sprung up during the\nMiddle Ages. Thus \"the continuity of the English Church was the\nfirst principle of the English Reformation.\" In all the work of\nReformation, covering a long period of time, the appeal was\nconstantly made to the primitive standards of the _Undivided Church_;\nto Holy Scripture as interpreted by the teaching and customs of the\nPrimitive Church, {263} the writings of the Fathers and the decisions\nof the General Councils. The reasonableness of this appeal will appear\nwhen we consider that it is this early age of Christianity, the age\nnearest to the time of the Apostles, which best preserved the\npersonal instructions of the Twelve, which was most likely to be in\naccord with the Will of our Lord and which maintained the Church's\nunity unimpaired. It was during this time, because the Church was\none and undivided, that the Canon of Scripture was established,\nthat it was possible to hold the Ecumenical Councils which defined\n\"the Faith once delivered to the Saints,\" and gave us the Creeds as\nthe \"Rule of Faith.\" For this reason the English Church in her\nReformation appealed to the practice, teaching and decisions of the\n_Undivided Church_. It was thus she was enabled to preserve her\nhistoric continuity. The original Unity of the Church was finally\nbroken by the great schism between the East and the West which took\nplace A.D. 1054, (See TRADITIONS; also FATHERS, THE.)\n\nUnity, Church.--The most apparent, most manifest teaching of Holy\nScripture is the unity or oneness of the Church of Christ. It was\nfor this our Lord prayed, \"That they all may be one; as Thou, Father,\nart in Me, and I in Thee, that they also may be one in us: that the\nworld may believe that Thou hast sent Me\" (St. John 17:25). We have\nin these words declared the purpose of such unity, viz.: \"that the\nworld may believe.\" So, also, St. Paul wrote, \"Endeavoring to keep\nthe unity of the Spirit in the bond of peace. There is one Body and\none Spirit, even as ye are called in one hope of your calling; one\nLord, one {264} Faith, one Baptism, one God and Father of all\"\n(Ephesians 4:3-6). Again, in the New Testament the Church is called\nthe Body of Christ, the kingdom of heaven, the Bride, and its people\nare declared to be branches of the one Vine Jesus Christ Himself.\n\"The great thought running through all the New Testament descriptions\nof the Church is that of the Church's unity in itself through its\nunion with Christ the Head.\" There is not the slightest warrant in\nthe Bible for the present state of our divided Christianity, which is\nsimply the result of sin and man's waywardness. This truth is\nbecoming more and more realized among many earnest and thoughtful\nmen in all religious bodies and they are longing and praying for\nthe Reunion of Christendom. This desire has also developed a study\nof Church History which heretofore has been a much neglected\ndepartment of Christian knowledge. This more general study of the\nhistory of the Church has already been productive of the greatest\ngood. It has given men broader views and a clearer conception of\nthat kingdom of grace, of which Christ is the Head and which is to\nbe the one, living witness whereby the world may be brought to\nbelieve that the Divine Father hath sent His Son to be the world's\nSaviour. For this blessed consummation many earnest and devout men\nin all places and in almost every communion are using daily the\nfollowing beautiful\n\n  PRAYER FOR UNITY.\n\n  \"O Lord Jesus Christ, who saidst unto Thine Apostles, Peace I leave\n  with you, My Peace I give unto you: Regard not our sins, but the\n  faith of Thy {265} Church; and grant her that Peace and Unity,\n  which is agreeable to Thy Will, Who livest and reignest with the\n  Father and the Holy Ghost, one God, world without end. Amen.\"\n\n(See UNDIVIDED CHURCH.)\n\nUnleavened Bread.--From time immemorial the bread used in the Holy\nCommunion has generally been unleavened, or wafer bread as it is\nsometimes called, from its shape, being made round like a wafer.\nUnleavened bread is used from a sense of reverence, using something\nspecially made for so holy a purpose, and also because unleavened\nbread is not so likely to crumble as ordinary bread. It is also\nbelieved that this was undoubtedly the kind of bread our Lord used\nwhen He instituted the Blessed Sacrament.\n\nUse.--This is an ecclesiastical term to designate the Liturgy or\nPrayer-book peculiar to any Diocese or national Church and differing\nfrom other Liturgies in minor details. For example, in the early\nages of the English Church there were different \"uses,\" or customs,\nsuch as the Salisbury or \"Sarum Use \"; meaning the Prayer-book set\nforth by Osmond in A.D. 1085, and used in the Diocese of Salisbury.\nSo also, there was the \"Use of Bangor,\" the \"Use of York,\" the\n\"Hereford Use,\" etc., but all these differing \"uses\" were finally\nsuperseded by the one national use, the present Prayer-book of the\nChurch of England. The American Prayer-book is declared in the title\npage to be \"The Book of Common Prayer and Administrations of the\nSacraments and other Rites and Ceremonies of THE CHURCH (Catholic)\n_According to_ THE USE of the Protestant Episcopal Church in the\nUnited States of America.\" {266}\n\n\n\nV\n\nVeil.--(See CHALICE VEIL.)\n\nVeni Creator Spiritus.--The Latin title of a very ancient hymn to\nthe Holy Ghost, sung in the Ordination Offices, appropriate to\nWhitsun Day, and formerly sung at the celebration of the Holy\nEucharist. The authorship of this hymn is commonly ascribed to St.\nAmbrose, A.D. 350. The first English version (added to the\nPrayer-book in 1662) has been attributed to John Dryden.\n\nVenite Exultemus.--Meaning, \"O come, let us sing,\" the Latin title\nof the 95th Psalm, sung as the first canticle at Morning Prayer as\nan Invitatory to the use of the Psalter. (See INVITATORY.)\n\nVerger.--The name originally given to one who carried the _verge_,\nor staff, before a cathedral or collegiate dignitary. The name is\nnow commonly applied to a paid usher.\n\nVersicles.--Little verses or sentences uttered by the officiating\nminister with corresponding replies or responses by the congregation.\nFor example,\n\n  V. O Lord, open Thou our lips.\n  R. And our mouth shall show forth Thy praise.\n\nThis feature of Public Worship has prevailed in the Christian Church\nfrom the most ancient times, as we find it mentioned as early as\nA.D. 543 as being even then of ancient origin. This is with special\nreference to the Versicles after the Lord's Prayer in the Daily\nOffices, which have been called the SURSUM CORDA of the Daily\nservices. (See RESPONSIVE SERVICES.) {267}\n\nVespers.--One of the SEVEN CANONICAL HOURS (which see). It was from\nthe ancient offices of Vespers and Compline that the present service\nof Evening Prayer was compiled. This service is sometimes now called\nVespers and also EVEN SONG (which see).\n\nVessels, Sacred.--The vessels used in celebrating the Holy Communion\nare so called, from the sacred purpose for which they are intended.\nThese sacred vessels are the Chalice, Paten and Flagon, which should\nbe made of silver or gold only--the best that we have for so sacred\na purpose.\n\nVestments.--It has been pointed out that \"The clergy and all who act\nministerially in divine service are clad in surplices and other\nvestments, not that they may have a decent and uniform appearance\nin sight of the congregation, but as wearing robes distinctive of\ntheir office in ministering before Him whom they worship.\" In this\nstatement we have a rationale, so to speak, of the use of vestments,\nand it is a very striking fact that such use has universally\nprevailed in the Historic Churches from the most ancient times.\n(See EUCHARISTIC VESTMENTS.) Of the vestments thus worn in the\nChurch's services there are first the Eucharistic Vestments, namely:\n\nTHE AMICE, is a broad linen band richly embroidered, first placed\non the head and then dropped on the shoulders as a covering for the\nneck and is intended to symbolize the Helmet of Salvation. It also\nsymbolizes the linen cloth with which the Jews blindfolded our Lord.\n\nTHE ALB, a long white linen garment with narrow sleeves tied at the\nwaist by a white cord. It is {268} emblematic of purity and innocence\nand also of the ministerial office. It also represents the white\ngarment in which Herod clothed our Saviour.\n\nTHE GIRDLE, used to confine the Alb at the waist, is emblematic of\nthe work of the Lord, to perform which the sacred ministers gird\nup, as it were, their loins. The girdle, and also the stole and\nmaniple are intended to represent the cords and fetters with which\nthe officers bound Jesus in His Passion.\n\nTHE MANIPLE is a scarf like a short stole, worn on the left arm\nover the sleeve of the Alb by the Celebrant. It is made of silk,\nwith a fringe and embroidered with three crosses.\n\nTHE STOLE (which see). When used at the Celebration it is worn\ncrossed on the breast and kept in place by the girdle. Like the\ngirdle and maniple, it symbolizes the ropes or bands with which our\nLord was bound to the pillar when He was scourged.\n\nTHE CHASUBLE is a circular cloak worn over the Alb and hanging from\nthe shoulders. It is universally called \"the Vestment\" because it\nis _the_ characteristic Eucharistic robe of all Christendom and has\nbeen so from the earliest age of the Church. The rationale is thus\ngiven: \"The over-vesture or chasuble as touching the mystery\nsignifieth the purple mantle that Pilate's soldiers put upon Christ\nafter that they had scourged Him. And as touching the Minister, it\nsignifieth charity, a virtue excellent above all others.\"\n\nOther vestments worn by the clergy are the cassock, the surplice,\nbiretta, hood, and when assisting at the Holy Communion, the\nDalmatic and Tunicle; and by Bishops, the chimere, rochet, mitre\nand cope (this last {269} may also be worn by a Priest); each of\nwhich is described under its proper head, to which the reader is\nreferred.\n\nVestry.--The name given to the room attached to or within the church\nbuilding, used for vesting in, or in which the vestments are kept.\nFrom the old custom of parish meetings be held in it, such meetings\nwere called the Vestry; a name that has since been applied to the\nrepresentatives of the parish elected annually to manage its\nfinancial and secular affairs. It is to be noted that there is\nnothing to be found in the Primitive Church corresponding to the\nmodern Vestry. This fact may explain why it is that the Vestry\nSystem, as such, is ever presenting problems difficult to solve.\nThe \"Vestry Problem\" has commanded the attention of the General\nConvention from time to time, but so far nothing has been presented\nfor its solution. The purpose and duties of the Vestry as commonly\nunderstood may be stated as follows: It is the duty of the Wardens\nand Vestry (it ought to be always with the advice of the Bishop) to\nconsider and determine upon the election of a minister when the\nRectorship is vacant; to see that the minister is well and properly\nsupported, sufficiently and punctually paid; to make and execute all\ncontracts for the erection of church edifices, rectories and other\nchurch buildings; to provide for their furnishing and repair and due\npreservation; to hold all Church property as Trustees of the Parish,\nand as such generally to transact all temporal and financial\nbusiness of the Parish. (For the duties of Wardens, see Church\nWardens.)\n\nVia Media.--A Latin term, meaning _middle course_ {270} as between\ntwo extremes. The term is used to describe the Anglican or Episcopal\nChurch as avoiding Romanism on the one hand, and Protestantism on\nthe other.\n\nViaticum.--A term used to describe the Holy Communion administered\nto a dying person. A Canon of the Nicene Council (A.D. 325)\nprovided that no one should \"be deprived of his perfect and most\nnecessary _viaticum_ when he departs out of this life.\" The word\nmeans \"a provision made for a journey.\"\n\nVicar.--A term introduced from the English Church and applied to\none who has charge of a chapel connected with a Parish, as his sole\ncharge. For example, the term has been applied to certain clergy of\nTrinity Church, New York, who have charge of chapels which possess\nthe dignity of parishes, but the support of which is derived mainly\nfrom the Parish Corporation. In the English Church, the Rector, or\nchapter, or religious house or even a layman, has the whole right\nto the income of the Parish but the Vicar only to a certain portion\nof it as the Pastor of the Flock. The origin and meaning of\nthis title as used in the Church of England are thus given in\nBlackstone's Commentaries, \"These appropriating corporations, or\nreligious houses, were wont to depute one of their body to perform\ndivine service in those parishes of which the society was the Parson.\nThis officiating minister was in reality no more than a curate,\ndeputy or vicegerent of the appropriator, and therefore called\n_vicarius_ or _vicar_.\"\n\nVigils.--Vigils are the _Evens_ before certain Feasts. In the\nancient use of the Church, Festivals were {271} commonly ushered in\nby the attendance of preceding vigils, or watchings all the night as\na preparation for the solemnities of the following day, and were\nobserved with fasting and prayer.\n\nVincent, Rule of Saint.--St. Vincent of Lerins who died A.D. 304\nhas always been revered in the Church and is known as the author of\nthe saying, \"Quod semper, quod ubique, quod ab omnibus, creditum\nest,\" meaning what has been done or believed _always_, _everywhere_\nand _by all_ is to be accepted. The principle involved in these\nwords is the test of orthodoxy and the sanction for the Church's\nusages. St. Vincent's rule, therefore, still holds good, for nothing\ncan be of the Faith, as necessary to be believed unless it can\nsatisfy the tests of antiquity, universality and general consent.\n(See TRADITIONS; also UNDIVIDED CHURCH.)\n\nVirgin Mary.--(See BLESSED VIRGIN MARY.)\n\nVirtues, The Cardinal.--The four virtues, namely, Prudence, Justice,\nTemperance and Fortitude, which Solomon sets forth in the Book of\nWisdom, VIII, 7, are called Cardinal Virtues because they are most\nimportant in the Christian Life. They may be briefly defined as\nfollows:\n\nPRUDENCE, choosing the right and knowing what means to employ for\naccomplishing it.\n\nJUSTICE, rendering to all their dues.\n\nTEMPERENCE, the virtue of self-control in all things.\n\nFORTITUDE, bravery in doing God's Will.\n\nVirtues, Theological.--(See THEOLOGICAL VIRTUES.)\n\nVisitation, Episcopal.--(See BISHOP'S VISITATION.)\n\nVisitation of Prisoners.--The title of an Office {272} in the\nPrayer-book. It is not contained in the English Prayer-book but was\ntaken from the Irish Book of Common Prayer of 1771 and inserted in\nthe American Prayer-book in 1789. This is a very comprehensive and\nappropriate Office, proving of great value to the Clergy who are\ncalled to minister to the spiritual wants of prisoners.\n\nVisitation of the Sick.--A requirement of the Church is that \"When\nany person is sick, notice shall be given thereof to the Minister\nof the Parish.\" When the Minister visits such sick person, the\nPrayer-book provides a service which may be used, entitled \"The\nOrder for the Visitation of the Sick.\" This service was first set\nforth in 1549 but was added to in 1662, since which date it has\nremained practically unchanged. It is a very beautiful and\naffecting service, bringing great peace and comfort to the sick\nand is another fine illustration of the tender care our Mother\nChurch shows for all her children in all conditions of their life.\nAs there is so much misapprehension as to the meaning and purpose\nof the ministrations of Christ's Ministers at the bedside of the\nsick, we give the following excellent comment on this Office in\nWheatley's Treatise on the Prayer-book: \"Though private friends may\npray for us and with us, yet we can by no means place such confidence\nin their prayers, as we may in those sent to Heaven in our behalf\nby such as are peculiarly commissioned to offer them. For this\nreason it is enjoined by St. James in his Epistle, that if any be\nsick, they shall call for the Elders of the Church. From this it\nmay be observed, that the care of sending for the Minister {273} is\nleft to the sick. For the Priest himself, it is very probable, may\nnever have heard of his sickness; or, if he has, may not be so good\na judge when his visit will be seasonable. For this reason it is\nordered by the rubric that 'when any person is sick, notice shall\nbe given thereof to the Minister of the Parish'; Not when the\nperson is just expiring (as is too often done), but when the\ndisease first discovers its approach. To put it off to the last\nscene of life, is to defer the Office till it can do no good.\nFor when the sickness is grown past recovery, to pray for his\nrestoration is only to mock the Almighty; and what spiritual\nadvantage can be expected from the Minister's assistance to one\nwho is unable to do anything for himself?\"\n\nVow.--A promise made to God. Being brought into covenant with\nGod in Holy Baptism, the vows or promises made unto God in that\nSacrament are three in number:\n\n1. RENUNCIATION, by which we renounce the three great powers of\nevil,--world, flesh and devil.\n\n2. FAITH, by which we confess our belief in the Name into which\nwe are baptized--Father, Son and Holy Ghost, around which the\narticles of the Christian Faith as contained in the Apostles' Creed\nare grouped.\n\n3. OBEDIENCE, by which we promise to serve God truly all the days\nof our life.\n\nThese three vows of Baptism cover the whole period of life--past,\npresent and future, and are the basis of all godly and righteous\nliving.\n\nOver and above these vows of their Baptism members of Religious\nOrders make special vows to God,--vows {274} of poverty, obedience\nand chastity for the more efficient prosecution of the work they have\nundertaken for the glory of God and the benefit of souls.\n\n\n\nW\n\nWafer Bread.--(See UNLEAVENED BREAD.)\n\nWardens.--(See CHURCH WARDENS.)\n\nWarnings.--The Exhortations in the Communion Office announcing a\nfuture celebration are called \"Warnings,\" and are intended to be a\nsufficient notification to the Communicants so that they may make\ntheir preparation for the receiving of the Communion. Where there\nare frequent celebrations, as on every Sunday and Holy Day, \"the\nrubric does not seem to enjoin their constant use, but to require\nthis form of exhortation to be used at those times when the Minister\nthinks it necessary to 'give warning,' that is, to exhort his\npeople, respecting the celebration of the Holy Communion. The tone\nof the rubric and of the exhortations is plainly fitted to a time\nof infrequent Communion.\"\n\nWater.--In the Church Catechism it is declared that the outward\nvisible sign or form in Baptism is, \"Water; wherein the person is\nbaptized. In the Name of the Father, and of the Son, and of the\nHoly Ghost.\" By the rubric in the Office for Holy Baptism it is\ndirected that the Font is to be filled with \"pure water.\" It is\nthus the Church fulfils our Lord's command, following literally\nHis words, \"baptizing them with water.\" Water, therefore, is the\nessential element of Holy Baptism, just as the bread and wine are\nthe {275} elements in the Holy Communion. Water as used in Holy\nBaptism signifies \"cleansing,\" The amount of water to be used the\nChurch has always regarded as matter of indifference.\n\nWedding Ring.--(See RING.)\n\nWednesday.--In the earliest ages of the Christian Church its\ndevotions were always characterized by both weekly and annual\nfasts. During the week the first Christians always kept two fasts;\none on _Wednesday_, the day on which our Lord was betrayed, and the\nother on Friday, the day on which He was crucified. Both the English\nand American Churches have perpetuated this custom by appointing\nWednesday and Friday of each week as Litany Days.\n\nWestern Church.--A term frequently met with in Church history and\ndenoting the Churches which formerly made part of the western empire\nof Rome, _i.e._, the Church in western Europe,--Italy, Spain,\nFrance, etc. The Church of England is also included under this term\nas being a branch of the Catholic and Apostolic Church.\n\nWhitsun Day.--A high Festival observed in the Church on the fiftieth\nday after Easter, in commemoration of the outpouring of the Holy\nSpirit upon the Apostles on the day of Pentecost as \"they were all\nwith one accord in one place\" in Jerusalem. Whitsun Day is\nthe Birthday of the Christian Church, and as such it has been\ncommemorated for nearly two thousand years by Christian people and\nobserved by them with holy joy and deep thanksgiving for the\nfulfilment of our Lord's promise to send the Comforter to His\ncomfortless people. {276}\n\nBy the devotions of Whitsun Day we have brought to our remembrance,\nin the most beautiful and striking manner, the operations of God by\nthe Spirit's power. By Proper Psalms, Proper Lessons and Eucharistic\nScriptures, and by Proper Preface in the Communion Service, we learn\nhow that in the Holy Ghost and His Presence in the Church we have\nthe great power and renewing grace of God made availing to us. The\necclesiastical color is red as symbolical of the \"cloven tongues\nlike as of fire,\" in which form the Holy Ghost lighted on the head\nof each of the Apostles. (See HOLY GHOST.)\n\nAs to the derivation of the word \"Whitsun\" there seems to be great\nuncertainty and difference of opinion. Some derive it from the\nword _white_, shortened to \"whit,\" in reference to the diffusions\nof light and knowledge which on this day were shed upon the Apostles,\nin order to the enlightening of the world; also in reference to\nthis being the time of Baptism in the ancient Church, each candidate\nbeing clothed with white garments. Others derive it from the old\nSaxon word _wit_, meaning wisdom which is the special gift of the\nHoly Ghost. Again others derive it from the word _Pentecost_, the\noriginal name of the Festival, through the German _Pfingsten_, hence\nPingsten, changed in the Saxon to Wingsten, and this being corrupted\ninto _Whitsun_, meaning, therefore the same as Pentecost, that is,\nthe fiftieth day. (This last seems to be the most probable derivation\nas is seen in the use of the terms _Whitsun_ Monday, _Whitsun_\nTide, etc.)\n\nThis Festival is of especial interest to Churchmen {277} as it was\non Whitsun Day, June 9th, 1549, that the Book of Common Prayer, in\nEnglish, was first used. \"That day was doubtless chosen,\" says a\nbeautiful writer, \"as a devout acknowledgment that the Holy Ghost\nwas with the Church of England in the important work then taken.\nMay He ever preserve these devotional offices from the attacks of\nenmity or _unwisdom_, and continue them in that line of Catholic\nunity wherein He has guided the Church hitherto to keep them.\"\n\nWhitsun Monday; Whitsun Tuesday.--Two days observed with great\nsolemnity as the continuation of the High Festival of Whitsun Day.\nFor the origin and appointment of these days see EASTER MONDAY and\nTUESDAY.\n\nWhitsun Tide.--The week beginning with Whitsun Day is so called.\nDuring this week the Whitsun Ember Days are observed, (Wednesday,\nFriday, and Saturday), as a preparation for Trinity Sunday, one of\nthe stated times of Ordination.\n\nWine.--One of the elements used in the celebration of the Holy\nCommunion as our Lord commanded. It is to be noticed that unfermented\ngrape juice, raisin water, and the like do not constitute the proper\nelement in the Holy Communion, and if these are used the Sacrament\nis not valid. In the General Convention which met in Chicago in\n1886, the House of Bishops declared by resolution that \"the use of\nunfermented wine was unwarranted by the example of our Lord, and\ncontrary to the custom of the Catholic Church.\" This was still more\nstrongly affirmed by the Lambeth Conference which met in 1888, in\nthe {278} following resolution: \"That the Bishops assembled in this\nconference declare that the use of unfermented juice of the grape\nor any other liquid other than true Wine diluted or undiluted, as\nthe element in the Administration of the Cup in Holy Communion, is\nunwarranted by the example of our Lord and is an unauthorized\ndeparture from the custom of the Catholic Church.\" This declaration\nby both these bodies was called forth by the agitation of the\n\"Temperance people.\"\n\nWoman's Auxiliary, The.--This is a Society, as its name indicates,\ncomposed of the women of the Church which acts as an auxiliary to\nthe DOMESTIC AND FOREIGN MISSIONARY SOCIETY (which see), and by\nthe labors and generous gifts of its members supplements the work\nof the general Society. There is also a Junior Department including\nthe younger women of the Church who have become interested in\nmissionary work. Besides systematic efforts to raise money for\nthe work of missions, the members prepare boxes of clothing and\nhousehold necessities for the families of missionaries. The\nAuxiliary is very helpful and has enlisted the faithful labors of\nChristian women in fifty-nine dioceses and twenty-one missionary\ndistricts. An idea of the work accomplished by this organization\nmay be gained by considering the report made for the year ending\nSeptember 1st, 1900, from which it is learned that the Woman's\nAuxiliary contributed that year the noble sum of $210,841.55, and\nprepared and sent out 4,680 boxes valued at $191,434.96, making a\ntotal for the year of $402,276.51. It may be interesting to note\nthat the UNITED OFFERING placed {279} on the Altar by the Woman's\nAuxiliary at the Triennial meeting held in San Francisco during\nthe General Convention of 1901, amounted to the handsome sum of\n$104,295.53. The Headquarters of the Society are in the Church\nMissions House, New York City.\n\nWord, The.--The name given to our Blessed Lord by St. John in the\nbeginning of his Gospel, to set forth the preexistence and Divinity\nof the Son of God and the creation of the world by Him. Pearson on\nthe Creed makes the following comment: \"The Jews were constantly\ntaught that the Word of God was the same with God, and that by that\nWord all things were made. And therefore, St. John delivered so\ngreat a mystery so briefly, as speaking to those who at once\nunderstood him. Only what they knew not was that this Word was made\nFlesh, and that this Word made Flesh was Jesus Christ.\" The Greek\nfor \"The Word\" is _Logos_.\n\nWords on the Cross, The Seven.--Our Blessed Lord was nailed to the\nCross at nine o'clock in the morning and hanged thereon until three\no'clock, when He died. During these six hours of His Crucifixion He\nuttered seven sayings, called the _Seven Words from the Cross_; they\nare as follows:\n\n1. \"Father, forgive them; for they know not what they do.\"\n\n2. \"To-day thou shalt be with Me in Paradise.\"\n\n3. \"Woman, behold thy Son.\" \"Behold thy Mother.\"\n\n4. \"My God, My God, why hast Thou forsaken Me?\"\n\n5. \"I thirst.\" {280}\n\n6. \"It is finished.\"\n\n7. \"Father, into Thy hands I commend My Spirit.\" (See THREE HOURS'\nSERVICE.)\n\nWorship.--Our word _worship_ is the modern form of the early English\nword _worthship_. And while the word was originally used to denote\nhonor or respect paid to any one worthy of it, it came in time to\nbe used exclusively of the giving of honor to God, of which He\nabove all others is worthy. Thus we have the word applied almost\nexclusively to what we now call Public Worship. By this is meant\nthe united homage of the members of the Church rendered to God as\ntheir Almighty King. And it is to be noted that whilst God accepts\nthe worship of each individual or family, yet He loves more the\nPublic Worship of His Church, for we read in the Book of Psalms,\n\"The Lord loveth the gates of Zion more than all the dwellings of\nJacob.\" While this is very manifest to any careful student of the\nBible, yet in these our days there is nothing so misunderstood as\nthe nature and obligation of _Public Worship_. So much so is this\nthe case it has been declared that Worship is a \"Lost Art.\" This\nhas come to pass, no doubt, from the misapprehension of the purpose\nof this \"assembling of ourselves together.\" The common idea is that\nwe go to Church to \"hear preaching.\" But preaching is not worship,\nnor is it the chief purpose of our coming together in the House of\nGod each Lord's Day. We come together _to worship_, and the true\nidea of worship is to give, to render homage. Worship is an\nunselfish offering. It is giving God the praise. It is the grateful\nhomage of grateful creatures to Him who {281} has blessed them and\npreserved them. Preaching is but an incident of such an assembly\ngathered for such a purpose, and oftentimes is not really necessary.\nIt is also to be noticed that the Church's true worship is the Holy\nCommunion; all other services are but adjuncts to the one service\nappointed by our Lord Himself. In the Primitive Church an ordinary\nChristian would not have considered that he had kept the Lord's Day\nas a day of worship if he had not attended a celebration of the\nHoly Communion. When, therefore, our people grasp these Scriptural\nideas, then no longer can it be said that worship is a \"Lost Art\"\namong the American people. (See HOLY COMMUNION; also RESPONSIVE\nSERVICE.)\n\n\n\nX\n\n\n\nX.--The letter X resembles the shape of the Cross of St. Andrew,\nwhich has come into quite prominent notice as being the badge of\nthe BROTHERHOOD OF ST. ANDREW (which see).\n\nX P.--These letters belong under this head only in appearance as\nthey are in reality the first two letters of the Greek word\n_Christos_, meaning \"Christ.\" The X is the Greek letter _Chi_ and\nis equivalent to the English letters \"ch\"; the P is called _Rho_\nand is the same as the letter \"r;\" they thus represent the first\nthree letters of the word _Christ_. These two Greek letters are\nused in Church decorations either separately or as a monogram, as\na symbol or emblem of our Lord. {282}\n\n\n\nY\n\n\nY Cross.--By reason of its shape, the Cross embroidered on the\nCHASUBLE (which see) is called the Y Cross, and is intended to\nrepresent the outstretched arms of our Blessed Lord on the Cross,\nand symbolizes the Sacrifice which He there offered for the sins\nof the whole world, of which the Holy Eucharist is the perpetual\nMemorial.\n\nYear.--(See CHRISTIAN YEAR.)\n\nYule.--The old English name for CHRISTMAS (which see). A word of\ndoubtful origin.\n\nYule Tide.--The season or time of Christmas.\n\n\nZ\n\n\nZealot.--One of a fanatical Jewish sect, which prevailed in the\ntime of our Lord. In the New Testament, this name is given to one\nof our Lord's Apostles, namely, ST. SIMON (which see).\n\nZuchetto.--The name give to a skull cap worn by the clergy instead\nof the biretta; when worn by a Priest the color is black, but that\nworn by a Bishop is purple. {283}\n\n\n\nINDEX.\n\n\n  Ablutions 5\n  Absolution 5\n  Absolution, Declaration of 6\n  Absolve 6\n  Abstinence 6\n  Acolyte, his duties 6\n  Adult Baptism 7\n  Advent, Season of 7\n  Advent Sunday 8\n  Affusion 8\n  Agape 8\n  Age for Confirmation 84\n  Agnus Dei 9\n  Aisle 9\n  Alb 9\n  Alleluia 9\n  All Saints' Day 9\n  Almanac, Church 10\n  Alms Bason 10\n  Alpha and Omega 10\n  Altar 11\n  Altar Cross 11\n  Altar Lights 11\n  Altar Linen 12\n  Altar Rail 12\n  Altar Vessels. See Vessels, Sacred 267\n  Ambulatory 13\n  American Church 13\n  American Church, meaning of the term 13\n  Amice  18\n  Anaphora 18\n  Andrew, Saint 18\n  Angel, one of N. T. names for Bishop 19\n  Angels. See Holy Angels 133\n  Anglican Church 19\n  Anglican Communion  20\n  Anglo Catholic 21\n  Annual Address, The Bishop's, 37\n  Annunciation, The 22\n  Anointing the Sick 22\n  Antependium 23\n  Anthem 23\n  Antiphon. See Anthem  23\n  Antiphonal 23\n  Apocalypse, The 24\n  Apocrypha 24\n  Apostle 24\n  Apostles' Creed 25\n   Doctrine 25\n  Apostolate 25\n  Apostolic Fathers. See Fathers, 109\n  Apostolic Succession 25\n  Apse 26\n  Apsidal 36\n  Archbishop 26\n  Archdeacon 26 {284}\n  Articles of Religion, XXXIX, 26\n  Articles of Religion not a Creed, 27\n  Ascension Day 27\n  Ascription 27\n  Ash Wednesday 28\n  Assistant Minister 28\n\n  Banners 28\n  Banns of Marriage 29\n  Baptism, Adult. See Adult\n  Baptism 7\n  Baptism, Holy 29\n  Baptism, Conditional  30\n  Baptism, Infant. See Infant Baptism 145\n  Baptism, Private 30\n  Baptism Should be administered in Church 30\n  Baptismal Regeneration. See\n  Regeneration 227\n  Baptismal Shell 31\n  Baptistry 31\n  Barnabas, Saint 31\n  Bartholomew, Saint 32\n  Bason. See Alms Bason 10\n  Belfry 33\n  Benedic, Anima mea  33\n  Benedicite 33\n  Benediction 34\n  Benedictus 35\n  Betrothal 35\n  Bible, The English 35\n  Bible Reading Church  166, 238\n  Bidding Prayer 36\n  Biretta 36\n  Birthday of the Church 275\n  Bishop 36\n  Bishop's Charge 37\n  Bishop Coadjutor 38\n  Bishop consecrated by not less than three Bishops 16\n  Bishop, Derivation of the Word 36\n  Bishop, Election of 38\n  Bishop, Missionary 39\n  Bishop, The Presiding. See Presiding Bishop 218\n  Bishop's Resignation. See Jurisdiction, Resignation of, 158\n  Bishop's Visitation 39\n  Bishopric 40\n  Black 40\n  Blessed Virgin Mary 40\n  Blessing Church Furniture 34\n  Blessing of Peace 41\n  Board of Managers 41\n  Board of Missions 41\n  Bounden Duty 41\n  Bowing 41\n  Bowing at the Name of Jesus 41, 136\n  Breaking of the Bread 42\n  Brotherhood of St Andrew 42\n  Burial 43\n  Burial Office when not to be used 43\n  Burse 43\n\n  Calendar 44\n   Origin of 83\n  Candidate 44\n  Candlemas 44\n  Canon 45\n   Law 45\n   of Scripture 45\n   of the Liturgy 45 {285}\n  Canonical 45\n  Canonical Hours 45\n  Canonical Residence 46\n  Canticle 46\n  Cantoris 46\n  Cardinal Virtues. See Virtues,\n  Cardinal 271\n  Cassock 46\n  Catechism 47\n   Divisions of 47\n   an Unfinished Fragment 47\n  Catechumen 48\n  Cathedral 48\n  Catholic 48\n  Celebrant 49\n  Ceremonies. See Rites and Ceremonies 232\n  Chalice 50\n  Chalice Veil 50\n  Chancel 50\n  Chancellor 50\n  Change of Church name 14\n  Chantry 50\n  Chasuble 51\n  Childermas 51\n  Chimere 51\n  Choir 51\n  Choir, The Vested. See Surpliced Choir 249\n  Choral Service. See Even Song 103\n  Choral Service not \"Romish\" 103\n  Christen, To 52\n  Christian 51\n  Christian Name. See Name, Christian 194\n  Christian Unity. See Unity, Church 263\n  Christian Year, Divisions of, 52, 53\n  Christian's New Year's Day 8\n  Christmas Day 54\n  Church 55\n   an Institution .... 161\n   Introduced into Britain, 19\n   Building Fund ... 56\n   Catholic 56\n   Chronology 57\n   Club 58\n   Colors 58\n   Congress 59\n   Militant. See Church Catholic 56\n   Missions House 60\n   of England not founded by Henry the Eighth 20, 179, 233\n   Temperance Society 61\n   Wardens 62\n   Year, See Christian Year 53\n   Year preaches the Gospel 53\n  Churching 62\n  Circumcision, The 63\n  Clergy 63\n  Clerical 64\n  Cloister 64\n  Coadjutor. See Bishop Coadjutor 38\n  Collect 64\n  Comfortable Words 65\n  Commendatory Prayer 65\n  Commandments. See Decalogue 77\n  Common Prayer, Meaning of 64\n  Communion, Holy. See Holy Communion 133 {286}\n  Communion of Saints 66\n  Compline. See Canonical Hours 45\n  Confirmation 66\n  Confirmation not joining the Church 156\n  Consecrate 68\n  Consecration, Prayer of 68\n   of Church Buildings 69\n   of first Bishop\n   on American Soil 17\n  Convention 69\n  Convocation 69\n  Cope 70\n  Corporal 70\n  Cotta 70\n  Council 70\n  Credence 71\n  Creed 71\n  Cross, The 72\n  Crucifier 73\n  Cruets 73\n  Crypt 73\n  Curate 73\n\n  Daily Prayer, The 73\n  Dalmatic 74\n  Daughters of the King 75\n  Days in Holy Week, their significance 138\n  Days of Obligation, List of 75\n  Deacon 75\n  Deaconess 76\n  Dean 77\n  Decalogue 77\n   Translation of 78\n  Decalogue When added to Communion Office 77\n  Decani 78\n  Dedication, Feast of 78\n  Deposition 79\n  Deprecations 79\n  Descent into Hell 79\n  Diaconate 80\n  Dies Irae 80\n  Digest of Canons 80\n   List of Titles 80\n  Dimissory Letter 81\n  Diocesan 82\n  Diocesan Convention 82\n  Diocesan Missions 82\n  Diocese 81\n  Diptychs 83\n  Discretion, Years of 84\n  Dispensation 84\n  Divine Liturgy. See Holy Communion 133\n  Divine Service 84\n  Divisions among Christians not Sanctioned by the Bible 264\n  Domestic and Foreign Missionary Society 85\n  Domestic Missions. See D. and F. Society 85\n  Domenical Letter 87\n  Dossal 88\n  Doxology 88\n  Duly, its ecclesiastical meaning 88\n\n  Eagle 89\n  Early Communion 80 {287}\n  East, Turning to, Origin of Custom 90\n  Easter Day 90\n  Easter Even 92\n  Easter Monday and Tuesday 93\n  Easter Tide 93\n  Eastern Church 93\n  Eastward Position. See East, Turning to 90\n  Ecclesiastical Year. See Christian Year 52\n  Ecumenical 94\n  Elder 94\n  Elements 94\n  Ember Days 94\n  Emblems 95\n  Emmanuel 96\n  Epact, The 97\n  Epiphany, Feast of 97\n   Commemoration Threefold 98\n   Sundays after 98\n  Episcopacy 98\n  Episcopal Ring 231\n  Episcopate 100\n  Epistle of St. Barnabas 32\n  Epistle, The 100\n  Epistle Side 100\n  Epistoler 101\n  Eschatology 101\n  Espousal 101\n  Essentials of Christian Truth and Order 19\n  Eucharist 101\n  Eucharistic Lights. See Altar Lights 11\n  Eucharistic Vestments 101\n  Evangelical 102\n  Evangelical Canticles 102\n  Evangelists 103\n  Eve or Even 103\n  Even Song 103\n  Examination for Holy Orders, List of 103\n  Excommunication 104\n  Exhortation 104\n  Expectation Sunday 105\n  Expectation Week 105\n  Extension of the Incarnation 144\n\n  Fair Linen Cloth 106\n  Fair White Linen Cloth 106\n  Faith 106\n  Faithful, The 107\n  Faldstool 107\n  Fasting 107\n  Fasting Communion 108\n  Fasts, Table of 108\n  Fathers, The 108\n  Feasts or Festivals 110\n  Feria 110\n  Filioque 111\n  First American Bishop 16\n  First Principle of English Reformation 262\n  Fish 111\n  Flagon 111\n  Font 111\n  Foreign Missions. See D. and F. Society 85\n  Forms 112\n  Forty Days, The Great 113\n  Fourth Sunday in Lent 114\n  Fraction 114\n  Free and Open Churches 115\n  Frequent Communion 115 {288}\n  Friday 116\n   as Obligatory as Sunday, 116\n  Frontal 116\n  Fruits of the Spirit. See Spirit, Fruits of 242\n  Funerals 117\n\n  Gehenna 117\n  General Clergy Relief Fund 117\n  General Confession, The 118\n  General Convention 119\n  General Councils, List of 70, 71\n  General Thanksgiving 120\n  General Theological Seminary 120\n  Generally Necessary 120\n  Genuflexion 121\n  Ghost 121\n  Ghostly 121\n  Ghost, The Holy. See Holy Ghost 135\n  Gifts (Sevenfold) of the Holy Ghost 121\n  Girdle 121\n  Girls' Friendly Society 122\n  Gloria in Excelsis 122\n  Gloria Patri 123\n   not a vain repetition 123\n  Gloria Tibi 123\n  God Fathers and Mothers. See Sponsors 243\n  Golden Number 123\n  Good Friday 124\n  Good Shepherd, Sunday of 125\n  Gospel--meaning of the word 126\n  Gospel Hymns 179\n  Gospels, The Four 126\n  Gospel, The Holy 127\n  Gospel Side 127\n  Gospeller 127\n  Government, Church. See Episcopacy 98\n  Gown, The Black 127\n  Grace 128\n  Grace of Baptism Threefold 29\n  Gradine 128\n  Gradual 128\n  Greek Church. See Eastern Church 93\n  Green 128\n  Gregorian Music 129\n  Growth of the Church 17, 129\n  Guardian Angels. See Holy Angels 133\n  Guild 131\n\n  Habit 131\n  Hades 131\n  Hallelujah. See Alleluia 9\n  Heaven 132\n  Hell 132\n  Heresy 132\n  Heretic 132\n  High Celebration 132\n  Historic Episcopate 133\n  Historiographer 133\n  Holy Angels 133\n  Holy Communion 133\n   every Lord's Day 115\n  Holy Days and Seasons. See Christian Year 52\n  Holy Ghost, The 135\n   Procession of 219\n  Holy Innocents' Day 136 {289}\n  Holy Name, The 136\n  Holy Orders 137\n  Holy Table. See Altar 11\n  Holy Thursday 1 37\n  Holy Week 137\n  Homilies, The 138\n  Hood 138\n  Hosanna 139\n  Hours of Prayer. See Canonical Hours 45\n  House of Bishops 139\n  House of God 139\n  Housel 140\n  Humble Access, Prayer of 140\n  Hymn Board 140\n  Hymnal, The 140\n  Hymns 141\n  Hypothetical Form 142\n\n  ICHTHUS 142\n  I. H. S 142\n  Immersion 142\n  Immovable Feasts 142\n  Imposition of Hands 143\n  Incarnation, The 144\n  Incense 145\n  Incumbent 145\n  Infant Baptism 145\n  Inhibit 146\n  Innocents. See Holy Innocents' Day 136\n  I. N. R. I. 147\n  Institution, Office, of 147\n   Letter of 147\n   Words of 148\n  Instruction 148\n  Intercessions of the Litany 148\n  Intermediate State 148\n  Intonation 149\n  Intone 149\n  Introit 150\n  Invitatory 150\n  Invocation, The 151\n   before the sermon 150\n\n  James (St.) the Great 151\n  James (St.) the Less 152\n  Jesus, The Holy Name of 152\n   Derivation of the word 153\n  John Baptist, Saint 153\n  John Evangelist, Saint 154\n  Joining the Church 155\n  Jubilate Deo 157\n  Jude, Saint 157\n  Jurisdiction, Episcopal 158\n   Missionary 158\n   Resignation of 158\n  Justification, Cause of 159\n\n  Kalendar. See Calendar 159\n  Keys of the Church 159\n  Keys, Power of the 160\n  Kindred, Table of 160\n  Kingdom of God 161\n  Kissing the Stole 162\n  Kneeling 162\n  Kyrie 162\n\n  Lady Day 163\n  Laity 163\n   Why so called 64\n  Lamb and Flag 163 {290}\n  Lambeth Conference 164\n  Lammas Day 164\n  Last Things, The Four 164\n  Lauds 164\n  Lay Baptism 165\n  Layman 165\n  Lay Reader 165\n  Laying on of Hands 165\n  Lectern 166\n  Lectionary 166\n  Lent, Season of 167\n   Why observed forty days, 167\n   Sundays in 168\n  Lesser Litany 169\n  Lessons, The 169\n  Letter Dimissory. See Dimissory Letter 81\n   of Orders 169\n   of Transfer 170\n  Lights on the Altar 170\n  Linen Cloth, See Fair Linen Cloth 106\n  Litany, The 170\n   Divisions of 171\n   Desk 172\n  Liturgical Colors. See Church Colors 58\n  Liturgy 172\n  Liturgies, Table of 173\n  Lord's Day, The 175\n   not the Sabbath 235\n  Lord's Prayer, The 176\n   When said by Priest alone 176\n  Lord's Supper, wrong use of the term 177\n  Lord's Table, The 177\n  Low Celebration 177\n  Low Sunday 178\n  Luke, Festival of Saint 178\n  Lych Gate 179\n\n  Magna Charta 179\n  Magnificat 180\n   Daily Memorial of Incarnation 180\n  Maniple 180\n  Manual Acts 180\n  Mark, Feast of Saint 181\n  Marriage 181\n   Sacramental 182\n   Vow 35\n  Mary. See Blessed Virgin Mary 40\n  Mass 183\n  Matthew, Feast of Saint 183\n  Matthias, Feast of Saint 184\n  Matins 185\n  Matrimony, Holy. See Marriage 181\n  Maundy Thursday 185\n  Meditation 186\n  Membership, Church 186\n  Mensa 186\n  Mercy to Babes 146\n  Michael (St.) and All Angels 186\n  Mid Lent Sunday. See Fourth Sunday in Lent 114\n  Militant, Church 187\n  Ministry, The 187\n  Ministry of the Holy Angels 133, 186\n  Miserere 188\n  Missal 188\n  Mission 188\n   Parochial 189\n  Missionary 189 {291}\n  Missionary Bishop. See Bishop, Missionary 39\n  Council, See D. and F. Society 85\n  Missioner 189\n  Missions 189\n  Mitre 190\n  Mixed Chalice 190\n  Mode of Baptism 8, 259\n  Morning Prayer 190\n  Morse 191\n  Mothering Sunday 191\n  Movable Feasts and Fasts 191\n  Music, Church 192\n  Mystery 193\n  Mystical Body of Christ 193\n\n  N. or M. 193\n  Name, The Holy. See Holy Name 136\n   The Christian 194\n   why it is given 194\n  Nathanael 32\n  Nativity of our Lord 195\n  Nave 195\n  Neophyte 195\n  New Birth 195\n  Nicea, Council of 195\n   did not originate the Creed 196\n  Nicene Creed 196\n   when introduced into Liturgy 196\n  No strolling, irresponsible preachers 81\n  Nocturns 196\n  Non-conformists 196\n  Nones 197\n  North Side 197\n  Nowell 197\n  Nunc Dimittis 197\n\n  Oblation 198\n  Obligation. See Days of Obligation 75\n  Obsecrations 198\n  Occasional Offices 198\n   Prayers 198\n  Occurrence of Holy Days 199\n  Octave 199\n  Octaves set forth in Prayer Book 199\n  Offertory, The 199\n   Sentences 200\n  Office, ecclesiastical meaning 200\n  Offices of a Pastor 208\n  Open Churches. See Free and Open Churches 115\n  Ordain 200\n  Ordination 200\n  Order--its ecclesiastical meaning 201\n  Orders, Holy. See Holy Orders 137\n  Ordinal, The 201\n  Ordinary 202\n  Organizations, Church 202\n  Organizing a Parish 203\n  Organs 203\n  Orientation 203\n  Ornaments 203\n  Orphrey 204\n  Orthodox 204 {292}\n\n  Pall 204\n  Palm Sunday 204\n  Paraclete 205\n  Paradise 205\n  Parish 205\n   partakes of the character of its people 206\n   House 206\n   Register 206\n  Parishioner 206\n  Parochial Mission. See Mission, Parochial 189\n  Parson 206\n  Paschal 207\n  Passion 207\n   Sunday 207\n   Tide 207\n   Week 207\n  Pastor 207\n  Pastoral Letter 208\n   Staff 208\n  Paten 209\n  Paul, Conversion of Saint 209\n  Penance 210\n  Penitential Office 210\n  Penitential Psalms, their meaning 210\n  Penitential Psalms used on Ash Wednesday 28\n  Pentecost 211\n  Perpetual Virginity of Blessed Virgin Mary 40\n  Peter, Festival of Saint 211\n  Philip (St.) and St. James' Day, 212\n  Piscina 213\n  Plain Song 213\n  Pontifical. See Ordinal 201\n  Post Communion 213\n  Postulant 213\n  Postures in Public Worship 214\n  Prayer 214\n   Five parts of 214\n   for Church Militant . .187\n   for Unity 264\n  Prayer Book, The 215\n   Cross 15\n   first used in English 276\n  Prayer Book of Eastern Origin 173, 174\n  Prayers for the Dead 216\n  Precentor 217\n  Pre Lenten Season 217\n  Presbyter--how shortened to Priest 217\n  Presentation of Christ 217\n  Presiding Bishop 218\n  Presiding Bishops, List of 218\n  Priest 218\n  Priesthood of the Laity 230\n  Primate 218\n  Prime 218\n  Prisoners. See Visitation of Prisoners 271\n  Private Baptism. See Baptism, Private 30\n  Proanaphora 219\n  Pro-Cathedral 219\n  Procession of the Holy Ghost 219\n  Processional Cross 219\n  Proper Lessons 220\n  Proper Preface 220\n  Proper Psalms 220\n  Protestant 220\n  Protestant Episcopal. See American Church 13\n  Provinces 221 {293}\n\n  Psalter, The 221\n   should be sung 221\n   Translation of 222\n  Purification, The 222\n  Purificator 222\n  Purpose of English Reformation 20\n\n  Quadragesima 222\n  Quadrilateral, The 222\n  Qualifications for Holy Orders, 223\n  Quick 223\n  Quicunque Vult 223\n  Quiet Day 223\n  Quinquagesima 224\n\n  Rail. See Altar Rail 12\n  Ratification, The 224\n  Real Presence 224\n  Reception into the Church. See Baptism, Private 30\n  Recessional 225\n  Rector 226\n   Head of the Parish 226\n  Rectory 226\n  Red Letter Day 226\n  Refreshment Sunday 226\n  Regeneration 227\n   and Conversion not synonymous 227\n  Register. See Parish Register, 206\n  Registrar 227\n  Religion of English-speaking People 21\n  Religious Orders 228\n  Reproaches, The 228\n  Reredos 229\n  Responds 229\n  Responses 229\n  Responsive Service 239\n  Retable 230\n  Retreat 230\n  Reunion of Christendom desired 21\n  Revised Bible 36\n  Ring 231\n  Rites and Ceremonies 232\n  Ritual 232\n  Ritualism 232\n  Rochet 233\n  Rogation Days 233\n   Special Prayers, 233\n  Rogation Sunday 234\n  Rood Screen 234\n  Rubric 234\n\n  Sabbaoth 234\n  Sabbath 235\n  Sacraments 235\n   necessary to salvation 235\n  Sacred Vessels. See Vessels,\n  Sacred 267\n  Sacrifice 236\n  Sacristan 236\n  Sacristy 236\n  Saint 237\n  Saints' Days 237\n  Sanctuary 237\n  Schism 238\n   between East and West 111, 238\n  Scriptures in Prayer Book 238\n  Seasons, Church. See Christian Year 52 {294}\n  Sedilia 239\n  See 239\n  Sentences, The Opening 239\n  Septuagesima 239\n  Server 240\n  Sexagesima 240\n  Sexts. See Canonical hours 45\n  Shell. See Baptismal Shell 31\n  Shrove Tuesday 240\n  Sick. See Visitation of Sick 272\n  Sign of the Cross. See Cross 72\n  Simon (St.) and St. Jude's Day, 241\n  Sisterhoods. See Religious Orders 228\n  Six Points of Ritual 241\n  Spirit. See Ghost, 121\n   and Holy Ghost 135\n   Gifts of. See Gifts of Holy Ghost 121\n   Fruits of the 242\n  Spirit of Missions 242\n  Sponsors 243\n  Stalls 244\n  Standing Committee 244\n  State of Salvation 245\n  Stephen, Festival of Saint 245\n  Stir up Sunday 246\n  Stole 246\n  Subdeacon 247\n  Substance 247\n  Suffrages 247\n  Sunday. See Lord's Day 175\n  Sunday Letter. See Dominical Letter 87\n  Sunday schools 247\n  Super Altar 248\n  Sureties. See Sponsors 243\n  Surname, Meaning of word 193\n  Surplice 249\n  Surpliced Choir 249\n  Sursum Corda 251\n  Symbol 251\n  Synod 251\n\n  Table, See Lord's Table 177\n  Te Deum 252\n   Old tradition, concerning 252\n  Ten Commandments. See Decalogue 77\n  Temperance. See Church Temperance Society 61\n  Ter Sanctus 252\n  Terms of Christian Unity 222\n  Testimonials 252\n  Testimony to Scriptural Character of Confirmation 67, 68\n  Thanksgiving. See General Thanksgiving 120\n  Thanksgiving Day 253\n   first held 253\n  Theological Virtues 254\n  The Baptized a Holy Nation 237\n  Thirty-Nine Articles. See Articles of Religion 26\n  Thomas (St.) the Apostle 254\n  Three Hours Service 255\n  Thurifer 256\n  Thursday, Holy. See Ascension Day 27\n  Thursday in Holy Week. See Maundy 185\n  Tierce. See Canonical Hours 45\n  Time of keeping Easter, when Settled 91\n  Times of Baptism 93\n   Ordination 95 {295}\n  Tradition 259\n  Transepts 257\n  Transfiguration, The 257\n  Translations of the Bible 35\n  Trefoil 259\n  Trine Immersion 259\n  Trinity, The Holy 259\n   Season 260\n   Sunday 260\n  Trisagion 261\n  Triumphal Hymn 261\n  Triumphant, The Church 261\n  Tunicle 262\n  Turning to the East. See East, Turning to 90\n  Twelfth Day 262\n\n  Unction. See Anointing the Sick 22\n  Undivided Church 262\n  Union Jack--its origin 19\n  Unity, Church, 263\n  Unleavened Bread 265\n  Use, its Ecclesiastical Meaning, 265\n\n  Veil. See Chalice Veil 50\n  Veni Creator Spiritus 266\n  Venite Exultemus 266\n  Verger 266\n  Versicles 266\n  Vespers 267\n  Vessels, Sacred 267\n  Vestments, List of 267\n  Vestry, The 269\n  Vestries not found in Primitive Church 269\n  Via Media 269\n  Viaticum 270\n  Vicar 270\n  Vigils 270\n  Vincent, Rule of Saint 271\n  Virgin Mary. See Blessed\n  Virgin Mary 40\n  Virtues, The Cardinal 271\n   Theological. See Theological Virtues 254\n  Visitation, Episcopal. See  Bishop's Visitation 39\n  Visitation of Prisoners 271\n   Sick 272\n  Vow 273\n  Vows of Baptism 29, 273\n   Religious Orders 272\n\n  Wafer Bread. See Unleavened Bread 265\n  Wardens. See Church Wardens 62\n  Warnings 274\n  Water 274\n  Wedding Ring. See Ring 231\n  Wednesday 275\n  Western Church 275\n  What constitutes a valid Sacrament 148\n  What Constitutes an Ecumenical Council 94\n  Whitsun Day 275\n   Derivation of the word 276 {296}\n  Whitsun Monday and Tuesday, 277\n   Tide 277\n  Whole duty of Man 29\n  Why Bishops are not now called Apostles 37\n  Why we go to Church  280\n  Wine, Declaration concerning, 277\n  Witness and Keeper of Holy Writ 257\n  Woman's Auxiliary 278\n  Word, The 279\n  Words on the Cross 279\n  Worship 279\n\n  X The Cross of St. Andrew 18\n  X P 281\n\n  Y Cross 282\n  Year. See Christian Year 52\n  Yule 282\n   Tide 282\n\n  Zealot 282\n  Zuccheto 282","title":"The American Church Dictionary and Cyclopedia","tradition":"scripture-revelation","translated_text":null,"word_count":77129}