{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_31165/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_31165","id":"gutenberg_31165","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/31165","summary":null,"tags":["Category: Encyclopedias/Dictionaries/Reference","Category: History - Religious","Category: Religion/Spirituality","Church of England -- Dictionaries","Theology -- Dictionaries"],"text":"Produced by Elaine Laizure from images generously made\navailable by the Internet Archive.\n\n\n\n\n\nTHE CHURCH HANDY DICTIONARY\n\n\n\nTO THE RIGHT REVEREND FATHER IN GOD\n\nCHRISTOPHER WORDSWORTH, D.D.\n\nLORD BISHOP OF LINCOLN,\n\nTHIS LITTLE BOOK IS\n\n(WITH HIS LORDSHIP'S KIND PERMISSION)\n\nRESPECTFULLY DEDICATED BY\n\nTHE AUTHOR.\n\n\n\nTHE CHURCH HANDY DICTIONARY\n\n\n_Dedicated by permission_\n\nTO THE RIGHT REV. THE LORD BISHOP OF LINCOLN.\n\n\nNEW YORK:\n\nJAMES POTT & CO., 14 & 16, ASTOR PLACE.\n\n\n1890\n\n\n\n\nCHURCH HANDY DICTIONARY.\n\n\n_Additions and Corrections_.\n\n\nALTAR CLOTH, p. 3 add--\n This is the modern Roman sequence of colours, but there is another\n more truly belonging to the English Church, viz., the Sarum, in\n which only _Red_ and _White_ are used.\n\nHERESY, p. 53, line, for \"not taught\" read \"_formally condemned_.\"\n\nMIRACLES, p. 69, at the end, dele. and add--\n , which latter deals with certain specious arguments adduced by\n these writers against the _a priori_ possibility of a miracle\n taking place.\n\nPRESENCE, REAL, p. 81, add,--\n Bishop Harold Brown says, in his history of Art. 28, \"The\n doctrine of a real, spiritual presence is the doctrine of the\n English Church,\" and quotes the following passage from Jer.\n Taylor: \"The result of which doctrine is this: it is bread,\n and it is Christ's Body. It is bread in substance, Christ in\n the Sacrament; and Christ is as really given to all that are\n truly disposed, as the symbols are: each as they can; Christ\n as Christ can be given; the bread and the wine as they can; and\n to the same real purpose to which they were designed.\"\n\n The Article referred to above states, \"The Body of Christ is\n given, taken, and eaten, in the Supper, only after an heavenly and\n spiritual manner. And the mean whereby the Body of Christ is\n received and eaten in the Supper is Faith.\"\n\n\n\nPreface\n\n\nFrom the nature of the case a little work such as this cannot lay\nclaim to much originality, but must be, in the main, a compilation\nfrom various sources. Thus the articles on controverted subjects set\nforth the views of the best authorities to which the compiler has\nhad access, but not necessarily his own, though his stand-point all\nalong is, he trusts, distinctly that of the Church of England.\n\nThe idea of this book was suggested by Dean Hook's invaluable Church\nDictionary, but, as will be seen on comparison, it is by no means a\nmere abridgement of that work, many other authors having been laid\nunder contribution, and fresh articles having been added. Dean\nHook's Dictionary is admirable for its comprehensiveness and general\naccuracy, but unfortunately the price puts it out of the reach of\nmost of those for whose use the present \"Handy Dictionary\" is\nintended.\n\nThe compiler wishes to furnish not only the younger clergy, but\nalso the laity of the Church of England, with a cheap and handy\nbook of reference on all Church matters. He believes that Sunday\nSchool Teachers and Church Workers, Teachers in National Schools,\nthe upper scholars in Church Schools of higher grade, both public\nand private; and, indeed, all engaged in the elementary study of\nthe Prayer Book, or of Church History, will find this short \"Handy\nDictionary\" full of useful information.\n\nThe compiler desires in this place to acknowledge gratefully his\nobligations to all the authors and books consulted, especially to\nthose contained in the following list:--\n\nHook's Church Dictionary.\n\nHooker's Ecclesiastical Polity.\n\nBishop Harold Browne on the Thirty-nine Articles.\n\nBishop Wordsworth's Greek Testament.\n\nBishop Wordsworth's Theophilus Anglicanus.\n\nHart's Ecclesiastical Record'.\n\nRiddle's Christian Antiquities.\n\nSmith's Bible Dictionary.\n\nSir R. Phillimore's Ecclesiastical Law.\n\nThe S.P.C.K. Teacher's Prayer Book.\n\nBishop Barry's Teacher's Prayer Book.\n\nProcter on the Book of Common Prayer.\n\nPalmer's Origines Liturgicae.\n\nWheatly on the Book of Common Prayer,\n\nPearson on the Creed.\n\nSanderson's Handbook of Theology.\n\nHardwick's and other Church Histories.\n\nBlunt's Household Theology.\n\nEncyclopedia Britannica.\n\nChamber's Encyclopedia\n\nThe Globe Encyclopedia.\n\nThe Official Year Book of the Church of England.\n\nWhitaker's Almanack,\n\n etc., etc.\n\n\n\nABLUTIONS. Small quantities of wine and water poured into the\nchalice, after a celebration, and consumed by the Priest. Some\ntake two ablutions, the first of wine, the second of wine and water\nmixed. The object of this is to insure the entire consumption of\nthe consecrated element.\n\nABSOLUTION. In the Anglican Church the authoritative declaration,\nby a Bishop or Priest, of God's pardon to the truly penitent. \"All\nthe office and power of man in it is only to minister the external\nform, but the internal power and grace of remission of sins is\nproperly God's.\" (_Bingham_.)\n\nThere are three forms of absolution in our Prayer Book, viz., in\nthe Order for Morning and Evening Prayer; in the Communion Service,\nand in the Office for the Visitation of the Sick. It is to be\nnoticed in each case that Confession precedes Absolution. The\nScriptural authority for Absolution is found in Matt. xvi.19;\nxviii.18; John xx.23; 1 Cor. v.3-5; 2 Cor. ii.10.\n\nSt. Jerome compares the office of the Christian Priest in\nAbsolution, with that of the Jewish Priest in cases of cleansing\nfrom leprosy.\n\nABSTINENCE, _see_ Fasting.\n\nACOLYTE. One of the minor Orders of the Church of Rome. An Acolyte's\nduties are to wait upon the Priests and Deacons, carrying the bread\nand wine, &c. In some of our churches a layman, called a \"Server,\"\nperforms these duties.\n\nADULT BAPTISM, _see_ Baptism.\n\nADVENT. _Latin_, Coming. Four Advent Sundays immediately precede\nChristmas. They are so called because they are designed to prepare\nus to commemorate the _advent_, or _coming_, of Christ in the flesh\nat Christmas, and also to prepare for His second coming to judge\nthe world. The Ecclesiastical, or Church Year, begins with Advent\nSunday. The season of Advent is spoken of in a homily written as\nfar back as the year A.D. 450.\n\nADVOWSON. The right in perpetuity of patronage to a church, or\nany ecclesiastical benefice.\n\nAFFINITY, _see_ Kindred.\n\nAGAPAE. Love feasts. After a celebration of Holy Communion the early\nChristians frequently partook of a social and friendly repast known\nby this name. This custom was discontinued in the Vth. century on\naccount of abuses. It has been partially revived by some dissenting\nsects of our own day, who partake of a frugal meal and narrate their\nspiritual \"experiences.\"\n\nAGNUS DEI. Two Latin words, meaning \"Lamb of God.\" It is an anthem\nsung in some places by the choir during the Communion of the Priest.\nThe choir sing thrice, \"O Lamb of God, that takest away the sins of\nthe world,\" adding twice, \"Have mercy upon us,\" and the third time,\n\"Grant us Thy peace.\" The anthem is found in Edward VI.'s First\nPrayer Book.\n\nAGNOSTICISM. A school of thought which denies that we can know\nanything of God, or of a future state. It does not say that there\nis no God, but simply that it is impossible for us to know anything\nof God. It would do away with all revelation and theology, and make\nus think of God as the great Unknown and Unknowable.\n\nAISLE. From a Latin word, meaning a _wing_. The lateral division\nof the choir, nave, or transept of a church.\n\nALB, _see_ Vestments.\n\nALLELUIA or HALLELUJAH. A Hebrew word, meaning _Praise ye the Lord_.\n\nALL SAINTS' DAY. Nov. 1st. On this day the Church commemorates all\nthe known and unknown departed Christian worthies, and the communion\nof the Church triumphant with the Church as yet militant on earth.\nIt is called also All Hallows Day.\n\nALMONER. One who has the distribution of alms to the needy. In\nmonasteries it was the officer who had charge of the Almonry, or\nroom where alms were distributed. The Lord High Almoner is a Prelate\nwho has the disposing of the alms of the sovereign.\n\nALMS. Relief given out of pity to the poor. In ecclesiastical\nlanguage, the money collected during the Offertory. Alms should be\ncollected every Sunday, whether there is a communion or not, as the\nrubric directs. The disposal of the alms rests with the clergyman\nand churchwardens, when there is an offertory, _i.e._, when the\noffertory sentences are read (see Rubric). Collections made at other\ntimes seem to be at the Clergyman's sole disposal.\n\nALTAR; LORD'S TABLE; HOLY TABLE; COMMUNION TABLE. Disputes have\nfrequently arisen as to whether the Holy Table was to be called the\n_Communion Table_ or the _Altar_. Bingham writes--\"The ancient\nwriters used both names indifferently; some calling it Altar, others\nthe Lord's Table, the Holy Table, the Mystical Table, the Tremendous\nTable, &c., and sometimes both Table and Altar in the same sentence.\nIgnatius, Irenaeus, Origan, and Tertullian all call it Altar. It is\ncertain that they did not mean by Altar what the Jews and heathen\nmeant: either an altar dressed up with images, or an altar for\nbloody sacrifices. In the first sense they rejected altars, both\nname and thing. But for their own mystical, unbloody sacrifice, as\nthey called the Eucharist, they always owned they had an altar.\"\n\nIn our Prayer Book it is styled the _Table_, the _Holy Table_, and\nthe _Lord's Table_. The phrase _Communion Table_ occurs in the\nCanons only. The word _Altar_ is used in the Coronation Service.\n\nBishop Sparrow, one of the reviewers of the Prayer Book in 1662,\nwrites thus:--\"That no man take offence at the word _Altar_, let him\nknow, that anciently both these names, _Altar_, or _Holy Table_ were\nused for the same thing; though most frequently the Fathers and\nCouncils use the name _Altar_. And both are fit names for that holy\nthing. Por the Holy Eucharist being considered as a sacrifice, in\nthe representation of the breaking of the bread, and the pouring\nforth of the cup, doing that to the holy symbols which was done to\nChrist's body and blood, and so showing forth and commemorating the\nLord's death, and offering upon it the same sacrifice that was\noffered upon the cross, or rather the commemoration of that\nsacrifice, it may fitly be called an _Altar_; which again is as\nfitly called an _Holy Table_, the Eucharist being considered as a\nSacrament, which is nothing else but a distribution and application\nof the sacrifice to the several receivers.\"\n\nALTAR CLOTH. The 82nd Canon provides that the Altar be covered with\na carpet of silk, or some other decent stuff; also with a fair linen\ncloth at the time of the ministration. It is usual in many churches\nto vest the Altar in different colours to mark the various seasons\nof the Church. Thus at Christmas, Easter, and festivals, other than\nthe feasts of Martyrs, _White_ is used. For Whit Sunday and feasts\nof Martyrs, _Red_ is used. For Trinity Sunday _White_ is used, but\nfor the Sundays after Trinity, _Green_. _Violet_ is the colour for\nAdvent, Lent, Rogation Days, and Vigils.\n\nALTAR LIGHTS, CANDLES. On this subject, Proctor in his book on the\nPrayer Book says, \"No direction was given upon the subject of the\nOrnaments of the Church in Edward VI.'s First Prayer Book, or in the\nAct of Uniformity which sanctioned it: but the publication of the\nBook was immediately followed by Injunctions (1549), condemning\nsundry popish ceremonies, and among them forbidding to set 'any\nlights upon the Lord's board at any time.'\" This was especially\nmentioned because the Injunctions of 1547 had forbidden candles\nbefore pictures or images, but allowed \"only two lights upon the\nhigh altar, before the Sacrament, for the signification that Christ\nis the very true light of the world.\" Although these Injunctions\n(1549) have not the authority of Parliament, yet they were\nundoubtedly issued with the intention of promoting that uniformity\nin all parts of Public Worship which had been enjoined by statute,\nand under the large notions of the royal supremacy which then\nprevailed. They may fairly be considered as affording evidence of\nthe contemporary practice, and of the intention of the authors of\nthe Prayer Book in matters of rites and ceremonies. Persons who\nyield the amount of authority to these Injunctions (which never\nbecame law) which is readily given to others (which were law),\nconsider that candles upon the Communion Table are ornaments which\nwere forbidden in the second year of Edward VI., and therefore are\nnot authorized by our present Rubric. On the other hand, we may\nconclude from the terms of Elizabeth's Act of Uniformity, and from\nthe Rubric of her Prayer Book, that it was her intention to\ndistinguish between the customs of 1549, represented by Edward's\nInjunctions of that year, and those which, not being mentioned and\nforbidden in the statute, might be considered as authorized by the\nParliament of 1549. And she certainly gave this practical\ninterpretation to her own law, since in the royal chapel \"the cross\nstood on the altar, and two candlesticks, and two tapers burning.\"\nHook, in his Church Dictionary, says,--\"From the time of Edward\nthere never seems to have been a time when the lights were not\nretained in Cathedral churches, and wherever we might look for an\nauthoritative interpretation of the Law. And to the present day the\ncandles are to be seen on the Altars of almost all Cathedrals. In\nCollegiate churches, also, they are usually found; and so also in\nthe Chapels Royal, and in the Chapels of several Colleges in Oxford\nand Cambridge.\"\n\nALTAR LINEN. The rubric at the beginning of the Communion Service\nprovides that \"The Table, at the Communion-time,\" is to have a \"fair\nwhite linen cloth upon it.\" And a further rubric declares that \"What\nremaineth of the consecrated Elements\" is to be covered with \"a\nfair linen cloth.\" This latter cloth is called a _corporal_, although\nsome understand a cloth laid on the altar by that name. Other things\nused in some churches at the time of the celebration are--(1) a\n_chalice-veil_, which is a square of silk embroidered and fringed,\nvarying in colour, according to the season, or of transparent\nmaterial edged with lace. It is used for covering the chalice.\n(2) The _pall_, a small square of card-board, with linen on either\nside, is sometimes used to cover the chalice till after the people\nhave communicated. (3) The _burse_ is a kind of purse or pocket in\nwhich the corporal and pall are kept.\n\nALTAR RAILS. Archbishop Laud, 1640, ordered that the Holy Table\nshould be placed at the east end of the chancel, and protected from\nrude approach by rails. They do not appear to have been in general\nuse in the Western Church before the Reformation; although it is\nprobable their use in the side chapels of Cathedrals is early. It\nis hard to say whether by the Latin word _cancelli_ is meant the\nchancel-screen or the altar-rails, in some cases probably the\nlatter. The use of altar-rails is ancient in the Eastern Church.\nThe space within the rails, where the altar stands, is called the\nsanctuary.\n\nALTAR SCREEN. A screen behind the altar.\n\nALTAR VESSELS. Flagon, Chalice or Cup, and Paten. To these may be\nadded the _cyborium_, a covered vessel, placed upon the altar of\nRoman Catholic churches, and holding the consecrated host. Altar\nvessels from very ancient times have usually been made of the most\ncostly materials which the congregation using them could afford.\nThe flagon appears to be the vessel in which the wine is placed\nbefore consecration. The chalice, or cup, that in which it is\nconsecrated, and administered to the people. The paten is the plate\non which the bread is consecrated, and from which it is dispensed\nto the people. A second plate is used for the unconsecrated bread,\nand is placed, with the flagon, on the Credence Table.\n\nALTRUISM, _see_ Comtism.\n\nAMBULATORY, or PROCESSIONARY. The continuance of the aisles round\nthe east end of a church, behind the altar.\n\nAMEN. A Hebrew word meaning \"So be it,\" and thus it is explained in\nthe Catechism. The same word in the Greek is rendered the \"Verily,\nverily\" of our Lord's parables. It should be said aloud by every\nmember of the congregation, as testifying his assent to the prayer\nor praise offered, who thus makes it his own. St. Jerome says the\nprimitive Christians at their public offices \"echoed out the Amen\nlike a thunderclap.\"\n\nWhen printed in the Roman character in our Prayer Book it is for\nthe minister to say alone; when in Italics, it is for the people\nto say, and not for the minister.\n\nAMICE, _see_ Vestments.\n\nANABAPTISTS, _see_ Baptists.\n\nANDREW'S (St.) DAY. Nov. 30th. St. Andrew appears to have been a\ndisciple of the Baptist before he became a follower of our Lord.\nHe was the means of bringing his brother Simon, afterwards called\nPeter, to Jesus. After the Ascension he is supposed to have laboured\nin Scythia, and finally to have suffered death by crucifixion. The\nform of the cross on which he was martyred is called after him the\nSt. Andrew's Cross.\n\nANGEL. A Greek word, meaning a _messenger_, and as such it is\napplied sometimes to God's ministers on earth; _e.g._, the\nBishops of the seven Churches of Asia are called \"Angels\" in\nRev. i. and ii. The word is more generally used of those bright\nbeings who wait around the throne of God to do His will. They are\nthe ministers of His good Providence to us.\n\nAngels are of a different order of creation from man. It is a\nmistake to believe that \"the dead in Christ\" become angels.\n\nThere are different orders among the angels; the Prayer Book speaks\nof \"Archangels,\" of \"Cherubim and Seraphim.\" The Bible tells us\nthat the name of one of the Archangels is Michael; Gabriel is also\nprobably of this order, and Raphael. The Cherubim (the derivation\nof this word is uncertain) are frequently spoken of in the Bible:\nGen. iii.24; Exodus xxv.19, 20; Ezekiel i.10; Rev. iv.6. The\nSeraphim, (plural of _Seraph_, a Hebrew word, meaning _fiery_, or\n_burning_) are possibly referred to in Psalm civ.4, \"He maketh His\nangels spirits, and His ministers a flaming fire.\"\n\nThe Holy Angels are the objects of worship in the Church of Rome,\nin a degree which many think idolatrous, although Romanists deny\nthis.\n\nANGLO-CATHOLIC CHURCH, _see_ Church of England.\n\nANNATES, _see_ Bounty, Queen Anne's.\n\nANNUNCIATION OF THE BLESSED VIRGIN MARY. March 25th. At the time\nof the Reformation the Church held seven festivals in honour of\nthe Virgin. Our Reformers have appointed a Collect, Epistle, and\nGospel, for only those two which have a foundation in the Gospel,\nviz: the Annunciation and the Purification. Two more, however, are\nretained in the Calendar, viz: the Visitation of the B. V. M.,\nJuly 2nd, and the Nativity of the B. V. M., September 8th. The two\nprincipal festivals were probably observed as early as the 5th\ncentury. It is to be noticed how the collects for both these\nfestivals bring forward their bearing on our Lord's life, rather\nthan the incidents they commemorate in the life of the Blessed\nVirgin.\n\nANTHEM, _see_ Church. Music.\n\nANTINOMIANISM. (literally \"_against law_\") The doctrine or opinion\nthat the _Elect_ (see _Calvinism_) are freed from obligation to\nkeep the Law of God. A power or privilege is asserted for the elect\nto do what they please without prejudice to their sanctity; it being\nmaintained that to them nothing is sinful, and this is represented\nas the perfection of Christian Liberty. History shows, as was to be\nexpected, that this doctrine has borne the most disastrous fruits\namong those who have embraced it.\n\nANTIPHON, ANTIPHONALLY, _see_ Church Music.\n\nANTI-TYPE, _see_ Type.\n\nAPOSTASY. A renouncing of our religion either formally, or virtually\nby our actions.\n\nAPOSTLE. From a Greek word, meaning \"one sent.\" A designation of\nthose twelve who were our Lord's companions on earth, and who,\nafterwards, were _sent_ into \"all the world to preach the Gospel to\nevery creature.\" After the treachery and death of Judas Iscariot,\nMatthias was chosen to fill his place, St. Paul, by virtue of his\nheavenly commission, is also termed an Apostle.\n\nAPOSTLES' CREED, _see_ Creed.\n\nAPOSTOLICAL SUCCESSION. \"The line in which the ministry of the\nChurch is handed on from age to age by the laying on of hands by\nBishops; the _corporate_ lineage of the Christian clergy, just as\nin the Jewish Church there was a _family_ lineage. The Church of\nEngland maintains the Apostolical Succession in the preface to her\nOrdination Service. Those are said to be in Apostolical Succession\nwho have been sent to labour in the Lord's vineyard by Bishops, who\nwere consecrated by other Bishops, who, in their turn, were\nconsecrated by others, until the derived authority is traced to the\nApostles, and through them to the great Head of the Church. The\nApostolical Succession of the Ministry is essential to the right\nadministration of the Sacraments. The clergy of the Church of\nEngland can trace their connexion with the Apostles by links in the\nlong chain, not one of which is wanting, from the times of St. Paul\nand St. Peter to our own.\" (_Hook's Church Dictionary_.)\n\nAPPROPRIATION. In pre-Reformation times. Monasteries, and other\nspiritual corporations, frequently annexed to themselves benefices,\nplacing in them some clergyman, who was called a Vicar, to do the\nwork of the place, for which they allowed him a certain sum out\nof the income they had appropriated. At the Reformation, the\nMonasteries, and religious houses were put down, and their property\ndistributed among the favourites of Henry VIII., and so the\npatronage and major part of the income of these appropriated\nbenefices came into the hands of laymen. Thus, at the present day,\na great number of our nobility and landed gentry are drawing large\nincomes from land, which is, in all right, the property of the\nChurch, while the clergy who do the work of the Church receive a\nmiserable pittance out of what was once their own. Laymen drawing\nthese incomes, \"great-tithes,\" as they are called, are named\nLay-Rectors. A benefice in the hands of a layman is termed, not\nan Appropriation, but an _Impropriation_.\n\nAPSE or APSIS. A semi-circular, or polyhedral termination of the\nchancel. This style of Church building, although common in the\nEast, has not been in use since the 13th century in England until\nquite the last few years. Mr. Street, the Architect of the Law\nCourts, built many churches in this style. In churches of this\nkind the altar should not be placed against the East wall, but\nupon the chord of the arc, as in the ancient Basilicas.\n\nARCHBISHOP. An Archbishop does not differ from a Bishop in _order_,\nbut only in _degree_. Like a Bishop he has his own diocese, but\nbesides that he is the chief of the clergy of a whole province.\nThis, however, is not always the case in the Roman and Eastern\nchurches. To him all appeals are made from inferior jurisdictions\nwithin his province. He also, upon the King's writ, calls the\nBishops and clergy within his province to meet in Convocation.\n\nARCHDEACON. As each province is divided into dioceses, severally\npresided over by a Bishop, so each diocese is divided into\narchdeaconries, consisting of a certain number of parishes. Over\neach archdeaconry one of the clergy, a priest, sometimes a bishop,\nis appointed to preside in subordination to the Bishop of the\ndiocese. The office dates back to very early times. In England\nthe dioceses were divided into archdeaconries about the time of\nthe Norman Conquest.\n\nARCHES, COURT OF. An ancient court of appeal, belonging to the\nArchbishop of Canterbury. The judge of it is called the Dean of\n_Arches_, because he anciently held his court in the Church of St.\nMary-le-Bow (Sancta Maria de Arcubus). (See _Ecclesiastical\nCourts_.)\n\nARCHITECTURE. The principal styles of English Architecture are:\n\nNorman, 1066 to 1154. Round-headed doorways, windows and arches,\nheavy pillars and zig-zag ornaments. The Nave of Rochester Cathedral\nis a good example. From 1154 to 1189 this style underwent a\n_Transition_, the rounded arches becoming pointed, as in the choir\nof Canterbury Cathedral.\n\nEarly English, 1189 to 1272. Narrow, pointed windows, lancet-shaped;\nclustered pillars. Example, the choir, Westminster Abbey, or\nSalisbury Cathedral. 1272 to 1307 was another _Transition_ period,\ntracery being introduced into the windows, as at the east end of\nLincoln Cathedral.\n\nDecorated, 1307 to 1377. Geometrical tracery in windows, enriched\ndoorways, and beautifully arranged mouldings. The Lady Chapel of\nEly Cathedral is a good example. This style underwent _Transition_\nfrom 1377 to 1407, when the lines became less flowing, as in the\nchoir of York Minster.\n\nPerpendicular, 1399 to 1547. Upright lines of moulding in windows;\ndoorways, a combination of square heads with pointed arches. Example,\nKing's College Chapel, Cambridge.\n\nTudor, or Elizabethan, 1550 to 1600. A debased species of\nPerpendicular, mostly employed in domestic architecture.\n\nJacobean, 1603 to 1641. An admixture of the Classical with the\nGothic, or Pointed style.\n\nARIANS. Heretics, so named from Arius, a native of Libya, their\nfirst founder. He was born about the middle of the 3rd century,\nand taught that God the Son was not equal to God the Father, being\nneither consubstantial nor co-eternal with the Father. As created\nby the Father, Arius looked upon our Lord as the highest of all\ncreatures, and in that sense the Son of God. These heretics were\ncondemned by the Council of Nice, in 325.\n\nARMINIANS. A party so-called after Arminius, (the Latin form of\nJames Harmensen, a Dutchman,) the opposer of Calvinism. Arminius\nheld that salvation is possible for all men, if they repent and\nbelieve in Jesus Christ, inasmuch as He died for the sins of the\nwhole world. They reject the doctrine of Predestination, as\ngenerally held; and the doctrine of final perseverance, they\ndeem uncertain and needing more proof. (See _Antinomianism and\nCalvinism_.)\n\nARTICLES, THE THIRTY-NINE. The Church of England's definition of\nChristian doctrine, and as such they have to be subscribed by all\nwho seek Holy Orders. Formerly, every graduate of our Universities\nhad to subscribe them. Many of the Articles are of a confessedly\nelastic nature, being so framed as to embrace the views of the\nvarious parties in the Church: but at the same time they are not\nso indefinite as many would have us believe.\n\nTheir history is this:--In 1553 Cranmer, Ridley, and others, drew\nup 42 Articles, which were more or less taken from the \"Confession\nof Augsburgh,\" composed by Luther and Melancthon. In 1562 these 42\nArticles were entirely re-modelled by Archbishop Parker and\nConvocation, when they were reduced to 38. In 1571, Parker and\nConvocation added Article xxix., which made up our present 39,\nwhich were subscribed in the Upper House of Convocation, by the\nArchbishops and Bishops, and by all the clergy of the Lower House.\nThey were published the year after (1572) under the superintendence\nof Bishop Jewel, and the Ratification, still subjoined to them in\nthe Prayer Book, was added. With regard to their arrangement--The\nfirst five treat of the doctrine of the Holy Trinity; the three\nfollowing establish the rule of Christian Faith; from the ninth to\nthe eighteenth they bear reference to Christians considered as\nindividuals; and thence to the end they relate to Christians,\nconsidered as Members of a Church or religious society.\n\nASCENSION DAY or HOLY THURSDAY. The observation of this Festival\ncannot be traced with certainty to an earlier period than the 4th\ncentury, although, in the Western Church, at any rate, it was in\nSt. Augustine's time so thorough and universal, that he supposes it\nto have had an Apostolic origin. It is one of the four great\nFestivals of the Church. It is held forty days after Easter, in\nmemory of our Lord's _Ascension_ into heaven. Special psalms and\nlessons are appointed for the day, as is also a special preface in\nthe Communion Service.\n\nASH-WEDNESDAY. The first day of Lent. It is so called from the\nceremony anciently used in admitting people to penance, ashes being\nsprinkled upon their heads.\n\nA special service, called the Commination Service, is appointed\nfor use on this day.\n\nASSOCIATIONS, CHURCH, _see_ Societies.\n\nATHANASIAN CREED, _see_ Creed.\n\nATHEIST. The \"fool who saith in his heart, There is no God.\" Ps liii.\nThe _atheist_ differs entirely from the _sceptic_ and _agnostic_\n(which see). In \"A plea for Atheism,\" the writer says: \"If the word\n'God' is defined to mean an existence other than that existence of\nwhich I am a mode, then I deny 'God,' and affirm that it is\nimpossible that 'God' can be.\" The Psalmist's definition is the\nclearer.\n\nATONEMENT. Originally _at-one-ment_, the reconciling of two parties\nwho were before at variance. From that the word easily passed into\na term to denote the means by which the reconciliation was made,\nviz: the life and death of our Saviour, Eph. ii. 16.\n\nThe doctrine of the Church on this subject is expressed in Article\n11.\n\nATTRITION. This term is used by Romanists to denote the lowest form\nof Contrition, or Repentance; namely, mere sorrow for sin because\nof its consequences.\n\nBANNS OF MARRIAGE _see_ Matrimony.\n\nBAPTISM. This word means literally \"dipping.\" Holy Baptism is\none of the two Sacraments taught by our Church to be generally\n(universally) necessary to salvation. The _reason_ why the Church\nbaptizes is well shewn in the exhortation which immediately follows\nthe Gospel in the Service for the \"Public Baptism of such as are of\nriper years.\" The _doctrine_ of the Church on the subject is\nexplained in Article xxvii., and in the Catechism; also throughout\nher Baptismal Offices she shows what she believes it to be.\nNotwithstanding this, there are diverse views held of Holy Baptism\nby parties in the Church; as, for example, some will deny that the\npassage in John iii. 3 has anything to do with Baptism, although\nthe Church quotes it as a Scriptural authority for Baptism in the\nexhortation previously alluded to. These seem to degrade Holy\nBaptism into a mere formal admittance into the visible Church, this\nbeing the view the Wesleyans of the _present day_ take, but\nnot their founder's view. Hooker, in his fifth book, writes\nthus,--\"Baptism is not merely a sign or token of grace given, but\nan instrument or mean whereby we receive that grace; for it is a\nSacrament instituted by God for incorporation into Christ, and so\nthrough His merit to obtain (1) that saving grace of imputation\nwhich takes away all former guiltiness, (2) that infused divine\nvirtue of the Holy Ghost which gives to the powers of the soul\ntheir first disposition towards future newness of life. It is a\nseal perhaps to the grace of election before received; but to our\nsanctification here a step that hath not any before it.\"\n\nBAPTISM, ADULT. This office was added at the last revision of the\nPrayer Book, in 1661. It was made necessary by the general neglect\nof Church ordinances during the Rebellion. The Service is formed\nfrom that for the Baptism of Infants, but there are important\ndifferences, as will be seen by comparison. Confirmation and\nCommunion should immediately follow the Baptism of an adult.\n\nBAPTISM, INFANT. The question whether it is right to baptize infants\nwill be gone into under the head of _Baptists_. Our present service\nfor the Baptism of Infants is the out-come of many much older.\nBaptism should always be administered in the presence of a\ncongregation, as the Rubric orders. The question about _sponsors_\nwill be gone into under that head. The first prayer is by Luther,\nthe second is from an old Office; the Gospel, with nearly all the\naddresses or exhortations here and elsewhere in the Prayer Book, is\nfrom the \"Consultation,\" the work of Hermann, a German reformer.\nThe questions to the sponsors are taken from an old Office. The\nprayer of Consecration came into the present form in 1661; but by\nConsecration here we only mean that the element of water is\nseparated from common to sacred uses. It is not a necessary part\nof Baptism, as is shown by its being omitted in the Office for\nPrivate Baptism. The only two things necessary for the validity of\nHoly Baptism are (1) that it should be administered in water, (2) in\nthe name of the Holy Trinity, as is shown by the questions in that\npart of the Office for Private Baptism which treats of receiving a\nchild publicly into the Church. It is to be noticed that the _rule_\nof our Church is that the child should be immersed in the water\n(see the Rubric before the form of words which accompany the act of\nBaptism). Thus the rite of immersion can be claimed by any Church\npeople. The custom of affusion, or aspersion, or sprinkling, came\ninto use in the Western Church as early as the 13th century; but in\nthe ancient Church Baptism was so administered to the sick. The\ndifference in the climates of Western Europe and the Holy Land is\nsufficient to account for the custom.\n\nThe words which express the reception of the newly-baptized child\ninto the congregation belong altogether to the English Prayer Book.\nThe ceremony of making the sign of the cross has come down from the\nancient Church.\n\nThe Address to the congregation, the Lord's Prayer, and the\nThanksgiving which follows, were placed here in 1552. It is to\nbe noticed how clearly the Church expresses her belief in the\nregeneration (see _Regeneration_) of each baptized infant. The\nlatter part of the last exhortation was added in 1661. \"The vulgar\ntongue\" of course means the \"common\" or English language.\n\nThe note at the end of the Office, although declaring the eternal\nsafety of a baptized child, dying before it commits actual sin,\ndoes not express any opinion as to the future of an unbaptized\nchild.\n\nBAPTISM, PRIVATE. To be used only for \"great cause and necessity.\"\nThis service was drawn up in 1661, chiefly from the \"Consultation.\"\nIt is very much to be deplored that so few of the children baptized\nat home, who live, are brought to be publicly received into the\nChurch. The distinction which the poor draw between Baptism and\nChristening as meaning respectively Private and Public Baptism is,\nof course, unfounded. Baptism is also called \"_Christening_,\"\nbecause in it the child is made a Christian, or member of Christ.\n\nUnder this head we may also treat of\n\nLay Baptism. Until 1604 this was allowed in the Church of England,\nbut the rubrics were then brought into such a shape that Baptism by\nany but a \"lawful minister\" was distinctly disallowed. Still we\nfind that by the present law, Lay Baptism, that is to say, Baptism\nby any man, or even woman, is valid so far as to qualify for burial\nwith the usual service. Lay Baptism is allowed in the Roman Church,\nas it was in the Mediaeval Church, and in primitive times. Such\nhaving always been the custom of the Catholic Church, it is well\nthat anybody should baptize a child in a case of great emergency,\nwhen a \"lawful minister\" cannot be procured. Should the child live\nand be brought to church, the clergyman can always, if doubtful of\nthe validity of the Baptism, use the hypothetical form at the end\nof the Office for Private Baptism.\n\nBAPTISTS or ANABAPTISTS. A name improperly assumed by those who\ndeny the validity of Infant Baptism. They were formerly called\n_Anabaptists_ because they _re-baptized_ all who had been baptized\nin their infancy. The Baptists formed a separate community in\nEngland in 1633. They may be looked upon as the successors of the\nDutch Anabaptists. Their object in forming themselves into a\nseparate body was (1) for the maintenance of a strictly Calvinistic\ndoctrine; (2) for the exercise of a vigorous and exclusive\ndiscipline; (3) for the practice of a literal scriptural ritual,\nespecially in the matter of Baptism. In Church polity they follow\nthe Independents. The Baptists hold that _immersion_ is essential\nto the validity of the ordinance. Their leading idea is that the\nChurch must consist of true Christians, and not merely of\nprofessing ones.\n\nIn 1882 in the United Kingdom there were\n _Sunday_\n_Ministers_, _Members_, _Chapels_, _Scholars_\n 1,905. 298,880. 3,502. 401,517.\n\nIn addition to these they have numerous congregations abroad, and\nthey raise about L200,000 yearly for missionary and benevolent\npurposes.\n\nInfant Baptism. The following reasons seem to afford ample proof\nthat the baptism of infants has always been the practice of the\nChurch, notwithstanding all the Baptists allege against it.\n\nUnder the Law infants were admitted into covenant with God by\ncircumcision when eight days old. Gen. xvii.10, 14, so, too, when\nthe Jews admitted proselytes into their communion, they not only\ncircumcised all the males, but baptized all, male and female,\ninfant and adult.\n\nThus, when the Apostles were sent \"to make proselytes of all\nnations, by baptizing them\" (Matt, xviii.19, should be so\ntranslated) would they not baptize infants as well as adults,\nseeing that such was the Jewish custom?\n\nCompare John iii.5, \"Except a man (Greek, except _any one_) be born\nof _water_ and of the Spirit he cannot enter the _kingdom of God_,\"\nwith Mark x.14, where our Lord says of infants that \"of such is\nthe _kingdom of God_.\" If so, they must be capable of baptism, both\nby water and the Spirit.\n\nSt. Peter, when speaking of baptism, said the promise was not only\nto adults, but also to their _children_, Acts ii.38, 39.\n\nAgain, where there no _children_ among the whole households which\nwere baptized by the apostles, Acts xvi.15, 33, 1 Cor. 1.16?\n\nThe early Fathers show that children were baptized in their time,\nwhich, in some cases, was less than a century after the Apostles\nlived. Justin Martyr, for instance, writing A.D. 148 (_i_._e_., 48\nyears after the death of the last Apostle), speaks of persons 60\nand 70 years old, who had been made disciples to Christ in their\ninfancy. How can infants be made disciples, but by baptism? And,\nif these had been baptized in their infancy, it must have been\nduring the lifetime of the Apostle St. John, and of other apostolic\nmen.\n\nBARNABAS' (St.) DAY. June 11th. This Apostle's name was changed\nfrom Joses into Barnabas, which means the \"Son of Consolation.\" He\nwas a highly educated man, being brought up, as St. Paul was, at\nthe feet of Gamaliel. He travelled with St. Paul until there was a\ndisagreement on the subject of Mark, the kinsman of Barnabas. After\nthey separated, it is probable that St. Barnabas laboured in\nCyprus. He is believed to have suffered martyrdom at Salamis by\nbeing stoned.\n\nBARTHOLOMEW'S (St.) DAY. August 24th. This Apostle is believed to\nhave been identical with Nathaniel. We are told nothing of his\nlabours in the Bible. He is believed to have worked in Armenia and\nLycaonia, and to have suffered martyrdom by crucifixion at\nAlbanople.\n\nThis day is rendered famous in history, on account of the horrible\nmassacre of Protestants in Paris in 1572. Thirty thousand persons\nwere put to death in France, and this with the deliberate consent\nof the Pope and the authorities of the Roman Church!\n\nBELFRY. Originally and properly, a watch-tower. That part of a\nchurch where the bells are hung.\n\nBELLS. Bells have been used in churches in England from the 7th\ncentury. Their various uses are well summed up in the following\nmonkish distichs,--\n\n \"Laudo Deum verum, plebem voco, congrego clerum,\n Defunctos ploro, pestem fugo, festa decoro.\"\n\n \"Funera plango, fulgura frango, sabbata pango,\n Excito lentos, dissipo ventos, paco cruentos.\"\n\nIn the Roman Church they are \"baptized,\" with a certain ceremony;\nin the English Church they are merely consecrated, that is, set\napart for a sacred purpose.\n\nThe \"passing bell\" is the tolling of a bell while anybody is dying,\nor _passing_ out of this life, in order that the faithful may offer\nprayers on his behalf. It is ordered by Canon 67.\n\nBENEDICITE. The apocryphal ending of Daniel iii. It is a\nparaphrastical exposition of Ps. 148; it was commonly sung in the\nChristian Church in the 4th century. In 1549 it was ordered to be\nsung during Lent instead of the _Te Deum_. It is now generally used\nwhen the lessons speak of the Creation. The \"three children\" are\nAnanias, Azarias, and Misael, who are better known by their\nChaldean names of Shadrach, Meshach, and Abednego.\n\nBENEDICTION. A solemn act of blessing performed by Bishops and\nPriests of the Church. A certain form was given by God Himself for\nthe use of the Jewish Priests, Num. vi.22-27. In our Church\nseveral forms are used agreeing with the Office of which they form\na part. The ordinary benediction at the end of the Communion\nService is from Phil, iv.7, and Num. vi.23.\n\nBENEDICTUS. The song of Zacharias, the father of the Baptist,\nLuke 1.68-79. The alternate Psalm, called the _Jubilate Deo_, was\ninserted in 1552 to be used when the _Benedictus_ happened to be\nread in the second lesson. The song of Zacharias has always been a\nhymn of the Church.\n\nBENEFICE or LIVING. A church endowed with a revenue for the\nperformance of Divine Service; the holder of which is called a\nRector, or Vicar, or Incumbent, or Perpetual Curate (see under each\nhead). Heresy, Simony, and other grave offences, disqualify a man\nfrom holding a benefice.\n\nA clergyman can only be deprived of his benefice for want of\ncapacity, Heresy, Contempt of Court, or crime.\n\nBIBLE, THE HOLY. So called from a Greek word, meaning \"the books,\"\njust as the word _Scriptures_ means \"the writings.\" The Bible is\ndivided into two parts--the Old and the New Testaments, or\nCovenants. The Old Testament, or the Covenant of God with the\nHebrew nation, is written partly in Hebrew, and partly--the latter\npart--in Aramaic. It is most important to remember that it was\nwritten by many different persons, and at widely different times,\nspreading over the course of 2,000 years. The New Testament, or the\nNew Covenant of God with His people, whether Jews or Gentiles,\nalthough also written by many various authors, was produced between\nthe years A.D. 50, and A.D. 100.\n\nThe Bible is called the \"Word of God\" because the authors wrote by\nthe inspiration of the Holy Ghost, Heb. i.i; Acts iv.25; 2 Peter\ni.21; &c. It is important to remember that we do not claim a\n_verbal_ inspiration, for the writers, but simply that God put\ninto their minds what they should write. Inspiration did not\npreserve them from errors in grammar, or natural philosophy, or\nanything else foreign to the actual design of the Bible, which is\nthe revelation of God, and of His will to man.\n\nThus, it is most important that we should know what books are\ninspired, and have a right to form a part of the Holy Scriptures,\nin other words what books are _canonical_. The Old Testament, as\nwe have it now, was used by the Jews in the time of our Lord, who\noften quotes from its various books Himself, thus stamping them\nwith the divine authority which they claimed. Ezra seems to have\ndetermined the canon of Old Testament Scriptures. With regard to\nthe New Testament, the question of the authenticity and canonicity\nof some books was very much more difficult to determine, and an\nenormous amount of labour and scholarship has been expended on the\nsubject. There can be no reasonable doubt now with regard to any\nof the _books_ of the New Testament; the only thing now doubtful\nis what the original words were in the places where the ancient\nmanuscripts differ. These differences are called _various\nreadings_. The publication of the Revised Version of the New\nTestament in 1881 was partly an attempt to settle this question.\nThe differences, as a rule, are very unimportant.\n\nThe chief translations of the Bible into English are Wiclif's, 1360;\nTindal (or Tyndale) and Coverdale's, 1526; The Geneva Bible, 1560;\nThe Bishops' Bible, 1568. The Translation we use now, called the\nAuthorized Version, was published in 1611. About 50 learned men were\nappointed by King James 1st for the task.\n\nWe will now proceed to consider the contents of the Bible, first\nremarking that the division into Chapters and verses does not date\nback beyond the 13th century, that it rests on no authority, and\nvery often spoils the sense.\n\nThe Old Testament consists of 39 books, which may be thus\nclassified:--The Books of the Law; The Historical Books; The Holy\nWritings, or Poetical Books; and the Prophetical Books.\n\n_The Books of the Law_, five in number, were written by Moses, and\nare called the Pentateuch; they are:--Genesis. Exodus, Leviticus,\nNumbers, and Deuteronomy.\n\n_The Historical Books_ are twelve. Where the name of the Author\ndiffers from the name of the Book it is given in brackets,--Joshua,\nJudges (Samuel?), Ruth (Samuel or Ezra), 1st and 2nd Samuel (Samuel,\nNathan, and Gad), 1st and 2nd Kings (Jeremiah), 1st and 2nd\nChronicles (Ezra?), Ezra, Nehemiah, Esther (author not known).\n\n_The Poetical Books_, or _Hagiographa_, consist of five books,--Job\n(author not known), Psalms (by various authors, about half by\nDavid), Proverbs (Solomon chiefly), Ecclesiastes (generally\nattributed to Solomon), Song of Solomon, or Canticles.\n\n_The Prophetical Books_ are divided into two classes, the Greater\nProphets and the Lesser Prophets. They are so called, not from any\nsuperiority or inferiority, but from the extent of their writings.\n\n_The Greater Prophets_ are four in number,--Isaiah, Jeremiah\n(author of two books--his Prophecy and his Lamentations), Ezekiel,\nDaniel.\n\n_The Minor Prophets_ are twelve,--Hosea, Joel, Amos, Obadiah, Jonah,\nMicah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.\n\nThe ordinary reader of the Bible misses much from the fact that the\nbooks are not grouped in any chronological order. In the following\ntable the books are placed so as to form a continuous history of\nthe Jews, while, by their side, are the names of those books which\nshould be read as commentaries on the period. The book of Job,\nhowever, it is impossible to place. He seems to have been a shepherd\nking, perhaps of the time of Abraham, but he was not of the Hebrew\nnation. The two books of the Chronicles contain a summary of\nhistory from the Creation down to the Restoration under Cyrus;\nparts, however, may be read with other books. (_For Table_, _see\nopposite page_.)\n\nFrom the time of Malachi to the Birth of John the Baptist, a period\nof about 400 years, there seems to have been no special revelation\nfrom God. The _Apocrypha_ was composed in that period by various\nauthors. Although parts of it are appointed to be read as Lessons\nin Church, yet it is not considered as inspired, and consequently\nit does not belong to the Word of God. Our Church, in Art. vi.,\nsays that \"the other books (viz., the Apocrypha) the Church doth\nread for example of life and instruction of manners, but yet it\ndoth not apply them to establish any doctrine.\" The Church of Rome\nreceives the Apocrypha as Canonical.\n\nWe now pass on to consider the New Testament. It consists of 27\nbooks, written by eight persons. They were all written in Greek,\nunless perhaps St. Matthew's Gospel, which some critics hold was\noriginally written in Hebrew. The whole of the New Testament was\nwritten before the end of the first century, and during the lifetime\nof the Apostle John. The books were all received from the first as\ninspired, except the Epistle to the Hebrews, Epistles of James and\nJude, 2nd of Peter, 2nd and 3rd of John, and the Book of the\nRevelation; but all these were in early times accepted as Canonical.\nIt is still doubtful who wrote the Epistle to the Hebrews.\n\nThe _Four Gospels_ are by St. Matthew, St. Mark, St. Luke, and St.\nJohn. Of these, the first three are called the Synoptical Gospels,\nbecause they give a general view, and contain a brief account of\nthe chief events of our Saviour's life, His miracles and His\nparables, from the same standpoint. St. John chiefly dwells on our\nLord's words and discourses. The word \"Gospel\" means \"_good news_.\"\n\nThe Book of the _Acts of the Apostles_ is generally considered to\nhave been written by St. Luke (c.f. Acts 1.1 with Luke 1.1-4).\n\nThe Epistles were written by the authors whose names they bear\n(except perhaps Hebrews). Seven of them are called _Catholic_,\nwhich means addressed to the Church _generally_, or _universally_,\nand not to particular persons or particular bodies of Christians.\n\nThe Book of Revelation, or Apocalypse, is by St. John the Apostle.\n\nThe following is a chronological table of the books of the New\nTestament, with their probable dates:--\n\n\n Books Date\n A.D.\n S. Matt's 60\n S. Mark's 64\n S. Luke's 64\n S. John's 70\n The Acts 64\n I. Thess. 52\n II. Thess. 52\n Galatians 52\n I. Corinth. 53\n II. Corinth. 57\n Romans 58\n Ephesians 61\n Philipp. 62\n Colloss. 62\n Philemon 62\n I. Tim. 56\n Titus 56\n II. Tim. 61\n S. James 61\n I. Peter 64\n II. Peter 64\n Jude 64\n I. John 80\n II. John 85\n III. John 90\n Revelation 95\n Some scholars assign an earlier date to the Revelation.\n\n\n\nCHRONOLOGICAL TABLE OF BOOKS OF THE OLD TESTAMENT.\n\n--------------------------------------------------------------------------------------\n | | BOOKS ILLUSTRATING | CONTEMPORARY\nPERIOD | HISTORY | SAME PERIOD | PROPHETS\n--------------------------------------------------------------------------------------\nCreation | Genesis, | I. Chron. i. to x. |\nTo | Exodus. | (geneaologies). |\nSettlement| Numbers. | Leviticus. |\nIn | Deuteronomy.| |\nCanaan. | Joshua. | |\n--------------------------------------------------------------------------------------\nJudges. | Judges. | Ruth. |\n--------------------------------------------------------------------------------------\nKings. | I. Samuel. \\| I. Chron. x. to xxix. 22; Psalms |\n | II. Samuel./| of David,Asaph, Ethan, and |\n | | Sons of Korah. |\n | I. Kings | | Ecclesiastes, Canticles, and | Jonah (time of Jehu).\n | \\| Proverbs, (time of Solomon). |\n | II. Kings /| I. Chron. xxix. 22, to end of II. | Amos\n | | Chron. | Hosea | From Uzziah\n | | | Isaiah \\ to end of\n | | | Joel / Hezekiah.\n | | | Micah |\n | | | Nahum |\n | | |\n | | | Zephaniah\\ Time of\n | | | Jeremiah / Josiah.\n---------------------------------------------------------------------------------------\nEsther. | Psalm cxxxvii. | Habakkuk, Daniel,\n | | Obadiah, Ezekiel.\n---------------------------------------------------------------------------------------\nEzra. | Psalms cxx. to cxxxiv. (probably sung | Haggai, Zechariah,\n | on the way back). | Malachi.\nNehemiah. | Psalms cxiii. to xcviii. at consecration of |\n | Temple. |\n---------------------------------------------------------------------------------------\n\n\nBIBLE CHRISTIANS. Sometimes called Bryanites. They are the followers\nof a Mr. William O'Bryan, a Wesleyan local preacher in Cornwall,\nwho, in 1815, separated from the Wesleyans, and began himself to\nform societies upon the Methodist plan. In doctrine they do not\nappear to differ from the various bodies of Arminian Methodists.\nThe forms of public worship are of the same simple character. But\nin the administration of the Lord's Supper \"it is usual to receive\nthe elements in a sitting posture, as it is believed that that\npractice is more comformable to the posture of body in which it was\nfirst received by Christ's Apostles, than kneeling; but persons are\nat liberty to kneel, if it be more suitable to their views and\nfeelings to do so.\" Members of this sect are nearly all Cornish\npeople.\n\n _Ministers_. _Lay Preachers_. _Members_.\n 173. 1,442. 24,238.\n\n _On_ _Sunday_\n _Probation_. _Chapels_. _Scholars_.\n 822. 574. 37.361.\n\nBIDDING PRAYER. The Prayer before the Sermon. Before the Reformation\nit was called the _Bidding of the beads_. The people were bid to\npray for certain objects as the preacher successively named them.\nThe canonical form of the present prayer is given in the 55th Canon.\nThe ordinary practice of using a collect is now sanctioned by\ncustom. An extempore prayer, however, from the preacher is quite\nunauthorized. At the University sermons, and also on occasions of\nmore than usual solemnity, the Bidding Prayer is always used. In\nBorough towns it is appropriately repeated on the Sunday next after\nNovember 9th, when the Mayor is elected.\n\nBIER. The carriage on which the coffin is carried to the grave.\n\nBISHOP, _see_ Orders.\n\nBOUNTY, QUEEN ANNE'S. Before the Reformation, the _Annates_ or\n_First-fruits_, being the profits for one year of every vacant\nbenefice, were paid to the Pope. In Henry VIII.'s reign they were\npaid to him instead. Queen Anne, however, instead of receiving\nthem for her own use, established a fund for the benefit of the\npoor clergy. This fund has since been called Queen Anne's Bounty.\nMoney was granted to it also by Parliament, and many generous\nindividuals increased the sum.\n\nBOWING AT THE NAME OF JESUS. This pious custom is ordered by the\n18th Canon of our Church, in supposed accordance with the idea of\nthe Apostle in Phil. ii.9. In many churches the custom is now\nobserved by bowing at the Sacred Name in the Creed only; but the\nCanon orders \"due and lowly reverence to be done\" whenever the\n\"Name of the Lord Jesus is mentioned in the time of Divine Service.\"\n\nBOWING TOWARDS THE ALTAR. This reverent custom is still practised\nin many of the Royal Chapels, and in some churches and Cathedrals,\n_e.g._, in Christ Church, Oxford, in many village churches where\nthe custom, once universal, has not died out, and it survives in\nsome College Chapels.\n\nThe synod of 1640 said, \"We heartily commend it to all good and\nwell affected people, that they be ready to tender to the Lord\ntheir reverence and obeisance, both at their coming in and going\nout of church, according to the most ancient custom of the primitive\nChurch in the purest times.\"\n\nBROAD CHURCH, _see_ Church Parties.\n\nBURIALS ACT. A Bill passed in Parliament, 1880. Before the passing\nof the Act no deceased persons (with certain exceptions, specified\nin the Rubric) could be buried in consecrated ground without the\nService of the Church of England being read over their remains.\nNow, anyone who wishes to have his relatives or friends buried in\nany such ground without any religious service, or with any other\nChristian and orderly service than that of the Church of England,\ncan do so. This service may be conducted by anybody, man, woman, or\nchild, but 48 hours' notice must be given in writing to the\nincumbent, who still has all his legal rights preserved. The\nBurials Bill deals solely with the churchyard, and confers no\nrights as to the tolling of the bell, or to the use of any church\nor consecrated chapel.\n\nUnder this Act the Clergy are empowered to use the Service of the\nChurch for the burial of the dead in any unconsecrated burial\nground or cemetery.\n\nThe Bill owes its origin to the agitation of Dissenters, and that\ntheir supposed grievances were purely sentimental is shown by the\nfact that comparatively few funerals are taken under this Act.\n\nBURIAL SERVICE, THE. The present arrangement of this Office is the\noutcome of several revisions. In 1549 (1st Prayer Book of Edward VI.)\nthere was a special Communion Office for use at funerals. The custom\nobtaining in many places of the mourners coming to church on the\nSunday next following the funeral perhaps has its origin in the\nancient practice of their receiving Holy Communion together. The\nRubric denying Christian burial to the unbaptized, the excommunicate,\nand to suicides was added in 1661. The first two sentences, or\nanthems--John xi.25, 26, and Job xix.25-27, formed part of an\nancient Office. The third sentence, I Tim. vi.7, and Job i.21, and\nthe two Psalms, were added in 1549. The Lesson formerly formed part\nof the Mass for the Dead. The sentences, or anthems, to be said at\nthe grave side are from old Offices, so also what follows down to\nthe Collects. The prayer, \"For as much,\" &c., is called the\n_Committal Prayer_, and the practice of casting earth upon the\ncoffin is part of a very old ceremony. The last two prayers were\nadded in 1552, and the \"Grace\" in 1661. Many of the dissenting\nsects use this Service. The whole Office is of a nature to cheer\nthe heart of the mourner, and to rouse in all a \"hope full of\nimmortality.\"\n\nCALENDAR, THE CHURCH, is the detailed (excepting, of course, the\nrubrics) law of the Church for the daily worship of God. It also\ncontains a list of Fasts and Festivals, or Holy Days. Our Church\nrecognises eighty-two such Holy Days, of which the following is a\nclassification, not including Ash Wednesday, Holy Week or Passion\nWeek, and Easter Eve:--\n\nIn honour of our Blessed Lord (including 50 ordinary Lord's Days) 57\n\nIn honour of God the Holy Ghost 3\n\nIn honour of the Holy Trinity 1\n\nIn honour of the Blessed Virgin Mary 2\n\nIn honour of the Holy Angels 1\n\nIn honour of the Apostles and Evangelists 14\n\nIn honour of S. John Baptist and other Saints 4\n\nThe object for which Holy Days are instituted, is the commemoration\nof some person or event by devotional observance, the devotion\nbeing, of course, offered to Almighty God. (_Blunt's Household\nTheology_.)\n\nThe Calendar contains a Table of Lessons, or portions of Holy\nScripture, to be read in Church, and rules for finding the date of\nthe Moveable Feasts.\n\nThe present Table of Lessons came into use Jan. 1st, 1873.\n\n(For Holy Days, &c., see under their respective heads.)\n\nCALL TO THE MINISTRY. Every Candidate for Deacon's Orders (see\nOrdinal) has this question put to him by the Bishop,--\"Do you trust\nthat you are inwardly moved by the Holy Ghost to take upon you this\nOffice and Ministration, to serve God for the promoting of His\nglory and the edifying of His people?\"\n\nIn the \"Ordering of Priests\" a similar question is put in this\nform,--\"Do you think in your heart that you be truly called,\naccording to the will of our Lord Jesus Christ, and the order of\nthis Church of England, to the Order and Ministry of Priesthood?\"\nAnd in the \"Consecration of Bishops\" the question is put thus,--\"Are\nyou persuaded that you be truly called to this Ministration,\naccording to the will of our Lord Jesus Christ, and the order of\nthis realm?\"\n\nIt should be noticed that the question is not \"Are you sure?\" but\n(_a_) \"Do you trust?\" (_b_) \"Do you think?\" (_c_) \"Are you\npersuaded?\" If a man deals earnestly and truly with his own heart,\nhe can scarcely be deceived as to whether he answers these solemn\nquestions truly or not. He need not wait for some miraculous\nintimation from the Holy Spirit. By ordinary signs he may safely\njudge: primarily, from his own sincere inward conviction; and in\nan inferior degree from the advice of his parents, or of God's\nministers, or of other godly persons qualified to advise in such a\nmatter. These are all ways of learning God's will.\n\nBishop Oxenden, in his \"Pastoral Office,\" says to the Candidate for\nHoly Orders, \"If, after looking well at your motive, you find it\npure,--if you are entering the Ministry in a serious, thoughtful\nspirit,--if the love of souls, and an earnest desire to save them,\nimpels you--if you feel the work is one in which your soul will\nfind delight, and that you are heartily willing to labour in the\nservice of your Heavenly Master,--then I hesitate not to say that\nyou have chosen for yourself the best and most delightful of all\nprofessions.\" This consciousness of purity of motive is a true\nindication that a candidate is called of God.\n\nCALVINISTS. These form no particular sect, but are to be found\namong different bodies of Christians. They are the followers of the\nReformer, John Calvin, who was born in 1509. The five _points_, or\nessential doctrines of Calvinism, are (1) particular election, (2)\nparticular redemption, (3) moral inability in a fallen state, (4)\nirresistible grace, and (5) the final perseverance of the saints.\nIn other words, a Calvinist holds that before the foundation of\nthe world God _elected_ a certain number to salvation, and\n_reprobated_ the rest of mankind to damnation; that Christ Jesus\ndied only for the elect; that mankind are totally depraved in\nconsequence of the fall; that God, in His own good time, calls all\nthose he has before predestinated to life by the _irresistible_\npower of the Holy Spirit to grace and salvation; that those once\ncalled can never finally fall from a state of grace.\n\nIt is true that the 17th Art. is so ambiguous in language that\neven such a doctrine as the above is not reproved by it; but the\nChurch of England, in her Communion Office, says that \"Christ, by\nthe one oblation of Himself once offered, made a full, perfect,\nand sufficient sacrifice, oblation, and satisfaction for the sins\nof the _whole_ world,\" and in the Church Catechism it is said that\n\"God the Son hath redeemed _all_ mankind.\" These two passages alone\nare enough to show that the Church of England is not Calvinistic\nin her doctrine. (See _Antinomianism_ and _Arminians_.)\n\nCANDLES, _see_ Altar Lights.\n\nCANON. A Greek word, meaning a Rule or Measure. The laws of\nthe Church are called _Canons_. The Canons made before the\nReformation are binding on our Church now, and are acted upon\nin the Ecclesiastical Courts, except where they have been superseded\nby subsequent Canons, or by the provisions of an Act of Parliament.\n\nCANON. An ecclesiastic, having the right to a stall in a Cathedral,\nand of giving a vote in the Chapter. He differs from a Prebendary\nin that a Prebendary means one who enjoys a Prebend, or endowment,\nwhereas a Canon does not necessarily do so. In England the Honorary\nCanons are all without capitular revenues.\n\nCANON. A name applied to part of the Roman Office of Mass, and it\nwas also made use of in first Prayer Book of Edward VI. The name\nis given to the more solemn part of the Eucharistic Service, from\njust after the Preface till the final close.\n\nCANON OF SCRIPTURE, _see_ Bible.\n\nCANONICAL HOURS. At a very early date special hours of prayer were\nappointed by the church. In the Church of Rome the Canonical Hours\nbegin with _vespers_, or evening prayer, about 6 o'clock, or sunset;\nnext follows _compline_, a service at bedtime; at midnight the\nservice of _nocturns_, or _matins_, was held; _lauds_, an early\nmorning service of praise, was held at cock-crow. Then came the\n\"Little Hours,\" _prime_ at 6 o'clock, _terce_ at 9, _sext_ at noon,\nand _nones_ at 3.\n\nCANTATE DOMINO. Psalm xcviii, used occasionally at Evening Prayer\nin place of the Magnificat.\n\nCANTICLES. Songs, especially also the Song of Solomon. The sacred\nsongs appointed to be sung or said in the Order for Morning and\nEvening Prayer. These are the Venite, Te Deum, Benedicite,\nBenedictus, Jubilate, Magnificat, Cantate, Nunc Dimittis, and Deus\nMisereatur; each of which see.\n\nCASSOCK, _see_ Vestments.\n\nCATECHISM. From a word meaning to _instruct by word of mouth_. The\ninsertion of this elementary exposition of Christian Faith and\nPractice into the Prayer Book is a feature of the Reformation. The\nCatechism, as drawn up in 1549, finished with the explanation of\nthe Lord's Prayer. The explanation of the Sacraments was not added\nuntil 1604. Bishop Overall is believed to have written it. The\nCatechism formerly stood in the Confirmation Service, but was\nplaced in its present position in 1661. The first rubric at the\nend of the Catechism has for a long time been rendered practically\nobsolete by the institution of Sunday Schools and Children's\nServices.\n\nCATHEDRAL. The chief church of every diocese is called the\nCathedral, because in it is the _cathedra_, or _seat_, of the\nBishop. Every Cathedral has a body of clergy belonging to it of\nvarious degrees of dignity. (See _Dean_, _Dean and Chapter_.)\n\nCATHOLIC. A Greek word, meaning _universal_ or _general_. The\nHoly Catholic Church is the visible Church of Christ throughout\nthe world, of all ages, all whose branches have retained unbroken\nthe Apostolical succession in the Ministry. There may be erring\nBranches of the True Church. Art. xix. declares, \"As the Church of\nJerusalem, Alexandria, and Antioch have erred, so also the Church\nof Rome hath erred....\"\n\nIt is improper to speak of the _Roman_ Catholic Church simply by\nthe name of Catholic; in England, members of the Church of England\nare _Catholics_.\n\nCEMETERY. _A sleeping place_. The beautiful name given to places of\nburial by Christians.\n\nCEREMONY. _Ceremonia_ in its classical sense was a general term for\nworship. Johnson defines a ceremony to be \"outward rite, external\nform in religion.\" Hooker uses the word in this sense. In a larger\nsense it may mean a whole office. All should read that part of the\nintroduction to our Prayer Book which treats \"Of Ceremonies, why\nsome are to be abolished, and some retained\" (written in 1549).\n_see_ also Art. xxxiv.\n\nCHALICE, _see_ Altar Vessels.\n\nCHANCEL. The choir, or upper part of a church, commonly at the east\nend, is called the chancel. It is the freehold of the Incumbent\nshould he be a Rector. Where there is a lay impropriator he has the\nfreehold. It usually is raised some steps above the level of the\nnave, from which it was formerly separated by a screen, called the\n_rood_ screen, upon which was the _rood_, or figure of our Blessed\nLord on the Cross. The chancel contains the seats, or stalls, for\nthe clergy and the choir. The east end of the chancel is partitioned\noff by the altar rails. The part thus enclosed is called the\nsanctuary, and contains the altar. The sanctuary is usually raised\nstill higher than the chancel by additional steps.\n\nCHANCELLOR. A deputy of the Bishop, with a jurisdiction in all\necclesiastical matters throughout the diocese.\n\nThe Chancellor of a Cathedral is quite a different personage. He is\nan ecclesiastic, frequently a canon, who discharges many duties in\nconnection with the Cathedral of which he is Chancellor. He directs\nthe services, is secretary of the chapter, the librarian, the\nsuperintendent of schools connected with the Cathedral, &c. These\noffices, however, are not always combined.\n\nCHANT, _see_ Church Music\n\nCHAPEL. Any consecrated building other than a Parish Church or\nCathedral. The word is also now applied to the Meeting Houses of\nthe various dissenting bodies. Lately, some of these bodies have\ntaken to calling their places of worship _churches_.\n\nCHAPLAIN. A person authorized to officiate in places other than\nthe Parish Church, such as the private chapels of noblemen, and\nthe chapels attached to Asylums, Workhouses, Hospitals, and the like.\nA statute of Henry VIII. restricts the number of chaplains which\nmay be appointed by personages of various ranks as follows:--an\nArchbishop, eight; a Duke or Bishop, six; Marquis or Earl, five;\nViscount, four; Baron, Knight of the Garter, or Lord Chancellor,\nthree; a Duchess, Marchioness, Countess, Baroness, the Treasurer\nor Comptroller of the King's household, the Clerk of the Closet,\nthe King's Secretary, the Dean of the Chapel, Almoner, and Master\nof the Rolls, each of them two chaplains. The Queen has forty-eight\nchaplains, called Chaplains in Ordinary.\n\nCHAPTER. The governing body of a Cathedral or Collegiate Church,\nconsisting of the Dean, the Canons, Prebendaries, &c. (See _Dean\nand Chapter_.)\n\nCHAPTER HOUSE. A building attached to a Cathedral, in which the\nDean and Chapter meet for the transaction of business.\n\nCHARGE. The address delivered by a Bishop or Archdeacon at their\nrespective Visitations of the Clergy.\n\nCHASIBLE, or CHASUBLE, _see_ Vestment.\n\nCHERUB, _see_ Angel.\n\nCHIMERE, _see_ Vestments\n\nCHOIR, or QUIRE. That part of a church which is called the chancel,\nis generally called the _choir_ in a Cathedral. The word is also\napplied to the singing men and boys, who lead the musical part of\nthe service. (See _Church Music_.)\n\nCHORISTER. A member of the choir, and more properly one of the boys\nof the choir.\n\nCHRIST. _The Anointed One_. The Greek form of the Hebrew _Messiah_.\nOne of the titles of our Blessed Lord. Acts x.38. (See _Trinity_,\n_The Holy_.)\n\nCHRISTEN, TO. The same as to Baptize. (See _Baptism_.)\n\nCHRISTIAN. A title given, in ridicule possibly in the first\ninstance, to the believers in Christ by the people of Antioch.\n(Acts. xi.26.)\n\nCHRISTIAN NAME. The name given us when we were made Christians,\nviz., at our baptism.\n\nCHRISTMAS DAY. Dec. 25th. The day kept as the anniversary of our\nSaviour's birth. This is believed to be the true day and month.\nW. H. Mill says that the objections against it are \"for the most\npart weak and groundless.\" This high Festival has been kept at\nleast since the IVth century. There are special Psalms and Lessons\nappointed, and a \"proper preface\" in the Communion Service. It is\none of those \"three times\" at which all professing members of the\nChurch are expected to communicate every year.\n\nCHURCH, THE. Our Prayer Book supplies us with a definition in Art.\nxix. The three chief branches of the Church Catholic are--(1) the\nEastern, or Greek Church; (2) the Western, or Roman Church; and (3)\nthe Anglican Church, of which the Episcopal Churches of England,\nScotland, Ireland, America, and the Colonies form part. Although,\nunhappily, there are grave differences in both faith and ceremony\namong these great branches of the Church, yet we can still profess\nour belief in \"one Holy Catholic and Apostolic Church,\" inasmuch\nas we are all one by unity of faith in Christ, by Apostolical\nfoundation, and succession of Orders. It seems well here to give\na brief sketch of the English, Greek, and Roman Churches.\n\nCHURCH OF ENGLAND. Christianity was introduced into Britain at the\nend of the first, or beginning of the second, century. Three British\nBishops were present at a Council held at Arles, in Gaul, in 314.\nAt the invasion of the heathen Anglo-Saxons the British Church\nretreated into Wales. In 597 Gregory the Great, Bishop of Rome,\nsent Augustine to this island, who was instrumental in reviving\nChristianity in the south-east of England. When he came he found\nseven Bishoprics existing, and two Archbishoprics, viz., London and\nYork. Augustine was made the first Archbishop of Canterbury; this\nwas the first appointment by Papal authority in England. The\nnorthern part of England was evangelized in the earlier portion\nof the following century, by Irish Missionaries from Iona, under\nAidan, Bishop of Lindisfarne; and his successor, Finan, who lived\nto see Christianity everywhere established north of the Humber, and\ndied in 662. \"The planting, therefore, of the Gospel in the\nAnglo-Saxon provinces of Britain was the work of two rival\nMissionary bands (597 to 662); in the south, the _Roman_, aided\nby their converts, and some teachers out of Gaul; in the north,\nthe _Irish_, whom the conduct of Augustine and his party had\nestranged from their communion. If we may judge from the area of\ntheir field of action, it is plain that the Irish were the larger\nbody; but a host of conspiring causes gradually resulted in the\nspread and ascendancy of Roman modes of thought.\" (Hardwick.)\n\nIn the time of Archbishop Theodore (668--689) the fusion of the\nEnglish Christians was completed, and the Pope began to assert\n(not without opposition) an usurped authority in the English Church\n(_c.f._, Hardwick).\n\nWhat are called the \"dark ages\" were indeed dark in the Church, for\nthen it was that she became erring in faith, doctrine, and practice,\nand almost a caricature of what she once was. This state of things\ncontinued until the 16th century, when the Reformation took place.\nThe movement was popular in England, and nearly all, clergy and\npeople, were glad to see the superstitions and corruptions which\nhad crept into the Church swept away by Archbishop Cranmer and\nhis colleagues. Still, there was a party which would take no\nshare in this movement, but remained faithful to the Pope,--the\nrepresentatives of what was falsely called the \"old faith.\"\nNotwithstanding the differences of faith between these two parties,\nthey both continued nominally members of the Church of England. It\nwas not until 1569 that the Roman Catholic party seceded from the\nChurch of England, and formed a distinct sect. It is most important\nfor Churchmen to remember that the Church of England did not secede\nfrom that of Rome, but Romanists seceded from the Church of England.\nJust as Naaman the leper remained the same Naaman after he was\ncured of his leprosy as he was before, so the Church of England\nremained the same Church of England after the Reformation as she\nwas before, composed of the same duly consecrated Bishops, of the\nsame duly ordained Clergy, and of the same faithful people. The\npresent Church of England is the old Catholic Church of England,\nreformed in the 16th century of certain superstitious errors, but\nstill the same Church which came down from our British and Saxon\nancestors, and as such it possesses its original endowments, which\nwere never, as some suppose, taken from one Church and given to\nanother. And thus, when Roman Catholics speak of our grand old\nCathedrals and Parish Churches as being once theirs, they assert\nwhat is not historically true. These buildings always belonged, as\nthey do now, to the Church of England, which Church has been\ncontinuous from British times to the present. (See _Endowment_.)\n\nThe Established Church in England is governed by 2 Archbishops and\n31 Bishops. Besides these, there are 4 Suffragan (which see) Bishops\n(Dover, Bedford, Nottingham, and Colchester). There are also 22\nretired Colonial Bishops in England. Four new Bishoprics have\nrecently been created, and two more are in course of formation.\nAs assistants to the Bishops there are 82 Archdeacons, and 613\nRural Deans. There about 13,500 benefices in England, and about\n23,000 clergymen of every class. The Church sittings number about\n6,200,000. It is somewhat difficult to arrive at the number of the\nmembers of the Church of England, as Nonconformists have always\nobjected to a religious census being made. Taking the following\nofficial returns, we find that, out of every 100,--\n\n Chrchs. Dsntrs.\n\n School returns give 72 28\n Cemetery \" \" 70 30\n Marriages \" \" 75 25\n Army \" \" 63 37\n (Of which 37 no fewer than 24 are Roman Catholics.)\n Navy returns give 75 25\n Workhouse \" \" 79 21\n Giving an average of 72 per cent, to the Church, and 28 per cent,\n to Dissenters.\n The whole population in England and Wales in 1878 was 24,854,397\n Church population at 72 percent. 17,995,159\n Nonconformist population (including Roman Catholics) 6,859,238\n\n With regard to Educational Matters, we find that\n\n Scholars.\n\n In Day Schools connected with the Church, there are 2,092,846\n Ditto with Wesleyans 173,804\n Ditto Roman Catholics 223,423\n In British and Undenominational Schools 324,144\n School Board Schools 1,197,927\n\n We also find that on Hospital Sunday, 1881, the following\n contributions were made:\n\n Church of England L174,662\n Methodists (the various sects together) L 9,012\n\n For Missionary purposes the sums of money collected in 1881\n were:\n\n Church of England L460,395\n Nonconformist Societies in England L313,177\n\n _Statistics of the Anglican Communion_ _Bishops_. _Clergy_.\n\n England and Wales (including 4 Suffragan,\n and 4 Assistant, Bishops) 41 23,000\n Ireland 12 1,700\n Scotland 7 250\n British Colonies, India, &c. 75 3,100\n United States 69 3,600\n Retired Bishops 22\n --- ------\n Total (in round numbers) 226 30,000\n\n\n\nCHURCH, THE GREEK. This ancient branch of the Catholic Church is\nthe Church of the East. The great schism between the Eastern and\nWestern Churches took place in the eleventh century, though for\ncenturies before a separation had been imminent. One of the chief\ncauses of the separation of the Eastern from the Western Church\nwas that the latter holds the doctrine that the Holy Ghost proceeds\nfrom the Son (_filioqe_) as well as from the Father, eternally; and\ninserted the words \"filioque\" (and from the Son) in the Nicene\nCreed. This the Eastern Church rejects; and also she errs in other\ndetails both of faith and practice. Her orders are without doubt\nApostolical, and efforts have been made for her union with the\nAnglican Church, but the \"filioque\" clause in the Creed has\nhitherto hindered this from being accomplished.\n\nCHURCH OF ROME. This is properly that branch of the great Church\nCatholic over which the Bishop, or Pope, of Rome presides. It in no\nway belongs to the object of this work to trace the history of this\nChurch from Apostolic times, nor yet to notice how by degrees it\nclaimed and assumed the supremacy over other churches. But since\nwe find amongst us certain congregations who worship according to\nthe Roman use, and who look up to the Pope of Rome as their head,\nit will be well to see how Romanism was introduced into this land\nafter the Reformation. As has been before noticed (see _Church of\nEngland_), it was not until about forty years after the Papal\nusurpation had been suppressed in England that those who still\nremained Roman at heart fell away from the ancient Church of\nEngland, and constituted themselves into a distinct community or\nsect. This was in the year 1570. This schismatic community was\nfirst governed by the Jesuits. In 1623 a Bishop, called the Bishop\nof Chalcedon, was consecrated, and sent from Rome to rule the Roman\nsect in England. The Bishop of Chalcedon was banished in 1628, and\nthen the adherents of the Papacy in England were left without any\nBishops until the reign of James II. This King favoured the\nRomanists, and would gladly have re-introduced the Roman Catholic\nreligion into the country. He filled many vacant Sees with members\nof the Church of Rome; but all he did in favour of Popery was more\nthan reversed in the reign of his successor, William III., Prince\nof Orange. In 1829 a Bill, called the Roman Catholic Emancipation\nBill, was passed, by which Roman Catholics were made eligible\nto sit in Parliament, and restored to other rights of English\ncitizenship from which they had before been excluded. In the present\nreign (1850) Dr. Wiseman, and a few other Roman Catholic priests,\nled the Pope to trench upon the Royal prerogative by establishing a\nRomish Hierarchy in this country. Cardinal Wiseman was made\nArchbishop of Westminster; and twelve others, Bishops of territorial\nSees. A Bill, however, was brought into Parliament by the Government\nto resist this Papal aggression, and forbidding the assumption of\nEnglish territorial titles. This Act has been repealed.\n\nWe of the Reformed Church hold that many doctrines and practices of\nthe Church of Rome are erroneous and unscriptural, the most\nimportant of which are the following:--The doctrine of Original Sin,\nand Justification, as defined by the Council of Trent; Propitiatory\nSacrifice of the Mass; Transubstantiation; Communicating in one kind\nonly; the Seven Sacraments; Purgatory; the Worship, Invocation, and\nIntercession of the Blessed Virgin, Saints, and Angels; Veneration\nof Relics; Worship of Images; Universal Supremacy of the Roman\nChurch; the Immaculate Conception of the Blessed Virgin; and the\nInfallibility of the Pope. These two last were not imposed upon the\nRoman Church as articles of faith, necessary to be believed, until\n1854 and 1870. With the exception of the last two, the above is a\nsummary of the errors of Rome, drawn up by Dr. Barrow, and quoted\nby Bishop Harold Browne in his book on the 39 articles.\n\nIn England the Roman Church has two Cardinals, one of whom\n(Cardinal Manning) is also Archbishop, 17 Bishops, 2,112 other\nClergy. The number of Roman Catholic Archbishops and Bishops now\nholding office in the British Empire is 131.\n\nCHURCH MUSIC. Certain parts of our Service are directed to be \"said\nor sung,\" the former possibly describing the parochial, the latter\nthe Cathedral, manner of performing Divine Service. The use of\nmusical instruments in the singing of praise to God is very ancient.\nThe first Psalm in the Bible--viz., that which Moses and Miriam sang\nafter the passage of the Red Sea--was then accompanied by timbrels.\nAfterwards, when the Temple was built, musical instruments were\nconstantly used at public worship. In the 150th Psalm the writer\nespecially calls upon the people to prepare the different kinds of\ninstruments wherewith to praise the Lord. And this has been the\nconstant practice of the Church in all ages. It is not clearly known\nwhen organs were first brought into use, but we find that as early\nas the year 766 the Emperor of the East sent an organ as a present\nto Pippin, King of France. It is certain that the use of them has\nbeen very common now for several hundreds of years.\n\nThe custom of dividing the choir into two parts, stationed on either\nside of the chancel, in order that they may say, or sing, alternate\nverses, dates from the primitive Church. Thus Miriam sang. (Ex.\nxv.20.) Thus the angels in heaven sing. (Isaiah vi.3)\n\nThe Psalms and Canticles are generally sung to a chant. These are\nof two kinds--_Gregorian_ and _Anglican_. Gregorian chants are very\nancient; a collection of them was compiled by Gregory, Bishop of\nRome, about A.D. 600. They are sung in unison. Anglican chants,\nwhich are of much more recent invention, are sung in harmony. Nearly\nall our Church music is based on the Gregorian chant. A _single_\nchant is an air consisting of two phrases, corresponding to the two\nparts into which every verse of the Psalms and Canticles is divided\nin our Prayer Book by a colon. A double chant consists of four\nparts. Sometimes the Canticles are sung to what is called a\n_Service_, which is a musical arrangement similar to the Anthem.\n\n_Hymn_, a metrical song of praise. Hymns are nowhere formally\nauthorised in our Church, with one exception, viz., the _Veni\nCreator_ in the Ordination Service. Still, metrical hymns have\nbeen sung in the Church from Apostolic times, the words of some of\nwhich are extant. The \"hymn\" sung by our Lord and his disciples at\nthe Last Supper was probably the \"Hallel,\" Psalms cvii.--cxviii.\n\n_Anthem_, as the term is usually understood in England, consists of\npassages from Holy Scripture set to music; such also are _Introits_.\nAnthems are almost peculiar to our Church, but have been in constant\nuse in it since the Reformation.\n\nOther parts of the Service, such as the Prayers, the Versicles, the\nLitany, are frequently read either on one note (_monotoned_), or on\none note occasionally varied at the end by a cadence (_intoned_).\nThis is objected to by some as being unnatural; but it is not so.\nA child naturally _intones_ or _monotones_ if set to read or recite.\nAnd where a congregation have to repeat the same words together, it\nis absolutely necessary that they should do it on some given note,\nor the result would be Babel. Children in school, of their own\naccord, say their lessons together in a monotone. The practice of\ndoing so in the Church dates from the very earliest times.\n\nCHURCH PARTIES. There always have been, and probably always will be,\nin every religious community different schools of thought. Truth is\nmany-sided, and while men may agree in prescribing a certain limit,\noutside which is error, yet within the boundary there may be room\nfor many different views of central truths. In the Church of England\nthe views held by different parties are generally reckoned under\nthree heads,--(1) _High Church_, a section of which party are\nRitualists; (2) _Low Church_, or _Evangelicals_; (3) _Broad Church_.\nRoughly speaking their influence may be thus described: The High\nChurch party has deepened the sense of the Church's corporate life\nand work, and added to the reverence, the order, the beauty of holy\nworship. The Low Church party has done much to awaken a spirit of\nvital personal religion. The Broad Church party has done much to\nco-ordinate the truths of religion with the certain results\nof science. The members of this party hold views more or less\nlatitudinarian. The teaching of these three parties will best be\nseen by an enumeration of the names most favoured by each; thus\nHigh Churchmen appeal to Laud, Hammond, Sancroft, Hooker, Andrewes,\nCosin, Pearson, Ken, Wilson, Robert Nelson, George Herbert, John\nKeble, and Pusey. Low Churchmen delight in Melanchthon, Zwingli,\nCranmer, Hooper, Ridley, Jewel, Bunyan, Whitfield, Cowper, Scott,\nCecil, John Newton, Romaine, Venn, Wilberforce, Simeon, and Henry\nMartyn. The Broad Church School contains such names as Bacon,\nMilton, Hales, Jeremy Taylor, Tillotson, Locke, Isaac Newton,\nColeridge, Arnold, Maurice, Hare, Robertson, Kingsley, Thirlwall,\nand Stanley.\n\nCHURCH RATE. A rate which the Churchwardens and Vestry had the\nright to levy on ratepayers for the repairs of the Church, and for\nthe expenses connected with Divine Service. Ina, king of Wessex,\ndrew up a code of Ecclesiastical Laws, which were accepted in a\nNational Council in A.D. 690. Among these laws was that--\"The\n_Church Scot_ (or Rate) for the repair of Churches, and supply of\nall things necessary for Divine Worship, was to be paid by every\nhouse before Martinmas, according to a valuation made at Christmas.\"\nThis right of the Church to levy compulsory Church Rates was only\ntaken from her by an Act passed in the present reign, in consequence\nof the opposition raised by Dissenters.\n\nCHURCH WARDENS. The Office of Church Warden dates from very early\ntimes in England, but we have no clear account of its origin. The\nChurch Wardens, of whom there are two in most Parishes, are\nappointed at a meeting of parishioners held at Easter. The\nIncumbent has the power of appointing one, the other is elected by\nthe vote of the parishioners. The Church Wardens were originally\nmere ecclesiastical officers; the State then added various civil\nfunctions to the office, such as levying rates, &c., but a good\ndeal of this civil power has now been withdrawn. Their business has\nbecome in substance that of assisting in the finances, repairs,\nwarming, &c., of the Church. It is also their duty to complain to\nthe Bishop or Archdeacon if the Incumbent be neglectful or irregular\nin the conduct of Divine Service.\n\nWhen Church Wardens have been chosen, they are admitted to their\noffice by the Archdeacon. The office is of one year's duration only.\nIn many larger parishes they are assisted by Synodmen, or Sidesmen.\n\nA Church Warden should be a resident rate-payer; but non-residence\nis not always a disqualification. The following are certainly\ndisqualified to hold office,--all aliens born, as well as aliens\nnaturalized; all Jews; all children under 10 years of age; all\npersons convicted of felony; all idiots and insane persons.\n\nCHURCH YARD. The ground adjoining the Church, in which the dead are\nburied. It is the freehold of the parson, but inasmuch as it was\nthe common burial place, it was fenced and cared for at the charge\nof the parishioners, who could be rated for it. Recent _Burial Acts_\n(which see) have lately given power to laymen to conduct funeral\nservices even in the consecrated Churchyard. Rates have also been\ndone away with, and thus we find the parson burdened with the charge\nof a Churchyard in which any man, woman, or child, may hold funeral\nservices. The Church of England is the only religious body in\nEngland which may not have a distinct burial ground for her dead!\n\nCHURCHING OF WOMEN. From the earliest times it has been usual for a\nwoman after child-birth to come to God's house to offer thanks. It\nwas so among the Jews, although with them the idea of purification\nis involved as well as of thanksgiving, as it is in the Eastern\nChurch at the present day. In some country places there is an idea\nthat a woman can be \"_Churched_\" at home, which is a contradiction\nin terms.\n\nCIRCUMCISION OF CHRIST. A feast dating from before the 6th century,\nwhen a special service was already in use for it. The collect--a\ntranslation from an ancient Latin one--sums up well the teaching\nof the day.\n\nCLERGY. A general name for ecclesiastics of all orders (see\n_Orders_), as distinguished from the laity. The word is from a\nGreek one, meaning a _portion_.\n\nCLERK. The legal designation of a clergyman is \"_Clerk in Holy\nOrders_.\" The _Parish Clerk_ was formerly a person in Holy Orders,\nbut his office, as defined in our Prayer Book, is usually discharged\nby a layman. The appointment of a Parish Clerk is in the hands of\nthe incumbent, by whom also he may be dismissed; but in some\nparishes the office is a freehold. The almost universal use of\nchoirs in churches has nearly done away with that strange mode of\npublic worship which consisted of a duet between the parson and\nclerk. The clerk has certain stated fees for his assistance at\nmarriages and funerals.\n\nCLOISTER. A covered walk attached to monastic and collegiate\nbuildings and Cathedrals.\n\nCOLLATION. The appointment to a benefice by a Bishop is called a\n_collation_.\n\nCOLLECT. A short concentrated prayer. The derivation of the word\nis doubtful. The greater part of our Collects are found in the\nSacramentaries of St. Leo (A.D. 420), Gelasius (A.D. 494), and\nGregory the Great (A.D. 590.) Fifty-seven out of tie existing\neighty-two Prayer Book Collects are thus translations from the\nLatin. The later Collects may sometimes be distinguished from these\nancient ones by their lack of terseness, and by their greater use\nof scriptural language.\n\nCOLLEGE. A corporation or community. The Colleges of our Universities\nare independent societies, governed by their own statutes and\nofficers. Still, they are connected in certain ways with the greater\nCorporation, called the _University_ (which see.)\n\nCOLLEGIATE CHURCHES. Churches with a _College_, or body of Canons or\nPrebendaries attached, such as Westminster Abbey, and St. George's,\nWindsor. The only others remaining now are Wolverhampton, Middleham,\nand Brecon.\n\nCOMMANDMENTS, The TEN. The recital of the Decalogue is peculiar to\nour English Communion Service. It was ordered in 1552, possibly to\ncounteract the growth of Antinomianism (which see.) While other\nparts of the Levitical Law relating to _ceremonies_ and the like\nare not binding on Christians, the Commandments are so, because they\nembody the _Moral_ Law, which is for all time and all people.\n\nFor the sense in which the Commandments are to be understood, see\nthe explanation of them in the Catechism. The reason of their being\nplaced in the Communion Service is to remind us of the duty of\nself-examination before we \"presume to eat of that bread and drink\nof that cup,\" and to give us a standard whereby we may measure\nourselves. For the alteration from the _seventh_ day to the _first_,\nsee _Sunday_.\n\nCOMMENDATORY PRAYER. One of the four extra prayers added to the\nOffice for the Visitation of the Sick in 1662. It is a most\nbeautiful commendation of a \"sick person at the point of departure\"\nto God's gracious mercy.\n\nCOMMINATION. The word means a _threat_, or _denunciation of\nvengeance_. The Service, so-called in our Prayer Book, took its\npresent shape in 1549. It is, as the first exhortation states, an\nimperfect substitute for the primitive practice of open penance.\nNotice that in using this Service we do not invoke the wrath of God\non sinners, but merely declare that a curse must rest on sin. The\nService is used on Ash Wednesday, although, if ordered, it may be\nused at other times. The first seven sentences are from Deut.\nxxvii.15-26; the eighth is from Jer. xvii.5; the ninth is an\nagglomeration of sins condemned in Scripture. The _Amen_ here means\nnot _So be it_, but _So it is_. The exhortation which follows is a\nsuccession of quotations from Scripture. The Rubric mentions the\n\"place where they are accustomed to say the Litany,\" which place\nis neither the _pulpit_ nor _reading pew_ mentioned in the first\nRubric in the Office, but is a desk placed \"in the midst of the\nchurch\" (Injunctions of 1549). Following the Lord's Prayer,\nVersicles, and Collects, comes a most forcible confession couched\nin the words of Scripture, but less comprehensive than those of\nthe Morning and Communion Services. The Blessing, added in 1662,\nis a shortened form of the old Jewish Blessing (Num. vi.24-26), but\nhere it is precatory not declaratory.\n\nCOMMITTAL PRAYER. That prayer in the Burial Service in which the\nminister _commits_ the body to the ground, \"earth to earth, ashes\nto ashes, dust to dust.\" (See _Burial Service_.)\n\nCOMMON PRAYER, _see_ Liturgy.\n\nCOMMUNION, THE HOLY. Variously called the _Lord's Supper_ and the\n_Eucharist_. This Service, formerly exclusively called the _Liturgy_\nis the highest act of Christian worship. We will consider it under\nfour heads,--(1) History; (2) Rubrics; (3) Service; (4) Views.\n\n(1) _History_. The two Sacraments--Holy Communion, and Holy\n Baptism--differ from all other Christian observances in that they\nare the only two expressly ordained by our Lord. We have four\nrecords of the institution of the Lord's Supper in the New\nTestament, viz., Matt, xxvi.26-28; Mark xiv.22-24; Luke xxii.19-20;\n1 Cor. xi.23-25. In obedience to our Lord's command, \"This do in\nremembrance of Me,\" we find the Apostles constantly celebrated the\nHoly Communion; Acts ii.46; xx.7; &c. This was always accompanied\nby a set form of prayer, traces of which we may even find in the\nNew Testament--Acts ii.42; 1 Cor. x.16; 1 Cor. xiv.16. Justin\nMartyr, who wrote A.D. 140, gives an account of a Sunday Service.\nAlmsgiving usually, if not always, accompanied a celebration of the\nHoly Communion. As the number of Christians increased, the various\nChurches throughout Europe compiled for their own use forms of\nprayer for the celebration of the Holy Eucharist; the form most\nused in England was known by the name of the \"Sarum, or Salisbury,\nUse.\" The Communion Service in our Prayer Book is based upon, and\ntranslated from, this \"Sarum Use,\" with considerable modifications\nand adaptations. The first reformed Office appeared in 1548; the\nfirst full English Office was put forth in 1549; the present Office\nis substantially that in the second Prayer Book of Edward VI., 1552.\nA great deal of it is from Hermann's \"Consultation,\" a Liturgy drawn\nup in 1543 by Melanchthon and Bucer.\n\n(2) _Rubrics_. The first, inserted in 1661, has become virtually\nobsolete. The \"Ordinary,\" mentioned in the third, is the Bishop,\nand the \"Canon\" referred to is the 109th. For first part of fourth\nrubric, see _Altar_. For the latter part of this rubric, see\n_Eastward Position_. This rubric was added in 1552.\n\nThe rubric before the Commandments was inserted in 1552, but the\nwords \"turning to the people,\" were added in 1661. The next was\ninserted in 1549. In the next rubric, the alternate form of giving\nout the Epistle is for use when the passage selected as the Epistle\nis not really from the Epistles, but is some other \"portion of\nScripture;\" the \"sung or said\" refers, possibly, to the Cathedral\nand Parochial modes of conducting Service. (See _Church Music_.)\n\nThree rubrics follow the Nicene Creed; in the first, 1662, the word\n\"Curate,\" there and elsewhere in the Prayer Book, means the minister\nin charge of the parish, having \"cure of souls,\" not the assistant\nminister generally so denominated now. The direction that notice of\nHoly Communion is to be given at this part of the service is quite\ncontradictory to the rubric following the Prayer for the Church\nMilitant, which should be altered. The word \"Homily,\" in the second\nof these rubrics, means \"a plain sermon.\" Two books of Homilies\nhave been put forth, one in 1547, by Archbp. Cranmer and others,\nand the second in 1562, by Bishop Jewel. There is no authority in\nthis, or any other rubric, for changing the surplice for a black\ngown, neither is there any direction for a prayer before the\nsermon, although a form is given in the 55th Canon. (See _Bidding\nPrayer_.)\n\nFor the next rubric see _Offertory_.\n\nThe first rubric after the Offertory Sentences was inserted in 1661;\nin 1552 the alms were to be put in the poor box, and not presented.\nThe next rubric orders the bread and wine to be placed on the Holy\nTable, thus implying the existence of some shelf or table, called\nthe Credence Table, on which they had been previously placed. This\nrubric was omitted from 1552 to 1661, which perhaps accounts for\nthe custom existing in some churches of not placing the elements on\nthe altar till the time of consecration. The rubrics before the two\nexhortations giving notice of Holy Communion, were inserted in\n1661, but now they have fallen into disuse. The next rubric,\ninserted in 1552, refers to the custom, almost obsolete now, of\nintending communicants taking places in the chancel for the rest\nof the service.\n\nThe rubric before the Confession is ambiguous in language, and may\nmean that the Confession is to be said by the minister alone. The\nnext rubric, directing the Bishop, if present, to pronounce the\nAbsolution, is from the Scottish Office, and was introduced here\nin 1661. For the rubric before the Consecration prayer, see\n_Eastward Position_. The \"fair linen cloth,\" ordered to be thrown\nover what remains of the consecrated elements, is by some thought\nto represent the linen clothes in which the Saviour's body was\nwrapped when placed in the tomb.\n\nOf the nine rubrics at the close of the service, the second, third,\nand fourth are directed against the practice obtaining in the Roman\nCatholic Church of solitary masses. The fifth is stated by\nArchbishop Parker and Bishop Cosin not to forbid the use of\nwafer-bread, but merely to legalize the use of ordinary bread. The\nrubric in the Scottish Liturgy expresses this more clearly,--\"Though\nit be lawful to have wafer-bread, it shall suffice that the bread\nbe such as is usual.\" The sixth rubric exhibits the Church's\ncareful and reverent treatment of the remains of the consecrated\nelements; but its main office was to forbid the reservation of the\nBlessed Sacrament for the use of invalids and others. This was\nallowed in the primitive Church, and is now by the Scottish\nEpiscopal Church; but the superstitions which grew up around the\ncustom seemed to make the present rule necessary. The next rubric\nhas been required since offerings in kind were discontinued.\n\nIn the next rubric the Lateran Council (1215) enjoined one communion\nyearly, at Easter-tide only; but the present rule is more in\naccordance with the custom of the ancient Church, and encourages\nlay communions.\n\nThe last rubric only provides for the distribution of alms when\nthere is an offertory, _i.e._ the reading of the offertory\nsentences. Other collections are in the hands of the incumbent\nonly. The Ordinary is the Bishop.\n\nThe \"declaration\" is a protest against certain low and gross\nnotions of a carnal presence, as taught in the Roman Church. The\n\"_kneeling_\" here, and the \"_meekly kneeling_\" in the rubric after\nthe Consecration Prayer, exclude prostration, which is not kneeling.\n\n(3) _The Service_. As was said in the paragraph on the _History_ of\nthe Communion Service, it is chiefly taken from the \"Sarum Use.\"\nWhen there is no celebration, the Service concludes with a Collect\nand the Benediction, said immediately after the Prayer for the\nChurch Militant; and this is called the Ante-Communion Office. The\nLord's Prayer is said by the Priest alone, notwithstanding the\ngeneral rubric to the contrary; that, and the Collect following,\nbeing taken from an Office which was repeated by the Priest alone,\nin preparation for Mass. The Decalogue was inserted in 1552 (see\n_Commandments_.) In the Collects following, the Mediaeval Offices\ncoupled the Pope, King, and Bishop of Diocese together.\n\nIt is an ancient custom to sit during the reading of the Epistle,\nand to stand during the reading of the Gospel, out of reverence for\nthe repetition of the words or acts of Christ. The Doxology \"Glory\nbe to Thee, O Lord\" has, from a very early period, followed the\nannouncement of the Gospel; but the \"Thanks be to Thee, O Lord,\"\nafterwards, is a comparatively late custom. For the Nicene Creed,\nsee _Creed_. In the Prayer Book of 1662, the Banns of Marriage were\nordered to be published after the Nicene Creed. For the Sermon see\narticle _Sermon_. The sentences following are called the \"Offertory\nSentences;\" formerly a verse was sung before the oblation of the\nelements. The next prayer, called the _Prayer for the Church\nMilitant_, has, in some form or other, formed part of every known\nLiturgy. It is divided into three main parts--(1) The Oblation; (2)\nCommemoration of the living; (3) Commemoration of the faithful\ndeparted. The oblation is twofold, firstly of the alms which have\nbeen collected, and, secondly, of the elements, the bread and wine\nfor Holy Communion. The Exhortations, here and elsewhere in the\nPrayer Book, are sixteenth century compositions. The first is from\nHermann's \"Consultation\" (which see); the close of this exhortation\nis important as shewing that in certain cases the Reformers allowed\nauricular confession. The parts of this Service following the\nExhortations are respectively called the Invitation, Confession,\nAbsolution, and the \"Comfortable Words,\" and are very characteristic\nof the Anglican Liturgy. After the \"Comfortable Words\" begins the\nmost solemn part of the Office, anciently called the Canon. The\nversicles, called, after the Latin for the first, the \"Sarsum\nCorda,\" are found in all Liturgies; and the \"Holy, Holy, Holy,\"--the\nTer-sanctus,--is probably from Apostolic times. The \"Proper\nPrefaces\" are five out of the ten found in English and Roman\nMissals; the first is an old form, re-modelled in 1549; the second\nremains as it was in 494; the third dates from 590; the fourth seems\nto be a new composition in 1549; the fifth, like the second, dates\nfrom 494. Next follows a very beautiful prayer, called the \"Prayer\nof Humble Access,\" which is peculiar to the Anglican Liturgy. After\nthis comes the \"Prayer of Consecration.\" The recital of the words\nand actions used by our blessed Lord at the Institution of this Holy\nFeast has always formed an essential feature in every Liturgy. The\nform of words to be used at the Reception has varied. Originally,\nthe words used were, \"The Body of Christ,\" \"The Blood of Christ.\"\nOf the form in use now, the first clause only was ordered in 1549,\nthe second only in 1552, and both were combined in 1559. The Lord's\nPrayer, following, formerly was part of the Consecration Prayer; and\nthe next prayer, called the \"Oblation,\" was the conclusion of the\nConsecration Prayer in 1549. After the alternate prayer, composed\nin 1549, comes the ancient hymn known as the \"Gloria in Excelsis,\"\nor \"Angelic Hymn,\" or the \"Great Doxology.\" It is of Eastern origin,\nand in the time of Athanasius was said, together with certain\nPsalms, at dawn. The \"Benediction\" is a Scriptural composition\nof the Reformed Church, the latter part being from Hermann's\nConsultation. Of the collects concluding the service, the first,\nsecond, and fourth are from ancient Offices, the others being\ncomposed in 1549.\n\n(4) _Views_, _or Doctrine_. In nothing does the belief of men so\ndiffer as in this matter of Holy Communion. There may be said to be\nthree views existing among members of the Church of England relative\nto that which all allow to be the greatest ordinance of religion.\nThis difference of belief in this matter is the real foundation of\nparty spirit in the Church.\n\n(_a_) The _Symbolic_: viz., that consecration simply implies a\nsetting apart for a holy use of certain elements by a Minister\nauthorised to do so; that the Bread and Wine thus set apart are\nsymbols of Christ's Body, which was broken, and of His blood, which\nwas shed; and that the participation of them is, on the one hand,\na sign of the fellowship of love binding all true hearts together;\nand, on the other, a sign of the nourishment and growth of the soul,\nas fed by Christ Himself. This is the doctrine of Zuinglius, the\nSwiss Reformer. It is adverse to the doctrine of the whole primitive\nChurch, which, says Bishop H. Browne, \"unquestionably believed in\na _presence_ of Christ in the Eucharist.\" (Art. xxviii. Sec. I.)\n\n(_b_) The _Receptionist_; viz., that after consecration the elements\nbecome in such a sense changed that they become the channels through\nwhich the Body and Blood of Christ are subsequently conveyed to\nthose who receive them with certain dispositions of mind. The\nPresence of Christ in the elements is potential, not actual; that\nis, the elements have the power of conveying the Presence of Christ\nto only a properly qualified receiver.\n\n(_c_) The _Objective_; viz., that after the consecration the\nelements receive not potentially, but actually, the Present Body\nand Blood of Christ, and that therefore, the Presence does not\ndepend, as in the view above, upon faithful participation, but upon\nthe act of consecration.\n\nMore briefly, the Holy Communion is considered as (1) a memorial\nfeast of love; (2) the actual Presence of Christ in the heart of\nthe faithful recipient; this might also be called the Subjective\nview of the Real Presence; and (3) the Real Presence of Christ in\nthe consecrated elements themselves, or the Objective view.\n\nThere is also the _Sacrificial_ view of the Eucharist, which is\nheld, in a greater or less degree, by all schools of thought.\nSadler, in \"Church Doctrine,--Bible Truth,\" thus states what he\nbelieves to be the Church of England view--\"The Eucharist is the\nsolemn ecclesiastical memorial of the Sacrifice of the Death of\nChrist. It is the Saviour's own ordained means of showing forth\nbefore God, men, and angels. His love in His Death. Just as the Old\nLaw sacrifices were anticipatory showings forth of the One Atoning\nDeath which was to be, so this Communion is a memorial, or\ncommemorative showing forth, of the One Atoning Death which has\nbeen.\"\n\nCOMMUNION OF THE SICK. This Office differs from the ordinary\nCommunion Service in its introduction, a special Collect, Epistle,\nand Gospel being appointed. After this is concluded, the Priest\ncontinues with the ordinary Office, beginning \"Ye that do truly,\"\n&c. Up to 1552 it was allowed to carry the consecrated elements\nfrom the church to the sick person; and even later than this we\nfind the rubric allowing of reservation inserted at large in Queen\nElizabeth's Latin Prayer Book. This Prayer Book was drawn up for\nthe use of the Universities and the Colleges of Winchester and Eton.\nThe third rubric in the Service is for the prevention of infection.\nThe direction in the fourth rubric with regard to what is called\n\"Spiritual Communion\" is from the ancient Office of Extreme Unction.\nThe last rubric does not allow mere infection to be a sufficient\nexcuse for a clergyman's not giving Holy Communion.\n\nCOMMUNION OF SAINTS. An article of our Faith. The faithful have (1)\nan external fellowship, or communion, in the Word and Sacraments;\n(2) an intimate union as the living members of Christ. Nor is this\ncommunion, or fellowship, broken by the death of any, for in Christ\nall are knit together in one uninterrupted bond.\n\nCOMTISM, or POSITIVISM. A philosophy taught by one Auguste Comte, a\nFrenchman, who was born in 1798, and died 1857. He denied the\nDeity, and introduced the worship of Humanity. In his religion,\nwhich must not be confounded with his philosophy, there are many\nfestivals, a calendar of saints, nine sacraments, and a caricature\nof the Holy Trinity. His _philosophical_ system is based on\naltruism, a word meaning much the same as the Biblical command,\n\"Thou shalt love thy neighbour as thyself.\" This philosophy has\nmany adherents.\n\nCONCEPTION, THE IMMACULATE, OF THE BLESSED VIRGIN MARY. A doctrine\nof the Roman Church, invented about the middle of the ninth century.\nIt teaches that the Blessed Virgin herself was conceived and born\nwithout sin. Although this dates from so far back, yet it was not\nimposed by the Church of Rome upon her members as a definite article\nof faith until the year A.D. 1854.\n\nCONFESSION. The verbal admission of sin. The Prayer Book provides\nthree forms of public confession--one in Morning Prayer, one in the\nCommunion Service, and one in the Commination Service. Besides this\nthe Church of England allows private confession to a priest in\nexceptional cases, as in the latter part of the first exhortation\nin the Communion Service, and in the rubric immediately preceding\nthe Absolution in the Office for the Visitation of the Sick.\nPrivate, or _Auricular_, Confession forms a prominent feature in\nthe Church of Rome, and it is that which gives to the Roman Priest\nhis great authority over his flock. The practice is, to some extent,\nfounded upon S. James v. 16, which, however, is not necessarily to\nbe understood as speaking of confession to a priest.\n\nCONFIRMATION, RITE OF. The practice of confirming those who have\nbeen baptized is spoken of in Acts viii.12-17; xix.4-6. In the early\nChurch it was administered by Bishops alone, and followed as\nimmediately as possible after Baptism. Such is the custom of the\nGreek Church at the present day, but there the Office is not\nrestricted to Bishops, as in the Western Church, confirmation being\nadministered with chrism, an unguent consecrated by a Bishop. In\nthe Western Church the Rite became gradually dissociated from\nBaptism, although it has never lost its primary signification as a\n_confirming_, or strengthening, by the Holy Ghost of those who have\nbeen baptized. It is now administered, as the rubric directs, to\nthose who have arrived at \"years of discretion,\" that is to say, to\nthose who are old enough to understand the leading doctrines of the\nChristian Faith. The age at which Bishops of the Anglican Church\nwill confirm children varies a little in the different dioceses,\nbut 13 or 14 is the general age. The Rite of Confirmation forms one\nof the seven Sacraments of the Churches of Greece and Rome.\n\nThe Preface to the Service, inserted in 1661, is, in substance, the\nrubric of 1549. The Vow, at all times implied, was not explicitly\ninserted until 1661. The Versicles and Prayer are from ancient\nOffices. The form of words accompanying the Imposition of Hands\ndates from 1552. The Lord's Prayer was inserted in 1661, and the\nCollect following was composed in 1549. The second Collect is from\nthe Communion Office. The concluding rubric, although making it a\npoint of Church order that people should be confirmed before coming\nto Holy Communion, allows that in certain cases the privilege\nconferred by the Rite may be anticipated.\n\nCONFIRMATION of a BISHOP. When a Bishop dies, or is translated, the\nsovereign grants a license, called a _conge d'elire_, to the Dean\nand Chapter of the vacant see to elect the person, whom by his\nletters missive he has appointed. The Dean and Chapter, having made\ntheir election, certify it to the sovereign, and to the Archbishop\nof the province, and to the Bishop elected; then the sovereign\ngives his royal assent under the great seal, directed to the\nArchbishop, commanding him to _confirm_ and consecrate the Bishop\nthus elected. The Archbishop subscribes this \"_fiat confirmatio_.\"\nAfter this, a long and formal process is gone through, and at\nlength the Bishop elect takes the oaths of office, and the election\nis ratified and decreed to be good. The matter is in no way of a\nspiritual nature.\n\nCONGREGATION. In an ordinary sense, an assemblage of people for\npublic worship. In the Bible our translators consider _Congregation_\nand _Church_ convertible terms. Psalm xxii.22; Heb. ii.12.\n\nCONGREGATIONALISTS. The newer name of the _Independents_. (which\nsee.)\n\nCONGRUITY. A term used in the 13th Art. The \"School authors\"\nmentioned are the theologians of the middle ages as compared with\nthe \"Fathers\" of the early times. Bishop Harold Browne says, \"The\nschool-authors thought that some degree of goodness was attributable\nto unassisted efforts on the part of man towards the attainment of\nholiness: and, though they did not hold, that such efforts did, of\ntheir own merit, deserve grace, yet they taught that in some degree\nthey were such as to call down the grace of God upon them, it being\nnot indeed obligatory on the justice of God to reward such efforts\nby giving His grace, but it being agreeable to His nature and\ngoodness to bestow grace on those who make such efforts.\" (Art. X.)\n\nThese endeavours on the part of man to attain to godliness were by\nthe schoolmen said to deserve grace _de congnio_, _of congruity_.\n\nCONSANGUINITY, _see_ Kindred.\n\nCONSECRATION of BISHOPS, _see_ Ordinal.\n\nCONSECRATION of CHURCHES, CHURCH YARDS, and CEMETERIES. A Christian\ncustom dating, at latest, from the 4th century. Nor does the law of\nEngland recognise any place as a church until it has been consecrated\nby a Bishop. Nothing more, however, is implied, than that the\nbuilding or place consecrated is set apart for holy uses.\n\nCONSECRATION of ELEMENTS, _see_ Communion, Holy.\n\nCONSUBSTANTIATION. A doctrine of the Lutheran Church with regard\nto the Real Presence in Holy Communion. \"It differs from\nTransubstantiation, in that it does not imply a change in the\nsubstance of the elements. Those who hold this doctrine, teach\nthat the bread remains bread, and the wine remains wine; but that\nwith, and by means of the consecrated elements, the true, natural\nBody and Blood of Christ are communicated to the recipients.\" (Bp.\nHarold Browne.)\n\nCONSULTATION, HERMANN'S. A book frequently referred to in the\narticles on the different parts of the Prayer Book. Hermann was\nArchbishop of Cologne at the time of the Reformation, and adopted\nProtestantism. He employed Melanchthon and Bucer, two celebrated\nReformers, to draw up a book of formularies, doctrine, and the\nlike, which was called the _Consultation_. Much of our Prayer Book\nis derived from it.\n\nCONTRITION, _see_ Repentance.\n\nCONVERSION. Literally, _turning round_. By this is generally\nmeant a sudden and sensible action of the Blessed Spirit upon a\nnewly-awakened sinner. A certain party in the Church, and nearly\nall dissenting bodies, declare the absolute necessity of _conversion_\nbefore a person can be saved. This view is based upon a mistaken\ninterpretation of our Lord's intercourse with Nicodemus, S. John\niii., and confuses _conversion_ with _regeneration_ (which see). To\nthe heathen, and infidel, _conversion_--a change of heart and\nlife--is absolutely and always necessary to salvation; but the\nbaptized Christian may, by God's grace, so continue in that state\nof salvation (see _Church Catechism_) in which he was placed in\nbaptism, that _conversion_, in the above sense, is not necessary\nto him; but inasmuch as all fall into sin day by day, he will need\n_renewal_, or _renovation_--the quiet and continuous work of the\nHoly Spirit upon his heart. There is not a single reference to\nsudden conversion in any of the formularies of the Church of\nEngland.\n\nCONVOCATION. An assembly of Bishops and Clergy to consult on matters\necclesiastical. Each Province (Canterbury and York) has its own\nconvocation, consisting of two Houses--an Upper, in which the\nBishops of the Province sit, and a Lower, in which the Deans,\nArchdeacons, and chosen members of the clergy sit. These chosen\nclergy are called proctors, and are elected by the votes of the\nbeneficed clergy. It was, and is, the custom of convocation to sit\nat the same time as parliament; but in the sixteenth century a\ngreat deal of the power and authority of convocation was lost, and\nit became no longer able to legislate for the Church without the\nconsent of parliament.\n\nCOPE, _see_ Vestment.\n\nCORONATION. The solemn religious rite by which a sovereign prince\nis consecrated to his high office. The Coronation Service is\nsubstantially the same as that used in the times of the Heptarchy,\nand is very valuable as recording certain high religious and\npolitical principles prevailing in those early times, and still to\nbe cherished.\n\nCORPORAL, _see_ Altar Linen.\n\nCOUNCILS. GENERAL or OECUMENICAL COUNCILS, or SYNODS. Assemblies of\nBishops from all parts of the world, to determine some weighty\nmatter of faith or discipline. Of such Councils there have been six\nreceived by the whole Catholic Church, but the Roman Church\nacknowledges several others. Of these six Councils the first four\nare the most important:--(1) Council of Nice, A.D. 325, summoned\nby the Emperor Constantine, against the Arian heresy. (2) Council\nof Constantinople, A.D. 381, summoned by the Emperor Theodosius,\nagainst the heresy of Macedonius. (3) Council of Ephesus, A.D. 431,\nsummoned by the Emperor Theodosius the younger, against the Nestorian\nheresy. (4) Council of Chalcedon, A.D. 451, summoned by the Emperor\nMarcianus, against the heresy of the Eutychians. The other two\ngenerally received Councils are the Second and Third Councils of\nConstantinople. (See _OEcumenical_.)\n\nBesides these _General_ Councils, there are National, Provincial,\nand Diocesan Councils,\n\nCOVENANT. A mutual agreement between two or more parties. In the\nBible, God is spoken of as entering into covenant with man, as in\nGen. xv.8-18; xxviii.20-22; and elsewhere. In an historical sense\nit denotes a contract or convention agreed to by the Scots in 1630\nfor maintaining the Presbyterian religion free from innovation.\nThis was called the National Covenant. The \"Solemn League and\nCovenant,\" a modification of the above, guaranteed the preservation\nof the Scottish Reformed Church, and was adopted by Parliament in\n1643.\n\nCREDENCE TABLE. A table or shelf near the altar, on which the bread\nand wine to be used in Holy Communion are placed previously to\nconsecration. The word seems to be derived from the Italian\n_credenzare_, a buffet, or sideboard, at which meats were tasted\nin early times before being presented to the guests, as a precaution\nagainst poison. It is used for the more convenient observance of\nthe rubric following the offertory sentences, \"And when there is a\nCommunion, the priest shall _then_ place upon the Table so much\nbread and wine as he shall think sufficient.\"\n\nCREED. There are three Creeds recognised in the Catholic Church--the\n_Apostles' Creed_, the _Nicene Creed_, and the _Athanasian Creed_.\nThe name _Creed_ is derived from the Latin _Credo_, \"I believe.\"\n\nThe _Apostles' Creed_, rehearsed in the Morning and Evening Service\nof our Church, is the most ancient of all creeds, and can be traced\nback, with few variations, almost to Apostolic times; some indeed\nallege that it, in its earliest form, is referred to in Rom. vi.17,\nand 2 Tim. i.13. It is in no way controversial, but is a simple and\nplain statement of the fundamental truths of Christianity, and being\nsuch, a profession of faith in it is demanded of all candidates for\nBaptism.\n\nThe _Nicene Creed_, which has a place in the Communion Service, is\nso called from its being drawn up at the Council of Nicaea (A.D.\n325). A more distinct enunciation of belief was made necessary by\nthe growth of the Arian and other heresies which denied the Godhead\nof our Lord Jesus Christ. The latter portion, from \"I believe\nin the Holy Ghost,\" was added later, viz., at the Council of\nConstantinople, A.D. 381. Other heresies led to the introduction\nof the \"_filioque clause_\"--\"Who proceedeth from the Father _and\nthe Son_\"--at a still later date. This is one cause of the great\nschism between the Eastern and Western Churches.\n\nThe _Athanasian Creed_, recited on certain Festivals instead of the\nApostles' Creed, is not so ancient as the other two, nor does it\nrest on the same authority. It is not known for certain by whom it\nwas composed, but at any rate it was not by Athanasius. It has been\nregularly used in the Western Church since the year 800, and is\nregarded as a most valuable exposition of Scriptural Truth. So much\nobjection is taken to the \"damnatory clauses,\" as they are called,\nthat it may be well to quote the declaration of the Convocation of\nCanterbury (1879):--\"For the removal of doubts, and to prevent\ndisquietude in the use of the Creed, commonly called the Creed of\nSt. Athanasius, it is hereby solemnly declared--\n\n \"(I.) That the Confession of our Christian Faith, commonly called\n the Creed of St. Athanasius, doth not make any addition to the\n faith as contained in Holy Scripture, but warneth against errors,\n which from time to time have arisen in the Church of Christ.\n\n \"(II.) That as Holy Scripture in divers places doth promise life\n to them that believe, and declares the condemnation of them that\n believe not, so doth the Church in this Confession declare the\n necessity for all who would be in a state of Salvation, of holding\n fast the Catholic Faith, and the great peril of rejecting the same.\n Wherefore the warnings in this Confession of Faith are not to be\n understood otherwise than like warnings of Holy Scripture; for we\n must receive God's threatenings, even as His promises, in such wise\n as they are generally set forth in Holy Writ. Moreover, the Church\n doth not herein pronounce judgment on any particular person or\n persons, God alone being the Judge of all.\"\n\nCROSIER. In Skeat's Etymological Dictionary _Crosier_ is derived\nfrom _Crook_; thus a pastoral staff terminating in a crook. The use\nof a pastoral staff is ordered in the Prayer Book of the second year\nof Edward VI. The pastoral staff of an Archbishop is distinguished\nfrom the pastoral staff of a Bishop by terminating in a cross\ninstead of in a crook.\n\nCROSS. The instrument of death to our Blessed Lord, and as such it\nhas been considered in all ages by the Church as the most appropriate\nemblem, or symbol, of our Christian profession. The sign of the\ncross was formerly used in nearly every part of the Church Service,\nbut owing to the superstitious use of it by Roman Catholics it is\nretained in our Church in the baptismal office only.\n\nCRUCIFIX. A cross upon which is a representation of our Lord's body.\nIt is used by the Romanists, and the Lutheran Protestants, as an\naid to devotion. In the Church of England we sometimes find it in\nreredoses and stained glass.\n\nCRYPT. The subterranean vault under any portion of a Church.\nPossibly used as an additional place of worship; and, also, sometimes\nof burial, and of concealment.\n\nCUP, _see_ Altar Vessels.\n\nCURATE. Properly the person who has the _cure_, or care, of souls in\na parish. In this way the word, is used in the Prayer Book. But the\nword, in common parlance, is used to denote the _assistant_ clergyman\nin a parish. He is licensed by the Bishop of the diocese, and can be\nremoved only by consent of the Bishop after six months' notice. He\ncan, however, resign, after giving the Incumbent three months'\nnotice. For particulars with regard to ordination see _Orders_.\n\nCURE. The spiritual charge of a parish, or, in another sense, the\nparish itself.\n\nDAILY PRAYERS. Every Priest and Deacon is bound to say publicly in\nChurch, if a congregation of two or three can be obtained; or\nprivately, unless hindered by some good cause, the Office for\nMorning and Evening Prayer. This is directed in the preface of the\nBook of Common Prayer.\n\nDALMATIC, _see_ Vestments.\n\nDAMNATORY CLAUSES, _see_ Creed.\n\nDEACON, _see_ Orders.\n\nDEAD, _see_ Burial Service.\n\nDEADLY SIN, _see_ Sin.\n\nDEAN. An ecclesiastic next in degree to a Bishop. He is the head of\na corporate body called a Chapter, attached to a Cathedral, and has\nthe direction of the Cathedral services. Deans of Peculiars have no\nChapters. The _Dean_ of a College at Oxford or Cambridge is the\nofficer appointed to maintain discipline.*\n\nThe _Dean_ of _Faculty_ presides over meetings of the particular\nfaculty of which he is Dean. It is an office in most ancient, and\nsome modern universities.\n\n * _The Dean of Christ Church, Oxford, is the Head both of the\n Cathedral, and the College_.\n\nDEAN, RURAL, _see_ Rural Dean.\n\nDEAN AND CHAPTER. The governing body of a Cathedral.\n\nDECALOGUE, _see_ Commandments.\n\nDECORATION of CHURCHES. It is right and fitting that churches should\nbe made as beautiful as possible for the worship of Almighty God,\nfor so God Himself directed the Tabernacle to be made. The custom of\nespecially decorating them with evergreens, flowers, &c., at the\nchief festivals of the Church is a very ancient one.\n\nDEGREES. A rank or grade conferred by a university on her members.\nAfter three years' residence at Oxford or Cambridge, and after the\npassing of certain examinations, a degree is conferred on the\nstudent in accordance with the subjects in which he has passed. If,\nas is the general rule, he has studied and passed in Arts,--Classics,\nMathematics, and the like--the student is made a B.A., or Bachelor\nin Arts, and in about three years--not necessarily of residence--he\nis able to proceed to the higher degree of M. A., or Master in Arts,\nwithout further examination. Other degrees are in the faculties of\nDivinity, Laws, Medicine, and Music; for the last it is not necessary\nto reside. The highest degree conferred by a university in any\nfaculty is that of Doctor. A Bachelor of Oxford wears a small black\nhood _trimmed_ with white fur; a Bachelor of Cambridge has a larger\nhood _lined_ with white fur. An Oxford Master wears a hood of black\nsilk lined with _red_ silk, but the Cambridge Master's hood is of\nblack silk lined with _white_ silk. The difference in shape can\neasily be seen by comparison. A Dublin Master's hood is lined with\n_blue_ silk. Other universities have other colours; and many\ntheological colleges, which have no power to confer degrees, have\narrogated to themselves hoods with various linings, which bear a\nclose resemblance to some of the hoods worn by graduates.\n\nDEISTS. A _Deist_ acknowledges the existence of a God, but denies\nthe existence and necessity of any revelation.\n\nDENOMINATIONS. There appear to be about 180 Denominations having\nPlaces of Meeting for Religious Worship in England and Wales. Among\nthese there are--\n\n 8 \"Armies,\" besides the Salvation Army.\n 9 Baptist Sects.\n 20 Methodist Sects.\n\nDESK. The name usually given to the \"reading-pew,\" mentioned in the\nrubric before the Commination Service, where morning and evening\nprayers are said or sung. In 1549 it was directed that the Service\nshould be said \"in the Quire\" and \"with a loud voice.\" This was done\nby the Priest near to, and facing, the Altar. In 1552 the Service\nwas directed to be said from such a place as the people could best\nhear. This direction caused a great commotion, one party retaining\ntheir old position in the Chancel, the other performing all services\nin the body of the Church. In 1559 the rubric before the Order\nfor Morning Prayer was brought into its present shape, and the\n\"accustomed Place\" would undoubtedly be the Chancel, but still the\ndiscretion left with the \"Ordinary\" sanctioned the use of the\nunsightly \"reading-pew\" or _desk_, which is occasionally found\noutside the Chancel and in the body of the Church.\n\nDEUS MISEREATUR. Psalm lxvii., inserted in the Evening Service for\noccasional use instead of the Nunc Dimittis in 1552.\n\nDIGNITARY. One who holds cathedral or other preferment to which\njurisdiction is annexed. \"One who holds an ecclesiastical rank\nabove a priest or canon.\" (Chambers' Etymological Dictionary.)\n\nDIMISSORY LETTERS. When a Candidate for Holy Orders is ordained by\nsome Bishop other than the one in whose diocese he is going to work,\nit is because the ordaining Bishop has received leave, or _Letters\nDimissory_, from the candidate's rightful Diocesan.\n\nDIOCESE. The extent of a Bishop's rule. England at present is\ndivided into 32 dioceses; 23 being in the Province of Canterbury,\nand 9 in the Province of York. It is to be very earnestly wished\nthat these dioceses may be sub-divided, and the number of Bishops\nincreased, that the Church may be more able to cope with the\nenormously increased population.\n\nDISSENTERS. A _civil_, not a _religious_ term, and denotes those who\nhave diverged from the civilly established religion of a country.\nEpiscopalians are Dissenters in Scotland, Christians are Dissenters\nin Turkey. In England all are Dissenters who do not belong to the\nChurch of England, whether they are Protestants or Papists. For\nfurther particulars see under their various names.\n\nDONATIVE. A form of conferring an ecclesiastical benefice on any\nclerk, by which he is exempt from presentation, induction, or\ninstitution; the patron acting virtually as a Bishop. This is said\nto be the usual manner in which benefices were anciently conferred.\n\nDOXOLOGY. An ascription of praise to God. The most familiar\ndoxologies in use in our Church are the \"Gloria Patri,\" the \"Gloria\nin Excelsis,\" and the well-known verse, \"Praise God from whom all\nblessings flow,\" &c. Many of our prayers, especially those of\nthanksgiving, conclude with a doxology.\n\nEAST, TURNING TO THE. This is now generally done at the Creeds. It\nis a survival of a general custom of worship towards the East--as\nthe region of light, symbolical of the rising of the \"Sun of\nRighteousness\"--which is at least as old as the time of Tertullian,\nwho lived in the second century.\n\nEASTWARD POSITION. A term descriptive of the position used by a\nPriest who adopts the custom of celebrating Holy Communion facing\nthe East, with his back to the people. There is a very great\ndifficulty in ascertaining what the rubrics with relation to the\nPriest's position really mean, because the Altar itself occupied\nvarious positions at the time the rules were framed.\n\n(1.) _Position of Altar_. \"The Table. . . .shall stand in the Body\nof the Church, or in the Chancel,\" is the rubric of 1552. \"The Holy\nTable shall be set in the place where the Altar stood. . . .saving\nwhen the Communion of the Sacrament is to be distributed, at which\ntime the same shall be so placed in good sort (conveniently) within\nthe Chancel,\" is the direction in the Injunctions of 1559.\n\nBy degrees, however, the custom of moving the Holy Table at the\ntime of Communion, and placing it length-ways in the Church ceased,\nand it was allowed to remain at all times placed \"Altar-wise\" at\nthe East End of the Church.\n\n(2.) _Position of the Priest_. In the rubric of 1549 the direction\nwas for him \"to stand humbly afore the midst of the Altar,\" of\ncourse with his back to the people. In 1552 the present rubric,\ndirecting the \"North-side,\" was introduced, but owing to the Altar's\nstanding East and West then, the position of the Priest remained\nvirtually the same as before. But when, through Laud's influence,\nthe Holy Table was removed back to its original position, the\nquestion was whether the Priest was still to obey the letter of the\nrubric and stand at the \"North-side,\" or rather what was now the\n\"North end,\" or whether he too was to retain his old relative and\noriginal position. The matter has been further complicated by the\ninsertion of the rubric before the Consecration Prayer in 1662,\nwhich seems to favour the Eastward position in directing the Priest\nto \"stand before the Table,\" while, on the other hand, that very\nposition renders it difficult to \"break the Bread before the\npeople,\" unless, as some maintain, the \"before\" does not mean \"in\nthe sight of,\" but \"in front of.\"\n\nEASTER. The great festival of the Church's Year, and kept in\ncommemoration of our Saviour's glorious Resurrection. It has always\nbeen observed by the Church, but in early ages there were bitter\ndisputes as to the season when it was to be kept. Some wished it to\nbe observed on the actual anniversary, whether the day happened to\nbe a Sunday or not. The matter was settled at the Council of Nice,\nwhen it was decided that Easter should be kept on the first Sunday\nfollowing the full moon which falls on, or next after, March 21st.\n\nThe word _Easter_ is probably derived from the name of a Saxon\ngoddess, whose festival was kept in the Spring of the year. The\nother name, Paschal, applied to this festival, is a Hebrew word\nmeaning \"passage,\" and is applied to the Jewish feast of the\nPassover, to which the Christian festival of Easter corresponds.\n\nEaster used to be the great day for Baptism, for the restoring of\nPenitents, and, in the early ages, even for the freeing of prisoners.\nEvery confirmed member of the Church of England is expected to\nCommunicate on Easter Day, in accordance with the direction at the\nend of the Communion Service.\n\nEASTER ANTHEMS. Certain passages, chosen from 1 Cor. v., Rom. vi.,\n1 Cor. xv., directed to be sung instead of the _Venite_ on Easter\nDay.\n\nECCLESIASTICAL COMMISSIONERS. \"In the year 1837 the Ecclesiastical\nCommissioners were embodied. They are not, as many suppose, the\ndispensers of State funds to the Church. They are a corporation for\nthe purpose of holding as trustees a large amount of Church revenues.\nThe sources from which the income in their hands arises are certain\nannual payments from several bishoprics, emoluments of suspended\ncanonries, the property of suspended deaneries and sinecure\nrectories, capitular estates, and other Ecclesiastical sources.\"\n(Webb's \"England's Inheritance in her Church.\")\n\n\"The Ecclesiastical Commission does with the lands of Bishops and\nChapters what these could never do for themselves. It can afford to\nwait for the falling in of leases, whereas those old corporations\nwere obliged to renew them, that they might live on the money paid\nfor renewals; and when it has got the lands it lets them for their\nfull value. By this means it is able to pay the old corporations out\nof half their lands as much as they used to get from the whole under\ntheir own system, and the other moiety is taken out of the hands of\nlaymen (regard being had to equity) and devoted to other beneficial\npurposes for the Church. In this way the surplus revenues of\ncapitular estates have been applied to the benefit of an immense\nnumber of parishes which had claims upon them.\" (Dixon's \"Peek\nEssay.\")\n\nECCLESIASTICAL COURTS. The following are the principal: the\nConsistory Courts of the Bishops; the Arches Court of Canterbury;\nand the Supreme Court of Appeal, composed of members of the Judicial\nCommittee of the Privy Council. Under the Public Worship Act the\nDean of the Arches Court has been made Official Principal of both\nProvinces. A Royal Commission has recently issued a Report upon the\nEcclesiastical Courts, and the question of their constitution\ngenerally is under consideration.\n\nELECTION. A choosing, hence the \"chosen people\" of God. There are\nthree views taken of election,--the Calvinistic, the Arminian, and\nthe Catholic. The Calvinistic view is that certain persons are from\nall eternity chosen or elected by God to salvation, the rest of\nmankind being condemned to eternal death (See _Predestination_,\n_Calvinism_, _Antinomianism_.)\n\nThe Arminian view is that God, knowing what the life of every man\nborn into the world shall be, and foreseeing that some \"will refuse\nthe evil and choose the good,\" hath elected them to eternal life.\n(See _Arminianism_.)\n\nThe Catholic view is that God of his mercy elects certain of His\ncreatures for a place in the visible Church, and thus causes them\nto be placed in \"a state of salvation,\" of which, however, they may\nfall short by their own perverseness.\n\nThe Church of England, as a branch of the great Church Catholic, is\nbelieved to teach this latter view, as will be seen by a study of\nher Liturgy.\n\nELEMENTS. The Bread and Wine used in Holy Communion (See _Communion,\nHoly_). In Holy Baptism, Water, wherein the person is baptized, is\nthe _Element_.\n\nELEVATION. In Articles xxv. and xxviii. reference is made to a\nceremony of the Church of Rome, called the Elevation of the Host,\nwhich consists in the consecrated wafer being held up, or elevated,\nfor the adoration of the people. Bp. Harold Browne says, \"Elevating\nthe Host resulted from a belief in transubstantiation. . . .There\nis evidently no Scriptural Authority for the Elevation of the Host,\nthe command being, 'Take, eat.' The Roman ritualists themselves\nadmit that there is no trace of its existence before the 11th or\n12th centuries.\" (See _Note on Art_. xxviii.)\n\nEMBER DAYS. In early times special fasts were appointed at the four\nseasons of the year, and of later years they have been made to have\na special reference to the ordination of clergy which immediately\nfollows them. The derivation of the name is uncertain. The days\nthus set apart, and now used for supplicating God's blessing on\nthose about to be ordained, are the Wednesday, Friday, and Saturday\nafter the 1st Sunday in Lent, after Whit Sunday, after the 14th of\nSeptember, and after the 13th of December. Special Collects are\nappointed for use on these days.\n\nEMMANUEL, or IMMANUEL. A Hebrew word, used as a name of our Lord,\nand meaning, \"God with us,\" Isaiah vii.14; Matt. i.23.\n\nENDOWMENT. The permanent provision for the support of the ministry.\nThe annual sum derived from the endowments of the Established Church\namounts to rather more than _four millions sterling_. Of this\nsum--Tithes and Rents voluntarily given to the Church of England by\ncharitable persons before the Reformation bring in about L1,950,000;\nTithes, Rents, and Interest on Money voluntarily given to the Church\nof England since the Reformation bring in about L2,250,000. Thus\nthe total of the yearly value of endowments is about L4,200,000. Of\nthis the State receives as taxes about L200,000, which leaves a net\nyearly value of endowments of about; L3,500,000, which is paid to\nthe clergy, of whom there are about 20,000. It is thus divided: 2\nArchbishops, 28 Bishops, 73 Archdeacons, receive about L173,000; 30\nDeans, 132 Canons, 128 Minor Canons, 600 Singers, Lay Officers and\nServants, receive about L203,000; 19,600 other Clergy, Rectors,\nVicars, and Curates receive about L3,124,000. The average, therefore,\nis just L3, 10s. a week for each clergyman.\n\nTo supplement its endowments, which were voluntarily given by\nprivate persons, the Church receives, by free gifts from her own\nmembers, about five millions and a half sterling every year. This\nmoney is _all_ spent on Schools, Church Institutions, Charities,\nRelief of the Poor, Foreign Missions, Expenses attendant upon the\nregular performance of Divine Worship, and Building and Restoring\nChurches (See _Establishment_.)\n\nEPIPHANY. A Greek word, meaning \"manifestation.\" The term applied\nto that festival of the Church observed on Jan. 6th, in commemoration\nof our Lord's _manifestation_ to the Wise Men from the East, the\nrepresentatives of the Gentile world.\n\nEPISCOPACY. The term applied to the Apostolical form of government,\nwhich consisted in the appointment of a Bishop as an _Overseer_\n(for that is the meaning of the Greek word) of a particular Church.\n(See _Orders_.)\n\nEPISTLE. The name given to the _Letters_ of the Apostles, which the\nChurch has admitted as forming part of the Canon of the New\nTestament (see _Bible_). St. Paul wrote fourteen, if we allow the\nEpistle to the Hebrews to have been written by him. St. James wrote\none, which, like others addressed to no particular Church, is called\na _general_ Epistle. St. Peter wrote two Epistles; St. John, three;\nand St. Jude, one. Those portions of Scripture read in the Communion\nService, and called Epistles, have been used, with few alterations,\nfor 1200 years by the Church of England.\n\nEPISTOLER. The 24th Canon directs that \"In all cathedral and\ncollegiate churches the Holy Communion shall be administered, . . .\nthe principal minister using a decent cope, and being assisted with\nthe gospeller and epistoler.\" So, in the advertisements published\nin the seventh year of Elizabeth, we read, \"The principal minister\nshall use a cope with gospeller and epistoler agreeably.\"\n\nERASTIANISM. The heresy of Erastus, a German, born 1524. His main\nprinciple was that the source of all pastoral authority is the civil\nmagistrate, who, whether Christian or not, possesses an inherent\nright to nominate and commission teachers of religion, and is under\nno necessity of admitting the least difference between priests and\nlaymen.\n\nESCHATOLOGY. A term applied to doctrines relative to the state\nafter death.\n\nESTABLISHMENT and ENDOWMENT. These two terms are constantly linked\ntogether in the publications of the Liberation Society, and by\nother enemies of the Church of England, as though they formed one\nand the same thing. In truth, they are wholly distinct, and are\ndescriptive of two quite different features of the Church of England.\nIt is _Established_, and it is also _Endowed_. It is called the\nformer because it is established in this country by the Law of the\nland, and professes the acknowledged religion of the State. If the\nChurch were disestablished to-morrow she would still continue to be\nthe true Church of God in this country, because her origin,\ndoctrine, and constitution are Apostolic. Besides being called a\n\"State Church,\" the Church of England has also been called a \"State\n_paid_ Church.\" It is well to remember that the Parochial Clergy,\nand all others except Army and Navy Chaplains and the like, do not\nreceive one farthing from the State. The property, or _Endowment_,\nof the Church was the voluntary gift of private individuals in all\nages, who, out of regard to the spiritual interests of those who\nlived upon their estates, built churches, and endowed them for the\nmaintenance of religious worship. The State has no right to alienate\nany portion whatever of that property from the purpose for which it\nwas given. (See _Church of England_ and _Endowment_.)\n\nEUCHARIST. A term applied to the Holy Communion (which see),\nderived from the Greek, and meaning, \"a giving of thanks.\" It is\nused in the Latin version of our Articles.\n\nEVANGELICALS, _see_ Church Parties.\n\nEVANGELISTS. Properly, preachers of the \"Evangel,\" or Gospel, of\nChrist; Eph. iv. 11. The term now is limited to the four writers of\nthe Gospel.\n\nEVES, or VIGILS. The nights or evenings before certain Holy Days of\nthe Church. A list of days which have vigils may be found in the\nbeginning of the Prayer Book, in the table of the Vigils, Fasts,\nand Days of Abstinence, to be observed in the year. (See _Vigil_.)\n\nEVEN-SONG. Evening Prayer. The word occurs in the table of Proper\nLessons at the commencement of the Prayer Book. (See _Morning\nPrayer_.)\n\nEVOLUTION. A name given to the theory of the origin of animal life,\nset forth by certain scientists. Thus they tell us that the account\ngiven us in Genesis of the Creation is certainly wrong. That man\nwas not created as man, but that he has grown to be what he is\nthrough a series of stages. According to Professor Haeckel, the\npedigree of man is as follows:--1. _Monera_--formless little lumps\nof mucus matter supposed to be originated by spontaneous generation.\n2. _Amoebae_--a little piece of protoplasm enclosing a kernel.\n3. _Synamoebae_--a collection of Amoebae. 4. _Planaeada_. 5.\n_Gastraeada_, or primaeval \"stomach animals.\" 6. _Turbellaria_, or\nworms of a very simple kind. 7. _Scolecida_, worms of a higher\nclass. 8. _Himatega_, or worms of a higher class still. 9. _Acrania_,\nor skull-less animals. 10. _Monorrhina_, or animals with one nostril.\n11. _Selachii_, or primaeval fish. 12. _Dipneusta_, or mud-fish.\n13. _Sozobranchia_, or gilled amphibians. 14. _Sozura_, or tailed\namphibians. 15. _Protamnia_. 16. _Primary Mammals_. 17. _Pouched\nanimals_. 18. _Prosimiae_, or semi-apes. 19. _Tailed Apes_. 20.\n_Man-like Apes_. 21. _Ape-like Men_. 22. _Men_.\n\nThis may be all true, and yet Genesis need not be false. Genesis\nbegins with man as man, and not with man as a Monera--supposing he\never was such. But when scientists speak of the principle of life\nas being the outcome of an act of spontaneous generation without\nany external creative power, then we must disagree with them. The\nprinciple of life is hidden with God alone, and must come from God.\nNor does it in any way affect our belief in Almighty God, whether\nHe was pleased to create man from the first in \"His own image,\" or\nwhether He was pleased to make him first pass through the preliminary\nstages Professor Haeckel enumerates!\n\nEXCOMMUNICATION. An ecclesiastical censure, whereby the person\nagainst whom it is pronounced is for the time cast out of the\ncommunion of the church. The first rubric in the Office for the\nBurial of the Dead prohibits the use of the Service for any that\ndie excommunicate.\n\nEXHORTATION. The name given to the various addresses in the Liturgy.\nThey are nearly all the production of the Reformers. The Burial\nOffice is the only Service of the Prayer Book which has not one or\nmore of these exhortations.\n\nEXTREME UNCTION. One of the seven so-called Sacraments of the Church\nof Rome. It consists in the application of consecrated olive oil,\nby a priest, to the five organs of sense of a dying person. It is\nconsidered as conveying God's pardon and support in the last hour.\nIt is administered when all hope of recovery is gone, and generally\nno food is permitted to be taken after it. This custom is founded\non Mark vi. 13, and James v. 14, 15, but in both these places it is\nevident that the anointing should be for the _recovery_ of the sick.\nWhen miraculous powers ceased in the Church, it was reasonable that\nthe unction should cease also.\n\nFACULTY. An order by the Bishop of a diocese to award some privilege\nnot permitted by common law. A faculty is necessary in order to\neffect any important alterations in a church, such as the erection\nof a gallery or an organ. Without a faculty a person is not entitled\nto erect a monument within the walls of a church.\n\nFAITH. Man is justified by God in respect of, and by means of, Faith\nin Christ. It is not the principal cause for our Justification,\nthat being God's mercy; it is not the meritorious cause of our\nJustification, for that is Christ's death; audit is not the\nefficient cause of our Justification, for that is the operation\nof the Holy Spirit; but it is the _instrument_ on our _side_, by\nwhich we rely on God's word, and appeal to Him for mercy, and\nreceive a grant of pardon, and a title to the evangelical promises\nof God.\n\nFALD STOOL. The desk at which the Litany is usually said. In the\nrubric before the penitential psalm in the Commination Service a\nspecial place is mentioned for the saying of the Litany, and this\nwe know from the Injunctions of 1549 was to be \"in the midst of the\nChurch,\" thus marking the congregational character of the service.\n\nFALL OF MAN, _see_ Sin, Original.\n\nFASTING. The Romanist regards the use of fasting, or abstinence,\nas a means of grace; the Protestant regards it only as a useful\nexercise, recommended in Scripture, for the subduing of the flesh\nto the Spirit.\n\nFASTS. Days appointed by the Church for the particular discipline\nof the flesh, and for a peculiar sorrow for sin. A list of these\ndays is given at the commencement of the Prayer Book.\n\nFATHER, GOD THE, _see_ Trinity, The Holy.\n\nFATHERS, THE. A term applied generally to all the ancient orthodox\nChristian writers. St. Bernard, who flourished in the twelfth\ncentury, is reputed to be the last of the Fathers. The _Schoolmen_\n(which see) succeeded the Fathers. Those writers who knew the\nApostles personally are called _Apostolical_ Fathers; such were\nHermas, Barnabas, Clement of Rome, Ignatius and Polycarp. Other\nFathers of the early Church were Justin, Irenaeus, Clement of\nAlexandria, and Tertullian. In the third century we have Origen and\nCyprian, and succeeding them Eusebius, Athanasius, Ambrose, Basil,\nJerome or Hieronymus, John Chrysostom, and Augustine.\n\nThe writings of the Fathers are most valuable to us as showing us\nwhat were the doctrines and ceremonies of the first Christians.\nThe Tractarian movement was of great service in calling attention\nto the well-nigh forgotten mine of theological wealth stored up in\nthese writers. Pusey has published a library of the works of the\nFathers in English.\n\nFEASTS, or FESTIVALS. These are days of rejoicing in the Church,\nin commemoration of some great truth of Christianity, or of some\ngreat example of Holy Life. The commencement of the Prayer Book\nfurnishes us with a list of these Holy Days. The rubric, after the\nNicene Creed, directs that \"The Curate shall then declare to the\npeople what holy days, or fasting days are in the week following\nto be observed.\"\n\nFELLOWSHIP. A settled income bestowed by a college on a student as\na reward for distinguished scholarship. Various conditions are\nassociated with these prizes in the different colleges.\n\nFERIA. A day which is neither a feast nor a fast.\n\nFLAGON, _see_ Altar Vessels.\n\nFONT. From a Latin word, meaning a _fountain_. The vessel holding\nthe water for Baptism. The 81st Canon says it is to be made of\nstone. By ancient custom it is usually placed at the West end of\nthe Church, near the door, as signifying that Holy Baptism is the\nentrance into Christ's Mystical Body, the Church.\n\nFORMULARY, see _Liturgy_. A formulary is a book containing the\nrites, ceremonies, and prescribed forms of the Church. The\nformulary of the Church of England is the Book of Common Prayer.\n\nFREE WILL. see Article x. The doctrine of our Church is that\nalthough man has a perfectly free will to choose good or evil, yet\nwe prefer the animal life to the spiritual life, and, through the\nbadness of our perverse will, shall continue to prefer it until\nprevented by the grace of God.\n\nFUNERAL SERVICE, _see_ Burial of the Dead.\n\nGHOST, THE HOLY, _see_ Trinity, The Holy.\n\nGLEBE. Land belonging to an ecclesiastical benefice, and which\nforms part of its endowment, the freehold being vested in the\nIncumbent.\n\nGLORIA IN EXCELSIS. \"Glory be (to God) on high.\" A hymn in the\nCommunion Office, sometimes called the Angelic Hymn, because the\nfirst part was sung by angels at Bethlehem. It has been used by\nthe Church for more than 1,500 years, and, in substance, was sung\nby Polycarp at his martyrdom.\n\nGLORIA PATRI. \"Glory be to the Father.\" This is one of the oldest\ndoxologies of the Church; in substance, at least, it is as old as\nthe 4th century. It is directed to be said at the end of every\nPsalm, thus turning Jewish praises into Christian hymns.\n\nGNOSTICS. Early heretics who boasted of their superior _knowledge_,\nfor that is the meaning of the word, just as _agnostic_ means\n_without knowledge_. This heresy dates back to Apostolic days,\nSimon Magus being considered its founder.\n\nThey mixed up the Christian faith with systems based on Platonism,\nOriental Philosophy, or corrupt Judaism. St. John is believed to\nhave written against the gnostics in certain parts of his Gospel.\n\nGOD, _see_ Trinity, The Holy. The word _God_ can be traced back no\nfurther as yet than the Gothic _Gutha_, but no one knows its root.\n\nGOD-FATHER, _see_ Sponsors.\n\nGOD-MOTHER, _see_ Sponsors.\n\nGOLDEN NUMBER. A term used in the elaborate tables placed at the\nbeginning of the Prayer Book for the finding of Easter. The Golden\nNumber of a year marks its place in a cycle, called the Metonic\nCycle (from Meton, an Athenian astronomer B.C. 432), of nineteen\nyears. The year A.D. 1 was fixed as the second year of such a cycle.\nHence the rule given to find the Golden Number, viz., \"Add one to\nthe year of our Lord, and then divide by 19; the remainder, if any,\nis the Golden Number; but if there be no remainder, then 19 is the\nGolden Number.\"\n\nGOOD FRIDAY. The day regarded as the anniversary of our Saviour's\ndeath. It has been observed from the first age of the Church as a\nday of peculiar solemnity, to be spent in fasting and humiliation.\n\nGOSPEL, _see_ Bible.\n\nGOSPELLER. The priest or deacon who, in the Communion Service,\nreads the Gospel, standing at the north side of the Altar. (See\n_Epistoler_.)\n\nGRACE. Favour. A word used with various meanings in Holy Scripture.\nThe influence of the Holy Spirit upon the heart of man.\n\nGRADUATE, _see_ Degree. One who has passed through the curriculum\nof a University, and has had a degree conferred on him.\n\nGREEK CHURCH, _see_ Church, The Catholic.\n\nGREGORIAN MUSIC, _see_ Church Music.\n\nGUILD. In the Church, a Society formed for a certain purpose, and\ngoverned by certain rules; to promote personal piety; or active\nusefulness.\n\nHADES. Unfortunately two distinct words in the original of the New\nTestament have both been translated _Hell_. _Hades_ is one of\nthese words; _Gehenna_ is the other. The latter is applied only\nto the place of the damned, _Hades_ is the abode of departed\nspirits, good and bad, waiting for the final Judgment. When, in\nthe Creed, we say of our Lord that He \"descended into Hell,\" it\nshould be \"into _Hades_,\" showing that alive and dead He was\nperfect man.\n\nIt is generally believed that a foretaste of final joy or woe is\nexperienced in Hades by the spirits waiting for their doom.\n\nHEAVEN. The final abode of the blessed.\n\nHELL. The final abode of the damned. (See _Hades_.)\n\nHERESY. From a Greek word meaning \"a choice,\" and thus an adoption\nand obstinate holding of a doctrine not taught by the Catholic\nChurch. Heresies began very early in the Church, even in Apostolic\ntimes. (See _Gnostic_.) The heresies of the present day are for\nthe most part revivals of the heresies of the first six centuries.\n\nHERETIC. One who holds doctrines opposed to those of the Catholic\nChurch. (See above.)\n\nHETERODOX. Contrary to the faith of the true Church.\n\nHIERARCHY. Properly, _rule_ in _sacred_ matters. The apostolic\norder of ministry.\n\nHIGH CHURCH, _see_ Church Parties.\n\nHOLY DAY. A festival of the Church. (See _Feast_.)\n\nHOLY GHOST. _see_ Trinity, The Holy.\n\nHOLY THURSDAY. _see_ Ascension Day.\n\nHOLY WEEK. Some consider the terms _Holy Week_ and _Passion Week_\nequally to apply to the week preceding Easter--the last week in\nLent. This is Dr. Hook's opinion. Others restrict the term _Holy\nWeek_ to the week commencing with Palm-Sunday, and call the week\npreceding that _Passion Week_. Undoubtedly the fifth Sunday in\nLent was commonly called in old times Passion Sunday, because of\nthe anticipation of the Passion in the Epistle.\n\nHOMILIES. The Homilies of the Church of England are two books of\ndiscourses, composed at the time of the Reformation, and appointed\nto be read in churches, on \"any Sunday or Holy Day, when there is\nno sermon.\" Cranmer, Ridley, and Latimer are thought to have\ncomposed the first volume; the second is supposed to be by Bishop\nJewel, 1563.\n\nHOODS. The ornamental fold which hangs down the back of a graduate\nto mark his degree. (See _Degree_.) The 58th Canon provides that\n\"every minister saying the public prayers, or ministering the\nSacraments, or other rites of the Church, if they are graduates,\nshall wear upon their surplice, at such times, such _hoods_ as by\nthe orders of the Universities are agreeable to their degrees.\" The\nsame Canon goes on to say \"It shall be lawful for such ministers\nas are not graduates to wear upon their surplices, instead of\n_hoods_, some decent tippet of black, so it be not silk.\"\n\nHYMN, _see_ Church Music.\n\nIDOLATRY. The worship of any person or thing but the one true God,\nwhether it be in the form of an image or not.\n\nIMMERSION, _see_ Baptism, Infant.\n\nIMPOSITION, or LAYING ON OF HANDS, _see_ Ordinal.\n\nIMPROPRIATION. Ecclesiastical property, the profits of which are\nin the hands of a layman. Impropriations have arisen from the\nconfiscation of monasteries in the time of Henry VIII., when,\ninstead of restoring the tithes to Church purposes, they were\ngiven to Court favourites.\n\nINCARNATION. The act whereby Christ, the \"Word, was made flesh.\"\nThe \"taking of the Manhood into God.\"\n\nINCUMBENT. A person in possession of a benefice. (See _Benefice_.)\n\nINDEPENDENTS. The first body of Dissenters which actually broke\naway from the Church of England was that of the _Independents_,\nor--as they are nowadays perhaps more intelligibly called--the\n_Congregationalists_. An Independent sect seems to have existed\nabout the year 1568, the whole question in dispute between them\nand the Church being then, as it is still, essentially one of\n\"discipline,\" or Church Polity. They made each congregation a body\ncorporate, governed exclusively by itself, and disclaim, more or\nless, every form of union between churches. In doctrine they are\nstrictly Calvinistic, and, reviving the ancient heresy of Donatus,\nthey profess to receive only accredited or really serious Christians\ninto their fellowship, and to exclude any who may prove themselves\nunworthy members.\n\nThe Independents are sometimes called _Brownists_, from Robert\nBrown, a clergyman of the Church of England, who was the first to\nsecede from her ranks, and who, retreating to Holland, set up a\nseparatist communion.\n\nThere are 76 County and other Associations at home and in the\nColonies, with 3,895 meetinghouses, and 1,039 preaching stations,\n300 being foreign mission stations; of ministers and missionaries\nthey have about 3,500. They reckon to have about 360,000 members in\nthe British dominions.\n\nINDUCTION. The ceremony whereby a minister is put in actual\npossession of the living to which he has been presented.\n\nINFALLIBILITY. The claim set up by the Church of Rome, either for\nthe Pope, or the Church, or for the Pope and the Church consenting\ntogether; of absolute freedom from error in deciding questions of\nfaith and doctrine. Roman divines are not agreed among themselves\nas to precisely _where_ the infallibility of their Church is found.\nCertain it is that Councils and Popes have contradicted and\nanathematized each other.\n\nINNOCENTS' DAY, THE HOLY. This festival has been observed ever\nsince the 3rd century, in memory of the slaughtered children of\nBethlehem (Matt. ii. 16.) Its old English name is Childermas, and\nit is kept on December 28th; the attendants on the nativity being\nSt. Stephen, a martyr in will and deed, December 26th; St. John the\nDivine, a martyr in will though not in deed, December 27th; and The\nHoly Innocents, martyrs in deed but not in will, December 28th.\n\nINSPIRATION. The extraordinary and supernatural influence of the\nHoly Spirit on the human mind, by which the sacred writers were\nqualified to set forth the things of God. In this sense the word\noccurs in 2 Tim. iii. 16. (See _Bible_.)\n\nThe word is also used of the ordinary influence of the Holy Spirit\non the heart of man, as \"Cleanse the thoughts of our hearts by the\n_inspiration_ of Thy Holy Spirit.\"\n\nINSTITUTION. The legal act by which the Bishop commits to a\nclergyman the cure of a church.\n\nINSTITUTIONS, CHURCH, _see_ Societies.\n\nINTROIT, _see_ Church Music\n\nIRVINGITES. The followers of Edward Irving, a minister of the\nScottish establishment, who was born in 1792, and died in 1834. He\nwas deposed from the Presbyterian ministry for teaching that our\nLord's nature was peccable, or capable of sin. He gathered a\ncongregation round him in London, and now has many followers both\nin Scotland and England, and also in Germany. His followers\nentertain peculiar notions about the millennium, and they claim\nto exercise the power of prophecy, to have the miraculous gift of\ntongues, and to be able to raise the dead.\n\nThe Irvingites call themselves \"The Catholic and Apostolic Church,\"\nand among their ministers number apostles, prophets, angels,\nevangelists, &c. They use as much as possible the liturgies of\nthe Church in their worship, and observe a very ornate ritual. In\ntheir principal places of worship the Holy Communion is administered\ndaily, and throughout the day many other Services are held.\n\nThey recognise the three Creeds of the Catholic Church as their\nrule of faith.\n\nThey have 19 places for public worship, besides many preaching\nstations, in England; the principal erection is in Gordon Square,\nLondon, and is a large building of considerable architectural\npretensions.\n\nJAMES'S (St.) DAY. July 25th. The day on which the Church celebrates\nthe memory of the Apostle St. James the Great, or the Elder. He was\none of the sons of Zebedee, and a brother of St. John the Divine.\nHe was the first of the Apostles to suffer martyrdom. (Acts xii. 2.)\n\nJESUITS, or SOCIETY OF JESUS. A Roman Catholic Society founded by\nIgnatius Loyola, a Spaniard, born in 1491. Members of the Order\nbind themselves to yield the most blind, implicit, and unlimited\nobedience to the General of the Order. Before the conclusion of the\n16th century the Jesuits had obtained the chief direction of the\nyouthful mind in every Roman Catholic country in Europe. They had\nbecome the confessors of almost all its monarchs, and the spiritual\nguides of nearly every person distinguished for rank or influence.\nAt different periods they obtained the direction of the most\nconsiderable courts, and took part in every intrigue and revolution.\nTheir great principle of action is not so much the advance of\nChristianity, as the extension of the Papal power; and in effecting\nthis, their great maxim is \"the end will justify the means.\" The\nSociety is still flourishing, and has a power which is probably as\nlittle imagined as it is unknown to all but themselves.\n\nJESUS, _see_ Trinity, The Holy.\n\nJOHN (St.) BAPTIST'S DAY. June 24th. This feast commemorates, not\nthe martyrdom, but the miraculous birth of St. John Baptist. It is\nthe only nativity, besides that of our Lord, that is kept by the\nChurch; although September 8th is marked in our Calendar for the\ncommemoration of the nativity of the Blessed Virgin Mary. The\nfestival has been observed since the 4th or 5th century.\n\nJOHN (St.) THE EVANGELIST'S DAY. December 27th. This festival, with\nthose of St. Stephen and the Holy Innocents, immediately follows on\nChristmas Day. \"Martyrdom, love, and innocence are first to be\nmagnified, as wherein Christ is most honoured.\" The eagle is\nsupposed to be emblematic of St. John the Evangelist.\n\nJUBILATE DEO. Psalm c, appointed to be sung in the Morning Service\ninstead of the Benedictus, when the latter happens to be read in\nthe Gospel for St. John Baptist, or the lesson for the day.\n\nJUSTIFICATION. This term signifies our being accounted just or\nrighteous in the sight of God, not for any merit in ourselves, but\nsolely for the sake of Christ, and by our faith in Him. The 11th\nArticle of the Church of England treats of this. All believers are\njustified by Christ, but that does not necessarily imply that they\nare sanctified; the one is a work wrought exterior to ourselves,\nthe other is the work of the Holy Spirit in the individual heart\nof man.\n\nKEYS, POWER OF THE. The authority existing in the Christian\nPriesthood of administering the discipline of the Church, and\ncommunicating or withholding its privileges. It is so called from\nour Lord's words to St. Peter in Matt. xvi. 19.\n\nKINDRED, TABLE OF. The Table of Kindred and Affinity found at the\nend of our Prayer Book was drawn up by Archbishop Parker, in 1563.\nIt rests on an Act of Henry VIII., and is designed to be an\nauthoritative interpretation of it. The whole is based on Lev.\nxviii. 6-18. The principles on which it is drawn up are the\nfollowing:--\n\n(_a_) It places both sexes on the same footing, forbidding to the\nman whatever is forbidden to the woman.\n\n(_b_) It forbids marriage to a man on the grounds of near kindred\nor consanguinity; omitting, however, prohibition of marriage between\ncousins as not being forbidden in the Levitical Law, nor definitely\nby the Canon Law.\n\n(_c_) Acting on the important principle sanctioned by our Lord\nHimself, that \"man and wife are one flesh,\" it puts affinity, or\nconnection by marriage, on exactly the same footing as kindred, or\nconnection by blood, affirming that a man's wife's connections are\nto be held strictly as his own. It is for this reason,--a reason\ndistinctly based upon Holy Scripture,--that the marriage with a\n\"deceased wife's sister\" is forbidden.\n\nKNEELING. The practice of kneeling in confession, in prayer, and\nin adoration, is of great antiquity. David says, \"Let us worship\nand bow down, let us _kneel_ before the Lord our Maker,\" Psalm cxv.\n6. See also Ps. cxxxii. 7; 1 Kings viii. 54; Ezra ix. 5-15; Dan.\nvi. 10; Acts vii. 60; Acts ix. 40; Acts xx. 36, xxi. 5. Our blessed\nLord Himself \"_kneeled down_\" when He prayed, Luke xxii. 14. How\nthe example of David and Solomon, Ezra and Daniel, St. Stephen, St.\nPeter and St. Paul, nay, of our Saviour Himself, condemns the\nlolling, irreverent posture assumed by too many Christians of the\npresent day in the public worship of the Lord of Hosts!\n\nKYRIE ELEISON. Two Greek words, meaning \"Lord, have mercy.\" The\nresponses to the Commandments are so called.\n\nLAITY, LAYMAN. A baptized member of the Church, not being an\necclesiastic. The term \"layman\" denotes a positive rank, not the\nmere lack of rank.\n\nLAMBETH DEGREES. The Archbishop of Canterbury has the power of\nconferring degrees in any of the faculties of the University to\nwhich he himself belongs. These degrees are called _Lambeth\nDegrees_. The Archbishop exercised this power as Legate of the\nPope, retaining it (like the power of granting special marriage\nlicences) under the Tudor legislation.\n\nLAPSE. When a patron neglects to present a clergyman to a benefice\nwithin his gift, within six months after its vacancy, the benefice\n_lapses_ to the Bishop; if he does not collate within six months,\nit _lapses_ to the Archbishop: and if he does not collate within\nsix months, it lapses to the Crown.\n\nLATTER-DAY SAINTS, _see_ Mormonists.\n\nLAY BAPTISM. Baptism administered by laymen. Although not\n_authorized_ in our Prayer Book, such baptisms have always been\nheld valid by the Church of England. It is better that children\nshould receive lay baptism than not be baptized at all.\n\nLAYING ON OF HANDS, _see_ Ordination. This ceremony has always\nbeen esteemed an essential part of ordination, and rests on\nundoubted Scriptural authority. It is also the form, in the\nAnglican Church, by which the Bishop conveys the grace of\nConfirmation.\n\nLECTURN, or LECTERN. The desk from which the Lessons are read. The\nform frequently adopted is that of the eagle, doubtless with some\nreference to the eagle, the symbol of St. John. The eagle lectern\nin Peterborough Cathedral was given in 1471.\n\nLENT. The name is probably derived from the old English _Lencten_,\n\"Spring,\" from its always being observed at the Spring-tide of the\nyear. The forty days fast before Easter are so called. In primitive\ntimes the duration of the fast appears to have been forty hours.\nThe present custom of reckoning forty days, exclusive of the\nSundays, prevails from the 7th century.\n\nLESSONS. The portions of Holy Scripture read in Morning and Evening\nPrayer. The calendar of lessons now in use was authorized on Jan.\n1st, 1873. The lessons were then made generally shorter, by the\nselection of parts of chapters containing one complete subject and\nno more. A choice of lessons was given in many cases, that the same\nportions of Scripture might not be read twice on the same day in\nchurches with three Sunday services. By the present arrangement\nthe main substance of the whole of the Old Testament is now read\nthrough once every year; and the New Testament twice, except the\nbook of Revelation, which, with a few omissions, is read once in\nthe year.\n\nLETTERS OF ORDERS. A certificate given by the Bishop to every one\nwhom he ordains, whether Priest or Deacon. Churchwardens have the\npower to require the exhibition of the Letters of Orders of any\nminister assisting in the church of which they are guardians.\n\nLITANY. In the 4th century this name began specially to be applied\nto a Form of Supplication, used in times of need, which was sung in\nprocession, with hymns and frequent responses, and with collects at\nthe various halting places. The old Litanies bore a general\nresemblance to ours. In 1544 Cranmer, by desire of the king, drew\nup the first English Litany, which was compiled principally from\nancient sources. The Litany at first was a separate service. In\n1662 it was ordered to be sung after Morning Prayer. The Act of\nUniformity of the present reign, 1872, allows it to be used in the\nMorning or Evening, or as a separate service. It was ordered for\nWednesdays and Fridays only in 1549; Sundays were added in 1552.\n\nLITERATE. This term, applied to a Clergyman, means one who has not\ntaken a degree, and is not a member of a Theological College.\n\nLITURGY. From a Greek word, meaning a public act or duty; it is\nnow popularly used of the entire Book of Common Prayer, although\nformerly it was applied only to the Service for administering the\nHoly Eucharist.\n\nAs each different part of the Prayer Book is discussed under its\nown heading, this article will be confined to (_a_) why a formulary\nis used; (_b_) the history of our own.\n\n(_a_) Forms of Prayer were used in the Jewish Church. Moses and\nMiriam used a prescribed form as a thanksgiving for the crossing of\nthe Red Sea, Exodus xv God appointed a form of prayer, Deut. xxi.\n7, 8; also a benediction, Num. vi. 22, 26. Moses used a form of\nprayer, Num. x. 35, 36. Josephus and Philo tell us that the worship\nboth in the Temple and in the Synagogues consisted of a settled\nform of prayer; this our Lord sanctioned by His frequent presence.\nHe Himself gave us a form of prayer--the Lord's Prayer. He promises\na special blessing on congregational worship. Matt, xviii. 19;\nthe \"agreement\" must pre-suppose a settled form. Traces of forms\nof prayer some think are found in the New Testament.\n\nThe voice of history is unanimous on this point, nearly all the\nFathers testifying to the use of formularies.\n\nCommon sense reasons are plentiful, as, for instance, that in\nEccles. v. 2. A formulary makes the congregation independent of\nthe minister's mood, or ability, or piety, or orthodoxy.\n\n(_b_) History. Before the time of Augustine (597) the English\nChurch had its own National Use, largely derived from the East,\nthrough the Galilean Church. It is certain that the entire Roman\nRitual was never used, although attempts were made to force it\nupon the Anglo-Saxon Church. There was a considerable variety in\nthe manner of performing Divine Service in the different Dioceses,\neach having its own particular \"Use.\" (See _Sarum, Use of_.)\n\nThe earliest Liturgy in general use in England was the book of\nOffices, \"secundum usum Sarum,\" hence called the \"Sarum Use,\"\ncompiled by Osmund, Bishop of Salisbury, in 1078. This book\ncontained much that had been in use from very early times. At\nthe Reformation it became necessary to remove the Roman corruptions\nwhich had accumulated in the various Office books, the \"Breviaries,\"\nthe \"Missals,\" the \"Manuals,\" &c. One objection common to them all\nwas that they were in Latin.\n\nThe object of the Reformers was to retain as much of the old as was\nfree from error. The first English Prayer Book was the _King's\nPrimer_, published 1545; and a Communion Service was put forth in\n1548. The _First Prayer Book of Edward VI_., 1549, was drawn up by\na Commission of Bishops and Divines under Cranmer and Ridley; an\n_Ordinal_ was added in 1550.\n\nThe _Second Prayer Book of Edward VI_., 1552, was a revised form\nof the older book. Cranmer, Peter Martyr, and Bucer assisted in\nthe revision, and much was added from Hermann's Consultation (which\nsee). This Prayer Book was almost identical with the one in use\nnow. Abolished during the reign of Mary, it was restored by Queen\nElizabeth, 1559, with a few alterations. In 1604 a Conference was\nheld at Hampton Court under James I., between Church and Puritan\nDivines, when some further alterations were made in deference to\nPuritan objections. The last revision was made in 1661, at the\nSavoy Conference, under Charles II., between Bishops and Presbyterian\nDivines. The Prayer Book then took the form which we have now, save\nthat in 1859 the services for use on Nov. 5th, May 29th, and Jan.\n30th (Charles the Martyr) were removed. In 1873 a revised Table of\nLessons was put forth. In 1872 permission was given to use the\nShortened Service, to separate the services, and to use hymns.\n\nFor further particulars the reader is referred to the articles on\nthe various different services of the Church.\n\nLIVING, _see_ Benefice.\n\nLOGOS. Greek, a _word_. Christ is called \"The Word\" because in Him\nGod is revealed to man. (John i.) The Jews sometimes spoke of the\nMessiah as the \"Word of God.\"\n\nLORD, OUR, _see_ Trinity, The Holy.\n\nLORD'S DAY. The first day of the week, so called by St. John,\nRev. i. 10. Sunday has ever been kept as the weekly festival in\ncommemoration of our Lord's resurrection on that day. In the fourth\nCommandment, and elsewhere, we receive stringent directions to keep\nthe _seventh_ day--that is to say, the Sabbath, or Saturday--holy.\nIt will be well to see on what authority Christians have hallowed\nthe _first_, instead of the _last_, day of the week. We find from\nwriters who were contemporary with the Apostles, or who immediately\nsucceeded them, that Christians were always accustomed to meet on\nthe first day of the week for the performance of their religious\nexercises. We find them asserting that this festival was instituted\nby the Apostles, who acted under the immediate direction and\ninfluence of the Holy Ghost. From the constant practice of the\nApostles in keeping this day holy, it is believed by many that\nthey must have had especial directions to that effect from their\nrisen Lord, who, we know, gave them instructions relating to \"the\nkingdom of God.\"--His Church,--during the forty days He was with\nthem. And more, it was often while they were gathered together,\ncelebrating the festival of the _Lord's Day_, that the Lord Himself\nappeared among them.\n\nLORD'S PRAYER. The prayer taught us by our blessed Lord as the\nmodel of all our devotions. (Matt. vi. 9.) But it is not only a\nmodel of prayer, but an express form to accompany all our worship.\n(Luke xi. 2.) Thus we find it frequently in our Prayer Book, no\nService being without it. The often repetition of it, however, in\nour Sunday Service is caused by the fact of three separate Services\nbeing used as one whole.\n\nLORD'S SUPPER, _see_ Communion, Holy.\n\nLORD'S TABLE, _see_ Altar.\n\nLOW CHURCH, _see_ Church Parties.\n\nLOW SUNDAY. The Sunday after Easter is called _Low Sunday_, because,\nalthough it partakes in some sort of the festal nature of Easter,\nit being the Octave, yet it is a festival of a much lower degree\nthan Easter itself.\n\nLUKE'S (St.) DAY. October 18. Kept in commemoration of St. Luke,\nthe companion of St. Paul, the author of the third Gospel, and also\nprobably of the Book of the Acts of the Apostles. He is believed to\nhave been a physician, and his writings prove that he was a man of\neducation. According to St. Augustine, his symbol is the ox, the\nSacrificial Victim.\n\nLUTHERANS. The followers of Martin Luther, an Augustine monk, a\nGerman, born 1483. He was the great Reformer of the Continent. They\nretain the use of the Altar, some of the ancient vestments, lighted\ntapers, incense, crucifix, confession, &c. At the time of the\nReformation, the Lutherans, meeting with nothing but opposition\nfrom the Bishops, were constrained to act without them, and\nconsequently they are in much the same position as the Scottish\nPresbyterian body, though not from the same cause. The Lutherans\nearnestly protested, that they much wished to retain episcopacy,\nbut that the Bishops forced them to reject sound doctrine, and\ntherefore they were unable to preserve their allegiance to them.\nThe ritual and liturgies differ in the various Lutheran countries,\nbut in fundamental articles they all agree.\n\nLYCH GATE. A covered gate of the churchyard where the body (_Leich_,\na corpse) rests on its way to burial.\n\nMAGNIFICAT. The song of the Blessed Virgin, Luke i. It is the first\ncanticle of Evening Prayer, and has been sung in the Church from\nvery early times.\n\nMANIPLE, or MANUPLE, _see_ Vestment.\n\nMARIOLATRY. The worship, or cultus, of the Blessed Virgin Mary.\nOne of the principal errors of the Church of Rome, and on the\nincrease.\n\nMARK'S (St.) DAY. April 25th. St. Mark was a companion of St.\nPeter, and is thought to have written his Gospel under St. Peter's\ndirections. This evangelist is symbolized by the _Man_.\n\nMARRIAGE, _see_ Matrimony, Holy.\n\nMARTINMAS. November 11th. A festival formerly kept in honour of St.\nMartin, Bishop of Tours, in France, in 374.\n\nMARTYR. One who lays down his life for his religion. The word means\na \"witness.\" St. Stephen was the first, or proto-martyr.\n\nMARY, The BLESSED VIRGIN. We admit to her the title of \"Mother of\nGod,\" but protest against her being worshipped. No instance of\nDivine honour being _paid_ her is earlier than the fifth century.\nTwo festivals only in the Church of England are kept in her honour,\nviz., the Purification, and the Annunciation.\n\nMASS. In Latin, _Missa_, with which word congregations were\naccustomed to be dismissed. Then it was used for the congregation\nitself, and finally became applied only to the Communion Service.\n\nMATERIALISM. One of the philosophies of the day which looks upon\neverything as the out-come of mere physical energy; denies the soul,\nand every spiritual force; and regards matter as eternal.\n\nMATINS, _see_ Morning Prayer.\n\nMATRIMONY, HOLY. With regard to the Marriage Laws, the Church and\nthe State are not agreed. The former maintains Holy Matrimony to be\na religious ceremony, while the State recognises the legality of\nmere civil contracts, and allows people to enter into the nuptial\nstate by a civil ceremony. We find the early Fathers distinctly\nstating that marriage is of a sacred nature. Paley, in his Moral\nPhilosophy, says, \"Whether it hath grown out of some tradition of\nthe Divine appointment of marriage in the persons of our first\nparents, or merely from a design to impress the obligation of the\nmarriage-contract with a solemnity suited to its importance, the\nmarriage-rite, in almost all countries of the world, has been made\na religious ceremony; although marriage, in its own nature, and\nabstracted from the rules and declarations which the Jewish and\nChristian Scriptures deliver concerning it, be properly a civil\ncontract, and nothing more.\" It was forbidden in the 4th century\nduring Lent, and so custom and propriety forbid it now during the\nsame season. In the Manual marriages were prohibited in the\nfollowing seasons:--(_a_) Advent to the octave of Epiphany, (_b_)\nSeptuagesima to the octave of Easter inclusive, (_c_) Rogation\nSunday to Trinity Sunday.\n\nThe Roman Church has exalted Holy Matrimony into a Sacrament.\n\nThe State so far recognises the position of the Church with regard\nto Holy Matrimony that no clergyman can be forced to marry a divorced\nperson, though he may be obliged to lend his church to any other who\nwill perform the ceremony.\n\nMATRIMONY, THE FORM OF SOLEMNIZATION OF. Of all our services this\npreserves most of the older Office in the Sarum Manual. Some of the\nhortatory portions come as usual from Hermann's Consultation. There\nhas been no change since 1549, except the omission of the ceremony\nof giving gold and silver to the bride as \"tokens of spousage.\"\n\nThe Service is divided into two parts (_a_) the Marriage Service\nproper, performed in the body of the Church; (_b_) the succeeding\nservice at the Holy Table, evidently intended as an introduction\nto the Holy Communion which should follow.\n\n_The Banns_. From a barbarous Latin word meaning an edict or\nproclamation. In 1661 the rubric directed them to be published\nimmediately before the offertory sentences. The marriage Acts of\nthe Georges are supposed to set aside this rubric, and to order\nthem to be published after the Second Lesson. It is doubtful whether\nthis does not apply to the Evening Service only, in places where\nthere is no Morning Service.\n\nThe _Licence_ of the Bishop makes the publication of Banns\nunnecessary. Without a Special Licence, Marriage can be solemnized\nonly between the hours of 8 and 12 in the forenoon.\n\n(_a_) _The Marriage Service_ proper should be performed in \"the\nbody of the church\" (see rubric, 1661) the place selected being\ngenerally the Chancel steps.\n\nThe _Exhortation_, 1549, from the \"Consultation\" chiefly; it rests\non the following passages of Holy Scripture:--Gen. ii. 24; Matt.\nxix. 5; Eph. v. 22-33; John ii. 1-11; Heb. xiii. 4. No impediment\nbeing alleged, the _Espousal_ or _Betrothal_ follows. The joining\nof hands is from time immemorial the pledge of covenant, and is\nhere an essential part of the Marriage Ceremony. The words of the\nbetrothal are agreeable to the following passages: 1 Cor. xi. 1-12;\nEph. v. 22-33; Col. iii. 18, 19; 1 Tim. ii. 10-14; 1 Peter iii. 1-7.\n\nThe _Marriage Rite_ itself. The use of the ring is probably of\npre-Christian antiquity. The old Service directed it to be worn on\nthe fourth finger because \"there is a vein leading direct to the\nheart.\"\n\nGold and Silver was also given the bride in 1549, but omitted in\n1552. The word \"worship\" means \"honour,\" as in Wycliffe's Testament,\nMatt. xix. 19, \"_Worship_ thy father and thy mother.\"\n\n(b) _The Post-Matrimonial Service_. The rubric directs only the\n\"minister or clerks\" to go to the Lord's Table, but the practice\nis to carry out the older rubric, 1549, \"Then shall they\"--the\nwhole marriage party--\"go into the Quire.\" A second Psalm is added\nfor use in cases when the language of the first would be unsuitable.\nThe following rubric is almost unique, in directing the Priest to\nturn his face to the people. The _Versicles_ are substantially the\nsame as those used at the Visitation of the Sick and in the\nChurching of Women. The concluding rubric dates from 1661; the\nrubric in 1549 definitely ordered the reception of Holy Communion.\n\nMATTHEW'S (St.) DAY. Sept. 21st. This Apostle and Evangelist,\nbefore his call to the apostleship, was known as Levi, the publican,\nor tax-gatherer. He may possibly have been the brother of St. James\nthe Less, and of St. Thomas also. He was the first to write a Gospel,\nwhich he addressed to the Jews, his aim being to show that Jesus was\nthe Messiah. It is probable that he alone, of all the New Testament\nwriters, wrote in Hebrew. His symbol is the Lion, according to St.\nAugustine.\n\nMATTHIAS'S (St.) DAY. Feb. 24th. Of St. Matthias we know simply\nnothing, except that he was elected to the vacant place in the\nApostolic College, caused by the desertion and death of the traitor\nJudas; Acts i. 15 to end.\n\nMAUNDY THURSDAY. The Thursday before Easter, being the day on which\nour Lord instituted the Holy Sacrament of His Body and Blood. The\nname is a corruption of the Latin word _mandatum_, meaning a\ncommand, in allusion to the \"New Commandment\" of mutual love.\n\nMESSIAH, _see_ Trinity, The Holy.\n\nMETHODISTS. The original Methodists are the Wesleyans, but already\nthis sect has split up into numerous sections, or \"Churches,\" as\nthey call themselves. The leading sub-divisions will each have a\nseparate notice. The leading idea of Methodism is a revival of\nreligion by a free appeal to the feelings, and the method adopted\nis an elaborate system of \"societies,\" and preaching the doctrine\nof \"sensible conversion.\"\n\nThe \"people called Methodists,\" or Wesleyans, are the followers of\nJohn Wesley, who was born in 1703. He took his degree at Oxford,\nand was ordained in 1725. He held a Fellowship at Lincoln College\nuntil his marriage in 1752. While at Oxford, he, with his brother\nCharles, of Christ Church, and his friend Whitefield, of Pembroke,\nand some twelve others, determined to live under a common rule of\nstrict and serious behaviour; to receive frequently the Holy\nCommunion; and to adopt a methodical and conscientious improvement\nof their time. After ordination, these two brothers, John and\nCharles, set to work to revive a spirit of religion in the Church\nof England, of which they were priests, and were aided by the\ngood-will and sound paternal advice of some of the Bishops.\n\nIn 1735 John Wesley went out as a missionary to Georgia, in America,\nbut the settlers rejected his services, and his mission to the\nIndians was a failure. On his voyage out, he unfortunately came\nunder the influence of some Moravians; and on returning to England,\nafter a three years' absence, he became a regular member of the\nMoravian Society in London. It was here he learnt the two peculiar\ndoctrines of subsequent Wesleyanism, viz.: (1) instantaneous and\nsensible conversion, (2) the doctrine of perfection, _i_._e_., of\na Christian Maturity, on attaining which, he that is (in the\nWesleyan sense) \"born again,\" \"born of God,\" sinneth not. If,\nhowever, we take into view Wesley's own persistent affirmation in\nlater times, \"I have uniformly gone on for fifty years, never\nvarying from the doctrine of the Church at all;\" and many other\nsuch passages, we cannot escape the inevitable conclusion that\nthe very doctrine on which his modern followers have built their\nseparation from the Church, is nothing else than a transient and\n_foreign_ element in their great founder's teaching.\n\nIn 1744 Wesley called around him his most trusted friends,--six\nclergymen of the Church of England and four lay preachers, and\nheld what we should now call a _Retreat_; this meeting, however,\nis regarded by the Wesleyans as the first regular \"Conference\" of\nthe Methodist Societies. It was in 1784 that Wesley drew up a\n\"Deed of Declaration,\" which was formally enrolled in Chancery,\nestablishing Methodism in the eye of the Law. This was an\n_unintentional_ step on the part of Wesley towards an ultimate\nseparation from the Church. Now it was too that he made his second\ngreat mistake of consecrating an English Clergyman as bishop, and\ntwo laymen as presbyters of the American Societies. This was the\norigin of the Episcopal Methodists of America. John Wesley died in\n1791, almost his last printed utterance being, \"I declare that I\nlive and die a member of the Church of England; and none who regard\nmy opinion or advice will ever separate from it.\" (_John Wesley_,\n_Arminian Magazine_, _April_, 1790.)\n\nFour years after his death, in 1795, the separation took place, and\nthe Conference allowed the preachers to administer the Lord's\nSupper. No sooner was the severance complete than the punishment\nfollowed. In 1795 the _Methodist New Connexion_ split away from\nthem, under a man named Kilham. In 1810 the _Primitive Methodists_\ncaused another schism. In 1815 the _Bible Christians_ seceded, and\nso on. What would John Wesley have thought of all this? Only nine\nmonths before his death, he had solemnly charged his preachers:\n\"In God's name, stop there! Be Church of England men still!\"\n(Wesley, Sermons, iii. 268). And his dying breath was spent in\na prayer for the Church!\n\nThe Minutes of the Wesleyan Methodist Conference for the year\n1883-4 give the following statistics:--\n\n Members.\n 1. In Great Britain 407,085\n 2. In Ireland & Irish Missions 24,384\n 3. In Foreign Missions 70,747\n 4. South African Conference 20,739\n 5. French Conference 1,856\n Total 524,811\n\n On Trial.\n 1. In Great Britain 34,399\n 2. In Ireland & Irish Missions 668\n 3. In Foreign Missions 5,299\n 4. South African Conference 9,093\n 5. French Conference 168\n Total 49,627\n\n Ministers.\n 1. In Great Britain 1,545\n 2. In Ireland & Irish Missions 181\n 3. In Foreign Missions 285\n 4. South African Conference 93\n 5. French Conference 28\n Total 2,137\n\n On probation.\n 1. In Great Britain 91\n 2. In Ireland & Irish Missions 16\n 3. In Foreign Missions 98\n 4. South African Conference 74\n 5. French Conference --\n Total 279\n\n Supernumeries.\n 1. In Great Britain 284\n 2. In Ireland & Irish Missions 42\n 3. In Foreign Missions 9\n 4. South African Conference 10\n 5. French Conference 3\n Total 348\n\nMinisters and full members in the Australian Wesleyan Methodist\n\"Church,\" and in the Methodist \"Church\" of Canada are under their\nrespective Conferences, and consequently are not enumerated above.\n\nWhitaker's Almanack for 1883 gives the following statistics for\nWesleyan Methodism in Great Britain. It will be seen that its\nfigures are slightly larger than those given above.\n\n Ministers. 2,170\n Lay Preachers. 15,450\n Members. 418,229\n On Probation. 40,653\n Chapels. 6,978\n Sunday Scholars. 829,666\n\nThe finance of Wesleyan Methodism for 1880 was nearly as follows:--\n\n Missionary Fund L138,346\n Home Mission Income 34,210\n Education of Minister's Children 22,036\n Chapel Building 292,599\n Training Candidates for Ministry 12,130\n Total L499,321\n\nDuring the past four years the Wesleyan Methodists have raised a\n\"Thanksgiving Fund\" amounting to L303,600.\n\nMETHODIST ASSOCIATION. In 1834 a controversy arose among the\nMethodists as to the propriety of establishing a Wesleyan\nTheological Institution; and a minister who disapproved of such\na measure, and prepared and published some remarks against it,\nwas expelled from the Connexion. Sympathizers with him were in like\nmanner expelled. Hence the formation of the _Methodist Association_,\nwhich differs from the parent Society in a few particulars of Church\ngovernment. This Society is now joined with the _Wesleyan Reform\nAssociation_, and with the Protestant Methodists, the union being\neffected in 1857. The amalgamation is known by the name of \"_The\nUnited Methodist Free Churches_.\" They number--\n\n Ministers. 377\n Lay Preachers. 3,134\n Members. 66,297\n Sunday Scholars 8,599\n On Probation. 1,233\n Chapels. 186,254\n\nMETHODISTS, CALVINISTIC. Up to 1751, John Wesley and George\nWhitefield had worked in harmony, but then arose a difference of\nopinion between them on the doctrine of election, which resulted\nin their separation. Whitefield held the Calvinistic view, Wesley\nthe Arminian.\n\nAfter Whitefield's death, in 1769, his followers gradually settled\ninto two separate religious bodies, one being the _Lady Huntingdon's\nConnexion_, or, as it is sometimes called, the _English Calvinistic\nMethodists_, and the other the _Welsh Calvinistic Methodists_.\n\nWhitefield was chaplain to the Countess of Huntingdon, and it was\nby his advice she became the patroness of his followers, and founded\na college for the education of Calvinistic preachers. The doctrines\nof this connexion are almost identical with those of the Church of\nEngland, interpreted, of course, in a Calvinistic sense, and her\nliturgy is generally employed. They have no general ecclesiastical\ngovernment, and have become virtually Congregational Societies.\n\nThe _Welsh Calvinistic Methodists_ owe their origin in a great\ndegree to a Mr. Harris, who did for Wales much what Wesley\nand Whitefield did for England. He instituted \"Private Societies\"\nin 1736, but it was not till 1811 that the connexion separated\nfrom the Church. Their Church government differs slightly from\nWesleyanism, and their doctrines are said to be in accordance with\nthe 39 Articles, interpreted in a Calvinistic sense.\n\n Chapels 1,343\n Ministers and Preachers 981\n Deacons 4,317\n Members 5,029\n On probation 177,383\n Sunday Scholars 119,358\n\nDuring the year 1881-82, L163,875 was collected for various\nreligious purposes.\n\nMETHODIST, NEW CONNEXION. This party, under a Mr. Kilham, split\noff from the Wesleyans in 1795, four years after the Wesleyans\nhad left the Church of England. In doctrines, and in all essential\nand distinctive features, it remains the same as its parent society.\nThe grand distinction rests upon the different degrees of power\nallowed in each communion to the laity, the _Methodist New\nConnexion_ allowing them to participate in Church government,\nwhereas the Wesleyans leave Church government in the hands of\nthe ministers.\n\n Ministers 179\n Lay Preachers 1,225\n Members 418,229\n On probation 442\n Chapels 79,697\n Sunday Scholars 4,277\n\nMETHODISTS, PRIMITIVE. The \"Primitives,\" or \"Ranters,\" as they are\nsometimes called, represent more truly the original genius of\nWesleyan Methodism than any other of the various bodies into which\nthe original secession from the Church of England has split up.\nSome still kept to camp-meetings and the like, after the original\nconnexion had given them up. This practice was condemned by the\nConference of 1807, and the consequence was the birth of the\n_Primitive Methodist Connexion_ in 1810. Messrs. Hugh Bourne and\nWilliam Clowes may be looked upon as the fathers of this body.\nTheir doctrines are precisely the same as those of the original\nconnexion.\n\n Ministers 1,152\n Lay Preachers 15,728\n Members 191,329\n Chapels 4,397\n Sunday Scholars 394,238\n\nMETHODIST REFORMERS. In 1849 certain points in Methodist procedure\nwere attacked in anonymous pamphlets called \"Fly Sheets,\" which\nresulted in the expulsion of many ministers from the original\nSociety. They, with those sympathising with them, have set up a\ndistinct machinery of methodism, although still regarding themselves\nas Wesleyan Methodists, illegally expelled.\n\nMETROPOLITAN. A Bishop who presides over a province is called a\nMetropolitan.\n\nMICHAEL (St.) & ALL ANGELS. A festival observed on the 29th of\nSeptember. St. Michael is described in the Old Testament as the\nguardian angel of the Jewish people; and in the New Testament he\nis the great archangel fighting for God and His Church against the\ndevil. (See _Angel_.)\n\nMILITANT, THE CHURCH. The name given to the Church on earth in the\nPrayer following the Offertory. _Militant_ means _fighting_, and\nis used of the Church on earth in contra-distinction to the Church\nTriumphant, the Church above.\n\nMILLENNIUM. Latin, _a thousand years_. Certain people look for a\nreturn of Christ to the earth before the end of the world, and hold\nthat there will be a first or particular resurrection limited to\nthe good, and a reign of Christ with all the saints upon the earth\nfor a thousand years, or _millennium_. This doctrine is chiefly\nbased upon a most literal interpretation of part of the book of\nRevelation (chap, xx.), which is confessedly the most figurative\nand mystical book in the Bible.\n\nMINOR CANONS. Priests in Collegiate Churches next in rank to\nthe Canons and Prebendaries, but not of the Chapter. They are\nresponsible for the performance of daily service, and should be\nwell skilled in Church music.\n\nMINISTER. _One who serves_. A term applied generally to the clergy\nabout the time of the Great Rebellion. It is equivalent to the\nGreek word rendered _Deacon_. An effort was unsuccessfully made in\n1689 to substitute _minister_ for _priest_ throughout the Prayer\nBook wherever the latter word occurred.\n\nMIRACLE. Latin, _A Wonder_. The general notion of miracles, viz.,\nthat they are necessary proofs or credentials of our Saviour's\ncommission from God, can scarcely be maintained on Scriptural\ngrounds. (Matt. vii. 28.) A better definition of miracles is given\nby Archbishop Thomson: \"The miracles of the Gospel are works done\nby Christ in the course of His divine mission of mercy, which could\nnot have proceeded from ordinary causes then in operation, and\ntherefore proved the presence of a superhuman power, and which, by\ntheir nature and drift, showed that this power was being exerted\nin the direction of love and compassion for the salvation of\nmankind.\"\n\nIf the miraculous works of Christ were disproved and done away\nwith, two miracles would still remain which are unassailable,\nviz., the character of Christ, and the message of Christ. Therefore\nthe question is not whether miracles by themselves are probable,\nbut whether the Lord from heaven, who lived on this earth--for\nnone could have invented the story of His life; who left a message\non earth--for none could have invented that message; added to\nhis utterances certain marvels of love and compassion to draw\nmen's eyes towards Him for their good. This may be called the\n_historic_ consideration of miracles; the _scientific_ is briefly\nas follows:--We are told that the phenomena of nature are so\nmany links in a chain of causes and effects, and to suppose\nthat God breaks through this chain, is to make God contradict\nHimself. To this it may be answered that apart from any question\nof miracles, there are already flaws in this chain of causation,\nor rather, powers from without that can shake it, as, for instance,\nthe outbreak of a war rendering a country, which should have been\nfertile, barren and wasted. Holy Scripture is not responsible\nfor the phrase, \"suspension of the laws of nature.\" Theologians\ndo not dogmatise about the nature of miracles, and it would be\nwell if science were less zealous for the inviolability of laws,\nthe outside limits of which she cannot now ascertain. Miracles\nare but a part of the Gospel, and we judge them by the setting\nin which they are placed. Those who received them at first were\nnot made Christians by them. (Mark ix. 23, 24.) To us they are\nnot even the beginning of faith, for Christ was our Teacher and\nFriend before our infant minds could conceive what miracles meant.\nHe, the sinless Lord, is our first miracle; His teaching is our\nsecond miracle; and a third may be added, viz., the transforming\npower of the Gospel in human hearts.\n\nThe reader is referred to the sermon on _Miracles_ in Archbishop\nThomson's \"Life in the Light of God's Word,\" \"The Reign of Law,\" by\nthe Duke of Argyll, and Sir Edmund Beckett's \"Review of Hume and\nHuxley on Miracles.\"\n\nMISSION. _A sending forth_. The power or commission to preach\nthe Gospel. Thus our blessed Lord gave His disciples and their\nsuccessors their mission, when He said, \"Go ye into all the world,\nand preach the Gospel to every creature.\"\n\nMISSION. An effort to awaken or increase spiritual life in a\nParish by means of special Services and Sermons.\n\nMISSIONARY SOCIETIES, _see_ Societies.\n\nMORAVIANS, or UNITED BRETHREN. A sect generally said to have\narisen under Nicholas Lewis, a German nobleman of the last century,\nand thus called because among the first converts were some Moravian\nfamilies. They themselves claim to have sprung from the Greek\nChurch in the ninth century. Hook says, \"It is sometimes supposed\nthat because the Moravians have Bishops they are less to be blamed\nthan other dissenting sects. But, to say nothing of the doubt that\nexists with respect to the validity of their orders, an Episcopal\nChurch may be, as the English Moravians and Romanists in this\ncountry are, in a state of schism. And the very fact that the\ndifference between them and the Church is not great, if this be\nso, makes the sin of their schism, in not conforming, yet greater.\"\nIn England the _Moravians_ number 5,000 members, 6,000 scholars,\nand have 32 chapels and preaching stations.\n\nMORMONISTS, or LATTER DAY SAINTS. The founder of this sect was\nJoseph Smith, born in 1805, of poor parents, in the State of\nVermont, U.S. At the age of 15 he declared himself to have seen\na vision of \"two personages,\" who informed him that all existing\nChristian sects were erroneous. According to his own account, this\nvision was repeated three years afterwards, when he was informed\nthat the American Indians were a remnant of the Israelites, and\nthat certain prophetical writings of the Jews were buried in a\nspot from which he was destined to rescue them. The absurd story\ngoes on to say that Joseph Smith accordingly found in a stone box,\njust covered with earth, in Ontario, the \"Record,\" consisting of\ngold plates engraven with \"Reformed Egyptian\" characters. Although\ndiscovered in 1823, the angel would not allow Smith to remove them\nuntil 1827. Luckily he also discovered the Urim and Thummim in the\nsame box with the golden plates, and by its aid he was able to\ntranslate a portion of the revelation, which, when complete,\ncomposed a large volume. This volume he called the \"Book of Mormon,\"\n\"Mormon\" meaning, as he explained, _more good_, from \"mor,\" a\ncontraction for _more_, and \"mon,\" the Egyptian for _good_.\n_Mormon_, too, was the name of a supposed prophet living in the\nfourth or fifth century. The golden plates, said to have been\ndiscovered in the above extraordinary manner, were never publicly\nproduced, but three witnesses were found to testify that they had\nactually seen the plates, an angel having exhibited them. These\nthree witnesses were the two brothers and the father of Smith.\nFour other witnesses of the name of Whitmer also testified the\nsame. The \"Book of Mormon\" was succeeded by a \"Book of Doctrine\nand Covenants,\" being a collection of special revelations made\nto Smith and his associates. Followers soon began to flock around\nthe new \"prophet,\" as Smith called himself. But at the same time\nmuch hostility was shown to the sect. They were expelled from\ndifferent States, until at last they settled in Illinois. An\naltercation between the \"Saints\" and the county resulted in the\nimprisonment of Joseph Smith and his brother Hyrum; but in 1844\na mob broke into the prison and the brothers were shot. Brigham\nYoung succeeded to the post of \"prophet.\" Fresh troubles with the\nState caused another migration of the \"Saints\" in 1846, who, after\nmuch suffering, settled in the valley of the Great Salt Lake. There\nthey have prospered, and the settlement itself, by the name of\nUtah, has been admitted to the United States Confederacy. They\nsend missionary agents to all parts of the world to make fresh\nconverts. The practice of polygamy they justify by their doctrine\nconcerning \"spiritual wives.\" They have published a \"Creed,\" in\nwhich they profess their belief in the Holy Trinity, in Salvation\nthrough Christ, in the necessity of the Sacraments and the ordinary\nmeans of grace. They further believe that the miraculous gifts of\nthe Spirit continue. They believe in the word of God recorded in\nthe Bible, and in the Book of Mormon. They look for the restoration\nof the Jews, and expect a millennium. They have 82 congregations\nin England.\n\nMORNING PRAYER The _construction_ of the Morning and Evening\nServices is so similar that they will both be considered under\nthis heading. It will be noticed that the Services recognise\ndistinctly what may be called God's part and man's part in the\ncommunion of worship. They open by the message of God to His\npeople, calling for penitence and promising forgiveness, which\nis met by the response of the Confession. Next pardon is pronounced\nin God's Name, which naturally awakens in the pardoned soul the\noutburst of Praise and Thanksgiving in the Lord's Prayer, the\nPsalms and the Canticles. Then the voice of God is again heard\nin the Lessons, and His revelation is accepted by the response\nof faith in the Creed. Lastly, in the sense of His grace and the\nknowledge of His will, we turn to Prayer for ourselves and for\nothers, and end with the commendation of all to His blessing.\n\nMany parts of the Morning and Evening Service are considered under\ntheir own particular names, but the history of the rest is given\nhere.\n\nThe _Introductory Sentences_, from the Psalms, the Prophets, and\nNew Testament, are taken from old Lent Services. The _Exhortation_,\n1552, was composed partly from the preceding sentences, and partly\nfrom ancient forms. The _Confession_, 1552, is derived from old\nforms.\n\nThe _Absolution_, like the previous part of the service, was added\nin 1552. In the Rubric, the words \"Remission of sins\" were added\nby the Hampton Court Conference in 1604, to meet the objection\nthat the word _Absolution_ was popish. In 1661 the word _Priest_\nwas substituted for \"Minister,\" showing that a deacon may not\nread the Absolution.\n\nWith the _Lord's Prayer_ the old Latin Service begins. The Rubric\ndirects it to be said with an \"audible voice,\" because formerly\nit was said inaudibly, to keep it from the ears of the unbaptized.\nThe direction that the people are to say it with the Minister was\nadded in 1661. The _Versicles_ date from the 6th century. The\nanswer, \"The Lord's Name be praised,\" was added in 1661. For the\n_Canticles_ and _Creed_ see different articles.\n\nThe _Salutation_, \"The Lord be with you,\" is apostolic. Next comes\nthe _Lesser Litany_. The _Versicles_ following are said by the\nPriest \"standing up,\" in accordance with mediaeval custom. Morning\nPrayer ended with the Collect for Grace until 1661, when the five\nfinal prayers were added. The _Second Collect_ dates from 5th\ncentury, the _third_ from 6th century. The prayers for the _Queen_,\nand for the _Clergy and People_, stood in the Litany in 1559, and\nthe _Prayer of St. Chrysostom_ (John, the Golden Mouthed) was in\nthe Litany in 1545, and dates from the 4th century. The Prayer\nfor the _Royal Family_ was composed in 1604.\n\nMUSIC, _see_ Church Music.\n\nNAVE. From the Latin _navis_, a ship, because the _nave_, or body,\nof a church somewhat resembles the hull of a ship turned upside\ndown. The nave formerly was always separated from the chancel\n(which see) by a screen.\n\nNICENE CREED, _see_ Creed.\n\nNON-CONFORMISTS. The name now given to all those who do not conform\nto the practice of the Established Church. Originally, however,\nit was restricted to the Puritan section _within_ the Church,\ndissidents from the Church being called _Separatists_, which is\nstill their correct title. In Elizabeth's reign many of the clergy\nrefused to conform to the Act of Uniformity; the use of the\nsurplice, and many things in the Book of Common Prayer, being\nobjectionable to them. The Non-Conformists afterwards assumed\nthe name of Puritan, which had previously been used of a heresy\nof the 3rd century. They formally separated from the Church in 1572.\n(See _Puritan_.)\n\nNORTH SIDE, _see_ Eastward Position.\n\nNUNC DIMITTIS, or the SONG OF SIMEON. (Luke ii. 29.) The sweetest\nand most solemn of all the Canticles--the thanksgiving of the aged\nsaint for the sight of the Saviour. It is appropriately sung by\nus after the revelation of Christ in the Lessons for the day. It\nis, and has been, used by the whole Catholic Church from the\nearliest times.\n\nOBLATION. An offering to God. In the Office for the Holy Communion\nwe pray God to \"accept our alms and _oblations_.\" The word\n_oblations_ was added to this prayer at the same time that the\nrubric which directs the priest to \"place upon the table so much\nbread and wine as he shall think sufficient,\" was inserted, 1662.\nFrom this, many--Wheatly, Palmer, Bishop Patrick, &c.--conclude\nthat the _oblation_ consists in the offering of the bread and wine.\nOthers would consider it merely synonymous with \"_alms_.\"\n\nOCTAVE. The octave is the _eighth day_ after any principal\nfestival of the Church. In ancient times it was customary to\nobserve these days with much devotion, including the whole period\nalso from the festival to the octave. In our Prayer Book we observe\nthe octaves of Christmas, Easter, Ascension, and Whit-Sunday, by\nusing the special preface appointed in the Communion Service at\nevery celebration during the octave. The Whit-Sunday preface,\nhowever, is only used six days, because Trinity Sunday falls on\nthe octave.\n\nOECUMENICAL. (Belonging to the whole inhabited world.) A term\napplied to General Councils of the Church, to distinguish them\nfrom councils of less importance. It is also a title of the\nPatriarch of Constantinople.\n\nOFFERTORY. In an ecclesiastical sense, the anthem said or sung\nwhile the offerings are being made; it is now frequently used to\ndenote the alms collected. Oblations in money or kind have always\nbeen made from apostolic times (1 Cor. xvi. 2). Out of these\nofferings in kind were taken the bread and wine used in the\ncelebration of the Holy Communion. (See _Alms_, _Communion_.)\n\nORDERS, HOLY. Three _Orders_ have always been recognised in the\nChurch of Christ--Bishops, Priests, and Deacons. The preface to\nthe Ordinal in our Prayer Book affirms this very strongly. To\nthese were added, but on a distinctly different footing, what\nare called the _Minor Orders_--Sub-Deacon, Acolyte, Exorcist,\nSinger, Reader, Door-keeper; these are of merely ecclesiastical\ninstitution, and are not generally retained in the Church of\nEngland, although the office of Reader may be said to be in part\nrevived, and the revival of Sub-Deacon is recommended. The Church\nof Rome has seven Orders. Articles xxiii., xxxvi. and xxxvii., as\nwell as the preface referred to above, should be carefully read\non this matter. (See also _Apostolical Succession_ and _Ordinal_.)\n\n_Bishop_. From a Greek word (_episcopos_) meaning an \"Overseer.\"\nIt is the title now given to the highest Order in the Christian\nMinistry, to which appertains the function of ordination. Of this\nOrder were Titus and Timothy, the one being Bishop of Crete, the\nother Bishop of Ephesus. In the English Church a Bishop must not\nbe less than 30 years old, a Priest 24, and a Deacon 23, unless\ndispensed by a faculty from the Archbishop of Canterbury.\n\n_Priest_. The second Order in the Christian Ministry. The word is\na corruption of _Presbyter_ (which see). In common with Bishops,\nPriests have the power to absolve, to consecrate, and to bless,\nbut not to ordain. The difference between a Priest and a Deacon\nis far greater than that between a Deacon and a layman.\n\n_Deacon_. The lowest Order in the English Church. The word is\nderived from the Greek, and means a _minister_. He is the assistant\nof the Priest, and may only perform certain spiritual duties--_e._\n_g_., the rubrics of our Prayer Book direct certain parts of the\nService to be taken by the \"Priest,\" while the rest is left to\nthe \"Minister,\" Priest or Deacon as he may happen to be, unless\nfrom the nature of the office, we know that the term \"Minister\"\nrefers only to \"Priest.\" (See _Minister_.)\n\nORDERS, QUALIFICATIONS FOR. Although the preface to the Ordinal\nand Canon 39 lay down generally what is necessary from Candidates\nfor Holy Orders, yet any one intending to be ordained had better\nwrite to the Secretary of the Bishop into whose diocese he thinks\nof going for further particulars as to the subjects for examination,\n&c. The papers generally necessary for Deacon's orders are the\nfollowing--(1) Certificate of Baptism, or a declaration by some\ncompetent witness that the candidate has completed his 23rd year\nand has been baptized. (2) Graduates of Cambridge must have passed\neither the Special Theological, or the Preliminary Examination for\nHoly Orders; Graduates of Oxford must produce Certificates that\nthey have attended two courses of Lectures by Divinity Professors.\nDurham men must be either B.A. or L.Th. Dublin men must be B.A.,\nand hold also the Divinity Testimonial. (3) College Testimonials.\n(4) The \"Si quis,\" a notice read in the Church of the place where\nthe candidate resides, to give opportunity for raising objections,\nsomething like the asking of Banns. (5) Letters Testimonial for\nthree years, or for the time elapsed since the Candidate left\nCollege. This Testimonial must be subscribed by three beneficed\nclergymen. (6) A Title, or nomination to a Curacy. For Priest's\nOrders, the Candidate requires 4, 5, and 6, as above. When a\nCandidate is accepted by the Bishop, he has then to pass an\nExamination, which slightly differs in the various dioceses, but\ngenerally comprehends the following subjects, viz.--The Bible;\nthe New Testament in Greek, and a minute acquaintance with some\nspecified portion of it; The Prayer-Book; The 39 Articles; Church\nHistory; Latin; some theological authors, such as Pearson, Hooker,\nButler, Paley, &c.; a Hebrew Paper is set for those who care to\ntake up Hebrew.\n\nORDINAL. \"The form and manner of making, ordaining, and consecrating\nBishops, Priests, and Deacons.\" Various forms of Service for\nOrdination have existed from the earliest times. Although differing\nin many ways, each kept the essentials of Ordination, viz.,\nImposition of hands, with Prayer and Benediction, as used by the\nApostles themselves. The first Reformed Service was taken as usual\npartly from the ancient ordinals in use. It was revised in 1552, and\nagain in 1662, when some changes, tending to greater solemnity, were\nintroduced.\n\nThe _Preface_ insists upon the necessity of Episcopal Ordination.\nIt determines the age at which men may be ordained, viz.. Deacon at\n23, Priest at 24, Bishop at 30, and speaks of the qualifications\nof candidates for the ministry. Canon 34 of 1604 mentions further\nqualifications necessary (see _Orders_, _Qualifications for_). The\ntimes for Ordination appointed by the Canon are, of course, the four\nEmber Seasons, which have been so set apart from the 5th century.\n\n_The Form and Manner of making of Deacons_. After Morning Prayer,\nincluding the Sermon, is ended, the Candidates for Deacon's Orders,\ndressed either in surplice or gown, are presented by the Archdeacon\nto the Bishop, who is sitting in his chair in the Sanctuary. The\nBishop's address to the people is of much the same nature as the Si\nquis already read. The Litany is made specially appropriate by the\ninsertion of the suffrage, \"That it may please Thee to bless these\nThy servants, now to be admitted to the Order of Deacons (or\nPriests), and to pour Thy grace upon them; that they may duly\nexecute their office, to the edifying of Thy Church, and the glory\nof Thy Holy Name.\" Then follows a special Collect and Epistle.\nBefore the Gospel the Bishop proceeds with the Ordination Service.\nUntil 1865 the Oath of the Queen's Supremacy was administered here,\nbut now it is taken before the Service. Sitting in his chair, the\nBishop puts certain searching questions to those he is about to\nordain. The first is of the \"Inward Call\" of the Holy Ghost. This\nperhaps is sometimes misunderstood, but several high authorities\nunite with Calvin in explaining it to be \"the good testimony of\nour own heart, that we have taken this office neither from ambition,\ncovetousness, nor any evil design, but out of a true fear of God,\nand a desire to edify the Church.\" (See _Call to the Ministry_.) The\nnext question is of the \"Outward Call,\" and implies a willingness\nto accept all the regulations under which the Ministry is to be\nexercised in the Church of England. The third and fourth questions\ndemand a belief in the Bible, and a desire to read (and perhaps\nexpound it) in the Church.\n\nThe next question explains the duties of the Diaconate, and marks\nvery distinctly the great difference between that Order and the\nPriesthood. The answer expresses the candidate's intention to be\nfaithful in the public ministration of his office, and the answer\nto the next question his desire to be an example in his private\nlife. The last question concerns canonical obedience. Next follows\nthe Ordination itself, which is notable for its extreme simplicity\nin comparison with the great solemnity of the Ordination of Priests.\nThe Gospel is usually read by the Deacon who passes first in the\nExamination.\n\nThe Communion Service is then proceeded with, one final prayer\nbeing added in behalf of those who have just become Deacons in\nthe Church.\n\n_The Form and Manner of Ordering of Priests_. The ground-plan of\nthis Service is the same as that of the preceding. The Deacons are\nordained before the Gospel, the Priests after. The Bishop's\nexhortation before putting the question brings out in a striking\nmanner a picture of the whole pastoral duty and life. The first\nquestion dwells on the _outward call_ to the Priesthood; the second,\nthird, and fourth, on the _rule of faith and practice_; the fifth\nand sixth on the _individual life_; the seventh and eighth on the\nsubmission to _order and peace_. Then follows a call to the\ncongregation present to engage in _silent prayer_ on behalf of\nthose about to be ordained to the Priesthood. After which the hymn\n_Veni Creator_ is sung, as it always has been sung since the 11th\ncentury on this occasion; and after another prayer the special act\nof Ordination is proceeded with. It is to be noticed that Priests\npresent are to join with the Bishop in the laying on of hands in\nobedience to 1 Tim. iv. 14. The Charge given in this Ordination\nis threefold, (_a_) The Dispensation of the Word; (_b_) The\nDispensation of the Sacraments; (_c_) the \"Power and Commandment\"\nof Absolution, John xx. 23, and compare Matt, xvi. 19; xviii. 18.\nThe Service of the Holy Communion is then proceeded with, the\nfinal collect being a twofold prayer for the newly-ordained and\nfor the people. The concluding rubric is a direction for the order\nof the Service if Priests and Deacons are to be ordained on the\nsame occasion.\n\n_The form of Ordaining and Consecrating of an Archbishop or Bishop_.\nThis form of Service differs from the other services in beginning\nwith the Communion Service, placing the Sermon in its usual place\nin that Service, and then inserting the Litany after the Gospel and\nbefore the Consecration. The Service is to be conducted by the\nArchbishop, or some Bishop appointed by him. The presence of other\nBishops is implied throughout, according to the old rule, which\nprescribed, as a matter of church order, though not of absolute\nnecessity, that three Bishops at least should concur in the\nConsecration. The Candidate, vested in a Rochet, is presented by\ntwo Bishops, in accordance with a custom of great antiquity. The\nQueen's mandate is then read, and the oath of canonical obedience\ntaken. The Litany contains a special suffrage and prayer. The\nquestions which follow are substantially the same as in the\nOrdination of Priests; except that (_a_) in the sixth the duty\nof enforcing discipline is insisted upon; and (_b_)the seventh\nrequires a promise to be faithful in ordaining others; and (_c_)\nthe eighth lays stress on the duty of gentleness and charity. After\nthis the Bishop elect is to put on the rest of the episcopal habit.\nThe form of consecration itself corresponds to the Ordination of\nPriests, save that in place of conferring the power of absolution,\nwe have St. Paul's exhortation to Timothy (2 Tim. i. 6, 7), to stir\nup the gift of Consecration in \"power, love, and soberness.\" The\ncharge at the delivery of the Bible takes the form of an earnest\nexhortation. The Holy Communion is then proceeded with.\n\nORDINARY. Where used in the Prayer Book this word almost always\nmeans the Bishop of the Diocese. The word properly signifies any\njudge authorized to take cognizance of causes in his own proper\nright.\n\nORGAN, _see_ Church Music.\n\nORIGINAL SIN, _see_ Sin.\n\nORNAMENTS OF THE CHURCH, and MINISTERS THEREOF. This Rubric is well\nknown as the \"Ornaments Rubric.\" It will be considered under two\nheads, (1) the Vestments of the Minister, (2) the Ornaments of the\nChurch.\n\n(1.) This Rubric had no existence in 1549; but a direction in the\nCommunion Service says that the Priest is to wear \"a white albe\nplain, with a Vestment or Cope,\" and the assisting Priests or\nDeacons, \"Albes with tunicles,\" or Dalmatics. At other Services\nin Parish Churches the ministers were to use a surplice and, in\nCathedrals and Colleges, the hood of their degree. At a celebration\na Bishop was to wear a Surplice or Albe, and a Cope or Vestment.\nIn 1552 the Ornaments Rubric ran thus:--\"The Minister, at the time\nof the Communion, and at all other times of his ministration, shall\nuse neither Albe, Vestment, nor Cope; but, being Archbishop\nor Bishop, he shall have and wear a Rochet, and being Priest\nor Deacon, a Surplice only.\" In 1559 this Rubric was altered\nthus:--\"The Minister....shall use such ornaments in the Church\nas were in use by authority of Parliament in the second year of\nEdward VI., according to the Act of Parliament set forth in the\nbeginning of this book.\" This Act spoke of authorizing the Queen\nto ordain other ceremonies; but whether she did so or not,\naccording to this Act, has been a matter of controversy. But in\nthe \"advertisements\" of Archbishop Parker (1566), no other vestment\nthan the Cope and Surplice is named. In 1662 the Rubric was altered\ninto its present form.\n\nAs a matter of history, it seems unquestionable that, with a few\nexceptions, all vestments except the Surplice and Hood in Parish\nChurches, and Copes in some Cathedrals, were disused after 1564.\nWithin the last 25 years, the use of the old vestments ordered in\nthe first Prayer Book, and authorized by Parliament, has been\nrevived on the authority of the Rubric of 1662. The Privy Council,\nhowever, has, rightly or wrongly, pronounced against the legality\nof the revival of the vestments named in the Rubric. (See\n_Vestments_.) (2.) The ornaments of the Church are discussed under\nthe headings of _Altar_, _Altar Lights_, &c. In Canons 80 to 84\namong the things pertaining to the Church are enumerated (1) a\ngreat Bible and Prayer Book, (2) a Font of stone, (3) a \"decent\nCommunion Table covered in time of Divine Service with a carpet\nof silk or other decent stuff,\" (4) the \"Ten Commandments to be\nset up\" and \"other chosen sentences written,\" (5) a Pulpit, (6) an\nAlms Chest.\n\nORTHODOX. Sound in doctrine according to the consentient testimony\nof Scripture and the Church. The opposite is _heterodox_.\n\nPALM SUNDAY. The Sunday next before Easter, so called from palm\nbranches being strewed on the road by the multitude, when our\nSaviour made His triumphal entry into Jerusalem.\n\nPANTHEISM. From two Greek words meaning \"all\" and \"God.\" It is a\nsubtle kind of Atheism, which makes God and the universe the same,\nand so denies the existence and sovereignty of any God over the\nuniverse. What may be called Natural Religion partakes largely of\nPantheism.\n\nPAPISTS. Roman Catholics. The term is derived from Papa, a title\nrestricted in the West to the Pope. In the Greek Church it is the\ntitle of all parish priests.\n\nPARABLE. In the New Testament a figurative discourse, or a story\nwith a typical meaning. In the Old Testament it sometimes signifies\na mere discourse, as Job's parable, Job xxvi-xxxi. inclusive. The\nParable, in the New Testament sense, was and is a common mode of\nexpression in the East.\n\nPARISH. \"That circuit of ground which is committed to the charge\nof one parson or vicar, or other minister.\" Some think England\nwas divided into parishes by Archbishop Honorius, about the year\n630. There are instances of Parish Churches in England as early as\nthe year 700. The cause of the great difference in the extent of\ndifferent parishes is explained by the fact that churches were most\nof them built by lords of the manor for their tenants, and so the\nparish was the size of the lord's manor. In 1520 the number of\nParish Churches was between 9,500 and 10,000. There are now about\n13,500 Benefices; and many more District and Mission Churches, and\nChapels of Ease.\n\nPARSON. The Rector or Incumbent of a Parish, when the income of the\nliving is derived from land. It represents two Latin words,\n'Persona Ecclesiae,' the ecclesiastical _person_ of a place.\n\nPASSING BELL. A bell tolled now _after_ the death of a person. The\n67th canon orders \"When any one _is passing_ out of this life, a\nbell shall be tolled, and their minister shall not then be slack\nto do his last duty.\" Thus the beautiful idea of calling for the\nprayers of the Church, by the tolling of a bell, for the dying\nperson is altogether lost sight of by our modern custom.\n\nPASSION WEEK, _see_ Holy Week.\n\nPASTOR. Literally, a _shepherd_: hence one who shepherds souls.\n\nPASTORAL STAFF. A Staff shaped like a crook, which a Bishop shall\neither bear \"in his hand\" or else have \"borne or holden by his\nchaplain.\" This is the direction of a rubric in the Prayer Book of\n1549, and which is still the law of the Church according to the\npresent Ornaments Rubric.\n\nPATEN, _see_ Altar Vessels.\n\nPATRON. The person who has a right to present to a benefice.\n\nPAUL (St.), THE CONVERSION OF, January 25. The festival of St.\nPaul is not, as usual, of the day of his martyrdom, but of his\nmiraculous conversion, and it is upon this, rather than on his\nwonderful character and work, that the services lay stress.\n\nPECULIARS. Parishes exempt from the jurisdiction of the Bishop of\nthe Diocese in which they lie. They were for the most part abolished\nin the reign of William IV.\n\nPENANCE. In the law of England penance is an open ecclesiastical\npunishment for sin. This discipline of the Church has fallen\ninto disuse, a fact deplored in the opening exhortation of the\nCommination Service. Absolution after penance has been exalted\ninto a Sacrament in the Church of Rome.\n\nPENITENTIAL PSALMS. Seven psalms, from their internal character,\nare thus called, viz., 6, 32, 38, 51, 102, 130, 143. These are\nappointed to be read on Ash-Wednesday.\n\nPENTECOST. A solemn festival of the Jews, so called because it is\ncelebrated _fifty days_ after the Passover. It corresponds to the\nChristian Whitsuntide, which is sometimes called by the same name.\n\nPERPETUAL CURATE. The incumbent of a church, chapel, or district,\nwithin the boundaries of a rectory or vicarage. His position is\nin every respect that of a Vicar.\n\nPESSIMISM. A philosophy which acknowledges the evils that are in\nthe world, but instead of looking for a \"new heaven and a new earth\"\nit looks for release in unconsciousness. It is the religion of\ndoubt, and hopelessness, and despair. It makes _the worst_ of\neverything.\n\nPETER'S (St.) DAY. June 29. This festival, originally a festival\nof both St. Peter and St. Paul, on the traditional anniversary of\ntheir common martyrdom, is of great antiquity, certainly known\nfrom the 4th century, and kept both in the East and West on this\nday. The institution of the festival of the Conversion of St. Paul\nhas now transferred the commemoration of that Apostle to another\nday, January 25th.\n\nPEWS. Enclosed seats in churches. They did not come into use until\nthe middle of the 17th century, and almost belong to the past now.\nBut long before pews there were appropriated seats. The first\nmention of a \"reading pew,\" or desk, in the body of the church,\nfor the minister, is in 1596: previous to that time his place\nwas in the chancel.\n\nPHILIP (St.) AND St. JAMES'S DAY. May 1. There seems to be no\nadequate reason for the coupling together of these two Apostles.\nIn the Greek Church their festivals are observed separately. Of St.\nPhilip we have notices only in St. John, and early tradition speaks\nof his preaching in Pamphylia. Of St. James the Apostle, the son of\nAlphaeus, sometimes supposed to be the same as \"James the Less,\" or\nthe Little, of Mark xv. 40, we know nothing except his name in the\nApostolic catalogue. In the Epistle for this day he is identified\nwith James, the brother of the Lord, surnamed the Just, and author\nof the Epistle bearing his name. But this identification is very\nuncertain.\n\nPISCINA. A drain for water, usually accompanied with decorative\nfeatures, near the altar on the south side. It was formerly used\nto pour away the water in which any sacred vessel had been washed.\nIn many churches the Piscina is the only remaining trace of where\nan altar has been.\n\nPLYMOUTH BRETHREN. The name is a misnomer. They call themselves\nmerely \"Brethren,\" and instead of originating in Plymouth, their\nprincipal source was near Dublin. They date from 1827, and their\nexistence is a protest against all sectarianism, they holding that\nthere should be a _visible_ unity among Christians. They decline\nto be looked upon as one of the many sects into which Christianity\nis divided, and refuse to be identified with any.\n\nThey hold in great esteem the primitive constitution of the Church,\nand trust largely to the power of prayer for the supply of their\ntemporal necessities. They have no recognised ministry, but any\none believing himself to be inspired of the Spirit may address\ntheir meetings.\n\nPOLITY, ECCLESIASTICAL. The constitution and government of the\nChristian Church, considered as a society. The great book on this\nsubject is Hooker's immortal work.\n\nPOPE. From _Papa_, Father, a title anciently given to all Christian\nBishops; but at the end of the 11th century it was assumed\nexclusively by Gregory VII., Bishop of Rome, whose successors'\npeculiar title it has ever since continued. (See _Papists_.) There\nare but few instances of the exercise of the papal power in England\nbefore the Norman Conquest, nor has the Church of England ever\nwholly submitted to papal rule. (See _Church of England_.)\n\nPOSITIVISM, _see_ Comtism.\n\nPRAYER-BOOK, _see_ Liturgy.\n\nPREACHING. Proclaiming the truths of religion. The term is not\nnecessarily to be limited to what are called sermons, as we see by\nActs xv. 21, \"Moses of old time hath in every city them that\n_preach_ him, being _read_ in the synagogues every Sabbath day.\"\nHooker, in his fifth book, cleverly argues against the exaltation\nof sermons as being _the_ means of grace to the detriment of other\nparts of public worship, a custom prevalent in his time among the\nPuritans, and now among most of the dissenting sects.\n\nPREBENDARY. A clergyman attached to a Cathedral Church, who\nanciently enjoyed a _prebend_, or stipend, arising from some\npart of the Cathedral property, in return for his officiating at\nstated times in the Cathedral. The appointment is now often\nhonorary. (See _Canon_.)\n\nPRECENTOR. The leader of a choir. In almost all Cathedrals of old\nfoundation in England, and very generally on the Continent, the\nprecentor was the first dignitary in the chapter, ranking next\nto the dean. He superintended the choral service and the choristers.\nIn all new foundations the precentor is a minor canon, holding a\nrank totally different from, and inferior to that of his namesake\nof the older foundation. (See Minor Canon.)\n\nPREDESTINATION, _see_ Election. The 17th Article treats of\nPredestination, but in such a way as to make it very difficult\nto comprehend what it teaches with regard to this most controverted\nsubject. It seems designedly drawn up, in guarded and general\nterms, on purpose to embrace all persons of tolerably moderate\nviews. (See _Arminianism_, _Calvinism_, _Antinomianism_.)\n\nPRELATE. Generally a Bishop, but strictly an ecclesiastic having\njurisdiction over other ecclesiastics.\n\nPRESBYTER. A Greek word signifying an _Elder_. In the Christian\nChurch a _presbyter_ or _elder_ is one who is ordained to a certain\noffice, and authorized by his _quality_, not his _age_, to discharge\nthe several duties of that office and station in which he is placed.\nIn this large and extended sense, Bishops were sometimes called\n_presbyters_ in the New Testament, for the apostles themselves\ndid not refuse the title. Priests are in an ordinary sense the\npresbyters of the Church, and in the Scotch Liturgy, compiled in\nthe reign of Charles I, the word _presbyter_ is substituted for\nthat of _priest_. (See _Orders_.)\n\nPRESBYTERIANS. A Protestant sect which maintains that there is no\norder in the Church superior to presbyters, and on that account\nhas separated from the Catholic Church. This sect is established\nby law in Scotland, where there nevertheless exists a national\nbranch of the Catholic Church, under canonical Bishops. Of course\nthe establishment or disestablishment of a sect in no way alters\nits position as being, or not being, a branch of the Catholic\nChurch. From time to time considerable secessions have occurred\nin Scotland from the Established Church, the principal being the\n\"_United Presbyterian Church_,\" and the \"_Free Church of Scotland_.\"\nEnglish Presbyterians are not to be confounded with Scotch\nPresbyterians, the former being the main supporters of Socinianism\nand Rationalism in this country.\n\nThe \"_Presbyterian Church of England_\" has 10 presbyteries, 275\ncongregations, 56,099 communicants.\n\nPRESENCE, REAL, _see_ Communion, Holy, part iv. The Homily on the\nSacrament asserts, \"Thus much we must be sure to hold, that in\nthe Supper of the Lord there is no vain ceremony or bare sign,\n_no untrue figure of a thing absent_; but the communion of the\nbody and blood of our Lord in a marvellous incorporation, which,\nby the operation of the Holy Ghost, is, through faith, wrought in\nthe souls of the faithful.\"\n\nPRESENTATION. The offering of a clerk to the Bishop by the patron\nof a benefice, for institution.\n\nPRIEST, _see_ Presbyter, & Orders, Holy.\n\nPRIMATE. A \"Primate\" is the highest in rank in a National Church.\nThe Archbishop of Canterbury is Primate of all England, but is\nwithout power in the province of York. The Archbishop of York is\nPrimate of England.\n\nPROCESSION OF THE HOLY GHOST. The doctrine that the Holy Ghost\n_proceeds_ from the Father and the Son. It is an incomprehensible\nmystery, and in thinking of it we shall do well to remember the\nwords of Gregory Nazianzen to an objector; \"Do you tell me how the\nFather is unbegotten, and I will then attempt to tell you how\nthe Son is begotten, and the Spirit proceeds.\" The Eastern or\nGreek Church (which see) split from the Western on this question\nof the procession of the Holy Ghost, believing that the eternal\nprocession is from the Father alone, and not from the Son.\n\nPROCTOR A name given to the clergy elected by their brethren to\nrepresent them in convocation. The same name is given to those\nofficers of the universities of Oxford and Cambridge whose duty\nit is to guard the morals, and preserve the quiet of the university.\n\nPROFESSOR. A public teacher in a university.\n\nPROTESTANT. The term is now used of all who _protest_ against\nPopery. It was originally given to those who _protested_ against\na certain decree issued by the Diet of Spires in 1529.\n\nPROVINCE. The limit of an Archbishop's jurisdiction, as a diocese\nis the limit of the jurisdiction of a Bishop. (See _Archbishop_ and\n_Diocese_.)\n\nPSALTER. The word _Psalter_ is often used by ancient writers for\nthe book of the Psalms, considered as a separate book of Holy\nScripture; but the term is generally used now of the book in which\nthe Psalms are arranged for the public service of the Church. The\nRoman Psalter, for instance, does not follow the course of the\nPsalms as in the Bible, but arranges them for the different\nservices. The division of the Psalms into daily portions, as\ngiven in our Prayer Books, has been done with a view to convenience.\nThe _Psalter_, properly speaking, is a separate book from that of\nCommon Prayer. The English Psalter does not follow the last\ntranslation of the Bible (which is the authorized one), but that\nof Coverdale's Bible, corrected, which had become familiar to\nthe people from constant use.\n\nPUBLIC WORSHIP. The united Service of the Congregation. A Christian\nduty very much neglected by the laity, notwithstanding the Apostolic\ndirection not to forsake \"the assembling of ourselves together.\"\n(Heb. x. 25.) Formerly the law of the land compelled every\nparishioner to attend public worship, unless excommunicate. There\nis a special blessing promised to the assembly of believers for\ncommon prayer and praise. \"Where two or three are gathered together\nthere am I in the midst of them.\" (Matt, xviii. 20.) \"The Lord\nloveth the gates of Zion more than all the dwellings of Jacob\"\n(Ps. lxxxvii. 2.) Both in the Old Testament and New Testament this\nduty holds a prominent place.\n\nPUBLIC WORSHIP REGULATION ACT. An Act of Parliament, passed in\n1874, for the better administration of the Laws respecting the\nregulation of Public Worship. Under this Act any three aggrieved\nParishioners, calling themselves members of the Church of England,\nthough not necessarily Communicants, may report to the Bishop\nanything their clergyman does which they believe to be unlawful.\nThe Bishop may use his discretion whether proceedings are to\nbe taken against the clergyman on the representation of his\nparishioners. If the litigious parties prefer it, the case may be\ntaken out of the Bishop's hands and brought before a Judge appointed\nunder this Act--at present Lord Penzance.\n\nThe workings of the Act have been far from satisfactory to any, and\nin many cases have given rise to grave scandal.\n\nPULPIT. A raised desk. Sermons were formerly delivered from the\nsteps of the Altar. By Canon 83, a raised desk, called a pulpit,\nis ordered in every church, from which the preacher is to address\nhis flock.\n\nPURGATORY. A place in which souls are, by the Romanists, supposed\nto be purged from carnal impurities, before they are received into\nheaven. The Council of Florence, 1439, first gave an authoritative\ndecree concerning Purgatory,--\"If any who truly repent depart from\nthis life before that by worthy fruits of repentance they have\nmade satisfaction for their sins of commission and omission, their\nsouls are purified after death, and to relieving these pains, the\nsuffrages of the faithful who are alive, to wit, the sacrifice of\nmasses, prayers, alms, and other pious works, are profitable. But\nwhether purgatory is a fire, or a mist, or a whirlwind, or anything\nelse, we do not dispute.\"\n\nThe idea of Purgatory was very early broached by individuals. St.\nAugustine, 398, speaks of it as a thing which \"possibly may be\nfound so, and possibly never;\" the Venerable Bede says it is \"not\naltogether incredible.\" Origen, in the 3rd century, is by some\nthought to have been the first to teach distinctly the doctrine\nof Purgatory, but his view differs altogether from the Roman.\nArticle xxii. gives the view of the Church of England on this\nsubject. \"Purgatory... is a fond thing, vainly invented, and\ngrounded upon no warranty of Scripture, but rather repugnant to\nthe word of God.\" However, in the celebrated \"Essays and Reviews\"\ncase, the point arose in respect of a doctrine, scarcely discernible\nfrom that of Purgatory, being taught by Mr. H. B. Wilson, and the\nPrivy Council decided that there is no condemnation of it in the\nAnglican formularies. The teaching of Article xxii. is borne out\nby the following: Luke xxiii, 43; Phil. i 23; 2 Cor. v. 8; Rev.\nxiv. 13; and many other passages.\n\nPURIFICATION OF THE BLESSED VIRGIN MARY. February 2nd. The\nalternative title (the \"Presentation of Christ in the Temple,\")\nsuggests the lesson to be drawn from all the services of the day.\nThe name \"Candle-mas Day\" is derived from the custom of a procession\nwith torches, superseding (it is thought) the heathen festival of\ntorches to Ceres in the early part of February, with a reference\nto the true \"light to lighten the Gentiles.\" Exodus xiii. 1-17 (the\nproper lesson for the day) gives the Mosaic law of the dedication\nof the first-born.\n\nPURITANS. A name assumed by the ultra-Protestants in the reigns of\nElizabeth, James I., and Charles I. The following chapter of history\nis often much misrepresented by the enemies of the Church:--In the\ntime of the great Rebellion seven thousand English clergymen,\nhaving refused to take the covenant, were ejected from their\nlivings, their places being supplied by dissenting teachers. At\nthe Restoration it was required that all those persons who had\nthus become possessed of the property of the English Church should\neither conform to the regulations of the Church, or resign. Of all\nthe Puritan clergy then in possession only fifteen hundred refused\nto conform. These fifteen hundred were ejected, and from what? From\ntheir rights? No; from what they had usurped. More than five\nthousand conformed and still retained possession of their benefices,\nso that but few of the loyal English clergy who had been ejected\nregained their rights even at the Restoration.\n\nQUAKERS. A sect owing their origin to George Fox, a cattle-drover,\nin 1624. They are also called the \"Society of Friends.\" The first\nassembly for public worship was held in Leicestershire in 1644. The\nSociety is diminishing in numbers in the United Kingdom. The body\nis much more numerous in America. Three gradations of meetings or\nsynods--monthly, quarterly, and yearly--administer the affairs of\nthe Society. Fit persons are chosen by monthly meetings as _Elders_,\nto watch over the religious duties of the members. They make\nprovision for their poor, none of whom are ever known to require\nparochial relief. At the monthly meetings also marriages are\nsanctioned. Monthly meetings being limited to a certain circuit,\nseveral monthly meetings compose a quarterly meeting, at which\ngeneral reports are given and appeals heard. The yearly meeting has\nthe general superintendence of the Society. In case of disputes among\nFriends the matter is submitted, not to law, but to arbitration.\nTheir solemn affirmations are accepted in lieu of oaths. The chief\nrule of their faith is that the inspiration of the Holy Spirit so\nguides and teaches them that the Bible and all else is subordinate\nto this inward monition of the Spirit. Their ministers may be either\nmale or female, the only qualification necessary being the immediate\ninspiration of the Holy Spirit. They decline to define in any way\nthe doctrine of the Holy Trinity. They deny the necessity of any\noutward sign accompanying Baptism, it being a wholly spiritual\nmatter. Also they affirm that taking or receiving the Eucharist is\nnot of perpetual obligation. And they condemn all war, even in\nself-defence, as unlawful for Christians.\n\nThe _Society of Friends_ consists of about 12,000 members, 254\nrecorded ministers, and about 400 unrecorded; and in England and\nWales they have 317 places of worship. As a rule their moral\ncharacter is excellent, and they are very valuable members of\nsociety.\n\nQUINQUAGESIMA SUNDAY. The _fiftieth_ day before Easter, reckoning\nin whole numbers.\n\nQUESTMEN. The same as Synod's men, or Sidesmen. (See _Churchwardens_.)\n\nRATIONALISM. There are two ways by which the human mind can attain\nto a knowledge of the truth; first by receiving a divine revelation\nof it, and secondly by means of observation and reasoning. The name\nof _Rationalism_ is given to that school of thought which believes\nthat the latter of these two ways is of itself fully sufficient for\nthe attainment of all truth.\n\nREADING DESK, _see_ Desk.\n\nREADING IN. Every incumbent upon entering his living is obliged\nto read the Thirty-nine Articles, and to give his assent thereto\npublicly, in Church, on some Sunday nearly following his appointment.\nHe must also read the Morning and Evening Prayer, and declare his\nassent to the Prayer Book. A certificate to that effect has to be\nsigned by the Churchwardens. The whole ceremony is known as that\nof \"_reading in_.\"\n\nREAL PRESENCE, _see_ Presence, Real.\n\nRECTOR. A clergyman who has charge of a parish, and who possesses\nall the tithes. The distinction between a Rector and Vicar is that\nthe former has the whole right to all the ecclesiastical dues within\nhis parish, whereas the latter is entitled only to a certain portion\nof those profits, the best part of which are often absorbed by the\nimpropriator.\n\nREFORMATION. The great revolt in Europe in the 16th century against\nthe Papacy. The rescue of our Church from the usurped dominion of\nthe Pope, and its restoration from the corruptions of Popery to\nprimitive purity was then effected. (See _Church of England_.)\n\nREFRESHMENT SUNDAY The fourth Sunday in Lent is so called probably\nbecause the Gospel for the day relates the miracle of the feeding\nof the five thousand. It is also frequently called Mid-Lent Sunday.\nIn several parts of England it is known by the name of _Mothering\nSunday_, from an ancient practice of making a pilgrimage to the\nMother Church, usually the Cathedral, of the neighbourhood on this\nday. The comparatively modern and local custom of young men and\nwomen going home to visit their parents on this day is probably a\nsurvival of the older practice.\n\nREGENERATION. A Latin word meaning _new birth_, or being born again.\nThe catechism teaches us that the grace of Baptism is \"a death unto\nsin, and a _new birth_ unto righteousness...\" So, in perfect\nconsistency with the catechism, the minister, immediately after\nthe administration of Holy Baptism to a child, addresses the\ncongregation thus: \"Seeing now, dearly beloved brethren, that this\nchild is _regenerate_;\" and he returns thanks to God that it\nhath pleased Him \"to regenerate this infant with Thy Holy Spirit.\"\nThe same connexion between regeneration and baptism is expressed in\nthe Office for Private Baptism and in the Office for the Baptism of\nAdults. There has been much confusion and misunderstanding caused\nby using the word _regeneration_ as though it meant _conversion_.\nBoth the Bible--Tit. iii. 5; John iii. 3-5--and the Fathers use\n_regeneration_ as the _new birth_ of baptism, but never as meaning\nanything else, unless figuratively as Matt. xix. 28. (See\n_Conversion, Baptism_.)\n\nREGISTER. A parochial record of Baptisms, Marriages, and Burials.\nThe keeping of a church book for registering the age of those that\nshould be born and christened in the parish began in the thirtieth\nyear of Henry VIII. Canon 70 gives directions for the safe keeping\nof parish registers wherein baptisms, weddings, and burials were\nentered. Duplicate registers of weddings are now kept by order of\nrecent legislation, and also copies are made quarterly and given\nto the registrar of the district. There is a small fee payable by\nthose who wish to search the parish registers; and for a copy of\nan entry 2s. 6d. is the legal charge.\n\nRENOVATION. This action of the Holy Spirit upon the heart of man\ndiffers from Regeneration (which see) in that it is progressive,\nand may often be repeated or totally lost. Whereas Regeneration\ncomes only once, in or through Baptism, and can never be repeated\nnor ever totally lost.\n\nREPENTANCE or CONTRITION, A sincere sorrow for all past sins, an\nunfeigned disposition of mind to perform the will of God better\nfor the future, and an actual avoiding and resisting of those\ntemptations to sin under which we have before fallen.\n\nREREDOS. A screen behind an altar, necessary in cathedrals, and\nsome large churches, because the altar is not against the East\nwall. The name is commonly given to all carved or decorated work\nimmediately behind the altar.\n\nRESIDENTIARY CANONS. These Cathedral officers have to _reside_ in\nthe Cathedral Close for three months in the year, in their\nrespective turns, and take their part in the services of the\nCathedral. (See Canon.)\n\nRESPONSE. In the Church Service an answer made by the people\nspeaking alternately with the minister. This has always been\na fundamental feature in every liturgy. The practice has been\nhanded down from the Jewish Church.\n\nRESURRECTION. Both the resurrection of our Lord and our own future\nresurrection are articles of the Christian faith. What the\nresurrection body will be like we do not know, but we believe\nthat our mortal, corruptible body, which is laid in the grave,\nwill rise again immortal and incorruptible. The principal passages\nof Scripture bearing on the resurrection are--1 Thess. iv. 14-16;\n1 Cor. xv. 20-52; Rev. xx. 13; Phil. iii. 21; Rom. viii. 11.\n\nRING. _see_ Matrimony, Solemnization of.\n\nRITES. Religious observances prescribed by competent authority.\nThis \"competent authority\" is described to be the Church in that\nportion of the preface of the Prayer Book which treats of\n\"Ceremonies;\" and the claim of this right for the Church accords\nwith Art. xxxiv., which says: \"Every particular or national Church\nhath authority to ordain, change, and abolish ceremonies or rites\nof the Church ordained only by man's authority, so that all things\nbe done to edifying.\"\n\nRITUAL. The name given before the Reformation to that book or\n_manual_ (sometimes it was so called) which comprised all those\noccasional offices of the Church which a Presbyter could administer.\nThe word is now often used of the mode or manner in which Divine\nService is conducted.\n\nRITUALIST. (1) A writer on the rites of Churches. (2) A name given\nof late to the school which has revived disused ceremonial in the\nChurch of England. (See _Church Parties_.)\n\nROCHET, _see_ Vestments.\n\nROOD SCREEN. A screen separating the chancel from the nave, on\nwhich the _rood_ (_i.e._, the figure of our Lord on the Cross)\nwas placed, and on either side the Blessed Virgin and St. John. The\nplace of the _rood_, where the screen was sufficiently substantial,\nas in cathedrals, has been almost universally converted into an\norgan loft.\n\nRUBRICS. Rules for the ordering of Divine Service. They were\nformerly written or printed in a _red_ character, and therefore\ncalled _Rubrics_, from a Latin word signifying _red_.\n\nThe most controverted rubric in the Church of England is the\nwell-known \"_Ornaments Rubric_\" (which see.) The Rubrics dealing\nwith the position of the Priest at Holy Communion are examined in\nthe articles on _Communion_ and _Eastward Position_.\n\nRURAL DEAN. As each Province is divided into Dioceses, and each\nDiocese into Archdeaconries, so each Archdeaconry is divided into\nRural Deaneries, consisting of a certain number of Parishes. Over\nthis Rural Deanery some beneficed clergyman, usually appointed by\nthe Bishop, presides. In the Diocese of Exeter the clergy elect\ntheir own Rural Deans. His duties are to call together the clergy\nin his Deanery at certain times for the discussion of ecclesiastical\nmatters. These meetings are called Ruri-decanal Chapters. It is\nalso the duty of the Rural Dean to see that the churches in his\nDeanery are in fit order for public worship, and supplied with\nthose things by law required. He is to report any immorality or\ncrime among the clergy of his Deanery.\n\nThe office of Rural Dean is an ancient office of the Church, and\nis mentioned as early as the time of Edward the Confessor.\n\nSABAOTH. A Hebrew word meaning _hosts_ or _armies_. _Jehovah\nSabaoth_ is the Lord of Hosts. \"Holy, holy, holy, Lord God of\nSabaoth.\"\n\nSABBATH. _Rest_. The seventh day of the week, commanded in the\nDecalogue to be kept holy, and still observed by the Jews. The\nChristian Sabbath is kept on the first day of the week. (See\n_Sunday_ and _Lord's Day_.)\n\nSACERDOTALISM. The spirit or character of the priestly class or\npriesthood; devotion to priestly interests. From Latin _Sacerdos_,\none given to sacred things.\n\nSACRAMENT. Latin, _sacramentum_, an _oath_ or _promise_ ratified\nby a sacred or religious ceremony; thus the oath taken by soldiers\nin classical times was called _sacramentum_. In the early Church\nthe word \"sacrament\" was used to express the promises made by\nChristians in Holy Baptism. Then it came to be used of the\nceremony itself, and thence to signify any religious ordinance.\nIn this extended sense the Church of England acknowledges other\nrites to be sacraments beside Baptism and the Eucharist; thus in\nthe Homily on Swearing we find, \"By the like holy promise the\n_sacrament of matrimony_ knitteth man and wife in perpetual love,\"\n&c. So the catechism does not limit the number of sacraments to\ntwo, but says, \"Two only, as _generally necessary to salvation_.\"\nThus in the Church of England we distinguish Baptism and the\nEucharist from all other ordinances, because they are, what the\nothers are not, necessary for salvation to all men, wherever they\ncan be had. Other ordinances may confer grace, but Baptism and the\nEucharist alone unite with Christ Himself. Thus we may say that in\nthe strict definition of the word there are only two sacraments.\nBaptism and the Supper of the Lord. The Roman Catholic Church\nteaches that there are _seven_ sacraments, but this can hardly\nbe borne out; for if the word be taken in the larger sense as\nmeaning any religious ordinance, then there are more than seven,\nbut if in a limited sense, there are only two. For the Roman view\nof sacraments see Article xxv. The Church Catechism defines a\nsacrament in the strict sense as follows:--It is \"an outward and\nvisible sign of an inward and spiritual grace given unto us,\nordained by Christ Himself as a means whereby we receive the same,\nand a pledge to assure us thereof.\"\n\nSACRIFICE. An offering made to God. In strictness of speech there\nhas been but one great sacrifice--once offered, and never to be\nrepeated--the sacrifice of the death of our Lord Jesus Christ. He\nsuffered \"death upon the Cross for our redemption; Who made there\n(by His one oblation of Himself once offered) a full, perfect, and\nsufficient sacrifice, oblation, and satisfaction for the sins of\nthe whole world.\" But, figuratively speaking, all Divine worship\nwas anciently called a _sacrifice_, a sacrifice of praise and\nthanksgiving; but more especially this term has been applied to\nthe Eucharist. Justin Martyr and Irenaeus, both Fathers of the\n2nd century, speak of the Eucharist as a sacrifice. Tertullian,\nof the 3rd century, does the same. (See _Altar_, and _Communion,\nThe Holy_.)\n\nSACRILEGE. The desecration of objects sacred to God. Thus the\nrobbing of churches or of graves, the abuse of sacred vessels\nand jars, by employing them for unhallowed purposes, the plundering\nand misappropriation of alms and donations, &c., are acts of\nsacrilege which, in the ancient Church, were punished very severely.\n\nSACRISTAN. The person to whose charge the sacred vestments, &c., in\na Church are committed. The word is now corrupted to _sexton_ (which\nsee.)\n\nSACRISTY. The place in which sacred vestments, &c., are kept,\nanswering to the modern vestry.\n\nSAINT. _Holy_. The Apostles in their Epistles use this word\nsimply for baptized believers, that is, for all Christians. (See\n_Communion of Saints_.)\n\nSAINTS' DAYS. The Church of Rome commemorates an enormous number\nof holy men and women who have lived and died following in the\nfootsteps of Christ. But at the Reformation it was decided to\ncelebrate in the Church of England only the festivals of the\nprincipal saints mentioned in the New Testament. If the line was\nnot drawn there, it was difficult to say where it should be drawn.\nWhen two Holy-Days occur (_i.e._, fall on the same day), the\nservice appointed for the superior day should be used, but in\ncertain cases the Collect for the inferior day should be used\nafter the Collect for the superior day. As a general rule, a Saint's\nDay, or Holy-Day, takes precedence before an ordinary Sunday.\n\nSALVATION ARMY, THE, was commenced as a Christian Mission in 1865,\nby its present \"General,\" then known as the \"Rev.\" W. Booth,\nformerly a minister of the Methodist New Connexion. In 1878 the\nname \"Salvation Army\" was assumed. In 1880 the Army was established\nin the United States and in France, and a weekly newspaper called\nthe \"War Cry\" was issued, which has now (1883) reached the sale of\n400,000 copies. In 1882 the \"Army\" had in Great Britain 420\nstations, or corps; 980 officers (as the missionaries, male and\nfemale, entirely engaged in the work, are called); and held 7,500\nservices weekly in the streets, and in buildings bought, built,\nor hired for the purpose.\n\n\"Every member or soldier of the Army is expected to wear an 'S,'\nmeaning Salvation, on the collar, and those who can, provide\nthemselves with a complete uniform of dark blue cloth thus marked.\"\n\nThe grotesqueness, not to say irreverence, of many of their\nproceedings, and much of their language; the noise, excitement,\nand display which always accompany their work; the silly affectation\nof constantly using a quasi-military phraseology, and some other\nfeatures of the movement, do not commend it to sober-minded\nChristians; while the unauthorised celebration of the (so-called)\nSacrament of the Lord's Supper condemns it in the eyes of the\nChurch.\n\nSANCTIFICATION. _Holiness_; the effect of the Holy Spirit's work\nupon the heart of man, (See _Justification_.)\n\nSANCTUARY. The place within the Septum, or rails, where the altar\nstands in the Christian church. The term is also used of the\nprivilege of criminals, who, having fled to a sacred place, are\nfree from arrest so long as they remain there. This custom of\n\"Sanctuary,\" which is now almost wholly done away with everywhere,\narose from Deut. xix. 11, 12, and Joshua xx.\n\nSARUM, THE USE OF. In the early Church in England every Bishop was\nallowed to ordain rites and ceremonies, and prayers for use in\nhis own diocese. The exercise of this power, in process of time,\ncaused a considerable variety in the manner of performing Divine\nService; and the custom of a diocese in its ceremonial, mode of\nchanting, &c., became a distinct _Use_, and was known by the name\nof that diocese. Thus gradually the _Uses_, or customs, of York,\nSarum (or Salisbury), Hereford, Exeter, Lincoln, Bangor, and\ndoubtless others of which the records have perished, were recognised\nas defined and established varieties of the Ritual of the English\nChurch.\n\nThe most remarkable of these was the _Use of Sarum_. It was drawn\nup about 1085 by Osmund, Bishop of Salisbury and Chancellor of\nEngland. He re-built his cathedral, collected together clergy\ndistinguished for learning, and skill in chanting, and took much\npains to regulate the ecclesiastical offices; so that his church\nbecame a model for others, and his \"Custom-book\" was wholly or\npartially followed in various parts of the kingdom, more especially\nin the South of England.\n\nWe may look upon this _Use_ as being the foundation of our present\nPrayer Book.\n\nSATAN. _An adversary_, _an enemy_, _an accuser_. Sometimes the word\nSatan is put for the Devil, as in Job i. 6, 7; Ps. cix. 6.; Zech.\niii. 1, 2. In the New Testament it almost always means the Devil,\nbut in Matt. xvi. 23, it simply means an _adversary_. \"Be gone, O\nmine adversary, you that withstand what I most desire,\" &c.\n\nThe word Devil is from the Greek for an accuser, or calumniator.\nThe Devil, or Satan, is a wicked spirit, who with many others, his\nangels or under-agents, is fighting against God. He has a limited\ndominion over all the sons of Adam, except the regenerate, in his\nkingdom of this world.\n\nSCARF or STOLE, _see_ Vestments.\n\nSCEPTICS. From a Greek word meaning _to look about_, _to deliberate_.\nAnciently the term was applied to a sect of philosophers founded\nby Pyrrho. In modern times the word has been applied to Deists,\nor those who doubt of the truth and authenticity of the sacred\nScriptures.\n\nSCHISM. Greek, a _fissure_, or _rent_. In an ecclesiastical sense\nit means a breaking off from communion with the Church, on account\nof some disagreement in matters of faith or discipline. Those who\ndo so are called _Schismatics_. To separate wilfully from the Church\nof God is a sin; (1 Cor. i. 10; iii. 3; xi. 18;) and we are directed\nto avoid those who cause divisions. (Rom. xvi. 17.) In the Litany\nwe pray, \"From heresy and _schism_, good Lord deliver us.\"\n\nHistory brings before our notice many considerable _schisms_, in\nwhich whole bodies of men separated from the communion of the\nCatholic Church. Such were, in the fourth century, the schisms of\nthe Donatists, and of the numerous heretics which sprung up in the\nChurch, as the Arians, Photinians, Apollinarians, &c., the schism\nin the Church of Antioch; in the fifth century, the schism in the\nChurch of Rome, between Laurentius and Symmachus; the schism of the\nrival popes at Rome and Avignon, in the fourteenth century.\n\nIn England the chief schisms have been by the Romanists, the\nIndependents, and the Wesleyans.\n\nSCHOOLMEN. The title given to a class of learned theologians who\nflourished in the middle ages. They derive their name from the\nschools attached to the cathedrals or universities in which they\nlectured. The chief Schoolmen were, Albertus Magnus, a Dominican\nfriar, died 1280, Bonaventure, surnamed the _Seraphic_ Doctor,\nborn 1221, and died a cardinal. Thomas Aquinas, surnamed the\n_Angelical_ Doctor, born 1224, was a pupil of Albertus Magnus. John\nDuns Scotus, surnamed the _Subtle_ Doctor, was a Scotchman by birth,\nbut educated in Paris. William Ocham, surnamed the _Singular_\nDoctor, was born in Surrey, in England. He, too, like Scotus, was\neducated at the University of Paris, about the year 1300. Raymond\nLully, born in Majorca, 1236. Durandus, surnamed the _Most resolving_\nDoctor, Bishop of Meaux, 1318.\n\nSCREEN. Any separation of one part of a church from another. The\nscreens separating side chapels from the chancel, nave, or transept,\nare usually called _parcloses_. (See _Rood Screen_, &c.)\n\nSCRIPTURE, HOLY, _see_ Bible.\n\nSEALED BOOKS. By an Act of Charles II. it was ordered that the\nDean and Chapter of every Cathedral and Collegiate Church should\nobtain under the _great seal of England_ a true and perfect printed\ncopy of the Prayer Book, as revised in his reign (1662), to be kept\nby them in safety for ever, and to be produced in any Court of\nRecord when required. These copies are called \"Sealed Books.\"\n\nSEATS, _see_ Pew.\n\nSEDILIA. Seats near an altar almost always on the south side, for\nthe ministers officiating at the Holy Eucharist.\n\nSEE. Latin, _sedes_, a seat. The scat of episcopal dignity and\njurisdiction, where the Bishop has his throne, or _cathedra_.\n\nSEPTUAGESIMA SUNDAY. The Sunday which is, in round numbers,\n_seventy days_ before Easter.\n\nSEPTUAGINT. The Greek Version of the Old Testament which was in\ngeneral use in the time of our Lord. The word _Septuagint_ means\n_seventy_, and this name was given this Version from the tradition\nthat it was the work of _seventy_ translators. According to the\ncommon account, Ptolemy Philadelphus procured seventy-two learned\nJews (six from each tribe) to translate their sacred books into\nthe Greek language. The translators, it is said, were placed in\nhouses on the island of Pharos, at the mouth of the Nile, where\nthey completed their work in seventy-two days. The whole Greek\nVersion of the Hebrew Scriptures was completed before B.C. 130. The\nGospels quote from this version.\n\nSEPTUM. The enclosure of the holy table, made by the altar rails.\n\nSEPULCHRE or TOMB. A niche figuring our Lord's tomb, generally at\nthe north side of the altar, and used in the scenic representations\nof our Saviour's burial and resurrection. Before the Reformation\nthese sacred plays were common on Good Friday and at Easter. Perhaps\nthe most beautiful Sepulchre now in England is in Lincoln Cathedral.\n\nSEQUESTRATION. \"The process by which the creditor of a clergyman of\nthe Church of England in possession of a living, sues out execution\non his judgment, and obtains payment of the debt.\" \"The Bishop puts\nin force the law, and appoints sequestrators to take possession of\nthe benefice and draw the emoluments, and pay them over to the\ncreditor, first making due provision for the proper celebration of\nDivine Worship.\"\n\nSERAPHIM, _see_ ANGELS.\n\nSERMONS. Orations or discourses, delivered by the clergy of the\nChristian Church in their religious assemblies. In the ancient\nChurch it was one of the chief offices of a Bishop to preach, and\nit was only in the lesser churches of the city and country that\nthe office of preaching devolved upon presbyters. Deacons were\nnever allowed to preach, and they are only permitted to do so now\nby special licence of the Bishop (see _Ordination Service_.) St.\nAugustine has laid down excellent rules for the practice of\nChristian eloquence. The subject is to be weighty, the style\nanswering to the subject. It was no part of the ancient oratory to\nraise the affections of the congregation, either by gesticulations,\nor the use of external shows. Scarcely any of their sermons would\nlast an hour, and many not half the time. Many of St. Augustine's\nmight be preached in eight minutes. They always concluded their\nsermons, as we do now, with a doxology to the Holy Trinity. The\npreacher usually sat, and the people stood.\n\nThe sermon in the Church of England is enjoined after the Nicene\nCreed, according to ancient custom; but nowhere else. (See\n_Preaching_.)\n\nSERVICE. In technical language those stated parts of the Liturgy\nwhich are set to music; but the term is also used of the whole of\nPublic Worship.\n\nSEXAGESIMA SUNDAY. That Sunday which is, in round numbers, _sixty_\ndays before Easter.\n\nSEXTON. From _Sacristan_. The name is now generally given to the\nperson who digs the graves, &c.\n\nSHAKERS. A party of enthusiasts who left England for America in\n1774. They affected to consider themselves as forming the only\ntrue Church, and their preachers as possessed of the Apostolic\ngift. They disowned Baptism and the Eucharist.\n\nTheir leader was Anna Lees, whom they believed to be the woman\nmentioned in the Apocalypse (Rev. xii. 1, 2).\n\nSHROVE TUESDAY. The day before Ash Wednesday, so called in the\nChurch of England from the old Saxon word _shrive_, _shrif_,\n_shrove_, which means to _confess_; it being our duty to confess\nour sins to God on that day in order to receive the Holy Communion,\nand thereby qualify ourselves for a more holy observance of Lent.\nBefore the Reformation Auricular Confession was compulsorily made\nto a priest, and Absolution was sought.\n\nSICK, COMMUNION OF, _see_ Communion of Sick.\n\nSICK, VISITATION OF. A duty entailed upon the Christian minister\nby Canon 76, and by the rubric before the Office for the Visitation\nof the Sick. This Office, with the exception of the Exhortations,\nis chiefly taken from the Sarum Use (which see). The Service has\nlittle changed since 1549, except by the addition in 1662 of the\nfinal Commendation, and of the four beautiful collects appended to\nthe service. The Salutation is in obedience to our Lord's command\n(Luke x. 5). The Versicles are the same as those in the Marriage\nService, except the prayer for deliverance from the enemy, which\nis taken from Ps. lxxxix. 22, 23. After two Collects come two very\nbeautiful and practical exhortations, which are followed by an\nexamination in the faith of the sick person. Next comes the\nprovision for Confession and Absolution, which is similar to that\nin the first exhortation at Holy Communion, as to private confession\nand special Absolution. Till 1662 the initiative was left wholly\nto the sick person, \"Then shall the sick man,\" &c., but now the\nminister is to \"move him\" to confession. The Absolution is only\nto be given if the sick person \"humbly and heartily desire it.\" The\nlatter part of the Absolution is taken from the ancient Office, and\nis declaratory, the first clause being precatory. The phrase, \"_I\nabsolve thee_,\" has been much discussed; this form has been used\never since the 12th century. A rubric in 1549 provided this\nAbsolution for use in all cases of private confession, and thus\nit is probably the Absolution referred to in the Exhortation at\nHoly Communion. (See _Absolution_.) The next Collect is the\noriginal Absolution, or reconciliation of a dying penitent, in\nthe Sacramentary of Gelasius, a 5th century compilation. After\nthe Psalm comes a beautiful specimen of the ancient antiphon. The\nBenediction was composed in 1549, and the Commendation was added\nin 1662. (Num. vi. 24-26.) The four beautiful final prayers were\nadded in 1662.\n\nSIDESMEN or SYNODSMEN, _see_ Churchwardens.\n\nSIMON (St.) AND JUDE'S (St.) DAY. October 28th. These two Apostles\nare found together in all the Apostolic catalogues immediately\nafter \"James the son of Alphaeus,\" and in the list of the \"brethren\nof our Lord\" we have \"James, Judas, and Simon;\" thus it has been\nusual to identify the two lists. However, the weight of evidence\nseems against this identification.\n\nSt. Simon is surnamed the _Canaanite_ (it ought to be _Cananite_)\nand _Zelotes_, which two names are really the same; the one being\nHebrew and the other Greek. The \"Zealots\" were an enthusiastic\nsect in Judaea about the time of our Lord.\n\nSt. Jude had two surnames, viz., Thaddeus and Lebbeus.\n\nOf neither Apostle have we any special notice in Scripture, or\ntrustworthy tradition.\n\nSIMONY. The conferring of Holy Orders, or the presentation of any\none to an ecclesiastical benefice for money, gift, or reward. Canon\n40 calls it \"the detestable sin of simony,\" and every person on\nbeing instituted to a benefice has to swear that he is not guilty\nof it. It is so called from the sin of _Simon_ Magus (Acts viii.\n19), though Paley states that the resemblance is an _imaginary_ one.\n\nSIN. The subject _Sin_ may be considered under various heads;\n1. _Original Sin_; 2. _Actual Sin_; 3. _Deadly Sin_; 4. _Sin against\nthe Holy Ghost_.\n\n(1.) _Original Sin_. This is \"the fault and corruption of our\nnature, which infects all men.\" (See Article ix.) We inherit it\nfrom Adam, our first parent. It is the dread consequence of the\nFall. Scripture proofs: Gen. viii. 21; Job xiv. 4; Ps. li. 5; Rom.\nviii. 18; Ep. iv. 22; Ep. ii. 3; Gal. iii. 22; 1 Cor. xv. 22; Rom.\nv. 12, 15, 17, 18, 19. The Church of England teaches that although\nall _taint_ of original sin is not done away in baptism, yet it\nholds that its _condemnation_ is remitted.\n\n(2.) _Actual Sin_. Sin which we ourselves commit.\n\n(3.) _Deadly Sin_. (See Article xvi.) The Church of Rome divides\nsin into two classes: _mortal_ sin, that sin which is in its nature\ngross, and is committed knowingly, wilfully, deliberately; and\n_venial sin_, sins of ignorance, and negligence, and the like. We\nalso make a distinction between sins of greater or less enormity;\nwe admit that there is a difference of degree, but the Romanists\nmake a difference in their nature and kind, a distinction we cannot\nadmit. According to the Romans, no amount of venial sins would\never make a mortal sin. We consider every sin to be in its nature\nmortal or deadly, and deserving of God's wrath and condemnation\n(James ii. 10, 11), and only hope to be saved through the\nintercession of our \"Advocate with the Father, Jesus Christ the\nrighteous, who is the propitiation for our sins.\"\n\n(4.) _Sin against the Holy Ghost_. (See Article xvi.) What is the\nnature of this terrible sin which \"shall not be forgiven, neither\nin this world nor in the world to come?\" (Matt. xii. 31, 32.)\n\nThe Church clearly teaches in Article xvi. that wilful sin after\nbaptism is not, as some have taught, _the_ unforgivable sin, but\nit seems rather to be \"obstinate, resolute, and wilful impenitence,\nafter all the means of grace and with all the strivings of the\nSpirit, under the Christian dispensation as distinguished from\nthe Jewish, and amid all the blessings and privileges of the Church\nof Christ.\" (Harold Browne on the Thirty-nine Articles.) This, in\neffect, is the teaching of St. Augustine, that the sin against the\nHoly Ghost is a final and obdurate continuance in wickedness,\ndespite the calls of God to repentance, joined with a desperation\nof the mercy of God. In Matt. xii. 31, 32, it would seem that the\nunpardonable sin was committed by those who ascribed our Lord's\nmiracles to the power of Beelzebub.\n\nSOCIETIES, CHURCH. It will be possible to mention a few only of\nthe _chief_ societies, &c., connected with the Church, in a work\nlike the present. They will be described under the headings (1)\nCharitable, (2) Educational, (3) Missionary, (4) Building, (5)\nGeneral.\n\n1. _Charitable_. Each diocese has charities of its own in addition\nto those which are not of limited area,--\n\n_The Corporation of the Sons of the Clergy_. Founded 1655. Registrar,\nW. P. Bowman, Esq. Office, 2, Bloomsbury Place, London. Objects,\nassistance to necessitous clergymen, their widows and maiden\ndaughters; education of children of poor clergymen, and the starting\nof them in life.\n\n_The Friend of the Clergy Corporation_, 1849. Secretary, Rev. H.\nJona, 4, St. Martin's Place, Trafalgar Square, London. Objects much\nthe same as above.\n\n_The Poor Clergy Relief Corporation_, 1856. Secretary, Dr. Robert\nTurtle Pigott, 36, Southampton Street, Strand. Objects, immediate\nrelief, both in money and clothing, to poor clergymen, their widows\nand orphans, in sickness and other temporary distress.\n\n_The Cholmondeley Charities_. Treasurer, John Hanby, Esq., 1, Middle\nScotland Yard, Whitehall, S.W. Class I., Augmentation of certain\nstipends. Class II., Much the same as above Societies. Class III.,\nExhibitions to sons of clergymen to the Universities. Class IV.,\nAllowance for starting the children of clergymen in life.\n\n2. _Educational Societies_. Each diocese has societies of its own\nin addition to the following:--\n\n_Church of England Sunday School Institute_. Founded 1843. Sec., J.\nPalmer, Esq., Serjeant's Inn, Fleet Street, E.C. Objects, to provide\neducational appliances (Books, Lessons, &c.) both for teachers and\nscholars, and to assist teachers in the work of teaching by means\nof lectures, &c.\n\n_Incorporated National Society_. Secretary, Rev. J. Duncan, National\nSociety Office, Sanctuary, Westminster. Object, to help forward the\neducation of the Poor in the Principles of the Established Church\nby making grants to Church Schools and the like, and by training\nteachers.\n\n_Society for Promoting Christian Knowledge_ (see Part V. of this\narticle).\n\n3. _Missionary Societies_, (_a_) Home, (_b_) Foreign.\n\n(_a_) _The Missions to Seamen Society_. Office, 11, Buckingham\nStreet, Strand, W.C. Object, to make provision for the spiritual\nneeds of British Merchant Sailors when afloat.\n\n_The Navvy Mission Society_. Office, Palace Chambers, Bridge Street,\nWestminster, S.W. Object, to promote the spiritual welfare of\nnavvies working on railways, docks, &c.\n\n_Church Pastoral Aid Society_, 1836. Office, Falcon Court, 32, Fleet\nStreet, London, E.C. Object, to give grants to \"Evangelical\"\nClergyman towards the incomes of additional curates and lay helpers\nin populous parishes. The Committee interferes in the appointments.\n\n_Additional Curates' Society_, 1837. Office, 7, Whitehall, London,\nS.W. Object, to assist in the payment of additional Curates,\nirrespective of party views. This Society does not interfere in\nthe appointments, but very properly leaves them to the Bishop and\nthe Incumbent.\n\n(_b_) _Society for the Propagation of the Gospel in Foreign Parts_.\nIncorporated 1701. 19, Delahay Street, Westminster, S.W. Object,\nthe spiritual care of our Colonists and the evangelizing of the\nheathen in British Dominions abroad on thorough Church of England\nprinciples.\n\n_Church Missionary Society_, 1799. Salisbury Square, London, E.C.\nObject, the preaching of the Gospel of Christ among the heathen, in\nstrict accordance with the doctrines and discipline of the Church\nof England.\n\n_Colonial Bishoprics Fund_, 19, Delahay Street, Westminster, S.W.\nObject, to help endow Colonial Sees.\n\nThere is also a Mission to the Jews, 16, Lincoln's Inn Fields,\nLondon.\n\n4. _Building Societies_. There are many Diocesan, as well as General\nChurch Building Societies.\n\n_Queen Anne's Bounty_. (See _Bounty, Queen Anne's_.) Dean's Yard,\nWestminster, S.W. Object, the building of Parsonage Houses, &c.\n\n_Incorporated Church Building Society_. 7, Whitehall, London.\nObject, the Enlargement, Building and Repairing of Churches and\nChapels in England and Wales.\n\n5. _General Societies_. These all have local branches.\n\n_Society for Promoting Christian Knowledge_. Address, The Secretaries,\nS.P.C.K., Northumberland Avenue, London, W.C. Objects, to provide\ngood and cheap Bibles and Prayer Books in various languages; to\ncirculate general literature of a high character in thorough keeping\nwith the principles of the Church of England, and suitable to all\nclasses; to help forward Church Education, Home Mission Work, The\nBuilding of Churches and Chapels abroad, and the Training of a\nNative Ministry abroad.\n\n_The Religious Tract Society_, 6, Paternoster Row, London. Object,\nthe production and circulation of religious books, treatises, tracts\nand pure literature, in various languages, throughout the British\nDominions, and in Foreign Countries, of a Protestant and Evangelical\ndescription.\n\n_The British and Foreign Bible Society_, 146, Queen Victoria St.,\nLondon, E.C. Object, the circulation of the Holy Scriptures in\nvarious languages without note or comment, both at home and abroad.\n\n_Church Penitentiary Association_, 14, York Buildings, Adelphi,\nLondon. Object, the establishment and maintenance of Penitentiaries\nand Houses of Refuge throughout the country for the lessening of\nvice, and furthering efforts for the recovery of the fallen.\n\n_Church of England Temperance Society_. Object, the Promotion of the\nHabits of Temperance; the Reformation of the Intemperate; and the\nremoval of the Causes which lead to Intemperance.\n\n_The Church Defence Association_. St. Stephen's Palace Chambers, 9,\nBridge Street, Westminster. Object, to resist all attempts to\ndestroy or weaken the union between Church and State, or to injure\nthe temporal interests of the Church.\n\n_English Church Union_, 35, Wellington Street, Strand, London, W.C.\nObject, to unite Clergy and Laity in loyal Defence of the Doctrine\nand Discipline of the Church of England and the Rights and Liberties\nof her faithful children.\n\n_The Church Association_, 14, Buckingham Street, Strand. Object, to\nuphold the doctrines of the Evangelical Party in the Church of\nEngland. This Society is notorious as the prosecutor of Mr.\nMackonochie and other clergy of the same school. The Free and\nOpen Church Association, 33, Southampton Street, Strand. Objects,\n(1) The throwing open of our Churches for the free and equal use\nof all classes; (2) The adoption of the Weekly Offertory instead\nof Pew Rents; (3) The opening of Churches throughout the day for\nprivate prayer.\n\n_Tithe Redemption Trust_. (See _Tithes_.)\n\nSOCINIANISM. The doctrine of Faustus Socinus, an Italian, born\n1539. He taught that the eternal Father was the one only God, and\nthat Jesus was God no otherwise than by His superiority over all\ncreatures. That Jesus Christ was not a mediator between God and man,\nbut only a pattern to men. That the punishment of Hell will last\nonly for a time, after which both body and soul will be destroyed.\nThat it is not lawful for princes to make war. Many of the Anabaptists\nare Socinian in doctrine. (See _Unitarianism_.)\n\nSON OF GOD, _see_ Trinity, the Holy.\n\nSPIKE. The high pyramidical capping or roof of a tower. This is\nsometimes confounded with the word _Steeple_, which latter really\nmeans the tower, with all its appendages.\n\nSPONSORS. In the administration of Baptism, Sponsors have from time\nimmemorial held an important place. They are called _Sponsors_,\nbecause they _respond_ or answer for the baptized. They are also\ncalled _Sureties_, in virtue of the _security_ given by them to the\nChurch, that the baptized shall be \"virtuously brought up to lead\na Godly and a Christian life.\" They are also called _Godparents_\nbecause of the spiritual affinity created in Baptism when they\nundertake a responsibility almost _parental_ in the future training\nof the baptized. In the Church of Rome Godparents may not intermarry.\nAnciently only one Sponsor was required. Their action at the font\nmay be likened to that of those who brought the man sick of the\npalsy to our Lord. (Mark ii.)\n\nAlthough it is not necessary to have Sponsors for the validity of\nBaptism, still the rule of the Church of England requires that\n\"There shall be for every male child to be baptized two Godfathers\nand one Godmother; and for every female, one Godfather and two\nGodmothers.\" (Rubric.) And Canon 29, \"No person shall be urged to\nbe present, nor be admitted to answer as Godfather for his own\nchild; nor any Godfather or Godmother shall be suffered to make\nany other answer or speech, than by the Book of Common Prayer is\nprescribed in that behalf. Neither shall any person be admitted\nGodfather or Godmother to any child at Christening or Confirmation,\nbefore the said person so undertaking hath received the Holy\nCommunion.\" Parents are now allowed to act as sponsors for their\nchildren.\n\nSTALLS. Seats in the choir, or chancel.\n\nSTEEPLE, _see_ Spire.\n\nSTEPHEN'S (St.) DAY. Dec. 26th. A festival in honour of the\nproto- (first) martyr, St. Stephen. He was one of the seven\ndeacons, and all we know of him is told us in Acts vii. and viii.\n\nSTOLE, _see_ Vestments.\n\nSUCCENTOR. The precentor's deputy in Cathedral Churches. At York\nhe is a dignitary, and is called _Succentor Canonicorum_ to\ndistinguish him from the other subchanter, who is a vicar-choral.\n\nSUCCESSION, APOSTOLICAL. _see_ Apostolical Succession and Orders,\nHoly.\n\nSUFFRAGANS. Properly all provincial Bishops who are under a Primate\nor Metropolitan; but the word now is applied especially to assistant\nBishops, such as the Bishop of Bedford, the Bishop of Nottingham, &c.\n\nSUNDAY. The first day of the week, so called by the Saxons, because\nit was dedicated to the worship of the Sun.\n\nAmong Christians it is kept \"holy\" instead of the Jewish Sabbath,\nbecause on that day our Lord rose from the dead, and for that reason\nit is called by St. John \"the Lord's Day.\" (Rev. i. 10.) _When_ the\nSunday began to be kept instead of the Sabbath we are not quite\nsure, but we find that the Apostles kept the first day of the week\nas a festival. Our Lord Himself sanctioned it by His repeated\nappearance among His disciples on that day. The Holy Spirit, too,\npoured down His miraculous gifts on that day. The early Christians\nobserved the Sunday.\n\nBy many it is believed that it is one of the things in which our\nLord instructed His Apostles before His Ascension, while \"speaking\nof things pertaining to the Kingdom of God.\" (Acts 1,3.) The phrase\n\"kingdom of God\" is always used of the Church. In keeping the Sunday\n\"holy,\" Christians comply with the _spirit_ of the fourth Commandment,\nwhich orders a seventh part of our time to be consecrated to God.\n\nSUPER-ALTAR, or RE-TABLE. A shelf or step behind the altar, on which\nthe vases, candlesticks, and cross are placed. Properly the\n_Super-Altar_ is a small portable slab of stone which is placed on\nwooden altars.\n\nSUPEREROGATION. The 14th Article gives the teaching of the Church\nof England. Romanists teach that there are certain good deeds which\nhave been performed by saints over and above those necessary for\ntheir own salvation. From this fund of good works, technically known\nas the _Treasury of Merits_, the Pope claims to have the power to\ndraw and apply the good deeds of others to the benefit of those who\nare deficient in them themselves.\n\nSUPREMACY. The Church of England regards the Sovereign as being over\nall persons, and all causes, ecclesiastical as well as civil,\nsupreme in this realm. (See Article xxxvii.) This does not teach\nin any way that the Clergy derive their authority and mission from\nthe State, as some misunderstand. (See _Apostolical Succession_.)\n\nSURPLICE, _see_ Vestments.\n\nSURROGATE. One appointed in place of another. Thus to avoid the\nnecessity of journeying to the Bishop, he grants to other clergymen\nliving in the principal towns, the power of giving licenses for\nmarriage instead of publishing banns, of granting probates of wills,\n&c. These clergymen acting in place of the Bishop are called\n_Surrogates_.\n\nSWEDENBORGIANS. The followers of Emanuel, Baron Swedenborg, who was\nborn in Stockholm in 1688, and died in London, 1772. He believed\nhimself to be the subject of inspiration, and taught that the\nScriptures have two senses, natural and spiritual. The natural\nsense is that held by the Christian Church, but the spiritual is\nthat which is concealed within the natural sense of the same\nwords. He taught that the second advent had been realized in\nthe establishment of his New Church, the \"New Jerusalem\" of the\nApocalypse.\n\nThey do not receive the usual doctrine of the Trinity, and reject\nthe doctrine of justification by faith alone. They administer the\nSacraments. They still profess to believe themselves visited by\nsuper-natural beings, by the Apostles and other saints. It is not\ngenerally known that the heaven of the Swedenborgian bears a close\nresemblance to the Mahometan's idea of heaven,--a place of sensual\ndelights; and one of their books which is as hard to obtain as the\nothers are easy, named \"Conjugal Love,\" is not particularly moral\nin its teaching!\n\nThe _Swedenborgians_ number 64 Societies, with 4,987 registered\nmembers.\n\nSYNOD. A meeting duly summoned and constituted of ecclesiastical\npersons for the discussion of religious matters. Synods are of\nless authority than general or OEcumenical Councils.\n\nTE DEUM LAUDAMUS. A canticle of Morning Prayer, which has been sung\nfor 1,500 years throughout the Western Church. Its origin is not\nknown. The tradition which ascribes it to St. Ambrose, or to St.\nAmbrose and St. Augustine, conjointly, rests on very slight\nfoundation. An able article in the _Church Quarterly Review_\n(April, 1884), comes to the conclusion that the Te Deum very\nprobably originated from the monastery of St. Honoratus, at Lerins,\nabout the middle of the 5th century. It is the great triumphant\nhymn of praise of the Western Church as the Gloria in Excelsis is\nof the Eastern. Verses 1 to 13, are _praise_; vv. 14-19 are a\n_Creed_ in our Lord Jesus Christ; vv. 20-29 are _prayer_ to our\nLord broken by another burst of praise. There is a musical setting\nof the _Te Deum_, called the Ambrosian, dating from the 5th century.\n\nTESTAMENT, OLD AND NEW, _see_ Bible.\n\nTESTIMONIAL LETTERS, _see_ Orders, Qualifications for,\n\nTHANKSGIVING, THE GENERAL. Composed by Bishop Reynolds, and inserted\nin 1662. The custom obtaining in some churches of the congregation\nrepeating this Thanksgiving after the minister, was certainly not\noriginally intended, and perhaps has been based on a mistaken\nidea of the meaning of the word \"general,\" as applied to this\nThanksgiving: we understand it to mean that the _terms_ and\n_subjects_ of the prayer are _general_.\n\nTHEISM. The recognition of a principle apart from nature,\nindependent of nature, yet moulding, regulating, and sustaining\nnature. The idea of _Personality_ is essential to Theism.\n_A-theism_, literally, is the denial of _Theism_.\n\nTHEOLOGY. The science which treats of the Deity. It is too often\nforgotten that theology is a science as much as medicine or\nmathematics, or we should not find the laity so confident of\ntheir knowledge, and so ready to give the law on questions of\nsystematic Divinity.\n\nTHEOLOGICAL COLLEGES. Colleges specially established for the\ntraining of candidates for Holy Orders, in theology. They seem\nto answer to the assemblies of \"sons of the prophets,\" spoken of\nin 2 Kings ii. 3, 5, 7, &c. These colleges have not the power of\nconferring degrees.\n\nTHOMAS'S (St.) DAY. Dec. 21st. The name Thomas (Hebrew), and\nDidymus (Greek), means a \"twin brother.\" Some think St. Matthew\nto have been his brother. The only incidents of his life with\nwhich we are acquainted, are told us by St. John, (xi. 16; xiv. 5;\nxx. 28.) Tradition says that he laboured in Persia, and finally\nsuffered martyrdom in India.\n\nTHRONE. The Bishop's seat in his Cathedral. Anciently it stood\nbehind the altar in churches which terminated in an apse.\n\nTIPPET, _see_ Hood.\n\nTITHES. A certain portion, or allotment, for the maintenance of\nthe priesthood, being the tenth part of the produce of land, cattle,\nor other branches of wealth. It is an income, or revenue, common\nboth to the Jewish and Christian priesthood. (Gen. xiv. 20; Lev.\nxxvii. 30-33; &c.) The origin of _tithes_, in the Christian Church,\nwas something of this kind: When a benefactor was not able or not\nwilling to part with an estate out and out, he settled on the Church\nwhich he was endowing a certain portion of the income arising out\nof the estate. The ratio which this portion bore to the whole amount\nvaried enormously, and so one man gave a tithe of corn only, another\na tithe of wood, another a tithe of meadow land, another a tithe\nof stock, another tithes of all these together. There is a very\ncommon mistake made that tithes are a kind of tax, levied on the\nwhole country by Act of Parliament. They are nothing of the kind,\nbeing simply a certain portion of the income arising out of lands\nsettled by the former owners of those lands for the maintenance of\nthe parson of the parish. They date back to the 4th century.\n\nAlthough the Church is disestablished in Ireland, tithes are still\npaid, not to the clergy, but to the Government. Disestablishment,\ntherefore, is small gain to the farmer.\n\n_Tithe Redemption Trust_. In the year 1846 a very excellent Society\nwas formed, called \"The Tithe Redemption Trust,\" the object of\nwhich is the very opposite of that at which the Liberation Society\naims. It has been quietly at work for some years, endeavouring, with\nsome success, to get back, either by redemption or by voluntary\ndonation, the tithes which have been alienated by appropriation or\nimpropriation. What portion of Church property has been long enjoyed\nby private families, or by Corporations, has, of course, become\ninalienable; but it would be a reasonable and a righteous thing\n(and all the more blessed for being voluntary) that every person\nwho receives tithes, or possesses glebe land in a parish, for which\nno spiritual service is rendered, should give in some way or other\nto the Church a very liberal percentage of what was never meant to\nbe raised for the purpose of private emolument, but for the fitting\ndischarge of ecclesiastical duties. (Webb's \"England's Inheritance\nin her Church.\")\n\nTITLE, _see_ Orders, Qualifications for.\n\nTRACTARIANISM. The Anglican movement which began with the publication\nof the celebrated \"_Tracts for the Times_\" in 1833. The principal\nresults of this movement are (1) the complete reintegration of the\noriginal theory of the Church of England; of that \"ancient religion\nwhich, in 1830, had well-nigh faded out of the land;\" (2) the\nimprovement which has taken place in the lives of the clergy, in\nthe performance of the Services, and in the condition of our\nchurches; and the marked revival in the Corporate life of the Church\nherself.\n\nThe great names of this movement are Pusey, Newman, Marriott,\nOakley, Manning, Robert Wilberforce, Keble, and Palmer. For some\nfew the movement led to disastrous issues; and they fell at last\ninto Roman errors, and joined that erring Church.\n\nTRANSUBSTANTIATION. The name given to the philosophical theory\nwhereby the Church of Rome has endeavoured to explain and define\nthe doctrine of the Real Presence. In it they allege that the bread\nand wine in the Eucharist is miraculously converted or changed into\nthe very body and blood of our Lord, by the consecration of the\npriest. This false doctrine is condemned in Article xxviii.\n\nTRENT, COUNCIL OF. An important Council of the Roman Church which\nmet in 1545, and was dissolved in 1563. The city of Trent is in\nthe Tyrol. It was at this Council that the Creed of the Roman\nChurch was last defined, and all who differed from it were\nanathematised. Neither the Greek Church nor the English Church\nwas represented there, so it has no claim to the title of\noecumenical, or general, as asserted by Romanists.\n\nTRINITY, THE HOLY. The Athanasian Creed and Article i. give the\nteaching of our Church on the Holy Trinity. There we learn that\nin the unity of the Godhead there be three Persons; that is, though\nthere be but one living and true God, yet there be three Persons,\nwho are that one living and true God. Though the true God be but\none in substance, yet He is three in subsistence, so as still to\nbe but one substance. And these three Persons, every one of which\nis God, and yet all three but one God, are really related to one\nanother; as they are termed in Scripture, one is the Father, the\nother the Son, the other the Holy Ghost.\n\nThe Father is the first Person in the Deity; not begotten, nor\nproceeding, but begetting; the Son, the second, not begetting nor\nproceeding, but begotten; the Holy Ghost, the third, not begotten,\nnor begetting, but proceeding. The first is called the Father,\nbecause He begot the second; the second is called the Son, because\nHe is begotten of the Father; the third is called the Holy Ghost,\nbecause breathed both from the Father and the Son.\n\nThis is a great mystery to us, which, however, we are not called\nupon to _understand_, but only to _believe_ on the plain statement\nof Scripture.\n\nThe Father is God, John vi, 27; Gal. i. 1; 1 Thess. i. 1, &c.\n\nThe Son is God, John i. 1; xx. 28; Rom. ix. 5, &c.\n\nThe Holy Ghost is God. This, however, has to be proved by\nimplication and analogy, as with Luke i. 35 compare Matt. i. 18;\nActs v. 3, 4, with John iii. 6 compare 1 John v. 4; with 1 Cor.\niii. 16 compare vi. 19, &c.\n\nThe unity of the Godhead is declared in many such passages as\nDeut. vi. 4; Gal. iii. 20; John x. 30, &c.\n\nThe Son of God, our Lord Jesus Christ, \"took man's nature in the\nwomb of the blessed Virgin, of her substance; so that the two whole\nand perfect natures, that is to say the Godhead and Manhood, were\njoined together in one Person, never to be divided, whereof is one\nChrist very God and very Man.\" (Art. ii. and Luke i.)\n\nTRINITY SUNDAY. This is a festival of Western origin, and of\ncomparatively recent date; the earliest formal notice of the\nfestival is in England, under Becket, in 1162; though the collect\ndates from the 5th century.\n\nTRIUMPHANT, The CHURCH. Those who have departed this life in God's\nfaith and fear; the Church in Heaven. The Church on earth is called\nthe Church Militant.\n\nTUNICLE, _see_ Vestments.\n\nTYPE. An impression, image, or representation of some model which is\ntermed the _anti-type_; thus the brazen serpent and the paschal lamb\nwere types, of which our Lord was the _anti-type_.\n\nUNITARIANS. Heretics who deny the Divinity of our Lord Jesus Christ,\nand the separate personality of the Holy Ghost. The name includes\nall Deists, whether the Arians of old, or the Socinians (which see)\nof later years.\n\nThe Arians were heretics named after Arius, whose doctrine was\ncondemned at the Council of Nice, A.D. 325. He taught that there was\na time when the Son of God was not, and that He was created by the\nFather. He called Him by the name of God, but denied that He was\n_homoousios_, \"_of one Substance_\" with the Father. The Arians seem\nto have held that the Holy Ghost also was a created Being. The\nAthanasian Creed, vv. 4-19 opposes the Arian heresy.\n\nThe Unitarians have in England 325 ministers, 355 chapels, and about\n13 mission stations.\n\nUNIVERSITY. (Lat., _universitas_, corporation.) A corporation of\nteachers and students instituted for the promotion of the higher\neducation, and empowered to grant degrees in the various faculties\nof Divinity, Arts, Law. Medicine, &c.\n\nEngland has five Universities, two ancient--Oxford and Cambridge;\nand three modern, viz., Durham, London, and the Victoria University,\nManchester.\n\nUSE, _see_ Sarum, Use of.\n\nUTILITARIANISM. The name of the peculiar theory of Ethics, or of the\nground of moral obligation, that adopts, as the criterion of right,\nthe happiness of mankind; or, as Jeremy Bentham defined it, \"the\ngreatest happiness of the greatest number.\" It is opposed to the\nview that founds moral distinctions on the mere arbitrary will of\nGod. The most eminent modern advocates of Utilitarianism are Hume,\nBentham, Paley, James Mill, John Stuart Mill, Sir James Mackintosh,\nJohn Austin, Samuel Bailey, Herbert Spencer, and Bain.\n\nVENIAL SIN, _see_ Sin.\n\nVENI CREATOR. An old Latin hymn ascribed by common tradition to St.\nAmbrose, but with no sufficient authority. It has been used with\nspecial reference to the gifts of Ordination since the 11th century.\nThe first version in the Ordination Service was inserted in 1662,\nprevious to that the second and longer form had been used.\n\nVENITE, EXULTEMUS DOMINO. Ps. xcv. has been sung as the \"Invitatory\nPsalm,\" opening the Service of Praise, from time immemorial. It is\nfound in the Sarum Use. In the Eastern Church a condensed form of\nit is used.\n\nVERGER. From the Latin _Virga_, a _Rod_. One who carries the\nmace before the Dean or Canons in a Cathedral, or conducts the\ncongregation to their seats in church.\n\nVERSICLES. The short ejaculatory prayers of our Service, generally\ntaken from Holy Scripture.\n\nVERSION, The AUTHORISED. The version of the Bible now in use in\nEngland. It was published in 1611, and authorised by King James I.\nIt retains in many places the original translation of Tyndale, very\nlittle altered. A company of Divines and Scholars of the present\nday have been engaged in revising this version of the Old Testament.\nThe result of their labours will probably be given to the public in\n1885. (See _Bible_.)\n\nVERSION, THE REVISED. The version of the New Testament put forth in\n1881. It is a revision of that of 1611, made by a company of\nScholars and Divines, and aims at being a more exact reproduction\nof the original. Although at present it has not been authorised for\npublic use, yet it will be found by all to be a very useful\ncommentary on the Authorised Version.\n\nVESPERS, or EVENSONG. The Evening Service of the Church. For\narrangement, &c., see _Morning Prayer_, but the various parts of\nthe Service are given each under its own heading.\n\nVESTMENTS. Generally, the garments worn by the clergy in the public\nservices of the Church, but more particularly the special robes worn\nby some clergymen during the celebration of the Holy Communion.\n\n_Alb_. A linen vestment longer than the surplice, and with tight\nsleeves. It is confined at the waist by a girdle, and, when employed\nin the Eucharist, it is often, though not necessarily, ornamented\nwith patches of embroidery called _apparels_.\n\n_Amice_. A kind of broad linen collar, fastened with strings.\n\n_Biretta_. A square cap of black silk worn at processions and other\nout-door functions. It is simply the ordinary cap (beret) of civil\nlife, and, like the cassock, is not strictly an ecclesiastical\nvesture at all. It is worn also in church during certain parts of\nthe service by extreme Ritualists.\n\n_Cassock_. A long coat buttoning over the breast and reaching to the\nfeet, confined at the waist by a wide sash, called the cincture. It\nis worn immediately over the ordinary clothes of the minister, and\nis usually of black, though violet and scarlet are sometimes used.\n\n_Chasuble_. An oval garment without sleeves, open at the sides, and\nhaving an aperture at the neck through which the priest passes his\nhead. It is embroidered with a Y-Cross behind, and is considered the\nprincipal vestment of the priest. It varies in colour with the\nseason.\n\n_Cope_. A large semicircular cloak of silk or other material,\nfastening in front by a clasp or morse. At the back is a piece of\nembroidery in the shape of a shield, called the hood. It varies in\ncolour with the season.\n\n_Cotta_. A vestment of linen, shorter than the surplice, and not\nquite so full. It has short sleeves, and is frequently edged with\nlace.\n\n_Dalmatic and Tunicle_. These differ very slightly in form, but the\nformer is generally the more richly embroidered. It is the special\ndress of the Deacon at Holy Communion, and varies in colour with the\nseason.\n\n_Girdle_. A white cord, used to confine the Alb at the waist.\n\n_Hood_. (See article, _Hood_.)\n\n_Maniple_. A smaller Stole worn over the left arm.\n\n_Stole_. A narrow strip of silk passed round the neck and hanging in\nfront to about the knees. It varies in colour with the season.\n\n_Surplice_. A linen vestment of various degrees of fulness, and\nwith long wide sleeves. It is the garment usually worn by the clergy\nof the Church of England, although many of the above are ordered in\nthe first Prayer Book of Edward VI.\n\nThe Eucharistic Vestments are the Amice, Alb, Girdle, Stole,\nManiple, Tunicle, Dalmatic and Chasuble.\n\nBesides these we have the Episcopal Vestments, called the _chimere_\nand the _rochet_.\n\n_Chimere_. The upper robe worn by a Bishop, to which the lawn\nsleeves are generally attached. Until Queen Elizabeth's time it\nwas of scarlet, but in her reign it was changed into black satin.\n\n_Rochet_. A linen garment worn by Bishops under the chimere. The\nlawn sleeves now sewn on the chimere properly are part of the\nrochet, and formerly were much less full than now worn. (See\n_Ornaments_.)\n\nVESTRY. A room attached to a church for the keeping of the vestments\nand sacred vessels. Meetings of parishioners, for the despatch of\nthe official business of the parish are held in this room, whence\nthey are called _Vestries_, or _Vestry Meetings_. It is not however\nessential to the validity of the meeting that it should be held in\nthe Vestry of the church, indeed, by making application under an Act\npassed in 1850, meetings in the Vestry can be made illegal. Notice\nof the meeting must be affixed on or near the door of the Church\nthree days previously. The Incumbent is _ex-officio_ chairman of the\nmeeting, and all persons rated to the relief of the poor are\nentitled to attend and vote.\n\nVIA MEDIA. The middle road. This position is occupied in the\nChristian world by the Anglican Church. On the one side there is\nthe Church of Rome; on the other, the ultra-Protestant Sects. The\nphrase is also used of any middle way between two extremes.\n\nVIATICUM. A provision made for a journey. In the ancient Church both\nbaptism and the Eucharist were called _Viatica_, because they are\nequally necessary for the safe passage of a man through this world\nto eternal life. More particularly, however, the term is used of the\nEucharist given to persons in immediate danger of death. The 13th\nCanon of the Council of Nice ordains that none \"be deprived of his\nperfect and most necessary _viaticum_ when he departs out of this\nlife.\"\n\nVICAR, _see_ Rector.\n\nVICARS CHORAL. The assistants or deputies of the canons or\nprebendaries of cathedrals and collegiate churches, in the\ndischarges of their duties. They are not necessarily all in Holy\nOrders; those who are so are now generally called \"Minor Canons,\"\n(which see) and the others are \"Lay-clerks.\"\n\nVICAR GENERAL. An officer whose duties are much the same as those of\nthe Chancellor of a Diocese (which see.)\n\nVIGIL. The night or evening before certain holy-days of the Church.\nThe word means a _watching_, and is derived from the custom of the\nprimitive Christians, who used to spend the whole night previous to\nany great festival in watching and fasting. The Collect for those\nholy-days which have vigils is read at the Evening Service of the\nday before. Festivals occurring in seasons of joy as a rule have\nno vigil preceding them.\n\nVIRGIN MARY, _see_ Mary.\n\nVISITATION. Once in three years a Bishop goes through his diocese,\ncalling together the Clergy at different centres, and delivering to\nthem a _charge_, (which see.) An Archdeacon does the same for his\nArchdeaconry once a year. It is at this latter visitation that\nChurch-wardens are admitted to their office.\n\nVISITATION OF THE SICK, _see_ Sick.\n\nVOLUNTARY. A piece of Music played on the organ at the beginning and\nclose of Divine Service. Formerly a Voluntary was played after the\nPsalms, sometimes after the Second Lesson. The name implies that its\nperformance is optional. Lord Bacon approved of Voluntaries as giving\ntime for meditation.\n\nVULGAR TONGUE. The native language of a country. The phrase in the\nBaptismal Office stood formerly, \"in the English tongue,\" but it was\naltered to embrace the case of foreigners.\n\nVULGATE. The Latin translation of the Bible in common use. The first\nVulgate of the Old Testament was translated, not from the original\nHebrew, but from the Septuagint (which see), the author being\nunknown. The second Vulgate was by St. Jerome, and was made from\nthe Hebrew. A mixture of these two was authorised for use by the\nCouncil of Trent. Other translations have since been made. It is\nthe official and standard text in the Roman Church.\n\nWAFERS. The bread used by the Romanists, by Lutheran Protestants,\nand by some Ritualists in our own Church, in the Eucharist.\n\nWESLEYANS, _see_ Methodists.\n\nWHITSUN-DAY, or WHITSUNDAY. The derivation of the name is doubtful;\nsome taking it from Whitsun, a corruption of Pentecosten, the old\nAnglo-Saxon name for the day; and some from White Sunday, because\nthose who had been baptized on its eve wore white robes. This\nfestival is the birthday of the Church, and has been observed, like\nEaster, from the first days of Christianity. (See _Pentecost_.)\n\nWILL, FREE, _see_ Free Will.\n\nWORD, THE. A name given to our Lord in the opening of St. John's\nGospel. The term was familiar to the Jews. (See _Logos_.)\n\nWORSHIP. Besides meaning the supreme homage and devotion due to\nAlmighty God, it is also used in the Bible and Prayer Book, to\ndenote honour, respect, and reverence given to men. Thus it is\nused in Ps. lxxxiv.12; Luke xiv.10; and in 1 Chron. xxix.20, it\nseems to be used in both senses.\n\nIn the marriage service the husband promises to _worship_ his wife,\nthat is, to render her all due respect and honour. In like manner\nwe call a Mayor or a Chancellor \"Worshipful.\"\n\nWORSHIP, PUBLIC, _see_ Public Worship.\n\nYEAR, THE ECCLESIASTICAL. The different seasons of the Church Year\nhave each a separate notice. The Church begins her year with Advent,\nbecause, as Bishop Cosin says, \"she does not number her days, or\nmeasure her seasons, so much by the motion of the sun, as by the\ncourse of our Saviour; beginning and counting her year with Him\nwho, being the true Sun of Righteousness, began now to rise upon\nthe world.\"","title":"The Church Handy Dictionary","tradition":"scripture-revelation","translated_text":null,"word_count":50728}