Easter Monday and Tuesday.—It was a very ancient custom of the Church to prolong the observance of Easter, as the "Queen of Festivals." At first the Festival was observed through seven days, and the Code of Theodosius directed a cessation of labor during the whole week. Afterwards the special services became limited to three days, the Council of Constance, A.D. 1094, having enjoined that Pentecost and Easter should both be celebrated with three festival days. This is now the custom of the Anglican Communion, which provides Collect, Epistle and Gospel not only for Easter Day, but also for Easter Monday and Easter Tuesday.
Easter Tide.—The weeks following Easter Day and reaching toAscension Day are so called. They commemorate the forty days ourLord spent on earth after His Resurrection, commonly called THEGREAT FORTY DAYS (which see).
Eastern Church.—The collective term by which is designated the Churches which formerly made part of the Eastern Empire of Rome. The Greek, Russian, Coptic, Armenian, Syrian and other eastern churches are those usually included in this Communion. But in strictness, the term "Eastern" or "Oriental Church" is applied only to the Graeco-Russian Church in communion with the Patriarch of {94} Constantinople. The great Schism whereby the communion between the East and the West was broken took place, A.D. 1054.
Eastward Position.—(See EAST, TURNING TO.)
Ecclesiastical Year.—(See CHRISTIAN YEAR.)
Ecumenical.—From a Greek word meaning general or universal. The name is given to certain councils composed of Bishops and other ecclesiastics from the whole Church. A Council to be ecumenical must meet three requirements: (1) It must be called of the whole Catholic Church; (2) it must be left perfectly free, and (3) it must be one whose decrees and definitions were subsequently accepted by the whole Church. It is commonly believed that there have been only six great Councils of the Church that satisfy these conditions. For a list of them see COUNCIL.
Elder.—This is the English translation of the Greek wordPresbuteros, meaning Presbyter or Priest, the title of one admitted to the second Order of the Ministry. It has been pointed out that "in Scriptural usage and in Church History such a person as alayElder is an impossible person; the words contradict each other. The first hint of such an office was given by Calvin." (See PRIEST.)
Elements.—The bread and the wine in the Holy Communion, and the water in Holy Baptism are so-called.
Ember Days.—The Ember Days are the Wednesday, Friday and Saturday after the First Sunday in Lent; Whitsun Day; the 14th of September and the 13th day of December, and are regarded as the Fasts {95} of the four seasons. The time of their observance was definitely fixed by the Council of Placentia, A.D. 1095. Their origin is ascribed to Apostolic tradition. The derivation of the name Ember is uncertain. Some trace it to the Saxon wordymbren, meaning a "circuit," because they are periodically observed. Others derive it from the Anglo-Saxon wordaemyrian, meaning "ashes," because these days are appointed to be kept as fasts, and ashes, as a sign of humiliation and mourning, were constantly associated with fasting. The Ember Days are appointed to be observed at the four seasons named because the Sundays following are the set times for Ordination to the Sacred Ministry. For this reason one of the two prayers, entitled, "For those who are to be admitted into Holy Orders," is to be read daily throughout the week.
Emblems.—Symbols and emblems of various kinds take a foremost place in sacred Art. Some of these are here given:
THE CROSS is the special symbol of Christianity. It appears in avariety of shapes, the most familiar being the Latin Cross, thePassion Cross, the Greek Cross, St. Andrew's Cross and the MalteseCross.
THE TRIANGLE is the emblem of the Holy Trinity, as is also theTREFOIL (which see).
THE CIRCLE is the ancient emblem of Eternity, being without beginning or end; enclosing a triangle it means Three in One or the Blessed Trinity; enclosing a cross it symbolizes Eternal Life.
THE CROWN is used as the symbol of Victory and sovereignty.
THE LAMB—Agnus Dei—is the chief emblem of {96} our Blessed Lord.Bearing a banner it signifies Victory and is an emblem of theResurrection.
THE STAR is a Christmas emblem, commemorating the Star of Bethlehem. It has generally five points, but sometimesseven, the number of perfection.
THE FISH was a very early symbol of our Lord. The letters which form the Greek word for fish, viz.: ICHTHUS are the initials in Greek of the wordsJesus, Christ, God, Son, and Saviour.
THE ANCHOR is the emblem of the Christian's hope.
THE SHIP is a symbol of the Church as the Ark of Salvation, in which we are saved, as Noah was saved by the Ark.
THE LION is the symbol of our Lord who is called in Revelation 5:5, the "Lion of the Tribe of Judah."
THE DOVE is used as the emblem of the Holy Ghost.
The emblems of the four Evangelists are as follows: ST. MATTHEW, a winged Man; ST. MARK, a winged Lion; ST. LUKE, a winged Ox, and ST. JOHN, an Eagle.
Emmanuel.—A Hebrew word used as a name of our Lord, and means, "God with us." The Rev. Morgan Dix, D.D., in his book "The Gospel and Philosophy," speaking of the wordEmmanuel, says, "'God with us' is the sum of the Christian Religion. That is a proper description of the Religion from the beginning to the end. Emmanuel: the meaning of the word was not exhausted in those blessed years, three and thirty in all, during which Christ was seen in Judea and known as the Prophet of Nazareth. It is as accurate, as necessary to-day; it shall be true {97} till all be fulfilled, till the earth and the heavens shall pass away and the new earth shall appear. . . . This Presence of the Personal God, a presence not made by our faith, but disclosed to our faith that we may believe and adore, is secured to the faithful in their generations by ordinances, instruments and institutions adapted to that end. . . . That system is known as the Holy Catholic Church."
Epact, The.—The Epact is the moon's age at the beginning of any given year. The term is derived from the Greek word,Epacte, meaningcarried on. The Epact is used in the calculations for finding on what day Easter will fall. (See TABLES IN THE PRAYER BOOK.)
Epiphany, The.—A Feast of the Church observed on January 6th to commemorate the Manifestation of Christ by the leading of a star. Occurring twelve days after Christmas, it is frequently called "Twelfth Day." The wordEpiphanyis derived from the Greek and meansManifestationor showing forth. It was originally used both for Christmas Day when Christ was manifested in the Flesh and for this day when He was manifested by a Star to the Gentiles. Later on, about the Fourth Century and in the Western Church the Epiphany seems to have acquired a more independent position and to be observed with special reference to the manifestation to the Magi of the East. It thus became the occasion of the giving of praise and thanksgiving to God for thus proclaiming the Gospel to the Gentile world as well as to the Jews, His chosen people. An examination of the services for the Feast of the Epiphany shows that the {98} commemoration is really threefold: (1) Our Lord's Manifestation by a star to the Magi; (2) The Manifestation of the glorious Trinity at His Baptism, and (3) The Manifestation of the glory and Divinity of Christ by His miraculous turning water into wine at the marriage in Cana of Galilee; all of which are said to have happened on the same day, though not in the same year. "The Epiphany is a Festival which has always been observed with great ceremony throughout the whole Church; its threefold meaning and its close association with the Nativity as the end of the Christmas Tide, making it a kind of accumulative Festival."
Epiphany, Sundays after.—The Epiphany is continued in the Sundays following, the number of which is variable being dependent on the time Easter is kept. There may be one "Sunday after Epiphany" or there may be six. The Scriptural teachings of these Sundays are all illustrative of the fact that the Eternal Word was manifested in the Flesh.
Episcopacy.—The name given to that form of Church government in which Bishops are the Chief Pastors with Priests and Deacons under them. The word is derived from the GreekEpiscopos, meaning overseer;Bishopbeing the Anglicized form of the Greek word. Much controversy has been held in regard to Church government, as if the form was a matter of uncertainty, or not clearly revealed. The question can only be decided by first regarding Christianity as an institution, as the Kingdom of God, and then inquiring whether this Institution, founded by our Lord, has been characterized always by the same {99} thing. In regard to Church government we find that the Church as an institution was always governed by Bishops, and that for 1500 years after Christ no Christian people recognized any other Ministry but that of Bishops, Priests and Deacons. Since the Reformation the controversy has come up and various theories, especially Presbyterian and Congregationalist, have been advanced. But even now the question of Church government may be considered as a matter of fact rather than of theory. If we take the whole Christian world of to-day, we find that the number of Christians is in round numbersfive hundred millions. Of this number onlyone hundred millionare non-Episcopal, so that we may conclude from the universal acceptance of Episcopacy before the Reformation and from the large preponderance of adherents to this form of Church government at this present time,—from these facts we may safely conclude that Episcopacy is in accordance with the mind of the Master. This, at least, is the conclusion of the best scholarship of the day, both Episcopal and non-Episcopal. For example, a non-Episcopal divine has set forth his conclusions in the following statement: "The Apostles embodied the Episcopal element into the constitution of the Church, and from their days to the time of the Reformation, or for fifteen hundred years, there was no other form of Church government anywhere to be found. Wheresoever there were Christians there were also Bishops; and often where Christians differed in other points of doctrine or custom, and made schisms and divisions in the Church, yet did they all remain unanimous in this, in retaining Bishops." So {100} also, the historian Gibbon gives his conclusion as follows: "'No Church without a Bishop' has been afactwell as a maxim since the time of Tertullian and Irenaeus; after we have passed over the difficulties of the first century, we find theEpiscopal government established, till it was interrupted by the republican genius of the Swiss and German reformers." (See MINISTRY, THE.)
Episcopate.—The office of a Bishop. The term is variously used. It means not only the office or dignity of a Bishop, but it may also mean the period of time during which any particular Bishop exercises his office in presiding over a Diocese. Again,Episcopateis the collective name for the whole body of Bishops of the Christian Church, lists of which have been carefully preserved from the beginning. The Episcopate of the American Church includes all the Bishops from Bishop Seabury, our first Bishop, down to the Bishop who was last consecrated.
Epistle, The.—The portion of Holy Scripture read before the Gospel in the Communion Office, generally taken from one of the N. T. Epistles, though sometimes from the Acts of the Apostles or from one of the books of the Prophets of the Old Testament. It is well to note that the Collect, Epistle and Gospel embody the special teaching of the day for which they are appointed.
Epistle Side.—The south or right side of the Altar from which the Epistle is read. When the Priest celebrates alone, he first reads the Epistle at the south side and then passes to the north side where he reads the Gospel. {101}
Epistoler.—The minister who reads the Epistle for the day and acts as sub-deacon at the Celebration of the Holy Eucharist.
Eschatology.—That department of Theology devoted to inquiry concerning the "last things,"—the Advent of Christ, Death and the State of the Departed, the judgment to come and the final award.
Espousal.—That portion of the Marriage Service in which the contracting parties answer "I will" to the questions, "N. wilt thou have this woman to thy wedded wife" and "N. wilt thou have this man to thy wedded husband." This seems to be the remains of the old form ofespousals, which was different and distinct from the Office of Marriage, and which was often performed some weeks or months or perhaps years before. Something similar to what is now called "engagement," only that it had the blessing of Mother Church upon it. In the Greek Church at the present time there are still two different offices, viz.: the one of espousals and the other of marriage, which are now performed on the same day, although formerly on different days.
Eucharist.—Derived from a Greek word meaning "giving of thanks."It is the name universally applied to the HOLY COMMUNION (which see).
Eucharistic Lights.—(See ALTAR LIGHTS.)
Eucharistic Vestments.—The special vestments worn in celebrating the Holy Eucharist to mark the dignity of the service and as symbolical of the Passion of our Lord which is therein commemorated. They are as follows: the Amice, Alb, Girdle, Stole, Maniple and Chasuble worn by the celebrant, and the Dalmatic {102} and Tunicle, worn by the Deacon and sub-Deacon; each of which is described under the heading, VESTMENTS (which see). From ancient sources we learn that it was the universal custom of the Church to wear distinctive vestments at the celebration of the Holy Communion to mark it as the only service ordained by Christ Himself, and also as the highest act of Christian Worship. This is evidenced by the fact that the seven historical churches which have possessed a continuous life since the Nicene era, viz.: the Latin, Greek, Syrian, Coptic, Armenian, Nestorian and the Georgian—all use the Eucharistic Vestments. When we consider that these historic churches have not been in communion with one another for over a thousand years, we cannot but conclude that any point on which they are agreed must go back to the middle of the Fifth Century and must be part of their united traditions from a still earlier date. From the fact that these historic churches, having no communion with one another, do agree in the use of distinctive vestments for the Holy Eucharist, we learn that their use is not, as is sometimes supposed, an imitation of Rome but is a Catholic and Primitive custom. The Eucharistic Vestments are now used in more than two thousand churches in England and America, thus showing how they recognize and are reasserting their Catholic heritage.
Evangelical.—Belonging to, or consistent with, the Holy Gospels, derived from the Greek word for Gospel.
Evangelical Canticles.—The name given to the canticles sung in the Church service which are taken {103} from the Gospels, viz.: Benedictus, Magnificat and Nunc Dimittis.
Evangelists.—The name given to the writers of the four Gospels.
Eve, or Even.—The day before a Festival, as Christmas Eve, Easter Even, and designed to be a preparation for the due observance of the Festival it precedes. By rubric it is provided that the Collect appointed for any Sunday or other Feast may be used at the Evening Service of the day before.
Even Song.—The name given in the Calendar of the English Prayer Book to the Order for Daily Evening Prayer and is frequently used in the American Church. It is a very old term and a very significant one, indicating that the Evening Oblation chorally rendered is evidently the mind of the Church and its ancient usage. Our beautiful Evening Prayer thus rendered is certainly much more in keeping with Scripture and much more elevating than the "Song Services," or "Vesper Services" of the various denominations. These latter are not regarded as "Romish" and are very popular. Yet in some places if a choral Even Song is attempted, at once the cry of "Romanism" is raised, and yet from Holy Scripture we learn that music is a divinely ordained element in the public worship of God and the service thus rendered is an approach to the worship of Heaven. (See INTONE; PLAIN SONG also PSALTER.)
Examination for Holy Orders.—Title I, canon 6 of the Digest provides that "There shall be assigned to every Candidate for Priest's Orders three separate examinations." These examinations are made by the {104} Bishop in the presence of two or more Priests. The three examinations are on the following subjects:
I. The Books of Holy Scripture, in English, Greek and Hebrew.
II. The Evidences of Christianity, Christian Ethics and DogmaticTheology.
III. Church History, Ecclesiastical Polity, the Book of Common Prayer, the Constitution and Canons of the Church and those of the Diocese to which the candidate belongs.
The Examination for Deacon's Orders is on the Books of HolyScripture, and on the Book of Common Prayer.
Excommunication.—An ancient discipline of the Church whereby a person for cause was cut off from all the privileges of the Church. This discipline has practically fallen into abeyance, people for the most part excommunicate themselves. In the English Prayer Book is an Office called "A Commination, or Denouncing of God's Anger and Judgments against Sinners, with certain Prayers, to be used on the First Day of Lent," which was set forth until the ancient Discipline may be restored.
Exhortation.—The name given to the short addresses in the Prayer Book, beginning, "Dearly Beloved Brethren." The Exhortation was introduced into the Daily Offices in 1552 and 1661. Formerly Morning and Evening Prayer began with the Lord's Prayer, but the Revisers thinking this too abrupt a beginning they introduced the Sentences, Exhortation, Confession and Absolution as a more fitting preparation for the worship that follows. It has been pointed out that {105} this Exhortation was probably inserted under the impression that the people at large were extremely ignorant of the true nature of worship at the time. Five principal parts of worship are mentioned in it: (1) Confession of Sin, (2) Absolution, (3) Thanksgiving and Praise, (4) Hearing God's Word, and (5) Prayer for spiritual and bodily benefits. The Exhortations in the Communion Office were originally set forth in 1548, revised in 1552 and 1661. They were introduced at a time when the laity of the Church of England were in danger of two extremes: First, a total neglect of the Holy Communion which had sprung up during the Middle Ages, and secondly, that fearful irreverence towards the Holy Communion which arose from the dreadful principles held respecting it by the Puritans. In the face of these dangers, these Exhortations were placed where they are, for the instruction of the people as well as for hortatory purposes.
Expectation Sunday.—The Sunday following Ascension Day is so called. Being the only Lord's Day which intervenes between the Ascension of our Lord and the Descent of the Holy Ghost, it represents that period during which the Apostles were obeying the command of their Master when "He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father." They remained therefore, in the cityexpectingthe Gift of the Comforter which was bestowed on the Feast of Pentecost.
Expectation Week.—The week preceding Whitsun Day is so called.(See EXPECTATION SUNDAY.) {106}
Fair Linen Cloth, Fair White Linen Cloth.—In the Communion Office there are two rubrics, the first of which reads as follows: "The Table, at the Communion time having afair white linen clothupon it," etc. By this is meant the long linen cloth the breadth of the top of the Altar and falling over the ends eighteen or twenty inches. The other rubric reads, "When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with afair linen cloth." By this is meant the lawn chalice veil. It is to be noted that when this rubric was made, the word "fair" meantbeautiful. The white linen cloth can be made "fair,"i.e., beautiful by means of embroidery, and this is done by embroidering upon it five crosses to symbolize the five wounds of our Blessed Lord on the Cross, and by having the ends finished with a heavy linen fringe. Also, the lawn chalice veil is made "fair" by being similarly beautified with embroidery, a cross being worked near the edge.
Faith.—"Divine, or as it is called, Catholic Faith is a gift of God and a light of the soul; illuminated by which, a man assents fully and unreservedly to all which Almighty God has revealed and which He proposes to us by His Church to be believed, whether written or unwritten. It is also a belief in the whole Gospel, as distinguished from a reception of some portion of it only; and it is a faith so full of the love of God as that it leads us to act differently from what we {107} should if we did not believe and marks us out as a peculiar people among men."—From Manual of Instruction.
From the above definition we learn that Faith has a twofold meaning, (1) the act of believing, and (2) the thing believed, or the deposit of Faith or Doctrine which all members of Christ are bound to receive. This Deposit of Faith is embodied in the Holy Scriptures but is summarized for us in the Articles of the Creed which are grouped around the Name into which we are baptized,—the Father, and the Son and the Holy Ghost. In the American Church two forms of the Creed are used, viz. the APOSTLES' and the NICENE (which see). These embody "the Faith once delivered to the Saints."
Faithful, The.—The New Testament and Prayer Book name for all the Baptized, who, being admitted into the Household of Faith, are the people of the Faith—fideles, that is,believers.
Faldstool.—Literally, a portable folding seat, similar to a camp stool, and formerly used by a Bishop when officiating in any church other than his Cathedral. The name now is generally applied to the LITANY DESK (which see).
Fasting.—Going without food of any kind as a religious discipline and as a help to the spiritual life, especially on the great Fasts of the Church. The Homily on Fasting says: "Fasting is found to be of two sorts; the one outward, pertaining to the body; the other inward, in the heart and mind. The outward fast is an abstinence from meat, drink and all natural food, for the determined time of fasting; yea, from all {108} delicacies, pleasures and delectations worldly. The inward fast consists in that godly sorrow which leads us to bewail and detest our sins and to abstain from committing them."
Fasting Communion.—(See EARLY COMMUNION.)
Fasts, Table of.—The Reformers of the English Church retained and enjoinedone hundred and twenty-threedays in each year, to be sanctified wholly or in part as Fasts and days of abstinence. These, with the exception of the Table of Vigils, have been retained in the American Prayer Book and are the following:
Ash Wednesday and Good Friday.
on which the Church requires such a measure of abstinence as is more especially suited to extraordinary acts and exercises of devotion, namely:
I. The Forty Days of Lent.
II. The Ember Days at the four seasons.
III. The Three Rogation Days.
IV. All Fridays in the year, except Christmas Day.
These Fasting Days must always be announced to the congregation inChurch, the rubric in the Communion Office requiring that "Then theMinister shall declare unto the People what Holy Days or FastingDays are in the week following to be observed."
Fathers, The.—The name used to designate the ancient writers of the Church. Their writings are of the greatest value as bearing witness to the N. T. Scriptures and their interpretation, and also as {109} showing forth the belief and usage of the Church in the earliest years of its history. (See TRADITIONS, also UNDIVIDED CHURCH.) The term "Fathers" is generally confined to the writers of the first five or six hundred years of the Christian Era. They are usually grouped together according to the period in which they lived,e.g., TheApostolic Fathersare those who lived nearest to the time, and to some extent contemporary with the Apostles, viz. St. Barnabas, St. Clement, St. Ignatius, Hermas and St. Polycarp. Another class is called theAnte Nicene Fathers, or those who lived between the date of St. Polycarp, A.D. 167, and the date of the Nicene Council, A.D. 325, such as Justin Martyr, St. Irenseus, Clemens Alexandrinus, Tertullian, Origen, St. Cyprian. A third class dates from the Nicene Council, such as St. Athanasius; Eusebius, the Church Historian; St. Cyril of Jerusalem; St. Hilary of Poicters; St. Basil, the Great; St. Gregory of Nyssa; St. Gregory Nazianzen; St. Chrysostom, St. Jerome, St. Ambrose, St. Augustine, St. Leo, who is commonly regarded as the last of the Fathers, although St. Gregory of Rome is placed in the List as well as a few later writers. The above is not a complete list, only a few of the principal Fathers having been mentioned. It is pointed out in Milman's "Latin Christianity" that "The Eastern and the Western Church have each four authors of note, whom they recognize as Fatherspar excellence. Those of the Eastern Church are St. Athanasius, St. Basil, St. Chrysostom and St. Gregory {110} Nazianzen. Those of the Western Church are St. Jerome, St. Ambrose, St. Augustine and St. Gregory of Rome,—the Fathers respectively of her monastic system, of her sacerdotal authority, of her scientific Theology and of her popular religion."
Feasts or Festivals.—Days set apart for the celebration of some great event connected with our Blessed Lord or His Saints, also called Holy Days. The rubric in the Communion Office requires that each Feast shall be announced to the congregation on the Sunday preceding the day on which it occurs. They are set forth in a Table to be found in the introductory portion of the Prayer Book as follows:
To be observed in this Church throughout the Year.
All Sundays in the year. St. Bartholomew the Apostle.The Circumcision of our Lord. St. Matthew the Apostle.The Epiphany. St. Michael and All Angels.The Conversion of St. Paul. St. Luke the Evangelist.The Purification of the Blessed St. Simon and St. Jude theVirgin. Apostles.St. Matthias the Apostle. All Saints,The Annunciation of the Blessed St. Andrew the Apostle.Virgin Mary. St. Thomas the Apostle.St. Mark the Evangelist. The Nativity of our Lord.St. Philip and St. James the St. Stephen the Martyr.Apostles. St. John the Evangelist.The Ascension of our Lord. The Holy Innocents.St. Barnabas the Apostle. Monday and Tuesday in EasterThe Nativity of St. John Baptist. Week.St. Peter the Apostle. Monday and Tuesday in WhitsunSt. James the Apostle. Week.The Transfiguration of our Lord.
Feria.—A term derived from the Latin and used to designate days which are neither Feasts nor Fasts. {111}
Filioque.—The Latin for the words "and the Son" which occur inour form of the Nicene Creed. They are not found in the originalCreed as used in the Greek Church, but were added by the ThirdCouncil of Toledo, A.D. 589. This addition to the Creed by theWestern Church was the subject of a long controversy between theEast and the West, which with other complications finally led totheir entire separation in A.D. 1054. (See PROCESSION OF THE HOLYGHOST.)
Fish.—The figure of a fish has been used from the very earliest days as a symbol in the Christian Church. Among the early Christians it was used as a secret sign by which they knew one another in the days of persecution. The significance of the fish as a Christian symbol is set forth under EMBLEMS (which see).
Flagon.—One of the Eucharistic vessels. A large pitcher-shaped vessel made of precious metal and used to hold the wine before its consecration in the chalice. It is sometimes used in the consecration.
Font.—The vessel which contains the water for the purpose of Baptism, usually of stone and vase-shaped,i.e., a large bowl on a pedestal, being sometimes circular and sometimes octagonal. The position of the Font in primitive times was at or near the Church door to signify that Baptism is the entrance into the Church Mystical. This position is still retained in some churches at the present time, but in most churches it is placed near the chancel for convenience, or because no place at the door was provided by the architect. Fonts were formerly required to be covered and locked; originally their covers were simple flat {112} movable lids, but they were subsequently very highly ornamented, assuming the form of spires and enriched with various decorations in carved wood or polished brass. The Font is so called from the Latin wordFons, genitiveFontis, meaning afountainor spring, referring to Baptism as a Laver of Regeneration, the source of new and spiritual life.
Foreign Missions.—(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)
Forms.—One great objection brought against the Episcopal Church by many persons not members of it is what they callforms and ceremonies. They say what they want is "spiritual religion," and this objection seems to be so final with them there is evidently nothing more to be said. It is not the purpose of this article to go into a vindication of forms, but rather to point out how unreasonable this objection is. If it were real, it would do away with all social forms and all forms in business as well as in religion. But they who make this objection do not adhere to it in their own religion. They cannot come together, even in a "Prayer Meeting" without some method or form which must be gone through with. Even the Quakers who, above all others, lay the greatest stress on "spiritual religion," must have theirform—of silence, speech, dress and of even the architecture of their meeting-place, and which form is peculiar to them. This being the case the question, therefore, is not "Shall we have forms?" but, "Whatform shall we have in our Public Worship?" for we have learned that wemusthave some kind of FORM. The Episcopal Church simply clings to that which was from the {113} beginning, because the experience of centuries demonstrates that this is best, more consonant to reason and more expressive of the religious wants of man. Hence she values her Book of Common Prayer which is the outgrowth of the devotions of the ages and she cherishes the usages and traditions that have grown up around it. The Episcopal Church does not insist on forms merely for the sake of forms, but she values them for their helpfulness, for what they convey to the soul faithfully using them, and also, because they enable us to worship God as did His faithful people in all the ages past.
Forty Days, The Great.—Easter Tide which commemorates the period of Forty Days our Lord spent on earth after His Resurrection with His Apostles "and speaking of the things pertaining to the kingdom of God" (Acts 1:2 and 3). From many of our Lord's Parables as well as from other utterances by Him in His Teaching we learn that the words "Kingdom of God" meanHis Church. So, then, during this mysterious time of His Resurrection Life our Lord was giving His final instructions concerning His Church, and to this instruction is to be traced many of the Church's usages and practices set forth in the Acts of the Apostles which otherwise are inexplicable—for example—the choice of St. Matthias in the place of the traitor Judas—thus indicating the perpetuity of the Apostolate; the observance of the first day of the week instead of the seventh; the ordaining of Deacons thus indicating "divers orders" in His Church; the Rite of Confirmation; Frequent Communion, Infant Baptism and many other things to be noted in the {114} Acts of the Apostles, which have become inherent features of the Church; how else are they to be accounted for and explained but as being among "the things pertaining to the Kingdom of God" of which the Master spake during these Great Forty Days? If not, then how came about their universal acceptance and continuance even unto this present day?
Fourth Sunday in Lent.—The Sundays in Lent are numbered. First, Second, Third, etc., through the six Sundays. But the last three Sundays are so striking in their teaching that additional names are given to them in order to emphasize that special teaching. Thus the 6th Sunday is called Palm Sunday; the 5th, Passion Sunday. So, also, the Fourth Sunday in Lent has its special name or names. Thus it is calledMid Lent Sundaybecause the middle of Lent has been reached. It is also calledRefreshment Sundayfrom the Gospel for the Day which gives the account of our Lord feeding the multitude in the wilderness, and thereby indicating a more joyous note in the service for this day than belongs to the other Sundays in Lent. An old English name for this Sunday isMothering Sunday. Mid Lent was considered somewhat of a holiday on which servants and children absent from home were permitted by their employers to visit their mothers. The name, doubtless, had its origin from the ancient custom of making pilgrimages to the Mother Church or Cathedral of the Diocese. (See LENT, SUNDAYS IN.)
Fraction.—The name given to the manual act of breaking the Bread by the Priest during the Consecration in the Holy Communion, according to the {115} rubric which directs, "And here to break the Bread." (See MANUAL ACTS.)
Free and Open Churches.—These words express the idea embodied in a movement in the American Church that has been making for many years to make the House of Prayer what it was originally, viz.freefor all people, no reserved or rented pews, but every seat free and unreserved, so that high and low, rich and poor alike shall be equal in the Father's House; and open not simply when there is a service, but open all the time for private prayer as well as public. This movement is growing rapidly so that to-day more than half of our churches are thus free, and a great many of them are kept open all day long every day in the week. It is found that many earnest and devout souls, homeless perhaps, or dwellers in hotels or boarding-houses where there is little or no privacy, as well as others, gladly avail themselves of this privilege of theOpen Churchand find comfort in it. A society for the promotion of Free and Open Churches has been organized for many years with headquarters in Philadelphia.
Frequent Communion.—The influence of the Puritans on the religious life of the Church was in many instances tremendous and far-reaching. While the Prayer Book provides forfrequent Communion, that is, every Lord's Day and Holy Day at the least, yet under the Puritan influenceinfrequentCommunion became prevalent, and four times a year at the most came to be considered sufficient. When the Church began to pass out from under this influence we find that amonthlycelebration became the universal rule {116} in the Church, and even with this many seem now to be satisfied. But as the Church grew, as the study of the Prayer Book and of Church History became more general and the Church began to assert herself, to claim her heritage, we find a return to the ancient order and Scriptural rule. The Sunday and Holy Day Eucharist was more and more restored, so that to-day there are very few parishes where "Frequent Communion" is not the rule. On this subject the Bishop of Maryland, the Rt. Rev. William Paret, D.D., has remarked, "God's Word and all history show that receiving the Holy Communion every Lord's Day was theold wayand receiving once a month entirely a modern custom. In often receiving we are copying the whole Church of the first three hundred years."
Friday.—In the Prayer Book we find that Friday of each week is placed in the Table of Fasts to be observed in this Church throughout the year, and the rubric directs that it be announced to the congregation on the Sunday before. Friday as a Fast is intended to be the weekly memorial of the Crucifixion of our Lord just as Sunday is the weekly memorial of the Resurrection. Both are alike obligatory as both are enjoined by the same authority. It is encouraging to note a growing recognition of this Fast and a more general desire to honor weekly the day of our Lord's Crucifixion with a public service in Church and by personal acts of self-denial and devotion on the part of the faithful. (See GOOD FRIDAY, also FASTS, TABLE OF.)
Frontal.—The name given to a hanging in front of the Altar. The same as ANTEPENDIUM (which see). {117}
Fruits of the Spirit.—(See SPIRIT, FRUITS OF.)
Funerals.—The solemn BURIAL OF THE DEAD (which see). In the Church there is no such thing as "Preaching a Funeral," as it is called, but the reverent and devout committal of the "body to the ground," "looking for the General Resurrection in the last day and the life of the world to come, through our Lord Jesus Christ." Plainness and simplicity should mark so holy a function.
Gehenna.—In the original Greek of the New Testament Scriptures there are two words unfortunately translated by our one English word "Hell." The first of these isGehenna, meaning the "place of torment." The second isHades, which also occurs in the original Greek of the Creed, and means thehidden, covered, intermediate world where the soul rests between death and the general Resurrection. When, therefore, we confess in the Creed that our Lord "descended into Hell," we do not mean that He entered the "place of torment," but the "place of departed spirits" orHades. This difference of meaning of the word "Hell" as used in our English translation of the Bible and the Creed should be borne in mind.
General Clergy Relief Fund.—This is the abbreviated title of a Society organized by the General Convention under the corporate name, "The Trustees of the Fund for the Relief of the Widows and Orphans {118} of Deceased Clergymen, and of Aged, Infirm and Disabled Clergymen of the Protestant Episcopal Church in the United States of America, a corporation created in the year 1855 by chapter 459 of the laws of the State of New York." This is one of the most important Funds in the Church and commands the generous support of all earnest and devoted Church people. As its name implies, it is a Fund established for the purpose of taking care of Aged and Infirm clergy who through age or sickness have become disabled and can no longer fulfil their ministry. The conscience of the Church makes her feel obligated, like the national government, to take care of her faithful servants in their old age and disability, and also to provide for the care of the widows and orphans of deceased clergymen. The Church, however, cannot do this blessed work of Relief, unless all her people contribute largely to this Fund.
General Confession, The.—The form of words used by both Minister and People in humbly acknowledging their sins before God in preparation for the true worship of His Name about to follow. The General Confession was placed in the Morning Prayer in 1552 and in the Evening Prayer in 1661. Such beginning of our Public Worship is in accordance with the practice of the Primitive Christians, who, as St. Basil, writing in the Fourth Century, tells us, "in all churches, immediately upon their entering into the House of Prayer, made confession of their sins unto God, with much sorrow, concern and tears, every man pronouncing his own confession with his own mouth." A similar General Confession, but more heart searching, {119} is also to be found in the Communion Office, to be said in preparation for the due reception of the Sacrament. A third Confession is also set forth in the Penitential Office and commonly called the "Ash Wednesday Confession."
General Convention, The.—The legislative body of the American Church which meets triennially and is composed of the Bishops and Representatives from all the Dioceses and Missionary Jurisdictions. The Convention is composed of two houses, (1) the House of Bishops and (2) the House of Clerical and Lay Deputies consisting of four Clerical and four Lay representatives from each Diocese, and one delegate of each Order from every Missionary Jurisdiction. Both Houses together constitute theGeneral Convention. All the laws of the Church in the United States are made by this Convention, but it can make no alteration in the Constitution or in the Liturgy and Offices unless the same has been adopted in one Convention, and submitted to all the Dioceses, and afterwards adopted in another Convention. For any measure to become a law it must be adopted by the concurrent action of both Houses. The General Convention provides also for the admission of New Dioceses; for Church extension, and for the erection of Missionary Jurisdictions both in the United States and in foreign lands, electing the Bishops for them. The Presiding Officer is the Senior Bishop by consecration, who presides in the House of Bishops and when both Houses meet as one body. When the Convention is not in session he acts as the Primate of the American Church. (See PRESIDING BISHOP.) The House of {120} Clerical and Lay Deputies also has its President or Presiding Officer who is chosen from among the Clerical Deputies at each meeting of the Convention.
General Council.—(See COUNCIL, also ECUMENICAL.)
General Thanksgiving, The.—The title of one of the prayers in Morning and Evening Prayer. It is called General as being suitable to all men, and in contradistinction to the special Thanksgivings to be used by request of members of the congregation for special mercies vouchsafed.
General Theological Seminary.—An institution of learning for the education of men for the Sacred Ministry, established by the General Convention of the American Church, May 27th, 1817, and incorporated April 5th, 1822. The Institution is situated in Chelsea Square, New York City, and has a very valuable property worth; $1,081,225.42. The endowments amount to over; $700,000. The number of students average about 150 each year. Number of Alumni 1,800. Whole number matriculated since 1822 about 2,300. Volumes in the Library 30,000.
Generally Necessary.—In the definition given in the Church Catechism of Holy Baptism and the Lord's Supper, these Sacraments are declared to be "generally necessary to salvation." From the way many persons postpone their own Baptism, neglect the Baptism of their children and ignore the Holy Communion, it would seem that they think the word "generally" in the above clause, means "usually," but not essential to religious life. This is a mistake. The word "generally" as used when the Catechism was set forth is simply the Anglicized form of the Latin word {121}generaliter, meaninguniversally, always, absolutely necessary for every one who would be saved, and therefore, imperative where the Sacraments may be had.
Genuflexion.—A temporary bending of the knee as distinguished from actual kneeling; usually made towards the Altar as the symbol of Christ's Presence.
Ghost. Ghostly.—Ghost is the old Saxon word forspiritand is still used in the Name of the Third Person of the Holy Trinity.Ghostly, the adjective form of the word, has been retained in the Prayer Book and meansspiritual,e.g., in the Confirmation service one of the sevenfold gifts of the Holy Ghost is called "ghostly strength," that is, spiritual strength.
Ghost, The Holy.—(See HOLY GHOST.)
Gifts of the Holy Ghost, Sevenfold.—The gifts bestowed on the Baptized by the Laying on of Hands in Confirmation, viz.: "the spirit of wisdom and understanding, the spirit of counsel and ghostly strength, the spirit of knowledge and true godliness and the spirit of holy fear," as enumerated in Isaiah 11:2. These gifts may be briefly interpreted as follows:
WISDOM, to choose the one thing needful.UNDERSTANDING, to know how to attain it.COUNSEL, the habit of asking guidance of God.STRENGTH, to follow where He shall lead.KNOWLEDGE, that we may learn to know God.GODLINESS, that knowing Him we may grow like Him.HOLY FEAR, meaning reverence and adoration.
Girdle.—A white cord to confine the alb at the {122} waist: used at the celebration of the Holy Eucharist. (See VESTMENTS.)
Girls' Friendly Society.—A Society of young women organized in the American Church in 1877, and is a branch of a similar Society in the Church of England. The society has for its object the spiritual welfare of girls and young women through association and friendship with one another. The Society has (in 1901) 16,316 members in the United States and 4,022 associate members. A monthly magazine, the G. F. S. A.Record, is published as the official organ of the Society. Headquarters, the Church Missions House, New York City.
Gloria in Excelsis.—Meaning "Glory in the Highest," the title of the final hymn in the Communion Office. It is called the "Greater Doxology," and also, the "Angelic Hymn" as it is based on the song of the angels at Christ's Birth, which forms its opening words. TheGloria in Excelsisis the oldest and most inspiring of all Christian hymns. Its author and the time of its composition are unknown, but it was in use in the very earliest ages of the Church as a daily morning hymn. Its introduction into the Liturgy appears to have been gradual. The first words of it are found in the Liturgy of St. James, from which fact we learn that the germ of it was evidently used in Apostolic times. It is interesting to note that in ancient Liturgies theGloria in Excelsiswas placed at the beginning and not at the end of the Communion Office. It occupied such a position in our own Liturgy until A.D. 1552, when it was placed after the Thanksgiving. By the rubric permission is {123} given to use a hymn instead of it, and this is often done during Advent and Lent, thus reserving theGloria in Excelsisfor use in more joyous seasons such as Christmas, Easter, etc.
Gloria Patri.—Meaning "Glory to the Father," the first words of the short anthem used after each Psalm and elsewhere in the services, viz. "Glory be to the Father, and to the Son, and to the Holy Ghost, As it was in the beginning, is now, and ever shall be, world without end. Amen." It is often called the "Lesser Doxology." TheGloria Patrihas been used in Christian worship from the beginning and is traceable to the Baptismal formula. Its frequent use in our services is not a vain repetition, as some suppose, but is very devotional and helpful to increased earnestness in worship, drawing our thoughts from man, his wants and experiences, and directing them to the Triune God, the Author and Giver of every good and perfect gift. Sung after the Psalms it gives to them a Christian meaning and interpretation. In accordance with the ancient usagethe Gloriais said with bowed head as an act of worship and of faith, and is also said facing the Altar or East. (See EAST, TURNING TO.)
Gloria Tibi.—The Latin title of the words of praise sung when the Holy Gospel is announced in the Holy Communion, viz. "Glory be to Thee, O Lord." ThisGloriaalso comes down to us from the ancient usage of the Church. It is said with the bowed head as an act of worship.
Godfathers, Godmothers.—(See SPONSORS.)
Golden Number.—The Golden Number is that {124} which marks the position of any given year in the Lunar Cycle, which is a period of nineteen years. Meton, an Athenian philosopher, discovered that, at the end of every such period, the new moons take place on the same days of the months whereon they occurred before its commencement. This discovery was considered to be so important, it became the custom to inscribe the rule for finding the moon's age on a tablet ingoldenletters and placed in the market-place at Athens; hence arose the termGolden Number. The Golden Number may be found by adding one to the year of our Lord, and dividing the sum by 19, when the remainder, if any, is theGolden Number. If there be no remainder, the Golden Number is 19.Oneis added to the year of our Lord because the first year of the Christian era was the second of the Cycle. The time of Easter may be found by means of the Golden Number. (See Tables in Prayer Book.)
Good Friday.—The Last Friday in Lent on which we commemorate the Death of our Lord. It is called Good Friday from the blessed results of our Saviour's sufferings, for by the shedding of His own most precious Blood He obtained eternal Redemption for us. It is the most solemn and binding of all Fridays and should be observed as an absolute Fast in token of our sorrow for sin, and in preparation for the Easter Communion. All unnecessary work, all social engagements and pleasures are especially to be avoided by all those who reverence their Lord, and remember of what Good Friday is the solemn memorial. It is a day of Church-going, and it will be found that the Good Friday services are very {125} impressive, solemn and soul-stirring. The Proper Psalms are the 22d, 40th and 54th in Morning Prayer, and the 69th and 88th for Evening Prayer. Proper Lessons and three special Collects, together with the Epistle and Gospel all set forth, amid the solemnities of worship, the momentous story of the Saviour's Passion and Death. In many places, it is usual to have in addition to the appointed services, the "THREE HOURS SERVICE" (which see), held from 12 M. to 3 P. M., in commemoration of our Lord's Agony on the Cross, and consisting of special prayers and hymns with addresses or meditations. The Holy Communion is not celebrated on Good Friday, in accordance with the immemorial usage of the Church; only the introductory portion of the service is used. The Altar is entirely stripped of its hangings and ornaments, except the cross, and is sometimes covered with black hangings. The observance of Good Friday is inwoven into the very texture of the Christian Religion, having been kept from the very first age of Christianity with strictest fasting and humiliation. The mind of the Church seems always to have been, "this day is not one of man's institution, but was consecrated by our Lord Jesus Christ when He made it the day of His most Holy Passion."
Good Shepherd, Sunday of.—The name given in the Western Church to the Second Sunday after Easter. The French know it as the Sunday of theBon Pasteur. The name is suggested by the Gospel for the day which sets forth our Lord as "the Good Shepherd," and who in the Epistle is called the "Shepherd and Bishop of our Souls." {126}
Gospel.—The word "Gospel" is derived from the Anglo-SaxonGodspell, signifying "good news"; founded originally on certain words used by the angel in announcing the Saviour's Birth, viz.: "Behold, I bring yougood tidingsof great joy" (St. Luke 2:10). The word is greatly misunderstood and frequently misapplied, the idea seems to be that "Gospel religion," "Gospel sermons" and "preaching the Gospel," mean certain doctrines such as individual election, calling, justification, sanctification and the like. These are regarded as being very Scriptural, and in accordance with the Scriptural method. When, however, we turn to the Scriptures we find that such doctrines are not "the Gospel" at all, but simply deductions from it. In the New Testament the word "Gospel" is appliedexclusivelyto the announcement of certain events, certain outward facts connected with the Second Person in the Blessed Trinity, namely, the Incarnation, Birth, Life, Death, Burial, Resurrection and Ascension of the Son of God. Such was the "good tidings" announced by the angelic choir, such is the purpose of the New Testament Scriptures, and that Gospel religion or Gospel preaching which brings these sublime facts to bear on the hearts and lives of men, as living realities and guiding motives, alone can be Scriptural and truly Gospel. This being the case, we can understand how the Church's Year with its changing seasons of joy and penitence, setting forth so clearly all these facts in our Lord's Life, preaches the very Gospel of Christ and in accordance with the Scriptural method. (See CHRISTIAN YEAR.)
Gospels, The.—The four canonical records of the {127} Life of our Lord written by St. Matthew, St. Mark, St. Luke and St. John. The first three are called the "Synoptic Gospels," because they all look at the events they describe from the same point of view; while the standpoint of St. John is quite different. His purpose was not to give the history of our Lord as did the other Evangelists, but to teach the mysteries arising out of that history. For example, St. John says nothing about the circumstances of our Lord's Birth, but he sets forth themysterywhich those circumstances embraced,—the Incarnation of the Word, or eternal Son of God. For this reason, the Fourth Gospel is called by ancient writers a "Spiritual Gospel," because it contains less of historical narrative than the others and more of Doctrine.
Gospel, The Holy.—The title given to the passage from the Gospels read at Holy Communion, commonly called "the Gospel for the Day." During the reading of the Holy Gospel the people are to stand as required by the rubric. This custom is intended to show a reverent regard to the Son of God above all other messengers.
Gospel Side.—The north side of the Altar (the left side as we face the Altar) at which the Holy Gospel is read. (See EPISTLE SIDE.)
Gospeller.—The Priest or Deacon appointed to read the Holy Gospel at a celebration of the Holy Eucharist, is so, called.
Government, Church.—(See EPISCOPACY.)
Gown, The Black.—An Academical gown; an official or distinctive dress worn by students and officers of a College or University, and also by officials of a {128} Court of Justice. It is not an ecclesiastical garment, although it was customary during a time of great spiritual decadence in the Church for the gown with bands to be worn during the preaching of the sermon in the service. This, however, has long since been given up; the surplice is more properly worn.
Grace.—The word "grace" means aspecial favor, and is applied to the whole obedience, merit, Passion and Death of our Lord and the benefits that flow from them,—justification, wisdom, sanctification, Redemption. The Church, which is the Body of Christ, is called theKingdom of Grace, for in it we become members of Christ and partakers of His grace and heavenly benediction. The Sacraments, as well as other ordinances, are called "means of grace," because they are the appointed instrumentalities whereby God gives grace to His faithful people, to help them in living faithfully and in obtaining Salvation.
Gradine.—A name sometimes given to the shelf at the back of the Altar and attached to the wall or reredos, upon which are placed the candlesticks, flowers and other ornaments. There may be two or more such shelves.
Gradual.—A portion of Scripture formerly sung after the Epistle for the Day, from the steps of the Pulpit or Altar, and hence calledGradual, from the Latingradus, meaning a step.
Greek Church.—A name often used for the EASTERN CHURCH (which see).
Green.—One of the Church colors, and used during the Epiphany andTrinity Seasons. (See CHURCH COLORS.) {129}
Gregorian Music.—The Gregorian tones are certain chants of peculiar beauty and solemnity handed down to us from remote antiquity. They are said to have been set forth in their present form by Gregory the Great in the Sixth Century, from whom they are named. They are numbered fromonetoeight, with a few added supplementary tones of great dignity and beauty. Each tone has various endings. Where the Psalter is sung, the Gregorian chants are usually employed, being sung antiphonally, but theGloriasin full, that is by both sides of the choir together.
Growth of the Church.—The course of the Episcopal Church in the United States has been characterized by a very remarkable growth—a growth that has attracted the attention of the Public Press, both religious and secular. Thus the Roman CatholicNewssaid recently, "The gains of the Episcopalians in this country, steady, onward, undeniable, and that at the expense of the denominations called evangelical, is one of the remarkable characteristics of our times." The following statement appeared inPublic Opinion: "A good showing is made by the so-called Protestant Episcopal Church in the United States. The general growth of the Church far exceeds, proportionately, that of the population at large, or of any other religious section of it in particular. It looks like the 'Church of the future.'" This statement may be illustrated by the returns of the last census. In the decade ending 1900 the population increased 21 per cent., while the increase of the Episcopal Church was 41 per cent. During the preceding decade (1880-1890) the increase of population was 24 per cent., but that of {130} the Church was 46 per cent. Before the Civil War, (in 1850) this Church had one communicant for about every 300 of the population; in 1880 it had one for every 148; in 1890, one for every 125, and in 1900 it had one communicant for every 107 of the population. The comparison of growth of this Church with other religious bodies was set forth in a statement by the New YorkIndependent, from which it appears that the rate of increase during the period examined was for the Episcopal Church 44 per cent.; for the Lutherans, 14; Baptists, 12; Methodists, 11; and Presbyterians, 8 per cent. In the census returns in 1850 the population of the United States was 23,847,884 and the Episcopal Church had then only 79,987 communicants. To-day (1901) the State of New York alone with a population of only 7,268,012 has 163,379 communicants, being about one-fourth of the population in that State. TheMissionary Monthly, a Presbyterian publication, speaking of the Church in New York City, said: "The Episcopalians far outnumber any other denomination in their membership. Their relative growth also surpasses all others. In 1878 the Presbyterian membership in this city was 18,704, while the Episcopalians numbered 20,984. Now the Episcopalians almost double the Presbyterians in the matter of Church membership." These last two items refer only to New York, but it is a well established fact that the Church is growing rapidly in all parts of our land. To-day there is not a State or Territory where the Episcopal Church has not its Bishop or Bishops and body of Clergy and faithful people; even in far away Alaska the Altar and the Cross have been set up, and the rate {131} of increase throughout the United States is larger than that of any other religious body in this land. Moreover, it is a striking fact that the Episcopal Church is the only religious body in the United States (except the Roman Catholic) which covers the entire country.
Guardian Angels.—(See HOLY ANGELS.)
Guild.—An organization or society. A name given to a society in the Church, having for its object the welfare of the Parish to which it belongs, or the promotion of some special church work. Usually the purpose of a Church Guild is to bring the members together in devotion of spirit and in cooperative work under the direction of the Rector; and in every way to bring the full Church system to bear on the hearts and lives of all.
Habit.—The name given to the garb worn by the clergy,e.g., the robes worn by a Bishop are frequently called the "Episcopal habit"; also, the garb worn by members of a religious order, such as the Sisters of Charity, etc.
Hades.—The Greek word for the place of departed spirits, translated in the English Bible and, also, in the Creed by the word "Hell," not, however, the place of torment. (See DESCENT INTO HELL, also INTERMEDIATE STATE.)
Hallelujah.—A Hebrew word, meaning "Praise the Lord"; same asALLELUIA (which see). {132}
Heaven.—The final abode of the righteous, where after the general Resurrection they find their perfect consummation and bliss, both in body and soul, in God's eternal and everlasting glory.
Hell.—The final abode of the wicked and impenitent. Justin Martyr, an ancient Father of the Church, who lived A.D. 150, describes Hell as "a place where those are to be punished who have lived wickedly, and who do not believe that those things which God hath taught us by Christ will come to pass." The original Greek word for "Hell," as the place of torment, is GEHENNA (which see).
Heresy. Heretic.—The word "heresy" is derived from a Greek word, meaning "a choice," and is applied to doctrines or beliefs that are contrary to Divine Revelation as witnessed to by the Holy Catholic Church. A "Heretic" is one who prefers such false teaching to "the Faith once delivered to the Saints." Concerning such St. Paul says, "A man that is an heretic, after the first and second admonition, reject" (St. Titus 3:10). The Church regards the true Faith as of such vital importance to her life and to the life of each individual soul, she bids us to pray in the Litany, "From all false doctrine,heresy, and schism, Good Lord, deliver us."
High Celebration.—A term commonly employed to describe the solemn midday service of the Holy Eucharist with the full adjuncts of ritual and music. There is always a Gospeller and Epistoler in addition to the Celebrant. The music is often of an elaborate character and the ceremonial more imposing. It is generally reserved for the greater Festivals. {133}
Historic Episcopate.—This is a term that came into prominence when at the General Convention of 1886, which met in Chicago, the House of Bishops set forth the terms which it deemed a sufficient basis for the Reunion of Christendom. By it is meant the Ministry preserved and perpetuated by APOSTOLIC SUCCESSION (which see, also EPISCOPACY).
Historiographer.—An official custodian and compiler of historicalrecords pertaining to the Church, appointed by the GeneralConvention. Several of the Dioceses have also their appointedHistoriographers.
Holy Angels.—The service and Ministry of the Holy Angels and their guardianship over the sons of men is a doctrine set forth by the Church in her beautiful service for ST. MICHAEL AND ALL ANGELS DAY, (which see). Elsewhere in the Liturgy she brings out the same great truth. When we gather around the Altar of God in the Holy Eucharist we do so "with angels and archangels and with all the company of Heaven." It has always been a tradition of Christianity that "angels attend at the ministration of Holy Baptism and at the celebration of the Holy Communion; and that as Lazarus was the object of their tender care, so in sickness and death they are about the bed of the faithful and carry their souls to the Presence of Christ in Paradise."
Holy Communion.—One of the two great Sacraments ordained by Christ and generally (i.e., always) necessary to salvation; this being the Sacrament of the Lord's Body and Blood. The following explanation has been given by the Rev. Morgan Dix, D.D.: "Three names are given to this Sacrament according {134} to the way in which it is regarded. It is called theHoly Communion, because it is the means of keeping that union with Almighty God through the Incarnation which was commenced in our Baptism, and because thereby all the faithful are spiritually one with each other. It is called theLord's Supperwith historical reference to the time and circumstance of its institution. It is called theHoly Eucharist, as being the great act of praise and thanksgiving rendered by the Church in acknowledgment of the blessings of Redemption. It is also called preeminently theDivine Liturgy, as including and comprehending all acts of worship and religion, and as being the first and chief of all rites and functions; and it is both a Sacrifice and a Sacrament. It is the great Commemorative Sacrifice of the Church, unbloody, mystical and spiritual; accompanying the Perpetual Oblation of Himself which our great High Priest, Jesus Christ, makes in Heaven, where He ever liveth and intercedes for us. In it the Passion of Christ is perpetually shown forth to the Almighty Father, and His Priests on earth unite in the Oblation which He makes at the Mercy Seat. It is theSacramentin which the faithful feed upon His most Blessed Body and Blood, in a divine mystery and after a spiritual manner, which is to be believed though it cannot be explained. Our Lord is really present throughout the whole of this solemn and august action, though in no carnal, corporal or material manner." (See REAL PRESENCE.)
The Prayer Book provides that this Blessed Sacrament shall be celebrated at least every Sunday and Holy Day for which Collect, Epistle and Gospel are {135} provided; the only exception to this rule being Good Friday. (See EARLY COMMUNION; FREQUENT COMMUNION, also WORSHIP.)
Holy Days and Seasons.—(See CHRISTIAN YEAR, also articles onFEASTS, FASTS and GOSPEL.)
Holy Ghost, The.—The Third Person of the Blessed Trinity. It is of faith to believe that God the Holy Ghost is a Person, not simply an influence as the vagueness of modern religionism seems to imply, but a Person so real that sin can be committed against Him, as in the case of Ananias who was accused of lying to the Holy Ghost (Acts 5:3); a Person so real that He is represented as engaged in such personal acts as teaching, testifying, guiding into all Truth, and as interceding. The Holy Ghost is to be believed in as very and eternal God, of one substance, majesty and glory with the Father and the Son. He, the Comforter, having been given we are now living under the Dispensation of the Holy Ghost. The third paragraph of the Creed (each article of which is to be attributed to or affirmed of, the Holy Ghost) brings out this truth and sets forth His Presence and work in the Church. This is illustrated by the following statement: "By being born again of water and theHoly Ghostwe are made members of 'the Holy Catholic Church'; by keeping the unity of theSpiritin the bond of peace, we enjoy the 'Communion of Saints'; through theHoly Ghostwe receive the 'Remission of Sins,' first in our Baptism and afterwards in the Holy Communion and other ordinances; it is through theHoly Ghostthat the Lord shall quicken our mortal bodies in the 'Resurrection,' and by His grace we {136} shall be enabled to give a good answer at the Judgment Seat of Christ and so attain to the 'Life Everlasting.'" (See PROCESSION OF THE HOLY GHOST.)
Holy Innocents' Day.—A Festival of the Church observed on the third day after Christmas, December 28th, in memory of the children of Bethlehem, whose death Herod caused, and who have always been regarded as the Infant Martyrs of the Christian Church, for that "not in speaking, but in dying, have they confessed Christ." This Feast is one of the very oldest of Holy Days, having always been associated with the observance of Christmas.
Holy Name, The.—The name of JESUS (which see). Bishop Jeremy Taylor says, "This is the Name which we should engrave in our hearts, and write upon our foreheads, and pronounce with our most harmonious accents, and rest our faith upon, and place our hopes in, and love with the overflowings of charity and joy and adoration." An old custom that has come down to us from the most ancient times is that of bowing at the Holy Name of Jesus, especially in reciting the Creed. The 18th Canon of the English Church (1604) gives the meaning of this custom as follows: "When in time of Divine Service the Lord Jesus shall be mentioned,dueandlowly reverenceshall be done by all persons present, as it hath been accustomed, testifying by these outward ceremonies and gestures their inward humility, Christian resolution, and due acknowledgment that the Lord JESUS CHRIST, the true and Eternal Son of God, is the only Saviour of the world, in whom alone all mercies, graces and promises {137} of God to mankind, for this life and the life to come, are fully and wholly comprised."
Holy Orders.—A term used to designate the Sacred Ministry, and is expressive of the position and authority of the Ministry of the Church. Holy Scripture as well as ancient authors and the universal practice of the Church bear witness to the fact that Almighty God of His Divine Providence hath appointed "divers orders" in His Church and that these orders have always and in all places beenthreein number, viz., Bishops, Priests and Deacons. (See BISHOP, EPISCOPACY, DEACON, MINISTER, PRIEST.)
Holy Table.—(See ALTAR.)
Holy Thursday.—A name commonly given to ASCENSION DAY (which see); not to be confounded with Thursday in Holy Week, which is more properly known as Maundy Thursday.
Holy Week.—The last week in Lent is so called and among the ancients was known also as "The Great Week," because of the important events in the last week in our Lord's Life which it commemorates. It is a week of solemn and awful memories, a holy time of deepest devotion and searchings of heart. The Church has always kept it as such. From day to day, amid the solemnities of worship, we follow our Lord in His Passion, live it over again, as in Psalm and Hymn, in Proper Lessons, in Epistles and Gospels and pleading, prayers the whole record of the Royal Reception, the final Teachings, Betrayal, the cruel mockery, the desertion, and the awful Agony on the Cross, the Death and the Burial of the Lord of Life is solemnly recited as a memorial before God. Each {138} day is significant, thus: The first day of the week, the Sixth Sunday in Lent, is called Palm Sunday, in reference to the palms strewn in our Lord's way on His entrance into Jerusalem;MondayandTuesdaywitnessed the final disputations with the Jews;Wednesdaystands out as the day of the Lord's Betrayal and the beginning of the events which reached their climax on Good Friday;Thursdayis ever to be remembered as the day of the Commands, first, concerning love, and secondly, the institution of the Blessed Sacrament with its "Do this in remembrance of Me";Good Friday, the day of the Crucifixion and Death, andSaturday, Easter Even, which commemorates the Descent of our Lord's soul into Hell while His Body rested in the grave.
Homilies.—The two books of Homilies or Sermons referred to in the XXXVth Article of Religion. The first volume was written during the reign of Edward VI, in 1542, and the second in 1563. They treat of such topics as "Good Works," "Repentance," "Prayer," "The number of the Sacraments," "The Right Use of the Church," etc. The Books of Homilies are received in the American Church so far as they are an explication of Christian Doctrine and instructive in piety and morals. The list of subjects treated of in the Second Book is given in the XXXVth Article of Religion.
Hood.—An ornamental fold hanging down the back, denoting the academical degree which the person officiating has taken in College or University. It is made of silk, the color indicating the degree according to the University usage. The Church of England {139} by canon enjoins that every minister, who is a graduate, shall wear his proper hood during the time of divine service. The hood is quite commonly worn in the United States by both Bishops and Clergy.
Hosanna.—A Hebrew word, meaning, "Save, we beseech Thee."