Hours of Prayer.—(See CANONICAL HOURS.)
House of Bishops.—The upper House of the General Convention in which all Diocesan, Coadjutor and Missionary Bishops have seats, representing their own Order. The term is often used as a collective name for all the Bishops of the American Church. (See GENERAL CONVENTION.)
House of God.—The Church building is so called because it is set apart for the worship of God. That it is something more than a mere lecture hall, or concert room or auditorium, as it is commonly regarded by modern religionism will appear from the following taken from the Annotated Prayer Book: "The Church is theHouse of God, not man's house; a place wherein to meet with Him with the closest approach which can be made in this life. Hence, if Jacob consecrated with the ceremony of unction the place where God made His covenant with him, and said of it, 'This is none other but the House of God, and this is the Gate of Heaven'; so should our churches be set apart and consecrated with sacred ceremonies making them holy to the Lord. So also, because they are to be in reality, and not by a mere stretch of the imagination, the Presence chambers of our Lord, we must regard them as the nearest to {140} Heaven in holiness of all places on earth by the virtue of that Presence. And lavishing all costly material, and all earnest skill upon their first erection and decoration, we shall ever after frequent them with a consciousness that 'the Lord is in His holy Temple,' and that all which is done there should be done under a sense of the greatest reverence towards Him."
Housel.—An old English word for the Holy Eucharist. Thus an old English canon of A.D. 960 orders every Priest "to givehousel(i.e.Holy Communion) to the sick when they need it." The word also appears in Chaucer's Canterbury Tales, in Piers Plowman, Beaumont and Fletcher and also in Shakespeare. So, also, we find the termhouselling cloth, meaning a large cloth spread before the people while receiving. The word evidently meant aSacrifice.
Humble Access, Prayer of.—The name given to the beautiful prayer offered in great humility just before the Consecration in the Holy Communion, beginning, "We do not presume," etc. The words are taken from the most ancient Liturgies.
Hymn Board.—A tablet to which the numbers of the hymns to be sung at any service are affixed, and which is placed in a conspicuous place for the greater convenience and guidance of the congregation. The purpose of the Hymn Board is to do away with the custom of announcing the day of the month and the hymns, but this is not generally carried out in practice.
Hymnal, The.—As the Church has a book for herCommon Prayer, so also she has a book for herCommon Praise, and this is known as THE HYMNAL. The {141} Hymnal as it now stands was set forth by the action of the General Convention of 1892, and is the outgrowth of much study, many changes and a great deal of legislation since the time when there was bound up with the Prayer Book a few hymns for congregational use. The present imposing volume has 679 hymns drawn from almost every source and age, and, no doubt, meets every need and requirement.
Hymns.—The first hymn mentioned in the annals of Christianity was that sung by the angels at the Birth of our Lord, from which we have theGloria in Excelsis, and the second was that sung by our Lord and His Apostles immediately after the Last Supper in the upper room, known as theHallel. In early times anything sung to the praise of God was called a hymn. Afterwards the use of the term became more restricted. Pliny shows that in the year 62 the Christians instituted a custom of meeting together before sunrise to sing hymns of praise. Melody only was used, not harmony, and the tunes employed were, doubtless, of Jewish character. Originally all music of the Christian Church was almost entirely vocal. In the Third and Fourth Centuries the Christian Religion began to grow largely in the number of its followers, in wealth and position; magnificent churches were built under Constantine the Emperor, and then it came to pass that choirs were instituted definitely by the Council of Laodicea, A.D. 367. For two centuries the music of the Church deteriorated. In the Sixth Century Gregory the Great instituted many reforms, so that the credit of reviving real congregational singing belonged to him. (See GREGORIAN MUSIC.) The {142} connection of religion with music is shown by the fact that nearly every great revival of religion has been accompanied by a great outburst of song. Beginning with the Reformation, the form of hymn, calledchorale, originated in the reformed Church of Germany and largely with Martin Luther. The most popular part in congregational singing was the singing of hymns and there have been three successive styles in hymn-tunes. The first was the diatonic; the second the florid (from 1730 to 1840), and the third the modern style (from 1840 to the present time). This modern style is in some respects a return to the old style of the Sixteenth and Seventeenth Centuries, with this distinction, that the harmonies instead of being pure diatonic are more chromatic and less plain. (See MUSIC, also ORGANS.)
Hypothetical Form.—(See BAPTISM, CONDITIONAL.)
Ichthus.—The Greek word for FISH (which see).
I. H. S.—The first three letters of the Greek word for JESUS, and equivalent to the English letters J. E. S. They are largely used in Church decorations as symbols of the Holy Name.
Immersion.—The dipping into the water of recipients of Holy Baptism. For the relative importance ofImmersionandAffusion, see article on AFFUSION.
Immovable Feasts.—Those Feasts of the Church which always occur on the same date such as {143} Christmas Day, Feast of the Epiphany, etc. As some of the Feasts, such as Ascension Day, Whitsun Day, etc., are movable depending on the time Easter is kept. Tables and Rules for the Movable and Immovable Feasts are set forth in the Prayer Book for convenience and to avoid confusion. (See CHRISTIAN YEAR, also FEASTS AND GOSPEL.)
Imposition of Hands.—A technical term for theLaying on of Handsby the Bishop in Confirmation. Wheatley on the Prayer Book remarks: "This is one of the most ancient ceremonies in the world. It has always been used to determine the blessing pronounced to those particular persons on whom the hands are laid, and to signify that the persons, who thus lay on their hands, act and bless by divine authority. Thus Jacob blessed Ephraim and Manasses, not as a parent only, but as a prophet. Moses laid his hands on Joshua, by express command from God, and as supreme Minister over his people; and thus our Blessed Lord laid His Hands upon little children and blessed them, and upon those that were sick and healed them. . . . And the Apostles, from so ancient a custom and universal a practice, continued the rite ofImposition of Handsfor communicating the Holy Spirit in Confirmation, which was so constantly and regularly observed by them, that St. Paul calls the whole office,Laying on of Hands," and it may be added one of the first "principles of the Doctrine of Christ" (Hebrews 6:1 and 2).
This term also refers to the Laying on of Hands by the Bishop in Ordination to the Sacred Ministry, by which is conferred the grace of Holy Order, and one {144} is admitted to the Office and work of a Deacon, of Priest or Bishop, "which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them except he were first called, tried, examined and known to have such qualities as are requisite for the same; and also by public Prayer, withImposition of Hands, were approved and admitted thereunto by lawful Authority." (Preface to Ordinal in Prayer Book.)
Incarnation, The.—A Latinized name for the act by which the Second Person of the Blessed Trinity, God's Only Son, the Eternal "Word was made Flesh,"i.e., took our nature upon Him; and also for the Doctrine that "the Godhead and Manhood were joined together in one Person never to be divided" (II Article of Religion). This truth is embodied for us in the Creed, in the words, "Jesus Christ, His Only Son our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary." This great outward fact is the foundation of all that follows: upon it Christianity depends and all Christian Doctrine has reference to it. By reason of the Incarnation the Church as a living Body becomes Christ's Body on earth, and in the Church and by means of it man is brought into union with Him who is the beginning of a new race, the Head of a new and spiritual creation. Thus it is that the Sacraments, which are often called the "Extension of the Incarnation," become more than they seem. They are the means of our participation in Christ's Holy Humanity, and of our growing into His likeness, as we use them with faith and true repentance. {145}
Incense.—Incense is one of the Six Points of Ritual which it is claimed have always characterized the worship of the Christian Church. It was the practice of the Church of England up to the Reformation, and even after that was frequently used. It is used in many Churches at the present time. It is more of a Scriptural usage than a Roman use, and while there is no canon or enactment forbidding its use, yet in the present state of our Church life it is not likely to become a very popular restoration for some time to come.
Incumbent.—A term peculiar to the English Church but frequently used in this country to designate the Rector of a Parish. The word means one who holds or is in possession of any office; it occurs in the Institution Office.
Infant Baptism.—If the Church were simply a voluntary society founded on the Bible, as is commonly supposed, there would be no special reason why Infants should be baptized, except as a matter of sentiment. If, on the other hand, the Church is a Divine Institution, founded on Christ and His Apostles, and is declared in Holy Scripture to be the Mystical Body of Christ, in which we are united to Him, admitted into covenant with God and so brought into a new relationship with God, thenInfant Baptismis not only one of the most reasonable, but one of the most urgent doctrines of the Christian Religion, because it is in Holy Baptism that all these blessings are vouchsafed to us. (See BAPTISM, HOLY.) By this Sacrament the youngest infant is lifted up, so to speak, out of the world of nature and transplanted into {146} Christ's spiritual kingdom. It becomes thus a child of grace. Its little life is made right with God. The old evil of our race has been rectified. It is henceforth not only a child of Adam, but also a child, or member of the second Adam, Jesus our Lord. By its new Birth in Holy Baptism, the child becomes as fully incorporated into the new and spiritual race of which Christ is the Head, as ever it was incorporated into the race of mankind by its natural birth. It may not be conscious of this, any more than it was conscious of its natural birth, but it has, nevertheless, made a right beginning through the thoughtful care of others. It has, by this ministration, been grafted into the Body of Christ. It has been put in the way of true spiritual growth and training. Henceforth it may be brought up as "the child of God" and not as an alien. To this end the church gives it spiritual caretakers, whose duty it is to see that this child is virtuously brought up to lead a Godly and a Christian life according to this beginning. This is the meaning ofInfant Baptism; and the Church has always regarded such Baptism as a reasonable and benevolent work, as is exemplified by her universal practice from the beginning. The "Mercy to Babes" in the Old Dispensation has not been lost out of the New, the Dispensation of the Spirit of love, which brings to all, even to theinfant, as well as to its parents, God's mercy which "He promised to our forefathers, Abraham and his seed forever." (See NAME, THE CHRISTIAN.)
Inhibit.—Meaning to restrain or prohibit the exercise of the SacredMinistry; a discipline exercised by a Bishop for cause. {147}
Innocents, The.—(See HOLY INNOCENTS' DAY.)
I. N. R. I.—The initials of the Latin version of the accusationplaced over our Lord's Head on the Cross, viz.: "Jesus NazarenusRex Judaeorum," and meaning "Jesus of Nazareth (the) King of (the)Jews." These letters are often used in Church decoration.
Institution, Letter of.—(See INSTITUTION, OFFICE OF.)
Institution, Office of.—The service in the Prayer Book entitled, "An Office of Institution of Ministers into Parishes or Churches." Canon 18, Title I of the Digest requires "that on the election of a Minister into any Church or Parish, the Vestry shall notify the Bishop of such election, in writing; and if the Minister be a Priest, the Bishop may, if requested by the Vestry to do so, institute him according to the Office established by this Church." If the institution is to take place, the Bishop issues an official letter, called, "The Letter of Institution," in which he gives and grants unto the duly elected Rector his license and authority to perform the Office of a Priest in the parish, stating name and place. The Rector is then duly instituted according to the service set forth, either by the Bishop himself, or by a Priest appointed by him, in which the Letter of Institution is read; God's blessing invoked on the newly appointed Rector and his work; the keys of the Church are given him by the Wardens; a sermon is preached on the duties of Pastor and People by some one appointed by the Bishop, and the Holy Eucharist is celebrated by the newly instituted Minister. After the Benediction, it is directed that, the Wardens, Vestry and others shall {148} salute and welcome him, bidding him Godspeed. By the wording of the Canon this service is not obligatory and adds nothing to the contract or agreement already made between the Minister and Vestry. The service, therefore, is not often used, although it would be desirable that every Pastorate should be thus inaugurated.
Institution, Words of.—The words used by our Blessed Lord when He instituted the Sacrament of His Body and Blood, and which are incorporated in the Prayer of Consecration as set forth in the Communion Service. These words form the essential part of the Consecration and the rubric directs that they be accompanied by certain manual acts which are prescribed. (See MANUAL ACTS.) To effect a valid Sacrament there must be the unfailing use of our Lord's own words in instituting the Blessed Sacrament, the elements of bread and wine, and a duly appointed Priesthood.
Instruction.—The name given to a short, practical address, generally on some usage, feature or doctrine of the Church, as distinguished from the more formal sermon.
Intercessions of the Litany.—Those petitions in the Litany which have for their response the words, "We beseech Thee to hear us, Good Lord," are so called. (See LITANY.)
Intermediate State.—Death is a separation of the soul and body; the body becoming lifeless and eventually decomposing into dust, the soul continuing to live as truly as ever. What becomes of the living soul when thus separated from the body by death? {149}
"Our Lord," says the Rev. J. H. Blunt, "has answered this question to a certain extent by the Parable of Lazarus and the Rich Man (St. Luke 16:19-31). By that Parable He has taught us that the living souls of the departed live in a condition of happiness or misery suitable to the judgment which the all-seeing eye of God has passed upon their lives; the good Lazarus at rest in 'Abraham's Bosom,' the wicked Dives 'in torments.' At the same time our Lord has clearly revealed by His own words and those of His Apostles that there will be a general judgment at the last day, when all, good and bad, will have to stand before the Throne of God, not as bodiless souls, but with soul and body. And further, the Book of Revelation follows up the words of Christ and His Apostles with some very distinct disclosures as to theincreasedhappiness of the good and theincreasedmisery of the wicked after the final and open award of the Judge has been given in the general Judgment. The separate existence of the soul between death and the Judgment Day is, therefore, called theIntermediate State!" (See HADES, also DESCENT INTO HELL.)
Intonation.—The first two or three notes of a Gregorian chant introducing the recitative note; usually sung without the organ, by one of the Clergy or choir who is called the Cantor or Precentor.
Intone.—To recite or chant on one note with inflections of the voice at stated places, according to certain rules. The Minister intones the prayers, Epistle, Gospel, etc. Anciently the entire service was musically rendered, the Scriptures having their own peculiar intonation and inflections, the ordinary reading {150} tone being altogether excluded. This practice has been strictly adhered to in many of the English Cathedrals from the most ancient times to the present. In many parishes the services are also musically rendered, the Clergy intoning the prayers, the responses being sung by the congregation. The custom is growing in favor as an inspiring and Scriptural method of rendering the services. (See EVENSONG.)
Introit.—The Psalm which is sung while the Clergy are entering the Sanctuary for the celebration of the Holy Communion. Its literal meaning isThe Entrance. Formerly the Introit was appointed for every celebration of the Holy Communion as well as Collect, Epistle and Gospel. In the first Prayer Book of Edward VI, the Introits were all printed before the Collect. Some of these are selected with a "striking appropriateness to the days for which they are appointed and show a deep appreciation of the prophetic sense of Holy Scripture." They are not often used at the present time as Hymns have been generally substituted, since the omission of the Introits from the Prayer Book.
Invitatory.—The name given to theVenite(O come let us sing, etc.) as being an invitation to the use of the Psalms in worship. This Psalm, the 95th, has been so named and used since the time of the Temple Worship at Jerusalem.
Invocation, The.—The words, "In the Name of the Father, and of the Son, and of the Holy Ghost," used before sermons, is so called; to which the people respond "Amen." This is a very ancient usage, and founded on the belief that so important a work as {151} "preaching the Word" should be done in the Name of the Lord. TheInvocationis the name given also to the third paragraph of the Prayer of Consecration in the Communion Office, in which the Merciful Father is invoked that He may "vouchsafe to bless and sanctify with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine, that we, receiving them according to Thy Son our Saviour Jesus Christ's holy institution, in remembrance of His Death and Passion, may be partakers of His most blessed Body and Blood."
James (St.) The Great.—One of the Apostles of our Lord, whose Festival is observed on July 25th, St. James was the brother of St. John and the son of Zebedee and Salome. With St. John he received the appellation of "Boanerges" from our Lord. He has also been surnamed theGreator theGreaterby the Church, but neither of these designations can be satisfactorily accounted for. St. James was the first of the Apostles who suffered martyrdom and the only one whose death is recorded in the New Testament (Acts 12:1). In ecclesiastical art St. James is variously represented as a pilgrim with staff; with staff and shell; as a child with staff and wallet with shell upon it; on a white charger conquering the Saracens; this last with reference to his being regarded as the Patron Saint of Spain, Santiago, "St. Iago of Compostella." {152}
James (St.) The Less.—The son of Cleophas, or Alphaeus and Mary, and brother of Thaddaeus or St. Jude. He was one of the Twelve Apostles and the writer of the Epistle which bears his name. St. James was the first Bishop of Jerusalem and was put to death there, at the Passover A.D. 62, in a popular commotion, probably caused by the publication of his Epistle. He is commemorated on the double Festival of St. Philip and St. James, observed on May 1; these two Apostles having been associated together in the most ancient calendars, although in other calendars they were commemorated on different days. In ecclesiastical art St. James the Less is represented with a fuller's club in his hand; as a child with palm branch; a saw in his hand, etc.
Jesus.—The human Name of our Lord, given to Him at His circumcision and meaningSaviour. The nameJesuswas by no means an uncommon name among the Jews. It is in the Greek whatJoshuais in Hebrew, who is twice called in the New TestamentJesus, as in Acts 7:45 and Heb. 4:8. In both these passages the word Jesus means Joshua, having reference to his work as a leader and deliverer of Israel. So also we meet with Jesus the Son of Sirach, who wrote the book Ecclesiasticus. St. Paul speaks of one Jesus who was called Justus (Col. 4:11), and in Acts 13:6, we read of "a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus,"i.e., son of Jesus. Josephus mentions many of the same name. Thus our Lord took a common name, but a Name which henceforth was to be above every name.
As the NameJesusis the same as Joshua, its {153} significance may be learned from its derivation. Joshua the son of Nun was first calledOshea, but Moses changed it to Jehoshea, (contracted to Joshua) fromJah, (Jehovah) and Oshea, Saviour, and meaning, "He by whomGod will saveHis people from their enemies." Thus Joshua was a type of the spiritual Saviour of the world. The name as borne by our Lord means "God our Saviour," as the angel declared, "for He shall save His people from their sins." The ancient prophecy that He should be called "Emmanuel, God with us," was fulfilled when our Lord was called JESUS. When then we profess our belief in JESSU as we do in the Creed, it is as if we said, "I believe that JESUS, in the highest and utmost importance of that Name, to be the Saviour of the world. I acknowledge there is no other way to Heaven beside that which He has shown us; there is no other means which can procure it for us but His Blood; there is no other person who shall confer it on us but Himself. And with this full acknowledgment Ibelievein JESUS." (See HOLY NAME.)
John Baptist, Saint.—The forerunner of our Lord who was sent to prepare the way for His coming. He was miraculously born of Zacharias and Elizabeth, both being "old and well-stricken in years." Although he suffered martyrdom, he is commemorated on the day of his Nativity, as his birth heralded the Incarnation. The Festival of the Nativity of St. John Baptist has been observed since the fourth or fifth century on June 24th, as this was undoubtedly the day of his birth, since he was six months older than our Lord. This date, also, is supposed to be {154} connected with his words, "He must increase, but I must decrease." The days after June 24th begin to decrease in length, but after the Christmas Tide they begin to increase. St. John was beheaded by Herod Antipas, when he was about thirty years old. He was a Prophet, the greatest of all—the last Prophet of the Old Dispensation and the first of the New, and our Lord declared that among all previously born of women none was greater than John the Baptist. In ecclesiastical art St. John Baptist is variously represented, with a lamb on a book, small cross, close crown or cap; with tunic of camel's hair; cope fastened with two leather thongs crossed; with lamb and locust; his head on a dish.
John Evangelist, Saint.—Commemorated on the second day after Christmas, December 27th. St. John was the son of Zebedee and Salome and brother of St. James the Great. The sons of Zebedee were, doubtless, among the first called of our Lord's disciples and St. John was from the first among those nearest and dearest to our Lord. Not only was he one of the Twelve Apostles but he was one of the three chosen witnesses of our Lord's greatest glory and humiliation on earth, viz.: in His Transfiguration, and the Agony in Gethsemane. He delights to call himself "the disciple whom Jesus loved." He lay on Jesus' bosom at the Paschal Supper and to him the Lord committed the care of His own mother when He died. St. John "is known to the affection of the Church as the Apostle of love, and to her intellect as theTheologos, the Divine." Besides his Gospel he wrote the three Epistles bearing his name and the Revelation. St. {155} John is said to have spent the later years of his life at Ephesus, and is the only one of the Apostles who died a natural death. He died at the age of 100, having been born the same year as our Lord. In the Emblems of the four Evangelists (See EMBLEMS) the eagle is always allowed to represent St. John, and most fitly, "for like the eagle he soars high above the earth basking in the pure sunlight of Divine Truth."
Joining the Church.—This is a phrase that has been brought over from the usage and phraseology of the various denominations. Its use among Church people has been productive of the greatest harm. In the first place, it is hardly a correct phrase for a Churchman to use. We may "join" an Odd Fellows' lodge or a debating society, but we do notjoina family or household which God's Church is. We are born or adopted into a family, and so we are adopted into God's family; incorporated, grafted into the Body of Christ, His Church, and not simply "join" it as we would a debating society or a political club.
In the next place, harm has been done by the use of this phrase by Church people, because as popularly understood it is in direct contradiction to the belief and practice of the Church. According to this phraseology Holy Baptism counts for nothing, and yet the Bible teaches that it is in Holy Baptism that we are made members of the Church, and that all future blessings are dependent on this spiritual fact. When then, Church people take up this mode of speech and use it in reference to Confirmation as is so often done, they practically ignore the significance of Holy Baptism and the Church's method and appointed order. {156}
The effect of this becomes apparent in the lives of many of the Church's baptized children. Because, in whatever religious teaching they receive, their Baptism is never referred to, and they are never reminded that they arenowGod's children by adoption and gracebecause baptized, it comes to pass that, when these same children are asked to be confirmed, they think and act as if they were invited to "join the Church." And as they are more influenced by the speech and methods of the various religious bodies which prevail in their community than they are by the Church's teaching, they imagine that something extraordinary is required; they feel as if they must somehow "have got" religion; or they do not feel prepared to "experience religion"; or else they don't know whether they will or will not "join the Episcopal Church." In all this we see the result of the application and use of "other systems" rather than that of the Church. Thus many an earnest and loving young heart has been lost to the Church, notwithstanding it was given to God in its tenderest years to be trained up for Him. Confirmation is not "joining the Church." If we are baptized, we have been "received into Christ's Holy Church and made a living member of the same." And because this is true, the Church has a further Blessing in store for her children. This she would bestow by the ministrations of her chief Pastors in the Laying on of Hands by the Bishop; and to this our young people might go naturally and easily and at the same time soberly and reverently, if they were properly instructed and lovingly led. There is no reason why {157} any young baptized person might not thus go to his or her Confirmation, claiming this Blessing as their right and privilege as children of God and citizens of His Kingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also CONFIRMATION.)
Jubilate Deo.—The Latin title of the One Hundredth Psalm, translated "O be joyful in the Lord," and which is sung as an alternate to theBenedictuswhen the latter occurs in the Lesson for the day.
Jude, Saint.—Also called Thaddaeus or Labbaeus, "the brother of James," and whose name sometimes appears asJudas, and in one instance it is added in parenthesis, "not Iscariot." St. Jude was an Apostle of our Lord and wrote the Epistle which bears his name. He is sometimes called the Jeremiah of the New Testament, as he wrote to the Church in "solemn and rugged language of present perils and coming storms." The object of his Epistle is to contend earnestly for pure Christian doctrine, and it is he who has given us that stirring text which is adopted as a motto by all true and loyal Churchmen, viz.: "that ye should earnestly contend for the Faith which was once delivered to the Saints." He is said to have been married and to have left descendants who were summoned before the Emperor Domitian as confessors for Christ's sake. St. Jude is commemorated on the double Festival of St. Simon and St. Jude, observed on October 28th. It may be that the union of these two names is intended to be an illustration of that unity of the Faith for which the Epistle of St. Jude so strongly contends, as these two Apostles ministered and suffered together, (See SIMON, ST.) The Collect {158} for the Day embodies this idea. In ecclesiastical art St. Jude is variously represented, as having a boat in his hand; a boat hook; a carpenter's square; a ship with sails in his hand; carrying loaves or a fish; with a club; with an inverted cross; with a medallion of our Saviour on his breast or in his hand; with a halbert; as a child with a boat in his hand.
Jurisdiction, Episcopal.—By this term is meant the sphere of a Bishop's rule or ministration. This is defined in Article 4 of the Constitution adopted by the General Convention which provides, "and every Bishop of this Church shall confine the exercise of his Episcopal Office tohis proper Diocese, unless requested to ordain, or confirm, or perform any other act of the Episcopal Office in another Diocese by the Ecclesiastical Authority thereof."
Jurisdiction, Missionary.—A portion of a State or Territory set apart for the missionary work of the American Church, to the oversight of which a Missionary Bishop has been appointed, is so called. The term Missionary Jurisdiction is also applied to the foreign field where a Missionary Bishop has been appointed to the exercise of Episcopal functions in any missionary station which the House of Bishops with the concurrence of the House of Deputies may have designated.
Jurisdiction, Resignation of.—Sometimes it happens that a Bishop from old age, or sickness, or other cause desires to resign his Episcopal Jurisdiction. To do this, he must gain the consent of the House of Bishops. The canons on this subject are very stringent and make it difficult for a Bishop to resign. The {159} teaching of the Church is that "a Bishop is bound to his Diocese for life," and therefore, she is very reluctant that the relationship should be broken or interfered with except for great and necessary cause; on which ground alone the resignation is permitted.
Justification.—A theological word used to designate the forgiveness of the sinner and his restoration to a right relationship with God. The cause of Justification may be given as follows:
THE PRINCIPAL CAUSE.—God's mercy.THE MERITORIOUS CAUSE.—Christ's death.THE EFFICIENT CAUSE.—The operation of the Holy Ghost.THE INSTRUMENTAL CAUSE ON GOD'S SIDE.—The Ministry of the Word,Baptism and the Holy Communion.THE INSTRUMENTAL CAUSE ON MAN'S SIDE.—Faith which works by love.
Kalendar.—The same as CALENDAR (which see).
Keys of the Church.—To the Rector belongs the control of the keys of the Church building, and this because he alone can determine what services shall be held in it. If he chooses he can hold services every day; he can celebrate the Holy Eucharist every day or as often as he thinks best, and no one can interfere with him. He has charge of the spiritualities of the Parish and in this he is left absolutely free, being amenable to his Bishop only. The Vestry have nothing to do in determining what use the Rector shall {160} make of the Church building in carrying out the provisions of the Prayer Book. The Office of Institution recognizes this right in that one of its provisions is that "then shall the Senior Warden (or the member of the Vestry supplying his place) present the keys of the Church to the new Incumbent, saying, In the name and behalf of———Parish [or Church] I do receive and acknowledge you, the Reverend, (name) as Priest and Rector of the same; and in token thereof, give into your hands thekeys of the Church."
Keys, Power of the.—A phrase used in reference to the discipline of the Church which our Lord has intrusted to the Bishops and Pastors of the Flock as "ministers and stewards of His grace." This phrase involves the doctrines of Absolution and Excommunication; the idea of opening and shutting, admission and rejection, and the administration of the Sacraments. In Holy Scripture, the "Power of the Keys" is called a "binding and loosing"; also a "remitting and retaining of sin," having reference to the authority to admit into communion with the Church or to exclude therefrom. (See St. Matt. 16:19; 18:18; and St. John 20:23.)
Kindred, Table of.—A table set forth in the Prayer Book of the Church of England, with the title, "Table of Kindred and Affinity, wherein whosoever are related are forbidden in Scripture and in our laws to marry together." While this Table is not published in the American Prayer Book, it is regarded by many American canonists as the law of the Protestant Episcopal Church in the United States. It is interesting to note that this Table is (or at least was until a few {161} years ago) embodied in the Statutes of the State of Maryland, and that in some other States there are laws forbidding the marriage of first cousins.
Kingdom of God.—The New Testament name for the Church. St. Matthew uses the phrase, "kingdom of heaven," while the other Evangelists employ the term, "kingdom of God," both being equivalent terms meaning the same thing, viz.: the kingdom of Christ on earth, the kingdom of the Gospel, the Church of Christ. This is, indeed, a heavenly and divine kingdom, for though it is now set up on earth yet its nature, its purpose, its powers and its ends are "of heaven." That this phrase is used to signify the Church on earth can be seen most plainly in the various parables in which our Lord likens the "kingdom of heaven" to such things as of necessity belong to the present time. See the parables in St. Matt. 13; also in St. Mark 4:26-32. The Gospel which our Lord delivered to man is not an abstract Gospel, but "the Gospel of the kingdom ":—see St. Matt. 4:23; 9:35; 24:14; St. Mark 1:14; St. Luke 4:43; 9:2; 10:9; 16:16; Acts 1:13; 8:12; 19:8; 20:25; 28:23 and 31. From these and many other passages we learn that our Lord embodied His Truth and Salvation in anInstitutionwhich should be the means of its preservation, the instrument of its promulgation throughout the world, and into which men are admitted by Holy Baptism to become partakers of His Salvation. This truth appears constantly in the Bible and is the basis of its appeals to live righteously and godly in this present world. As an example of this see Col. 1:12 and 13. {162}
Kissing the Stole.—The stole represents the yoke of Christ, and the Priest in recognition of that yoke and of his vows, kisses the stole each time he puts it on to show his willingness to submit to that yoke.
Kneeling.—The most fitting posture in which prayer is to be offered to God. Our blessed Lord Himself by His own example has taught us this. In regard to kneeling in Public Worship, the Annotated Prayer Book has this note: "The gesture of kneeling is not only a mark of personal humility and reverence, but also one of those acts required of every one as an individual component part of the body which forms the congregation. To neglect it, is to neglect a duty which is owing to God and man in this respect as well as the other. We have no right to conspicuous private gestures in a public devotional assembly; nor are the gestures which we use (in conformity to the rules of the Church) to be necessarily interpreted as hypocritical because our personal habits or feelings may not be entirely consistent with them. As the Clergy have an official duty in Church, irrespective of their personal characters, so also have the Laity. It may be added that a respectful conformity to rules enjoining such official duties, may often lead onward to true personal reverence and holiness."
Kyrie.—The Greek title of the responses after the Ten Commandmentsin the Communion Office.Kyriemeans "Lord," and taken with theGreek wordeleison, they form the first words of the response"Lord, have mercy." {163}
Lady Day.—The English popular name for the FEAST OF THEANNUNCIATION (which see).
Laity.—Derived from the LatinLaicus, GreekLaikos, fromLaos, meaning "people." The word means of, or pertaining to the People as distinguished from the Clergy. The term was first used in the second century. It ought to be noticed that the term Laity, or Layman does not mean the mere absence of rank, but denotes a positive order in the Church. The word is the equivalent of "brethren," as we read in the Acts of the Apostles, of the first Church Council which issued the first pastoral letter, which begins "The Apostles and Elders andbrethrensend greeting" (Acts 15:23). When in our Conventions or Councils the vote by orders is called for, the Clergy vote by themselves and the Laity by themselves; in this we have an illustration of the Laity as an order in the Church.
Lamb and Flag.—A symbolical representation of our Blessed Lord, used in Church decorations. The lamb is the chief emblem of our Saviour who was called by St. John Baptist, "the Lamb of God that taketh away the sins of the world." The lamb is represented with a nimbus or glory of four rays, one partly concealed by the head. The rays are marks of divinity and belong only to our Lord. The lamb bearing a flag or banner signifies Victory, and is an emblem of the Resurrection. This symbolism is appropriately used at Easter. {164}
Lambeth Conference.—The name given to the assemblage of the Bishops of the Anglican Communion on the invitation of the Bishop of Canterbury, and held in Lambeth Palace. The first meeting was held in 1867; the second in 1878; the third in 1888, and the fourth in 1897; the Bishops thus coming together every ten years for mutual counsel and advice concerning the great work of the Anglican Communion throughout the world. As many as two hundred Bishops have thus come together in conference, at one time.
Lammas Day.—The old name given to the first day of August because on that day in Anglo-Saxon times it was the custom to bring into the Church offerings in kind, loaves, representing the first-fruits, of the harvest. The word "Lammas" is derived from the Anglo-Saxon wordhlafmaesse,hlafmeaning a loaf, andmaessemeaning "mass." As the first of August in old Calendars was the Feast of St. Peter-in-chains, it is also supposed thatLammasis an abbreviation ofVincula Mass, or the Feast of St. Peterad vinculain commemoration of his deliverance from chains.
Last Things, the Four.—These are Death, Judgment, Heaven, Hell. (See ESCHATOLOGY.) These subjects being so very solemn in their import, they are frequently taken as topics of instruction or of sermons during the Advent Season, when our thoughts are turned to the contemplation of our Lord's second coming "in His glorious Majesty to judge both the quick and the dead."
Lauds.—One of the seven CANONICAL HOURS (which see). {165}
Lay Baptism.—Baptism administered by a layman. The Church has always held that Baptism by any man in case of necessity is valid. But only great necessity, such as sudden danger or sickness and the inability to secure the services of a clergyman, should be just cause for baptism by a layman, and then great care should be taken that the proper form and words are used. (See BAPTISM, HOLY.) It is well to note that when Holy Baptism is administered by one who is not a Clergymanwithout such necessityas mentioned above, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done.
Layman.—One of the LAITY (which see).
Lay-Reader.—A layman who reads the Church service in the absence of the Priest. Usually he is licensed to do so by the Bishop of the Diocese. The American Church has a canon on the subject, setting forth the method of appointment and regulating his work, from which it is learned that the lay-reader is very much limited in the service he renders being permitted to use only those portions of the service which do not belong properly to the Ministry. When the Priest is present a laymen may read the Lessons in the Daily Morning and Evening Prayer, and also the Litany as far as the Lord's Prayer.
Laying on of Hands.—The ceremony by which one is ordained to the Sacred Ministry by the Bishop, and by which he administers the Rite of Confirmation, (See IMPOSITION OF HANDS.) {166}
Lectern.—The desk or stand from which the Scriptural Lessons in Church are read, and is so called from this fact. The term "lectern" is derived from the Latin wordlecturni, meaning a pulpit or from the Greeklektron, a couch or rest for a book. Lecterns as used in our churches are sometimes constructed of wood or stone, but frequently of polished brass, in the form of an eagle with outstretched wings, (on which the Bible rests) to symbolize the flight of the Gospel message throughout the world.
Lectionary.—The Tables to be found in the Prayer Book setting forth the portions of Scripture to be read daily in Public Worship throughout the year, also the Proper Lessons for Sundays and the Holy Days of the Church. The word is derived from the Latinlectus, fromlego, to gather, to read. From this origin we have the wordlection, meaning a reading or lesson read; he who reads was calledlector, a name given to one of the minor orders in the ancient Church.The Lectionaryas found in the Prayer Book contains most ample provision for the reading of God's Holy Word. By this appointment the Old Testament is read once during the year, and some portions of it more frequently. The New Testament is read three times, while the Book of Psalms is read twelve times or once a month. No other religious body makes so large provision for the public reading of the Scriptures, and the Episcopal Church has been appropriately called a "Bible Reading Church." The Lectionary as it now stands was set forth by the General Convention of 1883, being a revision of the old Lectionary which had been in use since 1789, the time of the first {167} setting forth of the American Prayer Book. (See LESSONS; also SCRIPTURES IN PRAYER BOOK.)
Lent, The Season of.—The word "Lent" has no special significance save only as it designates the time of the Fast before Easter. The word is derived from the Anglo-Saxonlencten, meaning the spring season. From this we learn that theLenten Fastmeans simply the Fast that comes in the spring of the year. It was appointed at this time for the reason that our Lord's Passion and Death occurred at this time of the year and these devotions of the faithful grouped themselves around that sad hour on Calvary. At first, the Fast may not have extended over the Paschal Week, but it was arranged at a very early period to cover the forty days preceding Easter. Beginning with Ash Wednesday the Lenten Season really covers a period of forty-six days, but as Sunday has always been regarded as a Feast, these six Sundays are not counted as belonging to the Fast. (See LENT, SUNDAYS in.) There can be no great difficulty in assigning a reason for this solemnity to be kept for forty days. For many reasons "Forty" is a Scriptural number.Fortyyears the children of Israel were under discipline in their pilgrimage in the wilderness. Moses fastedfortydays in the mount. Elijah wasfortydays in the wilderness.Fortydays did the Ninevites fast and repent them of their sins to avert the judgments foretold by the prophet Jonah. Andfortydays did our Lord fast in the wilderness when about to enter upon His public ministry. From these references we learn that it is both Scriptural and helpful that this Season of Penitence should be prolonged for us, that bearing {168} in mind these incidents of "forty years" and "forty days" of devotion and discipline which characterized the history of God's people, and also our Lord's example, we may be like minded in prayer, in discipline and in turning to God. The devotions of the Lenten Fast are intimately connected with Easter which it precedes and are intended to prepare the mind and heart for the devout celebration of the "Queen of Festivals" and for the Easter Communion. Lent being a penitential season the ecclesiastical color is purple or violet. TheBenedicitetakes the place of theTe Deumand the Ash Wednesday Collect is used every day throughout the Season.
Lent, Sundays in.—As stated in the preceding article the Lenten fast does not include all the days between Ash Wednesday and Easter, for theSundaysare so many days above the number forty. They are excluded because the Lord's Day is always kept as a Festival and never as a Fast. These six Sundays, therefore, are called "Sundays IN Lent, notofLent; they are in the midst of it, but do not form part of it; on these Sundays we continue without interruption to celebrate our Saviour's Resurrection." The Sundays in Lent are named in the Prayer Book First, Second, Third, Fourth, Fifth; the last Sunday being set forth as "The Sunday next before Easter." Popular usage, however, has assigned other names to the closing Sundays in Lent, for example, the Fourth Sunday is usually calledMid Lent Sunday, for the reason that the Lenten Fast is half over. It is also calledRefreshment Sunday, from the Gospel for the Day which gives the account of our Lord {169} miraculously feeding the five thousand in the wilderness; another name isMothering Sunday(which see). The Fifth Sunday is calledPassion Sunday, from the fact that on that day the Church begins the solemn recital of our Lord's sufferings. The Sixth Sunday is known asPalm Sundayas it was on this day our Lord made His Triumphal Entry into Jerusalem, when the people hailed Him as King and strewed palm branches in His way, crying "Hosanna to the Son of David."
Lesser Litany, The.—That portion of the Litany beginning, "OChrist, hear us," and ending with the prayer, "We humbly beseechThee, O Father," is so called. It is often used as a penitentialending to week-day services during Lent.
Lessons, The.—The word "Lesson" is derived from the Latinlectio, meaning a reading, and signifies a portion of Scripture appointed to be read during Divine service; applied especially to those Scriptures read in the Daily Services. Two Lessons are to be read at each service in accordance with the custom of the early Christians, one from the Old Testament and one from the New. The principle upon which the Lessons are thus selected is set forth by Justin Martyr, who lived A.D. 103-164, as follows: "The Apostles have taught, as they learned themselves, first the Law and then the Gospel; for what is the Law but the Gospel foreshadowed; or what is the Gospel but the Law fulfilled." (See CALENDAR, LECTIONARY, and also SCRIPTURES IN PRAYER BOOK.)
Letter Dimissory.—(See DIMISSORY LETTER.)
Letter of Orders.—The name given to the certificate of Ordination to the Sacred Ministry, with the {170} Bishop's seal, and given by him to each Priest or Deacon whom he ordains. The form of this certificate varies in the use of different Bishops.
Letter of Transfer.—Canon 12, Section I, Title 2 of the Digest provides that, "A communicant removing from one parish to another shall procure from the Rector (if any) of the parish of his last residence, or if there be no Rector, from one of the Wardens, a certificate stating that he or she is a communicant in good standing; and the Rector of the Parish or Congregation to which he or she removes shall not be required to receive him or her as a communicant until such letter be produced."
Lights on the Altar.—(See ALTAR LIGHTS.) In addition to what is set forth in the article to which the reader is referred, we reproduce from Wheatley on the Prayer Book the following: "Among other ornaments of the Church weretwolights enjoined by the Injunctions of King Edward VI to be set upon the Altar as a significant ceremony to represent the Light which Christ's Gospel brought into the world. And this, too, was ordered by the very same Injunction which prohibited all other lights and tapers that used to be superstitiously set before images or shrines. And these lights, used time out of mind in the Church, are still continued in most, if not all, Cathedral and Collegiate churches and chapels, . . . and ought also by this rubric, to be used in all parish churches and chapels."
Linen Cloth.—(See FAIR LINEN CLOTH.)
Litany, The.—The word "Litany" is of Greek origin, fromlitancia, derived fromlite, meaning a {171} "prayer." In the early Church Litany included all supplications and prayers whether public or private. Afterwards it came to mean a special supplication, offered with intense earnestness, and this will explain the title of the Litany in the Prayer Book, viz.: "The Litany, or General Supplication." The Litany as now used is substantially the same as that compiled by Gregory the Great at the end of the sixth century. It is a separate and distinct service, but is commonly used as a matter of convenience after Morning Prayer, and may be used after the Evening Prayer. It is appointed to be read on Wednesdays, Fridays and Sundays, and like all other prayers is said kneeling. An examination of the Litany shows it to be divided into six divisions as follows: I.The Invocationsbeing earnest appeals for mercy to each Person in the Godhead, first separately and then collectively. II.The Deprecations, being those petitions having as their response, "Good Lord, deliver us." III.The Obsecrations, being the last three petitions having as their response, "Good Lord, deliver us," beginning with the petition, "By the mystery," etc. IV.The Intercessions, including all the petitions to which the people respond, "We beseech Thee to hear us, good Lord." V.The Supplications, beginning, "O Christ hear us," down to VI.The Prayerswith which the Litany closes. By reason of its responsive character the Litany is a very soul stirring and heart searching supplication, is designed to keep the attention constantly on the alert and to enliven devotion by calling upon the congregation to make their petitions for those deliverances and blessings recited by the minister. {172}
Litany Desk.—A kneeling desk, sometimes called a faldstool, from which the Litany is read. Its customary place in the Church is on the floor of the nave in front of the chancel in accordance with the Injunction issued during the reigns of Edward VI and Queen Elizabeth. The significance of this position may be seen by reference to the words of the prophet Joel read on Ash Wednesday as the Epistle, "Let the Priests, the Ministers of the Lord, weepbetween the porch and the Altar, and let them say, Spare Thy people, O Lord."
Liturgical Colors.—(See CHURCH COLORS.)
Liturgy.—The word "Liturgy" is derived from the Greekleitourgia, meaning a public work or duty, whether civil or religious. It then became generally used with reference to sacred offices, whence arose its ecclesiastical use to signify the solemnization of the rites of the Christian Church. Afterwards, it came to be especially applied to the office for the celebration of the Holy Eucharist and as such the term is technically used in Church History. The Liturgy being the Office of the celebration of the Holy Eucharist, it has for its nucleus our Lord's words of Institution. These with their accompanying Divine acts form the centre around which all subsequent prayers, praises and ritual customs gathered, and the history of these is the history of Liturgies. Liturgies have been used in the Christian Church from the beginning as the ancient Liturgies demonstrate. Of these there are many still extant in MSS. some of them fully as old as the oldest MSS. of the Bible. While they vary in arrangement and phraseology, yet the leading and essential {173}
TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES————————————————————————
OUR LORD'S WORDS OF INSTITUTION|APOSTOLIC NUCLEUS OF A LITURGY|———————————————————————————————| | | |Liturgy of St. James, Liturgy of St. Mark, Liturgy of Liturgy of St. John,Antioch, or Jerusalem or Alexandria St. Peter, St. Paul, or Ephesus| | or Rome |——————- | | || | Present Liturgy | Liturgy of LyonsLiturgy of Syriac of Egypt | |St. Basil Liturgy of | ——————————-| St. James | | | |Liturgy of | | Mozarabic Liturgy LiturgySt. Chrysostom Monophysite | or Spanish of Britain of Tours| Liturgies | Liturgy | |Present Liturgy ——————— ——————-of Oriental or | | |Russian Church Ambrosian Sacramentary Augustine's RevisedLiturgy of St. Leo Liturgy of Britain| | |Present Sacramentary Salisbury, York andLiturgy of St. Gelasius other English Liturgiesof Milan | |Sacramentary Present Liturgy of theof St. Gregory Church of England| |Present Liturgy ——————————of Rome | |Liturgy of Liturgy ofScottish Church AmericanChurch
{174} parts are common to them all and are found without substantial variation, thus pointing to one common source. All Liturgies existing at the present time trace their origin back to Apostolic times through four main sources, as follows:
I. The Liturgy of St. James, composed in the first instance for theChurches of Palestine.
II. The Liturgy of St. Mark, for the Church in Alexandria.
III. The Liturgy of St. Peter, for the Church in Rome, from which the existing Roman Liturgy is derived.
IV. The Liturgy of St. John, for the Church in Ephesus.
It is from this last that our own Liturgy is derived. This Ephesine Liturgy was introduced into France at a very early age by missionaries who came to Lyons. From France missionaries went over to England and there preached Christ and introduced the Liturgy which they were accustomed to use, so that when St. Augustine went from Rome to England, A.D. 596, expecting to find it a heathen land, he found Christians already there and using a Liturgy somewhat different from that of Rome. These differences in the English Liturgy showed an eastern origin, thus confirming its Apostolic origin and thus demonstrate that our Liturgy did not come from the Church of Rome. Rome's power and influence being introduced into England did, indeed, made its impress on the national religious life, but the English Liturgy never lost its distinctive Eastern characteristics which remain to this day. At the time of the Reformation the {175} Liturgy after many revisions was first set forth in the English language on Whitsun Day, 1549. It was again revised in 1552, and again other changes were made in 1604 and finally in 1662. Since which time very slight changes have been made in it. The American Liturgy was formally set forth on September 29, 1789, being adopted from the English Prayer Book, modified according to the agreement made with the Scottish Bishops who consecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D., for the Diocese of Connecticut. (See article entitled PRAYER BOOK.)
Lord's Day.—The first day of the week is not the Sabbath, but theLord's Day, and as such has been observed since the Resurrection of our Lord, of which it is the weekly commemoration. From the New Testament itself we learn that the first day of the week, commonly called Sunday, has always been the day which Christians have consecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has given us the following clear statement concerning the first day of the week observed as the Lord's Day: "Our Saviour Jesus Christ, in the exercise of this His Lordship over the day, has first of all abolished the ordinance of the Seventh Day, and substituted, by the Holy Spirit guiding His Church into all Truth, the ordinance of the First Day, as that one day in seven which the Fourth Commandment enjoins to be kept sacred to God as a moral obligation. Then our Lord has made this day one of the highest spiritual privilege, by uniting it to His own Person and work as the Day of His Resurrection, the weekly recurrence of the {176} Christian Passover, a perpetual Easter; and also as the weekly memorial of His supreme Gift of the Holy Ghost upon the Feast of Pentecost, to abide with His Church forever. It is preeminently a day of joy and gladness before the Lord, and should first of all be observed to the Lord, in the assembling of the Church together for worship and communion with God and for spiritual instruction and profit. Hence the Prayer Book prescribes a Collect, Epistle and Gospel for every Sunday in the year, and its rubrics plainly teach us that according to the mind of the Church the principal service of every Lord's Day should be the celebration of the Holy Eucharist. Our Lord has also taught us by His example as well as by precept, that works of mercy, both spiritual and corporal, are lawful to be done on this day, and are peculiarly appropriate to it."
Lord's Prayer, The.—The prayer which our Blessed Lord taught His disciples when He said, "After this manner, therefore, pray ye," or as given in another place, "When ye pray, say Our Father," etc. The Church has always taken these words literally, so that in all her services—Daily Prayer, Litany, Baptism, Confirmation, Holy Communion, Marriage, Visitation of the Sick, etc., the Lord's Prayer is always an integral part. In the Communion Office the Lord's Prayer occurs twice, but it is to be noted that the rubric directs the first to be said by thePriest alone, as a part of his private preparation. With regard to the second there is the following rubric: "Then shall the Minister say the Lord's Prayer,the people repeating after him every petition." {177} These last words (in italics) are omitted in the first rubric, thus indicating a difference of use.
Lord's Supper, The.—(See HOLY COMMUNION.) In regard to the use of the words "Lord's Supper" as a name for the Holy Communion, we reproduce the following from The Annotated Prayer Book, which is worth considering: "The term (the Lord's Supper) is borrowed from 1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts which then accompanied the celebration of the Holy Eucharist. How the singular and inexact use of it which is handed down in our Prayer Book arose, it is difficult to say; and it is a transference of a Scriptural term from one thing to another which cannot be wholly justified. The name thus given to the Holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place 'aftersupper' (St. Luke 22:20) and 'whenHe had supped'" (1 Cor. 11:25).
Lord's Table, The.—A Prayer Book name for the ALTAR (which see). In Scriptural usage the words "Altar" and "Table" are synonymous, that is, they are different names for the same thing in different aspects or as respects different uses of it. The word "Altar" is also used in the Prayer Book, in the Office of Institution for the inducting of a Priest to the charge of a Parish, in which he is described as "one who serves at the Altar"; is directed to be "received within the rails of the Altar," and again, to "kneel at the Altar to present his supplication for himself."
Low Celebration.—This is a term commonly used to describe a celebration of the Holy Eucharist on {178} ordinary week-days and in the early morning on Sundays and Feasts. At these the celebrant is unassisted except by a server and there is no choir. All parts of the Office are consequently said, not sung.
Low Sunday.—The first Sunday after Easter is the Octave of the Queen of Festivals and is commonly called "Low Sunday." It is so called from its contrast with the High Festival of Easter Day. The same note of holy joy is struck, but lower down on the scale.
Luke, Festival of Saint.—A Holy Day of the Church observed on October 18. Of the life of St. Luke the Evangelist very little is known, but uniting tradition and the references made to him in Holy Scripture we learn the following particulars: St. Luke was not one of the Apostles and was probably not converted until after the Ascension of our Lord, although one tradition has it that he was one of the two disciples with whom our Lord conversed on the road to Emmaus. St. Luke himself testifies that he was not from the beginning an eye-witness and minister of the Word. He appears to have studied medicine at Antioch, and St. Paul, in one of his Epistles, refers to him as "Luke, the beloved Physician." A late tradition represents him to have been a painter as well as a physician, and he is said to have painted a picture of the Blessed Virgin. He was undoubtedly a scholarly and accomplished man. To him we are indebted for two of the canonical books—the Gospel which bears his name and the Acts of the Apostles. St. Luke's Gospel gives more incidents in our Lord's Life than any of the others, and the beauty and {179} exceeding sweetness of his story of the Great Life are enriched with those Gospel hymns which have characterized the Church's worship ever since, viz.: Gloria in Excelsis, Benedictus, Magnificat and Nunc Dimittis. Our Lord appears in this Gospel as the Great High Priest, winning by His Sacrifice on the Cross, mercy and pardon for sinners. It is for this reason that in ecclesiastical art, St. Luke is represented by the winged Ox as setting forth Christ's Atonement through sacrifice.
Lych Gate.—The word "lych," derived from the Anglo-Saxonlie, or the Germanleiche, means a body, especially a dead body, a corpse. The termlych gateis the old name given to a churchyard gate with a porch or covering, under which a bier may be rested while the introductory portion of the Burial Service is being read. Such gates are quite frequently found in England, and occasionally in this country.
Magna Charta.—The great document exacted by Barons from King John of England at Runnymede, June 15th, 1215, by which was declared English liberty and English freedom in Church and State, and the ancient rights and privileges of the people were clearly defined and guaranteed. In this document is set forth the independence of England's Church, and from it we learn how untrue is the popular belief that the Church of England was founded by Henry VIII, {180} for among its opening words are these (in Latin): "TheChurch of Englandshall be free and her liberties unimpaired." We here see The CHURCH OF ENGLAND referred to as a body already existing, in aState documentnearly two hundred years before Henry VIII was born, which is truly a suggestive fact to all thoughtful people.
Magnificat.—The Latin title, meaning "doth magnify," of the hymn sung after the First Lesson at Daily Evening Prayer. It is found in the Gospel of St. Luke I:46-56, and is the song of praise which the Blessed Virgin Mary gave utterance to "at the very season when the Divine overshadowing brought about the Incarnation of the Word." This beautiful hymn is used at the evening service as the daily commemoration of the Incarnation. This use of the Magnificat can be traced as far back as the Fifth Century and it has been used in the English Church at Vespers for over 800 years. For some reason the Magnificat was omitted from the first American Prayer Book set forth in 1789, but at the last revision in 1892 it was restored.
Maniple.—A scarf, like a short stole, worn on the left arm over the alb by the celebrating Priest at the Holy Communion. (See VESTMENTS.)
Manual Acts.—The acts prescribed by the rubrics to be used by the Priest in consecrating the elements in the Holy Communion. The rubric reads, "(a) Here the Priest is to take the Paten into his hands, (b) And here to break the Bread, (c) And here to lay his hand upon all the Bread, (d) Here he is to take the Cup into his hands, (e) And here he is to lay his {181} hand upon every vessel in which there is any Wine to be consecrated." This is the most solemn part of the whole ministration of the Liturgy. "There cannot be too great exactness and reverent formality on the part of the celebrant in consecrating the elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of our Lord Jesus Christ received by the communicants."
Mark, Feast of Saint.—Observed April 25. St. Mark is called the Evangelist because he is the writer of the Gospel which bears his name. He was the companion of St. Peter and accompanied him in his missionary travels. It is supposed that he wrote his Gospel at the dictation of St. Peter. St. Mark is said to have founded the Church in Alexandria, and one of the ancient Liturgies is called by his name. He suffered martyrdom on Easter Day, April 25th, A.D. 64, being cruelly bound with cords and dragged through the streets of the city until he was dead. It is said that his body was removed, A.D. 465, to Venice, where the famous Church of St. Mark was erected over his grave. This Festival has been observed since A.D. 750. In ecclesiastical art, St. Mark is represented with a lion at his side, with reference to the royal character of the Son of David, which is emphasized in this Gospel.
Marriage.—The sad prevalence of divorce in the United States might not have come to pass if people had clear ideas of what Marriage really is. Marriage is a great deal more than simply a civil contract. It is a divine institution, "an honorable estate, instituted {182} by God in the time of man's innocency." It is a religious ceremony and is sacramental in character. It ought, therefore, to be clearly understood that marriage simply by a "squire" or other legal officer, detracts from the sacredness and dignity of "this holy estate," and belittles the binding character of the "marriage tie." Even a secular paper could declare, "We do not believe there should be any civil marriages of any kind. Every ceremony should be solemnized by the Church and lifted above the level of a real estate transaction." In this custom of civil or legal marriages may be found at least one cause, perhaps the principal cause of divorce, for it encourages such a low view of the sacredness of the Marriage Rite.
Taught by our Lord and His Apostles, the Church emphasizes the religious and sacramental character of Holy Matrimony and has always enjoined its solemnization with ecclesiastical ceremonies and by ecclesiastical persons. This is clearly set forth by the earliest Christian writers. Thus St. Ignatius in one of his Epistles says: "It is fitting for those who purpose matrimony to accomplish their union with the sanction of the Bishop, that their marriage may be in the Lord." Tertullian speaks of marriages being "ratified before God," and adds, "How can we find words to describe the happiness of that Marriage in which the Church joins together, which the Oblation confirms, the Benediction seals, the Angels proclaim when sealed, and the Father ratifies." St. Ambrose calls Marriage a Sacrament, and says, "Marriage must be sanctified by the Priest's sanction and blessing." {183}
These utterances unfold the mind of the Church in the times nearest the days of our Lord and His Apostles, and in all ages ever since the Church has never abandoned this position in her practice and formularies. A careful study of the Marriage Service in the Prayer Book will show it to be a very clear setting forth of the nature of Marriage. It will also be seen how fully this Service has retained the belief concerning Marriage which the Church has always held since the time of our Lord and His Apostles. (See BETROTHAL, also ESPOUSAL.)
Mary, The Blessed Virgin.—(See BLESSED VIRGIN MARY.)
Mass—The old name for the Sacrament of the Holy Communion, being a corruption of the Latin,Ite, Missa est, meaning "the people are now dismissed." "This name was retained in the Prayer Book of 1549, the title of the Office being 'The Supper of the Lord, and the Holy Communion, commonly called the Mass.'" In the Prayer Book of 1552 the word "Mass" was dropped and has not since appeared in the Prayer Book, and in consequence has become generally disused. The term, however, is still retained in popular usage as in the words Christmas, Michaelmas, etc. The Swedish and also the German Reformers retained the name "Mass" for the principal service of the Church, whether it did or did not include a Celebration of the Holy Communion.
Matthew, Feast of Saint.—Observed September 21. A Feast in honor of St. Matthew has been observed since A.D. 703, and he is known in the Church as both Apostle and Evangelist. St. Matthew had {184} been a Publican or tax-gatherer, and while in his office at Capernaum, receiving the customs from those who passed over the Sea of Galilee he was called by our Lord and, we read, "he at once arose and followed Him." He is called Levi by St. Mark and St. Luke. This was probably his former name and he was named Matthew when he became a disciple. Being one of the Twelve, he himself saw and heard most of what he relates in the Gospel which he wrote. It was first written in Hebrew, especially for the Jews, but was afterwards, probably by St. Matthew himself, written in Greek. This Gospel tells us more than the others of our Lord's human life, and it is for this reason that in ecclesiastical art the symbol assigned to St. Matthew is "the likeness of a Man" with wings.
Matthias, Feast of Saint.—Observed February 24. The only record we have of St. Matthias in the New Testament is that to be found in Acts I:15-26 where it is recorded that he was chosen to be an Apostle in the place of the traitor Judas. This passage is read for the Epistle for the Day. We have here the New Testament witness to the fact that the number of the Apostles was to be increased and the Apostleship perpetuated to the end of time by its being committed to others, as in the case of St. Paul and St. Barnabas apparently in the place of St. James who had been put to death by Herod, and of some other Apostle whose death is not recorded. According to the tradition of the Church, St. Matthias ministered for some years among the Jews; he then went to Cappadocia where he preached the Gospel and where he eventually suffered martyrdom, being stoned {185} and afterwards beheaded about A.D. 64. In ecclesiastical art, St. Matthias is variously represented as bearing a halbert; leaning upon a sword; holding a sword by the point; with a lance, hatchet or axe; with a stone in his hand; with a carpenter's square; with a book and scimitar.