Ring.—The custom of the Wedding Ring was probably adopted by the early Church from the marriage customs of the Jews and also of the heathen, as its use has been almost universal. From its shape, having neither beginning nor ending, it is regarded as an emblem of eternity, constancy, and integrity. It is placed on the fourth finger of the woman's left hand, and the ancient ceremony of doing so was to place it first on the thumb at the Name of the first Person of the Trinity; on the next finger, at the Name of the Son; on the third at the Name of the Holy Ghost, and then on the fourth finger, and leaving it there at the word "Amen." The ring is, also, frequently given at the consecration of a Bishop, to symbolize his espousal with the Church in his Diocese. Thus bestowed, it is the symbol of authority and is called theEpiscopal Ring. {232}
Rites and Ceremonies.—The Rites and Ceremonies of the Church are based on the Apostolic injunction, "Let all things be done decently and in order." Byritesare meant certain prescribed ordinances, and byceremoniescertain sacred observances, as distinguished from Sacraments. These when prescribed by lawful authority are instrumental in promoting uniformity of worship and are conducive to regularity and edification. We learn from the Twentieth Article of Religion that the power to decree Rites and Ceremonies rests with the Church, and, as set forth in the Twenty-fourth Article, "every particular and national Church hath authority to ordain, change and abolish ceremonies, ordained only by man's authority." The Rites and Ceremonies of the American Church, are set forth and implied in the Book of Common Prayer, marked out in the rubrics and the Tables prefixed to it.
Ritual. Ritualism.—Byritualis meant the ceremonial part of Religion; the name is also applied to the book in which the Rites and Ceremonies are set forth. Byritualismis meant the system of ritual or prescribed form of religious worship. Therefore, these words meaning what they do are to be lifted up out of all party spirit and are to be regarded as expressive of the Church's real system of worship. Loyalty to the Prayer-book demands obedience to the rubrics on the part of both minister and people. Then it is well to remember that when the Prayer-book was first set forth in 1549, the principal change was that the services should be said in English; the ritual remained the same. This explains the origin of many practices which now prevail in the Church as {233} a matter of course, such as kneeling, bowing at the Name of Jesus, the use of vestments, etc. These are simply what had been in use in the early Church, and the use of the Prayer-book presupposes them all. It is well, also, to observe that Ritualism properly considered, emphasizes the continuity of the Church before and after the Reformation, and is a standing protest against the false idea that the Episcopal Church was founded by Henry the Eighth, or that it is a mere schism from the Church of Rome. (See ORNAMENTS; also UNDIVIDED CHURCH, THE.)
Rochet.—A Bishop's vestment, and may be described as a long narrow surplice or alb which he wears under the CHIMERE (which see).
Rogation Days.—The Monday, Tuesday and Wednesday before Ascension Day. They are days of abstinence preparatory to the great Feast of the Ascension. They are so called from the Latin wordrogare, meaning to ask, and coming as they do in the early part of the year, it was customary on these days to ask God's blessing on the fruits of the earth. So that the Rogation Days bear the same relation to the plowing and sowing that Thanksgiving Day bears to the harvest. Two special prayers for this purpose, entitled "For Fruitful Seasons,—To be used on Rogation Sunday and the Rogation Days," were introduced into the American Prayer-book at its last revision in 1892. The Rogation Days were originated about the middle of the Fifth Century by Mamercus, Bishop of Vienne in Gaul, on the occasion of a great calamity that threatened his Diocese; whence arose the custom of saying the Litany and certain Psalms such as 103d {234} and 104th, during perambulations of parishes. This method of celebrating the Rogation Days still prevails in many parishes in England.
Rogation Sunday.—The Fifth Sunday after Easter, being the Sunday next before the Rogation Days and Ascension Day is so called, and no doubt from the words with which the Gospel for the day begins, "Verily, verily, I say unto you, Whatsoever ye shallaskthe Father in My Name, He will give it you." (See ROGATION DAYS.)
Rood Screen.—The word "rood" is the old Saxon word forcrossor crucifix; and the term "rood screen" is the name given to the screen or open partition to be seen in many churches, placed between the chancel and the nave, and which is always surmounted by the rood,i.e., the cross.
Rubric.—The rules or directions in the Prayer-book, printed in Italics, concerning the method of conducting the services. While they are now usually printed in black ink, they are still calledrubricsfrom the fact that they were formerly always printed in red; rubric being derived from a Latin word meaningred.
Sabaoth.—The Hebrew word for "Hosts." The words "Lord God ofSabaoth," to be found in the Te Deum, mean the same as "Lord God ofHosts" in the Ter Sanctus in the Communion Service. {235}
Sabbath.—The Jewish weekly day ofrest(which the word means) observed on the seventh day because God rested on that day from His work of creation. It is no longer binding on Christians, and the name is very improperly applied to the first day of the week which Christians observe as a day of rest and worship. (See LORD'S DAY.)
Sacrament.—The word "Sacrament" is derived from the LatinSacramentum, meaning the military oath required of the soldiers of ancient Rome. Its outward sign was the uplifted hand whereby the soldier pledged himself to loyalty, which may be regarded as the thing signified by that outward gesture. The word came to be used for those ordinances of the Christian Church possessing an "outward sign" and conveying an "inward grace." Thus the Church Catechism treating of the two Sacraments "generally necessary to salvation, that is to say, Baptism and the Supper of the Lord," defines a sacrament as being an outward and visible sign ordained by Christ, of an inward and spiritual grace given by Him as its accompaniment. This definition has reference to the Sacramental system of the Church and means that Christ appointed only two Sacraments that are generally or universally necessary to salvation. It does not imply that there are not other Sacramental agencies in the Church—but only that these two are absolutely necessary to salvation. For example, if a man would be saved he must receive Holy Baptism and Holy Communion where these Sacraments are to be had; but for his salvation it is not necessary that he should be married, or ordained to the Sacred Ministry, and yet Marriage and {236} Ordination are thoroughly sacramental in character in that they are grace conferring, and therefore, in her book of Homilies the Church calls them Sacraments, The great English divines generally take this position in regard to the Sacraments and the Sacramental System of the Church. Thus Archbishop Bramhall declares: "The proper and certain Sacraments of the Christian Church, common to all, or (in the words of our Church)generally necessaryto Salvation, are but two, Baptism and the Supper of the Lord. . . . The rest we retain, though not under the notion of such proper and general Sacraments,—as Confirmation, Ordination, Matrimony, Penitence and lastly, the Visitation of the Sick." So also, Bishop Jeremy Taylor says, "it is none of the doctrine of the Church of England, that there are two Sacraments only, but that 'two only are generally necessary to salvation.'"
Sacred Vessels.—(See VESSELS, SACRED.)
Sacrifice.—A solemn offering made to God according to His ordinance, for His honor and for the benefit of sinners, as in the Holy Communion which is called "our sacrifice of praise and thanksgiving," and in which the merits and death of Christ are pleaded for the remission of our sins.
Sacristan.—An old word derived from the Latinsacra, meaning sacred things, still retained to designate one who has charge of the Sacristy with all its contents, viz., the vestments and sacred vessels. The word has been corrupted intosextonwhich is now used for the man who takes care of the church building.
Sacristy.—The apartment in a church building {237} where the vestments, books and sacred vessels are kept; sometimes called the vestry.
Saint.—The New Testament name for all the Baptized, who are declared to be "an holy nation," by reason of their incorporation into Christ's mystical Body. Like the ancient people of God they may not in their individual lives fully realize their high destiny, yet are they partakers of an holy calling. The word has since come to be used only of those of extraordinary virtue and who, perchance, suffered for the Truth's sake.
Saints' Days.—It has always been characteristic of the devotional system of the Christian Church to commemorate before God the grace given to His faithful servants whereby they were enabled to live righteously and to bear witness to His Truth, and to pray that we may follow the good examples of these His servants and with them be made partakers of Everlasting Life. (See DIPTYCHS.) The day commemorated is generally that of the Saint's death, because like his Master, he passed through death to the portals of Everlasting Life. According to the Prayer-book the Saints commemorated in this Church are the Twelve Apostles; St. John Baptist and St. Barnabas; the Evangelists St. Mark and St. Luke; the Holy Innocents, St. Stephen; Conversion of St. Paul; and in addition, St. Michael and All Angels' Day, and All Saints' Day. The Saints commemorated in our Calendar are all treated of elsewhere under their proper titles, to which the reader is referred.
Sanctuary.—Meaning the "Holy Place"; the name given to that portion of the Chancel within the rail {238} where the Altar stands; from this fact the whole church building is frequently called the Sanctuary of God.
Schism.—Derived from a Greek word, meaningfissure, orrent, and may be defined as a rending of the Body of Christ, His Church on earth, and making divisions in the one Body. The divisions between the East and West, and between Rome and the Anglican Communion may be described in St. Paul's words as "schisminthe Body," rather than schismfromit, inasmuch as none of these three bodies has lost any of the essentials of Church Unity—the Apostolic Ministry, the Sacraments, the Creeds and the Holy Scriptures. But the word also means separation from the Church and is applied to those religious bodies which have abandoned the Historic Church. Such wilful separation, whether within the Church or without, St. Paul, in 1 Corinthians, calls a sin (1 Cor. 1:10; 3:3; 11:18), and in Romans 16:18, we are directed to avoid those who cause divisions. The Church regards her unity as of such vital importance to her own life and to the life of each individual soul, she bids us pray in the Litany, "From all false doctrine, heresy, and Schism, Good Lord, deliver us." (See UNITY, CHURCH; and also UNDIVIDED CHURCH.)
Scriptures in the Prayer-book.—It has been pointed out, on the authority of a careful and detailed calculation that of the whole Prayer-book, three-fifths of it are taken from the Bible and that two-fifths of all the Church's worship are carried on in the actual words of Holy Scripture. Again, that one-half of this Divine Service is Praise; one-fourth, Prayer; and {239} one-fourth, Reading of the Bible. From these facts, the Episcopal Church has been rightly called a "Bible Reading Church." We thus learn the great value of the Prayer-book in setting forth "the things pertaining to the Kingdom of God." (See LECTIONARY.)
Seasons, The Church.—(See CHRISTIAN YEAR.)
Sedilia.—From the Latinsedile, meaning a seat. The name given to the seats near the Altar, usually placed against the south wall, to be used by the Clergy during the sermon at the Holy Communion.
See.—Derived from the Latin wordsedes, meaning a seat. The word is used to designate the place of a Bishop's Jurisdiction, and his place of residence, the city where his cathedral is; usually called theSee City.
Sentences, The Opening.—Short passages of Holy Scripture read at the beginning of Daily Morning and Evening Prayer, are so called, and are intended to strike the keynote of the service to follow. Originally the Daily Services began with the Lord's Prayer, but in 1552 the Sentences, with the Exhortation, Confession and absolution were prefixed to Morning Prayer; they were not placed in the Evening Prayer until 1661. In the last revision of the American Prayer-book additional Sentences were added and arranged to strike the keynote of the Church's great Festivals and Fasts, such as Christmas Day, Good Friday, Easter, etc.
Septuagesima.—The name given to the third Sunday before Lent. The explanation of this name for this Sunday has been given as follows: "There being exactly fifty days between the Sunday next {240} before Lent and Easter Day inclusive, that Sunday is termedQuinquagesima,i.e., the fiftieth; and the two Sundays immediately preceding are called from the next round numbers,Sexagesima,i.e., sixtieth, andSeptuagesima,i.e., the seventieth." The reason for thus numbering these Sundays has been beautifully set forth in "Thoughts on the Services" as follows: "The Church now (Septuagesima Sunday) enters the penumbra of her Lenten Eclipse, and all her services are shadowed with the sombre hue of her approaching Season of humiliation. . . .We have turned our back upon dear old Christmas and the group of holy days that hand in hand seemed fairly to dance around it; and setting our faces towards the more sober, but still more glorious, light of Easter we begin to number the days of preparation, which if duly observed will fit us to keep the Paschal as the Apostle commands, 'not with the old leaven. . .but with the unleavened bread of sincerity and truth.'" (See PRE-LENTEN SEASON.)
Server.—One who attends the Priest at a celebration of the HolyCommunion. The server may be either a layman or one of the Clergy.
Sexagesima.—The second Sunday before Lent is so called, because it is about sixty days before Easter;Sexagesimameaning sixtieth. (See SEPTUAGESIMA.)
Sexts.—One of the seven CANONICAL HOURS (which see).
Shell.—(See BAPTISMAL SHELL.)
Shrove Tuesday.—The old name given to the Tuesday before Ash Wednesday, because on that day every one was accustomed to go to the Priest before {241} beginning the observance of Lent, to be shrived, shriven, shrove,i.e., to confess and be absolved. Certain social customs have been popularly connected with this day, making it a day of merriment and sports and dining on pancakes or fritters. The practice of eating pancakes on this day still survives in many places, and hence it is also called Pancake Tuesday or Pancake Day.
Sick.—(See VISITATION OF THE SICK.)
Sign of the Cross.—(See CROSS, THE.)
Simon (St.) and Saint Jude's Day.—A festival of the Church observed on October 28th. The union of these two Apostles on this day of commemoration is intended to teach, as we learn from the Collect, a lesson of Christian love and that oneness or unity of the Church for which our Lord prayed. St. Simon was called to be an Apostle and he is mentioned in Holy Scripture as the "Canaanite" and "Zelotes," both words meaning azealot. He is supposed to have labored in Egypt and parts of Africa adjacent. One tradition has it that he suffered martyrdom by being sawn asunder in Persia, at the same time with St. Jude who ministered in that country and who was martyred by the Magi. For this reason St. Simon is usually represented in Ecclesiastical art with a saw in his hand. For notice of St. Jude, see Jude, Saint.
Sisterhoods.—(See RELIGIOUS ORDERS.)
Six Points of Ritual.—Certain ritual acts in the celebration of the Holy Communion which it is claimed have always characterized the worship of the Christian Church. They are enumerated as follows: (1) Two Lights on the Altar. (2) The Eastward {242} Position. (3) The Eucharistic Vestments, (4) Wafer Bread. (5) The Mixed Chalice, and (6) Incense; each of which is described under its own proper title to which the reader is referred.
Spirit.—(See HOLY GHOST; also GHOST, GHOSTLY.)
Spirit, Gifts of the.—(See GIFTS OF THE HOLY GHOST, SEVENFOLD.)
Spirit, Fruits of the.—In the fifth chapter of the Epistle to the Galatians St. Paul sets forth the Fruits of the Spirit as nine in number, viz: (1) Love, (2) Joy, (3) Peace, (4) Longsuffering, (5) Gentleness, (6) Goodness, (7) Faith, (8) Meekness, (9) Temperance. In this enumeration it will be found that the arrangement is threefold, corresponding to the three great aspects of life. For example, the first three, "Love, Joy, and Peace," have reference to the life of a Christian in his intercoursewith God. The next four, "Longsuffering, Gentleness, Goodness and Faith," describe the qualities which should characterize the Christian in his bearing towards hisfellow-men—(Faith, it is to be understood, in this enumeration means trust, belief in man, and not the Theological Virtue, which is regarded as a root rather than a fruit). In the remaining Fruits of the Spirit we have a description of the Christian Life in respect ofselfviz., "meekness and temperance"—"meekness," by which is meant a due estimate of the place which self ought to hold, and "Temperance," the rigorous determination to see to it that self is kept in place. It is interesting to note that theFruits of the Spiritform the subject of one of the petitions in the Litany.
Spirit of Missions, The.—The official organ of {243} the American Church by which knowledge of her missionary work at home and abroad is made known. It is published monthly, is well edited and filled each month with very readable and valuable information which all should possess. The publication office is in the Church Missions House, 281 Fourth Ave., New York City. (See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)
Sponsors.—It would be difficult to say with any degree of certainty at what period the office ofSponsorswas established, but it appeared in the very earliest ages of the Christian Church. It is supposed that persecution and the presence of heresy led to its institution. During the time of those early persecutions it stands to reason that the heads of the Church must have been aware of the probability of some at least of those who had been baptized of receding from their vows and thus sinning away their Baptismal grace. It was but natural that they should adopt every precaution to ascertain the character of those whom, by Baptism, they admitted to the Christian covenant. They required, therefore, that some of their own body answer for the real conversion of the presumed neophyte, and should also be SURETIES for the fulfilment of the promises then made. Then there were the probabilities during persecution that the parents might not outlive the violence of the times and be enabled to watch over the moral and religious education of their baptized children. The Church was anxious not to lose these lambs of the Flock, and so it was a wise and godly provision that there should be some one who, in default of their parents, surviving or {244} in case of their apostasy, might see to it that their godchildren were "brought up to lead a godly and a Christian life." The advantages arising from this ancient institution ofSponsorswere so great that it has been continued throughout all ages of the Church. And even in this present time, if all Sponsors would fulfil their duties, many a child now lost to the Church, might have been saved to it and brought up in the nurture and admonition of the Lord. In the case of Baptism of Infants, the significance ofSponsorsis very great, in that Baptism is a covenant, in which God on the one hand is represented by His Minister, and the child is represented by his Sponsors, who answer for him and agree to see to it that this child shall be virtuously brought up and so trained that it shall lead the rest of his life according to this beginning. The Sponsors are called Godfathers and Godmothers because of the spiritual affinity created in Baptism, their responsibility for the training of the child being almost parental. (See BAPTISM, HOLY; INFANT BAPTISM; also NAME, THE CHRISTIAN.)
Stalls.—Seats in the choir (i.e., chancel) for Clergy andChoristers, commonly called Choir Stalls.
Standing Committee.—The general Canons of the American Church provide that in every Diocese there shall be aStanding Committee(usually composed of not less than three Clergymen and two laymen who shall be communicants) to be appointed by the Convention thereof, whose duties, except so far as provided for by the Canons of the General Convention, may be prescribed by the Canons of the respective Dioceses. In every Diocese where there is a Bishop the {245} Standing Committee acts as his Council of Advice. It recommends to him persons to be admitted to Holy Orders or as Candidates for Holy Orders, etc. As the representative of the Diocese, it gives its consent to the consecration of a Bishop elected by any other Diocese. When there is no Bishop, the Standing Committee becomes the ecclesiastical Authority of the Diocese for all purposes declared in the Canons.
State of Salvation.—By Holy Baptism we are admitted into Christ's Church, His Kingdom of grace, which in the Church Catechism is declared to be a "State of Salvation,"i.e., a Christian condition in which it is quite certain the salvation of God is within our reach and in which as we are responsive to all its overtures of grace we may grow into the likeness of God's dear Son. Our final salvation is dependent on our continuance in this state of Salvation by God's grace unto our life's end.
Stephen, Festival of Saint.—A Holy Day of the Church observed on December 26, in memory of St. Stephen the Proto-martyr,i.e., thefirstChristian martyr. The position of the three Holy Days after Christmas is remarkable. We have here brought into immediate nearness to the Birth of Christ the three kinds of members who are joined to Him by martyrdom, viz., those who are martyrs both in will and deed, as St. Stephen; those who are martyrs in will but not in deed,i.e., escaped with life as St. John; and lastly, those who are martyrs in deed, but had no wills of their own to sacrifice to God, as the Holy Innocents. The Festival of St. Stephen dates as far back as the Fourth Century. The reason for its institution is thus {246} given by an ancient writer, "Christ was born on earth that Stephen might be born in heaven." Nothing is known of St. Stephen before his selection for ordination as a Deacon, but in the 6th and 7th chapters of the Book of the Acts of the Apostles is given a very full account of his being made a Deacon; of his doing "great wonders and miracles among the people," because he was "full of faith and power"; of his accusation and eloquent defense, and finally of his martyrdom by stoning, in the midst of which, like his Divine Master, he prayed for his murderers. In ecclesiastical art, St. Stephen is represented as a Deacon holding stones in a napkin or in his robe or in his hand.
Stir Up Sunday.—A popular name given to the Sunday next before Advent, from the first two words with which the Collect for the Day begins, viz.: "Stir up, we beseech Thee, O Lord, the wills of Thy faithful people," etc. This Sunday is the end of the Christian Year, and consequently a time of review, gathering up the fragments that remain, that so with renewed strength and stronger purpose—stirred up wills, we may enter on the new year which begins on the following Sunday.
Stole.—A long band or scarf of silk worn by the Priest around the neck and hanging down in front to about the knees. It is one of the Altar vestments and should be worn when administering any Sacrament. The stole should be of the proper color of the Church Season and may be white, green, red, violet or black. It is intended to symbolize the ropes or bands with which our Lord was bound to the pillar when He was {247} scourged. It also signifies the yoke of patience which the Minister of Christ must bear as the servant of God. When worn by a Deacon, it is placed on the left shoulder and fastened under the right arm. (See VESTMENTS; also KISSING THE STOLE.)
Subdeacon.—In former times the name given to him who assisted the Celebrant at the Holy Communion was Deacon, and the nameSubdeaconto one who waited on the Deacon as the Deacon waited on the Celebrant, and he was permitted to read the Epistle. In time, however, these attending clergy came to be called by names characteristic of the most conspicuous parts of their duties, viz.: the Gospeler and Epistoler.
Substance.—A word derived from the Latin, used in Theology as the equivalent of the Greek wordousia, meaning "essence," and used in the definition of the nature of the Godhead. Thus we say that God is one in substance (i.e., essence) but in Persons, Three. The word is found in the Creed in the article which speaks of the Son as "Being of one substance with the Father."
Suffrages.—The intercessory versicles and responses after the Creed in Morning and Evening Prayer and towards the end of the Litany, are so called.
Sunday.—(See LORD'S DAY.)
Sunday Letter.—(See DOMINICAL LETTER.)
Sunday-schools.—Sunday-schools were originated in the Church of England by one of its clergy, the Rev. Thomas Steck, who afterwards, in 1780, called in Mr. Robert Raikes, a layman, to assist him. Such schools gradually spread and increased, until to-day it {248} is said that the Sunday-schools of the world number three millions of teachers and over thirty millions of scholars. Of late years especially the Sunday-school has become a most important factor in our Church life, and yet notwithstanding its very manifest purpose it is ever presenting problems very difficult to solve. These perplexing problems no doubt arise from two main causes, (1) a practical, though oftentimes unconscious, ignoring of the Church's own order and method and (2) from the mixed conditions of the religious world of to-day "by reason of our unhappy divisions." As far as can be seen, all that has been written, published and preached on this subject seems to resolve itself into simply this—Try to do the best you can with the material you have, the short time allotted to this work, usually one hour a week, and the absolute voluntaryism of the whole undertaking. And yet in spite of this discouraging outlook, there can be no doubt that the Sunday-school offers one of the very best fields for genuine Church work and is "worth while," as has been fully demonstrated in many places of earnest toil for God. This work is far-reaching in its influence and no estimate can be given of the possible good it may do in moulding lives. The Rev. G. W. Shinn, D.D., speaking of the Sunday-school sets forth its object as follows: "It offers to aid parents, sponsors and pastors in developing the religious life of the young, in filling their minds with the Truths of our most holy Faith, and in training them to serve God faithfully in their day and generation. Whatever its defects of administration, this is its aim."
Super-Altar.—A small portable slab of stone used {249} to consecrate upon and placed on an unconsecrated Altar or a wooden Altar.
Super-Frontal.—A covering on the top of the Altar which hangs down eight or ten inches in front, varying in color according to the Church Season.
Sureties.—(See SPONSORS.)
Surplice.—The outer garment, made of linen, worn over the cassock by the officiating minister during the Church service. It is a loose flowing vestment, generally reaching to the knees, having broad, full, open sleeves. It is not specially a Priestly garment, as it is worn by Deacons and also by Lay-Readers, and in a modified form by choristers. The word is derived from the Latin,superpelliceum, meaning an over-garment. (See VESTMENTS.)
Surpliced Choir.—When the body of singers of the Church service is composed of boys and men they are vested in cassocks and surplices or cottas and given a place in the Chancel. This is a very ancient usage in the Church of God, reaching back to the Temple service at Jerusalem. In the description of that service given in 2 Chronicles 5:12 and 13 we read: "Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen . . . stood at the east end of the Altar . . . praising and thanking God." In this whole passage we see the original of those surpliced choirs by which the same Psalms of David have been sung in every age of the Christian Church.
The surpliced choir has always been a feature of the Anglican Church, peculiar to it as a national custom. {250} And as the American Church is the daughter of the English Church, having derived from her all her great treasures of devotion and beauty in worship, so she, too, employs the vested choir and encourages its use. In this connection, it is interesting to note that the first mention of a surpliced choir in America is in connection with old St. Michael's Church, Charleston, S. C. In the history of this parish may be found the following interesting reference to the vested choir: "In 1798 there was a bill for 'washing the surplaces (sic) of clergy and children.' A little earlier the Vestry requested the Rector to entertain, at their expense, six of the boys on Sunday as 'an incitement for their better performance of the service'; and in 1807 the organist was requested to have at least twelve choir boys."
Thus as early as the end of the Eighteenth Century the music of the Church was rendered by a surpliced choir in a Southern parish. For some reason vested choirs were given up in the American Church and for many years little or nothing was heard of them. But after a while when the Church here got more thoroughly established and began to put on strength we find that its growing devotion demandedthe restorationof the vested choir. This demand became so general that to-day there are very few parishes in which the music is not thus rendered. This is not to be wondered at, for it is found by actual experience that the surpliced choir of men and boys, numbering from twenty to sixty voices according to the size of the parish, is better suited to render the Church's music, more in keeping with the Church's devotions and {251} more inspiring and helpful to the congregation. Many a parish has thus been lifted up, strengthened, the services made more attractive and the attendance at them increased, because the music rendered in this manner becomes thoroughly congregational, such as the people themselves can join in and make it their own.
Sursum Corda.—The Latin title of that portion of the Communion Office which begins, "Lift up your hearts," which the Latin words mean. This is found almost word for word in every known Liturgy from the earliest times, and without doubt has come down to us from the Apostolic Age. Even at so early a date as A.D. 252 we find St. Cyprian giving an explanation of the meaning and purpose of theSursum Cordaas follows: "It is for this cause that the Priest before worship uses words of introduction and puts the minds of his brethren in preparation by saying, 'Lift up your hearts'; that while the people answer, 'We lift them up unto the Lord,' they may be reminded that there is nothing for them to think of except the Lord."
Symbol.—The ancient name for "Creed," which in the Greek language was calledSymbolon,i.e., watchword, by which as the sentinel recognizes a friend, so the Christian soldier is distinguished from the open enemies or false friends of the Religion of Christ.
Synod.—The word used in the Eastern Church for what is called in the Western Church aCouncil. It is from a Greek word meaning coming together. (See COUNCIL.) {252}
Table.—(See Lord's Table.)
Te Deum.—The Latin title of the hymn beginning "We praise Thee, O God," sung after the First Lesson at Morning Prayer. It is one of the oldest of Christian hymns. The old tradition that it was first sung impromptu and antiphonally by St. Ambrose and St. Augustine at the Baptism of the latter in A.D. 386, is not now accepted, as there is evidence to show that the Te Deum is much older than the time of St. Ambrose. So early as A.D. 252, we find St. Cyprian using almost the same words as occur in the Te Deum. It is now generally believed that this noble canticle in its present form, is a composition of the Fourth or Fifth Century and that it represents a still more ancient hymn. The Te Deum is sung in the Church service every day except during Advent and Lent when theBenediciteis sung instead.
Ten Commandments.—(See DECALOGUE.)
Temperance.—(See CHURCH TEMPERANCE SOCIETY.)
Ter Sanctus.—MeaningThrice Holy. The Latin title of the hymn in the Communion Office beginning "Holy, Holy, Holy." This hymn is of the most ancient origin and forms part of all the oldest Liturgies. In the Liturgies of St. Basil and St. Chrysostom, it is called the "Triumphal Hymn."
Testimonials.—The general Canons of the Church prescribe that when the Standing Committee of a Diocese recommends to the Bishop a candidate for Holy Orders for ordination to the Diaconate or {253} Priesthood, that it shall present to the Bishop a certificate or testimonial to the effect that the candidate "hath lived piously, soberly and honestly, and hath not since his admission as a candidate for Orders, written, taught or held anything contrary to the doctrine and discipline of the Protestant Episcopal Church." The action of the Committee in recommending such person to be admitted a candidate for Holy Orders was based on testimonials made by the Clergy and laymen who knew the candidate personally. So, also, when a Bishop is elected, testimonials of his election by the Convention which elected him, and from the House of Deputies of the General Convention, or from the Standing Committees of the various Dioceses, of their approbation of his election and also of his fitness for the office of a Bishop, must be presented to the House of Bishops before order can be taken for his consecration.
Thanksgiving.—(See GENERAL THANKSGIVING, THE.)
Thanksgiving Day.—The day appointed by the Civil Authority for the rendering of thanks to God for the blessings bestowed on this land and nation during the year. It usually partakes of the nature of a Harvest Home Festival, prompted no doubt by the character of the service set forth in the Prayer-book to be used on this day, entitled, "A Form of Prayer and Thanksgiving to Almighty God for the Fruits of the earth and all other Blessings of His Merciful Providence." It is interesting to note that the first Thanksgiving Day in America was appointed, not by the Pilgrims, as many persons mistakenly believe, but by members of the Church of England. It was {254} celebrated at Monhegan, off the Maine coast, near the mouth of the Kennebec river, as far back as 1607—thirteen years prior to the arrival of the Mayflower in Plymouth Harbor—and Chaplain Seymore preached a sermon "gyving God thankes for our happy metynge and saffe aryvall into ye countrie." The earliest Thanksgiving Day of the Plymouth colonists was in 1621.
Theological Virtues.—The three virtues,Faith,HopeandCharityorLove, as enumerated by St. Paul in the 13th chapter of 1 Corinthians, are called Theological Virtues because they are the gift of God and have God for their object. They may be explained as follows:
FAITH is a gift of God, infused into our souls, whereby we firmly believe all these things which God has revealed.
HOPE is a gift of God, which helps us to expect with confidence that God will give us all things necessary to salvation, if we only do what He requires of us.
CHARITY is a gift of God, whereby we love Almighty God above all things for His sake and our neighbors as ourselves.
Thirty-nine Articles.—(See ARTICLES OF RELIGION.)
Thomas (St.) the Apostle.—The Twenty-first Day of December is observed in memory of St. Thomas, who was called by our Lord to be an Apostle. We find very little in Holy Scripture concerning St. Thomas, but there are four sayings of his recorded which are indicative of his character. They are as follows:
1. "Lord we know not whither Thou goest, and how can we know the way?"—St. John 14:5. {255}
2. "Let us also go, that we may die with Him."—St. John 11:16.
3. "Except I shall see in His hands the print of the nails and put my fingers in the print of the nails and thrust my hand into His side, I will not believe."—St. John 20:25.
4. "My Lord and my God."—St. John 20:28.
From these sayings we see in St. Thomas, (1) the spirit of inquiry, (2) bravery in the face of danger, (3) his doubt and unbelief, and (4) strong conviction and the triumph of faith. An ancient writer declared that "by this doubting of St. Thomas we are more confirmed in our belief than by the faith of the other Apostles." It is upon this fact that the Collect for the Day is founded. St. Thomas is said to have carried the Gospel to the Parthians, Medes, Persians and Chaldeans, among whom he founded the Church. It is believed, also, that he preached the Gospel in India. He suffered martyrdom, having been put to death by the Brahmins at Taprobane, now called Sumatra. In ecclesiastical art, St. Thomas is represented as handling our Lord's wounds; or in reference to his martyrdom, with a lance or spear; also, holding a carpenter's square.
Three Hours' Service.—A solemn service quite generally held in our Churches on Good Friday, from 12 M. to 3 P. M. in commemoration of our Lord's Agony on the Cross. It usually consists of meditations, or short addresses, on the Seven Words on the Cross, or on kindred topics, interspersed with hymns on the Passion, special prayers, and spaces of silence for private intercession. If well conducted it is a {256} most impressive and helpful service and serves to bring out the awful events of that momentous day when the Saviour of men was cruelly put to death by those whom He came to save.
Thurifer.—The name given to one who bears the censer in services where incense is used.
Thursday, Holy.—(See ASCENSION DAY.)
Thursday in Holy Week.—(See MAUNDY THURSDAY.)
Tierce.—The third hour or 9 A. M. One of the SEVEN CANONICAL HOURS (which see).
Tradition.—A term used in the Thirty-fourth Article of Religion to denote customs, rites, forms and ceremonies of the Church which have been transmitted by oral communications or long established usage, and which though not commanded in so many words in Holy Scripture, yet have always been used and kept in the Holy Catholic Church. For this reason they are revered, practiced and retained in its various branches at the present time. Such traditions are the following:
1. The observance of the first day of the week instead of the seventh.
2. The observance of the Christian Year, or the system of Feasts and Fasts and Holy Seasons according to the events in our Lord's Life.
3. The Baptism of Infants.
4. The use of Liturgical worship.
5. The use of vestments by the ministers in divine service.
6. The arrangement of our churches after the model of the Temple. {257}
7. The observance of the seven hours of prayer.
8. The sign of the Cross in Baptism and at other times.
9. The choral service.
All these traditions of the Universal Church are retained or permitted by the American branch of the Church.
It is also to be noted that bytraditionis meant the uniform teaching of the Church from the beginning,i.e., the witness that the Church bears by the writings of the Fathers and the enactments of her General Councils to the Truths of the Christian Religion and the interpretation of Holy Scripture. This is in accord with St. Peter's words, "No prophecy of the Scripture is of any private interpretation." Inasmuch as the Church is the "Witness and keeper of Holy Writ," and that it is upon her testimony that we know what is the Bible, it is but reasonable to defer to her interpretation, her universal customs and traditions as to its meaning. (See UNDIVIDED CHURCH; also FATHERS, THE.)
Transepts.—When churches are built in the form of a cross they have two wings, one on each side, projecting at right angles with the nave and chancel. These projected wings, forming the arm of the cross, are called thetransepts, north and south.
Transfiguration, The.—A Feast of the Church observed on August 6, in commemoration of our Lord's Transfiguration on the Mount in the presence of His three disciples, St. Peter, St. James and St. John. It is a restored Festival in our Calendar. The American Church having thought good to order a revision of {258} the Prayer-book after a hundred years use of it as set forth in the year 1789, completed this revision in 1892 after fifteen years of labor spent upon it. The first action taken on the subject was by the General Convention in 1883, when among other changes and restorations the Feast of the Transfiguration was restored to the Calendar and appointed to be observed August 6. This date it is thought is the actual time of the year at which the Transfiguration took place. As a day of commemoration, this Festival has been observed in the Eastern Church since A.D. 700, and in the Western Church since the year 450. It was ordered to be universally observed in A.D. 1457. We cannot doubt that its restoration to our Calendar is a decided gain to our spiritual treasury of devotions and instructions, for it commemorates an event in our Lord's Life which has deep significance in relation to our Lord Himself and also to our own spiritual life. Our Lord, before His last journey to Jerusalem, took the three chief Apostles with Him into a high mountain and then as He prayed, He was transfigured before them. His raiment became white as the light, His face shone as the sun, and Moses and Elias appeared and talked with Him. "And there came a voice out of the cloud, saying, This is My beloved Son, hear Him." It was thus that His Divine nature was revealed and enabled the Apostle St. John to testify, "We beheld His glory, the glory as of the Only Begotten of the Father." Proper Lessons and Proper Psalms for the services for this day as well as Collect, Epistle and Gospel emphasize the importance of the Feast of the Transfiguration and mark it as one of the {259} great days of the Church. The ecclesiastical color is white.
Trefoil.—An ornament used in Gothic architecture, formed by mouldings in the head of window lights, tracery, panelings, etc., so arranged as to resemble thetrefoil, (i.e., three leaved) clover, as an emblem of the Trinity.
Trine Immersion.—The name given to the practice in the Primitive Church, of dipping a person, who was being baptized, three times beneath the surface of the water,i.e., at each name of the three Persons in the Blessed Trinity. When Baptism was by affusion or pouring, as is usual at the present time, the affusion was also trine. The Apostolic canons insisted so strongly on this mode of Baptism that they enjoined that the Bishop or Priest who did not thus administer it should be deposed. This threefold method of Baptism still prevails in the Church and is the only proper method of administering this sacrament.
Trinity, The Holy.—A name applied to the Godhead and signifying Three in One and One in Three—the Father, the Son, and the Holy Ghost—a doctrine which is held by all branches of the Catholic Church, and by the greater number of the various Christian denominations. The word "Trinity" is not found in the Bible and is said to have been first used by Theophilus, Bishop of Antioch, in the second century as a concise expression of the Christian Faith concerning the Godhead, that "there is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness; the Maker and Preserver of all things both visible and {260} invisible. And in the unity of this Godhead there be three Persons, of one substance, power and eternity: the Father, the Son, and the Holy Ghost." (Art. I). The doctrine of the Trinity deals with matter beyond reason but not contrary to reason; is the subject of Revelation and as such is proposed to our faith faculty. For this reason it is called a Mystery of the Gospel.
Trinity Season, The.—The long period between Trinity Sunday and the First Sunday in Advent is so called. Its length is dependent on the time Easter is kept and may include as many as twenty-seven Sundays. The devotions and the Scriptural Lessons are intended to bring before us the moralities of the Gospel and the practical duties of the Christian life. Or as Bishop Coxe has finely expressed it, "The first half of the year is devoted to Doctrine primarily, and to Duty as seen in direct relation to Doctrine. So, the second half is devoted to Duty primarily, and to Doctrine only as reduced to practical Piety, Thus is the Christian Year divided between the Creed and the Decalogue." The Last Sunday of the Season is observed as the "Sunday next before Advent," but is popularly called "Stir up Sunday" from the first two words of the Collect for the Day. The Church color for the Trinity Season is green.
Trinity Sunday.—Trinity Sunday is a Festival of late institution, as the day on which it is observed was originally kept as the Octave of Whitsun Day. It was not until A.D. 1260 that it was first directed by the Synod of Aries to be observed by the whole Church as Trinity Sunday, although Thomas a Beckett is said to have instituted this Festival in England in {261} A.D. 1162, and reference is made to it as early as A.D. 834. The observance of this day is very significant and rounds out or completes the former commemorations of the year. As set forth in "Thoughts on the Services," "The Church's services have culminated; to-day they mount up to the Throne of the Godhead; for knowing the Son and the Holy Ghost, we know the Father also, and that these Three are not three Gods, but one God. The Church to-day celebrates the glory and majesty of God in His essence and in His works. In the wordTrinity, she simply sums up what is revealed concerning Him,—that in Substance He is One, but in Persons, Three. . . . The Collect enables us to worship theUnitywhich exists in the power of the Divine Majesty, even while we acknowledge the glory of the Eternal Trinity." Proper Lessons, Proper Psalms and Proper Preface in the Communion Office emphasize the importance of the Festival and mark it as one of the great days of the Church. The ecclesiastical color is white.
Trisagion.—A Greek word meaning the same asTer Sanctus,i.e., "Thrice Holy," but it is not used in the Greek Church for the same thing, but is the title of the respond used in the Reproaches and other services, namely, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us."
Triumphal Hymn.—The ancient name given to the Ter Sanctus, the hymn in the Communion office beginning, "Holy, Holy, Holy."
Triumphant, The Church.—The Church in Heaven. (See CHURCH CATHOLIC.) {262}
Tunicle.—A vestment worn by the Subdeacon or Epistoler at the celebration of the Holy Communion; somewhat similar to the Dalmatic worn by the Deacon or Gospeler, but shorter, narrower and not so elaborately embroidered.
Turning to the East.—(See EAST, TURNING TO.)
Twelfth Day.—A popular name given to the Feast of the Epiphany which occurs twelve days after Christmas. Many social rites and customs have long been connected with the evening of this Festival, which is commonly called "Twelfth Night."
Unction.—(See ANOINTING THE SICK.)
Undivided Church.—In the great work of the Reformation in the Sixteenth Century, the Church of England did not seek to introduce innovations, to erect a new church in the place of the old, or to change the old religion for a new religion. What it aimed to do was to retain its ancient heritage, but at the same time to free the old Church from certain grave abuses, to purify the old religion from many harmful superstitions which had sprung up during the Middle Ages. Thus "the continuity of the English Church was the first principle of the English Reformation." In all the work of Reformation, covering a long period of time, the appeal was constantly made to the primitive standards of theUndivided Church; to Holy Scripture as interpreted by the teaching and customs of the Primitive Church, {263} the writings of the Fathers and the decisions of the General Councils. The reasonableness of this appeal will appear when we consider that it is this early age of Christianity, the age nearest to the time of the Apostles, which best preserved the personal instructions of the Twelve, which was most likely to be in accord with the Will of our Lord and which maintained the Church's unity unimpaired. It was during this time, because the Church was one and undivided, that the Canon of Scripture was established, that it was possible to hold the Ecumenical Councils which defined "the Faith once delivered to the Saints," and gave us the Creeds as the "Rule of Faith." For this reason the English Church in her Reformation appealed to the practice, teaching and decisions of theUndivided Church. It was thus she was enabled to preserve her historic continuity. The original Unity of the Church was finally broken by the great schism between the East and the West which took place A.D. 1054, (See TRADITIONS; also FATHERS, THE.)
Unity, Church.—The most apparent, most manifest teaching of Holy Scripture is the unity or oneness of the Church of Christ. It was for this our Lord prayed, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me" (St. John 17:25). We have in these words declared the purpose of such unity, viz.: "that the world may believe." So, also, St. Paul wrote, "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one Body and one Spirit, even as ye are called in one hope of your calling; one Lord, one {264} Faith, one Baptism, one God and Father of all" (Ephesians 4:3-6). Again, in the New Testament the Church is called the Body of Christ, the kingdom of heaven, the Bride, and its people are declared to be branches of the one Vine Jesus Christ Himself. "The great thought running through all the New Testament descriptions of the Church is that of the Church's unity in itself through its union with Christ the Head." There is not the slightest warrant in the Bible for the present state of our divided Christianity, which is simply the result of sin and man's waywardness. This truth is becoming more and more realized among many earnest and thoughtful men in all religious bodies and they are longing and praying for the Reunion of Christendom. This desire has also developed a study of Church History which heretofore has been a much neglected department of Christian knowledge. This more general study of the history of the Church has already been productive of the greatest good. It has given men broader views and a clearer conception of that kingdom of grace, of which Christ is the Head and which is to be the one, living witness whereby the world may be brought to believe that the Divine Father hath sent His Son to be the world's Saviour. For this blessed consummation many earnest and devout men in all places and in almost every communion are using daily the following beautiful
"O Lord Jesus Christ, who saidst unto Thine Apostles, Peace I leave with you, My Peace I give unto you: Regard not our sins, but the faith of Thy {265} Church; and grant her that Peace and Unity, which is agreeable to Thy Will, Who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen."
(See UNDIVIDED CHURCH.)
Unleavened Bread.—From time immemorial the bread used in the Holy Communion has generally been unleavened, or wafer bread as it is sometimes called, from its shape, being made round like a wafer. Unleavened bread is used from a sense of reverence, using something specially made for so holy a purpose, and also because unleavened bread is not so likely to crumble as ordinary bread. It is also believed that this was undoubtedly the kind of bread our Lord used when He instituted the Blessed Sacrament.
Use.—This is an ecclesiastical term to designate the Liturgy or Prayer-book peculiar to any Diocese or national Church and differing from other Liturgies in minor details. For example, in the early ages of the English Church there were different "uses," or customs, such as the Salisbury or "Sarum Use "; meaning the Prayer-book set forth by Osmond in A.D. 1085, and used in the Diocese of Salisbury. So also, there was the "Use of Bangor," the "Use of York," the "Hereford Use," etc., but all these differing "uses" were finally superseded by the one national use, the present Prayer-book of the Church of England. The American Prayer-book is declared in the title page to be "The Book of Common Prayer and Administrations of the Sacraments and other Rites and Ceremonies of THE CHURCH (Catholic)According toTHE USE of the Protestant Episcopal Church in the United States of America." {266}
Veil.—(See CHALICE VEIL.)
Veni Creator Spiritus.—The Latin title of a very ancient hymn tothe Holy Ghost, sung in the Ordination Offices, appropriate toWhitsun Day, and formerly sung at the celebration of the HolyEucharist. The authorship of this hymn is commonly ascribed to St.Ambrose, A.D. 350. The first English version (added to thePrayer-book in 1662) has been attributed to John Dryden.
Venite Exultemus.—Meaning, "O come, let us sing," the Latin title of the 95th Psalm, sung as the first canticle at Morning Prayer as an Invitatory to the use of the Psalter. (See INVITATORY.)
Verger.—The name originally given to one who carried theverge, or staff, before a cathedral or collegiate dignitary. The name is now commonly applied to a paid usher.
Versicles.—Little verses or sentences uttered by the officiating minister with corresponding replies or responses by the congregation. For example,
V. O Lord, open Thou our lips.R. And our mouth shall show forth Thy praise.
This feature of Public Worship has prevailed in the Christian Church from the most ancient times, as we find it mentioned as early as A.D. 543 as being even then of ancient origin. This is with special reference to the Versicles after the Lord's Prayer in the Daily Offices, which have been called the SURSUM CORDA of the Daily services. (See RESPONSIVE SERVICES.) {267}
Vespers.—One of the SEVEN CANONICAL HOURS (which see). It was from the ancient offices of Vespers and Compline that the present service of Evening Prayer was compiled. This service is sometimes now called Vespers and also EVEN SONG (which see).
Vessels, Sacred.—The vessels used in celebrating the Holy Communion are so called, from the sacred purpose for which they are intended. These sacred vessels are the Chalice, Paten and Flagon, which should be made of silver or gold only—the best that we have for so sacred a purpose.
Vestments.—It has been pointed out that "The clergy and all who act ministerially in divine service are clad in surplices and other vestments, not that they may have a decent and uniform appearance in sight of the congregation, but as wearing robes distinctive of their office in ministering before Him whom they worship." In this statement we have a rationale, so to speak, of the use of vestments, and it is a very striking fact that such use has universally prevailed in the Historic Churches from the most ancient times. (See EUCHARISTIC VESTMENTS.) Of the vestments thus worn in the Church's services there are first the Eucharistic Vestments, namely:
THE AMICE, is a broad linen band richly embroidered, first placed on the head and then dropped on the shoulders as a covering for the neck and is intended to symbolize the Helmet of Salvation. It also symbolizes the linen cloth with which the Jews blindfolded our Lord.
THE ALB, a long white linen garment with narrow sleeves tied at the waist by a white cord. It is {268} emblematic of purity and innocence and also of the ministerial office. It also represents the white garment in which Herod clothed our Saviour.
THE GIRDLE, used to confine the Alb at the waist, is emblematic of the work of the Lord, to perform which the sacred ministers gird up, as it were, their loins. The girdle, and also the stole and maniple are intended to represent the cords and fetters with which the officers bound Jesus in His Passion.
THE MANIPLE is a scarf like a short stole, worn on the left arm over the sleeve of the Alb by the Celebrant. It is made of silk, with a fringe and embroidered with three crosses.
THE STOLE (which see). When used at the Celebration it is worn crossed on the breast and kept in place by the girdle. Like the girdle and maniple, it symbolizes the ropes or bands with which our Lord was bound to the pillar when He was scourged.
THE CHASUBLE is a circular cloak worn over the Alb and hanging from the shoulders. It is universally called "the Vestment" because it isthecharacteristic Eucharistic robe of all Christendom and has been so from the earliest age of the Church. The rationale is thus given: "The over-vesture or chasuble as touching the mystery signifieth the purple mantle that Pilate's soldiers put upon Christ after that they had scourged Him. And as touching the Minister, it signifieth charity, a virtue excellent above all others."
Other vestments worn by the clergy are the cassock, the surplice, biretta, hood, and when assisting at the Holy Communion, the Dalmatic and Tunicle; and by Bishops, the chimere, rochet, mitre and cope (this last {269} may also be worn by a Priest); each of which is described under its proper head, to which the reader is referred.
Vestry.—The name given to the room attached to or within the church building, used for vesting in, or in which the vestments are kept. From the old custom of parish meetings be held in it, such meetings were called the Vestry; a name that has since been applied to the representatives of the parish elected annually to manage its financial and secular affairs. It is to be noted that there is nothing to be found in the Primitive Church corresponding to the modern Vestry. This fact may explain why it is that the Vestry System, as such, is ever presenting problems difficult to solve. The "Vestry Problem" has commanded the attention of the General Convention from time to time, but so far nothing has been presented for its solution. The purpose and duties of the Vestry as commonly understood may be stated as follows: It is the duty of the Wardens and Vestry (it ought to be always with the advice of the Bishop) to consider and determine upon the election of a minister when the Rectorship is vacant; to see that the minister is well and properly supported, sufficiently and punctually paid; to make and execute all contracts for the erection of church edifices, rectories and other church buildings; to provide for their furnishing and repair and due preservation; to hold all Church property as Trustees of the Parish, and as such generally to transact all temporal and financial business of the Parish. (For the duties of Wardens, see Church Wardens.)
Via Media.—A Latin term, meaningmiddle course{270} as between two extremes. The term is used to describe the Anglican or Episcopal Church as avoiding Romanism on the one hand, and Protestantism on the other.
Viaticum.—A term used to describe the Holy Communion administered to a dying person. A Canon of the Nicene Council (A.D. 325) provided that no one should "be deprived of his perfect and most necessaryviaticumwhen he departs out of this life." The word means "a provision made for a journey."
Vicar.—A term introduced from the English Church and applied to one who has charge of a chapel connected with a Parish, as his sole charge. For example, the term has been applied to certain clergy of Trinity Church, New York, who have charge of chapels which possess the dignity of parishes, but the support of which is derived mainly from the Parish Corporation. In the English Church, the Rector, or chapter, or religious house or even a layman, has the whole right to the income of the Parish but the Vicar only to a certain portion of it as the Pastor of the Flock. The origin and meaning of this title as used in the Church of England are thus given in Blackstone's Commentaries, "These appropriating corporations, or religious houses, were wont to depute one of their body to perform divine service in those parishes of which the society was the Parson. This officiating minister was in reality no more than a curate, deputy or vicegerent of the appropriator, and therefore calledvicariusorvicar."
Vigils.—Vigils are theEvensbefore certain Feasts. In the ancient use of the Church, Festivals were {271} commonly ushered in by the attendance of preceding vigils, or watchings all the night as a preparation for the solemnities of the following day, and were observed with fasting and prayer.
Vincent, Rule of Saint.—St. Vincent of Lerins who died A.D. 304 has always been revered in the Church and is known as the author of the saying, "Quod semper, quod ubique, quod ab omnibus, creditum est," meaning what has been done or believedalways,everywhereandby allis to be accepted. The principle involved in these words is the test of orthodoxy and the sanction for the Church's usages. St. Vincent's rule, therefore, still holds good, for nothing can be of the Faith, as necessary to be believed unless it can satisfy the tests of antiquity, universality and general consent. (See TRADITIONS; also UNDIVIDED CHURCH.)
Virgin Mary.—(See BLESSED VIRGIN MARY.)
Virtues, The Cardinal.—The four virtues, namely, Prudence, Justice, Temperance and Fortitude, which Solomon sets forth in the Book of Wisdom, VIII, 7, are called Cardinal Virtues because they are most important in the Christian Life. They may be briefly defined as follows:
PRUDENCE, choosing the right and knowing what means to employ for accomplishing it.
JUSTICE, rendering to all their dues.
TEMPERENCE, the virtue of self-control in all things.
FORTITUDE, bravery in doing God's Will.
Virtues, Theological.—(See THEOLOGICAL VIRTUES.)
Visitation, Episcopal.—(See BISHOP'S VISITATION.)
Visitation of Prisoners.—The title of an Office {272} in the Prayer-book. It is not contained in the English Prayer-book but was taken from the Irish Book of Common Prayer of 1771 and inserted in the American Prayer-book in 1789. This is a very comprehensive and appropriate Office, proving of great value to the Clergy who are called to minister to the spiritual wants of prisoners.
Visitation of the Sick.—A requirement of the Church is that "When any person is sick, notice shall be given thereof to the Minister of the Parish." When the Minister visits such sick person, the Prayer-book provides a service which may be used, entitled "The Order for the Visitation of the Sick." This service was first set forth in 1549 but was added to in 1662, since which date it has remained practically unchanged. It is a very beautiful and affecting service, bringing great peace and comfort to the sick and is another fine illustration of the tender care our Mother Church shows for all her children in all conditions of their life. As there is so much misapprehension as to the meaning and purpose of the ministrations of Christ's Ministers at the bedside of the sick, we give the following excellent comment on this Office in Wheatley's Treatise on the Prayer-book: "Though private friends may pray for us and with us, yet we can by no means place such confidence in their prayers, as we may in those sent to Heaven in our behalf by such as are peculiarly commissioned to offer them. For this reason it is enjoined by St. James in his Epistle, that if any be sick, they shall call for the Elders of the Church. From this it may be observed, that the care of sending for the Minister {273} is left to the sick. For the Priest himself, it is very probable, may never have heard of his sickness; or, if he has, may not be so good a judge when his visit will be seasonable. For this reason it is ordered by the rubric that 'when any person is sick, notice shall be given thereof to the Minister of the Parish'; Not when the person is just expiring (as is too often done), but when the disease first discovers its approach. To put it off to the last scene of life, is to defer the Office till it can do no good. For when the sickness is grown past recovery, to pray for his restoration is only to mock the Almighty; and what spiritual advantage can be expected from the Minister's assistance to one who is unable to do anything for himself?"
Vow.—A promise made to God. Being brought into covenant withGod in Holy Baptism, the vows or promises made unto God in thatSacrament are three in number:
1. RENUNCIATION, by which we renounce the three great powers of evil,—world, flesh and devil.
2. FAITH, by which we confess our belief in the Name into which we are baptized—Father, Son and Holy Ghost, around which the articles of the Christian Faith as contained in the Apostles' Creed are grouped.
3. OBEDIENCE, by which we promise to serve God truly all the days of our life.
These three vows of Baptism cover the whole period of life—past, present and future, and are the basis of all godly and righteous living.
Over and above these vows of their Baptism members of Religious Orders make special vows to God,—vows {274} of poverty, obedience and chastity for the more efficient prosecution of the work they have undertaken for the glory of God and the benefit of souls.
Wafer Bread.—(See UNLEAVENED BREAD.)
Wardens.—(See CHURCH WARDENS.)
Warnings.—The Exhortations in the Communion Office announcing a future celebration are called "Warnings," and are intended to be a sufficient notification to the Communicants so that they may make their preparation for the receiving of the Communion. Where there are frequent celebrations, as on every Sunday and Holy Day, "the rubric does not seem to enjoin their constant use, but to require this form of exhortation to be used at those times when the Minister thinks it necessary to 'give warning,' that is, to exhort his people, respecting the celebration of the Holy Communion. The tone of the rubric and of the exhortations is plainly fitted to a time of infrequent Communion."
Water.—In the Church Catechism it is declared that the outward visible sign or form in Baptism is, "Water; wherein the person is baptized. In the Name of the Father, and of the Son, and of the Holy Ghost." By the rubric in the Office for Holy Baptism it is directed that the Font is to be filled with "pure water." It is thus the Church fulfils our Lord's command, following literally His words, "baptizing them with water." Water, therefore, is the essential element of Holy Baptism, just as the bread and wine are the {275} elements in the Holy Communion. Water as used in Holy Baptism signifies "cleansing," The amount of water to be used the Church has always regarded as matter of indifference.
Wedding Ring.—(See RING.)
Wednesday.—In the earliest ages of the Christian Church its devotions were always characterized by both weekly and annual fasts. During the week the first Christians always kept two fasts; one onWednesday, the day on which our Lord was betrayed, and the other on Friday, the day on which He was crucified. Both the English and American Churches have perpetuated this custom by appointing Wednesday and Friday of each week as Litany Days.
Western Church.—A term frequently met with in Church history and denoting the Churches which formerly made part of the western empire of Rome,i.e., the Church in western Europe,—Italy, Spain, France, etc. The Church of England is also included under this term as being a branch of the Catholic and Apostolic Church.
Whitsun Day.—A high Festival observed in the Church on the fiftieth day after Easter, in commemoration of the outpouring of the Holy Spirit upon the Apostles on the day of Pentecost as "they were all with one accord in one place" in Jerusalem. Whitsun Day is the Birthday of the Christian Church, and as such it has been commemorated for nearly two thousand years by Christian people and observed by them with holy joy and deep thanksgiving for the fulfilment of our Lord's promise to send the Comforter to His comfortless people. {276}
By the devotions of Whitsun Day we have brought to our remembrance, in the most beautiful and striking manner, the operations of God by the Spirit's power. By Proper Psalms, Proper Lessons and Eucharistic Scriptures, and by Proper Preface in the Communion Service, we learn how that in the Holy Ghost and His Presence in the Church we have the great power and renewing grace of God made availing to us. The ecclesiastical color is red as symbolical of the "cloven tongues like as of fire," in which form the Holy Ghost lighted on the head of each of the Apostles. (See HOLY GHOST.)
As to the derivation of the word "Whitsun" there seems to be great uncertainty and difference of opinion. Some derive it from the wordwhite, shortened to "whit," in reference to the diffusions of light and knowledge which on this day were shed upon the Apostles, in order to the enlightening of the world; also in reference to this being the time of Baptism in the ancient Church, each candidate being clothed with white garments. Others derive it from the old Saxon wordwit, meaning wisdom which is the special gift of the Holy Ghost. Again others derive it from the wordPentecost, the original name of the Festival, through the GermanPfingsten, hence Pingsten, changed in the Saxon to Wingsten, and this being corrupted intoWhitsun, meaning, therefore the same as Pentecost, that is, the fiftieth day. (This last seems to be the most probable derivation as is seen in the use of the termsWhitsunMonday,WhitsunTide, etc.)
This Festival is of especial interest to Churchmen {277} as it was on Whitsun Day, June 9th, 1549, that the Book of Common Prayer, in English, was first used. "That day was doubtless chosen," says a beautiful writer, "as a devout acknowledgment that the Holy Ghost was with the Church of England in the important work then taken. May He ever preserve these devotional offices from the attacks of enmity orunwisdom, and continue them in that line of Catholic unity wherein He has guided the Church hitherto to keep them."