Communion of Saints.--An article of the Creed by which is meant
the fellowship with, or union in Christ of all who are one with
Him whether they are among the living in the Church on earth or
the departed in Paradise. The Communion of Saints is specially
realized in the Holy Eucharist. This spiritual food is our Lord's
own divine substance and life, by participation in which the faithful
Christian enters into a communion with his Lord which death cannot
end or even interrupt. All who enter, whether in the present or in
the past, into this communion with their risen Lord are thereby
bound together in holy fellowship one with another also. It is this
holy fellowship of those whom the Spirit has sanctified, one with
another and with their Lord, that we call the Communion of Saints.
(See ALL SAINTS' DAY.)
Compline.--One of the seven CANONICAL HOURS (which see).
Confirmation.--An ordinance of the Church, sacramental in character
and grace conferring. It is administered to those who have been
baptized and is effected by prayer and the Laying on of Hands by
the Bishop. Hence the Scriptural name for it is "The Laying on of
Hands." Its chief grace is the seven-fold {67} gift of the Holy Ghost
by means of which we are sealed, made firm or strong, and equipped
"manfully to fight under Christ's banner against sin, the world
and the devil." Confirmation is a further advance in the Christian
Life and entitles the recipient to be admitted to the Holy Communion.
The Scriptural authority for Confirmation is very manifest. Thus in
Acts 8:5-17, we have the first recorded Confirmation, and in the
19th chapter we find another account of the same administration. In
Hebrews 6:1, 2, we find Confirmation or the Laying on of Hands
mentioned as a first or foundation principle of the Doctrine of
Christ, as necessary to the health of the soul as Repentance, Faith,
Baptism, Resurrection and eternal judgment. In Ephesians 1:13 and 14,
it is spoken of as a "sealing," and made a plea for righteousness
of life: and in the fourth chapter, verse 30, it is spoken of in
the same way, as well as other passages which might be cited.
Confirmation having such Scriptural authority, it is to be noted
that it has always and in all places been practiced by the Historic
Church and that even at this present time nine-tenths of all
Christian people still hold to Confirmation as essential and
necessary to the religious life. While the above Scriptural authority
and universal practice are sufficient evidence that the use of
Confirmation is according to the mind of Christ, yet it will be
interesting to know the estimate of this holy ordinance by those
who have departed from the practice of the Universal Church, which
is given as follows:
Methodist Testimony.--"I was determined {68} not to be without it,
and therefore went and received Confirmation, even since I became a
Methodist preacher."--_Dr. Adam Clarke_.
Baptist Testimony.--"We believe that Laying on of Hands, with
prayer, upon baptized believers as such, is an ordinance of Christ,
and ought to be submitted unto by all persons to partake of the
Lord's Supper."--_Baptist Association, September 17, 1742_.
Congregational Testimony.--"The confession of the Name of Christ
is, after all, very lame, and will be so till the discipline which
Christ ordained be restored, and the Rite of Confirmation be
recovered in its full use and solemnity."--_Dr. Coleman, Boston_.
Presbyterian Testimony.--"The Rite of Confirmation thus administered
to baptized children, when arrived at competent years, shows clearly
that the Primitive Church in her purest days, exercised the authority
of a Mother over her baptized children."--_Committee of the General
Assembly_.
Consecrate.--To make sacred; to set apart for sacred use, as the
elements in the Holy Communion, Church buildings, etc. A Bishop is
said to be consecrated to his office by the act of Laying on of
Hands by other Bishops.
Consecration, Prayer of.--That portion of the Communion office
beginning with the words, "All glory be to Thee, Almighty God,"
etc., and by which the Bread and the Wine become the Body and the
Blood of Christ. This is the most solemn act of the whole service
and comprises (1) the words of Institution, (2) the Oblation and
(3) the Invocation, followed by the Intercessions. {69}
Consecration of Church Buildings.--The service provided in the
Prayer Book whereby a church building erected and paid for is
separated, by the administration of the Bishop from all unhallowed,
ordinary and common uses and dedicated to God's service, for reading
His Holy Word, for celebrating His Holy Sacraments, for offering to
His glorious Majesty the sacrifices of prayer and thanksgiving, for
blessing His people in His Name, and for all other holy offices. The
building thus set apart becomes God's House and not man's, and as
such calls for acts of reverence on man's part as he enters it to
meet God where He has thus caused His Name to dwell there.
Convention.--A name quite generally used in the United States for a
Council of the Church. (See GENERAL CONVENTION, DIOCESAN CONVENTION,
also COUNCIL.)
Convocation.--The term "Convocation" as used in the American Church
has reference to certain territorial divisions in a Diocese, or
the grouping together of the Clergy and Laity of certain districts
of a Diocese, for the more efficient and systematic work of missions.
Usually each Diocese is divided into two or more Convocational
Districts, each one presided over by a Priest, either elected by
the Clergy of the Convocation or appointed by the Bishop, and
usually called the "Dean of Convocation." This arrangement has
been found to be very helpful in creating a greater interest in
the work of Diocesan Missions and in promoting Church extension
within the Convocational limits.
The term is also applied to the annual meetings of {70} the Bishop,
Clergy and Laity of a Missionary Jurisdiction, which being a
mission, is not entitled to hold a Diocesan Council or Convention.
Cope.--A long cloak of silk or other rich material, semicircular in
shape, fastened in front at the neck by a clasp or morse and having
on the back a flat hood embroidered. It is worn over the alb or
surplice and varies in color according to the Church season. Usually
worn in processions by Priest or Bishop and is symbolical of rule.
Corporal.--One of the pieces of Altar linen. A napkin of fine linen
to be spread on the Altar, and upon which the sacred vessels are
placed at the Holy Communion. When the Altar breads are on the
Altar, the lower right hand corner of the corporal is turned back
over them, except during the oblation and consecration.
Cotta.--A shorter form of the surplice, not so full and having
short sleeves. The short surplice worn by choir-boys and choirmen
is usually called a cotta.
Council.--An assemblage of the Church met together for the purpose
of considering matters of faith and discipline and legislating upon
them. The Council may be ecumenical, _i.e._, general, or else
of local interest and as such may be National, provincial or
Diocesan. The General Councils are those held by the UNDIVIDED
CHURCH (which see) and which have been universally received. They
are generally regarded as being six in number, as follows:
I. Council of Nicea, held A.D. 325, met to consider the heresy of
Arius and which gave us the Nicene Creed. {71}
II. Council of Constantinople, held A.D. 381, to consider the
heresy of Macedonius and which reaffirmed the Nicene Creed and
completed it as it now stands except the "Filioque."
III. Council of Ephesus, held A.D. 431, to consider the Nestorian
Heresy.
IV. Council of Chalcedon, held A.D. 451, to consider the Heresy of
the Eutychians.
V. Second Council of Constantinople, held A.D. 553, to confirm the
decisions of the first four General Councils.
VI. Third Council of Constantinople, held A.D. 680, against a
development of Eutychianism. (See ECUMENICAL.)
Credence.--A table or shelf made of wood or stone placed at the
side of the Sanctuary to hold the elements and vessels preparatory
to consecration in the Holy Communion. The derivation is not
certainly known. Some suppose it is derived from an Anglo-Saxon
word meaning "to make ready"; while others think it is derived from
the Italian word for "buffet"--_credenzare_, meaning to taste food
or drink before handed to another,--an old court custom. The presence
of the Credence in the Sanctuary is made necessary by the rubric
which directs that the bread and wine shall not be placed on the
Altar until the time of the Offertory.
Creed.--A name derived from the Latin word, _credo_, meaning _I
believe_, and signifying the Belief. The Creed begins with the
words "I believe," because each and every statement in it contains
a truth superior to reason, revealed by Almighty God and proposed
{72} to our faith faculty. In the American Church two forms of the
Creed are used, namely the APOSTLES' and the NICENE, to each of
which the reader is referred. (See also ORTHODOX.) Two customs in
saying the Creed have come down to us from the most ancient times,
(1) that of turning to the East or towards the Altar in saying it,
and (2) that of bowing the head at the holy Name of Jesus.
Cross, The.--Among the ancients death by crucifixion was a very
common mode of execution. Among the Romans, death on the cross was
regarded as the most degraded death possible, and was used in
the punishment of slaves and the lowest class of criminals. It
was thus our Blessed Lord was humiliated; nay, it was thus that "He
humbled Himself, and became obedient unto death, even the death of
the Cross." (Phil. 2:8.) This humiliating death of our Lord by
crucifixion, led His followers to regard the Cross with feelings
of the greatest reverence. Henceforth, the Cross, the instrument of
a shameful death, became the symbol of glory. It became the emblem
of the Christian Religion. It was placed on all church buildings
and over the Altar as the everlasting sign of the eternal hope of
the Christian's belief. It became also a manual act. The custom of
crossing oneself, as an act of devotion may be traced back to the
very beginnings of Christianity. The Prayer Book makes provision
for the newly baptized to be signed "with the sign of the Cross in
token that hereafter he shall not be ashamed to confess the Faith
of Christ crucified," and it is thought that if it be neither wrong
{73} nor superstitious on this occasion, it cannot be at other
times. (See EMBLEMS.)
Crucifer.--From a Latin word meaning cross-bearer, a name used to
designate one who carries the cross in choir processionals.
Cruets.--For the greater convenience of the Priest in celebrating
the Holy Communion, vessels of glass or precious metal, called
cruets, are placed on the credence to hold the wine and water,
and from which at the proper time in the service, the chalice is
supplied.
Crypt.--A vault beneath a church, more especially under the Chancel
and sometimes used for burial. The word is sometimes given to the
basement of a church where services are held.
Curate.--Derived from the Latin _curatus_, meaning one who is
charged with the _cura_, _i.e._, the cure or care of souls.
Originally _curate_ meant any one under the rank of Bishop, having
the cure of souls, but now the name is usually given to the
Assistant Minister in a Parish. (See ASSISTANT MINISTER.)
D
Daily Prayer, The.--By the appointment of Daily Morning and Evening
Prayer set forth in the Prayer Book the Church designs that services
should be held every day in the church throughout the year. This
is usually regarded as being impracticable and therefore the Daily
Prayer does not prevail in our churches. It has been pointed out,
however, that "Churches {74} without such an offering of Morning and
Evening Prayer are clearly alien to the system and principles of
the Book of Common Prayer, and to make the offering in the total
absence of worshippers seems scarcely less so. But as every church
receives blessings from God in proportion as it renders to Him the
honor due unto His Name, so it is much to be wished that increased
knowledge of devotional principles may lead on to such increase of
devotional practice as may make the omission of the Daily Offices
rare in the Churches of our land."
Dalmatic.--A robe of silk or other rich material with wide but short
sleeves, and richly embroidered, worn by the Deacon or Gospeller at
the Holy Eucharist. Not usually worn, although its use is being
restored.
Daughters of the King.--An organization of the young women of the
Church, organized in 1885. A careful distinction should be made
between the Daughters of the King and "The King's Daughters." This
organization came into existence some time before The King's
Daughters was organized, and it is to be noted that the Daughters
of the King is more of an _order_ than a Society and is distinctively
a Church organization. The purpose of the Order is "for the Spread
of Christ's Kingdom among young women," and "the active support of
the plans of the Rector in whose parish the particular chapter may
be located." Its badge is a cross of silver, a Greek cross fleury
and its mottoes are, "Magnanimeter Crucem Sustine" and "For His
Sake." Its colors are white and blue. The Order of the Daughters of
the King is very similar to {75} the Brotherhood of St. Andrew, and
is designed to do for young women what the Brotherhood does for
young men.
Days of Obligation.--These are days on which Communicants are bound
by the Faith they profess to be present at the celebration of the
Holy Communion and to rest as much as possible from servile work.
Such Days of Obligation are the following:
All Sundays in the year, not 12 but 52.
Christmas Day 25th December.
Feast of the Circumcision 1st January.
Feast of the Epiphany 6th January.
Annunciation Day 25th March.
Easter Day Movable.
Ascension Day Movable.
Whitsun Day Movable.
All Saints' day 1st November.
Deacon.--One who has been ordained to the lowest order of the
Ministry. The account of the institution of the order of Deacons
is found in the Acts of the Apostles 6:1-7. We here learn that
the first Deacons were ordained to attend especially to the
benevolent work of the Church in caring for the poor, but they
were also preachers of the Word. The Office of Deacon is still
retained in the Church as an order of the Ministry, for "it is
evident unto all men reading Holy Scripture and ancient Authors,
that from the Apostles' time there have been these Orders of
Ministers in Christ's Church,--Bishops, Priests and Deacons." A
Deacon may assist the Priest at the Altar and administer the cup.
He may baptize, say all choir offices, and if he is learned and {76}
is licensed thereto by the Bishop, he may preach, but he cannot
administer the Holy Communion, or pronounce the Absolution and
the Benediction. He wears his stole over the left shoulder and
fastened under his right arm. If a Candidate for Priest's Orders
and can pass the required examination, he may after a year's
service as a Deacon be advanced to the Priesthood.
Deaconess.--In the Apostles' time there were holy women set apart
for the work of the Church, for example Phoebe, the servant or
deaconess, who was commended by St. Paul. This order of Deaconesses
continued until about the seventh century, when the changed
conditions of the Church interfered with its usefulness. In many
places the order has of late years been revived and is demonstrating
its original usefulness. The American Church has recognized the need
of such an order of women in its work, and in the general canons
provision is made for establishing the order and for its continuance
and regulation. According to these, a woman to be admitted to the
office of Deaconess must be at least twenty-five years of age, a
communicant of the Church, and fit and capable to discharge the
duties of the office. Before she can act as a Deaconess she must
be set apart for that office by an appropriate religious service.
When thus set apart she shall be under the direct oversight of the
Bishop of the Diocese, to whom she may resign her office at any
time, but having once resigned her office she is not privileged to
be reappointed thereto unless the Bishop shall see "weighty cause
for such reappointment." {77}
Training Schools for Deaconesses have been established in various
parts of the country where candidates for this office receive
special instruction and are trained for their work.
Dean.--An Ecclesiastical title; the presiding officer of a Cathedral.
The word is derived from the Latin _decanus_, meaning one presiding
over ten. In England the Dean is a Church dignitary and ranks next
to the Bishop. The word is used in the American Church, but with a
considerable modification of its original meaning. The Cathedral in
the American Church not having become fully developed, the duties
and rights of the Dean as the presiding officer of the Cathedral
have not been fully determined, or at all events not made a
reality. So that for the most part the title as used in this
country is simply honorary.
Decalogue.--The name given to the Ten Commandments and derived from
the Greek word, _dekalogos_, meaning the Ten Words or discourses.
They are divided into two tables; the first four commandments set
forth our duty towards God, and the last six our duty towards man.
The reading of the Ten Commandments in the Communion Office is
peculiar to our Liturgy and were added in the year 1552, together
with the response after each commandment, "Lord, have mercy upon us
and incline our hearts to keep this law." While the commandments
were originally introduced to our Liturgy as a warning and safeguard
against the lawlessness of extreme Puritans, they are, nevertheless,
helpful to all as a preparation for the right reception of the Holy
Communion; leading the congregation to an examination of their
"lives and {78} conversation by the rule of God's commandments." The
translation of the Decalogue used in the Communion Office is not
that of the present Authorized version, but that of the "Great
Bible" of 1539-40, which was retained because the people had grown
familiar with it. To the Commandments is added our Lord's Summary
of the Law, which may be read at the discretion of the Minister.
Decani.--A term used to designate the south side of the choir, (the
right side as we face the Altar) that being the side where the Dean
sits.
Dedication, Feast of.--The annual commemoration of the consecration
of a Church building is so called. From ancient authors we
learn that when Christianity became prosperous and flourishing,
churches were everywhere erected and were solemnly consecrated,
the dedications being celebrated with great festivities and
rejoicing. The rites and ceremonies used upon these occasions
were a great gathering of Bishops and others from all parts, the
celebration of divine offices, singing of hymns and psalms, reading
the Holy Scriptures, sermons and orations, receiving the Blessed
Sacrament, prayers and thanksgivings, liberal alms bestowed on
the poor, gifts to the Church; and, in short, mighty expressions
of mutual love and kindness and universal rejoicing with one
another. These dedications from that time forward were always
commemorated once a year and were solemnized with great pomp and
much gathering of the people, the solemnity usually lasting eight
days.
The Feast of the Dedication is frequently kept in many parishes
now and its observance has been found {79} to be most helpful to
both Priest and People, recalling to mind the joy and gladness of
the day of the Consecration of their Church and being the time for
the revival of old faiths and pledges, and consequently of renewed
interest in the Church, its work and its worship.
Deposition.--The name used in the general Canons for degradation
from the office of the Ministry, as the penalty for offenses therein
enumerated. Deposition can only be performed by a Bishop after
sufficient evidence. When a Bishop thus deposes any one, he is
required to send "notice of such deposition from the Ministry to
the Ecclesiastical Authority of every Diocese and Missionary
Jurisdiction of this Church, in the form in which the same is
recorded." The object of this is to prevent any one thus deposed
from officiating anywhere in the Church. He has been cut off from
all office in the Church and from all rights of exercising that
office.
Deprecations.--The name given to certain petitions in the LITANY
(which see).
Descent into Hell.--An article of the Creed in which we confess our
belief that our Lord while His Body lay in the grave, descended into
the place of departed spirits. The word "Hell" as here used is the
English translation of the Greek word _Hades_, which means not the
place of torment, (for which another Greek word is used, viz.,
Gehenna) but that covered, hidden place where the soul awaits the
General Resurrection. The Rubric before the Creed gives this
interpretation of the word, and permission is given to churches
to use instead of it, the words "place of departed spirits," "which
are considered as words of {80} the same meaning in the Creed." (See
INTERMEDIATE STATE.)
Diaconate.--The office of a Deacon, or the order of Deacons
collectively.
Dies Irae.--The first two words of a Latin hymn, meaning "Day of
Wrath," being the 36th of the Hymnal. It is supposed to have been
written in the Twelfth Century by Thomas of Celano. The translation
of this hymn used in the Hymnal was made by the Rev. W. J. Irons,
in 1869. It seems to be a poetic and devotional embodiment of the
words to be found in Hebrews 10:27, "a certain fearful looking for
of judgment and fiery indignation," and is much used during Advent.
The music to which it is usually sung was written by the Rev. John
B. Dykes in 1861, and is a most beautiful rendering of this ancient
and sublime hymn.
Digest of the Canons.--The name given to the collection of the
laws or canons of the American Church enacted and set forth by
the General Convention. The word "Digest" is derived from the Latin
word _digestus_, meaning carried apart, resolved, digested, and
is applied to a body of laws arranged under their proper heads or
titles. The Canons set forth by the General Convention as thus
arranged come under four titles, viz.:
TITLE I.--Of the Orders of the Ministry and of the Doctrine and
Worship of this Church. Under this head there are Twenty-six Canons.
TITLE II.--Of Discipline, Thirteen Canons.
TITLE III.--Of the Organized Bodies and Officers of the Church,
Nine Canons. {81}
TITLE IV.--Miscellaneous Provisions, Four Canons.
There is also an appendix of Standing Resolutions.
Dimissory Letter.--A letter given to a clergyman removing from one
Diocese to another. The General Canons provide that "before a
clergyman shall be permitted to settle in any Church or Parish, or
be received into union with any Diocese of this Church as a Minister
thereof, he shall produce to the Bishop, or if there be no Bishop,
to the Standing Committee thereof, a letter of dismission from under
the hand and seal of the Bishop with whose Diocese he has been last
connected . . . which shall be delivered within six months from
the date thereof; and when such clergyman shall have been so
received he shall be considered as having passed entirely from
the jurisdiction of the Bishop from whom the letter of dismission
was brought, to the full jurisdiction of the Bishop or other
Ecclesiastical Authority by whom it shall be accepted and become
thereby subject to all the canonical provisions of this Church."
The effect of this law is that in the Episcopal Church there can
be no strolling, irresponsible evangelists or preachers, and thus
the people are protected from imposture, and may know, when the
proper steps are taken, that their ministers come to them fully
accredited and duly authorized to minister to them in Christ's Name.
Diocese.--The territorial limits of a Bishop's Jurisdiction.
Properly speaking the Diocese is the real unit of Church life.
Originally the Bishop went first in the establishing of the Church
in any nation or country; out of this Jurisdiction grew the parishes
or local congregation, being ministered to by the Priests {82} under
the Bishop. In the American Church, through force of circumstances,
the reverse of this has been the case. But notwithstanding, the
fact remains here as elsewhere that the Diocese with the Bishop at
its head is the real unit of Church life and organization, and the
Parish a dependency of it and from which it gets its corporate
existence as a Parish. In the phraseology of the Canons, a missionary
Bishop presides over a "Missionary Jurisdiction" which it is
expected will develop into a Diocese, but according to the true
theory of the Church his _Missionary Jurisdiction_ is really a
Diocese. (See CATHEDRAL.)
Diocesan.--The name given to a Bishop who presides over a Diocese.
The word also means relating or pertaining to a Diocese.
Diocesan Convention.--The annual gathering of the Bishop, Clergy
and people of a Diocese. The Bishop and Clergy represent their own
Order and the people are represented by delegates elected by the
Vestries of the various parishes. The purpose of the Convention is
to review the work of the past year; make provision for the work
of the year following, and by legislative acts provide such laws
as may further the purpose for which the Diocese exists. For cause
special conventions may be called, a month's notice at least being
given to the clergy, and to the parishes within the Diocese. (See
CONVENTION.)
Diocesan Missions.--Church work done in a Diocese outside of its
Parishes and having for its object the extension of the Church
within the territorial limits of the Diocese, is called _Diocesan
Missions_. This work is prompted by those words of our Lord {83}
when He said, "Let us go into the next towns that I may preach there
also; for therefore came I forth." The Diocese embraces all the
people within its limits and for them all it has a message and a
blessing. For the deliverance of this message and the bestowal of
this blessing all, both Clergy and Laity, have responsibilities
and therefore the Church turns to them for the means whereby this
work can be carried on. The support of Diocesan Missions is as
obligatory on all members of the Church as the support of the
Bishop or their own Parish, and to this all will contribute annually
if they love the Lord Jesus in sincerity and truth. (See CONVOCATION.)
Diptychs.--In the early ages of the Church it was customary to
recite in holy commemoration the names of eminent Bishops, of
Saints and Martyrs; the names of those who had lived righteously
and had attained the perfection of a virtuous life. For this purpose
the Church possessed certain books, called _diptychs_, from their
being _folded together_, and in which the names of such persons
"departed in the true faith," were written that the Deacon might
rehearse them at the time when the memorial of the departed was
made at the celebration of the Holy Eucharist. This was done to
excite and lead the living to the same happy state by following
their good example; and also to celebrate the memory of them as
still living, according to the principles of our Religion, and not
properly dead, but only translated by death to a more Divine Life.
To this custom is to be traced the origin of the Christian CALENDAR
(which see). In many parishes at the present time a similar {84}
custom obtains, of reciting at the Holy Communion on All Saints'
Day the names of parishioners who, during the year, have departed
in the true faith of God's Holy Name.
Discretion, Years of.--In the Prayer Book the Rite of Confirmation
is described as "The Laying on of Hands on those who are Baptized
and come to years of Discretion." The phrase "years of discretion"
is defined in the Rubric at the end of The Catechism, as follows,
"So soon as children are come to a competent age _and can say the
Creed, the Lord's Prayer and the Ten Commandments, and can answer
the other questions of this Short Catechism, they shall be brought
to the Bishop_." According to the modern capacity of children,
they are able to learn what is required by the time they are
from _twelve_ to _fourteen_ years old; but if they are quick and
intelligent children, they will probably be ready to "be brought
to the Bishop to be confirmed by him" at an even earlier age. From
immemorial usage this is evidently the intention of the Church.
Dispensation.--A formal license, granted by ecclesiastical authority,
to do something which is not ordinarily permitted by the canons,
or to leave undone something that may be prescribed. In the American
Canons, dispensation has special reference to an official act by the
Bishop whereby he may excuse candidates for Holy Orders from pursuing
certain studies required by canon.