Institution, Office of.--The service in the Prayer Book entitled,
"An Office of Institution of Ministers into Parishes or Churches."
Canon 18, Title I of the Digest requires "that on the election of a
Minister into any Church or Parish, the Vestry shall notify the
Bishop of such election, in writing; and if the Minister be a Priest,
the Bishop may, if requested by the Vestry to do so, institute him
according to the Office established by this Church." If the
institution is to take place, the Bishop issues an official letter,
called, "The Letter of Institution," in which he gives and grants
unto the duly elected Rector his license and authority to perform
the Office of a Priest in the parish, stating name and place. The
Rector is then duly instituted according to the service set forth,
either by the Bishop himself, or by a Priest appointed by him, in
which the Letter of Institution is read; God's blessing invoked on
the newly appointed Rector and his work; the keys of the Church are
given him by the Wardens; a sermon is preached on the duties of
Pastor and People by some one appointed by the Bishop, and the Holy
Eucharist is celebrated by the newly instituted Minister. After the
Benediction, it is directed that, the Wardens, Vestry and others
shall {148} salute and welcome him, bidding him Godspeed. By the
wording of the Canon this service is not obligatory and adds nothing
to the contract or agreement already made between the Minister and
Vestry. The service, therefore, is not often used, although it would
be desirable that every Pastorate should be thus inaugurated.
Institution, Words of.--The words used by our Blessed Lord when He
instituted the Sacrament of His Body and Blood, and which are
incorporated in the Prayer of Consecration as set forth in the
Communion Service. These words form the essential part of the
Consecration and the rubric directs that they be accompanied by
certain manual acts which are prescribed. (See MANUAL ACTS.) To
effect a valid Sacrament there must be the unfailing use of our
Lord's own words in instituting the Blessed Sacrament, the elements
of bread and wine, and a duly appointed Priesthood.
Instruction.--The name given to a short, practical address, generally
on some usage, feature or doctrine of the Church, as distinguished
from the more formal sermon.
Intercessions of the Litany.--Those petitions in the Litany which
have for their response the words, "We beseech Thee to hear us,
Good Lord," are so called. (See LITANY.)
Intermediate State.--Death is a separation of the soul and body; the
body becoming lifeless and eventually decomposing into dust, the
soul continuing to live as truly as ever. What becomes of the living
soul when thus separated from the body by death? {149}
"Our Lord," says the Rev. J. H. Blunt, "has answered this question
to a certain extent by the Parable of Lazarus and the Rich Man (St.
Luke 16:19-31). By that Parable He has taught us that the living
souls of the departed live in a condition of happiness or misery
suitable to the judgment which the all-seeing eye of God has passed
upon their lives; the good Lazarus at rest in 'Abraham's Bosom,' the
wicked Dives 'in torments.' At the same time our Lord has clearly
revealed by His own words and those of His Apostles that there will
be a general judgment at the last day, when all, good and bad, will
have to stand before the Throne of God, not as bodiless souls, but
with soul and body. And further, the Book of Revelation follows up
the words of Christ and His Apostles with some very distinct
disclosures as to the _increased_ happiness of the good and the
_increased_ misery of the wicked after the final and open award of
the Judge has been given in the general Judgment. The separate
existence of the soul between death and the Judgment Day is,
therefore, called the _Intermediate State_!" (See HADES, also DESCENT
INTO HELL.)
Intonation.--The first two or three notes of a Gregorian chant
introducing the recitative note; usually sung without the organ, by
one of the Clergy or choir who is called the Cantor or Precentor.
Intone.--To recite or chant on one note with inflections of the
voice at stated places, according to certain rules. The Minister
intones the prayers, Epistle, Gospel, etc. Anciently the entire
service was musically rendered, the Scriptures having their own
peculiar intonation and inflections, the ordinary reading {150} tone
being altogether excluded. This practice has been strictly adhered
to in many of the English Cathedrals from the most ancient times to
the present. In many parishes the services are also musically
rendered, the Clergy intoning the prayers, the responses being sung
by the congregation. The custom is growing in favor as an inspiring
and Scriptural method of rendering the services. (See EVENSONG.)
Introit.--The Psalm which is sung while the Clergy are entering the
Sanctuary for the celebration of the Holy Communion. Its literal
meaning is _The Entrance_. Formerly the Introit was appointed for
every celebration of the Holy Communion as well as Collect, Epistle
and Gospel. In the first Prayer Book of Edward VI, the Introits
were all printed before the Collect. Some of these are selected
with a "striking appropriateness to the days for which they are
appointed and show a deep appreciation of the prophetic sense of
Holy Scripture." They are not often used at the present time as
Hymns have been generally substituted, since the omission of the
Introits from the Prayer Book.
Invitatory.--The name given to the _Venite_ (O come let us sing,
etc.) as being an invitation to the use of the Psalms in worship.
This Psalm, the 95th, has been so named and used since the time of
the Temple Worship at Jerusalem.
Invocation, The.--The words, "In the Name of the Father, and of the
Son, and of the Holy Ghost," used before sermons, is so called; to
which the people respond "Amen." This is a very ancient usage, and
founded on the belief that so important a work as {151} "preaching
the Word" should be done in the Name of the Lord. The _Invocation_
is the name given also to the third paragraph of the Prayer of
Consecration in the Communion Office, in which the Merciful Father
is invoked that He may "vouchsafe to bless and sanctify with Thy
Word and Holy Spirit, these Thy gifts and creatures of bread and
wine, that we, receiving them according to Thy Son our Saviour Jesus
Christ's holy institution, in remembrance of His Death and Passion,
may be partakers of His most blessed Body and Blood."
J
James (St.) The Great.--One of the Apostles of our Lord, whose
Festival is observed on July 25th, St. James was the brother of St.
John and the son of Zebedee and Salome. With St. John he received
the appellation of "Boanerges" from our Lord. He has also been
surnamed the _Great_ or the _Greater_ by the Church, but neither of
these designations can be satisfactorily accounted for. St. James
was the first of the Apostles who suffered martyrdom and the only
one whose death is recorded in the New Testament (Acts 12:1). In
ecclesiastical art St. James is variously represented as a pilgrim
with staff; with staff and shell; as a child with staff and wallet
with shell upon it; on a white charger conquering the Saracens;
this last with reference to his being regarded as the Patron Saint
of Spain, Santiago, "St. Iago of Compostella." {152}
James (St.) The Less.--The son of Cleophas, or Alphaeus and Mary,
and brother of Thaddaeus or St. Jude. He was one of the Twelve
Apostles and the writer of the Epistle which bears his name. St.
James was the first Bishop of Jerusalem and was put to death there,
at the Passover A.D. 62, in a popular commotion, probably caused
by the publication of his Epistle. He is commemorated on the double
Festival of St. Philip and St. James, observed on May 1; these two
Apostles having been associated together in the most ancient
calendars, although in other calendars they were commemorated on
different days. In ecclesiastical art St. James the Less is
represented with a fuller's club in his hand; as a child with palm
branch; a saw in his hand, etc.
Jesus.--The human Name of our Lord, given to Him at His circumcision
and meaning _Saviour_. The name _Jesus_ was by no means an uncommon
name among the Jews. It is in the Greek what _Joshua_ is in Hebrew,
who is twice called in the New Testament _Jesus_, as in Acts 7:45
and Heb. 4:8. In both these passages the word Jesus means Joshua,
having reference to his work as a leader and deliverer of Israel.
So also we meet with Jesus the Son of Sirach, who wrote the book
Ecclesiasticus. St. Paul speaks of one Jesus who was called Justus
(Col. 4:11), and in Acts 13:6, we read of "a certain sorcerer, a
false prophet, a Jew, whose name was Bar-Jesus," _i.e._, son of
Jesus. Josephus mentions many of the same name. Thus our Lord took
a common name, but a Name which henceforth was to be above every
name.
As the Name _Jesus_ is the same as Joshua, its {153} significance may
be learned from its derivation. Joshua the son of Nun was first
called _Oshea_, but Moses changed it to Jehoshea, (contracted to
Joshua) from _Jah_, (Jehovah) and Oshea, Saviour, and meaning, "He
by whom _God will save_ His people from their enemies." Thus Joshua
was a type of the spiritual Saviour of the world. The name as borne
by our Lord means "God our Saviour," as the angel declared, "for He
shall save His people from their sins." The ancient prophecy that
He should be called "_Emmanuel_, God with us," was fulfilled when
our Lord was called JESUS. When then we profess our belief in JESSU
as we do in the Creed, it is as if we said, "I believe that JESUS,
in the highest and utmost importance of that Name, to be the Saviour
of the world. I acknowledge there is no other way to Heaven beside
that which He has shown us; there is no other means which can
procure it for us but His Blood; there is no other person who shall
confer it on us but Himself. And with this full acknowledgment I
_believe_ in JESUS." (See HOLY NAME.)
John Baptist, Saint.--The forerunner of our Lord who was sent to
prepare the way for His coming. He was miraculously born of Zacharias
and Elizabeth, both being "old and well-stricken in years." Although
he suffered martyrdom, he is commemorated on the day of his
Nativity, as his birth heralded the Incarnation. The Festival of the
Nativity of St. John Baptist has been observed since the fourth or
fifth century on June 24th, as this was undoubtedly the day of his
birth, since he was six months older than our Lord. This date, also,
is supposed to be {154} connected with his words, "He must increase,
but I must decrease." The days after June 24th begin to decrease in
length, but after the Christmas Tide they begin to increase. St.
John was beheaded by Herod Antipas, when he was about thirty years
old. He was a Prophet, the greatest of all--the last Prophet of the
Old Dispensation and the first of the New, and our Lord declared
that among all previously born of women none was greater than John
the Baptist. In ecclesiastical art St. John Baptist is variously
represented, with a lamb on a book, small cross, close crown or cap;
with tunic of camel's hair; cope fastened with two leather thongs
crossed; with lamb and locust; his head on a dish.
John Evangelist, Saint.--Commemorated on the second day after
Christmas, December 27th. St. John was the son of Zebedee and Salome
and brother of St. James the Great. The sons of Zebedee were,
doubtless, among the first called of our Lord's disciples and St.
John was from the first among those nearest and dearest to our Lord.
Not only was he one of the Twelve Apostles but he was one of the
three chosen witnesses of our Lord's greatest glory and humiliation
on earth, viz.: in His Transfiguration, and the Agony in Gethsemane.
He delights to call himself "the disciple whom Jesus loved." He lay
on Jesus' bosom at the Paschal Supper and to him the Lord committed
the care of His own mother when He died. St. John "is known to the
affection of the Church as the Apostle of love, and to her intellect
as the _Theologos_, the Divine." Besides his Gospel he wrote the
three Epistles bearing his name and the Revelation. St. {155} John is
said to have spent the later years of his life at Ephesus, and is the
only one of the Apostles who died a natural death. He died at the
age of 100, having been born the same year as our Lord. In the
Emblems of the four Evangelists (See EMBLEMS) the eagle is always
allowed to represent St. John, and most fitly, "for like the eagle
he soars high above the earth basking in the pure sunlight of
Divine Truth."
Joining the Church.--This is a phrase that has been brought over
from the usage and phraseology of the various denominations. Its use
among Church people has been productive of the greatest harm. In the
first place, it is hardly a correct phrase for a Churchman to use.
We may "join" an Odd Fellows' lodge or a debating society, but we do
not _join_ a family or household which God's Church is. We are born
or adopted into a family, and so we are adopted into God's family;
incorporated, grafted into the Body of Christ, His Church, and not
simply "join" it as we would a debating society or a political club.
In the next place, harm has been done by the use of this phrase by
Church people, because as popularly understood it is in direct
contradiction to the belief and practice of the Church. According to
this phraseology Holy Baptism counts for nothing, and yet the Bible
teaches that it is in Holy Baptism that we are made members of
the Church, and that all future blessings are dependent on this
spiritual fact. When then, Church people take up this mode of speech
and use it in reference to Confirmation as is so often done, they
practically ignore the significance of Holy Baptism and the Church's
method and appointed order. {156}
The effect of this becomes apparent in the lives of many of the
Church's baptized children. Because, in whatever religious teaching
they receive, their Baptism is never referred to, and they are never
reminded that they are _now_ God's children by adoption and grace
_because baptized_, it comes to pass that, when these same children
are asked to be confirmed, they think and act as if they were
invited to "join the Church." And as they are more influenced by the
speech and methods of the various religious bodies which prevail in
their community than they are by the Church's teaching, they imagine
that something extraordinary is required; they feel as if they must
somehow "have got" religion; or they do not feel prepared to
"experience religion"; or else they don't know whether they will or
will not "join the Episcopal Church." In all this we see the result
of the application and use of "other systems" rather than that of
the Church. Thus many an earnest and loving young heart has been
lost to the Church, notwithstanding it was given to God in its
tenderest years to be trained up for Him. Confirmation is not
"joining the Church." If we are baptized, we have been "received
into Christ's Holy Church and made a living member of the same." And
because this is true, the Church has a further Blessing in store
for her children. This she would bestow by the ministrations of her
chief Pastors in the Laying on of Hands by the Bishop; and to this
our young people might go naturally and easily and at the same time
soberly and reverently, if they were properly instructed and lovingly
led. There is no reason why {157} any young baptized person might
not thus go to his or her Confirmation, claiming this Blessing as
their right and privilege as children of God and citizens of His
Kingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also
CONFIRMATION.)
Jubilate Deo.--The Latin title of the One Hundredth Psalm,
translated "O be joyful in the Lord," and which is sung as an
alternate to the _Benedictus_ when the latter occurs in the Lesson
for the day.
Jude, Saint.--Also called Thaddaeus or Labbaeus, "the brother of
James," and whose name sometimes appears as _Judas_, and in one
instance it is added in parenthesis, "not Iscariot." St. Jude was
an Apostle of our Lord and wrote the Epistle which bears his name.
He is sometimes called the Jeremiah of the New Testament, as he
wrote to the Church in "solemn and rugged language of present perils
and coming storms." The object of his Epistle is to contend
earnestly for pure Christian doctrine, and it is he who has given
us that stirring text which is adopted as a motto by all true and
loyal Churchmen, viz.: "that ye should earnestly contend for the
Faith which was once delivered to the Saints." He is said to have
been married and to have left descendants who were summoned before
the Emperor Domitian as confessors for Christ's sake. St. Jude is
commemorated on the double Festival of St. Simon and St. Jude,
observed on October 28th. It may be that the union of these two
names is intended to be an illustration of that unity of the Faith
for which the Epistle of St. Jude so strongly contends, as these
two Apostles ministered and suffered together, (See SIMON, ST.) The
Collect {158} for the Day embodies this idea. In ecclesiastical art
St. Jude is variously represented, as having a boat in his hand; a
boat hook; a carpenter's square; a ship with sails in his hand;
carrying loaves or a fish; with a club; with an inverted cross; with
a medallion of our Saviour on his breast or in his hand; with a
halbert; as a child with a boat in his hand.
Jurisdiction, Episcopal.--By this term is meant the sphere of a
Bishop's rule or ministration. This is defined in Article 4 of the
Constitution adopted by the General Convention which provides, "and
every Bishop of this Church shall confine the exercise of his
Episcopal Office to _his proper Diocese_, unless requested to
ordain, or confirm, or perform any other act of the Episcopal Office
in another Diocese by the Ecclesiastical Authority thereof."
Jurisdiction, Missionary.--A portion of a State or Territory set
apart for the missionary work of the American Church, to the
oversight of which a Missionary Bishop has been appointed, is so
called. The term Missionary Jurisdiction is also applied to the
foreign field where a Missionary Bishop has been appointed to the
exercise of Episcopal functions in any missionary station which the
House of Bishops with the concurrence of the House of Deputies may
have designated.
Jurisdiction, Resignation of.--Sometimes it happens that a Bishop
from old age, or sickness, or other cause desires to resign his
Episcopal Jurisdiction. To do this, he must gain the consent of the
House of Bishops. The canons on this subject are very stringent and
make it difficult for a Bishop to resign. The {159} teaching of the
Church is that "a Bishop is bound to his Diocese for life," and
therefore, she is very reluctant that the relationship should be
broken or interfered with except for great and necessary cause; on
which ground alone the resignation is permitted.
Justification.--A theological word used to designate the forgiveness
of the sinner and his restoration to a right relationship with God.
The cause of Justification may be given as follows:
THE PRINCIPAL CAUSE.--God's mercy.
THE MERITORIOUS CAUSE.--Christ's death.
THE EFFICIENT CAUSE.--The operation of the Holy Ghost.
THE INSTRUMENTAL CAUSE ON GOD'S SIDE.--The Ministry of the Word,
Baptism and the Holy Communion.
THE INSTRUMENTAL CAUSE ON MAN'S SIDE.--Faith which works by love.
K
Kalendar.--The same as CALENDAR (which see).
Keys of the Church.--To the Rector belongs the control of the keys
of the Church building, and this because he alone can determine what
services shall be held in it. If he chooses he can hold services
every day; he can celebrate the Holy Eucharist every day or as often
as he thinks best, and no one can interfere with him. He has
charge of the spiritualities of the Parish and in this he is left
absolutely free, being amenable to his Bishop only. The Vestry have
nothing to do in determining what use the Rector shall {160} make of
the Church building in carrying out the provisions of the Prayer
Book. The Office of Institution recognizes this right in that one of
its provisions is that "then shall the Senior Warden (or the member
of the Vestry supplying his place) present the keys of the Church to
the new Incumbent, saying, In the name and behalf of------Parish
[or Church] I do receive and acknowledge you, the Reverend, (name)
as Priest and Rector of the same; and in token thereof, give into
your hands the _keys of the Church_."
Keys, Power of the.--A phrase used in reference to the discipline
of the Church which our Lord has intrusted to the Bishops and
Pastors of the Flock as "ministers and stewards of His grace." This
phrase involves the doctrines of Absolution and Excommunication;
the idea of opening and shutting, admission and rejection, and the
administration of the Sacraments. In Holy Scripture, the "Power of
the Keys" is called a "binding and loosing"; also a "remitting and
retaining of sin," having reference to the authority to admit into
communion with the Church or to exclude therefrom. (See St. Matt.
16:19; 18:18; and St. John 20:23.)
Kindred, Table of.--A table set forth in the Prayer Book of the
Church of England, with the title, "Table of Kindred and Affinity,
wherein whosoever are related are forbidden in Scripture and in our
laws to marry together." While this Table is not published in the
American Prayer Book, it is regarded by many American canonists as
the law of the Protestant Episcopal Church in the United States. It
is interesting to note that this Table is (or at least was until a
few {161} years ago) embodied in the Statutes of the State of
Maryland, and that in some other States there are laws forbidding
the marriage of first cousins.
Kingdom of God.--The New Testament name for the Church. St. Matthew
uses the phrase, "kingdom of heaven," while the other Evangelists
employ the term, "kingdom of God," both being equivalent terms
meaning the same thing, viz.: the kingdom of Christ on earth, the
kingdom of the Gospel, the Church of Christ. This is, indeed, a
heavenly and divine kingdom, for though it is now set up on earth
yet its nature, its purpose, its powers and its ends are "of
heaven." That this phrase is used to signify the Church on earth
can be seen most plainly in the various parables in which our Lord
likens the "kingdom of heaven" to such things as of necessity belong
to the present time. See the parables in St. Matt. 13; also in St.
Mark 4:26-32. The Gospel which our Lord delivered to man is not an
abstract Gospel, but "the Gospel of the kingdom ":--see St. Matt.
4:23; 9:35; 24:14; St. Mark 1:14; St. Luke 4:43; 9:2; 10:9; 16:16;
Acts 1:13; 8:12; 19:8; 20:25; 28:23 and 31. From these and many
other passages we learn that our Lord embodied His Truth and
Salvation in an _Institution_ which should be the means of its
preservation, the instrument of its promulgation throughout the
world, and into which men are admitted by Holy Baptism to become
partakers of His Salvation. This truth appears constantly in the
Bible and is the basis of its appeals to live righteously and
godly in this present world. As an example of this see Col. 1:12
and 13. {162}
Kissing the Stole.--The stole represents the yoke of Christ, and
the Priest in recognition of that yoke and of his vows, kisses the
stole each time he puts it on to show his willingness to submit to
that yoke.
Kneeling.--The most fitting posture in which prayer is to be offered
to God. Our blessed Lord Himself by His own example has taught us
this. In regard to kneeling in Public Worship, the Annotated Prayer
Book has this note: "The gesture of kneeling is not only a mark of
personal humility and reverence, but also one of those acts required
of every one as an individual component part of the body which forms
the congregation. To neglect it, is to neglect a duty which is owing
to God and man in this respect as well as the other. We have no
right to conspicuous private gestures in a public devotional
assembly; nor are the gestures which we use (in conformity to the
rules of the Church) to be necessarily interpreted as hypocritical
because our personal habits or feelings may not be entirely
consistent with them. As the Clergy have an official duty in Church,
irrespective of their personal characters, so also have the Laity.
It may be added that a respectful conformity to rules enjoining such
official duties, may often lead onward to true personal reverence
and holiness."
Kyrie.--The Greek title of the responses after the Ten Commandments
in the Communion Office. _Kyrie_ means "Lord," and taken with the
Greek word _eleison_, they form the first words of the response
"Lord, have mercy." {163}
L
Lady Day.--The English popular name for the FEAST OF THE
ANNUNCIATION (which see).
Laity.--Derived from the Latin _Laicus_, Greek _Laikos_, from _Laos_,
meaning "people." The word means of, or pertaining to the People as
distinguished from the Clergy. The term was first used in the second
century. It ought to be noticed that the term Laity, or Layman does
not mean the mere absence of rank, but denotes a positive order in
the Church. The word is the equivalent of "brethren," as we read in
the Acts of the Apostles, of the first Church Council which issued
the first pastoral letter, which begins "The Apostles and Elders
and _brethren_ send greeting" (Acts 15:23). When in our Conventions
or Councils the vote by orders is called for, the Clergy vote by
themselves and the Laity by themselves; in this we have an
illustration of the Laity as an order in the Church.
Lamb and Flag.--A symbolical representation of our Blessed Lord,
used in Church decorations. The lamb is the chief emblem of our
Saviour who was called by St. John Baptist, "the Lamb of God that
taketh away the sins of the world." The lamb is represented with a
nimbus or glory of four rays, one partly concealed by the head. The
rays are marks of divinity and belong only to our Lord. The lamb
bearing a flag or banner signifies Victory, and is an emblem of the
Resurrection. This symbolism is appropriately used at Easter. {164}
Lambeth Conference.--The name given to the assemblage of the Bishops
of the Anglican Communion on the invitation of the Bishop of
Canterbury, and held in Lambeth Palace. The first meeting was held
in 1867; the second in 1878; the third in 1888, and the fourth in
1897; the Bishops thus coming together every ten years for mutual
counsel and advice concerning the great work of the Anglican
Communion throughout the world. As many as two hundred Bishops have
thus come together in conference, at one time.
Lammas Day.--The old name given to the first day of August because
on that day in Anglo-Saxon times it was the custom to bring into
the Church offerings in kind, loaves, representing the first-fruits,
of the harvest. The word "Lammas" is derived from the Anglo-Saxon
word _hlafmaesse_, _hlaf_ meaning a loaf, and _maesse_ meaning
"mass." As the first of August in old Calendars was the Feast of St.
Peter-in-chains, it is also supposed that _Lammas_ is an abbreviation
of _Vincula Mass_, or the Feast of St. Peter _ad vincula_ in
commemoration of his deliverance from chains.
Last Things, the Four.--These are Death, Judgment, Heaven, Hell.
(See ESCHATOLOGY.) These subjects being so very solemn in their
import, they are frequently taken as topics of instruction or of
sermons during the Advent Season, when our thoughts are turned to
the contemplation of our Lord's second coming "in His glorious
Majesty to judge both the quick and the dead."