Veni Creator Spiritus.--The Latin title of a very ancient hymn to
the Holy Ghost, sung in the Ordination Offices, appropriate to
Whitsun Day, and formerly sung at the celebration of the Holy
Eucharist. The authorship of this hymn is commonly ascribed to St.
Ambrose, A.D. 350. The first English version (added to the
Prayer-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 the _verge_,
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
is _the_ characteristic 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, meaning _middle 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
necessary _viaticum_ when 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 called
_vicarius_ or _vicar_."
Vigils.--Vigils are the _Evens_ before 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 believed _always_, _everywhere_
and _by all_ is 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.)