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THE CHURCH HANDY DICTIONARY
TO THE RIGHT REVEREND FATHER IN GOD
CHRISTOPHER WORDSWORTH, D.D.
LORD BISHOP OF LINCOLN,
THIS LITTLE BOOK IS
(WITH HIS LORDSHIP'S KIND PERMISSION)
RESPECTFULLY DEDICATED BY
THE AUTHOR.
THE CHURCH HANDY DICTIONARY
_Dedicated by permission_
TO THE RIGHT REV. THE LORD BISHOP OF LINCOLN.
NEW YORK:
JAMES POTT & CO., 14 & 16, ASTOR PLACE.
1890
CHURCH HANDY DICTIONARY.
_Additions and Corrections_.
ALTAR CLOTH, p. 3 add--
This is the modern Roman sequence of colours, but there is another
more truly belonging to the English Church, viz., the Sarum, in
which only _Red_ and _White_ are used.
HERESY, p. 53, line, for "not taught" read "_formally condemned_."
MIRACLES, p. 69, at the end, dele. and add--
, which latter deals with certain specious arguments adduced by
these writers against the _a priori_ possibility of a miracle
taking place.
PRESENCE, REAL, p. 81, add,--
Bishop Harold Brown says, in his history of Art. 28, "The
doctrine of a real, spiritual presence is the doctrine of the
English Church," and quotes the following passage from Jer.
Taylor: "The result of which doctrine is this: it is bread,
and it is Christ's Body. It is bread in substance, Christ in
the Sacrament; and Christ is as really given to all that are
truly disposed, as the symbols are: each as they can; Christ
as Christ can be given; the bread and the wine as they can; and
to the same real purpose to which they were designed."
The Article referred to above states, "The Body of Christ is
given, taken, and eaten, in the Supper, only after an heavenly and
spiritual manner. And the mean whereby the Body of Christ is
received and eaten in the Supper is Faith."
Preface
From the nature of the case a little work such as this cannot lay
claim to much originality, but must be, in the main, a compilation
from various sources. Thus the articles on controverted subjects set
forth the views of the best authorities to which the compiler has
had access, but not necessarily his own, though his stand-point all
along is, he trusts, distinctly that of the Church of England.
The idea of this book was suggested by Dean Hook's invaluable Church
Dictionary, but, as will be seen on comparison, it is by no means a
mere abridgement of that work, many other authors having been laid
under contribution, and fresh articles having been added. Dean
Hook's Dictionary is admirable for its comprehensiveness and general
accuracy, but unfortunately the price puts it out of the reach of
most of those for whose use the present "Handy Dictionary" is
intended.
The compiler wishes to furnish not only the younger clergy, but
also the laity of the Church of England, with a cheap and handy
book of reference on all Church matters. He believes that Sunday
School Teachers and Church Workers, Teachers in National Schools,
the upper scholars in Church Schools of higher grade, both public
and private; and, indeed, all engaged in the elementary study of
the Prayer Book, or of Church History, will find this short "Handy
Dictionary" full of useful information.
The compiler desires in this place to acknowledge gratefully his
obligations to all the authors and books consulted, especially to
those contained in the following list:--
Hook's Church Dictionary.
Hooker's Ecclesiastical Polity.
Bishop Harold Browne on the Thirty-nine Articles.
Bishop Wordsworth's Greek Testament.
Bishop Wordsworth's Theophilus Anglicanus.
Hart's Ecclesiastical Record'.
Riddle's Christian Antiquities.
Smith's Bible Dictionary.
Sir R. Phillimore's Ecclesiastical Law.
The S.P.C.K. Teacher's Prayer Book.
Bishop Barry's Teacher's Prayer Book.
Procter on the Book of Common Prayer.
Palmer's Origines Liturgicae.
Wheatly on the Book of Common Prayer,
Pearson on the Creed.
Sanderson's Handbook of Theology.
Hardwick's and other Church Histories.
Blunt's Household Theology.
Encyclopedia Britannica.
Chamber's Encyclopedia
The Globe Encyclopedia.
The Official Year Book of the Church of England.
Whitaker's Almanack,
etc., etc.
ABLUTIONS. Small quantities of wine and water poured into the
chalice, after a celebration, and consumed by the Priest. Some
take two ablutions, the first of wine, the second of wine and water
mixed. The object of this is to insure the entire consumption of
the consecrated element.
ABSOLUTION. In the Anglican Church the authoritative declaration,
by a Bishop or Priest, of God's pardon to the truly penitent. "All
the office and power of man in it is only to minister the external
form, but the internal power and grace of remission of sins is
properly God's." (_Bingham_.)
There are three forms of absolution in our Prayer Book, viz., in
the Order for Morning and Evening Prayer; in the Communion Service,
and in the Office for the Visitation of the Sick. It is to be
noticed in each case that Confession precedes Absolution. The
Scriptural authority for Absolution is found in Matt. xvi.19;
xviii.18; John xx.23; 1 Cor. v.3-5; 2 Cor. ii.10.
St. Jerome compares the office of the Christian Priest in
Absolution, with that of the Jewish Priest in cases of cleansing
from leprosy.
ABSTINENCE, _see_ Fasting.
ACOLYTE. One of the minor Orders of the Church of Rome. An Acolyte's
duties are to wait upon the Priests and Deacons, carrying the bread
and wine, &c. In some of our churches a layman, called a "Server,"
performs these duties.
ADULT BAPTISM, _see_ Baptism.
ADVENT. _Latin_, Coming. Four Advent Sundays immediately precede
Christmas. They are so called because they are designed to prepare
us to commemorate the _advent_, or _coming_, of Christ in the flesh
at Christmas, and also to prepare for His second coming to judge
the world. The Ecclesiastical, or Church Year, begins with Advent
Sunday. The season of Advent is spoken of in a homily written as
far back as the year A.D. 450.
ADVOWSON. The right in perpetuity of patronage to a church, or
any ecclesiastical benefice.
AFFINITY, _see_ Kindred.
AGAPAE. Love feasts. After a celebration of Holy Communion the early
Christians frequently partook of a social and friendly repast known
by this name. This custom was discontinued in the Vth. century on
account of abuses. It has been partially revived by some dissenting
sects of our own day, who partake of a frugal meal and narrate their
spiritual "experiences."
AGNUS DEI. Two Latin words, meaning "Lamb of God." It is an anthem
sung in some places by the choir during the Communion of the Priest.
The choir sing thrice, "O Lamb of God, that takest away the sins of
the world," adding twice, "Have mercy upon us," and the third time,
"Grant us Thy peace." The anthem is found in Edward VI.'s First
Prayer Book.
AGNOSTICISM. A school of thought which denies that we can know
anything of God, or of a future state. It does not say that there
is no God, but simply that it is impossible for us to know anything
of God. It would do away with all revelation and theology, and make
us think of God as the great Unknown and Unknowable.
AISLE. From a Latin word, meaning a _wing_. The lateral division
of the choir, nave, or transept of a church.
ALB, _see_ Vestments.
ALLELUIA or HALLELUJAH. A Hebrew word, meaning _Praise ye the Lord_.
ALL SAINTS' DAY. Nov. 1st. On this day the Church commemorates all
the known and unknown departed Christian worthies, and the communion
of the Church triumphant with the Church as yet militant on earth.
It is called also All Hallows Day.
ALMONER. One who has the distribution of alms to the needy. In
monasteries it was the officer who had charge of the Almonry, or
room where alms were distributed. The Lord High Almoner is a Prelate
who has the disposing of the alms of the sovereign.
ALMS. Relief given out of pity to the poor. In ecclesiastical
language, the money collected during the Offertory. Alms should be
collected every Sunday, whether there is a communion or not, as the
rubric directs. The disposal of the alms rests with the clergyman
and churchwardens, when there is an offertory, _i.e._, when the
offertory sentences are read (see Rubric). Collections made at other
times seem to be at the Clergyman's sole disposal.
ALTAR; LORD'S TABLE; HOLY TABLE; COMMUNION TABLE. Disputes have
frequently arisen as to whether the Holy Table was to be called the
_Communion Table_ or the _Altar_. Bingham writes--"The ancient
writers used both names indifferently; some calling it Altar, others
the Lord's Table, the Holy Table, the Mystical Table, the Tremendous
Table, &c., and sometimes both Table and Altar in the same sentence.
Ignatius, Irenaeus, Origan, and Tertullian all call it Altar. It is
certain that they did not mean by Altar what the Jews and heathen
meant: either an altar dressed up with images, or an altar for
bloody sacrifices. In the first sense they rejected altars, both
name and thing. But for their own mystical, unbloody sacrifice, as
they called the Eucharist, they always owned they had an altar."
In our Prayer Book it is styled the _Table_, the _Holy Table_, and
the _Lord's Table_. The phrase _Communion Table_ occurs in the
Canons only. The word _Altar_ is used in the Coronation Service.
Bishop Sparrow, one of the reviewers of the Prayer Book in 1662,
writes thus:--"That no man take offence at the word _Altar_, let him
know, that anciently both these names, _Altar_, or _Holy Table_ were
used for the same thing; though most frequently the Fathers and
Councils use the name _Altar_. And both are fit names for that holy
thing. Por the Holy Eucharist being considered as a sacrifice, in
the representation of the breaking of the bread, and the pouring
forth of the cup, doing that to the holy symbols which was done to
Christ's body and blood, and so showing forth and commemorating the
Lord's death, and offering upon it the same sacrifice that was
offered upon the cross, or rather the commemoration of that
sacrifice, it may fitly be called an _Altar_; which again is as
fitly called an _Holy Table_, the Eucharist being considered as a
Sacrament, which is nothing else but a distribution and application
of the sacrifice to the several receivers."
ALTAR CLOTH. The 82nd Canon provides that the Altar be covered with
a carpet of silk, or some other decent stuff; also with a fair linen
cloth at the time of the ministration. It is usual in many churches
to vest the Altar in different colours to mark the various seasons
of the Church. Thus at Christmas, Easter, and festivals, other than
the feasts of Martyrs, _White_ is used. For Whit Sunday and feasts
of Martyrs, _Red_ is used. For Trinity Sunday _White_ is used, but
for the Sundays after Trinity, _Green_. _Violet_ is the colour for
Advent, Lent, Rogation Days, and Vigils.
ALTAR LIGHTS, CANDLES. On this subject, Proctor in his book on the
Prayer Book says, "No direction was given upon the subject of the
Ornaments of the Church in Edward VI.'s First Prayer Book, or in the
Act of Uniformity which sanctioned it: but the publication of the
Book was immediately followed by Injunctions (1549), condemning
sundry popish ceremonies, and among them forbidding to set 'any
lights upon the Lord's board at any time.'" This was especially
mentioned because the Injunctions of 1547 had forbidden candles
before pictures or images, but allowed "only two lights upon the
high altar, before the Sacrament, for the signification that Christ
is the very true light of the world." Although these Injunctions
(1549) have not the authority of Parliament, yet they were
undoubtedly issued with the intention of promoting that uniformity
in all parts of Public Worship which had been enjoined by statute,
and under the large notions of the royal supremacy which then
prevailed. They may fairly be considered as affording evidence of
the contemporary practice, and of the intention of the authors of
the Prayer Book in matters of rites and ceremonies. Persons who
yield the amount of authority to these Injunctions (which never
became law) which is readily given to others (which were law),
consider that candles upon the Communion Table are ornaments which
were forbidden in the second year of Edward VI., and therefore are
not authorized by our present Rubric. On the other hand, we may
conclude from the terms of Elizabeth's Act of Uniformity, and from
the Rubric of her Prayer Book, that it was her intention to
distinguish between the customs of 1549, represented by Edward's
Injunctions of that year, and those which, not being mentioned and
forbidden in the statute, might be considered as authorized by the
Parliament of 1549. And she certainly gave this practical
interpretation to her own law, since in the royal chapel "the cross
stood on the altar, and two candlesticks, and two tapers burning."
Hook, in his Church Dictionary, says,--"From the time of Edward
there never seems to have been a time when the lights were not
retained in Cathedral churches, and wherever we might look for an
authoritative interpretation of the Law. And to the present day the
candles are to be seen on the Altars of almost all Cathedrals. In
Collegiate churches, also, they are usually found; and so also in
the Chapels Royal, and in the Chapels of several Colleges in Oxford
and Cambridge."
ALTAR LINEN. The rubric at the beginning of the Communion Service
provides that "The Table, at the Communion-time," is to have a "fair
white linen cloth upon it." And a further rubric declares that "What
remaineth of the consecrated Elements" is to be covered with "a
fair linen cloth." This latter cloth is called a _corporal_, although
some understand a cloth laid on the altar by that name. Other things
used in some churches at the time of the celebration are--(1) a
_chalice-veil_, which is a square of silk embroidered and fringed,
varying in colour, according to the season, or of transparent
material edged with lace. It is used for covering the chalice.
(2) The _pall_, a small square of card-board, with linen on either
side, is sometimes used to cover the chalice till after the people
have communicated. (3) The _burse_ is a kind of purse or pocket in
which the corporal and pall are kept.
ALTAR RAILS. Archbishop Laud, 1640, ordered that the Holy Table
should be placed at the east end of the chancel, and protected from
rude approach by rails. They do not appear to have been in general
use in the Western Church before the Reformation; although it is
probable their use in the side chapels of Cathedrals is early. It
is hard to say whether by the Latin word _cancelli_ is meant the
chancel-screen or the altar-rails, in some cases probably the
latter. The use of altar-rails is ancient in the Eastern Church.
The space within the rails, where the altar stands, is called the
sanctuary.
ALTAR SCREEN. A screen behind the altar.
ALTAR VESSELS. Flagon, Chalice or Cup, and Paten. To these may be
added the _cyborium_, a covered vessel, placed upon the altar of
Roman Catholic churches, and holding the consecrated host. Altar
vessels from very ancient times have usually been made of the most
costly materials which the congregation using them could afford.
The flagon appears to be the vessel in which the wine is placed
before consecration. The chalice, or cup, that in which it is
consecrated, and administered to the people. The paten is the plate
on which the bread is consecrated, and from which it is dispensed
to the people. A second plate is used for the unconsecrated bread,
and is placed, with the flagon, on the Credence Table.
ALTRUISM, _see_ Comtism.
AMBULATORY, or PROCESSIONARY. The continuance of the aisles round
the east end of a church, behind the altar.
AMEN. A Hebrew word meaning "So be it," and thus it is explained in
the Catechism. The same word in the Greek is rendered the "Verily,
verily" of our Lord's parables. It should be said aloud by every
member of the congregation, as testifying his assent to the prayer
or praise offered, who thus makes it his own. St. Jerome says the
primitive Christians at their public offices "echoed out the Amen
like a thunderclap."
When printed in the Roman character in our Prayer Book it is for
the minister to say alone; when in Italics, it is for the people
to say, and not for the minister.
AMICE, _see_ Vestments.
ANABAPTISTS, _see_ Baptists.
ANDREW'S (St.) DAY. Nov. 30th. St. Andrew appears to have been a
disciple of the Baptist before he became a follower of our Lord.
He was the means of bringing his brother Simon, afterwards called
Peter, to Jesus. After the Ascension he is supposed to have laboured
in Scythia, and finally to have suffered death by crucifixion. The
form of the cross on which he was martyred is called after him the
St. Andrew's Cross.
ANGEL. A Greek word, meaning a _messenger_, and as such it is
applied sometimes to God's ministers on earth; _e.g._, the
Bishops of the seven Churches of Asia are called "Angels" in
Rev. i. and ii. The word is more generally used of those bright
beings who wait around the throne of God to do His will. They are
the ministers of His good Providence to us.
Angels are of a different order of creation from man. It is a
mistake to believe that "the dead in Christ" become angels.
There are different orders among the angels; the Prayer Book speaks
of "Archangels," of "Cherubim and Seraphim." The Bible tells us
that the name of one of the Archangels is Michael; Gabriel is also
probably of this order, and Raphael. The Cherubim (the derivation
of this word is uncertain) are frequently spoken of in the Bible:
Gen. iii.24; Exodus xxv.19, 20; Ezekiel i.10; Rev. iv.6. The
Seraphim, (plural of _Seraph_, a Hebrew word, meaning _fiery_, or
_burning_) are possibly referred to in Psalm civ.4, "He maketh His
angels spirits, and His ministers a flaming fire."
The Holy Angels are the objects of worship in the Church of Rome,
in a degree which many think idolatrous, although Romanists deny
this.
ANGLO-CATHOLIC CHURCH, _see_ Church of England.
ANNATES, _see_ Bounty, Queen Anne's.
ANNUNCIATION OF THE BLESSED VIRGIN MARY. March 25th. At the time
of the Reformation the Church held seven festivals in honour of
the Virgin. Our Reformers have appointed a Collect, Epistle, and
Gospel, for only those two which have a foundation in the Gospel,
viz: the Annunciation and the Purification. Two more, however, are
retained in the Calendar, viz: the Visitation of the B. V. M.,
July 2nd, and the Nativity of the B. V. M., September 8th. The two
principal festivals were probably observed as early as the 5th
century. It is to be noticed how the collects for both these
festivals bring forward their bearing on our Lord's life, rather
than the incidents they commemorate in the life of the Blessed
Virgin.
ANTHEM, _see_ Church. Music.
ANTINOMIANISM. (literally "_against law_") The doctrine or opinion
that the _Elect_ (see _Calvinism_) are freed from obligation to
keep the Law of God. A power or privilege is asserted for the elect
to do what they please without prejudice to their sanctity; it being
maintained that to them nothing is sinful, and this is represented
as the perfection of Christian Liberty. History shows, as was to be
expected, that this doctrine has borne the most disastrous fruits
among those who have embraced it.
ANTIPHON, ANTIPHONALLY, _see_ Church Music.
ANTI-TYPE, _see_ Type.
APOSTASY. A renouncing of our religion either formally, or virtually
by our actions.
APOSTLE. From a Greek word, meaning "one sent." A designation of
those twelve who were our Lord's companions on earth, and who,
afterwards, were _sent_ into "all the world to preach the Gospel to
every creature." After the treachery and death of Judas Iscariot,
Matthias was chosen to fill his place, St. Paul, by virtue of his
heavenly commission, is also termed an Apostle.
APOSTLES' CREED, _see_ Creed.
APOSTOLICAL SUCCESSION. "The line in which the ministry of the
Church is handed on from age to age by the laying on of hands by
Bishops; the _corporate_ lineage of the Christian clergy, just as
in the Jewish Church there was a _family_ lineage. The Church of
England maintains the Apostolical Succession in the preface to her
Ordination Service. Those are said to be in Apostolical Succession
who have been sent to labour in the Lord's vineyard by Bishops, who
were consecrated by other Bishops, who, in their turn, were
consecrated by others, until the derived authority is traced to the
Apostles, and through them to the great Head of the Church. The
Apostolical Succession of the Ministry is essential to the right
administration of the Sacraments. The clergy of the Church of
England can trace their connexion with the Apostles by links in the
long chain, not one of which is wanting, from the times of St. Paul
and St. Peter to our own." (_Hook's Church Dictionary_.)
APPROPRIATION. In pre-Reformation times. Monasteries, and other
spiritual corporations, frequently annexed to themselves benefices,
placing in them some clergyman, who was called a Vicar, to do the
work of the place, for which they allowed him a certain sum out
of the income they had appropriated. At the Reformation, the
Monasteries, and religious houses were put down, and their property
distributed among the favourites of Henry VIII., and so the
patronage and major part of the income of these appropriated
benefices came into the hands of laymen. Thus, at the present day,
a great number of our nobility and landed gentry are drawing large
incomes from land, which is, in all right, the property of the
Church, while the clergy who do the work of the Church receive a
miserable pittance out of what was once their own. Laymen drawing
these incomes, "great-tithes," as they are called, are named
Lay-Rectors. A benefice in the hands of a layman is termed, not
an Appropriation, but an _Impropriation_.
APSE or APSIS. A semi-circular, or polyhedral termination of the
chancel. This style of Church building, although common in the
East, has not been in use since the 13th century in England until
quite the last few years. Mr. Street, the Architect of the Law
Courts, built many churches in this style. In churches of this
kind the altar should not be placed against the East wall, but
upon the chord of the arc, as in the ancient Basilicas.
ARCHBISHOP. An Archbishop does not differ from a Bishop in _order_,
but only in _degree_. Like a Bishop he has his own diocese, but
besides that he is the chief of the clergy of a whole province.
This, however, is not always the case in the Roman and Eastern
churches. To him all appeals are made from inferior jurisdictions
within his province. He also, upon the King's writ, calls the
Bishops and clergy within his province to meet in Convocation.
ARCHDEACON. As each province is divided into dioceses, severally
presided over by a Bishop, so each diocese is divided into
archdeaconries, consisting of a certain number of parishes. Over
each archdeaconry one of the clergy, a priest, sometimes a bishop,
is appointed to preside in subordination to the Bishop of the
diocese. The office dates back to very early times. In England
the dioceses were divided into archdeaconries about the time of
the Norman Conquest.
ARCHES, COURT OF. An ancient court of appeal, belonging to the
Archbishop of Canterbury. The judge of it is called the Dean of
_Arches_, because he anciently held his court in the Church of St.
Mary-le-Bow (Sancta Maria de Arcubus). (See _Ecclesiastical
Courts_.)
ARCHITECTURE. The principal styles of English Architecture are:
Norman, 1066 to 1154. Round-headed doorways, windows and arches,
heavy pillars and zig-zag ornaments. The Nave of Rochester Cathedral
is a good example. From 1154 to 1189 this style underwent a
_Transition_, the rounded arches becoming pointed, as in the choir
of Canterbury Cathedral.
Early English, 1189 to 1272. Narrow, pointed windows, lancet-shaped;
clustered pillars. Example, the choir, Westminster Abbey, or
Salisbury Cathedral. 1272 to 1307 was another _Transition_ period,
tracery being introduced into the windows, as at the east end of
Lincoln Cathedral.
Decorated, 1307 to 1377. Geometrical tracery in windows, enriched
doorways, and beautifully arranged mouldings. The Lady Chapel of
Ely Cathedral is a good example. This style underwent _Transition_
from 1377 to 1407, when the lines became less flowing, as in the
choir of York Minster.
Perpendicular, 1399 to 1547. Upright lines of moulding in windows;
doorways, a combination of square heads with pointed arches. Example,
King's College Chapel, Cambridge.
Tudor, or Elizabethan, 1550 to 1600. A debased species of
Perpendicular, mostly employed in domestic architecture.
Jacobean, 1603 to 1641. An admixture of the Classical with the
Gothic, or Pointed style.
ARIANS. Heretics, so named from Arius, a native of Libya, their
first founder. He was born about the middle of the 3rd century,
and taught that God the Son was not equal to God the Father, being
neither consubstantial nor co-eternal with the Father. As created
by the Father, Arius looked upon our Lord as the highest of all
creatures, and in that sense the Son of God. These heretics were
condemned by the Council of Nice, in 325.
ARMINIANS. A party so-called after Arminius, (the Latin form of
James Harmensen, a Dutchman,) the opposer of Calvinism. Arminius
held that salvation is possible for all men, if they repent and
believe in Jesus Christ, inasmuch as He died for the sins of the
whole world. They reject the doctrine of Predestination, as
generally held; and the doctrine of final perseverance, they
deem uncertain and needing more proof. (See _Antinomianism and
Calvinism_.)
ARTICLES, THE THIRTY-NINE. The Church of England's definition of
Christian doctrine, and as such they have to be subscribed by all
who seek Holy Orders. Formerly, every graduate of our Universities
had to subscribe them. Many of the Articles are of a confessedly
elastic nature, being so framed as to embrace the views of the
various parties in the Church: but at the same time they are not
so indefinite as many would have us believe.
Their history is this:--In 1553 Cranmer, Ridley, and others, drew
up 42 Articles, which were more or less taken from the "Confession
of Augsburgh," composed by Luther and Melancthon. In 1562 these 42
Articles were entirely re-modelled by Archbishop Parker and
Convocation, when they were reduced to 38. In 1571, Parker and
Convocation added Article xxix., which made up our present 39,
which were subscribed in the Upper House of Convocation, by the
Archbishops and Bishops, and by all the clergy of the Lower House.
They were published the year after (1572) under the superintendence
of Bishop Jewel, and the Ratification, still subjoined to them in
the Prayer Book, was added. With regard to their arrangement--The
first five treat of the doctrine of the Holy Trinity; the three
following establish the rule of Christian Faith; from the ninth to
the eighteenth they bear reference to Christians considered as
individuals; and thence to the end they relate to Christians,
considered as Members of a Church or religious society.
ASCENSION DAY or HOLY THURSDAY. The observation of this Festival
cannot be traced with certainty to an earlier period than the 4th
century, although, in the Western Church, at any rate, it was in
St. Augustine's time so thorough and universal, that he supposes it
to have had an Apostolic origin. It is one of the four great
Festivals of the Church. It is held forty days after Easter, in
memory of our Lord's _Ascension_ into heaven. Special psalms and
lessons are appointed for the day, as is also a special preface in
the Communion Service.
ASH-WEDNESDAY. The first day of Lent. It is so called from the
ceremony anciently used in admitting people to penance, ashes being
sprinkled upon their heads.
A special service, called the Commination Service, is appointed
for use on this day.
ASSOCIATIONS, CHURCH, _see_ Societies.
ATHANASIAN CREED, _see_ Creed.
ATHEIST. The "fool who saith in his heart, There is no God." Ps liii.
The _atheist_ differs entirely from the _sceptic_ and _agnostic_
(which see). In "A plea for Atheism," the writer says: "If the word
'God' is defined to mean an existence other than that existence of
which I am a mode, then I deny 'God,' and affirm that it is
impossible that 'God' can be." The Psalmist's definition is the
clearer.
ATONEMENT. Originally _at-one-ment_, the reconciling of two parties
who were before at variance. From that the word easily passed into
a term to denote the means by which the reconciliation was made,
viz: the life and death of our Saviour, Eph. ii. 16.
The doctrine of the Church on this subject is expressed in Article
11.
ATTRITION. This term is used by Romanists to denote the lowest form
of Contrition, or Repentance; namely, mere sorrow for sin because
of its consequences.
BANNS OF MARRIAGE _see_ Matrimony.
BAPTISM. This word means literally "dipping." Holy Baptism is
one of the two Sacraments taught by our Church to be generally
(universally) necessary to salvation. The _reason_ why the Church
baptizes is well shewn in the exhortation which immediately follows
the Gospel in the Service for the "Public Baptism of such as are of
riper years." The _doctrine_ of the Church on the subject is
explained in Article xxvii., and in the Catechism; also throughout
her Baptismal Offices she shows what she believes it to be.
Notwithstanding this, there are diverse views held of Holy Baptism
by parties in the Church; as, for example, some will deny that the
passage in John iii. 3 has anything to do with Baptism, although
the Church quotes it as a Scriptural authority for Baptism in the
exhortation previously alluded to. These seem to degrade Holy
Baptism into a mere formal admittance into the visible Church, this
being the view the Wesleyans of the _present day_ take, but
not their founder's view. Hooker, in his fifth book, writes
thus,--"Baptism is not merely a sign or token of grace given, but
an instrument or mean whereby we receive that grace; for it is a
Sacrament instituted by God for incorporation into Christ, and so
through His merit to obtain (1) that saving grace of imputation
which takes away all former guiltiness, (2) that infused divine
virtue of the Holy Ghost which gives to the powers of the soul
their first disposition towards future newness of life. It is a
seal perhaps to the grace of election before received; but to our
sanctification here a step that hath not any before it."
BAPTISM, ADULT. This office was added at the last revision of the
Prayer Book, in 1661. It was made necessary by the general neglect
of Church ordinances during the Rebellion. The Service is formed
from that for the Baptism of Infants, but there are important
differences, as will be seen by comparison. Confirmation and
Communion should immediately follow the Baptism of an adult.
BAPTISM, INFANT. The question whether it is right to baptize infants
will be gone into under the head of _Baptists_. Our present service
for the Baptism of Infants is the out-come of many much older.
Baptism should always be administered in the presence of a
congregation, as the Rubric orders. The question about _sponsors_
will be gone into under that head. The first prayer is by Luther,
the second is from an old Office; the Gospel, with nearly all the
addresses or exhortations here and elsewhere in the Prayer Book, is
from the "Consultation," the work of Hermann, a German reformer.
The questions to the sponsors are taken from an old Office. The
prayer of Consecration came into the present form in 1661; but by
Consecration here we only mean that the element of water is
separated from common to sacred uses. It is not a necessary part
of Baptism, as is shown by its being omitted in the Office for
Private Baptism. The only two things necessary for the validity of
Holy Baptism are (1) that it should be administered in water, (2) in
the name of the Holy Trinity, as is shown by the questions in that
part of the Office for Private Baptism which treats of receiving a
child publicly into the Church. It is to be noticed that the _rule_
of our Church is that the child should be immersed in the water
(see the Rubric before the form of words which accompany the act of
Baptism). Thus the rite of immersion can be claimed by any Church
people. The custom of affusion, or aspersion, or sprinkling, came
into use in the Western Church as early as the 13th century; but in
the ancient Church Baptism was so administered to the sick. The
difference in the climates of Western Europe and the Holy Land is
sufficient to account for the custom.
The words which express the reception of the newly-baptized child
into the congregation belong altogether to the English Prayer Book.
The ceremony of making the sign of the cross has come down from the
ancient Church.
The Address to the congregation, the Lord's Prayer, and the
Thanksgiving which follows, were placed here in 1552. It is to
be noticed how clearly the Church expresses her belief in the
regeneration (see _Regeneration_) of each baptized infant. The
latter part of the last exhortation was added in 1661. "The vulgar
tongue" of course means the "common" or English language.
The note at the end of the Office, although declaring the eternal
safety of a baptized child, dying before it commits actual sin,
does not express any opinion as to the future of an unbaptized
child.
BAPTISM, PRIVATE. To be used only for "great cause and necessity."
This service was drawn up in 1661, chiefly from the "Consultation."
It is very much to be deplored that so few of the children baptized
at home, who live, are brought to be publicly received into the
Church. The distinction which the poor draw between Baptism and
Christening as meaning respectively Private and Public Baptism is,
of course, unfounded. Baptism is also called "_Christening_,"
because in it the child is made a Christian, or member of Christ.
Under this head we may also treat of
Lay Baptism. Until 1604 this was allowed in the Church of England,
but the rubrics were then brought into such a shape that Baptism by
any but a "lawful minister" was distinctly disallowed. Still we
find that by the present law, Lay Baptism, that is to say, Baptism
by any man, or even woman, is valid so far as to qualify for burial
with the usual service. Lay Baptism is allowed in the Roman Church,
as it was in the Mediaeval Church, and in primitive times. Such
having always been the custom of the Catholic Church, it is well
that anybody should baptize a child in a case of great emergency,
when a "lawful minister" cannot be procured. Should the child live
and be brought to church, the clergyman can always, if doubtful of
the validity of the Baptism, use the hypothetical form at the end
of the Office for Private Baptism.
BAPTISTS or ANABAPTISTS. A name improperly assumed by those who
deny the validity of Infant Baptism. They were formerly called
_Anabaptists_ because they _re-baptized_ all who had been baptized
in their infancy. The Baptists formed a separate community in
England in 1633. They may be looked upon as the successors of the
Dutch Anabaptists. Their object in forming themselves into a
separate body was (1) for the maintenance of a strictly Calvinistic
doctrine; (2) for the exercise of a vigorous and exclusive
discipline; (3) for the practice of a literal scriptural ritual,
especially in the matter of Baptism. In Church polity they follow
the Independents. The Baptists hold that _immersion_ is essential
to the validity of the ordinance. Their leading idea is that the
Church must consist of true Christians, and not merely of
professing ones.
In 1882 in the United Kingdom there were
_Sunday_
_Ministers_, _Members_, _Chapels_, _Scholars_
1,905. 298,880. 3,502. 401,517.
In addition to these they have numerous congregations abroad, and
they raise about L200,000 yearly for missionary and benevolent
purposes.
Infant Baptism. The following reasons seem to afford ample proof
that the baptism of infants has always been the practice of the
Church, notwithstanding all the Baptists allege against it.
Under the Law infants were admitted into covenant with God by
circumcision when eight days old. Gen. xvii.10, 14, so, too, when
the Jews admitted proselytes into their communion, they not only
circumcised all the males, but baptized all, male and female,
infant and adult.
Thus, when the Apostles were sent "to make proselytes of all
nations, by baptizing them" (Matt, xviii.19, should be so
translated) would they not baptize infants as well as adults,
seeing that such was the Jewish custom?
Compare John iii.5, "Except a man (Greek, except _any one_) be born
of _water_ and of the Spirit he cannot enter the _kingdom of God_,"
with Mark x.14, where our Lord says of infants that "of such is
the _kingdom of God_." If so, they must be capable of baptism, both
by water and the Spirit.
St. Peter, when speaking of baptism, said the promise was not only
to adults, but also to their _children_, Acts ii.38, 39.
Again, where there no _children_ among the whole households which
were baptized by the apostles, Acts xvi.15, 33, 1 Cor. 1.16?
The early Fathers show that children were baptized in their time,
which, in some cases, was less than a century after the Apostles
lived. Justin Martyr, for instance, writing A.D. 148 (_i_._e_., 48
years after the death of the last Apostle), speaks of persons 60
and 70 years old, who had been made disciples to Christ in their
infancy. How can infants be made disciples, but by baptism? And,
if these had been baptized in their infancy, it must have been
during the lifetime of the Apostle St. John, and of other apostolic
men.
BARNABAS' (St.) DAY. June 11th. This Apostle's name was changed
from Joses into Barnabas, which means the "Son of Consolation." He
was a highly educated man, being brought up, as St. Paul was, at
the feet of Gamaliel. He travelled with St. Paul until there was a
disagreement on the subject of Mark, the kinsman of Barnabas. After
they separated, it is probable that St. Barnabas laboured in
Cyprus. He is believed to have suffered martyrdom at Salamis by
being stoned.
BARTHOLOMEW'S (St.) DAY. August 24th. This Apostle is believed to
have been identical with Nathaniel. We are told nothing of his
labours in the Bible. He is believed to have worked in Armenia and
Lycaonia, and to have suffered martyrdom by crucifixion at
Albanople.
This day is rendered famous in history, on account of the horrible
massacre of Protestants in Paris in 1572. Thirty thousand persons
were put to death in France, and this with the deliberate consent
of the Pope and the authorities of the Roman Church!
BELFRY. Originally and properly, a watch-tower. That part of a
church where the bells are hung.
BELLS. Bells have been used in churches in England from the 7th
century. Their various uses are well summed up in the following
monkish distichs,--
"Laudo Deum verum, plebem voco, congrego clerum,
Defunctos ploro, pestem fugo, festa decoro."
"Funera plango, fulgura frango, sabbata pango,
Excito lentos, dissipo ventos, paco cruentos."
In the Roman Church they are "baptized," with a certain ceremony;
in the English Church they are merely consecrated, that is, set
apart for a sacred purpose.
The "passing bell" is the tolling of a bell while anybody is dying,
or _passing_ out of this life, in order that the faithful may offer
prayers on his behalf. It is ordered by Canon 67.
BENEDICITE. The apocryphal ending of Daniel iii. It is a
paraphrastical exposition of Ps. 148; it was commonly sung in the
Christian Church in the 4th century. In 1549 it was ordered to be
sung during Lent instead of the _Te Deum_. It is now generally used
when the lessons speak of the Creation. The "three children" are
Ananias, Azarias, and Misael, who are better known by their
Chaldean names of Shadrach, Meshach, and Abednego.
BENEDICTION. A solemn act of blessing performed by Bishops and
Priests of the Church. A certain form was given by God Himself for
the use of the Jewish Priests, Num. vi.22-27. In our Church
several forms are used agreeing with the Office of which they form
a part. The ordinary benediction at the end of the Communion
Service is from Phil, iv.7, and Num. vi.23.
BENEDICTUS. The song of Zacharias, the father of the Baptist,
Luke 1.68-79. The alternate Psalm, called the _Jubilate Deo_, was
inserted in 1552 to be used when the _Benedictus_ happened to be
read in the second lesson. The song of Zacharias has always been a
hymn of the Church.
BENEFICE or LIVING. A church endowed with a revenue for the
performance of Divine Service; the holder of which is called a
Rector, or Vicar, or Incumbent, or Perpetual Curate (see under each
head). Heresy, Simony, and other grave offences, disqualify a man
from holding a benefice.
A clergyman can only be deprived of his benefice for want of
capacity, Heresy, Contempt of Court, or crime.
BIBLE, THE HOLY. So called from a Greek word, meaning "the books,"
just as the word _Scriptures_ means "the writings." The Bible is
divided into two parts--the Old and the New Testaments, or
Covenants. The Old Testament, or the Covenant of God with the
Hebrew nation, is written partly in Hebrew, and partly--the latter
part--in Aramaic. It is most important to remember that it was
written by many different persons, and at widely different times,
spreading over the course of 2,000 years. The New Testament, or the
New Covenant of God with His people, whether Jews or Gentiles,
although also written by many various authors, was produced between
the years A.D. 50, and A.D. 100.
The Bible is called the "Word of God" because the authors wrote by
the inspiration of the Holy Ghost, Heb. i.i; Acts iv.25; 2 Peter
i.21; &c. It is important to remember that we do not claim a
_verbal_ inspiration, for the writers, but simply that God put
into their minds what they should write. Inspiration did not
preserve them from errors in grammar, or natural philosophy, or
anything else foreign to the actual design of the Bible, which is
the revelation of God, and of His will to man.
Thus, it is most important that we should know what books are
inspired, and have a right to form a part of the Holy Scriptures,
in other words what books are _canonical_. The Old Testament, as
we have it now, was used by the Jews in the time of our Lord, who
often quotes from its various books Himself, thus stamping them
with the divine authority which they claimed. Ezra seems to have
determined the canon of Old Testament Scriptures. With regard to
the New Testament, the question of the authenticity and canonicity
of some books was very much more difficult to determine, and an
enormous amount of labour and scholarship has been expended on the
subject. There can be no reasonable doubt now with regard to any
of the _books_ of the New Testament; the only thing now doubtful
is what the original words were in the places where the ancient
manuscripts differ. These differences are called _various
readings_. The publication of the Revised Version of the New
Testament in 1881 was partly an attempt to settle this question.
The differences, as a rule, are very unimportant.
The chief translations of the Bible into English are Wiclif's, 1360;
Tindal (or Tyndale) and Coverdale's, 1526; The Geneva Bible, 1560;
The Bishops' Bible, 1568. The Translation we use now, called the
Authorized Version, was published in 1611. About 50 learned men were
appointed by King James 1st for the task.
We will now proceed to consider the contents of the Bible, first
remarking that the division into Chapters and verses does not date
back beyond the 13th century, that it rests on no authority, and
very often spoils the sense.
The Old Testament consists of 39 books, which may be thus
classified:--The Books of the Law; The Historical Books; The Holy
Writings, or Poetical Books; and the Prophetical Books.
_The Books of the Law_, five in number, were written by Moses, and
are called the Pentateuch; they are:--Genesis. Exodus, Leviticus,
Numbers, and Deuteronomy.
_The Historical Books_ are twelve. Where the name of the Author
differs from the name of the Book it is given in brackets,--Joshua,
Judges (Samuel?), Ruth (Samuel or Ezra), 1st and 2nd Samuel (Samuel,
Nathan, and Gad), 1st and 2nd Kings (Jeremiah), 1st and 2nd
Chronicles (Ezra?), Ezra, Nehemiah, Esther (author not known).
_The Poetical Books_, or _Hagiographa_, consist of five books,--Job
(author not known), Psalms (by various authors, about half by
David), Proverbs (Solomon chiefly), Ecclesiastes (generally
attributed to Solomon), Song of Solomon, or Canticles.
_The Prophetical Books_ are divided into two classes, the Greater
Prophets and the Lesser Prophets. They are so called, not from any
superiority or inferiority, but from the extent of their writings.
_The Greater Prophets_ are four in number,--Isaiah, Jeremiah
(author of two books--his Prophecy and his Lamentations), Ezekiel,
Daniel.
_The Minor Prophets_ are twelve,--Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
The ordinary reader of the Bible misses much from the fact that the
books are not grouped in any chronological order. In the following
table the books are placed so as to form a continuous history of
the Jews, while, by their side, are the names of those books which
should be read as commentaries on the period. The book of Job,
however, it is impossible to place. He seems to have been a shepherd
king, perhaps of the time of Abraham, but he was not of the Hebrew
nation. The two books of the Chronicles contain a summary of
history from the Creation down to the Restoration under Cyrus;
parts, however, may be read with other books. (_For Table_, _see
opposite page_.)
From the time of Malachi to the Birth of John the Baptist, a period
of about 400 years, there seems to have been no special revelation
from God. The _Apocrypha_ was composed in that period by various
authors. Although parts of it are appointed to be read as Lessons
in Church, yet it is not considered as inspired, and consequently
it does not belong to the Word of God. Our Church, in Art. vi.,
says that "the other books (viz., the Apocrypha) the Church doth
read for example of life and instruction of manners, but yet it
doth not apply them to establish any doctrine." The Church of Rome
receives the Apocrypha as Canonical.
We now pass on to consider the New Testament. It consists of 27
books, written by eight persons. They were all written in Greek,
unless perhaps St. Matthew's Gospel, which some critics hold was
originally written in Hebrew. The whole of the New Testament was
written before the end of the first century, and during the lifetime
of the Apostle John. The books were all received from the first as
inspired, except the Epistle to the Hebrews, Epistles of James and
Jude, 2nd of Peter, 2nd and 3rd of John, and the Book of the
Revelation; but all these were in early times accepted as Canonical.
It is still doubtful who wrote the Epistle to the Hebrews.
The _Four Gospels_ are by St. Matthew, St. Mark, St. Luke, and St.
John. Of these, the first three are called the Synoptical Gospels,
because they give a general view, and contain a brief account of
the chief events of our Saviour's life, His miracles and His
parables, from the same standpoint. St. John chiefly dwells on our
Lord's words and discourses. The word "Gospel" means "_good news_."
The Book of the _Acts of the Apostles_ is generally considered to
have been written by St. Luke (c.f. Acts 1.1 with Luke 1.1-4).
The Epistles were written by the authors whose names they bear
(except perhaps Hebrews). Seven of them are called _Catholic_,
which means addressed to the Church _generally_, or _universally_,
and not to particular persons or particular bodies of Christians.
The Book of Revelation, or Apocalypse, is by St. John the Apostle.
The following is a chronological table of the books of the New
Testament, with their probable dates:--