with, two miracles would still remain which are unassailable,
viz., the character of Christ, and the message of Christ. Therefore
the question is not whether miracles by themselves are probable,
but whether the Lord from heaven, who lived on this earth--for
none could have invented the story of His life; who left a message
on earth--for none could have invented that message; added to
his utterances certain marvels of love and compassion to draw
men's eyes towards Him for their good. This may be called the
_historic_ consideration of miracles; the _scientific_ is briefly
as follows:--We are told that the phenomena of nature are so
many links in a chain of causes and effects, and to suppose
that God breaks through this chain, is to make God contradict
Himself. To this it may be answered that apart from any question
of miracles, there are already flaws in this chain of causation,
or rather, powers from without that can shake it, as, for instance,
the outbreak of a war rendering a country, which should have been
fertile, barren and wasted. Holy Scripture is not responsible
for the phrase, "suspension of the laws of nature." Theologians
do not dogmatise about the nature of miracles, and it would be
well if science were less zealous for the inviolability of laws,
the outside limits of which she cannot now ascertain. Miracles
are but a part of the Gospel, and we judge them by the setting
in which they are placed. Those who received them at first were
not made Christians by them. (Mark ix. 23, 24.) To us they are
not even the beginning of faith, for Christ was our Teacher and
Friend before our infant minds could conceive what miracles meant.
He, the sinless Lord, is our first miracle; His teaching is our
second miracle; and a third may be added, viz., the transforming
power of the Gospel in human hearts.
The reader is referred to the sermon on _Miracles_ in Archbishop
Thomson's "Life in the Light of God's Word," "The Reign of Law," by
the Duke of Argyll, and Sir Edmund Beckett's "Review of Hume and
Huxley on Miracles."
MISSION. _A sending forth_. The power or commission to preach
the Gospel. Thus our blessed Lord gave His disciples and their
successors their mission, when He said, "Go ye into all the world,
and preach the Gospel to every creature."
MISSION. An effort to awaken or increase spiritual life in a
Parish by means of special Services and Sermons.
MISSIONARY SOCIETIES, _see_ Societies.
MORAVIANS, or UNITED BRETHREN. A sect generally said to have
arisen under Nicholas Lewis, a German nobleman of the last century,
and thus called because among the first converts were some Moravian
families. They themselves claim to have sprung from the Greek
Church in the ninth century. Hook says, "It is sometimes supposed
that because the Moravians have Bishops they are less to be blamed
than other dissenting sects. But, to say nothing of the doubt that
exists with respect to the validity of their orders, an Episcopal
Church may be, as the English Moravians and Romanists in this
country are, in a state of schism. And the very fact that the
difference between them and the Church is not great, if this be
so, makes the sin of their schism, in not conforming, yet greater."
In England the _Moravians_ number 5,000 members, 6,000 scholars,
and have 32 chapels and preaching stations.
MORMONISTS, or LATTER DAY SAINTS. The founder of this sect was
Joseph Smith, born in 1805, of poor parents, in the State of
Vermont, U.S. At the age of 15 he declared himself to have seen
a vision of "two personages," who informed him that all existing
Christian sects were erroneous. According to his own account, this
vision was repeated three years afterwards, when he was informed
that the American Indians were a remnant of the Israelites, and
that certain prophetical writings of the Jews were buried in a
spot from which he was destined to rescue them. The absurd story
goes on to say that Joseph Smith accordingly found in a stone box,
just covered with earth, in Ontario, the "Record," consisting of
gold plates engraven with "Reformed Egyptian" characters. Although
discovered in 1823, the angel would not allow Smith to remove them
until 1827. Luckily he also discovered the Urim and Thummim in the
same box with the golden plates, and by its aid he was able to
translate a portion of the revelation, which, when complete,
composed a large volume. This volume he called the "Book of Mormon,"
"Mormon" meaning, as he explained, _more good_, from "mor," a
contraction for _more_, and "mon," the Egyptian for _good_.
_Mormon_, too, was the name of a supposed prophet living in the
fourth or fifth century. The golden plates, said to have been
discovered in the above extraordinary manner, were never publicly
produced, but three witnesses were found to testify that they had
actually seen the plates, an angel having exhibited them. These
three witnesses were the two brothers and the father of Smith.
Four other witnesses of the name of Whitmer also testified the
same. The "Book of Mormon" was succeeded by a "Book of Doctrine
and Covenants," being a collection of special revelations made
to Smith and his associates. Followers soon began to flock around
the new "prophet," as Smith called himself. But at the same time
much hostility was shown to the sect. They were expelled from
different States, until at last they settled in Illinois. An
altercation between the "Saints" and the county resulted in the
imprisonment of Joseph Smith and his brother Hyrum; but in 1844
a mob broke into the prison and the brothers were shot. Brigham
Young succeeded to the post of "prophet." Fresh troubles with the
State caused another migration of the "Saints" in 1846, who, after
much suffering, settled in the valley of the Great Salt Lake. There
they have prospered, and the settlement itself, by the name of
Utah, has been admitted to the United States Confederacy. They
send missionary agents to all parts of the world to make fresh
converts. The practice of polygamy they justify by their doctrine
concerning "spiritual wives." They have published a "Creed," in
which they profess their belief in the Holy Trinity, in Salvation
through Christ, in the necessity of the Sacraments and the ordinary
means of grace. They further believe that the miraculous gifts of
the Spirit continue. They believe in the word of God recorded in
the Bible, and in the Book of Mormon. They look for the restoration
of the Jews, and expect a millennium. They have 82 congregations
in England.
MORNING PRAYER The _construction_ of the Morning and Evening
Services is so similar that they will both be considered under
this heading. It will be noticed that the Services recognise
distinctly what may be called God's part and man's part in the
communion of worship. They open by the message of God to His
people, calling for penitence and promising forgiveness, which
is met by the response of the Confession. Next pardon is pronounced
in God's Name, which naturally awakens in the pardoned soul the
outburst of Praise and Thanksgiving in the Lord's Prayer, the
Psalms and the Canticles. Then the voice of God is again heard
in the Lessons, and His revelation is accepted by the response
of faith in the Creed. Lastly, in the sense of His grace and the
knowledge of His will, we turn to Prayer for ourselves and for
others, and end with the commendation of all to His blessing.
Many parts of the Morning and Evening Service are considered under
their own particular names, but the history of the rest is given
here.
The _Introductory Sentences_, from the Psalms, the Prophets, and
New Testament, are taken from old Lent Services. The _Exhortation_,
1552, was composed partly from the preceding sentences, and partly
from ancient forms. The _Confession_, 1552, is derived from old
forms.
The _Absolution_, like the previous part of the service, was added
in 1552. In the Rubric, the words "Remission of sins" were added
by the Hampton Court Conference in 1604, to meet the objection
that the word _Absolution_ was popish. In 1661 the word _Priest_
was substituted for "Minister," showing that a deacon may not
read the Absolution.
With the _Lord's Prayer_ the old Latin Service begins. The Rubric
directs it to be said with an "audible voice," because formerly
it was said inaudibly, to keep it from the ears of the unbaptized.
The direction that the people are to say it with the Minister was
added in 1661. The _Versicles_ date from the 6th century. The
answer, "The Lord's Name be praised," was added in 1661. For the
_Canticles_ and _Creed_ see different articles.
The _Salutation_, "The Lord be with you," is apostolic. Next comes
the _Lesser Litany_. The _Versicles_ following are said by the
Priest "standing up," in accordance with mediaeval custom. Morning
Prayer ended with the Collect for Grace until 1661, when the five
final prayers were added. The _Second Collect_ dates from 5th
century, the _third_ from 6th century. The prayers for the _Queen_,
and for the _Clergy and People_, stood in the Litany in 1559, and
the _Prayer of St. Chrysostom_ (John, the Golden Mouthed) was in
the Litany in 1545, and dates from the 4th century. The Prayer
for the _Royal Family_ was composed in 1604.
MUSIC, _see_ Church Music.
NAVE. From the Latin _navis_, a ship, because the _nave_, or body,
of a church somewhat resembles the hull of a ship turned upside
down. The nave formerly was always separated from the chancel
(which see) by a screen.
NICENE CREED, _see_ Creed.
NON-CONFORMISTS. The name now given to all those who do not conform
to the practice of the Established Church. Originally, however,
it was restricted to the Puritan section _within_ the Church,
dissidents from the Church being called _Separatists_, which is
still their correct title. In Elizabeth's reign many of the clergy
refused to conform to the Act of Uniformity; the use of the
surplice, and many things in the Book of Common Prayer, being
objectionable to them. The Non-Conformists afterwards assumed
the name of Puritan, which had previously been used of a heresy
of the 3rd century. They formally separated from the Church in 1572.
(See _Puritan_.)
NORTH SIDE, _see_ Eastward Position.
NUNC DIMITTIS, or the SONG OF SIMEON. (Luke ii. 29.) The sweetest
and most solemn of all the Canticles--the thanksgiving of the aged
saint for the sight of the Saviour. It is appropriately sung by
us after the revelation of Christ in the Lessons for the day. It
is, and has been, used by the whole Catholic Church from the
earliest times.
OBLATION. An offering to God. In the Office for the Holy Communion
we pray God to "accept our alms and _oblations_." The word
_oblations_ was added to this prayer at the same time that the
rubric which directs the priest to "place upon the table so much
bread and wine as he shall think sufficient," was inserted, 1662.
From this, many--Wheatly, Palmer, Bishop Patrick, &c.--conclude
that the _oblation_ consists in the offering of the bread and wine.
Others would consider it merely synonymous with "_alms_."
OCTAVE. The octave is the _eighth day_ after any principal
festival of the Church. In ancient times it was customary to
observe these days with much devotion, including the whole period
also from the festival to the octave. In our Prayer Book we observe
the octaves of Christmas, Easter, Ascension, and Whit-Sunday, by
using the special preface appointed in the Communion Service at
every celebration during the octave. The Whit-Sunday preface,
however, is only used six days, because Trinity Sunday falls on
the octave.
OECUMENICAL. (Belonging to the whole inhabited world.) A term
applied to General Councils of the Church, to distinguish them
from councils of less importance. It is also a title of the
Patriarch of Constantinople.
OFFERTORY. In an ecclesiastical sense, the anthem said or sung
while the offerings are being made; it is now frequently used to
denote the alms collected. Oblations in money or kind have always
been made from apostolic times (1 Cor. xvi. 2). Out of these
offerings in kind were taken the bread and wine used in the
celebration of the Holy Communion. (See _Alms_, _Communion_.)
ORDERS, HOLY. Three _Orders_ have always been recognised in the
Church of Christ--Bishops, Priests, and Deacons. The preface to
the Ordinal in our Prayer Book affirms this very strongly. To
these were added, but on a distinctly different footing, what
are called the _Minor Orders_--Sub-Deacon, Acolyte, Exorcist,
Singer, Reader, Door-keeper; these are of merely ecclesiastical
institution, and are not generally retained in the Church of
England, although the office of Reader may be said to be in part
revived, and the revival of Sub-Deacon is recommended. The Church
of Rome has seven Orders. Articles xxiii., xxxvi. and xxxvii., as
well as the preface referred to above, should be carefully read
on this matter. (See also _Apostolical Succession_ and _Ordinal_.)
_Bishop_. From a Greek word (_episcopos_) meaning an "Overseer."
It is the title now given to the highest Order in the Christian
Ministry, to which appertains the function of ordination. Of this
Order were Titus and Timothy, the one being Bishop of Crete, the
other Bishop of Ephesus. In the English Church a Bishop must not
be less than 30 years old, a Priest 24, and a Deacon 23, unless
dispensed by a faculty from the Archbishop of Canterbury.
_Priest_. The second Order in the Christian Ministry. The word is
a corruption of _Presbyter_ (which see). In common with Bishops,
Priests have the power to absolve, to consecrate, and to bless,
but not to ordain. The difference between a Priest and a Deacon
is far greater than that between a Deacon and a layman.
_Deacon_. The lowest Order in the English Church. The word is
derived from the Greek, and means a _minister_. He is the assistant
of the Priest, and may only perform certain spiritual duties--_e._
_g_., the rubrics of our Prayer Book direct certain parts of the
Service to be taken by the "Priest," while the rest is left to
the "Minister," Priest or Deacon as he may happen to be, unless
from the nature of the office, we know that the term "Minister"
refers only to "Priest." (See _Minister_.)
ORDERS, QUALIFICATIONS FOR. Although the preface to the Ordinal
and Canon 39 lay down generally what is necessary from Candidates
for Holy Orders, yet any one intending to be ordained had better
write to the Secretary of the Bishop into whose diocese he thinks
of going for further particulars as to the subjects for examination,
&c. The papers generally necessary for Deacon's orders are the
following--(1) Certificate of Baptism, or a declaration by some
competent witness that the candidate has completed his 23rd year
and has been baptized. (2) Graduates of Cambridge must have passed
either the Special Theological, or the Preliminary Examination for
Holy Orders; Graduates of Oxford must produce Certificates that
they have attended two courses of Lectures by Divinity Professors.
Durham men must be either B.A. or L.Th. Dublin men must be B.A.,
and hold also the Divinity Testimonial. (3) College Testimonials.
(4) The "Si quis," a notice read in the Church of the place where
the candidate resides, to give opportunity for raising objections,
something like the asking of Banns. (5) Letters Testimonial for
three years, or for the time elapsed since the Candidate left
College. This Testimonial must be subscribed by three beneficed
clergymen. (6) A Title, or nomination to a Curacy. For Priest's
Orders, the Candidate requires 4, 5, and 6, as above. When a
Candidate is accepted by the Bishop, he has then to pass an
Examination, which slightly differs in the various dioceses, but
generally comprehends the following subjects, viz.--The Bible;
the New Testament in Greek, and a minute acquaintance with some
specified portion of it; The Prayer-Book; The 39 Articles; Church
History; Latin; some theological authors, such as Pearson, Hooker,
Butler, Paley, &c.; a Hebrew Paper is set for those who care to
take up Hebrew.
ORDINAL. "The form and manner of making, ordaining, and consecrating
Bishops, Priests, and Deacons." Various forms of Service for
Ordination have existed from the earliest times. Although differing
in many ways, each kept the essentials of Ordination, viz.,
Imposition of hands, with Prayer and Benediction, as used by the
Apostles themselves. The first Reformed Service was taken as usual
partly from the ancient ordinals in use. It was revised in 1552, and
again in 1662, when some changes, tending to greater solemnity, were
introduced.
The _Preface_ insists upon the necessity of Episcopal Ordination.
It determines the age at which men may be ordained, viz.. Deacon at
23, Priest at 24, Bishop at 30, and speaks of the qualifications
of candidates for the ministry. Canon 34 of 1604 mentions further
qualifications necessary (see _Orders_, _Qualifications for_). The
times for Ordination appointed by the Canon are, of course, the four
Ember Seasons, which have been so set apart from the 5th century.
_The Form and Manner of making of Deacons_. After Morning Prayer,
including the Sermon, is ended, the Candidates for Deacon's Orders,
dressed either in surplice or gown, are presented by the Archdeacon
to the Bishop, who is sitting in his chair in the Sanctuary. The
Bishop's address to the people is of much the same nature as the Si
quis already read. The Litany is made specially appropriate by the
insertion of the suffrage, "That it may please Thee to bless these
Thy servants, now to be admitted to the Order of Deacons (or
Priests), and to pour Thy grace upon them; that they may duly
execute their office, to the edifying of Thy Church, and the glory
of Thy Holy Name." Then follows a special Collect and Epistle.
Before the Gospel the Bishop proceeds with the Ordination Service.
Until 1865 the Oath of the Queen's Supremacy was administered here,
but now it is taken before the Service. Sitting in his chair, the
Bishop puts certain searching questions to those he is about to
ordain. The first is of the "Inward Call" of the Holy Ghost. This
perhaps is sometimes misunderstood, but several high authorities
unite with Calvin in explaining it to be "the good testimony of
our own heart, that we have taken this office neither from ambition,
covetousness, nor any evil design, but out of a true fear of God,
and a desire to edify the Church." (See _Call to the Ministry_.) The
next question is of the "Outward Call," and implies a willingness
to accept all the regulations under which the Ministry is to be
exercised in the Church of England. The third and fourth questions
demand a belief in the Bible, and a desire to read (and perhaps
expound it) in the Church.
The next question explains the duties of the Diaconate, and marks
very distinctly the great difference between that Order and the
Priesthood. The answer expresses the candidate's intention to be
faithful in the public ministration of his office, and the answer
to the next question his desire to be an example in his private
life. The last question concerns canonical obedience. Next follows
the Ordination itself, which is notable for its extreme simplicity
in comparison with the great solemnity of the Ordination of Priests.
The Gospel is usually read by the Deacon who passes first in the
Examination.
The Communion Service is then proceeded with, one final prayer
being added in behalf of those who have just become Deacons in
the Church.
_The Form and Manner of Ordering of Priests_. The ground-plan of
this Service is the same as that of the preceding. The Deacons are
ordained before the Gospel, the Priests after. The Bishop's
exhortation before putting the question brings out in a striking
manner a picture of the whole pastoral duty and life. The first
question dwells on the _outward call_ to the Priesthood; the second,
third, and fourth, on the _rule of faith and practice_; the fifth
and sixth on the _individual life_; the seventh and eighth on the
submission to _order and peace_. Then follows a call to the
congregation present to engage in _silent prayer_ on behalf of
those about to be ordained to the Priesthood. After which the hymn
_Veni Creator_ is sung, as it always has been sung since the 11th
century on this occasion; and after another prayer the special act
of Ordination is proceeded with. It is to be noticed that Priests
present are to join with the Bishop in the laying on of hands in
obedience to 1 Tim. iv. 14. The Charge given in this Ordination
is threefold, (_a_) The Dispensation of the Word; (_b_) The
Dispensation of the Sacraments; (_c_) the "Power and Commandment"
of Absolution, John xx. 23, and compare Matt, xvi. 19; xviii. 18.
The Service of the Holy Communion is then proceeded with, the
final collect being a twofold prayer for the newly-ordained and
for the people. The concluding rubric is a direction for the order
of the Service if Priests and Deacons are to be ordained on the
same occasion.
_The form of Ordaining and Consecrating of an Archbishop or Bishop_.
This form of Service differs from the other services in beginning
with the Communion Service, placing the Sermon in its usual place
in that Service, and then inserting the Litany after the Gospel and
before the Consecration. The Service is to be conducted by the
Archbishop, or some Bishop appointed by him. The presence of other
Bishops is implied throughout, according to the old rule, which
prescribed, as a matter of church order, though not of absolute
necessity, that three Bishops at least should concur in the
Consecration. The Candidate, vested in a Rochet, is presented by
two Bishops, in accordance with a custom of great antiquity. The
Queen's mandate is then read, and the oath of canonical obedience
taken. The Litany contains a special suffrage and prayer. The
questions which follow are substantially the same as in the
Ordination of Priests; except that (_a_) in the sixth the duty
of enforcing discipline is insisted upon; and (_b_)the seventh
requires a promise to be faithful in ordaining others; and (_c_)
the eighth lays stress on the duty of gentleness and charity. After
this the Bishop elect is to put on the rest of the episcopal habit.
The form of consecration itself corresponds to the Ordination of
Priests, save that in place of conferring the power of absolution,
we have St. Paul's exhortation to Timothy (2 Tim. i. 6, 7), to stir
up the gift of Consecration in "power, love, and soberness." The
charge at the delivery of the Bible takes the form of an earnest
exhortation. The Holy Communion is then proceeded with.
ORDINARY. Where used in the Prayer Book this word almost always
means the Bishop of the Diocese. The word properly signifies any
judge authorized to take cognizance of causes in his own proper
right.
ORGAN, _see_ Church Music.
ORIGINAL SIN, _see_ Sin.
ORNAMENTS OF THE CHURCH, and MINISTERS THEREOF. This Rubric is well
known as the "Ornaments Rubric." It will be considered under two
heads, (1) the Vestments of the Minister, (2) the Ornaments of the
Church.