The catechism teaches us that the grace of Baptism is "a death unto
sin, and a _new birth_ unto righteousness..." So, in perfect
consistency with the catechism, the minister, immediately after
the administration of Holy Baptism to a child, addresses the
congregation thus: "Seeing now, dearly beloved brethren, that this
child is _regenerate_;" and he returns thanks to God that it
hath pleased Him "to regenerate this infant with Thy Holy Spirit."
The same connexion between regeneration and baptism is expressed in
the Office for Private Baptism and in the Office for the Baptism of
Adults. There has been much confusion and misunderstanding caused
by using the word _regeneration_ as though it meant _conversion_.
Both the Bible--Tit. iii. 5; John iii. 3-5--and the Fathers use
_regeneration_ as the _new birth_ of baptism, but never as meaning
anything else, unless figuratively as Matt. xix. 28. (See
_Conversion, Baptism_.)
REGISTER. A parochial record of Baptisms, Marriages, and Burials.
The keeping of a church book for registering the age of those that
should be born and christened in the parish began in the thirtieth
year of Henry VIII. Canon 70 gives directions for the safe keeping
of parish registers wherein baptisms, weddings, and burials were
entered. Duplicate registers of weddings are now kept by order of
recent legislation, and also copies are made quarterly and given
to the registrar of the district. There is a small fee payable by
those who wish to search the parish registers; and for a copy of
an entry 2s. 6d. is the legal charge.
RENOVATION. This action of the Holy Spirit upon the heart of man
differs from Regeneration (which see) in that it is progressive,
and may often be repeated or totally lost. Whereas Regeneration
comes only once, in or through Baptism, and can never be repeated
nor ever totally lost.
REPENTANCE or CONTRITION, A sincere sorrow for all past sins, an
unfeigned disposition of mind to perform the will of God better
for the future, and an actual avoiding and resisting of those
temptations to sin under which we have before fallen.
REREDOS. A screen behind an altar, necessary in cathedrals, and
some large churches, because the altar is not against the East
wall. The name is commonly given to all carved or decorated work
immediately behind the altar.
RESIDENTIARY CANONS. These Cathedral officers have to _reside_ in
the Cathedral Close for three months in the year, in their
respective turns, and take their part in the services of the
Cathedral. (See Canon.)
RESPONSE. In the Church Service an answer made by the people
speaking alternately with the minister. This has always been
a fundamental feature in every liturgy. The practice has been
handed down from the Jewish Church.
RESURRECTION. Both the resurrection of our Lord and our own future
resurrection are articles of the Christian faith. What the
resurrection body will be like we do not know, but we believe
that our mortal, corruptible body, which is laid in the grave,
will rise again immortal and incorruptible. The principal passages
of Scripture bearing on the resurrection are--1 Thess. iv. 14-16;
1 Cor. xv. 20-52; Rev. xx. 13; Phil. iii. 21; Rom. viii. 11.
RING. _see_ Matrimony, Solemnization of.
RITES. Religious observances prescribed by competent authority.
This "competent authority" is described to be the Church in that
portion of the preface of the Prayer Book which treats of
"Ceremonies;" and the claim of this right for the Church accords
with Art. xxxiv., which says: "Every particular or national Church
hath authority to ordain, change, and abolish ceremonies or rites
of the Church ordained only by man's authority, so that all things
be done to edifying."
RITUAL. The name given before the Reformation to that book or
_manual_ (sometimes it was so called) which comprised all those
occasional offices of the Church which a Presbyter could administer.
The word is now often used of the mode or manner in which Divine
Service is conducted.
RITUALIST. (1) A writer on the rites of Churches. (2) A name given
of late to the school which has revived disused ceremonial in the
Church of England. (See _Church Parties_.)
ROCHET, _see_ Vestments.
ROOD SCREEN. A screen separating the chancel from the nave, on
which the _rood_ (_i.e._, the figure of our Lord on the Cross)
was placed, and on either side the Blessed Virgin and St. John. The
place of the _rood_, where the screen was sufficiently substantial,
as in cathedrals, has been almost universally converted into an
organ loft.
RUBRICS. Rules for the ordering of Divine Service. They were
formerly written or printed in a _red_ character, and therefore
called _Rubrics_, from a Latin word signifying _red_.
The most controverted rubric in the Church of England is the
well-known "_Ornaments Rubric_" (which see.) The Rubrics dealing
with the position of the Priest at Holy Communion are examined in
the articles on _Communion_ and _Eastward Position_.
RURAL DEAN. As each Province is divided into Dioceses, and each
Diocese into Archdeaconries, so each Archdeaconry is divided into
Rural Deaneries, consisting of a certain number of Parishes. Over
this Rural Deanery some beneficed clergyman, usually appointed by
the Bishop, presides. In the Diocese of Exeter the clergy elect
their own Rural Deans. His duties are to call together the clergy
in his Deanery at certain times for the discussion of ecclesiastical
matters. These meetings are called Ruri-decanal Chapters. It is
also the duty of the Rural Dean to see that the churches in his
Deanery are in fit order for public worship, and supplied with
those things by law required. He is to report any immorality or
crime among the clergy of his Deanery.
The office of Rural Dean is an ancient office of the Church, and
is mentioned as early as the time of Edward the Confessor.
SABAOTH. A Hebrew word meaning _hosts_ or _armies_. _Jehovah
Sabaoth_ is the Lord of Hosts. "Holy, holy, holy, Lord God of
Sabaoth."
SABBATH. _Rest_. The seventh day of the week, commanded in the
Decalogue to be kept holy, and still observed by the Jews. The
Christian Sabbath is kept on the first day of the week. (See
_Sunday_ and _Lord's Day_.)
SACERDOTALISM. The spirit or character of the priestly class or
priesthood; devotion to priestly interests. From Latin _Sacerdos_,
one given to sacred things.
SACRAMENT. Latin, _sacramentum_, an _oath_ or _promise_ ratified
by a sacred or religious ceremony; thus the oath taken by soldiers
in classical times was called _sacramentum_. In the early Church
the word "sacrament" was used to express the promises made by
Christians in Holy Baptism. Then it came to be used of the
ceremony itself, and thence to signify any religious ordinance.
In this extended sense the Church of England acknowledges other
rites to be sacraments beside Baptism and the Eucharist; thus in
the Homily on Swearing we find, "By the like holy promise the
_sacrament of matrimony_ knitteth man and wife in perpetual love,"
&c. So the catechism does not limit the number of sacraments to
two, but says, "Two only, as _generally necessary to salvation_."
Thus in the Church of England we distinguish Baptism and the
Eucharist from all other ordinances, because they are, what the
others are not, necessary for salvation to all men, wherever they
can be had. Other ordinances may confer grace, but Baptism and the
Eucharist alone unite with Christ Himself. Thus we may say that in
the strict definition of the word there are only two sacraments.
Baptism and the Supper of the Lord. The Roman Catholic Church
teaches that there are _seven_ sacraments, but this can hardly
be borne out; for if the word be taken in the larger sense as
meaning any religious ordinance, then there are more than seven,
but if in a limited sense, there are only two. For the Roman view
of sacraments see Article xxv. The Church Catechism defines a
sacrament in the strict sense as follows:--It is "an outward and
visible sign of an inward and spiritual grace given unto us,
ordained by Christ Himself as a means whereby we receive the same,
and a pledge to assure us thereof."
SACRIFICE. An offering made to God. In strictness of speech there
has been but one great sacrifice--once offered, and never to be
repeated--the sacrifice of the death of our Lord Jesus Christ. He
suffered "death upon the Cross for our redemption; Who made there
(by His one oblation of Himself once offered) a full, perfect, and
sufficient sacrifice, oblation, and satisfaction for the sins of
the whole world." But, figuratively speaking, all Divine worship
was anciently called a _sacrifice_, a sacrifice of praise and
thanksgiving; but more especially this term has been applied to
the Eucharist. Justin Martyr and Irenaeus, both Fathers of the
2nd century, speak of the Eucharist as a sacrifice. Tertullian,
of the 3rd century, does the same. (See _Altar_, and _Communion,
The Holy_.)
SACRILEGE. The desecration of objects sacred to God. Thus the
robbing of churches or of graves, the abuse of sacred vessels
and jars, by employing them for unhallowed purposes, the plundering
and misappropriation of alms and donations, &c., are acts of
sacrilege which, in the ancient Church, were punished very severely.
SACRISTAN. The person to whose charge the sacred vestments, &c., in
a Church are committed. The word is now corrupted to _sexton_ (which
see.)
SACRISTY. The place in which sacred vestments, &c., are kept,
answering to the modern vestry.
SAINT. _Holy_. The Apostles in their Epistles use this word
simply for baptized believers, that is, for all Christians. (See
_Communion of Saints_.)
SAINTS' DAYS. The Church of Rome commemorates an enormous number
of holy men and women who have lived and died following in the
footsteps of Christ. But at the Reformation it was decided to
celebrate in the Church of England only the festivals of the
principal saints mentioned in the New Testament. If the line was
not drawn there, it was difficult to say where it should be drawn.
When two Holy-Days occur (_i.e._, fall on the same day), the
service appointed for the superior day should be used, but in
certain cases the Collect for the inferior day should be used
after the Collect for the superior day. As a general rule, a Saint's
Day, or Holy-Day, takes precedence before an ordinary Sunday.
SALVATION ARMY, THE, was commenced as a Christian Mission in 1865,
by its present "General," then known as the "Rev." W. Booth,
formerly a minister of the Methodist New Connexion. In 1878 the
name "Salvation Army" was assumed. In 1880 the Army was established
in the United States and in France, and a weekly newspaper called
the "War Cry" was issued, which has now (1883) reached the sale of
400,000 copies. In 1882 the "Army" had in Great Britain 420
stations, or corps; 980 officers (as the missionaries, male and
female, entirely engaged in the work, are called); and held 7,500
services weekly in the streets, and in buildings bought, built,
or hired for the purpose.
"Every member or soldier of the Army is expected to wear an 'S,'
meaning Salvation, on the collar, and those who can, provide
themselves with a complete uniform of dark blue cloth thus marked."
The grotesqueness, not to say irreverence, of many of their
proceedings, and much of their language; the noise, excitement,
and display which always accompany their work; the silly affectation
of constantly using a quasi-military phraseology, and some other
features of the movement, do not commend it to sober-minded
Christians; while the unauthorised celebration of the (so-called)
Sacrament of the Lord's Supper condemns it in the eyes of the
Church.
SANCTIFICATION. _Holiness_; the effect of the Holy Spirit's work
upon the heart of man, (See _Justification_.)
SANCTUARY. The place within the Septum, or rails, where the altar
stands in the Christian church. The term is also used of the
privilege of criminals, who, having fled to a sacred place, are
free from arrest so long as they remain there. This custom of
"Sanctuary," which is now almost wholly done away with everywhere,
arose from Deut. xix. 11, 12, and Joshua xx.
SARUM, THE USE OF. In the early Church in England every Bishop was
allowed to ordain rites and ceremonies, and prayers for use in
his own diocese. The exercise of this power, in process of time,
caused a considerable variety in the manner of performing Divine
Service; and the custom of a diocese in its ceremonial, mode of
chanting, &c., became a distinct _Use_, and was known by the name
of that diocese. Thus gradually the _Uses_, or customs, of York,
Sarum (or Salisbury), Hereford, Exeter, Lincoln, Bangor, and
doubtless others of which the records have perished, were recognised
as defined and established varieties of the Ritual of the English
Church.
The most remarkable of these was the _Use of Sarum_. It was drawn
up about 1085 by Osmund, Bishop of Salisbury and Chancellor of
England. He re-built his cathedral, collected together clergy
distinguished for learning, and skill in chanting, and took much
pains to regulate the ecclesiastical offices; so that his church
became a model for others, and his "Custom-book" was wholly or
partially followed in various parts of the kingdom, more especially
in the South of England.
We may look upon this _Use_ as being the foundation of our present
Prayer Book.
SATAN. _An adversary_, _an enemy_, _an accuser_. Sometimes the word
Satan is put for the Devil, as in Job i. 6, 7; Ps. cix. 6.; Zech.
iii. 1, 2. In the New Testament it almost always means the Devil,
but in Matt. xvi. 23, it simply means an _adversary_. "Be gone, O
mine adversary, you that withstand what I most desire," &c.
The word Devil is from the Greek for an accuser, or calumniator.
The Devil, or Satan, is a wicked spirit, who with many others, his
angels or under-agents, is fighting against God. He has a limited
dominion over all the sons of Adam, except the regenerate, in his
kingdom of this world.
SCARF or STOLE, _see_ Vestments.
SCEPTICS. From a Greek word meaning _to look about_, _to deliberate_.
Anciently the term was applied to a sect of philosophers founded
by Pyrrho. In modern times the word has been applied to Deists,
or those who doubt of the truth and authenticity of the sacred
Scriptures.
SCHISM. Greek, a _fissure_, or _rent_. In an ecclesiastical sense
it means a breaking off from communion with the Church, on account
of some disagreement in matters of faith or discipline. Those who
do so are called _Schismatics_. To separate wilfully from the Church
of God is a sin; (1 Cor. i. 10; iii. 3; xi. 18;) and we are directed
to avoid those who cause divisions. (Rom. xvi. 17.) In the Litany
we pray, "From heresy and _schism_, good Lord deliver us."
History brings before our notice many considerable _schisms_, in
which whole bodies of men separated from the communion of the
Catholic Church. Such were, in the fourth century, the schisms of
the Donatists, and of the numerous heretics which sprung up in the
Church, as the Arians, Photinians, Apollinarians, &c., the schism
in the Church of Antioch; in the fifth century, the schism in the
Church of Rome, between Laurentius and Symmachus; the schism of the
rival popes at Rome and Avignon, in the fourteenth century.
In England the chief schisms have been by the Romanists, the
Independents, and the Wesleyans.
SCHOOLMEN. The title given to a class of learned theologians who
flourished in the middle ages. They derive their name from the
schools attached to the cathedrals or universities in which they
lectured. The chief Schoolmen were, Albertus Magnus, a Dominican
friar, died 1280, Bonaventure, surnamed the _Seraphic_ Doctor,
born 1221, and died a cardinal. Thomas Aquinas, surnamed the
_Angelical_ Doctor, born 1224, was a pupil of Albertus Magnus. John
Duns Scotus, surnamed the _Subtle_ Doctor, was a Scotchman by birth,
but educated in Paris. William Ocham, surnamed the _Singular_
Doctor, was born in Surrey, in England. He, too, like Scotus, was
educated at the University of Paris, about the year 1300. Raymond
Lully, born in Majorca, 1236. Durandus, surnamed the _Most resolving_
Doctor, Bishop of Meaux, 1318.
SCREEN. Any separation of one part of a church from another. The
screens separating side chapels from the chancel, nave, or transept,
are usually called _parcloses_. (See _Rood Screen_, &c.)
SCRIPTURE, HOLY, _see_ Bible.
SEALED BOOKS. By an Act of Charles II. it was ordered that the
Dean and Chapter of every Cathedral and Collegiate Church should
obtain under the _great seal of England_ a true and perfect printed
copy of the Prayer Book, as revised in his reign (1662), to be kept
by them in safety for ever, and to be produced in any Court of
Record when required. These copies are called "Sealed Books."
SEATS, _see_ Pew.
SEDILIA. Seats near an altar almost always on the south side, for
the ministers officiating at the Holy Eucharist.
SEE. Latin, _sedes_, a seat. The scat of episcopal dignity and
jurisdiction, where the Bishop has his throne, or _cathedra_.
SEPTUAGESIMA SUNDAY. The Sunday which is, in round numbers,
_seventy days_ before Easter.
SEPTUAGINT. The Greek Version of the Old Testament which was in
general use in the time of our Lord. The word _Septuagint_ means
_seventy_, and this name was given this Version from the tradition
that it was the work of _seventy_ translators. According to the
common account, Ptolemy Philadelphus procured seventy-two learned
Jews (six from each tribe) to translate their sacred books into
the Greek language. The translators, it is said, were placed in
houses on the island of Pharos, at the mouth of the Nile, where
they completed their work in seventy-two days. The whole Greek
Version of the Hebrew Scriptures was completed before B.C. 130. The
Gospels quote from this version.
SEPTUM. The enclosure of the holy table, made by the altar rails.
SEPULCHRE or TOMB. A niche figuring our Lord's tomb, generally at
the north side of the altar, and used in the scenic representations
of our Saviour's burial and resurrection. Before the Reformation
these sacred plays were common on Good Friday and at Easter. Perhaps
the most beautiful Sepulchre now in England is in Lincoln Cathedral.
SEQUESTRATION. "The process by which the creditor of a clergyman of
the Church of England in possession of a living, sues out execution
on his judgment, and obtains payment of the debt." "The Bishop puts
in force the law, and appoints sequestrators to take possession of
the benefice and draw the emoluments, and pay them over to the
creditor, first making due provision for the proper celebration of
Divine Worship."
SERAPHIM, _see_ ANGELS.
SERMONS. Orations or discourses, delivered by the clergy of the
Christian Church in their religious assemblies. In the ancient
Church it was one of the chief offices of a Bishop to preach, and
it was only in the lesser churches of the city and country that
the office of preaching devolved upon presbyters. Deacons were
never allowed to preach, and they are only permitted to do so now
by special licence of the Bishop (see _Ordination Service_.) St.
Augustine has laid down excellent rules for the practice of
Christian eloquence. The subject is to be weighty, the style
answering to the subject. It was no part of the ancient oratory to
raise the affections of the congregation, either by gesticulations,
or the use of external shows. Scarcely any of their sermons would
last an hour, and many not half the time. Many of St. Augustine's
might be preached in eight minutes. They always concluded their
sermons, as we do now, with a doxology to the Holy Trinity. The
preacher usually sat, and the people stood.
The sermon in the Church of England is enjoined after the Nicene
Creed, according to ancient custom; but nowhere else. (See
_Preaching_.)
SERVICE. In technical language those stated parts of the Liturgy
which are set to music; but the term is also used of the whole of
Public Worship.
SEXAGESIMA SUNDAY. That Sunday which is, in round numbers, _sixty_
days before Easter.
SEXTON. From _Sacristan_. The name is now generally given to the
person who digs the graves, &c.
SHAKERS. A party of enthusiasts who left England for America in
1774. They affected to consider themselves as forming the only
true Church, and their preachers as possessed of the Apostolic
gift. They disowned Baptism and the Eucharist.
Their leader was Anna Lees, whom they believed to be the woman
mentioned in the Apocalypse (Rev. xii. 1, 2).
SHROVE TUESDAY. The day before Ash Wednesday, so called in the
Church of England from the old Saxon word _shrive_, _shrif_,
_shrove_, which means to _confess_; it being our duty to confess
our sins to God on that day in order to receive the Holy Communion,
and thereby qualify ourselves for a more holy observance of Lent.
Before the Reformation Auricular Confession was compulsorily made
to a priest, and Absolution was sought.
SICK, COMMUNION OF, _see_ Communion of Sick.
SICK, VISITATION OF. A duty entailed upon the Christian minister
by Canon 76, and by the rubric before the Office for the Visitation
of the Sick. This Office, with the exception of the Exhortations,
is chiefly taken from the Sarum Use (which see). The Service has
little changed since 1549, except by the addition in 1662 of the
final Commendation, and of the four beautiful collects appended to
the service. The Salutation is in obedience to our Lord's command
(Luke x. 5). The Versicles are the same as those in the Marriage
Service, except the prayer for deliverance from the enemy, which
is taken from Ps. lxxxix. 22, 23. After two Collects come two very
beautiful and practical exhortations, which are followed by an
examination in the faith of the sick person. Next comes the
provision for Confession and Absolution, which is similar to that
in the first exhortation at Holy Communion, as to private confession
and special Absolution. Till 1662 the initiative was left wholly
to the sick person, "Then shall the sick man," &c., but now the
minister is to "move him" to confession. The Absolution is only
to be given if the sick person "humbly and heartily desire it." The
latter part of the Absolution is taken from the ancient Office, and
is declaratory, the first clause being precatory. The phrase, "_I
absolve thee_," has been much discussed; this form has been used
ever since the 12th century. A rubric in 1549 provided this
Absolution for use in all cases of private confession, and thus
it is probably the Absolution referred to in the Exhortation at
Holy Communion. (See _Absolution_.) The next Collect is the
original Absolution, or reconciliation of a dying penitent, in
the Sacramentary of Gelasius, a 5th century compilation. After
the Psalm comes a beautiful specimen of the ancient antiphon. The
Benediction was composed in 1549, and the Commendation was added
in 1662. (Num. vi. 24-26.) The four beautiful final prayers were
added in 1662.
SIDESMEN or SYNODSMEN, _see_ Churchwardens.
SIMON (St.) AND JUDE'S (St.) DAY. October 28th. These two Apostles
are found together in all the Apostolic catalogues immediately
after "James the son of Alphaeus," and in the list of the "brethren
of our Lord" we have "James, Judas, and Simon;" thus it has been
usual to identify the two lists. However, the weight of evidence
seems against this identification.
St. Simon is surnamed the _Canaanite_ (it ought to be _Cananite_)
and _Zelotes_, which two names are really the same; the one being
Hebrew and the other Greek. The "Zealots" were an enthusiastic
sect in Judaea about the time of our Lord.
St. Jude had two surnames, viz., Thaddeus and Lebbeus.
Of neither Apostle have we any special notice in Scripture, or
trustworthy tradition.
SIMONY. The conferring of Holy Orders, or the presentation of any
one to an ecclesiastical benefice for money, gift, or reward. Canon
40 calls it "the detestable sin of simony," and every person on
being instituted to a benefice has to swear that he is not guilty
of it. It is so called from the sin of _Simon_ Magus (Acts viii.
19), though Paley states that the resemblance is an _imaginary_ one.
SIN. The subject _Sin_ may be considered under various heads;
1. _Original Sin_; 2. _Actual Sin_; 3. _Deadly Sin_; 4. _Sin against
the Holy Ghost_.
(1.) _Original Sin_. This is "the fault and corruption of our
nature, which infects all men." (See Article ix.) We inherit it
from Adam, our first parent. It is the dread consequence of the
Fall. Scripture proofs: Gen. viii. 21; Job xiv. 4; Ps. li. 5; Rom.
viii. 18; Ep. iv. 22; Ep. ii. 3; Gal. iii. 22; 1 Cor. xv. 22; Rom.
v. 12, 15, 17, 18, 19. The Church of England teaches that although
all _taint_ of original sin is not done away in baptism, yet it
holds that its _condemnation_ is remitted.
(2.) _Actual Sin_. Sin which we ourselves commit.