Church Year.—(See CHRISTIAN YEAR).

Churching.—Equivalent to the Purification among the Jews, and which in the life of the Blessed Virgin Mary is commemorated as a Feast of the Church on February 2. The reader is directed to the service set forth in the Prayer Book under the title, "The Thanksgiving of Women after Childbirth; commonly called, The Churching of Women." "Although every deliverance from peril or sorrow demands a tribute of thanksgiving to God, yet God Himself has placed a mark on the pains of childbirth (Gen. 3:16); and therefore, as bearing special reference to the cause of {63} all other misery, the Church has appointed a special office of praise in acknowledgment of the primeval curse converted into a blessing."

Circumcision, The.—A Feast of the Church observed on January 1st, in commemoration of our Lord's obedience to the Law of Circumcision and His receiving the Name JESUS (which see, also HOLY NAME). Originally this date was observed as the Octave of Christmas. Its first mention as the Feast of the Circumcision was about A.D. 1090. In the Annotated Prayer Book there is the following note: "January 1st was never in any way connected with the opening of the Christian Year; and the religious observance of this day (New Year's Day) has never received any sanction from the Church, except as the Octave of Christmas and the Feast of the Circumcision. The spiritual point of the season all gathers about Christmas. As the modern New Year's Day is merely conventionally so (New Year's Day being on March 25th until about 150 years ago), there is no reason why it should be allowed at all to dim the lustre of a day so important to all persons and all ages as Christmas Day." The Feast of the Circumcision is designed to be observed with great solemnity. There are Proper Psalms, being the 40th and 90th for Morning Prayer, and the 65th and 103d for Evening Prayer, also Proper Lessons and Collect, Epistle and Gospel, these last to be used every day until the Epiphany. The Church color is, white, and the Feast is placed among the DAYS OF OBLIGATION (which see).

Clergy.—A collective name for the Bishops, Priests and Deacons of the Church. The Priesthood and the {64} People are generally distinguished from each other by the titles Clergy and Laity. The term Clergy is derived from the Greek word Cleros, meaning a lot or portion, either because the Clergy—clerikoi—are the Lord's portion, as being allotted to His service; or because God is their portion and inheritance. The Laity are so called from the Greek word Laos, meaning people, as being the chosen and peculiar people of God.

Clerical.—Pertaining to the work and office of the Clergy.

Cloister.—A covered walk about a Cathedral or Church or Collegiate building, oftentimes forming a portion of the quadrangle.

Coadjutor.—(See BISHOP COADJUTOR).

Collect.—The name given to the prayers set forth in the Prayer Book and especially to the short prayers used in connection with Epistles and Gospels. The origin of the name is uncertain and various meanings have been given to it. Some have connected it with the collected assembly of the people; others have interpreted the name as indicating that the prayer so-called, collects together the topics of previous prayers or else those of the Epistle and Gospel for the day. Another interpretation is that which distinguishes the Collect as the prayer offered by the Priest alone on behalf of the people, while in the Litanies and Versicles the Priest and people pray alternately. As of Common Prayer in general, so it may be concluded especially of the Collect in particular, "that it is the supplications of many gathered into one by the voice of the Priest and offered up by him to the Father through our Lord and Mediator Jesus Christ." {65}

Comfortable Words.—The name given to the short passages of Scripture read after the Absolution in the Communion service. It has been pointed out that these are peculiar to our Liturgy and that "perhaps the object of their introduction was the obvious one suggested in the title of Comfortable Words, of confirming the words of Absolution with those of Christ and His Apostles; and of holding forth our Lord and Saviour before the communicants, in the words of Holy Scripture to prepare them for 'discerning' His Body in the Sacrament."

Commendatory Prayer.—A beautiful and impressive prayer added to the Prayer Book in 1661, and which is to be said over a dying person. This prayer ought to be memorized by every Churchman so as to use it in any emergency for, as Bishop Coxe suggests in "Thoughts on the Services," "whether a Clergyman be present or not, no Christian should be willing to die, or be permitted to die, without the Commendatory Prayer said by some one present at or near the moment of departure. Church people are not heathen, that they should neglect this bounden duty to one who is passing away. 'Father into Thy hands I commend My spirit,' said the Saviour with His dying breath. So should the sick person in his own behalf; or those who love him in his behalf, if because of the pain or unconsciousness of death, he cannot frame the petition for himself."

Commandments, The Ten.—(See DECALOGUE.)

Common Prayer.—Bishop Whitehead has given the following explanation of this term: "Common Prayer is so called in distinction from private or {66} special prayer. It comprehends those needs and expresses those religious feelings which are common to all God's children who come together to worship. So we make our common supplications, confess our common sins, and offer our common sacrifice of praise and thanksgiving, of alms and devotion." (See WORSHIP, also PRAYER BOOK.)

Communion, Holy.—(See HOLY COMMUNION.)

Communion of Saints.—An article of the Creed by which is meant the fellowship with, or union in Christ of all who are one with Him whether they are among the living in the Church on earth or the departed in Paradise. The Communion of Saints is specially realized in the Holy Eucharist. This spiritual food is our Lord's own divine substance and life, by participation in which the faithful Christian enters into a communion with his Lord which death cannot end or even interrupt. All who enter, whether in the present or in the past, into this communion with their risen Lord are thereby bound together in holy fellowship one with another also. It is this holy fellowship of those whom the Spirit has sanctified, one with another and with their Lord, that we call the Communion of Saints. (See ALL SAINTS' DAY.)

Compline.—One of the seven CANONICAL HOURS (which see).

Confirmation.—An ordinance of the Church, sacramental in character and grace conferring. It is administered to those who have been baptized and is effected by prayer and the Laying on of Hands by the Bishop. Hence the Scriptural name for it is "The Laying on of Hands." Its chief grace is the seven-fold {67} gift of the Holy Ghost by means of which we are sealed, made firm or strong, and equipped "manfully to fight under Christ's banner against sin, the world and the devil." Confirmation is a further advance in the Christian Life and entitles the recipient to be admitted to the Holy Communion.

The Scriptural authority for Confirmation is very manifest. Thus in Acts 8:5-17, we have the first recorded Confirmation, and in the 19th chapter we find another account of the same administration. In Hebrews 6:1, 2, we find Confirmation or the Laying on of Hands mentioned as a first or foundation principle of the Doctrine of Christ, as necessary to the health of the soul as Repentance, Faith, Baptism, Resurrection and eternal judgment. In Ephesians 1:13 and 14, it is spoken of as a "sealing," and made a plea for righteousness of life: and in the fourth chapter, verse 30, it is spoken of in the same way, as well as other passages which might be cited. Confirmation having such Scriptural authority, it is to be noted that it has always and in all places been practiced by the Historic Church and that even at this present time nine-tenths of all Christian people still hold to Confirmation as essential and necessary to the religious life. While the above Scriptural authority and universal practice are sufficient evidence that the use of Confirmation is according to the mind of Christ, yet it will be interesting to know the estimate of this holy ordinance by those who have departed from the practice of the Universal Church, which is given as follows:

Methodist Testimony.—"I was determined {68} not to be without it, and therefore went and received Confirmation, even since I became a Methodist preacher."—Dr. Adam Clarke.

Baptist Testimony.—"We believe that Laying on of Hands, with prayer, upon baptized believers as such, is an ordinance of Christ, and ought to be submitted unto by all persons to partake of the Lord's Supper."—Baptist Association, September 17, 1742.

Congregational Testimony.—"The confession of the Name of Christ is, after all, very lame, and will be so till the discipline which Christ ordained be restored, and the Rite of Confirmation be recovered in its full use and solemnity."—Dr. Coleman, Boston.

Presbyterian Testimony.—"The Rite of Confirmation thus administered to baptized children, when arrived at competent years, shows clearly that the Primitive Church in her purest days, exercised the authority of a Mother over her baptized children."—Committee of the General Assembly.

Consecrate.—To make sacred; to set apart for sacred use, as the elements in the Holy Communion, Church buildings, etc. A Bishop is said to be consecrated to his office by the act of Laying on of Hands by other Bishops.

Consecration, Prayer of.—That portion of the Communion office beginning with the words, "All glory be to Thee, Almighty God," etc., and by which the Bread and the Wine become the Body and the Blood of Christ. This is the most solemn act of the whole service and comprises (1) the words of Institution, (2) the Oblation and (3) the Invocation, followed by the Intercessions. {69}

Consecration of Church Buildings.—The service provided in the Prayer Book whereby a church building erected and paid for is separated, by the administration of the Bishop from all unhallowed, ordinary and common uses and dedicated to God's service, for reading His Holy Word, for celebrating His Holy Sacraments, for offering to His glorious Majesty the sacrifices of prayer and thanksgiving, for blessing His people in His Name, and for all other holy offices. The building thus set apart becomes God's House and not man's, and as such calls for acts of reverence on man's part as he enters it to meet God where He has thus caused His Name to dwell there.

Convention.—A name quite generally used in the United States for a Council of the Church. (See GENERAL CONVENTION, DIOCESAN CONVENTION, also COUNCIL.)

Convocation.—The term "Convocation" as used in the American Church has reference to certain territorial divisions in a Diocese, or the grouping together of the Clergy and Laity of certain districts of a Diocese, for the more efficient and systematic work of missions. Usually each Diocese is divided into two or more Convocational Districts, each one presided over by a Priest, either elected by the Clergy of the Convocation or appointed by the Bishop, and usually called the "Dean of Convocation." This arrangement has been found to be very helpful in creating a greater interest in the work of Diocesan Missions and in promoting Church extension within the Convocational limits.

The term is also applied to the annual meetings of {70} the Bishop, Clergy and Laity of a Missionary Jurisdiction, which being a mission, is not entitled to hold a Diocesan Council or Convention.

Cope.—A long cloak of silk or other rich material, semicircular in shape, fastened in front at the neck by a clasp or morse and having on the back a flat hood embroidered. It is worn over the alb or surplice and varies in color according to the Church season. Usually worn in processions by Priest or Bishop and is symbolical of rule.

Corporal.—One of the pieces of Altar linen. A napkin of fine linen to be spread on the Altar, and upon which the sacred vessels are placed at the Holy Communion. When the Altar breads are on the Altar, the lower right hand corner of the corporal is turned back over them, except during the oblation and consecration.

Cotta.—A shorter form of the surplice, not so full and having short sleeves. The short surplice worn by choir-boys and choirmen is usually called a cotta.

Council.—An assemblage of the Church met together for the purpose of considering matters of faith and discipline and legislating upon them. The Council may be ecumenical, i.e., general, or else of local interest and as such may be National, provincial or Diocesan. The General Councils are those held by the UNDIVIDED CHURCH (which see) and which have been universally received. They are generally regarded as being six in number, as follows:

I. Council of Nicea, held A.D. 325, met to consider the heresy of Arius and which gave us the Nicene Creed. {71}

II. Council of Constantinople, held A.D. 381, to consider the heresy of Macedonius and which reaffirmed the Nicene Creed and completed it as it now stands except the "Filioque."

III. Council of Ephesus, held A.D. 431, to consider the Nestorian Heresy.

IV. Council of Chalcedon, held A.D. 451, to consider the Heresy of the Eutychians.

V. Second Council of Constantinople, held A.D. 553, to confirm the decisions of the first four General Councils.

VI. Third Council of Constantinople, held A.D. 680, against a development of Eutychianism. (See ECUMENICAL.)

Credence.—A table or shelf made of wood or stone placed at the side of the Sanctuary to hold the elements and vessels preparatory to consecration in the Holy Communion. The derivation is not certainly known. Some suppose it is derived from an Anglo-Saxon word meaning "to make ready"; while others think it is derived from the Italian word for "buffet"—credenzare, meaning to taste food or drink before handed to another,—an old court custom. The presence of the Credence in the Sanctuary is made necessary by the rubric which directs that the bread and wine shall not be placed on the Altar until the time of the Offertory.

Creed.—A name derived from the Latin word, credo, meaning I believe, and signifying the Belief. The Creed begins with the words "I believe," because each and every statement in it contains a truth superior to reason, revealed by Almighty God and proposed {72} to our faith faculty. In the American Church two forms of the Creed are used, namely the APOSTLES' and the NICENE, to each of which the reader is referred. (See also ORTHODOX.) Two customs in saying the Creed have come down to us from the most ancient times, (1) that of turning to the East or towards the Altar in saying it, and (2) that of bowing the head at the holy Name of Jesus.

Cross, The.—Among the ancients death by crucifixion was a very common mode of execution. Among the Romans, death on the cross was regarded as the most degraded death possible, and was used in the punishment of slaves and the lowest class of criminals. It was thus our Blessed Lord was humiliated; nay, it was thus that "He humbled Himself, and became obedient unto death, even the death of the Cross." (Phil. 2:8.) This humiliating death of our Lord by crucifixion, led His followers to regard the Cross with feelings of the greatest reverence. Henceforth, the Cross, the instrument of a shameful death, became the symbol of glory. It became the emblem of the Christian Religion. It was placed on all church buildings and over the Altar as the everlasting sign of the eternal hope of the Christian's belief. It became also a manual act. The custom of crossing oneself, as an act of devotion may be traced back to the very beginnings of Christianity. The Prayer Book makes provision for the newly baptized to be signed "with the sign of the Cross in token that hereafter he shall not be ashamed to confess the Faith of Christ crucified," and it is thought that if it be neither wrong {73} nor superstitious on this occasion, it cannot be at other times. (See EMBLEMS.)

Crucifer.—From a Latin word meaning cross-bearer, a name used to designate one who carries the cross in choir processionals.

Cruets.—For the greater convenience of the Priest in celebrating the Holy Communion, vessels of glass or precious metal, called cruets, are placed on the credence to hold the wine and water, and from which at the proper time in the service, the chalice is supplied.

Crypt.—A vault beneath a church, more especially under the Chancel and sometimes used for burial. The word is sometimes given to the basement of a church where services are held.

Curate.—Derived from the Latin curatus, meaning one who is charged with the cura, i.e., the cure or care of souls. Originally curate meant any one under the rank of Bishop, having the cure of souls, but now the name is usually given to the Assistant Minister in a Parish. (See ASSISTANT MINISTER.)



D



Daily Prayer, The.—By the appointment of Daily Morning and Evening Prayer set forth in the Prayer Book the Church designs that services should be held every day in the church throughout the year. This is usually regarded as being impracticable and therefore the Daily Prayer does not prevail in our churches. It has been pointed out, however, that "Churches {74} without such an offering of Morning and Evening Prayer are clearly alien to the system and principles of the Book of Common Prayer, and to make the offering in the total absence of worshippers seems scarcely less so. But as every church receives blessings from God in proportion as it renders to Him the honor due unto His Name, so it is much to be wished that increased knowledge of devotional principles may lead on to such increase of devotional practice as may make the omission of the Daily Offices rare in the Churches of our land."

Dalmatic.—A robe of silk or other rich material with wide but short sleeves, and richly embroidered, worn by the Deacon or Gospeller at the Holy Eucharist. Not usually worn, although its use is being restored.

Daughters of the King.—An organization of the young women of the Church, organized in 1885. A careful distinction should be made between the Daughters of the King and "The King's Daughters." This organization came into existence some time before The King's Daughters was organized, and it is to be noted that the Daughters of the King is more of an order than a Society and is distinctively a Church organization. The purpose of the Order is "for the Spread of Christ's Kingdom among young women," and "the active support of the plans of the Rector in whose parish the particular chapter may be located." Its badge is a cross of silver, a Greek cross fleury and its mottoes are, "Magnanimeter Crucem Sustine" and "For His Sake." Its colors are white and blue. The Order of the Daughters of the King is very similar to {75} the Brotherhood of St. Andrew, and is designed to do for young women what the Brotherhood does for young men.

Days of Obligation.—These are days on which Communicants are bound by the Faith they profess to be present at the celebration of the Holy Communion and to rest as much as possible from servile work. Such Days of Obligation are the following:

All Sundays in the year, not 12 but 52. Christmas Day 25th December. Feast of the Circumcision 1st January. Feast of the Epiphany 6th January. Annunciation Day 25th March. Easter Day Movable. Ascension Day Movable. Whitsun Day Movable. All Saints' day 1st November.

Deacon.—One who has been ordained to the lowest order of the Ministry. The account of the institution of the order of Deacons is found in the Acts of the Apostles 6:1-7. We here learn that the first Deacons were ordained to attend especially to the benevolent work of the Church in caring for the poor, but they were also preachers of the Word. The Office of Deacon is still retained in the Church as an order of the Ministry, for "it is evident unto all men reading Holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church,—Bishops, Priests and Deacons." A Deacon may assist the Priest at the Altar and administer the cup. He may baptize, say all choir offices, and if he is learned and {76} is licensed thereto by the Bishop, he may preach, but he cannot administer the Holy Communion, or pronounce the Absolution and the Benediction. He wears his stole over the left shoulder and fastened under his right arm. If a Candidate for Priest's Orders and can pass the required examination, he may after a year's service as a Deacon be advanced to the Priesthood.

Deaconess.—In the Apostles' time there were holy women set apart for the work of the Church, for example Phoebe, the servant or deaconess, who was commended by St. Paul. This order of Deaconesses continued until about the seventh century, when the changed conditions of the Church interfered with its usefulness. In many places the order has of late years been revived and is demonstrating its original usefulness. The American Church has recognized the need of such an order of women in its work, and in the general canons provision is made for establishing the order and for its continuance and regulation. According to these, a woman to be admitted to the office of Deaconess must be at least twenty-five years of age, a communicant of the Church, and fit and capable to discharge the duties of the office. Before she can act as a Deaconess she must be set apart for that office by an appropriate religious service. When thus set apart she shall be under the direct oversight of the Bishop of the Diocese, to whom she may resign her office at any time, but having once resigned her office she is not privileged to be reappointed thereto unless the Bishop shall see "weighty cause for such reappointment." {77}

Training Schools for Deaconesses have been established in various parts of the country where candidates for this office receive special instruction and are trained for their work.

Dean.—An Ecclesiastical title; the presiding officer of a Cathedral. The word is derived from the Latin decanus, meaning one presiding over ten. In England the Dean is a Church dignitary and ranks next to the Bishop. The word is used in the American Church, but with a considerable modification of its original meaning. The Cathedral in the American Church not having become fully developed, the duties and rights of the Dean as the presiding officer of the Cathedral have not been fully determined, or at all events not made a reality. So that for the most part the title as used in this country is simply honorary.

Decalogue.—The name given to the Ten Commandments and derived from the Greek word, dekalogos, meaning the Ten Words or discourses. They are divided into two tables; the first four commandments set forth our duty towards God, and the last six our duty towards man. The reading of the Ten Commandments in the Communion Office is peculiar to our Liturgy and were added in the year 1552, together with the response after each commandment, "Lord, have mercy upon us and incline our hearts to keep this law." While the commandments were originally introduced to our Liturgy as a warning and safeguard against the lawlessness of extreme Puritans, they are, nevertheless, helpful to all as a preparation for the right reception of the Holy Communion; leading the congregation to an examination of their "lives and {78} conversation by the rule of God's commandments." The translation of the Decalogue used in the Communion Office is not that of the present Authorized version, but that of the "Great Bible" of 1539-40, which was retained because the people had grown familiar with it. To the Commandments is added our Lord's Summary of the Law, which may be read at the discretion of the Minister.

Decani.—A term used to designate the south side of the choir, (the right side as we face the Altar) that being the side where the Dean sits.

Dedication, Feast of.—The annual commemoration of the consecration of a Church building is so called. From ancient authors we learn that when Christianity became prosperous and flourishing, churches were everywhere erected and were solemnly consecrated, the dedications being celebrated with great festivities and rejoicing. The rites and ceremonies used upon these occasions were a great gathering of Bishops and others from all parts, the celebration of divine offices, singing of hymns and psalms, reading the Holy Scriptures, sermons and orations, receiving the Blessed Sacrament, prayers and thanksgivings, liberal alms bestowed on the poor, gifts to the Church; and, in short, mighty expressions of mutual love and kindness and universal rejoicing with one another. These dedications from that time forward were always commemorated once a year and were solemnized with great pomp and much gathering of the people, the solemnity usually lasting eight days.

The Feast of the Dedication is frequently kept in many parishes now and its observance has been found {79} to be most helpful to both Priest and People, recalling to mind the joy and gladness of the day of the Consecration of their Church and being the time for the revival of old faiths and pledges, and consequently of renewed interest in the Church, its work and its worship.

Deposition.—The name used in the general Canons for degradation from the office of the Ministry, as the penalty for offenses therein enumerated. Deposition can only be performed by a Bishop after sufficient evidence. When a Bishop thus deposes any one, he is required to send "notice of such deposition from the Ministry to the Ecclesiastical Authority of every Diocese and Missionary Jurisdiction of this Church, in the form in which the same is recorded." The object of this is to prevent any one thus deposed from officiating anywhere in the Church. He has been cut off from all office in the Church and from all rights of exercising that office.

Deprecations.—The name given to certain petitions in the LITANY (which see).

Descent into Hell.—An article of the Creed in which we confess our belief that our Lord while His Body lay in the grave, descended into the place of departed spirits. The word "Hell" as here used is the English translation of the Greek word Hades, which means not the place of torment, (for which another Greek word is used, viz., Gehenna) but that covered, hidden place where the soul awaits the General Resurrection. The Rubric before the Creed gives this interpretation of the word, and permission is given to churches to use instead of it, the words "place of departed spirits," "which are considered as words of {80} the same meaning in the Creed." (See INTERMEDIATE STATE.)

Diaconate.—The office of a Deacon, or the order of Deacons collectively.

Dies Irae.—The first two words of a Latin hymn, meaning "Day of Wrath," being the 36th of the Hymnal. It is supposed to have been written in the Twelfth Century by Thomas of Celano. The translation of this hymn used in the Hymnal was made by the Rev. W. J. Irons, in 1869. It seems to be a poetic and devotional embodiment of the words to be found in Hebrews 10:27, "a certain fearful looking for of judgment and fiery indignation," and is much used during Advent. The music to which it is usually sung was written by the Rev. John B. Dykes in 1861, and is a most beautiful rendering of this ancient and sublime hymn.

Digest of the Canons.—The name given to the collection of the laws or canons of the American Church enacted and set forth by the General Convention. The word "Digest" is derived from the Latin word digestus, meaning carried apart, resolved, digested, and is applied to a body of laws arranged under their proper heads or titles. The Canons set forth by the General Convention as thus arranged come under four titles, viz.:

TITLE I.—Of the Orders of the Ministry and of the Doctrine and Worship of this Church. Under this head there are Twenty-six Canons.

TITLE II.—Of Discipline, Thirteen Canons.

TITLE III.—Of the Organized Bodies and Officers of the Church, Nine Canons. {81}

TITLE IV.—Miscellaneous Provisions, Four Canons.

There is also an appendix of Standing Resolutions.

Dimissory Letter.—A letter given to a clergyman removing from one Diocese to another. The General Canons provide that "before a clergyman shall be permitted to settle in any Church or Parish, or be received into union with any Diocese of this Church as a Minister thereof, he shall produce to the Bishop, or if there be no Bishop, to the Standing Committee thereof, a letter of dismission from under the hand and seal of the Bishop with whose Diocese he has been last connected . . . which shall be delivered within six months from the date thereof; and when such clergyman shall have been so received he shall be considered as having passed entirely from the jurisdiction of the Bishop from whom the letter of dismission was brought, to the full jurisdiction of the Bishop or other Ecclesiastical Authority by whom it shall be accepted and become thereby subject to all the canonical provisions of this Church." The effect of this law is that in the Episcopal Church there can be no strolling, irresponsible evangelists or preachers, and thus the people are protected from imposture, and may know, when the proper steps are taken, that their ministers come to them fully accredited and duly authorized to minister to them in Christ's Name.

Diocese.—The territorial limits of a Bishop's Jurisdiction. Properly speaking the Diocese is the real unit of Church life. Originally the Bishop went first in the establishing of the Church in any nation or country; out of this Jurisdiction grew the parishes or local congregation, being ministered to by the Priests {82} under the Bishop. In the American Church, through force of circumstances, the reverse of this has been the case. But notwithstanding, the fact remains here as elsewhere that the Diocese with the Bishop at its head is the real unit of Church life and organization, and the Parish a dependency of it and from which it gets its corporate existence as a Parish. In the phraseology of the Canons, a missionary Bishop presides over a "Missionary Jurisdiction" which it is expected will develop into a Diocese, but according to the true theory of the Church his Missionary Jurisdiction is really a Diocese. (See CATHEDRAL.)

Diocesan.—The name given to a Bishop who presides over a Diocese. The word also means relating or pertaining to a Diocese.

Diocesan Convention.—The annual gathering of the Bishop, Clergy and people of a Diocese. The Bishop and Clergy represent their own Order and the people are represented by delegates elected by the Vestries of the various parishes. The purpose of the Convention is to review the work of the past year; make provision for the work of the year following, and by legislative acts provide such laws as may further the purpose for which the Diocese exists. For cause special conventions may be called, a month's notice at least being given to the clergy, and to the parishes within the Diocese. (See CONVENTION.)

Diocesan Missions.—Church work done in a Diocese outside of its Parishes and having for its object the extension of the Church within the territorial limits of the Diocese, is called Diocesan Missions. This work is prompted by those words of our Lord {83} when He said, "Let us go into the next towns that I may preach there also; for therefore came I forth." The Diocese embraces all the people within its limits and for them all it has a message and a blessing. For the deliverance of this message and the bestowal of this blessing all, both Clergy and Laity, have responsibilities and therefore the Church turns to them for the means whereby this work can be carried on. The support of Diocesan Missions is as obligatory on all members of the Church as the support of the Bishop or their own Parish, and to this all will contribute annually if they love the Lord Jesus in sincerity and truth. (See CONVOCATION.)

Diptychs.—In the early ages of the Church it was customary to recite in holy commemoration the names of eminent Bishops, of Saints and Martyrs; the names of those who had lived righteously and had attained the perfection of a virtuous life. For this purpose the Church possessed certain books, called diptychs, from their being folded together, and in which the names of such persons "departed in the true faith," were written that the Deacon might rehearse them at the time when the memorial of the departed was made at the celebration of the Holy Eucharist. This was done to excite and lead the living to the same happy state by following their good example; and also to celebrate the memory of them as still living, according to the principles of our Religion, and not properly dead, but only translated by death to a more Divine Life. To this custom is to be traced the origin of the Christian CALENDAR (which see). In many parishes at the present time a similar {84} custom obtains, of reciting at the Holy Communion on All Saints' Day the names of parishioners who, during the year, have departed in the true faith of God's Holy Name.

Discretion, Years of.—In the Prayer Book the Rite of Confirmation is described as "The Laying on of Hands on those who are Baptized and come to years of Discretion." The phrase "years of discretion" is defined in the Rubric at the end of The Catechism, as follows, "So soon as children are come to a competent age and can say the Creed, the Lord's Prayer and the Ten Commandments, and can answer the other questions of this Short Catechism, they shall be brought to the Bishop." According to the modern capacity of children, they are able to learn what is required by the time they are from twelve to fourteen years old; but if they are quick and intelligent children, they will probably be ready to "be brought to the Bishop to be confirmed by him" at an even earlier age. From immemorial usage this is evidently the intention of the Church.

Dispensation.—A formal license, granted by ecclesiastical authority, to do something which is not ordinarily permitted by the canons, or to leave undone something that may be prescribed. In the American Canons, dispensation has special reference to an official act by the Bishop whereby he may excuse candidates for Holy Orders from pursuing certain studies required by canon.

Divine Liturgy.—(See HOLY COMMUNION, also LITURGY.)

Divine Service.—In the old rubrical usage of the {85} Church, "Divine Service" always meant the Holy Communion, which was also called the Divine Liturgy. The central point of all Divine Worship, towards which all other services gravitate, and around which they revolve, like planets around the sun, is the great sacrificial act of the Church, the offering of the Blessed Sacrament of the Lord's Body and Blood.

Domestic and Foreign Missionary Society.—This society is the largest and most influential working organization in the American Church. By means of it the Church shows how aggressive she is, for it has enabled her to place Bishops and Missionaries in many of the States and in all the Territories in the Union and also in foreign lands. This society is the Church's established agency, under the authority and direction of the General Convention, for the prosecution of missions among the negroes of the South, the Indians in the North, the people in the New States and Territories in the West and in some of the older Dioceses; in all the Society maintains work in forty-three Dioceses and seventeen Missionary Jurisdictions in this country. It also conducts missions among the nations in Africa, China, Japan, Haiti, Mexico, Porto Rico and the Philippines. It pays the salary and expenses of twenty-three Missionary Bishops and the Bishop of Haiti, and provides entire or partial support for sixteen hundred and thirty (1,630) other missionaries, besides maintaining many schools, orphanages and hospitals. For the prosecution of this work the Society expends about $700,000 a year, which amount it expects to receive from the devotions of the faithful. The Society should be {86} remembered in making wills, and its constant needs should never be forgotten since it must regularly each and every year provide for so great a work.

The legal title of this important society is, "The Domestic and Foreign Missionary Society of the Protestant Episcopal Church in the United States of America." The Society was organized by the General Convention in 1821 and incorporated by the State of New York, May 13th, 1846, and is organized as follows:

MEMBERS.—The Society is considered as comprehending all persons who are members of this Church.

BOARD OF MISSIONS.—Composed of all the Bishops of the Church in the United States and the members for the time being of the House of Deputies of the General Convention (including the Delegates from the Missionary Jurisdictions), the members of the Board of Managers and the Secretary and Treasurer of the Board.

THE MISSIONARY COUNCIL.—Comprises all Bishops of the Church, all members of the Board of Managers, and such other clergymen and laymen as may be elected by the General Convention, and in addition thereto, one Presbyter and one layman from each Diocese and Missionary Jurisdiction to be chosen by the Convention, Council or Convocation of such Diocese or Jurisdiction. The Missionary Council meets annually except in the General Convention years, and is competent to take all necessary action in regard to the missionary work of the Church consistent with the general policy of the Board of Missions.

BOARD OF MANAGERS.—Comprises the Presiding Bishop, fifteen other Bishops, fifteen Presbyters and {87} fifteen Laymen selected from the Missionary Council. The Board of Managers, thus composed, has the management of the general missions of the Church, and when the Board of Missions is not in session, exercises all the corporate powers of the Domestic and Foreign Missionary Society.

THE HEADQUARTERS of the Society are in the CHURCH MISSIONS HOUSE (which see) at 281 Fourth Avenue, New York City.

THE PUBLICATIONS of the Society by which its work is made known are "The Spirit of Missions," published monthly; "The Quarterly Message," and "The Young Christian Soldier," published weekly and monthly.

Domestic Missions.—(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Dominical Letter.—Meaning Sunday Letter is one of the first seven letters of the alphabet used in the Calendar to mark the Sundays throughout the year. The first seven days of the year being marked by A. B. C. D. E. F. G., the following seven days are similarly marked, and so throughout the year. The letter which stands against the Sundays in any given year is called the Dominical or Sunday letter. For example, the year 1901 began on Tuesday and the first week of that year with the first seven letters of the alphabet would give us the following table:

Jan. 1. Tuesday A. " 2. Wednesday B. " 3. Thursday C. " 4. Friday D. " 5. Saturday E. " 6. Sunday F. " 7. Monday G. {88}

From this table we learn that the Dominical letter for 1901 is F., for that letter falls opposite the first Sunday in that year. The Dominical letters were first introduced into the Calendar by the early Christians. They are of use in finding on what day of the week any day of the month falls in a given year, and especially in finding the day on which Easter falls. (See TABLES IN THE PRAYER BOOK.)

Dossal. Hangings of silk or other material placed at the back of the Altar as a decoration and to hide the bare wall. The dossal is used where there is no reredos and usually is of the Church color for the Festival or Season. Derived from the Latin word dorsum, meaning back.

Doxology.—Any form or verse in which glory is ascribed to God or the Blessed Trinity, for example, the Gloria in Excelsis, which is called the greater Doxology, and the Gloria Patri, the lesser Doxology. The concluding words of the Lord's Prayer beginning, "For Thine is the kingdom," etc., is also called the Doxology. Derived from the Greek word Doxologia, from doxa, praise and logos, meaning word.

Duly.—In the prayer of Thanksgiving in the Holy Communion, the acknowledgment is made, "We heartily thank Thee, for that Thou dost vouchsafe to feed us who have duly received." The word duly as here used is the English word for the Latin rite, which means according to proper form and ordinance, i.e., as prescribed by and universally used in the Church Catholic; without which there can be no proper Sacrament. The word also occurs in the definition of the Church in the {89} XIX Article of Religion and has there the same interpretation.



E



Eagle.—The figure of an eagle is often used in the Church as an emblem to symbolize the flight of the Gospel message over the world. To this end the lectern from which the Holy Scriptures are read is generally constructed in the form of an eagle with outstretched wings on which the Bible rests. It is usually made of polished brass, but sometimes carved in wood. The eagle is also used as an emblem of the Evangelist St. John, who more than any other of the Apostles, was granted a clearer insight into things heavenly, as may be seen from the Gospel, Epistles and the Revelation which he was inspired to write.

Early Communion.—From the very earliest ages of the Church it has been the custom to begin the devotions of the Lord's Day with the Holy Communion celebrated at an early hour. Through the influence of the Puritans in England this beautiful and helpful custom fell into abeyance for a while, but through the growing devotion of the revived Church both in England and America it has been restored. To-day there are very few parishes where the early Communion is not to be had, and the practice is growing and spreading as the result of increased knowledge of the Church's devotional system. The motive of the early Communion, especially on the Lord's Day, may be said to be twofold: First, the recognition of the Holy {90} Communion as the distinctive act of worship for each Lord's Day, without taking part in which no primitive Christian would have been considered to have properly kept Sunday, and secondly, the reverent desire to receive fasting, or as Bishop Jeremy Taylor has said, "to do this honor to the Blessed Sacrament, that It be the first food we eat and the first beverage we drink on that day." (See HOLY COMMUNION, also FREQUENT COMMUNION.)

East, Turning to the.—By this expression is meant turning to the Altar in saying the Creed and Glorias and in celebrating the Holy Communion, this last being called the Eastward position. This practice arose from a custom in the early Church. When converts to Christianity were baptized, which was usually in the early morning, they first turning to the west where the night was fast receding, renounced the world and the powers of darkness, then turning to the east where the sun was rising as the source of all light, they confessed their belief in Christ who, in Holy Scripture is Himself called the EAST, "the Dayspring from on high." For this reason they prayed facing the east, and when they came to build their churches they built them running east and west; the Chancel, in which the Altar is placed, being in the east and towards it they made their prayers and confessed their belief. Thus it came about that the Altar in our churches is always regarded architecturally and ecclesiastically as the east whether it is so in reality or not.

Easter Day.—A festival in honor of our Lord's Resurrection has been observed from the very {91} foundation of Christianity. This is evident from the early disputes had concerning it, not as to whether such a day should be kept, but as to the particular time when the Festival should be observed. The eastern Christians wished to celebrate the Feast on the third day after the Jewish Passover, on whatever day of the week this fell. The western Christians contended that the Feast of the Resurrection ought always to be observed on a Sunday. This controversy was finally settled by the Council of Nicea, A.D. 325, which decreed that everywhere the great Feast of Easter should be observed upon one and the same day and that a Sunday. In accordance with this decision Easter Day is always the first Sunday after the full moon, which happens upon or next after, the 21st of March; and if the full moon happens upon a Sunday, Easter Day is the Sunday after. By this rule Easter will always fall between the 22d of March, the earliest date, and the 25th of April, the latest day on which it can possibly fall.

The original name of the Festival was Pascha, derived from the Hebrew word for Passover. The more familiar name of Easter is traceable as far back as the time of the Venerable Bede, A.D. 700. The derivation of the word is uncertain. Some think that it is derived from a Saxon term meaning "rising"; others think the word Eost or East refers to the tempestuous character of the weather at that season of the year and find its root in the Anglo-Saxon YST, meaning a storm. Again others derive the word from the old Teutonic urstan, to rise. It is worthy of note that "the idea of sunrise is self-evident in the English {92} name of the Festival on which the Sun of Righteousness arose from the darkness of the grave."

Easter was always accounted the Queen of Festivals the highest of all Holy Days, and celebrated with the greatest solemnity, and the Prayer Book provisions are in keeping with this fact. Churches are decorated with flowers and plants as symbolical of the Resurrection. White hangings for the Altar and White vestments have always been used at Easter in reference to the angel who brought the tidings of the Resurrection, who appeared in "garments white as snow" and "his countenance was as lightning." In the early Church Christians were wont to greet one another on this day with the joyous salutation, "Christ is Risen," to which the response was made, "Christ is risen indeed." This custom is still retained in the Greek Church. This joyous salutation seems to be retained in our services, for instead of the Venite we have as the Invitatory, the Easter anthem, in which we call upon one another to "keep the Feast," for that "Christ our Passover is sacrificed for us," and is also "Risen from the dead; and become the first-fruits of them that slept."

Easter Even.—The day between Good Friday and Easter Day is so called and commemorates the Descent of our Blessed Lord's soul into Hell (the place of departed spirits), while His Body rested in the grave. "There has ever been something of festive gladness in the celebration of Easter Even which sets it apart from Lent, notwithstanding the Fast still continues. To the disciples it was a day of mourning after an absent Master, but the Church of {93} the Resurrection sees already the triumph of the Lord over Satan and Death." Baptism is wont to be administered on Easter Even, because this was one of the two great times for baptizing converts in the Primitive Church, the other being Pentecost or Whitsun Day.

Easter Monday and Tuesday.—It was a very ancient custom of the Church to prolong the observance of Easter, as the "Queen of Festivals." At first the Festival was observed through seven days, and the Code of Theodosius directed a cessation of labor during the whole week. Afterwards the special services became limited to three days, the Council of Constance, A.D. 1094, having enjoined that Pentecost and Easter should both be celebrated with three festival days. This is now the custom of the Anglican Communion, which provides Collect, Epistle and Gospel not only for Easter Day, but also for Easter Monday and Easter Tuesday.

Easter Tide.—The weeks following Easter Day and reaching to Ascension Day are so called. They commemorate the forty days our Lord spent on earth after His Resurrection, commonly called THE GREAT FORTY DAYS (which see).

Eastern Church.—The collective term by which is designated the Churches which formerly made part of the Eastern Empire of Rome. The Greek, Russian, Coptic, Armenian, Syrian and other eastern churches are those usually included in this Communion. But in strictness, the term "Eastern" or "Oriental Church" is applied only to the Graeco-Russian Church in communion with the Patriarch of {94} Constantinople. The great Schism whereby the communion between the East and the West was broken took place, A.D. 1054.

Eastward Position.—(See EAST, TURNING TO.)

Ecclesiastical Year.—(See CHRISTIAN YEAR.)

Ecumenical.—From a Greek word meaning general or universal. The name is given to certain councils composed of Bishops and other ecclesiastics from the whole Church. A Council to be ecumenical must meet three requirements: (1) It must be called of the whole Catholic Church; (2) it must be left perfectly free, and (3) it must be one whose decrees and definitions were subsequently accepted by the whole Church. It is commonly believed that there have been only six great Councils of the Church that satisfy these conditions. For a list of them see COUNCIL.

Elder.—This is the English translation of the Greek word Presbuteros, meaning Presbyter or Priest, the title of one admitted to the second Order of the Ministry. It has been pointed out that "in Scriptural usage and in Church History such a person as a lay Elder is an impossible person; the words contradict each other. The first hint of such an office was given by Calvin." (See PRIEST.)

Elements.—The bread and the wine in the Holy Communion, and the water in Holy Baptism are so-called.

Ember Days.—The Ember Days are the Wednesday, Friday and Saturday after the First Sunday in Lent; Whitsun Day; the 14th of September and the 13th day of December, and are regarded as the Fasts {95} of the four seasons. The time of their observance was definitely fixed by the Council of Placentia, A.D. 1095. Their origin is ascribed to Apostolic tradition. The derivation of the name Ember is uncertain. Some trace it to the Saxon word ymbren, meaning a "circuit," because they are periodically observed. Others derive it from the Anglo-Saxon word aemyrian, meaning "ashes," because these days are appointed to be kept as fasts, and ashes, as a sign of humiliation and mourning, were constantly associated with fasting. The Ember Days are appointed to be observed at the four seasons named because the Sundays following are the set times for Ordination to the Sacred Ministry. For this reason one of the two prayers, entitled, "For those who are to be admitted into Holy Orders," is to be read daily throughout the week.

Emblems.—Symbols and emblems of various kinds take a foremost place in sacred Art. Some of these are here given:

THE CROSS is the special symbol of Christianity. It appears in a variety of shapes, the most familiar being the Latin Cross, the Passion Cross, the Greek Cross, St. Andrew's Cross and the Maltese Cross.

THE TRIANGLE is the emblem of the Holy Trinity, as is also the TREFOIL (which see).

THE CIRCLE is the ancient emblem of Eternity, being without beginning or end; enclosing a triangle it means Three in One or the Blessed Trinity; enclosing a cross it symbolizes Eternal Life.

THE CROWN is used as the symbol of Victory and sovereignty.

THE LAMB—Agnus Dei—is the chief emblem of {96} our Blessed Lord. Bearing a banner it signifies Victory and is an emblem of the Resurrection.

THE STAR is a Christmas emblem, commemorating the Star of Bethlehem. It has generally five points, but sometimes seven, the number of perfection.

THE FISH was a very early symbol of our Lord. The letters which form the Greek word for fish, viz.: ICHTHUS are the initials in Greek of the words Jesus, Christ, God, Son, and Saviour.

THE ANCHOR is the emblem of the Christian's hope.

THE SHIP is a symbol of the Church as the Ark of Salvation, in which we are saved, as Noah was saved by the Ark.

THE LION is the symbol of our Lord who is called in Revelation 5:5, the "Lion of the Tribe of Judah."

THE DOVE is used as the emblem of the Holy Ghost.

The emblems of the four Evangelists are as follows: ST. MATTHEW, a winged Man; ST. MARK, a winged Lion; ST. LUKE, a winged Ox, and ST. JOHN, an Eagle.

Emmanuel.—A Hebrew word used as a name of our Lord, and means, "God with us." The Rev. Morgan Dix, D.D., in his book "The Gospel and Philosophy," speaking of the word Emmanuel, says, "'God with us' is the sum of the Christian Religion. That is a proper description of the Religion from the beginning to the end. Emmanuel: the meaning of the word was not exhausted in those blessed years, three and thirty in all, during which Christ was seen in Judea and known as the Prophet of Nazareth. It is as accurate, as necessary to-day; it shall be true {97} till all be fulfilled, till the earth and the heavens shall pass away and the new earth shall appear. . . . This Presence of the Personal God, a presence not made by our faith, but disclosed to our faith that we may believe and adore, is secured to the faithful in their generations by ordinances, instruments and institutions adapted to that end. . . . That system is known as the Holy Catholic Church."

Epact, The.—The Epact is the moon's age at the beginning of any given year. The term is derived from the Greek word, Epacte, meaning carried on. The Epact is used in the calculations for finding on what day Easter will fall. (See TABLES IN THE PRAYER BOOK.)

Epiphany, The.—A Feast of the Church observed on January 6th to commemorate the Manifestation of Christ by the leading of a star. Occurring twelve days after Christmas, it is frequently called "Twelfth Day." The word Epiphany is derived from the Greek and means Manifestation or showing forth. It was originally used both for Christmas Day when Christ was manifested in the Flesh and for this day when He was manifested by a Star to the Gentiles. Later on, about the Fourth Century and in the Western Church the Epiphany seems to have acquired a more independent position and to be observed with special reference to the manifestation to the Magi of the East. It thus became the occasion of the giving of praise and thanksgiving to God for thus proclaiming the Gospel to the Gentile world as well as to the Jews, His chosen people. An examination of the services for the Feast of the Epiphany shows that the {98} commemoration is really threefold: (1) Our Lord's Manifestation by a star to the Magi; (2) The Manifestation of the glorious Trinity at His Baptism, and (3) The Manifestation of the glory and Divinity of Christ by His miraculous turning water into wine at the marriage in Cana of Galilee; all of which are said to have happened on the same day, though not in the same year. "The Epiphany is a Festival which has always been observed with great ceremony throughout the whole Church; its threefold meaning and its close association with the Nativity as the end of the Christmas Tide, making it a kind of accumulative Festival."

Epiphany, Sundays after.—The Epiphany is continued in the Sundays following, the number of which is variable being dependent on the time Easter is kept. There may be one "Sunday after Epiphany" or there may be six. The Scriptural teachings of these Sundays are all illustrative of the fact that the Eternal Word was manifested in the Flesh.

Episcopacy.—The name given to that form of Church government in which Bishops are the Chief Pastors with Priests and Deacons under them. The word is derived from the Greek Episcopos, meaning overseer; Bishop being the Anglicized form of the Greek word. Much controversy has been held in regard to Church government, as if the form was a matter of uncertainty, or not clearly revealed. The question can only be decided by first regarding Christianity as an institution, as the Kingdom of God, and then inquiring whether this Institution, founded by our Lord, has been characterized always by the same {99} thing. In regard to Church government we find that the Church as an institution was always governed by Bishops, and that for 1500 years after Christ no Christian people recognized any other Ministry but that of Bishops, Priests and Deacons. Since the Reformation the controversy has come up and various theories, especially Presbyterian and Congregationalist, have been advanced. But even now the question of Church government may be considered as a matter of fact rather than of theory. If we take the whole Christian world of to-day, we find that the number of Christians is in round numbers five hundred millions. Of this number only one hundred million are non-Episcopal, so that we may conclude from the universal acceptance of Episcopacy before the Reformation and from the large preponderance of adherents to this form of Church government at this present time,—from these facts we may safely conclude that Episcopacy is in accordance with the mind of the Master. This, at least, is the conclusion of the best scholarship of the day, both Episcopal and non-Episcopal. For example, a non-Episcopal divine has set forth his conclusions in the following statement: "The Apostles embodied the Episcopal element into the constitution of the Church, and from their days to the time of the Reformation, or for fifteen hundred years, there was no other form of Church government anywhere to be found. Wheresoever there were Christians there were also Bishops; and often where Christians differed in other points of doctrine or custom, and made schisms and divisions in the Church, yet did they all remain unanimous in this, in retaining Bishops." So {100} also, the historian Gibbon gives his conclusion as follows: "'No Church without a Bishop' has been a fact well as a maxim since the time of Tertullian and Irenaeus; after we have passed over the difficulties of the first century, we find the Episcopal government established, till it was interrupted by the republican genius of the Swiss and German reformers." (See MINISTRY, THE.)

Episcopate.—The office of a Bishop. The term is variously used. It means not only the office or dignity of a Bishop, but it may also mean the period of time during which any particular Bishop exercises his office in presiding over a Diocese. Again, Episcopate is the collective name for the whole body of Bishops of the Christian Church, lists of which have been carefully preserved from the beginning. The Episcopate of the American Church includes all the Bishops from Bishop Seabury, our first Bishop, down to the Bishop who was last consecrated.

Epistle, The.—The portion of Holy Scripture read before the Gospel in the Communion Office, generally taken from one of the N. T. Epistles, though sometimes from the Acts of the Apostles or from one of the books of the Prophets of the Old Testament. It is well to note that the Collect, Epistle and Gospel embody the special teaching of the day for which they are appointed.

Epistle Side.—The south or right side of the Altar from which the Epistle is read. When the Priest celebrates alone, he first reads the Epistle at the south side and then passes to the north side where he reads the Gospel. {101}

Epistoler.—The minister who reads the Epistle for the day and acts as sub-deacon at the Celebration of the Holy Eucharist.

Eschatology.—That department of Theology devoted to inquiry concerning the "last things,"—the Advent of Christ, Death and the State of the Departed, the judgment to come and the final award.

Espousal.—That portion of the Marriage Service in which the contracting parties answer "I will" to the questions, "N. wilt thou have this woman to thy wedded wife" and "N. wilt thou have this man to thy wedded husband." This seems to be the remains of the old form of espousals, which was different and distinct from the Office of Marriage, and which was often performed some weeks or months or perhaps years before. Something similar to what is now called "engagement," only that it had the blessing of Mother Church upon it. In the Greek Church at the present time there are still two different offices, viz.: the one of espousals and the other of marriage, which are now performed on the same day, although formerly on different days.

Eucharist.—Derived from a Greek word meaning "giving of thanks." It is the name universally applied to the HOLY COMMUNION (which see).

Eucharistic Lights.—(See ALTAR LIGHTS.)

Eucharistic Vestments.—The special vestments worn in celebrating the Holy Eucharist to mark the dignity of the service and as symbolical of the Passion of our Lord which is therein commemorated. They are as follows: the Amice, Alb, Girdle, Stole, Maniple and Chasuble worn by the celebrant, and the Dalmatic {102} and Tunicle, worn by the Deacon and sub-Deacon; each of which is described under the heading, VESTMENTS (which see). From ancient sources we learn that it was the universal custom of the Church to wear distinctive vestments at the celebration of the Holy Communion to mark it as the only service ordained by Christ Himself, and also as the highest act of Christian Worship. This is evidenced by the fact that the seven historical churches which have possessed a continuous life since the Nicene era, viz.: the Latin, Greek, Syrian, Coptic, Armenian, Nestorian and the Georgian—all use the Eucharistic Vestments. When we consider that these historic churches have not been in communion with one another for over a thousand years, we cannot but conclude that any point on which they are agreed must go back to the middle of the Fifth Century and must be part of their united traditions from a still earlier date. From the fact that these historic churches, having no communion with one another, do agree in the use of distinctive vestments for the Holy Eucharist, we learn that their use is not, as is sometimes supposed, an imitation of Rome but is a Catholic and Primitive custom. The Eucharistic Vestments are now used in more than two thousand churches in England and America, thus showing how they recognize and are reasserting their Catholic heritage.

Evangelical.—Belonging to, or consistent with, the Holy Gospels, derived from the Greek word for Gospel.

Evangelical Canticles.—The name given to the canticles sung in the Church service which are taken {103} from the Gospels, viz.: Benedictus, Magnificat and Nunc Dimittis.

Evangelists.—The name given to the writers of the four Gospels.

Eve, or Even.—The day before a Festival, as Christmas Eve, Easter Even, and designed to be a preparation for the due observance of the Festival it precedes. By rubric it is provided that the Collect appointed for any Sunday or other Feast may be used at the Evening Service of the day before.

Even Song.—The name given in the Calendar of the English Prayer Book to the Order for Daily Evening Prayer and is frequently used in the American Church. It is a very old term and a very significant one, indicating that the Evening Oblation chorally rendered is evidently the mind of the Church and its ancient usage. Our beautiful Evening Prayer thus rendered is certainly much more in keeping with Scripture and much more elevating than the "Song Services," or "Vesper Services" of the various denominations. These latter are not regarded as "Romish" and are very popular. Yet in some places if a choral Even Song is attempted, at once the cry of "Romanism" is raised, and yet from Holy Scripture we learn that music is a divinely ordained element in the public worship of God and the service thus rendered is an approach to the worship of Heaven. (See INTONE; PLAIN SONG also PSALTER.)

Examination for Holy Orders.—Title I, canon 6 of the Digest provides that "There shall be assigned to every Candidate for Priest's Orders three separate examinations." These examinations are made by the {104} Bishop in the presence of two or more Priests. The three examinations are on the following subjects:

I. The Books of Holy Scripture, in English, Greek and Hebrew.

II. The Evidences of Christianity, Christian Ethics and Dogmatic Theology.

III. Church History, Ecclesiastical Polity, the Book of Common Prayer, the Constitution and Canons of the Church and those of the Diocese to which the candidate belongs.

The Examination for Deacon's Orders is on the Books of Holy Scripture, and on the Book of Common Prayer.

Excommunication.—An ancient discipline of the Church whereby a person for cause was cut off from all the privileges of the Church. This discipline has practically fallen into abeyance, people for the most part excommunicate themselves. In the English Prayer Book is an Office called "A Commination, or Denouncing of God's Anger and Judgments against Sinners, with certain Prayers, to be used on the First Day of Lent," which was set forth until the ancient Discipline may be restored.

Exhortation.—The name given to the short addresses in the Prayer Book, beginning, "Dearly Beloved Brethren." The Exhortation was introduced into the Daily Offices in 1552 and 1661. Formerly Morning and Evening Prayer began with the Lord's Prayer, but the Revisers thinking this too abrupt a beginning they introduced the Sentences, Exhortation, Confession and Absolution as a more fitting preparation for the worship that follows. It has been pointed out that {105} this Exhortation was probably inserted under the impression that the people at large were extremely ignorant of the true nature of worship at the time. Five principal parts of worship are mentioned in it: (1) Confession of Sin, (2) Absolution, (3) Thanksgiving and Praise, (4) Hearing God's Word, and (5) Prayer for spiritual and bodily benefits. The Exhortations in the Communion Office were originally set forth in 1548, revised in 1552 and 1661. They were introduced at a time when the laity of the Church of England were in danger of two extremes: First, a total neglect of the Holy Communion which had sprung up during the Middle Ages, and secondly, that fearful irreverence towards the Holy Communion which arose from the dreadful principles held respecting it by the Puritans. In the face of these dangers, these Exhortations were placed where they are, for the instruction of the people as well as for hortatory purposes.

Expectation Sunday.—The Sunday following Ascension Day is so called. Being the only Lord's Day which intervenes between the Ascension of our Lord and the Descent of the Holy Ghost, it represents that period during which the Apostles were obeying the command of their Master when "He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father." They remained therefore, in the city expecting the Gift of the Comforter which was bestowed on the Feast of Pentecost.

Expectation Week.—The week preceding Whitsun Day is so called. (See EXPECTATION SUNDAY.) {106}

F

Fair Linen Cloth, Fair White Linen Cloth.—In the Communion Office there are two rubrics, the first of which reads as follows: "The Table, at the Communion time having a fair white linen cloth upon it," etc. By this is meant the long linen cloth the breadth of the top of the Altar and falling over the ends eighteen or twenty inches. The other rubric reads, "When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth." By this is meant the lawn chalice veil. It is to be noted that when this rubric was made, the word "fair" meant beautiful. The white linen cloth can be made "fair," i.e., beautiful by means of embroidery, and this is done by embroidering upon it five crosses to symbolize the five wounds of our Blessed Lord on the Cross, and by having the ends finished with a heavy linen fringe. Also, the lawn chalice veil is made "fair" by being similarly beautified with embroidery, a cross being worked near the edge.

Faith.—"Divine, or as it is called, Catholic Faith is a gift of God and a light of the soul; illuminated by which, a man assents fully and unreservedly to all which Almighty God has revealed and which He proposes to us by His Church to be believed, whether written or unwritten. It is also a belief in the whole Gospel, as distinguished from a reception of some portion of it only; and it is a faith so full of the love of God as that it leads us to act differently from what we {107} should if we did not believe and marks us out as a peculiar people among men."—From Manual of Instruction.

From the above definition we learn that Faith has a twofold meaning, (1) the act of believing, and (2) the thing believed, or the deposit of Faith or Doctrine which all members of Christ are bound to receive. This Deposit of Faith is embodied in the Holy Scriptures but is summarized for us in the Articles of the Creed which are grouped around the Name into which we are baptized,—the Father, and the Son and the Holy Ghost. In the American Church two forms of the Creed are used, viz. the APOSTLES' and the NICENE (which see). These embody "the Faith once delivered to the Saints."

Faithful, The.—The New Testament and Prayer Book name for all the Baptized, who, being admitted into the Household of Faith, are the people of the Faith—fideles, that is, believers.

Faldstool.—Literally, a portable folding seat, similar to a camp stool, and formerly used by a Bishop when officiating in any church other than his Cathedral. The name now is generally applied to the LITANY DESK (which see).

Fasting.—Going without food of any kind as a religious discipline and as a help to the spiritual life, especially on the great Fasts of the Church. The Homily on Fasting says: "Fasting is found to be of two sorts; the one outward, pertaining to the body; the other inward, in the heart and mind. The outward fast is an abstinence from meat, drink and all natural food, for the determined time of fasting; yea, from all {108} delicacies, pleasures and delectations worldly. The inward fast consists in that godly sorrow which leads us to bewail and detest our sins and to abstain from committing them."

Fasting Communion.—(See EARLY COMMUNION.)

Fasts, Table of.—The Reformers of the English Church retained and enjoined one hundred and twenty-three days in each year, to be sanctified wholly or in part as Fasts and days of abstinence. These, with the exception of the Table of Vigils, have been retained in the American Prayer Book and are the following:

ABSOLUTE FASTS,

Ash Wednesday and Good Friday.

OTHER DAYS OF FASTING,

on which the Church requires such a measure of abstinence as is more especially suited to extraordinary acts and exercises of devotion, namely:

I. The Forty Days of Lent.

II. The Ember Days at the four seasons.

III. The Three Rogation Days.

IV. All Fridays in the year, except Christmas Day.

These Fasting Days must always be announced to the congregation in Church, the rubric in the Communion Office requiring that "Then the Minister shall declare unto the People what Holy Days or Fasting Days are in the week following to be observed."

Fathers, The.—The name used to designate the ancient writers of the Church. Their writings are of the greatest value as bearing witness to the N. T. Scriptures and their interpretation, and also as {109} showing forth the belief and usage of the Church in the earliest years of its history. (See TRADITIONS, also UNDIVIDED CHURCH.) The term "Fathers" is generally confined to the writers of the first five or six hundred years of the Christian Era. They are usually grouped together according to the period in which they lived, e.g., The Apostolic Fathers are those who lived nearest to the time, and to some extent contemporary with the Apostles, viz. St. Barnabas, St. Clement, St. Ignatius, Hermas and St. Polycarp. Another class is called the Ante Nicene Fathers, or those who lived between the date of St. Polycarp, A.D. 167, and the date of the Nicene Council, A.D. 325, such as Justin Martyr, St. Irenseus, Clemens Alexandrinus, Tertullian, Origen, St. Cyprian. A third class dates from the Nicene Council, such as St. Athanasius; Eusebius, the Church Historian; St. Cyril of Jerusalem; St. Hilary of Poicters; St. Basil, the Great; St. Gregory of Nyssa; St. Gregory Nazianzen; St. Chrysostom, St. Jerome, St. Ambrose, St. Augustine, St. Leo, who is commonly regarded as the last of the Fathers, although St. Gregory of Rome is placed in the List as well as a few later writers. The above is not a complete list, only a few of the principal Fathers having been mentioned. It is pointed out in Milman's "Latin Christianity" that "The Eastern and the Western Church have each four authors of note, whom they recognize as Fathers par excellence. Those of the Eastern Church are St. Athanasius, St. Basil, St. Chrysostom and St. Gregory {110} Nazianzen. Those of the Western Church are St. Jerome, St. Ambrose, St. Augustine and St. Gregory of Rome,—the Fathers respectively of her monastic system, of her sacerdotal authority, of her scientific Theology and of her popular religion."

Feasts or Festivals.—Days set apart for the celebration of some great event connected with our Blessed Lord or His Saints, also called Holy Days. The rubric in the Communion Office requires that each Feast shall be announced to the congregation on the Sunday preceding the day on which it occurs. They are set forth in a Table to be found in the introductory portion of the Prayer Book as follows:

A TABLE OF FEASTS.

To be observed in this Church throughout the Year.

All Sundays in the year. St. Bartholomew the Apostle. The Circumcision of our Lord. St. Matthew the Apostle. The Epiphany. St. Michael and All Angels. The Conversion of St. Paul. St. Luke the Evangelist. The Purification of the Blessed St. Simon and St. Jude the Virgin. Apostles. St. Matthias the Apostle. All Saints, The Annunciation of the Blessed St. Andrew the Apostle. Virgin Mary. St. Thomas the Apostle. St. Mark the Evangelist. The Nativity of our Lord. St. Philip and St. James the St. Stephen the Martyr. Apostles. St. John the Evangelist. The Ascension of our Lord. The Holy Innocents. St. Barnabas the Apostle. Monday and Tuesday in Easter The Nativity of St. John Baptist. Week. St. Peter the Apostle. Monday and Tuesday in Whitsun St. James the Apostle. Week. The Transfiguration of our Lord.

Feria.—A term derived from the Latin and used to designate days which are neither Feasts nor Fasts. {111}

Filioque.—The Latin for the words "and the Son" which occur in our form of the Nicene Creed. They are not found in the original Creed as used in the Greek Church, but were added by the Third Council of Toledo, A.D. 589. This addition to the Creed by the Western Church was the subject of a long controversy between the East and the West, which with other complications finally led to their entire separation in A.D. 1054. (See PROCESSION OF THE HOLY GHOST.)

Fish.—The figure of a fish has been used from the very earliest days as a symbol in the Christian Church. Among the early Christians it was used as a secret sign by which they knew one another in the days of persecution. The significance of the fish as a Christian symbol is set forth under EMBLEMS (which see).

Flagon.—One of the Eucharistic vessels. A large pitcher-shaped vessel made of precious metal and used to hold the wine before its consecration in the chalice. It is sometimes used in the consecration.

Font.—The vessel which contains the water for the purpose of Baptism, usually of stone and vase-shaped, i.e., a large bowl on a pedestal, being sometimes circular and sometimes octagonal. The position of the Font in primitive times was at or near the Church door to signify that Baptism is the entrance into the Church Mystical. This position is still retained in some churches at the present time, but in most churches it is placed near the chancel for convenience, or because no place at the door was provided by the architect. Fonts were formerly required to be covered and locked; originally their covers were simple flat {112} movable lids, but they were subsequently very highly ornamented, assuming the form of spires and enriched with various decorations in carved wood or polished brass. The Font is so called from the Latin word Fons, genitive Fontis, meaning a fountain or spring, referring to Baptism as a Laver of Regeneration, the source of new and spiritual life.

Foreign Missions.—(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Forms.—One great objection brought against the Episcopal Church by many persons not members of it is what they call forms and ceremonies. They say what they want is "spiritual religion," and this objection seems to be so final with them there is evidently nothing more to be said. It is not the purpose of this article to go into a vindication of forms, but rather to point out how unreasonable this objection is. If it were real, it would do away with all social forms and all forms in business as well as in religion. But they who make this objection do not adhere to it in their own religion. They cannot come together, even in a "Prayer Meeting" without some method or form which must be gone through with. Even the Quakers who, above all others, lay the greatest stress on "spiritual religion," must have their form—of silence, speech, dress and of even the architecture of their meeting-place, and which form is peculiar to them. This being the case the question, therefore, is not "Shall we have forms?" but, "What form shall we have in our Public Worship?" for we have learned that we must have some kind of FORM. The Episcopal Church simply clings to that which was from the {113} beginning, because the experience of centuries demonstrates that this is best, more consonant to reason and more expressive of the religious wants of man. Hence she values her Book of Common Prayer which is the outgrowth of the devotions of the ages and she cherishes the usages and traditions that have grown up around it. The Episcopal Church does not insist on forms merely for the sake of forms, but she values them for their helpfulness, for what they convey to the soul faithfully using them, and also, because they enable us to worship God as did His faithful people in all the ages past.

Forty Days, The Great.—Easter Tide which commemorates the period of Forty Days our Lord spent on earth after His Resurrection with His Apostles "and speaking of the things pertaining to the kingdom of God" (Acts 1:2 and 3). From many of our Lord's Parables as well as from other utterances by Him in His Teaching we learn that the words "Kingdom of God" mean His Church. So, then, during this mysterious time of His Resurrection Life our Lord was giving His final instructions concerning His Church, and to this instruction is to be traced many of the Church's usages and practices set forth in the Acts of the Apostles which otherwise are inexplicable—for example—the choice of St. Matthias in the place of the traitor Judas—thus indicating the perpetuity of the Apostolate; the observance of the first day of the week instead of the seventh; the ordaining of Deacons thus indicating "divers orders" in His Church; the Rite of Confirmation; Frequent Communion, Infant Baptism and many other things to be noted in the {114} Acts of the Apostles, which have become inherent features of the Church; how else are they to be accounted for and explained but as being among "the things pertaining to the Kingdom of God" of which the Master spake during these Great Forty Days? If not, then how came about their universal acceptance and continuance even unto this present day?

Fourth Sunday in Lent.—The Sundays in Lent are numbered. First, Second, Third, etc., through the six Sundays. But the last three Sundays are so striking in their teaching that additional names are given to them in order to emphasize that special teaching. Thus the 6th Sunday is called Palm Sunday; the 5th, Passion Sunday. So, also, the Fourth Sunday in Lent has its special name or names. Thus it is called Mid Lent Sunday because the middle of Lent has been reached. It is also called Refreshment Sunday from the Gospel for the Day which gives the account of our Lord feeding the multitude in the wilderness, and thereby indicating a more joyous note in the service for this day than belongs to the other Sundays in Lent. An old English name for this Sunday is Mothering Sunday. Mid Lent was considered somewhat of a holiday on which servants and children absent from home were permitted by their employers to visit their mothers. The name, doubtless, had its origin from the ancient custom of making pilgrimages to the Mother Church or Cathedral of the Diocese. (See LENT, SUNDAYS IN.)

Fraction.—The name given to the manual act of breaking the Bread by the Priest during the Consecration in the Holy Communion, according to the {115} rubric which directs, "And here to break the Bread." (See MANUAL ACTS.)

Free and Open Churches.—These words express the idea embodied in a movement in the American Church that has been making for many years to make the House of Prayer what it was originally, viz. free for all people, no reserved or rented pews, but every seat free and unreserved, so that high and low, rich and poor alike shall be equal in the Father's House; and open not simply when there is a service, but open all the time for private prayer as well as public. This movement is growing rapidly so that to-day more than half of our churches are thus free, and a great many of them are kept open all day long every day in the week. It is found that many earnest and devout souls, homeless perhaps, or dwellers in hotels or boarding-houses where there is little or no privacy, as well as others, gladly avail themselves of this privilege of the Open Church and find comfort in it. A society for the promotion of Free and Open Churches has been organized for many years with headquarters in Philadelphia.

Frequent Communion.—The influence of the Puritans on the religious life of the Church was in many instances tremendous and far-reaching. While the Prayer Book provides for frequent Communion, that is, every Lord's Day and Holy Day at the least, yet under the Puritan influence infrequent Communion became prevalent, and four times a year at the most came to be considered sufficient. When the Church began to pass out from under this influence we find that a monthly celebration became the universal rule {116} in the Church, and even with this many seem now to be satisfied. But as the Church grew, as the study of the Prayer Book and of Church History became more general and the Church began to assert herself, to claim her heritage, we find a return to the ancient order and Scriptural rule. The Sunday and Holy Day Eucharist was more and more restored, so that to-day there are very few parishes where "Frequent Communion" is not the rule. On this subject the Bishop of Maryland, the Rt. Rev. William Paret, D.D., has remarked, "God's Word and all history show that receiving the Holy Communion every Lord's Day was the old way and receiving once a month entirely a modern custom. In often receiving we are copying the whole Church of the first three hundred years."