Liturgical Colors.—(See CHURCH COLORS.)

Liturgy.—The word "Liturgy" is derived from the Greek leitourgia, meaning a public work or duty, whether civil or religious. It then became generally used with reference to sacred offices, whence arose its ecclesiastical use to signify the solemnization of the rites of the Christian Church. Afterwards, it came to be especially applied to the office for the celebration of the Holy Eucharist and as such the term is technically used in Church History. The Liturgy being the Office of the celebration of the Holy Eucharist, it has for its nucleus our Lord's words of Institution. These with their accompanying Divine acts form the centre around which all subsequent prayers, praises and ritual customs gathered, and the history of these is the history of Liturgies. Liturgies have been used in the Christian Church from the beginning as the ancient Liturgies demonstrate. Of these there are many still extant in MSS. some of them fully as old as the oldest MSS. of the Bible. While they vary in arrangement and phraseology, yet the leading and essential {173}



TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES ————————————————————————

OUR LORD'S WORDS OF INSTITUTION APOSTOLIC NUCLEUS OF A LITURGY Liturgy of St. James, Liturgy of St. Mark, Liturgy of Liturgy of St. John, Antioch, or Jerusalem or Alexandria St. Peter, St. Paul, or Ephesus or Rome - Present Liturgy Liturgy of Lyons Liturgy of Syriac of Egypt St. Basil Liturgy of - St. James Liturgy of Mozarabic Liturgy Liturgy St. Chrysostom Monophysite or Spanish of Britain of Tours Liturgies Liturgy Present Liturgy - of Oriental or Russian Church Ambrosian Sacramentary Augustine's Revised Liturgy of St. Leo Liturgy of Britain Present Sacramentary Salisbury, York and Liturgy of St. Gelasius other English Liturgies of Milan Sacramentary Present Liturgy of the of St. Gregory Church of England Present Liturgy of Rome Liturgy of Liturgy of Scottish Church American Church



{174} parts are common to them all and are found without substantial variation, thus pointing to one common source. All Liturgies existing at the present time trace their origin back to Apostolic times through four main sources, as follows:

I. The Liturgy of St. James, composed in the first instance for the Churches of Palestine.

II. The Liturgy of St. Mark, for the Church in Alexandria.

III. The Liturgy of St. Peter, for the Church in Rome, from which the existing Roman Liturgy is derived.

IV. The Liturgy of St. John, for the Church in Ephesus.

It is from this last that our own Liturgy is derived. This Ephesine Liturgy was introduced into France at a very early age by missionaries who came to Lyons. From France missionaries went over to England and there preached Christ and introduced the Liturgy which they were accustomed to use, so that when St. Augustine went from Rome to England, A.D. 596, expecting to find it a heathen land, he found Christians already there and using a Liturgy somewhat different from that of Rome. These differences in the English Liturgy showed an eastern origin, thus confirming its Apostolic origin and thus demonstrate that our Liturgy did not come from the Church of Rome. Rome's power and influence being introduced into England did, indeed, made its impress on the national religious life, but the English Liturgy never lost its distinctive Eastern characteristics which remain to this day. At the time of the Reformation the {175} Liturgy after many revisions was first set forth in the English language on Whitsun Day, 1549. It was again revised in 1552, and again other changes were made in 1604 and finally in 1662. Since which time very slight changes have been made in it. The American Liturgy was formally set forth on September 29, 1789, being adopted from the English Prayer Book, modified according to the agreement made with the Scottish Bishops who consecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D., for the Diocese of Connecticut. (See article entitled PRAYER BOOK.)

Lord's Day.—The first day of the week is not the Sabbath, but the Lord's Day, and as such has been observed since the Resurrection of our Lord, of which it is the weekly commemoration. From the New Testament itself we learn that the first day of the week, commonly called Sunday, has always been the day which Christians have consecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has given us the following clear statement concerning the first day of the week observed as the Lord's Day: "Our Saviour Jesus Christ, in the exercise of this His Lordship over the day, has first of all abolished the ordinance of the Seventh Day, and substituted, by the Holy Spirit guiding His Church into all Truth, the ordinance of the First Day, as that one day in seven which the Fourth Commandment enjoins to be kept sacred to God as a moral obligation. Then our Lord has made this day one of the highest spiritual privilege, by uniting it to His own Person and work as the Day of His Resurrection, the weekly recurrence of the {176} Christian Passover, a perpetual Easter; and also as the weekly memorial of His supreme Gift of the Holy Ghost upon the Feast of Pentecost, to abide with His Church forever. It is preeminently a day of joy and gladness before the Lord, and should first of all be observed to the Lord, in the assembling of the Church together for worship and communion with God and for spiritual instruction and profit. Hence the Prayer Book prescribes a Collect, Epistle and Gospel for every Sunday in the year, and its rubrics plainly teach us that according to the mind of the Church the principal service of every Lord's Day should be the celebration of the Holy Eucharist. Our Lord has also taught us by His example as well as by precept, that works of mercy, both spiritual and corporal, are lawful to be done on this day, and are peculiarly appropriate to it."

Lord's Prayer, The.—The prayer which our Blessed Lord taught His disciples when He said, "After this manner, therefore, pray ye," or as given in another place, "When ye pray, say Our Father," etc. The Church has always taken these words literally, so that in all her services—Daily Prayer, Litany, Baptism, Confirmation, Holy Communion, Marriage, Visitation of the Sick, etc., the Lord's Prayer is always an integral part. In the Communion Office the Lord's Prayer occurs twice, but it is to be noted that the rubric directs the first to be said by the Priest alone, as a part of his private preparation. With regard to the second there is the following rubric: "Then shall the Minister say the Lord's Prayer, the people repeating after him every petition." {177} These last words (in italics) are omitted in the first rubric, thus indicating a difference of use.

Lord's Supper, The.—(See HOLY COMMUNION.) In regard to the use of the words "Lord's Supper" as a name for the Holy Communion, we reproduce the following from The Annotated Prayer Book, which is worth considering: "The term (the Lord's Supper) is borrowed from 1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts which then accompanied the celebration of the Holy Eucharist. How the singular and inexact use of it which is handed down in our Prayer Book arose, it is difficult to say; and it is a transference of a Scriptural term from one thing to another which cannot be wholly justified. The name thus given to the Holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place 'after supper' (St. Luke 22:20) and 'when He had supped'" (1 Cor. 11:25).

Lord's Table, The.—A Prayer Book name for the ALTAR (which see). In Scriptural usage the words "Altar" and "Table" are synonymous, that is, they are different names for the same thing in different aspects or as respects different uses of it. The word "Altar" is also used in the Prayer Book, in the Office of Institution for the inducting of a Priest to the charge of a Parish, in which he is described as "one who serves at the Altar"; is directed to be "received within the rails of the Altar," and again, to "kneel at the Altar to present his supplication for himself."

Low Celebration.—This is a term commonly used to describe a celebration of the Holy Eucharist on {178} ordinary week-days and in the early morning on Sundays and Feasts. At these the celebrant is unassisted except by a server and there is no choir. All parts of the Office are consequently said, not sung.

Low Sunday.—The first Sunday after Easter is the Octave of the Queen of Festivals and is commonly called "Low Sunday." It is so called from its contrast with the High Festival of Easter Day. The same note of holy joy is struck, but lower down on the scale.

Luke, Festival of Saint.—A Holy Day of the Church observed on October 18. Of the life of St. Luke the Evangelist very little is known, but uniting tradition and the references made to him in Holy Scripture we learn the following particulars: St. Luke was not one of the Apostles and was probably not converted until after the Ascension of our Lord, although one tradition has it that he was one of the two disciples with whom our Lord conversed on the road to Emmaus. St. Luke himself testifies that he was not from the beginning an eye-witness and minister of the Word. He appears to have studied medicine at Antioch, and St. Paul, in one of his Epistles, refers to him as "Luke, the beloved Physician." A late tradition represents him to have been a painter as well as a physician, and he is said to have painted a picture of the Blessed Virgin. He was undoubtedly a scholarly and accomplished man. To him we are indebted for two of the canonical books—the Gospel which bears his name and the Acts of the Apostles. St. Luke's Gospel gives more incidents in our Lord's Life than any of the others, and the beauty and {179} exceeding sweetness of his story of the Great Life are enriched with those Gospel hymns which have characterized the Church's worship ever since, viz.: Gloria in Excelsis, Benedictus, Magnificat and Nunc Dimittis. Our Lord appears in this Gospel as the Great High Priest, winning by His Sacrifice on the Cross, mercy and pardon for sinners. It is for this reason that in ecclesiastical art, St. Luke is represented by the winged Ox as setting forth Christ's Atonement through sacrifice.

Lych Gate.—The word "lych," derived from the Anglo-Saxon lie, or the German leiche, means a body, especially a dead body, a corpse. The term lych gate is the old name given to a churchyard gate with a porch or covering, under which a bier may be rested while the introductory portion of the Burial Service is being read. Such gates are quite frequently found in England, and occasionally in this country.



M



Magna Charta.—The great document exacted by Barons from King John of England at Runnymede, June 15th, 1215, by which was declared English liberty and English freedom in Church and State, and the ancient rights and privileges of the people were clearly defined and guaranteed. In this document is set forth the independence of England's Church, and from it we learn how untrue is the popular belief that the Church of England was founded by Henry VIII, {180} for among its opening words are these (in Latin): "The Church of England shall be free and her liberties unimpaired." We here see The CHURCH OF ENGLAND referred to as a body already existing, in a State document nearly two hundred years before Henry VIII was born, which is truly a suggestive fact to all thoughtful people.

Magnificat.—The Latin title, meaning "doth magnify," of the hymn sung after the First Lesson at Daily Evening Prayer. It is found in the Gospel of St. Luke I:46-56, and is the song of praise which the Blessed Virgin Mary gave utterance to "at the very season when the Divine overshadowing brought about the Incarnation of the Word." This beautiful hymn is used at the evening service as the daily commemoration of the Incarnation. This use of the Magnificat can be traced as far back as the Fifth Century and it has been used in the English Church at Vespers for over 800 years. For some reason the Magnificat was omitted from the first American Prayer Book set forth in 1789, but at the last revision in 1892 it was restored.

Maniple.—A scarf, like a short stole, worn on the left arm over the alb by the celebrating Priest at the Holy Communion. (See VESTMENTS.)

Manual Acts.—The acts prescribed by the rubrics to be used by the Priest in consecrating the elements in the Holy Communion. The rubric reads, "(a) Here the Priest is to take the Paten into his hands, (b) And here to break the Bread, (c) And here to lay his hand upon all the Bread, (d) Here he is to take the Cup into his hands, (e) And here he is to lay his {181} hand upon every vessel in which there is any Wine to be consecrated." This is the most solemn part of the whole ministration of the Liturgy. "There cannot be too great exactness and reverent formality on the part of the celebrant in consecrating the elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of our Lord Jesus Christ received by the communicants."

Mark, Feast of Saint.—Observed April 25. St. Mark is called the Evangelist because he is the writer of the Gospel which bears his name. He was the companion of St. Peter and accompanied him in his missionary travels. It is supposed that he wrote his Gospel at the dictation of St. Peter. St. Mark is said to have founded the Church in Alexandria, and one of the ancient Liturgies is called by his name. He suffered martyrdom on Easter Day, April 25th, A.D. 64, being cruelly bound with cords and dragged through the streets of the city until he was dead. It is said that his body was removed, A.D. 465, to Venice, where the famous Church of St. Mark was erected over his grave. This Festival has been observed since A.D. 750. In ecclesiastical art, St. Mark is represented with a lion at his side, with reference to the royal character of the Son of David, which is emphasized in this Gospel.

Marriage.—The sad prevalence of divorce in the United States might not have come to pass if people had clear ideas of what Marriage really is. Marriage is a great deal more than simply a civil contract. It is a divine institution, "an honorable estate, instituted {182} by God in the time of man's innocency." It is a religious ceremony and is sacramental in character. It ought, therefore, to be clearly understood that marriage simply by a "squire" or other legal officer, detracts from the sacredness and dignity of "this holy estate," and belittles the binding character of the "marriage tie." Even a secular paper could declare, "We do not believe there should be any civil marriages of any kind. Every ceremony should be solemnized by the Church and lifted above the level of a real estate transaction." In this custom of civil or legal marriages may be found at least one cause, perhaps the principal cause of divorce, for it encourages such a low view of the sacredness of the Marriage Rite.

Taught by our Lord and His Apostles, the Church emphasizes the religious and sacramental character of Holy Matrimony and has always enjoined its solemnization with ecclesiastical ceremonies and by ecclesiastical persons. This is clearly set forth by the earliest Christian writers. Thus St. Ignatius in one of his Epistles says: "It is fitting for those who purpose matrimony to accomplish their union with the sanction of the Bishop, that their marriage may be in the Lord." Tertullian speaks of marriages being "ratified before God," and adds, "How can we find words to describe the happiness of that Marriage in which the Church joins together, which the Oblation confirms, the Benediction seals, the Angels proclaim when sealed, and the Father ratifies." St. Ambrose calls Marriage a Sacrament, and says, "Marriage must be sanctified by the Priest's sanction and blessing." {183}

These utterances unfold the mind of the Church in the times nearest the days of our Lord and His Apostles, and in all ages ever since the Church has never abandoned this position in her practice and formularies. A careful study of the Marriage Service in the Prayer Book will show it to be a very clear setting forth of the nature of Marriage. It will also be seen how fully this Service has retained the belief concerning Marriage which the Church has always held since the time of our Lord and His Apostles. (See BETROTHAL, also ESPOUSAL.)

Mary, The Blessed Virgin.—(See BLESSED VIRGIN MARY.)

Mass—The old name for the Sacrament of the Holy Communion, being a corruption of the Latin, Ite, Missa est, meaning "the people are now dismissed." "This name was retained in the Prayer Book of 1549, the title of the Office being 'The Supper of the Lord, and the Holy Communion, commonly called the Mass.'" In the Prayer Book of 1552 the word "Mass" was dropped and has not since appeared in the Prayer Book, and in consequence has become generally disused. The term, however, is still retained in popular usage as in the words Christmas, Michaelmas, etc. The Swedish and also the German Reformers retained the name "Mass" for the principal service of the Church, whether it did or did not include a Celebration of the Holy Communion.

Matthew, Feast of Saint.—Observed September 21. A Feast in honor of St. Matthew has been observed since A.D. 703, and he is known in the Church as both Apostle and Evangelist. St. Matthew had {184} been a Publican or tax-gatherer, and while in his office at Capernaum, receiving the customs from those who passed over the Sea of Galilee he was called by our Lord and, we read, "he at once arose and followed Him." He is called Levi by St. Mark and St. Luke. This was probably his former name and he was named Matthew when he became a disciple. Being one of the Twelve, he himself saw and heard most of what he relates in the Gospel which he wrote. It was first written in Hebrew, especially for the Jews, but was afterwards, probably by St. Matthew himself, written in Greek. This Gospel tells us more than the others of our Lord's human life, and it is for this reason that in ecclesiastical art the symbol assigned to St. Matthew is "the likeness of a Man" with wings.

Matthias, Feast of Saint.—Observed February 24. The only record we have of St. Matthias in the New Testament is that to be found in Acts I:15-26 where it is recorded that he was chosen to be an Apostle in the place of the traitor Judas. This passage is read for the Epistle for the Day. We have here the New Testament witness to the fact that the number of the Apostles was to be increased and the Apostleship perpetuated to the end of time by its being committed to others, as in the case of St. Paul and St. Barnabas apparently in the place of St. James who had been put to death by Herod, and of some other Apostle whose death is not recorded. According to the tradition of the Church, St. Matthias ministered for some years among the Jews; he then went to Cappadocia where he preached the Gospel and where he eventually suffered martyrdom, being stoned {185} and afterwards beheaded about A.D. 64. In ecclesiastical art, St. Matthias is variously represented as bearing a halbert; leaning upon a sword; holding a sword by the point; with a lance, hatchet or axe; with a stone in his hand; with a carpenter's square; with a book and scimitar.

Matins.—The Order for Morning Prayer was called by the ancient popular name of Matins (abbreviated from Matutinae) in the original English Prayer Book of 1549. This name is still retained in the Tables of Lessons set forth in the English Prayer Book. It is often used now as a brief and convenient substitute for the longer title in the Prayer Book, "The Order for Daily Morning Prayer." One of the CANONICAL HOURS (which see).

Matrimony, Holy.—(See MARRIAGE.)

Maundy Thursday.—The name given to Thursday in Holy Week, "Maundy" being a corruption of Dies Mandati, meaning the Day of the Command; mandati, derived from Mandatum, meaning a command. The name is given from the command our Lord gave on this day, when He instituted the Holy Communion, viz.: "Do this in remembrance of Me;" and also His commandment concerning love. "That ye love one another as I have loved you." Thursday in Holy Week is sometimes incorrectly called "Holy Thursday," a name which from time immemorial has been given to Ascension Day. Maundy Thursday is always observed with great solemnity. The celebration of the Holy Eucharist on this day has great significance, and is never omitted where it is possible to be had. The ecclesiastical color for the celebration is white, but for other services of the day, violet. {186}

Meditation.—An act of the devout life by which the soul seeks closer intercourse with God. It has been well said that "Meditation is the correlative of Prayer. In Prayer we speak to God. In Meditation God speaks to us. We bow our heads to listen; therefore Meditation should be on our knees. It is the attitude of a humble and teachable frame of mind, and our acknowledgment of the Divine Presence."

Membership, Church.—(See BAPTISM, HOLY; JOINING THE CHURCH, and also NAME, THE CHRISTIAN.)

Mensa.—A slab of stone used as the surface of the Altar is so called. Mensa is a Latin word, meaning a table.

Michael (St.) and All Angels.—A Holy Day of the Church observed on September 29th. A Festival in honor of St. Michael and All Angels, to commemorate the community of service between angels and men, has been observed since the Fifth Century. Formerly two days were dedicated to St. Michael, viz., May 8th and September 29th, and in medieval times a third, on October 16th, but the day most generally observed was that which we now keep. In the Eastern Church, St. Michael's Day is November 8th, while March 26th and July 13th are observed in honor of the Archangel Gabriel. These two, Michael and Gabriel, are the only angels or archangels whose names are mentioned in the Bible. St. Michael and All Angels' Day is observed with great solemnity. Proper Psalms are appointed being the 91st and 103d for Morning Prayer, and the 34th and 148th for Evening Prayer. There are also Proper Lessons, and {187} Collect, Epistle and Gospel. The Church color is white. (See HOLY ANGELS.)

Mid Lent Sunday.—(See FOURTH SUNDAY IN LENT.)

Militant, Church.—A name used to describe the Church on earth, fighting (which the word Militant means) or contending against the powers of the world, to distinguish it from the Church Expectant and the Church Triumphant. (See CHURCH CATHOLIC.) In the Communion Office the prayer said after the presentation of offerings is called "The Prayer for the Church Militant," which is a pleading for the Holy Church throughout the world offered in union with the Great Sacrifice.

Ministry, The.—The Scriptural teaching in regard to the Sacred Ministry is that certain persons are set apart to act as the agents of God towards men and the agents of men towards God. The power of the Ministry is inherent in, and derived from Christ, as when He said, "As My Father hath sent Me, even so send I you." This was His commission to the Apostles, and to them He promised, "Lo, I am with you always even unto the end of the world." This promise implies a transmission of this commission, so that the Ministry should never die out, but be continued from generation to generation and from century to century, "even to the end of the world." It also implies that He will work in them and through them, so that whatsoever they shall do in His Name shall be His work. As to the nature of this Ministry it is declared in the Preface to the Ordinal that "It is evident unto all men diligently reading Holy Scripture and Ancient Authors, that from the Apostles' time {188} there have been these Orders of Ministers in Christ's Church,—Bishops, Priests and Deacons." And we find that these "Offices were evermore had in such reverend estimation," that for 1,500 years after Christ no Christian people recognized any other Ministry but that of Bishops, Priests and Deacons; and we also find that even at this present time nine-tenths of all Christian people are ministered to by a Ministry in Three Orders. (See EPISCOPACY, PASTORS and also HOLY ORDERS.)

Miserere.—Meaning "Have Mercy." The Latin title of the 51st Psalm which is used in the Penitential Office appointed to be read on Ash Wednesday.

Missal.—In the early ages of the Church the Office of the Holy Communion was contained in several separate volumes, one for the Epistles, one for the Gospels, another for the anthems and a fourth for the service itself with the Collects. These four volumes were eventually united into one volume under the name Missal, i.e., pertaining to the Mass, and therefore, it is the old title of the book containing all that pertains to the Office of the Holy Communion.

Mission.—A sending forth to preach the Gospel, as when our Lord sent forth His Apostles. The word involves also the idea of power and authority and also a definite sphere of operations. Thus when a Bishop is consecrated, it is for some particular Diocese where he has, by reason of his consecration, "the power of Mission." So also, a Priest who is Rector of a Parish has the "power of Mission" in that Parish. And the Bishop has no authority to minister in any other Diocese, nor the Priest in any other Parish, save only {189} as they may be invited to do so by the ecclesiastical authority thereof. Such "power of Mission" is bestowed by the Church through her Bishops and it is thus that she maintains order and prevents confusion in her work.

Mission. Parochial.—The word "Mission" is also applied to a special effort made in a parish to arouse and quicken its people; to lead them to a deeper realization and appreciation of the privileges and blessings of Christ's Religion; to set forth clearly by a series of addresses and instructions how they can bring the Church's system to bear on their hearts and lives and to lead them to ask, "Can we not all do more than we are now doing and do all with a better spirit?" A Mission is conducted by a Priest specially invited for the purpose and is chosen for his aptness in carrying on such special work. If well conducted and blessed of God a Mission brings great spiritual blessings to the Parish in which it is held and its happy results are to be seen in the awakened life and renewed energy of its people.

Missionary.—One who is sent, whether Bishop, Priest, Deacon or Layman, to do the work of the Church where it has not been established, whether at home or abroad. As an adjective, the word means, of or pertaining to Missions.

Missionary Council, The.—(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Missioner.—The name given to the Priest who conducts a Parochial Mission. (See MISSION, PAROCHIAL.)

Missions.—The Missionary work of the Church. This includes Foreign Missions, as in Africa, China, {190} Japan, etc., and Domestic Missions, i.e., the Church's work within the United States where there are no Dioceses; also work in towns and villages in Dioceses where parishes have not been established. This last is called DIOCESAN MISSIONS (which see, also, DOMESTIC AND FOREIGN MISSIONARY SOCIETY).

Mitre.—The official covering for the head worn by the order of Bishops. It represents mystically the cloven tongues of fire which lighted on the heads of the Apostles on the Day of Pentecost. The mitre is worn by many Bishops of the American Church, and the General Convention, by its Committee on Vestments, declared, "The first Bishop of the American Succession (Bishop Seabury) was accustomed to wear the mitre in certain offices; and the first of our Bishops ever consecrated in America (Bishop Claggett of Maryland) continued its use. It has not been generally followed, but in the opinion of this Committee this historic fact justifies any Bishop in resuming it."

Mixed Chalice.—The symbolical mixing of water with wine in the Holy Communion to represent the union of the human with the Divine nature in the Incarnation. It is also a lively memorial of Him who for our Redemption did shed out of His most precious side both Water and Blood. This mixing of Water with Wine for this purpose seems to have been an Apostolical use and very probably was practiced by our Lord Himself. This ancient practice remained universal for the first 1,500 years after Christ in all Churches, and is now quite common.

Morning Prayer.—The name given to the Church's Daily Office of prayer offered in the morning. In the {191} first Prayer Book of 1549 both the Morning Service and that for evening began with the Lord's Prayer and ended with the third Collect. In 1552, the Sentences, Exhortation, Confession and Absolution were prefixed to Morning Prayer, but not to the Order for Evening Prayer. In 1661, they were prefixed to Evening Prayer also; and both Morning and Evening Prayer were then lengthened at the end by the addition of all that follows the third Collect. (See DAILY PRAYER; also MATINS.)

Morse.—The clasp used to fasten the cope in front is so called. It is frequently made of precious metal and set with jewels. From the Latin morsus, meaning a bite, hence a clasp.

Mothering Sunday.—A popular name used in England for the Fourth Sunday in Lent. It is supposed to have derived this name from the Epistle for the Day in which occur the words "Jerusalem which is above is free, which is the Mother of us all." This no doubt gave rise to the custom in England of making pilgrimages to the Mother Church of the Diocese, i.e., the Cathedral. This Sunday also became a holiday on which young persons in service were permitted to visit their mothers in their homes. (See FOURTH SUNDAY IN LENT; also LENT, SUNDAYS IN.)

Movable Feasts and Fasts.—Those Feasts and Fasts which are not observed on a fixed date, but are variable being dependent on the time Easter is kept. Easter Day is always the first Sunday after the full moon which happens upon or next after the Twenty-first day of March; and if the full moon happen upon a Sunday, Easter Day is the Sunday after. The {192} Movable Feasts are the following: Advent Sunday which is always the nearest Sunday to the Feast of St. Andrew (Nov. 30) whether before or after; the three remaining Sundays in Advent; Septuagesima, Sexagesima and Quinquagesima Sundays; the Six Sundays in Lent; Rogation Sunday; Ascension Day, Whitsun Day and Trinity Sunday; Monday and Tuesday in Easter Week; Monday and Tuesday in Whitsun Week; also the number of Sundays during the Epiphany and Trinity Seasons is variable, these Seasons being longer or shorter according to the time Easter is kept. The Movable Fasts are the Forty Days of Lent, including Ash Wednesday, Good Friday, Easter Even and the Lenten Ember Days; the Rogation Days and the Whitsun Tide Ember Days.

Music, Church.—(See HYMNS; GREGORIAN MUSIC, PLAIN SONG, and EVEN SONG, also INTONE.) Recognizing the fact that music always characterized the worship of God's Church both under the Old Dispensation and under the New, the essential thing is the character of the music in our churches to-day and the mode of rendering it. The organist, upon whom so much depends, should be a competent musician, with a good knowledge of the music of the church, and the music that he uses should be strictly sacred music. The choir should consist of the best voices and most cultivated singers available. They should be trained with care, not only in the music they are to sing, but also in the Church service. The late Bishop Thorold remarked on this subject, "We are all coming to feel that Church Music is a great help to worship. . . .But I also feel that if members of the choir accept {193} from God and the minister the privilege of taking part in the services, the one thing they owe to Almighty God, to the congregation and to themselves, is REVERENCE. I know choirs where their singing is almost a means of grace; it is done so beautifully, so reverently and with so much care that it lifts up the whole service to a higher level. The one secret of all good and acceptable rendering of the Church's music is reverence."

Mystery.—A Truth or fact of Religion which has been revealed but not explained is called a mystery, because proposed to our faith faculty, such as the Incarnation, the Atonement, the Blessed Trinity, the Doctrine of the Eucharist. St. Paul speaks of the whole Revelation of Christ as the "Mystery of Godliness." Derived from the Greek word musterion, which in the Greek Church is the equivalent of our word "Sacrament."

Mystical Body of Christ.—The Church is called the Mystical Body of Christ because He is the Head and we members of His Body. It is by means of its Sacraments that we are made members of Him and partakers of His Nature and Life. (See INCARNATION.)



N

N or M.—The letters placed after the first question in the Church Catechism, "What is your name?" to show that the Christian name or names of the person questioned should be given. "N" stands for {194} the Latin word nomen, meaning name; while the letter "M" is an abbreviation of double "N. N.," the "N" being doubled according to an old custom to indicate the plural, viz., nomina, meaning names. The same thing is to be seen in the letters "LL.D." standing for the degree of "Doctor of Laws," the double "LL" signifying the plural legum, meaning "of laws."

Name, the Holy.—(See HOLY NAME, also JESUS.)

Name, the Christian.—The name received in Holy Baptism. In former days people in general had only one name, as John, Henry, Mary, etc., and were further known by their occupation or some other distinctive word. But the names of trades, place, etc., thus added on to the Christian name, (i.e., supra or sur nomen) gradually became permanent surnames, so that now every person after infancy and Baptism has two names, viz., a Christian name and a surname. The Christian name we receive at our Christening, that is, Christianing or Baptism or New Birth. It is given, not inherited. It is a new name given to us in our Baptism because we then become something new. It is given in Baptism to indicate a new relationship to God by thus being brought into covenant with Him. We find many examples in the Bible of new names given in connection with a change of spiritual conditions. Thus Abram's name was changed to Abraham when God made His covenant with him, and Jacob's name was changed to Israel when that covenant was renewed with him, which had been made with Abraham. In the same way and for the same reason Christian names have great significance. They are the sign that those who bear them have been brought into covenant with God, that they have been {195} made in their Baptism, "members of Christ, the children of God, and inheritors of the kingdom of heaven." (See BAPTISM, HOLY; also CHRISTIAN.)

Nativity of our Lord.—The Prayer Book title of the Festival of Christmas is, "The Nativity of our Lord, or the Birthday of Christ, commonly called CHRISTMAS DAY" (which see).

Nave.—The body of the Church building; that portion of it before the choir or chancel, and between the aisles in which the congregation sits. Derived from the Latin word navis meaning a ship, and is intended to symbolize "the ark of Christ's Church."

Neophyte.—A term applied in the primitive Church to the newly baptized—"newly grafted" (which the word means) into Christianity. It was customary for them to wear white garments at their Baptism and for eight days after. The word is still frequently used.

New Birth.—The name which the New Testament Scriptures, and the Church for nearly two thousand years have given to Holy Baptism, which is the Laver of Regeneration, the new and spiritual Birth. (See BAPTISM, HOLY; also REGENERATION.)

Nicea, Council of.—The first of the great ecumenical Councils, held in Nice, or Nicea, A.D. 325. It was at this Council that what we call the Nicene Creed was set forth although additional definitions touching the Holy Ghost were inserted at the Second General Council (the first held at Constantinople, A.D. 381) and therefore, this form of the Faith is frequently called the Niceno-Constantinopolitan Creed. It is to {196} be noted that this Council did not originate the Creed or the Faith; it simply bore witness to it; its members simply testified to what was always most surely believed among them in their several Dioceses throughout the world. Thus the Nicene Council simply reaffirmed the consentient voice and witness of the Church in general. Or as St. Athanasius, who was a member of this council, wrote concerning it, "About the Faith they wrote not 'It seemed good,' but 'Thus believes the Catholic Church'; and therefore they confessed how they believed, in order to show that their sentiments were not novel, but Apostolical, and what they wrote down was no discovery of theirs, but is the same as was taught by the Apostles." (See COUNCIL.)

Nicene Creed.—The name commonly given to the longer of the two Creeds set forth in the Prayer Book, from its being settled at the COUNCIL OF NICEA (which see). It was introduced into the Liturgy, A.D. 471. The rubric directs that it be specially recited in the service on Christmas Day, Easter Day, Ascension Day, Whitsun Day and Trinity Sunday; but it is always used at the Holy Communion whenever celebrated. The Nicene is the Creed of worship; the Apostles' the Creed of Instruction and of the Daily Offices.

Nocturns.—A name given to certain services which in ancient times were held during the night. The Psalter was usually recited during the three parts into which the night was divided. One of the seven CANONICAL HOURS (which see).

Nonconformists.—A name given in England {197} to those who do not conform to the usages and doctrines of the National Church. The word as used now is practically synonymous with Dissenter.

Nones.—One of the seven CANONICAL HOURS (which see). The "ninth hour," or 3 P. M.

North Side.—That part of the front of the Altar which is on the right hand of the Cross, and consequently on the left of the Celebrant as he faces the Altar; the side where the Holy Gospel is read.

Nowell.—The old English name for Christmas; the same as Noel, derived from Natale, meaning a birthday. It is also the old name for a carol sung in praise of the Incarnation.

Nunc Dimittis.—The Latin title for the Song of Simeon, meaning "Now lettest Thou (Thy servant) depart (in peace)," which is sung after the Second Lesson at Evening Prayer in praise of the manifestation of the Incarnate Word. It is to be found in St. Luke 2:29-32. The Nunc Dimittis has been so used throughout the Church from the earliest ages, being mentioned in the Apostolical Constitutions (written in the early part of the Fifth Century) as an Evening Canticle. There are English versions of it as early as the Fourteenth Century. When the American Prayer Book was set forth in 1789, this beautiful hymn, for some reason, was omitted, but always to the regret of intelligent and devout Church people. When, however, the Prayer Book was revised in 1892 the Nunc Dimittis was restored, so that now this ancient song continues to gladden the hearts of the faithful and devout in the American Church as it did the hearts of the faithful in the old time before them. {198}



O

Oblation.—The act of offering the memorial of the Body and Blood of Christ in the Holy Eucharist, as is done in the second paragraph of the Prayer of Consecration, entitled "The Oblation." Sometimes this name is given to the whole office. The Oblations are the Bread and Wine placed on the Altar at the Offertory preparatory to their Consecration.

Obligation, Days of.—(See DAYS OF OBLIGATION.)

Obsecrations.—The three petitions of the Litany beginning (1) "By the Mystery of Thy Holy Incarnation," (2) "By Thine Agony and Bloody Sweat" and (3) "In all time of our tribulation" are called the Obsecrations, or entreaties. These petitions "go on the principle that every several act of our Lord's Mediatorial Life has its appropriate saving energy; that virtue goes out of each, because each is the act of a Divine Person and has a Divine preciousness." (See LITANY.)

Occasional Offices.—Those services of the Prayer Book which are not in constant use, but used only as occasion may require, such as the Office for Holy Matrimony, the Order for the Burial of the Dead, the Order for Confirmation, the Baptismal services, Visitation of the Sick, etc.

Occasional Prayers.—The prayers set forth in the Prayer Book under the title, "Prayers and Thanksgivings upon several Occasions," such as the Prayer for Congress to be used during their session; the prayer for a Sick Person; Thanksgiving for Recovery from Sickness, etc., which are read on request. {199}

Occurrence of Holy Days.—The coincidence of two or more Holy Days falling on the same date. When this happens, the question arises which is to be observed, which takes precedence. The ancient rule may be illustrated by the following: When the First Sunday in Advent and St. Andrew's Day fell on the same date the Sunday took precedence and only the Collect for the Saint's Day was read; the Fourth Sunday in Advent took precedence of St. Thomas Day; while the Feasts of St. Stephen, St. John Evangelist, Holy Innocents, and the Circumcision, if any of these days occurred on the same date as the First Sunday after Christmas, the Saint's Day and also the Circumcision took precedence of the Sunday. A good Church Almanac will give the needed information concerning the "Occurrence of Holy Days" which takes place during the year.

Octave.—The eighth day after a Festival. The intervening days are said to be "of" or within its Octave and partake of the character of the Festival. The only Feasts mentioned in the Prayer Book, having an Octave as of obligation are Christmas, Easter, Ascension and Whitsun Day, each being honored with a Proper Preface in the Communion Office which is to be used each day during the week. Trinity Sunday was formerly the Octave of Whitsun Day, and probably for this reason its Proper Preface is not repeated during the week.

Offertory, The.—That portion of the Communion service during which the alms of the people, and the Bread and the Wine are received and solemnly presented on the Altar. The word "offertory" is often {200} wrongly applied to the offerings, a mistake which should be carefully avoided. It is to be noted that The Offertory is an important part of worship. It is not an impertinence, but stands in the line of duties along side of prayer and singing. To give money each time you go to church, and in the appointed way will bring blessings from God. Pew rent is not "giving" in this sense, any more than paying the butter bill or for a seat at the opera house. We refer to the offering to God for religious or charitable purposes, regularly through the Offertory in church. So your alms will go up with your prayers as a memorial before God.

Offertory Sentences.—In the old Liturgies there was formerly a short anthem after the Gospel, called Offertorium; for this in our Liturgy has been substituted the "Offertory Sentences," being short selections from Holy Scripture setting forth "instructions, injunctions and exhortations to the great duty of giving; setting before us the necessity of performing it and the manner of doing it."

Office.—The term "office," in ecclesiastical usage, means a formulary of devotions; a form of service appointed for a particular occasion; a prescribed form or act of worship; thus the Daily Morning and Evening Prayer are called the "Daily Offices." The word is commonly used of the various services set forth in the Prayer Book, as "Baptismal Office," "Communion Office," etc.

Open Churches.—(See FREE AND OPEN CHURCHES.)

Ordain, Ordination.—The act of setting apart to the Sacred Ministry and whereby {201} the grace of Orders is conferred. The right or power to ordain belongs solely to the Bishop and this he does with prayer and Laying on of Hands. (See IMPOSITION OF HANDS.) The times of Ordination prescribed by Canon Law are the Sundays after the EMBER DAYS (which see). These became the settled times of Ordination as early as the Fourth or Fifth Century. But the Bishops are privileged to ordain at other times if necessity require.

Order.—The word "Order" as used in the Prayer Book means regulation or ordinance, according to its derivation from the Latin word ordo. This is seen in the title of the Communion Office which reads, "The Order for the Administration of the Lord's Supper, or Holy Communion," i.e., the prescribed way in which the Holy Communion shall be celebrated. So, also, of all other services; the Prayer Book sets forth the order or manner in which they shall be ministered, and such they are called.

Orders, Holy.—(See HOLY ORDERS.)

Ordinal, The.—The name given to that portion of the Prayer Book containing the Offices for the consecration of Bishops and the ordination of Priests and Deacons. The Ordinal being what it is, is very properly prefaced with a statement of the witness of history to the fact "that from the Apostles' time there have been these Orders of Ministers in Christ's Church—Bishops, Priests and Deacons." It is interesting to note that "our Ordinal was not taken word for word from the Roman Pontifical, but was framed on the comprehensive and broad ground of all known forms and manners of Ordination used in all branches of the {202} Catholic Church." The Ordinal is also sometimes called "The Pontifical."

Ordinary.—The name given to the Bishop of the Diocese, or other ecclesiastical authority who has ordinary jurisdiction.

Organizations, Church.—The American church is not simply a teaching and worshipping body, but it is also a working organization. Its activities reach out in all directions and touch almost every conceivable need. Besides its well organized Dioceses and Parishes which are working with such effectiveness in their several localities, there are many other organizations enlisting the cooperation of Churchmen everywhere. There are the general Institutions, such as the General Theological Seminary, the Domestic and Foreign Missionary Society, the Woman's Auxiliary, the American Church Building Fund Commission, Free and Open Church Association, the Prayer-book Distribution Society, the Brotherhood of St. Andrew, the Girls' Friendly Society, the Fund for Relief of Widows and Orphans of Deceased Clergymen and of the Aged and Infirm and Disabled Clergymen, the Daughters of the King; all of which are treated of under their proper heads. Other organizations are The Society for the Increase of the Ministry, the Evangelical Education Society, the American Church Missionary Society, Society for Promoting Christianity among the Jews, the Guild of St. Barnabas for Nurses; Church Temperance Society; Missions among Deaf Mutes; etc. Besides these, there are religious Orders, Church Clubs, Sisterhoods, many Charity and Hospital organizations; and while this enumeration does {203} not include all the various organizations that are at work, yet these are given that the reader may form some idea of what this Church is doing and how fully she enlists the cooperation of the laity in her general work.

Organs.—Musical instruments have been used in the worship of God from the time when, after the passage of the Red Sea, Moses and Miriam sang their song of praise accompanied by timbrels. The worship of the Temple was noted for the great number and variety of musical instruments employed in it. As to when organs were first brought into use, it is not clearly known, but it is recorded that about the year 766 Constantius Copronymus, Emperor of Constantinople, sent an organ as a present to King Pepin of France. Soon after Charlemagne's time organs became common. In the Eleventh Century a monk named Theophilus wrote a curious treatise on organ-building. But it was not until the Fifteenth Century that the organ began to be anything like the noble instrument which it now is, the most comprehensive and important of all wind instruments.

Orientation.—The name given to the act of turning to the east or Altar as an act of faith and worship in the Church service. (See EAST, TURNING TO.) It is also an architectural term used in reference to church buildings running east and west.

Ornaments.—By "ornaments" is meant the necessary furniture of the church for the proper conduct of divine service, and the vestments to be worn by the clergy. In this the Church of the present day is largely guided by what is called the "Ornaments {204} Rubric" of the English Prayer-book. According to this it would seem that among the necessary ornaments for the proper furnishing of the church are the following: the Altar, with its cross, candlesticks and coverings; Paten and Chalice; Cruets, Font and Pulpit; and that the necessary vestments of the Priest are the chasuble, alb and girdle, stole, surplice, cope; for the Bishop the same with the addition of the rochette, mitre and Pastoral staff.

Orphrey.—A band of embroidery used to ornament the vestments.

Orthodox.—In accordance with the doctrine of the Church; holding fast "the Faith once delivered to the Saints." The Faith has been defined by the Ecumenical Councils as set forth in the Creeds which "ought thoroughly to be received and believed, for they may be proved by most certain warrants of Holy Scripture" (VIII Article of Religion).



P



Pall.—A square card, the upper side of which is covered with silk the color of the Church Season and underneath with linen, loosely stitched so as to be readily removed in order to be washed. It is used to cover the Chalice when the Holy Eucharist is celebrated.

Palm Sunday.—The Sixth Sunday in Lent, the first day in Holy Week. It commemorates the entry of our Lord into Jerusalem when the people strewed {205} the way with palm branches and cried, "Hosanna to the Son of David." It was formerly customary for worshippers to appear on this day in procession carrying in their hands palms, or yew or willow branches, which were blessed before the beginning of the Communion Service. On Palm Sunday the Church has always begun to set before God and man the Gospel account of the Passion of our Lord, that by St. Matthew being read on this day. (See LENT, SUNDAYS IN.)

Paraclete.—Another name for the Holy Ghost, signifying one who is invoked to aid or comfort. It was this word our Lord used when He said, "I will send you another Comforter," i.e., Paraclete. Elsewhere, the word is also translated Advocate.

Paradise.—The place where the souls of the righteous dwell during the INTERMEDIATE STATE (which see). The name is also applied to the happy abode of Adam and Eve before the Fall.

Parish.—The term "Parish" as used in the American Church signifies a local congregation having a church building, and duly organized under the title of "Rector, Wardens and Vestrymen." It is always given a name, such as St. John's, Christ Church, Trinity, etc. It is competent for any number of persons, usually not less than ten, to associate themselves together to form a Parish. In the articles of association, the Parish acknowledges and accedes to the Constitution, Canons, Doctrines, Discipline and Worship of the Protestant Episcopal Church in the Diocese in which it is located. If on presentation of these articles, the Council or Convention of the Diocese gives its consent, the Parish shall be accounted duly established. {206}

The word is derived from the Greek Paroikia, and was originally used to designate the sphere of a Bishop's jurisdiction as distinguished from that of an Archbishop, but when the former was gradually parcelled out into smaller portions these began to be called Parishes.

Parish House.—By reason of the growing activities of the American Church, it is found necessary to have some building other than the church where the active and sometimes secular work of the Parish can be carried on, a place where societies, guilds, schools, etc., can have their own proper "workshop." Such building is called the "Parish House," and is absolutely necessary for any active and growing Parish.

Parish Register.—A book in which all births. Baptisms, Confirmations, deaths, and marriages that occur in the Parish are recorded, together with the list of Families and Communicants. The importance of the Parish Register and the care with which it should be kept will appear when it is considered that it is a legal document.

Parishioner.—One who belongs to a Parish. The Parish partakes of the character of the people who compose it; if they are earnest and devoted, loyal and true to the Church's appointments, the Parish is sure to be prosperous. In other words, the Church lives as they who are of it live. It is vital with their vitality. It is a live body as they are live Christians. Thus the success of a Parish is not wholly dependent on the Rector, but on the people as well.

Parochial Mission.—(See MISSION, PAROCHIAL.)

Parson.—The old name used in England for the {207} rector or incumbent of a parish. Parson and person are the same word, being derived from the Latin Persona. The Parson is so called, as Blackstone tells us, "because by his person the Church which is an invisible body, is represented."

Paschal.—Pertaining to Easter, from the fact that the original name of the Festival was Pascha, i.e., the Passover.

Passion.—Meaning suffering, and is used almost exclusively of our Lord's sufferings, as expressed in the article of the Creed, "Suffered under Pontius Pilate, was crucified, dead, and buried."

Passion Sunday.—The Fifth Sunday in Lent is so called because on this day our Lord began to make open prediction of His sufferings, and in her round of worship the Church begins the solemn commemoration of His Passion and Death. (See LENT, SUNDAYS IN.)

Passion Tide.—The name given to the last two weeks of Lent beginning with the Fifth Sunday in Lent, during which our Lord's Passion and Death are commemorated.

Passion Week.—The week before Holy Week. This name should not be applied to the last week of Lent, which is properly called Holy Week, or as called by the primitive Christians, the "Great Week."

Pastor.—A Latin word meaning Shepherd. Christ having called Himself the Good Shepherd, or Good Pastor, the name has been assumed for His Ministers. They bear the same relation to the Flock over which they are placed. A Pastor is a Teacher, Guide, Exemplar, Friend, Administrator. He deals with {208} individuals. His intercourse is personal. His offices are for all and for each. Pastorship includes many and varied offices,—Minister, Rector, Preacher, Priest, but all offices and all labors have reference to men's spiritual interests. He who is a Pastor has the cure, i. e., care, charge of men's souls. Pastorship, therefore, is a very sacred as well as a very responsible office. It is well to note that a minister is not a Pastor simply because he is ordained; besides the Divine call and Divine appointment in ordination, there is also the call from the people to define that number of souls over which the charge is to be exercised. This is brought out in the "Office of Institution of Ministers into Parishes or Churches," to be found in the Prayer-book.

Pastoral Letter.—A letter issued by the Rector of a Parish, or by the Bishop of the Diocese on some subject affecting the welfare of the Church in its devotions or work. Perhaps the most important of such Pastoral Letters is that which is issued by the House of Bishops at the close of each General Convention, touching on grave questions of the day or on the prospects of the Church throughout the nation, and which is required by canon to be read in all the churches.

Pastoral Staff.—A staff used by a Bishop, as an ensign of his office, at all public Episcopal Ministrations. It is generally borne by his chaplain. The Pastoral Staff is made in the shape of a shepherd's crook and is frequently given to the Bishop at his consecration, to denote that he is then constituted a shepherd over the Flock of Christ. This use of the {209} Pastoral Staff comes down to us from the most ancient times.

Paten.—The plate, made of precious metal, on which the Bread is consecrated at the Holy Communion and from which it is administered to the communicants. When properly made, the lower part of the Paten will fit into or over the edge of the chalice. The word is derived from the Latin, Patena or the Greek, Patane, meaning a flat, open dish. (See VESSELS, SACRED.)

Paul, Conversion of Saint.—A feast of the Church observed on January 25th, in memory of the Conversion of St. Paul, through whose preaching God caused the Light of the Gospel to shine throughout the world. St. Paul is not commemorated as the other Apostles are, by his death or martyrdom, but as stated above, by his Conversion because it was so wonderful in itself and was so important and beneficial to the Church. He labored more abundantly than they all. While the other Apostles had their particular fields of labor, St. Paul had the care of all the churches and by his labors contributed very much to the propagation of the Gospel throughout the world. There are good reasons for believing that he extended his Apostolical labors even to the remote island of Britain. We find him described by two names, Saul and Paul, the first being Hebrew, relating to his Jewish origin and the other Latin, assumed by him, as some think, at his conversion, as an act of humility, styling himself less than the least of all saints. St. Paul suffered martyrdom, having been beheaded, in the sixty-eighth year of his age, at Rome, under Nero, in the general {210} persecution of Christians upon the pretense that they set fire to the city. It was from the instrument of his execution that the custom arose of representing him in ecclesiastical art with a sword in his hand.

Penance.—In the early ages of the Church the commission of grievous error in life or doctrine was, punished by exclusion from the Communion of the Church; and in order to obtain readmission, offenders were obliged to submit to a prescribed course of penitence. The regulations as to the length and manner of this discipline varied in different times and in the several branches of the Church; the administration of it was chiefly in the hands of the Bishops. It is this "godly discipline" to which reference is had in the Commination Office in the Prayer-book of the Church of England, and which is used "until the said discipline may be restored again, which is much to be wished." Penance is also regarded as one of the lesser Sacraments.

Penitential Office.—An office of deep devotion and contrition to be used on Ash Wednesday, which was added to the Prayer-book at its last revision in 1892. Its place in the service is during the latter part of the Litany. It may be used on other days at the discretion of the minister. (See ASH WEDNESDAY.)

Penitential Psalms.—Being the 6th, 32d, 38th, 51st, 102d, 130th and 143d Psalms of David, all of which are read during the services on ASH WEDNESDAY (which see). There are no prayers more fitted for penitent sinners than the Seven Penitential Psalms, if we enter into the feelings of compunction, {211} love, devotedness and confidence with which the Royal Psalmist was penetrated. The purport of each psalm may be briefly stated as follows:

Psalm 6 exhibits a sinner in earnest and hearty prayer after having sinned, with assured hope and confidence in the mercy of God.

Psalm 32 shows how a sinner is brought to understand his sins, to confess and bewail them and obtain remission.

Psalm 38, in which the penitent earnestly prays to God to pardon his sins and mitigate his punishment.

Psalm 51 shows the great sorrow of a sinner for his sins.

Psalm 102 shows how a sinner in affliction of mind prays to God and derives comfort from His help and goodness.

Psalm 130 shows how a sinner in tribulation cries to God for deliverance; while

Psalm 143 may be used in any spiritual or temporal tribulation.

Pentecost.—The Greek name for the "Feast of Weeks" in the Jewish Church. The word means fiftieth, the Feast being fifty days after the Feast of the Passover. Whitsun Day is so called, being observed fifty days after Easter, the Christian Passover, and because it was on the Day of Pentecost that the Holy Ghost was given. (See WHITSUN DAY.)

Peter, festival of Saint.—A Holy Day of the Church observed on June 29th in honor of the Apostle Saint Peter, and is one of the oldest of Christian Festivals, having been traced back to the Second Century. St. Peter was one of the first two disciples {212} whom our Lord called. His original name was Simon or Simeon, which was changed into Cephas, which in the Syrian language, signifies a stone or rock; from this it was derived into the Greek Petros, and so termed by us Peter. This new name was to denote the firmness and constancy which St. Peter should manifest in preaching the Gospel and in establishing the Church. He has left two Epistles which appear in the New Testament as the "First and Second Epistles General of St. Peter." It is said that his later years were spent at Rome where he was crucified with his head downwards, on the hill where the Vatican now stands, on the same day, June 29th (as is generally believed) that St. Paul was beheaded A.D. 63. In ecclesiastical art St. Peter is variously represented, with a key in his hand; with a key and church; with keys and cross; in chains and in prison, etc.

Philip (St.) and St. James' Day.—A Festival observed on May 1st in memory of two Apostles of our Lord, St. Philip and St. James. The reason for coupling together the names of these two Apostles is not quite clear, but it may be taken as an illustration of the manner in which our Lord sent forth His Apostles, two and two. St. Philip was a native of Bethsaida, a town bordering on the Sea of Tiberias and was one of the first of our Lord's disciples and was His constant companion and follower. He brought Nathanael, a person of great note and eminence, to the knowledge of the Messiah; and it was to St. Philip that certain Greeks went with the request, "Sir, we would see Jesus." St. Philip is said to have carried the Gospel to Northern Asia, where by his {213} preaching and miracles he made many converts; his name has also been connected with the Church in Russia. He suffered martyrdom at Hieropolis, a city of Phrygia, where he was crucified and stoned on the cross. In ecclesiastical art St. Philip is variously represented; with a basket in his hand; with two loaves and a cross; with a tall cross and book, etc. For notice of St. James see article on James (St.) the Less.

Piscina.—A stone basin with a drain pipe to carry off water used in the ablutions of the sacred vessels at the celebration of the Holy Eucharist.

Plain Song.—The name given to the ancient music with which the Church service was rendered. Thus Blunt in the Annotated Prayer-book, speaking of Church music says, "In the remodeling of our English services, the great aim was not to discard, but to utilize the ancient plain song, to adapt it to the translated offices, to restore it to something more of its primitive 'plainness,' to rid it of its modern corruptions, its wearisome ornaments and flourishes so that the Priest's part, on the one hand, might be intelligible and distinct, not veiled in a dense cloud of unmeaning notes, and the people's part made so easy and straightforward as to render their restored participation in the public worship of the Sanctuary at once practicable and pleasurable."

Post Communion.—The name given to that portion of the Communion Office which is read after all have communicated, and is the giving of thanks for the grace received.

Postulant.—The canonical name for one who {214} desires to become a Candidate for Holy Orders and whose name is entered by the Bishop upon the list of Postulants, as required by Canon 2, Title I of the Digest. A Postulant having been duly received may afterwards be recommended by the Standing Committee of the Diocese, to the Bishop for admission as a Candidate for Holy Orders.

Postures in Public Worship.—The principles involved in the postures to be taken in Public Worship are set forth in the article on KNEELING (which see). While to the stranger in the Church the various postures taken in the services seem complicated, yet the rule for them is very simple, which is this: We stand in praise, kneel in prayer and are seated during the hearing of the Word.

Prayer.—Prayer has been defined as the soul's converse with God, or communion with God in devotional exercises, and may be said to be a universally recognized necessity in the life of man. But prayer involves much more than simply asking for certain things, which seems to be the common conception of this duty. Properly speaking, prayer consists of five parts, as follows:

1. Adoration 2. Thanksgiving / which concern Gods glory. 3. Confession 4. Petition / which concern our individual needs. 5. Intercession, which concerns the needs of others.

The efficacy of prayer rests on the Mediation of Christ, and its warrant is to be found in the words, "Ask and it shall be given you; seek and ye shall {215} find; knock and it shall be opened unto you." God our Father has promised to hear the petitions of those who ask in His Son's Name, and who faithfully call upon Him and we know that His promise cannot fail. There are many remarkable instances of the power of prayer to be found both in the Old and the New Testaments, as well, also, in the lives of many earnest and faithful men who, in this present time, continue "instant in prayer."

Prayer Book, The.—The title of our manual of devotions is "The Book of Common Prayer." It is called Common Prayer, because it is to be used by the Congregation in Public Worship, and is thus distinguished from prayer in private. As such it comprehends the needs, feelings and devotions common to all. The efficacy of Common Prayer consists in its being a united service and to this end arises the necessity of a prescribed form. Such prescribed form had its origin in the Christian Church from the very earliest ages, and so early were Liturgies introduced that four of them are mentioned under the names of St. Peter, St. Mark, St. James and St. John. (See LITURGIES.) Liturgies thus became an inherent feature of the Christian Church, and wherever it was planted its worship was according to such prescribed form. Thus when Christianity was introduced into Britain we find a Liturgy in use there from the beginning. This Liturgy continued in use, although varying in many details in different dioceses, until it was superseded by the Book of Offices set forth by Osmund, Bishop of Salisbury, in A.D. 1078, known as the Sarum Use. This was adopted with little variation by {216} most of the Churches of the Kingdom. But gradually the Public Offices became defaced by the innovations and corruptions of Rome; these, however, were expunged at the time of the Reformation and the Book of Common Prayer was set forth. The Prayer-book as we now have it is the result of a long period of study and legislation. It is to be noticed that it was not the object of the English Reformers to create something new, to introduce innovations, but simply to exclude errors and corruptions. To this end, they retained those portions of the ancient Formularies which were sanctioned by the Holy Scriptures and by primitive usage. The first practical result of this movement is seen in the First Prayer-book of Edward VI set forth in English, and which was publicly used on Whitsun Day, June 9th, 1549. Afterwards many other revisions took place, until the English Prayer-book, as it practically is now, was set forth in 1662; since which time only a few and unimportant changes have been made. The American Prayer-book, adapted from the English Book was set forth and ratified October 16th, 1789, and afterwards revised in 1883-1892, as it now stands. (See RESPONSIVE SERVICE, FORMS, also SCRIPTURES IN PRAYERBOOK.)

Prayers for the Dead.—Prayers for the departed are in accordance with the devout instinct and loving heart of man, and are sanctioned by all the Liturgies of the Primitive Church. In these we find that the commemorations of the departed were not only general commemorations, but that names of persons who were to be prayed for were read out from the DIPTYCHS {217} (which see). The devout mind does not argue about "Prayers for the Dead," he prays them.

"How can I cease to pray for thee? Somewhere In God's great universe thou art to-day. Can He not reach thee with His tender care? Can He not hear me when for thee I pray?"

Precentor.—The name given to the choirmaster; one who is director of the music in a choir.

Pre-Lenten Season.—The name commonly given to the weeks preceding Lent covered by the three Sundays entitled, Septuagesima, Sexagesima and Quinquagesima. The Season is so called because the services on these Sundays are intended to prepare us for the due observance of Lent. (See SEPTUAGESIMA.)

Presbyter.—The original word for "Elder" in the New Testament is Presbuteros, shortened in English to Presbyter; further shortened to Prester, and finally to PRIEST (which see, also ELDER).

Presentation of Christ.—A Festival of the Church observed on February 2. It is a double Festival as we learn from its title which reads, "The Presentation of Christ in the Temple, commonly called the Purification of Saint Mary the Virgin." "This connection," says Blunt, "of the two events is, doubtless, to show the close relation which the acts of the Blessed Virgin bore to the Incarnation of our Lord; and that she is most honored by associating her with her divine Son." The Festival is popularly called CANDLEMAS (which see). It is the fortieth day after Christmas, that being the period at which the rites of Purification and Presentation were enjoined by the Law. {218}

Presiding Bishop.—The name given to the Senior Bishop by consecration of the American Church, who presides in the House of Bishops and in the General Convention when both Houses meet as one body. When the Convention is not in session he acts as Primate of the American Church. Following is the list of those Bishops who have acted as

Presiding Bishops:

1—Bishop Seabury from Nov. 14, 1784, to Feb. 25, 1796. 2—Bishop White from Feb. 25, 1796 to July 17, 1836. 3—Bishop Griswold from July 17, 1836, to Feb. 16, 1842. 4—Bishop Chase from Feb. 16, 1842, to Sept. 20, 1852. 5—Bishop Brownell from Sept. 20, 1852, to Jan. 13, 1865. 6—Bishop Hopkins from Jan. 13, 1865, to Jan. 9, 1868. 7—Bishop Smith from Jan. 9, 1868, to May 31, 1884. 8—Bishop Lee from May 31, 1884 to April 12, 1887. 9—Bishop Williams from April 12, 1887 to Feb. 7, 1899. 10—Bishop Clark from Feb. 7, 1899.

Priest.—The shortened form for Presbyter. The title of the second Order of the Ministry. His chief duties are to offer the Holy Sacrifice in the Eucharist, to administer Baptism, to give absolution, to give the Priestly Blessing at Marriages, Churchings, and at other services of the Church: in fact, to exercise every sacred function which is not properly or exclusively Episcopal, that is, belonging to the Bishop. (See PRESBYTER, also ELDER.)

Primate.—The name given to a Metropolitan or Archbishop who is the presiding Bishop of a National Church.

Prime.—One of the seven CANONICAL HOURS (which see). {219}

Prisoners.—(See VISITATION OF PRISONERS.)

Private Baptism.—(See BAPTISM, PRIVATE.)

Proanaphora.—A more Churchly name for the introductory parts of the Communion Office, commonly called "Ante Communion." Properly speaking, the Proanaphoral service includes all that portion of the Communion service which precedes the Sursum Corda, "Lift up your hearts."

Pro-Cathedral.—A Parish Church used for Cathedral or Diocesan purposes, but without the formation of a legal Cathedral organization and without a Cathedral chapter.

Procession of the Holy Ghost.—The word "Procession" is used to express the relation in the Blessed Trinity between the Father and the Holy Ghost. As we believe that the Son is eternally begotten of the Father, so we believe that the Holy Ghost is a Person eternally proceeding from the Father, as set forth in the article of the Creed, "Who proceedeth from the Father and the Son." The words "and the Son" were added later, and the article is generally interpreted as meaning that the Holy Ghost emanates from the Father through the Son, and therefore proceeds from both; or as an ancient writer expressed it, "Always hath the Spirit proceeded from the Father and received of the Son." (See HOLY GHOST, also FILIOQUE.)

Processional Cross.—The standard Cross borne in front of a procession of Choir and Clergy as they enter or go out of the church. This method of entering the church is a very old custom and still prevails where the choir is vested. {220}

Proper Lessons.—The portions of Scripture from the Old and New Testaments appointed to be read on a Sunday or Holy Day at Morning and Evening Prayer. The word "Proper" as thus used is intended to indicate that the Lesson is appropriate to the Sunday or Holy Day and is to be read on that day instead of the Lesson appointed for the Daily Office. (See LECTIONARY, also LESSON.)

Proper Preface.—The Preface is that portion of the Communion Office, beginning with the words "Lift up your hearts," immediately preceding the TER SANCTUS (which see), and the Proper Preface contains the additional words set forth to emphasize the great Truths commemorated on certain High Festivals, namely, Christmas Day, Easter Day, Ascension Day, Whitsun Day and Trinity Sunday.

Proper Psalms.—Certain great days of the Church are so important in the truths they set forth, the Church hath thought good to order that all Holy Scriptures that can possibly be used in illustration thereof shall be read on those days. Thus in addition to the Proper Lessons there are also Proper Psalms, and the days for which they are appointed with the number of the Psalms to be read are to be found in the Table prefixed to the Psalter in the Prayer-book.

Protestant.—A name given to certain persons who protested against a law made by the Emperor Charles V and his Diet in 1529. The name is commonly applied to what are known as "Evangelical Denominations," as opposed to Romanism. But as so many Heretics, Atheists, Free-thinkers and Nothingarians are included under the name Protestant, the word is going {221} out of use among Church-people, having lost much of its proper meaning.

Protestant Episcopal.—(See AMERICAN CHURCH.)

Provinces.—The name given to certain grouping together of two or more Dioceses for the more convenient management of the work and legislation of the Church. The chief or presiding Bishop of the Province is generally the Bishop of the metropolis or chief city and therefore he is styled Metropolitan, and also Archbishop. In England the Church is divided into two Provinces, Canterbury and York. The Church in the United States is practically only one Province. But the growth and increase of the Church here have been so great, it is being found more and more necessary to seek a proper division into Provinces, and steps have already been taken to this end.

Psalter, The.—The name given to the Book of Psalms as set forth in the Prayer-book for use in Public Worship. The Psalms were originally set forth to be sung, not said, and this is the only proper way of rendering them in the Church's service. The colon to be found in each verse of the Psalter is put there to facilitate chanting them. The present method of reading the Psalter arose simply from lack of musical facilities in the early days of the Church in this country; and because this method still prevails in many places, the average Churchman thinks this is the proper way of rendering them. This is a mistake, and in many parishes this mistake has been corrected; the Psalter for the day being sung just as the detached Psalms, such as the Venite, Jubilate, etc., are sung. It is to be noted that the version of the Psalter {222} is not that of the Authorized Version of 1611, but that of the Great Bible of 1540. This was retained in the Prayer-book because the people had become familiar with it, and because it is more rhythmical and suited to chanting. The Psalter is divided into sixty portions to be used at Daily Morning and Evening Prayer and is thus designed to be read through once a month. (See DAILY PRAYER.)

Purification, The.—(See PRESENTATION OF CHRIST, also CANDLEMAS.)

Purificator.—The name given to a small linen napkin used for wiping the sacred vessels after a Celebration.

Q

Quadragesima.—Meaning fortieth; a name to be found in the Prayer-book for the First Sunday in Lent, because it occurs about forty days before Easter.

Quadrilateral.—The name commonly given to the summary of the declaration of the House of Bishops made in the General Convention held at Chicago in 1886, concerning the terms which they deemed to be a sufficient basis for the Reunion of Christendom, and which was reaffirmed by the Conference of Bishops of the Anglican Communion, held at Lambeth Palace, England, in July, 1888. This declaration is summarized under four heads as follows:

I. The Holy Scriptures of the Old and New Testaments, as "containing all things necessary to {223} salvation," and as being the rule and ultimate standard of faith.

2. The Apostles' Creed, as the Baptismal Symbol; and the Nicene Creed, as the sufficient statement of the Christian faith.

3. The two Sacraments ordained by Christ Himself—Baptism and the Supper of the Lord—ministered with unfailing use of Christ's words of Institution, and of the elements ordained by Him.

4. The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the Unity of His Church.

Qualifications for Holy Orders.—These are stated in the Preface to the Ordinal set forth in the Prayer-book as follows: that the Candidate be of the age required by the Canon in that case provided; that he be a man of virtuous conversation and without crime; and, after examination and trial, found to be sufficiently instructed in the Holy Scripture and otherwise learned as the Canons require. (See EXAMINATION FOR HOLY ORDERS.)

Quick.—A word used in the Creed and elsewhere in the Prayer-book, being the old English word for the living as distinguished from the dead.

Quicunque Vult.—The name given to the Athanasian Creed, from the first Latin words with which it begins, and meaning "Whosoever will." The Athanasian Creed is not used in the American Church, but is found in the English Prayer-book and is required to be said on certain Festivals.

Quiet Day.—The name given to a day set apart {224} for special devotions, meditation and instruction for the members of a parish, or school or society. There is always a celebration of the Holy Eucharist, hours of prayer with a meditation or instruction given by the Priest, with times of silent prayer and intercession. Such days have been found to be very helpful in deepening the spiritual life, and are usually conducted by a Priest well experienced in such work, and who is specially invited for the purpose.

Quinquagesima.—The name given to the Sunday next before Lent, because it is the fiftieth day before Easter; Quinquagesima meaning fiftieth. (See SEPTUAGESIMA.)



R



Rail.—(See ALTAR RAIL.)

Ratification, The.—The American Prayer-book having been set forth, it was duly ratified by the action of the General Convention on October 16th, 1789, and the certificate of such ratification appears in every copy of the Prayer-book, declaring "it to be the Liturgy of this Church," and requiring "that it be received as such by all the members of the same."

Real Presence.—The name given to the Church's doctrine concerning Christ's Presence in the Holy Eucharist. The term "Real Presence" is intended to signify that the Presence of our Lord in this Sacrament is a reality; that while His Presence is spiritual, it is none the less real, and not simply figurative. The sacrament is not a mere sign or token of an absent {225} Christ. It is a great deal more. As it is Christ who invites, bids and calls us to this Feast and provides the spiritual food for it, it would be strange indeed if we were uncertain whether He is there to receive us and to feed us; and if He is present, His Presence must be very real. Under the outward form of Bread and Wine we have the Scriptural warrant to believe that the Body and the Blood of Christ are given, taken and received verily and indeed by the faithful in the Lord's Supper, to the strengthening and refreshing of their souls,—as declared in the Church Catechism and the Twenty-eighth Article of Religion. Being assured of this fact, it is useless and only fruitful in doubt and perplexity, to speculate upon the manner of this Presence, which is a Mystery of the Gospel; as such the Church has received and taught it, but has never explained or defined. This being the attitude of the Church, it will be our wisdom to say of this Mystery:

"Christ was the Word that spake it; He took the Bread and brake it, And what that Word did make it, That I believe and take it."

Reception into the Church.—(See BAPTISM, PRIVATE.)

Recessional.—The name given to the retiring of choir and clergy in due order after a church service. Some objection has been raised to this use of the word, but as nothing better has been substituted for it, the word continues in use. {226}

Rector.—The official title of the Priest who has charge of a Parish and as such is its ruler, guide and director. The word means "one who rules." Like other organizations, the Parish must have a head, and by the canons of the Church, the Rector is head of the Parish. As such he is ex officio head of all its organizations. He is the presiding officer at all Vestry meetings, superintendent of the Sunday-school, and President of all Guilds, Brotherhoods and other parochial societies. These offices he may delegate to others, but ex officio the Rector is head of all, and all that may be done in the parish is to be done with reference to his consent and approval.

Rectory.—The house owned by the parish, intended for the use of the Rector as his home.

Red Letter Days.—Those Festivals of the Church for which Collect, Epistle and Gospel are provided in the Prayer-book. They are so called from having been printed in the Calendar in red letters. The words have passed into popular use to denote any notably auspicious or favorable day; a day to be remembered.

Refreshment Sunday.—The Fourth Sunday in Lent is so called from the Gospel for the day, which relates the feeding of the five thousand by our Lord in the wilderness. As the late Bishop Coxe pointed out in his "Thoughts on the Services," "having thus far (in the Lenten services) considered the havoc of sin, we come now to consider its repair; and because the sufficiency of Christ to refresh and satisfy our hunger and thirst after righteousness is exhibited in the Gospel for this day. It has little of the austere character of the other Sundays in Lent; and its design is the {227} encouragement of catechumens and penitents." (See FOURTH SUNDAY IN LENT; also LENT, SUNDAYS IN.)

Regeneration.—The inward and spiritual gift in Holy Baptism is regeneration, that is being born anew. It is well to note that Regeneration, or the "New Birth" is often confounded with "Conversion," or they are regarded as synonymous terms. This is a mistake and contrary to the teaching of Holy Scripture. Regeneration is a New Birth unto God whereby we become partakers of the nature of Christ. As the natural birth, so the new and spiritual Birth can take place only once, and that in Holy Baptism. A baptized Christian may repeatedly fall from Grace, and by repentance, by amendment of life and by forgiveness he may be again restored, (this is Conversion), but he cannot be said to be again regenerate without a grievous misapprehension of the language of the Bible and a total departure from the Doctrine of the Primitive Church. By Regeneration, therefore, is meant that gracious act of God whereby for Christ's sake. He brings us into a new relationship with Himself, adopts us as His own children, translates us into the kingdom of His Son, incorporates us into His Church, and so brings us under the influence of the Holy Spirit. Regeneration is the name originated for Baptism by our Lord Himself in His discourse with Nicodemus, as recorded in the third chapter of St. John's Gospel, and it is for this reason that this passage is appointed to be read in the service for the Baptism of Adults. (See BAPTISM, HOLY; also INFANT BAPTISM.)

Register.—(See PARISH REGISTER.)

Registrar.—The title of an officer of the {228} Convention, whether of the General Convention or of the Convention or Council of a Diocese. His duty is to collect and preserve such papers, reports, journals and other documents relating to the history and property of the Church as are now or may hereafter become the property of the Convention, and to keep the same in a safe and convenient place.

Religious Orders.—In the American Church there are many religious orders composed of men or women who have separated themselves from the world that they may devote themselves by associated effort more unreservedly to the Church's work. Some are bands of Priests, like the "Society of the Mission Priests of St. John Evangelist," or the "Order of the Holy Cross," this latter also including laymen; others are bands of laymen alone, such as the "Order of the Brothers of Nazareth"; and others are Sisterhoods, composed of women who have devoted themselves for life to the work of the Church, such as the "Sisters of St. Mary," "Sisters of St. Monica," etc. Members of the Sisterhoods do work in schools, hospitals, and among the wretched, the poor and neglected. These religious orders have proved to be very efficient aids in the Church's work in many parts of our land and are highly commended for the sacrifice they display and for the admirable methods of their work.

Reproaches, The.—In the ancient observance of Good Friday there was used a service called "The Reproaches." This consisted of certain striking passages read from Micah 3:3 and 4, as well as other Scriptures, with the respond, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us." {229}

They are called "Reproaches" from the character of the first passage read, namely, "O my people what have I done unto thee, and wherein have I wearied thee? Answer me;" this being read also as a respond to the other passages. The Reproaches are now frequently used in many churches on Good Friday as a separate service and are very solemn and impressive.

Reredos.—A carved or sculptured screen of wood or stone placed above and back of the Altar, The word is a compound of the old English rere, the same as "rear," and the French word dos, derived from the Latin dorsum, meaning "back."

Responds.—In the old system of reading Holy Scripture in Divine Service, short selections from different books of the Bible were read successively, with short Anthems being sung after each, which were called "responds." This responsory system of reading Holy Scripture is still retained in its old form in the case of the Ten Commandments when read in the Communion service. One of the principal changes made in revising the Prayer-book in 1549 was the setting forth of longer Lessons with responsory canticles sung at the end only. Thus the respond to the First Morning Lesson is the Te Deum, and the respond to the Second Lesson is the Benedictus, etc.

Responses.—The name given to the answers made by the people in the Church services as in the Versicles, the Litany, after the Ten Commandments, etc.

Responsive Service.—The glory of the Episcopal Church is its responsive service, as provided by the Book of Common Prayer. By means of this, the people have their part in the service. Thus {230} worship becomes general throughout the whole congregation and the people are not silent spectators, nor yet simply an audience. But however reasonable and desirable this may be, there is a deeper principle involved. The responsive character of the services brings out and emphasizes the "Priesthood of the People." St. Peter, in his First General Epistle, writing to the Baptized, says of them, "But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praise of Him who hath called you out of darkness into His marvelous Light." Thus the Baptized are called in Holy Scripture "a royal priesthood," and this doctrine pervades the Prayer-book. The whole system of responsive worship is founded upon the Priesthood of the Laity, and enables them to show forth the praise of Him who hath called them out of darkness into His marvelous Light. (See AMEN; FORMS; also VERSICLES.)

Retable.—A shelf at the back of the Altar, usually fastened to the reredos, on which are placed the Altar cross, the vases for flowers, and the candlesticks. The necessity for the retable arises from the fact of the reverent usage of the Church, which requires that nothing shall be placed on the Altar but the Eucharistic vessels, the book rest and the book.

Retreat.—This is a term used to designate a time of retirement as a means of deepening the Spiritual life of the Clergy, for whose benefit it is held. It involves a temporary submission to the monastic rule of silence, meditation, confession and conference. In Holy Scripture we read of our Lord and His disciples {231} constantly going into retreat in some shape or other. Christ on the hilltop, St. Paul in the desert near Damascus, St. Peter on the roof of his house, retired for prayer and meditation. The Retreat as now conducted gives each one the opportunity to make special effort to see more clearly those great principles of Religion which can only be seen by such effort and by such special spiritual exercises. In some Dioceses an annual Pre-Lenten Retreat is held for both Bishop and clergy in preparation for the solemn and spiritual work of Lent. It is a cheering sign of spiritual revival which many will welcome, to see Bishop and Clergy thus meeting and withdrawing for a season from the world, for prayer, for intercommunion and instruction.

Ring.—The custom of the Wedding Ring was probably adopted by the early Church from the marriage customs of the Jews and also of the heathen, as its use has been almost universal. From its shape, having neither beginning nor ending, it is regarded as an emblem of eternity, constancy, and integrity. It is placed on the fourth finger of the woman's left hand, and the ancient ceremony of doing so was to place it first on the thumb at the Name of the first Person of the Trinity; on the next finger, at the Name of the Son; on the third at the Name of the Holy Ghost, and then on the fourth finger, and leaving it there at the word "Amen." The ring is, also, frequently given at the consecration of a Bishop, to symbolize his espousal with the Church in his Diocese. Thus bestowed, it is the symbol of authority and is called the Episcopal Ring. {232}

Rites and Ceremonies.—The Rites and Ceremonies of the Church are based on the Apostolic injunction, "Let all things be done decently and in order." By rites are meant certain prescribed ordinances, and by ceremonies certain sacred observances, as distinguished from Sacraments. These when prescribed by lawful authority are instrumental in promoting uniformity of worship and are conducive to regularity and edification. We learn from the Twentieth Article of Religion that the power to decree Rites and Ceremonies rests with the Church, and, as set forth in the Twenty-fourth Article, "every particular and national Church hath authority to ordain, change and abolish ceremonies, ordained only by man's authority." The Rites and Ceremonies of the American Church, are set forth and implied in the Book of Common Prayer, marked out in the rubrics and the Tables prefixed to it.

Ritual. Ritualism.—By ritual is meant the ceremonial part of Religion; the name is also applied to the book in which the Rites and Ceremonies are set forth. By ritualism is meant the system of ritual or prescribed form of religious worship. Therefore, these words meaning what they do are to be lifted up out of all party spirit and are to be regarded as expressive of the Church's real system of worship. Loyalty to the Prayer-book demands obedience to the rubrics on the part of both minister and people. Then it is well to remember that when the Prayer-book was first set forth in 1549, the principal change was that the services should be said in English; the ritual remained the same. This explains the origin of many practices which now prevail in the Church as {233} a matter of course, such as kneeling, bowing at the Name of Jesus, the use of vestments, etc. These are simply what had been in use in the early Church, and the use of the Prayer-book presupposes them all. It is well, also, to observe that Ritualism properly considered, emphasizes the continuity of the Church before and after the Reformation, and is a standing protest against the false idea that the Episcopal Church was founded by Henry the Eighth, or that it is a mere schism from the Church of Rome. (See ORNAMENTS; also UNDIVIDED CHURCH, THE.)

Rochet.—A Bishop's vestment, and may be described as a long narrow surplice or alb which he wears under the CHIMERE (which see).

Rogation Days.—The Monday, Tuesday and Wednesday before Ascension Day. They are days of abstinence preparatory to the great Feast of the Ascension. They are so called from the Latin word rogare, meaning to ask, and coming as they do in the early part of the year, it was customary on these days to ask God's blessing on the fruits of the earth. So that the Rogation Days bear the same relation to the plowing and sowing that Thanksgiving Day bears to the harvest. Two special prayers for this purpose, entitled "For Fruitful Seasons,—To be used on Rogation Sunday and the Rogation Days," were introduced into the American Prayer-book at its last revision in 1892. The Rogation Days were originated about the middle of the Fifth Century by Mamercus, Bishop of Vienne in Gaul, on the occasion of a great calamity that threatened his Diocese; whence arose the custom of saying the Litany and certain Psalms such as 103d {234} and 104th, during perambulations of parishes. This method of celebrating the Rogation Days still prevails in many parishes in England.

Rogation Sunday.—The Fifth Sunday after Easter, being the Sunday next before the Rogation Days and Ascension Day is so called, and no doubt from the words with which the Gospel for the day begins, "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you." (See ROGATION DAYS.)

Rood Screen.—The word "rood" is the old Saxon word for cross or crucifix; and the term "rood screen" is the name given to the screen or open partition to be seen in many churches, placed between the chancel and the nave, and which is always surmounted by the rood, i.e., the cross.