(4) After the Venite follows (page 6) the PSALTER (page 329) for the day of the month, or one of the SELECTIONS, or the PROPER PSALMS for the day. See HOW THE PSALTER IS APPOINTED TO BE READ (page vii). Note what is to be done, in using the PSALTER, when a month has thirty-one days. {94} Observe also the tables of SELECTIONS and PROPER PSALMS (pages vii, viii, 328).

(5) Study the use of the COLLECT FOR THE DAY—where found (pages 52-188, 188-220), how used: "Except when the Communion Service is read" (page 13). "The Collect shall serve all the Week after, where not otherwise ordered." "The Collect for any Sunday or other Feast may be used at the Evening Service of the day before" (page 52). Note the use throughout the season of the COLLECT FOR THE FIRST SUNDAY IN ADVENT. Throughout Lent is used, in like manner, the COLLECT FOR ASH-WEDNESDAY (page 86). Observe the use of the COLLECT FOR CHRISTMAS DAY (page 62), and that the Collect, Epistle, and Gospel for St. Stephen's Day, St. John the Evangelist's Day, the Innocents' Day, and for the Circumcision, are not among those for the Saints'-days, but placed in connection with those for Christmas Day and the Sunday after. Note rubrics (pages 66, 69, 71, 87, 141).

(6) When two Feasts or Holy-days fall upon the same day, the usual custom is to make a "commemoration" of the day omitted by using the COLLECT of that day immediately after the COLLECT of the Feast or Holy-day that is observed.

"If there be more than twenty-five Sundays after {95} Trinity, the service of some of those Sundays that were omitted after the Epiphany shall be taken in to supply so many as are wanting. And if there be fewer than twenty-five Sundays, the overplus shall be omitted" (page 188).

(7) Observe the use of the OCCASIONAL PRAYERS, and the place in the service where they are to be said, if used. Note that some must be used at specified times (page 37).

(8) Observe the use of the THANKSGIVINGS—where to be said in the service, if used (page 44).

(9) There are several ways in which the Minister may end the MORNING PRAYER: "On any day not a Sunday, he may end the MORNING PRAYER with the COLLECT FOR GRACE and 2 COR. XIII. 14." The prayers following that "for the President of the United States" "shall be omitted when the LITANY is said, and may be omitted when the HOLY COMMUNION is immediately to follow" (pages 1, 14).

At Morning Prayer on Certain Days.—(1) For Ash-Wednesday a PENITENTIAL OFFICE is provided (page 48), and must be read immediately after the prayer, "We humbly beseech Thee, O Father," in the LITANY.

(2) For Thanksgiving Day a special FORM OF {96} PRAYER AND THANKSGIVING TO ALMIGHTY GOD is appointed (page 319).

After the Service.—When the service is ended, after the procession has gone out, kneel down and say a prayer. Do not omit this if for any cause you are obliged to leave before the conclusion of the service. You will find many of the Collects—such as that for the First Sunday after Epiphany, or the Second Sunday after Easter, or the Thirteenth Sunday after Trinity, or those at the end of the Communion Office—in every way appropriate.

At evening Prayer.—(1) Note the several ways in which the Minister may proceed after the opening Sentence. On Sundays, he may say, "Let us humbly confess our sins unto Almighty God," and pass to the GENERAL CONFESSION. Or else he may say, "Dearly beloved brethren, the Scripture," etc. "On days other than the Lord's Day, he may, at his discretion, pass at once to the LORD'S PRAYER" (pages 16, 19).

(2) Note that the COLLECT FOR THE DAY must be said (page 27).

(3) EVENING PRAYER is said in full or may be ended after the COLLECT FOR AID (page 27).

(4) What has been said of the use of the OCCASIONAL PRAYERS and of the THANKSGIVINGS in {97} MORNING PRAYER is equally applicable to EVENING PRAYER.

At the Litany.—(1) The LITANY is said ordinarily after MORNING PRAYER on Sundays, Wednesdays, and Fridays (page 30). A part may be omitted (page 33).

(2) It may also be said after the COLLECT FOR AID in EVENING PRAYER, or it may be used separately. See first and second paragraphs in CONCERNING THE SERVICE OF THE CHURCH (page vii).

At the Holy Communion.—(1) The Communion Office follows immediately after the Collects, Epistles, and Gospels (page 221).

It is the common custom that the LORD'S PRAYER at the beginning of the service is said by the Priest alone, and not, as in other services, by all the people with him. This is due to the fact that this prayer and the following COLLECT FOR PURITY anciently formed part of the office for the Priest's private preparation before entering the sanctuary. The LORD'S PRAYER may be omitted if MORNING PRAYER has been said immediately before (page 221).

(2) Observe that the DECALOGUE may be omitted if said once on each Sunday, and what is to be done in that case (pages 222, 224).

(3) The COLLECT OF THE DAY, while used in other {98} Services, belongs properly to the Communion Office. It must be said. It is called in the Communion Service the Collect "of" the Day, elsewhere the Collect "for" the Day. The EPISTLE and the GOSPEL for the day are found in the same place as the COLLECT OF THE DAY (page 52).

(4) Observe that preference is given to the NICENE CREED, and that it must be said at certain times, on Christmas Day, Easter Day, Ascension Day, Whitsunday, and Trinity Sunday (page 224).

(5) When the Minister gives notice of the Holy Communion the EXHORTATION read, in whole or part, is that beginning, "Dearly beloved, on —— day next I purpose," or that beginning, "Dearly beloved brethren, on —— I intend, by God's grace" (pages 240, 242).

(6) Note that the EXHORTATION, "Dearly beloved in the Lord," may be omitted, provided it is said once, on a Sunday, in that same month (page 229).

(7) Note the use of the PROPER PREFACES which emphasize the special teaching of the great festivals (page 233).

(8) Note the direction (page 237) that in the administration to the communicants the Sacrament is to be delivered "into their hands." That can be best done, with reverence and care, if, when the Bread is {99} delivered, the person receiving will place the open right hand upon the left, the palm being slightly hollowed to receive the consecrated Bread, and, when the Cup is delivered, will take firm hold of the chalice with both hands—of the bowl, or stem immediately under it, with the right hand, and of the pedestal with the left. Of course gloves should be removed.

(9) Observe what is done when a second CONSECRATION is necessary (page 237).

(10) Note that a hymn may be substituted for the Gloria in excelsis. This is commonly done in penitential seasons (page 238).

(11) Direction is given (page 240) that the consecrated Bread and Wine remaining after the Communion shall be reverently consumed. Small crumbs which cannot be taken otherwise are poured into the chalice, and the chalice rinsed two or three times with a little wine and water, the Priest drinking the same. This is called "The ablutions."

At the Baptism of Infants.—(1) Note that the general congregation and the company at the Font are all to stand until the LORD'S PRAYER.

(2) Note the permission given to shorten the service. The Minister shall say, "Hear the words of the Gospel," etc., or else pass immediately to the {100} questions addressed to the sponsors, provided that "in every church the intermediate parts of the Service shall be used, once at least in every month, (if there be a baptism,) for the better instructing of the People in the grounds of Infant Baptism."

(3) Observe that the THANKSGIVING following the EXHORTATION upon the words of the GOSPEL is to be said by all, the people joining with the Minister.

At Private Baptism of Children.—(1) Observe what the service is. See the third rubric at the beginning of the Office, and what follows (page 251).

(2) Note what is directed, after the FORM OF BAPTISM, as to the public reception of the child privately baptized (page 252).

(3) Note the conditional FORM provided for use in cases of doubt (page 256).

(4) Observe that the MINISTRATION OF BAPTISM and the receiving into the Church may be combined (page 257).

At the Baptism of Adults.—(1) What has been pointed out, in connection with the BAPTISM OF INFANTS, in reference to the people standing until the LORD'S PRAYER, the saying of the THANKSGIVING after the EXHORTATION, and the use of a conditional FORM (page 265) in cases of reasonable doubt, applies also to the BAPTISM OF ADULTS.

{101}

(2) Observe what may be done when necessity may require the baptizing of adults in private houses. See the second rubric at the end of the Office (page 265).

(3) Observe that the Office of Infant Baptism and that of Adults may be conjoined. The service, however, involves so much difficulty and repetition that it is not often used. Third rubric (page 265).

At Confirmation.—Observe that the congregation are to stand until the LORD'S PRAYER.

At Marriages.—(1) Note that the Prayer-Book calls the service the "Solemnization" of Matrimony. The company present are there as witnesses and to ask God's blessing upon the marriage. While, therefore, they may bring into the church gladsome hearts on such an occasion, they should guard against levity. They should behave with reverence, attend to the service, say the Amens to the prayers, and conduct themselves with the same regard for the place, and for the sacredness of the act, as they would at any other service.

(2) The congregation should stand throughout the service, the bride and bridegroom only kneeling for the prayers and the BLESSING.

At the Communion of the Sick.—(1) Note the order of the service. See the latter part of the {102} rubric at the beginning of the service, and the first and third rubrics following the GOSPEL (page 293).

(2) Note permission given in the last rubric following the GOSPEL.

At Burials.—(1) Note that one or both of the SELECTIONS OF PSALMS may be used (page 294).

(2) Note the permission given for additions to the service (page 298).

(3) Observe that the response, "Christ, have mercy upon us," is to be said by the people in the Kyrie preceding the LORD'S PRAYER (page 300).

(4) Note the permission given in the rubric following the ADDITIONAL PRAYERS at the close of the Office.



[1] The page references are to the Prayer-Book, to editions larger than the small duodecimo; which larger editions are all paged alike.



{103}

Devout Customs and Usages

Some of the customs here referred to are matters of rubrical direction in the Prayer-Book; others stand merely upon the ground of usage and the devout practice of the Church from ancient times. The object here in view is not to discuss their obligation, but simply to tell what they are and why they are observed, whether that observance is in obedience to an express direction of the Church or is a voluntary act of reverence. Since, as a matter of fact, such customs are used by some Churchmen, every well-instructed person should know their meaning and the reason for their use. His personal observance of them, where they have been left by the Church as voluntary acts, must depend upon his own feeling and their {104} helpfulness or otherwise to his own worship and right living.

Kneeling.—The changes of posture in the course of a service have value in relieving weariness and in sustaining attention, but their chief significance is, of course, in the expression of different states of devotion. Thus kneeling is the fit posture in prayer for humble penitents—the only state in which we may presume to come before God. It is a mark of reverence, and testifies outwardly of our inward humility; and "a devout manner helps to create devout feelings."

Standing.—To show readiness to engage in worship and to receive instruction, the people stand when addressed at the opening of Morning and Evening Prayer, or at the Exhortations in the Communion Office. As expressive of earnestness and determination to defend the Faith, they stand for the recitation of the Creeds. They stand at the reading of the Gospel in the Communion Service to "show reverent regard for the Son of God above all other messengers, although speaking as from God also." They rise at the presentation of the alms and oblations, because the offering is their gift to God and to show their participation in the act. They stand as the clergy enter or leave {105} the church in token of respect for their sacred office.

Bowing.—The head is bowed at the name of Jesus in the Creeds to "testify by this outward ceremony and gesture a due acknowledgment that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world." This act of reverence is not restricted to the Creeds, but the same honor is shown to the Holy Name at its mention also in the Gloria in excelsis, and in hymns, in lessons, and in sermons.

At the words, "And was incarnate," in the Nicene Creed, the head and body are inclined (or the knee is bent) "to show humble and grateful recognition of the stupendous mystery of the Incarnation," and at the words "Worshiped and glorified," to signify belief in the divinity of the Holy Ghost. The head is bowed also at the name of the Blessed Trinity. This sign of reverence and honor is made at the Gloria Patri, at "Holy, Holy, Holy" in the Sanctus of the Communion Office, at the same words in the Te Deum, and at the various forms of the doxology, thus "recognizing the divine glory of each of the three Persons, and in imitation of the angels, who veil their faces with their wings when singing the glory of the Holy Trinity." Bowing {106} at the Gloria came into use about the year 325, as a protest against the heresy which denied the divinity of our Lord.

The head is reverently bowed toward the Altar on coming in and going out of the church or chancel, in accordance with what one of the canons of the English Church says was "the most ancient custom of the primitive Church in the purest times." It is an act of honor and reverence for the house of God, and for the Altar as the place of such holy associations as attach to it from the celebration there of the Holy Eucharist.

Turning to the East.—The practice of turning to the east, or to the Altar, at the Creed and at every Gloria (as a brief form of Creed) "probably originated in an old custom at Baptism. The catechumen turned his face toward the west in renouncing the devil and all his works, and to the east in making profession of his Faith. The early Christians were accustomed to turn to the east in their devotions, just as the Jews turned their faces toward Jerusalem when they prayed." Many churches, whenever it is possible, are built for this reason "east and west," as was the ancient custom. When not so placed, the chancel is considered to be constructively, if not in fact, "the east," and the clergy and choir {107} turn toward the Altar. It is an act expressive of faith in Christ "as the light of the world," "the Sun of righteousness," and recalls how ancient tradition, following a seeming intimation of Holy Scripture, says that our Lord will come from the east at His second advent: "As the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."

Vestments.—Much may be said for the use of a distinctive dress in the holy offices of the Church. It is in accordance with ancient usage; it marks the action of the Minister as not personal, but official; it secures dignity and uniformity, and it is also, like the dress of the priests in the old Jewish Church, "for glory and for beauty."

The American Church has no law upon the subject of vestments. Their use is simply a matter of traditional custom. Those here described have come down to us from our mother Church of England. Not all here mentioned are in use in all places, nor need it be assumed that all are equally desirable.

"The Cassock is a long coat, close-fitting, reaching to the feet, and buttoned down the front. It is generally of black, except in cathedral churches and for Bishops and cathedral dignitaries, when the {108} episcopal purple may appropriately be used. A cincture, or broad sash, sometimes confines the cassock at the waist.

"The Surplice is of linen, generally with no opening in front, but with sufficient aperture in the neck to allow it to be easily passed over the head. It should fall somewhat below the knees. The sleeves are flowing and of considerable width at the wrist."



"The Stole is a strip of silk about three inches wide and eight and a half feet long, with ends ornamented by embroidery and fringed. The Priest wears it around his neck, the ends hanging down over the front of the surplice. Deacons wear the stole suspended over the left shoulder, except at the Holy Communion, when it may be brought across the back and breast and be fastened at the right side."

The vestments for the celebrant at the Holy Communion are as follows:

The Alb, which may be described as a long linen garment somewhat like a surplice, with close-fitting sleeves, reaching nearly to the ground. It is frequently embroidered at the foot before and behind {109} and at the end of the sleeves. These pieces of embroidery are called "apparels." The alb is confined at the waist by a white cord called the girdle.



Around the neck is worn the Amice—an oblong piece of linen, a part of which is folded over and forms a large collar. This is often embroidered.

The Chasuble, sometimes called "the vestment" by way of distinction, is worn only at the celebration of the Holy Communion. It is oval in shape, without sleeves, with an opening in the middle through which the head may be passed. In front and behind it extends nearly to the ground, and on the sides to the hands. It is usually ornamented with a Y-shaped cross, which is often embroidered. The chasuble is sometimes ornamented with very rich needlework. The stole is worn under the chasuble, crossed on the breast, and passed under the girdle.



Sometimes the Maniple is also worn. It is shaped like a stole, but smaller, and is fastened with a loop over the left arm near the wrist.

This dress, with local differences, is worn in all {110} the ancient Churches of Christendom. It has come down to us with the Church itself. It is, in fact, simply the dignified dress of primitive days, enriched and ornamented. Times and customs have changed, but the dress of the Priest, made sacred by association with his holy work, has remained unaltered.

In churches where the Holy Eucharist is celebrated with very full ceremonial, the two clergy-men who assist the celebrant, called the "deacon" and "subdeacon," sometimes on festival occasions wear respectively a Dalmatic and a Tunicle. These garments are very similar, being a kind of loose coat or frock reaching below the knees, open partially at the lower part of the sides, and having full, though not large, sleeves. The dalmatic is usually somewhat more ornamented. These are festival garments. On other occasions the girded alb and the amice are often worn by the deacon and subdeacon.



The chasuble, and also the dalmatic and tunicle, are often of silk, of the color of the season; but the custom of wearing only white linen vestments prevails in many churches.

{111}

"The following somewhat fanciful meanings, among various others, have been applied to the vestments: the alb is said to signify the white robe which Herod placed upon our Saviour; the amice, the cloth with which He was blindfolded by the Jews; the stole, maniple, and girdle, the cords which bound Him, and the chasuble, the purple robe of scorn.

"They are also said to represent certain Christian graces. The amice, passed over the head, signifies hope, the helmet of salvation; the alb, purity; the maniple, patience in the bonds of suffering; the stole, submission to the yoke of Christ, the chasuble, charity."

"The Cope is a large semicircular cloak of silk or other stuff, fastened in front by a clasp called a 'morse.' It is generally richly embroidered. The length extends in the back to the feet, but it is open in front, leaving the arms free. The cope is worn by priests in solemn processions. It is not a Eucharistic vestment and does not displace the chasuble at Celebrations. It is a symbol of rule, and is appropriate to Bishops and others in authority. It is worn over the alb or surplice."

The Episcopal habit generally worn seems to have come into use in the time of Queen Elizabeth. {112} Its use rests only upon custom. It consists of "Rochet" and "Chimere." The rochet resembles an alb, but is shorter and without sleeves. It is of lawn or fine linen. The chimere is a dress of black satin, with white lawn sleeves.

The Bishop's Staff is in shape like a shepherd's crook. It is often highly ornamented, and may be adorned on the crook or top with jewels.

The Mitre is a head-covering generally worn by Bishops with the cope.

The Biretta is a square cap of black silk, or other stuff, worn by the clergy in out-of-door functions.

Hoods are symbols of university degrees attained by the wearer. They are not strictly ecclesiastical. Each college or university has its own hood for each degree conferred.

The Sign of the Cross.—At the Ministration of Baptism the Church directs that the sign of the Cross shall be made upon the forehead of the baptized person, and declares that it knows "no worthy cause of scruple concerning the same." In this it follows the mind of the primitive Church, in which there was, "even in apostolic times, a reverend estimation of the sign of the Cross, which the Christians shortly after used in all their actions," as a sign that "they were not ashamed to acknowledge {113} Him for their Lord and Saviour who died for them upon the Cross." With the same "reverend estimation," "in token that they are not ashamed to confess the faith of Christ crucified," and in remembrance that all blessings have been purchased by the "death of the Cross," it is also used by many persons at various parts of the public service, as, for instance, at the beginning and close of the service, at the end of the Creed, at a Blessing, or at an Absolution.

Sponsors in Baptism.—The Church requires that "there shall be for every Male-child to be baptized, when they can be had, two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers." The origin of this office is obscure. It may have been adopted from a Jewish custom connected with the admission of heathen children, or it may have arisen spontaneously out of the social conditions of the Church.

The object in view is "to insure the subsequent education and training in Christian truth and duty which is necessary to the full benefit of the grace conferred in this holy Sacrament."

Sponsors are so called "because they respond or answer for the child to be baptized. They are {114} called 'sureties' because they give security to the Church that the child shall be virtuously brought up; 'godfathers,' and 'godmothers,' because of the spiritual relationship into which they are brought with one another, with the parents, and with the child."

"Formerly parents were not admitted as sponsors, since they are sponsors in fact and by nature, and therefore no vow can increase their obligation of duty toward the child. But while the Church prefers that there should be three sponsors for every child, in addition to the parents, in order to insure by a fivefold promise the future guardianship of the infant soul, she yet permits parents to stand as sponsors in order to accommodate every variety of circumstance and need, and to save the office of sponsor from ever being merely a formal or perfunctory thing."

The Ring in Marriage.—"The use of the wedding-ring was probably adopted by the early Church from the marriage customs which were familiar to Christians in their previous life as Jews or heathen." A ring, or something equivalent, seems to have been given at marriage by the man to the woman from patriarchal days. The ancient custom of the Church was for the bridegroom to place the {115} ring upon the thumb of the bride, saying, "In the Name of the Father"; then upon the second finger, saying, "and of the Son"; then upon the third finger, saying, "and of the Holy Ghost"; and then upon the fourth finger, saying, "Amen." "It was an old belief that a particular vein proceeded from the fourth finger to the heart." The ring, being of gold, and having neither beginning nor end, is not only a "token and pledge" of the vow and covenant made in marriage, but is also a symbol of the purity and unbroken constancy with which they should be "surely performed and kept."

Observance of the Church Year.—The Church Year was a very natural development for the early Christians, familiar with the great annual festivals of the ancient Jewish Church. By a series of anniversaries and holy-days, with suitable services, the different seasons of the year were in like manner made to serve a Christian purpose. Time as it passes thus becomes a perpetual memorial of the events of our Saviour's life, and of the work and virtue of the Apostles and other saints.

The year is divided into eight great seasons: Advent, Christmas-tide, Epiphany-tide, Lent, Easter-tide, Ascension-tide, Whitsuntide, and the Trinity season. Of these Whitsuntide is the shortest, {116} lasting but one week. The Trinity season, including from twenty-three to twenty-eight weeks, is the longest. The four greater Festivals are Christmas, Easter, Ascension, and Whitsunday. The penitential seasons are Advent, preceding Christmas, and Lent, preceding Easter. The two great Fasts are Ash-Wednesday, at the beginning of Lent, and Good Friday, the day of our Lord's crucifixion. Other days of fasting and abstinence are the forty days of Lent, all the Fridays in the year, the Ember-days (the Wednesday, Friday, and Saturday before the four stated Times of Ordination to the holy ministry), and the Rogation-days (the Monday, Tuesday, and Wednesday before Ascension Day).

From Advent, with which the Church Year begins, to Trinity, our Lord is set before us in His life and His work. "We live over again, year by year, the time of the Incarnation from Bethlehem to Bethany." The design is to "bring out, and to bring home to the minds and hearts of all who shall reverently use these holy festivals and fasts, the great representative facts of Christ's life—to exhibit and to glorify Him. And that not in a vague, mystic, or one-sided way, but by setting Him before us in all the majesty and beauty and completeness of His character, from the manger to the Cross, and from {117} the Cross up to the mediatorial throne. Thus a complete Christ, if one may so speak, is set before us. All the great facts of His life are marshaled into line and proportion; every feature and lineament of His character is revealed and illuminated; every office He sustained in the work of redemption is affirmed and emphasized."

In the long season from Trinity to Advent we are taught to use practically the Faith in which we have thus been instructed, and "to follow the blessed steps of His most holy life."

In conjunction with this teaching there is also the thankful commemoration of "the wonderful grace and virtue declared in the saints who have been the choice vessels of God's grace and the lights of the world in their several generations." By a series of Saints'-days distributed throughout the year, and falling one or two in each month, we are kept in mind of how we are "knit together" with the blessed saints "in one communion and fellowship in the mystical body of Christ our Lord," and are called to follow "the example of their steadfastness in the faith and obedience to God's holy commandments." There are days dedicated to the memory of the Blessed Virgin; the Apostles; the Baptist as the precursor, and St. Stephen as the {118} protomartyr; to St. Mark and St. Luke as Evangelists; to St. Paul and St. Barnabas on account of their extraordinary call; to the Holy Innocents as the earliest who suffered for Christ's sake; to St. Michael and All Angels, to remind us of the benefits received by the ministry of angels; and to All Saints, as the memorial of all those who have died in the faith.

The advantages of thus making days and seasons the ever-recurring memorials of our Saviour, and of the virtue and example of the saints, are evident. Each year brings to mind the facts of our Lord's life and the great doctrines which He taught. Not a single essential truth of the Gospel is allowed to fall into practical neglect or to drift into forgetfulness. We are reminded to continue steadfast in this Faith and to live by it, and are instructed and encouraged in so doing by the example of the saints whose rest is won.

"And when the strife is fierce, the warfare long, Steals on the ear the distant triumph-song, And hearts are brave again, and arms are strong. Alleluia."



{119}

List of Books for Reference

"Stones of the Temple." Field.

"Our Parish Church." Baring-Gould.

"The Spiritual House." Huntington.

"Manual of Information." Shinn.

"Hints on Church Furnishing," etc. "The Living Church Quarterly," 1892.

"Symbolism in Christian Art." Hulme.

"Christian Iconography." Didron.

"History of Christian Art." Lindsay.

"Art Teaching of the Primitive Church." Tyrwhit.

"Christian Art and Symbolism." Tyrwhit.

"History of Medieval Art." Reber.

"Signs and Symbols." "The Churchman," 1895.

"Our Mother Church." Mercier.

"Calendar of the Prayer-Book." Parker & Co., London.

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"Red-Letter Saints." S. P. C. K.

"Sacred and Legendary Art." Jameson.

"Dictionary of Art." Adelene.

"Pagan and Christian Rome." Lanciani.

"History of the Church Catholic." Hore.

"Handbook of Christian Symbols." Clement.

"Dictionary of Heraldry." Coats.

"English Heraldry." Boutell.

"Handbook of Heraldry." Cussan.

"Church Decoration." French.

"Church Decoration." Frederick Warne & Co., London.

"Folk-Lore of Plants." Dyer.

"Sacred Trees and Flowers." "London Quarterly Review," 1863, vol. cxiv.

"Annotated Book of Common Prayer." Blunt.

"The Prayer-Book." Daniel.

"Parish Lectures on the Prayer-Book." Snively.

"Notes on the Use of the Prayer-Book." Hall.

"The Congregation in Church." Mowbray & Co., London.

"Church Needlework." Lambert.

"Embroidery for Church Guilds." Woodward.

"Church Vestments." Dolby.

"Vestiarum Christianum." Harriott.

"Ecclesiastical Vestments." Macalister.



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Index

PAGE

Agnus Dei . . . . . . . . . . . . 68 Alb . . . . . . . . . . . . . . . 108 Almond . . . . . . . . . . . . . . 79 Alms-basin . . . . . . . . . . . . 39 Alpha and Omega . . . . . . . . . 69 Altar . . . . . . . . . . . . . . 38 Altar-cloth . . . . . . . . . . . 38 Altar-cross . . . . . . . . . . . 38 Altar-desk . . . . . . . . . . . . 39 Altar-vessels . . . . . . . . . . 39 Amice . . . . . . . . . . . . . . 109 Anchor . . . . . . . . . . . . . . 77 Angelic figures . . . . . . . . . 87 Apostles, symbols of . . . . . . . 85

Baptism . . . . . . . 13, 76, 99, 100 Baptismal shell . . . . . . . . . 42 Baptistery . . . . . . . . . . . . 42 Bells . . . . . . . . . . . . . . 19 Biretta . . . . . . . . . . . . . 112 Bishop's Chair . . . . . . . . . . 48 " Throne . . . . . . . . . 49 Bowing . . . . . . . . . . . . . . 105 Burial of the Dead . . . . . . 14, 102 Burse . . . . . . . . . . . . . . 40

Candlestick, seven-branched . . . 74 Candlesticks . . . . . . . . . . . 38 Cassock . . . . . . . . . . . . 107 Chair, Bishop's . . . . . . . . . 48 Chalice . . . . . . . . . . . . . 39 " veil . . . . . . . . . . . 40 Chancel . . . . . . . . . . . . . 25 Chasuble . . . . . . . . . . . 62, 109 Chi Rho . . . . . . . . . . . . . 72 Chi Rho and N . . . . . . . . . . 72 Chi Rho Sigma . . . . . . . . . 73 Choir . . . . . . . . . . . . . . 26 Church, the building . . . . . . . 11 " dedication of . . . . . . 12 " consecrated . . . . 11, 13, 15 " open . . . . . . . . . . . 15 Church Year . . . . . . . . . . . 115 Circle . . . . . . . . . . . . . . 62 Circles, interlacing . . . . . . . 65 Circles and triangle . . . . . . . 66 Colors, symbolism and use . . . . 88 Confirmation . . . . . . . . . . . 101 Constantine . . . . . . . . . . . 71 Cope . . . . . . . . . . . . . . . 111 Corporal . . . . . . . . . . . . . 40 Credence . . . . . . . . . . . . . 39 Cross, the . . . . . . . . . . . . 52 " legend of tree of . . . . . 52 " legend of finding . . . . . 55 " Latin . . . . . . . . . . . 55 " Calvary . . . . . . . . . . 56 " Greek . . . . . . . . . . . 56 " tau . . . . . . . . . . . . 56 " St. Anthony's . . . . . . . 57 " potent . . . . . . . . . . 57 " Jerusalem . . . . . . . . . 57 " heraldic . . . . . . . . . 58 " moline . . . . . . . . . . 58 " recercele . . . . . . . . . 58 " bottone . . . . . . . . . . 59 " trefle . . . . . . . . . . 59 " patonce . . . . . . . . . . 59 " flory . . . . . . . . . . . 59 " pommee . . . . . . . . . . 59 " crosslet . . . . . . . . 59, 60 " fitche . . . . . . . . . 59, 60 " patte . . . . . . . . . . . 60 " Maltese . . . . . . . . . . 60 " floriated . . . . . . . . . 60 " Irish . . . . . . . . . . . 61 " St. Andrew's . . . . . . . 62 " Canterbury . . . . . . 62, 109 " the Altar . . . . . . . . . 38 " the sign of the . . . . . . 112 Crown . . . . . . . . . . . . . . 77 " of thorns . . . . . . . . . 76 Cruciform shape . . . . . . . . . 18 Cruets . . . . . . . . . . . . . . 39 Customs, devout . . . . . . . . . 103

Dalmatic . . . . . . . . . . . . . 110 Dossal . . . . . . . . . . . . . . 39 Dove . . . . . . . . . . . . . . . 75

Eagle . . . . . . . . . . . . . 84, 85 " lectern . . . . . . . . . . 45 Episcopal habit . . . . . . . . . 111 Evangelists, symbols of . . . . . 83 Evening Prayer, the . . . . . . 27, 96 Ewer . . . . . . . . . . . . . . . 42

Fair linen . . . . . . . . . . . . 40 Father Almighty, symbols of . . . 66 Fish . . . . . . . . . . . . . . . 70 Fishes, interlaced . . . . . . . . 76 Flagon . . . . . . . . . . . . . . 39 Floriated cross . . . . . . . . . 60 Flowers, symbolism of . . . . . . 78 Font . . . . . . . . . . . . . . . 41 Frontal . . . . . . . . . . . . . 38 Fylfot . . . . . . . . . . . . . . 60

Good Shepherd . . . . . . . . . . 68 Grapes . . . . . . . . . . . . . . 78 Greek cross . . . . . . . . . . . 56

Hand, of God . . . . . . . . . . 66, 67 Heraldic crosses . . . . . . . . . 58 Holy Communion, the . 28, 32, 97, 101 Holy Ghost, symbols of . . . . . . 74 Hoods . . . . . . . . . . . . . . 112 How to use Prayer-Book . . . . . . 92

IHS . . . . . . . . . . . . . . . 73 Incense . . . . . . . . . . . . . 90 I. N. R. I. . . . . . . . . . . . 74 Iota Chi . . . . . . . . . . . . 73, 74 Iota Eta Sigma . . . . . . . . . . 73 Iota Sigma Chi Sigma . . . . . . . 74 Irish cross . . . . . . . . . . . 61

Jerusalem cross . . . . . . . . . 57

Kneeling . . . . . . . . . . . . . 104

Lamb of God . . . . . . . . . . . 68 Lamps, seven burning . . . . . . . 74 Latin cross . . . . . . . . . . . 55 Laurel . . . . . . . . . . . . . . 80 Lectern . . . . . . . . . . . . . 44 Lessons . . . . . . . . . . . . . 44 Lights, symbolism of . . . . . . . 90 Lily . . . . . . . . . . . . . . . 81 Lion, winged . . . . . . . . 83, 84, 85 Litany . . . . . . . . . . . . . 22, 96 Litany-desk . . . . . . . . . . 22, 48

Maltese cross . . . . . . . . . . 60 Man, winged . . . . . . . . 83, 84, 85 Maniple . . . . . . . . . . . . . 109 Matrimony . . . . . . . . 14, 101, 114 Mitre . . . . . . . . . . . . . . 112 Monogram of "Christ" . . . . 71, 72, 73 Monogram of "our Christ" . . . . . 72 Monogram of "Jesus" . . . . . . 71, 73 Monogram of "Jesus Christ" . . . 73, 74 Morning Prayer, the . . . . 27, 93, 95

Nails of crucifixion . . . . . . . 76 Name and triangle . . . . . . . 66, 67 Nave . . . . . . . . . . . . . . . 21

Oak . . . . . . . . . . . . . . . 80 Olive . . . . . . . . . . . . . . 79 Ox, winged . . . . . . . . . . . 84, 85

Pall . . . . . . . . . . . . . . . 40 Palm . . . . . . . . . . . . . . . 79 Passion-flower . . . . . . . . . . 83 Paten . . . . . . . . . . . . . . 39 Pelican . . . . . . . . . . . . . 70 Pentalpha . . . . . . . . . . . . 69 Phoenix . . . . . . . . . . . . . 77 Plants, symbolism of . . . . . . . 78 Pomegranate . . . . . . . . . . . 80 Pulpit . . . . . . . . . . . . . . 45 Purificator . . . . . . . . . . . 40

Reredos . . . . . . . . . . . . . 38 Retable . . . . . . . . . . . . . 38 Ring in marriage . . . . . . . . . 114 Rose . . . . . . . . . . . . . . . 81

St. Anthony . . . . . . . . . . . 57 St. Boniface . . . . . . . . . . . 80 St. Stephen . . . . . . . . . . . 87 Sanctuary . . . . . . . . . . . . 30 Shell, baptismal . . . . . . . . . 42 " escallop . . . . . . . . 76, 85 Sign of Cross . . . . . . . . . . 112 Spire . . . . . . . . . . . . . . 18 Sponsors . . . . . . . . . . . . . 113 Staff, Bishop's . . . . . . . . . 112 Stalls, choir and clergy . . . . . 47 Standing . . . . . . . . . . . . . 104 Star . . . . . . . . . . . . . . . 69 Stole . . . . . . . . . . . . . . 108 Superfrontal . . . . . . . . . . . 38 Surplice . . . . . . . . . . . . . 108 Symbols of Apostles . . . . . . . 85 Symbols of Evangelists . . . . . . 83 Symbols of the Father Almighty . . 66 Symbols of the Holy Ghost . . . . 74 Symbols of the Holy Trinity . . . 63 Symbols of our Lord . . . . . . . 66 Symbols, use of . . . . . . . . . 51

Tau-cross . . . . . . . . . . . . 56 Tetramorph . . . . . . . . . . . . 85 Threefold arrangement . . . . . . 63 Throne . . . . . . . . . . . . . . 49 Transepts . . . . . . . . . . . . 24 Trefoil . . . . . . . . . . . . . 63 " under triangle . . . . . 63, 64 Triangle . . . . . . . . . . . . . 63 " and circles . . . . . . 65, 66 Triangles, intersected . . . . . 63, 64 Trinity, symbols of . . . . . . . 63 Triquetra . . . . . . . . . . . . 64 Tunicle . . . . . . . . . . . . . 110 Turning to east . . . . . . . . . 106

Usages . . . . . . . . . . . . . . 103

Vases . . . . . . . . . . . . . . 38 Vesica . . . . . . . . . . . . . . 70 Vestments . . . . . . . . . . . . 107 " meaning of . . . . . . . 111 Vine . . . . . . . . . . . . . . . 78

Wheat . . . . . . . . . . . . . . 78 Worship . . . . . . . . . . . . . 7 Wreath . . . . . . . . . . . . . . 77

THE END