Chapter I: N. R. I.--The initials of the Latin version of the accusation (3)

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.

Rubric.--The rules or directions in the Prayer-book, printed in Italics, concerning the method of conducting the services. While they are now usually printed in black ink, they are still called _rubrics_ from the fact that they were formerly always printed in red; rubric being derived from a Latin word meaning _red_.

S

Sabaoth.--The Hebrew word for "Hosts." The words "Lord God of Sabaoth," to be found in the Te Deum, mean the same as "Lord God of Hosts" in the Ter Sanctus in the Communion Service. {235}

Sabbath.--The Jewish weekly day of _rest_ (which the word means) observed on the seventh day because God rested on that day from His work of creation. It is no longer binding on Christians, and the name is very improperly applied to the first day of the week which Christians observe as a day of rest and worship. (See LORD'S DAY.)

Sacrament.--The word "Sacrament" is derived from the Latin _Sacramentum_, meaning the military oath required of the soldiers of ancient Rome. Its outward sign was the uplifted hand whereby the soldier pledged himself to loyalty, which may be regarded as the thing signified by that outward gesture. The word came to be used for those ordinances of the Christian Church possessing an "outward sign" and conveying an "inward grace." Thus the Church Catechism treating of the two Sacraments "generally necessary to salvation, that is to say, Baptism and the Supper of the Lord," defines a sacrament as being an outward and visible sign ordained by Christ, of an inward and spiritual grace given by Him as its accompaniment. This definition has reference to the Sacramental system of the Church and means that Christ appointed only two Sacraments that are generally or universally necessary to salvation. It does not imply that there are not other Sacramental agencies in the Church--but only that these two are absolutely necessary to salvation. For example, if a man would be saved he must receive Holy Baptism and Holy Communion where these Sacraments are to be had; but for his salvation it is not necessary that he should be married, or ordained to the Sacred Ministry, and yet Marriage and {236} Ordination are thoroughly sacramental in character in that they are grace conferring, and therefore, in her book of Homilies the Church calls them Sacraments, The great English divines generally take this position in regard to the Sacraments and the Sacramental System of the Church. Thus Archbishop Bramhall declares: "The proper and certain Sacraments of the Christian Church, common to all, or (in the words of our Church) _generally necessary_ to Salvation, are but two, Baptism and the Supper of the Lord. . . . The rest we retain, though not under the notion of such proper and general Sacraments,--as Confirmation, Ordination, Matrimony, Penitence and lastly, the Visitation of the Sick." So also, Bishop Jeremy Taylor says, "it is none of the doctrine of the Church of England, that there are two Sacraments only, but that 'two only are generally necessary to salvation.'"

Sacred Vessels.--(See VESSELS, SACRED.)

Sacrifice.--A solemn offering made to God according to His ordinance, for His honor and for the benefit of sinners, as in the Holy Communion which is called "our sacrifice of praise and thanksgiving," and in which the merits and death of Christ are pleaded for the remission of our sins.

Sacristan.--An old word derived from the Latin _sacra_, meaning sacred things, still retained to designate one who has charge of the Sacristy with all its contents, viz., the vestments and sacred vessels. The word has been corrupted into _sexton_ which is now used for the man who takes care of the church building.

Sacristy.--The apartment in a church building {237} where the vestments, books and sacred vessels are kept; sometimes called the vestry.

Saint.--The New Testament name for all the Baptized, who are declared to be "an holy nation," by reason of their incorporation into Christ's mystical Body. Like the ancient people of God they may not in their individual lives fully realize their high destiny, yet are they partakers of an holy calling. The word has since come to be used only of those of extraordinary virtue and who, perchance, suffered for the Truth's sake.

Saints' Days.--It has always been characteristic of the devotional system of the Christian Church to commemorate before God the grace given to His faithful servants whereby they were enabled to live righteously and to bear witness to His Truth, and to pray that we may follow the good examples of these His servants and with them be made partakers of Everlasting Life. (See DIPTYCHS.) The day commemorated is generally that of the Saint's death, because like his Master, he passed through death to the portals of Everlasting Life. According to the Prayer-book the Saints commemorated in this Church are the Twelve Apostles; St. John Baptist and St. Barnabas; the Evangelists St. Mark and St. Luke; the Holy Innocents, St. Stephen; Conversion of St. Paul; and in addition, St. Michael and All Angels' Day, and All Saints' Day. The Saints commemorated in our Calendar are all treated of elsewhere under their proper titles, to which the reader is referred.

Sanctuary.--Meaning the "Holy Place"; the name given to that portion of the Chancel within the rail {238} where the Altar stands; from this fact the whole church building is frequently called the Sanctuary of God.

Schism.--Derived from a Greek word, meaning _fissure_, or _rent_, and may be defined as a rending of the Body of Christ, His Church on earth, and making divisions in the one Body. The divisions between the East and West, and between Rome and the Anglican Communion may be described in St. Paul's words as "schism _in_ the Body," rather than schism _from_ it, inasmuch as none of these three bodies has lost any of the essentials of Church Unity--the Apostolic Ministry, the Sacraments, the Creeds and the Holy Scriptures. But the word also means separation from the Church and is applied to those religious bodies which have abandoned the Historic Church. Such wilful separation, whether within the Church or without, St. Paul, in 1 Corinthians, calls a sin (1 Cor. 1:10; 3:3; 11:18), and in Romans 16:18, we are directed to avoid those who cause divisions. The Church regards her unity as of such vital importance to her own life and to the life of each individual soul, she bids us pray in the Litany, "From all false doctrine, heresy, and Schism, Good Lord, deliver us." (See UNITY, CHURCH; and also UNDIVIDED CHURCH.)

Scriptures in the Prayer-book.--It has been pointed out, on the authority of a careful and detailed calculation that of the whole Prayer-book, three-fifths of it are taken from the Bible and that two-fifths of all the Church's worship are carried on in the actual words of Holy Scripture. Again, that one-half of this Divine Service is Praise; one-fourth, Prayer; and {239} one-fourth, Reading of the Bible. From these facts, the Episcopal Church has been rightly called a "Bible Reading Church." We thus learn the great value of the Prayer-book in setting forth "the things pertaining to the Kingdom of God." (See LECTIONARY.)

Seasons, The Church.--(See CHRISTIAN YEAR.)

Sedilia.--From the Latin _sedile_, meaning a seat. The name given to the seats near the Altar, usually placed against the south wall, to be used by the Clergy during the sermon at the Holy Communion.

See.--Derived from the Latin word _sedes_, meaning a seat. The word is used to designate the place of a Bishop's Jurisdiction, and his place of residence, the city where his cathedral is; usually called the _See City_.

Sentences, The Opening.--Short passages of Holy Scripture read at the beginning of Daily Morning and Evening Prayer, are so called, and are intended to strike the keynote of the service to follow. Originally the Daily Services began with the Lord's Prayer, but in 1552 the Sentences, with the Exhortation, Confession and absolution were prefixed to Morning Prayer; they were not placed in the Evening Prayer until 1661. In the last revision of the American Prayer-book additional Sentences were added and arranged to strike the keynote of the Church's great Festivals and Fasts, such as Christmas Day, Good Friday, Easter, etc.

Septuagesima.--The name given to the third Sunday before Lent. The explanation of this name for this Sunday has been given as follows: "There being exactly fifty days between the Sunday next {240} before Lent and Easter Day inclusive, that Sunday is termed _Quinquagesima_, _i.e._, the fiftieth; and the two Sundays immediately preceding are called from the next round numbers, _Sexagesima_, _i.e._, sixtieth, and _Septuagesima_, _i.e._, the seventieth." The reason for thus numbering these Sundays has been beautifully set forth in "Thoughts on the Services" as follows: "The Church now (Septuagesima Sunday) enters the penumbra of her Lenten Eclipse, and all her services are shadowed with the sombre hue of her approaching Season of humiliation. . . .We have turned our back upon dear old Christmas and the group of holy days that hand in hand seemed fairly to dance around it; and setting our faces towards the more sober, but still more glorious, light of Easter we begin to number the days of preparation, which if duly observed will fit us to keep the Paschal as the Apostle commands, 'not with the old leaven. . .but with the unleavened bread of sincerity and truth.'" (See PRE-LENTEN SEASON.)

Server.--One who attends the Priest at a celebration of the Holy Communion. The server may be either a layman or one of the Clergy.

Sexagesima.--The second Sunday before Lent is so called, because it is about sixty days before Easter; _Sexagesima_ meaning sixtieth. (See SEPTUAGESIMA.)

Sexts.--One of the seven CANONICAL HOURS (which see).

Shell.--(See BAPTISMAL SHELL.)

Shrove Tuesday.--The old name given to the Tuesday before Ash Wednesday, because on that day every one was accustomed to go to the Priest before {241} beginning the observance of Lent, to be shrived, shriven, shrove, _i.e._, to confess and be absolved. Certain social customs have been popularly connected with this day, making it a day of merriment and sports and dining on pancakes or fritters. The practice of eating pancakes on this day still survives in many places, and hence it is also called Pancake Tuesday or Pancake Day.

Sick.--(See VISITATION OF THE SICK.)

Sign of the Cross.--(See CROSS, THE.)

Simon (St.) and Saint Jude's Day.--A festival of the Church observed on October 28th. The union of these two Apostles on this day of commemoration is intended to teach, as we learn from the Collect, a lesson of Christian love and that oneness or unity of the Church for which our Lord prayed. St. Simon was called to be an Apostle and he is mentioned in Holy Scripture as the "Canaanite" and "Zelotes," both words meaning a _zealot_. He is supposed to have labored in Egypt and parts of Africa adjacent. One tradition has it that he suffered martyrdom by being sawn asunder in Persia, at the same time with St. Jude who ministered in that country and who was martyred by the Magi. For this reason St. Simon is usually represented in Ecclesiastical art with a saw in his hand. For notice of St. Jude, see Jude, Saint.

Sisterhoods.--(See RELIGIOUS ORDERS.)

Six Points of Ritual.--Certain ritual acts in the celebration of the Holy Communion which it is claimed have always characterized the worship of the Christian Church. They are enumerated as follows: (1) Two Lights on the Altar. (2) The Eastward {242} Position. (3) The Eucharistic Vestments, (4) Wafer Bread. (5) The Mixed Chalice, and (6) Incense; each of which is described under its own proper title to which the reader is referred.

Spirit.--(See HOLY GHOST; also GHOST, GHOSTLY.)

Spirit, Gifts of the.--(See GIFTS OF THE HOLY GHOST, SEVENFOLD.)

Spirit, Fruits of the.--In the fifth chapter of the Epistle to the Galatians St. Paul sets forth the Fruits of the Spirit as nine in number, viz: (1) Love, (2) Joy, (3) Peace, (4) Longsuffering, (5) Gentleness, (6) Goodness, (7) Faith, (8) Meekness, (9) Temperance. In this enumeration it will be found that the arrangement is threefold, corresponding to the three great aspects of life. For example, the first three, "Love, Joy, and Peace," have reference to the life of a Christian in his intercourse _with God_. The next four, "Longsuffering, Gentleness, Goodness and Faith," describe the qualities which should characterize the Christian in his bearing towards his _fellow-men_--(Faith, it is to be understood, in this enumeration means trust, belief in man, and not the Theological Virtue, which is regarded as a root rather than a fruit). In the remaining Fruits of the Spirit we have a description of the Christian Life in respect of _self_ viz., "meekness and temperance"--"meekness," by which is meant a due estimate of the place which self ought to hold, and "Temperance," the rigorous determination to see to it that self is kept in place. It is interesting to note that the _Fruits of the Spirit_ form the subject of one of the petitions in the Litany.

Spirit of Missions, The.--The official organ of {243} the American Church by which knowledge of her missionary work at home and abroad is made known. It is published monthly, is well edited and filled each month with very readable and valuable information which all should possess. The publication office is in the Church Missions House, 281 Fourth Ave., New York City. (See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Sponsors.--It would be difficult to say with any degree of certainty at what period the office of _Sponsors_ was established, but it appeared in the very earliest ages of the Christian Church. It is supposed that persecution and the presence of heresy led to its institution. During the time of those early persecutions it stands to reason that the heads of the Church must have been aware of the probability of some at least of those who had been baptized of receding from their vows and thus sinning away their Baptismal grace. It was but natural that they should adopt every precaution to ascertain the character of those whom, by Baptism, they admitted to the Christian covenant. They required, therefore, that some of their own body answer for the real conversion of the presumed neophyte, and should also be SURETIES for the fulfilment of the promises then made. Then there were the probabilities during persecution that the parents might not outlive the violence of the times and be enabled to watch over the moral and religious education of their baptized children. The Church was anxious not to lose these lambs of the Flock, and so it was a wise and godly provision that there should be some one who, in default of their parents, surviving or {244} in case of their apostasy, might see to it that their godchildren were "brought up to lead a godly and a Christian life." The advantages arising from this ancient institution of _Sponsors_ were so great that it has been continued throughout all ages of the Church. And even in this present time, if all Sponsors would fulfil their duties, many a child now lost to the Church, might have been saved to it and brought up in the nurture and admonition of the Lord. In the case of Baptism of Infants, the significance of _Sponsors_ is very great, in that Baptism is a covenant, in which God on the one hand is represented by His Minister, and the child is represented by his Sponsors, who answer for him and agree to see to it that this child shall be virtuously brought up and so trained that it shall lead the rest of his life according to this beginning. The Sponsors are called Godfathers and Godmothers because of the spiritual affinity created in Baptism, their responsibility for the training of the child being almost parental. (See BAPTISM, HOLY; INFANT BAPTISM; also NAME, THE CHRISTIAN.)

Stalls.--Seats in the choir (_i.e._, chancel) for Clergy and Choristers, commonly called Choir Stalls.

Standing Committee.--The general Canons of the American Church provide that in every Diocese there shall be a _Standing Committee_ (usually composed of not less than three Clergymen and two laymen who shall be communicants) to be appointed by the Convention thereof, whose duties, except so far as provided for by the Canons of the General Convention, may be prescribed by the Canons of the respective Dioceses. In every Diocese where there is a Bishop the {245} Standing Committee acts as his Council of Advice. It recommends to him persons to be admitted to Holy Orders or as Candidates for Holy Orders, etc. As the representative of the Diocese, it gives its consent to the consecration of a Bishop elected by any other Diocese. When there is no Bishop, the Standing Committee becomes the ecclesiastical Authority of the Diocese for all purposes declared in the Canons.

State of Salvation.--By Holy Baptism we are admitted into Christ's Church, His Kingdom of grace, which in the Church Catechism is declared to be a "State of Salvation," _i.e._, a Christian condition in which it is quite certain the salvation of God is within our reach and in which as we are responsive to all its overtures of grace we may grow into the likeness of God's dear Son. Our final salvation is dependent on our continuance in this state of Salvation by God's grace unto our life's end.

Stephen, Festival of Saint.--A Holy Day of the Church observed on December 26, in memory of St. Stephen the Proto-martyr, _i.e._, the _first_ Christian martyr. The position of the three Holy Days after Christmas is remarkable. We have here brought into immediate nearness to the Birth of Christ the three kinds of members who are joined to Him by martyrdom, viz., those who are martyrs both in will and deed, as St. Stephen; those who are martyrs in will but not in deed, _i.e._, escaped with life as St. John; and lastly, those who are martyrs in deed, but had no wills of their own to sacrifice to God, as the Holy Innocents. The Festival of St. Stephen dates as far back as the Fourth Century. The reason for its institution is thus {246} given by an ancient writer, "Christ was born on earth that Stephen might be born in heaven." Nothing is known of St. Stephen before his selection for ordination as a Deacon, but in the 6th and 7th chapters of the Book of the Acts of the Apostles is given a very full account of his being made a Deacon; of his doing "great wonders and miracles among the people," because he was "full of faith and power"; of his accusation and eloquent defense, and finally of his martyrdom by stoning, in the midst of which, like his Divine Master, he prayed for his murderers. In ecclesiastical art, St. Stephen is represented as a Deacon holding stones in a napkin or in his robe or in his hand.

Stir Up Sunday.--A popular name given to the Sunday next before Advent, from the first two words with which the Collect for the Day begins, viz.: "Stir up, we beseech Thee, O Lord, the wills of Thy faithful people," etc. This Sunday is the end of the Christian Year, and consequently a time of review, gathering up the fragments that remain, that so with renewed strength and stronger purpose--_stirred up wills_, we may enter on the new year which begins on the following Sunday.

Stole.--A long band or scarf of silk worn by the Priest around the neck and hanging down in front to about the knees. It is one of the Altar vestments and should be worn when administering any Sacrament. The stole should be of the proper color of the Church Season and may be white, green, red, violet or black. It is intended to symbolize the ropes or bands with which our Lord was bound to the pillar when He was {247} scourged. It also signifies the yoke of patience which the Minister of Christ must bear as the servant of God. When worn by a Deacon, it is placed on the left shoulder and fastened under the right arm. (See VESTMENTS; also KISSING THE STOLE.)

Subdeacon.--In former times the name given to him who assisted the Celebrant at the Holy Communion was Deacon, and the name _Subdeacon_ to one who waited on the Deacon as the Deacon waited on the Celebrant, and he was permitted to read the Epistle. In time, however, these attending clergy came to be called by names characteristic of the most conspicuous parts of their duties, viz.: the Gospeler and Epistoler.

Substance.--A word derived from the Latin, used in Theology as the equivalent of the Greek word _ousia_, meaning "essence," and used in the definition of the nature of the Godhead. Thus we say that God is one in substance (_i.e._, essence) but in Persons, Three. The word is found in the Creed in the article which speaks of the Son as "Being of one substance with the Father."

Suffrages.--The intercessory versicles and responses after the Creed in Morning and Evening Prayer and towards the end of the Litany, are so called.

Sunday.--(See LORD'S DAY.)

Sunday Letter.--(See DOMINICAL LETTER.)