Chapter I: N. R. I.--The initials of the Latin version of the accusation (4)

Sunday-schools.--Sunday-schools were originated in the Church of England by one of its clergy, the Rev. Thomas Steck, who afterwards, in 1780, called in Mr. Robert Raikes, a layman, to assist him. Such schools gradually spread and increased, until to-day it {248} is said that the Sunday-schools of the world number three millions of teachers and over thirty millions of scholars. Of late years especially the Sunday-school has become a most important factor in our Church life, and yet notwithstanding its very manifest purpose it is ever presenting problems very difficult to solve. These perplexing problems no doubt arise from two main causes, (1) a practical, though oftentimes unconscious, ignoring of the Church's own order and method and (2) from the mixed conditions of the religious world of to-day "by reason of our unhappy divisions." As far as can be seen, all that has been written, published and preached on this subject seems to resolve itself into simply this--Try to do the best you can with the material you have, the short time allotted to this work, usually one hour a week, and the absolute voluntaryism of the whole undertaking. And yet in spite of this discouraging outlook, there can be no doubt that the Sunday-school offers one of the very best fields for genuine Church work and is "worth while," as has been fully demonstrated in many places of earnest toil for God. This work is far-reaching in its influence and no estimate can be given of the possible good it may do in moulding lives. The Rev. G. W. Shinn, D.D., speaking of the Sunday-school sets forth its object as follows: "It offers to aid parents, sponsors and pastors in developing the religious life of the young, in filling their minds with the Truths of our most holy Faith, and in training them to serve God faithfully in their day and generation. Whatever its defects of administration, this is its aim."

Super-Altar.--A small portable slab of stone used {249} to consecrate upon and placed on an unconsecrated Altar or a wooden Altar.

Super-Frontal.--A covering on the top of the Altar which hangs down eight or ten inches in front, varying in color according to the Church Season.

Sureties.--(See SPONSORS.)

Surplice.--The outer garment, made of linen, worn over the cassock by the officiating minister during the Church service. It is a loose flowing vestment, generally reaching to the knees, having broad, full, open sleeves. It is not specially a Priestly garment, as it is worn by Deacons and also by Lay-Readers, and in a modified form by choristers. The word is derived from the Latin, _superpelliceum_, meaning an over-garment. (See VESTMENTS.)

Surpliced Choir.--When the body of singers of the Church service is composed of boys and men they are vested in cassocks and surplices or cottas and given a place in the Chancel. This is a very ancient usage in the Church of God, reaching back to the Temple service at Jerusalem. In the description of that service given in 2 Chronicles 5:12 and 13 we read: "Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen . . . stood at the east end of the Altar . . . praising and thanking God." In this whole passage we see the original of those surpliced choirs by which the same Psalms of David have been sung in every age of the Christian Church.

The surpliced choir has always been a feature of the Anglican Church, peculiar to it as a national custom. {250} And as the American Church is the daughter of the English Church, having derived from her all her great treasures of devotion and beauty in worship, so she, too, employs the vested choir and encourages its use. In this connection, it is interesting to note that the first mention of a surpliced choir in America is in connection with old St. Michael's Church, Charleston, S. C. In the history of this parish may be found the following interesting reference to the vested choir: "In 1798 there was a bill for 'washing the surplaces (sic) of clergy and children.' A little earlier the Vestry requested the Rector to entertain, at their expense, six of the boys on Sunday as 'an incitement for their better performance of the service'; and in 1807 the organist was requested to have at least twelve choir boys."

Thus as early as the end of the Eighteenth Century the music of the Church was rendered by a surpliced choir in a Southern parish. For some reason vested choirs were given up in the American Church and for many years little or nothing was heard of them. But after a while when the Church here got more thoroughly established and began to put on strength we find that its growing devotion demanded _the restoration_ of the vested choir. This demand became so general that to-day there are very few parishes in which the music is not thus rendered. This is not to be wondered at, for it is found by actual experience that the surpliced choir of men and boys, numbering from twenty to sixty voices according to the size of the parish, is better suited to render the Church's music, more in keeping with the Church's devotions and {251} more inspiring and helpful to the congregation. Many a parish has thus been lifted up, strengthened, the services made more attractive and the attendance at them increased, because the music rendered in this manner becomes thoroughly congregational, such as the people themselves can join in and make it their own.

Sursum Corda.--The Latin title of that portion of the Communion Office which begins, "Lift up your hearts," which the Latin words mean. This is found almost word for word in every known Liturgy from the earliest times, and without doubt has come down to us from the Apostolic Age. Even at so early a date as A.D. 252 we find St. Cyprian giving an explanation of the meaning and purpose of the _Sursum Corda_ as follows: "It is for this cause that the Priest before worship uses words of introduction and puts the minds of his brethren in preparation by saying, 'Lift up your hearts'; that while the people answer, 'We lift them up unto the Lord,' they may be reminded that there is nothing for them to think of except the Lord."

Symbol.--The ancient name for "Creed," which in the Greek language was called _Symbolon_, _i.e._, watchword, by which as the sentinel recognizes a friend, so the Christian soldier is distinguished from the open enemies or false friends of the Religion of Christ.

Synod.--The word used in the Eastern Church for what is called in the Western Church a _Council_. It is from a Greek word meaning coming together. (See COUNCIL.) {252}

T

Table.--(See Lord's Table.)

Te Deum.--The Latin title of the hymn beginning "We praise Thee, O God," sung after the First Lesson at Morning Prayer. It is one of the oldest of Christian hymns. The old tradition that it was first sung impromptu and antiphonally by St. Ambrose and St. Augustine at the Baptism of the latter in A.D. 386, is not now accepted, as there is evidence to show that the Te Deum is much older than the time of St. Ambrose. So early as A.D. 252, we find St. Cyprian using almost the same words as occur in the Te Deum. It is now generally believed that this noble canticle in its present form, is a composition of the Fourth or Fifth Century and that it represents a still more ancient hymn. The Te Deum is sung in the Church service every day except during Advent and Lent when the _Benedicite_ is sung instead.

Ten Commandments.--(See DECALOGUE.)

Temperance.--(See CHURCH TEMPERANCE SOCIETY.)

Ter Sanctus.--Meaning _Thrice Holy_. The Latin title of the hymn in the Communion Office beginning "Holy, Holy, Holy." This hymn is of the most ancient origin and forms part of all the oldest Liturgies. In the Liturgies of St. Basil and St. Chrysostom, it is called the "Triumphal Hymn."

Testimonials.--The general Canons of the Church prescribe that when the Standing Committee of a Diocese recommends to the Bishop a candidate for Holy Orders for ordination to the Diaconate or {253} Priesthood, that it shall present to the Bishop a certificate or testimonial to the effect that the candidate "hath lived piously, soberly and honestly, and hath not since his admission as a candidate for Orders, written, taught or held anything contrary to the doctrine and discipline of the Protestant Episcopal Church." The action of the Committee in recommending such person to be admitted a candidate for Holy Orders was based on testimonials made by the Clergy and laymen who knew the candidate personally. So, also, when a Bishop is elected, testimonials of his election by the Convention which elected him, and from the House of Deputies of the General Convention, or from the Standing Committees of the various Dioceses, of their approbation of his election and also of his fitness for the office of a Bishop, must be presented to the House of Bishops before order can be taken for his consecration.

Thanksgiving.--(See GENERAL THANKSGIVING, THE.)

Thanksgiving Day.--The day appointed by the Civil Authority for the rendering of thanks to God for the blessings bestowed on this land and nation during the year. It usually partakes of the nature of a Harvest Home Festival, prompted no doubt by the character of the service set forth in the Prayer-book to be used on this day, entitled, "A Form of Prayer and Thanksgiving to Almighty God for the Fruits of the earth and all other Blessings of His Merciful Providence." It is interesting to note that the first Thanksgiving Day in America was appointed, not by the Pilgrims, as many persons mistakenly believe, but by members of the Church of England. It was {254} celebrated at Monhegan, off the Maine coast, near the mouth of the Kennebec river, as far back as 1607--thirteen years prior to the arrival of the Mayflower in Plymouth Harbor--and Chaplain Seymore preached a sermon "gyving God thankes for our happy metynge and saffe aryvall into ye countrie." The earliest Thanksgiving Day of the Plymouth colonists was in 1621.

Theological Virtues.--The three virtues, _Faith_, _Hope_ and _Charity_ or _Love_, as enumerated by St. Paul in the 13th chapter of 1 Corinthians, are called Theological Virtues because they are the gift of God and have God for their object. They may be explained as follows:

FAITH is a gift of God, infused into our souls, whereby we firmly believe all these things which God has revealed.

HOPE is a gift of God, which helps us to expect with confidence that God will give us all things necessary to salvation, if we only do what He requires of us.

CHARITY is a gift of God, whereby we love Almighty God above all things for His sake and our neighbors as ourselves.

Thirty-nine Articles.--(See ARTICLES OF RELIGION.)

Thomas (St.) the Apostle.--The Twenty-first Day of December is observed in memory of St. Thomas, who was called by our Lord to be an Apostle. We find very little in Holy Scripture concerning St. Thomas, but there are four sayings of his recorded which are indicative of his character. They are as follows:

1. "Lord we know not whither Thou goest, and how can we know the way?"--St. John 14:5. {255}

2. "Let us also go, that we may die with Him."--St. John 11:16.

3. "Except I shall see in His hands the print of the nails and put my fingers in the print of the nails and thrust my hand into His side, I will not believe."--St. John 20:25.

4. "My Lord and my God."--St. John 20:28.

From these sayings we see in St. Thomas, (1) the spirit of inquiry, (2) bravery in the face of danger, (3) his doubt and unbelief, and (4) strong conviction and the triumph of faith. An ancient writer declared that "by this doubting of St. Thomas we are more confirmed in our belief than by the faith of the other Apostles." It is upon this fact that the Collect for the Day is founded. St. Thomas is said to have carried the Gospel to the Parthians, Medes, Persians and Chaldeans, among whom he founded the Church. It is believed, also, that he preached the Gospel in India. He suffered martyrdom, having been put to death by the Brahmins at Taprobane, now called Sumatra. In ecclesiastical art, St. Thomas is represented as handling our Lord's wounds; or in reference to his martyrdom, with a lance or spear; also, holding a carpenter's square.

Three Hours' Service.--A solemn service quite generally held in our Churches on Good Friday, from 12 M. to 3 P. M. in commemoration of our Lord's Agony on the Cross. It usually consists of meditations, or short addresses, on the Seven Words on the Cross, or on kindred topics, interspersed with hymns on the Passion, special prayers, and spaces of silence for private intercession. If well conducted it is a {256} most impressive and helpful service and serves to bring out the awful events of that momentous day when the Saviour of men was cruelly put to death by those whom He came to save.

Thurifer.--The name given to one who bears the censer in services where incense is used.

Thursday, Holy.--(See ASCENSION DAY.)

Thursday in Holy Week.--(See MAUNDY THURSDAY.)

Tierce.--The third hour or 9 A. M. One of the SEVEN CANONICAL HOURS (which see).

Tradition.--A term used in the Thirty-fourth Article of Religion to denote customs, rites, forms and ceremonies of the Church which have been transmitted by oral communications or long established usage, and which though not commanded in so many words in Holy Scripture, yet have always been used and kept in the Holy Catholic Church. For this reason they are revered, practiced and retained in its various branches at the present time. Such traditions are the following:

1. The observance of the first day of the week instead of the seventh.

2. The observance of the Christian Year, or the system of Feasts and Fasts and Holy Seasons according to the events in our Lord's Life.

3. The Baptism of Infants.

4. The use of Liturgical worship.

5. The use of vestments by the ministers in divine service.

6. The arrangement of our churches after the model of the Temple. {257}

7. The observance of the seven hours of prayer.

8. The sign of the Cross in Baptism and at other times.

9. The choral service.

All these traditions of the Universal Church are retained or permitted by the American branch of the Church.

It is also to be noted that by _tradition_ is meant the uniform teaching of the Church from the beginning, _i.e._, the witness that the Church bears by the writings of the Fathers and the enactments of her General Councils to the Truths of the Christian Religion and the interpretation of Holy Scripture. This is in accord with St. Peter's words, "No prophecy of the Scripture is of any private interpretation." Inasmuch as the Church is the "Witness and keeper of Holy Writ," and that it is upon her testimony that we know what is the Bible, it is but reasonable to defer to her interpretation, her universal customs and traditions as to its meaning. (See UNDIVIDED CHURCH; also FATHERS, THE.)

Transepts.--When churches are built in the form of a cross they have two wings, one on each side, projecting at right angles with the nave and chancel. These projected wings, forming the arm of the cross, are called the _transepts_, north and south.

Transfiguration, The.--A Feast of the Church observed on August 6, in commemoration of our Lord's Transfiguration on the Mount in the presence of His three disciples, St. Peter, St. James and St. John. It is a restored Festival in our Calendar. The American Church having thought good to order a revision of {258} the Prayer-book after a hundred years use of it as set forth in the year 1789, completed this revision in 1892 after fifteen years of labor spent upon it. The first action taken on the subject was by the General Convention in 1883, when among other changes and restorations the Feast of the Transfiguration was restored to the Calendar and appointed to be observed August 6. This date it is thought is the actual time of the year at which the Transfiguration took place. As a day of commemoration, this Festival has been observed in the Eastern Church since A.D. 700, and in the Western Church since the year 450. It was ordered to be universally observed in A.D. 1457. We cannot doubt that its restoration to our Calendar is a decided gain to our spiritual treasury of devotions and instructions, for it commemorates an event in our Lord's Life which has deep significance in relation to our Lord Himself and also to our own spiritual life. Our Lord, before His last journey to Jerusalem, took the three chief Apostles with Him into a high mountain and then as He prayed, He was transfigured before them. His raiment became white as the light, His face shone as the sun, and Moses and Elias appeared and talked with Him. "And there came a voice out of the cloud, saying, This is My beloved Son, hear Him." It was thus that His Divine nature was revealed and enabled the Apostle St. John to testify, "We beheld His glory, the glory as of the Only Begotten of the Father." Proper Lessons and Proper Psalms for the services for this day as well as Collect, Epistle and Gospel emphasize the importance of the Feast of the Transfiguration and mark it as one of the {259} great days of the Church. The ecclesiastical color is white.

Trefoil.--An ornament used in Gothic architecture, formed by mouldings in the head of window lights, tracery, panelings, etc., so arranged as to resemble the _trefoil_, (_i.e._, three leaved) clover, as an emblem of the Trinity.

Trine Immersion.--The name given to the practice in the Primitive Church, of dipping a person, who was being baptized, three times beneath the surface of the water, _i.e._, at each name of the three Persons in the Blessed Trinity. When Baptism was by affusion or pouring, as is usual at the present time, the affusion was also trine. The Apostolic canons insisted so strongly on this mode of Baptism that they enjoined that the Bishop or Priest who did not thus administer it should be deposed. This threefold method of Baptism still prevails in the Church and is the only proper method of administering this sacrament.

Trinity, The Holy.--A name applied to the Godhead and signifying Three in One and One in Three--the Father, the Son, and the Holy Ghost--a doctrine which is held by all branches of the Catholic Church, and by the greater number of the various Christian denominations. The word "Trinity" is not found in the Bible and is said to have been first used by Theophilus, Bishop of Antioch, in the second century as a concise expression of the Christian Faith concerning the Godhead, that "there is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness; the Maker and Preserver of all things both visible and {260} invisible. And in the unity of this Godhead there be three Persons, of one substance, power and eternity: the Father, the Son, and the Holy Ghost." (Art. I). The doctrine of the Trinity deals with matter beyond reason but not contrary to reason; is the subject of Revelation and as such is proposed to our faith faculty. For this reason it is called a Mystery of the Gospel.

Trinity Season, The.--The long period between Trinity Sunday and the First Sunday in Advent is so called. Its length is dependent on the time Easter is kept and may include as many as twenty-seven Sundays. The devotions and the Scriptural Lessons are intended to bring before us the moralities of the Gospel and the practical duties of the Christian life. Or as Bishop Coxe has finely expressed it, "The first half of the year is devoted to Doctrine primarily, and to Duty as seen in direct relation to Doctrine. So, the second half is devoted to Duty primarily, and to Doctrine only as reduced to practical Piety, Thus is the Christian Year divided between the Creed and the Decalogue." The Last Sunday of the Season is observed as the "Sunday next before Advent," but is popularly called "Stir up Sunday" from the first two words of the Collect for the Day. The Church color for the Trinity Season is green.

Trinity Sunday.--Trinity Sunday is a Festival of late institution, as the day on which it is observed was originally kept as the Octave of Whitsun Day. It was not until A.D. 1260 that it was first directed by the Synod of Aries to be observed by the whole Church as Trinity Sunday, although Thomas a Beckett is said to have instituted this Festival in England in {261} A.D. 1162, and reference is made to it as early as A.D. 834. The observance of this day is very significant and rounds out or completes the former commemorations of the year. As set forth in "Thoughts on the Services," "The Church's services have culminated; to-day they mount up to the Throne of the Godhead; for knowing the Son and the Holy Ghost, we know the Father also, and that these Three are not three Gods, but one God. The Church to-day celebrates the glory and majesty of God in His essence and in His works. In the word _Trinity_, she simply sums up what is revealed concerning Him,--that in Substance He is One, but in Persons, Three. . . . The Collect enables us to worship the _Unity_ which exists in the power of the Divine Majesty, even while we acknowledge the glory of the Eternal Trinity." Proper Lessons, Proper Psalms and Proper Preface in the Communion Office emphasize the importance of the Festival and mark it as one of the great days of the Church. The ecclesiastical color is white.

Trisagion.--A Greek word meaning the same as _Ter Sanctus_, _i.e._, "Thrice Holy," but it is not used in the Greek Church for the same thing, but is the title of the respond used in the Reproaches and other services, namely, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us."

Triumphal Hymn.--The ancient name given to the Ter Sanctus, the hymn in the Communion office beginning, "Holy, Holy, Holy."

Triumphant, The Church.--The Church in Heaven. (See CHURCH CATHOLIC.) {262}

Tunicle.--A vestment worn by the Subdeacon or Epistoler at the celebration of the Holy Communion; somewhat similar to the Dalmatic worn by the Deacon or Gospeler, but shorter, narrower and not so elaborately embroidered.

Turning to the East.--(See EAST, TURNING TO.)

Twelfth Day.--A popular name given to the Feast of the Epiphany which occurs twelve days after Christmas. Many social rites and customs have long been connected with the evening of this Festival, which is commonly called "Twelfth Night."

U

Unction.--(See ANOINTING THE SICK.)

Undivided Church.--In the great work of the Reformation in the Sixteenth Century, the Church of England did not seek to introduce innovations, to erect a new church in the place of the old, or to change the old religion for a new religion. What it aimed to do was to retain its ancient heritage, but at the same time to free the old Church from certain grave abuses, to purify the old religion from many harmful superstitions which had sprung up during the Middle Ages. Thus "the continuity of the English Church was the first principle of the English Reformation." In all the work of Reformation, covering a long period of time, the appeal was constantly made to the primitive standards of the _Undivided Church_; to Holy Scripture as interpreted by the teaching and customs of the Primitive Church, {263} the writings of the Fathers and the decisions of the General Councils. The reasonableness of this appeal will appear when we consider that it is this early age of Christianity, the age nearest to the time of the Apostles, which best preserved the personal instructions of the Twelve, which was most likely to be in accord with the Will of our Lord and which maintained the Church's unity unimpaired. It was during this time, because the Church was one and undivided, that the Canon of Scripture was established, that it was possible to hold the Ecumenical Councils which defined "the Faith once delivered to the Saints," and gave us the Creeds as the "Rule of Faith." For this reason the English Church in her Reformation appealed to the practice, teaching and decisions of the _Undivided Church_. It was thus she was enabled to preserve her historic continuity. The original Unity of the Church was finally broken by the great schism between the East and the West which took place A.D. 1054, (See TRADITIONS; also FATHERS, THE.)

Unity, Church.--The most apparent, most manifest teaching of Holy Scripture is the unity or oneness of the Church of Christ. It was for this our Lord prayed, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me" (St. John 17:25). We have in these words declared the purpose of such unity, viz.: "that the world may believe." So, also, St. Paul wrote, "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one Body and one Spirit, even as ye are called in one hope of your calling; one Lord, one {264} Faith, one Baptism, one God and Father of all" (Ephesians 4:3-6). Again, in the New Testament the Church is called the Body of Christ, the kingdom of heaven, the Bride, and its people are declared to be branches of the one Vine Jesus Christ Himself. "The great thought running through all the New Testament descriptions of the Church is that of the Church's unity in itself through its union with Christ the Head." There is not the slightest warrant in the Bible for the present state of our divided Christianity, which is simply the result of sin and man's waywardness. This truth is becoming more and more realized among many earnest and thoughtful men in all religious bodies and they are longing and praying for the Reunion of Christendom. This desire has also developed a study of Church History which heretofore has been a much neglected department of Christian knowledge. This more general study of the history of the Church has already been productive of the greatest good. It has given men broader views and a clearer conception of that kingdom of grace, of which Christ is the Head and which is to be the one, living witness whereby the world may be brought to believe that the Divine Father hath sent His Son to be the world's Saviour. For this blessed consummation many earnest and devout men in all places and in almost every communion are using daily the following beautiful

PRAYER FOR UNITY.

"O Lord Jesus Christ, who saidst unto Thine Apostles, Peace I leave
with you, My Peace I give unto you: Regard not our sins, but the
faith of Thy {265} Church; and grant her that Peace and Unity,
which is agreeable to Thy Will, Who livest and reignest with the
Father and the Holy Ghost, one God, world without end. Amen."

(See UNDIVIDED CHURCH.)

Unleavened Bread.--From time immemorial the bread used in the Holy Communion has generally been unleavened, or wafer bread as it is sometimes called, from its shape, being made round like a wafer. Unleavened bread is used from a sense of reverence, using something specially made for so holy a purpose, and also because unleavened bread is not so likely to crumble as ordinary bread. It is also believed that this was undoubtedly the kind of bread our Lord used when He instituted the Blessed Sacrament.

Use.--This is an ecclesiastical term to designate the Liturgy or Prayer-book peculiar to any Diocese or national Church and differing from other Liturgies in minor details. For example, in the early ages of the English Church there were different "uses," or customs, such as the Salisbury or "Sarum Use "; meaning the Prayer-book set forth by Osmond in A.D. 1085, and used in the Diocese of Salisbury. So also, there was the "Use of Bangor," the "Use of York," the "Hereford Use," etc., but all these differing "uses" were finally superseded by the one national use, the present Prayer-book of the Church of England. The American Prayer-book is declared in the title page to be "The Book of Common Prayer and Administrations of the Sacraments and other Rites and Ceremonies of THE CHURCH (Catholic) _According to_ THE USE of the Protestant Episcopal Church in the United States of America." {266}

V

Veil.--(See CHALICE VEIL.)

Veni Creator Spiritus.--The Latin title of a very ancient hymn to the Holy Ghost, sung in the Ordination Offices, appropriate to Whitsun Day, and formerly sung at the celebration of the Holy Eucharist. The authorship of this hymn is commonly ascribed to St. Ambrose, A.D. 350. The first English version (added to the Prayer-book in 1662) has been attributed to John Dryden.

Venite Exultemus.--Meaning, "O come, let us sing," the Latin title of the 95th Psalm, sung as the first canticle at Morning Prayer as an Invitatory to the use of the Psalter. (See INVITATORY.)

Verger.--The name originally given to one who carried the _verge_, or staff, before a cathedral or collegiate dignitary. The name is now commonly applied to a paid usher.

Versicles.--Little verses or sentences uttered by the officiating minister with corresponding replies or responses by the congregation. For example,