Chapter V: Part 5

_The Form and Manner of Ordering of Priests_. The ground-plan of this Service is the same as that of the preceding. The Deacons are ordained before the Gospel, the Priests after. The Bishop's exhortation before putting the question brings out in a striking manner a picture of the whole pastoral duty and life. The first question dwells on the _outward call_ to the Priesthood; the second, third, and fourth, on the _rule of faith and practice_; the fifth and sixth on the _individual life_; the seventh and eighth on the submission to _order and peace_. Then follows a call to the congregation present to engage in _silent prayer_ on behalf of those about to be ordained to the Priesthood. After which the hymn _Veni Creator_ is sung, as it always has been sung since the 11th century on this occasion; and after another prayer the special act of Ordination is proceeded with. It is to be noticed that Priests present are to join with the Bishop in the laying on of hands in obedience to 1 Tim. iv. 14. The Charge given in this Ordination is threefold, (_a_) The Dispensation of the Word; (_b_) The Dispensation of the Sacraments; (_c_) the "Power and Commandment" of Absolution, John xx. 23, and compare Matt, xvi. 19; xviii. 18. The Service of the Holy Communion is then proceeded with, the final collect being a twofold prayer for the newly-ordained and for the people. The concluding rubric is a direction for the order of the Service if Priests and Deacons are to be ordained on the same occasion.

_The form of Ordaining and Consecrating of an Archbishop or Bishop_. This form of Service differs from the other services in beginning with the Communion Service, placing the Sermon in its usual place in that Service, and then inserting the Litany after the Gospel and before the Consecration. The Service is to be conducted by the Archbishop, or some Bishop appointed by him. The presence of other Bishops is implied throughout, according to the old rule, which prescribed, as a matter of church order, though not of absolute necessity, that three Bishops at least should concur in the Consecration. The Candidate, vested in a Rochet, is presented by two Bishops, in accordance with a custom of great antiquity. The Queen's mandate is then read, and the oath of canonical obedience taken. The Litany contains a special suffrage and prayer. The questions which follow are substantially the same as in the Ordination of Priests; except that (_a_) in the sixth the duty of enforcing discipline is insisted upon; and (_b_)the seventh requires a promise to be faithful in ordaining others; and (_c_) the eighth lays stress on the duty of gentleness and charity. After this the Bishop elect is to put on the rest of the episcopal habit. The form of consecration itself corresponds to the Ordination of Priests, save that in place of conferring the power of absolution, we have St. Paul's exhortation to Timothy (2 Tim. i. 6, 7), to stir up the gift of Consecration in "power, love, and soberness." The charge at the delivery of the Bible takes the form of an earnest exhortation. The Holy Communion is then proceeded with.

ORDINARY. Where used in the Prayer Book this word almost always means the Bishop of the Diocese. The word properly signifies any judge authorized to take cognizance of causes in his own proper right.

ORGAN, _see_ Church Music.

ORIGINAL SIN, _see_ Sin.

ORNAMENTS OF THE CHURCH, and MINISTERS THEREOF. This Rubric is well known as the "Ornaments Rubric." It will be considered under two heads, (1) the Vestments of the Minister, (2) the Ornaments of the Church.

(1.) This Rubric had no existence in 1549; but a direction in the Communion Service says that the Priest is to wear "a white albe plain, with a Vestment or Cope," and the assisting Priests or Deacons, "Albes with tunicles," or Dalmatics. At other Services in Parish Churches the ministers were to use a surplice and, in Cathedrals and Colleges, the hood of their degree. At a celebration a Bishop was to wear a Surplice or Albe, and a Cope or Vestment. In 1552 the Ornaments Rubric ran thus:--"The Minister, at the time of the Communion, and at all other times of his ministration, shall use neither Albe, Vestment, nor Cope; but, being Archbishop or Bishop, he shall have and wear a Rochet, and being Priest or Deacon, a Surplice only." In 1559 this Rubric was altered thus:--"The Minister....shall use such ornaments in the Church as were in use by authority of Parliament in the second year of Edward VI., according to the Act of Parliament set forth in the beginning of this book." This Act spoke of authorizing the Queen to ordain other ceremonies; but whether she did so or not, according to this Act, has been a matter of controversy. But in the "advertisements" of Archbishop Parker (1566), no other vestment than the Cope and Surplice is named. In 1662 the Rubric was altered into its present form.

As a matter of history, it seems unquestionable that, with a few exceptions, all vestments except the Surplice and Hood in Parish Churches, and Copes in some Cathedrals, were disused after 1564. Within the last 25 years, the use of the old vestments ordered in the first Prayer Book, and authorized by Parliament, has been revived on the authority of the Rubric of 1662. The Privy Council, however, has, rightly or wrongly, pronounced against the legality of the revival of the vestments named in the Rubric. (See _Vestments_.) (2.) The ornaments of the Church are discussed under the headings of _Altar_, _Altar Lights_, &c. In Canons 80 to 84 among the things pertaining to the Church are enumerated (1) a great Bible and Prayer Book, (2) a Font of stone, (3) a "decent Communion Table covered in time of Divine Service with a carpet of silk or other decent stuff," (4) the "Ten Commandments to be set up" and "other chosen sentences written," (5) a Pulpit, (6) an Alms Chest.

ORTHODOX. Sound in doctrine according to the consentient testimony of Scripture and the Church. The opposite is _heterodox_.

PALM SUNDAY. The Sunday next before Easter, so called from palm branches being strewed on the road by the multitude, when our Saviour made His triumphal entry into Jerusalem.

PANTHEISM. From two Greek words meaning "all" and "God." It is a subtle kind of Atheism, which makes God and the universe the same, and so denies the existence and sovereignty of any God over the universe. What may be called Natural Religion partakes largely of Pantheism.

PAPISTS. Roman Catholics. The term is derived from Papa, a title restricted in the West to the Pope. In the Greek Church it is the title of all parish priests.

PARABLE. In the New Testament a figurative discourse, or a story with a typical meaning. In the Old Testament it sometimes signifies a mere discourse, as Job's parable, Job xxvi-xxxi. inclusive. The Parable, in the New Testament sense, was and is a common mode of expression in the East.

PARISH. "That circuit of ground which is committed to the charge of one parson or vicar, or other minister." Some think England was divided into parishes by Archbishop Honorius, about the year 630. There are instances of Parish Churches in England as early as the year 700. The cause of the great difference in the extent of different parishes is explained by the fact that churches were most of them built by lords of the manor for their tenants, and so the parish was the size of the lord's manor. In 1520 the number of Parish Churches was between 9,500 and 10,000. There are now about 13,500 Benefices; and many more District and Mission Churches, and Chapels of Ease.

PARSON. The Rector or Incumbent of a Parish, when the income of the living is derived from land. It represents two Latin words, 'Persona Ecclesiae,' the ecclesiastical _person_ of a place.

PASSING BELL. A bell tolled now _after_ the death of a person. The 67th canon orders "When any one _is passing_ out of this life, a bell shall be tolled, and their minister shall not then be slack to do his last duty." Thus the beautiful idea of calling for the prayers of the Church, by the tolling of a bell, for the dying person is altogether lost sight of by our modern custom.

PASSION WEEK, _see_ Holy Week.

PASTOR. Literally, a _shepherd_: hence one who shepherds souls.

PASTORAL STAFF. A Staff shaped like a crook, which a Bishop shall either bear "in his hand" or else have "borne or holden by his chaplain." This is the direction of a rubric in the Prayer Book of 1549, and which is still the law of the Church according to the present Ornaments Rubric.

PATEN, _see_ Altar Vessels.

PATRON. The person who has a right to present to a benefice.

PAUL (St.), THE CONVERSION OF, January 25. The festival of St. Paul is not, as usual, of the day of his martyrdom, but of his miraculous conversion, and it is upon this, rather than on his wonderful character and work, that the services lay stress.

PECULIARS. Parishes exempt from the jurisdiction of the Bishop of the Diocese in which they lie. They were for the most part abolished in the reign of William IV.

PENANCE. In the law of England penance is an open ecclesiastical punishment for sin. This discipline of the Church has fallen into disuse, a fact deplored in the opening exhortation of the Commination Service. Absolution after penance has been exalted into a Sacrament in the Church of Rome.

PENITENTIAL PSALMS. Seven psalms, from their internal character, are thus called, viz., 6, 32, 38, 51, 102, 130, 143. These are appointed to be read on Ash-Wednesday.

PENTECOST. A solemn festival of the Jews, so called because it is celebrated _fifty days_ after the Passover. It corresponds to the Christian Whitsuntide, which is sometimes called by the same name.

PERPETUAL CURATE. The incumbent of a church, chapel, or district, within the boundaries of a rectory or vicarage. His position is in every respect that of a Vicar.

PESSIMISM. A philosophy which acknowledges the evils that are in the world, but instead of looking for a "new heaven and a new earth" it looks for release in unconsciousness. It is the religion of doubt, and hopelessness, and despair. It makes _the worst_ of everything.

PETER'S (St.) DAY. June 29. This festival, originally a festival of both St. Peter and St. Paul, on the traditional anniversary of their common martyrdom, is of great antiquity, certainly known from the 4th century, and kept both in the East and West on this day. The institution of the festival of the Conversion of St. Paul has now transferred the commemoration of that Apostle to another day, January 25th.

PEWS. Enclosed seats in churches. They did not come into use until the middle of the 17th century, and almost belong to the past now. But long before pews there were appropriated seats. The first mention of a "reading pew," or desk, in the body of the church, for the minister, is in 1596: previous to that time his place was in the chancel.

PHILIP (St.) AND St. JAMES'S DAY. May 1. There seems to be no adequate reason for the coupling together of these two Apostles. In the Greek Church their festivals are observed separately. Of St. Philip we have notices only in St. John, and early tradition speaks of his preaching in Pamphylia. Of St. James the Apostle, the son of Alphaeus, sometimes supposed to be the same as "James the Less," or the Little, of Mark xv. 40, we know nothing except his name in the Apostolic catalogue. In the Epistle for this day he is identified with James, the brother of the Lord, surnamed the Just, and author of the Epistle bearing his name. But this identification is very uncertain.

PISCINA. A drain for water, usually accompanied with decorative features, near the altar on the south side. It was formerly used to pour away the water in which any sacred vessel had been washed. In many churches the Piscina is the only remaining trace of where an altar has been.

PLYMOUTH BRETHREN. The name is a misnomer. They call themselves merely "Brethren," and instead of originating in Plymouth, their principal source was near Dublin. They date from 1827, and their existence is a protest against all sectarianism, they holding that there should be a _visible_ unity among Christians. They decline to be looked upon as one of the many sects into which Christianity is divided, and refuse to be identified with any.

They hold in great esteem the primitive constitution of the Church, and trust largely to the power of prayer for the supply of their temporal necessities. They have no recognised ministry, but any one believing himself to be inspired of the Spirit may address their meetings.

POLITY, ECCLESIASTICAL. The constitution and government of the Christian Church, considered as a society. The great book on this subject is Hooker's immortal work.

POPE. From _Papa_, Father, a title anciently given to all Christian Bishops; but at the end of the 11th century it was assumed exclusively by Gregory VII., Bishop of Rome, whose successors' peculiar title it has ever since continued. (See _Papists_.) There are but few instances of the exercise of the papal power in England before the Norman Conquest, nor has the Church of England ever wholly submitted to papal rule. (See _Church of England_.)

POSITIVISM, _see_ Comtism.

PRAYER-BOOK, _see_ Liturgy.

PREACHING. Proclaiming the truths of religion. The term is not necessarily to be limited to what are called sermons, as we see by Acts xv. 21, "Moses of old time hath in every city them that _preach_ him, being _read_ in the synagogues every Sabbath day." Hooker, in his fifth book, cleverly argues against the exaltation of sermons as being _the_ means of grace to the detriment of other parts of public worship, a custom prevalent in his time among the Puritans, and now among most of the dissenting sects.

PREBENDARY. A clergyman attached to a Cathedral Church, who anciently enjoyed a _prebend_, or stipend, arising from some part of the Cathedral property, in return for his officiating at stated times in the Cathedral. The appointment is now often honorary. (See _Canon_.)

PRECENTOR. The leader of a choir. In almost all Cathedrals of old foundation in England, and very generally on the Continent, the precentor was the first dignitary in the chapter, ranking next to the dean. He superintended the choral service and the choristers. In all new foundations the precentor is a minor canon, holding a rank totally different from, and inferior to that of his namesake of the older foundation. (See Minor Canon.)

PREDESTINATION, _see_ Election. The 17th Article treats of Predestination, but in such a way as to make it very difficult to comprehend what it teaches with regard to this most controverted subject. It seems designedly drawn up, in guarded and general terms, on purpose to embrace all persons of tolerably moderate views. (See _Arminianism_, _Calvinism_, _Antinomianism_.)

PRELATE. Generally a Bishop, but strictly an ecclesiastic having jurisdiction over other ecclesiastics.

PRESBYTER. A Greek word signifying an _Elder_. In the Christian Church a _presbyter_ or _elder_ is one who is ordained to a certain office, and authorized by his _quality_, not his _age_, to discharge the several duties of that office and station in which he is placed. In this large and extended sense, Bishops were sometimes called _presbyters_ in the New Testament, for the apostles themselves did not refuse the title. Priests are in an ordinary sense the presbyters of the Church, and in the Scotch Liturgy, compiled in the reign of Charles I, the word _presbyter_ is substituted for that of _priest_. (See _Orders_.)

PRESBYTERIANS. A Protestant sect which maintains that there is no order in the Church superior to presbyters, and on that account has separated from the Catholic Church. This sect is established by law in Scotland, where there nevertheless exists a national branch of the Catholic Church, under canonical Bishops. Of course the establishment or disestablishment of a sect in no way alters its position as being, or not being, a branch of the Catholic Church. From time to time considerable secessions have occurred in Scotland from the Established Church, the principal being the "_United Presbyterian Church_," and the "_Free Church of Scotland_." English Presbyterians are not to be confounded with Scotch Presbyterians, the former being the main supporters of Socinianism and Rationalism in this country.

The "_Presbyterian Church of England_" has 10 presbyteries, 275 congregations, 56,099 communicants.

PRESENCE, REAL, _see_ Communion, Holy, part iv. The Homily on the Sacrament asserts, "Thus much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony or bare sign, _no untrue figure of a thing absent_; but the communion of the body and blood of our Lord in a marvellous incorporation, which, by the operation of the Holy Ghost, is, through faith, wrought in the souls of the faithful."

PRESENTATION. The offering of a clerk to the Bishop by the patron of a benefice, for institution.

PRIEST, _see_ Presbyter, & Orders, Holy.

PRIMATE. A "Primate" is the highest in rank in a National Church. The Archbishop of Canterbury is Primate of all England, but is without power in the province of York. The Archbishop of York is Primate of England.

PROCESSION OF THE HOLY GHOST. The doctrine that the Holy Ghost _proceeds_ from the Father and the Son. It is an incomprehensible mystery, and in thinking of it we shall do well to remember the words of Gregory Nazianzen to an objector; "Do you tell me how the Father is unbegotten, and I will then attempt to tell you how the Son is begotten, and the Spirit proceeds." The Eastern or Greek Church (which see) split from the Western on this question of the procession of the Holy Ghost, believing that the eternal procession is from the Father alone, and not from the Son.

PROCTOR A name given to the clergy elected by their brethren to represent them in convocation. The same name is given to those officers of the universities of Oxford and Cambridge whose duty it is to guard the morals, and preserve the quiet of the university.

PROFESSOR. A public teacher in a university.

PROTESTANT. The term is now used of all who _protest_ against Popery. It was originally given to those who _protested_ against a certain decree issued by the Diet of Spires in 1529.

PROVINCE. The limit of an Archbishop's jurisdiction, as a diocese is the limit of the jurisdiction of a Bishop. (See _Archbishop_ and _Diocese_.)

PSALTER. The word _Psalter_ is often used by ancient writers for the book of the Psalms, considered as a separate book of Holy Scripture; but the term is generally used now of the book in which the Psalms are arranged for the public service of the Church. The Roman Psalter, for instance, does not follow the course of the Psalms as in the Bible, but arranges them for the different services. The division of the Psalms into daily portions, as given in our Prayer Books, has been done with a view to convenience. The _Psalter_, properly speaking, is a separate book from that of Common Prayer. The English Psalter does not follow the last translation of the Bible (which is the authorized one), but that of Coverdale's Bible, corrected, which had become familiar to the people from constant use.

PUBLIC WORSHIP. The united Service of the Congregation. A Christian duty very much neglected by the laity, notwithstanding the Apostolic direction not to forsake "the assembling of ourselves together." (Heb. x. 25.) Formerly the law of the land compelled every parishioner to attend public worship, unless excommunicate. There is a special blessing promised to the assembly of believers for common prayer and praise. "Where two or three are gathered together there am I in the midst of them." (Matt, xviii. 20.) "The Lord loveth the gates of Zion more than all the dwellings of Jacob" (Ps. lxxxvii. 2.) Both in the Old Testament and New Testament this duty holds a prominent place.

PUBLIC WORSHIP REGULATION ACT. An Act of Parliament, passed in 1874, for the better administration of the Laws respecting the regulation of Public Worship. Under this Act any three aggrieved Parishioners, calling themselves members of the Church of England, though not necessarily Communicants, may report to the Bishop anything their clergyman does which they believe to be unlawful. The Bishop may use his discretion whether proceedings are to be taken against the clergyman on the representation of his parishioners. If the litigious parties prefer it, the case may be taken out of the Bishop's hands and brought before a Judge appointed under this Act--at present Lord Penzance.

The workings of the Act have been far from satisfactory to any, and in many cases have given rise to grave scandal.

PULPIT. A raised desk. Sermons were formerly delivered from the steps of the Altar. By Canon 83, a raised desk, called a pulpit, is ordered in every church, from which the preacher is to address his flock.

PURGATORY. A place in which souls are, by the Romanists, supposed to be purged from carnal impurities, before they are received into heaven. The Council of Florence, 1439, first gave an authoritative decree concerning Purgatory,--"If any who truly repent depart from this life before that by worthy fruits of repentance they have made satisfaction for their sins of commission and omission, their souls are purified after death, and to relieving these pains, the suffrages of the faithful who are alive, to wit, the sacrifice of masses, prayers, alms, and other pious works, are profitable. But whether purgatory is a fire, or a mist, or a whirlwind, or anything else, we do not dispute."

The idea of Purgatory was very early broached by individuals. St. Augustine, 398, speaks of it as a thing which "possibly may be found so, and possibly never;" the Venerable Bede says it is "not altogether incredible." Origen, in the 3rd century, is by some thought to have been the first to teach distinctly the doctrine of Purgatory, but his view differs altogether from the Roman. Article xxii. gives the view of the Church of England on this subject. "Purgatory... is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God." However, in the celebrated "Essays and Reviews" case, the point arose in respect of a doctrine, scarcely discernible from that of Purgatory, being taught by Mr. H. B. Wilson, and the Privy Council decided that there is no condemnation of it in the Anglican formularies. The teaching of Article xxii. is borne out by the following: Luke xxiii, 43; Phil. i 23; 2 Cor. v. 8; Rev. xiv. 13; and many other passages.

PURIFICATION OF THE BLESSED VIRGIN MARY. February 2nd. The alternative title (the "Presentation of Christ in the Temple,") suggests the lesson to be drawn from all the services of the day. The name "Candle-mas Day" is derived from the custom of a procession with torches, superseding (it is thought) the heathen festival of torches to Ceres in the early part of February, with a reference to the true "light to lighten the Gentiles." Exodus xiii. 1-17 (the proper lesson for the day) gives the Mosaic law of the dedication of the first-born.

PURITANS. A name assumed by the ultra-Protestants in the reigns of Elizabeth, James I., and Charles I. The following chapter of history is often much misrepresented by the enemies of the Church:--In the time of the great Rebellion seven thousand English clergymen, having refused to take the covenant, were ejected from their livings, their places being supplied by dissenting teachers. At the Restoration it was required that all those persons who had thus become possessed of the property of the English Church should either conform to the regulations of the Church, or resign. Of all the Puritan clergy then in possession only fifteen hundred refused to conform. These fifteen hundred were ejected, and from what? From their rights? No; from what they had usurped. More than five thousand conformed and still retained possession of their benefices, so that but few of the loyal English clergy who had been ejected regained their rights even at the Restoration.

QUAKERS. A sect owing their origin to George Fox, a cattle-drover, in 1624. They are also called the "Society of Friends." The first assembly for public worship was held in Leicestershire in 1644. The Society is diminishing in numbers in the United Kingdom. The body is much more numerous in America. Three gradations of meetings or synods--monthly, quarterly, and yearly--administer the affairs of the Society. Fit persons are chosen by monthly meetings as _Elders_, to watch over the religious duties of the members. They make provision for their poor, none of whom are ever known to require parochial relief. At the monthly meetings also marriages are sanctioned. Monthly meetings being limited to a certain circuit, several monthly meetings compose a quarterly meeting, at which general reports are given and appeals heard. The yearly meeting has the general superintendence of the Society. In case of disputes among Friends the matter is submitted, not to law, but to arbitration. Their solemn affirmations are accepted in lieu of oaths. The chief rule of their faith is that the inspiration of the Holy Spirit so guides and teaches them that the Bible and all else is subordinate to this inward monition of the Spirit. Their ministers may be either male or female, the only qualification necessary being the immediate inspiration of the Holy Spirit. They decline to define in any way the doctrine of the Holy Trinity. They deny the necessity of any outward sign accompanying Baptism, it being a wholly spiritual matter. Also they affirm that taking or receiving the Eucharist is not of perpetual obligation. And they condemn all war, even in self-defence, as unlawful for Christians.

The _Society of Friends_ consists of about 12,000 members, 254 recorded ministers, and about 400 unrecorded; and in England and Wales they have 317 places of worship. As a rule their moral character is excellent, and they are very valuable members of society.

QUINQUAGESIMA SUNDAY. The _fiftieth_ day before Easter, reckoning in whole numbers.

QUESTMEN. The same as Synod's men, or Sidesmen. (See _Churchwardens_.)

RATIONALISM. There are two ways by which the human mind can attain to a knowledge of the truth; first by receiving a divine revelation of it, and secondly by means of observation and reasoning. The name of _Rationalism_ is given to that school of thought which believes that the latter of these two ways is of itself fully sufficient for the attainment of all truth.

READING DESK, _see_ Desk.

READING IN. Every incumbent upon entering his living is obliged to read the Thirty-nine Articles, and to give his assent thereto publicly, in Church, on some Sunday nearly following his appointment. He must also read the Morning and Evening Prayer, and declare his assent to the Prayer Book. A certificate to that effect has to be signed by the Churchwardens. The whole ceremony is known as that of "_reading in_."

REAL PRESENCE, _see_ Presence, Real.

RECTOR. A clergyman who has charge of a parish, and who possesses all the tithes. The distinction between a Rector and Vicar is that the former has the whole right to all the ecclesiastical dues within his parish, whereas the latter is entitled only to a certain portion of those profits, the best part of which are often absorbed by the impropriator.

REFORMATION. The great revolt in Europe in the 16th century against the Papacy. The rescue of our Church from the usurped dominion of the Pope, and its restoration from the corruptions of Popery to primitive purity was then effected. (See _Church of England_.)

REFRESHMENT SUNDAY The fourth Sunday in Lent is so called probably because the Gospel for the day relates the miracle of the feeding of the five thousand. It is also frequently called Mid-Lent Sunday. In several parts of England it is known by the name of _Mothering Sunday_, from an ancient practice of making a pilgrimage to the Mother Church, usually the Cathedral, of the neighbourhood on this day. The comparatively modern and local custom of young men and women going home to visit their parents on this day is probably a survival of the older practice.

REGENERATION. A Latin word meaning _new birth_, or being born again. The catechism teaches us that the grace of Baptism is "a death unto sin, and a _new birth_ unto righteousness..." So, in perfect consistency with the catechism, the minister, immediately after the administration of Holy Baptism to a child, addresses the congregation thus: "Seeing now, dearly beloved brethren, that this child is _regenerate_;" and he returns thanks to God that it hath pleased Him "to regenerate this infant with Thy Holy Spirit." The same connexion between regeneration and baptism is expressed in the Office for Private Baptism and in the Office for the Baptism of Adults. There has been much confusion and misunderstanding caused by using the word _regeneration_ as though it meant _conversion_. Both the Bible--Tit. iii. 5; John iii. 3-5--and the Fathers use _regeneration_ as the _new birth_ of baptism, but never as meaning anything else, unless figuratively as Matt. xix. 28. (See _Conversion, Baptism_.)

REGISTER. A parochial record of Baptisms, Marriages, and Burials. The keeping of a church book for registering the age of those that should be born and christened in the parish began in the thirtieth year of Henry VIII. Canon 70 gives directions for the safe keeping of parish registers wherein baptisms, weddings, and burials were entered. Duplicate registers of weddings are now kept by order of recent legislation, and also copies are made quarterly and given to the registrar of the district. There is a small fee payable by those who wish to search the parish registers; and for a copy of an entry 2s. 6d. is the legal charge.

RENOVATION. This action of the Holy Spirit upon the heart of man differs from Regeneration (which see) in that it is progressive, and may often be repeated or totally lost. Whereas Regeneration comes only once, in or through Baptism, and can never be repeated nor ever totally lost.

REPENTANCE or CONTRITION, A sincere sorrow for all past sins, an unfeigned disposition of mind to perform the will of God better for the future, and an actual avoiding and resisting of those temptations to sin under which we have before fallen.

REREDOS. A screen behind an altar, necessary in cathedrals, and some large churches, because the altar is not against the East wall. The name is commonly given to all carved or decorated work immediately behind the altar.

RESIDENTIARY CANONS. These Cathedral officers have to _reside_ in the Cathedral Close for three months in the year, in their respective turns, and take their part in the services of the Cathedral. (See Canon.)

RESPONSE. In the Church Service an answer made by the people speaking alternately with the minister. This has always been a fundamental feature in every liturgy. The practice has been handed down from the Jewish Church.

RESURRECTION. Both the resurrection of our Lord and our own future resurrection are articles of the Christian faith. What the resurrection body will be like we do not know, but we believe that our mortal, corruptible body, which is laid in the grave, will rise again immortal and incorruptible. The principal passages of Scripture bearing on the resurrection are--1 Thess. iv. 14-16; 1 Cor. xv. 20-52; Rev. xx. 13; Phil. iii. 21; Rom. viii. 11.

RING. _see_ Matrimony, Solemnization of.

RITES. Religious observances prescribed by competent authority. This "competent authority" is described to be the Church in that portion of the preface of the Prayer Book which treats of "Ceremonies;" and the claim of this right for the Church accords with Art. xxxiv., which says: "Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying."

RITUAL. The name given before the Reformation to that book or _manual_ (sometimes it was so called) which comprised all those occasional offices of the Church which a Presbyter could administer. The word is now often used of the mode or manner in which Divine Service is conducted.

RITUALIST. (1) A writer on the rites of Churches. (2) A name given of late to the school which has revived disused ceremonial in the Church of England. (See _Church Parties_.)

ROCHET, _see_ Vestments.

ROOD SCREEN. A screen separating the chancel from the nave, on which the _rood_ (_i.e._, the figure of our Lord on the Cross) was placed, and on either side the Blessed Virgin and St. John. The place of the _rood_, where the screen was sufficiently substantial, as in cathedrals, has been almost universally converted into an organ loft.

RUBRICS. Rules for the ordering of Divine Service. They were formerly written or printed in a _red_ character, and therefore called _Rubrics_, from a Latin word signifying _red_.

The most controverted rubric in the Church of England is the well-known "_Ornaments Rubric_" (which see.) The Rubrics dealing with the position of the Priest at Holy Communion are examined in the articles on _Communion_ and _Eastward Position_.

RURAL DEAN. As each Province is divided into Dioceses, and each Diocese into Archdeaconries, so each Archdeaconry is divided into Rural Deaneries, consisting of a certain number of Parishes. Over this Rural Deanery some beneficed clergyman, usually appointed by the Bishop, presides. In the Diocese of Exeter the clergy elect their own Rural Deans. His duties are to call together the clergy in his Deanery at certain times for the discussion of ecclesiastical matters. These meetings are called Ruri-decanal Chapters. It is also the duty of the Rural Dean to see that the churches in his Deanery are in fit order for public worship, and supplied with those things by law required. He is to report any immorality or crime among the clergy of his Deanery.

The office of Rural Dean is an ancient office of the Church, and is mentioned as early as the time of Edward the Confessor.

SABAOTH. A Hebrew word meaning _hosts_ or _armies_. _Jehovah Sabaoth_ is the Lord of Hosts. "Holy, holy, holy, Lord God of Sabaoth."

SABBATH. _Rest_. The seventh day of the week, commanded in the Decalogue to be kept holy, and still observed by the Jews. The Christian Sabbath is kept on the first day of the week. (See _Sunday_ and _Lord's Day_.)

SACERDOTALISM. The spirit or character of the priestly class or priesthood; devotion to priestly interests. From Latin _Sacerdos_, one given to sacred things.

SACRAMENT. Latin, _sacramentum_, an _oath_ or _promise_ ratified by a sacred or religious ceremony; thus the oath taken by soldiers in classical times was called _sacramentum_. In the early Church the word "sacrament" was used to express the promises made by Christians in Holy Baptism. Then it came to be used of the ceremony itself, and thence to signify any religious ordinance. In this extended sense the Church of England acknowledges other rites to be sacraments beside Baptism and the Eucharist; thus in the Homily on Swearing we find, "By the like holy promise the _sacrament of matrimony_ knitteth man and wife in perpetual love," &c. So the catechism does not limit the number of sacraments to two, but says, "Two only, as _generally necessary to salvation_." Thus in the Church of England we distinguish Baptism and the Eucharist from all other ordinances, because they are, what the others are not, necessary for salvation to all men, wherever they can be had. Other ordinances may confer grace, but Baptism and the Eucharist alone unite with Christ Himself. Thus we may say that in the strict definition of the word there are only two sacraments. Baptism and the Supper of the Lord. The Roman Catholic Church teaches that there are _seven_ sacraments, but this can hardly be borne out; for if the word be taken in the larger sense as meaning any religious ordinance, then there are more than seven, but if in a limited sense, there are only two. For the Roman view of sacraments see Article xxv. The Church Catechism defines a sacrament in the strict sense as follows:--It is "an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ Himself as a means whereby we receive the same, and a pledge to assure us thereof."

SACRIFICE. An offering made to God. In strictness of speech there has been but one great sacrifice--once offered, and never to be repeated--the sacrifice of the death of our Lord Jesus Christ. He suffered "death upon the Cross for our redemption; Who made there (by His one oblation of Himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world." But, figuratively speaking, all Divine worship was anciently called a _sacrifice_, a sacrifice of praise and thanksgiving; but more especially this term has been applied to the Eucharist. Justin Martyr and Irenaeus, both Fathers of the 2nd century, speak of the Eucharist as a sacrifice. Tertullian, of the 3rd century, does the same. (See _Altar_, and _Communion, The Holy_.)

SACRILEGE. The desecration of objects sacred to God. Thus the robbing of churches or of graves, the abuse of sacred vessels and jars, by employing them for unhallowed purposes, the plundering and misappropriation of alms and donations, &c., are acts of sacrilege which, in the ancient Church, were punished very severely.

SACRISTAN. The person to whose charge the sacred vestments, &c., in a Church are committed. The word is now corrupted to _sexton_ (which see.)

SACRISTY. The place in which sacred vestments, &c., are kept, answering to the modern vestry.

SAINT. _Holy_. The Apostles in their Epistles use this word simply for baptized believers, that is, for all Christians. (See _Communion of Saints_.)

SAINTS' DAYS. The Church of Rome commemorates an enormous number of holy men and women who have lived and died following in the footsteps of Christ. But at the Reformation it was decided to celebrate in the Church of England only the festivals of the principal saints mentioned in the New Testament. If the line was not drawn there, it was difficult to say where it should be drawn. When two Holy-Days occur (_i.e._, fall on the same day), the service appointed for the superior day should be used, but in certain cases the Collect for the inferior day should be used after the Collect for the superior day. As a general rule, a Saint's Day, or Holy-Day, takes precedence before an ordinary Sunday.

SALVATION ARMY, THE, was commenced as a Christian Mission in 1865, by its present "General," then known as the "Rev." W. Booth, formerly a minister of the Methodist New Connexion. In 1878 the name "Salvation Army" was assumed. In 1880 the Army was established in the United States and in France, and a weekly newspaper called the "War Cry" was issued, which has now (1883) reached the sale of 400,000 copies. In 1882 the "Army" had in Great Britain 420 stations, or corps; 980 officers (as the missionaries, male and female, entirely engaged in the work, are called); and held 7,500 services weekly in the streets, and in buildings bought, built, or hired for the purpose.

"Every member or soldier of the Army is expected to wear an 'S,' meaning Salvation, on the collar, and those who can, provide themselves with a complete uniform of dark blue cloth thus marked."

The grotesqueness, not to say irreverence, of many of their proceedings, and much of their language; the noise, excitement, and display which always accompany their work; the silly affectation of constantly using a quasi-military phraseology, and some other features of the movement, do not commend it to sober-minded Christians; while the unauthorised celebration of the (so-called) Sacrament of the Lord's Supper condemns it in the eyes of the Church.

SANCTIFICATION. _Holiness_; the effect of the Holy Spirit's work upon the heart of man, (See _Justification_.)

SANCTUARY. The place within the Septum, or rails, where the altar stands in the Christian church. The term is also used of the privilege of criminals, who, having fled to a sacred place, are free from arrest so long as they remain there. This custom of "Sanctuary," which is now almost wholly done away with everywhere, arose from Deut. xix. 11, 12, and Joshua xx.

SARUM, THE USE OF. In the early Church in England every Bishop was allowed to ordain rites and ceremonies, and prayers for use in his own diocese. The exercise of this power, in process of time, caused a considerable variety in the manner of performing Divine Service; and the custom of a diocese in its ceremonial, mode of chanting, &c., became a distinct _Use_, and was known by the name of that diocese. Thus gradually the _Uses_, or customs, of York, Sarum (or Salisbury), Hereford, Exeter, Lincoln, Bangor, and doubtless others of which the records have perished, were recognised as defined and established varieties of the Ritual of the English Church.

The most remarkable of these was the _Use of Sarum_. It was drawn up about 1085 by Osmund, Bishop of Salisbury and Chancellor of England. He re-built his cathedral, collected together clergy distinguished for learning, and skill in chanting, and took much pains to regulate the ecclesiastical offices; so that his church became a model for others, and his "Custom-book" was wholly or partially followed in various parts of the kingdom, more especially in the South of England.

We may look upon this _Use_ as being the foundation of our present Prayer Book.

SATAN. _An adversary_, _an enemy_, _an accuser_. Sometimes the word Satan is put for the Devil, as in Job i. 6, 7; Ps. cix. 6.; Zech. iii. 1, 2. In the New Testament it almost always means the Devil, but in Matt. xvi. 23, it simply means an _adversary_. "Be gone, O mine adversary, you that withstand what I most desire," &c.

The word Devil is from the Greek for an accuser, or calumniator. The Devil, or Satan, is a wicked spirit, who with many others, his angels or under-agents, is fighting against God. He has a limited dominion over all the sons of Adam, except the regenerate, in his kingdom of this world.

SCARF or STOLE, _see_ Vestments.

SCEPTICS. From a Greek word meaning _to look about_, _to deliberate_. Anciently the term was applied to a sect of philosophers founded by Pyrrho. In modern times the word has been applied to Deists, or those who doubt of the truth and authenticity of the sacred Scriptures.

SCHISM. Greek, a _fissure_, or _rent_. In an ecclesiastical sense it means a breaking off from communion with the Church, on account of some disagreement in matters of faith or discipline. Those who do so are called _Schismatics_. To separate wilfully from the Church of God is a sin; (1 Cor. i. 10; iii. 3; xi. 18;) and we are directed to avoid those who cause divisions. (Rom. xvi. 17.) In the Litany we pray, "From heresy and _schism_, good Lord deliver us."

History brings before our notice many considerable _schisms_, in which whole bodies of men separated from the communion of the Catholic Church. Such were, in the fourth century, the schisms of the Donatists, and of the numerous heretics which sprung up in the Church, as the Arians, Photinians, Apollinarians, &c., the schism in the Church of Antioch; in the fifth century, the schism in the Church of Rome, between Laurentius and Symmachus; the schism of the rival popes at Rome and Avignon, in the fourteenth century.

In England the chief schisms have been by the Romanists, the Independents, and the Wesleyans.

SCHOOLMEN. The title given to a class of learned theologians who flourished in the middle ages. They derive their name from the schools attached to the cathedrals or universities in which they lectured. The chief Schoolmen were, Albertus Magnus, a Dominican friar, died 1280, Bonaventure, surnamed the _Seraphic_ Doctor, born 1221, and died a cardinal. Thomas Aquinas, surnamed the _Angelical_ Doctor, born 1224, was a pupil of Albertus Magnus. John Duns Scotus, surnamed the _Subtle_ Doctor, was a Scotchman by birth, but educated in Paris. William Ocham, surnamed the _Singular_ Doctor, was born in Surrey, in England. He, too, like Scotus, was educated at the University of Paris, about the year 1300. Raymond Lully, born in Majorca, 1236. Durandus, surnamed the _Most resolving_ Doctor, Bishop of Meaux, 1318.

SCREEN. Any separation of one part of a church from another. The screens separating side chapels from the chancel, nave, or transept, are usually called _parcloses_. (See _Rood Screen_, &c.)

SCRIPTURE, HOLY, _see_ Bible.

SEALED BOOKS. By an Act of Charles II. it was ordered that the Dean and Chapter of every Cathedral and Collegiate Church should obtain under the _great seal of England_ a true and perfect printed copy of the Prayer Book, as revised in his reign (1662), to be kept by them in safety for ever, and to be produced in any Court of Record when required. These copies are called "Sealed Books."

SEATS, _see_ Pew.

SEDILIA. Seats near an altar almost always on the south side, for the ministers officiating at the Holy Eucharist.

SEE. Latin, _sedes_, a seat. The scat of episcopal dignity and jurisdiction, where the Bishop has his throne, or _cathedra_.

SEPTUAGESIMA SUNDAY. The Sunday which is, in round numbers, _seventy days_ before Easter.

SEPTUAGINT. The Greek Version of the Old Testament which was in general use in the time of our Lord. The word _Septuagint_ means _seventy_, and this name was given this Version from the tradition that it was the work of _seventy_ translators. According to the common account, Ptolemy Philadelphus procured seventy-two learned Jews (six from each tribe) to translate their sacred books into the Greek language. The translators, it is said, were placed in houses on the island of Pharos, at the mouth of the Nile, where they completed their work in seventy-two days. The whole Greek Version of the Hebrew Scriptures was completed before B.C. 130. The Gospels quote from this version.

SEPTUM. The enclosure of the holy table, made by the altar rails.

SEPULCHRE or TOMB. A niche figuring our Lord's tomb, generally at the north side of the altar, and used in the scenic representations of our Saviour's burial and resurrection. Before the Reformation these sacred plays were common on Good Friday and at Easter. Perhaps the most beautiful Sepulchre now in England is in Lincoln Cathedral.

SEQUESTRATION. "The process by which the creditor of a clergyman of the Church of England in possession of a living, sues out execution on his judgment, and obtains payment of the debt." "The Bishop puts in force the law, and appoints sequestrators to take possession of the benefice and draw the emoluments, and pay them over to the creditor, first making due provision for the proper celebration of Divine Worship."

SERAPHIM, _see_ ANGELS.

SERMONS. Orations or discourses, delivered by the clergy of the Christian Church in their religious assemblies. In the ancient Church it was one of the chief offices of a Bishop to preach, and it was only in the lesser churches of the city and country that the office of preaching devolved upon presbyters. Deacons were never allowed to preach, and they are only permitted to do so now by special licence of the Bishop (see _Ordination Service_.) St. Augustine has laid down excellent rules for the practice of Christian eloquence. The subject is to be weighty, the style answering to the subject. It was no part of the ancient oratory to raise the affections of the congregation, either by gesticulations, or the use of external shows. Scarcely any of their sermons would last an hour, and many not half the time. Many of St. Augustine's might be preached in eight minutes. They always concluded their sermons, as we do now, with a doxology to the Holy Trinity. The preacher usually sat, and the people stood.

The sermon in the Church of England is enjoined after the Nicene Creed, according to ancient custom; but nowhere else. (See _Preaching_.)

SERVICE. In technical language those stated parts of the Liturgy which are set to music; but the term is also used of the whole of Public Worship.

SEXAGESIMA SUNDAY. That Sunday which is, in round numbers, _sixty_ days before Easter.

SEXTON. From _Sacristan_. The name is now generally given to the person who digs the graves, &c.

SHAKERS. A party of enthusiasts who left England for America in 1774. They affected to consider themselves as forming the only true Church, and their preachers as possessed of the Apostolic gift. They disowned Baptism and the Eucharist.

Their leader was Anna Lees, whom they believed to be the woman mentioned in the Apocalypse (Rev. xii. 1, 2).

SHROVE TUESDAY. The day before Ash Wednesday, so called in the Church of England from the old Saxon word _shrive_, _shrif_, _shrove_, which means to _confess_; it being our duty to confess our sins to God on that day in order to receive the Holy Communion, and thereby qualify ourselves for a more holy observance of Lent. Before the Reformation Auricular Confession was compulsorily made to a priest, and Absolution was sought.

SICK, COMMUNION OF, _see_ Communion of Sick.

SICK, VISITATION OF. A duty entailed upon the Christian minister by Canon 76, and by the rubric before the Office for the Visitation of the Sick. This Office, with the exception of the Exhortations, is chiefly taken from the Sarum Use (which see). The Service has little changed since 1549, except by the addition in 1662 of the final Commendation, and of the four beautiful collects appended to the service. The Salutation is in obedience to our Lord's command (Luke x. 5). The Versicles are the same as those in the Marriage Service, except the prayer for deliverance from the enemy, which is taken from Ps. lxxxix. 22, 23. After two Collects come two very beautiful and practical exhortations, which are followed by an examination in the faith of the sick person. Next comes the provision for Confession and Absolution, which is similar to that in the first exhortation at Holy Communion, as to private confession and special Absolution. Till 1662 the initiative was left wholly to the sick person, "Then shall the sick man," &c., but now the minister is to "move him" to confession. The Absolution is only to be given if the sick person "humbly and heartily desire it." The latter part of the Absolution is taken from the ancient Office, and is declaratory, the first clause being precatory. The phrase, "_I absolve thee_," has been much discussed; this form has been used ever since the 12th century. A rubric in 1549 provided this Absolution for use in all cases of private confession, and thus it is probably the Absolution referred to in the Exhortation at Holy Communion. (See _Absolution_.) The next Collect is the original Absolution, or reconciliation of a dying penitent, in the Sacramentary of Gelasius, a 5th century compilation. After the Psalm comes a beautiful specimen of the ancient antiphon. The Benediction was composed in 1549, and the Commendation was added in 1662. (Num. vi. 24-26.) The four beautiful final prayers were added in 1662.

SIDESMEN or SYNODSMEN, _see_ Churchwardens.

SIMON (St.) AND JUDE'S (St.) DAY. October 28th. These two Apostles are found together in all the Apostolic catalogues immediately after "James the son of Alphaeus," and in the list of the "brethren of our Lord" we have "James, Judas, and Simon;" thus it has been usual to identify the two lists. However, the weight of evidence seems against this identification.

St. Simon is surnamed the _Canaanite_ (it ought to be _Cananite_) and _Zelotes_, which two names are really the same; the one being Hebrew and the other Greek. The "Zealots" were an enthusiastic sect in Judaea about the time of our Lord.

St. Jude had two surnames, viz., Thaddeus and Lebbeus.

Of neither Apostle have we any special notice in Scripture, or trustworthy tradition.

SIMONY. The conferring of Holy Orders, or the presentation of any one to an ecclesiastical benefice for money, gift, or reward. Canon 40 calls it "the detestable sin of simony," and every person on being instituted to a benefice has to swear that he is not guilty of it. It is so called from the sin of _Simon_ Magus (Acts viii. 19), though Paley states that the resemblance is an _imaginary_ one.

SIN. The subject _Sin_ may be considered under various heads; 1. _Original Sin_; 2. _Actual Sin_; 3. _Deadly Sin_; 4. _Sin against the Holy Ghost_.

(1.) _Original Sin_. This is "the fault and corruption of our nature, which infects all men." (See Article ix.) We inherit it from Adam, our first parent. It is the dread consequence of the Fall. Scripture proofs: Gen. viii. 21; Job xiv. 4; Ps. li. 5; Rom. viii. 18; Ep. iv. 22; Ep. ii. 3; Gal. iii. 22; 1 Cor. xv. 22; Rom. v. 12, 15, 17, 18, 19. The Church of England teaches that although all _taint_ of original sin is not done away in baptism, yet it holds that its _condemnation_ is remitted.

(2.) _Actual Sin_. Sin which we ourselves commit.