The American Church Dictionary and Cyclopedia

by William James Miller

A

Ablutions.—A term used to designate the ceremonial washing of the sacred vessels after Holy Communion, with wine and water which are reverently consumed by the Priest. These ablutions are in conformity with the Rubric which directs, "And if any of the consecrated Bread and Wine remain after the Communion, it shall not be carried out of the Church; but the Minister and other communicants shall, immediately after the Blessing, reverently eat and drink the same."

Absolution.—The forgiveness of sins on earth by the Son of Man through His agents, the Bishops and Priests of the Church. Their commission is embodied in the words of the Ordination Office, "Receive the Holy Ghost for the Office and Work of a Priest in the Church of God, now committed unto thee by the Imposition of our hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained." This commission contains our {6} Lord's own words to be found in St. John 20:22 and 23, and they are His commission to His Ministers. Attempts have been made to explain away these words; but it is unquestionably the office of the Holy Ghost to invest those ordained with the power of dispensing God's Word and Sacraments, and of performing what is necessary "for the perfecting of the Saints, for the work of the ministry, and for the edifying of the Body of Christ." (See KEYS, POWER OF).

Absolution, The.—The name given to the form of words by which a penitent person is absolved. There are two forms in the Prayer Book; the longer form being used at Morning and Evening Prayer, the shorter one being usually confined to use in the Communion Office.

Absolve.—To loose, to set free from the bondage of sin. (See
ABSOLUTION, also KEYS, POWER OF).

Abstinence.—The Church makes a distinction between abstinence and fasting. Abstinence is the reduction of food for the sake of self-discipline, while fasting is going without food of any kind as a more severe act of discipline. Abstinence is to be exercised on "Other Days of Fasting" i.e., other than Ash Wednesday and Good Friday which are absolute Fasts. (See FASTS, TABLE OF; also FASTING).

Acolyte.—A word derived from the Greek, and used to designate one who serves the Priest in the celebration of the Holy Eucharist. His chief duties are to arrange the elements on the Credence, to light the candles, receive the offerings and present them, and also the Bread, Wine and water, to the Priest at the proper time in the Celebration. {7}

Adult Baptism.—The rule of the Church is Infant Baptism. She brings children even in their tenderest years within her Fold and there trains them up "in the nurture and admonition of the Lord." But when in England the Puritans and Anabaptists arose and prevailed, then there grew up a generation that reached maturity without having been baptized, and then it was that there arose the necessity for "The Ministration of Baptism to such as are of Riper Years and able to answer for themselves." To meet such cases the present service in the Prayer Book for the Baptism of Adults was prepared and set forth in A.D. 1661. That the Church of England had no form for the Baptism of Adults previous to the year 1661 is not only an interesting fact, but it is also one of those historic side-lights which brings into bold relief what was the custom of the Church from time immemorial.

Advent.—Derived from the Latin, and means coming. The word is used of the first coming of Christ at His Birth, and of His Second Coming to judge the world. These are commemorated in the first Season of the Church Year, the Season of Advent, which begins on the Sunday nearest to St. Andrew's Day (Nov. 30) whether before or after, and continues until Christmas Day. The Advent Season is intended to be a preparation for the due observance of Christmas, is penitential in character and a time of increased devotions both public and private. The Benedicite is sung instead of the Te Deum; the Benedictus is recited in full, and the Collect for the First Sunday in Advent is used daily throughout the Season. The color for Altar hangings, etc., is purple or violet.

Advent Sunday.—A name to be found in the Prayer Book for the First Sunday in Advent. It is commonly regarded as the first day of the Church Year, and as such the Christian's New Year's Day. From the fact that the Church Year anticipates the Civil New Year by a whole month it is thought that the Church thereby teaches that the Kingdom of God should be first in our thoughts, (See ADVENT, also CHRISTIAN YEAR).

Affusion.—The pouring (which the word means) of water on the recipient of Baptism, when the Baptism is not by immersion. Questions have arisen from the very earliest ages as to the matter and form with which this Sacrament is to be administered. The original mode was undoubtedly by the descent of the person to be baptized into a stream or pool of water. The practice of immersion was not, however, regarded as an essential feature of Baptism. There can be little doubt that affusion was practiced instead of immersion, at the discretion of the Priest, in ancient as well as in modern times. The Prayer Book provides for either mode. The method is a matter of indifference, the essential point being that the candidate for Baptism come into actual contact with water while the words, "I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost," are spoken.

Agape.—A Greek word meaning love. The name given to the "Love Feast" or social meal which the ancient Christians were accustomed to have when they came together and which was partaken of before the celebration of the Holy Eucharist. But owing to abuses, which St. Paul rebuked in writing to the {9} Corinthians, it was finally abolished. There seems to be some confusion of ideas in regard to this ancient custom as is seen in the wrong use that is made of the term LORD'S SUPPER (which see).

Agnus Dei.—Meaning "The Lamb of God." This is the name given to the prayer "O Lamb of God, who takest away the sins of the world, have mercy upon us," to be found in the Litany and Gloria in Excelsis. The Agnus Dei is often sung as an anthem after the Prayer of Consecration in the Holy Communion. It is also the name given to a representation of a lamb with banner as an emblem of Christ. (See EMBLEMS).

Aisle.—This term is often wrongly applied to the alleys or passageways between the pews of a church. Aisle, properly speaking, is an architectural term given to the side or wing of a church or cathedral separated from the nave by rows of pillars and arches. The word is derived from the Latin ala, meaning a wing.

Alb.—A long white linen garment worn as one of the Eucharistic
Vestments. (See VESTMENTS).

Alleluia.—A Hebrew word meaning "Praise ye the Lord." Sometimes written "Hallelujah." It is used on joyous occasions such as Christmas and Easter.

All Saints' Day.—A Feast held on November 1, in commemoration of all saints of the Church who are not commemorated on other days. This Festival is very dear to the hearts of Christians. It is a day full of touching memories, when in the Holy Eucharist we memorialize before God the lives not only of Martyrs and Confessors and the great army of valiant {10} and faithful souls in every age and clime, but also of those dear to us by ties of kindred and affection,—fathers, mothers, brothers, sisters, little children and noble youth—who "having finished their course in faith do now rest from their labors." It is thus we have brought home to us, as in no other way, the meaning and reality of "The Communion of Saints." Amid the solemnities of worship "and memorial we thus learn that the living and the dead are bound together by ties that are eternal, ties that no change of time can break, because before God they are one in the Mystical Body of Christ. (See DIPTYCHS).

Almanac, Church.—An annual publication setting forth the dates and times of the Holy Days and Seasons of the Church's year, with the table of Lessons, directions concerning the Church colors and other information about the Church, such as the organization of the Dioceses, number of communicants; clergy list, the General Convention and other organizations; also, the list of the American Bishops, both living and departed. In fact a well-edited Church Almanac is so full of information no intelligent communicant can afford to be without one, as a guide and help to his devotions throughout the year. (See CALENDAR).

Alms Bason.—A shallow dish or plate, usually made of some precious metal, in which the offerings of the people are received and placed on the Altar.

Alpha and Omega.—The first and last letters of the Greek alphabet. They are used of our Lord to set forth His eternal and divine Nature, as in Revelation I:II, "I am Alpha and Omega, the First and the Last." In their Greek form these letters are used {11} in the symbolism and decoration of the Church, either separately or as a monogram.

Altar.—The Holy Table, of wood or stone, on which the Sacrament of the Lord's Body and Blood is offered to God as a "Sacrifice of Praise and Thanksgiving." "Altar" and "Table" are used interchangeably in Holy Scripture, and both words are used in the Prayer Book for the same thing. From the very earliest times the Altar has always been the most prominent object in the Church, being placed at the end of the chancel and elevated, being approached by three or more steps. Architecturally as well as devotionally the Altar is the distinctive feature, the objective point of the building to which all else conforms. Properly speaking, the building is erected for the Altar, and not the Altar for the building. (See LORD'S TABLE).

Altar Cross.—The cross surmounting the Altar, made usually of polished brass or of some precious metal. The Altar Cross is handed down to us from the Primitive Church, so that to-day wheresoever the English or the American flag waves there "the Altar and the Cross" are set up. The Cross is placed over the middle of the Altar, in the most sacred and prominent part of the Church, "in order that the holy symbol of our Faith may be constantly before the eyes of all who worship therein, to shine through the gloom of this world and point them to the skies."

Altar Lights.—Two candles in candlesticks placed on the retable of the Altar and lighted at the celebration of the Holy Eucharist; frequently called Eucharistic Lights. They are used to symbolize our Lord as {12} the Light of the world in His two Natures, Human and Divine. The symbolical use of lighted tapers in Divine Service is of primitive antiquity and their use is being generally restored in both the English and American branches of the Church. This is evidenced by the table in the Tourist's Church Guide for 1898, in which it appears that in 1882 there were 581 churches in which the Altar Lights were used, while in 1898 the number had increased to 4,334. (See LIGHTS ON THE ALTAR).

Altar Linen.—The linen pieces used in decorating the Altar for the celebration of the Holy Communion are so called. There is first the "fair white linen cloth," the width of the top of the Altar, and falling over the ends fifteen or twenty inches ending with a fringe. It is usually embroidered with five crosses to represent the five wounds of our Lord. Other pieces are the Corporal to cover the middle part of the Altar and on which are placed the Paten and Chalice during the Celebration; the "fair linen cloth," or thin lawn veil required by the rubric to cover the elements after consecration; the Purificators, and also the Pall,—each of which is described under its proper title (which see).

Altar Rail.—The railing enclosing the Sanctuary in which the Altar stands, and at which the communicants kneel in receiving the Holy Communion, is called, in the Institution Office the Altar Rail. Supposed to have been first introduced by Archbishop Laud as a protection of the Altar against the lawlessness and irreverence of the Puritans.

Altar Vessels.—(See VESSELS, SACRED). {13}

Ambulatory.—The name given to the passageway running around and back of the Altar, being a continuation of the aisles of the church. Generally used for processionals to and from the choir.

Amen.—A Hebrew word meaning "so be it," or "so it is," as it is used at the end of prayers, hymns or Creed. It signifies approval of, or assent to, what has gone before. The use of the "Amen" in Public Worship emphasizes the Priesthood of the Laity, as for example, in the consecration of the elements in the Holy Communion, while the celebrating Priest stands before God offering to Him this holy Oblation, he does it in company with all the faithful, and to signify their cooperation with him in this great act they say "Amen," adopting his words and acts as their own. In the early Church the "Amen" was said with such heartiness, an ancient writer describes it as sounding "like a clap of thunder." (See RESPONSIVE SERVICE).

American Church, The.—The name, and one that is growing in popularity, that is generally given to the body legally known as "The Protestant Episcopal Church in the United States of America."

The term "American Church" is descriptive of "The Holy Catholic Church" having this land and people as the field of its operations. When our Lord commanded His Apostles to go forth and make disciples of all nations, and they went forth to carry out this command, they gave to every nation to which they came the Church in its completeness with powers of perpetuity. To every nation were given the Christian Faith, the Apostolic Ministry, the Sacraments and the Christian Worship or Liturgy. Hence there {14} sprung up national Churches, all equal and having union with one another in these four essentials of Christian Truth and Order. The Episcopal Church in the United States by reason of its origin, history and character is to be regarded as one of these national churches and the name which is to embody this idea will no doubt be found and set forth by the proper ecclesiastical authority in due time. It is difficult to say just how the name "Protestant Episcopal" came into use, but it has always been a hindrance to our growth because it requires so much to be said in explanation, which is always a disadvantage. Meantime the name "American Church" is coming more and more into general use, as it is clear, definite and historic, following the analogy of the naming of the ancient national churches.

The Episcopal Church in the United States is the daughter of the ancient, historic. Catholic and Apostolic Church of England, is partaker of the same life and the inheritor with the mother Church of the same worship, rites, customs, doctrines and traditions, and, therefore, its position, likewise, is ancient and historic, Catholic and Apostolic. (See ANGLICAN CHURCH, also ANGLICAN COMMUNION).

The history of the Church in America covers a period of more than three hundred years, and its first beginnings on these shores are full of interest. We refer to a few of them. From an old chronicle it is learned that in the year 1578, on the shores of Frobisher's Straits, "Master Walfall celebrated a Communion upon land, at the partaking whereof were the Captain and many others with him. The celebration {15} of the Divine Mystery was the first signs, seals and confirmation of Christ's Passion and Death ever known in these quarters."

It is a remarkable and interesting fact that the Book of Common Prayer was first used in the territory now covered by the United States, not on the Atlantic coast as one would naturally suppose, but on the Pacific coast, on the shores of Drake's Bay, California. This took place on St. John Baptist's Day, June 24th, 1579, the officiating minister having been the Rev. Francis Fletcher, chaplain to Francis Drake. The place where this service was held has been marked by a handsome cross, known as the "Prayer Book Cross," erected by Bishop Nichols through the munificence of the late Geo. W. Childs, of Philadelphia.

In the course of time, settlements were made along the Atlantic coast and evidence is given of the Church's services being held at very early dates. In A.D. 1607, the first permanent settlement was effected in Virginia. In May of that year, under the Rev. Robert Hunt, a Priest of the Church of England, services began to be held regularly and a church building was erected at Jamestown. This was thirteen years before the "Pilgrim Fathers" landed on Plymouth Rock. The Church was planted in all the colonies and included a greater portion of the population. But in time other religious bodies were also established and as these organizations had everything necessary for their growth and development they grew and prospered. With the {16} Church it was far different. For more than one hundred and fifty years it existed on these shores an Episcopal Church without an Episcopate. There could be no confirmations and no ordinations to the ministry unless candidates were willing to take the long and perilous voyage to England. The result was the supply of clergy fell off, and children, although baptized, yet because they could not be confirmed, finally wandered away to other folds.

Repeated efforts were made to secure the consecration of a Bishop for the Church in America, but owing to political and ecclesiastical complications this was not possible until after the Revolutionary War. In A.D. 1784, on November 14th, the Rev. Samuel Seabury, D.D., was consecrated in Aberdeen, Scotland, by the Scottish Bishops, for the Church in Connecticut and as the first Bishop in America. On February 4th, 1787, the Rev. William White, D.D., of Pennsylvania, and the Rev. Samuel Provoost, D.D., of New York, were consecrated Bishops by the two Archbishops of the Church of England and the Bishop of Bath and Wells, and Peterborough, in Lambeth Palace, London. A few years later, viz., on September 19th, 1790, the Rev. James Madison, D.D., of Virginia, was consecrated in England by the Archbishop of Canterbury, the Bishop of London and the Bishop of Rochester. By the consecration of these four Bishops abroad the American Church secured the Episcopate from the ancient and Apostolic sources, and thus gained the power of perpetuating itself. The significance of this may be seen when we reflect that the ancient canons of the Church require that not less than three Bishops shall unite in the consecration of a Bishop. This enactment is designed to provide against any possible defect in the succession of any one of the {17} consecrating Bishops. We thus see how careful the Church has always been in conferring this great office, and how particular the American Church was to meet every ecclesiastical requirement according to the ancient order and traditions.

It may be interesting to note that the first Bishop consecrated on
American soil was the Rt. Rev. Thomas John Claggett, the first
Bishop of Maryland, in whose consecration all four of the American
Bishops united. This took place in Trinity Church, New York,
September 17th, 1792. From that time to the present, the American
Episcopate has increased greatly by reason of the growing needs of
the Church in this rapidly developing country. More than two hundred
Bishops have been consecrated for the work of the Church in the
United States and for its missions in the foreign field.

The growth of the Church itself, likewise, has been remarkable when we consider the disadvantages under which it labored in those early days and the bitter prejudice against it which even yet is not wholly done away. To-day there is not a State or a Territory which is not under the pastoral care of a Bishop, many of the states having several Dioceses each with its Bishop at its head. The quiet, persistent loyalty to the Truth "as this Church hath received the same," the reasonable terms of admission to her fold, the missionary zeal and enterprise, the practical work enlisting so largely the labors and cooperation of the laity, the far-reaching influence on the religious thought of the day, the proposal of the terms for Christian Unity, the multiplying of services and the more {18} frequent communions, all manifest her inner and outward growth and demonstrate the reality and high purpose of her Mission to this land and nation. (See GROWTH OF THE CHURCH.)

Amice.—One of the Eucharistic Vestments. (See VESTMENTS).

Anaphora.—The Greek name for the Offering or, Oblation in the Holy Eucharist and is usually applied to that portion of the Office beginning with "Lift up your hearts" and including the Prayer of Consecration. All that precedes this is called the PROANAPHORA (which see).

Andrew, Feast of Saint.—A Holy Day of the Church observed on November 30, and is of very ancient date. It is known to have been observed since A.D. 360. St. Andrew was of Bethsaida in Galilee and the brother of St. Peter. He was the first who found the Messiah and brought others to Him. It was this fact in his life that suggested to the young men of the American Church the organization of "THE BROTHERHOOD OF ST. ANDREW" (which see). St. Andrew was the first called to be a disciple and Apostle, with St. Peter. After the dispersion of the Apostles, St. Andrew is said to have carried the Gospel to what is now called Turkey in Asia and also to Russia and was the first founder of the Russian Church, as St. Paul was of the English Church. After laboring in Turkey in Europe, he suffered martyrdom at Patras, A.D. 70, being crucified on a cross the shape of the letter X, to which his name has been given. As St. Andrew is greatly reverenced in Scotland, the St. Andrew's cross was made a part of the national banner {19} of Great Britain on the union of Scotland with England in 1707. The St. Andrew's cross (Scotland) with the cross of St. Patrick (Ireland) and the cross of St. George (England) were made in 1801 to form the present Union Jack so dear to the English nation. In ecclesiastical art St. Andrew is represented holding in his hand a cross saltire, or else leaning upon it.

Angels.—(See HOLY ANGELS.) It is also to be noted that the term "Angels" is used in the New Testament for the Bishops of the Church, as in the Epistles to the seven Churches of Asia (Rev. 2 and 3) which are addressed, "unto the angel of the Church of———", i.e., the Bishop.

Anglican Church, The.—The name given to the Church of England as being the Church of the Anglo-Saxon race. The Church was introduced into Britain as early as A.D. 61, probably by St. Paul and it has continued there the same organization ever since, and the Church of the whole English nation until within the last 300 years, when divers and sundry religious bodies have sprung up. Thus the English nation from that early period of the Church's first introduction into Britain down to the present time, has never been without the Orthodox Faith; the Apostolic Ministry in three orders—Bishops, Priests and Deacons; the Sacraments and the ancient Liturgy. Moreover, the Church of England has always affirmed her own national integrity and independence and although overcome and brought into subjection to a foreign power, and finally regained her former independence—yet throughout all she has ever retained the four essentials of Christian Truth and Order mentioned, and thus {20} demonstrates that she is a true branch of the Church founded by Christ, and as such Catholic and Apostolic. For one to say that the Church of England was founded by Henry VIII, or to say that it is a "schism from the Roman Church" shows great ignorance of even the plainest facts of history. The following statement, from a secular paper, the Providence (R. I.) Journal is worth reprinting: "It is still quite usual even for intelligent persons to misunderstand the purposes of the English Reformers, and the result of the English Reformation. . . . The supremacy of Rome has never been borne patiently by the English people, whose church organization was established long before Rome took the trouble to interfere with it; and several English kings had quarreled before Henry the Eighth's time with the Holy See. What the English Reformers wanted, and what they accomplished under Elizabeth, was Reform within the Church. It was on the continent that Protestantism without the Church, built up a new ecclesiastical organization. All this, it may be, is a matter only of historical value to the busy nineteenth century. But even if facts in a historical aspect are of small importance to an intensely practical generation, it is as well to have these facts right as wrong." (See UNDIVIDED CHURCH).

Anglican Communion, The.—The term used to designate the churches that are in communion with the Church of England and hold the same Faith, Order and Worship. Under this term are included the Church of England, the Church of Ireland, the Church of Scotland, the Churches in British North America, the West Indies, Australia, South Africa and in all the English colonies {21} throughout the world wherever established. The Episcopal Church in the United States is also included in the Anglican Communion, being identical with the Church of England as is set forth in the Preface to the Prayer Book, in which it is declared, "This Church is far from intending to depart from the Church of England in any essential point of doctrine, discipline and worship; or further than local circumstances require." The Anglican Communion is one of the most powerful forces in our modern religious world. From statistics we learn that it has a larger membership than any other religious body among English-speaking people. The following Table taken from the New York World Almanac for 1901 gives some idea of

THE RELIGION OF ENGLISH-SPEAKING PEOPLE.

Episcopalians 29,200,000
Methodists of all descriptions 18,650,000
Roman Catholics 15,500,000
Presbyterians of all descriptions 12,250,000
Baptists of all descriptions 9,230,000
Congregationalists 6,150,000
Free Thinkers 5,250,000
Lutherans, etc 2,800,000
Unitarians 2,600,000
Minor religious sects 5,500,000
Of no particular religion 17,000,000
—————-
English-speaking population 124,130,000

Anglo Catholic—The Historic or Catholic Church exists to-day in three main branches or Communions, viz.: The Eastern or Greek Church, the Roman Church, and the Anglican. The term "Anglo Catholic" is used to describe the Historic Church of the {22} English-speaking people as being Catholic and Apostolic, and as having an unquestioned descent from the Church founded by Christ and His Apostles. (See ANGLICAN CHURCH; ANGLICAN COMMUNION, and also AMERICAN CHURCH).

Anointing the Sick.—The anointing of the sick with oil as recommended in St. James 5:14 and 15, has generally prevailed in the Universal Church and came to be called "Extreme Unction." There was an office for its use in the Prayer Book of 1549, but it was omitted in subsequent revisions because its use in most parts of the Church had become mechanical and confined to dying persons. The rite has been restored in some places on the authority of individual Bishops as a Scriptural practice. A Scottish Bishop calls it "the lost pleiad of the Anglican firmament," and says, "one must at once confess and deplore that a distinctly Scriptural practice has ceased to be commanded in the Church of England, for no one can doubt that a sacramental use of anointing the sick has been from the beginning."

Annunciation, The.—A Feast of the Church held on March 25th, to commemorate the visit of the Angel Gabriel to the Blessed Virgin Mary, to announce to her the Incarnation of the Son of God, his message to her being, "Fear not, Mary, for thou hast found favor with God. And behold, thou shalt conceive in thy womb, and bring forth a Son, and shall call His Name Jesus." The Feast of the Annunciation has been observed from the very earliest times, sermons being still extant which were preached on this day as early as A.D. 446. It is still observed with great {23} solemnity; Proper Psalms are appointed, being the 89th, 131st, 132d, and 138th, also Proper Lessons, as well as Collect, Epistle and Gospel. The Church color for Altar and other hangings is white. It is to be noted that the Feast of the Annunciation is placed among the DAYS OF OBLIGATION (which see).

Antependium.—The name given to the covering hanging in front of the lectern, pulpit or Altar, and being the color of the Church Season. The Altar hanging is usually called the Frontal.

Anthem.—Originally the same as Antiphon; "anthem" being simply the Anglicized form of the word. Later, the terms "anthem" and "antiphon" came to stand for two different ideas. Anthem is any musical setting of words bearing upon the services of the day, other than a hymn or canticle, although the canticles are sometimes called anthems, as in the rubric before the Venite in the Morning Prayer. The rubric in the Evening Prayer provides for an anthem after the Collect beginning, "Lighten our darkness." Antiphon has come to mean a verse of Scripture which is sung wholly or in part before and after the Psalms or Canticles, and designed to strike the key-note of the teaching of the day.

Antiphon.—(See ANTHEM).

Antiphonal.—The alternate singing or chanting by two sides of the choir and congregation, each taking a verse in turn. This mode of rendering the music of the Church is of very ancient origin; it prevailed in the ancient Jewish worship as the antiphonal structure of the Psalms indicates. It is a reproduction of the heavenly worship as described by Isaiah, "And one {24} cried unto another and said." It seems to be also a practical following out of the admonition, "teaching and admonishing one another in psalms and hymns and spiritual songs." (Col. 3:16.)

Apocalypse.—The name given to the last book of the Bible; a Greek word meaning Revelation. The book of the Revelation was written by St. John Evangelist about A.D. 96 or 97. Its purpose is set forth by Bishop Wordsworth as follows: "The Apocalypse is a manual of consolation to the Church in her pilgrimage through this world to the heavenly Canaan of her rest."

Apocrypha.—This is the name given to certain books generally bound with the Old and New Testament Scriptures which the Sixth Article of Religion describes as "The other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine." They are called Apocryphal for the reason that while they are usually bound up with the Bible, yet they are not regarded as canonical. Apocrypha is a Greek word meaning hidden, secret or unknown. Several of the Lessons are taken from the Apocryphal Books, and the Benedicite, which is sung as an alternate to the Te Deum, is taken from one of them, namely, "The Song of the Three Children."

Apostle.—One who is sent; messenger; ambassador. The name given to our Lord's twelve commissioned disciples who were thus made "the original fountain of ministerial authority and capacity pouring forth twelve streams, and from whom were to flow all the branches of that river whose streams should make {25} glad the city of God by carrying to it the blessings of His grace." (See BISHOP).

Apostles' Creed.—The shorter form of the Creed as set forth in the Prayer Book is called the Apostles' Creed because it was generally believed to have been composed by the Apostles themselves before they separated and left Jerusalem. However true or untrue this old tradition may be, it is quite certain that this "Form of sound words" embodies the "Apostles' Doctrine," or teaching, and each article finds its corresponding statement in the Bible. It is the oldest form of the Creed that has come down to us and contains a brief summary of the fundamental Truths of the Christian Religion. (See ORTHODOX.) There are twelve articles grouped into three paragraphs each setting forth what is to be believed concerning each Person of the Blessed Trinity. In other words the Apostles' Creed is what we believe concerning the Name into which we are baptized. It is, therefore, the Creed of the Baptismal Office and is recited in the Daily Services, while the longer Creed, commonly called the Nicene, is reserved for the Eucharistic Office.

Apostolate.—The office and dignity of an Apostle; the whole body of Bishops throughout the world.

Apostolic Fathers.—(See FATHERS, THE).

Apostolic Succession—"The fundamental principle of the Christian Ministry is, that it is derived from our Blessed Lord Himself, from whom it is perpetuated by Episcopal Ordination," and just this is what is meant by Apostolic Succession. The Apostolic Succession is simply the evidence of the fact that the Christian Ministry has never failed to exist since {26} the time when our Lord commissioned it and sent it forth. It is often called the doctrine of the Apostolic Succession, but it is more of a fact than a doctrine; a fact substantiated by the history of the Church, as much so as the succession of the Kings and Queens of England is a fact known of all men acquainted with the history of the English nation. For this reason we have the statement in the Preface to the Ordinal: "It is evident unto all men diligently reading Holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church,—Bishops, Priests and Deacons." The Christian Church has not been left without its records; its history is as well marked on the pages of history as that of any other kingdom or organization. (See EPISCOPACY; EPISCOPATE; BISHOP, also MINISTRY),

Apse.—An architectural term descriptive of the semicircular or polygonal shape in which the Chancel is frequently built. From a Greek word meaning a joining; also a bow, an arch, a vault.

Apsidal.—Pertaining or relating to an apse; like an apse, as apsidal chancel.

Archbishop—A Bishop who presides over a province of Dioceses; an official title, but not an Order.

Archdeacon.—A term introduced from the Church of England and applied to a Priest who presides over an Archdeaconry or Convocation; or to one who is the General Missionary of a Diocese, or of a prescribed district in a Diocese of the American Church.

Articles of Religion, XXXIX—Certain statements of doctrine set forth by the English Church in a time of great controversy to define her position as differing {27} from Rome on the one hand and from Protestantism on the other. They are called Articles of Religion as distinguished from the Articles of the Faith, which are contained in the Creed and recited in the services of the Church. The Thirty-nine Articles were set forth in the year 1562, then revised as they now stand in 1571 and were adopted with the exception of the Twenty-first Article, by the American Church in 1801. They are published as an appendix to the Prayer Book.

Ascension Day.—A Feast observed with great solemnity forty days after Easter in commemoration of our Lord's Ascension into Heaven. It is also called Holy Thursday. St. Augustine, A.D. 395, calls this one of the Festivals which are supposed to have been instituted by the Apostles themselves, so that it must have been generally observed in his time. In the system of the Church, Ascension Day is regarded as one of the very highest Festivals set apart in honor of our Lord. Proper Psalms, Proper Lessons and Proper Preface in the Communion service place it on the same footing as Christmas Day, Easter and Whitsun Day. The services are usually brightened with special music; the Altar is decked with flowers and white hangings as symbolical of the joy which characterizes the Celebration. Ascension Day is preceded by the ROGATION DAYS (which see), as days of preparation for its due observance; it is also one of the Days OF OBLIGATION (which see).

Ascription—The words used at the end of a sermon, beginning, "And now to God the Father," etc. During the Ascription the people stand and at the end respond, Amen. {28}

Ash Wednesday—The first day of Lent; one of the two absolute Fast Days of the Church, the other being Good Friday. In ancient times the first day of Lent was called Caput Jejunii, i.e., "Head of the Fast," because Lent began on that day. It was also called Dies Cinerum, i.e., "Day of Ashes," from the custom of placing ashes on the head of penitents who presented themselves before the Bishop on this day. Ash Wednesday is a day of deep devotion, of prayer, fasting, self-examination and confession of sin. The public services are most solemn; the Proper Lessons, and Proper Psalms, the Collect, Epistle and Gospel, together with the Penitential Office to be especially used on this day, all mark it as a day of "weeping, fasting and praying." The Psalms appointed are the seven Penitential Psalms, viz., the 6th, 32d, and 38th, used at Morning Prayer; the 51st used in the Penitential Office, and 102d, 130th and 143d read at Evening Prayer. (See PENITENTIAL PSALMS.) The Church color for Ash Wednesday is purple or violet.

Assistant Minister.—A Priest or Deacon appointed to assist or help the Rector of a Parish in his work is thus called. Lately the term "Curate" has been employed to designate the Assistant Minister of a Parish.