L - The American Church Dictionary and Cyclopedia - 14

L

Lady Day.—The English popular name for the FEAST OF THE
ANNUNCIATION (which see).

Laity.—Derived from the Latin Laicus, Greek Laikos, from Laos, meaning "people." The word means of, or pertaining to the People as distinguished from the Clergy. The term was first used in the second century. It ought to be noticed that the term Laity, or Layman does not mean the mere absence of rank, but denotes a positive order in the Church. The word is the equivalent of "brethren," as we read in the Acts of the Apostles, of the first Church Council which issued the first pastoral letter, which begins "The Apostles and Elders and brethren send greeting" (Acts 15:23). When in our Conventions or Councils the vote by orders is called for, the Clergy vote by themselves and the Laity by themselves; in this we have an illustration of the Laity as an order in the Church.

Lamb and Flag.—A symbolical representation of our Blessed Lord, used in Church decorations. The lamb is the chief emblem of our Saviour who was called by St. John Baptist, "the Lamb of God that taketh away the sins of the world." The lamb is represented with a nimbus or glory of four rays, one partly concealed by the head. The rays are marks of divinity and belong only to our Lord. The lamb bearing a flag or banner signifies Victory, and is an emblem of the Resurrection. This symbolism is appropriately used at Easter. {164}

Lambeth Conference.—The name given to the assemblage of the Bishops of the Anglican Communion on the invitation of the Bishop of Canterbury, and held in Lambeth Palace. The first meeting was held in 1867; the second in 1878; the third in 1888, and the fourth in 1897; the Bishops thus coming together every ten years for mutual counsel and advice concerning the great work of the Anglican Communion throughout the world. As many as two hundred Bishops have thus come together in conference, at one time.

Lammas Day.—The old name given to the first day of August because on that day in Anglo-Saxon times it was the custom to bring into the Church offerings in kind, loaves, representing the first-fruits, of the harvest. The word "Lammas" is derived from the Anglo-Saxon word hlafmaesse, hlaf meaning a loaf, and maesse meaning "mass." As the first of August in old Calendars was the Feast of St. Peter-in-chains, it is also supposed that Lammas is an abbreviation of Vincula Mass, or the Feast of St. Peter ad vincula in commemoration of his deliverance from chains.

Last Things, the Four.—These are Death, Judgment, Heaven, Hell. (See ESCHATOLOGY.) These subjects being so very solemn in their import, they are frequently taken as topics of instruction or of sermons during the Advent Season, when our thoughts are turned to the contemplation of our Lord's second coming "in His glorious Majesty to judge both the quick and the dead."

Lauds.—One of the seven CANONICAL HOURS (which see). {165}

Lay Baptism.—Baptism administered by a layman. The Church has always held that Baptism by any man in case of necessity is valid. But only great necessity, such as sudden danger or sickness and the inability to secure the services of a clergyman, should be just cause for baptism by a layman, and then great care should be taken that the proper form and words are used. (See BAPTISM, HOLY.) It is well to note that when Holy Baptism is administered by one who is not a Clergyman without such necessity as mentioned above, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done.

Layman.—One of the LAITY (which see).

Lay-Reader.—A layman who reads the Church service in the absence of the Priest. Usually he is licensed to do so by the Bishop of the Diocese. The American Church has a canon on the subject, setting forth the method of appointment and regulating his work, from which it is learned that the lay-reader is very much limited in the service he renders being permitted to use only those portions of the service which do not belong properly to the Ministry. When the Priest is present a laymen may read the Lessons in the Daily Morning and Evening Prayer, and also the Litany as far as the Lord's Prayer.

Laying on of Hands.—The ceremony by which one is ordained to the Sacred Ministry by the Bishop, and by which he administers the Rite of Confirmation, (See IMPOSITION OF HANDS.) {166}

Lectern.—The desk or stand from which the Scriptural Lessons in Church are read, and is so called from this fact. The term "lectern" is derived from the Latin word lecturni, meaning a pulpit or from the Greek lektron, a couch or rest for a book. Lecterns as used in our churches are sometimes constructed of wood or stone, but frequently of polished brass, in the form of an eagle with outstretched wings, (on which the Bible rests) to symbolize the flight of the Gospel message throughout the world.

Lectionary.—The Tables to be found in the Prayer Book setting forth the portions of Scripture to be read daily in Public Worship throughout the year, also the Proper Lessons for Sundays and the Holy Days of the Church. The word is derived from the Latin lectus, from lego, to gather, to read. From this origin we have the word lection, meaning a reading or lesson read; he who reads was called lector, a name given to one of the minor orders in the ancient Church. The Lectionary as found in the Prayer Book contains most ample provision for the reading of God's Holy Word. By this appointment the Old Testament is read once during the year, and some portions of it more frequently. The New Testament is read three times, while the Book of Psalms is read twelve times or once a month. No other religious body makes so large provision for the public reading of the Scriptures, and the Episcopal Church has been appropriately called a "Bible Reading Church." The Lectionary as it now stands was set forth by the General Convention of 1883, being a revision of the old Lectionary which had been in use since 1789, the time of the first {167} setting forth of the American Prayer Book. (See LESSONS; also SCRIPTURES IN PRAYER BOOK.)

Lent, The Season of.—The word "Lent" has no special significance save only as it designates the time of the Fast before Easter. The word is derived from the Anglo-Saxon lencten, meaning the spring season. From this we learn that the Lenten Fast means simply the Fast that comes in the spring of the year. It was appointed at this time for the reason that our Lord's Passion and Death occurred at this time of the year and these devotions of the faithful grouped themselves around that sad hour on Calvary. At first, the Fast may not have extended over the Paschal Week, but it was arranged at a very early period to cover the forty days preceding Easter. Beginning with Ash Wednesday the Lenten Season really covers a period of forty-six days, but as Sunday has always been regarded as a Feast, these six Sundays are not counted as belonging to the Fast. (See LENT, SUNDAYS in.) There can be no great difficulty in assigning a reason for this solemnity to be kept for forty days. For many reasons "Forty" is a Scriptural number. Forty years the children of Israel were under discipline in their pilgrimage in the wilderness. Moses fasted forty days in the mount. Elijah was forty days in the wilderness. Forty days did the Ninevites fast and repent them of their sins to avert the judgments foretold by the prophet Jonah. And forty days did our Lord fast in the wilderness when about to enter upon His public ministry. From these references we learn that it is both Scriptural and helpful that this Season of Penitence should be prolonged for us, that bearing {168} in mind these incidents of "forty years" and "forty days" of devotion and discipline which characterized the history of God's people, and also our Lord's example, we may be like minded in prayer, in discipline and in turning to God. The devotions of the Lenten Fast are intimately connected with Easter which it precedes and are intended to prepare the mind and heart for the devout celebration of the "Queen of Festivals" and for the Easter Communion. Lent being a penitential season the ecclesiastical color is purple or violet. The Benedicite takes the place of the Te Deum and the Ash Wednesday Collect is used every day throughout the Season.

Lent, Sundays in.—As stated in the preceding article the Lenten fast does not include all the days between Ash Wednesday and Easter, for the Sundays are so many days above the number forty. They are excluded because the Lord's Day is always kept as a Festival and never as a Fast. These six Sundays, therefore, are called "Sundays IN Lent, not of Lent; they are in the midst of it, but do not form part of it; on these Sundays we continue without interruption to celebrate our Saviour's Resurrection." The Sundays in Lent are named in the Prayer Book First, Second, Third, Fourth, Fifth; the last Sunday being set forth as "The Sunday next before Easter." Popular usage, however, has assigned other names to the closing Sundays in Lent, for example, the Fourth Sunday is usually called Mid Lent Sunday, for the reason that the Lenten Fast is half over. It is also called Refreshment Sunday, from the Gospel for the Day which gives the account of our Lord {169} miraculously feeding the five thousand in the wilderness; another name is Mothering Sunday (which see). The Fifth Sunday is called Passion Sunday, from the fact that on that day the Church begins the solemn recital of our Lord's sufferings. The Sixth Sunday is known as Palm Sunday as it was on this day our Lord made His Triumphal Entry into Jerusalem, when the people hailed Him as King and strewed palm branches in His way, crying "Hosanna to the Son of David."

Lesser Litany, The.—That portion of the Litany beginning, "O
Christ, hear us," and ending with the prayer, "We humbly beseech
Thee, O Father," is so called. It is often used as a penitential
ending to week-day services during Lent.

Lessons, The.—The word "Lesson" is derived from the Latin lectio, meaning a reading, and signifies a portion of Scripture appointed to be read during Divine service; applied especially to those Scriptures read in the Daily Services. Two Lessons are to be read at each service in accordance with the custom of the early Christians, one from the Old Testament and one from the New. The principle upon which the Lessons are thus selected is set forth by Justin Martyr, who lived A.D. 103-164, as follows: "The Apostles have taught, as they learned themselves, first the Law and then the Gospel; for what is the Law but the Gospel foreshadowed; or what is the Gospel but the Law fulfilled." (See CALENDAR, LECTIONARY, and also SCRIPTURES IN PRAYER BOOK.)

Letter Dimissory.—(See DIMISSORY LETTER.)

Letter of Orders.—The name given to the certificate of Ordination to the Sacred Ministry, with the {170} Bishop's seal, and given by him to each Priest or Deacon whom he ordains. The form of this certificate varies in the use of different Bishops.

Letter of Transfer.—Canon 12, Section I, Title 2 of the Digest provides that, "A communicant removing from one parish to another shall procure from the Rector (if any) of the parish of his last residence, or if there be no Rector, from one of the Wardens, a certificate stating that he or she is a communicant in good standing; and the Rector of the Parish or Congregation to which he or she removes shall not be required to receive him or her as a communicant until such letter be produced."

Lights on the Altar.—(See ALTAR LIGHTS.) In addition to what is set forth in the article to which the reader is referred, we reproduce from Wheatley on the Prayer Book the following: "Among other ornaments of the Church were two lights enjoined by the Injunctions of King Edward VI to be set upon the Altar as a significant ceremony to represent the Light which Christ's Gospel brought into the world. And this, too, was ordered by the very same Injunction which prohibited all other lights and tapers that used to be superstitiously set before images or shrines. And these lights, used time out of mind in the Church, are still continued in most, if not all, Cathedral and Collegiate churches and chapels, . . . and ought also by this rubric, to be used in all parish churches and chapels."

Linen Cloth.—(See FAIR LINEN CLOTH.)

Litany, The.—The word "Litany" is of Greek origin, from litancia, derived from lite, meaning a {171} "prayer." In the early Church Litany included all supplications and prayers whether public or private. Afterwards it came to mean a special supplication, offered with intense earnestness, and this will explain the title of the Litany in the Prayer Book, viz.: "The Litany, or General Supplication." The Litany as now used is substantially the same as that compiled by Gregory the Great at the end of the sixth century. It is a separate and distinct service, but is commonly used as a matter of convenience after Morning Prayer, and may be used after the Evening Prayer. It is appointed to be read on Wednesdays, Fridays and Sundays, and like all other prayers is said kneeling. An examination of the Litany shows it to be divided into six divisions as follows: I. The Invocations being earnest appeals for mercy to each Person in the Godhead, first separately and then collectively. II. The Deprecations, being those petitions having as their response, "Good Lord, deliver us." III. The Obsecrations, being the last three petitions having as their response, "Good Lord, deliver us," beginning with the petition, "By the mystery," etc. IV. The Intercessions, including all the petitions to which the people respond, "We beseech Thee to hear us, good Lord." V. The Supplications, beginning, "O Christ hear us," down to VI. The Prayers with which the Litany closes. By reason of its responsive character the Litany is a very soul stirring and heart searching supplication, is designed to keep the attention constantly on the alert and to enliven devotion by calling upon the congregation to make their petitions for those deliverances and blessings recited by the minister. {172}

Litany Desk.—A kneeling desk, sometimes called a faldstool, from which the Litany is read. Its customary place in the Church is on the floor of the nave in front of the chancel in accordance with the Injunction issued during the reigns of Edward VI and Queen Elizabeth. The significance of this position may be seen by reference to the words of the prophet Joel read on Ash Wednesday as the Epistle, "Let the Priests, the Ministers of the Lord, weep between the porch and the Altar, and let them say, Spare Thy people, O Lord."

Liturgical Colors.—(See CHURCH COLORS.)

Liturgy.—The word "Liturgy" is derived from the Greek leitourgia, meaning a public work or duty, whether civil or religious. It then became generally used with reference to sacred offices, whence arose its ecclesiastical use to signify the solemnization of the rites of the Christian Church. Afterwards, it came to be especially applied to the office for the celebration of the Holy Eucharist and as such the term is technically used in Church History. The Liturgy being the Office of the celebration of the Holy Eucharist, it has for its nucleus our Lord's words of Institution. These with their accompanying Divine acts form the centre around which all subsequent prayers, praises and ritual customs gathered, and the history of these is the history of Liturgies. Liturgies have been used in the Christian Church from the beginning as the ancient Liturgies demonstrate. Of these there are many still extant in MSS. some of them fully as old as the oldest MSS. of the Bible. While they vary in arrangement and phraseology, yet the leading and essential {173}

TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES
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{174} parts are common to them all and are found without substantial variation, thus pointing to one common source. All Liturgies existing at the present time trace their origin back to Apostolic times through four main sources, as follows:

I. The Liturgy of St. James, composed in the first instance for the
Churches of Palestine.

II. The Liturgy of St. Mark, for the Church in Alexandria.

III. The Liturgy of St. Peter, for the Church in Rome, from which the existing Roman Liturgy is derived.

IV. The Liturgy of St. John, for the Church in Ephesus.

It is from this last that our own Liturgy is derived. This Ephesine Liturgy was introduced into France at a very early age by missionaries who came to Lyons. From France missionaries went over to England and there preached Christ and introduced the Liturgy which they were accustomed to use, so that when St. Augustine went from Rome to England, A.D. 596, expecting to find it a heathen land, he found Christians already there and using a Liturgy somewhat different from that of Rome. These differences in the English Liturgy showed an eastern origin, thus confirming its Apostolic origin and thus demonstrate that our Liturgy did not come from the Church of Rome. Rome's power and influence being introduced into England did, indeed, made its impress on the national religious life, but the English Liturgy never lost its distinctive Eastern characteristics which remain to this day. At the time of the Reformation the {175} Liturgy after many revisions was first set forth in the English language on Whitsun Day, 1549. It was again revised in 1552, and again other changes were made in 1604 and finally in 1662. Since which time very slight changes have been made in it. The American Liturgy was formally set forth on September 29, 1789, being adopted from the English Prayer Book, modified according to the agreement made with the Scottish Bishops who consecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D., for the Diocese of Connecticut. (See article entitled PRAYER BOOK.)

Lord's Day.—The first day of the week is not the Sabbath, but the Lord's Day, and as such has been observed since the Resurrection of our Lord, of which it is the weekly commemoration. From the New Testament itself we learn that the first day of the week, commonly called Sunday, has always been the day which Christians have consecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has given us the following clear statement concerning the first day of the week observed as the Lord's Day: "Our Saviour Jesus Christ, in the exercise of this His Lordship over the day, has first of all abolished the ordinance of the Seventh Day, and substituted, by the Holy Spirit guiding His Church into all Truth, the ordinance of the First Day, as that one day in seven which the Fourth Commandment enjoins to be kept sacred to God as a moral obligation. Then our Lord has made this day one of the highest spiritual privilege, by uniting it to His own Person and work as the Day of His Resurrection, the weekly recurrence of the {176} Christian Passover, a perpetual Easter; and also as the weekly memorial of His supreme Gift of the Holy Ghost upon the Feast of Pentecost, to abide with His Church forever. It is preeminently a day of joy and gladness before the Lord, and should first of all be observed to the Lord, in the assembling of the Church together for worship and communion with God and for spiritual instruction and profit. Hence the Prayer Book prescribes a Collect, Epistle and Gospel for every Sunday in the year, and its rubrics plainly teach us that according to the mind of the Church the principal service of every Lord's Day should be the celebration of the Holy Eucharist. Our Lord has also taught us by His example as well as by precept, that works of mercy, both spiritual and corporal, are lawful to be done on this day, and are peculiarly appropriate to it."

Lord's Prayer, The.—The prayer which our Blessed Lord taught His disciples when He said, "After this manner, therefore, pray ye," or as given in another place, "When ye pray, say Our Father," etc. The Church has always taken these words literally, so that in all her services—Daily Prayer, Litany, Baptism, Confirmation, Holy Communion, Marriage, Visitation of the Sick, etc., the Lord's Prayer is always an integral part. In the Communion Office the Lord's Prayer occurs twice, but it is to be noted that the rubric directs the first to be said by the Priest alone, as a part of his private preparation. With regard to the second there is the following rubric: "Then shall the Minister say the Lord's Prayer, the people repeating after him every petition." {177} These last words (in italics) are omitted in the first rubric, thus indicating a difference of use.

Lord's Supper, The.—(See HOLY COMMUNION.) In regard to the use of the words "Lord's Supper" as a name for the Holy Communion, we reproduce the following from The Annotated Prayer Book, which is worth considering: "The term (the Lord's Supper) is borrowed from 1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts which then accompanied the celebration of the Holy Eucharist. How the singular and inexact use of it which is handed down in our Prayer Book arose, it is difficult to say; and it is a transference of a Scriptural term from one thing to another which cannot be wholly justified. The name thus given to the Holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place 'after supper' (St. Luke 22:20) and 'when He had supped'" (1 Cor. 11:25).

Lord's Table, The.—A Prayer Book name for the ALTAR (which see). In Scriptural usage the words "Altar" and "Table" are synonymous, that is, they are different names for the same thing in different aspects or as respects different uses of it. The word "Altar" is also used in the Prayer Book, in the Office of Institution for the inducting of a Priest to the charge of a Parish, in which he is described as "one who serves at the Altar"; is directed to be "received within the rails of the Altar," and again, to "kneel at the Altar to present his supplication for himself."

Low Celebration.—This is a term commonly used to describe a celebration of the Holy Eucharist on {178} ordinary week-days and in the early morning on Sundays and Feasts. At these the celebrant is unassisted except by a server and there is no choir. All parts of the Office are consequently said, not sung.

Low Sunday.—The first Sunday after Easter is the Octave of the Queen of Festivals and is commonly called "Low Sunday." It is so called from its contrast with the High Festival of Easter Day. The same note of holy joy is struck, but lower down on the scale.

Luke, Festival of Saint.—A Holy Day of the Church observed on October 18. Of the life of St. Luke the Evangelist very little is known, but uniting tradition and the references made to him in Holy Scripture we learn the following particulars: St. Luke was not one of the Apostles and was probably not converted until after the Ascension of our Lord, although one tradition has it that he was one of the two disciples with whom our Lord conversed on the road to Emmaus. St. Luke himself testifies that he was not from the beginning an eye-witness and minister of the Word. He appears to have studied medicine at Antioch, and St. Paul, in one of his Epistles, refers to him as "Luke, the beloved Physician." A late tradition represents him to have been a painter as well as a physician, and he is said to have painted a picture of the Blessed Virgin. He was undoubtedly a scholarly and accomplished man. To him we are indebted for two of the canonical books—the Gospel which bears his name and the Acts of the Apostles. St. Luke's Gospel gives more incidents in our Lord's Life than any of the others, and the beauty and {179} exceeding sweetness of his story of the Great Life are enriched with those Gospel hymns which have characterized the Church's worship ever since, viz.: Gloria in Excelsis, Benedictus, Magnificat and Nunc Dimittis. Our Lord appears in this Gospel as the Great High Priest, winning by His Sacrifice on the Cross, mercy and pardon for sinners. It is for this reason that in ecclesiastical art, St. Luke is represented by the winged Ox as setting forth Christ's Atonement through sacrifice.

Lych Gate.—The word "lych," derived from the Anglo-Saxon lie, or the German leiche, means a body, especially a dead body, a corpse. The term lych gate is the old name given to a churchyard gate with a porch or covering, under which a bier may be rested while the introductory portion of the Burial Service is being read. Such gates are quite frequently found in England, and occasionally in this country.