The American Church Dictionary and Cyclopedia

by William James Miller

R

Rail.—(See ALTAR RAIL.)

Ratification, The.—The American Prayer-book having been set forth, it was duly ratified by the action of the General Convention on October 16th, 1789, and the certificate of such ratification appears in every copy of the Prayer-book, declaring "it to be the Liturgy of this Church," and requiring "that it be received as such by all the members of the same."

Real Presence.—The name given to the Church's doctrine concerning Christ's Presence in the Holy Eucharist. The term "Real Presence" is intended to signify that the Presence of our Lord in this Sacrament is a reality; that while His Presence is spiritual, it is none the less real, and not simply figurative. The sacrament is not a mere sign or token of an absent {225} Christ. It is a great deal more. As it is Christ who invites, bids and calls us to this Feast and provides the spiritual food for it, it would be strange indeed if we were uncertain whether He is there to receive us and to feed us; and if He is present, His Presence must be very real. Under the outward form of Bread and Wine we have the Scriptural warrant to believe that the Body and the Blood of Christ are given, taken and received verily and indeed by the faithful in the Lord's Supper, to the strengthening and refreshing of their souls,—as declared in the Church Catechism and the Twenty-eighth Article of Religion. Being assured of this fact, it is useless and only fruitful in doubt and perplexity, to speculate upon the manner of this Presence, which is a Mystery of the Gospel; as such the Church has received and taught it, but has never explained or defined. This being the attitude of the Church, it will be our wisdom to say of this Mystery:

"Christ was the Word that spake it;
He took the Bread and brake it,
And what that Word did make it,
That I believe and take it."

Reception into the Church.—(See BAPTISM, PRIVATE.)

Recessional.—The name given to the retiring of choir and clergy in due order after a church service. Some objection has been raised to this use of the word, but as nothing better has been substituted for it, the word continues in use. {226}

Rector.—The official title of the Priest who has charge of a Parish and as such is its ruler, guide and director. The word means "one who rules." Like other organizations, the Parish must have a head, and by the canons of the Church, the Rector is head of the Parish. As such he is ex officio head of all its organizations. He is the presiding officer at all Vestry meetings, superintendent of the Sunday-school, and President of all Guilds, Brotherhoods and other parochial societies. These offices he may delegate to others, but ex officio the Rector is head of all, and all that may be done in the parish is to be done with reference to his consent and approval.

Rectory.—The house owned by the parish, intended for the use of the
Rector as his home.

Red Letter Days.—Those Festivals of the Church for which Collect, Epistle and Gospel are provided in the Prayer-book. They are so called from having been printed in the Calendar in red letters. The words have passed into popular use to denote any notably auspicious or favorable day; a day to be remembered.

Refreshment Sunday.—The Fourth Sunday in Lent is so called from the Gospel for the day, which relates the feeding of the five thousand by our Lord in the wilderness. As the late Bishop Coxe pointed out in his "Thoughts on the Services," "having thus far (in the Lenten services) considered the havoc of sin, we come now to consider its repair; and because the sufficiency of Christ to refresh and satisfy our hunger and thirst after righteousness is exhibited in the Gospel for this day. It has little of the austere character of the other Sundays in Lent; and its design is the {227} encouragement of catechumens and penitents." (See FOURTH SUNDAY IN LENT; also LENT, SUNDAYS IN.)

Regeneration.—The inward and spiritual gift in Holy Baptism is regeneration, that is being born anew. It is well to note that Regeneration, or the "New Birth" is often confounded with "Conversion," or they are regarded as synonymous terms. This is a mistake and contrary to the teaching of Holy Scripture. Regeneration is a New Birth unto God whereby we become partakers of the nature of Christ. As the natural birth, so the new and spiritual Birth can take place only once, and that in Holy Baptism. A baptized Christian may repeatedly fall from Grace, and by repentance, by amendment of life and by forgiveness he may be again restored, (this is Conversion), but he cannot be said to be again regenerate without a grievous misapprehension of the language of the Bible and a total departure from the Doctrine of the Primitive Church. By Regeneration, therefore, is meant that gracious act of God whereby for Christ's sake. He brings us into a new relationship with Himself, adopts us as His own children, translates us into the kingdom of His Son, incorporates us into His Church, and so brings us under the influence of the Holy Spirit. Regeneration is the name originated for Baptism by our Lord Himself in His discourse with Nicodemus, as recorded in the third chapter of St. John's Gospel, and it is for this reason that this passage is appointed to be read in the service for the Baptism of Adults. (See BAPTISM, HOLY; also INFANT BAPTISM.)

Register.—(See PARISH REGISTER.)

Registrar.—The title of an officer of the {228} Convention, whether of the General Convention or of the Convention or Council of a Diocese. His duty is to collect and preserve such papers, reports, journals and other documents relating to the history and property of the Church as are now or may hereafter become the property of the Convention, and to keep the same in a safe and convenient place.

Religious Orders.—In the American Church there are many religious orders composed of men or women who have separated themselves from the world that they may devote themselves by associated effort more unreservedly to the Church's work. Some are bands of Priests, like the "Society of the Mission Priests of St. John Evangelist," or the "Order of the Holy Cross," this latter also including laymen; others are bands of laymen alone, such as the "Order of the Brothers of Nazareth"; and others are Sisterhoods, composed of women who have devoted themselves for life to the work of the Church, such as the "Sisters of St. Mary," "Sisters of St. Monica," etc. Members of the Sisterhoods do work in schools, hospitals, and among the wretched, the poor and neglected. These religious orders have proved to be very efficient aids in the Church's work in many parts of our land and are highly commended for the sacrifice they display and for the admirable methods of their work.

Reproaches, The.—In the ancient observance of Good Friday there was used a service called "The Reproaches." This consisted of certain striking passages read from Micah 3:3 and 4, as well as other Scriptures, with the respond, "Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us." {229}

They are called "Reproaches" from the character of the first passage read, namely, "O my people what have I done unto thee, and wherein have I wearied thee? Answer me;" this being read also as a respond to the other passages. The Reproaches are now frequently used in many churches on Good Friday as a separate service and are very solemn and impressive.

Reredos.—A carved or sculptured screen of wood or stone placed above and back of the Altar, The word is a compound of the old English rere, the same as "rear," and the French word dos, derived from the Latin dorsum, meaning "back."

Responds.—In the old system of reading Holy Scripture in Divine Service, short selections from different books of the Bible were read successively, with short Anthems being sung after each, which were called "responds." This responsory system of reading Holy Scripture is still retained in its old form in the case of the Ten Commandments when read in the Communion service. One of the principal changes made in revising the Prayer-book in 1549 was the setting forth of longer Lessons with responsory canticles sung at the end only. Thus the respond to the First Morning Lesson is the Te Deum, and the respond to the Second Lesson is the Benedictus, etc.

Responses.—The name given to the answers made by the people in the
Church services as in the Versicles, the Litany, after the Ten
Commandments, etc.

Responsive Service.—The glory of the Episcopal Church is its responsive service, as provided by the Book of Common Prayer. By means of this, the people have their part in the service. Thus {230} worship becomes general throughout the whole congregation and the people are not silent spectators, nor yet simply an audience. But however reasonable and desirable this may be, there is a deeper principle involved. The responsive character of the services brings out and emphasizes the "Priesthood of the People." St. Peter, in his First General Epistle, writing to the Baptized, says of them, "But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praise of Him who hath called you out of darkness into His marvelous Light." Thus the Baptized are called in Holy Scripture "a royal priesthood," and this doctrine pervades the Prayer-book. The whole system of responsive worship is founded upon the Priesthood of the Laity, and enables them to show forth the praise of Him who hath called them out of darkness into His marvelous Light. (See AMEN; FORMS; also VERSICLES.)

Retable.—A shelf at the back of the Altar, usually fastened to the reredos, on which are placed the Altar cross, the vases for flowers, and the candlesticks. The necessity for the retable arises from the fact of the reverent usage of the Church, which requires that nothing shall be placed on the Altar but the Eucharistic vessels, the book rest and the book.

Retreat.—This is a term used to designate a time of retirement as a means of deepening the Spiritual life of the Clergy, for whose benefit it is held. It involves a temporary submission to the monastic rule of silence, meditation, confession and conference. In Holy Scripture we read of our Lord and His disciples {231} constantly going into retreat in some shape or other. Christ on the hilltop, St. Paul in the desert near Damascus, St. Peter on the roof of his house, retired for prayer and meditation. The Retreat as now conducted gives each one the opportunity to make special effort to see more clearly those great principles of Religion which can only be seen by such effort and by such special spiritual exercises. In some Dioceses an annual Pre-Lenten Retreat is held for both Bishop and clergy in preparation for the solemn and spiritual work of Lent. It is a cheering sign of spiritual revival which many will welcome, to see Bishop and Clergy thus meeting and withdrawing for a season from the world, for prayer, for intercommunion and instruction.

Ring.—The custom of the Wedding Ring was probably adopted by the early Church from the marriage customs of the Jews and also of the heathen, as its use has been almost universal. From its shape, having neither beginning nor ending, it is regarded as an emblem of eternity, constancy, and integrity. It is placed on the fourth finger of the woman's left hand, and the ancient ceremony of doing so was to place it first on the thumb at the Name of the first Person of the Trinity; on the next finger, at the Name of the Son; on the third at the Name of the Holy Ghost, and then on the fourth finger, and leaving it there at the word "Amen." The ring is, also, frequently given at the consecration of a Bishop, to symbolize his espousal with the Church in his Diocese. Thus bestowed, it is the symbol of authority and is called the Episcopal Ring. {232}

Rites and Ceremonies.—The Rites and Ceremonies of the Church are based on the Apostolic injunction, "Let all things be done decently and in order." By rites are meant certain prescribed ordinances, and by ceremonies certain sacred observances, as distinguished from Sacraments. These when prescribed by lawful authority are instrumental in promoting uniformity of worship and are conducive to regularity and edification. We learn from the Twentieth Article of Religion that the power to decree Rites and Ceremonies rests with the Church, and, as set forth in the Twenty-fourth Article, "every particular and national Church hath authority to ordain, change and abolish ceremonies, ordained only by man's authority." The Rites and Ceremonies of the American Church, are set forth and implied in the Book of Common Prayer, marked out in the rubrics and the Tables prefixed to it.

Ritual. Ritualism.—By ritual is meant the ceremonial part of Religion; the name is also applied to the book in which the Rites and Ceremonies are set forth. By ritualism is meant the system of ritual or prescribed form of religious worship. Therefore, these words meaning what they do are to be lifted up out of all party spirit and are to be regarded as expressive of the Church's real system of worship. Loyalty to the Prayer-book demands obedience to the rubrics on the part of both minister and people. Then it is well to remember that when the Prayer-book was first set forth in 1549, the principal change was that the services should be said in English; the ritual remained the same. This explains the origin of many practices which now prevail in the Church as {233} a matter of course, such as kneeling, bowing at the Name of Jesus, the use of vestments, etc. These are simply what had been in use in the early Church, and the use of the Prayer-book presupposes them all. It is well, also, to observe that Ritualism properly considered, emphasizes the continuity of the Church before and after the Reformation, and is a standing protest against the false idea that the Episcopal Church was founded by Henry the Eighth, or that it is a mere schism from the Church of Rome. (See ORNAMENTS; also UNDIVIDED CHURCH, THE.)

Rochet.—A Bishop's vestment, and may be described as a long narrow surplice or alb which he wears under the CHIMERE (which see).

Rogation Days.—The Monday, Tuesday and Wednesday before Ascension Day. They are days of abstinence preparatory to the great Feast of the Ascension. They are so called from the Latin word rogare, meaning to ask, and coming as they do in the early part of the year, it was customary on these days to ask God's blessing on the fruits of the earth. So that the Rogation Days bear the same relation to the plowing and sowing that Thanksgiving Day bears to the harvest. Two special prayers for this purpose, entitled "For Fruitful Seasons,—To be used on Rogation Sunday and the Rogation Days," were introduced into the American Prayer-book at its last revision in 1892. The Rogation Days were originated about the middle of the Fifth Century by Mamercus, Bishop of Vienne in Gaul, on the occasion of a great calamity that threatened his Diocese; whence arose the custom of saying the Litany and certain Psalms such as 103d {234} and 104th, during perambulations of parishes. This method of celebrating the Rogation Days still prevails in many parishes in England.

Rogation Sunday.—The Fifth Sunday after Easter, being the Sunday next before the Rogation Days and Ascension Day is so called, and no doubt from the words with which the Gospel for the day begins, "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you." (See ROGATION DAYS.)

Rood Screen.—The word "rood" is the old Saxon word for cross or crucifix; and the term "rood screen" is the name given to the screen or open partition to be seen in many churches, placed between the chancel and the nave, and which is always surmounted by the rood, i.e., the cross.

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

S

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

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

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

Sacred Vessels.—(See VESSELS, SACRED.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Shell.—(See BAPTISMAL SHELL.)

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

Sick.—(See VISITATION OF THE SICK.)

Sign of the Cross.—(See CROSS, THE.)

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

Sisterhoods.—(See RELIGIOUS ORDERS.)

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

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

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

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

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

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

Stalls.—Seats in the choir (i.e., chancel) for Clergy and
Choristers, commonly called Choir Stalls.

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

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

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

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

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

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

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

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

Sunday.—(See LORD'S DAY.)

Sunday Letter.—(See DOMINICAL LETTER.)

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

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

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

Sureties.—(See SPONSORS.)

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

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

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

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

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

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

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

T

Table.—(See Lord's Table.)

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

Ten Commandments.—(See DECALOGUE.)

Temperance.—(See CHURCH TEMPERANCE SOCIETY.)

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

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

Thanksgiving.—(See GENERAL THANKSGIVING, THE.)

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

Theological Virtues.—The three virtues, Faith, Hope and Charity or Love, as enumerated by St. Paul in the 13th chapter of 1 Corinthians, are called Theological Virtues because they are the gift of God and have God for their object. They may be explained as follows:

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

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

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

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

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

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

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

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

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

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

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

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

Thursday, Holy.—(See ASCENSION DAY.)

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

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

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

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

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

3. The Baptism of Infants.

4. The use of Liturgical worship.

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

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

7. The observance of the seven hours of prayer.

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

9. The choral service.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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