The Church Handy Dictionary

by Anonymous

OFFERTORY. In an ecclesiastical sense, the anthem said or sung while the offerings are being made; it is now frequently used to denote the alms collected. Oblations in money or kind have always been made from apostolic times (1 Cor. xvi. 2). Out of these offerings in kind were taken the bread and wine used in the celebration of the Holy Communion. (See Alms, Communion.)

ORDERS, HOLY. Three Orders have always been recognised in the Church of Christ—Bishops, Priests, and Deacons. The preface to the Ordinal in our Prayer Book affirms this very strongly. To these were added, but on a distinctly different footing, what are called the Minor Orders—Sub-Deacon, Acolyte, Exorcist, Singer, Reader, Door-keeper; these are of merely ecclesiastical institution, and are not generally retained in the Church of England, although the office of Reader may be said to be in part revived, and the revival of Sub-Deacon is recommended. The Church of Rome has seven Orders. Articles xxiii., xxxvi. and xxxvii., as well as the preface referred to above, should be carefully read on this matter. (See also Apostolical Succession and Ordinal.)

Bishop. From a Greek word (episcopos) meaning an "Overseer." It is the title now given to the highest Order in the Christian Ministry, to which appertains the function of ordination. Of this Order were Titus and Timothy, the one being Bishop of Crete, the other Bishop of Ephesus. In the English Church a Bishop must not be less than 30 years old, a Priest 24, and a Deacon 23, unless dispensed by a faculty from the Archbishop of Canterbury.

Priest. The second Order in the Christian Ministry. The word is a corruption of Presbyter (which see). In common with Bishops, Priests have the power to absolve, to consecrate, and to bless, but not to ordain. The difference between a Priest and a Deacon is far greater than that between a Deacon and a layman.

Deacon. The lowest Order in the English Church. The word is derived from the Greek, and means a minister. He is the assistant of the Priest, and may only perform certain spiritual duties—e. g., the rubrics of our Prayer Book direct certain parts of the Service to be taken by the "Priest," while the rest is left to the "Minister," Priest or Deacon as he may happen to be, unless from the nature of the office, we know that the term "Minister" refers only to "Priest." (See Minister.)

ORDERS, QUALIFICATIONS FOR. Although the preface to the Ordinal and Canon 39 lay down generally what is necessary from Candidates for Holy Orders, yet any one intending to be ordained had better write to the Secretary of the Bishop into whose diocese he thinks of going for further particulars as to the subjects for examination, &c. The papers generally necessary for Deacon's orders are the following—(1) Certificate of Baptism, or a declaration by some competent witness that the candidate has completed his 23rd year and has been baptized. (2) Graduates of Cambridge must have passed either the Special Theological, or the Preliminary Examination for Holy Orders; Graduates of Oxford must produce Certificates that they have attended two courses of Lectures by Divinity Professors. Durham men must be either B.A. or L.Th. Dublin men must be B.A., and hold also the Divinity Testimonial. (3) College Testimonials. (4) The "Si quis," a notice read in the Church of the place where the candidate resides, to give opportunity for raising objections, something like the asking of Banns. (5) Letters Testimonial for three years, or for the time elapsed since the Candidate left College. This Testimonial must be subscribed by three beneficed clergymen. (6) A Title, or nomination to a Curacy. For Priest's Orders, the Candidate requires 4, 5, and 6, as above. When a Candidate is accepted by the Bishop, he has then to pass an Examination, which slightly differs in the various dioceses, but generally comprehends the following subjects, viz.—The Bible; the New Testament in Greek, and a minute acquaintance with some specified portion of it; The Prayer-Book; The 39 Articles; Church History; Latin; some theological authors, such as Pearson, Hooker, Butler, Paley, &c.; a Hebrew Paper is set for those who care to take up Hebrew.

ORDINAL. "The form and manner of making, ordaining, and consecrating Bishops, Priests, and Deacons." Various forms of Service for Ordination have existed from the earliest times. Although differing in many ways, each kept the essentials of Ordination, viz., Imposition of hands, with Prayer and Benediction, as used by the Apostles themselves. The first Reformed Service was taken as usual partly from the ancient ordinals in use. It was revised in 1552, and again in 1662, when some changes, tending to greater solemnity, were introduced.

The Preface insists upon the necessity of Episcopal Ordination. It determines the age at which men may be ordained, viz.. Deacon at 23, Priest at 24, Bishop at 30, and speaks of the qualifications of candidates for the ministry. Canon 34 of 1604 mentions further qualifications necessary (see Orders, Qualifications for). The times for Ordination appointed by the Canon are, of course, the four Ember Seasons, which have been so set apart from the 5th century.

The Form and Manner of making of Deacons. After Morning Prayer, including the Sermon, is ended, the Candidates for Deacon's Orders, dressed either in surplice or gown, are presented by the Archdeacon to the Bishop, who is sitting in his chair in the Sanctuary. The Bishop's address to the people is of much the same nature as the Si quis already read. The Litany is made specially appropriate by the insertion of the suffrage, "That it may please Thee to bless these Thy servants, now to be admitted to the Order of Deacons (or Priests), and to pour Thy grace upon them; that they may duly execute their office, to the edifying of Thy Church, and the glory of Thy Holy Name." Then follows a special Collect and Epistle. Before the Gospel the Bishop proceeds with the Ordination Service. Until 1865 the Oath of the Queen's Supremacy was administered here, but now it is taken before the Service. Sitting in his chair, the Bishop puts certain searching questions to those he is about to ordain. The first is of the "Inward Call" of the Holy Ghost. This perhaps is sometimes misunderstood, but several high authorities unite with Calvin in explaining it to be "the good testimony of our own heart, that we have taken this office neither from ambition, covetousness, nor any evil design, but out of a true fear of God, and a desire to edify the Church." (See Call to the Ministry.) The next question is of the "Outward Call," and implies a willingness to accept all the regulations under which the Ministry is to be exercised in the Church of England. The third and fourth questions demand a belief in the Bible, and a desire to read (and perhaps expound it) in the Church.

The next question explains the duties of the Diaconate, and marks very distinctly the great difference between that Order and the Priesthood. The answer expresses the candidate's intention to be faithful in the public ministration of his office, and the answer to the next question his desire to be an example in his private life. The last question concerns canonical obedience. Next follows the Ordination itself, which is notable for its extreme simplicity in comparison with the great solemnity of the Ordination of Priests. The Gospel is usually read by the Deacon who passes first in the Examination.