The Communion Service is then proceeded with, one final prayer being added in behalf of those who have just become Deacons in the Church.
The Form and Manner of Ordering of Priests. The ground-plan of this Service is the same as that of the preceding. The Deacons are ordained before the Gospel, the Priests after. The Bishop's exhortation before putting the question brings out in a striking manner a picture of the whole pastoral duty and life. The first question dwells on the outward call to the Priesthood; the second, third, and fourth, on the rule of faith and practice; the fifth and sixth on the individual life; the seventh and eighth on the submission to order and peace. Then follows a call to the congregation present to engage in silent prayer on behalf of those about to be ordained to the Priesthood. After which the hymn Veni Creator is sung, as it always has been sung since the 11th century on this occasion; and after another prayer the special act of Ordination is proceeded with. It is to be noticed that Priests present are to join with the Bishop in the laying on of hands in obedience to 1 Tim. iv. 14. The Charge given in this Ordination is threefold, (a) The Dispensation of the Word; (b) The Dispensation of the Sacraments; (c) the "Power and Commandment" of Absolution, John xx. 23, and compare Matt, xvi. 19; xviii. 18. The Service of the Holy Communion is then proceeded with, the final collect being a twofold prayer for the newly-ordained and for the people. The concluding rubric is a direction for the order of the Service if Priests and Deacons are to be ordained on the same occasion.
The form of Ordaining and Consecrating of an Archbishop or Bishop. This form of Service differs from the other services in beginning with the Communion Service, placing the Sermon in its usual place in that Service, and then inserting the Litany after the Gospel and before the Consecration. The Service is to be conducted by the Archbishop, or some Bishop appointed by him. The presence of other Bishops is implied throughout, according to the old rule, which prescribed, as a matter of church order, though not of absolute necessity, that three Bishops at least should concur in the Consecration. The Candidate, vested in a Rochet, is presented by two Bishops, in accordance with a custom of great antiquity. The Queen's mandate is then read, and the oath of canonical obedience taken. The Litany contains a special suffrage and prayer. The questions which follow are substantially the same as in the Ordination of Priests; except that (a) in the sixth the duty of enforcing discipline is insisted upon; and (b)the seventh requires a promise to be faithful in ordaining others; and (c) the eighth lays stress on the duty of gentleness and charity. After this the Bishop elect is to put on the rest of the episcopal habit. The form of consecration itself corresponds to the Ordination of Priests, save that in place of conferring the power of absolution, we have St. Paul's exhortation to Timothy (2 Tim. i. 6, 7), to stir up the gift of Consecration in "power, love, and soberness." The charge at the delivery of the Bible takes the form of an earnest exhortation. The Holy Communion is then proceeded with.
ORDINARY. Where used in the Prayer Book this word almost always means the Bishop of the Diocese. The word properly signifies any judge authorized to take cognizance of causes in his own proper right.
ORGAN, see Church Music.
ORIGINAL SIN, see Sin.
ORNAMENTS OF THE CHURCH, and MINISTERS THEREOF. This Rubric is well known as the "Ornaments Rubric." It will be considered under two heads, (1) the Vestments of the Minister, (2) the Ornaments of the Church.
(1.) This Rubric had no existence in 1549; but a direction in the Communion Service says that the Priest is to wear "a white albe plain, with a Vestment or Cope," and the assisting Priests or Deacons, "Albes with tunicles," or Dalmatics. At other Services in Parish Churches the ministers were to use a surplice and, in Cathedrals and Colleges, the hood of their degree. At a celebration a Bishop was to wear a Surplice or Albe, and a Cope or Vestment. In 1552 the Ornaments Rubric ran thus:—"The Minister, at the time of the Communion, and at all other times of his ministration, shall use neither Albe, Vestment, nor Cope; but, being Archbishop or Bishop, he shall have and wear a Rochet, and being Priest or Deacon, a Surplice only." In 1559 this Rubric was altered thus:—"The Minister….shall use such ornaments in the Church as were in use by authority of Parliament in the second year of Edward VI., according to the Act of Parliament set forth in the beginning of this book." This Act spoke of authorizing the Queen to ordain other ceremonies; but whether she did so or not, according to this Act, has been a matter of controversy. But in the "advertisements" of Archbishop Parker (1566), no other vestment than the Cope and Surplice is named. In 1662 the Rubric was altered into its present form.
As a matter of history, it seems unquestionable that, with a few exceptions, all vestments except the Surplice and Hood in Parish Churches, and Copes in some Cathedrals, were disused after 1564. Within the last 25 years, the use of the old vestments ordered in the first Prayer Book, and authorized by Parliament, has been revived on the authority of the Rubric of 1662. The Privy Council, however, has, rightly or wrongly, pronounced against the legality of the revival of the vestments named in the Rubric. (See Vestments.) (2.) The ornaments of the Church are discussed under the headings of Altar, Altar Lights, &c. In Canons 80 to 84 among the things pertaining to the Church are enumerated (1) a great Bible and Prayer Book, (2) a Font of stone, (3) a "decent Communion Table covered in time of Divine Service with a carpet of silk or other decent stuff," (4) the "Ten Commandments to be set up" and "other chosen sentences written," (5) a Pulpit, (6) an Alms Chest.
ORTHODOX. Sound in doctrine according to the consentient testimony of Scripture and the Church. The opposite is heterodox.