GOSPEL. (A word compounded of two Saxon words, god, “good,” and spell, a “message” or “tidings,” and so answering to the Greek εὐαγγέλιον.) God’s or Good Tidings—the glad tidings of the salvation wrought for man by the Lord Jesus Christ.
In a stricter sense, the word means each of the four histories of our Saviour, written by the Evangelists: in a more confined sense still, it means that portion of Scripture which is read immediately after the Epistle in the ante-communion service, and which is taken from one of the four Gospels. A Gospel is also read in the Baptismal Service.
In the mediæval Church there were always peculiar ceremonies used in honour of the Gospel, as for instance, the bringing special lights even during day-time, placing the book of the Gospels reverently on the altar, incensing them, &c. In the Anglican Church we retain some vestiges of this in standing whilst the Gospel is read, and preceding it by the “Glory be to thee, O Lord,” a sentence retained traditionally from the ancient Church.
GOSPELLER. The priest who in the Communion Service reads the Gospel, standing at the north side of the altar. In some cathedrals one of the clergy is so designated, and has this special duty among others to perform. By the 24th Canon, in cathedral and collegiate churches, a Gospeller (as well as an Epistoler) is to assist the priest, vested in a cope. Gospellers are statutable members of the several cathedrals of the new foundation, and an officer so called still officiates at Durham, though the office has generally fallen into desuetude; and, contrary to the ancient universal usage of the Church, even when many priests and deacons are present, it is usual for but two ministers to attend at the first part of the Communion Service: the principal minister reading the Gospel. Strictly speaking, the deacon is the minister for the Gospel; since, in the ordering of deacons, authority is given them to “read the Gospel in the Church of God.”—Jebb. (See also Epistoler.)
GOSSIP. A sponsor for an infant in baptism, from God and sib, a Saxon word, which signifies kindred, affinity: kin in God.
GOTHIC. A general term for that style of mediæval architecture of which the pointed arch is the most prominent character. Together with Romanesque (an equally general term for that style of which the round arch is the most prominent character) it comprehends all mediæval ecclesiastical architecture in England. The substyles with their dates may be roughly stated as follows:
| Romanesque— | ||
| Saxon | to 1060 | |
| Norman | 1066–1145 | |
| Transition | 1145–1190 | |
| Gothic— | ||
| Early English | 1190–1245 | |
| Geometrical | 1245–1315 | |
| Decorated | 1315–1360 | |
| Perpendicular | 1360–1550 | |
The more minute characteristics must be sought under these several names, and it must be obvious that the accounts given within the small limits we can devote to the subject must be very superficial. The subject may be pursued in a number of works now before the public, as, first in date and not last in importance, Rickman’s “Attempt to distinguish the Styles of Architecture in England,” and last in time, Sharpe’s “Seven Periods of English Architecture.” The same mode of architecture prevailed in Ireland and Scotland, with some characteristic distinctions.
GRACE. This word is used in a variety of senses in Holy Scripture: but the general idea, as it relates to God, is his free favour and love; as it relates to men, the happy state of reconciliation and favour with God, wherein they stand, and the holy endowments, qualities, or habits of faith, hope, and love, which they possess.
“We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings: wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the homily of justification.”—Article XI.