A church dictionary

by Walter Farquhar Hook

MULLION, more correctly Monial. The upright bars dividing a traceried window into lights.

MUSIC, as connected with the Church service, is sometimes used in a peculiar and technical sense, to signify the accompaniment of a band of instrumental music, as violins and wind instruments, not the organ only. A service in music abroad is understood in this sense. These kind of accompaniments are foreign to the genuine spirit of the Church of England, which, as a general rule, recognises the organ only. Charles II. introduced the foreign style of music into his chapel, which, however, was but short-lived. Evelyn in his Memoirs, (Dec. 22, 1662,) speaking of the service at the Chapel Royal when he was present, says, “Instead of the ancient, grave, and solemn wind music accompanying the organ, was introduced a concert of 24 violins between every pause, after the French fantastical light way, better suiting a tavern or a play-house than a church.” The only stated musical service in the Church was that performed annually a few years since at the feast of the sons of the clergy at St. Paul’s. The instrumental accompaniments are now laid aside. At what are called musical festivals the service is so accompanied.

MUSIC TABLE. A sort of Lectern, with three sides, round which the choir were placed, in the middle of Bishop Andrewes’s chapel; as appears by the plan given in Canterbury’s Doom, 1646.

MYNCHERY. A nunnery. A corruption of ministere, or minster.

MYSTERY. (From μύειν τὸ στόμα, to shut the mouth; hence μυστήριον, mystery.) Something secret, hidden from human comprehension, or revealed only in part. The term is applied both to doctrines and facts. By the usage of the Church it also denotes that inscrutable union in the sacrament of the inward and spiritual grace with the outward and visible sign. Hence in the early Church the sacraments were denominated “mysteries,” and the term derived a still greater force, from the secrecy which was observed in the administration of those ordinances. More especially, however, was the holy communion thus designated, as we learn from the ancient Fathers, who speak repeatedly of the “sacred” and “tremendous mysteries,” in allusion to this sacrament. With this application, the term appears in our own Communion Office, where Christ is said to have “instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death.” We are also exhorted so to prepare ourselves, that we may be “meet partakers of those holy mysteries;” and after their reception, thanks are rendered to God, that he has vouchsafed to “feed us who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of his Son, our Saviour, Jesus Christ.”

MYSTERIES. (See Moralities.)

MYSTIC. Sacredly obscure.

MYSTIC RECITATION. Several parts of the Greek liturgy are ordered to be said μυστικῶς, that is, in a low voice, or whisper, like the secreto of the Roman offices.—Jebb.

MYSTICAL. Having a hidden, allegorical, or secret meaning. In the baptismal offices we read, “Sanctify this water to the mystical washing away of sin:” from which it would be absurd to infer that the mere physical application of water can remove sin; and yet, on the other hand, the fact that the remission of sin is associated with baptism, rests on Scriptural authority. There is, therefore, a secret operation of God’s grace in cleansing the soul linked to the sacramental application of water to the body; and the concurrence or co-existence of these the Church regards as a “mystical washing away of sin.”

Again: in the Communion Office, the faithful recipients are said to be “very [true] members incorporate of the mystical body of Christ.” Now, how the Church can constitute “the body of Christ,” will appear to any one an inscrutable mystery, if he will but divest himself of the familiarity of the terms. As to the fact, it is indisputable; but the manner is beyond our full comprehension, partaking in some measure of the nature of allegory, and being strictly mystical. It is worth while to add, that the Church does not recognise the notion of an invisible Church, as constituting this “mystical body,” composed of those only who shall be finally saved; for she goes on to pray for the assistance of God’s grace, “that we may continue in that holy fellowship,” &c., a petition somewhat irrelevant if such an hypothesis be adopted.