A church dictionary

by Walter Farquhar Hook

The term symbol, importing an emblem or sensible representation, is also applied in the holy eucharist to the sacred elements, which there set forth the body and blood of Christ. (See also Emblem.)

SYMPHONY. In music, an instrumental composition in the form of an overture, &c. The term is popularly applied to short introductory movements on the organ, before anthems and other pieces; also to any portion performed by the instrument without the voices, including preludes, interludes, and postludes, i. e. strains before, in the midst, and at the end of psalmody, and other church music.

The word sumphónea occurs in Daniel iii. 5, 7, 10, 15; being evidently the Greek word συμφωνία, written in Hebrew or Chaldee letters, like other words in the same sentence, as Kaitheros, κιθύρα, (harp,) sabbeca, σαμβύκη, (sacbut,) psanterin, ψαλτήριον, (psaltery,) and which do not occur in the older Hebrew Scriptures. It is translated in our Bible dulcimer. Hardouin (in his note on Plinii Hist. Nat. ix. § 8) considers it to mean a musical instrument. But the majority of scholars, and of classical authorities, give as its meaning, a concert or combination of voices or instruments.

SYNOD. This is a meeting of ecclesiastical persons for the purposes of religion, and it comprehends the provincial synods of every metropolitan, and the diocesan of every bishop within their limits. And these are not of the same authority as general councils, nor do their canons oblige the whole Christian Church, but only that nation, province, or diocese where they were made; but if such canons are agreeable with the Scriptures, and confirmed by general councils, they are in force everywhere. The most famous synods have been held in Africa, Britain, France, Germany, Italy, Spain. It would make a very large volume to treat particularly of those synods which have been held in each of those places, therefore we will refer to those which were assembled here in Britain; and as to that matter, we find that a synod was held here at Winchester, in the time of King Edgar, in which Archbishop Dunstan was president. In this synod the marriage of the clergy was prohibited. There was another held at Oxford, wherein Archbishop Langton was president, who divided the Bible into chapters; and in this synod many constitutions were made for the better government of the church. Another at Clarendon, under Archbishop Becket, in the reign of Henry II., in which some decrees were made concerning the prerogatives of the Crown and the privileges of the clergy. Two in the reign of Edward VI. And here we may notice that provincial synods were to be held twice in every year; this appears by the apostolical canons, and likewise by those made in the Council of Nice. But this being found too hard a task for bishops, (who were usually men in years,) especially where the provinces were large, it was disused about the middle of the fifth century: so that some canons were made for synods to be held once in a year, but not abrogating the ancient custom to hold them oftener; and this continued for many ages: but at last this came in like manner to be neglected, and thereupon, about the middle of the fourteenth century, another canon was made in the Council of Basil, for a triennial synod of all the bishops of every province; and in the same council there was another canon for every bishop to hold a diocesan synod once in a year. And even here in Britain, by the ancient constitution of this Church, a synod was to be held once a year, which is now discontinued, and thus the authority of examining things through the province devolved on the archdeacon. In a diocesan synod the bishop always presided, and he usually summoned septem e plebe in every parish in his diocese, to whom he administered an oath to inquire into the state and condition of each parish relating to ecclesiastical affairs, which were called testes synodales, and these men made their presentments in writing, or viva voce in the synod. (See Councils.)

The form of holding these diocesan synods was as follows:—The clergy, in solemn procession, came to the church assigned, at the time appointed by the bishop, and seated themselves according to the priority of their ordinations. Then the deacons and laity were admitted. The bishop, or in his absence the vicar, when the office for the occasion was over, made a solemn exhortation to the audience. Then a sermon was preached; after which, if the clergy had any complaints to make, or anything else to offer, they were heard by the synod. The complaints of the clergy being over, the laity made theirs. Then the bishop proposed his diocesan constitutions to them. After which, if nothing remained to be done, he made a synodical exhortation, by way of injunction, to the clergy; and all concluded with solemn prayers suited to the business. The form at the conclusion of the first day, called Benedictio primæ diei, was this: “Qui dispersos Israel congregat, ipse vos hic et ubique custodiat. Amen. Et non solum vos custodiat, sed ovium suarum custodes idoneos efficiat. Amen. Ut cum summo pastore Christo de gregum suarum pastione gaudeatis in cœlo. Amen. Quod ipse parare dignetur,” &c. The benedictions of the other days were much to the same purpose.

The common time allowed for despatching the business of these synods was three days; and a rubric was settled, to direct the proceedings in each of them. But, if the business could be despatched in a shorter time, the assembly continued no longer than was necessary.

The first thing done in these diocesan synods, was the bishop’s making his synodical inquiries, of which the ancient forms are still extant. Next, the synodical causes were heard. Then the bishop reported to his clergy what had been decreed in large provincial synods. And, lastly, he published his own diocesan constitutions, which being read, and agreed to by the synod, were from that time in force within the diocese, provided they were not contrary to the decrees of some superior council of the province. Of these we have several collections published in the volumes of the English councils, and many more are still remaining in the bishops’ registers.

These diocesan synods were continued in England till the reign of Henry VIII., that is, till the commencement of the Reformation.

Provincial synods are still held pro forma in Ireland, by the archbishop of Dublin, as they were by his predecessor, at the triennial visitations of his province. The constituent number are the same as for convocations, being the bishops of the province, deans, archdeacons, capitular and other proctors, &c. But the synods have no power to make canons.

SYNODALS and SYNODATICUM, by the name, have a plain relation to the holding of synods; but there being no reason why the clergy should pay for their attending the bishop in synod, pursuant to his own citation, nor any footsteps to be found of such a payment by reason of the holding of synods, the name is supposed to have grown from this duty being usually paid by the clergy when they came to the synod. And this in all probability is the same which was anciently called cathedraticum, as paid by the parochial clergy in honour to the episcopal chair, and in token of subjection and obedience thereto. So it stands in the body of the canon law, “No bishop shall demand anything of the churches but the honour of the cathedraticum, that is, two shillings” (at the most, saith the Gloss, for sometimes less is given). And the duty which we call synodals is generally such a small payment, which payment was reserved by the bishop upon settling the revenues of the respective churches on the incumbents; whereas before those revenues were paid to the bishop, who had a right to part of them for his own use, and a right to apply and distribute the rest to such uses and in such proportions as the laws of the Church directed.—Gibson.