The American Church Dictionary and Cyclopedia

by William James Miller

Last Things, the Four.—These are Death, Judgment, Heaven, Hell. (See ESCHATOLOGY.) These subjects being so very solemn in their import, they are frequently taken as topics of instruction or of sermons during the Advent Season, when our thoughts are turned to the contemplation of our Lord's second coming "in His glorious Majesty to judge both the quick and the dead."

Lauds.—One of the seven CANONICAL HOURS (which see). {165}

Lay Baptism.—Baptism administered by a layman. The Church has always held that Baptism by any man in case of necessity is valid. But only great necessity, such as sudden danger or sickness and the inability to secure the services of a clergyman, should be just cause for baptism by a layman, and then great care should be taken that the proper form and words are used. (See BAPTISM, HOLY.) It is well to note that when Holy Baptism is administered by one who is not a Clergyman without such necessity as mentioned above, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done.

Layman.—One of the LAITY (which see).

Lay-Reader.—A layman who reads the Church service in the absence of the Priest. Usually he is licensed to do so by the Bishop of the Diocese. The American Church has a canon on the subject, setting forth the method of appointment and regulating his work, from which it is learned that the lay-reader is very much limited in the service he renders being permitted to use only those portions of the service which do not belong properly to the Ministry. When the Priest is present a laymen may read the Lessons in the Daily Morning and Evening Prayer, and also the Litany as far as the Lord's Prayer.

Laying on of Hands.—The ceremony by which one is ordained to the Sacred Ministry by the Bishop, and by which he administers the Rite of Confirmation, (See IMPOSITION OF HANDS.) {166}

Lectern.—The desk or stand from which the Scriptural Lessons in Church are read, and is so called from this fact. The term "lectern" is derived from the Latin word lecturni, meaning a pulpit or from the Greek lektron, a couch or rest for a book. Lecterns as used in our churches are sometimes constructed of wood or stone, but frequently of polished brass, in the form of an eagle with outstretched wings, (on which the Bible rests) to symbolize the flight of the Gospel message throughout the world.

Lectionary.—The Tables to be found in the Prayer Book setting forth the portions of Scripture to be read daily in Public Worship throughout the year, also the Proper Lessons for Sundays and the Holy Days of the Church. The word is derived from the Latin lectus, from lego, to gather, to read. From this origin we have the word lection, meaning a reading or lesson read; he who reads was called lector, a name given to one of the minor orders in the ancient Church. The Lectionary as found in the Prayer Book contains most ample provision for the reading of God's Holy Word. By this appointment the Old Testament is read once during the year, and some portions of it more frequently. The New Testament is read three times, while the Book of Psalms is read twelve times or once a month. No other religious body makes so large provision for the public reading of the Scriptures, and the Episcopal Church has been appropriately called a "Bible Reading Church." The Lectionary as it now stands was set forth by the General Convention of 1883, being a revision of the old Lectionary which had been in use since 1789, the time of the first {167} setting forth of the American Prayer Book. (See LESSONS; also SCRIPTURES IN PRAYER BOOK.)

Lent, The Season of.—The word "Lent" has no special significance save only as it designates the time of the Fast before Easter. The word is derived from the Anglo-Saxon lencten, meaning the spring season. From this we learn that the Lenten Fast means simply the Fast that comes in the spring of the year. It was appointed at this time for the reason that our Lord's Passion and Death occurred at this time of the year and these devotions of the faithful grouped themselves around that sad hour on Calvary. At first, the Fast may not have extended over the Paschal Week, but it was arranged at a very early period to cover the forty days preceding Easter. Beginning with Ash Wednesday the Lenten Season really covers a period of forty-six days, but as Sunday has always been regarded as a Feast, these six Sundays are not counted as belonging to the Fast. (See LENT, SUNDAYS in.) There can be no great difficulty in assigning a reason for this solemnity to be kept for forty days. For many reasons "Forty" is a Scriptural number. Forty years the children of Israel were under discipline in their pilgrimage in the wilderness. Moses fasted forty days in the mount. Elijah was forty days in the wilderness. Forty days did the Ninevites fast and repent them of their sins to avert the judgments foretold by the prophet Jonah. And forty days did our Lord fast in the wilderness when about to enter upon His public ministry. From these references we learn that it is both Scriptural and helpful that this Season of Penitence should be prolonged for us, that bearing {168} in mind these incidents of "forty years" and "forty days" of devotion and discipline which characterized the history of God's people, and also our Lord's example, we may be like minded in prayer, in discipline and in turning to God. The devotions of the Lenten Fast are intimately connected with Easter which it precedes and are intended to prepare the mind and heart for the devout celebration of the "Queen of Festivals" and for the Easter Communion. Lent being a penitential season the ecclesiastical color is purple or violet. The Benedicite takes the place of the Te Deum and the Ash Wednesday Collect is used every day throughout the Season.

Lent, Sundays in.—As stated in the preceding article the Lenten fast does not include all the days between Ash Wednesday and Easter, for the Sundays are so many days above the number forty. They are excluded because the Lord's Day is always kept as a Festival and never as a Fast. These six Sundays, therefore, are called "Sundays IN Lent, not of Lent; they are in the midst of it, but do not form part of it; on these Sundays we continue without interruption to celebrate our Saviour's Resurrection." The Sundays in Lent are named in the Prayer Book First, Second, Third, Fourth, Fifth; the last Sunday being set forth as "The Sunday next before Easter." Popular usage, however, has assigned other names to the closing Sundays in Lent, for example, the Fourth Sunday is usually called Mid Lent Sunday, for the reason that the Lenten Fast is half over. It is also called Refreshment Sunday, from the Gospel for the Day which gives the account of our Lord {169} miraculously feeding the five thousand in the wilderness; another name is Mothering Sunday (which see). The Fifth Sunday is called Passion Sunday, from the fact that on that day the Church begins the solemn recital of our Lord's sufferings. The Sixth Sunday is known as Palm Sunday as it was on this day our Lord made His Triumphal Entry into Jerusalem, when the people hailed Him as King and strewed palm branches in His way, crying "Hosanna to the Son of David."