The Church Handy Dictionary Part 14

NUNC DIMITTIS, or the SONG OF SIMEON. (Luke ii. 29.) The sweetest and most solemn of all the Canticles--the thanksgiving of the aged saint for the sight of the Saviour. It is appropriately sung by us after the revelation of Christ in the Lessons for the day. It is, and has been, used by the whole Catholic Church from the earliest times.

OBLATION. An offering to G.o.d. In the Office for the Holy Communion we pray G.o.d to "accept our alms and _oblations_." The word _oblations_ was added to this prayer at the same time that the rubric which directs the priest to "place upon the table so much bread and wine as he shall think sufficient," was inserted, 1662.

From this, many--Wheatly, Palmer, Bishop Patrick, &c.--conclude that the _oblation_ consists in the offering of the bread and wine.

Others would consider it merely synonymous with "_alms_."

OCTAVE. The octave is the _eighth day_ after any princ.i.p.al festival of the Church. In ancient times it was customary to observe these days with much devotion, including the whole period also from the festival to the octave. In our Prayer Book we observe the octaves of Christmas, Easter, Ascension, and Whit-Sunday, by using the special preface appointed in the Communion Service at every celebration during the octave. The Whit-Sunday preface, however, is only used six days, because Trinity Sunday falls on the octave.

OEc.u.mENICAL. (Belonging to the whole inhabited world.) A term applied to General Councils of the Church, to distinguish them from councils of less importance. It is also a t.i.tle of the Patriarch of Constantinople.

OFFERTORY. In an ecclesiastical sense, the anthem said or sung while the offerings are being made; it is now frequently used to denote the alms collected. Oblations in money or kind have always been made from apostolic times (1 Cor. xvi. 2). Out of these offerings in kind were taken the bread and wine used in the celebration of the Holy Communion. (See _Alms_, _Communion_.)

ORDERS, HOLY. Three _Orders_ have always been recognised in the Church of Christ--Bishops, Priests, and Deacons. The preface to the Ordinal in our Prayer Book affirms this very strongly. To these were added, but on a distinctly different footing, what are called the _Minor Orders_--Sub-Deacon, Acolyte, Exorcist, Singer, Reader, Door-keeper; these are of merely ecclesiastical inst.i.tution, and are not generally retained in the Church of England, although the office of Reader may be said to be in part revived, and the revival of Sub-Deacon is recommended. The Church of Rome has seven Orders. Articles xxiii., x.x.xvi. and x.x.xvii., as well as the preface referred to above, should be carefully read on this matter. (See also _Apostolical Succession_ and _Ordinal_.)

_Bishop_. From a Greek word (_episcopos_) meaning an "Overseer."

It is the t.i.tle now given to the highest Order in the Christian Ministry, to which appertains the function of ordination. Of this Order were t.i.tus and Timothy, the one being Bishop of Crete, the other Bishop of Ephesus. In the English Church a Bishop must not be less than 30 years old, a Priest 24, and a Deacon 23, unless dispensed by a faculty from the Archbishop of Canterbury.

_Priest_. The second Order in the Christian Ministry. The word is a corruption of _Presbyter_ (which see). In common with Bishops, Priests have the power to absolve, to consecrate, and to bless, but not to ordain. The difference between a Priest and a Deacon is far greater than that between a Deacon and a layman.

_Deacon_. The lowest Order in the English Church. The word is derived from the Greek, and means a _minister_. He is the a.s.sistant of the Priest, and may only perform certain spiritual duties--_e._ _g_., the rubrics of our Prayer Book direct certain parts of the Service to be taken by the "Priest," while the rest is left to the "Minister," Priest or Deacon as he may happen to be, unless from the nature of the office, we know that the term "Minister"

refers only to "Priest." (See _Minister_.)

ORDERS, QUALIFICATIONS FOR. Although the preface to the Ordinal and Canon 39 lay down generally what is necessary from Candidates for Holy Orders, yet any one intending to be ordained had better write to the Secretary of the Bishop into whose diocese he thinks of going for further particulars as to the subjects for examination, &c. The papers generally necessary for Deacon's orders are the following--(1) Certificate of Baptism, or a declaration by some competent witness that the candidate has completed his 23rd year and has been baptized. (2) Graduates of Cambridge must have pa.s.sed either the Special Theological, or the Preliminary Examination for Holy Orders; Graduates of Oxford must produce Certificates that they have attended two courses of Lectures by Divinity Professors.

Durham men must be either B.A. or L.Th. Dublin men must be B.A., and hold also the Divinity Testimonial. (3) College Testimonials.

(4) The "Si quis," a notice read in the Church of the place where the candidate resides, to give opportunity for raising objections, something like the asking of Banns. (5) Letters Testimonial for three years, or for the time elapsed since the Candidate left College. This Testimonial must be subscribed by three beneficed clergymen. (6) A t.i.tle, or nomination to a Curacy. For Priest's Orders, the Candidate requires 4, 5, and 6, as above. When a Candidate is accepted by the Bishop, he has then to pa.s.s an Examination, which slightly differs in the various dioceses, but generally comprehends the following subjects, viz.--The Bible; the New Testament in Greek, and a minute acquaintance with some specified portion of it; The Prayer-Book; The 39 Articles; Church History; Latin; some theological authors, such as Pearson, Hooker, Butler, Paley, &c.; a Hebrew Paper is set for those who care to take up Hebrew.

ORDINAL. "The form and manner of making, ordaining, and consecrating Bishops, Priests, and Deacons." Various forms of Service for Ordination have existed from the earliest times. Although differing in many ways, each kept the essentials of Ordination, viz., Imposition of hands, with Prayer and Benediction, as used by the Apostles themselves. The first Reformed Service was taken as usual partly from the ancient ordinals in use. It was revised in 1552, and again in 1662, when some changes, tending to greater solemnity, were introduced.

The _Preface_ insists upon the necessity of Episcopal Ordination.

It determines the age at which men may be ordained, viz.. Deacon at 23, Priest at 24, Bishop at 30, and speaks of the qualifications of candidates for the ministry. Canon 34 of 1604 mentions further qualifications necessary (see _Orders_, _Qualifications for_). The times for Ordination appointed by the Canon are, of course, the four Ember Seasons, which have been so set apart from the 5th century.

_The Form and Manner of making of Deacons_. After Morning Prayer, including the Sermon, is ended, the Candidates for Deacon's Orders, dressed either in surplice or gown, are presented by the Archdeacon to the Bishop, who is sitting in his chair in the Sanctuary. The Bishop's address to the people is of much the same nature as the Si quis already read. The Litany is made specially appropriate by the insertion of the suffrage, "That it may please Thee to bless these Thy servants, now to be admitted to the Order of Deacons (or Priests), and to pour Thy grace upon them; that they may duly execute their office, to the edifying of Thy Church, and the glory of Thy Holy Name." Then follows a special Collect and Epistle.

Before the Gospel the Bishop proceeds with the Ordination Service.

Until 1865 the Oath of the Queen's Supremacy was administered here, but now it is taken before the Service. Sitting in his chair, the Bishop puts certain searching questions to those he is about to ordain. The first is of the "Inward Call" of the Holy Ghost. This perhaps is sometimes misunderstood, but several high authorities unite with Calvin in explaining it to be "the good testimony of our own heart, that we have taken this office neither from ambition, covetousness, nor any evil design, but out of a true fear of G.o.d, and a desire to edify the Church." (See _Call to the Ministry_.) The next question is of the "Outward Call," and implies a willingness to accept all the regulations under which the Ministry is to be exercised in the Church of England. The third and fourth questions demand a belief in the Bible, and a desire to read (and perhaps expound it) in the Church.

The next question explains the duties of the Diaconate, and marks very distinctly the great difference between that Order and the Priesthood. The answer expresses the candidate's intention to be faithful in the public ministration of his office, and the answer to the next question his desire to be an example in his private life. The last question concerns canonical obedience. Next follows the Ordination itself, which is notable for its extreme simplicity in comparison with the great solemnity of the Ordination of Priests.

The Gospel is usually read by the Deacon who pa.s.ses first in the Examination.

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 a.s.sisting 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 "advertis.e.m.e.nts" 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, p.r.o.nounced 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_.

PALM SUNDAY. The Sunday next before Easter, so called from palm branches being strewed on the road by the mult.i.tude, when our Saviour made His triumphal entry into Jerusalem.

PANTHEISM. From two Greek words meaning "all" and "G.o.d." It is a subtle kind of Atheism, which makes G.o.d and the universe the same, and so denies the existence and sovereignty of any G.o.d over the universe. What may be called Natural Religion partakes largely of Pantheism.

PAPISTS. Roman Catholics. The term is derived from Papa, a t.i.tle restricted in the West to the Pope. In the Greek Church it is the t.i.tle of all parish priests.

PARABLE. In the New Testament a figurative discourse, or a story with a typical meaning. In the Old Testament it sometimes signifies a mere discourse, as Job's parable, Job xxvi-x.x.xi. inclusive. The Parable, in the New Testament sense, was and is a common mode of expression in the East.

PARISH. "That circuit of ground which is committed to the charge of one parson or vicar, or other minister." Some think England was divided into parishes by Archbishop Honorius, about the year 630. There are instances of Parish Churches in England as early as the year 700. The cause of the great difference in the extent of different parishes is explained by the fact that churches were most of them built by lords of the manor for their tenants, and so the parish was the size of the lord's manor. In 1520 the number of Parish Churches was between 9,500 and 10,000. There are now about 13,500 Benefices; and many more District and Mission Churches, and Chapels of Ease.

PARSON. The Rector or Inc.u.mbent of a Parish, when the income of the living is derived from land. It represents two Latin words, 'Persona Ecclesiae,' the ecclesiastical _person_ of a place.

Pa.s.sING BELL. A bell tolled now _after_ the death of a person. The 67th canon orders "When any one _is pa.s.sing_ out of this life, a bell shall be tolled, and their minister shall not then be slack to do his last duty." Thus the beautiful idea of calling for the prayers of the Church, by the tolling of a bell, for the dying person is altogether lost sight of by our modern custom.

Pa.s.sION WEEK, _see_ Holy Week.

PASTOR. Literally, a _shepherd_: hence one who shepherds souls.

PASTORAL STAFF. A Staff shaped like a crook, which a Bishop shall either bear "in his hand" or else have "borne or holden by his chaplain." This is the direction of a rubric in the Prayer Book of 1549, and which is still the law of the Church according to the present Ornaments Rubric.

PATEN, _see_ Altar Vessels.

PATRON. The person who has a right to present to a benefice.

PAUL (St.), THE CONVERSION OF, January 25. The festival of St.

Paul is not, as usual, of the day of his martyrdom, but of his miraculous conversion, and it is upon this, rather than on his wonderful character and work, that the services lay stress.

PECULIARS. Parishes exempt from the jurisdiction of the Bishop of the Diocese in which they lie. They were for the most part abolished in the reign of William IV.

PENANCE. In the law of England penance is an open ecclesiastical punishment for sin. This discipline of the Church has fallen into disuse, a fact deplored in the opening exhortation of the Commination Service. Absolution after penance has been exalted into a Sacrament in the Church of Rome.

PENITENTIAL PSALMS. Seven psalms, from their internal character, are thus called, viz., 6, 32, 38, 51, 102, 130, 143. These are appointed to be read on Ash-Wednesday.

PENTECOST. A solemn festival of the Jews, so called because it is celebrated _fifty days_ after the Pa.s.sover. It corresponds to the Christian Whitsuntide, which is sometimes called by the same name.

PERPETUAL CURATE. The inc.u.mbent of a church, chapel, or district, within the boundaries of a rectory or vicarage. His position is in every respect that of a Vicar.