The American Church Dictionary and Cyclopedia Part 12

I. H. S.--The first three letters of the Greek word for JESUS, and equivalent to the English letters J. E. S. They are largely used in Church decorations as symbols of the Holy Name.

Immersion.--The dipping into the water of recipients of Holy Baptism. For the relative importance of _Immersion_ and _Affusion_, see article on AFFUSION.

Immovable Feasts.--Those Feasts of the Church which always occur on the same date such as {143} Christmas Day, Feast of the Epiphany, etc. As some of the Feasts, such as Ascension Day, Whitsun Day, etc., are movable depending on the time Easter is kept. Tables and Rules for the Movable and Immovable Feasts are set forth in the Prayer Book for convenience and to avoid confusion. (See CHRISTIAN YEAR, also FEASTS AND GOSPEL.)

Imposition of Hands.--A technical term for the _Laying on of Hands_ by the Bishop in Confirmation. Wheatley on the Prayer Book remarks: "This is one of the most ancient ceremonies in the world. It has always been used to determine the blessing p.r.o.nounced to those particular persons on whom the hands are laid, and to signify that the persons, who thus lay on their hands, act and bless by divine authority. Thus Jacob blessed Ephraim and Mana.s.ses, not as a parent only, but as a prophet. Moses laid his hands on Joshua, by express command from G.o.d, and as supreme Minister over his people; and thus our Blessed Lord laid His Hands upon little children and blessed them, and upon those that were sick and healed them. . . . And the Apostles, from so ancient a custom and universal a practice, continued the rite of _Imposition of Hands_ for communicating the Holy Spirit in Confirmation, which was so constantly and regularly observed by them, that St. Paul calls the whole office, _Laying on of Hands_," and it may be added one of the first "principles of the Doctrine of Christ" (Hebrews 6:1 and 2).

This term also refers to the Laying on of Hands by the Bishop in Ordination to the Sacred Ministry, by which is conferred the grace of Holy Order, and one {144} is admitted to the Office and work of a Deacon, of Priest or Bishop, "which Offices were evermore had in such reverend estimation, that no man might presume to execute any of them except he were first called, tried, examined and known to have such qualities as are requisite for the same; and also by public Prayer, with _Imposition of Hands_, were approved and admitted thereunto by lawful Authority." (Preface to Ordinal in Prayer Book.)

Incarnation, The.--A Latinized name for the act by which the Second Person of the Blessed Trinity, G.o.d's Only Son, the Eternal "Word was made Flesh," _i.e._, took our nature upon Him; and also for the Doctrine that "the G.o.dhead and Manhood were joined together in one Person never to be divided" (II Article of Religion). This truth is embodied for us in the Creed, in the words, "Jesus Christ, His Only Son our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary." This great outward fact is the foundation of all that follows: upon it Christianity depends and all Christian Doctrine has reference to it. By reason of the Incarnation the Church as a living Body becomes Christ's Body on earth, and in the Church and by means of it man is brought into union with Him who is the beginning of a new race, the Head of a new and spiritual creation.

Thus it is that the Sacraments, which are often called the "Extension of the Incarnation," become more than they seem. They are the means of our partic.i.p.ation in Christ's Holy Humanity, and of our growing into His likeness, as we use them with faith and true repentance. {145}

Incense.--Incense is one of the Six Points of Ritual which it is claimed have always characterized the wors.h.i.+p of the Christian Church. It was the practice of the Church of England up to the Reformation, and even after that was frequently used. It is used in many Churches at the present time. It is more of a Scriptural usage than a Roman use, and while there is no canon or enactment forbidding its use, yet in the present state of our Church life it is not likely to become a very popular restoration for some time to come.

Inc.u.mbent.--A term peculiar to the English Church but frequently used in this country to designate the Rector of a Parish. The word means one who holds or is in possession of any office; it occurs in the Inst.i.tution Office.

Infant Baptism.--If the Church were simply a voluntary society founded on the Bible, as is commonly supposed, there would be no special reason why Infants should be baptized, except as a matter of sentiment. If, on the other hand, the Church is a Divine Inst.i.tution, founded on Christ and His Apostles, and is declared in Holy Scripture to be the Mystical Body of Christ, in which we are united to Him, admitted into covenant with G.o.d and so brought into a new relations.h.i.+p with G.o.d, then _Infant Baptism_ is not only one of the most reasonable, but one of the most urgent doctrines of the Christian Religion, because it is in Holy Baptism that all these blessings are vouchsafed to us. (See BAPTISM, HOLY.) By this Sacrament the youngest infant is lifted up, so to speak, out of the world of nature and transplanted into {146} Christ's spiritual kingdom. It becomes thus a child of grace. Its little life is made right with G.o.d. The old evil of our race has been rectified. It is henceforth not only a child of Adam, but also a child, or member of the second Adam, Jesus our Lord. By its new Birth in Holy Baptism, the child becomes as fully incorporated into the new and spiritual race of which Christ is the Head, as ever it was incorporated into the race of mankind by its natural birth. It may not be conscious of this, any more than it was conscious of its natural birth, but it has, nevertheless, made a right beginning through the thoughtful care of others. It has, by this ministration, been grafted into the Body of Christ. It has been put in the way of true spiritual growth and training. Henceforth it may be brought up as "the child of G.o.d" and not as an alien. To this end the church gives it spiritual caretakers, whose duty it is to see that this child is virtuously brought up to lead a G.o.dly and a Christian life according to this beginning. This is the meaning of _Infant Baptism_; and the Church has always regarded such Baptism as a reasonable and benevolent work, as is exemplified by her universal practice from the beginning.

The "Mercy to Babes" in the Old Dispensation has not been lost out of the New, the Dispensation of the Spirit of love, which brings to all, even to the _infant_, as well as to its parents, G.o.d's mercy which "He promised to our forefathers, Abraham and his seed forever." (See NAME, THE CHRISTIAN.)

Inhibit.--Meaning to restrain or prohibit the exercise of the Sacred Ministry; a discipline exercised by a Bishop for cause. {147}

Innocents, The.--(See HOLY INNOCENTS' DAY.)

I. N. R. I.--The initials of the Latin version of the accusation placed over our Lord's Head on the Cross, viz.: "Jesus Nazarenus Rex Judaeorum," and meaning "Jesus of Nazareth (the) King of (the) Jews." These letters are often used in Church decoration.

Inst.i.tution, Letter of.--(See INSt.i.tUTION, OFFICE OF.)

Inst.i.tution, Office of.--The service in the Prayer Book ent.i.tled, "An Office of Inst.i.tution of Ministers into Parishes or Churches."

Canon 18, t.i.tle I of the Digest requires "that on the election of a Minister into any Church or Parish, the Vestry shall notify the Bishop of such election, in writing; and if the Minister be a Priest, the Bishop may, if requested by the Vestry to do so, inst.i.tute him according to the Office established by this Church." If the inst.i.tution is to take place, the Bishop issues an official letter, called, "The Letter of Inst.i.tution," in which he gives and grants unto the duly elected Rector his license and authority to perform the Office of a Priest in the parish, stating name and place. The Rector is then duly inst.i.tuted according to the service set forth, either by the Bishop himself, or by a Priest appointed by him, in which the Letter of Inst.i.tution is read; G.o.d's blessing invoked on the newly appointed Rector and his work; the keys of the Church are given him by the Wardens; a sermon is preached on the duties of Pastor and People by some one appointed by the Bishop, and the Holy Eucharist is celebrated by the newly inst.i.tuted Minister. After the Benediction, it is directed that, the Wardens, Vestry and others shall {148} salute and welcome him, bidding him G.o.dspeed. By the wording of the Canon this service is not obligatory and adds nothing to the contract or agreement already made between the Minister and Vestry. The service, therefore, is not often used, although it would be desirable that every Pastorate should be thus inaugurated.

Inst.i.tution, Words of.--The words used by our Blessed Lord when He inst.i.tuted the Sacrament of His Body and Blood, and which are incorporated in the Prayer of Consecration as set forth in the Communion Service. These words form the essential part of the Consecration and the rubric directs that they be accompanied by certain manual acts which are prescribed. (See MANUAL ACTS.) To effect a valid Sacrament there must be the unfailing use of our Lord's own words in inst.i.tuting the Blessed Sacrament, the elements of bread and wine, and a duly appointed Priesthood.

Instruction.--The name given to a short, practical address, generally on some usage, feature or doctrine of the Church, as distinguished from the more formal sermon.

Intercessions of the Litany.--Those pet.i.tions in the Litany which have for their response the words, "We beseech Thee to hear us, Good Lord," are so called. (See LITANY.)

Intermediate State.--Death is a separation of the soul and body; the body becoming lifeless and eventually decomposing into dust, the soul continuing to live as truly as ever. What becomes of the living soul when thus separated from the body by death? {149}

"Our Lord," says the Rev. J. H. Blunt, "has answered this question to a certain extent by the Parable of Lazarus and the Rich Man (St.

Luke 16:19-31). By that Parable He has taught us that the living souls of the departed live in a condition of happiness or misery suitable to the judgment which the all-seeing eye of G.o.d has pa.s.sed upon their lives; the good Lazarus at rest in 'Abraham's Bosom,' the wicked Dives 'in torments.' At the same time our Lord has clearly revealed by His own words and those of His Apostles that there will be a general judgment at the last day, when all, good and bad, will have to stand before the Throne of G.o.d, not as bodiless souls, but with soul and body. And further, the Book of Revelation follows up the words of Christ and His Apostles with some very distinct disclosures as to the _increased_ happiness of the good and the _increased_ misery of the wicked after the final and open award of the Judge has been given in the general Judgment. The separate existence of the soul between death and the Judgment Day is, therefore, called the _Intermediate State_!" (See HADES, also DESCENT INTO h.e.l.l.)

Intonation.--The first two or three notes of a Gregorian chant introducing the recitative note; usually sung without the organ, by one of the Clergy or choir who is called the Cantor or Precentor.

Intone.--To recite or chant on one note with inflections of the voice at stated places, according to certain rules. The Minister intones the prayers, Epistle, Gospel, etc. Anciently the entire service was musically rendered, the Scriptures having their own peculiar intonation and inflections, the ordinary reading {150} tone being altogether excluded. This practice has been strictly adhered to in many of the English Cathedrals from the most ancient times to the present. In many parishes the services are also musically rendered, the Clergy intoning the prayers, the responses being sung by the congregation. The custom is growing in favor as an inspiring and Scriptural method of rendering the services. (See EVENSONG.)

Introit.--The Psalm which is sung while the Clergy are entering the Sanctuary for the celebration of the Holy Communion. Its literal meaning is _The Entrance_. Formerly the Introit was appointed for every celebration of the Holy Communion as well as Collect, Epistle and Gospel. In the first Prayer Book of Edward VI, the Introits were all printed before the Collect. Some of these are selected with a "striking appropriateness to the days for which they are appointed and show a deep appreciation of the prophetic sense of Holy Scripture." They are not often used at the present time as Hymns have been generally subst.i.tuted, since the omission of the Introits from the Prayer Book.

Invitatory.--The name given to the _Venite_ (O come let us sing, etc.) as being an invitation to the use of the Psalms in wors.h.i.+p.

This Psalm, the 95th, has been so named and used since the time of the Temple Wors.h.i.+p at Jerusalem.

Invocation, The.--The words, "In the Name of the Father, and of the Son, and of the Holy Ghost," used before sermons, is so called; to which the people respond "Amen." This is a very ancient usage, and founded on the belief that so important a work as {151} "preaching the Word" should be done in the Name of the Lord. The _Invocation_ is the name given also to the third paragraph of the Prayer of Consecration in the Communion Office, in which the Merciful Father is invoked that He may "vouchsafe to bless and sanctify with Thy Word and Holy Spirit, these Thy gifts and creatures of bread and wine, that we, receiving them according to Thy Son our Saviour Jesus Christ's holy inst.i.tution, in remembrance of His Death and Pa.s.sion, may be partakers of His most blessed Body and Blood."

J

James (St.) The Great.--One of the Apostles of our Lord, whose Festival is observed on July 25th, St. James was the brother of St.

John and the son of Zebedee and Salome. With St. John he received the appellation of "Boanerges" from our Lord. He has also been surnamed the _Great_ or the _Greater_ by the Church, but neither of these designations can be satisfactorily accounted for. St. James was the first of the Apostles who suffered martyrdom and the only one whose death is recorded in the New Testament (Acts 12:1). In ecclesiastical art St. James is variously represented as a pilgrim with staff; with staff and sh.e.l.l; as a child with staff and wallet with sh.e.l.l upon it; on a white charger conquering the Saracens; this last with reference to his being regarded as the Patron Saint of Spain, Santiago, "St. Iago of Compostella." {152}

James (St.) The Less.--The son of Cleophas, or Alphaeus and Mary, and brother of Thaddaeus or St. Jude. He was one of the Twelve Apostles and the writer of the Epistle which bears his name. St.

James was the first Bishop of Jerusalem and was put to death there, at the Pa.s.sover A.D. 62, in a popular commotion, probably caused by the publication of his Epistle. He is commemorated on the double Festival of St. Philip and St. James, observed on May 1; these two Apostles having been a.s.sociated together in the most ancient calendars, although in other calendars they were commemorated on different days. In ecclesiastical art St. James the Less is represented with a fuller's club in his hand; as a child with palm branch; a saw in his hand, etc.

Jesus.--The human Name of our Lord, given to Him at His circ.u.mcision and meaning _Saviour_. The name _Jesus_ was by no means an uncommon name among the Jews. It is in the Greek what _Joshua_ is in Hebrew, who is twice called in the New Testament _Jesus_, as in Acts 7:45 and Heb. 4:8. In both these pa.s.sages the word Jesus means Joshua, having reference to his work as a leader and deliverer of Israel.

So also we meet with Jesus the Son of Sirach, who wrote the book Ecclesiasticus. St. Paul speaks of one Jesus who was called Justus (Col. 4:11), and in Acts 13:6, we read of "a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus," _i.e._, son of Jesus. Josephus mentions many of the same name. Thus our Lord took a common name, but a Name which henceforth was to be above every name.

As the Name _Jesus_ is the same as Joshua, its {153} significance may be learned from its derivation. Joshua the son of Nun was first called _Oshea_, but Moses changed it to Jehoshea, (contracted to Joshua) from _Jah_, (Jehovah) and Oshea, Saviour, and meaning, "He by whom _G.o.d will save_ His people from their enemies." Thus Joshua was a type of the spiritual Saviour of the world. The name as borne by our Lord means "G.o.d our Saviour," as the angel declared, "for He shall save His people from their sins." The ancient prophecy that He should be called "_Emmanuel_, G.o.d with us," was fulfilled when our Lord was called JESUS. When then we profess our belief in JESSU as we do in the Creed, it is as if we said, "I believe that JESUS, in the highest and utmost importance of that Name, to be the Saviour of the world. I acknowledge there is no other way to Heaven beside that which He has shown us; there is no other means which can procure it for us but His Blood; there is no other person who shall confer it on us but Himself. And with this full acknowledgment I _believe_ in JESUS." (See HOLY NAME.)

John Baptist, Saint.--The forerunner of our Lord who was sent to prepare the way for His coming. He was miraculously born of Zacharias and Elizabeth, both being "old and well-stricken in years." Although he suffered martyrdom, he is commemorated on the day of his Nativity, as his birth heralded the Incarnation. The Festival of the Nativity of St. John Baptist has been observed since the fourth or fifth century on June 24th, as this was undoubtedly the day of his birth, since he was six months older than our Lord. This date, also, is supposed to be {154} connected with his words, "He must increase, but I must decrease." The days after June 24th begin to decrease in length, but after the Christmas Tide they begin to increase. St.

John was beheaded by Herod Antipas, when he was about thirty years old. He was a Prophet, the greatest of all--the last Prophet of the Old Dispensation and the first of the New, and our Lord declared that among all previously born of women none was greater than John the Baptist. In ecclesiastical art St. John Baptist is variously represented, with a lamb on a book, small cross, close crown or cap; with tunic of camel's hair; cope fastened with two leather thongs crossed; with lamb and locust; his head on a dish.

John Evangelist, Saint.--Commemorated on the second day after Christmas, December 27th. St. John was the son of Zebedee and Salome and brother of St. James the Great. The sons of Zebedee were, doubtless, among the first called of our Lord's disciples and St.

John was from the first among those nearest and dearest to our Lord.

Not only was he one of the Twelve Apostles but he was one of the three chosen witnesses of our Lord's greatest glory and humiliation on earth, viz.: in His Transfiguration, and the Agony in Gethsemane.

He delights to call himself "the disciple whom Jesus loved." He lay on Jesus' bosom at the Paschal Supper and to him the Lord committed the care of His own mother when He died. St. John "is known to the affection of the Church as the Apostle of love, and to her intellect as the _Theologos_, the Divine." Besides his Gospel he wrote the three Epistles bearing his name and the Revelation. St. {155} John is said to have spent the later years of his life at Ephesus, and is the only one of the Apostles who died a natural death. He died at the age of 100, having been born the same year as our Lord. In the Emblems of the four Evangelists (See EMBLEMS) the eagle is always allowed to represent St. John, and most fitly, "for like the eagle he soars high above the earth basking in the pure sunlight of Divine Truth."

Joining the Church.--This is a phrase that has been brought over from the usage and phraseology of the various denominations. Its use among Church people has been productive of the greatest harm. In the first place, it is hardly a correct phrase for a Churchman to use.

We may "join" an Odd Fellows' lodge or a debating society, but we do not _join_ a family or household which G.o.d's Church is. We are born or adopted into a family, and so we are adopted into G.o.d's family; incorporated, grafted into the Body of Christ, His Church, and not simply "join" it as we would a debating society or a political club.

In the next place, harm has been done by the use of this phrase by Church people, because as popularly understood it is in direct contradiction to the belief and practice of the Church. According to this phraseology Holy Baptism counts for nothing, and yet the Bible teaches that it is in Holy Baptism that we are made members of the Church, and that all future blessings are dependent on this spiritual fact. When then, Church people take up this mode of speech and use it in reference to Confirmation as is so often done, they practically ignore the significance of Holy Baptism and the Church's method and appointed order. {156}

The effect of this becomes apparent in the lives of many of the Church's baptized children. Because, in whatever religious teaching they receive, their Baptism is never referred to, and they are never reminded that they are _now_ G.o.d's children by adoption and grace _because baptized_, it comes to pa.s.s that, when these same children are asked to be confirmed, they think and act as if they were invited to "join the Church." And as they are more influenced by the speech and methods of the various religious bodies which prevail in their community than they are by the Church's teaching, they imagine that something extraordinary is required; they feel as if they must somehow "have got" religion; or they do not feel prepared to "experience religion"; or else they don't know whether they will or will not "join the Episcopal Church." In all this we see the result of the application and use of "other systems" rather than that of the Church. Thus many an earnest and loving young heart has been lost to the Church, notwithstanding it was given to G.o.d in its tenderest years to be trained up for Him. Confirmation is not "joining the Church." If we are baptized, we have been "received into Christ's Holy Church and made a living member of the same." And because this is true, the Church has a further Blessing in store for her children. This she would bestow by the ministrations of her chief Pastors in the Laying on of Hands by the Bishop; and to this our young people might go naturally and easily and at the same time soberly and reverently, if they were properly instructed and lovingly led. There is no reason why {157} any young baptized person might not thus go to his or her Confirmation, claiming this Blessing as their right and privilege as children of G.o.d and citizens of His Kingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also CONFIRMATION.)

Jubilate Deo.--The Latin t.i.tle of the One Hundredth Psalm, translated "O be joyful in the Lord," and which is sung as an alternate to the _Benedictus_ when the latter occurs in the Lesson for the day.

Jude, Saint.--Also called Thaddaeus or Labbaeus, "the brother of James," and whose name sometimes appears as _Judas_, and in one instance it is added in parenthesis, "not Iscariot." St. Jude was an Apostle of our Lord and wrote the Epistle which bears his name.

He is sometimes called the Jeremiah of the New Testament, as he wrote to the Church in "solemn and rugged language of present perils and coming storms." The object of his Epistle is to contend earnestly for pure Christian doctrine, and it is he who has given us that stirring text which is adopted as a motto by all true and loyal Churchmen, viz.: "that ye should earnestly contend for the Faith which was once delivered to the Saints." He is said to have been married and to have left descendants who were summoned before the Emperor Domitian as confessors for Christ's sake. St. Jude is commemorated on the double Festival of St. Simon and St. Jude, observed on October 28th. It may be that the union of these two names is intended to be an ill.u.s.tration of that unity of the Faith for which the Epistle of St. Jude so strongly contends, as these two Apostles ministered and suffered together, (See SIMON, ST.) The Collect {158} for the Day embodies this idea. In ecclesiastical art St. Jude is variously represented, as having a boat in his hand; a boat hook; a carpenter's square; a s.h.i.+p with sails in his hand; carrying loaves or a fish; with a club; with an inverted cross; with a medallion of our Saviour on his breast or in his hand; with a halbert; as a child with a boat in his hand.

Jurisdiction, Episcopal.--By this term is meant the sphere of a Bishop's rule or ministration. This is defined in Article 4 of the Const.i.tution adopted by the General Convention which provides, "and every Bishop of this Church shall confine the exercise of his Episcopal Office to _his proper Diocese_, unless requested to ordain, or confirm, or perform any other act of the Episcopal Office in another Diocese by the Ecclesiastical Authority thereof."

Jurisdiction, Missionary.--A portion of a State or Territory set apart for the missionary work of the American Church, to the oversight of which a Missionary Bishop has been appointed, is so called. The term Missionary Jurisdiction is also applied to the foreign field where a Missionary Bishop has been appointed to the exercise of Episcopal functions in any missionary station which the House of Bishops with the concurrence of the House of Deputies may have designated.

Jurisdiction, Resignation of.--Sometimes it happens that a Bishop from old age, or sickness, or other cause desires to resign his Episcopal Jurisdiction. To do this, he must gain the consent of the House of Bishops. The canons on this subject are very stringent and make it difficult for a Bishop to resign. The {159} teaching of the Church is that "a Bishop is bound to his Diocese for life," and therefore, she is very reluctant that the relations.h.i.+p should be broken or interfered with except for great and necessary cause; on which ground alone the resignation is permitted.

Justification.--A theological word used to designate the forgiveness of the sinner and his restoration to a right relations.h.i.+p with G.o.d.

The cause of Justification may be given as follows:

THE PRINc.i.p.aL CAUSE.--G.o.d's mercy.