The American Church Dictionary and Cyclopedia Part 19

Rubric.--The rules or directions in the Prayer-book, printed in Italics, concerning the method of conducting the services. While they are now usually printed in black ink, they are still called _rubrics_ from the fact that they were formerly always printed in red; rubric being derived from a Latin word meaning _red_.

S

Sabaoth.--The Hebrew word for "Hosts." The words "Lord G.o.d of Sabaoth," to be found in the Te Deum, mean the same as "Lord G.o.d of Hosts" in the Ter Sanctus in the Communion Service. {235}

Sabbath.--The Jewish weekly day of _rest_ (which the word means) observed on the seventh day because G.o.d rested on that day from His work of creation. It is no longer binding on Christians, and the name is very improperly applied to the first day of the week which Christians observe as a day of rest and wors.h.i.+p. (See LORD'S DAY.)

Sacrament.--The word "Sacrament" is derived from the Latin _Sacramentum_, meaning the military oath required of the soldiers of ancient Rome. Its outward sign was the uplifted hand whereby the soldier pledged himself to loyalty, which may be regarded as the thing signified by that outward gesture. The word came to be used for those ordinances of the Christian Church possessing an "outward sign" and conveying an "inward grace." Thus the Church Catechism treating of the two Sacraments "generally necessary to salvation, that is to say, Baptism and the Supper of the Lord," defines a sacrament as being an outward and visible sign ordained by Christ, of an inward and spiritual grace given by Him as its accompaniment.

This definition has reference to the Sacramental system of the Church and means that Christ appointed only two Sacraments that are generally or universally necessary to salvation. It does not imply that there are not other Sacramental agencies in the Church--but only that these two are absolutely necessary to salvation. For example, if a man would be saved he must receive Holy Baptism and Holy Communion where these Sacraments are to be had; but for his salvation it is not necessary that he should be married, or ordained to the Sacred Ministry, and yet Marriage and {236} Ordination are thoroughly sacramental in character in that they are grace conferring, and therefore, in her book of Homilies the Church calls them Sacraments, The great English divines generally take this position in regard to the Sacraments and the Sacramental System of the Church. Thus Archbishop Bramhall declares: "The proper and certain Sacraments of the Christian Church, common to all, or (in the words of our Church) _generally necessary_ to Salvation, are but two, Baptism and the Supper of the Lord. . . . The rest we retain, though not under the notion of such proper and general Sacraments,--as Confirmation, Ordination, Matrimony, Penitence and lastly, the Visitation of the Sick." So also, Bishop Jeremy Taylor says, "it is none of the doctrine of the Church of England, that there are two Sacraments only, but that 'two only are generally necessary to salvation.'"

Sacred Vessels.--(See VESSELS, SACRED.)

Sacrifice.--A solemn offering made to G.o.d according to His ordinance, for His honor and for the benefit of sinners, as in the Holy Communion which is called "our sacrifice of praise and thanksgiving,"

and in which the merits and death of Christ are pleaded for the remission of our sins.

Sacristan.--An old word derived from the Latin _sacra_, meaning sacred things, still retained to designate one who has charge of the Sacristy with all its contents, viz., the vestments and sacred vessels. The word has been corrupted into _s.e.xton_ which is now used for the man who takes care of the church building.

Sacristy.--The apartment in a church building {237} where the vestments, books and sacred vessels are kept; sometimes called the vestry.

Saint.--The New Testament name for all the Baptized, who are declared to be "an holy nation," by reason of their incorporation into Christ's mystical Body. Like the ancient people of G.o.d they may not in their individual lives fully realize their high destiny, yet are they partakers of an holy calling. The word has since come to be used only of those of extraordinary virtue and who, perchance, suffered for the Truth's sake.

Saints' Days.--It has always been characteristic of the devotional system of the Christian Church to commemorate before G.o.d the grace given to His faithful servants whereby they were enabled to live righteously and to bear witness to His Truth, and to pray that we may follow the good examples of these His servants and with them be made partakers of Everlasting Life. (See DIPTYCHS.) The day commemorated is generally that of the Saint's death, because like his Master, he pa.s.sed through death to the portals of Everlasting Life. According to the Prayer-book the Saints commemorated in this Church are the Twelve Apostles; St. John Baptist and St. Barnabas; the Evangelists St. Mark and St. Luke; the Holy Innocents, St.

Stephen; Conversion of St. Paul; and in addition, St. Michael and All Angels' Day, and All Saints' Day. The Saints commemorated in our Calendar are all treated of elsewhere under their proper t.i.tles, to which the reader is referred.

Sanctuary.--Meaning the "Holy Place"; the name given to that portion of the Chancel within the rail {238} where the Altar stands; from this fact the whole church building is frequently called the Sanctuary of G.o.d.

Schism.--Derived from a Greek word, meaning _fissure_, or _rent_, and may be defined as a rending of the Body of Christ, His Church on earth, and making divisions in the one Body. The divisions between the East and West, and between Rome and the Anglican Communion may be described in St. Paul's words as "schism _in_ the Body," rather than schism _from_ it, inasmuch as none of these three bodies has lost any of the essentials of Church Unity--the Apostolic Ministry, the Sacraments, the Creeds and the Holy Scriptures. But the word also means separation from the Church and is applied to those religious bodies which have abandoned the Historic Church.

Such wilful separation, whether within the Church or without, St.

Paul, in 1 Corinthians, calls a sin (1 Cor. 1:10; 3:3; 11:18), and in Romans 16:18, we are directed to avoid those who cause divisions.

The Church regards her unity as of such vital importance to her own life and to the life of each individual soul, she bids us pray in the Litany, "From all false doctrine, heresy, and Schism, Good Lord, deliver us." (See UNITY, CHURCH; and also UNDIVIDED CHURCH.)

Scriptures in the Prayer-book.--It has been pointed out, on the authority of a careful and detailed calculation that of the whole Prayer-book, three-fifths of it are taken from the Bible and that two-fifths of all the Church's wors.h.i.+p are carried on in the actual words of Holy Scripture. Again, that one-half of this Divine Service is Praise; one-fourth, Prayer; and {239} one-fourth, Reading of the Bible. From these facts, the Episcopal Church has been rightly called a "Bible Reading Church." We thus learn the great value of the Prayer-book in setting forth "the things pertaining to the Kingdom of G.o.d." (See LECTIONARY.)

Seasons, The Church.--(See CHRISTIAN YEAR.)

Sedilia.--From the Latin _sedile_, meaning a seat. The name given to the seats near the Altar, usually placed against the south wall, to be used by the Clergy during the sermon at the Holy Communion.

See.--Derived from the Latin word _sedes_, meaning a seat. The word is used to designate the place of a Bishop's Jurisdiction, and his place of residence, the city where his cathedral is; usually called the _See City_.

Sentences, The Opening.--Short pa.s.sages of Holy Scripture read at the beginning of Daily Morning and Evening Prayer, are so called, and are intended to strike the keynote of the service to follow.

Originally the Daily Services began with the Lord's Prayer, but in 1552 the Sentences, with the Exhortation, Confession and absolution were prefixed to Morning Prayer; they were not placed in the Evening Prayer until 1661. In the last revision of the American Prayer-book additional Sentences were added and arranged to strike the keynote of the Church's great Festivals and Fasts, such as Christmas Day, Good Friday, Easter, etc.

Septuagesima.--The name given to the third Sunday before Lent. The explanation of this name for this Sunday has been given as follows: "There being exactly fifty days between the Sunday next {240} before Lent and Easter Day inclusive, that Sunday is termed _Quinquagesima_, _i.e._, the fiftieth; and the two Sundays immediately preceding are called from the next round numbers, _s.e.xagesima_, _i.e._, sixtieth, and _Septuagesima_, _i.e._, the seventieth." The reason for thus numbering these Sundays has been beautifully set forth in "Thoughts on the Services" as follows: "The Church now (Septuagesima Sunday) enters the penumbra of her Lenten Eclipse, and all her services are shadowed with the sombre hue of her approaching Season of humiliation. . . .We have turned our back upon dear old Christmas and the group of holy days that hand in hand seemed fairly to dance around it; and setting our faces towards the more sober, but still more glorious, light of Easter we begin to number the days of preparation, which if duly observed will fit us to keep the Paschal as the Apostle commands, 'not with the old leaven. . .but with the unleavened bread of sincerity and truth.'"

(See PRE-LENTEN SEASON.)

Server.--One who attends the Priest at a celebration of the Holy Communion. The server may be either a layman or one of the Clergy.

s.e.xagesima.--The second Sunday before Lent is so called, because it is about sixty days before Easter; _s.e.xagesima_ meaning sixtieth.

(See SEPTUAGESIMA.)

s.e.xts.--One of the seven CANONICAL HOURS (which see).

Sh.e.l.l.--(See BAPTISMAL Sh.e.l.l.)

Shrove Tuesday.--The old name given to the Tuesday before Ash Wednesday, because on that day every one was accustomed to go to the Priest before {241} beginning the observance of Lent, to be shrived, shriven, shrove, _i.e._, to confess and be absolved. Certain social customs have been popularly connected with this day, making it a day of merriment and sports and dining on pancakes or fritters. The practice of eating pancakes on this day still survives in many places, and hence it is also called Pancake Tuesday or Pancake Day.

Sick.--(See VISITATION OF THE SICK.)

Sign of the Cross.--(See CROSS, THE.)

Simon (St.) and Saint Jude's Day.--A festival of the Church observed on October 28th. The union of these two Apostles on this day of commemoration is intended to teach, as we learn from the Collect, a lesson of Christian love and that oneness or unity of the Church for which our Lord prayed. St. Simon was called to be an Apostle and he is mentioned in Holy Scripture as the "Canaanite" and "Zelotes," both words meaning a _zealot_. He is supposed to have labored in Egypt and parts of Africa adjacent. One tradition has it that he suffered martyrdom by being sawn asunder in Persia, at the same time with St. Jude who ministered in that country and who was martyred by the Magi. For this reason St. Simon is usually represented in Ecclesiastical art with a saw in his hand. For notice of St. Jude, see Jude, Saint.

Sisterhoods.--(See RELIGIOUS ORDERS.)

Six Points of Ritual.--Certain ritual acts in the celebration of the Holy Communion which it is claimed have always characterized the wors.h.i.+p of the Christian Church. They are enumerated as follows: (1) Two Lights on the Altar. (2) The Eastward {242} Position. (3) The Eucharistic Vestments, (4) Wafer Bread. (5) The Mixed Chalice, and (6) Incense; each of which is described under its own proper t.i.tle to which the reader is referred.

Spirit.--(See HOLY GHOST; also GHOST, GHOSTLY.)

Spirit, Gifts of the.--(See GIFTS OF THE HOLY GHOST, SEVENFOLD.)

Spirit, Fruits of the.--In the fifth chapter of the Epistle to the Galatians St. Paul sets forth the Fruits of the Spirit as nine in number, viz: (1) Love, (2) Joy, (3) Peace, (4) Longsuffering, (5) Gentleness, (6) Goodness, (7) Faith, (8) Meekness, (9) Temperance. In this enumeration it will be found that the arrangement is threefold, corresponding to the three great aspects of life. For example, the first three, "Love, Joy, and Peace," have reference to the life of a Christian in his intercourse _with G.o.d_.

The next four, "Longsuffering, Gentleness, Goodness and Faith,"

describe the qualities which should characterize the Christian in his bearing towards his _fellow-men_--(Faith, it is to be understood, in this enumeration means trust, belief in man, and not the Theological Virtue, which is regarded as a root rather than a fruit). In the remaining Fruits of the Spirit we have a description of the Christian Life in respect of _self_ viz., "meekness and temperance"--"meekness," by which is meant a due estimate of the place which self ought to hold, and "Temperance," the rigorous determination to see to it that self is kept in place. It is interesting to note that the _Fruits of the Spirit_ form the subject of one of the pet.i.tions in the Litany.

Spirit of Missions, The.--The official organ of {243} the American Church by which knowledge of her missionary work at home and abroad is made known. It is published monthly, is well edited and filled each month with very readable and valuable information which all should possess. The publication office is in the Church Missions House, 281 Fourth Ave., New York City. (See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Sponsors.--It would be difficult to say with any degree of certainty at what period the office of _Sponsors_ was established, but it appeared in the very earliest ages of the Christian Church. It is supposed that persecution and the presence of heresy led to its inst.i.tution. During the time of those early persecutions it stands to reason that the heads of the Church must have been aware of the probability of some at least of those who had been baptized of receding from their vows and thus sinning away their Baptismal grace. It was but natural that they should adopt every precaution to ascertain the character of those whom, by Baptism, they admitted to the Christian covenant. They required, therefore, that some of their own body answer for the real conversion of the presumed neophyte, and should also be SURETIES for the fulfilment of the promises then made. Then there were the probabilities during persecution that the parents might not outlive the violence of the times and be enabled to watch over the moral and religious education of their baptized children. The Church was anxious not to lose these lambs of the Flock, and so it was a wise and G.o.dly provision that there should be some one who, in default of their parents, surviving or {244} in case of their apostasy, might see to it that their G.o.dchildren were "brought up to lead a G.o.dly and a Christian life." The advantages arising from this ancient inst.i.tution of _Sponsors_ were so great that it has been continued throughout all ages of the Church. And even in this present time, if all Sponsors would fulfil their duties, many a child now lost to the Church, might have been saved to it and brought up in the nurture and admonition of the Lord. In the case of Baptism of Infants, the significance of _Sponsors_ is very great, in that Baptism is a covenant, in which G.o.d on the one hand is represented by His Minister, and the child is represented by his Sponsors, who answer for him and agree to see to it that this child shall be virtuously brought up and so trained that it shall lead the rest of his life according to this beginning. The Sponsors are called G.o.dfathers and G.o.dmothers because of the spiritual affinity created in Baptism, their responsibility for the training of the child being almost parental. (See BAPTISM, HOLY; INFANT BAPTISM; also NAME, THE CHRISTIAN.)

Stalls.--Seats in the choir (_i.e._, chancel) for Clergy and Choristers, commonly called Choir Stalls.

Standing Committee.--The general Canons of the American Church provide that in every Diocese there shall be a _Standing Committee_ (usually composed of not less than three Clergymen and two laymen who shall be communicants) to be appointed by the Convention thereof, whose duties, except so far as provided for by the Canons of the General Convention, may be prescribed by the Canons of the respective Dioceses. In every Diocese where there is a Bishop the {245} Standing Committee acts as his Council of Advice. It recommends to him persons to be admitted to Holy Orders or as Candidates for Holy Orders, etc. As the representative of the Diocese, it gives its consent to the consecration of a Bishop elected by any other Diocese. When there is no Bishop, the Standing Committee becomes the ecclesiastical Authority of the Diocese for all purposes declared in the Canons.

State of Salvation.--By Holy Baptism we are admitted into Christ's Church, His Kingdom of grace, which in the Church Catechism is declared to be a "State of Salvation," _i.e._, a Christian condition in which it is quite certain the salvation of G.o.d is within our reach and in which as we are responsive to all its overtures of grace we may grow into the likeness of G.o.d's dear Son. Our final salvation is dependent on our continuance in this state of Salvation by G.o.d's grace unto our life's end.

Stephen, Festival of Saint.--A Holy Day of the Church observed on December 26, in memory of St. Stephen the Proto-martyr, _i.e._, the _first_ Christian martyr. The position of the three Holy Days after Christmas is remarkable. We have here brought into immediate nearness to the Birth of Christ the three kinds of members who are joined to Him by martyrdom, viz., those who are martyrs both in will and deed, as St. Stephen; those who are martyrs in will but not in deed, _i.e._, escaped with life as St. John; and lastly, those who are martyrs in deed, but had no wills of their own to sacrifice to G.o.d, as the Holy Innocents. The Festival of St. Stephen dates as far back as the Fourth Century. The reason for its inst.i.tution is thus {246} given by an ancient writer, "Christ was born on earth that Stephen might be born in heaven." Nothing is known of St. Stephen before his selection for ordination as a Deacon, but in the 6th and 7th chapters of the Book of the Acts of the Apostles is given a very full account of his being made a Deacon; of his doing "great wonders and miracles among the people," because he was "full of faith and power"; of his accusation and eloquent defense, and finally of his martyrdom by stoning, in the midst of which, like his Divine Master, he prayed for his murderers. In ecclesiastical art, St. Stephen is represented as a Deacon holding stones in a napkin or in his robe or in his hand.

Stir Up Sunday.--A popular name given to the Sunday next before Advent, from the first two words with which the Collect for the Day begins, viz.: "Stir up, we beseech Thee, O Lord, the wills of Thy faithful people," etc. This Sunday is the end of the Christian Year, and consequently a time of review, gathering up the fragments that remain, that so with renewed strength and stronger purpose--_stirred up wills_, we may enter on the new year which begins on the following Sunday.

Stole.--A long band or scarf of silk worn by the Priest around the neck and hanging down in front to about the knees. It is one of the Altar vestments and should be worn when administering any Sacrament.

The stole should be of the proper color of the Church Season and may be white, green, red, violet or black. It is intended to symbolize the ropes or bands with which our Lord was bound to the pillar when He was {247} scourged. It also signifies the yoke of patience which the Minister of Christ must bear as the servant of G.o.d. When worn by a Deacon, it is placed on the left shoulder and fastened under the right arm. (See VESTMENTS; also KISSING THE STOLE.)

Subdeacon.--In former times the name given to him who a.s.sisted the Celebrant at the Holy Communion was Deacon, and the name _Subdeacon_ to one who waited on the Deacon as the Deacon waited on the Celebrant, and he was permitted to read the Epistle. In time, however, these attending clergy came to be called by names characteristic of the most conspicuous parts of their duties, viz.: the Gospeler and Epistoler.

Substance.--A word derived from the Latin, used in Theology as the equivalent of the Greek word _ousia_, meaning "essence," and used in the definition of the nature of the G.o.dhead. Thus we say that G.o.d is one in substance (_i.e._, essence) but in Persons, Three.

The word is found in the Creed in the article which speaks of the Son as "Being of one substance with the Father."

Suffrages.--The intercessory versicles and responses after the Creed in Morning and Evening Prayer and towards the end of the Litany, are so called.