The American Church Dictionary and Cyclopedia, William James Miller [whitelam books .TXT] 📗

Archdeacon.—A term introduced from the Church of England and applied to a Priest who presides over an Archdeaconry or Convocation; or to one who is the General Missionary of a Diocese, or of a prescribed district in a Diocese of the American Church.

Articles of Religion, XXXIX—Certain statements of doctrine set forth by the English Church in a time of great controversy to define her position as differing {27} from Rome on the one hand and from Protestantism on the other. They are called Articles of Religion as distinguished from the Articles of the Faith, which are contained in the Creed and recited in the services of the Church. The Thirty-nine Articles were set forth in the year 1562, then revised as they now stand in 1571 and were adopted with the exception of the Twenty-first Article, by the American Church in 1801. They are published as an appendix to the Prayer Book.

Ascension Day.—A Feast observed with great solemnity forty days after Easter in commemoration of our Lord's Ascension into Heaven. It is also called Holy Thursday. St. Augustine, A.D. 395, calls this one of the Festivals which are supposed to have been instituted by the Apostles themselves, so that it must have been generally observed in his time. In the system of the Church, Ascension Day is regarded as one of the very highest Festivals set apart in honor of our Lord. Proper Psalms, Proper Lessons and Proper Preface in the Communion service place it on the same footing as Christmas Day, Easter and Whitsun Day. The services are usually brightened with special music; the Altar is decked with flowers and white hangings as symbolical of the joy which characterizes the Celebration. Ascension Day is preceded by the ROGATION DAYS (which see), as days of preparation for its due observance; it is also one of the Days OF OBLIGATION (which see).

Ascription—The words used at the end of a sermon, beginning, "And now to God the Father," etc. During the Ascription the people stand and at the end respond, Amen. {28}

Ash Wednesday—The first day of Lent; one of the two absolute Fast Days of the Church, the other being Good Friday. In ancient times the first day of Lent was called Caput Jejunii, i.e., "Head of the Fast," because Lent began on that day. It was also called Dies Cinerum, i.e., "Day of Ashes," from the custom of placing ashes on the head of penitents who presented themselves before the Bishop on this day. Ash Wednesday is a day of deep devotion, of prayer, fasting, self-examination and confession of sin. The public services are most solemn; the Proper Lessons, and Proper Psalms, the Collect, Epistle and Gospel, together with the Penitential Office to be especially used on this day, all mark it as a day of "weeping, fasting and praying." The Psalms appointed are the seven Penitential Psalms, viz., the 6th, 32d, and 38th, used at Morning Prayer; the 51st used in the Penitential Office, and 102d, 130th and 143d read at Evening Prayer. (See PENITENTIAL PSALMS.) The Church color for Ash Wednesday is purple or violet.

Assistant Minister.—A Priest or Deacon appointed to assist or help the Rector of a Parish in his work is thus called. Lately the term "Curate" has been employed to designate the Assistant Minister of a Parish.

Banners.—On festal occasions banners are often carried in choir processionals "to signify yet more clearly the progress and future triumph of the Church, {29} according to that description of her in the Song of Solomon: 'Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?'"

Banns of Marriage.—The word "Bann" is derived from the Saxon word bannen, meaning, to proclaim. The term "Banns of Marriage," means, therefore, the publication of intended marriages, and are published for three Sundays before the event, in the Church where the ceremony is to take place. The publishing of the Banns in the Church of England is required by law. In the American Prayer Book, provision is made for the publishing of the Banns of Marriage, but as it is not required by law the custom has fallen into disuse.

Baptism, Adult.—(See ADULT BAPTISM).

Baptism, Holy.—One of the two great Sacraments ordained by Christ as generally (universally) necessary to salvation. Holy Baptism is the initiatory rite by which we are admitted into the fellowship of Christ's Religion, admitted into His Church. Baptism is a covenant made between God and man; of this covenant the Christian name, which was then given us, is the reminder; reminding us of our new relationship with God. The grace conferred in Holy Baptism is threefold, (1) Regeneration, or the New Birth (See REGENERATION); (2) Admission into the Spiritual Kingdom, or the Holy Catholic Church, and (3) The forgiveness of all our sins, for in the Nicene Creed we confess, "I acknowledge one Baptism for the Remissions of sins." The vows of Holy Baptism are three in number, (1) To Renounce, (2) to Believe and (3) to Obey. These cover "the Whole Duty of Man," {30} and it is by the use of the Means of Grace with diligent Prayer that he is enabled to keep them and to grow into the likeness of Christ, whose member he is because incorporated into Him by Holy Baptism. The outward, visible sign or form in Baptism is water, with the unfailing use of the words, "In the Name of the Father, and of the Son, and of the Holy Ghost." This effects a valid Baptism.

Baptism, Conditional.—As Holy Baptism can take place only once in any individual life, the Church has always been most careful that it should not be repeated. But it sometimes happens that grave doubts arise as to the validity of one's Baptism, or the fact of Baptism is only a matter of conjecture. In such cases the Church has provided for conditional, or hypothetical Baptism. The form is, "If thou art not already baptized, (name) I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost, Amen." In such a case if the Baptism has already taken place and was valid, the hypothetical Baptism passes for naught, but if it were not valid or had not taken place, the hypothetical Baptism is effective.

Baptism, Infant.—(See INFANT BAPTISM).

Baptism, Private.—The proper place for the administration of Holy Baptism is in the church, and the Church warns her people "that without great and reasonable cause and necessity, they procure not their children to be baptized at home in their houses." But when need shall compel them so to do, she provides for the emergency by the service entitled, "The Ministration of Private Baptism of Children in Houses," as set forth in the Prayer Book. In this office no {31} provision is made for Sponsors. The child is to be brought afterwards into the Church to the intent that the congregation may be certified of the true Form of Baptism privately before used. Then it is publicly received and the Sponsors answer for the child and become responsible for its Christian training, publicly before the congregation.

Baptismal Regeneration.—(See REGENERATION, also NEW BIRTH).

Baptismal Shell.—A scallop shell, either real or made of precious metal, used by the Priest for pouring the water on the head of the candidate in Holy Baptism.

Baptistry.—A portion of a church set apart for the administration of Holy Baptism. Sometimes the Baptistry was erected as a separate building or attached to a church or cathedral, specially adapted for Baptism by immersion.

Barnabas, Feast of Saint.—A Holy Day of the Church observed on June 11th. St. Barnabas was born at Cyprus, but was a Jew of the tribe of Levi. His original name was Joses, but after our Lord's Ascension he was called Barnabas, meaning the "Son of Consolation." (Acts 4:36.) He stands out in the New Testament Scriptures as one who is ever helpful, which may have suggested his new name; thus he sold his land, giving the money to the Apostles in order that the necessities of the infant Church might be met. So also he stood sponsor, so to speak, for St. Paul, vouching for the sincerity of his conversion. Having thus brought him to the Apostles and securing his recognition as an Apostle we find that he was {32} associated with St. Paul for about fourteen years in his missionary journeys. After the separation of the Apostles nothing is recorded of St. Barnabas, but tradition tells us that he returned to Cyprus, spending the remainder of his life among his countrymen, and that he suffered martyrdom, being stoned to death by the unbelieving Jews at Salamis. St. Barnabas is said to have left an Epistle which bears his name and which is still extant. It is regarded by many scholars as genuine, but by many others its authenticity is regarded as very doubtful. In ecclesiastical art St. Barnabas is represented as holding St. Matthew's Gospel; as being stoned; as pressing a stone to his breast; as being burned to death; with an open book and staff; with three stones; with a fire near him.

Bartholomew, Feast of St.—Observed on August 24th, in commemoration of the life and virtues of the Apostle St. Bartholomew. In Holy Scripture there is the mere mention of the name of this Apostle, but it is thought that Bartholomew and Nathanael are one and the same person. The reason for this supposition lies in the fact that St. John in his Gospel never mentions Bartholomew, while he often speaks of Nathanael, and the other Evangelists, though they mention Bartholomew, never take notice of Nathanael. From this fact, it is supposed that the same person is designated by these two names. If St. Bartholomew is the same person as Nathanael, then it is he whom our Lord described as "an Israelite indeed, in whom is no guile." St. Bartholomew is thought to have preached the Gospel in Northern India, where he is said to have left a Hebrew copy of St. Matthew's {33} Gospel. He afterwards went to Armenia. He suffered martyrdom in Albanopolis, by being crucified with his head downwards. In ecclesiastical art, St. Bartholomew is variously represented with a knife and book; with a knife in his hand and the devil under his feet; also as healing a Princess of Armenia.

Bason.—(See ALMS BASON).

Belfry.—That part of the steeple in which a bell is hung. Sometimes a separate tower is built, in a room of which the bell is placed. The old name was campanile, from campana, a bell. The most remarkable of the campaniles is that at Pisa, commonly called the "Leaning Tower."

Benedic, anima mea.—The canticle beginning, "Praise the Lord, O my soul," which the Latin words mean. It consists of the first four and the last three verses of the 103d Psalm and is used as an alternate to the Nunc Dimittis. It is not set forth in the English Prayer Book as a canticle.

Benedicite.—The Benedicite is taken from the Apocryphal Book of "The Song of the Three Children" and has been used from very ancient times as a hymn in Christian Worship. St. Chrysostom, A.D. 425, spoke of it as "that wonderful and marvelous song which from that day to this has been sung everywhere throughout the world, and shall yet be sung by future generations." An analysis of this hymn shows it to be not simply a haphazard enumeration of the "works of the Lord," but a fine grouping of them in classes to which they belong. The Prelude, contained in the first verse, is a call to all the works of the Lord to "praise Him and magnify Him forever." {34} Then beginning with the angels as God's ministers we find four great divisions or classifications as follows:

I. The Heavens, verses 2 to 8.

II. Mid Air, verses 8 to 18.

III. The Earth, verses 18 to 26.

IV. All Mankind, from verse 26 to the end; this last division being a call to mankind in general—the people of Israel, Priests and servants of the Lord, Spirits and Souls of the Righteous, and all "holy and humble men of heart," to praise the Lord and magnify Him forever,—followed in Christian Worship by the Gloria Patri, as an act of high praise of the holy, blessed and adorable Trinity, made known to us by the Revelation of our Lord and Saviour Jesus Christ.

The Benedicite was first placed in the English Prayer Book in the year 1549, to be sung as an alternate to the Te Deum. It is usually sung during Advent and Lent.

Benediction.—A Blessing, such as that given at the end of the
Communion Office and in the Marriage Service.

It is also the act of setting apart for sacred use that which is to be used in the services of the Church. Reverential instinct teaches that it is unbecoming