Chapter 10

Hosanna.--A Hebrew word, meaning, "Save, we beseech Thee."

Hours of Prayer.--(See CANONICAL HOURS.)

House of Bishops.--The upper House of the General Convention in which all Diocesan, Coadjutor and Missionary Bishops have seats, representing their own Order. The term is often used as a collective name for all the Bishops of the American Church. (See GENERAL CONVENTION.)

House of God.--The Church building is so called because it is set apart for the worship of God. That it is something more than a mere lecture hall, or concert room or auditorium, as it is commonly regarded by modern religionism will appear from the following taken from the Annotated Prayer Book: "The Church is the _House of God_, not man's house; a place wherein to meet with Him with the closest approach which can be made in this life. Hence, if Jacob consecrated with the ceremony of unction the place where God made His covenant with him, and said of it, 'This is none other but the House of God, and this is the Gate of Heaven'; so should our churches be set apart and consecrated with sacred ceremonies making them holy to the Lord. So also, because they are to be in reality, and not by a mere stretch of the imagination, the Presence chambers of our Lord, we must regard them as the nearest to {140} Heaven in holiness of all places on earth by the virtue of that Presence. And lavishing all costly material, and all earnest skill upon their first erection and decoration, we shall ever after frequent them with a consciousness that 'the Lord is in His holy Temple,' and that all which is done there should be done under a sense of the greatest reverence towards Him."

Housel.--An old English word for the Holy Eucharist. Thus an old English canon of A.D. 960 orders every Priest "to give _housel_ (_i.e._ Holy Communion) to the sick when they need it." The word also appears in Chaucer's Canterbury Tales, in Piers Plowman, Beaumont and Fletcher and also in Shakespeare. So, also, we find the term _houselling cloth_, meaning a large cloth spread before the people while receiving. The word evidently meant a _Sacrifice_.

Humble Access, Prayer of.--The name given to the beautiful prayer offered in great humility just before the Consecration in the Holy Communion, beginning, "We do not presume," etc. The words are taken from the most ancient Liturgies.

Hymn Board.--A tablet to which the numbers of the hymns to be sung at any service are affixed, and which is placed in a conspicuous place for the greater convenience and guidance of the congregation. The purpose of the Hymn Board is to do away with the custom of announcing the day of the month and the hymns, but this is not generally carried out in practice.

Hymnal, The.--As the Church has a book for her _Common Prayer_, so also she has a book for her _Common Praise_, and this is known as THE HYMNAL. The {141} Hymnal as it now stands was set forth by the action of the General Convention of 1892, and is the outgrowth of much study, many changes and a great deal of legislation since the time when there was bound up with the Prayer Book a few hymns for congregational use. The present imposing volume has 679 hymns drawn from almost every source and age, and, no doubt, meets every need and requirement.

Hymns.--The first hymn mentioned in the annals of Christianity was that sung by the angels at the Birth of our Lord, from which we have the _Gloria in Excelsis_, and the second was that sung by our Lord and His Apostles immediately after the Last Supper in the upper room, known as the _Hallel_. In early times anything sung to the praise of God was called a hymn. Afterwards the use of the term became more restricted. Pliny shows that in the year 62 the Christians instituted a custom of meeting together before sunrise to sing hymns of praise. Melody only was used, not harmony, and the tunes employed were, doubtless, of Jewish character. Originally all music of the Christian Church was almost entirely vocal. In the Third and Fourth Centuries the Christian Religion began to grow largely in the number of its followers, in wealth and position; magnificent churches were built under Constantine the Emperor, and then it came to pass that choirs were instituted definitely by the Council of Laodicea, A.D. 367. For two centuries the music of the Church deteriorated. In the Sixth Century Gregory the Great instituted many reforms, so that the credit of reviving real congregational singing belonged to him. (See GREGORIAN MUSIC.) The {142} connection of religion with music is shown by the fact that nearly every great revival of religion has been accompanied by a great outburst of song. Beginning with the Reformation, the form of hymn, called _chorale_, originated in the reformed Church of Germany and largely with Martin Luther. The most popular part in congregational singing was the singing of hymns and there have been three successive styles in hymn-tunes. The first was the diatonic; the second the florid (from 1730 to 1840), and the third the modern style (from 1840 to the present time). This modern style is in some respects a return to the old style of the Sixteenth and Seventeenth Centuries, with this distinction, that the harmonies instead of being pure diatonic are more chromatic and less plain. (See MUSIC, also ORGANS.)

Hypothetical Form.--(See BAPTISM, CONDITIONAL.)

I

Ichthus.--The Greek word for FISH (which see).

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 pronounced 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 Manasses, not as a parent only, but as a prophet. Moses laid his hands on Joshua, by express command from God, 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, God's Only Son, the Eternal "Word was made Flesh," _i.e._, took our nature upon Him; and also for the Doctrine that "the Godhead 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 participation 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 worship 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.

Incumbent.--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 Institution 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 Institution, 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 God and so brought into a new relationship with God, 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 God. 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 God" 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 Godly 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, God'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.

Institution, Letter of.--(See INSTITUTION, OFFICE OF.)

Institution, Office of.--The service in the Prayer Book entitled, "An Office of Institution of Ministers into Parishes or Churches." Canon 18, Title 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, institute him according to the Office established by this Church." If the institution is to take place, the Bishop issues an official letter, called, "The Letter of Institution," 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 instituted according to the service set forth, either by the Bishop himself, or by a Priest appointed by him, in which the Letter of Institution is read; God'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 instituted Minister. After the Benediction, it is directed that, the Wardens, Vestry and others shall {148} salute and welcome him, bidding him Godspeed. 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.

Institution, Words of.--The words used by our Blessed Lord when He instituted 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 instituting 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 petitions 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 God has passed 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 God, 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 HELL.)

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 substituted, 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 worship. This Psalm, the 95th, has been so named and used since the time of the Temple Worship 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 institution, in remembrance of His Death and Passion, 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 shell; as a child with staff and wallet with shell 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 Passover 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 associated 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 circumcision 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 passages 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 _God 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 "God our Saviour," as the angel declared, "for He shall save His people from their sins." The ancient prophecy that He should be called "_Emmanuel_, God 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.