Chapter 11

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 God's Church is. We are born or adopted into a family, and so we are adopted into God'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_ God's children by adoption and grace _because baptized_, it comes to pass 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 God 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 God and citizens of His Kingdom. (See BAPTISM; NAME, THE CHRISTIAN; REGENERATION; also CONFIRMATION.)

Jubilate Deo.--The Latin title 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 illustration 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 ship 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 Constitution 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 relationship 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 relationship with God. The cause of Justification may be given as follows:

THE PRINCIPAL CAUSE.--God's mercy. THE MERITORIOUS CAUSE.--Christ's death. THE EFFICIENT CAUSE.--The operation of the Holy Ghost. THE INSTRUMENTAL CAUSE ON GOD'S SIDE.--The Ministry of the Word, Baptism and the Holy Communion. THE INSTRUMENTAL CAUSE ON MAN'S SIDE.--Faith which works by love.

K

Kalendar.--The same as CALENDAR (which see).

Keys of the Church.--To the Rector belongs the control of the keys of the Church building, and this because he alone can determine what services shall be held in it. If he chooses he can hold services every day; he can celebrate the Holy Eucharist every day or as often as he thinks best, and no one can interfere with him. He has charge of the spiritualities of the Parish and in this he is left absolutely free, being amenable to his Bishop only. The Vestry have nothing to do in determining what use the Rector shall {160} make of the Church building in carrying out the provisions of the Prayer Book. The Office of Institution recognizes this right in that one of its provisions is that "then shall the Senior Warden (or the member of the Vestry supplying his place) present the keys of the Church to the new Incumbent, saying, In the name and behalf of------Parish [or Church] I do receive and acknowledge you, the Reverend, (name) as Priest and Rector of the same; and in token thereof, give into your hands the _keys of the Church_."

Keys, Power of the.--A phrase used in reference to the discipline of the Church which our Lord has intrusted to the Bishops and Pastors of the Flock as "ministers and stewards of His grace." This phrase involves the doctrines of Absolution and Excommunication; the idea of opening and shutting, admission and rejection, and the administration of the Sacraments. In Holy Scripture, the "Power of the Keys" is called a "binding and loosing"; also a "remitting and retaining of sin," having reference to the authority to admit into communion with the Church or to exclude therefrom. (See St. Matt. 16:19; 18:18; and St. John 20:23.)

Kindred, Table of.--A table set forth in the Prayer Book of the Church of England, with the title, "Table of Kindred and Affinity, wherein whosoever are related are forbidden in Scripture and in our laws to marry together." While this Table is not published in the American Prayer Book, it is regarded by many American canonists as the law of the Protestant Episcopal Church in the United States. It is interesting to note that this Table is (or at least was until a few {161} years ago) embodied in the Statutes of the State of Maryland, and that in some other States there are laws forbidding the marriage of first cousins.

Kingdom of God.--The New Testament name for the Church. St. Matthew uses the phrase, "kingdom of heaven," while the other Evangelists employ the term, "kingdom of God," both being equivalent terms meaning the same thing, viz.: the kingdom of Christ on earth, the kingdom of the Gospel, the Church of Christ. This is, indeed, a heavenly and divine kingdom, for though it is now set up on earth yet its nature, its purpose, its powers and its ends are "of heaven." That this phrase is used to signify the Church on earth can be seen most plainly in the various parables in which our Lord likens the "kingdom of heaven" to such things as of necessity belong to the present time. See the parables in St. Matt. 13; also in St. Mark 4:26-32. The Gospel which our Lord delivered to man is not an abstract Gospel, but "the Gospel of the kingdom ":--see St. Matt. 4:23; 9:35; 24:14; St. Mark 1:14; St. Luke 4:43; 9:2; 10:9; 16:16; Acts 1:13; 8:12; 19:8; 20:25; 28:23 and 31. From these and many other passages we learn that our Lord embodied His Truth and Salvation in an _Institution_ which should be the means of its preservation, the instrument of its promulgation throughout the world, and into which men are admitted by Holy Baptism to become partakers of His Salvation. This truth appears constantly in the Bible and is the basis of its appeals to live righteously and godly in this present world. As an example of this see Col. 1:12 and 13. {162}

Kissing the Stole.--The stole represents the yoke of Christ, and the Priest in recognition of that yoke and of his vows, kisses the stole each time he puts it on to show his willingness to submit to that yoke.

Kneeling.--The most fitting posture in which prayer is to be offered to God. Our blessed Lord Himself by His own example has taught us this. In regard to kneeling in Public Worship, the Annotated Prayer Book has this note: "The gesture of kneeling is not only a mark of personal humility and reverence, but also one of those acts required of every one as an individual component part of the body which forms the congregation. To neglect it, is to neglect a duty which is owing to God and man in this respect as well as the other. We have no right to conspicuous private gestures in a public devotional assembly; nor are the gestures which we use (in conformity to the rules of the Church) to be necessarily interpreted as hypocritical because our personal habits or feelings may not be entirely consistent with them. As the Clergy have an official duty in Church, irrespective of their personal characters, so also have the Laity. It may be added that a respectful conformity to rules enjoining such official duties, may often lead onward to true personal reverence and holiness."

Kyrie.--The Greek title of the responses after the Ten Commandments in the Communion Office. _Kyrie_ means "Lord," and taken with the Greek word _eleison_, they form the first words of the response "Lord, have mercy." {163}

L

Lady Day.--The English popular name for the FEAST OF THE ANNUNCIATION (which see).

Laity.--Derived from the Latin _Laicus_, Greek _Laikos_, from _Laos_, meaning "people." The word means of, or pertaining to the People as distinguished from the Clergy. The term was first used in the second century. It ought to be noticed that the term Laity, or Layman does not mean the mere absence of rank, but denotes a positive order in the Church. The word is the equivalent of "brethren," as we read in the Acts of the Apostles, of the first Church Council which issued the first pastoral letter, which begins "The Apostles and Elders and _brethren_ send greeting" (Acts 15:23). When in our Conventions or Councils the vote by orders is called for, the Clergy vote by themselves and the Laity by themselves; in this we have an illustration of the Laity as an order in the Church.

Lamb and Flag.--A symbolical representation of our Blessed Lord, used in Church decorations. The lamb is the chief emblem of our Saviour who was called by St. John Baptist, "the Lamb of God that taketh away the sins of the world." The lamb is represented with a nimbus or glory of four rays, one partly concealed by the head. The rays are marks of divinity and belong only to our Lord. The lamb bearing a flag or banner signifies Victory, and is an emblem of the Resurrection. This symbolism is appropriately used at Easter. {164}

Lambeth Conference.--The name given to the assemblage of the Bishops of the Anglican Communion on the invitation of the Bishop of Canterbury, and held in Lambeth Palace. The first meeting was held in 1867; the second in 1878; the third in 1888, and the fourth in 1897; the Bishops thus coming together every ten years for mutual counsel and advice concerning the great work of the Anglican Communion throughout the world. As many as two hundred Bishops have thus come together in conference, at one time.

Lammas Day.--The old name given to the first day of August because on that day in Anglo-Saxon times it was the custom to bring into the Church offerings in kind, loaves, representing the first-fruits, of the harvest. The word "Lammas" is derived from the Anglo-Saxon word _hlafmaesse_, _hlaf_ meaning a loaf, and _maesse_ meaning "mass." As the first of August in old Calendars was the Feast of St. Peter-in-chains, it is also supposed that _Lammas_ is an abbreviation of _Vincula Mass_, or the Feast of St. Peter _ad vincula_ in commemoration of his deliverance from chains.

Last Things, the Four.--These are Death, Judgment, Heaven, Hell. (See ESCHATOLOGY.) These subjects being so very solemn in their import, they are frequently taken as topics of instruction or of sermons during the Advent Season, when our thoughts are turned to the contemplation of our Lord's second coming "in His glorious Majesty to judge both the quick and the dead."

Lauds.--One of the seven CANONICAL HOURS (which see). {165}

Lay Baptism.--Baptism administered by a layman. The Church has always held that Baptism by any man in case of necessity is valid. But only great necessity, such as sudden danger or sickness and the inability to secure the services of a clergyman, should be just cause for baptism by a layman, and then great care should be taken that the proper form and words are used. (See BAPTISM, HOLY.) It is well to note that when Holy Baptism is administered by one who is not a Clergyman _without such necessity_ as mentioned above, the person baptizing is guilty of a great sin, even though his act may bring a blessing to the person baptized. His act cannot be undone, but it ought not to have been done.

Layman.--One of the LAITY (which see).

Lay-Reader.--A layman who reads the Church service in the absence of the Priest. Usually he is licensed to do so by the Bishop of the Diocese. The American Church has a canon on the subject, setting forth the method of appointment and regulating his work, from which it is learned that the lay-reader is very much limited in the service he renders being permitted to use only those portions of the service which do not belong properly to the Ministry. When the Priest is present a laymen may read the Lessons in the Daily Morning and Evening Prayer, and also the Litany as far as the Lord's Prayer.

Laying on of Hands.--The ceremony by which one is ordained to the Sacred Ministry by the Bishop, and by which he administers the Rite of Confirmation, (See IMPOSITION OF HANDS.) {166}

Lectern.--The desk or stand from which the Scriptural Lessons in Church are read, and is so called from this fact. The term "lectern" is derived from the Latin word _lecturni_, meaning a pulpit or from the Greek _lektron_, a couch or rest for a book. Lecterns as used in our churches are sometimes constructed of wood or stone, but frequently of polished brass, in the form of an eagle with outstretched wings, (on which the Bible rests) to symbolize the flight of the Gospel message throughout the world.

Lectionary.--The Tables to be found in the Prayer Book setting forth the portions of Scripture to be read daily in Public Worship throughout the year, also the Proper Lessons for Sundays and the Holy Days of the Church. The word is derived from the Latin _lectus_, from _lego_, to gather, to read. From this origin we have the word _lection_, meaning a reading or lesson read; he who reads was called _lector_, a name given to one of the minor orders in the ancient Church. _The Lectionary_ as found in the Prayer Book contains most ample provision for the reading of God's Holy Word. By this appointment the Old Testament is read once during the year, and some portions of it more frequently. The New Testament is read three times, while the Book of Psalms is read twelve times or once a month. No other religious body makes so large provision for the public reading of the Scriptures, and the Episcopal Church has been appropriately called a "Bible Reading Church." The Lectionary as it now stands was set forth by the General Convention of 1883, being a revision of the old Lectionary which had been in use since 1789, the time of the first {167} setting forth of the American Prayer Book. (See LESSONS; also SCRIPTURES IN PRAYER BOOK.)

Lent, The Season of.--The word "Lent" has no special significance save only as it designates the time of the Fast before Easter. The word is derived from the Anglo-Saxon _lencten_, meaning the spring season. From this we learn that the _Lenten Fast_ means simply the Fast that comes in the spring of the year. It was appointed at this time for the reason that our Lord's Passion and Death occurred at this time of the year and these devotions of the faithful grouped themselves around that sad hour on Calvary. At first, the Fast may not have extended over the Paschal Week, but it was arranged at a very early period to cover the forty days preceding Easter. Beginning with Ash Wednesday the Lenten Season really covers a period of forty-six days, but as Sunday has always been regarded as a Feast, these six Sundays are not counted as belonging to the Fast. (See LENT, SUNDAYS in.) There can be no great difficulty in assigning a reason for this solemnity to be kept for forty days. For many reasons "Forty" is a Scriptural number. _Forty_ years the children of Israel were under discipline in their pilgrimage in the wilderness. Moses fasted _forty_ days in the mount. Elijah was _forty_ days in the wilderness. _Forty_ days did the Ninevites fast and repent them of their sins to avert the judgments foretold by the prophet Jonah. And _forty_ days did our Lord fast in the wilderness when about to enter upon His public ministry. From these references we learn that it is both Scriptural and helpful that this Season of Penitence should be prolonged for us, that bearing {168} in mind these incidents of "forty years" and "forty days" of devotion and discipline which characterized the history of God's people, and also our Lord's example, we may be like minded in prayer, in discipline and in turning to God. The devotions of the Lenten Fast are intimately connected with Easter which it precedes and are intended to prepare the mind and heart for the devout celebration of the "Queen of Festivals" and for the Easter Communion. Lent being a penitential season the ecclesiastical color is purple or violet. The _Benedicite_ takes the place of the _Te Deum_ and the Ash Wednesday Collect is used every day throughout the Season.

Lent, Sundays in.--As stated in the preceding article the Lenten fast does not include all the days between Ash Wednesday and Easter, for the _Sundays_ are so many days above the number forty. They are excluded because the Lord's Day is always kept as a Festival and never as a Fast. These six Sundays, therefore, are called "Sundays IN Lent, not _of_ Lent; they are in the midst of it, but do not form part of it; on these Sundays we continue without interruption to celebrate our Saviour's Resurrection." The Sundays in Lent are named in the Prayer Book First, Second, Third, Fourth, Fifth; the last Sunday being set forth as "The Sunday next before Easter." Popular usage, however, has assigned other names to the closing Sundays in Lent, for example, the Fourth Sunday is usually called _Mid Lent Sunday_, for the reason that the Lenten Fast is half over. It is also called _Refreshment Sunday_, from the Gospel for the Day which gives the account of our Lord {169} miraculously feeding the five thousand in the wilderness; another name is _Mothering Sunday_ (which see). The Fifth Sunday is called _Passion Sunday_, from the fact that on that day the Church begins the solemn recital of our Lord's sufferings. The Sixth Sunday is known as _Palm Sunday_ as it was on this day our Lord made His Triumphal Entry into Jerusalem, when the people hailed Him as King and strewed palm branches in His way, crying "Hosanna to the Son of David."

Lesser Litany, The.--That portion of the Litany beginning, "O Christ, hear us," and ending with the prayer, "We humbly beseech Thee, O Father," is so called. It is often used as a penitential ending to week-day services during Lent.