Chapter 12

Lessons, The.--The word "Lesson" is derived from the Latin _lectio_, meaning a reading, and signifies a portion of Scripture appointed to be read during Divine service; applied especially to those Scriptures read in the Daily Services. Two Lessons are to be read at each service in accordance with the custom of the early Christians, one from the Old Testament and one from the New. The principle upon which the Lessons are thus selected is set forth by Justin Martyr, who lived A.D. 103-164, as follows: "The Apostles have taught, as they learned themselves, first the Law and then the Gospel; for what is the Law but the Gospel foreshadowed; or what is the Gospel but the Law fulfilled." (See CALENDAR, LECTIONARY, and also SCRIPTURES IN PRAYER BOOK.)

Letter Dimissory.--(See DIMISSORY LETTER.)

Letter of Orders.--The name given to the certificate of Ordination to the Sacred Ministry, with the {170} Bishop's seal, and given by him to each Priest or Deacon whom he ordains. The form of this certificate varies in the use of different Bishops.

Letter of Transfer.--Canon 12, Section I, Title 2 of the Digest provides that, "A communicant removing from one parish to another shall procure from the Rector (if any) of the parish of his last residence, or if there be no Rector, from one of the Wardens, a certificate stating that he or she is a communicant in good standing; and the Rector of the Parish or Congregation to which he or she removes shall not be required to receive him or her as a communicant until such letter be produced."

Lights on the Altar.--(See ALTAR LIGHTS.) In addition to what is set forth in the article to which the reader is referred, we reproduce from Wheatley on the Prayer Book the following: "Among other ornaments of the Church were _two_ lights enjoined by the Injunctions of King Edward VI to be set upon the Altar as a significant ceremony to represent the Light which Christ's Gospel brought into the world. And this, too, was ordered by the very same Injunction which prohibited all other lights and tapers that used to be superstitiously set before images or shrines. And these lights, used time out of mind in the Church, are still continued in most, if not all, Cathedral and Collegiate churches and chapels, . . . and ought also by this rubric, to be used in all parish churches and chapels."

Linen Cloth.--(See FAIR LINEN CLOTH.)

Litany, The.--The word "Litany" is of Greek origin, from _litancia_, derived from _lite_, meaning a {171} "prayer." In the early Church Litany included all supplications and prayers whether public or private. Afterwards it came to mean a special supplication, offered with intense earnestness, and this will explain the title of the Litany in the Prayer Book, viz.: "The Litany, or General Supplication." The Litany as now used is substantially the same as that compiled by Gregory the Great at the end of the sixth century. It is a separate and distinct service, but is commonly used as a matter of convenience after Morning Prayer, and may be used after the Evening Prayer. It is appointed to be read on Wednesdays, Fridays and Sundays, and like all other prayers is said kneeling. An examination of the Litany shows it to be divided into six divisions as follows: I. _The Invocations_ being earnest appeals for mercy to each Person in the Godhead, first separately and then collectively. II. _The Deprecations_, being those petitions having as their response, "Good Lord, deliver us." III. _The Obsecrations_, being the last three petitions having as their response, "Good Lord, deliver us," beginning with the petition, "By the mystery," etc. IV. _The Intercessions_, including all the petitions to which the people respond, "We beseech Thee to hear us, good Lord." V. _The Supplications_, beginning, "O Christ hear us," down to VI. _The Prayers_ with which the Litany closes. By reason of its responsive character the Litany is a very soul stirring and heart searching supplication, is designed to keep the attention constantly on the alert and to enliven devotion by calling upon the congregation to make their petitions for those deliverances and blessings recited by the minister. {172}

Litany Desk.--A kneeling desk, sometimes called a faldstool, from which the Litany is read. Its customary place in the Church is on the floor of the nave in front of the chancel in accordance with the Injunction issued during the reigns of Edward VI and Queen Elizabeth. The significance of this position may be seen by reference to the words of the prophet Joel read on Ash Wednesday as the Epistle, "Let the Priests, the Ministers of the Lord, weep _between the porch and the Altar_, and let them say, Spare Thy people, O Lord."

Liturgical Colors.--(See CHURCH COLORS.)

Liturgy.--The word "Liturgy" is derived from the Greek _leitourgia_, meaning a public work or duty, whether civil or religious. It then became generally used with reference to sacred offices, whence arose its ecclesiastical use to signify the solemnization of the rites of the Christian Church. Afterwards, it came to be especially applied to the office for the celebration of the Holy Eucharist and as such the term is technically used in Church History. The Liturgy being the Office of the celebration of the Holy Eucharist, it has for its nucleus our Lord's words of Institution. These with their accompanying Divine acts form the centre around which all subsequent prayers, praises and ritual customs gathered, and the history of these is the history of Liturgies. Liturgies have been used in the Christian Church from the beginning as the ancient Liturgies demonstrate. Of these there are many still extant in MSS. some of them fully as old as the oldest MSS. of the Bible. While they vary in arrangement and phraseology, yet the leading and essential {173}

TABLE SHOWING THE DESCENT OF PRINCIPAL LITURGIES ------------------------------------------------

OUR LORD'S WORDS OF INSTITUTION | APOSTOLIC NUCLEUS OF A LITURGY | -------------------------------------------------------------- | | | | Liturgy of St. James, Liturgy of St. Mark, Liturgy of Liturgy of St. John, Antioch, or Jerusalem or Alexandria St. Peter, St. Paul, or Ephesus | | or Rome | ------------- | | | | | Present Liturgy | Liturgy of Lyons Liturgy of Syriac of Egypt | | St. Basil Liturgy of | --------------------- | St. James | | | | Liturgy of | | Mozarabic Liturgy Liturgy St. Chrysostom Monophysite | or Spanish of Britain of Tours | Liturgies | Liturgy | | Present Liturgy -------------- ------------- of Oriental or | | | Russian Church Ambrosian Sacramentary Augustine's Revised Liturgy of St. Leo Liturgy of Britain | | | Present Sacramentary Salisbury, York and Liturgy of St. Gelasius other English Liturgies of Milan | | Sacramentary Present Liturgy of the of St. Gregory Church of England | | Present Liturgy -------------------- of Rome | | Liturgy of Liturgy of Scottish Church American Church

{174} parts are common to them all and are found without substantial variation, thus pointing to one common source. All Liturgies existing at the present time trace their origin back to Apostolic times through four main sources, as follows:

I. The Liturgy of St. James, composed in the first instance for the Churches of Palestine.

II. The Liturgy of St. Mark, for the Church in Alexandria.

III. The Liturgy of St. Peter, for the Church in Rome, from which the existing Roman Liturgy is derived.

IV. The Liturgy of St. John, for the Church in Ephesus.

It is from this last that our own Liturgy is derived. This Ephesine Liturgy was introduced into France at a very early age by missionaries who came to Lyons. From France missionaries went over to England and there preached Christ and introduced the Liturgy which they were accustomed to use, so that when St. Augustine went from Rome to England, A.D. 596, expecting to find it a heathen land, he found Christians already there and using a Liturgy somewhat different from that of Rome. These differences in the English Liturgy showed an eastern origin, thus confirming its Apostolic origin and thus demonstrate that our Liturgy did not come from the Church of Rome. Rome's power and influence being introduced into England did, indeed, made its impress on the national religious life, but the English Liturgy never lost its distinctive Eastern characteristics which remain to this day. At the time of the Reformation the {175} Liturgy after many revisions was first set forth in the English language on Whitsun Day, 1549. It was again revised in 1552, and again other changes were made in 1604 and finally in 1662. Since which time very slight changes have been made in it. The American Liturgy was formally set forth on September 29, 1789, being adopted from the English Prayer Book, modified according to the agreement made with the Scottish Bishops who consecrated our first Bishop, the Rt. Rev. Samuel Seabury, D.D., for the Diocese of Connecticut. (See article entitled PRAYER BOOK.)

Lord's Day.--The first day of the week is not the Sabbath, but the _Lord's Day_, and as such has been observed since the Resurrection of our Lord, of which it is the weekly commemoration. From the New Testament itself we learn that the first day of the week, commonly called Sunday, has always been the day which Christians have consecrated to God's service. The Rt. Rev. F. W. Taylor, D.D., has given us the following clear statement concerning the first day of the week observed as the Lord's Day: "Our Saviour Jesus Christ, in the exercise of this His Lordship over the day, has first of all abolished the ordinance of the Seventh Day, and substituted, by the Holy Spirit guiding His Church into all Truth, the ordinance of the First Day, as that one day in seven which the Fourth Commandment enjoins to be kept sacred to God as a moral obligation. Then our Lord has made this day one of the highest spiritual privilege, by uniting it to His own Person and work as the Day of His Resurrection, the weekly recurrence of the {176} Christian Passover, a perpetual Easter; and also as the weekly memorial of His supreme Gift of the Holy Ghost upon the Feast of Pentecost, to abide with His Church forever. It is preeminently a day of joy and gladness before the Lord, and should first of all be observed to the Lord, in the assembling of the Church together for worship and communion with God and for spiritual instruction and profit. Hence the Prayer Book prescribes a Collect, Epistle and Gospel for every Sunday in the year, and its rubrics plainly teach us that according to the mind of the Church the principal service of every Lord's Day should be the celebration of the Holy Eucharist. Our Lord has also taught us by His example as well as by precept, that works of mercy, both spiritual and corporal, are lawful to be done on this day, and are peculiarly appropriate to it."

Lord's Prayer, The.--The prayer which our Blessed Lord taught His disciples when He said, "After this manner, therefore, pray ye," or as given in another place, "When ye pray, say Our Father," etc. The Church has always taken these words literally, so that in all her services--Daily Prayer, Litany, Baptism, Confirmation, Holy Communion, Marriage, Visitation of the Sick, etc., the Lord's Prayer is always an integral part. In the Communion Office the Lord's Prayer occurs twice, but it is to be noted that the rubric directs the first to be said by the _Priest alone_, as a part of his private preparation. With regard to the second there is the following rubric: "Then shall the Minister say the Lord's Prayer, _the people repeating after him every petition_." {177} These last words (in italics) are omitted in the first rubric, thus indicating a difference of use.

Lord's Supper, The.--(See HOLY COMMUNION.) In regard to the use of the words "Lord's Supper" as a name for the Holy Communion, we reproduce the following from The Annotated Prayer Book, which is worth considering: "The term (the Lord's Supper) is borrowed from 1 Cor. 11:21, where St. Paul applies it to the Agape or love-feasts which then accompanied the celebration of the Holy Eucharist. How the singular and inexact use of it which is handed down in our Prayer Book arose, it is difficult to say; and it is a transference of a Scriptural term from one thing to another which cannot be wholly justified. The name thus given to the Holy Sacrament has led many to confuse the Lord's Last Supper with the institution of the Sacrament itself, which it is expressly said took place '_after_ supper' (St. Luke 22:20) and '_when_ He had supped'" (1 Cor. 11:25).

Lord's Table, The.--A Prayer Book name for the ALTAR (which see). In Scriptural usage the words "Altar" and "Table" are synonymous, that is, they are different names for the same thing in different aspects or as respects different uses of it. The word "Altar" is also used in the Prayer Book, in the Office of Institution for the inducting of a Priest to the charge of a Parish, in which he is described as "one who serves at the Altar"; is directed to be "received within the rails of the Altar," and again, to "kneel at the Altar to present his supplication for himself."

Low Celebration.--This is a term commonly used to describe a celebration of the Holy Eucharist on {178} ordinary week-days and in the early morning on Sundays and Feasts. At these the celebrant is unassisted except by a server and there is no choir. All parts of the Office are consequently said, not sung.

Low Sunday.--The first Sunday after Easter is the Octave of the Queen of Festivals and is commonly called "Low Sunday." It is so called from its contrast with the High Festival of Easter Day. The same note of holy joy is struck, but lower down on the scale.

Luke, Festival of Saint.--A Holy Day of the Church observed on October 18. Of the life of St. Luke the Evangelist very little is known, but uniting tradition and the references made to him in Holy Scripture we learn the following particulars: St. Luke was not one of the Apostles and was probably not converted until after the Ascension of our Lord, although one tradition has it that he was one of the two disciples with whom our Lord conversed on the road to Emmaus. St. Luke himself testifies that he was not from the beginning an eye-witness and minister of the Word. He appears to have studied medicine at Antioch, and St. Paul, in one of his Epistles, refers to him as "Luke, the beloved Physician." A late tradition represents him to have been a painter as well as a physician, and he is said to have painted a picture of the Blessed Virgin. He was undoubtedly a scholarly and accomplished man. To him we are indebted for two of the canonical books--the Gospel which bears his name and the Acts of the Apostles. St. Luke's Gospel gives more incidents in our Lord's Life than any of the others, and the beauty and {179} exceeding sweetness of his story of the Great Life are enriched with those Gospel hymns which have characterized the Church's worship ever since, viz.: Gloria in Excelsis, Benedictus, Magnificat and Nunc Dimittis. Our Lord appears in this Gospel as the Great High Priest, winning by His Sacrifice on the Cross, mercy and pardon for sinners. It is for this reason that in ecclesiastical art, St. Luke is represented by the winged Ox as setting forth Christ's Atonement through sacrifice.

Lych Gate.--The word "lych," derived from the Anglo-Saxon _lie_, or the German _leiche_, means a body, especially a dead body, a corpse. The term _lych gate_ is the old name given to a churchyard gate with a porch or covering, under which a bier may be rested while the introductory portion of the Burial Service is being read. Such gates are quite frequently found in England, and occasionally in this country.

M

Magna Charta.--The great document exacted by Barons from King John of England at Runnymede, June 15th, 1215, by which was declared English liberty and English freedom in Church and State, and the ancient rights and privileges of the people were clearly defined and guaranteed. In this document is set forth the independence of England's Church, and from it we learn how untrue is the popular belief that the Church of England was founded by Henry VIII, {180} for among its opening words are these (in Latin): "The _Church of England_ shall be free and her liberties unimpaired." We here see The CHURCH OF ENGLAND referred to as a body already existing, in a _State document_ nearly two hundred years before Henry VIII was born, which is truly a suggestive fact to all thoughtful people.

Magnificat.--The Latin title, meaning "doth magnify," of the hymn sung after the First Lesson at Daily Evening Prayer. It is found in the Gospel of St. Luke I:46-56, and is the song of praise which the Blessed Virgin Mary gave utterance to "at the very season when the Divine overshadowing brought about the Incarnation of the Word." This beautiful hymn is used at the evening service as the daily commemoration of the Incarnation. This use of the Magnificat can be traced as far back as the Fifth Century and it has been used in the English Church at Vespers for over 800 years. For some reason the Magnificat was omitted from the first American Prayer Book set forth in 1789, but at the last revision in 1892 it was restored.

Maniple.--A scarf, like a short stole, worn on the left arm over the alb by the celebrating Priest at the Holy Communion. (See VESTMENTS.)

Manual Acts.--The acts prescribed by the rubrics to be used by the Priest in consecrating the elements in the Holy Communion. The rubric reads, "(_a_) Here the Priest is to take the Paten into his hands, (_b_) And here to break the Bread, (_c_) And here to lay his hand upon all the Bread, (_d_) Here he is to take the Cup into his hands, (_e_) And here he is to lay his {181} hand upon every vessel in which there is any Wine to be consecrated." This is the most solemn part of the whole ministration of the Liturgy. "There cannot be too great exactness and reverent formality on the part of the celebrant in consecrating the elements by means of which, when consecrated, an acceptable sacrifice is to be carried up to the Father, and the Body and Blood of our Lord Jesus Christ received by the communicants."

Mark, Feast of Saint.--Observed April 25. St. Mark is called the Evangelist because he is the writer of the Gospel which bears his name. He was the companion of St. Peter and accompanied him in his missionary travels. It is supposed that he wrote his Gospel at the dictation of St. Peter. St. Mark is said to have founded the Church in Alexandria, and one of the ancient Liturgies is called by his name. He suffered martyrdom on Easter Day, April 25th, A.D. 64, being cruelly bound with cords and dragged through the streets of the city until he was dead. It is said that his body was removed, A.D. 465, to Venice, where the famous Church of St. Mark was erected over his grave. This Festival has been observed since A.D. 750. In ecclesiastical art, St. Mark is represented with a lion at his side, with reference to the royal character of the Son of David, which is emphasized in this Gospel.

Marriage.--The sad prevalence of divorce in the United States might not have come to pass if people had clear ideas of what Marriage really is. Marriage is a great deal more than simply a civil contract. It is a divine institution, "an honorable estate, instituted {182} by God in the time of man's innocency." It is a religious ceremony and is sacramental in character. It ought, therefore, to be clearly understood that marriage simply by a "squire" or other legal officer, detracts from the sacredness and dignity of "this holy estate," and belittles the binding character of the "marriage tie." Even a secular paper could declare, "We do not believe there should be any civil marriages of any kind. Every ceremony should be solemnized by the Church and lifted above the level of a real estate transaction." In this custom of civil or legal marriages may be found at least one cause, perhaps the principal cause of divorce, for it encourages such a low view of the sacredness of the Marriage Rite.

Taught by our Lord and His Apostles, the Church emphasizes the religious and sacramental character of Holy Matrimony and has always enjoined its solemnization with ecclesiastical ceremonies and by ecclesiastical persons. This is clearly set forth by the earliest Christian writers. Thus St. Ignatius in one of his Epistles says: "It is fitting for those who purpose matrimony to accomplish their union with the sanction of the Bishop, that their marriage may be in the Lord." Tertullian speaks of marriages being "ratified before God," and adds, "How can we find words to describe the happiness of that Marriage in which the Church joins together, which the Oblation confirms, the Benediction seals, the Angels proclaim when sealed, and the Father ratifies." St. Ambrose calls Marriage a Sacrament, and says, "Marriage must be sanctified by the Priest's sanction and blessing." {183}

These utterances unfold the mind of the Church in the times nearest the days of our Lord and His Apostles, and in all ages ever since the Church has never abandoned this position in her practice and formularies. A careful study of the Marriage Service in the Prayer Book will show it to be a very clear setting forth of the nature of Marriage. It will also be seen how fully this Service has retained the belief concerning Marriage which the Church has always held since the time of our Lord and His Apostles. (See BETROTHAL, also ESPOUSAL.)

Mary, The Blessed Virgin.--(See BLESSED VIRGIN MARY.)