Chapter 8

Fathers, The.--The name used to designate the ancient writers of the Church. Their writings are of the greatest value as bearing witness to the N. T. Scriptures and their interpretation, and also as {109} showing forth the belief and usage of the Church in the earliest years of its history. (See TRADITIONS, also UNDIVIDED CHURCH.) The term "Fathers" is generally confined to the writers of the first five or six hundred years of the Christian Era. They are usually grouped together according to the period in which they lived, _e.g._, The _Apostolic Fathers_ are those who lived nearest to the time, and to some extent contemporary with the Apostles, viz. St. Barnabas, St. Clement, St. Ignatius, Hermas and St. Polycarp. Another class is called the _Ante Nicene Fathers_, or those who lived between the date of St. Polycarp, A.D. 167, and the date of the Nicene Council, A.D. 325, such as Justin Martyr, St. Irenseus, Clemens Alexandrinus, Tertullian, Origen, St. Cyprian. A third class dates from the Nicene Council, such as St. Athanasius; Eusebius, the Church Historian; St. Cyril of Jerusalem; St. Hilary of Poicters; St. Basil, the Great; St. Gregory of Nyssa; St. Gregory Nazianzen; St. Chrysostom, St. Jerome, St. Ambrose, St. Augustine, St. Leo, who is commonly regarded as the last of the Fathers, although St. Gregory of Rome is placed in the List as well as a few later writers. The above is not a complete list, only a few of the principal Fathers having been mentioned. It is pointed out in Milman's "Latin Christianity" that "The Eastern and the Western Church have each four authors of note, whom they recognize as Fathers _par excellence_. Those of the Eastern Church are St. Athanasius, St. Basil, St. Chrysostom and St. Gregory {110} Nazianzen. Those of the Western Church are St. Jerome, St. Ambrose, St. Augustine and St. Gregory of Rome,--the Fathers respectively of her monastic system, of her sacerdotal authority, of her scientific Theology and of her popular religion."

Feasts or Festivals.--Days set apart for the celebration of some great event connected with our Blessed Lord or His Saints, also called Holy Days. The rubric in the Communion Office requires that each Feast shall be announced to the congregation on the Sunday preceding the day on which it occurs. They are set forth in a Table to be found in the introductory portion of the Prayer Book as follows:

A TABLE OF FEASTS.

_To be observed in this Church throughout the Year_.

All Sundays in the year. St. Bartholomew the Apostle. The Circumcision of our Lord. St. Matthew the Apostle. The Epiphany. St. Michael and All Angels. The Conversion of St. Paul. St. Luke the Evangelist. The Purification of the Blessed St. Simon and St. Jude the Virgin. Apostles. St. Matthias the Apostle. All Saints, The Annunciation of the Blessed St. Andrew the Apostle. Virgin Mary. St. Thomas the Apostle. St. Mark the Evangelist. The Nativity of our Lord. St. Philip and St. James the St. Stephen the Martyr. Apostles. St. John the Evangelist. The Ascension of our Lord. The Holy Innocents. St. Barnabas the Apostle. Monday and Tuesday in Easter The Nativity of St. John Baptist. Week. St. Peter the Apostle. Monday and Tuesday in Whitsun St. James the Apostle. Week. The Transfiguration of our Lord.

Feria.--A term derived from the Latin and used to designate days which are neither Feasts nor Fasts. {111}

Filioque.--The Latin for the words "and the Son" which occur in our form of the Nicene Creed. They are not found in the original Creed as used in the Greek Church, but were added by the Third Council of Toledo, A.D. 589. This addition to the Creed by the Western Church was the subject of a long controversy between the East and the West, which with other complications finally led to their entire separation in A.D. 1054. (See PROCESSION OF THE HOLY GHOST.)

Fish.--The figure of a fish has been used from the very earliest days as a symbol in the Christian Church. Among the early Christians it was used as a secret sign by which they knew one another in the days of persecution. The significance of the fish as a Christian symbol is set forth under EMBLEMS (which see).

Flagon.--One of the Eucharistic vessels. A large pitcher-shaped vessel made of precious metal and used to hold the wine before its consecration in the chalice. It is sometimes used in the consecration.

Font.--The vessel which contains the water for the purpose of Baptism, usually of stone and vase-shaped, _i.e._, a large bowl on a pedestal, being sometimes circular and sometimes octagonal. The position of the Font in primitive times was at or near the Church door to signify that Baptism is the entrance into the Church Mystical. This position is still retained in some churches at the present time, but in most churches it is placed near the chancel for convenience, or because no place at the door was provided by the architect. Fonts were formerly required to be covered and locked; originally their covers were simple flat {112} movable lids, but they were subsequently very highly ornamented, assuming the form of spires and enriched with various decorations in carved wood or polished brass. The Font is so called from the Latin word _Fons_, genitive _Fontis_, meaning a _fountain_ or spring, referring to Baptism as a Laver of Regeneration, the source of new and spiritual life.

Foreign Missions.--(See DOMESTIC AND FOREIGN MISSIONARY SOCIETY.)

Forms.--One great objection brought against the Episcopal Church by many persons not members of it is what they call _forms and ceremonies_. They say what they want is "spiritual religion," and this objection seems to be so final with them there is evidently nothing more to be said. It is not the purpose of this article to go into a vindication of forms, but rather to point out how unreasonable this objection is. If it were real, it would do away with all social forms and all forms in business as well as in religion. But they who make this objection do not adhere to it in their own religion. They cannot come together, even in a "Prayer Meeting" without some method or form which must be gone through with. Even the Quakers who, above all others, lay the greatest stress on "spiritual religion," must have their _form_--of silence, speech, dress and of even the architecture of their meeting-place, and which form is peculiar to them. This being the case the question, therefore, is not "Shall we have forms?" but, "_What_ form shall we have in our Public Worship?" for we have learned that we _must_ have some kind of FORM. The Episcopal Church simply clings to that which was from the {113} beginning, because the experience of centuries demonstrates that this is best, more consonant to reason and more expressive of the religious wants of man. Hence she values her Book of Common Prayer which is the outgrowth of the devotions of the ages and she cherishes the usages and traditions that have grown up around it. The Episcopal Church does not insist on forms merely for the sake of forms, but she values them for their helpfulness, for what they convey to the soul faithfully using them, and also, because they enable us to worship God as did His faithful people in all the ages past.

Forty Days, The Great.--Easter Tide which commemorates the period of Forty Days our Lord spent on earth after His Resurrection with His Apostles "and speaking of the things pertaining to the kingdom of God" (Acts 1:2 and 3). From many of our Lord's Parables as well as from other utterances by Him in His Teaching we learn that the words "Kingdom of God" mean _His Church_. So, then, during this mysterious time of His Resurrection Life our Lord was giving His final instructions concerning His Church, and to this instruction is to be traced many of the Church's usages and practices set forth in the Acts of the Apostles which otherwise are inexplicable--for example--the choice of St. Matthias in the place of the traitor Judas--thus indicating the perpetuity of the Apostolate; the observance of the first day of the week instead of the seventh; the ordaining of Deacons thus indicating "divers orders" in His Church; the Rite of Confirmation; Frequent Communion, Infant Baptism and many other things to be noted in the {114} Acts of the Apostles, which have become inherent features of the Church; how else are they to be accounted for and explained but as being among "the things pertaining to the Kingdom of God" of which the Master spake during these Great Forty Days? If not, then how came about their universal acceptance and continuance even unto this present day?

Fourth Sunday in Lent.--The Sundays in Lent are numbered. First, Second, Third, etc., through the six Sundays. But the last three Sundays are so striking in their teaching that additional names are given to them in order to emphasize that special teaching. Thus the 6th Sunday is called Palm Sunday; the 5th, Passion Sunday. So, also, the Fourth Sunday in Lent has its special name or names. Thus it is called _Mid Lent Sunday_ because the middle of Lent has been reached. It is also called _Refreshment Sunday_ from the Gospel for the Day which gives the account of our Lord feeding the multitude in the wilderness, and thereby indicating a more joyous note in the service for this day than belongs to the other Sundays in Lent. An old English name for this Sunday is _Mothering Sunday_. Mid Lent was considered somewhat of a holiday on which servants and children absent from home were permitted by their employers to visit their mothers. The name, doubtless, had its origin from the ancient custom of making pilgrimages to the Mother Church or Cathedral of the Diocese. (See LENT, SUNDAYS IN.)

Fraction.--The name given to the manual act of breaking the Bread by the Priest during the Consecration in the Holy Communion, according to the {115} rubric which directs, "And here to break the Bread." (See MANUAL ACTS.)

Free and Open Churches.--These words express the idea embodied in a movement in the American Church that has been making for many years to make the House of Prayer what it was originally, viz. _free_ for all people, no reserved or rented pews, but every seat free and unreserved, so that high and low, rich and poor alike shall be equal in the Father's House; and open not simply when there is a service, but open all the time for private prayer as well as public. This movement is growing rapidly so that to-day more than half of our churches are thus free, and a great many of them are kept open all day long every day in the week. It is found that many earnest and devout souls, homeless perhaps, or dwellers in hotels or boarding-houses where there is little or no privacy, as well as others, gladly avail themselves of this privilege of the _Open Church_ and find comfort in it. A society for the promotion of Free and Open Churches has been organized for many years with headquarters in Philadelphia.

Frequent Communion.--The influence of the Puritans on the religious life of the Church was in many instances tremendous and far-reaching. While the Prayer Book provides for _frequent Communion_, that is, every Lord's Day and Holy Day at the least, yet under the Puritan influence _infrequent_ Communion became prevalent, and four times a year at the most came to be considered sufficient. When the Church began to pass out from under this influence we find that a _monthly_ celebration became the universal rule {116} in the Church, and even with this many seem now to be satisfied. But as the Church grew, as the study of the Prayer Book and of Church History became more general and the Church began to assert herself, to claim her heritage, we find a return to the ancient order and Scriptural rule. The Sunday and Holy Day Eucharist was more and more restored, so that to-day there are very few parishes where "Frequent Communion" is not the rule. On this subject the Bishop of Maryland, the Rt. Rev. William Paret, D.D., has remarked, "God's Word and all history show that receiving the Holy Communion every Lord's Day was the _old way_ and receiving once a month entirely a modern custom. In often receiving we are copying the whole Church of the first three hundred years."

Friday.--In the Prayer Book we find that Friday of each week is placed in the Table of Fasts to be observed in this Church throughout the year, and the rubric directs that it be announced to the congregation on the Sunday before. Friday as a Fast is intended to be the weekly memorial of the Crucifixion of our Lord just as Sunday is the weekly memorial of the Resurrection. Both are alike obligatory as both are enjoined by the same authority. It is encouraging to note a growing recognition of this Fast and a more general desire to honor weekly the day of our Lord's Crucifixion with a public service in Church and by personal acts of self-denial and devotion on the part of the faithful. (See GOOD FRIDAY, also FASTS, TABLE OF.)

Frontal.--The name given to a hanging in front of the Altar. The same as ANTEPENDIUM (which see). {117}

Fruits of the Spirit.--(See SPIRIT, FRUITS OF.)

Funerals.--The solemn BURIAL OF THE DEAD (which see). In the Church there is no such thing as "Preaching a Funeral," as it is called, but the reverent and devout committal of the "body to the ground," "looking for the General Resurrection in the last day and the life of the world to come, through our Lord Jesus Christ." Plainness and simplicity should mark so holy a function.

G

Gehenna.--In the original Greek of the New Testament Scriptures there are two words unfortunately translated by our one English word "Hell." The first of these is _Gehenna_, meaning the "place of torment." The second is _Hades_, which also occurs in the original Greek of the Creed, and means the _hidden_, covered, intermediate world where the soul rests between death and the general Resurrection. When, therefore, we confess in the Creed that our Lord "descended into Hell," we do not mean that He entered the "place of torment," but the "place of departed spirits" or _Hades_. This difference of meaning of the word "Hell" as used in our English translation of the Bible and the Creed should be borne in mind.

General Clergy Relief Fund.--This is the abbreviated title of a Society organized by the General Convention under the corporate name, "The Trustees of the Fund for the Relief of the Widows and Orphans {118} of Deceased Clergymen, and of Aged, Infirm and Disabled Clergymen of the Protestant Episcopal Church in the United States of America, a corporation created in the year 1855 by chapter 459 of the laws of the State of New York." This is one of the most important Funds in the Church and commands the generous support of all earnest and devoted Church people. As its name implies, it is a Fund established for the purpose of taking care of Aged and Infirm clergy who through age or sickness have become disabled and can no longer fulfil their ministry. The conscience of the Church makes her feel obligated, like the national government, to take care of her faithful servants in their old age and disability, and also to provide for the care of the widows and orphans of deceased clergymen. The Church, however, cannot do this blessed work of Relief, unless all her people contribute largely to this Fund.

General Confession, The.--The form of words used by both Minister and People in humbly acknowledging their sins before God in preparation for the true worship of His Name about to follow. The General Confession was placed in the Morning Prayer in 1552 and in the Evening Prayer in 1661. Such beginning of our Public Worship is in accordance with the practice of the Primitive Christians, who, as St. Basil, writing in the Fourth Century, tells us, "in all churches, immediately upon their entering into the House of Prayer, made confession of their sins unto God, with much sorrow, concern and tears, every man pronouncing his own confession with his own mouth." A similar General Confession, but more heart searching, {119} is also to be found in the Communion Office, to be said in preparation for the due reception of the Sacrament. A third Confession is also set forth in the Penitential Office and commonly called the "Ash Wednesday Confession."

General Convention, The.--The legislative body of the American Church which meets triennially and is composed of the Bishops and Representatives from all the Dioceses and Missionary Jurisdictions. The Convention is composed of two houses, (1) the House of Bishops and (2) the House of Clerical and Lay Deputies consisting of four Clerical and four Lay representatives from each Diocese, and one delegate of each Order from every Missionary Jurisdiction. Both Houses together constitute the _General Convention_. All the laws of the Church in the United States are made by this Convention, but it can make no alteration in the Constitution or in the Liturgy and Offices unless the same has been adopted in one Convention, and submitted to all the Dioceses, and afterwards adopted in another Convention. For any measure to become a law it must be adopted by the concurrent action of both Houses. The General Convention provides also for the admission of New Dioceses; for Church extension, and for the erection of Missionary Jurisdictions both in the United States and in foreign lands, electing the Bishops for them. The Presiding Officer is the Senior Bishop by consecration, who presides in the House of Bishops and when both Houses meet as one body. When the Convention is not in session he acts as the Primate of the American Church. (See PRESIDING BISHOP.) The House of {120} Clerical and Lay Deputies also has its President or Presiding Officer who is chosen from among the Clerical Deputies at each meeting of the Convention.

General Council.--(See COUNCIL, also ECUMENICAL.)

General Thanksgiving, The.--The title of one of the prayers in Morning and Evening Prayer. It is called General as being suitable to all men, and in contradistinction to the special Thanksgivings to be used by request of members of the congregation for special mercies vouchsafed.

General Theological Seminary.--An institution of learning for the education of men for the Sacred Ministry, established by the General Convention of the American Church, May 27th, 1817, and incorporated April 5th, 1822. The Institution is situated in Chelsea Square, New York City, and has a very valuable property worth; $1,081,225.42. The endowments amount to over; $700,000. The number of students average about 150 each year. Number of Alumni 1,800. Whole number matriculated since 1822 about 2,300. Volumes in the Library 30,000.

Generally Necessary.--In the definition given in the Church Catechism of Holy Baptism and the Lord's Supper, these Sacraments are declared to be "generally necessary to salvation." From the way many persons postpone their own Baptism, neglect the Baptism of their children and ignore the Holy Communion, it would seem that they think the word "generally" in the above clause, means "usually," but not essential to religious life. This is a mistake. The word "generally" as used when the Catechism was set forth is simply the Anglicized form of the Latin word {121} _generaliter_, meaning _universally_, always, absolutely necessary for every one who would be saved, and therefore, imperative where the Sacraments may be had.

Genuflexion.--A temporary bending of the knee as distinguished from actual kneeling; usually made towards the Altar as the symbol of Christ's Presence.

Ghost. Ghostly.--Ghost is the old Saxon word for _spirit_ and is still used in the Name of the Third Person of the Holy Trinity. _Ghostly_, the adjective form of the word, has been retained in the Prayer Book and means _spiritual_, _e_. _g_., in the Confirmation service one of the sevenfold gifts of the Holy Ghost is called "ghostly strength," that is, spiritual strength.

Ghost, The Holy.--(See HOLY GHOST.)

Gifts of the Holy Ghost, Sevenfold.--The gifts bestowed on the Baptized by the Laying on of Hands in Confirmation, viz.: "the spirit of wisdom and understanding, the spirit of counsel and ghostly strength, the spirit of knowledge and true godliness and the spirit of holy fear," as enumerated in Isaiah 11:2. These gifts may be briefly interpreted as follows:

WISDOM, to choose the one thing needful. UNDERSTANDING, to know how to attain it. COUNSEL, the habit of asking guidance of God. STRENGTH, to follow where He shall lead. KNOWLEDGE, that we may learn to know God. GODLINESS, that knowing Him we may grow like Him. HOLY FEAR, meaning reverence and adoration.

Girdle.--A white cord to confine the alb at the {122} waist: used at the celebration of the Holy Eucharist. (See VESTMENTS.)

Girls' Friendly Society.--A Society of young women organized in the American Church in 1877, and is a branch of a similar Society in the Church of England. The society has for its object the spiritual welfare of girls and young women through association and friendship with one another. The Society has (in 1901) 16,316 members in the United States and 4,022 associate members. A monthly magazine, the G. F. S. A. _Record_, is published as the official organ of the Society. Headquarters, the Church Missions House, New York City.

Gloria in Excelsis.--Meaning "Glory in the Highest," the title of the final hymn in the Communion Office. It is called the "Greater Doxology," and also, the "Angelic Hymn" as it is based on the song of the angels at Christ's Birth, which forms its opening words. The _Gloria in Excelsis_ is the oldest and most inspiring of all Christian hymns. Its author and the time of its composition are unknown, but it was in use in the very earliest ages of the Church as a daily morning hymn. Its introduction into the Liturgy appears to have been gradual. The first words of it are found in the Liturgy of St. James, from which fact we learn that the germ of it was evidently used in Apostolic times. It is interesting to note that in ancient Liturgies the _Gloria in Excelsis_ was placed at the beginning and not at the end of the Communion Office. It occupied such a position in our own Liturgy until A.D. 1552, when it was placed after the Thanksgiving. By the rubric permission is {123} given to use a hymn instead of it, and this is often done during Advent and Lent, thus reserving the _Gloria in Excelsis_ for use in more joyous seasons such as Christmas, Easter, etc.

Gloria Patri.--Meaning "Glory to the Father," the first words of the short anthem used after each Psalm and elsewhere in the services, viz. "Glory be to the Father, and to the Son, and to the Holy Ghost, As it was in the beginning, is now, and ever shall be, world without end. Amen." It is often called the "Lesser Doxology." The _Gloria Patri_ has been used in Christian worship from the beginning and is traceable to the Baptismal formula. Its frequent use in our services is not a vain repetition, as some suppose, but is very devotional and helpful to increased earnestness in worship, drawing our thoughts from man, his wants and experiences, and directing them to the Triune God, the Author and Giver of every good and perfect gift. Sung after the Psalms it gives to them a Christian meaning and interpretation. In accordance with the ancient usage _the Gloria_ is said with bowed head as an act of worship and of faith, and is also said facing the Altar or East. (See EAST, TURNING TO.)

Gloria Tibi.--The Latin title of the words of praise sung when the Holy Gospel is announced in the Holy Communion, viz. "Glory be to Thee, O Lord." This _Gloria_ also comes down to us from the ancient usage of the Church. It is said with the bowed head as an act of worship.

Godfathers, Godmothers.--(See SPONSORS.)