Chapter 10

ORDERS, QUALIFICATIONS FOR. Although the preface to the Ordinal and Canon 39 lay down generally what is necessary from Candidates for Holy Orders, yet any one intending to be ordained had better write to the Secretary of the Bishop into whose diocese he thinks of going for further particulars as to the subjects for examination, &c. The papers generally necessary for Deacon's orders are the following--(1) Certificate of Baptism, or a declaration by some competent witness that the candidate has completed his 23rd year and has been baptized. (2) Graduates of Cambridge must have passed either the Special Theological, or the Preliminary Examination for Holy Orders; Graduates of Oxford must produce Certificates that they have attended two courses of Lectures by Divinity Professors. Durham men must be either B.A. or L.Th. Dublin men must be B.A., and hold also the Divinity Testimonial. (3) College Testimonials. (4) The "Si quis," a notice read in the Church of the place where the candidate resides, to give opportunity for raising objections, something like the asking of Banns. (5) Letters Testimonial for three years, or for the time elapsed since the Candidate left College. This Testimonial must be subscribed by three beneficed clergymen. (6) A Title, or nomination to a Curacy. For Priest's Orders, the Candidate requires 4, 5, and 6, as above. When a Candidate is accepted by the Bishop, he has then to pass an Examination, which slightly differs in the various dioceses, but generally comprehends the following subjects, viz.--The Bible; the New Testament in Greek, and a minute acquaintance with some specified portion of it; The Prayer-Book; The 39 Articles; Church History; Latin; some theological authors, such as Pearson, Hooker, Butler, Paley, &c.; a Hebrew Paper is set for those who care to take up Hebrew.

ORDINAL. "The form and manner of making, ordaining, and consecrating Bishops, Priests, and Deacons." Various forms of Service for Ordination have existed from the earliest times. Although differing in many ways, each kept the essentials of Ordination, viz., Imposition of hands, with Prayer and Benediction, as used by the Apostles themselves. The first Reformed Service was taken as usual partly from the ancient ordinals in use. It was revised in 1552, and again in 1662, when some changes, tending to greater solemnity, were introduced.

The _Preface_ insists upon the necessity of Episcopal Ordination. It determines the age at which men may be ordained, viz.. Deacon at 23, Priest at 24, Bishop at 30, and speaks of the qualifications of candidates for the ministry. Canon 34 of 1604 mentions further qualifications necessary (see _Orders_, _Qualifications for_). The times for Ordination appointed by the Canon are, of course, the four Ember Seasons, which have been so set apart from the 5th century.

_The Form and Manner of making of Deacons_. After Morning Prayer, including the Sermon, is ended, the Candidates for Deacon's Orders, dressed either in surplice or gown, are presented by the Archdeacon to the Bishop, who is sitting in his chair in the Sanctuary. The Bishop's address to the people is of much the same nature as the Si quis already read. The Litany is made specially appropriate by the insertion of the suffrage, "That it may please Thee to bless these Thy servants, now to be admitted to the Order of Deacons (or Priests), and to pour Thy grace upon them; that they may duly execute their office, to the edifying of Thy Church, and the glory of Thy Holy Name." Then follows a special Collect and Epistle. Before the Gospel the Bishop proceeds with the Ordination Service. Until 1865 the Oath of the Queen's Supremacy was administered here, but now it is taken before the Service. Sitting in his chair, the Bishop puts certain searching questions to those he is about to ordain. The first is of the "Inward Call" of the Holy Ghost. This perhaps is sometimes misunderstood, but several high authorities unite with Calvin in explaining it to be "the good testimony of our own heart, that we have taken this office neither from ambition, covetousness, nor any evil design, but out of a true fear of God, and a desire to edify the Church." (See _Call to the Ministry_.) The next question is of the "Outward Call," and implies a willingness to accept all the regulations under which the Ministry is to be exercised in the Church of England. The third and fourth questions demand a belief in the Bible, and a desire to read (and perhaps expound it) in the Church.

The next question explains the duties of the Diaconate, and marks very distinctly the great difference between that Order and the Priesthood. The answer expresses the candidate's intention to be faithful in the public ministration of his office, and the answer to the next question his desire to be an example in his private life. The last question concerns canonical obedience. Next follows the Ordination itself, which is notable for its extreme simplicity in comparison with the great solemnity of the Ordination of Priests. The Gospel is usually read by the Deacon who passes first in the Examination.

The Communion Service is then proceeded with, one final prayer being added in behalf of those who have just become Deacons in the Church.

_The Form and Manner of Ordering of Priests_. The ground-plan of this Service is the same as that of the preceding. The Deacons are ordained before the Gospel, the Priests after. The Bishop's exhortation before putting the question brings out in a striking manner a picture of the whole pastoral duty and life. The first question dwells on the _outward call_ to the Priesthood; the second, third, and fourth, on the _rule of faith and practice_; the fifth and sixth on the _individual life_; the seventh and eighth on the submission to _order and peace_. Then follows a call to the congregation present to engage in _silent prayer_ on behalf of those about to be ordained to the Priesthood. After which the hymn _Veni Creator_ is sung, as it always has been sung since the 11th century on this occasion; and after another prayer the special act of Ordination is proceeded with. It is to be noticed that Priests present are to join with the Bishop in the laying on of hands in obedience to 1 Tim. iv. 14. The Charge given in this Ordination is threefold, (_a_) The Dispensation of the Word; (_b_) The Dispensation of the Sacraments; (_c_) the "Power and Commandment" of Absolution, John xx. 23, and compare Matt, xvi. 19; xviii. 18. The Service of the Holy Communion is then proceeded with, the final collect being a twofold prayer for the newly-ordained and for the people. The concluding rubric is a direction for the order of the Service if Priests and Deacons are to be ordained on the same occasion.

_The form of Ordaining and Consecrating of an Archbishop or Bishop_. This form of Service differs from the other services in beginning with the Communion Service, placing the Sermon in its usual place in that Service, and then inserting the Litany after the Gospel and before the Consecration. The Service is to be conducted by the Archbishop, or some Bishop appointed by him. The presence of other Bishops is implied throughout, according to the old rule, which prescribed, as a matter of church order, though not of absolute necessity, that three Bishops at least should concur in the Consecration. The Candidate, vested in a Rochet, is presented by two Bishops, in accordance with a custom of great antiquity. The Queen's mandate is then read, and the oath of canonical obedience taken. The Litany contains a special suffrage and prayer. The questions which follow are substantially the same as in the Ordination of Priests; except that (_a_) in the sixth the duty of enforcing discipline is insisted upon; and (_b_)the seventh requires a promise to be faithful in ordaining others; and (_c_) the eighth lays stress on the duty of gentleness and charity. After this the Bishop elect is to put on the rest of the episcopal habit. The form of consecration itself corresponds to the Ordination of Priests, save that in place of conferring the power of absolution, we have St. Paul's exhortation to Timothy (2 Tim. i. 6, 7), to stir up the gift of Consecration in "power, love, and soberness." The charge at the delivery of the Bible takes the form of an earnest exhortation. The Holy Communion is then proceeded with.

ORDINARY. Where used in the Prayer Book this word almost always means the Bishop of the Diocese. The word properly signifies any judge authorized to take cognizance of causes in his own proper right.

ORGAN, _see_ Church Music.

ORIGINAL SIN, _see_ Sin.

ORNAMENTS OF THE CHURCH, and MINISTERS THEREOF. This Rubric is well known as the "Ornaments Rubric." It will be considered under two heads, (1) the Vestments of the Minister, (2) the Ornaments of the Church.

(1.) This Rubric had no existence in 1549; but a direction in the Communion Service says that the Priest is to wear "a white albe plain, with a Vestment or Cope," and the assisting Priests or Deacons, "Albes with tunicles," or Dalmatics. At other Services in Parish Churches the ministers were to use a surplice and, in Cathedrals and Colleges, the hood of their degree. At a celebration a Bishop was to wear a Surplice or Albe, and a Cope or Vestment. In 1552 the Ornaments Rubric ran thus:--"The Minister, at the time of the Communion, and at all other times of his ministration, shall use neither Albe, Vestment, nor Cope; but, being Archbishop or Bishop, he shall have and wear a Rochet, and being Priest or Deacon, a Surplice only." In 1559 this Rubric was altered thus:--"The Minister....shall use such ornaments in the Church as were in use by authority of Parliament in the second year of Edward VI., according to the Act of Parliament set forth in the beginning of this book." This Act spoke of authorizing the Queen to ordain other ceremonies; but whether she did so or not, according to this Act, has been a matter of controversy. But in the "advertisements" of Archbishop Parker (1566), no other vestment than the Cope and Surplice is named. In 1662 the Rubric was altered into its present form.

As a matter of history, it seems unquestionable that, with a few exceptions, all vestments except the Surplice and Hood in Parish Churches, and Copes in some Cathedrals, were disused after 1564. Within the last 25 years, the use of the old vestments ordered in the first Prayer Book, and authorized by Parliament, has been revived on the authority of the Rubric of 1662. The Privy Council, however, has, rightly or wrongly, pronounced against the legality of the revival of the vestments named in the Rubric. (See _Vestments_.) (2.) The ornaments of the Church are discussed under the headings of _Altar_, _Altar Lights_, &c. In Canons 80 to 84 among the things pertaining to the Church are enumerated (1) a great Bible and Prayer Book, (2) a Font of stone, (3) a "decent Communion Table covered in time of Divine Service with a carpet of silk or other decent stuff," (4) the "Ten Commandments to be set up" and "other chosen sentences written," (5) a Pulpit, (6) an Alms Chest.

ORTHODOX. Sound in doctrine according to the consentient testimony of Scripture and the Church. The opposite is _heterodox_.

PALM SUNDAY. The Sunday next before Easter, so called from palm branches being strewed on the road by the multitude, when our Saviour made His triumphal entry into Jerusalem.

PANTHEISM. From two Greek words meaning "all" and "God." It is a subtle kind of Atheism, which makes God and the universe the same, and so denies the existence and sovereignty of any God over the universe. What may be called Natural Religion partakes largely of Pantheism.

PAPISTS. Roman Catholics. The term is derived from Papa, a title restricted in the West to the Pope. In the Greek Church it is the title of all parish priests.

PARABLE. In the New Testament a figurative discourse, or a story with a typical meaning. In the Old Testament it sometimes signifies a mere discourse, as Job's parable, Job xxvi-xxxi. inclusive. The Parable, in the New Testament sense, was and is a common mode of expression in the East.

PARISH. "That circuit of ground which is committed to the charge of one parson or vicar, or other minister." Some think England was divided into parishes by Archbishop Honorius, about the year 630. There are instances of Parish Churches in England as early as the year 700. The cause of the great difference in the extent of different parishes is explained by the fact that churches were most of them built by lords of the manor for their tenants, and so the parish was the size of the lord's manor. In 1520 the number of Parish Churches was between 9,500 and 10,000. There are now about 13,500 Benefices; and many more District and Mission Churches, and Chapels of Ease.

PARSON. The Rector or Incumbent of a Parish, when the income of the living is derived from land. It represents two Latin words, 'Persona Ecclesiae,' the ecclesiastical _person_ of a place.

PASSING BELL. A bell tolled now _after_ the death of a person. The 67th canon orders "When any one _is passing_ out of this life, a bell shall be tolled, and their minister shall not then be slack to do his last duty." Thus the beautiful idea of calling for the prayers of the Church, by the tolling of a bell, for the dying person is altogether lost sight of by our modern custom.

PASSION WEEK, _see_ Holy Week.

PASTOR. Literally, a _shepherd_: hence one who shepherds souls.

PASTORAL STAFF. A Staff shaped like a crook, which a Bishop shall either bear "in his hand" or else have "borne or holden by his chaplain." This is the direction of a rubric in the Prayer Book of 1549, and which is still the law of the Church according to the present Ornaments Rubric.

PATEN, _see_ Altar Vessels.

PATRON. The person who has a right to present to a benefice.

PAUL (St.), THE CONVERSION OF, January 25. The festival of St. Paul is not, as usual, of the day of his martyrdom, but of his miraculous conversion, and it is upon this, rather than on his wonderful character and work, that the services lay stress.

PECULIARS. Parishes exempt from the jurisdiction of the Bishop of the Diocese in which they lie. They were for the most part abolished in the reign of William IV.

PENANCE. In the law of England penance is an open ecclesiastical punishment for sin. This discipline of the Church has fallen into disuse, a fact deplored in the opening exhortation of the Commination Service. Absolution after penance has been exalted into a Sacrament in the Church of Rome.

PENITENTIAL PSALMS. Seven psalms, from their internal character, are thus called, viz., 6, 32, 38, 51, 102, 130, 143. These are appointed to be read on Ash-Wednesday.

PENTECOST. A solemn festival of the Jews, so called because it is celebrated _fifty days_ after the Passover. It corresponds to the Christian Whitsuntide, which is sometimes called by the same name.

PERPETUAL CURATE. The incumbent of a church, chapel, or district, within the boundaries of a rectory or vicarage. His position is in every respect that of a Vicar.

PESSIMISM. A philosophy which acknowledges the evils that are in the world, but instead of looking for a "new heaven and a new earth" it looks for release in unconsciousness. It is the religion of doubt, and hopelessness, and despair. It makes _the worst_ of everything.

PETER'S (St.) DAY. June 29. This festival, originally a festival of both St. Peter and St. Paul, on the traditional anniversary of their common martyrdom, is of great antiquity, certainly known from the 4th century, and kept both in the East and West on this day. The institution of the festival of the Conversion of St. Paul has now transferred the commemoration of that Apostle to another day, January 25th.

PEWS. Enclosed seats in churches. They did not come into use until the middle of the 17th century, and almost belong to the past now. But long before pews there were appropriated seats. The first mention of a "reading pew," or desk, in the body of the church, for the minister, is in 1596: previous to that time his place was in the chancel.

PHILIP (St.) AND St. JAMES'S DAY. May 1. There seems to be no adequate reason for the coupling together of these two Apostles. In the Greek Church their festivals are observed separately. Of St. Philip we have notices only in St. John, and early tradition speaks of his preaching in Pamphylia. Of St. James the Apostle, the son of Alphaeus, sometimes supposed to be the same as "James the Less," or the Little, of Mark xv. 40, we know nothing except his name in the Apostolic catalogue. In the Epistle for this day he is identified with James, the brother of the Lord, surnamed the Just, and author of the Epistle bearing his name. But this identification is very uncertain.

PISCINA. A drain for water, usually accompanied with decorative features, near the altar on the south side. It was formerly used to pour away the water in which any sacred vessel had been washed. In many churches the Piscina is the only remaining trace of where an altar has been.

PLYMOUTH BRETHREN. The name is a misnomer. They call themselves merely "Brethren," and instead of originating in Plymouth, their principal source was near Dublin. They date from 1827, and their existence is a protest against all sectarianism, they holding that there should be a _visible_ unity among Christians. They decline to be looked upon as one of the many sects into which Christianity is divided, and refuse to be identified with any.

They hold in great esteem the primitive constitution of the Church, and trust largely to the power of prayer for the supply of their temporal necessities. They have no recognised ministry, but any one believing himself to be inspired of the Spirit may address their meetings.

POLITY, ECCLESIASTICAL. The constitution and government of the Christian Church, considered as a society. The great book on this subject is Hooker's immortal work.

POPE. From _Papa_, Father, a title anciently given to all Christian Bishops; but at the end of the 11th century it was assumed exclusively by Gregory VII., Bishop of Rome, whose successors' peculiar title it has ever since continued. (See _Papists_.) There are but few instances of the exercise of the papal power in England before the Norman Conquest, nor has the Church of England ever wholly submitted to papal rule. (See _Church of England_.)

POSITIVISM, _see_ Comtism.

PRAYER-BOOK, _see_ Liturgy.

PREACHING. Proclaiming the truths of religion. The term is not necessarily to be limited to what are called sermons, as we see by Acts xv. 21, "Moses of old time hath in every city them that _preach_ him, being _read_ in the synagogues every Sabbath day." Hooker, in his fifth book, cleverly argues against the exaltation of sermons as being _the_ means of grace to the detriment of other parts of public worship, a custom prevalent in his time among the Puritans, and now among most of the dissenting sects.

PREBENDARY. A clergyman attached to a Cathedral Church, who anciently enjoyed a _prebend_, or stipend, arising from some part of the Cathedral property, in return for his officiating at stated times in the Cathedral. The appointment is now often honorary. (See _Canon_.)

PRECENTOR. The leader of a choir. In almost all Cathedrals of old foundation in England, and very generally on the Continent, the precentor was the first dignitary in the chapter, ranking next to the dean. He superintended the choral service and the choristers. In all new foundations the precentor is a minor canon, holding a rank totally different from, and inferior to that of his namesake of the older foundation. (See Minor Canon.)

PREDESTINATION, _see_ Election. The 17th Article treats of Predestination, but in such a way as to make it very difficult to comprehend what it teaches with regard to this most controverted subject. It seems designedly drawn up, in guarded and general terms, on purpose to embrace all persons of tolerably moderate views. (See _Arminianism_, _Calvinism_, _Antinomianism_.)

PRELATE. Generally a Bishop, but strictly an ecclesiastic having jurisdiction over other ecclesiastics.

PRESBYTER. A Greek word signifying an _Elder_. In the Christian Church a _presbyter_ or _elder_ is one who is ordained to a certain office, and authorized by his _quality_, not his _age_, to discharge the several duties of that office and station in which he is placed. In this large and extended sense, Bishops were sometimes called _presbyters_ in the New Testament, for the apostles themselves did not refuse the title. Priests are in an ordinary sense the presbyters of the Church, and in the Scotch Liturgy, compiled in the reign of Charles I, the word _presbyter_ is substituted for that of _priest_. (See _Orders_.)

PRESBYTERIANS. A Protestant sect which maintains that there is no order in the Church superior to presbyters, and on that account has separated from the Catholic Church. This sect is established by law in Scotland, where there nevertheless exists a national branch of the Catholic Church, under canonical Bishops. Of course the establishment or disestablishment of a sect in no way alters its position as being, or not being, a branch of the Catholic Church. From time to time considerable secessions have occurred in Scotland from the Established Church, the principal being the "_United Presbyterian Church_," and the "_Free Church of Scotland_." English Presbyterians are not to be confounded with Scotch Presbyterians, the former being the main supporters of Socinianism and Rationalism in this country.

The "_Presbyterian Church of England_" has 10 presbyteries, 275 congregations, 56,099 communicants.

PRESENCE, REAL, _see_ Communion, Holy, part iv. The Homily on the Sacrament asserts, "Thus much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony or bare sign, _no untrue figure of a thing absent_; but the communion of the body and blood of our Lord in a marvellous incorporation, which, by the operation of the Holy Ghost, is, through faith, wrought in the souls of the faithful."

PRESENTATION. The offering of a clerk to the Bishop by the patron of a benefice, for institution.

PRIEST, _see_ Presbyter, & Orders, Holy.

PRIMATE. A "Primate" is the highest in rank in a National Church. The Archbishop of Canterbury is Primate of all England, but is without power in the province of York. The Archbishop of York is Primate of England.

PROCESSION OF THE HOLY GHOST. The doctrine that the Holy Ghost _proceeds_ from the Father and the Son. It is an incomprehensible mystery, and in thinking of it we shall do well to remember the words of Gregory Nazianzen to an objector; "Do you tell me how the Father is unbegotten, and I will then attempt to tell you how the Son is begotten, and the Spirit proceeds." The Eastern or Greek Church (which see) split from the Western on this question of the procession of the Holy Ghost, believing that the eternal procession is from the Father alone, and not from the Son.

PROCTOR A name given to the clergy elected by their brethren to represent them in convocation. The same name is given to those officers of the universities of Oxford and Cambridge whose duty it is to guard the morals, and preserve the quiet of the university.

PROFESSOR. A public teacher in a university.

PROTESTANT. The term is now used of all who _protest_ against Popery. It was originally given to those who _protested_ against a certain decree issued by the Diet of Spires in 1529.

PROVINCE. The limit of an Archbishop's jurisdiction, as a diocese is the limit of the jurisdiction of a Bishop. (See _Archbishop_ and _Diocese_.)