The Church Handy Dictionary Part 11

JESUITS, or SOCIETY OF JESUS. A Roman Catholic Society founded by Ignatius Loyola, a Spaniard, born in 1491. Members of the Order bind themselves to yield the most blind, implicit, and unlimited obedience to the General of the Order. Before the conclusion of the 16th century the Jesuits had obtained the chief direction of the youthful mind in every Roman Catholic country in Europe. They had become the confessors of almost all its monarchs, and the spiritual guides of nearly every person distinguished for rank or influence.

At different periods they obtained the direction of the most considerable courts, and took part in every intrigue and revolution.

Their great principle of action is not so much the advance of Christianity, as the extension of the Papal power; and in effecting this, their great maxim is "the end will justify the means." The Society is still flourishing, and has a power which is probably as little imagined as it is unknown to all but themselves.

JESUS, _see_ Trinity, The Holy.

JOHN (St.) BAPTIST'S DAY. June 24th. This feast commemorates, not the martyrdom, but the miraculous birth of St. John Baptist. It is the only nativity, besides that of our Lord, that is kept by the Church; although September 8th is marked in our Calendar for the commemoration of the nativity of the Blessed Virgin Mary. The festival has been observed since the 4th or 5th century.

JOHN (St.) THE EVANGELIST'S DAY. December 27th. This festival, with those of St. Stephen and the Holy Innocents, immediately follows on Christmas Day. "Martyrdom, love, and innocence are first to be magnified, as wherein Christ is most honoured." The eagle is supposed to be emblematic of St. John the Evangelist.

JUBILATE DEO. Psalm c, appointed to be sung in the Morning Service instead of the Benedictus, when the latter happens to be read in the Gospel for St. John Baptist, or the lesson for the day.

JUSTIFICATION. This term signifies our being accounted just or righteous in the sight of G.o.d, not for any merit in ourselves, but solely for the sake of Christ, and by our faith in Him. The 11th Article of the Church of England treats of this. All believers are justified by Christ, but that does not necessarily imply that they are sanctified; the one is a work wrought exterior to ourselves, the other is the work of the Holy Spirit in the individual heart of man.

KEYS, POWER OF THE. The authority existing in the Christian Priesthood of administering the discipline of the Church, and communicating or withholding its privileges. It is so called from our Lord's words to St. Peter in Matt. xvi. 19.

KINDRED, TABLE OF. The Table of Kindred and Affinity found at the end of our Prayer Book was drawn up by Archbishop Parker, in 1563.

It rests on an Act of Henry VIII., and is designed to be an authoritative interpretation of it. The whole is based on Lev.

xviii. 6-18. The principles on which it is drawn up are the following:--

(_a_) It places both s.e.xes on the same footing, forbidding to the man whatever is forbidden to the woman.

(_b_) It forbids marriage to a man on the grounds of near kindred or consanguinity; omitting, however, prohibition of marriage between cousins as not being forbidden in the Levitical Law, nor definitely by the Canon Law.

(_c_) Acting on the important principle sanctioned by our Lord Himself, that "man and wife are one flesh," it puts affinity, or connection by marriage, on exactly the same footing as kindred, or connection by blood, affirming that a man's wife's connections are to be held strictly as his own. It is for this reason,--a reason distinctly based upon Holy Scripture,--that the marriage with a "deceased wife's sister" is forbidden.

KNEELING. The practice of kneeling in confession, in prayer, and in adoration, is of great antiquity. David says, "Let us worship and bow down, let us _kneel_ before the Lord our Maker," Psalm cxv.

6. See also Ps. cx.x.xii. 7; 1 Kings viii. 54; Ezra ix. 5-15; Dan.

vi. 10; Acts vii. 60; Acts ix. 40; Acts xx. 36, xxi. 5. Our blessed Lord Himself "_kneeled down_" when He prayed, Luke xxii. 14. How the example of David and Solomon, Ezra and Daniel, St. Stephen, St.

Peter and St. Paul, nay, of our Saviour Himself, condemns the lolling, irreverent posture a.s.sumed by too many Christians of the present day in the public worship of the Lord of Hosts!

KYRIE ELEISON. Two Greek words, meaning "Lord, have mercy." The responses to the Commandments are so called.

LAITY, LAYMAN. A baptized member of the Church, not being an ecclesiastic. The term "layman" denotes a positive rank, not the mere lack of rank.

LAMBETH DEGREES. The Archbishop of Canterbury has the power of conferring degrees in any of the faculties of the University to which he himself belongs. These degrees are called _Lambeth Degrees_. The Archbishop exercised this power as Legate of the Pope, retaining it (like the power of granting special marriage licences) under the Tudor legislation.

LAPSE. When a patron neglects to present a clergyman to a benefice within his gift, within six months after its vacancy, the benefice _lapses_ to the Bishop; if he does not collate within six months, it _lapses_ to the Archbishop: and if he does not collate within six months, it lapses to the Crown.

LATTER-DAY SAINTS, _see_ Mormonists.

LAY BAPTISM. Baptism administered by laymen. Although not _authorized_ in our Prayer Book, such baptisms have always been held valid by the Church of England. It is better that children should receive lay baptism than not be baptized at all.

LAYING ON OF HANDS, _see_ Ordination. This ceremony has always been esteemed an essential part of ordination, and rests on undoubted Scriptural authority. It is also the form, in the Anglican Church, by which the Bishop conveys the grace of Confirmation.

LECTURN, or LECTERN. The desk from which the Lessons are read. The form frequently adopted is that of the eagle, doubtless with some reference to the eagle, the symbol of St. John. The eagle lectern in Peterborough Cathedral was given in 1471.

LENT. The name is probably derived from the old English _Lencten_, "Spring," from its always being observed at the Spring-tide of the year. The forty days fast before Easter are so called. In primitive times the duration of the fast appears to have been forty hours.

The present custom of reckoning forty days, exclusive of the Sundays, prevails from the 7th century.

LESSONS. The portions of Holy Scripture read in Morning and Evening Prayer. The calendar of lessons now in use was authorized on Jan.

1st, 1873. The lessons were then made generally shorter, by the selection of parts of chapters containing one complete subject and no more. A choice of lessons was given in many cases, that the same portions of Scripture might not be read twice on the same day in churches with three Sunday services. By the present arrangement the main substance of the whole of the Old Testament is now read through once every year; and the New Testament twice, except the book of Revelation, which, with a few omissions, is read once in the year.

LETTERS OF ORDERS. A certificate given by the Bishop to every one whom he ordains, whether Priest or Deacon. Churchwardens have the power to require the exhibition of the Letters of Orders of any minister a.s.sisting in the church of which they are guardians.

LITANY. In the 4th century this name began specially to be applied to a Form of Supplication, used in times of need, which was sung in procession, with hymns and frequent responses, and with collects at the various halting places. The old Litanies bore a general resemblance to ours. In 1544 Cranmer, by desire of the king, drew up the first English Litany, which was compiled princ.i.p.ally from ancient sources. The Litany at first was a separate service. In 1662 it was ordered to be sung after Morning Prayer. The Act of Uniformity of the present reign, 1872, allows it to be used in the Morning or Evening, or as a separate service. It was ordered for Wednesdays and Fridays only in 1549; Sundays were added in 1552.

LITERATE. This term, applied to a Clergyman, means one who has not taken a degree, and is not a member of a Theological College.

LITURGY. From a Greek word, meaning a public act or duty; it is now popularly used of the entire Book of Common Prayer, although formerly it was applied only to the Service for administering the Holy Eucharist.

As each different part of the Prayer Book is discussed under its own heading, this article will be confined to (_a_) why a formulary is used; (_b_) the history of our own.

(_a_) Forms of Prayer were used in the Jewish Church. Moses and Miriam used a prescribed form as a thanksgiving for the crossing of the Red Sea, Exodus xv G.o.d appointed a form of prayer, Deut. xxi.

7, 8; also a benediction, Num. vi. 22, 26. Moses used a form of prayer, Num. x. 35, 36. Josephus and Philo tell us that the worship both in the Temple and in the Synagogues consisted of a settled form of prayer; this our Lord sanctioned by His frequent presence.

He Himself gave us a form of prayer--the Lord's Prayer. He promises a special blessing on congregational worship. Matt, xviii. 19; the "agreement" must pre-suppose a settled form. Traces of forms of prayer some think are found in the New Testament.

The voice of history is unanimous on this point, nearly all the Fathers testifying to the use of formularies.

Common sense reasons are plentiful, as, for instance, that in Eccles. v. 2. A formulary makes the congregation independent of the minister's mood, or ability, or piety, or orthodoxy.

(_b_) History. Before the time of Augustine (597) the English Church had its own National Use, largely derived from the East, through the Galilean Church. It is certain that the entire Roman Ritual was never used, although attempts were made to force it upon the Anglo-Saxon Church. There was a considerable variety in the manner of performing Divine Service in the different Dioceses, each having its own particular "Use." (See _Sarum, Use of_.)

The earliest Liturgy in general use in England was the book of Offices, "secundum usum Sarum," hence called the "Sarum Use,"

compiled by Osmund, Bishop of Salisbury, in 1078. This book contained much that had been in use from very early times. At the Reformation it became necessary to remove the Roman corruptions which had acc.u.mulated in the various Office books, the "Breviaries,"

the "Missals," the "Manuals," &c. One objection common to them all was that they were in Latin.

The object of the Reformers was to retain as much of the old as was free from error. The first English Prayer Book was the _King's Primer_, published 1545; and a Communion Service was put forth in 1548. The _First Prayer Book of Edward VI_., 1549, was drawn up by a Commission of Bishops and Divines under Cranmer and Ridley; an _Ordinal_ was added in 1550.

The _Second Prayer Book of Edward VI_., 1552, was a revised form of the older book. Cranmer, Peter Martyr, and Bucer a.s.sisted in the revision, and much was added from Hermann's Consultation (which see). This Prayer Book was almost identical with the one in use now. Abolished during the reign of Mary, it was restored by Queen Elizabeth, 1559, with a few alterations. In 1604 a Conference was held at Hampton Court under James I., between Church and Puritan Divines, when some further alterations were made in deference to Puritan objections. The last revision was made in 1661, at the Savoy Conference, under Charles II., between Bishops and Presbyterian Divines. The Prayer Book then took the form which we have now, save that in 1859 the services for use on Nov. 5th, May 29th, and Jan.

30th (Charles the Martyr) were removed. In 1873 a revised Table of Lessons was put forth. In 1872 permission was given to use the Shortened Service, to separate the services, and to use hymns.

For further particulars the reader is referred to the articles on the various different services of the Church.

LIVING, _see_ Benefice.

LOGOS. Greek, a _word_. Christ is called "The Word" because in Him G.o.d is revealed to man. (John i.) The Jews sometimes spoke of the Messiah as the "Word of G.o.d."

LORD, OUR, _see_ Trinity, The Holy.

LORD'S DAY. The first day of the week, so called by St. John, Rev. i. 10. Sunday has ever been kept as the weekly festival in commemoration of our Lord's resurrection on that day. In the fourth Commandment, and elsewhere, we receive stringent directions to keep the _seventh_ day--that is to say, the Sabbath, or Sat.u.r.day--holy.

It will be well to see on what authority Christians have hallowed the _first_, instead of the _last_, day of the week. We find from writers who were contemporary with the Apostles, or who immediately succeeded them, that Christians were always accustomed to meet on the first day of the week for the performance of their religious exercises. We find them a.s.serting that this festival was inst.i.tuted by the Apostles, who acted under the immediate direction and influence of the Holy Ghost. From the constant practice of the Apostles in keeping this day holy, it is believed by many that they must have had especial directions to that effect from their risen Lord, who, we know, gave them instructions relating to "the kingdom of G.o.d."--His Church,--during the forty days He was with them. And more, it was often while they were gathered together, celebrating the festival of the _Lord's Day_, that the Lord Himself appeared among them.

LORD'S PRAYER. The prayer taught us by our blessed Lord as the model of all our devotions. (Matt. vi. 9.) But it is not only a model of prayer, but an express form to accompany all our worship.

(Luke xi. 2.) Thus we find it frequently in our Prayer Book, no Service being without it. The often repet.i.tion of it, however, in our Sunday Service is caused by the fact of three separate Services being used as one whole.

LORD'S SUPPER, _see_ Communion, Holy.

LORD'S TABLE, _see_ Altar.