The American Church Dictionary and Cyclopedia by William James Miller (free novel 24 .txt) 📖

of such unity, viz.: "that the world may believe." So, also, St. Paul wrote, "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one Body and one Spirit, even as ye are called in one hope of your calling; one Lord, one {264} Faith, one Baptism, one God and Father of all" (Ephesians 4:3-6). Again, in the New Testament the Church is called the Body of Christ, the kingdom of heaven, the Bride, and its people are declared to be branches of the one Vine Jesus Christ Himself. "The great thought running through all the New Testament descriptions of the Church is that of the Church's unity in itself through its union with Christ the Head." There is not the slightest warrant in the Bible for the present state of our divided Christianity, which is simply the result of sin and man's waywardness. This truth is becoming more and more realized among many earnest and thoughtful men in all religious bodies and they are longing and praying for the Reunion of Christendom. This desire has also developed a study of Church History which heretofore has been a much neglected department of Christian knowledge. This more general study of the history of the Church has already been productive of the greatest good. It has given men broader views and a clearer conception of that kingdom of grace, of which Christ is the Head and which is to be the one, living witness whereby the world may be brought to believe that the Divine Father hath sent His Son to be the world's Saviour. For this blessed consummation many earnest and devout men in all places and in almost every communion are using daily the following beautiful PRAYER FOR UNITY.

"O Lord Jesus Christ, who saidst unto Thine Apostles, Peace I leave with you, My Peace I give unto you: Regard not our sins, but the faith of Thy {265} Church; and grant her that Peace and Unity, which is agreeable to Thy Will, Who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen."

(See UNDIVIDED CHURCH.)

Unleavened Bread.—From time immemorial the bread used in the Holy Communion has generally been unleavened, or wafer bread as it is sometimes called, from its shape, being made round like a wafer. Unleavened bread is used from a sense of reverence, using something specially made for so holy a purpose, and also because unleavened bread is not so likely to crumble as ordinary bread. It is also believed that this was undoubtedly the kind of bread our Lord used when He instituted the Blessed Sacrament.

Use.—This is an ecclesiastical term to designate the Liturgy or Prayer-book peculiar to any Diocese or national Church and differing from other Liturgies in minor details. For example, in the early ages of the English Church there were different "uses," or customs, such as the Salisbury or "Sarum Use "; meaning the Prayer-book set forth by Osmond in A.D. 1085, and used in the Diocese of Salisbury. So also, there was the "Use of Bangor," the "Use of York," the "Hereford Use," etc., but all these differing "uses" were finally superseded by the one national use, the present Prayer-book of the Church of England. The American Prayer-book is declared in the title page to be "The Book of Common Prayer and Administrations of the Sacraments and other Rites and Ceremonies of THE CHURCH (Catholic) According to THE USE of the Protestant Episcopal Church in the United States of America." {266}

V

Veil.—(See CHALICE VEIL.)

Veni Creator Spiritus.—The Latin title of a very ancient hymn to
the Holy Ghost, sung in the Ordination Offices, appropriate to
Whitsun Day, and formerly sung at the celebration of the Holy
Eucharist. The authorship of this hymn is commonly ascribed to St.
Ambrose, A.D. 350. The first English version (added to the
Prayer-book in 1662) has been attributed to John Dryden.

Venite Exultemus.—Meaning, "O come, let us sing," the Latin title of the 95th Psalm, sung as the first canticle at Morning Prayer as an Invitatory to the use of the Psalter. (See INVITATORY.)

Verger.—The name originally given to one who carried the verge, or staff, before a cathedral or collegiate dignitary. The name is now commonly applied to a paid usher.

Versicles.—Little verses or sentences uttered by the officiating minister with corresponding replies or responses by the congregation. For example,

  V. O Lord, open Thou our lips.
  R. And our mouth shall show forth Thy praise.

This feature of Public Worship has prevailed in the Christian Church from the most ancient times, as we find it mentioned as early as A.D. 543 as being even then of ancient origin. This is with special reference to the Versicles after the Lord's Prayer in the Daily Offices, which have been called the SURSUM CORDA of the Daily services. (See RESPONSIVE SERVICES.) {267}

Vespers.—One of the SEVEN CANONICAL HOURS (which see). It was from the ancient offices of Vespers and Compline that the present service of Evening Prayer was compiled. This service is sometimes now called Vespers and also EVEN SONG (which see).

Vessels, Sacred.—The vessels used in celebrating the Holy Communion are so called, from the sacred purpose for which they are intended. These sacred vessels are the Chalice, Paten and Flagon, which should be made of silver or gold only—the best that we have for so sacred a purpose.

Vestments.—It has been pointed out that "The clergy and all who act ministerially in divine service are clad in surplices and other vestments, not that they may have a decent and uniform appearance in sight of the congregation, but as wearing robes distinctive of their office in ministering before Him whom they worship." In this statement we have a rationale, so to speak, of the use of vestments, and it is a very striking fact that such use has universally prevailed in the Historic Churches from the most ancient times. (See EUCHARISTIC VESTMENTS.) Of the vestments thus worn in the Church's services there are first the Eucharistic Vestments, namely:

THE AMICE, is a broad linen band richly embroidered, first placed on the head and then dropped on the shoulders as a covering for the neck and is intended to symbolize the Helmet of Salvation. It also symbolizes the linen cloth with which the Jews blindfolded our Lord.

THE ALB, a long white linen garment with narrow sleeves tied at the waist by a white cord. It is {268} emblematic of purity and innocence and also of the ministerial office. It also represents the white garment in which Herod clothed our Saviour.

THE GIRDLE, used to confine the Alb at the waist, is emblematic of the work of the Lord, to perform which the sacred ministers gird up, as it were, their loins. The girdle, and also the stole and maniple are intended to represent the cords and fetters with which the officers bound Jesus in His Passion.

THE MANIPLE is a scarf like a short stole, worn on the left arm over the sleeve of the Alb by the Celebrant. It is made of silk, with a fringe and embroidered with three crosses.

THE STOLE (which see). When used at the Celebration it is worn crossed on the breast and kept in place by the girdle. Like the girdle and maniple, it symbolizes the ropes or bands with which our Lord was bound to the pillar when He was scourged.

THE CHASUBLE is a circular cloak worn over the Alb and hanging from the shoulders. It is universally called "the Vestment" because it is the characteristic Eucharistic robe of all Christendom and has been so from the earliest age of the Church. The rationale is thus given: "The over-vesture or chasuble as touching the mystery signifieth the purple mantle that Pilate's soldiers put upon Christ after that they had scourged Him. And as touching the Minister, it signifieth charity, a virtue excellent above all others."

Other vestments worn by the clergy are the cassock, the surplice, biretta, hood, and when assisting at the Holy Communion, the Dalmatic and Tunicle; and by Bishops, the chimere, rochet, mitre and cope (this last {269} may also be worn by a Priest); each of which is described under its proper head, to which the reader is referred.

Vestry.—The name given to the room attached to or within the church building, used for vesting in, or in which the vestments are kept. From the old custom of parish meetings be held in it, such meetings were called the Vestry; a name that has since been applied to the representatives of the parish elected annually to manage its financial and secular affairs. It is to be noted that there is nothing to be found in the Primitive Church corresponding to the modern Vestry. This fact may explain why it is that the Vestry System, as such, is ever presenting problems difficult to solve. The "Vestry Problem" has commanded the attention of the General Convention from time to time, but so far nothing has been presented for its solution. The purpose and duties of the Vestry as commonly understood may be stated as follows: It is the duty of the Wardens and Vestry (it ought to be always with the advice of the Bishop) to consider and determine upon the election of a minister when the Rectorship is vacant; to see that the minister is well and properly supported, sufficiently and punctually paid; to make and execute all contracts for the erection of church edifices, rectories and other church buildings; to provide for their furnishing and repair and due preservation; to hold all Church property as Trustees of the Parish, and as such generally to transact all temporal and financial business of the Parish. (For the duties of Wardens, see Church Wardens.)

Via Media.—A Latin term, meaning middle course {270} as between two extremes. The term is used to describe the Anglican or Episcopal Church as avoiding Romanism on the one hand, and Protestantism on the other.

Viaticum.—A term used to describe the Holy Communion administered to a dying person. A Canon of the Nicene Council (A.D. 325) provided that no one should "be deprived of his perfect and most necessary viaticum when he departs out of this life." The word means "a provision made for a journey."

Vicar.—A term introduced from the English Church and applied to one who has charge of a chapel connected with a Parish, as his sole charge. For example, the term has been applied to certain clergy of Trinity Church, New York, who have charge of chapels which possess the dignity of parishes, but the support of which is derived mainly from the Parish Corporation. In the English Church, the Rector, or chapter, or religious house or even a layman, has the whole right to the income of the Parish but the Vicar only to a certain portion of it as the Pastor of the Flock. The origin and meaning of this title as used in the Church of England are thus given in Blackstone's Commentaries, "These appropriating corporations, or religious houses, were wont to depute one of their body to perform divine service in those parishes of which the society was the Parson. This officiating minister was in reality no more than a curate, deputy or vicegerent of the appropriator, and therefore called vicarius or vicar."

Vigils.—Vigils are the Evens before certain Feasts. In the ancient use of the Church, Festivals were {271} commonly ushered in by the attendance of preceding vigils, or watchings all the night as a preparation for the solemnities of the following day, and were observed with fasting and prayer.

Vincent, Rule of Saint.—St. Vincent of Lerins who died A.D. 304 has always been revered in the Church and is known as the author of the saying, "Quod semper, quod ubique, quod ab omnibus, creditum est," meaning what has been done or believed always, everywhere and by all is to be accepted. The principle involved in these words is the test of orthodoxy and the sanction for the Church's usages. St. Vincent's rule, therefore, still holds good, for nothing can be of the Faith, as necessary to be believed unless it can satisfy the tests of antiquity, universality and general consent. (See TRADITIONS; also UNDIVIDED CHURCH.)

Virgin Mary.—(See BLESSED VIRGIN MARY.)

Virtues, The Cardinal.—The four virtues, namely, Prudence, Justice, Temperance and Fortitude, which Solomon sets forth in the Book of Wisdom, VIII, 7, are called Cardinal Virtues because they are most important in the Christian Life. They may be briefly defined as follows:

PRUDENCE, choosing the right and knowing what means to employ for accomplishing it.

JUSTICE, rendering to all their dues.

TEMPERENCE, the virtue of self-control in all things.

FORTITUDE, bravery in doing God's Will.

Virtues, Theological.—(See THEOLOGICAL VIRTUES.)

Visitation, Episcopal.—(See BISHOP'S VISITATION.)

Visitation of Prisoners.—The title of an Office {272}