9. The choral service.

All these traditions of the Universal Church are retained or permitted by the American branch of the Church.

It is also to be noted that by _tradition_ is meant the uniform teaching of the Church from the beginning, _i.e._, the witness that the Church bears by the writings of the Fathers and the enactments of her General Councils to the Truths of the Christian Religion and the interpretation of Holy Scripture. This is in accord with St. Peter's words, "No prophecy of the Scripture is of any private interpretation." Inasmuch as the Church is the "Witness and keeper of Holy Writ," and that it is upon her testimony that we know what is the Bible, it is but reasonable to defer to her interpretation, her universal customs and traditions as to its meaning. (See UNDIVIDED CHURCH; also FATHERS, THE.)

Transepts.--When churches are built in the form of a cross they have two wings, one on each side, projecting at right angles with the nave and chancel. These projected wings, forming the arm of the cross, are called the _transepts_, north and south.

Transfiguration, The.--A Feast of the Church observed on August 6, in commemoration of our Lord's Transfiguration on the Mount in the presence of His three disciples, St. Peter, St. James and St. John.

It is a restored Festival in our Calendar. The American Church having thought good to order a revision of {258} the Prayer-book after a hundred years use of it as set forth in the year 1789, completed this revision in 1892 after fifteen years of labor spent upon it.

The first action taken on the subject was by the General Convention in 1883, when among other changes and restorations the Feast of the Transfiguration was restored to the Calendar and appointed to be observed August 6. This date it is thought is the actual time of the year at which the Transfiguration took place. As a day of commemoration, this Festival has been observed in the Eastern Church since A.D. 700, and in the Western Church since the year 450. It was ordered to be universally observed in A.D. 1457. We cannot doubt that its restoration to our Calendar is a decided gain to our spiritual treasury of devotions and instructions, for it commemorates an event in our Lord's Life which has deep significance in relation to our Lord Himself and also to our own spiritual life.

Our Lord, before His last journey to Jerusalem, took the three chief Apostles with Him into a high mountain and then as He prayed, He was transfigured before them. His raiment became white as the light, His face shone as the sun, and Moses and Elias appeared and talked with Him. "And there came a voice out of the cloud, saying, This is My beloved Son, hear Him." It was thus that His Divine nature was revealed and enabled the Apostle St. John to testify, "We beheld His glory, the glory as of the Only Begotten of the Father." Proper Lessons and Proper Psalms for the services for this day as well as Collect, Epistle and Gospel emphasize the importance of the Feast of the Transfiguration and mark it as one of the {259} great days of the Church. The ecclesiastical color is white.

Trefoil.--An ornament used in Gothic architecture, formed by mouldings in the head of window lights, tracery, panelings, etc., so arranged as to resemble the _trefoil_, (_i.e._, three leaved) clover, as an emblem of the Trinity.

Trine Immersion.--The name given to the practice in the Primitive Church, of dipping a person, who was being baptized, three times beneath the surface of the water, _i.e._, at each name of the three Persons in the Blessed Trinity. When Baptism was by affusion or pouring, as is usual at the present time, the affusion was also trine. The Apostolic canons insisted so strongly on this mode of Baptism that they enjoined that the Bishop or Priest who did not thus administer it should be deposed. This threefold method of Baptism still prevails in the Church and is the only proper method of administering this sacrament.

Trinity, The Holy.--A name applied to the G.o.dhead and signifying Three in One and One in Three--the Father, the Son, and the Holy Ghost--a doctrine which is held by all branches of the Catholic Church, and by the greater number of the various Christian denominations. The word "Trinity" is not found in the Bible and is said to have been first used by Theophilus, Bishop of Antioch, in the second century as a concise expression of the Christian Faith concerning the G.o.dhead, that "there is but one living and true G.o.d, everlasting, without body, parts or pa.s.sions; of infinite power, wisdom and goodness; the Maker and Preserver of all things both visible and {260} invisible. And in the unity of this G.o.dhead there be three Persons, of one substance, power and eternity: the Father, the Son, and the Holy Ghost." (Art. I). The doctrine of the Trinity deals with matter beyond reason but not contrary to reason; is the subject of Revelation and as such is proposed to our faith faculty.

For this reason it is called a Mystery of the Gospel.

Trinity Season, The.--The long period between Trinity Sunday and the First Sunday in Advent is so called. Its length is dependent on the time Easter is kept and may include as many as twenty-seven Sundays.

The devotions and the Scriptural Lessons are intended to bring before us the moralities of the Gospel and the practical duties of the Christian life. Or as Bishop c.o.xe has finely expressed it, "The first half of the year is devoted to Doctrine primarily, and to Duty as seen in direct relation to Doctrine. So, the second half is devoted to Duty primarily, and to Doctrine only as reduced to practical Piety, Thus is the Christian Year divided between the Creed and the Decalogue." The Last Sunday of the Season is observed as the "Sunday next before Advent," but is popularly called "Stir up Sunday" from the first two words of the Collect for the Day. The Church color for the Trinity Season is green.

Trinity Sunday.--Trinity Sunday is a Festival of late inst.i.tution, as the day on which it is observed was originally kept as the Octave of Whitsun Day. It was not until A.D. 1260 that it was first directed by the Synod of Aries to be observed by the whole Church as Trinity Sunday, although Thomas a Beckett is said to have inst.i.tuted this Festival in England in {261} A.D. 1162, and reference is made to it as early as A.D. 834. The observance of this day is very significant and rounds out or completes the former commemorations of the year. As set forth in "Thoughts on the Services," "The Church's services have culminated; to-day they mount up to the Throne of the G.o.dhead; for knowing the Son and the Holy Ghost, we know the Father also, and that these Three are not three G.o.ds, but one G.o.d. The Church to-day celebrates the glory and majesty of G.o.d in His essence and in His works. In the word _Trinity_, she simply sums up what is revealed concerning Him,--that in Substance He is One, but in Persons, Three. . . . The Collect enables us to worship the _Unity_ which exists in the power of the Divine Majesty, even while we acknowledge the glory of the Eternal Trinity." Proper Lessons, Proper Psalms and Proper Preface in the Communion Office emphasize the importance of the Festival and mark it as one of the great days of the Church. The ecclesiastical color is white.

Trisagion.--A Greek word meaning the same as _Ter Sanctus_, _i.e._, "Thrice Holy," but it is not used in the Greek Church for the same thing, but is the t.i.tle of the respond used in the Reproaches and other services, namely, "Holy G.o.d, Holy and Mighty, Holy and Immortal, have mercy upon us."

Triumphal Hymn.--The ancient name given to the Ter Sanctus, the hymn in the Communion office beginning, "Holy, Holy, Holy."

Triumphant, The Church.--The Church in Heaven. (See CHURCH CATHOLIC.) {262}

Tunicle.--A vestment worn by the Subdeacon or Epistoler at the celebration of the Holy Communion; somewhat similar to the Dalmatic worn by the Deacon or Gospeler, but shorter, narrower and not so elaborately embroidered.

Turning to the East.--(See EAST, TURNING TO.)

Twelfth Day.--A popular name given to the Feast of the Epiphany which occurs twelve days after Christmas. Many social rites and customs have long been connected with the evening of this Festival, which is commonly called "Twelfth Night."

U

Unction.--(See ANOINTING THE SICK.)

Undivided Church.--In the great work of the Reformation in the Sixteenth Century, the Church of England did not seek to introduce innovations, to erect a new church in the place of the old, or to change the old religion for a new religion. What it aimed to do was to retain its ancient heritage, but at the same time to free the old Church from certain grave abuses, to purify the old religion from many harmful superst.i.tions which had sprung up during the Middle Ages. Thus "the continuity of the English Church was the first principle of the English Reformation." In all the work of Reformation, covering a long period of time, the appeal was constantly made to the primitive standards of the _Undivided Church_; to Holy Scripture as interpreted by the teaching and customs of the Primitive Church, {263} the writings of the Fathers and the decisions of the General Councils. The reasonableness of this appeal will appear when we consider that it is this early age of Christianity, the age nearest to the time of the Apostles, which best preserved the personal instructions of the Twelve, which was most likely to be in accord with the Will of our Lord and which maintained the Church's unity unimpaired. It was during this time, because the Church was one and undivided, that the Canon of Scripture was established, that it was possible to hold the Ec.u.menical Councils which defined "the Faith once delivered to the Saints," and gave us the Creeds as the "Rule of Faith." For this reason the English Church in her Reformation appealed to the practice, teaching and decisions of the _Undivided Church_. It was thus she was enabled to preserve her historic continuity. The original Unity of the Church was finally broken by the great schism between the East and the West which took place A.D. 1054, (See TRADITIONS; also FATHERS, THE.)

Unity, Church.--The most apparent, most manifest teaching of Holy Scripture is the unity or oneness of the Church of Christ. It was for this our Lord prayed, "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent Me" (St. John 17:25). We have in these words declared the purpose 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 G.o.d 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 G.o.d, 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 inst.i.tuted 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 t.i.tle 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 t.i.tle 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 t.i.tle 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 Pa.s.sion.

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.