The most remarkable of these was the _Use of Sarum_. It was drawn up about 1085 by Osmund, Bishop of Salisbury and Chancellor of England. He re-built his cathedral, collected together clergy distinguished for learning, and skill in chanting, and took much pains to regulate the ecclesiastical offices; so that his church became a model for others, and his "Custom-book" was wholly or partially followed in various parts of the kingdom, more especially in the South of England.
We may look upon this _Use_ as being the foundation of our present Prayer Book.
SATAN. _An adversary_, _an enemy_, _an accuser_. Sometimes the word Satan is put for the Devil, as in Job i. 6, 7; Ps. cix. 6.; Zech.
iii. 1, 2. In the New Testament it almost always means the Devil, but in Matt. xvi. 23, it simply means an _adversary_. "Be gone, O mine adversary, you that withstand what I most desire," &c.
The word Devil is from the Greek for an accuser, or calumniator.
The Devil, or Satan, is a wicked spirit, who with many others, his angels or under-agents, is fighting against G.o.d. He has a limited dominion over all the sons of Adam, except the regenerate, in his kingdom of this world.
SCARF or STOLE, _see_ Vestments.
SCEPTICS. From a Greek word meaning _to look about_, _to deliberate_.
Anciently the term was applied to a sect of philosophers founded by Pyrrho. In modern times the word has been applied to Deists, or those who doubt of the truth and authenticity of the sacred Scriptures.
SCHISM. Greek, a _fissure_, or _rent_. In an ecclesiastical sense it means a breaking off from communion with the Church, on account of some disagreement in matters of faith or discipline. Those who do so are called _Schismatics_. To separate wilfully from the Church of G.o.d is a sin; (1 Cor. i. 10; iii. 3; xi. 18;) and we are directed to avoid those who cause divisions. (Rom. xvi. 17.) In the Litany we pray, "From heresy and _schism_, good Lord deliver us."
History brings before our notice many considerable _schisms_, in which whole bodies of men separated from the communion of the Catholic Church. Such were, in the fourth century, the schisms of the Donatists, and of the numerous heretics which sprung up in the Church, as the Arians, Photinians, Apollinarians, &c., the schism in the Church of Antioch; in the fifth century, the schism in the Church of Rome, between Laurentius and Symmachus; the schism of the rival popes at Rome and Avignon, in the fourteenth century.
In England the chief schisms have been by the Romanists, the Independents, and the Wesleyans.
SCHOOLMEN. The t.i.tle given to a cla.s.s of learned theologians who flourished in the middle ages. They derive their name from the schools attached to the cathedrals or universities in which they lectured. The chief Schoolmen were, Albertus Magnus, a Dominican friar, died 1280, Bonaventure, surnamed the _Seraphic_ Doctor, born 1221, and died a cardinal. Thomas Aquinas, surnamed the _Angelical_ Doctor, born 1224, was a pupil of Albertus Magnus. John Duns Scotus, surnamed the _Subtle_ Doctor, was a Scotchman by birth, but educated in Paris. William Ocham, surnamed the _Singular_ Doctor, was born in Surrey, in England. He, too, like Scotus, was educated at the University of Paris, about the year 1300. Raymond Lully, born in Majorca, 1236. Durandus, surnamed the _Most resolving_ Doctor, Bishop of Meaux, 1318.
SCREEN. Any separation of one part of a church from another. The screens separating side chapels from the chancel, nave, or transept, are usually called _parcloses_. (See _Rood Screen_, &c.)
SCRIPTURE, HOLY, _see_ Bible.
SEALED BOOKS. By an Act of Charles II. it was ordered that the Dean and Chapter of every Cathedral and Collegiate Church should obtain under the _great seal of England_ a true and perfect printed copy of the Prayer Book, as revised in his reign (1662), to be kept by them in safety for ever, and to be produced in any Court of Record when required. These copies are called "Sealed Books."
SEATS, _see_ Pew.
SEDILIA. Seats near an altar almost always on the south side, for the ministers officiating at the Holy Eucharist.
SEE. Latin, _sedes_, a seat. The scat of episcopal dignity and jurisdiction, where the Bishop has his throne, or _cathedra_.
SEPTUAGESIMA SUNDAY. The Sunday which is, in round numbers, _seventy days_ before Easter.
SEPTUAGINT. The Greek Version of the Old Testament which was in general use in the time of our Lord. The word _Septuagint_ means _seventy_, and this name was given this Version from the tradition that it was the work of _seventy_ translators. According to the common account, Ptolemy Philadelphus procured seventy-two learned Jews (six from each tribe) to translate their sacred books into the Greek language. The translators, it is said, were placed in houses on the island of Pharos, at the mouth of the Nile, where they completed their work in seventy-two days. The whole Greek Version of the Hebrew Scriptures was completed before B.C. 130. The Gospels quote from this version.
SEPTUM. The enclosure of the holy table, made by the altar rails.
SEPULCHRE or TOMB. A niche figuring our Lord"s tomb, generally at the north side of the altar, and used in the scenic representations of our Saviour"s burial and resurrection. Before the Reformation these sacred plays were common on Good Friday and at Easter. Perhaps the most beautiful Sepulchre now in England is in Lincoln Cathedral.
SEQUESTRATION. "The process by which the creditor of a clergyman of the Church of England in possession of a living, sues out execution on his judgment, and obtains payment of the debt." "The Bishop puts in force the law, and appoints sequestrators to take possession of the benefice and draw the emoluments, and pay them over to the creditor, first making due provision for the proper celebration of Divine Worship."
SERAPHIM, _see_ ANGELS.
SERMONS. Orations or discourses, delivered by the clergy of the Christian Church in their religious a.s.semblies. In the ancient Church it was one of the chief offices of a Bishop to preach, and it was only in the lesser churches of the city and country that the office of preaching devolved upon presbyters. Deacons were never allowed to preach, and they are only permitted to do so now by special licence of the Bishop (see _Ordination Service_.) St.
Augustine has laid down excellent rules for the practice of Christian eloquence. The subject is to be weighty, the style answering to the subject. It was no part of the ancient oratory to raise the affections of the congregation, either by gesticulations, or the use of external shows. Scarcely any of their sermons would last an hour, and many not half the time. Many of St. Augustine"s might be preached in eight minutes. They always concluded their sermons, as we do now, with a doxology to the Holy Trinity. The preacher usually sat, and the people stood.
The sermon in the Church of England is enjoined after the Nicene Creed, according to ancient custom; but nowhere else. (See _Preaching_.)
SERVICE. In technical language those stated parts of the Liturgy which are set to music; but the term is also used of the whole of Public Worship.
s.e.xAGESIMA SUNDAY. That Sunday which is, in round numbers, _sixty_ days before Easter.
s.e.xTON. From _Sacristan_. The name is now generally given to the person who digs the graves, &c.
SHAKERS. A party of enthusiasts who left England for America in 1774. They affected to consider themselves as forming the only true Church, and their preachers as possessed of the Apostolic gift. They disowned Baptism and the Eucharist.
Their leader was Anna Lees, whom they believed to be the woman mentioned in the Apocalypse (Rev. xii. 1, 2).
SHROVE TUESDAY. The day before Ash Wednesday, so called in the Church of England from the old Saxon word _shrive_, _shrif_, _shrove_, which means to _confess_; it being our duty to confess our sins to G.o.d on that day in order to receive the Holy Communion, and thereby qualify ourselves for a more holy observance of Lent.
Before the Reformation Auricular Confession was compulsorily made to a priest, and Absolution was sought.
SICK, COMMUNION OF, _see_ Communion of Sick.
SICK, VISITATION OF. A duty entailed upon the Christian minister by Canon 76, and by the rubric before the Office for the Visitation of the Sick. This Office, with the exception of the Exhortations, is chiefly taken from the Sarum Use (which see). The Service has little changed since 1549, except by the addition in 1662 of the final Commendation, and of the four beautiful collects appended to the service. The Salutation is in obedience to our Lord"s command (Luke x. 5). The Versicles are the same as those in the Marriage Service, except the prayer for deliverance from the enemy, which is taken from Ps. lx.x.xix. 22, 23. After two Collects come two very beautiful and practical exhortations, which are followed by an examination in the faith of the sick person. Next comes the provision for Confession and Absolution, which is similar to that in the first exhortation at Holy Communion, as to private confession and special Absolution. Till 1662 the initiative was left wholly to the sick person, "Then shall the sick man," &c., but now the minister is to "move him" to confession. The Absolution is only to be given if the sick person "humbly and heartily desire it." The latter part of the Absolution is taken from the ancient Office, and is declaratory, the first clause being precatory. The phrase, "_I absolve thee_," has been much discussed; this form has been used ever since the 12th century. A rubric in 1549 provided this Absolution for use in all cases of private confession, and thus it is probably the Absolution referred to in the Exhortation at Holy Communion. (See _Absolution_.) The next Collect is the original Absolution, or reconciliation of a dying penitent, in the Sacramentary of Gelasius, a 5th century compilation. After the Psalm comes a beautiful specimen of the ancient antiphon. The Benediction was composed in 1549, and the Commendation was added in 1662. (Num. vi. 24-26.) The four beautiful final prayers were added in 1662.
SIDESMEN or SYNODSMEN, _see_ Churchwardens.
SIMON (St.) AND JUDE"S (St.) DAY. October 28th. These two Apostles are found together in all the Apostolic catalogues immediately after "James the son of Alphaeus," and in the list of the "brethren of our Lord" we have "James, Judas, and Simon;" thus it has been usual to identify the two lists. However, the weight of evidence seems against this identification.
St. Simon is surnamed the _Canaanite_ (it ought to be _Cananite_) and _Zelotes_, which two names are really the same; the one being Hebrew and the other Greek. The "Zealots" were an enthusiastic sect in Judaea about the time of our Lord.
St. Jude had two surnames, viz., Thaddeus and Lebbeus.
Of neither Apostle have we any special notice in Scripture, or trustworthy tradition.
SIMONY. The conferring of Holy Orders, or the presentation of any one to an ecclesiastical benefice for money, gift, or reward. Canon 40 calls it "the detestable sin of simony," and every person on being inst.i.tuted to a benefice has to swear that he is not guilty of it. It is so called from the sin of _Simon_ Magus (Acts viii.
19), though Paley states that the resemblance is an _imaginary_ one.
SIN. The subject _Sin_ may be considered under various heads; 1. _Original Sin_; 2. _Actual Sin_; 3. _Deadly Sin_; 4. _Sin against the Holy Ghost_.
(1.) _Original Sin_. This is "the fault and corruption of our nature, which infects all men." (See Article ix.) We inherit it from Adam, our first parent. It is the dread consequence of the Fall. Scripture proofs: Gen. viii. 21; Job xiv. 4; Ps. li. 5; Rom.
viii. 18; Ep. iv. 22; Ep. ii. 3; Gal. iii. 22; 1 Cor. xv. 22; Rom.
v. 12, 15, 17, 18, 19. The Church of England teaches that although all _taint_ of original sin is not done away in baptism, yet it holds that its _condemnation_ is remitted.
(2.) _Actual Sin_. Sin which we ourselves commit.
(3.) _Deadly Sin_. (See Article xvi.) The Church of Rome divides sin into two cla.s.ses: _mortal_ sin, that sin which is in its nature gross, and is committed knowingly, wilfully, deliberately; and _venial sin_, sins of ignorance, and negligence, and the like. We also make a distinction between sins of greater or less enormity; we admit that there is a difference of degree, but the Romanists make a difference in their nature and kind, a distinction we cannot admit. According to the Romans, no amount of venial sins would ever make a mortal sin. We consider every sin to be in its nature mortal or deadly, and deserving of G.o.d"s wrath and condemnation (James ii. 10, 11), and only hope to be saved through the intercession of our "Advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins."
(4.) _Sin against the Holy Ghost_. (See Article xvi.) What is the nature of this terrible sin which "shall not be forgiven, neither in this world nor in the world to come?" (Matt. xii. 31, 32.)
The Church clearly teaches in Article xvi. that wilful sin after baptism is not, as some have taught, _the_ unforgivable sin, but it seems rather to be "obstinate, resolute, and wilful impenitence, after all the means of grace and with all the strivings of the Spirit, under the Christian dispensation as distinguished from the Jewish, and amid all the blessings and privileges of the Church of Christ." (Harold Browne on the Thirty-nine Articles.) This, in effect, is the teaching of St. Augustine, that the sin against the Holy Ghost is a final and obdurate continuance in wickedness, despite the calls of G.o.d to repentance, joined with a desperation of the mercy of G.o.d. In Matt. xii. 31, 32, it would seem that the unpardonable sin was committed by those who ascribed our Lord"s miracles to the power of Beelzebub.
SOCIETIES, CHURCH. It will be possible to mention a few only of the _chief_ societies, &c., connected with the Church, in a work like the present. They will be described under the headings (1) Charitable, (2) Educational, (3) Missionary, (4) Building, (5) General.
1. _Charitable_. Each diocese has charities of its own in addition to those which are not of limited area,--