the altar, bounding the presbytery east-
ward, and in our larger churches separat-
ing it from the parts left free for proces-
sions between the presbytery and the Lady
Chapel, when the latter is at the east end.
(See Cathedral.) These screens were of
comparatively late invention. They com-
pletely interfered with the ancient ar-
rangement of the Apsis. (See Apsis.) The
most magnificent specimens of altar screens
are at Winchester cathedral, and at St.
Alban's abbey. In college chapels, and
churches where an apse would be alto-
gether out of place, and where an east
window cannot be inserted, as at New Col-
lege, and Magdalene, Oxford, they are as
appropriate as they are beautiful. — Teb.h.
AMBO. A kind of raised platform or
reading desk, from which, in the primitive
Church, the Gospel and Epistle were read
to the people, and sometimes used in
preaching. Its position appears to have
varied at diff'erent times ; it was most fre-
quently on the north side of the entrance
into the chancel. Sometimes there was
one on each side, one for the Epistle,
the other for the Gospel, as may still
be seen in the ancient churches of St.
Clement and St. Lawrence, at Rome, &c.
The word Ambo has been popularly em-
ployed for a reading desk within memory,
as in Limerick cathedral, where the desk
for the lessons in the centre of the choir
was so called. The singers also had
their separate ambo, and in many of the
foreign European churches it is employed
by the precentor and principal singers;
being placed in the middle of the choii-,
like an eagle, but turned towards the
altar. — Jehh.
AMBROSIAX OFFICE. A particular
office used in the church of Milan. It
derives its name from St. Ambrose, who
was bishop of Milan in the fourth century,
although it is not certain that he took any
part in its composition. Originally each
church had its particular office ; and even
when Pope Pius V. took upon him to im-
pose the Roman office on all the Western
churches, that of Milan sheltered itself
under the name and authority of St. Am-
brose, and the Ambrosian Ritual has con-
tinued in use. — Brouqldon., Gueranger.
AMEDIEU, or Friends of Gop. A
kind of religious congregation in the
Church of Rome, who wore grey clothes
and wooden shoes, had no breeches, gird-
ing themselves with a cord ; they began in
1400, and grew numerous ; but Pius V.
united their society partly with that of the
Cistercians, and partly with the Soccolanti.
—Jehh,
AMEN. This, in the phraseology of the
Church, is denominated orationis sir/nacii-
lum, or devotee coyiscionis responsio, the
token for prayer — the response of the wor-
shippers. It intimates that the prayer of
the speaker is heard, and approved by him
who gives this response. It is also used
at the conclusion of a doxology. (Rom. ix.
5.) Justin Martyr is the first of the fathers
who speaks of the use of the response. In
speaking of the sacrament he says, that, at
the close of the benediction and prayer,
all the assembly respond, "Amen," which,
in the Hebrew tongue, is the same as, " So
let it be." According to Tertullian, none
but the faithful were permitted to join in
the response.
In the celebration of the Lord's supper
especially, each communicant was required
to give this response in a tone of earnest
devotion. Upon the reception, both of
AMERICA.
ANABAPTISTS.
the bread and of tlie wine, eacli uttered a
loud "Amen ;'' and at the close of the
consecration by the jjriest, all joined in
shouting- a loud '' Amen.'' lUit the prac-
tice Avas discontinued after the sixth cen-
tury.
At the administration of baptism also,
the witnesses and sponsors uttered this
response in the same manner. In the
Greek Church it was customary to repeat
this response as follows: " This servant of
the LoKD is baptized in the name of the
Fathek, Amen ; and of the Son, Amen ;
and of the Holy Ghost, Amen ; both now
and for ever, world without end ; " to which
the people responded, *' Amen." This
usage is still observed by the Greek Church
in llussia. The repetitions were given
thrice, with reference to the three jjersons
of the Trinity. — Coleman'' s Christian An-
tiquities.
It signifies truly or verily. Its import
varies slightly Mith the connexion or posi-
tion in which it is placed. In the New
Testament it is frequently synonymous
with "verily," and is retained in some
versions without being translated. At the
conclusion of prayer, as the Catechism
teaches, it signifies So he it ; after the
repetition of the Creed it means So it is.
It will be observed, that the word
"Ame'n" is at the end of some prayers,
the Creed, (kc, printed in the same Koman
letter, but of others, and indeed generally,
in Italics — ^^ Amen." This seems not to
be done without meaning, though unfor-
tunately the distinction is not correctly
observed in all the modern Prayer Books.
The intention, according to "VMieatly, is
this ; At the end of all the collects and
prayers, which the priest is to repeat or
say alone, it is printed in Italic, a difierent
character from the prayers themselves, pro-
bably to denote that the minister is to
stop at the end of the prayer, and to leave
the "Amen" for the people to respond.
But at the end of the Lord's Prayer, Con-
fessions, Creeds, &c., and wheresoever the
people are to join aloud with the minister,
as if taught and instructed by him what to
say, there it is printed in Roman, i. e. in
the same character with the Confessions
and Creeds themselves, as a hint to the
minister that he is still to go on, and by
pronouncing the " Amen " himself, to di-
rect the people to do the same, and so to
set their seal at last to what they had been
before pronouncing.
AMEPJCA. (See Church in America.)
AMICE. An oblong square of fine
linen used as a vestment in the ancient
Church by the priest. At fii-st introduced
to cover the shoulders and neck, it after-
wards received the addition of a hood to
cover the head until the priest came be-
fore the altar, when the hood was throAvn
back. We have the remains of this in the
hood.
The " grey amice," a tippet or cape of
fur, was retained for a time by the English
clergy after the Ileformation ; but, as there
was no express authority for this, it was
})rohibited by the bishops in the reign of
Elizabeth.
The word Amice is sometimes used Avith
greater latitude. Thus Milton, (^Par. Beg.
iv.,)
morning fair
Came forth, with pilgrim steps, iu attdce grey.
By most ritualists, the Aniictus, or
A?nicia, and the Almutium, of the West-
ern Churches were considered the same.
But W. Gilbert French, in an interesting
and curiously illustrated Essay on " The
Tippets of the Canons Ecclesiastical," con-
siders that there is a distinction between
the amice and the ahniicc. The former he
identifies with the definition given above.
The latter he considers to be the choir
tippet, Avorn by all members of cathedral
churches, of materials varying with the
ecclesiastical rank of the wearer. The
hood part of the almuce was in the
course of time disused, and a square cap
substituted ; and the remaining parts gave
rise to the modern cape, worn in foreign
churches, and to the ornament resembling
the stole, like the ordinary scarf worn in our
churches. The almuce, or " aumusse," is
now an ornament of fur or other materials
carried over the arm by the canons of
many French and other continental cathe-
drals. In the Dictionnaire cle Droit Ca-
noniqne (Lymr. 1787) it is defined as an
ornament which was fii'st borne on the
head, afterwards canied on the arm. Car-
dinal Bona only mentions the amictus, de-
scribing it as in the first paragraph of this
article. He identifies it, but certainly
without any reason, with the Jewish
ephod. There seems nothing improbable
in the various terms above mentioned
having been originally identical. (See
Band, Hood, Scarf, and Tippet.) — Jcbb.
AMPHIBALUM. (See Chasible.)
ANABAPTISTS. (See Baptids.) Cer-
tain sectaries whose title is compounded
of two Greek words, {ava and /3a7rrt?a»,)
one of which signifies " anew," and the
other " to baptize ;" and whose distinctive
tenet it is, that those who have been bap-
tized in their infancy ought tc be baptized
anetc.
26
ANABAPTISTS.
ANCHORET.
John of Leyden, Miinzer, Knipperdoling,
and other German enthusiasts about the
time of the ] Reformation, Avere called by this
name, and held that Chhist -svas not the
son of ]\Iary, nor true GoD ; that v,e Avcre
righteous by our own merits and sufi'erings,
that there was no original sin, and that
infants were not to be baptized. They
rejected, also, communion with other
churches, magistracy, and oaths ; main-
tained a communion of goods, polygamy,
and that a man might put away his wife if
not of the same religion AA'ith himself ; that
the godly should enjoy monarchy here
on earth ; that man had a free will in
spiritual things ; and that any man might
preach and administer the sacraments.
The Anabaptists of Moravia called them-
selves apostolical, going barefoot, washing
one another's feet, and having community
of goods ; they had a common steward, who
distributed equally things necessary ; they
admitted none but such as would get their
livelihood by working at some trade ; they
had a common father for their spirituals,
who instructed them in their religion, and
prayed with them every morning before
they went abroad ; they had a general
governor of the church, w^hom none knew
but themselves, they being obliged to keep
it secret. They would be silent a quarter
of an hour before meat, covering their
faces Avith their hands, and meditating,
doing the like after meat, their governor
observing them in the mean time, to re-
prove Avhat Avas amiss ; they Avere gener-
ally clad in black, discoursing much of the
last judgment, pains of hell, and cruelty
of deA'iis, teaching that the Avay to escape
these Avas to be rebaptized, and to embrace
their religion. They caused considerable
disturbance in Germany, but were at length
subdued. To this sect allusion is made in
our 38th Article. By the present Ana-
baptists in England, the tenets subversive
of ci\'il government are no longer pro-
fessed.
The practice of rebaptizing proselytes
was used by some ancient heretics, and
other sectaries, as by the Montanists, the
Novatians, and the Donatists. In the
third century, the Church was much agi-
tated by the question Avhether baptism re-
ceived out of the Catholic communion
ought to be acknoAvledged, or Avhether
converts to the Church ought to be rebap-
tized. Tertullian, St. Cyprian, and the
Africans generally, held that baptism Avith-
out the Church Avas null, as did also Firmi-
lian, bi.shop of Ca^sarea in Cappadocia, and
the Asiatics of his time. On this account,
Stephen, bishop of Rome^ declined com-
munion with the Churches of Africa and
of the East. To meet the difficulty, a
method Avas devised by the Council of
Aries, Can. 8, viz, to rebaptize those neAA'ly
converted, if so be it Avas found that they
had not been baptized in the name of the
Father, Son, and Holy Ghost ; and so
the fii'st Council of Nice, Can. 19, ordered
that the Paulianists, or folloAvers of Paul
of Samosata, and the Cataphrygians should
be rebaptized. The Council of Laodicea,
Can. 7, and the second of Aries, Can. 16,
decreed the same as to some heretics.
But the notion of the invalidity of in-
fant baptism, AA'hich is the foundation of
the modern Anabaptism, was not taught
until the twelfth century, Avhen Peterall
Bruis, a Frenchman, preached it.
ANABATA. A cope, or sacerdotal
vestment, to cover the back and shoulders
of a priest. This is no longer used in
the English Church.
ANALOGY OF FAITH, [translated
in our version, jyrojjoi-tion of faith,'] is the
proportion that the doctrines of the gospel
bear to each other, or the close connexion
betAveen the truths of revealed religion.
(Rom. xii. 6.)
ANAPHORA. That part of the liturgy
of the Greek Church, Avhich follows the
introductory part, beginning at the Siir-
smn corda, or. Lift tip your hearts,' to the
end, including the solemn prayers of con-
secration, &c. It resembles, but does not
exactly correspond to, the Roman Canon.
(See Ilfnandot.) — Jebb.
ANATHEMA, imports Avhatever is set
apart, separated, or divided ; but is most
usually meant to express the cutting off
of a ])erson from the communion of the
faithful. It Avas practised in the primitive
Church against notorious offenders. Se-
veral councils, also, have pronounced ana-
themas against such as they thought cor-
rupted the purity of the faith. The Church
of England in her 18th Article anathema-
tizes those who teach that eternal sana-
tion is to be obtained otherwise than
through the name of Christ, and in her
Canons excomnumioates all Adio say that
the Church of England is not a true and
apostolic Church. — Can. 3. All impugn-
ers of the public Avorship of GoD, estab-
lished in the Church of England. — Can. 4.
All impugners of the rites and ceremonies
of the Church, — Ca7i. 6. All impugners
of episcopacy. — Can. 7. All authors of
schism. — Can. 9. All maintainers of
schismatics. — Can. 10. All these persons
lie under the anathema of the Church of
England.
ANCHORET. A name given to a her-
ANDREW'S DAY
ANGELITES.
27
mit, from his dwelling alone, apart from
society ('Avai^wp//T//g). The anchoret is
distinguished from the ca?nobite, or the
monk who dwells in a fraternity, or Koivo-
(3ia. (See 3Ionks.)
ANDllEW'S (iiamt) DAY. This fes-
tival is celebrated by the Church of Eng-
land, Nov. 30, in commemoration of St.
Anch-ew, who was, fii'st of all, a disciple of
St. John the Baptist, but being assured by
his master that he was not the Messias,
and hearing him say, upon the sight of our
Saviouk, " Beliold the LAMB ()/ GoD !" he
left the Baptist, and being convinced him-
self of our Saviour's divine mission, by
conversing with him some time at the
place of his abode, he went to his brother
Simon, afterwards surnamcd Peter by our
Sayioue, and acquainted him with his
having found out the Messias ; but he did
not become our Lohd's constant attendant
until a special call or invitation. After
the ascension of Christ, when the apos-
tles distributed themselves in various parts
of the world, St. Andrew is said to have
preached the gospel in Scythia, in Epirus,
in Cappadocia, Galatia, Bithynia, and the
vicinity of Byzantium, and finally, to have
suffered death by crucifixion, at ^gea, by
order of the proconsul of the place. The
instrument of his death is said to have
been in the form of the letter X, being a
cross decussate, or saltier, two pieces of
timber crossing each other in the middle ;
and hence usually known by the name of
St. Andrew's cross.
ANGEL. (See Idolatry, 3Ianolatry,
Invocation of Saints.) By an angel is
meant a messenger who performs the will
of a superior. The scriptural words, both
in Hebrew and Greek, mean a messen-
ger. Thus, in the letters addressed by
St. John to the seven churches in Asia
Minor, the bishops of those churches are
addressed as angels ; ministers not ap-
pointed by the people, but sent by God.
But the word is generally applied to those
spiritual beings who surround the throne
of glory, and who are sent forth to minis-
ter to them that be heirs of salvation. It
is supposed by some that there is a sub-
ordination of angels in heaven, in the se-
veral ranks of seraphim, cherubim, thrones,
dominions, principalities, 6cc. AVe recog-
nise in the service of the Church, the three
orders of archangels, cherubim, and sera-
phim. The only archangel, as Bishop
Horsley remarks, mentioned in Scripture,
is St. Michael. (See Cherub.) The word
seraph signifies in the Hebrew to burn.
It is possible that these two orders of
anwls arc alluded to in Psal. civ. 4, '^ He
maketh his angels spirits; and his min-
isters a flaming fire." The worship of
angels is one of the sins of the llomish
Church. It was first invented by a sect in
the fourth century, who, for the purpose
of exercising this unlawful worship, held
private meetings separate from those of
the Catholic Church, in which it was not
permitted. The Council of Laodicea, the
decrees of which were received and ap-
proved by the whole Church, condemned
the sect in the following terms : " Chris-
tians ought not to forsake the Church of
God, and depart and call on angels, and
make meetings, which are forbidden. If
any one, therefore, be found, giving him-
self to this hidden idolatry, let him be
anathema, because he hath left the Lord
Jesus Christ, the Son of God, and hath
betaken himself to idolatry." The same
principle applies to prayers made to any
created being. The worship of the crea-
ture was regarded by the (Jhurch in the
fourth century as idolatry. See Bishop
Beveridges Expos, of Acts xxii. : see also
Bishop Bull, on the Corruption of the
Church of Rome, sect, iii., v/ho, whilst
showing that the ancient fathers and coun-
cils were express in their denunciation of
it, (e. g. the Council of Laodicea, Theo-
doret, Origen, Justin Martyr, 6cc.,) says,
" It is very evident that the Catholic Chris-
tians of Origen's time made no prayers to
angels or saints, but directed all their
prayers to God, through the alone media-
tion of Jesus Christ our Saviour. In-
deed, against the invocation of angels and
saints we have the concurrent testimonies
of all the Catholic Fathers of the first
three centuries at least." Bishop Bull
then refers to his own Def. Fid. Nic. ii. to 8,
for a refutation of Bellarmine's unfair cita-
tion of Justin Martyr, (Apol. i. 6, p. 47,)
where he says, " I have evidently proved
that that plan of Justin, so far from giving
countenance to the religious worship of
angels, makes directly against it." Also
the most ancient Liturgies, See.
ANGELIC HYMN. A title given to
the hvmn or doxology beginning with
" Glory be to God on high," 6cc. It is so
called "from the former part of it having
been sung by the angels on their appear-
ance to the shepherds of Bethlehem, to
announce to them the birth of the llE-
DEEMER. (Sec Gloria in Excclsis.)
ANGELICI. A sort of Christian here-
tics, who were supposed to have their rise
in the apostles' time, but who were most
numerous about A. D. 180. They worshipped
angels, and from thence had their name.
ANGELITES. A sort of Sabellian
28 ANGLO-CATHOLIC CHURCH.
ANNATES.
heretics, so called from Agelius or Ange-
lius, a place in Alexandria, where they
used to meet.
ANGLO-CATHOLIC CHURCH. (See
Church of Emjhind.) Any branch of the
CInirch reformed on the principles of the
Enghsh Keformation.
In certain considerations of the first
spiritual importance, the Church of Eng-
land occupies a singularly felicitous posi-
tion. The great majority of Christians —
the Iloman, Greek, and Eastern Churches
— regard Episcopacy as indispensable to
the integrity of Christianity ; the Presby-
terians and others, who have no bishops,
nor, as far as we can judge, any means
of obtaining the order, regard episcopacy
as unnecessary. Supposing for a moment
the question to be dubious, the position of
the Presbyterian is, at the best, unsafe ;
the position of the member of the Church
of England is, at the worst, perfectly safe :
at the worst, he can only be in the same
position at last as the Presbyterian is in at
present. On the Anti-episcopalian's own
ground, the Episcopalian is on this point
doubly fortified; whilst, on the opposite
admission, the Presbyterian is doubly con-
demned, fij-st, in the subversion of a Divine
institution ; and, secondly, in the invalidity
of the ordinances of grace. Proceeding,
therefore, on mere reason, it would be
most unwise for a member of the Church
of England to become a Presbyterian ; he
can gain nothing by the change, and may
lose everything. The case is exactly the
reverse with the Presbyterian.
Again: by all apostolic Churches the
apostolic succession is maintained to be a
sine qua non for the valid administration
of the eucharist and the authoritative re-
mission of sins. The sects beyond the pale
of the apostolic succession very naturally
reject its indispensability ; but no one is
so fanatical as to imagine its possession
invalidates the ordinances of the Church
possessing it. Now, of all branches of the
Catholic Church, the Church of England is
most impregnable on this point ; she unites
in her priesthood the triple successions of
the ancient British, the ancient Irish, and
the ancient Iloman Church. Supposing,
therefore, the apostolic Churches to hold
the right dogma on the succession, the
member of the Church of England has
not the slightest occasion to disturb his
soul ; he is trebly safe. Supposing, on
the other hand, the apostolic succession to
be a fortunate historical fact, not a divinely
{)erpetuated authority, he is still, at the
east, as safe as the dissenter ; whereas, if
it is, as the Chui'ch holds, the onlv author-
ity on earth which the Saviour has com-
missioned with his power, what is the
spiritual state of the schismatic who usurps,
or of the assembly that pretends to bestow,
what God alone can grant and has grant-
ed to his Church only. No plausible' in-
ducement to separate from the Church of
England can counterbalance this necessity
for remaining in her communion : and her
children have great cause to be grateful
for being placed by her in a state of such
complete security on two such essential
articles of administrative Christianity. —
3Ior(ian.
ANNATES, or FIRST - FRUITS.
These are the profits of one year of every
vacant bishopric in England, claimed at
first by the pope, upon a pretence of de-
fending the Christians from the infidels ;
and paid by every bishop at his accession,
before he could receive his investiture from
Rome. Afterwards the pope prevailed on
all those who were spiritual patrons to
oblige their clerks to pay these annates ;
and so by degrees they became payable by
the clergy in general. Some of our his-
torians tell us that Pope Clement was the
first who claimed annates in England, in
the reign of Edward I. ; but Selden, in a
short account which he has given us of the
reign of William Rufus, affirms that they
were claimed by the pope before that
reign. Chronologers differ also about the
time when they became a settled duty.
Platina asserts that Boniface IX., ^who
was pope in the first year of Henry IV.,
Annatarum uswn heneficiis ecclesiasticis
primum imposuit (viz.) dimidium annui
proventus Jisco apostolico j^ersolvere. Wal-
singham affirms it to be above eighty years
before that time, (viz.) in the time of Pope
John XXII., who was pope about the
midtlle of the reign of Edward IL, and
that he reservavit camerce suce priinos fruc-
tus henejlciorum. But a learned bishop of
Worcester has made this matter more clear.
He states that the old and accustomed fees
paid here to the feudal lords were called
hencficia ; and that the popes, assuming to
be lords or spiritual heads of the Church,
were not contented with an empty though
very great title, without some temporal
advantage, and therefore Boniface VIII.,
about the latter end of the reign of Ed-
ward I., having assumed an absolute do-
minion in beneficiary matters, made him-
self a kind of feudal lord over the benefices
of the Church, and as a consequence there-
of, claimed a year's profits of the Church,
as a beneficiary fee due to himself, the
chief lord. But though the usurped power
of the pope was then very great, the king
ANNATES.
20
and tlie people did not comply Avitli this
demand ; insomuch that, by the statute of
Carlisle, which was made in the last year
of his reign, and about the beginning of
the popedom of Clement V., this was call-
ed a new imposition (/ran's et intolerahilis,
et contra lef/cs et consuetudines rcr/in ; and
by reason of this powerful opposition the
matter rested for some time : but the suc-
cessors of that pope found more favourable
opportunities to insist on this demand,
â– \niich was a year's profits of each vacant
bishopric, at a reasonable valuation, viz. a
moiety of the fidl value ; and having obtain-
ed what they demanded, they afterwards
endeavoured to raise the value, but were
opposed in this likewise by the parliament,
in the 0th of Henry IV., and a penalty was
inflicted on those bishops who paid more
for their first-fruits than was accustomed.
But, notAvithstanding these statutes, such
was the plenitude of the pope's power, and
so great was the profit which accrued to
him by this invention, that in little more