The first season of the church year, beginning with the fourth Sunday before Christmas and continuing through the day before Christmas. The name is derived from a Latin word for “coming.” The season is a time of preparation and expectation for the coming celebration of our Lord's nativity, and for the final coming of Christ “in power and glory.”

A term based on the Greek word which means “someone sent out.” It is used seventy-nine times in the New Testament (NT). It often refers to the disciples. The primary NT meaning seems to refer to someone who is a personal messenger of Jesus. This is emphasized in Acts when Matthias is chosen to replace Judas, the betrayer, after he committed suicide. Although Paul was not a follower or disciple of Jesus before his death and resurrection, he does refer to himself as an apostle because he had seen the risen Lord and he was sent out to preach to the Gentiles. In Heb 3:1 Jesus is called an apostle because he is one who was sent by God.

A bishop with administrative and disciplinary authority over other bishops. In the Anglican Communion, an archbishop is the chief bishop of a province. The term is not used by any bishop in the Episcopal Church, where the chief bishop is known as the “Presiding Bishop, Primate, and Chief Pastor,” or simply as the “Presiding Bishop.” Historically, from the fourth and fifth centuries, an archbishop was a patriarch or holder of another important see, later including those with broad regional jurisdiction such as metropolitans and primates.

A clergyperson with a defined administrative authority delegated by the diocesan bishop. Originally the chief of the deacons who assisted the bishop, the archdeacon is now typically a priest who serves as the bishop's administrative assistant. The title of an archdeacon is “The Venerable,” which is abbreviated “The Ven.”

This is full initiation by water and the Holy Spirit into Christ’s Body, the church. God establishes an indissoluble bond with each person in baptism. God adopts us, making us members of the church and inheritors of the Kingdom of God (BCP, pp. 298, 858). In baptism we are made sharers in the new life of the Holy Spirit and the forgiveness of sins. Baptism is the foundation for all future church participation and ministry. Each candidate for baptism in the Episcopal Church is to be sponsored by one or more baptized persons. 

Sponsors (godparents) speak on behalf of candidates for baptism who are infants or younger children and cannot speak for themselves at the Presentation and Examination of the Candidates. During the baptismal rite the members of the congregation promise to do all they can to support the candidates for baptism in their life in Christ. They join with the candidates by renewing the baptismal covenant. The water of baptism may be administered by immersion or affusin (pouring) (BCP, p. 307). Candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit,” and then marked on the forehead with the sign of the cross. Chrism may be used for this marking. The newly baptized is “sealed by the Holy Spirit in Baptism and marked as Christ’s own for ever.” When all baptisms have been completed, the celebrant and congregation welcome the newly administered within the eucharist as the chief service on a Sunday or another feast.

The Catechism notes that “Infants are baptized so that they can share citizenship in the Covenant, membership in Christ, and redemption by God.” The baptismal promises are made for infants by their parents or sponsors, “who guarantee that the infants will be brought up within the Church, to know Christ and be able to follow him” (BCP, pp. 858-859). Baptism is especially appropriate at the Easter Vigil, the Day of Pentecost, All Saint’s Day or the Sunday following, and the Feast of the Baptism of our Lord (the First Sunday after the Epiphany).

Holy Scriptures of the Old Testament (OT) and New Testament (NT), written under the inspiration of the Holy Spirit, containing all things necessary to salvation.

The OT reveals God’s mighty acts in creation, the deliverance of the people of Israel from bondage in Egypt, and the making of the old covenant with the chosen people. God’s saving will for his people is made known in the OT through the gift of the Law in the Ten Commandments and through the witness of the prophets. The OT is also known as the “Hebrew Scriptures.” The NT describes the life, death, and resurrection of Jesus Christ, the Messiah, whose coming was foretold in the OT. It also tells the story of the creation of the Christian church through the gift of the Holy Spirit and presents the new covenant, based on love, which is the new relationship with God given by Jesus Christ to all who believe in him. (BCP, pp. 850-851).

The additional books of the Apocrypha, written by people of the old covenant, are often included in the Bible. Although selections from the Apocrypha are used in the worship of the Episcopal Church, the Apocryphal books are not generally considered of equal scriptural authority in Anglicanism with the OT and NT.

The translations of the Bible authorized for use in the worship of the Episcopal Church are the King James (Authorized Version), together with the Marginal Readings authorized for use by the General Convention of 1901, the English Revision of 1881, the American Revision of 1901, the Revised Standard Version of 1952, the Jerusalem Bible of 1966, the New English Bible with the Apocrypha of 1970, the 1976 Good News Bible (Today’s English Version), the New American Bible (1970), the Revised Standard Version, an Ecumenical Edition, known as the “R.S.V. Common Bible” (1973), the New International Version (1978), the New Jerusalem Bible (1987), the Revised English Bible (1989), and the New Revised Standard Version Bible (1990). 

One of the three orders of ordained ministers in the church, bishops are charged with the apostolic work of leading, supervising, and uniting the church. Bishops represent Christ and his church, and they are called to provide Christian vision and leadership for their dioceses. The BCP (p. 855) notes that the bishop is “to act in Christ's name for the reconciliation of the world and the building up of the church; and to ordain others to continue Christ's ministry.” Bishops stand in the apostolic succession, maintaining continuity in the present with the ministry of the Apostles. Bishops serve as chief pastors of the church, exercising a ministry of oversight and supervision. Diocesan bishops hold jurisdiction in their dioceses, with particular responsibility for the doctrine, discipline, and worship of the church. Bishops serve as the focus for diocesan unity and for the unity of their dioceses with the wider church. Since the bishop's ministry is a ministry of oversight, the term “episcopal” (derived from the Greek episcopos, “overseer”) is applied to matters pertaining to bishops. An “episcopal” church is a church governed by bishops, and “episcopal” services are led by bishops.

Episcopal services in the BCP include the services for the Ordination and Consecration of Bishops, Ordination of Priests, Ordination of Deacons, the Celebration of a New Ministry, and the Consecration of a Church or Chapel.

Bishops also preside at services of Confirmation, Reception, or Reaffirmation. Bishops bless altars and fonts, and the blessing of chalices and patens and church bells are traditionally reserved for the bishop. In the Episcopal Church, diocesan and suffragan bishops are elected by Diocesan Convention. Bishops-elect are ordained and consecrated after consents have been received from a majority of the diocesan standing committees and from a majority of the bishops exercising jurisdiction in the Episcopal Church. If the episcopal election takes place within three months before General Convention, the consent of the House of Deputies is required instead of a majority of the standing committees. Three bishops are required to participate in the ordination and consecration of a bishop. Diocesan bishops may be succeeded by bishops-coadjutor upon resignation of diocesan jurisdiction. Diocesan bishops may also be assisted by suffragan and assistant bishops, who have no right of succession upon the resignation of the diocesan bishop.

(Jan. 25, 1863-Mar. 12, 1940). African American civil rights leader, priest, editor, and author. He was born in Warrenton, North Carolina, and grew up in Petersburg, Virginia, where he studied at St. Stephen's Parish and Normal School. He entered the Theological School for Negroes in Petersburg in 1879, a branch of the Virginia Theological Seminary. Bragg was suspended the next year because the rector claimed he was “not humble enough.” After a serious illness in 1883, he continued his theological studies under private tutors. In 1885 he reentered the theological school, which was renamed in 1886 the Bishop Payne Divinity School. He was ordained deacon on Jan. 12, 1887, and priest on Dec. 19, 1888. From 1891 until his death, he was the rector of St. James Church, Baltimore. In 1886 he founded the Afro-American Churchman, which became the Church Advocate. Bragg served as editor for thirty-four years. He was a pioneer writer on the history of African American Episcopalians, and his major work was History of the Afro-American Groups of the Episcopal Church (1922, reprinted in 1968). He died in Baltimore.

The laws of a church or religion that govern the powers of the clergy, administration of the church, and church ceremonies.

Eucharistic doctrine that affirms the simultaneous presence of Christ's body and blood in each of the eucharistic elements. It contradicts a narrow identification of Christ's body with the bread and Christ's blood with the wine. The doctrine of concomitance upholds the truth that the fullness of communion is available by receiving either the consecrated bread or wine. A Prayer Book rubric concerning the administration of Holy Communion to the sick states that “it is suitable to administer the Sacrament in one kind only” if the sick person is unable to receive either the consecrated bread or wine (BCP, p. 457). The doctrine of concomitance affirms that the communicant receives Christ's body and blood in this situation. The doctrine of concomitance was used in the Roman Catholic Church to justify the withdrawal of the chalice from the laity, thereby allowing their communion in one kind only. The term is from the Latin, “to accompany.”

The sacramental rite in which the candidates "express a mature commitment to Christ, and receive strength from the Holy Spirit through prayer and the laying on of hands by a bishop" (BCP, p. 860). Those who were baptized at an early age and those baptized as adults without laying on of hands by a bishop are expected to make a mature public affirmation of their faith, recommit themselves to the responsibilities of their baptism, and receive laying on of hands by a bishop (BCP, p. 412). Adults baptized with the laying on of hands by a bishop are considered to be confirmed.

The Prayer Book rite for Confirmation includes forms for Reception and the Reaffirmation of Baptismal Vows. In some dioceses, those who have already made a mature Christian commitment in another denomination are recognized as members of the one holy catholic and apostolic church, and received into the fellowship of the Episcopal Church and the Anglican Communion. In other dioceses, those who have been sacramentally confirmed in the Roman Catholic or Orthodox churches are received and others are confirmed. Those who have returned from a time of religious inactivity to an active practice of faith may publicly reaffirm their baptismal vows. Others who have experienced a renewal of faith or desire to renew their Christian commitment may also reaffirm their baptismal vows. Reaffirmation may be repeated, depending on the pastoral needs of the person. Preparation for Confirmation/Reception/Reaffirmation should help the candidates discover the meaning of Christian commitment in their lives, and explore ways that their Christian commitment can be lived. This preparation may draw upon the baptismal covenant (BCP, pp. 416-417) and An Outline of the Faith (BCP, pp. 845-862).

Confirmation, Reception, and Reaffirmation are rooted in the baptismal covenant. Confirmation/Reception/Reaffirmation may be done at the service of Holy Baptism or at the Easter Vigil when a bishop is present (BCP, pp. 292, 309-310). When there is no baptism, the entrance rite for Confirmation/Reception/Reaffirmation follows the entrance rite for baptism (BCP, p. 413). Candidates for Confirmation, Reception, and Reaffirmation are presented in separate groups by their presenters. Candidates may have individual presenters who will support them in their Christian life by prayer and example. It is not necessary that the presenters be members of the clergy. The candidates reaffirm their renunciation of evil, and renew their commitment to Jesus Christ. They reaffirm the promises made by them or for them at the time of baptism. Those present in the congregation promise to do all in their power to support the candidates in their life in Christ. The bishop leads the congregation in renewing the baptismal covenant. The Prayers for the Candidates from the baptismal liturgy may be used as the Prayers for the Candidates for Confirmation/Reception/Reaffirmation (BCP, p. 417). The bishop lays hands on each candidate for Confirmation. The BCP provides specific prayers to be said by the bishop for Confirmation, for Reception, and for Reaffirmation. The bishop may shake hands with those who are being received to welcome them into this communion, and the bishop may lay hands on them in blessing. The bishop may also bless those who reaffirm their baptismal vows.

The Episcopal Church's theology of Confirmation has continued to evolve along with its understanding of baptism. Confirmation is no longer seen as the completion of Christian initiation, nor is Confirmation a prerequisite for receiving communion. Baptism is full initiation by water and the Holy Spirit into Christ's body the church (BCP, p. 298). Accordingly, Confirmation has been increasingly understood in terms of a mature, public reaffirmation of the Christian faith and the baptismal promises. Some dioceses require that candidates for Confirmation be at least sixteen years old to insure that the candidates are making a mature and independent affirmation of their faith. There is considerable diversity of understanding and practice concerning Confirmation in the Episcopal Church. Confirmation has been characterized as "a rite seeking a theology."

When Confirmation/Reception/Reaffirmation is celebrated on Sunday or a major feast, the propers (collect and readings) for that day are used. The BCP also provides special propers for Confirmation at other times.

To set something or someone apart for a sacred purpose. The bread and wine of the Eucharist are consecrated at the Great Thanksgiving, and “the consecration” often means the consecration of the eucharistic gifts. The central prayer accompanying the laying on of hands in the ordination of bishops, priests, and deacons is called the prayer of consecration. The prayer, the action, and the accompanying ceremonies are called “the consecration” in the BCP. The Prayer Book also speaks of the consecration of chrism by the bishop, the consecration of a grave, and the consecration of a church.

Use of daily prayers to mark the times of the day and to express the traditions of the praying community is traditional in Judaism and in Christianity. The third, sixth, and ninth hours (9 a.m., 12 noon, and 3 p.m.) were times of private prayer in Judaism. The congregational or cathedral form of office developed in Christianity under Constantine (274 or 288-337) with the principal morning and evening services of lauds and vespers. The people participated in the cathedral form of office. The monastic form of office also developed at this time. In addition to lauds and vespers, the monastic form included matins (at midnight or cockcrow), prime (the first hour), terce (the third hour), sext (the sixth hour), none (the ninth hour), and compline (at bedtime). By the late middle ages, the Daily Office was seen as the responsibility of the monks and clergy rather than an occasion for participation by all in the prayers of the community throughout the day.

After the Anglican Reformation, Archbishop Thomas Cranmer (1489-1556) reduced the eight monastic offices to the two services of Morning and Evening Prayer. These services were printed in vernacular English and intended for use by all members of the church. Participation in the Daily Office is at the heart of Anglican spirituality. It is the proper form of daily public worship in the church. In addition to forms for Daily Morning Prayer and Daily Evening Prayer in contemporary and traditional language, the BCP section for the Daily Office includes forms for Noonday Prayer, Order of Worship for the Evening, Compline, and Daily Devotions for Individuals and Families. These offices include prayers, a selection from the Psalter, readings from the Holy Scriptures, one or more canticles, and the Lord's Prayer. Forms for Morning and Evening Prayer include an optional confession of sin. The BCP provides a Daily Office Lectionary that identifies readings and psalm choices for Morning and Evening Prayer (pp. 936-1001), and a Table of Canticles with suggested canticles for use at Morning Prayer and Evening Prayer (pp. 144-145). The officiant in the Daily Office may be a member of the clergy or a lay person.

Deacons are members of one of three distinct orders of ordained ministry (with bishops and presbyters). In the Episcopal Church a deacon exercises “a special ministry of servanthood” directly under the deacon's bishop, serving all people and especially those in need (BCP, p. 543). This definition reflects the practice of the early church, in which deacons were ordained “not to the priesthood but to the servanthood [diakonia, “ministry”] of the bishop” (Hippolytus, Apostolic Tradition). In the ancient Greek-speaking world the term diakonos meant an intermediary who acted or spoke for a superior. Christian deacons were agents of the bishop, often with oversight of charity. Since ancient times the liturgical functions of deacons have suggested the activity of angels. As they proclaim the gospel, lead intercessions, wait at the eucharistic table, and direct the order of the assembly, deacons act as sacred messengers, agents, and attendants. The revival of the order of deacons in the twentieth century has emphasized social care and service. Many bishops in the Episcopal Church expect their deacons to promote care of the needy outside the church. In addition to those ordained deacon as a permanent vocation, there are also “transitional deacons” who are ordained deacon as a preliminary step toward ordination as a priest. This practice is required by the canons of the Episcopal Church, but its theology and usefulness has been questioned by those who favor direct ordination to the order for which one is chosen.

The territorial jurisdiction of a diocesan bishop. The term also refers to the congregations and church members of the diocese. Before the church adopted the word it had a long secular usage. It was originally used in the Roman Empire for an administrative subdivision. A diocese was a division of a prefecture of the Roman Empire. In the reorganization of Diocletian and Constantine, the Roman Empire was divided into twelve dioceses. As the church expanded out from the cities, it adopted the use of the word “diocese,” and ecclesiastical dioceses tended to correspond to civil units. For example, at first the Diocese of Georgia corresponded with the State of Georgia. Later, many statewide dioceses were divided into smaller dioceses for pastoral and practical reasons. For example, the State of New York includes six dioceses. In more recent years, some dioceses have been formed from portions of more than one state. The Diocese of the Rio Grande includes all of New Mexico and part of west Texas, and the Diocese of the Central Gulf Coast includes portions of southern Alabama and western Florida. In England, the diocese is the territory of the bishop and the parish is a subdivision of it. Every diocese in the Episcopal Church has a Standing Committee. When there is a bishop in charge of the diocese, the Standing Committee is the bishop's council of advice. When there is no bishop, bishop coadjutor or suffragan bishop, the Standing Committee is the ecclesiastical authority of the diocese. A diocese usually meets annually in a diocesan convention. Each diocese is entitled to representation in the House of Deputies by not more than four ordained persons, presbyters or deacons, canonically resident in the diocese, and not more than four lay persons, who are confirmed adult communicants of the Episcopal Church and in good standing in the diocese. Dioceses also elect clerical and lay deputies to the Provincial Synod. The Constitution and Canons of the Episcopal Church provide guidelines for the division of a diocese. Some persons insist that the diocese is the primary unit in the Episcopal Church.

The first convention of this diocese was held on May 12, 1785, at the State House in Charles Town. The 1922 General Convention voted to divide the diocese. The Diocese of South Carolina includes the following counties: Allendale, Bamberg, Barnwell, Beaufort, Berkeley, Calhoun, Charleston, Chesterfield, Clarendon, Colleton, Darlington, Dillon, Dorchester, Florence, Georgetown, Hampton, Horry, Jasper, Lee, Marion, Marlboro, Orangeburg, Sumter, and Williamsburg. On Sept. 20, 1963, the Church of St. Luke and St. Paul, Charleston, became the Cathedral of St. Luke and St. Paul.

The 1892 General Convention voted to divide the Diocese of Virginia. The new diocese was the Diocese of Southern Virginia. It held its primary convention at St. Paul's Church, Lynchburg. The 1919 General Convention voted to divide the Diocese of Southern Virginia. It includes the following counties: Accomac, Amelia, Appomattox, Brunswick, Buckingham, Charlotte, Chesterfield, Craig, Cumberland, Dinwiddie, Elizabeth City, Greeneville, Halifax, Henry, Highland, Isle of Wight, James City, Lunenberg, Mecklenberg, Nansemond, Northampton, Norfolk, Nottaway, Pittsylvania, Powhatan, Prince Edward, Prince George, Princess Anne, Southampton, Surry, Sussex, Warwick, and York. The Diocese does not have a cathedral.

Of or pertaining to the church.

1) Concerning the Episcopal Church. Used in this sense, the adjective “Episcopal” is always capitalized. For example, “The Episcopal liturgy will be used at the wedding.” Similarly, “The Episcopal priest attended the ecumenical gathering.”

2) Concerning a bishop or bishops. Used in this sense, the adjective “episcopal” is not always capitalized. For example, an episcopal ring is a ring worn by a bishop as a sign of the bishop's office. See Episcopalian.

A conference of three clergy and twenty-four lay delegates met at Chestertown, Kent County, Maryland, on Nov. 9, 1780, and resolved that "the Church formerly known in the Province as the Church of England should now be called the Protestant Episcopal Church." On Aug. 13, 1783, the Maryland clergy met at Annapolis and adopted the name "Protestant Episcopal Church." At the second session of the 1789 General Convention, Sept. 29-Oct. 16, 1789, a Constitution of nine articles was adopted. William White was one of the chief architects of the new church. He was Presiding Bishop from July 28, 1789 to Oct. 3, 1789, and from Sept. 8, 1795 until his death on July 17, 1836. White had previously served as chaplain to the Continental and Constitutional Congresses and the United States Senate from 1777 until 1801. The new church was called the "Protestant Episcopal Church in the United States of America" (PECUSA). The word "Protestant" noted that this was a church in the reformation tradition, and the word "Episcopal" noted a characteristic of catholicity, the historic episcopate. The first American BCP was based on the Proposed Book of 1786 and the 1662 English BCP. It was ratified by the 1789 General Convention. Alterations or additions to the BCP require the approval of two successive General Conventions. BCP revisions were ratified in 1892, 1928, and 1979. 

The sacrament of Christ's body and blood, and the principal act of Christian worship. The term is from the Greek, “thanksgiving.” Jesus instituted the eucharist “on the night when he was betrayed.” At the Last Supper he shared the bread and cup of wine at a sacred meal with his disciples. He identified the bread with his body and the wine with his blood of the new covenant. Jesus commanded his disciples to “do this” in remembrance of him (see 1 Cor 11:23-26; Mk 14:22-25; Mt 26:26-29; Lk 22:14-20). Christ's sacrifice is made present by the eucharist, and in it we are united to his one self-offering (BCP, p. 859). The Last Supper provides the basis for the fourfold eucharistic action of taking, blessing, breaking, and sharing. Christ's body and blood are really present in the sacrament of the eucharist and received by faith. Christ's presence is also known in the gathered eucharistic community.

In the BCP, the whole service is entitled the Holy Eucharist. The first part of the service is designated the Word of God. It usually includes the entrance rite, the lessons and gradual psalm, the gospel, the sermon, the Nicene Creed, the prayers of the people, the confession of sin and absolution, and the peace. The second portion of the service is designated the Holy Communion. It includes the offertory, the consecration of the bread and wine in the Great Thanksgiving, the communion of the people, and the concluding prayers of thanksgiving and dismissal. A blessing may be given prior to the dismissal.

The eucharist is also called the Lord's Supper, Holy Communion, the Divine Liturgy, the Mass, and the Great Offertory (BCP, p. 859). The Hymnal 1982 includes a section with a variety of hymns for the Holy Eucharist (300-347), including “Come, risen Lord, and deign to be our guest” (305-306), “My God, thy table now is spread” (321), “Now, my tongue, the mystery telling” (329-331), and “I am the bread of life” (335).

Concerning the forms of ministry in the church. The ministers of the church are lay persons, bishops, priests, and deacons (BCP, p. 855). In a “vote by orders” in the House of Deputies of the General Convention, or in a diocesan convention, the votes of clergy and lay orders are counted separately. All baptized persons are members of the church and called to ministry. Some members of the church are ordained as bishops, priests, and deacons. These members of the church are in “holy orders.”

(Jan. 17, 1733-Jan. 29, 1801). Leading American Anglican priest during the Great Awakening. He was born in New Kent County, Virginia. Jarratt was first influenced by the Presbyterians and became a rigid Calvinist. He later entered the Church of England and was ordained deacon on Dec. 25, 1762, and priest on Jan. 1, 1763. He returned to Virginia and on Aug. 29, 1763, became the rector of Bath Parish, Dinwiddie County, where he remained the rest of his life. Jarratt was influenced by the Great Awakening and the preaching of George Whitefield and John Wesley. In his preaching he stressed the need for personal conversion and new birth. He formed religious societies in his parish and in neighboring areas, including North Carolina. He was a close friend of the Methodist Francis Asbury, who preached at his funeral. He was deeply hurt when the Methodists separated from the Church of England in the colonies in 1784 and formed their own independent church. In 1776 he wrote A Brief Narrative of the Revival of Religion in Virginia. In a Letter to a Friend, which he sent to John Wesley and which was published in London. His autobiography, The Life of the Reverend Devereux Jarratt, Written by Himself, in a Series of Letters Addressed to the Rev. John Coleman (1806), has much information about the church and the Great Awakening in Virginia. He died in Dinwiddie County.

A bishop's canonical authority over an area, typically a diocese. The diocesan bishop has jurisdiction in his or her diocese. Jurisdiction is not held by bishops coadjutor, suffragan bishops, assisting bishops, resigned bishops, or retired bishops, although they may exercise other episcopal ministries. See Bishop.

A written agreement concerning terms of employment, either for a priest in charge of a congregation or a member of a diocesan staff. Several dioceses provide for Letters of Agreement to specify terms of a call to serve as rector or vicar of a congregation, and for other positions within a diocese. 

Metadata is often described as "data about data." According to Jian Quin and Marcia Zeng in their book Metadata, metadata is "structured encoded data that described charactersitics of information-bearing entities, and enables functions for identifying, dicosvering, assessing, and managing entities."

Metadata is the data that allows you to find the items and resources you need or want. Most commonly you will see and use descriptive metadata about items like date, format, or creator. In addition to descriptive metadata, metadata can also includes administrative, structural, preservation, and use metadata (Jeffery Pomerantz, Metadata, 2015).

In many times and places, daybreak has been a time of prayer. Jews prayed in their synagogues at sunrise as well as at other times each day. This Jewish pattern of prayer formed the basis of the Christian monastic Daily Office, with its prayers or “hours” at seven times in each day. Thomas Cranmer’s revision of the Daily Office for the first English Prayer Book (1549) reduced the number of services to two-one for morning (Matins) and one for evening (Evensong or vespers). In the Second English Prayer Book (1552), the morning service was given its present name, Morning Prayer.

Many elements of Morning Prayer come from the monastic hours of matins (e.g., Venite and Te Deum), lauds (e.g., Benedicte, omnia opera Domini, a “chapter” of scripture, Benedictus Dominus Deus, collect of the day), and Prime (e.g., a second “chapter” of scripture and the Apostles’ Creed). Psalms were recited at every one of the offices, with the whole Psalter recited once a week. In the 1549 BCP, psalms were read at both Morning and Evening Prayer, with the whole Psalter read “in course” once each month. In subsequent Prayer Book revisions, psalms have come to be used more selectively, although a monthly cycle of psalms read “in course” is still provided as an option. In the 1549 Prayer Book, the very short monastic “chapters” were lengthened to full chapters of both the OT and NT at both Morning Prayer and Evening Prayer. In the 1979 BCP, only one lesson must be read, and the appointed lessons are not so long.

Morning Prayer once was the chief Sunday service in most Anglican churches on three out of four Sundays, the First Sunday usually being a celebration of Holy Communion. This practice has not continued because the eucharist has been recognized as the “principal act of Christian worship on the Lord’s Day” in most parishes (see BCP, p. 13), However, Morning Prayer is clearly designated as a daily service for the worship of the church. This usage reflects the ancient tradition of the Daily Office.

The collection of 27 early Christian writings accepted as canonical by all Christian confessions and denominations. These writings reveal the witness of the early church to the Christ event as the saving act of God. They include four gospels (accounts of Jesus' life, death, and resurrection), the Acts of the Apostles, 13 letters ascribed to the Apostle Paul, the Letter to the Hebrews, seven “catholic” or general letters, and the Revelation (Apocalypse) of John. The Catechism notes that “The New Testament consists of books written by the people of the New Covenant, under the inspiration of the Holy Spirit, to set forth the life and teachings of Jesus and to proclaim the Good News of the Kingdom for all people” (BCP, p. 853). See Bible, The.

Gifts presented at a church service or other gathering. At the offertory, prior to the eucharistic prayer, representatives of the congregation bring the people's offerings of bread and wine, and money or other gifts, to the deacon or celebrant (BCP, p. 361). An offering (typically of money) may be presented at the offices of Morning and Evening Prayer (BCP, p. 142). The couple may present the offerings of bread and wine when the eucharist is part of the celebration and blessing of a marriage (BCP, p. 432). At times, those who attend a church program or presentation may be invited to make an offering to support the program, a needy cause, or the sponsoring parish. Offerings are made as an expression of faith and generosity and ultimately identified with Christ's self-offering for our salvation. See Alms; see Oblation; see Offertory, Offertory Procession, Offertory Sentence.

The name traditionally given to the first thirty-nine books of the Christian Bible, i.e., Genesis through Malachi in Protestant versions. Roman Catholic versions and those of the various Orthodox churches have additional books, called the Apocrypha or the Deutero-canonical books. Other versions include the apocryphal books in a separate section of the Bible. In recent years the term “Hebrew Scriptures” has been used frequently for the first part of the Bible. The practice presumably reflects the concern that the adjective “old” might seem pejorative and imply that the NT has invalidated the OT, which would be offensive to Jewish people. The Hebrew Bible itself consists of the thirty-nine books of the Protestant Bible but in a different order. It has three divisions: 1) the Pentateuch (or Torah); 2) the Prophets (or Nebiim), divided into the Former and the Latter Prophets; and 3) the Writings (Kethubim). This seems to be the order in which the three were accepted as authoritative by the Jewish community. The term “testament” comes from the Latin translation of the Hebrew word berith, which means “covenant.” Thus the two parts of the Christian Bible refer basically to the two covenants of biblical times, the first with the Hebrew people and the second with the Christian community. 

The term is used in the 1979 BCP and earlier editions, and means a self-supporting congregation under a rector, as opposed to a mission or other congregation under a vicar. Some state laws provide for the incorporation of Episcopal parishes, and the election of rectors, wardens, and vestry members. Many diocesan canons distinguish between a fully self-supporting congregation with a full-time priest and one which is not, calling the former “parishes” and the latter “missions.” However, other Episcopal dioceses call all congregations “parishes,” or simply “congregations.” In English canon law, a parish is an area under the spiritual care of a priest. The term is used without any specific definition other than a “Congregation of this Church” in the canons of the Episcopal Church.

The formal record of the various official acts in a parish church. Canon 15 of the Constitution and Canons of 1789 required every minister of the church to keep a register of baptisms, marriages, and funerals within his cure. The Canon Law of the Church of England also required that the clergy keep a register of baptisms, confirmations, marriages, and burials. These records from the colonial period are a primary source of historical and demographic data for the early days of this country. Other data to be kept in the parish register are a list of all baptized members, a list of all communicants, a list of all confirmands, a list of all persons who have died in the last year, and a list of those persons who have been received, and all who have been removed by letter of transfer. There should also be a list of those whose domicile is unknown and those who are inactive but whose domicile is known.

This report is the official data-gathering instrument of the Episcopal Church. Each parish or congregation files this report annually with the diocesan bishop. A copy of each Parochial Report is sent to the Executive Council of the Episcopal Church. The Parochial Report includes information concerning the number of baptisms, confirmations, marriages, and burials during the preceding calendar year; the total number of adult baptized members, baptized members under sixteen years of age, and total number of baptized members; and the total number of confirmed adult communicants in good standing, the total number of confirmed communicants in good standing under sixteen years of age, and the total number of confirmed communicants in good standing. The Parochial Report also provides a summary of all the receipts and expenditures of the parish; a statement of all real or personal property held by the parish, with an appraisal of its value; a statement of the parish’s indebtedness, if any; and a statement of the amount of insurance carried. Preparation and delivery of the Parochial Report is the joint duty of the rector and vestry of the parish. In other congregations, preparation and delivery of the report is the duty of the member of the clergy-in-charge. The Parochial Report provides important information for the use of parishes, dioceses, and the whole Episcopal Church.

The member of the clergy, typically a priest or presbyter, with pastoral responsibility for a parish. In medieval times, the rector of a parish was the parson, or legal “person” who held the legal property rights of the parish. The rector could sue and be sued as the parson of the parish. The term is from the Latin persona. It may now be used to indicate any member of the clergy.

Information regarding the origins, custody, and ownership of an item or collection. Provenance is a fundamental principle of archives, referring to the individual, family, or organization that created or received the items in a collection. The principle of provenance or the respect des fonds dictates that records of different origins (provenance) be kept separate to preserve their context. (Definition from the Society of American Archivists.)

1) An internal division of an autonomous national (or multi-national) church of the Anglican Communion. The churches of England and Ireland, the Anglican Church of Canada, the Anglican Church of Australia, and the Episcopal Church are all divided into internal provinces. There are two each in England and Ireland, four in Canada, five in Australia, and nine in the Episcopal Church, including overseas jurisdictions. Article VII of the Episcopal Church Constitution provides for internal provinces.

2) An autonomous national church member of the Anglican Communion.

The priest in charge of a parish. Typically, a rector is the priest in charge of a self-supporting parish, and a vicar is the priest in charge of a supported mission. The rector is the ecclesiastical authority of the parish. The term is derived from the Latin for “rule.” The rector has authority and responsibility for worship and the spiritual jurisdiction of the parish, subject to the rubrics of the BCP, the constitution and canons of the church, and the pastoral direction of the bishop. The rector is responsible for selection of all assistant clergy, and they serve at the discretion of the rector. The church and parish buildings and furnishings are under the rector's control. The rector or a member of the vestry designated by the rector presides at all vestry meetings.

A house owned by the parish and provided for the rector's home. Such provided housing has been known as “the parsonage” and “the manse” in other traditions.

In compliance with Title I, Canon 6.1.1, the Register of Church Membership and Rites provides space for recording historical data, rectors and vicars along with other ministers, baptisms along with a record of baptized members within a parish, confirmations and receptions, a summary of communicants, marriages, and burials within a parish. 

A proposed action or decision that is to be considered by a legislative body such as the House of Bishops or the House of Deputies at General Convention, or at a diocesan convention, or at the gathering of another representative legislative body. The legislative vote is taken only on the substance of the resolution, which follows the word “Resolved” in the working of the resolution. Reasons, intentions, and justifications for resolutions may be included in a statement of explanation that follows the resolution. This information provides legislative history for future interpretation, but it is not included in the formal resolution. The procedural rules of each legislative body control which persons and entities are entitled to introduce resolutions and the technical requirements concerning resolutions. See Memorial (to General Convention).

The brother of Simon Peter. They were both fishermen. It was Andrew who brought the boy with the loaves and fishes to Jesus for the feeding of the multitude. The tradition claims that he was crucified on an X-shaped cross. Andrew has been the patron saint of Scotland since the middle of the eighth century. St. Andrew the Apostle is commemorated in the Episcopal calendar of the church year on Nov. 30.

The ecclesiastical authority of the diocese in the absence of a bishop. The Canons of 1789 made four references to an organization known as the Standing Committee. It formed its duties over the next forty-three years. In 1832 the General Convention brought all the functions of the Standing Committee under Canon Four, adding that where there was no bishop the Standing Committee was the ecclesiastical authority. In 1901 the role of the Standing Committee was added to the Constitution of the Episcopal Church. The Standing Committee is elected by the diocesan convention. Half of its members are clerical, half lay. It serves as the bishop's council of advice. The Standing Committee is requested to give consent for all bishops elected in the Episcopal Church. It recommends persons for ordination. It gives the bishop advice and consent on the purchase, sale, or encumbrance of any property held by a congregation or the diocese. It gives the bishop advice and consent as to any judicial sentence given to a clergy person or concurs in allowing a clergy person to cease functioning as a member of the clergy. It investigates and reports to the bishop on the charge that a deacon or priest has abandoned the Episcopal Church. It also receives the bishop's resignation.

The first Episcopal Sunday Church School was opened in 1790 by James Milnor and Jackson Kemper at the United Parish of Christ Church and St. Peter’s, Philadelphia. William White was rector of the United Parish at that time. The Sunday School in the Episcopal Church became a conscious instrument for religious education in 1826 with the organization of the General Protestant Episcopal Sunday School Union. Its focus was catechetical, and its energy arose from the nineteenth-century evangelical impulse. The 1946 General Convention provided funding to undertake a complete overhaul of Sunday Church School programs. The Department of Christian Education developed a “new curriculum” under the leadership of the Rev. John Heuss. This new curriculum called on the Sunday Church Schools to encourage faith development. Sunday Church Schools continue to have an important place in the life of many Episcopal parishes.

A tenth of a person's income, usually mandated for sacred purposes. Tithing was a practice in Israel but not unique to Israel. It was well known throughout the ancient Near East from at least the fourteenth century B.C., particularly in Mesopotamia. The first reference to a tithe in the OT is the one that Abraham vows to the priest-king Melchizedek (Gn 14:20). Jacob also promised a tithe to God at Bethel (Gn 28:18-22). Various laws concerning the tithe appear in the legislation said to have been given with the covenant at Sinai, e.g., Lv 27:30-33 for the fifth-century priestly code and Dt 14:22-29 from the earlier Deuteronomic Code. The laws differ somewhat in terms of the content of the tithe (produce, animals, money); the recipients (priests, Levites, needy people, king); and the precise use, depending on the time and circumstance of their enactment. While not criticizing the tithe as such, a prophet like Amos criticizes those who pay tithes (4:4) but do not exercise justice (5:24), a sentiment which Jesus himself shared (Mt 23:23).

The early evening office of prayer in the church. The term is from the Latin word for “evening.” Lucernarium (lamp or lamp-lighting time) was an early name for vespers. Early Christians continued the Jewish custom of prayer at the time when daylight faded and the lamps were lit. The practice of Christian evening prayer dates from the third century. It is mentioned by Tertullian and in the Apostolic Tradition of Hippolytus. During the fourth to sixth centuries the evening service came to take the form of vespers. Lauds and vespers, the two most important of the canonical day hours of prayer, were said at dawn and sunset. Vespers has also been called the “evening sacrifice” of prayer. Ps 141:2, “Let my prayer be set forth in your sight as incense, the lifting up of my hands as the evening sacrifice,” has been traditionally associated with vespers.

Archbishop Cranmer combined vespers with other offices for the BCP office of Evening Prayer. In addition to Evening Prayer, the 1979 BCP provides a form of evening service or vespers for use in the late afternoon or evening (p. 109). This vespers service, An Order of Worship for the Evening, may be used in place of Evening Prayer or it may serve as the introduction to Evening Prayer (BCP, p. 108). It may include a candle-lighting (BCP, p. 112). The BOS provides anthems (Lucernaria) for optional use at the candle-lighting of this service.

In England the annual election of churchwardens took place in Easter week. The parishioners gathered at the church to hear the outgoing wardens render their accounts and elect their successors. The parishioners assembled in the vestry, the room off the chancel where the clergy vested. The assembled parishioners came to be known as the vestry. These were open vestries in that all adult male parishioners could participate. It was like a modern annual congregational meeting. In Virginia the parishes were very large and it was difficult to get all the male parishioners together. So they would meet only once and elect twelve of their number to serve for life. This was known as a closed vestry. The transition to a closed vestry was completed by 1633 or 1634, when a Vestry Act was passed. It provided that “there be a vestrie held in each parish.” The current vestry evolved from this colonial pattern.

The vestry is the legal representative of the parish with regard to all matters pertaining to its corporate property. The number of vestry members and the term of office varies from parish to parish. Vestry members are usually elected at the annual parish meeting. The presiding officer of the vestry is the rector. There are usually two wardens. The senior warden leads the parish between rectors and is a support person for the rector. The junior warden often has responsibility for church property and buildings. A treasurer and a secretary or clerk may be chosen. These officers may or may not be vestry members. The basic responsibilities of the vestry are to help define and articulate the mission of the congregation; to support the church’s mission by word and deed, to select the rector, to ensure effective organization and planning, and to manage resources and finances.