66

ρ

a

40 3

10

9

100

1 200 365

And the same sum is arrived at when the word is spelt Abrasax. This indicates some connection between the mystic superstitions which Basilides attempted to graft on to Christianity and the light or fire-worship theology of the Persian Magi. The mystic name is found engraved on great numbers of precious stones, by itself or in combination with symbolical figures; and these stones, which vary greatly in their design, have received the generic name of "Gnostic gems,' or "Abraxas gems." They were probably used as amulets.

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Abrenunciations.--A name given to that part of the baptismal vow in which the person to be baptised renounces "the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh," so as not to "follow or be led by them."

Absolution.-The act and the form by which a person is absolved. The verb "absolve" is derived from the Lat. solvere, to loosen, absolvere, to set free; and in mediæval English it is found in the French form "assoile."

Absolution was a familiar term in the Roman Civil Law, signifying the formal pronunciation of acquittal or release by a judge having authority to pronounce it; and in a similar way it is used as a term of Ecclesiastical Law for the release of a person from Church censures, and from the penalties which belong to them. In a spiritual sense absolution is the pronunciation, by an authorised person and in the name of God, of the pardon and forgiveness of sins to those who repent of them.

Absolution, or remission of sins, thus follows confession of sins, as when the penitent David confessed in the form, "I have sinned against the Lord," and Nathan the prophet absolved him with the words, "The Lord also hath put

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away thy sin [2 Sam. xii. 13]. Whatever form is used, it is regarded as authoritative, and as intended to convey to the penitent sinner that loosing from the position of a sinner under condemnation for sin which its name implies. But there has always been some variety in the forms of absolution, some being much more authoritative in tone than others. Hence they have been classed as Precatory, or Optative, and Declaratory, or Indicative; the key-note of the former being May the Lord absolve thee," that of the

latter, "I absolve thee in the Name of the Lord."

The precatory form of absolution has been most generally used in all ages of the Christian Church for public services, and a good example of it is found in the Communion Service of the Church of England, in which, after the general confession of sins, "the priest (or the bishop being present) is directed to stand up, and turning himself to the people, pronounce this absolution:-

66

Almighty God, our heavenly Father, Who of His great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto Him; Have mercy upon you, pardon and deliver you from all your sins, confirm and strengthen you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord."

The indicative form of absolution is associated with individual confession of sins-a use which may be illustrated from the Anglican service for the visitation of the sick. "Here," the rubric reads, "shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter. After which confession, the priest shall absolve him (if he humbly and heartily desire it) after this sort:

"Our Lord Jesus Christ, Who hath left power to His Church to absolve all sinners who truly repent and believe in Him; of His great mercy forgive thee thine offences: And by His authority committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen."

Church of England are the Rogation Days, the 40 days of Lent, the eves of certain saints' days, and all Fridays except a Friday on which Christmas Day occurs. In the Roman Communion Saturday is also a day of abstinence.

Abstinentes. -A sect which existed for a short time in France and Spain at the end of the third century and beginning of the fourth, during the persecution carried on under the Emperors Diocletian and Maximian. They assumed the name they bore because their leading principle was that of abstinence from marriage and from animal food: marriage being considered as a hindrance to holiness, and animal food as an invention of the Evil One. Little is known of the history of the sect under this name, and it is probable that it developed into that of the Priscillianists in the fourth century. [PRISCILLIANISTS.]

Abstract. This is a term imported into theology from logic. It is opposed to “Concrete," and denotes quality as distinct from person. Thus the Jews are called "the Circumcision," or the captive Jews of Babylon, "the Captivity." So also God is called Wisdom, Goodness, rather than wise and good; and Christ is called our Salvation and our Redemption.

Abuna. The title given to the Metropolitan Patriarch and only Bishop of the Abyssinian Church. It is equivalent to Abbas, and Papa, or Pope,

Abyssinia, CHURCH OF.-Christianity was originally introduced into Ethiopia, a country now represented by Nubia and Abyssinia, in the Apostolic age, Irenæus [A.D. 130-200] and Eusebius both recording that it was first made known through the preaching of Queen Candace's Treasurer [Acts viii. 26-40], known traditionally by the name of Indich. But it appears at that time to have taken no permanent hold upon the country, and the existing Church of Abyssinia owes its foundation to missionaries who were sent there from Alexandria in the first half of the fourth century. The story of this second conversion of Ethiopia is a romantic one. A Christian philosopher of Tyre, named Meropius, undertook a voyage for scientific purposes, carrying with him his two nephews, Frumentius and Edesius. Returning to Egypt by the Red Sea, the crew landed on the coast of Abyssinia to obtain a supply of fresh water, when the whole of the voyagers were murdered except the two boys, who were retained as slaves in the service of the king. Both of them attained to high offices at court, Edesius becoming cup-bearer to the king, and Frumentius secretary. On the death of the king, Frumentius became guardian to his two young sons and successors, and his influence being very great, he provided a Church for the Christian merchants who traded with Abyssinia, and otherwise prepared

the way for introducing Christianity into the country. The younger brother, Edesius, had now returned to Tyre, where he had been ordained priest, and this suggested to Fru. mentius that he himself might assist the cause he had at heart more effectively as a Christian minister than as a layman. He accordingly visited Alexandria in the year 326, and by the persuasion of the great St. Athanasius, then Patriarch of Alexandria, Frumentius was consecrated to the Episcopate, his see being fixed at Axum, now known as Auxuma.

On his return to Abyssinia, Frumentius found his former pupils, Abreha and Atzbeha, reigning as joint sovereigns, and they showed so great zeal in assisting him to propagate Christianity that they are commemorated as saints on Oct. 1st in the Abyssinian calendar. Frumentius continued his good work for many years, converting great numbers, organising churches, and translating the Holy Scriptures into the Ethiopic language. He died about A.D. 360, and is commemorated in the Abyssinian calendar on Dec. 14th, July 20th, and Sept. 20th. His Abyssinian name, Fremonatos, though he is also called Salama, is perpetuated in that of the city of Fremona. The Ethiopic, or Abyssinian, Bible is a translation of the Alexandrine Septuagint. The Liturgy is also derived from that of Alexandria, being of the same family with the Coptic Liturgy of St. Cyril and the Greek Liturgy of St. Mark.

Since the time of St. Frumentius Christianity has never again become extinct in Abyssinia. The Church is so far dependent on that of Egypt that its Abuna, or Metropolitan Bishop, is always appointed and consecrated by the Patriarch of Alexandria, and is always an Egyptian, not an Abyssinian. It is, however, singularly Jewish in its character, the Sabbath being observed, Christians being circumcised, and Mosaic distinctions of clean and unclean food being kept up. Its creed was also corrupted in the sixth century by the Monophysite heresy respecting the two natures of our Lord [MONOPHYSITES]. In other respects Abyssinian Christianity is of the same type as that which is found in the principal Churches of the East. Attempts were made in 1177 and in 1441 to bring the Abyssinian Church under the control of the Pope, and for a time a decree of Eugenius IV., passed in 1441, uniting the two Churches, was accepted in Abyssinia; but the union did not long continue, and in later times the Abyssinians have received their Abuna, as in more ancient days, from the Egyptian, or Coptic, Church.

A.C.-The abbreviation for "Anno Christi," in the year of Christ, or for "Ante Christum," before Christ. But "B.C." is more commonly used to signify the latter.

Acacians.-The followers of Acacius [A.D. 336-367], Bishop of Cæsarea, in the

Holy Land, who succeeded Eusebius, the Church historian, in that see. They adopted a form of Arianism which differed little from the principal heresy itself [ARIANS]. Among the many parties into which the Arians broke up, the Acacians are classed between the SEMI-ARIANS and the ANOMCEANS; but they professed orthodoxy during the reigns of the orthodox Emperors Jovian and Valentinian, and subscribed to the Nicene Creed. They are lost sight of as a distinct party after the death of their leader.

Acca, ST. [A.D. 668-740].-The fifth of the Bishops of Hexham [HEXHAM]. He was educated by Bosa, Archbishop of York, and afterwards became the intimate and devoted friend of the celebrated WILFRID. He accompanied Wilfrid to Rome as his chaplain, and made good use of his travels by diligently acquiring such knowledge as he could not have obtained at home, and thus unconsciously training himself for his future position as bishop. On the death of his friend, in 709, Acca was appointed to be his successor at Hexham, and he ruled the diocese for twentyfive years. He was a contemporary and friend of the Venerable Bede, and in one of the latest chapters of his Ecclesiastical History the latter writes warmly in his praise. Besides completing and adorning the magnificent church and monastery which Wilfrid had begun, (and part of which still remains) Bishop Acca took great pains to revive the knowledge and use of good Church music, he himself being an expert singer. He invited to Hexham, and kept him there for twelve years as precentor and musical instructor, a celebrated singer, named Maban, who had himself learned Church music from the successors of St. Augustine and his missionary brethren, the disciples of St. Gregory, so celebrated as the composer of the Gregorian tones in their present form. Acca also collected a large number of books, for which he erected a noble library adjoining his cathedral. Bede adds respecting his character that Bishop Acca "is most learned in Holy Writ, most pure in the confession of the Catholic Faith, and most watchful in maintaining the discipline of the Church; nor does he intend ever to cease to be so until he shall receive the reward of his pious devotion." About A.D. 733, St. Acca was driven from his see for a time, but under what circumstances is not known. He returned to Hexham to die on Oct. 20th, 740, and was buried at the east end of his cathedral church. Two crosses which are supposed to have stood at the head and foot of his grave are preserved in the Chapter Library at Durham. St. Acca is commemorated on Feb. 19th in the ancient calendar of the Church of England, and the parish church of Aycliffe, in the county of Durham, is dedicated in his name. Several of his writings are still extant, and he seems to

have taken much interest in the writings of his friend, the Venerable Bede.

Accaophari.—This name was assumed by, or given to, a sect of heretical ascetics of the third or fourth century, who held the then common error that everything which is material or which gives pleasure is necessarily evil. Perhaps they were identical with the Saccophori, who would wear nothing but sackcloth; those known by either name being again HYDROPARASTATÆ, or water-offerers, so named because they offered water instead of wine in the celebration of the Holy Eucharist.

Accendite.-The first word, and thus the title, of a short anthem, sung in some foreign churches on lighting the tapers for any solemn service. The words are, "Accendite faces lampadarum; eia: psallite, fratres, hora est; cantate Deo; eia, eia, eia."

Accensorii.-A name, "Lighters," used in the Primitive Church for those who were afterwards called Ceroferarii, or Acolytes. [ACOLYTES.]

Accidents.-A philosophical term which is used to express the non-essential qualities of a substance, such as taste, appearance, or colour, any of which may change or cease to exist, and yet the substance itself remain. Thus Roman Catholic theologians consider that the sensible qualities of the consecrated elements in the Eucharist are accidents of that into which those elements have been transubstantiated the natural bread and wine appearing to exist, and being thus called the 'species,' or appearance of natural substances, but having in reality passed out of existence, the supernatural substance having taken the place of the natural substance.

:

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Accommodation. This term is used in Biblical science to signify the manner in which figurative or parabolical language is sometimes used to bring Divine truths within the reach of human understanding. Thus it is a Divine truth that God is a Spirit, "without body, parts, or passions; " but as it is impossible to form a definite conception of such a Being, the truth is accommodated by the representation of God as walking, sitting on a throne, having eyes, arms and feet: as Our repenting, being jealous, or angry. Lord's Parables are a similar accommodation of truth. It is important to remember that no Divine revelation can misrepresent, or be inconsistent with, truth; and that the use of actual untruths for the purpose of making truths intelligible is not a kind of " accommodation" to be found in the Holy Bible.

Acephali. A word derived from the Greek privative "a" and "cephale," and signifying without a head or chief. The designation is used in Church history for several ecclesiastical parties which refused to follow their recognised leaders [MONOPHY

SITES]; but its most general application is to priests who repudiate the authority of their bishops, or bishops who repudiate that of their metropolitans. To speak of clergy as "acephalous" is therefore to stigmatise them as assuming an independence contrary to the principles of the Church to which they belong.

Acindynus.-A monk of Constantinople in the middle of the fourteenth century, who was associated with Barlaam in opposing the strange mystical theories of the Greek Quietists, or HESYCHASTS.

Acisclus and Victoria.-Two martyrs of the Diocletian persecution, who suffered at Cordova, in Spain, and the first of whom appears sometimes in English martyrologies, under the name Acyldy. There is a pretty and very ancient legend that sweet and fresh roses spring up on their graves every year on the day of their martyrdom, the day on which they are commemorated, November 17th.

out.

Acœmetæ. A name, the Sleepless [Gr. a koimetai), given to those communities of monks who told off a portion of their members into watches, so that the prayers and praises of the monastery might be continually offered, "without ceasing," day and night. The practice is said to have originated with a Syrian monk named Alexander, who lived in the fifth century, and built a monastery on the Euphrates for the purpose of carrying it Another large monastery was shortly built for the order near Constantinople; and they also occupied that of St. John the Baptist, which had been built by a nobleman named John Studius, from whom the Aecmete are sometimes called Studites. The system became common in the West under the name of "Laus perennis," and lights were kept burning all night before the altar of Durham Cathedral, "to signify that the " great Benedictine "House was always watching unto God."

Acolyte. The name of the highest of the four minor orders of the Western Church. It is derived from the Greek word [akolouthos] for an attendant, the duty of the acolyte being to wait upon or serve the deacon and sub-deacon at the celebration of the Holy Eucharist, to prepare the cruets of wine and water, to carry the incense, and to light the candles. The office is a very ancient one, being mentioned in the third and fourth centuries, and a form for the ordination of acolytes being given in the Sacramentary of St. Gregory [A.D. 590-604]. In the ancient Church of England the acolyte was commonly called the "ceroferarius," or "taper-bearer," this name representing his principal duty during Divine service: that of bearing a taper in processions, at the singing of the Gospel, or behind the clergy when standing at the altar. He was also called a "Colet,"

This symbolic name is referred to by Tertullian [A.D. 150-220], who writes, in his Treatise on Baptism: "We little fishes are born in conformity with IXOYE, our Lord Jesus Christ." It is also referred to by Clement of Alexandria, St. Augustine, and other early Christian writers; and is explained by Optatus [about A.D. 370] in the following words: "This is the Fish, by which is meant Christ: which by the invocation in baptism is introduced into the fontal waters, that what had been water might from the Word Fish become a fishpool. The name of which Fish, in Greek, comprehends in one Name, by each of its letters, a collection of holy names, 'Ix¤ùs, which in Latin is Jesus Christus, Dei Filius, Salvator." It is also found in a long memorial inscription on a marble tablet discovered underground in an ancient cemetery at Autun, commemorating Pectorius, son of Ascandius, and belonging to some period between the third and the fifth centuries. This inscription is itself an acrostic, each verse of the Greek beginning successively with one of the letters of the word Icthus,

Holy Land, who succeeded Eusebius, the Church historian, in that see. They adopted a form of Arianism which differed little from the principal heresy itself [ARIANS]. Among the many parties into which the Arians broke up, the Acacians are classed between the SEMI-ARIANS and the ANOMCEANS; but they professed orthodoxy during the reigns of the orthodox Emperors Jovian and Valentinian, and subscribed to the Nicene Creed. They are lost sight of as a distinct party after the death of their leader.

Acca, ST. [A.D. 668-740].-The fifth of the Bishops of Hexham [HEXHAM]. He was educated by Bosa, Archbishop of York, and afterwards became the intimate and devoted friend of the celebrated WILFRID. He accompanied Wilfrid to Rome as his chaplain, and made good use of his travels by diligently acquiring such knowledge as he could not have obtained at home, and thus unconsciously training himself for his future position as bishop. On the death of his friend, in 709, Acca was appointed to be his successor at Hexham, and he ruled the diocese for twenty

five years. He was a contemporary and

friend of the Venerable Bede, and in one of the latest chapters of his Ecclesiastical History the latter writes warmly in his praise. Besides completing and adorning the magnifi cent church and monastery which Wilfrid had begun, (and part of which still remains) Bishop Acca took great pains to revive the knowledge and use of good Church music, he himself being an expert singer. He invited to Hexham, and kept him there for twelve years as precentor and musical instructor, a celebrated singer, named Maban, who had himself learned Church music from the successors of St. Augustine and his missionary brethren, the disciples of St. Gregory, so celebrated as the composer of the Gregorian tones in their present form. Acca also collected a large number of books, for which he erected a noble library adjoining his cathedral. Bede adds respecting his character that Bishop Acca "is most learned in Holy Writ, most pure in the confession of the Catholic Faith, and most watchful in maintaining the discipline of the Church; nor does he intend ever to cease to be so until he shall receive the reward of his pious devotion." About A.D. 733, St. Acca was driven from his see for a time, but under what circumstances is not known. He returned to Hexham to die on Oct. 20th, 740, and was buried at the east end of his cathedral church. Two crosses which are supposed to have stood at the head and foot of his grave are preserved in the Chapter Library at Durham. St. Acca is com

memorated on Feb. 19th in the ancient calendar of the Church of England, and the parish church of Aycliffe, in the county of Durham, is dedicated in his name. Several of his writings are still extant, and he seems to

have taken much interest in the writings of his friend, the Venerable Bede.

Accaophari.-This name was assumed by, or given to, a sect of heretical ascetics of the third or fourth century, who held the then common error that everything which is material or which gives pleasure is necessarily evil. Perhaps they were identical with the Saccophori, who would wear nothing but sackcloth; those known by either name being again HYDROPARASTATÆ, or water-offerers, so named because they offered water instead of wine in the celebration of the Holy Eucharist.

Accendite. The first word, and thus the title, of a short anthem, sung in some foreign churches on lighting the tapers for any solemn service. The words are, "Accendite faces lampadarum; eia: psallite, fratres, hora est; cantate Deo; eia, eia, eia.”

Accensorii.—A name, "Lighters," used in the Primitive Church for those who were afterwards called Ceroferarii, or Acolytes. [ACOLYTES.]

Accidents.-A philosophical term which is used to express the non-essential qualities of a substance, such as taste, appearance, or colour, any of which may change or cease to exist, and yet the substance itself remain. Thus Roman Catholic theologians consider that the sensible qualities of the consecrated elements in the Eucharist are accidents of that into which those elements have been transubstantiated the natural bread and wine appearing to exist, and being thus called the "species," or appearance of natural substances, but having in reality passed out of existence, the supernatural substance having taken the place of the natural substance.

Accommodation. This term is used in Biblical science to signify the manner in which figurative or parabolical language is sometimes used to bring Divine truths within the reach of human understanding. Thus it is a Divine truth that God is a Spirit, "without body, parts, or passions; " but as it is impossible to form a definite conception of such a Being, the truth is accommodated by the representation of God as walking, sitting on a throne, having eyes, arms and feet: as repenting, being jealous, or angry. Our Lord's Parables are a similar accommodation of truth. It is important to remember that no Divine revelation can misrepresent, or be inconsistent with, truth; and that the use of actual untruths for the purpose of making truths intelligible is not a kind of "accommodation to be found in the Holy Bible.

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Acephali.— A word derived from the Greek privative "a" and "cephale," and signifying without a head or chief. The designation is used in Church history for several ecclesiastical parties which refused to follow their recognised leaders [MONOPHY