with glebe or land had, of common right, a power annexed of nominating such minister as be pleased (provided he were canonically qualified) to officiate in that church of which he was the founder, endower, maintainer, or, in one word, the patron. This patronage is heritable, and is subject to many curious and intricate rules. (Vide Burn's Ecclesiastical Law.)

Eon. This is a word which has two separate uses; the true one, in connection with the future life and eternity, and the other, in which the Gnostics used it, personifying and deifying their imagined succession of ages. Borrowing some phrases from Christian Revelation and adding to them the wildest imaginings, the Gnostics, who were either Orientals or Egyptians, pretended to a deeper Gnosis than that the Apostles taught. Their origin must have been in the years nearly contemporary with the close of the Apostolic century, for we find Ignatius alluding to this word shortly after the death of St. John.

Aerians. A small sect, founded by Aerius, a Presbyter of Sebaste, about 355 A.D. Aerius, it is said, was disappointed in not obtaining the Episcopate, and in consequence seceded from the Church and denied that there was any difference between the office of a Bishop and that of a Presbyter. In contrast to the care that all other schismatical or heretical bodies had taken to procure at the outset Episcopal consecration for their ministers, Aerius, by this, gave the best proof possible that hitherto an unbroken succession from the Apostles was ever deemed essential to a true ministry, even by those who were attacking that very authority of the ministry itself. The sect did not last very long.

Affections. The Affections, as love, joy, grief, anger, jealousy, are also called the Feelings. In later religious teaching they are made the basis of theologic systems to a much larger extent than the New Testament warrants. Feeling cannot be called into proper activity without a use (rightly or wrongly) of the Reason. As then reason must precede, to base religion upon feeling, which may or may not have any true depth in separate individual natures, is to build upon the shifting sand. The value of the Affections or Feelings cannot be overestimated in their true place, but they must be subordinated to the reason, and must not warp the free action of conscience, a danger which is very imminent in all enthusiastic forins of religion. The inspired teachers never appealed in the first instance to the Affections; nay, they speak very strongly upon the need of controlling them. The popular confusion of the principles and doctrines of Christianity, and the enthused reception of them, leads to a false comprehension of the true Christian state. According to a very common confusion, a person is not a true Christian unless he has certain experiences or feelings overlooking

the true basis in the gifts and adoption by GOD in the Church. A German school of Pietism has endeavored to shelter religion from the attacks of opponents by withdrawing it into the province of Feeling. The folly of making Religion wholly a state of experience or spiritual judgment is evident by instituting the slightest comparison between the dogmas and history of the New Testament and the fanciful notions of the Pietist.

Affinity. The relationship contracted between a husband and his wife's blood relations. By the old Canons illicit intercourse also resulted in affinity. Within certain degrees the Divine Law (in the 18th ch. of Leviticus) has forbidden marriage with a wife's relations. The Table of Kindred and Affinity, which is Canon Law in England, does not bind the Church in America, though various efforts have been made to make it so, and the House of Bishops declared (General Convention of 1808) that it ought to be observed By the old Law (Just. Cod.) a kind of spir itual affinity was created between the spon sors and the adult or the infant baptized and marriage was consequently forbidden. Affusion. Vide BAPTISM.

...

Agapæ. The feasts of charity, St. Jude v. 12; St. Peter ii. 13. They had their rise in the community of goods mentioned in Acts ii. 44, and as the sharing of all things in common could not be continued when the society became too numerous, such a feast for the poorer members would become a substitute which could express well the fellowship and love between Christians of all ranks. St. Paul describes but does not so designate a feast of this kind. It became very popular and spread throughout the Church. Pliny may refer to it in his famous letter to Trajan "that they, later in the day, partook in common of a simple and innocent meal." Ignatius speaks of it. Tertullian also, in the next century; Clement (192 A.D.) also speaks of the luxury which was introduced into the feasts which were intended to be for the poor, and as simple and temperate as became Christians. Meat, wine, fish, cheese, bread, milk, poultry, made up the articles usually furnished by the richer for the poorer brethren. The real use of the feast was not the relief to the needy, for that could be and was attained by other agencies, but as a living proof of the common brotherhood. This common bond was lost sight of as the Church grew in wealth and drew into it the wealthy upper classes. Ascetic ideas, too, and the practice of fasting before Communion, and the abuses readily growing up about these Feasts of Charity, would lead to their disuse and abolishment. When they finally disappeared is not probably to be ascertained now, but traces of the practice survived in Egypt till near the close of the fifth century, and the Council in Trullo (692 A.D.) forbids them, though no other notice of them at that date is found.

Agenda. A term meaning Things to be

done, in distinction from Things to be believed. It usually means the divine offices, as in the Council of Carthage (390 A.D.) and Innocent I. (Ep ad Decentium, though its genuineness is now questioned.) Latterly, as in Bede, it meant specially commemoration of the dead.

Agnosticism (from the negative particle a and rock, I know) is a modern word representing a form of philosophy which has attained a wide acceptance with some men of cultivated intellect. It is fairly described in the following sentences taken from Prebendary Row's "Revelation and Modern Theology Contrasted," London, 1883, p. 338: "This philosophy maintains that while belief in the existence of a first cause of the universe, which it designates GOD, is a necessity of thought, yet this first cause, or GOD, owing to the limitations of the human intellect, must forever remain unknown and unknowable to man. In other words, that it is impossible to affirm of it a single attribute; and that to assert that it possesses personality, volition, intelligence, or a moral character is nothing else than anthropomorphism, by which is meant that to ascribe such conceptions, being purely human, to the first cause of the universe is simply to manufacture a GOD after our own likeness. The GOD of this system, therefore, while the assumption of this existence satisfies an intellectual necessity, is precisely the same for all moral purposes as if He existed not. (Vide ATHEISM.) For anything that we can know, He is incapable of caring for us or regarding our conduct, and we, in like manner, may both live and die without any regard for Him." While this subtle philosophy is apparently more modest than atheism, and to that degree less offensive to the cultivated taste of intellectual men, it is plain from the above description that it is absolutely antiChristian. (Vide ATHEISM. See also "Agnosticism: A Doctrine of Despair," by President Porter, of Yale College, in the series of "Present-Day Tracts." London, The Religious Tract Society.)

REV. HALL HARRISON.

Agnus Dei. I. The words with which St. John Baptist pointed out JESUS to His disciples-"Behold the Lamb of GoD which taketh away the sin of the world"-was very naturally and devoutly used in the liturgic worship. It was incorporated into the glorious hymn "Gloria in Excelsis," found at the end of St. Clement of Alexandria's works (192 A.D.), and now in our Prayer-Book. It was also used as a versicle during the celebration of the Holy Communion, at the time of consecrating the elements, and became common during the mediæval ages. But the English Use dropped it, though it is being revived in many places.

II. A medallion of wax stamped with the effigy of a lamb. It was an ancient custom to distribute to worshipers on the first Sunday after Easter particles of wax taken from

the Paschal taper, which had been solemnly blessed on the Easter-eve of the previous year. These particles were burned in houses, fields, or vineyards to secure them against evil influence or thunder-strokes. In Rome itself, however, instead of a Paschal taper, the archdeacon was accustomed to pronounce a benediction over a mixture of oil and wax, from which small medallions were made bearing the figure of a lamb, to be distributed to the people on the first Sunday after Easter, especially to the newly baptized. In modern times this benediction of the Agnus Dei is reserved to the Pope himself, and takes place in the first year of his pontificate and every seventh year following.

Alabama, Diocese of. On Monday, January 25, 1830, a meeting of the members and friends of the Protestant Episcopal Church in the State of Alabama was held in the city of Mobile, for "the purpose of giving a more efficient and permanent character to its institutions, and for the better administration of its rites and ordinances." This seems to have been the first step taken towards organizing the Diocese. Two clergymen of the Church were then living in the State, the Rev. Mr. Shaw in Mobile, and the Rev. Mr. Muller in Tuskaloosa,-and both were present at this meeting. It also appears that the Rt. Rev. Bishop Brownell, of Connecticut, and the Rev. William Rich mond, of New York, were in Mobile at that time, and were invited to be present. Bishop Brownell, by special request, presided over the meeting.

The Diocese was formally organized by the adoption of a constitution, which recognized the authority of the Church in the United States. After this was done, a resolution was passed looking to the formation of a Southwestern Diocese, to be composed of the Dioceses of Mississippi, Louisiana, and Alabama. After correspondence between the parties interested in this, a number of clergy and laity, duly elected to represent these several States, assembled in Christ Church, New Orleans, on the 4th of March, 1835. Their object was to secure the privilege granted by a Canon of the General Convention of 1832, which Canon was expressed in the following words: "The Dioceses of Mississippi and Alabama, and the Clergy and Churches in the State of Louisiana, are hereby authorized to associate and join in the election of a Bishop, anything in the Canons of this Church to the contrary notwithstanding; the said association to be dissolved on the demise of the Bishop, and not before, unless by the consent of General Convention." Acting under the authority of such Canon, this Convention unanimously elected the Rev. Francis L. Hawks, D.D., of St. Thomas' Church, New York, Bishop of this Southwestern Diocese ; but, in consequence of the repeal of said Canon by a succeeding General Convention, this plan was abandoned.

The Convention of Alabama which

met in Tuskaloosa, on the 3d of January, 1831, invited Bishop Brownell to take charge of parishes in this State, under the provisions of Canon 20 of the Church in the United States, and to perform such Episcopal services as might be required. This invitation was accepted, and the Bishop remained in official charge of this Diocese until 1840, at which time he requested to be relieved. Between 1881 and 1840 Bishop Brownell paid at least two visits to Alabama. He presided at the Convention which met in Tuskaloosa in 1835, confirmed several persons, and consecrated the church in that city; and again in 1837, administered confirmation in the city of Mobile.

In 1836, Bishop Otey, of Tennessee, acting for Bishop Brownell, visited the State; and in 1838, Bishop Kemper, at the invitation of Bishop Otey, performed several Episcopal acts in the Diocese.

In 1840 the Diocese was placed under the official charge of the Rt. Rev. Bishop Polk, who made two visits to the Diocese, and presided at the Convention of 1848.

In the year 1842 the Rev. Martin P. Parks, of Virginia, at that time Chaplain at the Military Academy at West Point, was elected Bishop, but declined to take charge of the Diocese. In 1843 the Rev. James T. Johnston, of Virginia, was duly elected Bishop, but declined to accept the position.

At a Convention held in Greensboro', Alabama, in 1844, the Rev. N. H. Cobbs, D.D., of the Diocese of Ohio, was elected Bishop of Alabama. The Rev. Dr. Cobbs accepted the election, was consecrated in October, 1844, and came at once to his work in the Diocese.

At the Convention of 1845, the first one held after Bishop Cobbs took charge of the Diocese, the number of clergy entitled to seats was 17; at the Convention of 1860, the last one at which this Bishop was present, the number canonically connected with the Diocese was 32. The labors of this Bishop were very greatly blessed; the number of his clergy rapidly increased, and his Diocese was always a household at unity with itself. Bishop Cobbs died in January, 1861, and on May 2, 1861, the Annual Convention of the Diocese assembled in St. John's Church, Montgomery. Failing to agree in the choice of a Bishop the Convention adjourned to meet in Selma, on Thursday, November 21, 1861; and reassembling at the time and place appointed, the Rev. Richard Hooker Wilmer, D.D., of the Diocese of Virginia, was unanimously elected Bishop of Alabama. The Rev. Dr. Wilmer accepted this election, and was consecrated in St. Paul's Church, Richmond, Va., March 6, 1862, the Rt. Rev. William Meade, D.D., Bishop of Virginia, the Rt. Rev. John Johns, Assistant Bishop of Virginia, and the Rt. Rev. Stephen Elliott, D.D., Bishop of Georgia, uniting in this consecration. When the war ended this consecration was fully recognized by the

Protestant Episcopal Church in the United States, and the Bishop of Alabama took his seat with his brethren in the House of Bishops.

Bishop Wilmer came at once to his Diocese, and in God's providence has been spared to labor continuously in this portion of the Master's vineyard.

In 1857 the subject of a Diocesan School for Girls was brought before the Convention in the Bishop's address, and the action which then began resulted in the purchase of a lot near the city of Montgomery, and the erection of a suitable building, called Hamner Hall. This property was managed for a time by a separate board of trustees, then by St. John's Parish, Montgomery, and finally came into the possession of the Dio

cese.

The school is now in a very flourishing condition, under the charge of Rev. George M. Everhart, D.D.

On the same lot is a large and handsome brick house, known formerly as the Bishop Cobbs Home for Orphans, which house is also the property of the Diocese, and is reserved as the residence of the future Bishops of Alabama.

In 1864, Bishop Wilmer issued a Pastoral Letter urging upon the Diocese the establishment of a Home for Widows and Orphans, which should be under the care of a Sisterhood of Deaconesses. The plan was approved by the Convention, and steps were taken to carry it into effect. A few orphans were collected at Tuskaloosa, but they were soon removed to Mobile, and to this number were added the inmates of the Bishop Cobbs Home at Montgomery. A building was purchased in which were placed a number of orphan girls. As necessity required it, a similar Home was furnished for boys, both Homes being under the care of the Deaconesses. The liberality of Church people, almost exclusively of Mobile, has enabled the managers not only to provide comfortably for these orphans from day to day, but also to lay up funds for future use; the property of the Home amounting, in 1883, to $15,769.29.

In 1846 there was formed a Society for the Relief of Disabled Clergymen, and of the Widows and Orphans of Deceased Clergymen. This society has preserved its existence under several changes of constitution, and seems destined to be the means of doing much good. It holds property to the amount of $13,108.42.

In 1836 an effort was made to secure a

Bishop's Fund. Three trustees were appointed to receive a gift of land offered by Jacob Lorillard, Esq., of New York City, for the benefit of a fund whose annual interest would in time be sufficient to support the Bishop of the Diocese. This fund is managed by three trustees, who are elected annually by the Convention, and its property now amounts to $29,862.

From 1830 to 1844 the various reports show the following statistics: baptisms, 836;

priests

แ

43.

churches consecrated, 33.

The present condition of the Diocese is best explained by citing some words from the address of Bishop Wilmer to the Convention of 1882:

"We have passed through a grand revolution, socially and politically. In view of all that has taken place during the last twenty years, the wonder with me is that so much has been accomplished by our people, under every possible disadvantage and discouragement. We have lost a large number of our people by emigration to more fertile territories. Compare the number of confirmations reported for the last twenty years with the number of communicants at present reported, and it will be seen how large a number must have emigrated from the State. And the clergy, finding no sufficient maintenance, have followed the tide of pop

ulation.

ward, with fresh vigor, in the discharge of her work. RICHARD H. COBBS, D.D.

Alb. Vide VESTMENTS.

Albany, Diocese of. History.-The Diocese of Albany, forming a part of the State of New York, consists of nineteen counties, which comprised the old Northern Convocation. These counties are Albany, Clinton, Columbia, Delaware, Essex, Franklin, Fulton, Greene, Hamilton, Herkimer, Montgomery, Otsego, Rensselaer, Saratoga, Schenectady, Schoharie, St. Lawrence, Warren, and Washington. It embraces within its limits 20,888 square miles, and, according to the census of 1880, has a population of 949,545 souls. Its territory is diversified by lake and river, mountain and valley, forest and plain; while the great Adirondack Wilderness, with its wonderful resources, lies in its bosom. It has also such famous summer resorts as Lebanon and Richfield Springs, Luzerne and Scharon, Lake George and Saratoga. The Diocese takes its name from the capital of the State, which is also the residence of the Bishop. It was carved out of the Diocese of New York, together with Long Island, in the year 1868, by act of the General Convention. Its primary Convention, pursuant to the call of the Rt. Rev. Horatio Potter, D.D., LL.D., D.C.L., Bishop of New York, met in the city of Albany, in St. Peter's Church, on December 2, 1868. The Bishop of New York presided and preached the sermon. Among the visiting clergy was the Rt. Rev. Henry Lascelles Jenner, D.D., Lord Bishop of Dunedin, New Zealand. On the second day of the Convention, December 3, the Rev. William Croswell Doane, S.T.D., Rector of St. Peter's Church, Albany, was chosen Bishop. His consecration took place in the same church on the Feast of the Purification in 1869, the preacher being Rt. Rev. W. H. Odenheimer, D.D, Bishop of New Jersey. The Bishop of New York was the Consecrator, and was assisted by the Bishops of New Jersey, Maine, Missouri, and Long Island. Under the wise management of Bishop Doane the Diocese of Albany has been steadily increasing in strength and influence. At the time of its organization in 1868 there were 78 clergymen belonging to it. In 1878 there were 117, and in 1883 there were 123. In 1868 there were 95 churches, in 1878 there were 113, and in 1883 there were 122.

There were reported from 75 churches:

the following objects, as required by Canon: Diocesan Fund, Missions of the Diocese, Aged and Infirm Clergy, Widows and Orphans of Deceased Clergymen, Bible and Common Prayer-Book Society of Albany, Episcopal Fund, salary of the Bishop, Education of Young Men for the Ministry, Orphan House of the Holy Saviour, Domestic Missions, Foreign Missions. Offerings are also presented by the Sundayschools of the Diocese for the Child's Hospital.

Missions.-The chief glory of the Diocese is its mission work. Under the energetic leadership of the Bishop, who must be the great missionary, the Church is extended far and wide, and the things that remain are strengthened. There are about ninety mission stations receiving aid from the Board of Missions, and the sum of $10,000 is appropriated annually for this work. The Board is composed of the Bishop, ex-officio president, and five other clergymen, and five laymen chosen by the Convention.

Convention.-The Convention meets annually on the first Tuesday after the first Sunday after the Epiphany. Where, the Bishop determines. Hitherto the cities of Albany and Troy have shared the honors of the meetings. This body is composed, first, of the Bishop; secondly, of all clergymen canonically resident within the Diocese for six months previous to Convention, restriction of time not to apply to rectors duly elected, or missionaries duly appointed; and, thirdly, to three lay delegates from the Cathedral and three lay delegates from each Church in union with the Convention. The delegates must be, in all cases, communicants. The sessions usually last two days. The permanent officers of the Diocese are the Bishop, a Standing Committee, a Secretary, a Treasurer, and a Registrar.

Convocations.-The Diocese is divided into districts called Convocations, the titles and limits of which are as follows: The Convocation of Albany comprises the counties of Albany, Greene, Columbia, Schenectady, Montgomery, Fulton, Hamilton, and Herkimer; the Convocation of Troy, the counties of Rensselaer, Saratoga, Washington, Warren, Clinton, and Essex; the Convocation of Susquehanna, the counties of Delaware, Otsego, and Schoharie; the Convocation of Ogdensburg, the counties of St. Lawrence and Franklin. The Bishop is head of each Convocation ex-officio, and the executive officer is an Archdeacon, appointed annually by the Bishop, on the nomination of the Convocation, from among its clergy. Two meetings are required each year by Canon. Others may be held by order of Convocation. The work of the Convocations is specially missionary in its character.

Other Institutions of the Diocese are the Bible and Common Prayer-Book Society of Albany and its vicinity, incorporated in 1820. St. Agnes' School for Girls, located in Albany, with the Bishop as Rector, and

twenty-six teachers and officers; the Child's Hospital, Albany, with branch Home for Convalescents at Saratoga in the summer; the Orphan House of the Holy Saviour, Cooperstown; St. John's Clergy_House, East Line, incorporated in 1881; Home of the Good Shepherd, Saratoga Springs, incorporated in 1869; the Church Home, Troy.

The Sisterhood of the Holy Child Jesus has its headquarters at Albany, and is under the direction of the Bishop of Albany. The Sisters are at work in St. Agnes' School, and in charge of the Child's Hospital, Albany, and the Child's Convalescent Home, Saratoga Springs. The Cathedral Building of All-Saints, which has been the dream of the Bishop for years, will soon crown the commanding site chosen for it. A large lot has been secured in the city of Albany, north of the Capitol, and near St. Agnes' School and the old chapel, which has done good service. About $75,000 are in hand, and the work is to be diligently prosecuted. The grand edifice, which will be built of stone, will be an enduring monument of the zeal and labors of the first Bishop of Albany. Bishop Doane, on whom has fallen the mantle-spirit of his sainted father, a former Bishop of New Jersey, is in his vigor and manly prime, and is noted for his ripe scholarship, his facile pen, his gifts as a presiding officer, his eloquence as a preacher, and his largeness of heart. He received the degree of Doctor of Laws a few years ago from Union University,- -a just recognition of his ability and superior talents.

Sources of Information.-Journals of General Convention, Journals of Convention of the Diocese of Albany, Constitution and Canons of the Diocese of Albany, YearBooks of the Church, and personal knowledge. REV. JOSEPH CAREY, D.D. Albate. A sort of Christian hermits, so called from the white linen they wore.

Alexandria. Vide EASTERN CHURCHES. Alexandria, School of. Every church had its catechetical school, somewhat corresponding to our confirmation classes, but with more definiteness of organization, and some provision was made for the education of Christian children, but no church ever possessed as famous a school as that at Alexandria. Its foundation is obscure, though ascribed to St. Mark, and the list of its earliest masters is very doubtful till we reach Pantænus, who was at its head about 179 A.D. He was as a heathen an eclectic, but brought his philosophical studies to the service of the Church. In such a city as Alexandria his ability would be very useful in attracting many to his lectures. When he was sent on his mission to the Indians (probably to Lybia), Clement, who was most likely of Roman extraction, himself in early life an enthusiastic student of philosophy, and later a devout Christian, succeeded him. His works, the "Cohortatio," " Pædagogus," and the "Stromata," discursive collections of his