oncerning the "last things,"--the Advent of Christ, Death and the
State of the Departed, the judgment to come and the final award.

Espousal.--That portion of the Marriage Service in which the
contracting parties answer "I will" to the questions, "N. wilt
thou have this woman to thy wedded wife" and "N. wilt thou have
this man to thy wedded husband." This seems to be the remains of
the old form of _espousals_, which was different and distinct from
the Office of Marriage, and which was often performed some weeks
or months or perhaps years before. Something similar to what is
now called "engagement," only that it had the blessing of Mother
Church upon it. In the Greek Church at the present time there are
still two different offices, viz.: the one of espousals and the
other of marriage, which are now performed on the same day, although
formerly on different days.

Eucharist.--Derived from a Greek word meaning "giving of thanks."
It is the name universally applied to the HOLY COMMUNION (which see).

Eucharistic Lights.--(See ALTAR LIGHTS.)

Eucharistic Vestments.--The special vestments worn in celebrating
the Holy Eucharist to mark the dignity of the service and as
symbolical of the Passion of our Lord which is therein commemorated.
They are as follows: the Amice, Alb, Girdle, Stole, Maniple and
Chasuble worn by the celebrant, and the Dalmatic {102} and Tunicle,
worn by the Deacon and sub-Deacon; each of which is described under
the heading, VESTMENTS (which see). From ancient sources we learn
that it was the universal custom of the Church to wear distinctive
vestments at the celebration of the Holy Communion to mark it as
the only service ordained by Christ Himself, and also as the highest
act of Christian Worship. This is evidenced by the fact that the
seven historical churches which have possessed a continuous life
since the Nicene era, viz.: the Latin, Greek, Syrian, Coptic,
Armenian, Nestorian and the Georgian--all use the Eucharistic
Vestments. When we consider that these historic churches have not
been in communion with one another for over a thousand years, we
cannot but conclude that any point on which they are agreed must
go back to the middle of the Fifth Century and must be part of their
united traditions from a still earlier date. From the fact that
these historic churches, having no communion with one another, do
agree in the use of distinctive vestments for the Holy Eucharist,
we learn that their use is