CONVOCATION
CONVOCATION
An assembly of persons for the worship of God, Lev 23:1-44 : Numb. 28: Exo 12:16. An assembly of the clergy for consultation upon matters ecclesiastical. As the parliament consists of two distinct houses, so does this convocation. the one called the upper house, where the archbishops and bishops sit severally by themselves; the other the lower house, where all the rest of the clergy are represented by their deputies.
The inferior clergy are represented by their proctors; consisting of all the deans and archdeacons; of one proctor for every chapter, and two for the clergy, of every diocese
in all, one hundred and forty-three divines, viz. twenty-two deans, fifty-three archdeacons, twenty-four prebendaries, and forty-four proctors of the diocesan clergy. The lower house chooses its prolocutor, who is to take care that the members attend, to collect their debates and votes, and to carry their resolutions to the upper house. The convocations is summoned by the king’s writ, directed to the archbishop of each province, requiring him to summon all bishops, deans, archdeacons, &c. The power of the convocation is limited by a statute of Henry VIII. they are not to make any canons, or ecclesiastical laws, without the king’s license; nor, when permitted, can they put them in execution but under several restrictions.
They have the examining and censuring all heretical and schismatical books and persons, &c; but there lies an appeal to the king in chancery, or to his delegates. The clergy in convocation, and their servants, have the same privileges as members of parliament. In 1665, the convocation of the clergy gave up the privilege of taxing themselves to the house of commons, in consideration of their being allowed to vote at the election of members for that house. Since that period they have been seldom allowed to do any business; and are generally prorogued from time to time till dissolved, a new convocation being generally called along with a new parliament.
Fuente: Theological Dictionary
convocation
(Latin: con, together; vocare, to call)
The act of calling together an assembly; an assembly; an ecclesiastical meeting of Anglican clergymen, resembling a synod, summoned by the archbishops of Canterbury or York to meet when Parliament is sitting.
Fuente: New Catholic Dictionary
Convocation
(, mira’, from , kara’, to call; comp. Num 10:2; Isa 1:13), applied invariably to meetings of a religious character, in contradistinction to congregation, in which political and legal matters were occasionally settled. SEE GOVERNMENT. Hence it is connected with , holy, and is applied only to the Sabbath and the great annual festivals of the Jews (Exo 12:16; Lev 23:2 sq.; Num 28:18 sq.; Num 29:1 sq.). In this sense, with one exception (Isa 1:13, assembly), the word is peculiar to the Pentateuch; but in Isa 4:5, it denotes the place of gathering (assemblies), and in Neh 8:3, it signifies the public reading of the law in the synagogue service. The Sept. treats it as an adjective (, ; called); but there can be no doubt that the A. V. is correct in its rendering (Smith, s.v.). SEE CONGREGATION. Like the Greek or mass-meeting (Smith’s Dict. of Class. Antiq. s.v. Panegyris), it signifies a meeting or solemn assembly of a whole people for the purpose of worshipping at a common sanctuary. The phrase holy convocation is applied,
I. To the FEASTS:
1. To the Sabbaths, all of which were holy convocations (Lev 23:2-3).
2. To the Passover.
(a.) its first day (Exo 12:16; Lev 23:7; Num 28:18);
(b.) its last day (Exo 12:16; Lev 23:8; Num 28:25).
3. To the Pentecost (Lev 23:21).
4. To the Feast of Trumpets on the 1st of Tisri, the New Year’s day of the civil year (Lev 23:24; Num 29:1).
5. To the Feast of Weeks or First-fruits (Num 28:26).
6. To the Feast of Tabernacles:
(a.) its first day (Lev 23:35; Num 29:12);
(b.) its last day (Lev 23:36).
7. As introductory to the enumeration of these feasts (Lev 23:4), and as closing it (Lev 23:7).
II. To the one great FAST, the annual Day of Atonement (Lev 23:27; Num 29:7). To the deep solemnities of the Holy Convocation, whether of joy or of sorrow (afflicting the soul, as in the last passage), one great feature was common, marked by the command, Ye shall do no servile work therein (see all the passages); or more fully in Exo 12:16, No manner of work shall be done in them, save that which every man must eat, that only may be done of you. (Such as are curious about the Rabbinical opinions of what might be done, and what might not, on these occasions, may find them in Buxtorf’s Synagoga Judaica, especially ch. 19; the joyous celebrations are described in ch. 21, and the expiatory in ch. 25, 26; see also Ugolini Thesaur. 4:988-1052). With this may be compared Strabo’s statement (bk. 10), This is a common practice both of Greeks and barbarians, to perform their sacred services with a festive cessation of labor. SEE SABBATH.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Convocation (2)
in the University of Oxford, consists of all persons admitted to regency, who have their names on their college books, and have paid all their fees. This assembly gives assent to statutes passed in congregation, confirms leases of lands, makes petitions to Parliament, elects burgesses, and confers honorary degrees, or those given by degree or by diploma.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Convocation (3)
a convention of the English clergy to discuss ecclesiastical affairs in time of Parliament. This body grew out of the ecclesiastical councils held in the earlier times. From the time of Edward I, when the Commons were first assembled in Parliament, it became the practice to summon the Convocation at the same time. About the year 1400 it assumed its present form. There was at this time a Convocation for the province of York, and another for that of Canterbury. At the Reformation the king assumed the title of supreme head of the Church. Both convocations hesitated to acknowledge his claim, but the king, says Strype, made them buckle to at last; and the recognition of his supremacy was made at Canterbury in 1531, and the next year at York. In 1532 the Act of Submission passed: it required the clergy, in the first place, to consent that no ordinance or constitution should be enacted or enforced but with the king’s permission; secondly, that the existing constitutions should be revised by his majesty’s commissioners; and, thirdly, that all other constitutions, being agreeable to the laws of God and of the land, should be enforced. The bishops demurred, but the king and the commons were against them, and they were compelled to yield; and in 1534 their submission was confirmed by act of Parliament. Since this period the Convocation can only be assembled by the king’s writ; when assembled, it cannot make new canons without a royal license, which is a separate act from the permission to assemble; having agreed upon canons with the royal license, they cannot be published or take effect until confirmed by the sovereign; nor, lastly, can they enact any canon which is against the law or customs of the land or the king’s prerogative, even should the king himself consent. Prior to this period, the archbishop of each province could assemble his provincial synod at his pleasure; though, at the same time, the sovereign could summon both provinces by a royal writ (Hook). England is divided into the two provinces of Canterbury and York, and by the term Convocation is meant the synod or provincial council of those provinces. There are, therefore, two convocations, each independent of the other; but instances have frequently occurred in which they have acted together by mutual consent. Commissioners have sometimes been sent from York to sit in the Convocation of Canterbury, with full powers to act on behalf of the northern Convocation. Since the Reformation, for obvious reasons, the legislation of the Church of England was virtually in the hands of the southern Convocation. That of York seldom originated any important measure, or persisted long in resisting the decisions of Canterbury. It became at length the faint echo of its more favored sister’s voice.
The Convocation of Canterbury consists of all the bishops of the province, who constitute the upper house; and of the deans, archdeacons, proctors of chapters, and proctors for the parochial clergy, who compose the lower house. In 1867 the upper house of Canterbury consisted of 21 members, and that of York of 7 members; while the lower house of Canterbury had 146 (namely, 24 deans, 56 archdeacons, 24 proctors for cathedral chapters, and 24 proctors for the clergy), and that of York 57 members (6 deans, 15 archdeacons, 7 proctors of the chapters, and 29 proctors for the clergy). As president, the archbishop summons the Convocation to meet at the command of the king. Were he to attempt to assemble a synod by his own authority, he would be subject to a prsemunire, and the proceedings of such synod would be void. Since the Act of Submission the power to summon the Convocation at the commencement of a new Parliament has usually been granted, though from the time of George I (1717) until recently no business was transacted. It is also the duty of the archbishop to prorogue and dissolve the Convocation, under the direction of the crown. Of late the convocations of Canterbury and York have been revived, and the revival of the Irish Convocation has been strenuously urged, especially by the High-Church party. The decisions of Convocation have no legal force in England. As essentially interwoven with the State, the Church possesses no independent action; its articles, liturgy, organization as to benefices, etc., are all regulated by Parliament; while its discipline falls within the scope of the ecclesiastical courts, a class of tribunals apart from the ministering clergy.
The Church, therefore, in its distinct capacity, is left little to do in the way of jurisdiction. It is further urged, as a reason for restricting the power of Convocation, that, being purely sacerdotal, it might be apt to run into excesses, and put forth claims adverse to the prevailing tone of sentiment on religious matters; that, in short, as things stand, it is safer for the public to be under the authority of Parliament than to be subject to the ordinances of a body of ecclesiastics Chambers, Encyclopedia, s.v.). There is an able article against the revival of Convocations in the Edinb. Rev. Jan. 1857. For further information as to the history of Convocation, see Collier, Eccles. Hist. of Great Britain; Wilkins, Concilia Magnae Britanniae (London, 1737, 4 vols. fol.); Wake, State of the Ch. of England, etc. (Lond. 1703, fol., containing a large collection of documents on Convocation); Fellows, Convocation: its Origin, Progress, and Authority, Legislative and Judicial, with a Scheme for amending its Power and Constitution (Lond. 1852; proposes to establish one Convocation instead of the three [2 English, 1 Irish] then in existence); Lathbury, Hist. of Convocation (Lond. 1853, 8vo, 2d ed.); Landon, Manual of Councils, s.v. London; Cardwell, Documentary Annals (Oxf. 1844, 2 vols. 8vo); Marsden, Churches and Sects, p. 308 sq.; Christ. Remembrancer, Oct. 1854, p. 369; Overall, Convocation Book (Oxford, 1844, 8vo); Palmer, On the Church.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Convocation
a meeting of a religious character as distinguished from congregation, which was more general, dealing with political and legal matters. Hence it is called an “holy convocation.” Such convocations were the Sabbaths (Lev. 23:2, 3), the Passover (Ex. 12:16; Lev. 23:7, 8; Num. 28:25), Pentecost (Lev. 23:21), the feast of Trumpets (Lev. 23:24; Num. 29:1), the feast of Weeks (Num. 28:26), and the feast of Tabernacles (Lev. 23:35, 36). The great fast, the annual day of atonement, was “the holy convocation” (Lev. 23:27; Num. 29:7).
Fuente: Easton’s Bible Dictionary
Convocation
The word used in the expression ‘a holy convocation’ is Mikra (), from kara, to call or convoke. See Exo 12:16, Lev 23:2, al.; and compare Num 10:2. The sabbaths and feast days were occasions for this convocation. The word has been rendered assembly in Isa 1:13; Isa 4:5. It seems to imply that assemblies were convened on these days for purposes of public worship, or for the reading and exposition of the Law. It may be, however, that the word answers to our word institution or solemnity, and signified that the days so designated were intended to be kept free from secular work, and to be regarded as sacred by Divine command. The LXX usually has , which, according to N.T. usage, might be rendered ‘called to be holy;’ compare the of St. Paul’s Epistles (A. V. ‘called to be saints’).
NT Teaching on the Temple and Tabernacle
The most notable words that we have been considering reappear in the N.T., sometimes with a more spiritual significance. Whilst the literal or temple was built by Solomon, it was reserved for Christ, the true son of David, to build the spiritual ‘ which is composed of living stones based up on Him as their foundation. The first hint in the N.T. that there should be such a spiritual temple is in Joh 2:19, where the Lord says, ‘Destroy this temple, [We have to distinguish between the , which is the Temple proper, and the , or sacred precincts and courts. The latter is never referred to in a spiritual sense in the Epistles.] and in three days I will raise it up.’ He spoke, however, as the Evangelist tells us, of the temple of his body; but his body was itself a figure of that organisation of which all Christians form a part, so that his resurrection was regarded as the rising of the Head, the First-fruits, whilst the Body is to be raised hereafter. this idea of the living Temple is touched up on by St. Paul several times (see 1Co 3:16-17; 1Co 6:19; 2Co 6:16; Eph 2:21); each Christian is regarded as a dwelling-place of the Holy Ghost, and, when viewed in connection with others, he is described as a living [It seems unfortunate that the word translated living in the one verb should be rendered lively in the other, the very object of the Apostle being to show the oneness of nature between Christ and believers.] stone in the great Temple, of which Christ is the foundation and the chief corner stone (1Pe 2:5). :Every Christian, whether Jew or Gentile, whether bond or free, is built up and ‘fitly framed’ in harmony with the rest; and each community of Christians may be regarded as a chamber (, Eph 2:22) in the great edifice.
In the Epistle to the Hebrews the or tabernacle of the Mosaic dispensation is contrasted with that which the Lord pitched, of which Christ was the minister (Heb 8:2); and in Rev 21:3 we read, with respect to the same heavenly tabernacle, that hereafter it shall be set up among men.
The is twice mentioned by St. Peter as a symbol of the earthly body, or dwelling-place for the soul (2Pe 1:13-14) in this sense St. Paul uses the form ; in 2Co 5:1; 2Co 5:4, where he speaks of ‘our earthly house of this tabernacle’ being dissolved.
Besides the references to the temple as the house () of God in the N.T., we have the identification of the Church, i.e. the Body of believers, with the House of God in 1Ti 3:15 and 1Pe 4:17; whilst in Heb 3:1-19. a comparison is instituted between the faithfulness of Moses as a servant over his house, i.e. the house of Israel which was committed to his charge by God, and the faithfulness; of Christ the son of God in taking charge of those who believe in Him, and who thus constitute his house in Heb 10:21 He is called a High Priest over the house of God, which is not material but a spiritual house. See 1Pe 2:5.
The word in the N.T. is generally used of the building rather than of those that assemble in it; there are, however, a few passages in which the synagogue meant the judicial and religious assembly. See, for instance, Mar 13:9, Luk 21:12, and Act 13:43. [Compare also the technical word . (Joh 9:22, al.).] in Jam 2:2 the word is apparently applied to the Christian place of meeting, where they were not to forsake the assembling of themselves together (Heb 10:25).
Fuente: Synonyms of the Old Testament
Convocation
kon-vo-kashun: A rendering for , mikra’ chiefly in the frequent Holy Convocation; but the word is sometimes used alone, e.g. Num 10:2; Isa 1:13; Isa 4:5. On a holy convocation no work could be done. The phrase differs from solemn assembly, which in the Pentateuch is only applied to the concluding festivals at the end of Passover and Tabernacles, while Holy Convocation is used of the Sabbath and all the great holy days of the Mosaic legislation.
Fuente: International Standard Bible Encyclopedia
Convocation
‘A calling together,’ and always called ‘holy.’ The occasions called ‘holy convocations’ are specially given in Lev 23 when the Feasts are recorded; they included the Sabbath, and ended with the Feast of Tabernacles. “These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord.” Lev 23:37. It occurs also in Exo 12:16; Num 28:18; Num 28:25-26; Num 29:1; Num 29:7; Num 29:12. The same Hebrew word is translated ‘assemblies’ in Isa 1:13; Isa 4:5.
Fuente: Concise Bible Dictionary
Convocation
Convocation. This term (with one exception) — Isa 1:13 — is applied, invariably, to meetings of a religious character, in contradistinction to congregation.
Fuente: Smith’s Bible Dictionary
CONVOCATION
general assembly of the Israelites
Exo 12:16; Lev 23:3; Num 28:18; Num 28:26; Num 29:7
–SEE Congregation, CONGREGATION
& CONGREGATION