Some modern writers deny the expiatory character of the Jewish sacrifices. So Bushnell (^Vicarious Sac- rifice, p. 425) asserts that no such thing as expiation is contained or supposed to be wrought out in the Scrip- ture sacrifices. On this see British Quarterly, Oct. 18G6, reprinted in the Theol. Eclectic (New Haven), iv, 397 ; and also an article on the Expiatory Nature of the Atonement (Brit. Quarterly, Oct. 18G7 ; also in the Theol. Eclectic, v, 201 sq.). See the articles Atone- ment ; liEDEMPTION ; SACRIFICE.
Exposition, "the opening up and interpreting larger portions of Scripture in public discourses. In Scotland, where the practice has long obtained, and still extensively prevails, it is called lecturing. "While the striking and insulated texts of Scripture, which furnisli abundant matter for sermons, arc calculated, when judiciously treated, to rouse and fix attention ; and the discourses founded on them may be more use- ful to general hearers, especially the careless and un- converted, expository discourses furnish peculiar ad- vantages as it regards the enlargement of the Chris- tian's views of divine truth, and his consequent ad- vancement in the ways of God. By judiciously ex- pounding the Scriptures, a minister may hope to give a clearer exhibition of the great principles of religion in their mutual connections and diversified bearings than coukl otherwise be done. He will have a better opportunity of unfolding the true meaning of those parts of the Bible whicli are difficult — of bringing a vast variety of topics before his hearers, which may be of tlie utmost importance to them, but which he could not so conveniently have treated in preaching from detached texts — of exhibiting the doctrines and duties of Christianity in their relative positions — of success- fully counteracting and arresting tlie progress of dan- gerous errors, and of storing the minds of liis people witli correct and influential views of divine things. (See Doddrhlge on Preachiny.') Such a mode of public instruction cannot but prove of great use to a minis- ter's own mind, l)y rousing his energies, habituating him to close and accurate research, and saving him mucli of that indecision in the choice of texts which is so much lamented" (Buck, Theolig. Dictionary ,9..\ .'). Dr. James AV. Alexander was very earnest in advising expository preaching. "It is the most obvious and natural way of conveying to the hearers the import of the sacred volume. It is the very work (to interpret the Scrif)tures) for which the miaiistry was iijstitutcd." He advises exposition of whole cha^jters or books in
course, pleading for it not only the sanction of ancient usage, but also certain great advantages of the meth- od both to the preacher and his hearers (Thouyhts on Preaching, N. Y. 1867, 12mo, p. 272 sq.). See Homi-
LETICS.
Expositions of Scripture. See Commentary.
Exsuperius, bishoji of Toulouse in the end of the 4tli and beginning of the 6th century, celebrated for the exercise of remarkable charity during a great fam- ine. After having given away all his own propert}', he sold the sacred vessels of gold and silver to help the poor. Jerome compared him to the widow of Sarepta, and dedicated to him his Commentary on Zechariah. Pope Innocent addressed a decretal to him. He died about A. D. 417. See Acta Sanctorim, SeT[>t.2S; Tille- mont. Memoir es, x, 617, 825 ; A.Butler, Lives of Saints, September 28.
Extempore Preaching. See Homiletics.
Extravagants (Ex-travagantes), a name given to decretal epistles of the popes issued after Gratian's Decretum, and not contained in that work (see Canon Law, vol. ii, p. 87, col. 2). They were therefore call- ed extra decretum vaguntes, or, briefly, exiravagantes; and this name was still given to them after their in- sertion in the body of the canon law. For an account of the different collections ot exiravagantes, see Canon Law.
Extreme Unction, one of the sacraments (the 5th) of the Roman Church, administered to sick per- sons in extremis, by anointing them with oil when death appears near. It dates from the 11th century, though the Eomaii Church, of course, seeks to trace it back to the apostolic age.
I. Origin of the Practice. — The Church of Eome ap- peals (see below) to Mark vi, 13, and James v, 14-16, as Scripture authority for extreme unction. In jMark we are told that the apostles " anointed with oil many that were sick, and healed them." Clearly there is no trace of the "sacrament" here. The Council of Trent, in citing this passage, shrewdly saj's that it is "inti-
i mated" only in Mark, because, according to Eome, the I apostles were not " priests" until the Last Supper. If, then, the passage in Mark teaches the institution of the sacrament, it would follow tliat others beside priests could administer it. Cardinal Cajetan, as cited by Catharinus, rejects this text as inapplicable to this sacrament; and Suarez (in part iii, disp. 39, § l,n. 5) says that "when the apostles are said to anoint the sick and heal them (Mark vi, 13), this was not said in reference to the sacrament of unction, because their cures had not of themselves an immediate respect to the soul." As to the passage in James, it speaks of an anointing for "healing" by all the elders of the Church, who might or might not be laymen ; it was "the pray- er of faitli that was to save the sick" (see, for a thor- ough discussion of this passage, Elliott, Delineation of Romanism, bk. ii, ch. xiv).