The belief in omens has existed in all ages and coun- tries, and traces of it linger even yet in the most civil- ized communities; in the dread, for instance, that many entertain at sitting down to table in a party of thirteen. Not a little of the philosophy of omens is contained in the Scottish proverb: "Them who follow freits, freits follow ;" meaning that a fatalistic belief in impending evil paralyzes the endeavor that might prevent it (Chambers). Against the belief of omens it is observed that it is contrary to everv principle of sound philos- ophy; and whoever has studied tlie writings of Paul must be convinced that it is inconsistent with the spirit of genuine Christianity. We cannot proceed to discuss the subject here, but will present the reader with a quotation on the other side of the question. "Though it be true," says jMr. Toplady, " that all omens are not worthy of observation, and though they should never be so reararded as to shock our fortitude or diminish our
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confidence in God, still they arc not to be constantly despised. Small incidents liave sometimes been prelu- sive to great events; nor is there any superstition in noticing these apparent prognostications, though there may be much superstition in being either too indiscrim- inately or too deeply swayed by them'' ( WojJis, iv, 192). See Superstition.
O'mer (Ileb. ul. 'npi', prop, a sheaf, as in Lev. xxiii, 10, etc., from ^^S', to bind or gather; Sept. yofj.6p\ Yulg.fforner), a Hebrew dry measure (Exod. xvi, 1(5, 18, 22, 32, 33), the tenth of an ephah (ver. 36); therefore about two quarts according to the rabbins, but three and a half quarts according to Josephus. See Me- trology.
Omer, St., Audomarus, a French ascetic, was born about o'Jo at Orval, or Goldenthar, near Constance. He was of a wealthy family, but after the death of his mother he induced his father to give all his goods to the poor, and to retire with him into the convent of Luxeuil. There his talents and his zeal attracted the attention of his superior, and by the advice of St. Achaire, bishop of Noyon and Tournay, king Dagobert I appointed Omer bishop of Terouenne in G37. The diocese had been much neglected for over eighty years ; but Omer, with the as- sistance of Berlin, Mummolin, and Ebertran, all tliree monks of Luxeuil, succeeded in bringing about a thor- ough reform among the people. Having obtained the gift of the estate of Sithiu, on the Aa. from the owner, Adroald, Omer built a church on it, which he dedicated in 6-18 to St. Martin, and beside it a convent, of which he made Mummolin abbot. After the latter had been made bishop of Noyon and Tournai, Omer appointed in his place Bertin, who afterwards gave the convent the name of St. Omer, and it was soon surrounded by the city bearing the same name. Omer died at Terou- enne Sept. y, GG8. He was buried in the church he had built. The Romish Church commemorates him Sept. 9. See Acta Sanctorum, Sept. d; MabiWon, A ti- nales Ordinis S. Benedicli, ix sffic; KaiUet, Vies des Saints, vol. iii ; Brnriarium Parisiense ; France pontiji- cale ; Longueval, Ilist. de VEglise Gallic, vol. i v. — Hoefer, Nouv. Bioff. Generale, xxxviii, G77. (J. N. P.)
Omer (St.), Ecclesiastical Council of {Concili- um Audomarense), was held in June, 1099, by Manassez of Rheims and four of his suffragans. The " Treve de Dieu" was established, and at the entreaty of Robert, count of Flanders, five articles of peace were drawn up. See Labbe, Ct)nc. vol. x.
Ornish Church, a sect of Mennonites in America are sometimes so called, after one of their preachers of the 17th century. They are found also in Germany and Switzerland. See Mknnonites.
Omnibonus, canonist. See Glossaries; Glos- sators.
Omnipotence, an attribute of God alone, and es- sential to his nature as an inlinite, independent, and per- fect Being. Among the distinct declarations of Script- ure attributing such power to God are the following: Gen. xvii, 1; Exod. xv, 11, 12; Dent, iii, 24; 1 Sam. xiv, 6; Psa. Ixii, 11; Ixv, G; cxlvii, 5; Dan. iv, 35; Matt, vi, 13 ; xix, 2G ; Eph. iii, 20; Rev. xix, 6. It is also clearly expressed in the epithet Shaddai (q. v.), often applied to him in the O. T. The power of God is especially evinced : 1. In creation (Gen. i, 1 ; Rom. i, 20j ; 2. In the preservation of his creatures (Heb. i, 3 ; Col. i, 16, 17) ; 3. In the redemption of the world by our Lord Jesus Christ (Luke i, 3o, 37; Ephes. i, 19);
4. In the conversion of sinners (Psa. ex, 3 ; 2 Cor. iv, 7) ;
5. In the continuation and success of the (iospel in the world (Matt, xiii, 31, 32); G. In the preservation of the saints (1 Pet. i, 5) ; 7. In the resurroctii)n of the dead (1 Cor. ch. xv) ; 8. In making the righteous happy forever, and in punishing tlie wicked (^latt. xxv. 34; l^hil. iii, 20, 21). This power is only limited by God's own holy nature, which renders it impossible for
him to do wrong (Numb, xxiii, 19 ; Heb. vi, 18), and by the laws of possibility which he has himself created in the nature of things; in other words, we cannot con- ceive of his performing either a metaphj'sical or a moral contradiction. See Cocker, Theistic Conception of the World (N.Y. 1876, 12mo), p. 355 sq.; Malcom, Theol. Index, s. v. ; Haag, Histoire des Dogmes Chretiens, i, 291 ; ii, IG sq., 139 sq., 147. See Law.