THE NEW SCHAFF-HERZOG
dained presbyter, and became select preacher in Cambridge; in 1861, Hulsean professor of divinity at Cambridge, and chaplain to the prince consort; 1862, was appointed examining chaplain to Bishop Tait of London, and honorary chaplain in ordinary to the queen; 1866 and 1869-79, examining chaplain to Tait, who had now become archbishop of Canterbury. From July, 1870, to Nov., 1880, he acted as one of the revisers of the English New Testament; from 1871 to 1879 was canon of St. Paul's, and in
1574 and 1875 select preacher at Oxford. In
1575 he gave up the Hulsean professorship and became Lady Margaret professor of divinity at Cambridge, with which was combined the rectory of Terrington St. Clement's, Norfolk; in 1875 he was made deputy clerk of the closet to the queen. On Apr. 25, 1879, he was consecrated bishop of Durham.
Lightfoot was shy and reserved, yet was very successful as a professor. The students flocked to his lectures and he held them by his rich thoughts, his wide knowledge, and his sympathetic and inspiring style of address. As a preacher in St. Paul's the same characteristics secured him a hearing. The fact is moreover not to be overlooked, that his four volumes of sermons are as good when read as when heard. In 1870 he showed his liking for church history by founding three scholarships, on the subject "in itself and in connection with general history." As bishop he gathered six or eight students at a time around him in his palace at Bishop Auckland, where the chaplains instructed them. He made it his aim to preach in every church in his diocese.
His work as canon of St. Paul's and his connection with Tait had prepared him for the charge of a diocese, and Durham was a very important one. He did all he could to prepare for the long-needed division of the diocese, and the necessary funds were at length secured for the foundation of the see of Newcastle; J. W Pease, a Quaker, made the munificent gift of the estate of Benwell Tower as a residence for the new bishop. Then Lightfoot set to work to build the churches still needed in his diocese. At a meeting at Durham he declared that twenty-five churches and mission-rooms were needed and he subscribed a large sum himself; nearly £30,000 were subscribed in that meeting, and in five years twenty-five churches or mission chapels were built or building. As a thank-offering after the first seven years of his episcopate, he himself founded a church in the town of Sunderland. He furthered strongly the creation of a diocesan fund to unite all the foundations for church purposes in the diocese, for churches, schools, insurance, pensions for clergymen, and the like; his own share in it was £500 a year, and besides he left the greater part of his property to it. He increased the number of the rural deans, and appointed a second archdeacon in 1882. When at Terrington he had in 1878 and 1879 spent £2,140 to renew the chancel of the church, and at Durham he spent much money in beautifying the episcopal palace. He furthered in every way the temperance and White Cross movements.
In the year 1865 his commentary on Galatians came out (10th ed., London, 1892). Philippians came out in 1868 (10th ed., 1891), and Oolossians
and Philemon 1875 (3d ed., 1890). These volumes contained the Greek text, a very full commentary, and important special essays. His Clement of Rome appeared in 1869, an appendix with the new matter from Bryennios in 1877 (again in 1890 in two volumes). The Apostolic Fathers came out in two parts (Part I., vols, i., ii.; Part II., vols, i.iii., 1885-1890). As a reviser he wrote A Fresh Revision of the New Testament, 1871 (2d ed., 1872, New York, 1873, 3d ed., with new appendix, Lonon, 1891). He was against a half-hearted revision and opposed vigorously the use of the younger Greek text. His essays against Cassels' Supernatural Religion (see Supernatural Religion) appeared as a book in 1889. Five volumes of sermons, essays and notes have been published since his death. Caspar Rene Gregory.
Bibliography: Bishop Lightfoot (anonymous), London, 1894; DNB, xxxiii. 232-240; J. S. Stone, in Church Review, lxiii. 173 sqq.; F. W. Farrar, in Contemporary Review, lvii. 170 sqq., reproduced in Magazine of Christian Literature, i. 360; W. Sanday, in English Historical Review, v. 209 sqq.
LIGHTS, USE OF, IN WORSHIP: From very early times during service the altar has been lighted, even in day-time, at first generally by lamps, later by candles. In the fourth century the custom of giving distinction to religious functions by means of illumination appears to have been general. The reading of the Gospels, baptism, the celebration of the Lord's Supper, festivals such as Easter and Pentecost, the consecration of churches, the installation of bishops, etc., gave regular or extraordinary occasion therefor. The vigils especially offered a favorable opportunity. Indeed, even at an early period, the institution of the " eternal light " appears, indicating a still earlier date for the origin of the custom. The practical requirements of the early morning services, the primitive custom of celebrating the Eucharist in the evening, the employment of lamps in the ceremonies at the sepulchers in the catacombs, the religious significance given to light in the Bible and the example of the seven-branched candlestick rendered light a constituent of the liturgy as early as the third century. At first the altar was surrounded by candlesticks and hanging lamps; not until the twelfth century were the candlesticks placed upon the altar itself. There were in the Roman churches at an early period candlesticks of varied forms and of great material and artistic value. Paulus Silentiarius (ed. Becker, Bonn, 1837) describes the brilliant lighting of the St. Sophia in the time of Justinian. At the services for the dead also the use of lights was introduced at an early period.
In the medieval church this custom increased and became more definite, especially in the placing of candles before pictures and reliquaries, a custom which had its beginnings in Christian antiquity; in the Easter candles, in the so-called Tcncbrw lights during Holy Week, and in the death lamps. The festival of Candlemas was created especially for the consecration of candles.
The lamps found in so great numbers in the catacombs were for private use; they are almost all of clay and were given an elongated form from