RELIGIOUS ENCYCLOPEDIA
Temptation Tennent
blood of Christ are present in the Eucharistic elements, and (5) affirms that justification (remission of sin and reconciliation to God) is by the merits of Christ, though good works are still necessary. The second five deal with ceremony, define images as means of remembrance and not objects of worship, teach that saints are patterns of living and objects of prayer, and hence may be invoked as intercessors, declare ceremonies to be mystically significant, and sanction prayers for the dead. The articles are embodied in Institution of a Christian Man (commonly called "The Bishops' Book," London, 1537).
Bibliography: J. H. Overton, The Church in England, i. 389, London, 1897; W. Clark, The Anglican Reformation, pp. 103-104, New York, 1897.
TEN COMMANDMENTS. See Decalogue.
TENEBR-3J: The name given the matins and lauds usually sung on Wednesday, Thursday, and Friday of Holy Week. The Gloria Patri is omitted, as are the hymns, the antiphons of the Blessed Virgin, etc., in conformity with the sorrowful aspect of the season. When the office is begun, fifteen lighted candles are placed on a triangular candlestick, and one is extinguished at the end of each Psalm, only one being left lighted. The candles on the high altar are likewise extinguished during the singing of the Benedictus; and at the antiphon after the Benedictus the one lighted candle is hidden at the epistle end of the altar until the completion of the office, when a peculiar wooden clapper is sounded.
The gradual extinction of the candles in the office typifies the growing darkness of earth after Christ, " the Light of the World," was taken away, though the hiding and subsequent bringing out of the one lighted candle shows that the divine light could not really be extinguished. The sound of the clapper represents the confusion which followed the death on the cross.
TENISON, THOMAS: Archbishop of Canterbury; b. at Cottenham (6 m. n. of Cambridge), England, Sept. 29, 1636; d. at Lambeth (3 m. s. of Charing Cross, London) Dec. 14, 1715. He studied at Corpus Christi College, Cambridge (B.A., 1657; M.A., 1660; fellow, 1662; incorporated at Oxford, 1664; B.D., 1667; D.D., 1680). In 1662 he became tutor and in 1665 was appointed university reader at Cambridge. He was ordained about 1659; became vicar of St. Andrew the Great, Cambridge, 1665; preacher at St. Peter Mancroft, Norwich; rector of Holywell and Needingworth, Huntingdonshire, 1667; upper minister of St. Peter Mancroft, 1674; was rector of St. Martin-in-the-Fields, London, 1680-91; minister of St. James, Piccadilly, 1686-92; became archdeacon of London, 1689; bishop of Lincoln, 1692; and archbishop of Canterbury, 1695. He showed great administrative power, for which he was more remarkable than for pulpit eloquence. He was an active Churchman, and busy in matters connected with the Revolution of 1688. In favor with William III., he held various political posts during that reign, but his favor ended with the accession of Queen Anne, whom he crowned, 1702. It was as president of the upper house of convocation that he had the most arduous duties to discharge. The lower house was chiefly composed
of High-churchmen, unfriendly to the Revolution (which Tenison cordially approved), and advocating the independence of the ecclesiastical establishment in a way which he condemned. Aiming at church reform, he manifested a steadiness of purpose and an invincibility of calm resistance, which won for him the name of the " rock-like " Tenison. He erected the first public library in London; it was for his parish in Castle Street, Leicester Square. As archbishop he gave great support to the religious societies, and in particular to the Society for the Propagation of the Gospel, of which he was the continued benefactor and to a large degree the founder. His publications were sermons and controversial tracts.
Bibliography: Memoirs of the Life and Times of . T. Tennison, late Archbishop of Canterbury, London, 1715; C. J. Abbey, The English Church and its Bishops, 1700— 1800, 2 vols., ib. 1887; J. H. Overton, The Church in England, vol. ii. passim, ib. 1897; W. H. Hutton, The English Church {1625-1714), ib. 1903; DNB, lvi. 57-60.
TENNENT: A family of ministers illustrious in the history of the American Presbyterian Church.
1. William: Presbyterian and educator; b. in Ireland 1673; d. at Neshaminy, Bucks County, Pa., May 6, 1746. Being graduated probably from Trinity College, Dublin, in 1704, he entered the ministry of the Episcopal Church of Ireland, but came to America, and entered the Presbyterian synod of Philadelphia, 1718. In 1720 he settled at Bedford, Westchester County, N. Y., and in 1726 became pastor at Neshaminy, Pa., although he was never formally installed. Impressed by the lack of educational facilities for the young men growing up around him, he erected, in 1728, a log-house, the famous " Log College," wherein he taught three of his four sons and a number of other youth, several of whom afterward rose to eminence in the church. Log College was the first of the literary and theological institutions of the Presbyterian Church in America. Tennent withdrew from active labor about 1742. His publications were mostly sermons. Knowledge of his life and college is in good part derived from Whitefield's journal, which shows his apostolic character.
2. Gilbert: Presbyterian, eldest son of the preceding; b. in County Armagh, Ireland, Feb. 5, 1703; d. in Philadelphia July 23, 1764. He came to America with his father, 1718; was educated by him; after a year's study of medicine he turned to theology and was licensed by the presbytery of Philadelphia, 1725; he acted as tutor in Log College for a year; preached for some time at Newcastle, Del.; and was ordained and installed pastor in New Brunswick, N. J., 1726. Like his father, he was an ardent admirer of Whitefield, and, at Whitefield's solicitation, he accompanied him to Boston on a preaching-tour. By his fiery zeal, deep moral earnestness, spirituality, no less than by his logic and his argumentative ability, he produced everywhere a profound impression; his popularity was second only to Whitefield's. But he was lacking in tenderness and consideration for those who differed from him. At that time many Presbyterian ministers were conscientiously opposed to the methods adopted by the revival preachers. Tennent had no appreciation of such scruples, but set them down
Tennent Teraphim