Liturgy Ritual of A 00 Warr

SIDE-LIGHTS OF CHURCH HISTORY.
THE LITURGY AND RITUAL
ANTE-NICENE CHURCH.
F. E.
WARREN,
B.D., F.S.A.,
KRCTOR OF BARDWELL, SUFFOLK; HONORARY CANON OF ELY: AND FOR.MERLY FELLOW OF ST. JOHN's COLLEGE, OXFORD.
PUHLISHKD UXDKR THE DIKECTtON OF THE IKACT COMMIITEE.
LONDON:
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, NORTHUMBERLAND AVENUE, W.C.
;
QUEEN VICTORIA STREET, E.G. BRIGHTON 129, north street.

43,
:
New York
E.
&
J.
B.
YOUNG AND
CO.
1897.
INTRODUCTION.
It has been attempted to put together in this volume
all
that
is
known about
the Liturgy and Ritual of the

far as
Ante-Nicene Church, so
be gathered
(i)
such knowledge can

;
from Holy Scripture

;
(2)
(3)
from ecclefrom scanty
siastical writings prior to A.D. 325
surviving liturgical remains

sources,
e.g.
and
(4)
from a few other
inscriptions, etc.
chapter
has
been
added
dealing with
the
interesting
but
difficult
question as to
how
far the
worship and ritual of the Christian Church are of
Jewish origin, or are modified by Jewish or other

non-Christian influence.
It
in
is
hoped that from the material accumulated
the following pages, an answer

*
may
be found to
the important question,
How
far
does the Book of
Common
itself,
Prayer of the Church of England retain
or reflect primitive usage, both absolutely as regards
and
relatively, in
comparison with the service?
books of other parts of Christendom
INTRODUCTION.
VVc can at once lay our finger on
many
variations
from primitive usage,

Love-feast,
e.g.
the discontinuance of the
and
of
Infant
Confirmation,
and
of
Infant
Communion, and
of the use of Unction, and

rite
of the Kiss of Peace, and of the

etc.;
of Exorcism,
in alterations in
the
mode
of singing, including
the introduction of instrumental accompaniment, in the general non-separation of the sexes in church,
in structural
and verbal alterations

offices, etc.
in
the Liturgy
and other sacramental
Some changes have been

circumstances
All
;
necessitated
by
altered
some even by a
which
involve
difference of climate.
changes
in
no
violation
of
any
com-
command
on
earth.
Holy Scripture
arc within the
petence of the governing
body
of Christ's Church
On many
than either
of these points the unchanging Eastern

faithfully to primitive practice
Church adheres more
the Church of England or the Church of

it
Rome,
and,
is
needless to add, than the
many
the
four
Christian
bodies which
have
the
separated
last
from
or
Catholic
centuries.
Church
within
three
On
ritual,
the
other
hand,
in
the
simplicity
of
her
eucharistic, baptismal, confirmation,
and ordination
the vernacular
as
well
as
in
the
use
of
language, the Prayer-book retains

essential
and
reflects
the
directions of
Holy
Scripture, and, in
some
INTRODUCTION.
respects, the practice of the primitive church
faithfully,
more
and with
less
loss
or addition, than the
corresponding services in any other part of Western
Christendom.
No
spired.
liturgy
It
is
is
perfect,
because no liturgy
is
in-
quite consistent with
loyalty to the
Anglican Church to wish to see a revival of what

has long been discontinued, our Prayer-book itself
expressing such a wish
penitential
in
connection with the ancient

;
system of the primitive Church

;
or to
see this or that liturgical detail altered
but while
not reaching perfection any more than the
Roman
form
of
Missal and Breviary, or the Greek Euchologion, the
Book of Common
service with
Prayer
enshrines
which those who are privileged to have

the
been enrolled as
English Church
sons and daughters

well content.
of the
may be
F. E.
W,
Bardwell Rectory, Bury St. Edmunds, Lammas Day^ 1897. \
CONTENTS.
CHAPTER
I.
PACE
in
Traces of Liturgical Worshit New Testaments ...

I.
the Old and

... ... ...
...
i
i
Ritual Allusions in the Old Testament

Reliquire Liturgic;\; in the
2.
Old Testament
...
3. Jewish Liturgy
and Ritual a Tj'pe of the Services

... Church ... ^ Meaning of Ritual
... ...
of the Chistian
4.
...
The
Position and
in the Chris...
tian
Church
...
7
...
5. Ritual Allusions in the 6. Baptism

...
New
...
Testament
... ...
...
...
9
id
17
7. Benediction... S. Church furniture
...
...
...
...
...
...
...
... ... ... 9. Confirmation 10. Unction at Baptism and Confirmation
19
...
...
20
21
II. Sign of the Cross at Baptism 12. Creed... 13.

...
and Confirmation
...
... ... ...
... ... ...

... ...
23
14.
15.
Excommunication Holy Eucharist...
23 25
...
...
... ...
... ...
...
Hymns
...
...
...
16, Kiss of Peace
...
... ... ... ... ... ...
33 36 37 37 3^
17. Laying on of Hands

18. Love-feast 19. Marriage
20.
... ...
...
...
...
...
...
...
...
...
...
Offerings
21. Ordination...
22.
...
... ... ... ... ... ...
... ...
... ... ...
...
39 39 42 45
Public Prayer
...
...
... 23. Sunday 24, Unction of the Sick 25. Vestments ... 26. Washing of Feet
...
...
... ...
...
...
46 47 4S
CONTENTS.
;hai'ter
CONTENTS.
HAPTER
IX
CONTENTS.
CHAPTER IV. 38. Jewish Origin of certain Christian Formulae of Devotion' ... ...
39. Gospel for the
242 246
Tenth Sunday after Trinity ... 40. Heathen Worship suggested ;is the Source of some Christian Ritual ...
:
247 255
"~Ai'PENDix
I.
From
the Apostolic Constitutions...

...
Gloria in F.xcelsis
...
2.
Triumphal
Hymn
... ...
...
257 260
3.
A
A A A A
Widow's Thanksgiving
260
261
...
4.
5.
Eucharistic Thanksgiving
6.
7-
Post-Communion Thanksgiving Thanksgiving for the Holy Oil

General Prayer
261
262 262 272
8.
Baptismal Formula of Renunciation
9.
Baptismal Creed
...
272
10. Consecration of the
Water
at
Baptism
...
273
II. Consecration of the Oil at 12, 13.
Baptism
273
273
..
A A
Post-Baptismal Prayer
Prayer at the Consecration of a Bishop
274
14. The Clementine Liturgy 15. Another Description of the Liturgy

16.
17.
275 306
311
18.
19. 20.
21.
A Prayer at the Ordination of a Presbyter A Prayer at the Ordination of a Deacon A Prayer at the Ordination of a Deaconess A Prayer at the Ordination of a Sub-Deacon A Prayer at the Ordination of a Reader A Consecration of Water and Oil
An Evening
Prayer
...
312 312
3'3 313
314
22. 23.
24.
314
316
317
,
^.18
A
A
Morning Prayer
Thanksgiving at the Presentation of the First
fruits
...
25.
A
:
Prayer for the Faithful Departed
Indices 1. Index of
2.
3.
l>iblical Quotations und References Index of Greek Words General Index
321
327
331
INDEX OF AUTHORS AND DOCUMENTS.

LIST OF AUTHORITIES.
N.B. This is not a complete index of ante-Nicene literature. With regard to Acta Sanctortitn and Apocryphal writings, only those works are included of which use has been made in this volume. Heretical writings have been generally omitted, because they are chiefly known to us through extracts in the pages of orthodox writers, and as not containing references bearing on the subject-matter of this volume.
St., Bishop of Hierapolis in Phrygia, 2nd cent., Epitaph of. See p. 122. Acts. See Ignatius Passion Polycarp. Acts of Apollonius. A senator, martyred at Rome A.D. 180-192. His Acts were published by the Melchitarists of Venice, 1 874. They are quoted by Eusebius, Eccles. Hist,, Bk. v., cap. Translated from the Armenian by F. C. Conybeare, 21. in Mo7iui)ients of Early Christianity (Lond., 1894), pp. 35-48. Acts of Eugenia, 3rd cent., in F. C. Conybeare's Monuments of Early Christianity iX'Ondon, 1894). Acts of Fructuosus, Eulogius, and Augurius, 3rd cent., in Bollandist's Acta Sanctorum, Jan. 21, tom. ii. p. 340. Acts of Paul and Thecla. A I'eligious romance, probably of the second century. Its composition is assigned to A.D. 170-190. Grabe, Spicilegiuni, i. 8r, etc. Translated in A. C. L., vol. i., and from the Armenian by F. C. Conybeare in Monuments of Early Christianity (London, 1894), pp. 61-88. See Salmon (G.), Introduction to the New Testament, 7th ed. (London, 1894), pp. 329-334Acts of the Scillitan Martyrs. See p. 175. Acts of Thomas [the Apostle]. An early unhistorical Gnostic romance. Edition by Max Bonnet (Lipsias, 1883). Acts of Xanthippe, Polyxena, and Rebecca. Recently printed for the first time from Paris, Bibl. Nat. MS. Cod. Graec, 1458, by M. 'R.]a.Ts\QS, Apocrypha Anecdota (Cambridge), vol. ii. No. 3, pp. 43-85 A. C. L., vol. for 1897. It is a romance of Gnostic and Encratite tendency, abounding in the miraculous
Abercius,
xii
INDEX OF A UTHORS AND DOCUMENTS.

but not on that account element, grotesque and otherwise It resembles in general tone to be assigned to a late date. the Acts of Paul and Thecla and the Acts of Thomas.
;
.\fricanus, Julius.
A writer early in the third century.
Fragments
only have been preserved by Eusebius. Apollinaris, Bishop of Hierapolis, in Phrygia, f. A.D. 171. Routh few fragments only of his writings have survived
:
(J.
M.), Rcliquicc Sacnc,
2nd
ed,,
i.
160.
See Acts of. Apostolic Canons. These canons, eighty-four in number, are appended at the close of the Eighth Book of the Apostolic
Apollonius.
Constitutions.
They have been sometimes

;
referred to the
ante-Nicene period but in their present form they are Bishop Lightfoot thought that they might certainly later. be as late as the sixth century Apostolic Faihcrs (London, Their first appearance in the Latin 1891), vol. i. p. 368. Hefele (C. J.), A language dates from that century Hist07'y of the Christian Councils, 2nd ed. (Edinburgh,
:
:
but much earlier material is embedded in 1872), p. 449 a large number of them. Mr. F. E. Brightman ascribes them, together with the Apostolic Constitutions, to the pseudo-Ignatius in the latter part of the fourth century Liturgies Eastern and Western, vol. i. p. xxiv. References
;
are to Ueltzen's edition (Suerini et Rostochii, 1853). Apostolic Constitutions. These Constitutions have been assigned to various dates, from the third to the sixth century A.D. but it may now be regarded as settled that in their present
form they are not

century, though
earlier than the
second half of the fourth

deal
tJie
they
553
material
Salmon
ed., p.
a great (G.), Introduction to

;
include
of
earlier
New
Testa-
ment, 7th
and Brightman
i.
(F. E.), Liturgies
Eastern and Western,
vol.
pp. xxiv.-xxix.
References to
pages, unless otherwise specified, are to Ueltzen's edition

(Suerini et Rostochii, 1853).
Aristides, Apologist.
His Apology was written
in the earlier
years of the reign of Antoninus Pius (138-161), and may have been presented to that emperor on the occasion
of
ed.,
some unrecorded A. C. L., 891.

1
visit
by him
to
Smyrna.
Cambridge
vol. for 1897.
Arnobius, Apologist, Presbyter of the Church in Africa. He wrote A.D. 303-313. Athenagoras, Apologist. He wrote an Apology, and a treatise on the resurrection of the dead, e. 176. Otho's ed. (Jena, i857)'
INDEX OF AUTHORS AND DOCUMENTS,
xiii
Barnabas, Epistle of. Probably not the work of St, Barnabas Ed. Bp. Lightthe Apostle written between a.d. 70-1 50.
;
foot,
The Apostolic Fathers\{hondion,

ecclesiastic early in
1891).
Caius.
A Roman
the third century, a
few fragments of whose writings have been preserved by Eusebius. Canons of Hippolytus. It is not certain that these canons are the genuine work of Hippolytus {q.v.), but they may be assigned to Rome, and to the first half of the third century.
Sectional and paginal references are to Gebhardt und Harnack, Texte und Untcrsiichungen zur Geschichte dcr
Alichristlichen Litei'atur (Leipzig, 1891), Band vi. Heft 4, ss. 38-137, where the difficult questions of their date and
genuineness are discussed at length. See also Brightman (F. E.), Liturgies Eastern and Western, vol. i. p. xxiii. Clement, St., of Alexandria, pupil and successor of Pantaenus as head of the catechetical school at Alexandria, died Ed. Oxford, 171 5, unless otherwise specified. c. A.D. 220. Clement, St., of Rome. The first Epistle which bears his name is in reality an Epistle from the Roman Church to the Corinthian Church written in A.D. 95 or 96. The second Epistle of St. Clement, so-called, is really an ancient homily by an unknown author, written probably at Rome, and certainly between A.D. 1 10-140. Ed. Bp. Lightfoot, The Apostolic Fathe}-s (London, 1891); A. C. L., vol. for 1897. Clementine Homilies, .^.n Ebionite romance, a somewhat later version of the Clementine Recognitions, c. A.D. 218. Clementine Liturgy. Contained in the Eighth Book of the See Appendix, p. 275. Apostolic Constitutions. Clementine Recognitions. An Ebionite romance, c. a.d. 200. Commodianus. /\ Christian poet, middle of third century, and probably an African bishop. Councils. A large number of Councils were held in various countries. Eastern and Western, before a.d. 325. The names of them will be found in the list of contents of the It is needless to repeat first volume of Mansi's Concilia. These early Councils were local in their that list here. character, and some of them very thinly attended, e.g. only nineteen bishops were present at the third Roman Council They were occupied with the more or less local in 313. controversies of the day, and throw very little light upon the liturgical language and ritual of the first three centuries. In many cases only the name of the Council is known to
.
xiv
INDEX OF AUTHORS AND DOCUMENTS.

us.
In few cases have their acts been wholly (though sometimes partly) preserved. Cyprian, St., Bishop of Carthage, A.D. 200-258. Edition used
Parisiis, 1726, unless
otherwise specified.
Didache, The
Teaching of the Twelve Apostles.' A document of the late first or early second century, most probably between a.d. 80-100. The history of its discovery, and reasons for assigning to it so early a date, are given by Bp. Lightfoot, The Apostolic Fathers (London, Dr. Salmon's remarks on it deserve 1891), pp. 215, 216.
;
or,
'
careful study
Introduction to the
New
Testame7it, 7th ed.
(London, 1894), pp. 551-566. Diognetus. See Epistle to. Dionysius of Alexandria. Bishop of that see, 248-265. P'ragments preserved by Eusebius. Dionysius, Bishop of Corinth, c. A.D. 1 71-198. Fragments preserved by Eusebius. Dionysius, Pseudo-Areopagita. Migne's Patrologia Grceca,
century
century,
;
His
works
iii.,
are
printed
in
first
tomm.
iv.,
under the
in
but they belong in fact to the latter part of the
fifth
and therefore have no proper place
list
of
ante-Nicene authorities. Egyptian Church Order, The; forming Canons 31-62 of the Sahidic Ecclesiastical Canons, which as a collection date from the middle of the fourth century. This document is later than the Canons of Hippolytus, though largely identical with them, and earlier than the Apostolic Constitutions. Its exact date has not yet been ascertained. A German translation has been printed by Gebhardt und Harnack, Texte und Untcrsucliungen zur Geschichie der Altchristlichen\Literatur (Leipzig, 1891), Band. vi. Heft 4, ss. 38-137. The Sahidic te.xt was previously published by P. de Lagarde, JEgyptiaca, (iottingen, 1883 a Greek translation by C. C. J. Bunsen, Analecta Ante-Nicana, vol. ii. pp. 451-477, forming the sixth volume of Christianity and Mankind (hondon, 1854). Epistle to Diognetus. Authorship unknown certainly anteNicene, and probably written before a.d. 150. Bp. Lightfoot's ed. in The Apostolic Fathers {\%(^\). It has been conjecturally assigned to Hippolytus by J. Ouarry, Herniathena, No. XXII., 1896, pp. 318-357. Eugenia. See Acts of. Firmilian, St., Bishop of Ciesarea in Cappadocia, j\.d. 233-272.
; ;
INDEX OF AUTHORS AND DOCUMENTS,

Some
xv
of his writing is preserved among the Epistles of St. Cyprian. Fructuosus, etc. See Acts of. Gregory, Thaumaturgus, St., Bishop of Neo-Ciesarea in Pontus. died c. 265. Hcgesippus, Church historian, 2nd cent. Fragments only
of his works have survived. They arc collected in Routh's. Rcliquia Sacra, 2nd ed., torn. i. pp. 207-219. Hermas, The Shepherd of Probably not later than a.d. 120 certainly not later than a.d. 150. The work consists of three
;
parts
The
Vision,
The Commandments, The
Similitudes.
The Apostolic Fathers (London, 1891). Hippolytus, Bishop of Portus, near Rome, flourished a.d. 190-235. His collected works are in P. G., tom. x. See also Bunsen (C. C. J.), Analecta Ante-Nicana^ vol. i, pp. 343-414. See Canons of Ignatius, St., Bishop of Antioch. Martyred at Rome, c. a.d. no. Writer of seven letters (i) to the Ephesians, (2) to the Magnesians, (3) to the TraUians, (4) to the Romans,
In Bp. Lightfoot's
:
(5)
to the Philadelphians, (6) to the Smyrnaâns, (7) to Polycarp. Bp. Lightfoot's ed. The Apostolic Fathers
Ignatius,
(London, 1891). Acts of the Martyrdom of. Not genuine, 4th or 5th cent. Bp. Jacobson's ed. oi Patres Apostolici {OxiorA,
1847), tom,
ii.
pp. 550-579-
Irenaeus,
Bishop of Lyons, 177-202.
Ed. Benedictine (Paris,
17 10).
Justin Martyr, Apologist.
He wrote about the middle of the second century, and his martyrdom took place most probably in a.d. 163. P. G., tom. vi. Translated in A. C. L., vol. ii. (Edinburgh, 1879).
The
nationality
Lactantius.
and the date of the

;
birth of this
but he probably died c. a.d. 317, and his works are classed as ante-Nicene. a.d. 317, fragments of whose ]\Ielito, Bishop of Sardis, c. works have been preserved by Eusebius. Methodius, Bishop of Tyre. Martyred at Chalcis in Greece,
apologist are subjects of dispute
c.
a.d. 311.
Flourished in first half of the Minucius Felix, Apologist. Ed. C. Halm (Vindobonae, 1867). third century. Origen, Presbyter of Alexandria (185-253). Benedictine
Edition, ed. C. Delarue, vols,
i.-iii.
(Paris, 1733-1740), iv.
(1759), unless otherwise specified.
xvi
IXDEX OF AUTHORS AND DOCUMENTS,
Papias (a.d. 60-70 130-140), Fragments of. Bp. Lightfoot's ed. in The Apostolic Fathers (1891). I'assion of St. Perpetiia. Martyred a.d. 202 or 203. Anonymous, but almost certainly written by Tertullian, and preserving the actual words of St. Perpetua. Cambridge, University Press, 1 891. Ed. A. J. Robinson. Paul and Thecla, SS. See Acts of See Passion. I'erpetua, St. Peter, St., Gospel of A second century fragment, edit. H. B. Swete, 1893. A. C. L., vol. for 1897. 300-311. Peter, St., Archbishop of Alexandria, Fourteen Canons and fragments of his writings have been preserved.
(.
Pliny,
c.
Governor of Bithynia,
A.D. 112.
letter of, to the
Emperor Trajan,
Martyred in a.d. 155 or 156St., Bishop'of Smyrna. Writer of a letter addressed to the Philippians. Polycarp, St., The Martyrdom of. A very early, perhaps contemporaneous, account in the form of a letter written by the Church of Smyrna to the Church of Philomelium. Polycrates, Bishop of Ephesus, c. A.D. 180-202, a fragment of whose writings has been preserved by Eusebius. Sahidic Ecclesiastical Canons. See Egyptian Church Order. Partly of pre-Christian and partly of Sibylline Oracles, The. post-Christian date, containing very few liturgical allusions, and none of importance for the purpose of this volume. Tatian, Apologist, and author of the Diatessaron {c. 160), disciple of Justin Martyr, and, after his master's death, a leader of the The date of his death is unknown. sect of the Encratites.
Polycarp,
He
died before 180.
Teaching of the Twelve Apostles.

Theophilus, Bishop of Antioch, in Xanthippe. See Acts of.
Tertullian, Presbyter at Carthage, 160-220.
See DidacM. Ed. Paris, 1842. Syria, 168-182. P. G., torn. vi.
Zosimus, Narrative
late
Third century, but only known to us in for 1897. p. 219; Apocrypha Anccdoia (Cambridge, 1893), vol. ii. No. 3, p. 96.
of.
MSS.
A.
C. L., vol.
ABBREVIATIONS.
A. C. L. = Ante-A'icene Christian Library (Edin., 1S67-1897). H. = Hammond (C. E.), Liturgies Eastern and Western
(Oxford, 1878). P. G. = Migne, Patrologice Gracce Cursiis Completiis.
P. L.
Mij^ne, Pati-ologicr Latincc Cursus Cotnpletiis,
THE LITURGY AND RITUAL

OF THE
ANTE-NICENE CHURCH,
CHAPTER
I.
TRACES OF LITURGICAL WORSHIP IN THE OLD AND NEW TESTAMENTS.
I.
Ritual allusions in the
Old Testament
3.
Jewish Liturgy and Ritual a type of the services of the Christian Church 4. The position and meaning
the
Old Testament
5.
2.
Reliquiae Liturgies in
of ritual in the Christian Church
New
Baptism 7. Benediction 8. Church 10. Unction at baptism and confurniture 9. Contlrmation firmation II. Sign of the Cross 12, Creed 13. Excommunication 14. Holy Eucharist 15. Hymns 16. Kiss of peace 17. Laying on of hands 18. Love-feast 19. Mar-
Testament
6.
Ritual allusions in the
riage
20.
23.
26.
21. Ordination 22. Public prayer Sunday 24. Unction of the sick 25. Vestments
Offerings
Washing of feet.
liturgical
I.
The
ritual
element
in
Jewish worship, and

to
the
directions
and
allusions
the
Jewish
and more especially in the Pentateuch, are so plain and so generally known, that it is unnecessary here to do more than take their existence
Scriptures,
for granted.
No
school
of mystical
or allegorical
LITURGY OF ANTE-NICENE CHURCH.
[l.
or spiritualizing interpretation has, so far as
we know,
attempted to explain their

It
literal
character away.
may, however, be useful to point out that the
liturgical
and
ritual character of
Divine worship was
not confined to the Levitical dispensation, but that

it
was
in existence
and acceptable to God from the
very
first
age of the world.

worship
By
liturgical
we
or
mean worship which

sacrifice,
involves
material
itself
offering
in
and which
as
in
expresses
audible words as well
external and visible actions, as distinguished from inaudible, invisible, immaterial worship of
only.
the
heart
In the
Book
of Genesis
we
find
mention or traces
:
of the following religious observances
The
institution of the seventh

rest.^
day
as the sabbath
or holy day of
The
offering of the firstfruits of the land
and of
cattle in sacrifice to
God by Cain and
Abel.'-^
The clean and unclean animals are distinguished by Noah, who builds an altar, and offers of the
former
in sacrifice to God.'^
Abraham,
in obedience to Divine direction, offers
animals and birds in sacrifice to God.*
The
rite
of circumcision
is
ordained as the external
sign of God's covenant with His people.''
Solemn benedictions are bestowed," accompanied by the imposition of hands.'

Gen.
*
^ Gen. iv. 3-5. * Gen. vii. 2 ; viii. 20. ^ Gen. xvii. 10-14. Gen. XV. 8-18. ' Gen. xlviii. Gen. ,\.\vii. 27-29; xxviii. 1-4. 9-20,
ii.
3.
I.]
LITURGICAL WORSHIP IN
H.
SCRIPTURE.
The sacred character of burial is recognized.^ The head is bowed as an expression of worship.'-^
An
altar
is
built for the worship of God.^
Ceremonial washing and change of dress precede

prayer and sacrifice to God.^
A
upon
pillar is set up,

it.^
and dedicated by pouring
oil
Vows
In
are solemnly taken in God's presence,
and
tithes are dedicated
by vow
the
to God.^
process
to the
way
patriarchal order gave Mosaic or Levitical dispensation, where,
of time
instead
of
occasional allusions
in
isolated
texts,
a complete liturgical system, with

ritual,
is
most elaborate
found
to
be provided
nation by
God
Himself.
We
for the Jewish do not attempt here

its
to describe that system, or even to recapitulate
leading
features.
As examples
it
of minuteness of
detail with
which
was accompanied, readers and of

incense.^
may
be referred to the special directions for the composition of the holy

2.
oil'^
The only remains

(i)
of Mosaic liturgical verbal
forms are
'
the form of priestly benediction.
And the Lord spake unto Moses, saying, Speak unto Aaron and unto his sons, saying,
ye shall bless the children of
Israel, saying
On
this wise
unto them,
The Lord bless thee, and keep thee The Lord make His face shine upon thee, and be
unto thee
'
gracious
'
*
'
Gen. xxiii. 17-20; 1. 7-13. Gen. xxvi. 25. Gen. xxviii. 18 ; xxxv. 14. Exod. XXX. 22-25.
^ * ^ *
Gen. xxiv, 26. Gen. xxxv. 2, 3. Gen. xxviii. 20-22. Exod. xxx. 34-38,

The Lord
lift
[l.
up His countenance upon
thee,
and give
thee peace.'
(2)
The forms
God.
of words to be used
on
offering
firstfruits to
On
'
presenting the
firstfruits to
the priest
profess this day unto the
come unto
the
country which the

^
Lord thy God that I am Lord sware unto our
fathers for to give us.'
is
presenting them to the Lord

*
After the priest has accepted
the firstfruits, and
A Syrian
into
ready to perish was
my
father,
and he went
down
Egypt, and sojourned there with a few, and

nation, great, mighty,
became there a
and populous
And
laid
the Egyptians evil entreated us, and afflicted us, and

:
upon us hard bondage
And when we
cried unto the
Lord God of our
fathers,
the Lord heard our voice, and looked on our affliction, and
our labour, and our oppression
And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders
:
And He
this land,
and hath given us even a land that floweth with milk and honey.
brought us into
this place, I
And
now, behold,
have brought the
firstfruits
''
of the
land, which Thou,

(3)
Lord, hast given me.'
The form
of words to be used on presenting
the tithe.
'I have brought
away the hallowed things out of mine
house, and also have given them unto the Levite, and unto
the stranger, to the fatherless, and to the widow, according
'
Numb,
vi,
22-26,
^
'
Dcut. xxvi.
3.
Deut. xxvi. 5-10.
I.]
H.
SCRIPTURE.
to all
me
I
I
Thy commandments which Thou hast commanded have not transgressed Thy commandments, neither
them
:
have
I forgotten
have not eaten thereof in

for
my
mourning, neither have

use,
taken away ought thereof

;
any unclean
nor given
ought thereof for the dead

voice of the Lord
that
but I have hearkened to the
my God, and
have done according to
all
Thou hast commanded me. Look down from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou swarest unto our fathers, a land that
flovveth with
milk and honey.'

is
3.
There
an interesting feature which we can

of,
only point to the existence

to exhibit
in
it
without attempting
in detail,
ritual,
namely, the number of ways
which the
ordinances, and incidents of the

especially
Old and
Testament, and
of
the
Levitical
services,
It
is
Church, were types of various

especially
Christian
Eucharist.^
of
the
Holy
important to note that the Divine care for ritual
was not confined

Levitical age. to be
built (B.C.
to,
and did not cease

David adds
of the
in his
with, the
At the time when the Temple was

1015),
parting
charge to his son and successor, after an elaborate

description of the
pattern
proposed house
and of
'
its fittings
All this the
Lord made me understand

all
in writing
'
by
Hisjiand upon me, even

'
the works of this pattern.'
Deut. xxvi. 13-15. This is' the subject of a volume by

ils
tlie
Kev. \V. E. Ileygate,
7/ie
Eucharist,
' I
Types, etc.
xxviii.
Loudon, 1874.
Chron.
11-19.

And
during the actual progress of the work
it
[I.
is
said
'Now
these
are
the
things wherein
Solomon was
^
in-
structed for the building of the house of God.'
At
thus
'
:
its
completion God's approbation
is
conveyed
have heard thy prayer and thy suppUcation, that
thou hast
made
before
built, to
Me
put
have hallowed
this house,
;
which thou hast
My Name
there for ever
and
Mine
eyes and
Mine
heart shall be there perpetually.'
Within
this magnificent
temple not only were the
ancient Levitical
services, sacrifices,
and ceremonial
was imparted to by the introduction, and as time went on the increase and elaboration, of those songs
carried on, but additional splendour
Divine
service
of the sanctuary which are

title
of
The Psalms
of David.'
known to us under the The choral element
included
both vocal and instrumental music.^
We
get some idea of the enormous size of the temple

choir
by the fact that the instrumentalists alone numbered four thousand persons. ^ Both male and
in
female singers were included
the choir.
The
the
whole of
this
chapter must be consulted
for
number, order, and arrangement of musicians and

singers.
David's work in this connection has been
summarized thus
*
He
set singers also before the altar, that

'
by
their voices
2 Chron.
^
I
iii.
3.
xiii.
Kings
ix, 3.
Chron,
xv. 14-16, 28.

*
i
Chron.
xxiii. 5.
Chron. xxv.
5, 6.
I.]
LITURGICAL WORSHIP IN H. SCRIPTURE.

make sweet melody, and
and
they might
their songs.
daily sing praises in
He
and
beautified their feasts,
set in order the
solemn
times until the end, that they might praise His holy
that the temple
Name,
might sound from morning.'
Solomon confirmed and perpetuated the arrangements of

his father
David.
of
*He
appointed, according to the order
father, the courses of the priests to their service,
David his and the
Levites to their charges, to praise and minister before the

priests, as the
duty of eveiy day required.'

all
Yet the object of
this
Divine forethought and
kingly care was not a perpetual institution, but a

transitory preparation
for the
world-embracing
dis-
pensation of Christianity, which
God
in the fulness of
time intended to unfold.
This fugitive character of the Jewish service and
was evident from the typical character of its especially of its sacrifices and its priesthood. Such was seen to be the case by the
ritual
ceremonial, and
Psalmist and prophets,
who
allude to the impossibility
of their being acceptable in themselves,^ and to the
time coming
when not among
the Jews only, but
throughout the whole world, incense and a

offering should be presented to the Lord.
^
pure
The law
was the schoolmaster to educate the Jewish world for Christ,^ and Christ being its end and object,^ it was to disappear when He became incarnate.
4.
^
Then
i.
the
question
*
s
arises
viii.
whether
14.
^
at
the
Ecclus, xlvii. 9, 10.
2 Chron. Gal.
iii.
Ps. xl. S, 9.
Mai.
II,
24.
Rom.
x. 4.
LITURGY OF ANTE-NICEME CHURCH.

all
\\.
Christian era
external worship, with
all
ritual
and
symbolism, were intended to be for ever swept away,
and a purely
spiritual
worship substituted
in its place,
or whether another and a higher, though simpler, form
of worship and ritual was ordained to supersede the

Jewish,
full
of a deeper significance, and possessed of
a more real value, because it was no longer the shadow of good things to come,^ but the pledge and
witness of their having arrived.
This question cannot be answered by seizing on
one
text,
such
as,
'
God
is
a Spirit
and they that
worship
Him must worship Him in

some Christian
incompatible
as
spirit
and
in truth,'
and
then, as
sects do, treating a fixed
Liturgy
with
it,
and
putting a
non-literal interpretation
on any actions or directions

His Apostles, which seem,
with the purely spiritual
given by our Lord and

if
taken
literally, to conflict
The religion shadowed forth in the last-quoted text. more reasonable course is to interpret literally those texts in the New Testament in which some Christian ordinance or usage is referred to or enjoined, and
on which a
literal
interpretation
has been placed
by
the
universal,
or
;
almost universal, consent of

only remembering that such
Catholic Christendom
a text as St. John
iv,
24 demands of us something
much deeper command to

a
rite
than
use
external
rite or
compliance with the

ordinance, and
that
any
without a spiritual grasp of the purposes for which
was ordained, or of the

to
'
gifts of
which
it
is
intended
be
X.
I.
the
channel,
2
the
St.
mere external
iv,
Heb.
John
24.
I.]
is
H. SCRIPTURE.
compliance
valueless,
and worse than valueless

because
it
worse
than
for
valueless,
substitutes
the
means
religion
the
end,
and
reduces
the
Christian
to
the
mechanical performance of certain
actions like the religions of Thibet

5.
and Japan.
We
will therefore
put together the passages
in the
in
New
Testament which bear upon the subject
any way, arranging them under the headings of
the particular liturgical forms or ceremonial actions

to which they refer.
The
subjects are referred
to
in alphabetical order, as
a matter of convenience,
and
It
in
no way referring to their relative importance. be found that we not only have general
will
directions forbidding idolatry, irreverence, disorder,

neglect, or enjoining
decency and
order,^ but
that
there
tions
is
a very considerable
body of
explicit direc-
with reference to the form and
conduct of
Christian worship.
Absolution. See Excommunication, Agape. See Love-feast, p. 37. Altar. See Church Furniture, p. 17. Anointing. See Unction, p. 46.
6. Baptism.
p. 23.
Christian Baptism was alluded to

said to
by
anticipation
when our Lord
Nicodemus
Spirit,
'Except a man be born of water and of the

cannot enter into the kingdom of God.'
"-
he
But
it
was not
instituted
by Him
until the
imthis
mediate eve of His ascension, when
He
John
gave
commission to His Apostles

'
Cor.
xi,
34;
xiv. 40.
St,
iii.
5.
lo

'Go ye
therefore,
and teach [make disciples of] all them in the Name of the Father, and of the Son, and of the Holy Ghost Teaching them to observe all things whatsoever I have
nations, baptizing
commanded you
and,
^
lo, I
am
with you alvvay, even unto
the end of the world.'
Or
'
in the
words of another Evangelist

all
Go
ye into
the world, and preach the gospel to every
creature.
He
that believeth
and
shall
is
baptized shall be saved

-
but
he that believeth not
be damned.'
There
exercised
is
reason to believe that

to
the
baptismal
not
powers thus entrusted

till
the
Apostles were
after
the
Day
of Pentecost.''
in
Their
John's
previous
Gospel,*
rite,
baptismal
acts,
recorded
St.
were
connected
with
a
another
in
baptismal
the
of which
we read
good deal
New
Testament, but which must
be carefully distinguished
the baptism of St. John
from Christian baptism,

the Baptist.
ance,^
viz.
This was called the- baptism of repentis
and
believed to have been administered in

It
the
name
of the Messiah about to come.
was
submitted to by our Lord Himself, though
sinless,
perhaps as the crowning act or seal of the Divine

approval of the Baptist's
office
and
ministry,
and
with surroundings which foreshadowed the mysterious

doctrine of the Trinity, which was to be so intimately
connected with the baptismal formula to be used

hereafter for ever in the Christian Church.
'
St.
Matt, xxviii. 19, 20.

i.
'
St. St.
Mark
John
;
xvi. 15, 16.

iii.
'
Acts
5, 8.
*
22
iv.
i, 2.
St.
Mark
i.
4; Acts
xiii.
24
xviii. 25.
I.]
LITURGICAL WORSHIP IN H. SCRIPTURE,

The
ii
following are the instances of the administra-
tion of
baptism recorded
Recipients.
in the
New Testament
12

'
[l.
Know
ye not, that so
many
of us as were baptized into

?
'
Jesus Christ were baptized into His death
One
possible interpretation of St. Paul's extremely
difficult
words to the Corinthians
may
be connected
with this subject

'
What
?
shall they
do which are baptized
for the dead, if
the dead rise not at all?
why
are they then baptized for
the dead
'
References to baptism are found
in early Christian
documents, which are evidently moulded on these

passages of Scripture
;
e.g.
in
the Teaching of the
Twelve Apostles we read

'
But
let
no one
eat or drink of your
Eucharist except
those baptized in the

also the
name
said,
of the Lord, for regarding this

is
Lord hath
^
Give not that which
holy to
the dogs.'
And
'
in the
Apostolic Constitutions
you, beloved, that such as are bap-
Be
it
known unto
tized into the
death of the Lord Jesus ought to sin no
more.'
But these texts of Scripture and passages from

early Christian writings are merely general expressions as to baptism
and the
press
we have no
right to
effects of baptism, and them as indicating an
alternative formula, or alternative
formulas,
be,
under
which baptism was sometimes, or might

tered.
adminis-
There
is
no historical evidence for any formula

in
being employed or approved

'
the Catholic Church

^
Rom.
vi. 3.
'
*
Cor. xv. 29.
Chap.
ix.
5,
Book
ii.
chap.
7.
I.]
H.
SCRIPTURE.
13
except the Trinitarian formula enjoined by our Lord

Himself.i
2.
The element employed was always and only

This
is
water.
not only a
is
natural
inference from
the
word
'baptism,' but
plainly enjoined
by Holy
Scripture, as in our Lord's

*
words to Nicodemus
Spirit,
Except a
man
be born of water and of the

^
he can-
not enter into the kingdom of God.'
In the description of the baptism of the Ethiopian
eunuch
And they went down both into the water, both Philip and the eunuch ; and he baptized him.' ^
'
In the description of the Church by St. Paul

*
As
that
Christ also loved the Church, and gave Himself for
it
He
might sanctify and cleanse

^
it
with the washing of
water by the word.'
And
the
'
of Christians by the author of the Epistle to
Hebrews
Let us draw near with a true heart
water.'
in full assurance of
evil
faith,
having our hearts sprinkled from an

^
conscience,
and our bodies washed with pure
Therefore such an attempt as that
made
in
Ireland
in the twelfth century to substitute milk for
water
in
the case of the baptism of the children of the rich
people
invalid.
3.
made
"^
their
baptism not only irregular but
Immersion, though not expressly ordered, and
' For variations in bodies external to the Catholic Church, see Bingham, Antiqjiities of the Christian Church, Book xi. chap. 3. ^ Acts viii. * St. John iii. Eph. v. 25, 26. 38. 5. * Heb. X, 22, Liturgy and Ritual of tlie Celtic Church, p. 65.
" "^
14

impossible
in
[I.
apparently
the
case
of
the
three
thousand people baptized on one day by
St. Peter,^
would be the ordinary practice

climate,
in
a hot Eastern
of such
and
is
implied in the symbolism
passages as these
'Therefore
we
are
buried with
death
that like as Christ
Him by baptism into was raised up from the dead by

we
also should walk in
the glory of the Father, even so
new-
ness of
life.' 2
And
'Buried with
with
Him
in baptism,
faith
wherein also ye are risen
Him
through the
of the operation of God,

^
who
hath raised
Him
from the dead.'
The
total
immersion of the whole body beneath

waters symbolizes
the baptismal
more completely
than any other
mode
of baptism the burial of our
Lord's body in the grave.
Although affusion or aspersion has been accepted by the Church as valid, for climatic or clinical reasons,
yet neither of these substitutes for immersion carries
out so well as immersion the idea of cleansing so

frequently expressed in the
word washing,'
'
'
e.g.
New
Testament by the
? arise, and be baptized, and on the name of the Lord.' * 'And such were some of you but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord
And now why
tarriest
thou
wash away thy
sins, calling
Jesus,
'
and by the Spirit of our God.' ^ Not by works of righteousness which we have done, but
*
Acts
ii.
*
41.
Rom,
vi. 4.
^
Col.
ii.
12.
Acts
xxii. 16.
Cor.
vi. li.
I.]
15
according to His mercy
He
saved us, by the washing of
regeneration, and renewing of the

4.
Holy
Ghost.'
There are traces of the existence of forms of
interrogation in use at baptism,
and of a profession
and
of
faith,
hke a short
creed, being delivered to
accepted by the candidate.

It is
recorded that the Ethiopian eunuch called the
attention of Philip to certain water and asked that he
might be baptized.
thoLi
'And Philip said, If thou believest with all may est. And he answered and said, I
is
thine heart,
believe that
Jesus Christ
St. Paul,
*
the
Son of God.'
writing to the Corinthians, said

unto you
first
For
I delivered
of
all
that
which
I also
received,
how
that Christ died for our sins according to the
Scriptures
And
third
that
He He
was buried, and that

:
He
rose again the
day according to the Scriptures

that
And
was seen of Cephas, then of the
twelve.'
ends.
Here the quotation introduced by 'that' (on) It seems to be a portion of a confession of faith
St.
which
did he
'
Paul says that he received.

it?
From whom
it,
receive
5.
If
he had received
as
he
Tit.
iii.
Acts viii.27.
early writers,
Although
this verse is
it
absent from
all
uncial
MSS.
except the Codex Laudianus (E.), yet
was known and quoted by
many
commencing with
Irenseus in the second century.
Both Dr. Scrivener and Dr. Jessopp agree in supposing that it contains the words of a very early Church Service-book, first written upon the margin, and thence creeping into the sacred text (Intyoductio7i to the Criticism of the New Testament, 2nd ed., p. 554 ; Expositor, No. LX. p. 403).
'
Cor. XV. 3-5.
[I.
received the history of the institution of the Eucharist,

directly from our Lord,
he would surely,
in this case
as in that,^
have lent greater dignity and importance
by mentioning that fact. It is more probable that it was part of the faith which he solemnly received at his baptism, and that we have here the germ of what afterwards developed into the
to the statement
solemn ceremonial which preceded baptism called

the Traditio Symboli, or
The
Paul's
'
faith
'The Delivery of the Creed,' thus received was professed before many
witnesses, to which fact there
may
be allusion
in St.
words to Timothy
life,
Fight the good fight of faith, lay hold on eternal
whereiinto thou art also called, and hast professed a good

profession before
many
witnesses.'
The
seem
questions and answers in the baptismal service

to
have suggested the form of language
in
difficult
sentence of St. Peter connected with this same
subject
*
The
like figure
whereunto even baptism doth also now

filth
save us (not the putting away of the

the answer of
^
of the flesh, but
a good conscience toward
God,) by
the-
resurrection of Jesus Christ.'

7.
Benediction.
Two
ritual
actions
in
are
re-
corded to have been used by our Lord

with Benediction on different occasions.
I.
connection
The
imposition of hands.
there brought unto
*
Then were
I
Him
little
children, that
Tet.
Cor,
xi. 23.
Tim.
vi. 12,
iii.
21,
I]
H.
SCRIPTURE.
.
17
He He
should put His hands on them, and pray.

laid
And
His hands on them, and departed thence.'

elevation of hands.
led
2.
The
And He
them out
as far as to Bethany,
^
and
He lifted
up His hands, and blessed them.'
Several formula; of Benediction occur in the later
books of the
New
Testament, two of which have been
incorporated into English Liturgies.

1.
'
The
grace of the Lord Jesus Christ, and the love of

all.
God, and the communion of the Holy Ghost, be with you Amen.' ^
This occurs at the commencement of the anaphora

in the
Clementine and other Eastern Liturgies,^ and

of Matins and
Prayer.
all
at the conclusion
Evensong
in
the
Book
2.
of
Common
',The peace of God, which passeth
understanding,
Jesus.'
^
shall
keep your hearts and minds through Christ

first
This forms the
part of the concluding Bene-
diction of the English Liturgy.
Chalice, or Cup.
8.
See
p. i8.
Church Furniture. As
did not
Christian places
of the
worship
period
find,
begin
to
be
built
within
covered
do not
by the New Testament, we and we do not expect to find, any

structure,
-
reference to
'
the
arrangement, furniture,
xxiv. 50.
=
St.
Matt,
xix, 13, 15.
St.
Luke
2 Cor.
xiii.
14.
it is
See H., pp. 12, 40, 69, 107, 151, 166, 272. It will be noticed that not found in the Alexandrian family of Liturgies, and that in the
(p.
Armenian Liturgy
'
272), as
in
our Prayer-book, the pronoun
is
changed from the second person

i'hil. iv. 7.
to the first person plural.
i8

of such buildings
in
its
[l.
or ornaments
pages.
It
ought to be unnecessary to add that any attempts

to
argue
against the lawfulness
or
expediency of
Christian Churches, or of the accessories of public
worship, from the absence of any mention of them

or allusion
to
them
in
the
New
Testament
in-
volves an anachronism.
Any
dispute over the lawetc.,
fulness of the use of organs, surplices,
must be
fought out, outside and not inside the four corners

of the
New
Testament.
There was, however, one

two
Christian
exception.
There were
ordinances
administered and observed by the disciples from the

very
first,
even while they continued to
frequent
for ordinary devotional
purposes the services of the

first
Jewish Temple.
The
of these. Baptism, was

its
administered wherever there was water, and in

original
simplicity,
and before
aid
for
it
came
it
to
be ad-
ministered within a sacred building,
necessitated
no external
artificial
its
due performance.
The second many years

accessories
of these, the Eucharist, celebrated for

in
some
its
private chamber, needed certain
for
celebration
or
administration.
Two
{a)
of these accessories are mentioned in the
New
Testament.
The
Eucharistic Chalice, or Cup.
The cup of blessing which we bless, is it not the communion of the blood of Christ ? Ye cannot drink the cup of the Lord, and the cup of
'
'
'
devils.'
'
Cor.
X.
l6,
Cor.
X.
21.
Sec also
Cor.
xi.
25-28.
1.]
{b)
H. SCRIPTURE.
19
The
Eucharistic Table or Altar.
'Ye cannot be partakers of the Lord's table/ and of the

table of devils.'
*
altar, whereof they have no right to eat which serve the tabernacle.' ^
We
have an
9.
Confirmation,
or 'Laying on of hands.'
The
practice of confirmation, or the laying on of hands,
following upon the reception of baptism,

in the
{a)
is
mentioned
following passages
In the case of the Samaritan converts baptized
by
Philip the Deacon,
and afterwards confirmed by
St. Peter
'
and
St.
John
But when they believed Philip preaching the things
concerning the kingdom of God, and the

Christ, they
name
of Jesus
were baptized, both men and women. Now, when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto
them Peter and John Who, when they were come down, prayed for them, that they might receive the Holy Ghost. Then laid they their hands on them, and they received the Holy Ghost.'
:
'
{b)
In the case of certain disciples at Ephesus, both
baptized and confirmed by St. Paul

'
When
they heard
this,
they were baptised in the
name
of the Lord Jesus.

'
early writers have interpreted

'
^ I
This does not necessarily mean the actual table or altar it of the Sacramental feast.
Cor.
X. 21.
xiii.
some
Heb.
Acts
10.
This
is
only one possible interpretation out of
many
^
possible interpretations of a difficult passage.

viii.
12, 14, 15, 17.
20

laid his
;
And when Paul had Ghost came on them

prophesied.'
^
hands upon them, the Holy and they spake with tongues, and
There
is
also the
well-known but
difficult
passage
in the Epistle to the

'
Hebrews, where the doctrine of

is
laying on of hands
'
enumerated directly
after the
doctrine of 'baptisms' as doctrine of Christ.

'Therefore leaving
Christ, let us
among
the principles of the
the
principles
;
of
the
doctrine
of
go on unto perfection
not laying again the
foundation of repentance from dead works, and of faith
toward God,
Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.' 10.
The
*
Unction at Baptism and Confirmation.

following passages are sometimes quoted as
scriptural evidence for the use of the rite of unction
at baptism
and confirmation
Now He
which stablisheth us with you

is
in Christ,
and
hath anointed us,

'
God.'
But ye have an unction from the Holy One, and ye

all things.'
^
know
'But the anointing which ye have received of

abideth in you, and ye need not that any
Him
:
man
all
teach you
things,
but as the same anointing teacheth you of

is
and
truth,
and
is
no
lie,
^
and even
as
it
hath taught you, ye
shall abide in
Him.'
It is
argued that the use of the verb
'
to anoint,'
in
and of the substantive 'unction' or 'anointing'

>
Acts
^
xix. 5, 6.
I
"
ii.
Ileb.
vi.
I,
2.
*
I
2 Cor.
ii.
i.
2i.
St.
John
20,
St.
John
27.
I.]
21
these passages, implies the existence of the practice
of unction, and that the existence of such a practice
made
ligible.
the choice of such language natural and intel-
But
It
this
argument may be made to cut
two ways.
may, with equal probability, be argued

easy, the
that the existence of these metaphorical terms in the
New
Testament suggested, and rendered

literal rite
introduction of a
of unction at
a very
early date in the history of the Church.
The word
the
unction
(xpirrfxa)
occurs
in
nowhere
else
in
New
Testament, except
of St. John.
the two above-quoted passages occurs in four

iv.
other passages
The word anoint (xpiuv) (St. Luke iv. 18; Acts

which
its
27, x.
38
Heb.
not
i.
9), in all of
use
is
metaphorical and
literal.
Sign of the Cross at Baptism or Confirmation. The following passages are sometimes
ir.
quoted to prove the scriptural use of the sign of

the cross.
is
It
being taken for granted that
to seal
the
same
as to sign with the cross, in connection
with baptism or confirmation.

*
Who
In
hath also sealed
us,
and given the earnest of the

were sealed
Spirit in
'
our
hearts.'
whom
also
after
that ye believed, ye
^
with that Holy Spirit of promise.'

'
And
grieve not the
Holy
Spirit of
God, whereby ye were
(A.V. are) sealed unto the day of redemption.'
But
the
inference
from
these
texts
is
equally
precarious with the inference as to unction.

'
2 Cor.
i.
22.
Epii.
i.
13.
p]^_
j^,
ô.
22

If
[l.
we examine
seal
the
three
passages in the
in
New
it
Testament (outside the Apocalypse)
which the
is
word
((rcppaylg)
occurs,
we
shall see that

in
used once of circumcision, and

passages distinctly and necessarily
the other two
in a
metaphorical,
and not
in a literal sense.
Its use as a description of circumcision, strongly
suggests that in the above-quoted passages, St, Paul

is
referring to its Christian counterpart,
Holy Baptism.
'And he
cumcised.'
'
received the sign of circumcision, a seal of the
righteousness of the faith which he had yet being uncir^
For the
seal of
'Having
If
this seal,
mine apostleship are ye in the Lord.' The Lord knoweth them that are His.'-'
the passages in the
in
we examine
(outside the Apocalypse)

{a(l>payiL,Hv) occurs, in
New Testament which the verb *to seal

that they are four
is
'
addition to the three passages,

find
it
above quoted, we
number.
certainly with
shall
in
In one passage
used
literally,
but
;
no allusion to the sign of the cross

passages
its
in the other three
use
is
plainly meta-
phorical.
*
Sealing the stone, and setting a watch.'
He
that hath received His testimony hath set to his seal

is true.'
'"
that
God
'For
'
Him hath God the When therefore I have

this fruit, I will
Father sealed.'"
performed
this,
and have sealed

^
to
them
'
come by you
I
into Spain.'
Rom.
St.
iv.
II.
^
'
Cor.
ix. 2.
iii.
'2
Tim.
ii.
19.
Mali, xxvii. G6.
St.
John
33.
St.
John
vi. 27.
Rom.
XV. 28.
I.]
H. SCRIPTURE.
23
We conclude,
seen
therefore, that the use of the sign of
the cross as a ritual act,

afterwards,
is
though found, as
will
be
of
in
the
most
primitive
time
Christianity,
12.
not referred to in Holy Scripture.
attention to
Creed. what
We
have
already
(p.
16)
called
are believed to be fragments of an
early baptismal creed.
In addition to the passages
there quoted, the following texts
may
be adduced as
containing allusions to the existence of a settled form

of words of sound doctrine in the shape of a received
creed.
*Ye have obeyed from

which was delivered you.'
*
the heart that form of doctrine

^
Hold
fast the
form of sound words, which thou hast
heard of me,
'
in faith
fast
and love which

the
is
in Christ Jesus.'
Let us hold
^
profession of our faith
without
wavering.'
*
Whosoever
transgresseth
and
God.
abideth
not
in
the
doctrine
of Christ,
hath not
rrj
He
that abideth in
the doctrine of Christ \lv
StSaxjj tov XpiVrou],

*
he hath
both the Father and the Son.'

*
It
was needful
for
me
to write
unto you, and exhort you

for the faith
that ye should earnestly
contend
which was
once delivered unto the
saints.' ^
13.
Excommunication.
The power of excomre-
munication from, and the correlative power of
admitting to the visible Church of Christ on earth,
was given by our Lord on one occasion to St. Peter singly, and afterwards with equal fulness to all the
Apostles.
*
Rom.
*
vi.
17.
9.
Tim.
i.
13.
*
2 St. John
St.
' Heb. Jude 3.
x. 23.
24
[I.
He
'
said to St. Peter alone

I will
heaven
give unto thee the keys of the kingdom of and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth
:
:
And
shall
be loosed
in heaven.'
And
Apostles
'
afterwards
with
equal
fulness
to
all
the
Verily
say
unto
you
[u/xu'],
Whatsoever ye
:
shall
bind on earth shall be bound in heaven

shall loose
and whatsoever ye
^
on earth
shall
be loosed
in heaven.'
The same power was once again committed

Apostles,
if
to the
possible, in yet
more solemn action and
language.
It
'
was
after
His resurrection that

them
again, Peace
I
Then
said Jesus to
be unto you
you.
as
My
Father hath sent Me, even so send

said this,
And when He had

saith unto them,
He
breathed on them, and
Receive ye the Holy Ghost.

sins ye remit, they are remitted
sins
Whose soever
unto them
^
and whose soever

Instances of
ye retain, they are retained.'
its
exercise are found in the case of
the incestuous Corinthian, whose excommunication

is
recorded
ii.
in
1
;
Cor.
v.
3-5,
and
his absolution
in
2 Cor.
6-1
also in the case of
Hymenaeus and
Alexander.*
The
times,
absolution, or reception back into the visible
fold of the
excommunicate person, was,

There
xvi. 19.
in primitive
accompanied by the outward sign of the laying

is
on of hands.
>
one passage
in
the
i8.
New
St.
St.
Matt.
St.
I
Matt,
i.
xviii.
John
XX. 21-23.
Tim.
20.
I ]
H.
SCRIPTURE.
Testament which possibly
refers to this imposition of

it
hands/ though most commentators interpret

ordination rather than of absolution.
'
of
Lay hands suddenly on no man, neither be partaker of

sins.'
^
other men's
14.
us, in
the
Holy Eucharist. We have New Testament, four records

most
(See table, p. 26.)
i
preserved for
of the institu-
tion of this, the
distinctive rite of the Christian
dispensation.
It
has been doubted whether
Cor.
xi.
26 contains
St. Paul's
own
words, or words spoken by our Saviour
at the institution of the
Holy
Eucharist.
for
Most comgranted.
It
mentators take the former view
seems a natural inference from the change from the

first
to the third person,
and from the reference to
Christ as the
Lord
(6 }s.vpioq).
But
it is
not a neces-
sary inference.
self
'
Christ uses the third person of
Himon
when He asks
the Son of
?
'
When
Man
Lord
comelh, shall
He
find
faith
the earth
And
by
'
the
title
of
(o KiJpioc) is
sometimes used
Christ Himself, as where

If I then, your
;
He
says
Lord
[6 Kvyxos]
and Master, have washed

feet.'
*
your feet
ye also ought to wash one another's
And
*
again
[6 Ki;juto9]
The Lord
hath need of them.'
'"
The
*
liturgical
evidence preponderates overwhelmvol. ix. p. 197.

*
So Bp. Jeremy Taylor, Works, ed. 1824, ^ St. Luke xviii. 8. I Tim. V. 22.
^
St.
John
xiii.
14.
St. Matt. xxi.
-x.
26
I.]
II.
SCRIPTURE.
27
ingly in favour of the view that they are Christ's
own
words.
As such they
are interwoven, or were
once interwoven, along with the words of institution,

into the consecration prayer of the large majority of
ancient Liturgies, as the following table will

I.
show
Western Liturgies.

Inserted in
8.
9.
Omitted
in
St.
Peter
11.^
St.
John Evangelist.Apostles."^
10.
11.
The Twelve
St.
Mark.*
Clement.5
12. St.
13. 14.
St.
Dionysius Areopagita."
St, Ignatius.''
15. St. Julius.'

16.
St.
Eustathius."
17. St.
18. St.
19.
St.
John Chrysostom I.'" John Chrysostom II."

Marutas.^2
20. St. Cyril.i3

21. St.
2 3. St.
Dioscorus (Alexandrinus).^'
Philoxenus
gensis).^^
I.
(Mabu-
23. St.
Philoxenus
II.
(Hieropolitanus).^''
24.
Severus Antiochenus.'"
25. St. 26. St.
James Baradatus.^** Matthew the Shepherd.19
27.
St.
28. St.
29.
1)0
James of Botnan.-" James of Edessa.-^
St.
Thomas
of Heraclea.-sect.
4).
our Lord's (Horn, in Epli.

text (Barberini
>
Were
tlicy
in
tlie
Liturgy
of Constantinople in his time?
They
arc not in the earliest extant
MS.
*
'
'<
MS.,
156.
early 9th cent.).

"
'"
Renaudot,
p.
Ibid., p. 164.
Ibid., p. 189.
'
'
Ibi'i., p.
171.
Ibid., p. 178.
Ibid., p. 205.
Ibid., p. 216.
^^
Ibid., p. 228.
" '= '^ '"
Ibid., p. 235.
Ibid,
p. 244.
"
'
llnd., p. 277.
Ibid., p. 311.
'"
" " '

IhiJ;
p.
Ibid., p. 256. Ibid., p. 28S. Ibid., p. 323.
Ibid, p. 262.
Ibid., p. 301.
Ibid., p. 335.
"
Ibid., p. 348.
All
" iî'i-^ P- 373- " ^''id., p. 384. 359See Brightman (F. E.), (8-41) these are Syriac Liturgies.
Iviii, lix.
Eastern IJ/urgics, pp.
I.]
Inserted in
H.
SCRIPTURE.
Omitted in
29
30.
St.
St.
Moses Bar-Cephas.^
Philoxenus III. (Bagdadensis).-
2.
The Armenian
Liturgy.
^^
31.
32.
Ty^.
The Holy
St.
Doctors.^
John
Basorensis.'*
34.
St.
Michael of Antioch.^
Gregory (Catholicus.)
35. St. Dionysius Barsalibi.'^

36. St.
37. St.
John the
Patriarch.^
38. St. Dioscorus of Cardou.**

39. Ignatius the Patriarch.^'* 40.
41.
Ignatius of Antioch.^^
St.
Basil (ex Versione
Andrete Masii).^(/')
East Syrian.
Nestorius.^*
Theodore the
Interpreter.^^
certain, the
(The Liturgy of SS. Adasus and Maris is omitted as unwords of institution being absent from the text known as to us, though they are used in practice.)^*^
30

Inserted in
[I,
Omitted
in
4.
5.
6. 7.
Coptic
St.
Gregory.^
Greek
St. Basil.2
St.
Gregory.''
Ancient Fragment.*
The
{a)
'
following titles are given to this service

'
The breaking
of bread.'
And
they continued stedfastly in the Apostles' doctrine

in [the]
and fellowship, and

prayers.'
(/-')
*
breaking of bread, and in [the]
The Lord's
Supper.'
When
ye come together therefore into one place, this

''
is
not to eat the Lord's supper.'
The
title
Communion,' or
'
Holy Communion,'
does not occur in the
New
Testament, but, no doubt,
was suggested by
*
St. Paul's
words
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ ?
'
The word
times in the
'
Liturgy
'
(XiiTovpyla)
occurs
several
New
'
Testament, but never
in a technical
sense with exclusive reference to this Christian service."
The word Eucharist

'
'
(eJx"^"^"''") occurs frequently

i.
Renaudot,
////(/.,
I.itiirg.
On'eit. Coll.y torn.

^
p. 30.
p. 67.
Ibid., p. 97.
/Cvafigclii, etc.
Georgius (F. A. A.), Fiaomcittiiin

Acts
I
(Rome,
Cor.
xi.
1789),
P- 315'"
ii.
42.
Se', also,
ii.
46,
and xx.
7.
"
20.
'
Cor. X. 16. The verb Xinovpytlu occurs once in Acts

to the
l)e
xiii. 2.
(KfiTovp-yovvTwv)
Lord, and fasted.'

to,
tlic
As they ministered The word liere may in'
chide, but canrcl
conlined
cclelnation of the Cliiistian
Eucharist.
I.]
;
H.
SCRIPTURE.
31
New Testament but though there are one two cases {e.g. i Cor. xiv. 16 i Tim. ii. i) in which it jnay include the offering of the Eucharistic
in the
or
Sacrifice,
it
is
evident that the word had not yet

sense, as a title for
assumed exclusively a technical

that particular service.^
It
used in
would be a natural inference from the language whether we regard the words i Cor. xii. 26
as spoken
this service
by Christ or composed by was intended
St.
Paul
that
is
to be celebrated frequently,
not infrequently.
to find
We
are, therefore,
not surprised
that
the two
practices
for
which there
directly scriptural
authority,
are daily and
weekly
reception of the
Holy Communion.
first
The former was
the practice of the
Christians immediately after
the
'
Day
of Pentecost.
And they, continuing daily with one accord in the temple, and breaking bread from house to house [or at home '], did eat their meat with gladness and singleness of heart.' *
was the practice at Troas, where the Eucharist apparently formed part of the Sunday as distinguished from the week-day worship.
latter
*
The
And upon
St.
the
first
day of the week, when the disciples

'*
came
'
together to break bread, Paul preached unto them.'

Augustine interprets the whole of
I
Eucharist [Epist. ad Fatilinum, I49,

as to date,
sect. 16).
Tim. ii. I of the Holy His words are so im-
portant that they would be quoted here, were they not outside the limit,
which has been imposed upon
this
volume.
They
are quoted
/.,,
in note I of J. H. Blunt's Diet, xxxiii. col. 636.

*
of Theology, p. 255.
See P.
torn,
Acts
ii.
46
7.
but Dr. P. Gardner interprets this verse of the Agapii

:
(Tf.e Origin of the Lord's Supper, p. 15

'
London,
1893).
Acts XX.
32

Communion
in
[l.
both kinds was ordered by our
Lord
at
the original institution, and the following
texts prove (what, without them, could hardly have
been doubted) that

in apostolic
'
it
was the practice of the Church
times
Ye cannot
^
drink the cup of the Lord, and the cup of
devils.'
'Wherefore whosoever
this
shall eat this bread,

shall
and- drink
cup of the Lord, unworthily,
be guilty of the
body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's
body.'
^
There remain two points on which there has been controversy and some diversity of practice in later Christendom, and about which no direction is
much
explicitly laid
down
in
Holy
Scripture, viz. the use
of leavened or unleavened
bread, and the use of a

explicit direc-
mixed or unmixed
tions with
cup.
But though
reference to
Christian Kucharistic usage

certainty, that the bread
*
;
are wanting,
in
we know, with
use at the Paschal Supper was unleavened

I
and
Cor.
X.
21.
is
The
'
truer reading
*or,' but
our translators only followc.l the
reading of the older Vulgates, and of the older

printing
'
Roman
Missals, in
and \et\ They were not actuated by any doctrinal motive, as has been sometimes supposed.
*
*
I
Cor.
xi.
27-29.
Exod. xii. 15, 18-20. Even if the feast, at wliich our Lord was present, was not the I'aschal Supjjer, but an anticijiation of it, unleavened bread and the mixed cuji would probably have been used.
I.]
H.
SCRIPTURE.
33
we know, with something approaching
to certainty,
that the cup contained wine mingled with water.^
15.
verb to
in the
Hymns. The word 'hymn' (vfivoc), and the sing hymns {vfxviZ,uv) occur several times
' '
New
Testament.
In the case of the
hymn
first
recorded to have been sung by our Saviour and His

disciples after the institution
and reception of the
Christian Eucharist^
it is
generally supposed to have
been Pss. cxv.-cxviii., which formed the second part

of the Hallel, and were sung by every Jewish family or
company
this
at the conclusion of the Paschal Supper.
But
does not seem to be necessary or certain

Paul and Silas were imprisoned at Philippi,
though most probable.
When
it is
recorded that 'about midnight they were praying
and singing hymns unto God, and the prisoners were listening to them,' ^ It is not known, and there are no means of knowing, what psalms or hymns were
sung then.
St.
In a well-known Latin
hymn
attributed to
in the
Gregory the Great, but probably composed
seventh or eighth century, and assigned, in most Breviaries,
both secular and monastic, to be sung at Matins
on Wednesday, these midnight devotions of Paul [and

Silas] are
somewhat
Hone
fancifully referred to as authority
or the institution of the midnight service of nocturns.^

'
Lightfoot
xi. 2^.
(J. ),
Hebraica, on St. Matt. xxvi. 26, 27, and on

ii.
Cor.
-
Oxford, 1859, vol.
p.
351
vol. iv. p. 247.

'
St.
Matt, xxvi, 30; St.

^
'
Mark
xiv. 26.
Acts
xvi.
25 (R.V.).
Mentes manusque toUimus

Propheta sicut noctibus Nobis gerendum pracipit, Paulusque gestis censuit.' Fourth stanza of Rerum Creator Optime,'
'
34

There are two passages
in the Epistles in
[l.
which
from
hymns
psalms
'
arc enumerated as something distinct
Speaking
to
^
yourselves
in
psalms and hymns

^
and
spiritual songs.'
'
Teaching and admonishing one another in psalms and

spiritual songs.'
^
hymns and
It
has been suggested that the three Persons
in
the blessed Trinity are referred to as addressed in the

three different kinds of sacred song,^ and from the
words to yourselves
*
'
that they were antistrophically

;
arranged
and
rendered
but
these
are
merely
conjectures.
There are good grounds

exist
for believing that there
embedded
as
in the text of the
New
Testament
actual
fragments of some of the earliest Christian

distinguished
hymns
inspired
from the recognized and
Psalms and Canticles of Holy Scripture.

is
The
metrical ring
in
so
Greek than no apology

(i)
the English language, that
much more obvious in the we offer

Greek
original
side.
for printing the
and an
English line for line version side by
Fragment of an Advent
"Qpa
r]ixd<;
Hymn
This the hour already
^8r]
'
i$ vTTov iyipOijvai,
to
waken out of
sleep,
vvv yap eyyvTcpov

yjixwv
J)
for nearer
is
now
believed
7]
<rwTT)pia
our salvation
ore
19.
e7ri(TTi;o-ayiiej''
than
When we
'
Eph.
Blunt
V.
CoL HL
16.
(J. II.),
A7inolah\i Prayer-book, revised edition, p, 53.

ed.,
Bp. Ch. Wordsworth's Commentary, 3rd
on Eph.
v. 19, p, 303.
I.]
17 fj
II.
SCRIPTURE.
is far
35
vv^ TrpoeKoxpev,
8e rjfiepa ^yyiKv.
the night
spent,
^
the day
is
nigh at hand.'
(2)
Fragment of a
Hymn
''
on Penitence
"Eyeipe o Ka6(v8m',
Kal dvdcTTa Ik twv vKpu)v,
Kttt ivLfjiava-eL (tol
Awake thou
that sleepest,
6 Xpioros.
and arise from the dead, and Christ shall give thee
light.'
'^
(3)
Fragment of a
Hymn
or Antiphonal
Com-
position on Christ
[0eos or] "Oi
ifftavepwOr) iv (TapKi^
i8tKai<j)6rj iv TTvev/xaTL,
'
Who
in the flesh,
was manifest
justified in the Spirit,
oxjiOq dyye'Aots,
seen of angels,
iKrjpvÔrj iv Wv^cTiv,
iTn(TTv6r] iv
drXr]ff>dr] iv
KocTfJio},
preached unto the Gentiles,

believed on in the world, received up into glory.'
''
Su^y.
(4)
Another fragment on Christ

Aoyos
ritcTTos o
It is a faithful
saying
Et (Tvva7re9dvo/XV, kul
arofxcv
ct
cru^r/-
If we be
dead with Him, we
shall also live with koI

'
Him
VTro/Aivofiev,
crvp.-
if
we
suffer,
we
shall also
jBamXivo'op.^v
et
reign with
dpvr'j-
upvovp-iOa, KciKavos
o-erat
if
we deny Him,
will
Him He
also
rjfj.d<i
deny us
UTrMTTOU/Xei/,
CKetVOS
TTia-
if
we
believe not, yet
He
TOS fX^VU
'
abideth faithful
upviQCaarOat iavrbv ov 8vvaTaL>
He cannot
denv Himself.'
We append
two more quotations apparently from

they are both introduced
V. 14,
ii.
1
early Christian formularies, yet of a didactic, rather
than a liturgical character

Rom.
xiii.
ti, 13.
*
Eph, Tim.
'
Tim.
iii.
16.
1-13.
36

St.
all
[l.
by
of
Paul as faithful sayings, the

^<!^^
first
as worthy
a7roSo\T}c
acceptation {inaToq o Xoyoc
Ka.a-i\q
aîoq),
and the second as incumbent upon Titus to

constantly {jtiaToq
(Ti.
affirm
Aoyoc
k-ta
Ttipi
toi'twi'
povXof.iai
^lafttfiaiovadai),
(5) Ets TovTo

Mfxev
yap Kol
kottl-
'
For,
therefore
we both
KOL
oviiSiôfxiOa,
otl
labour and suffer reproach,
yiXTLKajxiv
tVt (2
t,wvTL,
OS
because we trust in the living
io-TL crwrr/p Trai'Twv
uv^pwTrwi',
//uXtora
TTia-Tiov.
God, who is the Saviour of all men, specially of tht)se

that beheve.'
^
*
(6) "Iva
(f)povTi^M<TL
KaXwv
That they which have be-
tpyiov TTpoLCTTacrOai 01 TrtTno-Tcu-
lieved in
ful to
God might be
are
care:
AOTs Tw @ew' TavTOL
i(TTL TO.
maintain good works

'"
KaAa Kat
Trots.
u)(f)e\Lp.a
Tois dvOpu)-
these things
good and
profitable unto men.'
There remain some other passages
in
the
New
early
Testament which may be quotations

liturgical or other authorized formularies,
from
but the case

for
with regard to them

insertion here.'^
is
too
uncertain
their
The use of the kiss as an emblem of Christian love and peace frequently referred to the apostolic writings,
16.
The
Kiss of Peace.
is
in
e.:
Salute one another with an holy
kiss.'
'
Greet ye one another with an holy

Greet one another with an holy
I
kiss.'
'
kiss.'
'
Tim.
iv. 10.
Titus
iii,
8.
On
the whole subject see a paper by Dr. Jessopp, in the Expositor,

^
No. LX., pp. 401-422.

*
Rom.
.\vi.
16.
Cor. xvi. 20.
"
2 Cor.
xiii.
I2.
I.]
*
H.
SCRIPTURE.
^
37
Greet
all
the brethren with an holy
kiss.'
'
Greet ye one another with a kiss of charity.'

is
It is true that there
no
liturgical position
'
assigned
to this kiss, but the epithet

it
holy
it
'
always applied to
by
St.
Paul indicates that
was not merely the

but that
it
ordinary Eastern
mode
of
salutation,
it
partook of a religious character, and we find
from
the very earliest post-scriptural times associated with

the approach to the
Holy
fail
Eucharist.
to
Its
Eucharistic
connection can hardly
have been suggested by
these words of our Lord

'
Therefore
if
thou bring thy
gift to
the altar, and there
rememberest that thy brother hath ought against thcc first be I ,eave there thy gift before the altar, and go thy way
;
reconciled to thy brother, and then

17. (p.
(p.
come and
offer thy gift.'
Laying on of Hands.
;
See
Benediction
16)
23)
18.
;
Confirmation
Ordination
(p.
19)
Excommunication
(p. 39).
Love-feast.
The
love-feast, or agape,
first
was
common
meal, at which the
Christians
met
It
together in token of love and brotherly kindness.
was partly of a
religious, partly of a social, but not of
sacramental character.
It is
evident from St. Paul's language in
Cor.
xi.,
that
it
was closely associated
with,
it
and
it
is
almost
certain that in scriptural times
preceded, the
Holy
in
Eucharist.
But the gross scandals which
this close
connection was liable to cause, and did cause
the
Corinthian church, led to their very early severance.

'
Thess.
V. 26.
"
Pet. v. 14.
St. Matt. v. 23, 24.
58
[l.
Some commentators have

*the Lord's supper,' in
love-feast and not to
i
thought that the expression

Cor. xi. 20, refers to the
Holy Communion.
in the
Further allusions to this love-feast are found

Epistle of St. Jude
*
These are spots
in your feasts of charity (ayaTrats),

fear.'
^
when
they feast with you, feeding themselves without
Possibly also in St. Peter's exhortation

'
Greet ye one another with a kiss of charity

kiss
'
(dydirrji;) -
the
of charity being
part of the
ceremonial
observed at the feast called the agape.
And
false
'
in
another passage, where oTroVaic
reading for aycnrcug
may be
Spots they are and blemishes, sporting themselves with
their
own
deceivings, [aTrarais, but read
ayaTrais,' in their
love-feasts] while they feast with you,'^

19.
Marriage.
Our Lord's language with

same
;
refer-
ence to marriage, and the language employed by St.
Paul
in
reference to the
is
subject,
is
imply that
marriage
to
a religious union
but there
no reference
any
special
ceremony
says
to be used in connection with
the marriage service.
Our Saviour
'
What
therefore
*
God
hath joined together,
let
not
man
put asunder.'
St.
*
Paul says
wife
is
The
;
bound by
the law as long as her

is
husband
liveth
but
if
her husband be dead, she
at liberty to
''
be married to
'
whom
Mark
she will
-
only in the Lord.'

^ *
St.
Jude
*
12.
x. 9.
Pet. v. 14.
i
2 Pet.
vii.
ii.
13.
St.
Cor.
39.
I.]
39
And
the comparison of the union between husband
and wife to the union between Christ and His Church

might be also
quoted,-'
20.
Offerings.
collection,
The
or
principle
for
of
weekly
pur-
Sunday
poses
is
offering,
charitable
St.
found in the direction given by
Paul to
the Churches of Corinth and Galatia

'
Now
concerning the collection
for the saints, as I
have
given order to the Churches of Galatia, even so do ye,
Upon
the
first
day of the week
let
every one of you lay
by him in
store, as
God
I
hath prospered him, that there be

'^
no gatherings when
21.
come.'
Ordination.
the
it,
Our
Lord selected a human

the gospel,
ministry for the purpose of preaching
founding
Christian
Church, and
carrying
on
through
after
His own departure, the work which

twelve of His
He came on earth to do. He specially chose and empowered

followers in the
*
first
instance
called unto
And when He had

and
.
Him
His twelve
disciples,
He
out,
gave them power against unclean

to heal all
. .
spirits, to cast
manner of
sickness
and
all
them manner of
of heaven
disease.
And
is
as ye go, preach, saying.
The kingdom
at hand.
Heal the
devils
:
sick, cleanse the lepers, raise the dead, cast
out
freely ye
have received,
freely give.
He
that receiveth
you receiveth Me, and he that receiveth

^
Me
receiveth
'
Him
V.
that sent Me.'
Eph.
22-32.
*
Cor. xvi.
i, 2.
St.
Matt.
X. I, 7, S, 40.
40
[l.
On
another occasion
He
chose and
sent
forth
seventy disciples
'After these things the Lord appointed other seventy

also,
city
and sent them two and two before His face into every and place, whither He Himself would come.' ^
follow commissions and instructions similar
Then
to those given to the twelve.
further commission
and mission were given to

It
the Apostles after our Lord's resurrection.
was
on the evening of the same day on which

risen
He had
from
in
the grave, that our
Saviour suddenly
appeared
the midst of His ten Apostles gathered
together in an upper chamber in Jerusalem, for fear

of the Jews, and said to
'
them
Peace be unto you
as
My
Father hath sent Me, even
so send I you.
And when He had

saith unto them,
said this.
He
breathed on them, and
Receive ye the Holy Ghost

ye remit, they are remitted unto
sins
Whose
them;
tained.'
^
soever sins
and whose
soever
ye
retain,
they are
re-
The
the
act
of breathing was
sacramental.
It
was
of
the outward visible sign accompanying the
gift
Holy
Spirit
to
the Apostles,
to
give
them
strength for the work of the Apostleship, to which
they were then sent

that
forth.
The
act
seems
to betoken
He who
reason
'
so breathed
was the
source,
and not
only the channel of sacramental grace.

this
it
Possibly for
was not repeated or

X,
I. *
retained, for at
xx. 2J-23.
St.
Luke
St,
John
I.]

the ordinations of which
41
all
we have any
record, or
to
which there
place
is
any allusion in the
New
Testament,
we
find that the imposition

its
or laying on of hands
takes
As
'
at the ordination of the seven deacons
Whom
they set before the Apostles
and when they had
prayed, they laid their hands on them.'
At
the ordination of Barnabas and Saul

fasted
'And when they had
and prayed, and

^
laid their
hands on them, they sent them away.'
At
'
the ordination of
Timothy
which was given thee
Neglect not the

with
^
gift that is in thee,
by prophecy,
presbytery.'
*
the
laying
on of the hands of the

stir
Wherefore
gift
*
put thee in remembrance that thou

is
up
the
of God, which
in thee
by the putting on of
my
hands.'
At
the ordination of those
whom Timothy was

neither be partaker of
to ordain
*
Lay hands suddenly on no man,

sins.'
^
otker men's
Fasting was
ordination, as
practice
closely
in
connected with
may
be seen
3,
the passage quoted
above from Acts
xiii.
and from the following
account of ordinations held by SS. Barnabas and
Paul
'And when they had ordained them
'
elders
'
I
in
iv.
every
14.
Acts
vl. 6.
i.
Acts
xiii.
3.
Tim.
2 Tim.
I
6.
Tim.
V. 22.
For another interpretation of
this passage, see p. 25.
43
LITURGY OF ANTE^NICENE CHURCH.
[l.
church, and
them
to the Lord,
had prayed with fasting, they commended on whom they believed.' *

is
The
titles
following
list
of the various ministerial
or descriptions used in the
New
Testament
Gi-eek word.
I.]
H.
SCRIPTURE.
43
After the Ascension, the Apostles

*
Returned
to Jerusalem with great joy
And were
blessing God.'
continually
^
in
the
temple,
praising
and
After the
Day of
Pentecost,
we
find
it still
recorded
that
Peter and John went up together into the temple hour of prayer, being the ninth hour.'
'
^
at the
St.
'
Paul says of himself
It
came
^
to
pass,
that,
when
was
come again
to
Jerusalem, even while I prayed in the temple, I was in a

trance.'
This custom of frequenting the temple services

prevailed throughout the period covered
by the
New
dis-
Testament
but,
from the very
first,
there was one
addition or
exception necessarily made.
The
tinctively Christian ordinance of the Eucharist could
not be celebrated in any Jewish place of worship.

Christian places of worship did not begin to be built
till
long
afterwards.
The
in
difficulty
was met by
houses or at
celebrating the
Eucharist
private
home
*
And
they, continuing daily with one accord in the temple,

eat their
and breaking bread from house to house,'* did with gladness and singleness of heart.' ^
meat
Round these home

and prayer.
*
Eucharists there would naturally
gather the elements of teaching, exhortation, praise,
St.
Luke
ii.
xxiv. 52, 53.
Acts
iii.
I.
Acts
xxii. 17.
Kar'
oT/coj',
better translated, as in the R.V., 'at home.'
Acts
46.
44
[l.
These elements are implied when we are told that

the
'
first
converts
in
Continued steadfastly
the
Apostles'
doctrine
^
and
fellowship,
and
in
breaking of bread, and in prayers.'
And that
'
Upon
the
first
day of the week, when the disciples came

^
In Palestine, after the
destruction
of Jerusalem
neither
and
in
Gentile countries where there were
synagogue
nor
temple
before
that
time,
these
elements of Christian worship grew, were regulated,
were ultimately systematized into settled forms of

worship.
Very
{qa\
directions as to the arrangement
and
external forms of such worship are to be found in the
New
St.
Testament.
Paul delivered certain ordinances or traditions
to the Corinthians,
and praised them
for
keeping
them
were.
'^
;
but
we do not know what
these ordinances
They included The uncovering of men's heads in prayer.* The covering or veiling of women in prayer.^ The use of a language understood by the people.^ The prohibition of women from speaking in church.' Weekly collection of alms for charitable purposes.^
'
Acts
I
'
ii.
42.
xi. 4.
'
Acts XX.
I
7.
^ "
I
I
I
Cor,
xi. 2.
Cor.
I
Cor.
xi. 5.
Cor. xiv. 19.

11, 12.
Cor. xiv. 34, 35.

*
I
Compare
Cor. xvi.
2.
Tim.
ii.
I.]
H.
SCRIPTURE.
45
And, generally speaking, decency and order.^ The Jewish name of synagogue was used at
*
'
first
to denote the place of Christian assembly.

St.
*
James
said
(o-waywyv/V) a
If there
come unto your assembly

ring,' etc.^
man
with a gold
He had made
strictly
use of the
same word previously
in
Jewish sense and connection in his speech at

Epistle to the Hebrews, speaking
the Council of Jerusalem.^
The author of the
of the duty of public Christian worship, says

*
Not
forsaking the assembling (l-mawayoiyriv) of ourselves
together, as the
manner of some
'
is.'
in
The expression synagogue of Satan the Book of Revelation to denote
'
is
twice used
the gathering
together of wicked worshippers.^

23.
Sunday.
There are
first
distinct traces,
from the
very earliest times, of the
day of the week taking the place of the seventh day of the week as the
Christian day of rest and worship, although there
is
no Divine
or
apostolic
It
change
of
day.
command authorizing may have been among

before
the the
unrecorded directions given by our Saviour to His

disciples during
sion.
"^
the
forty days
His ascen-
Thus we
*
find
how
at
* *
Troas
St. Jas.
ii.
Cor. xlv. 40,

X.
2.
iii.
'
Acts xv. 21.

Acts
i.
Ileb,
25.
Rev.
ii.
9.
"
3.
46

'
[l.
Upon
the
first
day of the week, when the disciples came

^

St.
the
'
Paul recommends systematic almsgiving upon same day

the
first
Upon
day of the week
let
every one of you lay

-
by him in
store, as
God
hath prospered him.'
As
dead,
the day on which our Lord had risen from the

it it
such
was pre-eminently the Lord's day, and as became known, and is believed to be referred
which
St.
to in the passage in
'
John says
day.'
p. 19.
'
was
in the Spirit
on the Lord's
Table of the Lord.

24.
See
Unction of the
plainly mentioned in
Sick.
Unction of the
Firstly,
life-
sick
is
two passages.
as
the practice of the Apostles in our Lord's
time
'
And
they cast out
many
devils,
and anointed with

^
oil
many
that were sick,
and healed them.'
Secondly, as recommended by
St.
James, to be
used
'
in
the case of sick people
Is
the
Church
oil in
any sick among you ? let him call for the elders of and let them pray over him, anointing him
;
with
the
name
;
of the Lord.
And
shall
the prayer of faith shall save the sick, and the Lord
if
shall raise
him up and be forgiven him.' ^

at
he have committed
sins,
they
For Unction
'
Baptism or Confirmation, see

'
I
'
p. 20.
'
Acts XX. 7. Rev. i. 10.

St.
Cor. xvi. 2. the Lord's day

'
It is
doubtful whether
*
{ri
Kvpiaicij
Tjixfpa) in this
*
passage means 'Sunday' or "the

vi.
Day
of Judgment.'
Mark
13.
St. Jaa. v. 14, 15.
I.]
25.
H.
SCRIPTURE.
in
47
Vestments.
There
is
no allusion
the
New
either
in
Testament to any
distinctive dress
by
the Apostles or
as worn by persons of any grade

in
the Christian ministry, either while engaged

in
Divine service or
everyday
especially
life.
There
been
is,
indeed, one passage which has sometimes

to,
referred
in
recent
times,^
as
;
possibly referring to an article of ecclesiastical dress
but there
is
no ground whatever
for
such an
in-
terpretation
'The cloke (âiXoV?/?) that I when thou comest, bring with

especially the parchments.'
St.
"^
left
at
Troas with Carpus,
thee,
and the books, but
Chrysostom knew nothing of a chasuble theory.
He
first
interpreted the cloke to
mean
the ordinary article

It is in his
is
of attire which
now goes by
that name.
homily on the Philippians, where he
replying
to the objections of
some mean persons who excused

St.
themselves from providing a suitable maintenance

for their clergy
on the ground of such texts as

*
Matt. X.
brass
in
9,
10
Provide neither gold, nor

for
silver,
nor
your purses, nor scrip
your journey,
neither two coats, neither shoes,'

'
etc.
What
'
he
says,
'
had not Peter a
girdle,
and a
cloke,
and shoes ? (Acts

'
xii. 8).
And
ed.
Paul too, when he writes

p,
Rock
(D), Hkrurgia,
2nd
(London, 1851),
438
Neale
(J.
M.), Essays on Liturgiology,

cap. 24, torn.
Cardinal Bona was doubtful whether this cloke was a sacerdotal vestment or not {Her, Litiirg.,
p.
414.
lib.
i.
ii.
p.
235
Turin, 1749).
Sala appends a long
note
^
(')
in favour of the chasuble theory {Il>id., p. 237).

iv.
2 Tim.
13.
48
to

:
[I.
Timothy " Do thy dUigence to come before winter," and then gives him instructions: "The cloke which I left at Troas," etc. There now he says, the dokc ; and no one would pretend to say that he had not a second,
!
For if he was not in would be superfluous for him but if he did wear one, to bid Timothy bring this one and could not help wearing one, it is clear that he had
the habit of wearing one,
it
;
namely, the one he was wearing.
another besides.'
Tertullian's reference to the

iv.
same passage
Chrysostom.
(2
Tim.
13),^
'
cloke
in
makes it evident the same sense as
that
St.
he understood 'the
our Lord had washed the feet of His Apostles in the upper chamber on the evening of Maundy Thursday, He
26.
The Washing of Feet. After
used these words

*
Ye
call
Me
Master and Lord
and ye say well
for so
am.
If I then, your
Lord and Master, have washed your

feet.
feet
ye also ought to wash one another's
For
have given you an example, that ye should do as
have done to you.'^

It
has generally been, believed
that our
Lord's
words and actions are metaphorical and symbolical, and that it was not His design to institute a ceremony
to be observed hereafter in the Church.
But a
literal
interpretation has caused the washing of the feet of

'
Quoted
in
Field
(F.),
Oiiut/i
\orTutiise,
pars
terlia.
iSSi,
P- 133-
De
St.
Oratiotie, cap. xvi.
P. L., torn.
i.
coj. 1171.
John
xiii.
13-15.
I]
H.
SCRIPTURE.
49
catechumens, or of poor men, to form part of the

ceremonial of
Maundy Thursday
and the washing
of the feet of the newly baptized has also formed an

integral part of certain ancient baptismal offices.^
'
E.g.
267)
The
;
ancient Gallican (Neale

Irish (F.
and Forbes'
189,
Celtic
the ancient
p.
E. Warren, Lit.
edition, pp. 97, and R/'L of the

Cotici/, torn.
ii.
Churchy
217)
the ancient
Spanish (Mansi,
p. 14).
so
[II.
CHAPTER

11.
ANTE-NICENE RITUAL.
Introductory
i.
Absolution
furniture.
2.
5.
Baptism
6. Confirmation Fasting 10. Sign of the Cross Exorcism The Eucharist 11. Imposition of hands 12. Incense Kiss of peace The Love-feast (Agape) 15. Marriage Ordination, Holy Orders I'rayer iS. Saints' Days Sunday 20. Unction 21. Vestments 22. Use of the vulgar tongue 23. Washing of hands
4.
7-
Church
3.
Choral
Service
Confession
8.
9.
13.
14.
16,
17.
19,
and
feet.
We
and
pass from
the evidence which
is
yielded
by-
Holy Scripture
liturgy
as to the character of the worship
ritual of the
Apostolic Church, to describe the
and
ritual of the
ante-Nicene Church, so far
as they can be gathered from the writings of the
ante-Nicene Fathers or from other genuine documents
which
may
bear upon the subject of a date prior to
A.D. 325.
into details, we will quote at some passages of a general character, either describing the worship of the early Christian Church
But before going
length
or explaining or defending certain
broad features
worship
which
it
possessed.
following description
Pliny,
The
of
Christian
was given by
Governor of Bithynia, writing
II.]
ANTE-NICENE RITUAL.
Emperor Trajan,
obtained
his
51
to the
A.D.
112.
Pliny said that
he
had
information
faith
from
certain
apostates
from the
Christian
whom
he had
examined.
'
They
asserted that this was the sura and substance of

or their error;
their fault
namely, that they were in the

stated day,
habit of meeting before

alternately a
dawn on a
^
and singing
hymn
to
Christ as to a god, and that they
bound themselves by an oath
not to the commission of

theft,
any wicked deed, but that they would abstain from
and robbery, and adultery ; that they would not break their word and that they would not withhold a deposit when reclaimed. This done, it was their practice, so they said, to separate, and then to meet together again for a meal, which, however, was of the ordinary kind, and quite harmless. But even from this they had desisted after my edict in which, in pursuance of your commands, I had forbidden
;
the existence of clubs.'
'^
The
is
following description of the Eucharistic Service

Justin Martyr,
in
given by
his
First
to the
Apology,
most probably written and addressed

Antoninus Pius
in A.D. 148
:
Emperor
'Cap.
*
LXV.
we have thus washed him who
But we [Christians],
after
has been convinced and has assented [to our teaching]

lead
' '
him
to the place
where those who are called brethren

' Sacramentum,' in early Christian 'a sacred ordinance, or doctrine, or fact,'
Sacramento.'
The word
writings, has
(2)
two senses 'a solemn oath.' It

If
it is
(i)
is
impossible to decide in which sense
it is
used here.
to the Eucharist.
used in the former sense the reference is obviously See Bp. Lightfoot's exhaustive note, The Apostolic
ii.
fathers (London, 1891), pt.

-
vol.
i.
p. 51.
Epp.,\i\i. X.
No. 97
(ed. Frankfort, 1611), p. 364.
52
LITURGY OF ANTE-NICE NE CHURCH.

we may
[II.
are assembled, in order that
offer hearty prayers in

\i.e.
common
person,
for ourselves
and
for the illuminated
baptized]
and
for all others
in
every place, that
counted worthy, now that we have learned the
we may be truth, by our
works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation.
another with a
kiss.
Having ended the prayers, we salute one Bread and a cup of wine mingled with
and glory
to the Father of
water are then brought to the president of the brethren
and
he, taking them, gives praise
the Universe, through the
Name
of the Son and of the
Holy
Ghost,
and
offers
thanks at considerable length for our
being counted worthy to receive these things at his hands.
And when
all
he has concluded the prayers and thanksgivings,
people present express their consent by saying, " Amen." This word " Amen " answers in the Hebrew lanthe
[i.e.
guage to [the Greek] ydvoiTo

pressed their assent, those
So be
all
it].
And when
the
president has given thanks, and
the people have ex-
who
are called by us deacons
give each of those present the bread

water,
and wine mixed with

are not present.
over which the thanksgiving was pronounced, and
they carry away a portion to those
who
Cap.
LXVI. among
us " the Eucharist," of
And
this
food
is
is
called
which no one
that the things
allowed to partake but he

true,
who
believes
which we teach are

is
and who has been

remission of sins
washed with the washing that is and unto regeneration, and who
enjoined.
for the
so living as Christ hath these
For we do not receive

bread and
[elements] as
common
common
drink, but in like
manner
as
Jesus Christ our Saviour, having been
made
flesh
by the
word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of the word which comes from Him,
II.3
ANTE-NICENE RITUAL.
53
and from which our blood and flesh are nourished by transmutation, is the flesh and blood of that Jesus who was made flesh. For the Apostles in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them that Jesus took bread, and gave this is thanks, and said, " Do this in remembrance of Me My body " and that after the same manner He took the cup, and gave thanks, and said, " This is My blood," and gave it The wicked devils have also imitated this to them alone. in the mysteries of Mithras, commanding the same thing to be done. For you know, or can learn, that bread and a cup of water are employed with certain incantations in the mystic rites which accompany the initiation of a member.
:
Cap. LXVII.
And we
afterwards
continually
remind each other of
these things.
And
the wealthy
and we always keep together. all things, through His Son Jesus Christ, and through the Holy Spirit, for all things wherewith we are supplied. And on the day called Sunday all who live in cities or in the
the Apostles
among us help the needy, And we bless the Creator of
country gather together to one place, and the memoirs of

{_i.c.
the Gospels], or the writings of the Pro-
phets, are read, as long as time permits.
Then, when the
reader has ceased,
the president verbally instructs
and
exhorts [the people] to the imitation of these good things.
Then wc
all rise
together and offer prayers.
And,
as
we
have said before, when we have finished the prayer, bread
and wine and water are brought, and the president in like manner offers prayers and thanksgivings with all his might,^ and the people assent, saying, " Amen," and there is a distribution to each, and a participation in the Eucharistic
elements, and portions are sent to those
'
who
are not present

is
"Offt) S{ivafj.t9 aur(S.
The bearing
of this expression
referred to
hereafter, p. lo6.
54
[II.
by the deacons. And the well-to-do and the willing give what each person thinks fit, and the collection is deposited with the president, who succours orphans and widows, and
those
who
are in want through sicknesS'or any other cause,

in prison,
and those who are
and the strangers sojourning

all
among
us, and, in
a word, he lakes care of hold our
who
are in
any need.
because
it
We
is
all
the
first
day on which
common assembly on Sunday, God having wrought a

it
change
day.
in darkness
and chaos made
cosmos, and because
Jesus Christ our Saviour rose from the dead on the same
For they crucified
Him
on the day before the day of

is
Saturn [Saturday], and on the day after Saturday, which
Sunday,
for
He
appeared to His Apostles and

^
disciples,
and
you
taught them these things, which
we have submitted
to
your consideration.'
is
Such
the description of simple Christian worship

Its
just before the middle of the second century.
very simplicity was sometimes
in early
days urged as
for,
an argument against, or made a ground

This
the
disputing
the efficacy of the sacraments of the Christian Church.

is
way
in
which
Tertullian
;
meets
the
objection in the case of baptism
but the argument
would apply equally well

Church.
'
in the case of
any or
all
of
the sacraments or sacramental ordinances of Christ's
He
says
is
But how great
the power of perversity in weakening

it
or totally undermining faith, that
should find a ground of
attack in those very elements on which that faith rests
There
is
nothing which so hardens men's minds against
accepting the truth as the simplicity of the Divine operations,

as seen in action, contrasted with the magnificence of the
promised
results.
*
Take the case of Baptism.

P. G., torn.
vi. coll.
With the
427-431.
II.]
ANTE-NICENE RITUAL.
simplicity,
55
greatest
without
parade, without any
new
or
is
magnificent
equipment, without any expense, a

;
man
immersed
he
is
in the water
;
a few words are said over him while

little, if
dipped
he emerges very
;
at all, cleaner outit
wardly than he was before

eternal
therefore
is
considered
incredible that he should have

life.
acquired the heirship of

to state,
It
would be untrue not
on the other
it
hand, in connection with the worship of

tions
idols, that
is
the
solemnity and the secrecy and the expense of the prepara-
and of the performances which command confidence and submission. Alas for a miserable incredulity which denies to God What His own proper attributes simplicity and power
then
Is
it
not a wonderful thing that death should be
washed away in the laver [of baptism] ? Yes ; but so far from not being believed because it is wonderful, it is on that account the more to be believed. For of what sort ought Divine works to be, except works of surpassing wonder? We also ourselves wonder; but we wonder because we believe. Unbelief wonders but does not believe. It wonders at simple rites as if they were empty
of power or meaning
impossibilities.
;
it
Be
it
as
wonders at magnificent rites as you think, the Divine pronounceresults.
ment has anticipated both

what
if
is
God
has chosen the

its
foolish things of this world to
confound
is
wisdom, and
For
impossible
is
among men
it is
possible with God.
God
both wise and powerful, which those who neglect

not incongruous that
Him
do not deny,
that
is
He
should lay
the foundations of His operation in the opposites of wisdom
and power,
to say, in folly
and
impossibility, for all

it is
virtue originates in those elements
from which
is
evoked.'
Throughout
this
chapter Tertullian
it
contrasting
the simplicity of Christian worship as

'
existed in his
De
Baptismo, cap.
ii. ;
P. /., torn.
i.
col. i2oi.
56
LITURGY OF ANTE-NICE lYE CHURCH.
[ll.
time with the gorgeousness of idolatrous ceremonial.
One must
force
;
allow that after the elaboration of Christian
ritual in later ages, this
argument
lost
some of
with
its
but one must
insist, likewise,
on the
time,
fact that
its
Christian
unctions,
worship
its
in
Tertullian's
frequent use of the sign of the cross,
its
prolonged
vigils, its
etc.,
midnight Easter celebration of

itself
the Eucharist,
was elaborateness
and
compared
with some modern forms of Christian worship.
Variety
to
in ritual
in ecclesiastical
usage began
It
be
in
evidence at a very early date.

St. Firmilian
was
at
defended by
c.
writing
to St.
Cyprian,
lived
255.
He
;
pointed out that those

in
all
who
Rome
did not observe

that
it
points their original
traditions
was useless
for the
Church of
Rome
to claim apostolic authority for all

for instance,
its practices, as,
on the question of the proper day

of Easter
;
for the
celebration
also with
regard to
unspecified points of liturgical arrangements, one
many way
prevailed at Jerusalem, another at
provinces there were diversities caused

of locality and of
Rome. In most by the varieties
human
nature
but the peace and
unity of the Catholic Church were never imperilled
by
this fact.^
We
now
pass
on
from
general
descriptions
to
review in detail the particular usages of the primitive
Church.
I.
Absolution.
Imposition
public
of hands was the
Outward sign which accompanied the formal bestowal

of
absolution,
'
or the
reconciliation
p. 145.
to
the
Iiilcr
Cypriani EpisMas, No. 75,
II.]
ANTE-NICENE RITUAL.
57
or
Church of one who had lapsed into schism or heresy, who for some other cause was excommunicatoi
St.
'
Cyprian says
and afterwards recognizing their sin, renouncing to the truth and to their mother, it
token of
In the case of baptized members of the Church lapsing
into heresy,
their error,
will
and returning
be
sufficient to use imposition of hands,^ as a
the reception of the penitent, that so the shepherd

receive back into the fold, to which
it
-
may
once belonged, the
alienated and wandering sheep.'
Stephen
I.,
Bishop of Rome, held that
in the case
of a convert coming over from heresy, re-baptism was

unnecessary, and that he need only be received with
imposition of hands as a token of penitence.^
The
*
following passage describes the penitential

:
system of the African Church

In the case of
for a
lesser
faults,
sinners [ordinarily]
do
penance
proper period, and then, according to the
order of discipline,
come
;
to [public]
confession,^
and by
the imposition of the hands of bishop and clergy receive
the right of
persecution
communion
still
but now, in this rough time, with
prevalent,
and peace not yet restored
to
the Church, people are admitted to communion, and the
Eucharist
is
given to them, with no penance yet performed,
no confession yet made,

not yet laid upon them.'
'
'
and the hands of bishop and

^
clergy
Imponere manum.'
71
It is
almost always
'
manum,' not
'
maniis,' in
Latin writers.
'
Ep.
P. L., torn. iv. col. 423.
The words of St. Stephen are quoted by St. Cyprian, and combated by him in Ep. 74 but the Roman view and practice on this point
;
finally prevailed
throughout the whole Church. Exomologesis. Ep. ix. p. 18. See also p. 19, et passim, for allusions to this use of the lavins? on of hands.
''
58

The
imposition of
[II.
hands
is
mentioned
in
the
Apostoh'c Constitutions (but not in the Canons of
Hippolytus,
xi.
65
restoration of an
xv. 79), as used in the xiv, 74 excommunicate person to Church

; ;
membership.^
2.
See
5, p. 82.
Baptism.
We
will first
quote some general
descriptions of the administration of baptism before
producing evidence
interest
in detail
it.
on particular points of
request
is
connected with
to St. Paul,
The baptism of Xanthippe, in answer to her Even now hasten to seal me,'
'
thus
described
*
He
led her
by the hand
into the house,
and baptized
her in the
Name
of the Father, and of the Son, and of the

taking the bread of the Eucharist, he
Holy Ghost.
gave
of
it
Then
for the
to her, saying, " Let this be to thee for the remission
sins,
and
renewing of thy soul."
Then
gift
the
blessed Xanthippe, having received the Divine
of holy
baptism, returned to her

God.'
'
own home,
rejoicing
and praising
Afterwards the baptism of her husband, Probus,

thus told
*
is
Rising early in
the
morning, he went
in
to
Paul,
and
life-
found
him
baptizing
many
!
the
Name
worthy,
of the
originating Trinity,^
and
said. If I
is
am
my
master,
to receive baptism, lo
'
the hour
come.
Paul replied to
i
Lil).
ii.
cap.
8.
Bp. Jeremy Taylor's interpretation of

'
Tim.
22 has been already referred to (p. 25). Compare the following By the Holy Ghost we are regenerate words of Bp. Andrevves by Him after confirmed in the imposition of hands ; first in baptism
V.
: ;
by
*
1
Him
after
renewed
to repentance
when we
iii.
fall
away by a second
tivofia.
imposition of hands' (Sertnons, 1865, vol.
p. 194).
Page 78,
'
El's
rh t^s ^wap^'K^s rpiaSos
II.]
ANTE-NICENE RITUAL.
My
son, behold, the water
is
59
him,
ready for the cleansing

Forthwith, then, eagerly
of those
who approach
to Christ.
stripping off his clothes, Paul holding his hand, he leaped

into the water, saying, Jesus Christ,
eternal,
Son of God, and God

this water.
may
all
my
;
sins
be done away by
And
Paul
said,
We
baptize thee in the
Name
of Father, Son,
and Holy Ghost
and then he made him partake of the
Eucharist of Christ.'
Later on, Polyxena and Rebecca are described

as
baptized
by the same Trinitarian formula, the
former having thus

as
^
made
her request,
'
Seal
me,
re-
Paul sealeth people, through the laver of
generation.'
In
these passages the scriptural

its
titles
given to
baptism,
administration where water could be
found, the administration at once of the Eucharist

to the newly baptized, without the mention of
any
in
intervening
firmation,^
rite
corresponding
to
in
any way
to con-
arc
be remarked as
noteworthy
themselves, and as pointing to an early date for the
composition of the story.
Baptism by any other formula than

of the Lord, was forbidden
in the
Name
of the Trinity, and especially baptism into the death
by the Apostolic Canons

forms of the administra-
XLIX.,
L.
These canons are post-Nicene, but they

irregular
point to
some
tion of baptism having

date.*
sprung up at a very early

given
The
Justin
'
following account of baptism
is
Martyr
73.
in his first
*
Apology
78.
i.
by
Fage
Page
'
.See p. 87, 6.
See chap.
p. II.
6o

*As
[II.
things
many as are persuaded and believe which are taught and said by us are
live thus, are
that
these
true,
and
promise that they are able to
taught to pray
and ask God, with

sins, while
fasting, for the forgiveness of their

fast
former
we pray and
with them.
Then
they are
led by us where there the
is water, and are regenerated after same manner of regeneration with which we ourselves were regenerated. For they then make their bath in the water, in the Name of God the Father, and Lord of all, and of our Saviour Jesus Christ, and of the Holy Ghost. For Christ said, Except ye be born again, ye shall not enter into the kingdom of heaven.^ Now,
it
is
manifest
to
all
that
it
is
impossible for those
who
have once been born to enter again into their mothers' But Esaias the prophet has declared how wombs.
those
their
etc.
.
sins,
.
.
who have sinned and repent shall escape from " Wash you, make you clean," saying thus
:
We
our
have
learned
from
the
Apostles
Since
the
following
reasons for this [rite of baptism].

first
we have received
.
. .
birth
fallen
;
without
our knowledge or consent
and have
education
children
into vicious
customs and
ignorance,
evil
modes
of
therefore, in
order that
we may not remain

but
the
of
free-will
of
necessity
or
of
and understanding, and may obtain forgiveness of

formerly committed, the
sins
Name
repents
of
God
his
Father and
him who chooses sins, no other description [of God] being given by him who leads the man to be washed to the laver. This laver is called " illumination," ^ because those who learn these things should add that the I have their minds illuminated.
Lord of
all
is
named
in the water over

for
to
be regenerated and
person illuminated washes

Christ,
also
in
the
Name
Isa.
i.
of Jesus
;
who was
'
crucified
iii.
under Pontius Pilate

"
'
and
in
St.
John
3.
16.
*wTi(Tju<{r, i/hit/thintio,
enliglitcnment.'
II.]
ANTE-NICENE RITUAL.
Name
6i
the
of the Holy Ghost, who, through the prophet,

all
proclaimed beforehand
things concerning Jesus.'
Then, after three chapters which are devoted
to
show how Christian baptism was counterfeited by demoniacal agency, Justin Martyr proceeds in the
sixty
- fifth
chapter,
which
has
been
printed
on
page
'
51
But we, after we have thus washed the man who has been convinced and has given his consent [to our teaching],
lead him to the place where those
are
who
.'
are called brethren

prayers,
assembled,
etc.
Having ended the

kiss.
.
we
salute
one another with a
Here Justin Martyr passes on

cult to decide
to a description of
It is diffi-
the Eucharist in words already quoted.^
whether the
kiss of peace just referred

first
to
is
the last baptismal or the

kiss of
Eucharistic action.
The
peace occurs at the commencement of
the Clementine Liturgy, before the expulsion of the
catechumens and others, as well as just before the

offertory.*
Baptism bore many

the
*
titles.
'
Justin Martyr calls

^
it
water of
life,' ^
and
the illumination.'
it
In the
Acts of Paul and Thecla

Christ
;
'
is
called
'
the seal of
'
'^
and
in
The ShepJierd of Hermas,

^
the seal
of the
'
Son of God.'
Tertullian calls
it
'
the seal of
Cap. 61 ; P. G., Cap. 65 P. C,

;
torn. vi. col. 421.

3, 10.
* ^ '
"TSeop
' Page 52. * H., pp. vi. col. 427. (ms, Dial., cap. 14; P. G., torn. vi. col. 504. *a>T4(r;uos, ApoL, i. cap. 61 ; P. G., torn. vi. col. 421.
'H fv
Xpt(rr<f)
a-(ppayls,
Grabe,
Spicilegitiiii
(Oxford, 1698), torn,
i,
p. 106.
*
'H a<ppa-y\% toC
xjiov Toii
@ov, Simil. 9, cap. xvi.
62.

^
*
[II.
faith,'
the sacrament of water/
'
the enrolment of
^
God,'^
'
It is also called 'the seal

^
of the bath,'
and
also
the seal of baptism.'

it
'
St.
Clement of Alexandria
'^
calls
the seal of the Lord,'
title
which
is
used in the Apostolic Constitutions,''^ and he also

calls
it
'
'
grace,'
'
illumination,'
'
the perfect work,*
and
the bath.'
Passing from general descriptions, we find proofs

or traces of the following practices existing in ante-
Nicene times
{(i)
Infant baptism.
of
This practice
to
trial
is
implied
in
the
language
Polycarp
the heathen
latter to
proconsul.
When
Christ,
*
urged at his
by the
renounce
Polycarp replied
1
Fourscore and six years have
been His servant, and

then can
I
He hath my King who
done me no
saved
wrong.
How
blaspheme
me ?
'^
'
Justin Martyr, in his
first
Apology, speaks of there

in existence
being
is,
many men and women
then (that
in
'
the middle of the second century)

lidei,'
;
who were
i.
Signaculum
'
Sacramentum
Dei census,'
atjua;,'
De Speclac, cap. 24 P. L., toni. De Baptismo, cap. i. P. P.,

; ;
col.
656.
i.
torn.
col.
II97^
*
'
IbiJ., cap. xvi.
P. P., torn.
i.
col. 1218.
'H <T^pa'y\s Tov Kovrpov, Acts of T/iomas, ed.
M. Bonnet,
Leipzig,
1883, cap. 26, p. 19. ^ Canons of Hippolytus, xxix. 251, p. 135.

*
'
'
Quis dives salvetur,' cap.

ii.
xlii.
P. G., torn.
ix. col.
647.
Lib.
cap. 14, p. 22.

i.
XapKTjxa, Kal (pwTKTfxa, koI Te\eiov, Kal Kovrpov, Pddagog., lib.
cap.
P. G., torn.
viii.
col.
281.
The whole
chapter, which
is
both
beautiful
*
Letter of the
cap. ix.,
and curious, should be read. Smyrnseans on the martyrdom of St. Polycarp, Lighlfoot (J. B.), The Apostolic Fathers, 1891, pp. 193, 206.
II.]
ANTE'NICENE RITUAL.
disciples to Christ
63
made
150,
from their childhood.^

old people,
c.
The
A.D,
childhood of people
who were
must have extended back to within the
lifetime
of some of the Apostles,

Irenseus used these words
'
Therefore as
He
;
[Jesus Christ] was a master,

;
He
had
also the age of a master
not disdaining or going in a way
above human nature

law which
not breaking in His
He
had
set for
own Person the mankind, but sanctifying every

has to Him.
age by the likeness which

save
all
it
For
say,
persons through Himself
Him
are regenerated unto
God
all, I
He came to who through

little
infants,
and
ones,
and boys and youths, and old people.

through every age
sanctifying infants
;
;
Therefore
He
went
for
infants
for little
made an infant, ones being made a little one,

being
sanctifying those of that age,
made an example
ness,' etc.-^
to
and at the same time being them of godhness, justice, and dutiful-
Elsewhere he speaks
newly-born and
St.
more plainly of
born again.'
^
'
infants
spiritually
Cyprian pleaded for the baptism of infants at

not even advising delay
the eighth day,
a very early age indeed, while yet only two or three
days
in
old,
till
accordance with the analogy of circumcision.
He
argued
'
If adults are admitted
to the
should those be baptized at once

'
how much more who have not sinned,

font,
Ot \k
iraiSaiv
e/xaOriTfvBriffavTcp
Xpt
crrcf.
The verb
is
the
same
which was employed in the commission to baptize, as recorded by St. Matthew, tropevdeures ixadrjTevaaTe TravraTo. edvy], xxviii. 19 (W. Wall, TAe History of Infant Baptism (Oxford, 1862), vol. i. p. 43).
*
Contra Hareses,
vaihla.
lib.
ii.
cap. xxii. %
i^;
P. G.,
vii.
783.
* 'fis
vioyova irvtvjxariKoos avayevviifxevot,
Gk. Fragm,
ii.
33,
Opera
(ed.
W. W.
Harvey, Cambridge, 1857),
torn.
p. 497.
64

far as
[II.
except so
by natural descent from
Adam
they have
contracted, in the
moment
of birth, the infection of ancient
death,
who
for this very
reason
may come more

^
easily to
the remission of sins, because
it is
the sins of another and
not their
St.
own which
are remitted to them.'
Clement of Alexandria speaks of children that

'
are
drawn up out of the

the Apostolic
water.'
In
Constitutions
we
find this
in-
junction
Baptize your children, and bring them up in the nurture and admonition of the Lord, for He saith, " Suffer little children to come unto Me, and forbid them not." ^
'
'
The testimony
baptism
*
of Origen to the practice of infant
is
repeated and explicit.

is
He
says that
Baptism
administered even to infants, according to

^
the custom of the Church,'
And
'
again that
Infants are baptized for the remission of sins.
sins ? or at
what time have they sinned
or
Of whose how can any
reason exist for the use of the baptismal laver in the case
of infants, except in that sense about which a short time before
?
we have spoken
is
It
is
because the birth pollution
washed away
except a
enter into the
in
baptism that infants are baptized, For

the Spirit, he cannot
man be
born of water and kingdom of heaven."^
' Ep. lix., Ad Fidmn de infantibus baptizandis, pp. 97-99. The whole Epistle should be read. It is written by St. Cyprian in his own name and in the names of sixty-five bishops assembled in council. * Padagog., lib, iii. cap. ii.; P. G., tom. viii, col. 633.
'
* '
Lib.
vi.
cap. 15.
Horn,
St.
viii.,
iii.
John
In Levit., tom. ii. p. 230. 5 ; Horn. xiv. / Ljic] P. C, tom,
xiii. col.
1831.
II.]
ANTE-NICENE RITUAL.
calls
65
Elsewhere he
cision.'
^
baptism 'a second circum-
Again, after pointing out that according to the
Jewish law an offering had to be

born
infant,^
I
made
;
for the
newhath
'Behold,
and after was shapen
referring to David's assertion,

in
wickedness
^
and
in sin
my
*
mother conceived me,'
Origen proceeds to state
that
For
this
reason too the Church has received

tlie
it
as a
tradition from
infants.'
*
Apostles to administer baptism even to
{U)
Profession of faitJi
and
renunciations.
A pro-
fession of faith,
which at a very early time assumed
the form of a definite creed, was

for baptism.
made by candidates
Justin Martyr says that before
men
are regenerated
they must both profess to believe the truth of those

things which they had been taught, and also promise
to live
answerably to their knowledge.^

to the Father, Son,
Tertullian uses language which implies that articles

relating
and Holy Ghost, and

the
interrogations
at
the
Church,
were
part
of
baptism.^
For the interrogative form of creed provided
in
the
Canons of Hippolytus, see chap.

'
iii.
6, p.
181.
Horn,
Lev.
v.,
In Lib.Jcsii Nave,
6-8.
in
6, torn.
ii.
pp. 40S, 409.
xii.
Ps.
li.
5.
Comment,
1047.
Ep.
ad.
Rom.,
lib.
v.
P.
G.,
tom.
xiv.
col.
^
Apol.
ii.
p.
93, as quoted at length

i.
by Bingham, Antiqq. of the

p. 520.
Christian Church (London, 1S65), vol.

*
De Baptisino,
cap. 6
P. L., tom.
i.
col. 1206.
66

Irenaeus speaks of the
'
[II.
canon of truth which every

^
one received at his baptism.'
One
of the
questions
in
the African Baptismal
Service of the third century was

*
Dost thou believe
in eternal
?
life,
and remission of sins
through the holy Church
This was naturally pressed by

Tertullian
St.
Cyprian with
great force against the validity of heretical baptism.^

also
mentions the solemn and
triple
renunciation of the devil, his pomp, and his angels,

as
made
a
twice
firstly,
on a person's admission to
secondly,
at
his
be
catechumen,
and,
actual
baptism.^
ic)
Sponsors,
are
who
are
necessarily
introduced
if
questions
used at the baptism of infants, are

refers to the
fulfil
mentioned by Tertullian, who

either
danger that
the evil
there was of sponsors failing to
their promises,
by
their
own
death,
or through
dispositions
for
which might be developed
in the
person
whom
they have acted as sponsors.^

is
Throughout
this chapter, Tertullian
arguing against the baptism
of infants, which was evidently the established church

practice at this time.
15, 1896, Mr.
In the
Academy of February
Whitley Stokes turns the argument the

in
'
Quoted without a reference

i.
Smith's Dictionary of Christian
Antiqq.,
^
489.
1568), p.
Sacra-,
^
Ep. Ixx. (ed. Antwerp, 2nd ed. vol. iii. p. 108.
172; Routh(J. M.), Kdiqtiia:

iii. ;
De Spcctaciilis,
ii.
cap.
iv.;
De
Corona, cap.
Dc
ciiltu
Jcininarnin,
cap.
^
Dc Baptis/no,
cap. iS
/".
Z., torn,
i,
col.
221.
II.]
ANTE-NICENE RITUAL.
67
other way, and takes the fact that Tertullian argued

against
it
to be a proof that the practice of infant
baptism was then*^ novel introduction, and suggests

that
it
was derived from
imitation of the lustral

infants in heathen rites,
ceremony performed over

contact.
with which Christianity was
now
fast
coming
into
for
This
is
most-unhkely suggestion,
heathenism was the deadly enemy of Christianity, and its abominations ^nd puerilities had been and
were the constant theme of Christian apologists

in the attitude
and
have
and temper then existing
it
is
morally
impossible that the Christian Church should
adopted a
rite
from the religion of their persecutors.^

in
Sponsors are mentioned

polytus.^
(d)
the Canons of Hip-
Milk and honey.
Tertullian
mentions that on
leaving the font the newly baptized tasted a mixture

of milk and honey,^ a piece of symbolism probably
suggested by the Old Testament description of the
promised land as a
waters
of the
land
flowing with
milk and
honey, into which the Israelites entered through the

river
Jordan
but the explanation

rite
given in the Canons of Hippolytus, where the

is
also
enjoined,
is
that the
newly baptized
may
remember that they have become as little whose natural food is milk and honey.'*
'
children,
^ '
See chap. iii. 40, p. 247. ' Qui pro infantibus parvis respondent,' Canon xix. II3, De Corona, cap. iii.; Adv. Marcionem, lib. i, cap. xiv.
ii.
p.
;
94. P. Z.,
torn.
*
col.
79
its
torn.
ii.
col. 262.
it
Canon
xix. 144,
but 148 explains
of the future
life,
and the
sweetness of
blessings.
68

St.
[II.
Clement of Alexandria
in these
refers
to
the
same
custom
'
words
we are born we are nourished with milk, which is the nutriment of the Lord. And when we are born again we are honoured with the hope of rest by the
As soon
as
promise of Jerusalem which is above, where it is said to For by these material things we are rain milk and honey.
assured of that sacred food.'
{e)
^
Sign of the cross and Unction. The sign of the cross, which was in such general use in the earliest days of Christianity, would naturally be included
says
in
the
ceremonial of baptism.
Tertullian
'The
stains
;
flesh
is
washed
is
that
the soul
the flesh
;
anointed that the soul

is
may be rid of its may be conthe cross)

is
secrated
that
the flesh
soul
also
sealed
{i.e.
signed with
the
may be
protected; the flesh
ovei-
shadowed by the imposition of hands, that the soul may be illuminated by the Spirit; the flesh is fed with the Body and Blood of Christ, that the soul may be made fat
from God.'
Elsewhere he says
'
Then when
Ave
come out
of the bath [of baptism]
we
are anointed with the holy unction, according to the ancient

practice
priesthood with
by which men were wont oil poured out of a

far
to be anointed
horn.'
'
for the
How
far
*
the
anointing
and sealing
in
these
passages belong to the Baptismal Service, and
how
not
they belong to the Confirmation Service

Padagog.,
lib.
i.
it is
cap. 6
P.
C,
torn. viii. col. 504.
*
'
De De
Resurrectione carnis, cap.

Battisiiio, cap. vii.
;
viii. ;
P. Z., torn.
i.
ii.
col. S06.
P. L., torn.
col. 1206.
II.]
ANTE-NICENE RITUAL.
The two
rites
69
easy to say.
of baptism and con-
firmation were administered in close succession,
and
the
formed almost one

ante-Nicene period
years
;
complex
in
fact,
rite
throughout
first
for
the
thousand
It
is
and more of the Church's existence.

this
perhaps with special reference to

sign of the cross that baptism
is
use of the
*
called
is
the seal
or
'
the seal of Christ,' as where Thecla
represented
as saying to St. Paul

*
Grant
me
only the seal of Christ, and no temptation

^
shall affect me.'
And
in the
words of Polyxena previously quoted
from the Acts of Xanthippe.^

(/) Iinmersioii.
Baptism
rule,
by immersion was both
the custom and the
but the validity of baptism
by
is
affusion or aspersion, in the case of sick people,
defended at length by
support of
it
St.
Cyprian,
xix. 18
;
who quotes
Ezek. xxxvi.
is
in
Num.
viii.
25,
and concludes that a person so baptized

as a legitimate Christian.^
to be
reckoned
Cornelius, Bishop of
Rome
(251-2),
records that
sick-bed
Novatian
affusion.
had
been
baptized
on
by
He
does not dispute the validity of such

with Church regulation as to
baptism, but he objects to Novatian as not having

afterwards complied
the reception of confirmation from the hands of a

bishop.
'
This he
vi.
calls
being signed by the bishop,
Cap.
14;
Hone
(W.), Apocryphal Nrô Test., 1S20, p. 105.
For
further information about unction, see sul^-sect. [g). Page 59. See 7, adfinem, p. loi.
Ef.
76,
%\2;
P. Z., toni.
iii.
coll.
1194-1196.
70
[II.
apparently alluding to the sign of the cross which was made by the bishop on the forehead of each
person confirmed.^
Baptism by affusion had been recognized

Didachi, in which
'
in
the
it
was
laid
down
But if thou hast not either, pour water thrice upon the head in the Name of the Father, and of the Son, and of the
Holy
Ghost.'
When
prison,
St.
Fructuosus
baptized
Rogatianus
in
immersion must have been an impossibility.'^ Baptismal immersion is specially stated by Terhave been
triple.
tullian to
'
He
*
says
at the
We dip not
once but three times,
mention of each
of the three Persons of the Trinity.'

{g)
Unction.
The
St.
rite
of unction
is
in
immediate
both
connection
Tcrtullian
with
baptism
mentioned
by
and
Cyprian.
The
former,
after
describing the actual baptism with water, proceeds
thus
'
Then on
stepping forth from the font

oil,
we
are anointed
dis-
with consecrated
a custom derived from the old
pensation, in which
oil
men
used to be anointed priests with
out of a horn, since the time

;
when Aaron was anointed

called " a christ " from the
by Moses
from which he
is,
is
chrism, that
'
the unction employed.

inro
And
this
unction
2(^fa7i(T0^(/ai
tov (iriaiconov, Routli

iniponerc) are the
(J.
^\.), lic'liqtiur Sncfir,
iii.
25.
Dr. Routh argues that to sign
(co/tsiiîiare, a<ppayl(,iiv)
ami
to
lay on hands
{manum
is
same thing
(./'/(/.,
p. 69),
but
the argument
'
*
not convincing.
^
Cap.
'
vii.
3.
Fructuosi, etc., Acta, p, 340.

iii.
;
Ter mergitamur,' De Corona, cap. Exod. xl. 15.
/'.
/-.,
torn.
ii.
col. 79.
II.]
ANTE-NICENE RITUAL.
name
to our Lord, being spiritually
Spirit
71
gave his
because
as
it is
performed
He
was anointed with the

:
by God the Father,
said in the Acts
" For of a truth they were gathered
together in that state against thy

hast anointed."
^
Holy Child whom thou

just
is
Thus too
in
it
our case, though the unction

benefits us spiritually
;
takes place in the flesh, yet
as in the act of baptism itself the immersion in water
a carnal transaction, but the effect

the deliverance from our
sins.'
is
a spiritual one, namely,
A
*the
St.
reference
to
this
unction
is
to
be found
in
another passage of Tertullian, quoted previously.^
Elsewhere he mentions
oil
after the baptismal
washing,
^
with which
God
anoints His people.'
Cyprian speaks thus of the same unction

baptized
'
The man who has been
needs also to be
is,
anointed, in order that

the unction, he
in receiving
the chrism, that
may be one
of God's anointed ones, and
have within himself the grace of Christ.

secrated
And
;
the
is
oil,
moreover, wherewith the baptized are anointed
con-
upon the
altar
oil.
altars
by the Eucharist
there
is
but those
who
have neither
creature
nor church could not consecrate the

Wherefore,
of
can be no
spiritual
unction
among
heretics, as
it
evidently impossible for

oil
there to be any consecration of

the Eucharist
or any celebration of
among
them.'
'"
This
is
not the only unction mentioned in connec-
tion with the
baptism
in the
ante-Nicene period.
A
is
twofold unction, one before and one after baptism,

'
^
* *
Acts iv. 27. De Baptismo, cap. vii. Adv. Alarcioncm, lib.
P. Z., torn.
i.
col. 1206.
ii.
P'ige 6S.
i.
cap. 14; P. L., torn.
col. 262.
Ep.
Ixx. p. 125,
72
[II.
prescribed in the Canons of Hippolytus/ as well as in
the Apostolic Constitutions.^

iji)
Fasting.
Fasting
\hQ.XQ. is
is
mentioned
in
connection
with preparation for baptism from the earliest times.

In the DidacJic
'
this direction given

fast, and and thou shalt order him a day or two before.' ^
Before baptism
let
him that baptizeth
any others who are

that
is
able,
baptized to fast
The Canons
fast
of Hippolytus order the candidate to

his baptism.^
on the P>iday preceding
This pre-baptismal
in
fast is enforced at great length

it
the Apostolic Constitutions, where

with, while
it
is
somewhat
awkwardly connected
is
distinguished
from, the post-baptismal fast of our Lord.^
There are frequent allusions to the

baptism both
in the
in
fast
before
the Clementine Recognitions" and
Clementine Homilies.'
reference of Justin Martyr to the
same subject
has been already quoted.*^

Tertullian states that candidates for baptism should
prepare themselves by prayer, fasting, and confession

of
sin.'-'
ii)
that every Lord's
Time for Baptism. day in
Tertullian,
fact,
firstly,
while allowing
every day and every
hour
is
suitable for the administration of baptism,
points out that the festivals,

*
of Easter, and
Canon
Lib.
xix.,
'
*'
vii.
1 16-135. capp. 42-44. See p. 68, sub-sect,

^ "
{c),
Cap,
vii.
Canon
Lib.
xix., 106, p. 92.
Lib.
vii,
;
cap. 22.
*
*
vii.
capp, 34, 37.

^
Lib.
iv.
cap. 73
;
xii.
35
i.
xiii.
il.
Page
60.
Dc
Baptisiho, cap. xx.
/'.
/..,
toni.
col. 1222.
II.]
ANTE-NICENE RITUAL.
of
Pentecost,
are
72,
secondly,
occasions.^
most appropriate To these two seasons the Epiphany was

the
added
at a very early date in the East,
and
it
has
also been found connected with baptism in certain
parts of the West.
Its first introduction into
Egypt
as a baptismal festival
was due
to the followers of
Basilides in the second century.^

{k)
i.
Washing of
Feet.
See
23, p. 165,
and chap,
26, p. 48.
The element of (/) Consecratiojt of the Water. water was consecrated for use at baptism, as the
elements of bread and wine were consecrated
in the Eucharist,
for use
by words of invocation of the Holy
Spirit.
Tertullian said
'
made
the sacrament of sanctification by
The
waters are
the invocation of God.
The
Spirit
immediately descends
sanctifies
from heaven, and resting upon them,

sanctification.'
^
them by
Himself, and they being so sanctified, imbibe the power of
St.
'
Cyprian said
water must
first
The
be cleansed and sanctified by the

to
priest, that it
sins of the
may have power by baptism person who is baptized.' ^
wash away the
{in)
Minister of Baptism.
The
in
i.
;
proper minister of
is
baptism, according to Tertullian,

presbyters
*
the bishop, but
and deacons, and

cajj.
case of necessit}-,
De Baptisnio,
De
Ep.
xx.
P. Z., torn.
xxi.
col. 1222.
*
^
Clemens Alex., Stromata) cap.

Baptisnio, cap. iv.
70,
;
P. G., torn.
i.
viii. col.
888.
P. L., toin.
col. 1204.
ad Januarium, Opera
(ed. Baluz.
Paris, 1726), p. 125.
74
LITURGY OF ANTE-NICENE CHURCH,
[II.
laymen, but not women, are permitted to baptize.^

This was an instance of the exercise of those priestly
powers which belong to
all
the faithful, and about
which
'
IrcncTEus said
All just
men
possess the order of the priesthood
'
and about which Tertullian asked, referring to Rev,

i.
6
*
And
are not
we
laity priests ?
'
The
tullian
rest of this
passage should be studied.
Ter-
pushes the doctrine of the priesthood of the
laity to its
extremest limits
in
order to press
home
his Montanistic theory, that as the clergy
might not
marry
twice,
no more might the

all
laity.
Justin Martyr described

race of priests of God.*
Christians as a true
fine
Origen has a
passage
on the same subject.^

It
is
not within
the
object of
these
pages to
describe the baptismal doctrine of the early Church
but for a clear passage connecting the
gift
of the
Holy
Spirit with
baptism we would refer our readers
to a passage in the writings of Origen.''

3.
'
Choral Service. It would

BaptisDto, cap. xvii.
;
follow naturally
Ih
/'.
Z., torn.
;
i.
col. 1218.
vii. col.
*
^ ^
Contra
Dial,
ILt-res, lib. iv. cap.
P. G., torn,
vii.
;
Lib. de ExhorlatJone Castitatis, cap.
995. P. Z., toni.
ii.
col.
922,
cum Tryphone,
ix. in
116
i,
P.
ii.
C,
jx
torn, vi, col. 746.
Horn.
Levit.,
torn.
236.
Homily, where he
"
refers to the unction
See also 9 of the same which all Christians have

left
received as conferring on them their ])riesthood.
Horn.
vi. in
Levit., 2, torn.
ii.
p.
216,
col., lines
8-14.
For
a later but similar passage, see Ambrose,-
/><
I\fysteriis, cap. ix. 59,
ad fine7n.
II.]
ANTE-NICENE RITUAL.
75
from the musical instincts of human nature, as well

as from the precedent of the Jewish temple services
in
the Old Testament, and

in
from the allusions to

the
choral
singing
the
New
Testament, that
element would enter into primitive Christian worship.
The analogy of chorus singing

as well
in the
Greek
theatre,
as of the
psalmody
in
the Jewish temple,
would likewise suggest that the singing would be antiphonal in its character. According to a tradition
first
found
in
the pages of the historian
Socrates,
the antiphonal
mode
of singing originated with St.
Ignatius the Martyr,

praising the
left
who
'
saw a
vision of angels,
Holy Trinity
in
antiphonal hymns, and
the
fashion of his vision as a custom to the

in Antioch,
all
Church
whence
this
^
custom spread
like-
wise through
letter to the
the churches.'
Yet, as Pliny in his
emperor Trajan describes the Christians of
Bithynia as in the habit of singing
hymns
to Christ as
God
in
is
'
alternately,'
^ it
may be
inferred that antiphonal
singing was already a custom in the Christian Church
the earlier part of the second century, though there

later evidence
for the early prevalence of a re-
sponsorial
mode
as
of
chanting or singing as well.

in
Instrumental music was not employed

service,'^
Divine
and,
is
well
known, the conservative

to the present day.
Eastern Church has never departed from primitive

practice in this respect
4.
'
up
Church Furniture. During

8.
a great part
Hist. Ecclcs., vi.
Socrates wrote in the
fifth
century.
Epp.,
lib. X.
No. 97.
See
p. 51.
lib.
ii.
Clemens Alex., Pcedagog.^
cap. 4
P. G., torn.
vii. col.
443.
l(i

we
[ll.
of the period with which
are concerned, Christians

for
in
possessed
privacy
no churches, but met

or
worship
in the
of their chambers,
earth.
dens and caves
of
the
Throughout
for a
the
Roman
empire
Christianity
ligion,
left
was
long time a proscribed reit
and though the penal laws against

be evoked and put
Christians' object
force.^
were
at
times to slumber, they were liable at any

in
time to
Hence
it
was the
find
to
worship God as unare not surprised to

part,
obtrusively as possible, and

that
as,
we
for
the
most
there
were
no
Christian churches, so there are but scanty references

to
Church
Divine
furniture, or to the
ordinary accessories
of the
first
of
worship
in
writers
three
centuries.
Minucius Felix
against
altars.
mentions
that
it
as
charge
made
Christians
It
they had no churches or
was a
cruel charge to be brought against

its
Christianity
by
heathen
opponents,
as
it
because,
true,
it
though
it
was
true, yet,
so far
was
was due
to the persecutions of heathenism,
and the
necessity of avoiding publicity.
However, Minucius
Felix defends the
non-existence
among
Christians
in
it
of churches and altars on other grounds, and
a
at
passage of such spiritual beauty, that we quote

length
'But do you think that we conceal what we worship
if
we have not temples and

'
altars
And
licita
yet what
under
image of
Christianity
it
was
first
made a rdigio
Gallienus in
till
261, but
did not obtain complete recognition and toleration
after
the couversion of Constantine the Great in 313.
II.]
AyTE-XICENE RITUAL.
shall I
77
God
is
make,
since, if
you think
rightly,
man
himself
the image of
God ?
What temple
shall I build to
Him,
whole world, fashioned by His work, cannot And when I, a man, dwell far and wide receive Him? shall I shut up the might of so great majesty within one
the
little
when
building?
Were
and
it
it
not better that
He
should be
dedicated in our minds, consecrated in our inmost heart?

Shall I offer victims
sacrifices to the
Lord, such as
has produced for
my
Is
use, that I should throw
back
to
He Him
for
His own
sacrifice
is
gifts?
ungrateful
when
the victim
fit
a good disposition, and a pure mind, and a good
Therefore, he who cultivates innocence sup? God- he who cultivates justice makes offerings to God ; he who abstains from fraudulent practices propitiates God; he who snatches men from danger slaughters the
conscience
plicates
most acceptable victim.

the
These are our

;
sacrifices; these
us,
are our rites of God's worship

is
thus,
^
among
he who
more
just
is
the
more
religious.'
The same charge

and
is
against Christians
is
referred to,
met
in a similar
manner,
in the writings
of
Arnobius.^
Yet some buildings

in
set apart for Divine
worship must have existed
the third century,
when
for
we
find St.
Cyprian reproaching a rich
woman
*
coming
Origen
Dei.'
'
into the
Lord's house without a
sacrifice.^
Churches
^
are
also
mentioned by Tertullian
'^
and
the
under the names of 'ecclesia' and 'domus

refer
Both Eusebius ^ and Optatus

;
to
Octaz'ius, capp. xxvi., xxxii.
F. L., torn.
viii.
iii.
col. 339.
Disputatioiies adv. Geiites, bks. vi.,

'
Qute in dominicum sine

;
sacrificio venis,' Lib. de opere et clecmosynis,
cap. XV.
* ' *
'
P. L.,
X. in
torn. iv. col. 613.

vii. ;
De
Idololatria, cap.
P. L., torn.
i.
col.
6'.,
699.
torn. xii. col.
Libritm Jesii Nave, 3 ; /". Hisi. Eccles., lib. x. capp. ii., iii., etc.
Horn.
881.
Optatus mentions the existence of forty churches
at
Rome
at this
78

many
churches at
[ll.
existence of
Rome and
;
elsewhere at
the beginning of the fourth century

in his letter to
and Constantine,
Eusebius on the subject of building
Christian churches, refers to the small size and the

ruin of previously existing sacred buildings.^
We
now
'
pass to the consideration of certain pas-
sages in the writings of the Apostolic Fathers, in which

the word
altar
'
{OvmaaTi'ifiiov) occurs,
and which are

second century,
sometimes quoted
in connection with this subject to

in the
prove that Christians had altars

St. Ignatius, writing to the
(<?)
'
Ephesians, says
If
Let no
man
be deceived.
any one be not within

-
[the precincts of] the altar,
he lacketh the bread of God.'
Writing to the Magnesians, he says

{d)
'
Hasten
;
to
come
one
together
all
of you as to one temple,
even
God
as to
altar,
even to one Jesus Christ, who

is
came
forth
from one Father, and

^
with One, and departeth
unto One.'
Writing to the Trallians, he says

(/)
'
He that
is
within [the precincts of] the altar
is
clean
he that doeth aught without the bishop, the presbytery, and

the deacon, this
(d)
'
man
is
not clean in his conscience.'
Writing to the Romans, he says
Grant
me
nothing more than that

is still
may be poured
altar ready.'
;
out a libation to God, while there

time (De Schismate Donatistaruin,
col. 951)1
an
lib.
ii,
cap. 4
F. L.,
torn.
xi.
' * *
Theodoret, Hist. Eccles., lib. 'Y.vrhs Tov dv(riaffT7)piov, cap.

'ns
(ttI
i.
cap. 14
P. G., torn. Ixxii., col.951,
v.
ev 6vcrta(TT7}ptov, cap. vii.

vii.
ii.
'Evrhs dvffiaaTTipiov, cap.

'Cis
in
GvaiaaTrjpiov '^Toifiov iarty, cap.
II.]
ANTE-NICENE RITUAL.
Writing to the Philadelphians, he says
79
{e)
'Be ye careful, therefore, to observe one Eucharist (for there is one flesh of our Lord Jesus Christ, and one cup unto union in His blood there is one altar, as there is one bishop, together with the presbytery and the deacons, my fellow^ servants), that whatsoever ye do, ye may do it after God.'
;
(/) Polycarp, writing to the Philippians, says

'
Our widows must be sober-minded

Lord,
.
.
as
touching the
faith of the
and
that
all
sacrifices
knowing that they are God's altar, are carefully inspected, and that
either of their thoughts or intents,
-
nothing escapeth
Him
or any of the secret things of the heart.'
Of
these
six passages four of them,
{b),
{c),
{d),
and (/), are obviously metaphorical, {a) may be literal but if so the word altar must mean the
;
church, or that portion of the church within which
the altar stands.^

phorical,^ but the
be taken to
must be classed as meta(e) employment of this metaphor may prove that the word altar was not
*
'
unfamiliar to the Christian ear in

the Eucharistic service.
connection with
The word
'
altar ialtare)
occurs in
"
the following
""El/
6vina(TTi^ptov, cap. iv.

is
Qvaiaarripiot' Qeov, cap. iv.
used in this sense in the 19th and 44th canons of the Council of Laodicea, A.D. 320 (Mansi, Co/id/, torn. ii. coll. 587, 589). * So Bp. Lightfoot, Apostolic Fathers, vol. ii. p. 258, 2nd ed.
'
'Altar'
(London, 1889).
and earUer Greek Fathers Clem. Alex., Strom., vii.
is generally used in the LXX. heathen altars {e.g. i Mace. i. 54, and 717), and ara (? = place of victim), its equivalent in the Vulgate, is also sometimes rejected as heathen {e.g. Min. Felix, Octavius, cap. 32). But dvffiaar'fipiou (= place of offering, *
Boj^bs (like altarc
raised place)
for
whether bloody or unbloody) seems from the beginning to have had a wider application than to heathen or even Hebrew rites (cf. Matt. v. 24; Heb. xiii. 10; Ign. Phil, iv., and Mag. vii. Diet, of C.A., i. 61).
So

still
[II.
passage of Irenaeus, where
the reference
may
:
be to the heavenly rather than to the earthly altar

'
We
.
offer to
Him, not
wills that
as standing in
need of an
offering,
but giving thanks for His rule, and sanctifying His creature.
. .
Thus He
at
we accordingly should
offer the
gift
is,
His
altar
frequently, without intermission.
therefore, an altar in heaven, for thither our prayers
There and
oblations are addressed,' etc.^
The word
andria,
in
'
altar
'
is
used by
^
St.
Clement of Alexto
metaphorical
sense
denote
'
the
assembly of worshippers.'
In Africa, in the time of Tertullian and St. Cyprian,

the
word
^
altar'
in
its literal
signification
had come
'
into established use.
Tertullian speaks of
the altar
of God.'
'
St.
Cyprian says
cannot be reared, a new priesthood canaltar,
Another
altar
not be constituted, beside the one
and the one
priest-
hood.
He who
again
gathers [people] elsewhere scatters.'*
And
*
As
if
after ministering at the altars (aras)

altar of God.'
^
of the devil
it
were lawful to approach the
So he speaks
of the
altar
being placed in the

of the sacerdotal
church,*' of assisting at God's

>
altar,''
Contra ILcrcs,
Siromala,\ih.
lib. iv.
vii.
cap. xviii. 6.
;
"
*
cap. 6
P.
C,
ix.
'Ara
Dei,'
De
Oratione, cap. xix.

'altar,'
443. P. Z., ;
for
i.
1182.
Eede uses
allare for
the
Christian
and ara
a heathen altar (C.
Plummer's ed., vol. ii. p. 60) ; but this distinction of words was not always observed by the African writers. * The preceding sentence on the unity of the Church Jip. xl. p. 53.
should be read.
'"
"
Ep. Ep.
Ixiv.
xlii. p.
See also fp56,
xlii., Iv.
'
Ep.
Iviii. p.
96.
II.]
ANTE-NICENE RITUAL.
Si
order being wholly occupied in serving at the altar
and
at the sacrifice
^
;
of one
who
is
an
enemy
to the
altar,
and a
altars.^
rebel
against the sacrifice of Christ.^

its
Origen also speaks of the altar and
adornment,^
and of
Instances of the use of the word

table,' are rare in
'
table,' or
'
holy
ante-Nicene literature, but the two
following instances can be adduced from the writings

of Dionysius of Alexandria.
to Basilides, he says
'
In a letter addressed
In former days, as seems most probable,
women
^
used to
enter the sanctuary and partake of the holy table.'
In another letter addressed to Xystus
II.,
Bishop
of
Rome, he
refers to 'one
who has heard
the words of
the Eucharist, and has joined in uttering the "
Amen,"
his
and has stood by the
table,
and has extended
hands to receive the holy
food,' etc.
In the Canons of Hippolytus the bishop
communi'
cating the newly baptized

at the table.''
is
described as
standing
There
material
'
is
no
direct
contemporary evidence as
the altar or
^
'
to the
'
of
which
114.
holy table
was
Ep.
Ixvi. p.
X.
De
Uftitaie Ecclesi(,% xvii.p. 200.

;
^
*
Hom.
Ibid.,
in
i.
Librjcm Jesii N'ave, 3 ^. G., xii. 881. There is a very fine passage about the spiritual altar
yvvaiKes
is
(Ihici,,
^
Mom.
ix.).
Tc)
ira\a.ibv elaripxofTO
rh Ovffiaariipiov Kal anh

Vet.
ttjs
iii.
ajtas
505.
rpaTre^Tjs
funKafifiavov.
Gallandius, Bibliotheca,
Pat.
uo-iao-TTJpiof
here
is
evidently not the altar, but the part of the church

Eccles.
where the holy table stood. Quoted by Eusebius, Hist,

^
lib,
vii.
cap. 9 (ed, Oxford,
1856), p. 227.
'
Stans ad mensam,'
Canon
xix. 143.
82

;
[II.
made
in
but from later references to the introduction
of stone altars, and to the existence of wooden altars

the fourth century, and later,
it
is
evident that
the earliest material was wood.^
The only other article of Church furniture of which we have certain mention is the pulpit,' or ambo,*
'
from which the gospel was

Indirectly
it
read.'-^
may
be inferred that a font was emthe works of St. Cyprian
ployed,
when among
we
find an African bishop

in the
5.
speaking of water consecrated

priest.^
church by the prayer {prex) of the
Confession.
the
There
is
no trace of private
confession to a priest, as a sacramental ordinance of

obligation in
ante-Nicene Church, but public
confession in the presence of the clergy and of the
congregation was part of the disciplinary or penitential
system of the early Church, and was
in
constant
practice.
The name by which

but
*
not
'
confessio,'
was known was exomologesis/ a word found in

it
the writings of Tertullian,'^ St. Cyprian,^ and Origen.*^

'
p. 4,
-
Heales(A), T/w Ai'cJncology of the Christian Altar (lônCton, 18S1), where see references in footnotes. Cyprian, Ep. xxxiii. ; P.L., iv. 38S. The Latin word is pulpitum.' The bishop was Sedatus of Thuburbum [Sententiic fpiscoporiiiii de
'
hicreticis baptizandis).
*
No. 18, p. 332. qua delictum Domino nostrumlconfitemur, etc. (/A' Fcenitntia,caY>- i^- 5 ^' '^'> ' 1243. The whole chapter should be read), De Lapsis, p. igo ; Epp. x. ad Martyres, p. 20; xiii. ad Clcrinii,
Exomologesis
est
'"
p.
23
"
xi.
Sed si malorum tibi conscius ali(iuorum fueris, noli occultare, sed per exomologesim, id est, confessionem revela ea Domino, et spera in eum, et ipse facict [Select, in Psalm xxxvi., Horn. i. 5, ii. torn. The rest p. 659.
Select,
ad Plebem, in Psalm
p. 2i
Hi.
ad Antonianuiii,
ii.
p. 71, etc.
cxxxv.
torn.
p.
833.
'
of the passage should be read).

in the
The word
e|oôAo7T)fns does not occur
N.T., but iôfxoAoyuaQai occurs frequently.
II.]
ANTE-NICENE RITUAL.
Ignatius speaks of the Lord forgiving
if
83
St.
all
penitent
persons
they have recourse to the unity of
God and
the council of the bishop.^
Submission to the presClement.^

'
byters
is
counselled
by
St.
Tertullian describes the penitent as

self
throwing him-
on the ground before the presbyters.'

;
The whole
it is
passage must be quoted

description of a public
'This confession
is
it
will
be seen that
the
and not of a private
act.
a disciplinary act of great humiliation
and prostration of the man ; it regulates the dress^ the food it enjoins sackcloth and ashes it defiles the body with dust, and subdues the spirit with anguish it bids a man alter his life, and sorrow for past sin it restricts meat and
; ; ;
drink
to
the
greatest
;
simplicity
possible
it
nourishes
and invoand teaches the penitent to cast himself at the feet of the presbyters, and to fall on his knees before the beloved of God, and to beg of ^ all the brethren to intercede on his behalf
it
prayer by fasting
cations of the
inculcates groans
and
tears
Lord God day and
night,
Sackcloth and ashes as part of the symbols of

penitence are also mentioned by Commodianus.^
St.
Cyprian speaks of confession made before the
priests of God,^
and of remission thus obtained being

sight.''
pleasing in God's
Origen's allusions to confession are either expressly

*
Ad Philad.
De
cap.
viii.
Ep.
i.
cap. 57.
^
*
Pixnitentia, cap. ix.

to scan, are these
His hexameters, which are difficuU

'
Idcirco
commoneo
vulneratos cautius ire

foedare in pulvere terra;
Barbam coniamque
VoUitarique saccis et petere
summo de
;
rege.'
v.
Instrudiones, xlix,
* "
'
P. L.,
239.
190, 191).
Apud
sacerdotes Dei confitentes,' etc.
{De Lapsh,
\>]y.
Il)id.,
cap, 29.
84
[ll.
or inferentially connected with public discipline.
He
exhorts sinners
'Look around
confess
merciful,
diligently for
;
'
one
to
whom
'
your sins
to
if
find
a physician
is
learned
you should and
who
2
will
judge
the sickness
of such a nature
that
it
ought to be exposed in the meeting of the whole
Church.'
'
And
again
If
we
reveal our sins not only to God, but also to those
who can
out by
'
heal our sins

'*
and wounds, our

Behold,
'
sins will
be blotted
^
Him who says,
I will blot
out like a cloud."
Consider,' he
that
says,
what the Holy Scripture teaches

to
us
we ought not
For,
conceal
as
our sin
within
our
own
which
breast.
perhaps,
they
who
are
inwardly
oppressed with the humour of phlegm or undigested meat,

lies
;
heavy upon the stomach,

so they
if if
they vomit
it
up, are
relieved
who have
sinned,
they hide and con-
ceal their sin within themselves,
are inwardly oppressed,

;
and almost suffocated with the phlegm and humour of sin but if any one become his own accuser and confess his sin, in so doing he, as it were, vomits up his sin, and digests and removes the cause of his distemper. Only be circumspect
in the choice of
him
to
Try
first
the
physician to
whom it will be fit to confess thy sin. whom thou art to reveal the
who knows
that
is
cause of thy distemper, and see that he be one
how
that
to be
weak with him
weak, and weep with him
one who understands the disciphne of con; and compassionating ; that so, at length, if he shall say anything, who hath first shewed himself to be both a skilful and a merciful physician, and give thee counsel, thou mayest observe and follow it. If he discerns and foresees weeps
soling
^
Horn, in Psalm xxxvii,

xxvi. 6, torn.
ii.
6, torn. p.
ii.
p. 688.
* Jbid.^
^
Horn, in Luc.
ii.
xvii. torn.
688; P. C, xii. 1386. See also Horn. iii. p. 953.

in LiviL, toni.
ii.
ii.
in
Lcvit.,
torn.
p.
191,
and Horn
viii.
p.
228.
The whole
inter-
of this laUer homily should be read through.

pretation of St.
See also a curious

i.
John
XX. 23 in
Dc
Orationc, 28, torn.
p, 255.
II.]
ANTE-NICENE RITUAL,
85
thy distemper to be such as will need to be declared and
cured in the
others
full
assembly of the Church, whereby, perhaps,
may be
edified,
and thou
thyself healed, this
is
to
be done with great deliberation, and the prudent advice

of such a physician.'
^
This private confession to a presbyter was, then,

not with the view to obtaining immediate and private
absolution, but with the view of obtaining advice or
direction as to whether a person should seek absolution
after public confession in the
open penitential
from
system of the Church.

tullian
Quotations both from Ter-
and Origen
especially
in
from the
latter,
whose writings more passages bearing on the subject might be culled must be read with their context,
and read as a whole,

centuries,
refer to
order to be understood.
If
isolated, or read in the light of the practice of later
they might sometimes be supposed
to
private confession
and absolution, whereas
they are connected with the ancient public penitential
system of the primitive Church.

*
Forgiveness following on
fession to
in
exomologesis
'
or coni.
God only
is
described by Origen in Horn.

ii.
Psalm xxxvi.
5,
tom.
p.
659.
^
In the following curious passage

rates seven different
Origen enume-
ways
as provided in the Gospels

:
for obtaining absolution

'
from sin
I.
The
first
is
that
by which we are baptized
for the
remission of
2.
3.
sins.
The second remission is in suffering martyrdom. The third remission is that which is given for
'
alms-
Horn. Horn.
ii. ii.
in
Psalm
xxxvii. 6, tom.
ii.
ii.
p. 6SS.
in Lcvit. 4, tom.
p. 190,
85
LITURGY OF ANTE- NICE NE CHURCH.

;
[II.
giving
for the
Saviour says,
;
*'
But [rather] give alms [of such

all
things as ye have]
4.
and, behold,
things are clean to you."
The
fourth remission of sins accrues to us in return
for our forgiving the sins of our brethren.
For thus speaks
our Lord and Saviour
" For
if
ye forgive
men
their tres:
passes, your heavenly Father will also forgive
you
but
if
ye forgive not
men
their
trespasses,
neither
as
will
your
Father forgive your trespasses. ^

our debtors."
5.
^
And
he has taught
us to say in prayer, " Forgive us our debts, as
we
forgive
The
fifth
remission of sins takes place

"
when any one
converts a sinner from the error of his ways, for thus saith
Holy
Scripture
He
error of his
way
shall save his

''
which converteth the sinner from the soul from death, and shall
takes place through abounding
I say
hide a multitude of sins."

6..
The
sixth remission
love, as the
sins,
7.
Lord Himself saith, "Verily

;
unto thee. Her

^
which are many, are forgiven
for
she loved much."

sins,
There
is
also
still
a seventh remission of
though
his
hard and laborious, through penitence, when the sinner

waters his couch with his tears, and his tears
become
meat day and
night,
and when he
is
not ashamed to lay
according to him
bare his sin to the priest of the Lord, and to seek medicine, who saith, " I will confess my sins unto
the Lord, and so thou forgivest the wickedness of

fulfilled too that
my
sin."
which James the Apostle saith, Wherein is him call for the elders of the you? let any sick among "Is Church and let them lay their hands upon him, anointing
;
him with
oil in
the
Name
sick
;
of the Lord
and the prayer of

sins,
faith shall save the
and
"'
if
he have committed
they shall be forgiven him."

'
''
St.
St.
Luke
xi.
41.
St. Matt. vi. 14, 15.

'sa'.vat'
St.
Matt.
vi. 12.
St.
James v. 20, but reading Luke vii. 47.

'
and 'cooperit.'
impietatem cordis mei.'
"
'
Ps. xxxii. 6, but reading

St.
et tu remisisti
James
v. 14, 15.
II.]
ANTE-NICENE RITUAL.
87
It is
strange that while enumerating the different

of
sins
modes of obtaining remission
under
the
gospel dispensation, Origen should not have added

as an eighth mode, the partaking of the Eucharistic
cup, of which our
this
is
Lord
said,
'
Drink ye
sins.'
^
all
of
it,
for
my
blood of the new testament, which

for
is is
shed
also
for
many
the
remission of
It
strange that in support of
not have quoted

instead
St.
John xx. 23 and
number seven he should St. James v. 16,

St.
of or in
15.
addition to Ps. xxxii. 6 and
James
6.
v. 14,
period of which
firmation were
Confirmation. During the whole of the we are treating Baptism and Conclosely
connected, the latter being
always administered immediately after the former,
whatever might be the age of the person baptized
and confirmed.
Origen
unites,
almost
identifies,
:
the two ordinances in the following sentence

'
in
In the Acts of the Apostles the Holy Spirit was given baptism through the imposition of the hands of the
^
Apostles.'
Hence,
it
is
not always easy to separate baptism
from confirmation, or to distinguish the baptismal unction from the unction of confirmation. Indeed,
the one unction with chrism of earlier days developed
into
two unctions
in
later
days
and
in
still
later
days an interval of years came to separate the two

rites
;
have clear proof

1
and the imposition of hands, of which we in primitive times, dropped out of

St.
Matt. xxvi. 27, 28.

lib.
i.
De Priiicipiis,
cap. 3, 2
Z'. 6^., xi.
147.
88

is
[II.
use altogether, so far as confirmation

in
concerned,
both the Western and Eastern Churches.^

In the Acts of
Thomas
'
the seal of the bath
'
is
immediately followed by the reception of 'the

of
oil.'
seal
The
tion,
following description of Baptism, Confirmais

:
and First Communion
taken from the Canons
of Hippolytus (Canon xix.)
112. The time is to be about cock-crow. 113-115. Unvesting of the candidates for baptism.
116-118. Consecration]of two

delivery of
oils
by the bishop, and the

*
them
to the presbyter, viz.
the
oil
of exorcism
'
and
'
the oil of unction or thanksgiving.'
119.
The
candidate
is
directed to face westward and to
renounce Satan.
120.
Unction by the presbyter with the
oil
of exorcism.
his
121. 122.
The candidate
faces eastward,
Spirit.
and declares
belief in Father, Son,
and Holy
laying
Then he enters the water, and the presbyter, hand on the candidate's head, immerses him thrice, asking him at each immersion whether he believes in the Three Persons of the Blessed Trinity, successively,
123-133.
his
the presbyter repeating the formula of baptism at each
immersion.
134.
Then
the presbyter anoints
him with the
oil
of
thanksgiving, in the
name
of the Trinity, and in the form
of the cross, on the forehead, mouth, breast, whole body, head, and face.
'
An
imposition of hands
is
retained to this day in the

liy
tiie
;
'
Roman
rubric,
Church,
'
as part of the baptismal office, as testified
Mox
imponlt
manum
super caput infantis
but
it
has disappeared
for centuries
tion
of hands
from the Order of Confirmation. This baptismal imposiis, however, totally unconnected both in origin and
tiie
meaning with
*
laying on of hamls in confirmation.

p. 20.
Caps. 26, 27,
II.]
ANTE-NICENE RITUAL.
The candidate
The bishop
is
89
135.
wiped, clothed, and introduced
into the church.
136-139-
lays his
hands on the heads of
all
the recently baptized, with prayer.^

139, 140.
The bishop
signs each of
them on the forehead
with the sign of the cross, and gives to each the kiss of
peace, this mutual salvation passing

V.
R.
141.
The Lord be with you. And with thy spirit.

peace
all
is
The
kiss of
then exchanged between the
newly-baptized and
the congregation.
142-147. The bishop then communicates them with the

reserved eucharistic elements, separately, using these for-
mulae of administration.
Bishop. This
is
the
body of
Christ.
R. Amen. Bishop. This
is
the blood of Christ.
R. Amen.
^148.
The candidates then partake

in
of milk and
honey,
which have been brought

or, in their
chalices by the presbyters,
absence, by the deacons.
The milk and honey

;
are represented as having a double symbolism
firstly,
as
teaching the, newly baptized that they are babes in Christ;

secondly, as typifying the world to come, and the sweetness
of
all
good
things.
149.
They
are
now
his
designated
'
Christiani
perfect!
'
'perfect Christians.'
Tertullian, in
treatise
De
oil
Baptisuio, describes
(i)
baptism as consisting of three parts:

in
Immersion
water
(2)
anointing with
(3)
imposition of
hands.
*
After describing the

forth
first part,
he proceeds
Then on stepping
'
from the font we are anointed

iii.
The words
of this prayer will be found in chap.
10
{a).
90

oil.
[II.
with consecrated
This
is
a custom derived from the

in
Old Testament dispensation,

the time
which
oil
men
used to be
anointed to the priesthood with
out of a horn, since
when Aaron was anointed by Moses, from which he is called " a christ," from the chrism, that is, the unction employed and this unction gave his name to our Lord, being spiritually performed, because he was anointed with
;
the Spirit by
God
the Father, as
it
is
written in the Acts,
" For of a truth against
Thy
holy Child Jesus,
whom Thou
^
hast anointed, were they gathered together."
Thus, in
flesh,
our case also, though the unction takes place in the

the benefit sion
in
is spiritual,
is
just as in baptism itself the
immeris
water
a carnal
transaction, but
the
effect
spiritual,
namely,
the deliverance
from our
sins.
After
that, the
hand is laid upon us, invoking and inviting the Holy Ghost. If human skill can bring wind into water, and then by application of hands from above can make
conjunction of those
the
elements breathe out another
wind which produces a loud music, shall we say that God is unable in his own organ [i.e. man] by means of holy
Testament dispensation, in which blessed his grandsons by Joseph, by placing his hands upon their heads, and at the same time crossing them so as to represent Christ, and to foreshadow the blessing which was to come through Him. Then that most Holy Spirit
also
hands to awaken strains comes from the Old it is recorded how Jacob Ephraim and Manasseh,
of spiritual sublimity?
This
rite
comes down willingly from the Father upon the bodies which have been cleansed and blessed.' -
Elsewhere Tertullian
refers
to
the same
rite
in
a passage which has been already quoted.^ St. Clement of Alexandria advances a curious
'
Acts
iv.
27.
;
De Baptisnio, capp. vii., viii. De Kesurrec. Carnis, cap. viii.
P. L.,
;
i.
1206-1209.
ii.
P. L.,
806,
See
p. 68.
II.]
ANTE-NICENE RITUAL.
false hair.
91
argument against the use of
He
will
con-
demns
hands
it,
because when the presbyter lays on his

confirmation]
his
[in
and
blesses,
he
not
so
be laying
hands upon the
woman who
is
adorned, but on some one
else's hair,
and so upon
somebody
St.
else.^
Cyprian of Carthage frequently and plainly
alludes to the imposition of hands.

*
He
writes
Samaritans)
And,
therefore,
because
they
{i.e.
the
received legitimate and
ecclesiastical
baptism, there was
no need
for
them
to
wanting which was done

Spirit,
be further baptized, but that only was for them by Peter and John, viz. on them of the Holy
the laying on of
ourselves.
the invoking and the outpouring
with prayer on their behalf, and
hands.
This custom
is
also
now observed among
Those who
are baptized in the church are brought to the
chief officers of the church,
the imposition of hands receive the Holy
consummated with
sign of the cross.]
-
the sign
and through our prayers and Spirit, and are [or seal] of the Lord \i.e. the
'
Again, arguing
that,
if
the validity of heretical
baptism
firmation
is
admitted, the validity of heretical conas

well,
must be admitted
he employs
these words
*
If they attribute
the effect of baptism to the majesty
of the name, so that those
who
are baptized in the

to
Name
the
of Jesus
sidered
Christ,
anywhere and anyhow, are

consecrated,
be connot
renewed, and
why does
baptized person, in the
Name
of the same Christ, receive
the imposition of hands also there, to the receiving of the
Holy Ghost
>
Why
lib.
iii.
does not the same majesty of the

p. 291.
^
Padagog.,
Ep.
73, p. 132.
93

avail
in
[II.
same Name
the
imposition of hands, which, as

?
they contend, availed in the baptismal consecration
And so on, pursuing the argument He also wrote thus to Jubaianus

'
at great length.^
This
is
our custom now.
Those who
are baptized in
church are brought to the presidents of the church that

they
may
receive the
Holy
Spirit
by our prayer, and by the
imposition of our hands, and that they
may
of
receive the sign
of the Lord.'
At
on
the
Carthaginian
council
St.
eighty-seven
in his attitude
bishops,
who supported
question
of
Cyprian
the
the
re-baptism
of
heretics,
Nemesianus of Thubunae
said
'Our Lord Christ spoke with His own Divine voice, saying, " Except a man be born again of water and the
Spirit,
is
he cannot enter into the kingdom of God."
This
the Spirit which
moved
in the beginning over the water.
For neither can the
Spirit
work separately without the

It
is,
water, nor the water without the Spirit,
therefore,
a wrong interpretation which some give,
who
say that they
ought to receive the Holy Ghost by the imposition of

hands, and so be admitted into the Church, when
it
is
manifest that they ought to be born again, by both sacra-
ments of the Catholic Church.'
'
On
'It
the
same occasion Secundinus of Carpos
(or
Carpis) said that

is
impossible
the
for
the
through
children,
imposition
of hands
*
Holy Ghost to descend alone upon strange

it
and the progeny of

no baptism.'
p. 139.
p.
Antichrist,
being clear that
heretics have
Ep. 74,
//'/(/.,
72, p. 132.
'
Cypriani Opera,
330.
Ibid., p. 333.
II.]
ANTE-NICENE RITUAL.
Bishop
of
93
Firmilian,
Csesarea
in
Cappadocia,
writing to St. Cyprian in support of the Cyprianic

attitude
on the subject of the validity of heretical

to
in
baptism, thus bears witness
the rite of laying
on of hands
in confirmation
Asia Minor,
in the
middle of the third century

'
Heretics,
if
they cut themselves off from the Church

all,
of God, can have no power or grace at
since
all
power
and grace
is
placed in the Church in which elders preside

natu), v/ho
(ubi praesident majores
have the power both
of baptizing, and of laying on of hands, and of ordaining.
neither
For as a heretic may not ordain, nor lay on hands, so may he baptize, nor perform anything in a holy
spiritual
and
of
manner, since he
. . .
is
an alien from
spiritual
and Divine
holiness.
Forasmuch
as Stephen [Bishop
Rome, 253-257] and those who think with him contend that remission of sins and the second birth can take place in the baptism of heretics, among whom they themselves confess that there is no Holy Ghost, let them consider and
understand that there cannot be any spiritual birth without
the Spirit.
Accordingly the blessed Apostle Paul baptized
again with spiritual baptism those
who had been baptized by John before the Holy Ghost was sent by the Lord, and so laid his hand upon them that they might receive the Holy Ghost. Was Paul less great than these bishops of to-day, that they should be able to give the Holy Ghost to heretics who come over by the imposition of hands alone, while Paul was not qualified to give the Holy Ghost to those baptized by John by imposition of hands, without first having also baptized them with the Church's
.
.
baptism
'
^
'
What does Stephen mean by

'
saying that those baptized

p. 145.
Inter Cypiiani Epstolas,
No. Ixxv., Opera,
94

heretics have with
?
[ll.
them the presence and sanctity lie when he says, "As many of you as are baptized into Christ have put on Christ," then surely he who is baptized into Christ then has put on Christ. But, if he has put on Christ, he could also have received the Holy Ghost, who has been sent by Christ, and it is vain to lay hands upon him on coming over, that he may receive the Spirit, unless Christ and the Spirit can
of Christ
If the Apostle does not
among
be so divided, as to
let heretics
^
have Christ among them,
but not the Holy Ghost.'

*
If
baptism outside the church availed in the name of
Christ for purifying the man, the laying on of hands might

also
have availed there in the
Name
of the
same Christ
for receiving the
Holy
Ghost.'
The whole
read.
It
letter,
which
is
a long one, should be

it
dates from a time before

'
was anywhere
finita,'
thought or said
Roma
locuta
est,
causa est
although in this particular controversy the

view,
as
Roman
and
maintained
by Stephen, has
justly
universally prevailed over the African view upheld
by Cyprian, and over the Asiatic view, agreeing with the African, and upheld by Firmilian. But our
purpose
in
quoting these passages has been to prove
that the laying on of hands was the outward sign

of confirmation
in
the African and in the Eastern
Church
in the
middle of the third century.

confirmation)
The
third Council of Carthage, A.D. 256, distinctly

(in
mentions the imposition of hands

as following
after baptism,
and as connected with
the gift of the

*
Holy
Spirit.'^
Inter Cypriani Epistolas,

Jliid,, p.
No.
Ixxv., Opera, p. 147.
2
'
148.
5,
Canons,
24
Mansi, Conci/,
torn.
i.
cols. 953,
956.
II.]
ANTE-NICENE RITUAL.
95
In the synodical letter sent by St. Cyprian and

his
colleagues
from Carthage
St.
addressed to
same year, Stephen, Bishop of Rome, they

in
the
inform him that they have decided that, in the case

it was not sufficient to them by the imposition of hands for the reception of the Holy Ghost, but that it was neces-
of converts from heresy,

receive
sary that they should
receive
the baptism of the
Church
as well.^
But, as has been already stated, the
Roman
view
and practice prevailed against the practice of the Church of Africa e.g. we find the Synod of Aries
;
in
Gaul, A.D. 314, laying
down
in its eighth
if
canon
it
that in the case of converts from heresy,
be
proved that they have been baptized

of the Father, and of the Son,
in
the
Name
and of the Holy
Ghost, they should be received into the Church with

the imposition of hands only, that they
the
may
receive
Holy Ghost.^
refers twice to this subject,
Origen
but both times
historically to the practice as recorded in the
New
Testament.
These passages prove that the laying
on of hands was sometimes spoken of as part of baptism, sometimes as following after baptism. They
do not prove, but they go some way to imply, that the laying on of hands was practised in Egypt in
Origen's day
tude,
*
;
at least,
if it
had dropped into desuereference to the
we might have expected some

Ixxii. inter
J.),
Ep.
Hefele (C.
Cypriani Opera, p. 128. A History of the C/iristiaii Councils, 2nd ed.
(Edinburgli, 1872), p. 188.
96

if
[II.
fact,
not
some explanation of
the
reason.
He
says
'
In the Acts of the Apostles, through the laying on of
the apostolic hands, the
Holy Ghost was given
in baptism.'
And
'
again
it is
Lastly,
for this reason that the grace
and revelation
of the Holy Ghost were delivered through the laying on

of the hands of the Apostles after baptism.'
^
We
obtain
information,
incidentally,
through
Clement of Alexandria, that imposition of hands
was practised by the Gnostics,

baptism,
in
in
connection
with
the
middle
of
the
second
century.
inter-
Theodotus, the Valentinian, giving a fanciful

pretation of
I
Cor. XV. 29, mentions that the formula

in
which accompanied the imposition of hands

In the Apostolic Constitutions confirmation
his
sect included the phrase 'into angelic redemption.'^

is
still
^
spoken of under the
title
of the laying on of hands.'

*
We
will for
once travel beyond our proper time Father who

is
limit to say that the latest Eastern
quoted as testifying to
this practice of laying

(ob. 373),
on of
Holy
hands
is
St.
Athanasius
all
who
says
'Likewise also
Spirit in the
*
the saints having received the
Name
of the Father, and of the Son, and of

i.
Dc
Frincipiis, lib.
cap.
iii.,
P.
C,
xi,
147.
3id., 7; i7>id., 153. ^ Atb Kal ej* tt7 Xf*po^'''ô'^f7''i/(ri' eirl TfAous' Eis KvTpwcriv ayyeXiK^v, rovr i<niv, %v koI ayye\oi ex"""'"'? Inter Opera, Clem. Alex., p. 974.
*
Xeipo^to-ia, lib.
ii.
cap. 32.
The word
occurs twice in this chapter.
cap. 44, where the imposition of hands is stated to be a necessary sequel of baptism. The word for ' confirmation
It
occurs again in
lib. vii.
in a
modern Greek
service
book
is xpô'tâ.
II.]
ANTE-NICENE RITUAL.
Holy Ghost, through
the laying
97
the
on of the hands of
the priest of God, are restored to that primitive state in
which they were before
Adam
fell.'
Western evidence
for the practice continues to a

late
much
later date
as
as the twelfth century
but with gradually dwindling frequency and force.
St. Jerome is so exactly descriptive modern Anglican practice that we venture to quote it. It is put into the mouth of an orthodox
passage from
of
person disputing with a Luciferian.

'
do not deny
that this
is
the usage of the churches,

to those
that the bishop should
been baptized a presbyters and deacons,

the invoking of the
make excursions long way off in the

to
who have
lay his
towns by hands upon them for

smaller
on
his
hands, he
lays
Holy Ghost. But if the bishop lays them upon those who have been
-
baptized in the right
faith.'
St. Isidore of Seville entitled a
chapter (cap. 26)

'
in his
second book on Ecclesiastical Offices
Of
the
it
Imposition of
thus
'
Hands
or Confirmation,'
and opens
But since
after
baptism the Holy Spirit
is
given through
the bishops along with the imposition of hands,' etc.^
Evidence
'
for
the use of unction

;
in
xxvi.
confirmation
1
De
Trinitate et Spiritu Sancto, 21
P.
tr.,
21
7.
Dialogus contra Liiciferianos, 9; /'. Z., xxiii. 164. We are indebted for this, as well as for other quotations on this subject, to Dr. A. J. Mason's work on The Relation of Coiifirmation to Baptis/n (London, 1890).
^
The
plural
word
'
manum
Cathol.
'
is,
contrary to the general rule, used
liere.
Ilitcorpius,
Dc
Eccks.
Dh'in,
Offic.
(RomK,
1591),
P- 31-
9S
LITURGY OF AXTE-NICEXE CHURCH.

in
[II.
has been already given
a passage from Tertullian.^
Elsewhere he says
'
As soon
as
we
are
come
out
of the
water
we are
by
a
anointed with the blessed unction, and then we receive

imposition
of
-
hands,
invocating
the
Holy
Spirit
benediction.'
Origan mentions unction when he speaks of
'
all
^
those baptized with visible water and visible chrism,'
drawing no clear
line of
demarcation between the
unction of baptism
tion.
and the unction of confirma-
In both the Greek and
Roman
-the
Churches, while the

imposition of hands
unction remains, the use of
has disappeared for
many
centuries.
in confirmation,
For the use of the sign of the cross

see next paragraph.
7.
Sign of the Cross.

constant use
The sign of the
cross
was
only
in in
among
the early Christians, not
baptism and confirmation or while praying,

an accompaniment of the commonest
life.
but also as
actions of everyday
They thought
that they
saw or could sec the sign of the cross almost anywhere and everywhere. Justin Martyr bade people
see
it
in the cross
masts of a ship, in the cross handle

the shape of the
of a plough, in the shape of tools used by diggers
and mechanics,
it
in
human form
Sec
as
stands erect with arms extended,'* and especially

'
Dc Kesurrcdioiw Carnis, Dc Baptistno^ caps. 7, 8

In
cap. 8
P.
i.
/,., ii.
S06.
p. 68.
P, L.,
41
1206, 1207.
^
'
Rom.
i.
V.
8;
Iv.
;
/'.
G., xiv.
6'., vi.
1038.
1.
Apol.
cap.
/'.
II.]
ANTE-NICENE RITUAL.
gg
in the case of the
extended arms of Moses while the
Israelites defected the Amalekites.^
Tertullian describes
'
how
all
In
all
our travels and movements, in

out,
in
our coming
in
and going
putting on our shoes, at the bath, at
the table, in lighting our candles, in lying down, whatever
employment occupies
sign of the cross.'
-
us,
we mark our foreheads with the
mixed marriages, he asks how the be able to escape detection by the heathen husband, when she makes the sign of
In deprecating
Christian wife will
the cross over her body, or over her bed, or to banish

evil thoughts, or
St.
when she
rises at
night to
pray.''
Cyprian,
speaking of the necessity for the
Christian to be
'
armed
at all points, says
Let thy forehead be protected that the sign of the cross

preserved intact.'*
may be
This
may be
either
a general
reference to
the
use of the sign of the cross, or a special reference

to
its
use in confirmation, about which he elsewhere
"says that
'Those who are baptized are brought to the bishops of the Church, and obtain the Holy Spirit through our prayer and the imposition of hands, and are consummated by the sign of the Lord.'
{prcepositis)
''
Minucius Felix says

'
We
'
see the sign of the cross naturally in a ship, borne

capp. xci, xcvii.
iii.
; ;
DiaL cum Tryphonc,
P.
80.
G,, vi. 690, 703.
"
De
Corona Militis, cap.

Uxorein,
lib.
ii.
P%
/-".
/.., ii.
Ad
cap.
v.
/..,
"
i.
1296.
ix.xiii,
Ep. hi.
p. 93.
J'p,
p. 132.
loo

sails;
[ll.
along with bellying

forward
hoisted
;
we
see
it
when
the ship glides

is
with
outstretched oars,
it
and when the yard
we
see
when a pure-hearted man worships God

^
with extended arms.'
Origen thought that the shape of the

'
letter tan
bore a resemblance to the figure of the cross, and that
was contained a prophecy of the sign which is made by Christians upon the foreheads, for all the faithful make this sign in commencing any undertaking, and especially at the commencement of prayer or of reading Holy
therein
'^
Scripture.'
In early Acts of the Saints reference

the use of this sign in offering prayer
;
is
made
to
^ it
was made
in
by Thecla on leaving her mother's home.^ A two-fold symbolism is ascribed to

Canons of
over Satan
faith.''
it
the
Hippolytus
;
firstly,
as a sign of conquest
secondly, as a sign of glorying in our
The
sign of the cross was, as

St.
we have
seen,''
con-
nected with baptism. persons

the
Cyprian speaks of 'those Let thy brow be

the
sign
who have been

of Christ,'
[with
'^
regenerated, and signed with

says,
'
sign
and
fortified
\i.e.
the
cross]
that
of
God
once imprinted at baptism]
may
be preserved
intact.'^
*
*
*
Octavius, cap. 29, ed. 1672, p. 287. Select, jti Ezek., cap. ix. torn. iii. p. 424.
Acts of Xanthippe, p. 62. Acts of Paul and TJieclii,y.. 10; Grabe,

116.
^<r/u7/<^'///w
(Oxford, 1714),
"
p.
'-
Canon
Lib,
xxix. 247, p. 134.
See also
;
245.
/-., iv.
Page
68.
'
ad
De/>u'trianni?i, cap. xxii.

;
F,
580.
Ep.
Iviii. [al. Ivi.]
P. L.,
iv.
367.
II.]
ANTE-NICENE RITUAL.
the Apostolic Constitutions.^
loi
It is referred to in
Origen represents the devil at the
Day
of Judg-
ment claiming a man as

*
!
his
own
in these
words
Lo this man was called a Christian, and was signed on the forehead with the sign of Christ; but he bore my will and my mark in his heart. Behold a man who
renounced
occupied himself
8.
me and my works at his baptism, but in my works, and obeyed my laws

!
again
'
in
the
Exorcism. No external action is mentioned New Testament in connection with the act
out evil spirits
(St.
of exorcising or casting
xii. 2"]
;
Matt,
Acts xix. 13); but the practice of the imposition of hands in connection with it evidentlyOrigen speaks of the imposition of the hands of
obtained at a very early date.
the
exorcists
which unclean
spirits
found
heavy
upon them.^
Vincentius of Thibaris mentions the imposition of
hands
in
exorcism as the
his
first
rite
to be received
full
by a man on
way
to
become a
in
Christian.*
From
in
this
we gather
that
the imposition of hands
exorcism was practised
Africa in
the third
century.
All extant offices of exorcism mention and provide

for
it
;
but none of these
offices, as
we know them,
and
are ante-Nicene.
'
9.
Fasting.
ill.
Fasting
iii.
;
on
ii.
Wednesday
5, torn. ii. p. 698. P. G., xii. 940.
'
'H ffcppayis avrl rov (rravpov, lib.

Select,
cap. xvii. p. 88.
Fsalmos, Vs. xxxviii.
Horn.
i
;
Horn, in Jesu Fil. Nave, xxiv. cap.

'Inter Sententias
Episcoporum
Ixxxvii.,'
De
Htereticis Bapti-
zandis,' Cypriani Ofera, p. 334.
I02

is
[II.
Friday
of the
'
recognized and
ordered
in
the Teaching
Twelve Apostles
let
But
not your
fasts
be together with the hypocrites,

;
for they fast
on the second and fifth days of the week but fast ye on the fourth day [Wednesday], and on the preparation day [Friday].' ^
The same
stitutions,
injunction occurs in the Apostolic Condefinition
with a very practical
of
the
object of fasting
appended
to
it
'We enjoin you to fast every fourth day of the week [Wednesday], and every day of the preparation [Friday],
and bestow the surplusage of your
fast
upon the needy.'

Tertullian,'^
The custom
is
mentioned by
by
St.
Clement of Alexandria,^ and by Origen.^

Shepherd of Hermas the reason
forth at greater length
'
In TJie
is
for fasting
set
This
fasting,' saith
lie,
'
if
the
commandments
of the
Lord are kept, is very good. This, then, is the way that thou shalt keep the fast. First of all, keep thyself from every evil word and every evil device, and purify thy
heart from all the vanities of this world.
If
thou keep
these things, thy fast shall be perfect for thee.

shalt
And
thus
thou do.
Having
fulfilled
what
is
written,
on that
day on which thou
fastest,
i.
thou shalt
taste
nothing but
Didachc, cap.
viii.
Bk.
V.
cap. 20.
In the same place fasting upon the Lord's day
and
^
at certain other times is forbidden.
Lib. de Oratione, cap. 19,

tliese
Eucharist on
days {stationum
where he argues that the reception of the dicbiis) does not break the fast ;
;
P. Z., i. I181. Slromnia, lib.

to the true
Tiie whole chapter as vii. cap. 12 P. G., ix. 504. meaning of the observance of Feast-dnys and Fast-days is a
beautiful one.
*
Hom.
x.
tJi
Lcvif., tom.
ii.
p. 246.
II.]
ANTE-NICENE RITUAL.
;
103
and from thy meals which thou wouldest reckon up the amount of that day's expenditure, which thou wouldest have incurred, and shalt give it to a widow, or an orphan, or to one in want, and so shalt thou humble thy soul, that he that received from thy humiliation may satisfy his own soul, and may pray
bread and water
have eaten, thou
shalt
for thee
to the Lord.
If
then thou shalt so accomplish

sacrifice shall
this fast, as I
have commanded thee, thy

service so performed
^
be
acceptable in the sight of God, and this fasting shall be
recorded
and the
is
beautiful
and
joyous, and acceptable to the Lord.'
The Apology of Aristides contains this passage, among others, which describe the life of the early
Christians
If there is among them a man that is poor and needy, and they have not an abundance of necessaries, they fast two or more days, that they may supply the needy with
'
tlieir
necessary food.'
An
early reference to the strict view of the binding
character of the
spective
Wednesday and Friday

St.
fast,
irre-
of eleemosynary considerations
or
other
such purposes, occurs in the Acts of
Fructuosus.
When
that saint
was on the way
to
martyrdom, he
refused to touch a cup of wine offered

friends,
because it was only 10 a.m. and he would not break the fast which on Wednesday and Friday was protracted till 3 p.m.^
St.
him by his on a Wednesday,
Peter of Alexandria explains

No.
5,
the
origin of
Similitude,
3.
life
Cap. XV.
p. 49.
This chapter contains a beautiful description of

of the early Christians.
the simple, pure, self-denying

'
Fnuliiosi Acta, p. 340.
I04

it
[II.
these two fast-days, saying that
was usual to
fast
on Wednesday 'because of the Jews taking counsel

for the betrayal of our Lord,'
and on Friday, 'because

^
He
*
then suffered for our sakej
Origen says
We
have the forty days of Lent {Qiiadragcsimcc dies)
consecrated to fasting
we have
the fourth
and
sixth
days
of the week (Wednesday and Friday) on which to keep our
solemn
fasts.' ^
Lent and Wednesdays and Fridays are mentioned

as times of fasting
by
Tertullian,^ in the
Hippolytus,* and,
tolic
it
may
laity,
be added,
in
Canons of the later Apos-
Canons, where they are ordered to be observed,
both by clergy and
under severe penalties.^
In the second century there was variety of custom
with regard to the duration of Lent, some observing

it
one day {i.e. Good Friday), some for two days Good Friday and Easter Even), some for more days than these two, some for forty days.^
for
{i.e.
There are traces of a

being observed on
strict
and continuous
fast
Good Friday and Easter Even.

literally
will
This was supposed to be

Lord's words,
carrying out our
'But the days
come, when the
bridegroom
*
shall
be taken from them, and then

Sacnr, 2nd ed.
i.
Routh (M.
Honi.
J.) ReUqticE
p. 45.
* *
*
X. in Levit., torn.
p. 246.
;
Lib. de Jejttniis, cap. xiv.
F. Z.,
'"
ii.
973.
Canon
ii.
xx. 154.
Irenaeus, Gr.
p. 475.
tom.
this
Fiagm. iii., ed. 1857), IrenDsus goes on to remark that diversity of practice in
Canon 69. W. W. Harvey (Cambridge,
matter caused no break of friendship between the Eastern Polycarp,
.St. John, and the Western Anicetus, Bishop of Rome, though neither could win the other over to Ws practice.
the disciple of
II.]
ANTE-NICENE RITUAL,
they
fast.'^
105
shall
It
was a prolonged preparation
for the
midnight celebration of the Eucharist on

Lactantius speaks of the night of
in
Easter Morning.
Holy
Saturday being passed
watchfulness on
life
account of the Saviour's body coming to
again,
and on account of the second coming of our Lord and

King.'^
Tertullian refers to the difficulty which

in absent-
would be experienced by a Christian wife

ing herself
all
night from her heathen husband on
account of the paschal solemnities.^
The
all-night
watch on Easter Even
is
specially mentioned in the
Canons of Hippolytus.^
feast of the resurrection
Zosimus narrates that the

of the Lord
is
performed
for
with
much
watching, for
we continue watching
for the
three days and three nights.^
Eor fasting as a preparation

baptism, see
reception of
p.
p.
72
of the
Holy
Eucharist, see
127.
to
10.
The Eucharist. We
do not propose
difficult
discuss fully the

as to the time
much-debated and committed to

is
question
when the Liturgy of

writing.
the Christian
Church was
first
But
it
should
be stated that there
not sufficient evidence to prove
the existence of any written liturgical books before

A.D. 325,
and that there are certain
facts
and
state-
ments which tend to disprove, without amounting

positive disproof of their existence.
to
The
>
facts referred to are these

ix.
St.
Matt.
15.
;
^
'
*
Div.
Inslitt., lib. vii.

ii.
De
iv.
Vita Bcata, cap. xix.

;
P. Z.,
vi.
797.
Ad
Uxorei/t, lib.
cap.
P. Z.,
i.
1294.
Canon
xxxviii. 255, p. 136.

xii.
;
Narrative of Znsinms, cap.
A, C.
Z., vol. for 1897, p. 222.
io6
LITURGY OF ANTE-NICE NE CHURCH.

is
[II.
There
no allusion to the surrender, or to any

books during
demand demand
is
for the surrender, of liturgical
the early persecutions, though the surrender, or the

for the surrender,, of copies of
Holy Scripture
frequently mentioned.
No
appeal
is
made
to the authority of a settled

first
liturgical
text during the controversies of the
three centuries.
Some
phrases used in early descriptions of Christian

of the
worship point to the extempore character

prayers used,
e.g.
in
the Teaching
of the
Twelve
^
Apostles
it is
said
iiiucli
'Suffer the prophets to giv^c thanks as
as i/uy
7i'/7/.'
Justin Martyr, describing the Eucharistic Service,

tells
'
us that
Bread and a cup of wine mingled with water are then hrought to the president of the brethren ; and he, taking
them, gives praise and glory to the Father of the universe
through the
Name
of the
Son and of the Holy Ghost, and

our being counted
at his hands.' ^
offers iJiauks at considerable length for
worthy to receive these things
And
'
in
another description he says

have finished the prayer, bread and wine and
offers
^
When we
water are brought, and the president in like manner
prayers and t/ianksgivhigs with all his might.'
We
'
have put
and
in italics the
phrases which seem to

'
El'xap'o'Ti'a
This seems to mean in what words they will.' having a general sense connected with thanksgiving, as well as a technical sense connected with the Eucharist, are the cause of much ambiguity and ditticulty of interpretation. 2 First Apology, cap. Ixv. See p. 52. * Ibid., cap. Ixvii. "Otrr; Siva/xis axnco lias also been translated
"OiTa QiKovaLv.
ivxa-pK^Ti'iv,
'according to his
ability.'
See p.
53.
II.]
ANTE'NICENE RITUAL.
if
107
imply,
they do not prove, the use of extempore
devotional language.
In the Acts of
teresting
Thomas
there
is
an extremely
in-
account of the communion of the newly

the
baptized,
Eucharist being celebrated
for
that
purpose by the Apostle,
who
is
represented as em-
ploying words of consecration which are evidently
extempore.^
We
append one more passage from a

goes,
later writer,
far as
which has been taken to mean, and which, as

language
may mean,
but
which
does
not
necessarily mean, that the Liturgy
had not yet been
written
down
in
the fourth century.

{oh.
St. Basil
'
of Caesarea
379) says
us in writing the words of
Which
of the saints has
left
invocation at the consecration of the bread of the Eucharist,
and of the cup of blessing ? For we are not content with those mentioned by the Apostle or the Gospel, but we also say some words before them and after them, as being of great force for the purpose of the sacrament, which we have
received from unwritten tradition.'
'
it
was
Language may, however, have become fixed before We can trace the Sursum corda,' as written.
'
an integral portion of the Eucharistic Service, as far
back as the time of

>
St.
36.
Cyprian,
1'.
who
(',.,
says
The passage
Capp. 46, 47, pp. 35,
Dc Spiritu
Sancto^ cap. xxvii. 66;
xxxii. i88.
is
by W. Maskell, Ancient Liturgy of the Church of England, 3rd ed. p. xxvii. He seems to agree with Renaudot in thinking that it may only mean that the words of Eucharistic consecration
quoted in
full
are not found in
Holy
Scripture.
Probst (F.) argues that Liturgies
were written at a very early date, at least as early as the DidacliL Die aeltestcn roemischen Sacj-amcnlaj-icn, Miinstcr, i. W. 1892, pp. 1-12.
loS

The
priest,
[II.
'
in
the
preface which
is
said
before
the
Prayer [of Consecration], prepares the minds of the brethren
by saying,
Lift
up your
hearts,
that
when
the people answer,
We
they
Hft
them up unto the Lord,

that they ought to think of nothing
may be warned
^
but the Lord.'
And more
*
fully still in the

:
Canons of Hippolytus
And
let
the bishop say
The Lord be
Let the people reply
:
with you
all.*
And
Let him say
:
with thy
spirit.
Lift
up your hearts.*
:
Let the people reply
We
The bishop
lift
them up unto the Lord.*
Let us give thanks unto the Lord.* Let the people reply
It is
:
meet and
right so to do.' *
The formulae of administration mentioned same canons are these

'
in
the
asterisk are given in the
The sentences marked witli an Greek language, a proof of the early nature of Other Greek words, Mritten in Greek characters, wliicli this document. occur in these Canons, are llo/ioAJyrjffis (ii. 9), avayydxrrrjs (vii. 48,
-
De Oratione Dominica, p. 213. Canon iii. 21-26, pp. 48-50.
etc.), viroSiaKovos (vii. 49, etc.), dfaTpiK6s, Kvi/rtySs (xii. 67), ypafifj.ariK6s
(xii.
69),
oiwytffrijs (xv. 76), iraXKiov (xvii. 98), trapaKKrjTos (xix. 131),

(xix. 134, etc.), appaficov (xix. 1^8), KvpiaK-q (xxxii. 164, etc.),
evx^ptcrla
afdnvriffts (xxxiii. 169), tôpKicr/xos (xxxiii. 170, etc.),

etc.), K\i]pr>s (xxi. 2l8). KoijuriT-fiptoy (xxiv. 22o),
irdcrxa (xxii. 197,
\vxvik6s (xxv. 237).
II.]
ANTE-NICENE RITUAL.
This
is
is
109
the
body of
Christ,
i^.
Amen.
Amen.'
^
This
the blood of Christ.
IV.
In
the Egyptian Church Order the

slightly enlarged
is
formula has
become
'
This
the bread of heaven, the
body of Jesus
IV.
Christ.
IV-
Amen.
is
This
the blood of Jesus Christ our Lord.
Amen.'"'
Titles of the
Service.
{a)
The Breaking of Bread.

'
The
earliest
and
scriptural title of this service,

in a
the
breaking of bread,' occurs
passage of the Epistle
of St. Ignatius to the Ephesians, in which he bids
them
'Assemble yourselves together in common, every one of breaking one bread, which is the you severally,
. .
.
medicine of immortality, and the antidote that

not die, but live for ever in Jesus Christ.'
^
we should
And
'
in
the following passage in the Teaching of
the Twelve Apostles
And on
the
Lord's
day come
pure.'
*
together,
and break
bread,
and give thanks,
after confessing
your transgressions,
that your sacrifice
may be
In the Acts of Paul and Thecia St. Paul

scribed,
is
de-
on
his arrival at the
house of Onesiphorus,
as offering prayer, breaking bread,
and preaching the

the
word of
God.'^
In the Acts of
Thomas we
find
expression
breaking the eucharistic bread.'
* Canon xix. 146, 147,'pp. loo, lol. There are similar, not identical, See p. 304. short formulai in the Clementine Liturgy (II., p. 21).
" "
Canons
Cap. 2
;
of Hippolylus, pp. loi, 102.
'
Cap.
i.
20.
Cap.
14.
Gallandius, Bib. Vet. FaL, torn.
p. 178.
J
K\o(ras aeroj' t^s ivxapK^rias, cap. 27, p. 20
cap. 29, p. 22.
no
ib)

The Eucharist.
title
[if.
found as a distinct
writings
The word Eucharist of Holy Communion

'
'
is
'
first
'
in the
of St.
Ignatius.
He
says to
the
Phila-
delphians
careful, therefore, to observe one Eucharist (for one flesh of our Lord Jesus Christ, and one cup unto union in His blood; there is one altar, as there is one
'
Be ye
is
there
bishop, together with the presbytery,
and the deacons,
my
fellow-servants), that whatsoever ye do, ye
may do
ways,
it
after
God.'
He
thus
describes,
among
other
certain
heretics in his Epistle to the
Smyrnaâns
prayer, because they
'They abstain from Eucharist and

allow not that the Eucharist
is
the flesh of our Saviour
Jesus Christ, which flesh suffered for our sins, and which
the Father, of His goodness, raised up.'
-^
In the
'
same Epistle he adds

is
Let that be held a valid Eucharist which
under the
to
bishop, or one to
whom
he
shall
have given a commission.

the
bishop, either
...
It
is
not lawful, apart from

^
baptize or to hold a love-feast.'
A
'
few
years
'
afterwards
is
the
use of
the
word
Justin
Eucharist
as a title
definitely fixed
by
Martyr.
After describing the partaking of the con-
secrated bread and wine and water, he goes
on to
say
*
And
Cap.
Cap.
Apol.
563.
this
food we
of,
call
the
Eucharist, which
nobody
may
'
partake
4.
8.
except,' etc.*
-
Cap.
6.
"
The expression
Sec
65
;
love-feast (dyoirrj) probably includes the
Kucliarist.
'
B]i. Lightfoot's note, in loco.
i.
also in Dialoûs
cum Tryphonc,
cap.
xli., etc.
/'. (/'.,
vi.
I.I.]
ANTE-XICENE RITUAL.
IrencEus,
in
St.
reproving Victor, Bishop of Rome,

off
who had broken

fourteenth
communion with
the bishops of
Asia Minor because they kept Easter always on the
day of the month, whether

John,
tells
it
was a
Sunday
Apostle
*
or not, claiming to follow the practice of the

St.
him that
his
predecessors
sent the Eucharist to the Asiatic bishops,' in accord-
ance with a custom of that time, as a mark of interIn communion between the two Churches.^ same letter he perhaps uses the word Eucharist
'
the
'
to
denote the whole service, telling Victor that his predecessor, Anicetus, conceded the Eucharist to Polycarp,
i.e.
permitted Polycarp to celebrate the Eucharist
at
Rome.^
'
Elsewhere Irenaeus says

it
For as the bread from the earth, when

is
receives the
invocation of God,
Eucharist,' etc.^
no longer common bread, but the
In the Clementine Homilies the curious expression

'
to break the Eucharist

St.
'
is
found.^
Clement of Alexandria says that Melchisedech

for a
gave consecrated bread and wine

Eucharist.^
type of the
Origen says that the symbol of gratitude towards
God
'
is
that bread which

ad V'klorcm apud
iv.
:
is
called the Eucharist.'^
Epist.
Ibid.
Eusebii, Flist, Eccks.^ lib. v. cap. 24.
2 ^
* *
Contra Hccrcs,
Lib.
xi.
18, 5.
cap. 36
Euxapio'Tiai' KKaaaSf
'
Eucharistiam
137
1 ;
fregit.'
111), li,
Stromata,
;
lib. iv.
1.
cap. 25
/-".
C,
:
viii.
also Ecdagog,
cap. 2
"
Ibid,, 41
Contra
Cclsiitit^ lib. viii.
cap, 57
also Horn,
ii.
in Ps. x.xxvii. 6.
112

^
[II.
Tertullian
*
and
Cyprian
both
'
use
the
word
In
Eucharistia.'
Tertullian also uses

its
is
gratiarum actio/
equivalent.^
or 'giving of thanks,' as
Latin
'
the Acts of
Christ'
It
is
^
Thomas
it
called
the Eucharist of
this
widespread and preponderating use of

in
the
term
'Eucharistia'
ante-Nicene
the
title
literature,
which has
caused us to select
of
'
the
Eucharist' as the heading for this
section of the
second chapter.
Among
(r)
other
titles
which were
given to
this
:
sacrament there should be mentioned the following

Sacrifice,
either
absolutely by
it,
itself,^
or with
^
some
'the
epithet attached to
e.g.
'
the pure sacrifice,'

'the
pure
and
spiritual
oblation,''^
Lord's
sacrifice.'*^
At
'
the
trial
of Apollonius
the
Christian
martyr,
"
the prefect
to
said to
Come and
sacrifice
Apollo, and to
the other gods, and to the
emperor's image."
Apollonius replied, " As to
my
change
of mind, and as to the oath, I have given thee answer
but as to sacrifices,
sacrifice to
and
all
Christians offer a bloodless

earth,'" etc."
'
God, Lord of heaven and

title
Not
'
that the
of
'
sacrifice
P.
was confined
50.
to
Dc
Prascript adv. Ilaret., cap. 36

lib.
/,., ii.
"-
^
*
Ep. liv. p. 77. Adv. Marcion, Cap. 27, p. 20.
i.
cap. 23
P. L.,
^
ii.
274.
Quffla,
;
Didachc, cap.
xiv.
"
"
Irenxus, Contra fLercs,

Pfaffian fragment,
ii.
lib. iv.
cap. 18
P.
C,
vii.
1024.
I'"ragm. 36,
Ireimei
0pp., ed.
W. W. Harvey,
torn.
p. 502.
"
Cyprian, Ep. 63, 5 ; P. Z., iv. 3S9. Acts of Apollonius, cd. F. C. Conybeare,
p. 39.
II.]
ANTE-NICENE RITUAL.
St.
113
the Eucharist.
Clement of Alexandria, contrastsacrifice offered
ing the sumptuous sacrifices offered

to their
gods with the
by the heathen by Christians,

;
identifies the Christian sacrifice with
prayer generally
no doubt, not excluding, yet not specially naming,

the Eucharistic sacrifice.
'
He
says
is
For the
sacrifice
of the Church
prayer which
is
is
ofifered
by holy
souls,
when the whole mind

God,'
etc.^
opened and offered
in sacrifice to
{(i)
The Lord's FeastJ^
(e)
The Spiritual and Heavenly Sacrament^

'E<ôSov, or
The title of bed communion
Viaticum, for a death-
occurs in the thirteenth
Canon of the
Council of Nice, but we have not found any instance

of an Ante-Nicene use of this word with an exclusively or necessarily Eucharistic meaning.*
Time of
Celebration.
The
earliest
records which
we
possess of the celebration of the
Holy Eucharist
itself,
outside the pages of

the early, and
Holy Scripture
speak of
early,
fcr the
most part of the very
morning.
Pliny in his letter to Trajan,
Christians as 'persons
c.
A.D.
112, describes
who met
together early in the
morning, and bound themselves with a sacrament,'

etc.^
Stromata,
cap. 6
'
lib. vii.
P.
ii.
C,
ix.
443.
;
3
*
TertuUian,
Ad
Uxurein,
;
lib.
cap. 4
P. L.,
i.
1294.
lib.
*
/*. Z., iv. 396. Cyprian, Ep. 63, 13 The word occurs in the Stromata of St. Clement of Alexandria, P. G., viii. 691, but not in reference to the Eucharist. i. cap. I.
;
Or
by an
oath.'
See page 51, note
i.
114
[II.
Justin Martyr, though he gives clear information
on other points,
is
silent as to the
hour of the day.

it.
Tertullian speaks plainly about

'
He
says
The Sacrament of the Eucharist, though it was commanded by our Lord at meal-time and to all, we take in
assemblies before daybreak {antelucaitis
artibits),
^
and from
the hands of no others except our presidents.'
Again, when dissuading a Christian

marriage with a heathen man, he says
'
woman
from
Your husband
all
will
not
know what you

'^
arc
tasting
secretly before
other food.'
He
which
refers also to the
custom of a midnight
difficulties
cele-
bration of the Easter

will constitute
Eucharist, the attendance at
another of the
which
await a Christian wife allied to a heathen husband.^

St.
Cyprian thus explains and defends morning as
against evening celebrations of the Eucharist.
He
is
answering the argument which might be brought

forward, that because Christ instituted the Eucharist
after supper, therefore our celebration thereof
ought
to be after supper likewise,

'
and he says
hour
the
It
behoved Christ
it is
to offer about eventide, that the
itself
of sacrifice might betoken the setting and evening of

written in the
the world, as
Book of Exodus,
"
And
whole assembly of the congregation of Israel shall kill in the evening." ^ And again in the Psalms, " Let the hfting up
De
Corona Militis, cap. 3

Uxorcin,
lib.
ii.
P. L.,
;
Ad
cap. 5
ii. 79. P. L,,\. 1296.
The
reference here
is
to the reserved Sacrament.

^
Jbid., cap.
ibid.,
1294.
Exod.
jui. 6.
II.]
ANTE-NICENE RITUAL.
sacrifice."
^
115.
of my hands be an evening
resurrection of the
But we celebrate the

2
Lord
in the morning.'
Tertullian refers to the celebration of the Eucharist

in
connection with a wedding in these words

'
How may we
suffice to
describe the happiness of that

^
'
marriage in which the Church unites, and which the oblation confirms,
and the benediction
seals
Frequency of Celebration.
The
earliest
evidence
which
is
forthcoming points to a celebration of the
Eucharist on one day in each week, that day being
Sunday.
The
letter
stated
to
day of the week

^
referred to in Pliny's
Trajan
may be
concluded with
first
moral
if
certainty to have been the
day of the week,
we bear Acts xx. 7 in mind, and weigh the fact that we have contemporary or earlier evidence of a definite kind about the Sunday worship of the primitive Church.
'
In the DidacJic there
is
this order
And on
the Lord's day of the Lord
come
''
together and
break breads and give thanks, after confessing your transgressions, that your sacrifice
may be
pure.'
After
describing the
Eucharistic
as the
Service,
Justin
all
Martyr mentions
Sunday
day on which
met
for worship.^
In the Acts of Eugenia, which date from the third

century, though they have
later additions,
'
not reached us without
we read how her mother Clodia

*
Ps. cxli. 2.
Ep. 63,
i.
"^
p. 109.
^
*
Ad
Uxoreviy
51.
lib,
*
ii.
cap. 9
P. L,,
1302.
Page
Cap.
xiv. I.
Apo/.
i.
67.
Sec p
53.
Ji6

at the
[ll.
on the Lord's day,
hour of the completion of the
sacrament, while she was in church and was offering prayer,
gave up her
spirits.'
^
spirit into
the hands of Christ, the
Lord of
all
Other days which were
specially
marked by a
^
;
celebration of the Eucharist, besides Sundays, were
the festivals or anniversaries of martyrs
also the
two station
Friday
;^
days
in
each
week,
fifty
Wednesday and
and probably the
days from Easter to
Pentecost,
known
as
Ouinquagesima, or Pentecostes,
which Tertullian deof
or Ouinquagesima Paschalis,
scribes as
one continuous
to
festival.*
According
other days
the
the
Canons
Hippolytus
the
Eucharist was to be celebrated on Sundays, and on
when the bishop wished, and commemoration of the dead.^
also before
But by the beginning of the third century we have evidence that a daily celebration had become, at least
in Africa,
an established custom.
Tertullian, describ-
ing a certain class of
unworthy
their
clergy, says
'The Jews once

harass His body.
laid
hands on Christ; they daily

!
hands which should be cut off Let them see to it now whether it was said in a parable, " If thy hand offend thee cut it off." What hands should be cut off
^
Conybeare
(F.
C),
l\Ionu7iients
of Jiarly Cliristianity (London,

cap. 3;
1894), p. 187. 2 Tertullian,
De Coroni
^'-
Militis,
P. L.,
ii.
79; Cyprian,
Epp., 34, 37
^
*
^. iv. 323. 328. Tertullian, Dc Oratione, cap. 19; I\ L.,

;
i.
1181.
cap.
xiv.
;
Z't'
Corona
Militis,
;
cap.
ii.
iii. ;
De
682
;
Idololatria,
ii.
De
Jejimiis, cap. xiv.

*
/".
1
Z.,
80;
i.
973.
Canon
xxxiii.
69, p. 106.
II.]
ANTE-NICENE RITUAL.
in
117
more than those

offence
?
'
which the body of our Lord receives
He
this
gives a Eucharistic as well as a literal interpre'
tation of the clause in the Lord's Prayer,
Give us
day our daily
bread.'
St.
Cyprian and other African bishops say
in the
Synodical Epistle of the Second Council of Carthage

in
*
252
As
priests
who
^
daily celebrate the
sacrifices of
God,
let
us prepare
[men
to
become by martyrdom]
offerings
and
victims to God.'
St.
'
Cyprian also says

more
serious
and a more
fierce contest awaits
them,
for
which the
soldiers of Christ
ought to prepare themselves
with unsullied faith and stout valour, considering that for

this
reason they daily drink the chalice of the blood of
Christ, that they
may have power themselves

*
to
shed their
blood
for Christ.'
Commenting on
'
the Lord's Prayer, he says

this
But we pray that
bread
lest
we who
are in Christ,
may be given to us and receive the Eucharist

we
are kept
daily,
daily
as the food of salvation, should, while
away and
prevented from receiving the heavenly bread through the

intervention of
some very grave

^
fault,
be separated from the
body of
Christ.'
Communion
in both kinds.
It
is
unnecessary to
fact that
produce evidence to prove the undisputed,

'
De Idololatria, cap. vii. De Oratioiie, cap. vi. P.

;
P. L.,
L.,
i.
i.
669.
1160.
' ^
Ep.
liv,, p.
78.
Ep.
Ivi., p.
90.
Lib. de Oratione Dominica, p. 209.
ii8
[ll.
ordinarily the Eucharistic elements were administered

to the
communicants
is
in
both kinds
but an argument
which
based exckisively on the administration of
the cup, and which would have to be abandoned or

altered in that part of
Christendom where the cup
is
now withheld from
all
save the celebrant, deserves to
be quoted and remembered.

In the synodical Itpistle addressed to Cornelius,
Bishop
say
of
in
Rome,
252,
after
St.
the
second
his
Council
of
Carthage
Cyprian and
colleagues
Hov/ do we teach or encourage men to shed their blood His Name, if'as they are about to start on their warfare we deny to them the blood of Christ ? Or how do we fit them to drink the cup of martyrdom if we do not first admit them with the right of communicants, to drink the cup of the Lord in church ?
'
in the confession of
'
Prayer of Consecration. The text of no anteNicene Liturgy having come down to us, we do not,
llic
of consecration, but
character from the
and cannot, know with precision the exact formula we can infer something of its
titles
it
by which
it is
described.
is
In the
it
first
place,
was a prayer, that

words
in
to say,
was not merely a
recital of the
of institution,
or of
any other words
the shape of a formula,
incantation, or charm.
*
Origen says
his
Let Celsus, then, as an agnostic, tender

;
thanks to
of the
demons
while
we, giving thanks to
the
Maker
universe, eat also, with prayer

*
and thanksgiving
for blessings
Ep. 54,
p. 117.
p. 78.
See also
St.
Cyprian's words just previously quoted
on
II.]
ANTE-NICENE RITUAL.
119
received, our oblations of bread, which, through the prayer [of consecration,
8ta t^v
^h^]v\i
becomes a
certain holy
it
body, which makes those holy who partake of

dispositions.'
^
with right
The nature
difficult
of this prayer
is
further defined in a
passage which occurs in the earlier writings
of Justin Martyr,
'
who
says that
As Jesus Christ our Saviour was incarnate by the Word of God, and assumed flesh and blood for our salvation, so we have been taught that the food, from which our flesh and blood derive nourishment by assimilation, having been blessed [or made the Eucharist] by prayer of the word which is from Him," is both the flesh and blood of that same Jesus who was made flesh.'
It has by some been taken to refer to the words of institution, by others to mean the Lord's Prayer,'^ by others to mean the It must remain invocation of the Holy Ghost.^
The expression prayer of Him' is difficult to interpret.

'
the word which
is
from
sufficient here to
have pointed out the chief varieties
of interpretation, without discussing
them
'
at length,
or attempting to decide between them.
The Latin
Domini,'
as
equivalent of
in
'
t^x'''
^^
prex
'
or
'
prcx
St.
the
following
'
passage
evidently
from
Cyprian, where
prex Domini
denotes
'
the Eucharistic consecration prayer, though

'
prex
Contra Cclsiim,
lib.
viii.
p. 33, torn.
i.
p. 766.
"
*
evxvs \6yov toD trap' aiiTOv, ApoL, i. cap. 66. See p. 52 for a slightly varying translation. Wordsworth, J. (Bp. of Salisbury), The Holy Commtinioii (Oxford,
Eiix^'Pto'Trideôav 5:'
1891), p. 62.
*
Ffoiilkcs (E. S.), Friiiiitive. Constxration, p. 54.
I30

elsewhere used by St. Cyprian of prayer
:
[ll.
is
in
general sense
'
How
does he diink that his hand can be transferred to
the sacrifice
and
to the prayer of the Lord, which has

?
^
'
been
held in captivity to sacrilege and crime
Another expression
'
for the consecrating
formula
is
the
Word
of God.'
Irenaeus says
and the natural bread word of God (tov \6yov tov 0o?) it becomes the Eucharist of the blood and body of Christ.' receive the
'When
therefore the mixed cup
more frequent phrase
is
'
the word of invocation,'

Irenaius
or the invocation of
God
(twiKXiiaig GfoC).
says again
'
As the bread which
is
from the earth,

is
after receiving the
no longer common bread, but the Eucharist, consisting of two things, an earthly and a
invocation of
God upon
it,
heavenly, so our bodies after partaking of the Eucharist are
no longer
is
destructible, for ever.' ^
having hope of the resurrection that
Describing the proceedings of a certain heretical
Marcus, he reports how

'
Pretending to consecrate the Eucharist with a chalice

Xuyov
of the invocation unusually long,
red, as
of wine and water mixed, and making the word [or address,
Toi/ tFjs cTTtxAiô-ews]
he contrived that they should appear purple and

though the grace which
its is
from the powers on high dropped

*
own blood
Ep.
Ixiv. p.
into those chalices at his invocation.'

III.
lib. v.
;
'
*
'
*
Cojitra I/icres,
cap. 2
P.
vii.
C,
vii.
1125.
Ibid., lib. X. cap. iS

Il>id.,\\h.
i.
F. G.,
P.
O'.,
102S.
579.
cap.
13;
vii.
See also Fiagm.
xx.wiii,
Benedict ed.,
p. 26.
II.]
ANTE-NICENE RITUAL.
it is
121
Origen says that
sanctified
by the word of
God and by who

tion,
prayer.^
St. Firmilian describes a
female religious impostor,
not only baptized people, but also dared to con-
secrate bread
by a not contemptible [form
of] invoca-
and
to pretend to offer the Eucharist."-^

is
There
a difficult passage in TertuUian, where he
connects the words of institution with the prayer of

consecration.
'
He
says that our Lord
Took bread, and distributed it, and made it His body, by saying, " This is My body," that is to say, a figure of My body. But it would not have been a figure unless
there had been a true
body
[for
it
to
be a figure
of].'
The
primitive consecration prayer, then,
may
be
taken to have included an invocation, and the repetition of the
words of
institution.
in
We
;
do not know,
because we are not told

of what
what order they came, or

but probably the
words they consisted
order and the wording are those preserved in the
Clementine Liturgy.
With regard
'
to words, there
is
one small point as to which we have information.
There was a concluding

gregation.
Amen
'
uttered
by the con*
TertuUian asks how the mouth which has

'
repeated
Amen
at
'
at
the holy service
can shout
Cornelius,
xi.
approval
1
gladiatorial
et
combat.^
in
'Per verbum Dei
oiationem,\Hom.
Matt,
torn,
iii,
p. 499.
'
*
St. Cyprian's Epistles, No. 75, p. 146 ; P. Z., iii. 1165. Adv. Marcioneiii, lib. iv. cap. 40 ; F. L., ii. 460. In sanctum,' which some persons would translate
'
'
at
tlie
reception of the
*
Holy
gift.'
;
Dc
Spectaculis, cap. 25
P. L.,
\.
657.
122

of
[ll.
Bishop
Rome,
describes
how
the
schismatic
Novatian, in administering the Eucharist, compelled

the communicants to substitute a formula of alle-
giance to himself for the
'Amen' wont
to be said
immediately after reception.^
The Mixed
water
is
Chalice.
The
mixed cup of wine and

Martyr's description of
mentioned
in Justin
the Eucharistic Service.^
Irenseus mentions
demns
says
the Ebionites for rejecting the

in
and conmixed chalice,
and employing water only

that
the
Eucharist,^ and
mixed cup and broken (MS. o yijovioq, factus) bread receive the word of God, they become the Eucharist of the blood and body
the
of Christ.'
when
The mixed cup
is
mentioned
in
the
epitaph of
Abercius (Avircius Marcellus), a supposed successor

of Papias in the see of Hierapolis in Phrygia,
c.
A.D. as
iGo?
This epitaph
is
so
important,
is
as
little
well
interesting,
and
at the
same time
it
so
known,
difficult
that
we do not
in
hesitate to print
in
full,
appending
brief,
but not always certain, explanations of

the footnotes.''
M.),
Reliqiiiix:
phrases
'
Routh
Apol.
(J.
i.
Saciw, 2nd cd. vol.

Later on
St.
iii.
p. 27.
'
cap. Ixv.
See
p. 52.
i.
Conlra Ihrres,
Aquarii, a sect
lib. v. c.ip.
Augustine mentions
ILcrcs, cap.
tlie
who adopted
the
same practice {Dc

i.
64
tEhler, Corpus Harcsiologicuni, torn.
''
p. 215).
vii.
Contra Hares, lib. v. âp. 2 But see p. 123, note 10.
/'.
C,
1125.
and notes are mainly those of Bp. Lightfoot. printed by De Rossi, Inscriptiones Christiamt urbis Roma:, vol. ii. pt. i., Introd. pp. xii.-xxiv., and by Bp. Lightfoot, The Apostolic Fathers (London, 1885), pt. ii. vol. pp. 476-4S5.
"
The
translation
The
original
Greek
is
i.
II.]
ANTE-NICENE RITUAL.
The
citizen of
123
an
elect
city, I
made
this
[tomb] in
my
for
lifetime, that in
due season
might have a resting-place

I
my
and
body.
Abercius by name,
am
a disciple of the pure
Shepherd,
plains,
who feedeth His flocks of sheep on mountains who hath great eyes looking on all sides for
;
He me
taught
to
robed,
me the faithful writings [of life]. He also sent royal Rome to behold it, and to see the goldengolden-sandalled Queen.^ And there I saw a people
seal,''
bearing the splendid

all
and
saw the plain of
Syria,
and
the
cities,
even Nisibis, crossing over the Euphrates.

I
In company with had associates.'* and everywhere Faith led the way, and set before me the Fish " from the fountain, mighty and stainless, whom a jDure Virgin clasped, and gave this to friends to eat always, having good wine, and giving the mixture with bread. These words I, Abercius, standing In sooth, I was in the course by, ordered to be inscribed. of my seventy-second year. Let every one who considers my meaning and thinks with me pray for Abercius.'^ But no
And
everywhere
Paul,^ I followed,
"'
"^
man
then
shall place
another tomb above mine.
If otherwise^
to
he
shall
pay two thousand pieces of gold
the
treasury of the
Romans, and a thousand

^^
pieces of gold to
my good
St.
fatherland, Hieropolis.'
is
Cyprian
positive
and vehement on the subject
of the
'
mixed chahce.
He
calls
it
a tradition from.
'E/cAf/CTTjy, i.e. Christian.
Either the Empress Faustina or the Chuicli.
Probably the sign of

iS'.n'.-
tlie cross,
especially as impressed at baptism
and confirmation.
*
'^
fellow-Christians.
St. Paul.
"
Having St. Paul's writings with him, or being a traveller like The well-known emblem of our Lord found in tlie
earliest
paintings in the Catacombs.

'
The B. V. M.,
KepacTfia, the
or allegorically of the Church.

chalice.
* "
mixed
Early testimony to the practice of prayer for the departed. '" Near Symnada, not Hierapolis on the Maânder.
124
[ll.
our Lord (^Dominica traditio), and urges that

to
we ought
the
first
do nothing
offered in
else
than that which

us, viz.
in
instance our Lord did for

is
that the cup which
commemoration of Him should be a
mixed one.^ He quotes, in support of it, the text, Come, eat of my bread, and drink of the cup which
'
have mingled.'
He
then goes on, after adducing
an extremely
fanciful interpretation of the reason of

it
the mixed chalice, to assert that
is
necessary for
the validity of the Eucharist, neither water alone nor
wine alone being

'
sufficient.
He
is
says
We
see that people are to be understood by the water,
and
that the blood
of Christ
exhibited
in
the
wine.
When
water
united to
mixed with wine in the chalice, the people is Christ and the multitude of believers is coupled
is
and joined to Him in Whom they have believed; while coupling and joining of water and wine is thus made in the cup of the Lord as an inseparable commixture. Thus,
.
in consecrating the chalice of the
Lord, water alone cannot
be offered, just as wine alone cannot be offered. For if any one offer wine only, the blood of Christ begins to be in
existence
without us.
If,
however, there be water only,
the people begin to be in existence without Christ.
when both
fected.'
^
But mixed and joined in mutually confused union, then the spiritual and heavenly sacrament is perare
This curious and inconclusive argument occurs

letter
in
intended to confute a practice introduced by
some persons of consecrating water only for the Eucharist. So far as the invalidity of the use of
>
j-:/>,
63, p. 104.
^
PioY.
ix.
j:/. 63, p. 105.
Ep. 63,
p.
108.
II.]
ANTE-NICENE RITUAL.
only
is
125
water
concerned,
St.
Cyprian
use
has
been
;
supported by the voice of the universal Church

far
so
is
as
the
invalidity
of the
of wine
only
concerned, he has been overruled.
Origen stands alone among the Fathers

that our
in asserting
Lord used pure unmixed wine
at the Paschal
Supper.^
Mr, F. C. Conybeare thinks that he has got proof that in the primitive Eucharist water only was used
;
but the
passages which he prints and adduces in
support of such a view from the Acts of Paul and

Thecla, and from the Acts of Callistratus, appear to contain no reference whatever to the Eucharist.^
One
it
fact
may
be mentioned with reference to the

Tertullian informs us that
figure of the
chalice in
early times.
sometimes had the

it.^
Good Shepherd
custom
for at
painted on
Reservation.
least three
{a)
We
find traces of this
purposes
to the absent,
For sending
sick.
or for the coninncnion

his
of the
Justin
Martyr,
in
account of the
Eucharistic service, describes how, after those present
had been communicated, the deacons bore away from

the church portions of the consecrated elements for
those
'
who were
absent.^
xii.
In Jeremiam, Horn.
2,
torn.
iii.
194.
The
fact
seems
to
be
stated to enable a far-fetched allegorical interpretation to be
worked
out consistently.
-
Monuments of Early
p. 275.
ii.
Cliristlanity
(London, 1894), pp. 75, 292.
See also
^
^
De
Pjidicitia, vol.
i.
p. 645.
Apol.
cap. 65
see p. 52.
Basil,
fourth century, see
.St.
For evidence of this practice Ep. 93 P. G., xxxii. 485.

;
in
the
126

For private
tise.
[II.
{p)
St,
Cyprian, writing against

to frequent heathen
the custom of
some Christians
in
games and shows,
spite of the immoralities
and
indecencies connected with them, denounces the profanity of the Christian worshipper, fresh
dismissed
still
from church, hastening at once to the play, and
carrying along with him, in accordance with custom,

the Eucharist.^
It
was carried
tells
in
a small basket or
box
{area).
St.
Cyprian
a story of a
woman
who
tried to
open her box which contained the holy
gift of the
being
terrified
Lord {sanctum Domini), but who desisted, by the fire which rose from the box.^
TertuUian advised scrupulous persons
not receive at the three p.m. celebration of the
who would Holy
Eucharist on fast days, for fear of breaking their fast

thereby, to attend the service, but
to reserve their
portion of the consecrated elements for reception at
home
fast.3
in the evening,
i.e.
till
the conclusion of the
He
dissuades people from mixed marriages, because
the heathen husband will get to
know what
is
the
food which the Christian wife tastes secretly before
any other
food,^ referring evidently to the consecrated
portion reserved for consumption at home.

{c)
For despatch
to
strangers as a token of amity.
We have already referred to the letter from Irenaeus to Victor, Bishop of Rome, in which the former tells
the latter that his
predecessors in the
Roman
see
sent the Eucharist to other bishops

'
who
disagreed
De Spectaculis,
p. 381.
ii.
^
*
>e Lapis, p. 189.

Jhid., cap. 4.
Ad
Uxorcm,
lib.
cap.
5.
II.]
ANTE-NICENE KITUAL.
\rj
with them as to the proper day for the observance of Easter

;
and how Bishop Anicetus and Polycarp,

visit
on the occasion of the

agreed to
differ
of the latter to
Rome,
on
this point
without any breach of
intercommunion.-^
Origen, in one passage, lays stress on the fact that

at the institution of
the Eucharist the bread was

for
given to the disciples
immediate consumption,
and not to be reserved

context shows that he
for the
is
morrow
but the
arguing, not
against the
reservation of the material elements, but, metaphorically, against
anything like staleness
in offering the
sacrifice of praise
and thanksgiving,^
Mode of Reception. Many details have not come down to us, but there is trace of a custom at Alexandria
a custom not universally followed even there

Eucharist.^
in a letter
of
permitting the communicants to approach the
holy table, and to take, each for themselves, a portion

of the consecrated
The same custom

from Dionysius of
seems to be referred to
Alexandria to Xystus
II.,
Bishop of Rome, preserved
by Eusebius.*
Fasting Reception.
The
in
fasting reception
is
of the
Eucharist by the newly baptized
ordered in the
for
Canons of Hippolytus,^ and

all
also
more generally
the faithful
but
language which half suggests
that fasting reception
was not then the universal and

v.
'
See
p. III.
lib.
i.
Horn.
i.
;
in Levit.
viii.
%%;
P.
C,
*
xii.
453, 454.
*
^
Stromata,
cap.
P. G.,
691.
Canon xix.
150-153, pp. loi, 102.
See p. 81. These passages are bracketed
]jy
the editors as probably an interpolation, but not as a later addition.
12S

at all times,
[II.
compulsory rule
enforced on
'
but that
it
was
rigidly
Good
Friday.
faithful taste
Let not any of the

^
anything before he has
partaken of the mysteries, especially on the day of the

holy
fast.'
We
which
must again
Tertullian
call
attention to the passage in
warns
the
Christian
wife
of
heathen husband that one of the

situation will be that her
if
difficulties
of her
husband
will
not know, and

it
he knows
will
not understand, what

all
is
that she
cats secretly before
other food.^
These are the only references which we have found

in
ante-Nicene writings to this subject.

is
This
is
the
more remarkable, because there

of the gospel.^
plentiful evidence
for the fasting reception of the other great
sacrament
Infant Commtmion.
in
This
first
is
necessarily involved
the
fact
that infants
were
baptized,
and that
if
baptism was always immediately followed,
possible,
by confirmation and
communion.
its
St.
Cyprian
incidentally refers to the custom in his story about
a child, who, unknown to
Christian mother,
had
been permitted by its nurse to taste food offered to idols, and who afterwards in church frantically
refused
'
to
taste
the contents
of
the
consecrated
Canon xxviii. 205, p. 119. The same direction appears in the somewhat later Egyptian Chjirch Order, with the enlargement that no
deadly
{ibid.).
-
gift shall
be able to injure the faithful recipient of the Eucharist

evidently an allusion to St.
P'or a curious translation
This
is
Mark
xvi. 17.
and interpretation of 'ante omnem cibum (/.f. before every meal), see F. T. Kingdon, Fasting Commtmion (London, 1875), p. 203. ^ See p. 72.
See
p. 114.
'
II.]
ANTE-NICENE RITUAL.
and vomited when forced to do
so.^
129
chalice,
On
the
other hand, a passage

to prove that infants
may be quoted from Origen

The
this
:
were not communicants.^
reconciliation
of
the
two
passages
lies
in
infants received the Eucharistic elements, probably,
once
in close
connection with their baptism, but did

till
not become regular communicants
they were more
advanced
in years.
Holy Days.
II.
See Saints' Days.
Imposition of Hands. We find reference to a fourfold usage and meaning of the ceremony of imposition of hands
{a)
{b)
{c)
In Absolution.
In Confirmation. In Ordination.
See See
p. 56.
See
p. 91,
p. 139.
{d)
In
Benediction.
Several
instances
of
this
occur in the Acts of Thomas,^ and probably elsewhere.

Directions are given in the Apostolic Con-
stitutions.*
12.
Incense.
There
is
no evidence
for the use

first
of incense in Christian worship during the

centuries."^
three
was so intimately associated with the worship of idols, and with the
offering of incense
The
early persecutions of the Christian religion, that

'
we
Lib. de Lapsis, cap. xxv. p. 189.
' 'Antequam panis ctelestis consequamur annonam, et carnibus agni immaculati satiemur, antequam verce vitis qute ascendit de radice David sanguine inebriemur, donee parvuli sumus et lacte alimur,' etc.
{In Lib. Judicum, Horn.

^
vi. 2).
;
cap 46, p. 35. ; cap. 29, p. 22 See also cap. 38. * A passage in Origen (Horn, iii., In Lib. Judiaim, 2), where he uses the words de altari Domini quod deberet incensi suavitate
p. 10
*
Cap. 10, ad finem,

viii.
Lib.
cap. 37.
'
fragrare,'
is
plainly metaphorical.
I30

well conjecture, though
[II.
may
it
we have no
proof, that
was the association of incense with
idolatry,
and
its
with suffering for the truth, which accounts for
non-use in the earlier days of Christianity.
The famous prophecy of Malachi ^ was frequently commented upon in early Christian literature but
;
though
its
Eucharistic reference
is
nearly
is
always
maintained, the allusion to incense
either passed
over in silence or explained as referring to prayer

in connection with Rev. v.
8.^
The
following words, used
by
Tertullian,
may
be
evidence that incense was not
used
in
Christian
worship
'
in his time.
He
offers
says that
to
as
a Christian, he
God
the rich and better
which he himself has commanded, namely, prayer proceeding from a chaste body and an innocent mind,
offering
inspired by the
Holy
Spirit
not grains of incense of the
value of one
as,
not the exudations of an Arabian shrub,

etc.^
not two drops of wine,'

It
is
possible that this, being a rhetorical passage,
should not
be
pressed
it
to
prove the non-use of
incense any more than
can be pressed to prove the
non-use of Eucharistic wine.
Arnobius speaks of idol-worship and of the use of

incense in terms which
make
it
morally certain that
he had no knowledge of any custom of using incense

in Christian worship.*
'
Mai. i. II. Didachi, cap.

116,
xiv.
Justin Martyr, Dialogus
cum Tryphone,
capp,
117; Trenaeus, Contra Hares, lib. iv. capp. 17, 18; Tertullian, Adv.Jiidaos, cap. 5 ; Adv. Marcioiicm, lib. iii. cap. 22. ^ ApoL, cap. XXX. ; P. L., i. 444. ^ Adversus Gentes, lib. vii. caps. 26-28 /'. Z., v. I135-1145. ;
28, 41,
II.]
ANTE-NICENE RITUAL.
in
131
Lactantius,
very fine passage on 'the true
worship and
sacrifice
due to God,' speaks of the

in
uselessness of external offerings of victims, vestments,

gold, silver, incense,
to imply,
etc.,
language which seems

state, that
though
it
does not directly
none
of those things formed part of Christian worship in

his time.^
Incense
is
first
ordered for use in the Apostolic
Canons,^ and
pagite;*^
in
the writings of Dionysius the Areo-
both post-Nicene authorities.

xii, xiv.
See List of
Authorities, pp.
The kiss of peace {Osadmn, 13. Kiss of Peace. Pax) was a recognized Christian custom throughout
the period with which
or Acts of St.
first
we are dealing. In the Passion Perpetua we are told how the martyrs
the
kissed each other that they might complete their
martyrdom with
formed part of the
bration,
its
solemnity
of
the
kiss.*
It
ritual of
every Eucharistic cele-
position being after the dismissal of the
Catechumens and before or at the commencement of the Anaphora, or Mass of the Faithful. This is plain
from
the
account of the service given by Justin
Martyr,''
and from the Canons of Hippolytus,*'

its
as
well as from
position in the Clementine Liturgy.'
Tertullian refers with disapproval to a custom of
omitting
'
'
the kiss
'
on
fast-days generally, though

;
Epitome Div.
Institt.^ cap. Iviii.
P. L.,
v.
1135-1145.
lib. viii.
Origen has
a fine passage to the same effect {Contra Celsunif

^
^ *
capp. 17-19).
Canon
3.
iii.
De
Eccles. Hierarch,, cap.

xxi.
iii.
%z;
i.
'
P.
C,
iii.
426.
p. 52. p. 289.
Cap.
Apol.
cap. 65.
See
11.
Canon
19, p. 48.
H., p.
See
132

its
[II.
he would retain
fast-days,
omission on
the greatest of
all
Good
Friday.^
Origen, in his Commentary on the

refers to that kiss
Song of Solomon,
in
which we give to each other

in
church at the
time of the Mysteries,^ and
his
Commentary on the Epistle to the Romans, said that it was a traditional custom in the Church for brethren
to
salute each
other with
the kiss of
peace after
prayers,^
But the
tion.
It
kiss
was not only Eucharistic

at
in its associa-
was given
baptism to the newly baptized.

infant
Some
people shrank from kissing an
only
a (e-w days old, as an impure thing, but St. Cyprian
thus argues with

kiss
them
in
favour of the baptismal
No one ought to shudder at that which God hath condescended to make. For although the infant is still fresh from its birth, yet it is not just that any one should shudder
'
at
kissing
it,
in giving
grace and making peace
since in
kissing the
infant,
religion's sake, to
selves, still fresh,
one of us ought, for his .very bethink him of the hands of God themevery
in
man
lately
which formed and

hath made.'
some
sort
freshly born,
*
we are kissing in the when embracing that
which
God
kiss of peace,
which
may
be described as partly
is
baptismal, partly Eucharistic,
mentioned
in
the
Canons of Hippolytus, where, as the priest gives ihe kiss to the newly baptized, he says, 'The Lord
'
De
Oratione, cap. xviii.

i.
F. L.,
i.
176.
*
^
Lib. Lib.
torn.
iii.
;
p. 37.
N.
33
^'-
G-r xiv. 1282,
Ef: SO,
V- 98,
II.]
ANTE-NICE NE RITUAL.
I33
be with you,' and then the administration of the
Holy Eucharist
to
them forthwith
follows.^
As
to
the
Ordination Service,
the
Canons of
In later
Hippolytus direct that the newly consecrated bishop

shall receive the kiss
of peace from that
all.'^
times
it
was
ordered
the
newly
ordained
presbyter should
receive the kiss from
the bishop
and the
rest of the clergy.^
Tertullian mentions the kiss at marriage as an old
heathen custom,
but
he
does not expressly say

in the Christian
whether
it
was retained or not
mar-
riage ceremonial of his day.*
14.
The
Love-feast, or Agape. The agape

which
in
was a
all
feast or meal, of
the earliest times
Church partook in common as a token of brotherhood. It was an

the
of the Christian
members
ordinary meal of a quasi-religious character.

In
St. Paul's time,
A.D.
57-8, the Eucharist
and
ap-
the agape were
closely connected,
the
is
latter
parently preceding the former.

;
This
an inference
from Acts xx. 7 and still more from the profane and scandalous behaviour condemned by St. Paul
in
I
I
Cor. xi. 17-34.
The
title
'
The Lord's
Supper,' in
Cor. xi. 20, was originally applied to the

after the
combined
agape and Eucharist, and

dissociated,
*
two had become
and
after the
former had become obsolete,
Canon
Canon
510.
xix. 139, p. 99.

lib. viii.
Fuller details are found in the Apostolic
Constitutions,
-
cap. 5.
iii.
19, p. 48.
^
iii.
*
Dionysius Pseudo-Areop., l)e Ecdcs. Hierarch., cap. 5,
%7
C,
De
Velandis Virginilnis, cap.
xi.
P.
I..,
904, 905.
134
[ll.
was retained as a title for the Eucharist only. We do not know the exact date at which the dissociation took place. Probably it was very soon after St.
Paul's
time,
and
in
order to avoid
the possibility
of such scandals as that which the Apostle had to
condemn
It
is
at Corinth.
a fair inference, from the language of Pliny's
letter to
Trajan/ that
in
Bithynia, in A.D.
place,
itself at
112, the
severance
had already taken
and that the

an early hour
Eucharist was then celebrated by

in the
morning.
The
laws of imperial
Rome
were
very strict against anything in the nature of a sodalitas

or guild for social or other non-religious purposes,
which involved a number of people meeting together.

In order to avoid falling under this law, the agapa;
were abandoned
ruled over
in
the province of Bithynia-Pontus,
by
Pliny,
and probably elsewhere as
well."-^
It is also inferred that in Justin
Martyr's time at
Rome
On
[c.
A.D. 140) the Eucharist

in the
was celebrated by
in the
itself at
an early hour
morning.^
is
the other hand, there
an expression
Epistle of St. Ignatius to the Smyrnrcans which has
been taken to imply that the dissociation had not

taken place at Antioch or at Smyrna
Ignatius
to
tells
c.
A.D.
10.
the Smyrnaeans that

to celebrate the
it
is
not lawful
baptize or
bishop.^
Page
agape apart
in
from
this
the
There would
be incongruity
51.
Ramsay (\V. M.), The Church A.D. 170, pp. 206, 215, 219, 358.
*
^
in
the
Roman Empire
before
Apol.
i.
capp. 65, 67, pp. 51-53.
Ad Smyrnaos,
cap.
viii.
n.]
ANTE-NICENE RITUAL.
135
juxtaposition unless the other great sacrament was
intended or included
resist
seems impossible to the inference that the Eucharist and love;
and
it
feast
were
still
'
so closely united together, that the

celebrate
expression
to
the
agape
'
denoted or
connoted to celebrate the Eucharist as

the Eucharist
well.^
This close connection between the love-feast and
makes it sometimes difficult to decide whether passages and expressions in the earliest
writings refer to the love-feast separately, or to the
Eucharist separately, or to both conjointly.

difficulty arises
This
with regard to the interpretation of
the ninth and tenth chapters of the DidacJie, which

will
be quoted at length and described

following
hereafter.'-^
The
passage from Tertullian gives a

in
graphic description of the love-feast

part of the third century
:
the earlier
'Yet about the modest supper-room of the Christians

alone a great ado
is
made.
Our
feast explains itself
by
its
The Greeks call it love \_Agape\. Whatever it costs our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy. Parasites do not,
name.
as with you, aspire to the glory of satisfying their licentious
propensities, selling themselves for a belly feast to all dis-
graceful treatment
but,
as
to
it
is
with
God
If
Himself,
peculiar
respect
is
shown
the
lowly.
the object
its
it
of our feast be good, in the light of that consider

regulations.
further
As
or
it is
an act of religious service,
permits
before
no
^
vileness
This
immodesty.
The
participants,
is
Bp. Lightfool's conclusion.

pt,
ii.
See
i.
his
note
in Apostolic
Fathers (London, 1885),

*
vol.
ii.
sect.
p. 312.
Chap.
iii.
3.
See
p.
172.
136

God.
as
[ll.
reclining, taste first of prayer to

satisfies
As much
is
is
eaten as
befits
the cravings of hunger
much
drunk as
the chaste.
They
say
it is
enough, as those
who remember
that even during the night they

talk
have to worship
the
God
they
Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hyvnn to God, either one from the Holy Scriptures or one of his own composing. This is a proof of the measure
as those
who know
that
of our drinking.
so
it
As
the feast
prayer.
commenced
with
it,
prayer,
is
closed with
We
go from
not
like
troops
of
mischief-doers,
nor bands of roamers, nor to
break out into licentious acts, but to have as

our modesty and chastity as
of virtue
Christians
rather
its if
much care of we had been to a school

Give the meeting of
if
it
than a banquet.
due,
and hold
by
it
unlawful
is
like
as-
semblies of the
if
illicit sort,
all
means
let it
be condemned
it,
any complaint can be validly

secret factions.
laid against
such as
is
laid against
But who has ever suffered
harm from our assemblies ? We are in our meetings just what we are when we are separated from each other we are as a community what we are as individuals ; we injure nobody we trouble nobody. When the upright, when the
;
;
virtuous
meet
together,
when
the pious,
when
to call
the
pure
assemble
in congregation,
you ought not

is,
that
"a
faction," but
"a
curia"
that
that
"a
sacred meeting."'^
St.
feast,
is
Clement of Alexandria alludes

warning
his readers that
it
to the love-
the
love-feast itself
not
charity, but
is
a sign of that social

its
benevolence which willingly imparts to others of
own abundance.^
In
the
Canons of Hippolytus
'
it
'\.
is
implied
that
ApoL, cap.
Padagog.,
xxxix.
ii.
P. L.,
468.
lib.
p. 166.
II.]
ANTE-NICENE RITUAL.
regular
love-feast
will
137
the
take place
on Sunday-
evening at the time of the lighting of the lamps.^
Some of the glass cups and plates found in the Roman catacombs, decorated with sacred figures and memorial inscriptions, may be dated back as far as the
third century,
and were probably
in use at agapae.'^
The
love-feast
was celebrated by the Christians
of the Thebaid on the sabbath (Saturday) as late

as the time of Socrates.^
15.
Marriage.
From the
earliest
act,
days marriage
Antioch
has been regarded as a religious

with religious ceremonial.
and solemnized
St. Ignatius of
wrote
'
It is fitting for
men and women who marry
to form this
union
with
the approval
of the bishop, that their union

^
may be
according to the will of God, and not according to
the dictates of concupiscence.'
We have seen from Tertullian that the marriage itself

was accompanied by a celebration of the Eucharist.^
A
a
marriage so
entered
indissoluble, except
wife's
by
death.
upon was regarded as Even in the case of
unfaithfulness,
though the innocent party
might obtain a divorce, he might not marry again

while his divorced wife was alive.
*
What
the
then,
sir,
say
?
I,
shall the
husband
do,
if
the wife
continue in this case

let
*
Let him divorce her, saith he, and

;
husband abide alone

xxxii.
but, if after divorcing his wife,
Canons
details about the

-
164; xxxiii. 172. There are other interesting agape in these Canons. Smith and Cheetham, Diet, of Christian Antiqq., i. 734.
i.e.
^ *
in the fifth century (^Hist. Eccks., v,
22
^
F. G.,
Ixvii.
635).
Epist.
ad Polycarpitm,
cap.
5.
Page
115.
138

shall
[II.
he
marry another, he likewise committeth adultery.

sir,
If then,
desire
say
I,
after the wife
is
divorced she repent and

shall
to return to her
own husband,
If the
she
not
be
received?
Certainly, saith he.
husband receiveth
received,
for
her not, he sinneth and bringeth great sin upon himself;

nay, one
yet
who hath sinned and repented must be

often
;
not
for there
is
but one repentance

This
^
the
servants of God.
fore, the
For the sake of her repentance, thereto marry.

is
husband ought not
the
manner
of acting enjoined on husband
and
wife.'
As
to ceremonial details,
we gather
that the bride
was usually dressed in white and veiled,^ and that joining of hands and the kiss of peace were part
of the Marriage Service.^
The use
is
of the ring at
espousals was a part both of heathen and of Jewish

nuptial
ceremonial.
It
alluded
to
more than
Clement
of
once by Tertullian, who does not, however, expressly

state
that Christians used

its
it.
But
St.
Alexandria speaks of
saying that the ring
Christian use in his time,
is
given to the woman, not as
an ornament, but as a seal to signify the woman's
duty
in preserving the
goods of her husband, because

her.'*
the care of the house belongs to
The
bride and
bridegroom were not crowned.

'
''
Shepherd of Hermas, Mandate

lib. iv.
;
iv.
ii.
i.
;
Marciomm,
lib.
*
/'.
^
*
iii.
cap,
34; P.
i
;
/..,
441
See Tertullian, Adv. Clem. Alex., Stromata,

lib.
iii.
cap. 23
P.
6'., viii.
1096.
Hermas, Vision
6^., viii.
iv.
Clem. Alex., J\cdagog.,

xi.
/'.
cap. 11
627, 657. Tertullian, De Virginibus Velandis, cap.

Picdagog., lib.
Ibid., lib.
ii.
Z.,
ii.
904.
iii.
cap. II
/*.
G.., viii.
632.
at first as a
cap. 8.
Crowns were forbidden

i.
;
heathen
custom (Justin Martyr, Apol.,

Apol., cap. 42
;
/'.
A.,
i.
492).
P. C, vi. 339 ; Tertullian, 89 Their introduction is post-Nicene.
II.J
ANTE-NICENE RITUAL.
of
the clergy
of
all
139
The marriage
recognized
grades was
throughout the primitive Church.
The
Apostolic Constitutions ordained that bishops, priests,
and deacons should be only married once.^
16.
Ordination, Holy Orders.

deacons
is
No
;
extant
office for the ordination or
consecration of bishops,
in
priests, or
ante-Nicene
date
but
we
find
allusions to the imposition of
hands as forming the
essential external act of ordination in primitive times.
Cornelius, Bishop of
Rome
(A.D. 251-2), writing to
Fabian, Bishop of Antioch, describes the consecration
of the
schismatic Novatian to the episcopate,
by three Italian bishops by the imposition of hands.'-^ That was evidently regarded Had any other as the essential outward sign. ceremony been regarded as essential we may be sure that Novatian would not have weakened his position by disregarding it, and that its use would have been recorded. In this same letter Cornelius incidentally mentions the number of the Roman clergy in his time. They were 46 presbyters, 7 deacons, 7 sub-deacons, 42 acolytes, 52 exorcists, readers, and doorkeepers; and there were 1500 widows and distressed persons supported by the Church. In the Canons of Hippolytus the imposition of haads is prescribed at the ordination of bishops, priests, and deacons, without further ceremonial.''
as performed
'
Lib.
vi.
cap. 17.
Roulh (J. M.), Reliqiiicc Sacrce^ 2nd ed. vol. iii. p. 23. Canons iii., iv., v., 10, 30, 38. The imposition of hands is the only ceremony mentioned in the Egyptian Church Order and in the
^
X(peirj0(rfo,
Apostolic Constitutions.
I40

following
titles
:
[II.
The
are found of persons in various
grades of holy orders

Degree.
Title.
Authority.
Bishop
'E7rt(T07roj
npoKa9e(6fj.fvos...
npoTj-you/itei/os
...
Patres Apostolici, passim^ etc. ; Clementine Homilies, lib. iii. cap. 67, etc. Clementine Homilies, lib. iii. cap. 72. Clement of Rome, Ep. to Cor., cap. xxi. ; Shepherd of Hermas, Vision iii.
9''f^pX'iv fKK\r)(Tlas
Origen, C. Celstim,
i.
lib. iii.
cap. 30, tom.

xl.
p. 466.
'Apxtfpevs^
Clem. Rom., Ep. ad Cor., cap.
Episcopus
Canons of Hippolytus,
112,
etc.;
xxxvi. 186, p. Tertullian, De Pncscript.

;
Hciret., cap. xvi., etc.
Cyprian, Ep.
68, etc.
Antistes
Propositus
Pontifex
Cyprian. See P. Z., tom. iv. index. Firmilian, Ep. ad Cyprianiim ; Cyprian, Opera ; P. L., iii. 1158.
Origen, in Levit., Hom. iv. 6. Cyprian most frequently uses this word for episcopus, but sometimes for ' presbyter ; Canons of Hippolytus, xxxvi. 186-188, p. 112.== Canons of Hippolytus, xxiv. 200, p.
'
Sacerdos
Princeps
sacer-
dotum Summussacerdus
Priest
TlpoeffT(is
Tertullian, Dc Bapt., cap. xvii." Justin Martyr, ApoL, i. cap. 67.

1
Comp.
npffffivrepos
Tim. V. 17. Clem. Rom., Ep. ad Cor., capp. xxi., xlvii., etc. ; Clementine Homilies, lib.
iii.
cap. 67, etc.

xl.
;
'leptvs
...
Clem. Rom., Ep. ad Cor., cap.

natius,
Ig*
;
Ad Philadelph.,
Canons
cap. ix. p. 126 of Hippolytus, xxxvii. 201,
'
But possibly the reference in this word is to Christ. It is not quite clear whether the sacerdos in this passage
is
the
same
as the episcopus or different.

' We may add that in the oldest Roman Sacramentary {Sacrameniarium Leojiianum), in seven masses for St. Xystus, ii. (Aug. 6), he is seven times entitled sacerdos (including once pnccipuus sacerdos and once sedis apostoliccB sacerdos), once prasul apostolicus, onct pontifex. * The context renders it uncertain whether this word is applied to the Jewish or the Christian priesthodil.
II.]
yl
NTE-NICENE RITUAL.
141
Degree.
142

in these
[II.
Minucius Felix saw

sign of the cross,^
hands extended the

a
TertulHan condemns
strange heaven
the
hands extended to
god.'-^
and another
Elsewhere he
says
*
Gazing up heavenward, we Christians pray with hands

;
extended because they are innocent

covered, because
guide, because
with the
;
'
head unwithout a
we
are not
ashamed
finally,
we pray from
expression
the heart.'
The
last
points
to
the use,
but not
necessarily to the exclusive use, of
The same
sion used
practice
may be
also implied in
in
extempore prayer. an expreshis description
by
Justin
Martyr
of
Sunday worship
In
in his 5rst Apology.'^
another place he mentions
standing
as
an
attitude for prayer, to be adopted
on Sundays and during the period which extends from Easter to
Pentecost.^
So
also
does
Irenasus.
St.
Peter of
Alexandria speaks of standing as the Sunday attitude

of prayer.
*
We keep
it
the Lord's
Day
it,
as a day of gladness, because
on
he rose again, and on
according to tradition, we do
not even kneel.'

St.
Cyprian exhorts that
'
when we stand
to pray,
we should watch and

whole
'
join in the prayers with our
heart.''
' ^
*
'
* Adv. Marciovem, lib. i. cap. See p. loo. 23 ; P. L., ii. 274. * .See ApoL, cap. XXX. ; P. Z., i. 442. p. 53, note i. The Quinquagesima Paschalis, De Corona, cap. 3 ; P. L., ii. 79, Kouth (J. M.), ReliqiiiiC Sacne, 2nd cd. vol, iv. p. 45. De Orationc Domini, p. 213.
11.]
ANTE'NICENE RITUAL.
143
Origen says beautifully
man stretches out his hands to heaven he up his soul heavenward. Before he raises up his For there can be no eyes he must lift his spirit to God.
'
Before a
lift
must
doubt that among a thousand

ferred above
all
possible
positions of the
body, outstretched hands and uplifted eyes are to be preothers, so imaging forth in the
body those
directions of the soul
which are
posture
it,
fitting in
prayer.
We
are
of opinion that
there
is
this
should be preferred,
for there are
where
sitting
nothing to forbid
certain circum-
stances, such as sickness,
where we may pray even
or lying,' etc.^
But from the

kneeling
or
first,
side
by
side with standing,

as
prostration
was also adopted
an
attitude of prayer.
With the example of our Lord Himself,as of St. Stephen, St. Peter,
as well
and
St.
Paul,^
on record,
independently of the innate appropriateness of such a posture, it could hardly have been otherwise.
St,
Clement of Rome,
in
a general exhortation to
repentance from schism, says

'
Let us therefore root
this
out quickly, and
let
us
fall
down
before the Master, and entreat

St. Ignatius,
Him
with
tears,' etc.*
When
before his martyrdom, prayed
for all the churches,
he
is
represented to have been

kneeling.'"'
joined by
all
the brethren
Vision,
In his
locality
>
first
Hermas
thus describes
his
and position
i.
De
Oratione, cap. 31, torn.

*
*
'"
p.
267.
;
2
j
St.
Luke
xxii. 41.
Acts
vii.
60
ix.
40
xx, 36
xxi. 5,
Ep.
to the
Corinthians^ cap. 48, p. 77.
S. Ignatii
Marfyrium, cap.
vi. p.
571.
144

then
I
[ll.
'When
Lord and
had crossed the
river,
came
into the
level country,
and knelt down and began
to pray to the
to confess
my
sins.'
Hegesippus
his knees,
relates of St.
James the
Just, that he
used to enter the temple alone, and to be found on
which from continuous kneeling became as
callous as the knees of a camel.^

Tertullian, referring to the miracle of the rain sent
in
answer to Christian prayers

in
in
the case of the

war,
c.
Melitine legion
the
Marcomannic
174,
asks
'
When
have not even droughts been driven away by our

?
'
kneelings and fastings
Eusebius, afterwards, in describing that incident,

narrates
how
the Christian soldiers
'
put their knees

*
on the ground as our
custom
is in
prayer.'
Origen says that the posture of kneeling sary in confession of sin to God.
is
neces-
It
sary
should be known that bending of the knees is neceswhen any one is about in supplication to confess
{acaisaturns) his sins before
and that
St,
God, that they may be forgiven he may be healed from them.'''
Cyprian, on his
knelt
way
to
martyrdom,
in
is
narrated
St.
to
have
on
the
ground and prayed."
Fructuosus and his companions knelt
prayer while
The Shepherd, Vision
i.
i, p.
ii.
i.
405.
cap. 23.
2
< *
Eusebius, Hist. Ecclcs.,
lib.
Ad Scapulam,
Hist. Eccles.,
cap.
iv. torn.
p. 155.
lib. v.
cap.
i.
5.
De
Oratione, 31, torn.
p. 267. to St. Cypriani Opera, col. cxlvii.
Acta P?-oconsHlaria, prefixed
II.]
ANTE-NICENE RITUAL.
145
they were being burned to death.^
In the Acts of
Paul and Thecla prayer

knees.^
is
called a bending of the
From
quoted
these and other passages which might be

it
appears that the
recognized attitude for
prayer, liturgically speaking,
was standing, but that kneeling was early introduced for penitential, and perhaps ordinary ferial, seasons, and was frequently,
in
though not necessarily always, adopted

prayer.
(h)
private
The eastward position.

Tertullian
that
refers
The eastward
the
suspicion
position
in
prayer seems to have been usual from the earliest

to
times.
of
the
heathen,
were worshippers of the sun, not only because Sunday {Dies Solis) was
the
Christians
their holy day,
and because they prayed at
sunrise,
but also
because of their well-known
custom
of
turning to the East in prayer.^

St.
'
Clement of Alexandria said that
Prayers are
made looking towards
the sunrise in the
and that because the East is the image of our spiritual nativity, and from thence the light first arises and shines
East,
out of darkness, and the day of true knowledge, after
the
manner of the
ignorance.'
*
sun,
arises
upon those who
lie
buried in
Origen, in his work on
Prayer, devotes
a short
chapter to explaining and defending the eastward

'
Frucltiosi, etc.. Acta, p. 34O.
KA/(rts 'yova.TU)v,
ApoL, cap.
iii.
xvi.
Grabe, Spicilegium (Oxford, 1698), torn. i. p. 96. See also Adv. Vahntinianos, P. L., i. 369. ;
cap. 7
P.
cap.
*
Stromata,
lib. vii.
C,
ix.
462.
146
[ll.
position as the usual and most appropriate position

for prayer.^
At an
for
in
early,
but post-Nicene, date the candidate
baptism turned to the East to profess his belief

the
Holy
Trinity.^
The
are no doubt referring to a long-established custom
when they
direct that the whole congregation shall

in
pray eastwards,
churches built eastward, and give
various reasons for the direction.^
Prayer for the dead. With regard to the subject matter of prayer there is only one point as to
{c)
which
it
may
be
desirable
to
produce evidence,
because there has been

sion with regard to
it.
much popular misapprehen-
We
On
refer to prayer for the
departed.
This was a recognized practice from the

this,
second century onwards.

it is
as on
most
points,
impossible, from dearth of material, to produce

first
extra-Scriptural evidence of the

for or against this
century, either
kind of devotion.
The epitaph
of Abercius, as has been seen, closes
with this request

'
Let every one who considers

*
my
meaning, and thinks
with me, pray for Abercius.'
Tertullian says plainly

'
We
offer oblations for the

''
dead on the anniversary of
their birth.'
'
De
Oratione, cap. 32, torn.

cap. 57.
cap.
iii.
;
i.
p. 270.
i,
" '
'
St. Cyril of
Jerusalem, Catecheses,
*
16, delivered in A.D. 347.

p. 123.
Lib.
ii.
See
Dc Corona,
/*.
Z.,
ii.
79.
II.]
ANTE-NICENE RITUAL.
147
Denouncing second marriages, he describes the true Christian widow as one who
'
prays for his

for
\i.e.
her husband's] soul,

in the meanwhile,
freshment
first
him
resurrection,
and she
offers
^
and requests reand fellowship in the [sacrifice] on the anniver-
saries of his falling asleep.'
As an argument
once,
against being married more than
he denounces
the
praying
constantly,
wives.^
and
annually offering
St.
[sacrifice] for
two
Cyprian, in a letter addressed to the clergy and of Carthage, announcing the
laity
appointment of
the confessor Celerinus to the office of reader, re-
minds them how many martyrs the family of Celerinus
had produced,
viz.
his
grandmother Celerina,
and then
his uncles
Laurentius and Egnatius, the one on his
father's side, the other
on
his mother's side,
adds
'You remember we always offer sacrifices for them as as with annual commemoration we celebrate the passions and days of the martyrs.' ^
often
Origen says that

'
We
devoutly
and of our parents and

a pious
make memorial [memories] of thy saints, friends, who die in the faith, as well
in the faith.'
*
as to rejoice in their refreshment, as to desire for ourselves
consummation
torn,
its
'
Dc Monogamia,
ii.
p. 636.
The Montanism of
this
fragment
does not interfere with

of the passage quoted.
-
genuineness, or with the value of the evidence

P. L.,
Lib. de Exhoj-tatioiie Castitatis, cap.
xi.
ii.
926,
^ *
Ep. xxxiv.
Lib.
iii.
P. L.,
ii.
iv.
319.
I.
in Job, torn.
p. 902, col,
I4S

again
fitting
[ll.
And
'
It
seems
and convenient
to
of the saints in our solemn assemblies, in order that
make remembrance we
their doings.'
^
may
benefit ourselves
by the recollection of
it is
In the Canons of Hippolytus

'
ordered that
If a
memorial
sit
is
celebrated for those

[to the feast], let
first
who
are departed,
before people
down
them partake of
After
the Mysteries, but not on the
day of the week.
the oblation
let
there be distributed to
sit
them the bread of
exorcism before they
down.'
-^
Arnobius, referring to the destruction of Christian
churches
'
in
the Diocletian persecutions, asks

conventicles done that they should be
in
What have our

to,
ruthlessly destroyed, places
prayed
peace and pardon are asked for
which God most High is all men, for

from the bondage of
magistrates,
still
armies, kings, friends, and foes, for persons
living,
?
'
and
^
for persons delivered
the flesh
In the Passion of
St.
Perpetua that saint
in the
second vision sees her brother Dinocrates, who had

died of gangrene in the face at the age of seven
years, in a dark place, dirty
and
is
pale,
and with the
wound
still
in his face.
He
hot and thirsty, and
vainly trying to get at the water of a font, the rim

of which
is
above his head.
In a later vision she
sees him, in answer to her prayers, cleansed, well

clad,
is
and refreshed
;
only the scar of the old

is
wound
to be seen
*
the rim of the font

in
lowered to the
Lib.
ix.
Rom.
xii.
12
P.
6'.,
xiv. 1220.
'
'
Canon
xxxiii. 169, 170, p. 106.

lib, iv.
Adversus Gentes,
cap. 36
P. L., v. 1076,
II.]
ANTE-NICENE RITUAL.
;
149
boy's waist
he gets as much water out of

his
it
as he
wants, drinking out of a golden goblet which never

fails.
When
need was thus supplied, he departed

Then,' adds Perpetua,
from the water to play after the manner of children

with great delight.
'
I
^
under-
stood that he was released from punishment.'
In the Acts of Paul and Thecla

*
it is
recorded that
home
had been shown, Trifina took Thecla to bed; and behold the daughter of Trifina, who was dead, appeared to her mother and said, " Mother, let the young woman Thecla be reafter
the
beasts
with her, and they went
puted by you as your daughter

her, that she should pray for
in
my
I
stead
and desire
translated
me, that
may be
to a place of refreshment."
'
Thecla complied with the request, and offered

short prayer
'
this
the
Lord God of heaven and earth, Jesus Christ, Son of most High, grant that her daughter Falconilla may
^ live for ever.'
The evidence
tions
in
yielded by early Christian inscripis
the catacombs
of the
same
character.
Many
in the
of
them merely
state or
is in
imply that the soul
of the departed Christian
peace, others are cast
shape of prayer for the peace and refreshment

;
of the soul of the departed

'
e.g.
Hilaris,
may you
live happily with
your friends
may
you be refreshed
'
in the
peace of God.'
Capp. vii., viii., pp. 29, 72-75. Cap. viii. Grabe, Spicilegium (Oxford, 1714), pp. 108, 109. * The original Latin or Greek of this and the following inscriptions, together with the cemetery in which the inscription is found, is given in
*
;
I50

may God
^
[II.
'Kalemeros,
refresh thy spirit, together with
that of thy sister Hilara.'
'Timothea, mayest thou have eternal hght

'
in Christ'
^
Irenaea,
mayest thou Hve in God, Alpha and Omega.'

Aîtellianus
Marius
to his
most
faithful wife Primitiva.

*
Hail, innocent soul, dear wife, mayest thou live in Christ.'

'
Mayest thou
live
among
the saints in peace.'
The names
of the departed for
whom
prayer was
priest
in
specially desired were
mentioned by the
form,
the course of divine service, being probably placed
before him in
some convenient
at
such as the
diptychs of later days.

St.
Cyprian mentions that
Carthage no one was
allowed, on dying, to nominate a cleric as executor

or guardian, and that
if
was
to be
made
for him,
any one did so, no offering and no sacrifice celebrated
for his repose {pro dormiiiofte ejus).

'
For that
man
does not deserve to be named at the altar
in
the prayer of the priests,
who was ready

altar.'
to call
away
priests
and ministers from the
few lines further on we learn that the particular

in
prayer
which the
name
'
of
the
'
deceased was
(aut deprecatio
mentioned was called

aliqua
is
deprecatio
nomine
ejus in
ecclesia frequentetur).
This
interesting, because
we know
that a similar usage
Dr. H. M. Luckock's J/fer Death, Sth ed. (London, 1890), p. 94. They are a sample selected out of some six thousand extant epitaphs, about half of which may be ante-Nicene, and many of which might be
quoted to the same

'
effect.
*
Ihid., p. 94. Ibid., p. 96.
Ibid., p. 95.
'
Ibid., p. 95.
Ibid., p. 97.
Ep.,
Ixvi. p. 114.
II.]
ANTE-NICENE RITUAL.
' '
151
and a similar use of the term deprecatio prevailed afterwards in both the Gallican and Celtic churches.^
These prayers
for the
departed always referred to
the peace and happiness of their souls, and contained
no reference to the doctrine of a purgatorial

which was evolved
in later times,
fire,
and formulated
in
the Council of Trent.^
Nor
cession.
did
they imply that the eternal destiny of
the soul of
man
could be altered by
is
human
inter-
Such a supposition
rendered impossible
:
by such language
'
as the following
While we are on
if
earth, then, let us repent
clay under the craftsman's hand.
For
in like
it
;
for we are manner as
the potter,
he
is
making a
vessel,
it
and
again
get twisted or
crushed in his hands, re-shapeth
once put
it.
it
into the fiery oven, he shall

let us,
if he have no longer mend
but
So also
while
we
are in this world, repent with
we have done in we may be saved by the Lord, while we have yet time for repentance. For after that we have departed out of the world, we can no more make confession
our whole heart of the evil things which
the flesh, that
then, or repent
*
any more.' ^ Once gone forth from hence there

life is
is
no more place
It
for
is
repentance; no satisfaction can be accomplished.

here that
tion
is
lost or
saved
it is
here that eternal salvafruits
provided for by the worship of God, and the

-^
of
'
faith.'
Church, pp. 105, 106. quo piorum animaa ad definitum tempus cruciatae expiantur, ut eis in reternam patriam ingressus patere possit {Catechismjis Concil. Trident., Pars prima, Art. v. 5), ^ Second Epistle of .St. Clement to the Corinthians, 8, p. 89.
Celtic
'
Liturgy and Ritual of the
Prceterea est purgatorius ignis,
'
St.
Cyprian, Lib. ad Demctrianntn, ad finem,
p. 224.
152

Prayer
to
[ll.
{d)
the
for
departed.
While
there
is
abundant evidence
the practice of
prayer for
is
the departed from the earliest times, there

single genuine passage
not a
which can be quoted from

in favour
any ante-Nicene Father

prayer to the departed.
of the practice of
One ambiguous passage Origen,^ which may quite

living saints
is
sometimes quoted from

saints,
as well refer to prayer to
as to
departed
and which, we
of the absolute
effect.
may
'
say, certainly does so in face
statement
made by Origen
elsewhere to this
For every prayer, and supplication, and intercession, and thanksgiving is to be sent up to the supreme God,
through the High
living
Priest,
^
who
is
above
all
the angels, the
Word and God'
Still,
departed saints were held by him to be
assist-
ing those oh earth.

'
He
says
think that
"^
all
those fathers
who have
fallen asleep
before us, are fighting with us and helping us with

prayers.'
their
There
are,
however, a
considerable
number of
inscriptions
in
the catacombs, which contain invo-
cations of departed saints.
They
are mostly post-
Nicene
in
date
but a few
may
be assigned to the
third century, or at least to a date before A.D. 325.
Out of the
earlier
'
thirty-five
dated inscriptions, which are
than A.D. 325 (inclusive), only one contains

Oralionc, 14,
De
translation are printed
The Greek originnl and a torn. i. p. 221. by Dr. Luckock, ut supra, p. 175. See also
i.
pp. 187, 188. Contra Celsiim,

^
lib. v. 4, torn.
p. 580.
ii.
Horn.
xvi. in Lib.
Jesji A''avc, 4, ton),
p.
437.
II.]
ANTE-NICENE RITUAL.
this
153
an address to the departed, and that
very simple
one
'
Mayest thou
live
among
the saints
! '
But among undated

following
'
:
inscriptions
we
find
such as the
Matronata Matrona, who lived

Pray
for thy parents
this
!
for
a year and
fifty-
two days.
'^
'
'Anatolius
made
for
his well-deserving
son,
who
lived seven years, seven months,
and twenty days.

sister.'
^
May
?
thy
spirit rest well in
God.
Pray for thy
Are these epitaphs ante-Nicene or post-Nicene

It is
impossible to decide.
But, whatever their date,
they are more like pious ejaculations than formal

prayers.
nobis.'
They do not involve more than *ora pro They fall far short of the strong appeals made
all
to the departed saints for help of
kinds,
and of the
extravagant language in which these appeals were,
and
at
are frequently clothed, in mediaeval
and modern
times.
They
are a testimony to the very early date
which a desire to appeal to departed saints began
to take possession of men's minds.

regretted, not as demonstrably
They
are to be
wrong in themselves, but as unwise in the absence of any revelation as to whether departed saints can or cannot hear and
give effect to our prayers to them, and as dangerous
'
De
Rossi, Inscriptiones Christiana Urbis

It is referred to
(J.
Kama: {Rome, 1857-61),
p. 16.
*
the date 268 or 269.
Northcote
S.),
Epitaphs of the Catacombs (London, 1878),

of interest to add that of the few early-
p. 81,
*
No.
5.
Ibid.,
No.
6.
It
may be
dated epitaphs only one occurs in the first century ; two occur in the second century twenty-three or twenty-four in the third centurj'.
;
154
[II.
in
view of the extravagant character which prayer
to departed saints
(e)
assumed
in after centuries.^
Times of prayer.
(p. 157).
See Saints'
Days
(p,
155),
Sunday As to
settled
hours
of prayer, there
was probably no
to
order
of
services
corresponding
the
night and day hours of the later Breviaries.

Christian Church
The
was
in
too inchoate a condition,

persecution,
and
to
too
much harassed by heathen

of
its
admit
elaborating
such
scheme
in
of
worship as that known to us by the name of the

'
Divine
Office
in
;
'
but
allusions
at
to
prayers
at
the
morning,
sixth,
the
evening,
night,
the
{i.e.
third,
and
and
ninth
hours
are
of
the
in
day
the
Tcrce,
Sext,
None)
found
writings
of
Tertullian, St.
Clement of Alexandria, and
Origen.'-
Even
if
they refer primarily to private prayer, they

Terce,
foreshadow the Divine Office of later times.

Sext, None,
sunset {vespere, Xv^vIkoj, candle-light),
midnight, and cock-crow are mentioned in the Canons

of Hippolytus.^
An
early
daily
:
public
service
is
described in the following canon

'Let
jjeople
presbyters, subdeacons,
and
readers,
and
all
the
assemble daily in the church at time of cock-crow
{s:âind/iiu)n),
and betake themselves
to prayer, to psalms, to
and
'
to
the reading of the
Scriptures, according
the
Littledale (R. F.), Plain

30, etc.
Keasous. etc. (S.P.C.K., Loiulon, 1886),
J).
The
passages are given
at
length by
Dom
S.
Baeumer,
Geschicltte
(Freiburg in Breisgau, 1895), pp. 42-49. Origen's references, which are less explicit, will be found on pp. 50, 51.
des Breviers
'
Canons XXV.
p.
127
xxvii. pp. 131, 133.
II.l
ANTE-NICENE RITUAL.
the
Apostles,
" Until
I
155
command
reading."
^
'
of
come
attend
to
This passage
is
interesting
as
proving that the

in
its
Divine Office was not exclusively monastic

origin, or
intended
for the use of the clergy or of
the cloister only.
Other canons
in
the
same
collec-
tion are devoted to urging people to frequent the
church on
all
days on which there are prayers, unless
business prevents
them from hearing the word of

is
God
in
on those days on which there
not a service
church they are to read the Bible at home.
On
such days
'
Let the sun

^
in the
morning see the Scripture upon thy
knees.'
18.
Saints'
Days.
Saints'
St.
days,
so
far
as
martyrs are concerned, began to be kept at a very

early date.
scribing the
In the
letter
of the Smyrnaeans, dePolycarp,
martyrdom of
we
are told
how
'and
the
Christians, after
he had been burned to
death, gathered together his bones

laid
them
and
for
in a suitable place,
where the Lord
will
permit us to gather ourselves together, as we are able,

in gladness
joy,
martyrdom,
the
in
and to celebrate the birthday of his commemoration of those who have

for
already fought
the contest, and
the training
and
preparation of those
'
who
shall
do so
liereafter.' ^
Canon xxi. 217, p. 122. Canons xxvi., xxvii. pp. 125, 126. These Canons deserve special There is nothing corresponding to them in the Apostolic notice. One would have thought that in the third century there Constitutions. could not have been sufficient copies of Holy Scripture in circulation to
*
make
^
the last-quoted direction capable of general observance.

18.
Cap.
Bp. Lightfoot, Tlic Apostolic Fathers, 1S91, p. 209.
156

Cyprian enjoins the presbyters and deacons
[[I.
St.
*
to note
that
the
down the days of the deaths of the commemoration of them might be

^
confessors,
celebrated
among
the memorials of martyrs.'
In another place he says

*
We
always offer sacrifices

^
for
them, as
the
often
as
we
annually celebrate and
commemorate
passions and
death-days of the martyrs.'
In A.D.
St.
258, after the Decian persecution,
when
in
Gregory Thaumaturgus, Bishop of
Neocit:sarca,
returned to his diocese, he ordered annual feasts
commemoration of the martyrs who had been

unto death.^
It
faithful
will
be
noticed
that,
although
is
St.
Cyprian
are
mentions
confessors,
yet
all
it
martyrs who
specially referred to in
these cases.
all
memoration of martyrs
memorations.
preceded
other
The comother comof saints,
Those
of
classes
confessors, virgins, etc., were

for
added afterwards.
festival
the
Blessed Virgin
Mary no
list
or
Even com-
memoration was appointed
in the first three centuries.
The
following
in the
is
the
of festivals and fasts enu:
merated
;
Christmas
;
Day
the Epiphany
Easter,
Lent, consisting of the week
before
Friday,
including
and
Easter
Even
Maundy Thursday, Good Easter Day Low

;
;
Sunday; the forty days of Eastertide

'
the Feast of
* Ep. xxxiv. p. Ep. xxxvii. p. 50. 47. Smith and Wace, Dkt. of Christian Biography, vol. ii. p. 735. panegyric on martyrs by him may be read in P. G., x. 1 199-1202.
=
II.]
ANTE-NICENE RITUAL.
week
after
in
-it
;
157
Pentecost, with the

the
all
Sundays
are
in
year
all
Saturdays
the
all
year
feasts,
except
Easter
Even
and
See
Wednesdays
and
Fridays are
fasts.^
Sign of the Cross.
7, p. 98.
19.
Sunday.
after the
St.
Ignatius describes Christians
as
*
no longer keeping the sabbath (Saturday), but as

Lord's day,'
first
^
living
that
is
to
say,
not
only observing the
day of the week instead of

all
first
the seventh, but thereby also showing their belief in
a risen Saviour, and their acceptance of

that belief involves.
which
extra-
This
is
probably the
scriptural allusion to the Christian
Sunday.
In the Didache, people are enjoined thus
And on the Lord's own day, gather yourselves together, and break bread, and give thanks, first confessing your transgressions, that your sacrifice may be pure.'^
'
The same
title,
KvpuiKi], or
the Lord's day, for
Sunday, occurs
in
the recently discovered fragment
of the Gospel of St. Peter, which probably belongs

to the second century."*
In the Epistle of Barnabas the author writes

Wherefore we keep the eighth day as a day of gladness, on which also Jesus rose from the dead, and after He had appeared, ascended into heaven.' ^
' '
Lib.
V.
capp.
13,
20.
We
Ep,
have employed the modern nomento
clature in writing
*
down
this list.
Kara KvpiaK^v
Cap.
C'^vres,
the
Magnesians, cap.
ix,
pp. 114,
145^
xiv. pp. 223, 234.
*
*
Salmon
(G.), Introd. to the
Aêw Testawcnt, 7th
ed., p. 584.
Cap. XV. p. 261.
158
[ll.
Justin Martyr explained the selection of the
first
day
as being that on which
God
destroyed darkness
and chaos, and created the world, and because Jesus Christ our Saviour on the same day rose from the
dead.^
He
also declares
Sunday
to
be the
first
and
chiefest of all days,
and
refers to circumcision
it^^
on the
eighth day as a type of
Irenaius, referring to the paschal controversy, in a

letter
to
Victor,
Bishop of
Lord's
Rome,
said
that
to
the
mystery of
the
resurrection
ought
be
celebrated only on the Lord's day;^
Origen ingeniously argued that manna was rained

the sabbath day, to
down from heaven on the Lord's show the Jews
day, and not on

that even in the
time of Moses the former was preferred before the

latter.'*
Melito of Sardis wrote a treatise about the Lord's

day, which, unfortunately, has not
St.
come down
to us.^
Clement of Alexandria says that

thoroughly keeps the
'
Man
command
in the
Gospel, and
evil
makes
that day the Lord's day,
when he abandons an
disposition,
and assumes that of the
gnostic, glorifying the
Lord's resurrection in himself.'
Dionysius, Bishop of Corinth, mentions the Lord's
day
as
holy.'''
'
Apol.
Dial,
i.,
cap. 67.
See
p. 54.
^
' *
^
''
41 ; /". C, vi. 564. Eusebius, Hist. Eccles., lib., iv. cap. 26.
cum Tryphone,
ii.
Horn.
ill
Exod.
vii.
5, torn.
ii.
p. 151.
Eusebius, Hist. Eccles.,

Slroinata, lib.
lib. iv.
cap. 26.
ix.
cap. 12; P. G.,
506.
'
Quoted by Eusebius, Hist.
Ecc/es., iv. 23. 8.
II.]
ANTE-NICENE RITUAL.
it
159
Tertullian tells us that
was unlawful
to fast
on
the Lord's day.^
We
have already quoted the prohibition against
kneeling on the Lord's day.^
The
attitude of stand-
ing in prayer on that day was explained as symbolical of
the
resurrection,
through which, by the

sin
grace of Christ,
we were saved from

it is
and
death.**
In the Apostolic Constitutions, after double daily
prayer has been ordered,

'
added
is
And on
made
the day of our Lord's resurrection, which
the
Lord's Day, meet more diligently, sending praise to

that
God
the universe by Jesus,

to let
condescended
dead.
Him
suffer,
and sent Him to us, and and raised Him from the
he make to
Otherwise what apology
will
God who
does not assemble on that day to hear the saving word
concerning the resurrection

ing thrice, in
memory
of
? On that day we pray, standHim who arose after three days,
and on that day there is performed the reading of the and the preaching of the gospel, the oblation of the sacrifice, and the gift of the holy food.' *
prophets,
And
'
again
Every sabbath day, excepting one [i.e. Easter Even], and every Lord's day, hold your solemn assemblies and
rejoice.'
'
20.
Unction.
Most
ii.
of what has to
in
be said
about Unction has already been said

'
connection
De
ii.
Corona, cap. 3
p. 478.
ii.
F. Z.,
vii.,
79.
Irenseus, Gr.
Fragm.
W. W.
- Page 142. Harvey's ed. (Cambridge, 1857),
vol.
*
Lib.
Lib.
cap. 58.
cap. 20.
V.
mine of information on the subject of Sunday

Bat?ipton
Ltcturcs,
will be found in
Dr. G. A. Hessey's
5th
ed.
(London, 1889),
p. 279, etc.
i6o

Baptism
^
[II.
with
and
Confirmation.^
One
or
two
passages of a general character remain to be quoted.

Theophilus, sixth or seventh Bishop of Antioch,
writing
still
c.
i8o, thus defends himself against the taunt
levelled against the
name
of Christian
by the
heathen
*
When
you laugh
at
me, calling
are
saying.
me
a Christian, you do
that
not
know what you

is
First,
which
is
anointed
sweet and serviceable, and ought not to be
laughed
unless
it
at.^
What
first
ship can be serviceable and seaworthy

?
be
anointed
Or what tower
it
or house
is
sightly or
serviceable
when
has
life,
not been
or
anointed
What man, on
in the
entering into this
games,
is
not anointed with

if
it
oil ?
when contending What work can be
comely and sightly
Then even
the air and
all
be not anointed and polished ? that is under heaven is, in a kind
of way, anointed with light and
to be anointed with the oil of
called Christians
on
this
*
and do you not wish We, therefore, are account, because we are anointed
spirit,
God?
with the oil of God.'
Origen mentions unction once, but incidentally,
and without
context, that
'
detail
it
though
it
is
plain,
from the
was post-baptismal
[in
If
God
have washed thee
baptism],
and the word of
the law and the unction of the chrism have
made
thee clean,
and then
if
the grace of baptism have remained unconetc.
taminated in thee,'
in
fine
70.
passage comparing the

^
dress
and the
Pages 68,
This
is
Pages 89, 98.

(anointed)
'
a play upon the words xpi<i'r6s
and
xfii)Ct7oi
(serviceable).
*
Apologia ad Autolycum,
lib.
i.
I2;
Z'.
G.,
vi.
1042.
11.]
ANTE-NICENE RITUAL.
i6i
ornaments of the Levitical priesthood to the virtues

which should adorn a Christian.^
Sometimes unction
as
is
metaphorically referred
to,
when
Tertullian
tells
the martyrs that Christ their
Master has anointed them with His Spirit.^
We
rites
have already seen that there were two separate

of unction,
the
one immediately before and
preparatory to baptism, the other immediately after

baptism, and so closely connected with confirmation,
that in the East, at least from the earlier part of the
fourth century,
it
has entirely superseded the action

In the West, the
of laying on of hands.
session
later
same super-
was more gradual, and not universal till a much Both baptismal unctions are mentioned date.
in the
Canons of Hippolytus.
'
At
the second unction
with the chrisma {ivyapiariaq), the formula to be used
by the presbyter
is,
anoint thee in the
name
of the
"'*
Father, and of the Son, and of the
Holy
Ghost.'
They
after
are both described in the Apostolic Constitu-
tions with
much
and
fuller detail.^
is
There the unction
baptism
{jxvpov)
is
called laying on of
hands accom-
{x,iiif)odi(Tia),
thereby identified with confirmaessential
tion,
and
is
made an
complement
or
paniment of baptism.
There
'
is
no allusion
cap.
'
to
ii.
unction
p. 218.
of the sick or
Horn,
vi. in Levit., 5, torn.

iii.
Ad Marty res,
:
torn.
i.
p.
258.
The
passage
is
a vigorous
piece of Latin
Bonum agonem
subituri estis, in
quo agonothetes
SKCulorum.
etc.
Deus
vivus est, xystarches Spiritus Sanctus. Corona isternitatis, brabiun^
angelicce
substantia, politia in
CDslis,
gloria
in
soecula
Itaque epistates vester Christus Jesus, qui vos Spiritu unxit,'

^
Canon
Lib.
xix. 134, p. 98.
vii.
caps. 42-44, pp. 184, 185.
62

in
[II.
'extreme unction'
is
ante-Nicene
to
in
literature.
Origen
sometimes
but
referred
if
connection with this

refer
subject,
readers
will
to
the passage
in
adduced, they will find a rhetorical sentence

St.
which
as to
James
it
v.
14
is
quoted, but not in such

to
away
make
fair
or possible
quote
Origen as
an
authority for the practice of unction of the sick.^

21.
Vestments.
If
we except one
is
recently dis-
covered passage quoted below, there

that any distinctive kind of dress
no evidence
was worn by the
clergy in the
life
first
three centuries, either in ordinary
or at any time of their ministrations.
On
the
contrary, there are plain statements in later writers
that special vestments were
unknown
to the primitive
Church.
ritualists
We
will
quote two sentences from medireval
of recognized authority.
in
Walafrid Strabo, writing

says
*
the
ninth
century,
In primitive times priests used to celebrate mass clothed
in their ordinary dress, as
some of
-
the Orientals are reported
to
do even
to the present day.'
Beleth of Paris, writing in

says
*
the
twelfth
century,
the Apostles
Formerly the [Eucharistic] Sacrifice was celebrated by and by Apostolic men in the primitive Church
with vessels of wood, and in
common
dress.'
''
The
'
earliest reference to a special
vestment appears
De
Horn. ii. in Levit., 4, torn. ii. 191. Rebus Eccles., cap. 24; P. L., cxiv. 952.
Officioruvi
'
Diviiwrum
Explicatio,
cap.
^lii.
(Naples,
1859),
p. 778.
II.]
ANTE-NICENE RITUAL.
163
to be in the
Canons of Hippolytus, which lay down
directions for a white ministerial dress

'
As soon
as the bishop wishes to celebrate the mysteries,
let
the deacons and presbyters
come
together to him, clad

all
in white
vestments more beautiful than
the people,
all
and
vest.
as splendid as possible.
But good work excels

festival
'
ments.
Let the readers also have
garments.
The
readers also are to wear festal dresses,'

in
Afterwards,
celebrant
is
the Apostolic
Constitutions,
the
described as standing at the altar clad in
a shining garment.'-^
The golden
plate or
fillet
or
mitre
(ro TrtVaAoi')
which Polycrates informs us was worn by

us
St.
John
seems
in
its
the Divine,^ and which a later authority, Epiphanius,

tells
was worn by
St.
James the
Less,'
to
have been
something quite
exceptional
character,
and cannot be referred
to as an instance of
settled ministerial dress.
Origen has a long disquisition on the vestments of

the Jewish priesthood, and with his usual ingenuity
calls
attention to their counterpart in the
various
;
virtues which should adorn
and clothe the Christian

article
but he nowhere makes any allusion to their finding a

material counterpart in
Christian ministerial
any
or
articles of
dress.^'
The
'
'-'
'
poderis,'
'
rationale,'
and
'
tiara sacerdotalis,'
Canon
xxxvii. 201, 203, pp. I18, 119.

viii.
Aa^Trpd// eVOrjTa jti6T;/5vs, lib.
cap. 12, 3, see p. 290.
'
In his letter to Victoi', Bishop of

lib. v. cap. 24.
Rome, preserved by Eusebius,

pars prior),
p,
Hist. Eccles.,
* *
Uteres., xxix.
(ed. CEhler, torn.

ii,
ii..
232.
Horn,
vi. in
Levit., torn,
p. 215.
64

in
[ll.
mentioned by him
xxxiv. 2} are,
vestments.
his
Commentary on Psahn
Jewish, and not Christian,
to
we imagine,
All
There are frequent references
them
in
the Old Testament.

the
three words are found as

in
names of Christian vestments
mediaeval
writers.'-^
22.
Vulgar Tongue, Use of the.

in
It
There
St.
is
no trace of the use of a dead language

of the early Church.
sistent with the line of
I
the services
incon-
would seem
to be
argument used by
Paul
in
Cor. xiv., as well as with the dictates of
common
Holy
sense.
Justin Martyr describes the reading of the
Scriptures in the Christian assemblies, and then the
founding of a discourse thereon by the president in a
way which
plainly indicates that
all
was conducted
in intelligible
language, and that there was no need
of an interpreter.'^
Origen says,
intelligibility
in
answer to a charge of the unChristian
of
worship
brought
by
Celsus
The Grecians use the Greek language in their and the Romans the Roman, and so every one in
'
prayers,
his
own
liears
dialect prays to
God, and the God of

all dialects,
if
all
languages
*
them
that pray in
understanding their different
languages as well as
they spake with one tongue.'
23
{a).
Washing of Hands. The custom

is
of
washing the hands before prayer

Tertullian,
'
referred to
by
who appends
650.
a caution
'
when he asks
Glossarium.
Tom.
ii.
p.
Sec
Du Cange,
xl.
*
'
Apol. cap. 67. See p. 53. Contra Cchunt, lib. viii. 37
/'.
C,
1574.
II.]
ANTE-NICENE RITUAL.
is
165
'What
the use of entering on prayer with the hands

spirit defiled ?
'
washed indeed, but with the
reference to the ablution of the
hands at the
love-feast
writer.^
has already been quoted from the same
In
the
directed to
Canons of Hippolytus the Christian wash his hands whenever he prays.^
is
Ablution of hands, no doubt, preceded every act of

worship,
and
may have
originated
it
in
natural
instinct of cleanliness, before
was
crystallized into
the ceremonial lavabo of later times.

{b)
Washing of Feet. The washing

it
of feet
was
in
ceremonially practised in the week before Easter

the mediaeval Church, as
is
still
practised in
some
first
places in imitation of our Lord washing the feet of
His Apostles
practice
in
the upper chamber
on the
Maundy Thursday.
But there
is
no evidence-
for its
by the earliest Christians. Indeed, Origen, commenting at length on the scriptural feet-washing,
as described in St. John's Gospel,^ decides that
it
is
not to be perpetuated
literally.^
The
curious custom of a baptismal pedilavinni, or

feet of the
washing of the
newly baptized
after their
baptism, as found in
some of the baptismal offices of Spain, Gaul, Milan, and Ireland, or as referred to in
'
De
'
Oratiotte, cap. xi. torn.
i.
p. 250.
Page
136.
Christianus lavet nianus omni
tempore quo
,
oral,'
Canon xxv.
224, p. 124,
*
*
and Canon
2-30.
xxviii. 241, p. 130.
Cap.
xiii.
P. G., xiv. 773, 774.
66
[II.
writings or canons connected with those places,
may
we
have stretched back into the third century,

find
it
for
prohibited by the 48th
Canon
of the Council
of Elvira, A.D. 306.^

'
Hefele, History of the Christian

i.
Councils, 2nd cd, (Edinbuigli,
1872), vol.
p.
157.
Sec
p. 49.
i67
CHAPTER
III.
ANTE-NICENE LITURGICAL REMAINS.
I.
Prayer from the Epistle of St. Clement
2.
Extract from the
Epistle of St.
Clement
3.
Prayers from the Didaclic
4. A
Prayer of the Scillitan Martyrs
Forms of Creed 7. A Hymn Song 9. An Evening Hymn from the Canons of Hippolytiis
to
5.
Prayers of Origen
6.
10. li.
Christ 8. The Virgins' Prayers and Thanksgivings Anthems, etc., of uncertain
date
12.
Ancient Liturgies.
It
is
proposed
in
this chapter to collect together
and lay before the reader such devotional formula.%

prayers,
hymns,
not
etc.,
as can with certainty be assigned
to the ante-Nicene period of the Christian Church.
Though
all
strictly
liturgical,
they
may
if
be
ranged under the head of liturgical remains,

interpret the epithet
'
we
is
liturgical
'
in
the general sense

in
which
it
has gradually acquired, and
which
it
now
used.
frequently,
though not with technical correctness,
I.
THE
P'irst
Prayer of the Christian Church of Century, taken from Chapters LIX.,

[first]
LX., LXI. of the
Epistle of St. Clement of
Rome
to the Corinthians.
The
references
in
the
notes seem
to justify the conclusion
that
we have
68

Roman
[III.
here preserved to us a piece of the

of the
'
Liturgy
first
century.^
59. Grant unto us, Lord, that we may set our hope on Thy Name, which is the primal source of all creation, and open
we may know Thee, who alone Holy in the Jioly ; - who layest low the insolence of t/ie p/'ond,^ who scatterest the iniaginini^s of nations ; ^ who settest the lojvly on high ; ^ who niakest rich and makcst poor ;^ \s\iokillcst and make st alive ;'^ who alone art the Benefactor of spirits and the God of all flesh who lookest into the abysses,^ who scannest the works of man the
the eyes of our hearts, that
abidest Highest in the
Jiigh,
;
succour of them that are in
peril,
the Saviour of them that

;
arc in despair'^ the Creator and Overseer of every spirit
'"
who
multipliest the nations
upon
earth,
and hast chosen
out from
Christ,
all men those that love Thee, through Jesus Thy beloved Son, through whom Thou didst in-
struct us, didst sanctify us, didst
honour
us.
We
beseech
Thee, Lord and Master, to be our help and succour}'^

those
Save
among
lift
lowly;
Ileal
have mercy on the up the fallen; show Thyself unto the needy;
us
are in tribulation
;
;
who
the ungodly
the
convert the wanderers of

release
Thy people
raise
feed
'
hungry
our prisoners
^';
up the
I'ait
I.,
r,ightfuot (J.
ii.,
B.), Tlie Apostolic Fathers
(London, 1890),
to the
vol.
-
whence the following notes are mainly taken. Isa. Ivii. 15. This and the following references are
Isa. xiii. il.
I
''
LXX.
' " ^
Ps. xxxii. 10.

'
Ezek. xxi. 26.

tlic
Kings
ii.
7.
Suggested by Ecclus.
xvi. 18, 19.
Deut. xxxii. 39. In the preface of
Liiurgy
of St. Basil,
"
God
II.
is
addressed
as o Ka6r]fi(Pos inl Opovov 5y|rjy Kal
firifi\eirwi' dfiuffcTovs
(H., p. I06).
Judith
in the
ix.
The phrase
also occurs with variation
and amplifi(II., p. iSi),
cation in the Great Intercession in the Liturgy of St.
Mark
and
'"
same part of the Liturgy of St. Adapted from Job x. 12. Compare
Basil (H., p. 122).

iiriaKone waa-ris ffapicos in the
,
Great Intercession in the Liturgy of St. Mark (II, p. iSi). *' Ps. cxviii. 1 14. The phrase occurs in tiie Prayer of Humble Access ill the Clementine Liturgy (II., p. 20).
'"
similar iJclitiun occurs in
tiic
Clementine Litiu'gy
(II., p. 9),
III.]
ANXE-NICENE LITURGICAL REMAINS.
169
meek; comfort the faint-hearted. Let all the Gentiles know that Thou art God ahmc^ and Jesus Christ is Thy Son,^ and we are Thy people and the sheep of Thy
pasture.^
60.
Thou through Thine Thou
operations didst
make
all
manifest
the everlasting fabric of the world.*

the earth.
Thou, Lord, didst create

genera-
that art faithful throughout
Thy judgments, marvellous in strength and excellence, Thou that art wise in creating and prudent in establishing that which Thou hast made, that art good in
tions, righteous in
the things which are seen,
and
faithful
with them that trust
on Thte, pitiful a?id
compassionate,'^ forgive us our iniquities,
and our unrighteousness, and our transgressions and shortcomings. Lay not to our account every sin of Thy servants and of Thine handmaids, but cleanse us with the cleansing of Thy truth, and guide our steps to walk in holiness^' and righteousness, and singleness of hearty and to do such things as are good and well-pleasing in Thy sight," and in the sight of our rulers. Yea, Lord, make Thy face to shine upon us in peace for our good^^ that vve may be sheltered by Thy right
hand,^^ 2^n^ delivered from every sin by Thine uplifted
arm ?-^
Give
And
and
deliver us from
them that hate us wrongfully.
in many of the ancient Liturgies ; Liturgy of St. Mark (H., p. 181) ; Liturgy of St. James (H., p. 44). In the West we find similar allusions in some of the ancient Gallican Liturgies, which form a strong proof of
their great antiquity, as in the Missale
Gothicum
Domini
miseri-
cordiam deprecemur pro fratribus
et
sororibus nostris captivitatibus

deputatis,' a
proefatio
elongatis, carceribus detentis, metallis
among
the Orationes Paschales (No. xxxiii.).

'
Kings
viii.
60.
(ttSis)
is
This word
I's.
twice applied to Christ in the Clementine
Liturgy (H., pp. 20, 23).

" *
xcix. 3.
Part of this sentence, partly based on

viii.
"
Wisdom
vii.
17, is
borrowed
in the Apostolic Constitutions, lib.

*
'
cap. 22.
Ps. xxxix. 2
;
Ps.
cii. 8,
and frequently.
xxi. 10.
cxviii. 133.
2 Kings
ix. 4.
Deut.
xiii.
18.
i,
'
Suggested by Jer.
'*>
Exod.
vi.
and frequently.
I70
LITURGY OF ANTE-NICEXE CHURCH.

all
[III.
concord and peace to us and to

as
that dwell
on the earth
saved] while
Thou
gavest to our fathers,
when
they called on Thee in
faith and trnth^ with holiness, [that
we may be
we render obedience to Thine almighty and most excellent Name, and to our rulers and governors upon the earth. 6 1. Thou,- Lord and Master, hast given them the power of sovereignty through Thine excellent and unspeakable might, that we, knowing the glory and honour which Thou hast
given them,
resisting
may submit ourselves unto them, in nothing Thy will. Grant unto them therefore, O Lord, health, peace, concord, stability, that they may administer the government which Thou hast given them without
failure.
givest to the sons of
Heavenly Master, King of the ages, glory and power over all things Do Thou, Lord, direct their that are upon the eartli. counsel, according to that which is good and well pleasing that, administering in peace and gentleness in Thy sight with godliness, the power which Thou hast given them, O Thou, who alone art able they may obtain Thy favour. to do these things, and things far more exceeding good than these for us, we praise Thee through the High Priest
For Thou,
men
and Guardian
"
of our souls, Jesus Christ, through
whom
be
the glory and the majesty unto
Thee both now and

Amen.'
for all
generations, and for ever and ever.
2.
Extract
from
following'
the
Epistle
of
in
St.
the
Clement.
^
The
passage occurs
Ps. c.xliv. i8.

this,
Prayers for earthly rulers, reseinblinj; spicuous feature in ancient Liturgies.

-
are a
See
17),
IL, p. i8.
They
1-7),
reflect the
teaching of St.
ii.
Rom.
xiii.
and
St. Peter (i Pet.

spirit
common and conClementine Liturgy, Paul (i Tim. ii. 42; and form an eloquent
and loyalty of the early Christians, sometimes under the most trying and adverse conditions. ' These two titles, dpx'fps "^^ "^"^^ trpotTTo.Trjs, are both applied to Christ in the Clementine Liturgy, the former twice (IL, pp. 12, 16), the latter once {Ihid., p. 10).
testimony to the law-abiding
III.]
ANTE-NICENE LITURGICAL REMAINS,

[first]
iji
thirty-fourth chapter of St. Clement's

to the Corinthians
:
Epistle
'Let us submit ourselves
to
His (God's)
will;
let
us
mark the whole host of His angels how they stand by and minister {XuTovpyovanv) unto His will. For the Scripture saith, " Ten tJiousand times ten thousand stood by ffitn, and thousands of thousands ministered tinto Him : and they cried aloud, Holy, holy, holy, is the Lord of Sabaoth : all creation is full of His glory T"- Yea, and let us ourselves then, being
gathered together into one place
cry unto
^
with intentness of
earnestly, that
heart,'*
Him
"
as from
one mouth
we may be
For
it
made
he
partakers of His great and glorious promises.
saith,
Eye hath
not seen, nor ear heard,
and
hath not
hath pre-
entered into the heart of
man what great things He

Him.''^
'
paredfor them that patiently await
The
liturgical
cast
of
this
passage
has
that
been
the
frequently
noticed.
We
infer
from
it
'
Triumphal Hymn, commonly called the Tersanctus,'

formed part of the
of the
*
Roman
Liturgy at the cIofj

r'jrlptu.iil ^''otation,
first
century, and that thp
Eye hath not seen,' etc., wa?. likewise embedded in it. The Triumphal Hymn formed a part of every known ancient Liturgy, and in the following Liturgies there occurs the two-fold reference to Isa.
as well as to Dan.
'
vii.
10
The Clementine
vi. 3
Liturgy,*^
Lightfoot
(J.
B.),
The Apostolic Fathers (London, 1891), pp. 23,
71- Dan. vii. 10 (but mark the liturgical term iKeirovpyovv substituted by Clement for the LXX. fdfpdirevov) and Is. vi. 3. * 'Eiri TO avTo. Bp. Lightfoot translates it ' in concord.' * Or with a lively conscience.' The Greek words both for this phrase and for earnestly are of common occurrence in the ancient
' ' '
Liturgies.
^
Is. Ixiv. 4, as
quoted by
St.
Paul in
Cor.
ii.
9.
"
II., p. 16.
172
[ill.
the Liturgy of St. Chrysostom,^ St. Mark,^ Coptic

St. Cyril,^ Ethiopic,*
St.
SS. Adaeus and Maris/' Greek
James,^ Syriac
St.
James
the
"'
but in the
to
last
two
named
got
Prayer.
Liturgies the reference

into
Dan.
vii.
lo has
transplaced
Preface to
the
Lord's
There does
not
appear to be any such
quotation in Western Liturgies,
Roman, Ambrosian,
Mozarabic, or Gallican.
The
etc., is
text from
Cor.
ii.
9,
'
Eye hath not
seen,'
found
in various positions in
e.g.
Liturgies, both
in
Eastern and Western,
in the
Great Oblation
;^
the Liturgy of Greek St. James
in the
;^ in
Diptychs
a Preface the
of the
in
Dead
in the
Liturgy of
;^
St.
Mark
the Gallican
Liturgy
in
in
a Capitulum in
Mozarabic Breviary,
Chapters
xl.
Festo S. Torquati.^^
of the
and
xli.
same Epistle imply

light
the existence of a settled Christian Liturgy, though
ihey
do
not
throw
_
any
further
upon
its
lan;ûagc orcontsiits
3.
The follow or the Teaching of the Twelve Apostles

Prayers from
ftiE
'
Didach.'
ing forms of thanksgiving are found in the Didach^,

:
^^
Chapter
*
9.
But as touching, the eucharistic thanksgiving, give ye

First, as
thanks thus.
'
regards the cup

-
H., pp. 107, loS.

Ibid., p, 257.
Ibid., pp. 69, 78.
Ihid.^ p. 185.
' "
'
Ibid., p. 21S.
Ibid., pp. 40, 47.
*
'
* *
Ibid., p. 273.
//'/(/.,
]i.
42.
Ibid., p. 183.
'"
Sacrantentariitm Gallicanum, Mabillon's ccL,

;
p.
361.
" Migne's ed.

'"
/'.
I., torn. Ixxxvi. col. III5.
See
list
of autlioiilies, p. xiv.
III.]

We
give
173
"
of
Thee
thanks,
our Father, for the holy vine
Thy son David, which Thou madest known unto us through Thy Son Jesus; Thine is the glory for ever and
ever."
Then
"
as regards the
broken bread
We
give
Thee
which
thanks,
our Father, for the
life
and
us,
knowledge
through
ever.
Thou
Jesus
;
didst
make known unto

is
Thy Son
this
Thine
the glory for ever

scattered
and
the
As
broken
bread was
upon
mountains, and being gathered together became one, so
the earth into
may Thy Church be gathered together from the ends of Thy kingdom; for Thine is the glory and
and
ever."
the power through Jesus Christ, for ever
no one eat or drink of this eucharistic thanksgiving, but they that have been baptized into the Name of the Lord ; for concerning this also the Lord hath said, " Give not that which is holy to the dogs."
But
let
^
Chapter
10.
And
**
after
ye are
satisfied,- thus give
ye thanks
We give Thee
thanks,
Holy
Father, for
Thy
holy
Name
which Thou hast made to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou hast
made known unto

glory for ever
us through
ever.
and
Thy Son Jesus Thine is the Thou, Almighty Master, didst

;
create all things for Thy Name's sake, and didst give food and drink unto men for enjoyment, that they might render thanks to Thee but didst bestow upon us spiritual food and drink and eternal life through Thy Son. Before all Thine things we give Thee thanks that Thou art powerful.
;
Remember, Lord, Thy the glory for ever and ever. Church to deliver it from all evil, and to perfect it in Thy love, and gather it from the four winds,'' even the Church
is
'
St.
Malt.
vii. 6.
^
"
Mero tu
e/x7rA7j(r6f;iô(.
St. Matt, xxiv, 31.
174
LITURGY OF ANTE- NICE NE CHURCH,

sanctified, into
it
;
[ill.
which has been

hast prepared for
for ever
Thy kingdom which Thou

is
for
Thine
the power and the glory
and
let
ever.
May
;
grace come, and
may
this
world
pass away.
is
holy
Hosanna him come

Amen."
to the
if
Son of David.
is
If
any man
any man
not, let
him repent.
Maranatha.
But permit the prophets to

as they desire.' It
^
offer
thanksgiving as
much
has been debated whether the above thanks-
givings are connected with the
Sacrament of the
Eucharist, or with the agape, or love-feast.

are
There
the
the
following
is
reasons
for
:
thinking
that
former connection
{a)
impossible
The thanksgiving connected with
the cup pre-
cedes the thanksgiving connected with the broken

bread.
{b)
No
in
traces of these
thanksgivings have been
found
[c)
any existing
is
Liturgies, Eastern or Western.
The Eucharist
separately treated of later on
in
the DidachJ
{d)
{c^.^. 14).
Such an expression as fi^ra to \fnr\r]<^By]vui, though it might be paralleled in rhetorical passages
Jeremy Taylor, or enraptured devotions of mediaeval or modern

of such a writer as Bishop
in the
saints,
could
hardly be used, in a direction resembling a
rubric in such a formal

4.
document
as the DidacJu^.
Prayer of the Scillitan Martyrs. A
prayer which the earliest extant Greek Version (a.D.

890) puts into the mouths of the Scillitan martyrs,
'
This allusion
to
ihe existence of a class of persons exercising the

still
function of prophets, and
called
by that name,
is
one of the proofs
of the very early date of the Didacltc,
III.]

suffered
175
who
death by the sword for the faith

17 (a.d.
iSo).-^
in
Africa, on July
Their names were
Speratus, Nartzalus, Cittinus, Veturius, Felix, Aquilinus,
Celestinus
[in
the
Latin
text,
Laetantius],
Januaria, Generosa, Vestia, Donata, Secunda.

'
We
give
thanks to Thee, thrice-holy Lord, and we
magnify Thee because Thou hast mercifully completed the conflict of our confession, and Thy kingdom endureth for
ever and ever.
5.
Amen.'
Prayers of Ortgen.
time
:
Origen
quotes the
following short prayer as in constant use in church

in his
'
Grant
;
us,
Almighty God, grant us a part with Thy

at
prophets
grant us a part with the Apostles of
grant that
we may be found
-
the feet of
Thy Christ Thy only-
begotten Son.'
The
following prayers also occur in his writings

it
'Almighty Lord God, may

Jesus Christ, after
die in us.
never happen to us that
He
is
risen from the dead, should again

it
He liveth in me from the infirmity of sin ? What doth it profit me if He doth live in me and in my heart, and doth not work out in me the works of life ? What doth it profit me if in another He is born and
For what doth
profit
me
if
others from their virtue, while
He
dieth in
made
'
again from good desires, good
faith,
and good works,

MS.
in the
The
'
original Latin version, contained in a ninth-century
British
words,
Museum (Addit. MS. No. 1 1880), shortens this Deo gratias (Appendix to J. A. Robinson's
'
prayer to two
edition of the
p. 283).
Passion of St. Perpelua, p. 116 ; A. C. L., vol. for 1897, Horn. xiv. in Jerem, 14, Opera, torn. iii. p. 217.
the centre of the Preface, Liturgy of St.
part and lot with
all
This prayer
occurs in substance, though abbreviated, in the Diptychs of the dead in
Mark
'Grant unto us to have
Thy
saints' (H., p. 183).
176

me and
to death
in
[ill.
while in
my
^
heart
He
is,
as
it
were, strangled
and put
most
'
by
evil
thoughts, unlawful desires, and
evil imaginations.'
Lord
Jesu,
Son of David, come,

the nature wherewith
pray Thee, lay

hast clothed
aside from
Thee
Thou
Thyself on
my
account, and gird Thyself for

feet of
my
sake,
and
pour water into a bason, and wash the
and cleanse away the

daughters.
imitating
filth
of
feet
Thy
sons
Thy servants, and of Thy
Wash Thou
the
of our
mind, that we,
and following Thee, may put oft" from us our old garments, and may say, " By night I have put off" my coat how shall I put it on ? I have washed my feet how shall " ' For as soon as Thou shalt have washed I defile them ?
;
my
Thy
well
feet,
words, "
;
make me to recline with Thee, that I may hear Ye call me Master and Lord and ye say
:
Lord and Master, have washed your feet ; ye also ought to wash one another's I too, therefore, am willing to wash the feet of my feet." ^ And, brethren, to wash the feet of my fellow disciples. therefore, I take water, and I draw from the fountains of
for so I
am.
If I then, your
Israel that
at
which
wring out of the Israelitish
fleece.
For
one time I wring water out of the fleece of the Book of Judges, and at another time water from the fleece of kingdoms, and water from the fleece of Isaiah or Jeremiah and I pour it into the bason of my mind, conceiving the
;
sense in
my
heart
and
take the feet of those

;
who
ofTer
themselves, and prepare themselves for supper

far as the
and, in so
power lies in me, I desire to wash the feet of my brethren, and to fulfil the commandment of the Lord, that through the word of teaching the hearers may be purged from the contamination of their sins, and may cast away from themselves all the uncleanness of their vices, and may
have clean
'
feet
wherewith they may rightly walk towards

ii.
In Lib. JitdiatDU Horn.

Cant.
V. 3.
2, torn.
^
ii.
]i.
461.
13, 14.
St.
John
xiii.
in.]
ANTE-NICEXE LITURGICAL REMAINS.

;
177
the preparation of the gospel of peace

purified together in Christ Jesus
so that
all
of us,
by the Word, may not be
rejected from the Bridegroom's chamber, because of our
unclean garments
feet,
but that with shining vesture, and washed
and clean
heart,
we may recUne
for ever
at the
banquet of
the Bridegroom, our Lord Himself, Jesus Christ, to
whom
be glory and dominion

'
for
and ever. Amen.' ^ Haste Thee to help me, [O Lord God of my salvation], the battle is great and the adversaries are powerful.
is
The enemy
visible
assist
hostile,
the invisible foe fighting through

therefore,
forms.
Haste Thee,
to
help us, and
Thy holy Son, our Lord Jesus Christ, through whom Thou hast redeemed us all, through whom
us through
be glory and power

6.
to
Thee
for ever
and
ever.
Amen.'
Forms of Creed.
The following creeds, or

:
fragments of creeds, have been put together from

writers of the pre-Nicene period
{a)
From
the Apology of Aristides, written

:
in
the
reign of Antoninus Pius, A.D. 138-161

'
We
And
believe in one God, Almighty,

earth
;
Maker of heaven and

in Jesus Christ
His Son,
;
]3orn of the Virgin ISLiry
He He He He
'
was pierced by the Jews died, and was buried

third
The
day
He
rose again
;
ascended into heaven

is
about to come to judge.'

viii.
In Lib. Judicum, Horn.

'
is
'
proof that Origen did not

literally.
'
5, torn. interpret
ii.
476.
the
The whole command as

ii.
prayer
to
the
Pedilavium
Select,
in Fsalmos, in Ps. xxxvii., Horn.
ii.
9, tom.
p.
689.
The Apology of Aristides, edited by J. R. Harris, with an appendix by J. A. Robinson, being vol. i. of Texts and Studies (Cambridge,
1891), p. 25.
178

From
[ill.
ib)
the Apology of Athenagoras, presented to

c.
the emperors AureHus and Commodus,

'
a.d. 177
acknowledge one uncreated, and eternal, and inand impassible, and incomprehensible, and illimitable God. ... By whom, through His word, the universe has been created and adorned, and is preserved. The Son of We acknowledge the Son of God. God is the Word of the Father, in form and efficacy for according to Him, and by Him, have all things been made, since the Father and the Son are one,' ^ etc.
visible,
. . . ;
We
{c)
From
the writings of St. Irenaeus, A.D. 170-180
'
We
believe in one God, the Father Almighty,
Who made
in
heaven, and earth, and the seas, and

is.
all that
them
And
in
one Jesus
Christ, the
Son of God,
Who
And
was made
in the
flesh for
our salvation.
Holy Ghost,
Who
preached through the prophets.

of a Virgin,
And the birth [of Jesus Christ] And His passion. And His resurrection from the And the ascension into heaven
Christ Jesus our Lord,
dead,
in the flesh,
of the beloved
And His coming

to gather
And
'
to raise
from heaven in the glory of the Father, up again all things unto Himself, up all flesh of the human race.' ;
Supplicatio [see Legatio] pro Chrisiianis, cap. x.
P. G., torn.
vi.
col. 908.
-
Irenreus,
Adv. Hares.,
Heurtley (C. A.),

1893), p. 20.
lib. i. cap. x. i ; P. G., torn. vii. col. 549 ; Hist07y of Earlier Formularies of the Faith (Oxford,
III.]

From
:
179
(d)
'
the writings of TertuUian
[I
believe in] one
God
Almighty, the Creator of the
world
And in His Son, Jesus Christ, Born of the Virgin Mary, Crucified under Pontius Pilate On the third day He rose from the dead, He was received into heaven, He is now seated at the right hand of the Father. He will come to judge the quick and the dead,
;
Through the resurrection

{e)
also of the flesh.'
From
'
the writings of St. Cyprian

I believe in
God
the Father,
In Christ the Son, In the Holy Spirit

I
believe in the remission of sins,

life
And
eternal,
-
Through the Holy Church.'
(/) The Confessio fidei of Hippolytus, printed by Bunsen, is rather a treatise than a creed."^
i^g)
The Creed
of Novatian,
c.
260, the ringleader
of a schism at
Rome
which hinged on a point not of

Cyprian's allusions to
doctrine but of discipline, was similar to the above,

as
may be
(Jl)
gathered from
St.
Novatian and his teaching
in his Epistle to
Magnus.^
Creed of
St.
Gregory Thaumaturgus, produced
between a.d. 260-265.

^ Liber de Virginibus Velandis, cap. i. ; P. L., torn. ii. col. 889; Heurtley (C. A.), ut supra, p. 22. " This is put together from S. Cypriani, Ep. Ixxvi. (al. 69), ad Magnum {Opera omnia, ed. Baluz, Paris, 1726, p. 154), and Ep. Ixx. ad Januarium et ceteros episcopos Numidas (ed, tif supra, p. 125).
'
Aiialccta aiitc-Nicccna, yo'-
ii-
P- 383-
See note
2.
i8o
LITLRGY OF ANTE-NICENE CHURCH.

There
is
[III.
'
one God, Father of Him who
is
the Living
Word,
subsisting
Wisdom, and Power, and
eternal Impress, Perfect
Begetter of the Perfect, Father of the Only-Begotten Son.
There is one Lord, Alone of the Alone, God of God, Impress and Image of the Godhead, the operative Word
Wisdom comprehensive
of the system of the universe, and

;
Power productive of the whole creation true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal, and Eternal of Eternal. And there is one Holy Ghost, who hath His being of God, who hath appeared, that is to mankind,^ through the Son, Image of the Son, Perfect of the Perfect ; Life, the cause of all them that live Holy Fountain, Holiness, the
;
Bestower of
Father,
sanctification, in
is
whom
is
manifested
God
the
is
who
all.
over
all
and
in all,
and God the Son, who

-
through
perfect Trinity, not divided nor alien in
glory and eternity

(Ji)
and dominion.'
An
is
early instance
of the expansion of the
by Hymenaius, 273, and his The faith which colleagues to Paul of Samosata. has been handed down from the beginning was
Creed
found
in
the letter sent
Bishop of Jerusalem, who died
in A.D.
'
That God
is
unbegotten,
One
without beginning, un-
seen, unchangeable,
whom no man
it is
hath seen or can sec,
whose glory and greatness
impossible for
.
.
.
to conceive or to trace out adequately
but
human nature we must be

.
.
content to have a moderate conception of Him.
His
Son reveals Him. ...

revealeth Plim."
'
as
He Himself says, " No man knoweth

whomsoever the Son and proclaim His Begotten
the Father, save the Son, and he to
We
confess
These four words arc of doubtful authority. Smith and Wace, Dictionary of CiLristian BiograpJiy, vol. ii. p. 733, where the authorities for and against the genuineness of this passage are
*
set forth,
III.]
i8i
Son, the only-begotten, the Image of the invisible God, the
Wisdom and Word and Power of God, being before the worlds God, not by foreknowledge, but by essence and substance,' etc.^
Firstborn of every creature, the
(/)
The
following interrogative
form of creed
in
is
put to the candidate for baptism
the Canons of
Hippolytus
*
Dost thou believe

I
in
God
the Father Almighty
i^.
do
believe.
in Jesus Christ, the
Dost thou believe

the Virgin
Son of God, whom
Mary begat of the Holy Ghost, who came to save the human race, who was crucified [for us] under Pontius Pilate, who died, and rose from the dead on the
third day,
and ascended into heaven, and sitteth at the right hand of the Father, and shall come again to judge the quick and the dead ? ly. I do believe. Dost thou believe in the Holy Ghost [the Paraclete, proceeding from the Father and the Son] ? IV. I do believe.'
After each response the candidate
is
directed to
be immersed beneath the water, and the baptismal

formula
is
repeated at each of the trine immersions.^

fuller
A
found
7.
much
in the
form of Baptismal Creed
will
be
Apostolic Constitutions."^
to Christ. The following hymn to Christ was composed by St. Clement of Alexandria (a.d. 170-220). The original Greek is given
in
'
A Hymn
Daniel's
Routh
(J.
Thesaiims Hymnologicus, tom.

iii.
iii.
p.
3.
M.), Rel. Sac, and ed. vol.
p, 290.
The words within
brackets are later additions.
Canon
xix.
H2-
133. PP- 94-97^ Lib. vii. cap. 41.
See
p.
272.
82
LITURGY OF ANl E-NICENE CHURCH.

information
[III.
Further
about
in
its
authorship
Dictionary
and
of
character will
be found
Julian's
Hyninology, pp. 238, 456,
The
iv.
present translation
is
taken from A.
C.
L.,
less
345,^
where also a metrical, but necessarily

is
literal
version
given.
colts,
'Bridle of
untamed
Wing
of unwandering
birds,
Sure helm of babes, Shepherd of royal lambs, assemble

simple children to praise holily, to
Thy
hymn
guilelessly, with
innocent mouths, Christ, the Guide of children.
King of
Saints, all-subduing
Word
of the most high
Father, Ruler of wisdom. Support of sorrows, rejoicing in

eternity,
Jesus,
Saviour
of
the
human
race.
Shepherd,
Husbandman, Helm, Bridle, Heavenly Wing of the all-holy flock, Fisher of men who are saved, catching the chaste fishes with sweet life from the hateful wave of a sea of vices
;
Guide
King,
us,
Shepherd of rational sheep
guide,
holy
;
Thy
;
children safely along the footsteps of Christ
heavenly Way, perennial Word, immeasurable Age, eternal Light Fount of mercy, Performer of virtue.
Noble
is
the Hfe of those
who hymn God,
Christ Jesus,
heavenly Milk of the sweet breasts of the graces of the

Bride, pressed out of
Thy Wisdom.
with the
Babes nourished with

spirit
tender mouths,
pap,
let
filled
dewy
of the rational
true
us sing together simple praises,
hymns
to
Christ our King, holy fee for the teaching of

in
life, let
us sing
simplicity the powerful Child.
choir of peace, ye
let
Christ-begotten ones,
the
chaste people,
us sing together
God
of peace.'
8.
The
Virgins'
Song
('AxnoBtv
irapOtvoi).
The
'
following song
was composed by Methodius,

and the
One
slight alteration being introduced in the last sentence,
readings in two notes preferred to those in the main text.
III.]

(see List of Authorities, p. xv.).
is
i8-
Bishop of Tyre
original
The
Greek
printed in P. G., torn,
xviii. coll.
The spirited translation given here was composed by the Rev. A. W. Chatfield, and is quoted from his Songs and Hymns of the Earliest Greek
207-214,
Poets (London, 1876),

will
p.
p.
141.
Further information
be found
;
in
Julian's Dictionary of Hyinnology,
458
Greek Hymnody,
x.
2,
as well
as
in
Mr.
Chatfield's introduction.
I.
Overhead The Bridegroom cometh The shout descending wakes the dead
!
Go
The
forth to
meet the King,

forth to
gates just entering.
Virgins, white-robed, with
lamps haste eastward meet Him ; Haste ye, O haste ye to greet Him
!
The Refrain.
With holy feet, and lamps bright burning, I go to meet my Lord returning.
Earth's mournful bliss I
left,
and toys
:
Of wanton life, and foolish joys To Thee alone I cling Thou art my Life, my King
:
Grant that
may,
Blessed, ever close to Thee,
Thy
royal beauty see.
The Refrain.
84

3-
[ill.
Thou
art
my
wealth
for
Thee
I fled
;
All worldly lure,
and upward sped

righteousness,
And come
With Thee
in spotless dress
Of Thine own
Where
to enter in the bridal
chamber
gates,
perfect bliss awaits.
The Refrain.
4.
Saved from the dragon's myriad wiles, By which the simple he beguiles,
I
bore the dreadful
fire,
And
Waiting
till
wild beast's savage
ire
Thou from heaven, Shouldst come to my
O Hope
salvation
of
!
all
creation,
The Refrain.
5.
My home and country for Thy sake, And maiden dance, 1 did forsake, And mother's pride and race, And thoughts of rank and place
;
For Thou,
I
Christ the
Word,
art all in all to
me,
long for naught save Thee.
The Refrain.
III.]

6.
185
Hail
Christ the Life, unchanging Day,

this
Accept
humble
virgin lay
To Thee
In Thee,
our song of praise

raise
!
With heart and voice we
O Thou
perfection's flower,
O Word
Divine,
Love, joy, mind, wisdom shine.
The Refrain,
With holy feet, and lamps bright burning, go to meet my Lord returning.
7-
Bride, triumphant
now
in light,
And
clad in robes of purest white,

sinless, free,
:
Sweet breathing,
Sit
we
in
Ope wide the gates to me self-same company near Christ And sing Thy marriage, Love
The Refrain.
above,
!
Ah me
some
virgins vainly pour

cries outside the
Their sobs and
door
Their lamps are quenched, and they
No
burning light display
Their error they would
mend
but ah
they
come
too late,
And
closed
is
the gate.
The Refrain.
With holy
I
feet,
and lamps
bright burning,
go to meet
my Lord
returning.
86

9-
[ill.
For they a foolish part had played, And from the sacred pathway strayed
had purchased none Ah wretched and undone Forbidden with dead lamps the home of
Oil, they
!
bliss to see,
They
wail their misery.
The
Rcfrai7i.
lO.
Lo
goblet
filled
with sweetest wine

'tis
Drink we,
virgins,
Divine,
:
This
for
And forth-set for our need Lo this is drink indeed the guests, who to the marriage bidden The Bridegroom doth prepare.
!
are,
The Refrain.
II.
First type,
Blessed One, of Thee
In Abel shining bright
we
see
To Heaven he lifts
'
his eyes.
:
Blood-dripping, and thus cries
Me,
by my cruel brother slain, receive, O O Thou the Eternal Word.'
Lord,
The Refrain,
III.]

12.
187
Joseph, another type of Thee,
Won highest prize of purity Whom Thou wouldst own Thy He scorned to be beguiled
:
child,
By shameless woman
stripped, he yet her wrath defied,
And
straight to
Thee he
cried.
The Refrain.
With holy
1
feet,
and lamps
bright burning,
go to meet
my Lord
13-
returning.
A lamb for sacrifice is sought A lamb-like victim Jephthah brought

For rash-made vow he cared,
Nor
virgin daughter spared
A type, O
Blessed One, of
Thy humanity,
She poured her soul to Thee.
The Rcfra'm.
14.
In valour Judith holds high post
The
leader of the oppressing host.

lure,
:
She smote by beauty's

Herself a type
all
pure
He
headless lay
and unto Thee the conquering maid Her love in song displayed.
;
The Refrain.
With holy
I
feet,
and lamps bright burning,

returning.
go to meet
my Lord
i8S

15'
[III.
The judges
Would
twain, by passion's flame

all
Enkindled, and
dead to shame.
chaste Susannah bind
To
To
their
unhallowed mind
their proposals base, she
gave a just reply,
And
raised her voice
on high
The Refrain. With holy feet, and lamps bright burning, I go to meet my Lord returning.
1
'
6.
'Twere better
far that I
should
die,
Than
traitress
be to marriage
tie,
And, yielding to your will, Both soul and body kill

Base men
!
God's
fire
of wrath eternal would

Christ,
me
seize.
Save me,
from
these.'
The R(frain.
17-
And
he who thousands washed from

true light the bringer-in.
sin,
Of Thy
For Virtue's cause alone

Is into prison
thrown
gore.
By wicked
king,
and staining now the ground with
He
cried to
Thee the more.

The Refrain,
With holy
I
feet,

Lord returning.
go
to
meet
my
III.]
189
And Thy blest mother, spotless maid, Was thought her vows to have betrayed, When travailing with Thee,
O
And found
Lord of purity
with child of transcendental heavenly birth,

earth.
She raised her voice from
The Refrain.
With holy
I
feet,

returning.
go
to
meet
my Lord
19.
Thy
saints, all eager that
they
may
Behold the glories of the day Of Thine espousals high,

For Thou,
With holy gifts draw nigh O Word, hast called them, Thou the
:
angel's
King,
White-robed to Thee they
sing.
The Refrain.
With holy
I
feet,

returning.
go to meet
my Lord
20.
holy Church,
heavenly Bride,
With hymns, attending at Thy side, We yet on earth below Thine honour thus forth-show
:
All snow-white thou,
all
beauteous spouse of Christ above,
All purity, all love.
The Refrain.
With holy
1
feet,

returning.
go
to
meet
my Lord
IQO
LITURGY OF AXTE-NICENE CHURCH,

21.
[ill.
Past are corruption, sickness, pain,
Nor
tears shall ever flow again

all
For troubles
have
fled,
:
And
death
itself is
dead
And
sin
and
folly
with dark dismal train arc gone,
Since grace in glory shone.
The Refrain.
2 2.
No
longer Paradise of
;
men
wills again
Is void
for there
God
That man should safely dwell Yea, man the same who fell
Beneath the serpent's wiles
Immortal,
:
now
in the
promised
rest,
fearless, blest.
The Refrain.
Wîth holy feet,
I

returning.
go
to
meet
my Lord
23-
Thou now
By
all th'e
to
heavenly places raised,
virgin choir art praised,
O
With
Bride of heavenly King,

all
And song
Thy
new we
sing
lighted torch in hand, with snow-white lilies

praise in Christ
crowned.
we sound.
The Refrain.
With holy
I
feet,

returning.
go to meet
my Lord
III.]

24.
191
Father of Heaven, supreme in might,

Dwelling in pure eternal light
With Thine own Son most Admit for we are here
dear,
E'en us within the gates of

In
life,
to sing
Thy
love
Thy
blest courts above.
The Refrain.
With holy
I
feet,

returning.
go to meet
my Lord
9.
An Evening Hymn. The

of the Greek Church
following evening
hymn
earlier
may
St.
be referred to an
Basil
it
date than
A.D.
300.
the
Great,
writing in the 4th century, alludes to
as an ancient
It
composition of unknown authorship.^

in the ancient
was sung
Church
at the lighting of the lamps,
and hence
light
is
'
known
as
'The Lamp-light, or Candlei.v\upi(^T[a).
Hymn
iî.Tn\\)\vioi:
The
original
Greek may be seen, with further authorities and

details, in Julian's
Dictionary of Hyuinology,
p. 894.
The
A.
translation here
Chatfield's
appended
is
taken from Rev.

of the Greek
W.
Songs and
Hymns
p. 176.
CJiristian Poets
(London, 1876),
less literal
in
but
more familiar translation Ancient and Modern, No. 18.

*
occurs
Hymns
Propitious light of holy glory.
Of
the immortal heavenly Father,
Holy, blessed,
Jesu Christ,
'
Dc
Spirittt Saticlo, cap. 29.
192

Having come to the setting of the Having seen the evening light,
sun,
[ill.
We hymn
the Father, the Son,
And the Holy Spirit, God. Thou art worthy at all times To be hymned with thankful
voices,
Son of God,
Who
givest
life.
Wherefore the world
glorifieth Thee.'
10. Prayers and Thanksgivings from the Canons of Hippolytus.
{a)
Prayer to be said
of
Imposition
Hands on
the
by the Bishop at the newly baptized, as
prescribed in the
'
Canons of Hippolytus.
We
bless Thee,
Lord God, who hast rendered these

Spirit,
persons worthy of being born again, and over

pourest out
Thy Holy
that those
whom Thou who have been whom

Christ,
united to the body of the Church
may
never be separated
from
it
by wicked works.
Grant rather to those, to

Jesus
Thou
also
hast already given the remission of sins, the pledge
of
Thy kingdom, through our Lord
through
whom
to Thee, with
Himself and with the Holy

Amen.'
'
Ghost, be glory for ever and ever.

{b)
Form
of
'
Gloria Patri
to be said
after
the
Benediction of each of the Offerings of Firstfruits by

the Celebrant in the
'
Holy
Eucharist.
Glory be to Thee, to the Father, and to the Son, and to
the
Holy Ghost, world without end.
Amen.'-
{c)
Form
of Prayer at the Reception and Blessing
of the Firstfruits.
'
Canon
xix. 137, 138, p. 98.
Canon
iii.
29,
ji.
56.
III.]
ANTE-NICEXE LITURGICAL REMAINS.

give thanks to Thee, Almighty
193
'
We
Lord God,
for that
Thou
hast
made
us worthy to see these fruits which the

Bless them,
earth hath this year produced.
Lord, as
the crown of the year, according to
Thy
lovingkindness,
poor among Thy Thy servant N. who hath offered these [firstfruits] out of Thy gifts, because he feareth Thee. Bless him from Thy holy heaven, together with his household and his sons, and pour upon them Thy mercy and Thy holy grace, that he may know Thy will in all things,
and
let
them be
for the satisfying of the
people; and bless
and cause him to inherit that which is in heaven, through our Lord Jesus Christ, Thy beloved Son, and the Holy Amen.' ^ Ghost, for ever and ever.
{d)
Prayer to be used at the Consecration of a
Bishop.
'
God, the Father of our Lord Jesus Christ, Father of
mercies and
in
God
of
all
consolation,
who
dwellest \_habitat]
all
high places, and beholdest the lowly, and knowest

before
Thou, who hast fixed the bounds of Thy Church, by whose command it takes place, that the race of the just should continue from Adam by reason of this Bishop who is the great Abraham, who hast constituted prelacy and princedom,'' look upon Thy servant
things
they
happen.
'-^
N., giving
him Thy
strength,
and the
to
spirit
of power, which
Thou
gavest unto
Thy
holy Apostles, through our Lord

;
Jesus Christ, Thine only Son
them who have founded
the Church in every place to the honour and glory of
Thy
holy
Name.
Because Thou hast known the heart of each,
grant unto
sin, that
'
him
that he
may behold Thy
people without
he may be worthy to feed Thy great and holy
xxvi. 189-193, pp. 112, 113. Ratione hujus episcopi, qui est magnus Abraham.' This is unintelligible. The words do not occur in the later forms of the prayer found in the Egyptian Church Order and in the Apostolic Constitutions.
'
Canon
'
Prrelaturas et principatus.'
194

Grant also that his manner of
all
life \]norcs\
[III.
flock.
may be
superior to that of
the people, without any falling away.

his excellence
Grant also that on account of

envied by
all
;
he may be
he
a
shall offer
and accept his prayers and oblations, which by day and night, and let them be unto Thee
savour.
sweet-smelling
Give unto him,
Lord, the
and the spirit of clemency, and the power of remitting sins and endue him with the power of breaking all the chains of wickedness of devils, and of healing all diseases ; and tread down Satan under his feet swiftly, through our Lord Jesus Christ, through whom to Thee be glory with Him and with the Holy Ghost for ever and ever. Amen.' ^
office of bishop,
;
In Canon
iv. 31,
this
same
prajêr
is
directed to
be used at the ordination of a presbyter, the word

'
presbyter
{e)
'
being substituted for the word

the
'
bishop.'
Prayer to be said at
Ordination
of a
Deacon, as the Bishop lays his hands upon him.

*
God, the Father of our Lord Jesus

beseech Thee
that
Spirit
Christ,
we
earnestly
Thou wouldest pour Thy
Holy
place with those

pleasure, as
N,, and prepare him a Thee according to Thy good Stephen, and that Thou wouldest grant unto
upon Thy servant
who
serve
him the
signed
;
strength to conquer
all
the power of the crafty

is
one by the sign of Thy Cross, wherewith he himself
and
that
Thou wouldest
grant unto him a
manner
of life without sin in the presence of all men, and teaching on behalf of many, whereby he may lead a numerous
people
scandal.
into
the
holy
all
Church,
unto
salvation,
without
Lord Jesus Christ, through whom to Thee with Himself, and with the Holy Ghost be glory for ever and ever. Amen,' ^
his
Accept
service through our
'
Canon Canon
iii,
11-18, pp. 42-47.
V.
39-42, pp. 66, 67,
III.]
195
Anthems, etc., of Uncertain Date. The foregoing, we believe, exhaust the list of formulae of
1 1.
Christian
devotion,
to
which an antc-Nicene date
can be assigned with certainty.
There are other ancient devotional forms which
may
fact,
possibly or even probably be of ante-Nicenc
antiquity, but
we have no
in
certain evidence of the
and the documents

are the
which they
first
reach
us are not themselves of an ante-Nicene date.
Such
of
hymn
Gloria in Excelsis,' of which

are found in chaps. 47-49
the earliest
known forms
Book
iii.
of the Apostolic Constitutions, and in
the Codex Alexandrimis of the Bible, a fifth-century
MS. now
in
the British
Museum
is
the Triumphal
Hymn,
or Tersanctus,
which
tine Liturgy, in the eighth
found in the Clemenbook of the Apostolic

thanksgivings,
Constitutions,
Constitutions
benedictions,
numerous
in
in
prayers,
etc.,
the
Apostolic
and more especially

thereof,
the seventh and eighth books
12.
Ancient Liturgies. We
must, however,
say a few words about ancient Liturgies.
In the last
volume of
and
their Ante-Nicene Library, Messrs. Roberts
Donaldson
:
somewhat
arbitrarily
select
and no
translate in extenso the following
Liturgies and
others
(i)
St.
The Liturgy of St. James; Mark (3) The Liturgy of

;
(2)
the
The Liturgy of Holy Apostles

in
(Adaeus and Maris).
There are no very early MSS. of these Liturgies
11,6
[ill.
existence.
form, though
They are not ante-Nicene in their present much of their substance, no doubt
it
probably the greater part of

anterior to A.D. 325.
of
springs from
a date
is
But the same remark
true
many
other Liturgies both Eastern and Western.

in
Bunsen,
the third volume of his Analccta Ante-
Nicccna, prints the whole or part of
many
of them,
including even the

Gregory's)
^
Roman Canon
it is
of the
Mass
it
(St.
which
is
the one Liturgy of which
may
be confidently asserted that
not ante-Nicene.
If any one Liturgy has a claim above others to be ranked as ante-Nicene, it is the so-called Clementine
Liturgy preserved in Book

stitutions,
viii.
of the Apostolic Conin

its
and which
p.
is
given
entirety in the
this in the
Appendix,
278.
Bunsen has printed
second volume of his Analecta Ante-Niccena?' Its claim to antiquity rests not only on the place and
mode
ever,
of
its
preservation, but also on internal points
of evidence in favour of a very early date, which,
how-
we must not attempt to produce and examine

here.
and discuss
It is
not
it
known
in
what Church
in
it
whether
ever was actually
use
in
was in use, or any Church.
Internal evidence points to Antioch as the place of

its
composition
but
it
would hardly have been

it
attributed to St.
Clement unless
fairly
represented
first
the Liturgy of the Church of
Rome
during the
still
three centuries, while that
Church was
a Greek-
speaking community.
It
claims to be the composition
of St. Clement, Bishop of

'
Rome.
'-'
But
this
etc.
claim
Page 287.
Page 380,
III.l
197
cannot be substantiated.
Christian literature
It is
great quantity of early
was
labelled as Clementine.
due to the highly inconvenient

it
we
will
not
say dishonest, because

dishonest
was not intended
to
be
but
the highly inconvenient practice of

to
attributing
documents
some
early Father, or to
in
one of the Twelve Apostles themselves,

secure for
order to
them acceptance and
respect.
There
is,
however, external testimony for assigning
to the Clementine Liturgy the earliest date

all
Liturgies in a statement
made under
the
among name
of
of Proclus, Patriarch of Constantinople (434-446), in a

tract attributed to him, about the 'handing
down
the Divine Liturgy.'
This
tract,
even
if
not genuine,
and
in
some
respects not historical,
is
so important
for other
reasons
besides
it
its
statement about the
Clementine Liturgy, that
deserves to be translated
full.
and
laid before our readers in
'Many
other pastors and teachers of the Church
who
succeeded the Apostles have committed an edition of the

mystic Liturgy to writing, and iiave handed
it
down
to the
Church
of
whom
these are the

:
spicuous,
'
The
Tzipi
blessed Clement
irapaSocrfciis
and the most conthe disciple and successor

first
Aoyoj
rrjs
deias
Xetrovpylas, printed
in /".
C.,
torn. Ixv. col. 849.
Its
genuineness has been doubted by
many
writers,
chiefly
on internal evidence, e.g. because of the position of honour assigns to the Clementine Liturgy because the Liturgy of St. liasil does not seem to be sufficiently abbreviated as compared witii those of St. Clement and .St. James to substantiate Proclus' assertion about St. Basil's action in this matter. In our opinion these objections,
which
it
if
of sufficient weight
to disprove
its
its
genuineness, do not rob
the
anonymous document of
c?-atioii yQtc.
great interest and importance.
The
subject
has been discussed at length by Rev. E. S. Ffoulkes, rriiiiitivc Conse'
(London, 1885),
p.
178, etc.
iq8
[ill.
of the chief of the Apostles, at the dictation of the holy
Apostles themselves, and the divine James, whose lot lay
Church of Jerusalem, of which he was appointed the first and greatest High Priest, Christ our God. Then Basil the Great noticed the slothfulness and degeneracy of men, and that they were wearied by the
in the
first
bishop by the
length of the liturgy
not
that he himself considered that

it
there was anything too long or superfluous in
and
cut
away the
idle objections
of those
who prayed and
those
who
heard, which in the course of long time had grown up,

it.
by abbreviating
After
the
ascension
of our
vSaviour
into
heaven, the
Apostles, before they were scattered over the whole world,
met together and spent whole days

that they chanted
it
in prayer,
and found
such consolation in the mystic sacrifice of the Lord's body,

at very great
length,
and they condo the same.
sidered
it
their chiefest duty to teach others to

this
They spent time over
Divine
rite
with happiness and
with the greatest joy, remembering the word of the Lord when He said, " This is My body," and " Do this in remembrance
of
abideth in
he that eateth My flesh and drinketh my blood Me, and I in him." Therefore, with contrite chanted many prayers, imploring the Divine they hearts They also accustomed the newly baptized converts favour.
Me
both from the Jews and Gentiles to attend these mysteries of grace, piously teaching them and training them to desert
the services which preceded the dispensation of grace
;
and
which were a shadow of good things to come. By such prayers, then, they besought and expected the descent of the Holy Ghost, in order that by His Divine
Presence He might cause and make the bread and wine mingled with water, which were proposed for sacrifice, to become the very body and blood of our Saviour Jesus
Christ.
This
is
still
and
will
be done
successors, losing
done among us at the present day, But their the end of the world. the firmness and fervour of the first faith.
till
III.]
199
and entangled with the business and cares of the world, became wearied, as I said above, with the length of the Liturgy, and were got with difficulty to come and hear the Wherefore the Divine Basil, by way of Master's words.
medicinal remedy, shortened the Liturgy.
afterwards,
Again, not long

like
our Father, John Chrysostom,

for the safety of his flock,
good
root
shepherd caring
contemplating
off,
the slothfulness of
human
nature, determined to cut
and branch,
all
the excuses suggested by Satan.
Accord-
ingly he cut off
many
things,
and
still
further shortened
the celebration of the holy
rite, lest
by degrees men, who

should
most dearly love freedom and

deceived
leisure,
become
by the
fallacious reasonings
of the
adversary,
and should hold aloof from the

Divine appointment
taking place by
places,
;
service of apostolic
defection
at
and which we have seen

times and in
many people
many
many
and which may be seen

in
till
the present day.'
But
spite of the certainty
that part, and the
possibility that the whole, of the
Clementine Liturgy
belongs to a date prior to the Council of Nice,
we
do not
earliest
viz.
feel justified
in
printing
it
here,
because the
document in which it has come down to us, Book viii. of the Apostolic Constitutions, is a
it is
compilation of the second half of the fourth century,
and
impossible for us to say with certainty what

it
additions or touches
may have
received
at
the
hands of the compiler of those Constitutions.^

'
This compiler has been identified by Rev. . E. Brightman (and
others), with the pseudo-Ignatius, the interpolator of the seven

epistles
genuine and the forger of the remaining six of the long recension of the Ignatian Epistles {Liturgies, Eastern and Western, Oxford, 1896, vol. i.
xliii.).
p.
200
LITURGY OP ANTE-NICENE CHURCH.
[IV.
CHAPTER
IV.
THE CONNECTION BETWEEN THE LITURGY AND RITUAL OF THE JEWISH AND CHRISTIAN
CHURCHES.
I.
Introductory
Services
9.
14. 17.
6.
2. The Temple Services 3. The Synagogue The Shema 5. The Eighteen Benedictions The Kadish 7. The Kedusha 8. The Paschal Supper
4,
Vitringa's theory
II.
10. Bickell's theory.
Delailed resem-
blances in
Baptisrri
15.
Confirmation Churches, name of 18. Bowing the Sacred Name Removal of shoes 20. Bowing towards the altar 21. Eastward position 22. Washing of hands, 23. Standing up at the Gospel 24. Procession of the Gospel 25. Separation of the sexes 26. Modeof singing 27. Dedication of churches Festivals and Fasts 29. Hebrew language, use of the 30. The Eucharist 31. Imposition of hands 32. Holy orders 33. Marriage 34. Prayer, hours of 35. Prayer, attitude at 36. Prayer for the dead 37. Vestments Jewish origin of certain Christian formuh\; of devotion 39. Gospel the Tenth Sunday Trinity 40. Heathen worship
Colours
12.
Bells
13.
Benedictions
16.
Silent Prayer
at
19.
etc.
28.
38.
for
after
suggested as the source of some Christian
ritual.
I.
Introductory.
It is
proposed to bring before
the reader in this chapter a difficult subject, on whicii

different views
have been held by various writers

;
at
various times
of
namely, the relationship, or absence

of the Liturgy
relationship,
and Ritual of the

Ritual of the
Christian Church to the Liturgy and
Jewish Church which preceded
it.
IV.]
JEWISH AND CHRISTIAN RITUALS.

must be allowed
201
It
at starting that the following

for sup-
grounds constitute a strong, a priori ground
posing that the Christian and Jewish organization,

liturgy,
and
ritual
would show
:
at
least
some
signs
of connection and resemblance

(i)
was
Himself,
The Divine Founder of the Christian Church in His human nature, of Jewish
nationality.
(2)
He lived throughout
His
life
on earth as a loyal
its
son of the Jewish Church, frequenting
services,
and
fulfilling all that
the Levitical law enjoined.
(3)
On
the night before His death

in the
He was
actually
engaged
solemnization of the Jewish Paschal

instituted the Christian Eucharist.
Supper when
(4)
first
He
The Apostles and

Christian
the saints
who founded
at
the
Churches were likewise Jews, and

temple
services,
frequented
the
certainly
first,
and probably as long as the temple stood.
The law
natural
of evolution would lead us to expect a
continuity
between Jewish
and
Christian
to decide
worship.
But when we come to
details,
exactly what part of the temple service or of the
synagogue service was the basis

apparently
service
on which some
the
Christian
re-
corresponding
part
of
was formed, to decide whether certain

in
semblances
tional
points of ritual were and are inten-
or accidental, then
we
are
confronted
with
great difficulties.
the point in
There
is
no direct statement upon
Holy
Scripture, or in apostolic or sub-
apostolic times.
to
tell
Mediaeval writers have a good deal

;
us
on this subject
but
medirevalism was
302
[IV.
uncritical, and unless statements of this sort made by mediaeval writers are supported by evidence, they
cannot be relied upon as necessarily
true.
Then, unfortunately, there are not extant sufficient

authentic Jewish liturgical remains of the
A.D., for
first
century
us to base an independent conclusion

certaint}'.
them with
exist
upon Such early remains as do

containing documents of
little
come
to us
through the Misckna, of the second

than the
century after
Christ, yet
;
an
earlier date
;
the TosipJitha, a
later
MiscJina
(4th
and the two Gemaras, that of Jerusalem
century),
and that of Babylon

as the
(5th century).
All these are included in the corpus of the Jewish
documents known
Talmud.
will
Perhaps the most helpful plan
be to lay before
the reader the main facts about the services of the
temple and the synagogue, together with an account

of the
Paschal
Supper, giving in extenso the few
portions of the Jewish Liturgy which are
by general
consent as old as the time of our Saviour.

then
call attention to
We
will
points of similarity in the Jewish
and Christian
far
services,
and
shall
have to decide how
such similarities are accidental, or due to a con-
nection between the former and the latter.
Services. These included the lamb on the altar of burnt offering, in the morning and at even, accompanied with a meat offering (flour and oil), and a drink offering (wine). On the sabbath two lambs were offered instead of one. There was a daily offering of incense
2.
The Temple
daily offering of a
IV.]

altar of incense in
203
on the
in the
the morning before, and

sacrifice.
evening after the daily
In connection
there
with the offering of the burnt

vocal
silver
sacrifice,
;
was
blew
and
instrumental
music
the
priests
trumpets, and the Levites played
on various
for
instruments.
special
psalm
was appointed
viz.
;
use on
Ps. xxiv.
each day of
;
the
Ps.
week,
xlviii.
on
Sunday,
on Monday,
on
on Tuesday, Ps.
;
Ixxxii.
Ps.
on
;
Wednesday,
Ps.
xciv.
;
on Thursday,
Ixxxi.
Friday, Ps.
xciii.
on the sabbath,
Ps. xcii.
There were special

festivals,
it
sacrifices
will
and services
not
describe
on the great
here,
which we
though
will
be necessary to speak later on

In addition to these there were
offerings
about the Passover.

a multitude
of private
and
sacrifices,
of
which
it is
unnecessary to give any description here.
On
the
sabbath day the Song of Moses (Deut.

into
six
xxxii.),
divided
portions
for
as
many
sabbaths, was sung after the morning sacrifice,^ and
the
Song of Moses (Exod.

sacrifice.^
is
xv.)
was sung
after the
evening
There
no early evidence forthcoming as to any

repetition of the Psalter corre-
scheme of the regular

sponding to
the
use of
the Psalter in the Divine
Office of the Christian Church, either in the case of
the temple or of the synagogue services.

Deut. xxxii. 1-43 is used at Lauds, daily (Greek use), on some Sundays (Mozarabic), instead of Benedictus on Sundays in Advent, Cliristmas Day, Circumcision, Epiphany (Ambrosian), on Saturdays (Roman). - Exod. XV. I-19 is used at Lauds, daily (Greek use), Easter-tide (INIozarabic), Sundays (Ambrosian), Thursday (Roman).
'
20J\.
LITURGY OF ANTE-lÎCENE CHURCH.

is
[IV.
The Talmud
and
at
our earliest extant authority for
the character of services held originally in the temple,
afterwards transferred
to the
synagogue,
viz.
morning (Shacharith), noon (Musaph), afternoon
(Minchah), and evening (Arbith).

of the Psalter was used, and
is
The
used
greater part
at these
still,
and other services
e.g. in
the morning service of the
London Synagogue
xc,
xci.,
all
of to-day the following Psalms
are used on sabbaths and
Holy Days
xix., xxxiv,,
xciii.
;
cxxxv., cxxxvi., xxxiii.,
xcii.,
and
on
days of the week,
cxlv,, cxlvi., cxlvii., cxlix.,
cxlviii., cl.^
We
need not go through the whole of

If these
the Jewish
ancient
as
Prayer-book.
the time
services
if
are
as
of Christ,
before being
is
and
not
they
were
held in the temple
transferred to the
to
synagogue, then
it
impossible
trace
in
them the
cidence
integral
origin,
or
at
least the inspiring, idea
of
the Christian Divine Office.

that
Can
it
be a mere coin-
Psalms
of the
cxlviii.-cl.,
which formed
an
part
daily Jewish
morning
service,
have been found everywhere as an unvarying element

in the daily
3.
morning Christian service of Lauds

Services.
recitation
The Synagogue
(i)
Tlie chief parts

of the
of the service in the synagogue were, according to the

(2)
Mischna,^
prayer;
(3)
;
The
Shema;-'
{i e.
;
the reading of the Thorah
the
(5)
Pentateuch)
the
blessing
(4) the reading of the

;
Prophets
to
which
was
added a translation
' The Authorized Daily Prayer-book of (he United Ilebreio Coitgjrgation 0/ the British Empire, 3rd ed. (London, 1892), pp. 20-33. ^ See Megilla, iv. 3. 4.
IV.]
JEWISH AND CHRISTIAN

the vernacular
RITUALS.
lessons, read
into
in
Aramaic of the
a
the
ancient
Hebrew, and
discourse
founded
thereon.
It will
be noticed that the recitation of the Psalter,

the centre of the Christian Divine
else circles,
is
which
is
office,
and
round which everything
absent from
Its
the synagogue service as here described.
main
object appears to be instruction, whereas the main

object of the Christian Divine office
is
worship.^
We
are inclined to extend to the whole Christian service
a remark which Mons.
E. de Pressense
makes with
regard to sacred song

was not the synagogue, where the frigid seronly of reading and prayer, without any intermingling songs of praise (Luke iv. 17; Acts xv. 21).
'
Its cradle
vice
consisted
Christian song
comes
directly
from the temple,
tlie
offspring
of that grand
live coal
Hebrew poetry
off the altar,
uttered by lips touched
by the
^
from
the sublimest lyric expressions
ever given to the griefs and yearnings of the
human
is
heart.'
The mediaeval Liturgy
of the synagogue
Christ
full
of
blasphemies against Jesus
and the Blessed Virgin Mary,^ which seem to be the outcome and
the perpetuation of a deep-seated and long-standing
hostility
between the Jewish Synagogue
and the
Christian Church.
It
'
should also be borne
in
mind
that synagogues
16, as 'a
-
But see end of 3. The translation of Trpotreux^j "^ Acts xvi. 13, house of prayer' is untenable. Christian Life aud Practice in the Early Church (London, 1877),
Streane (A. W.),
jfesiis
p. 299.
^
Christ in the Talmud,
etc.
(Cambridge,
1893), pp. 21*, 27*.
2o6
[IV.
in the first
century A.D. were a comparatively modern
institution,
and had no
hereditary claim
on
the
reverence or affection of either Jews or Christians.
The
contrary has sometimes been inferred from the

St.
statement of
James,
in
Acts xv. 21, but the words
used there might mean anything from one thousand

to
one hundred years.
As
a matter of
fact,
the
meaning must be near the latter and not the former There is no reference to synagogues in the limit.
Old Testament.
Ps. Ixxiv. 8
^
;
is
generally admitted
3
to be a mistranslation
relied upon, although
nor can
is
Mace.
vii.
20 be
it
usually supposed to refer

at
to
the building of a
B.C.
synagogue
is
Alexandria,
for
c.
217-215
There
really
no evidence
the
generally accepted theory and often-repeated state-
ment
that the foundation or re-foundation of synain the
gogues took place
days of Nehemiah or Ezra.^

institutes
Synagogues
were
village
and
police
courts as well as
halls
of
worship.
Within their
precincts cases were tried, prisoners were sentenced,
and the sentences were carried Our Lord said

'
out.
They
shall lay their
hands on you, and persecute you,

synagogues, and
into
delivering
you
up to the
prisons,
being brought before kings and rulers for

sake.'
'
My
Name's
If
it is
not a mistranslation, this Psalm
is
assigned to the period of
the Maccabees in consequence of this verse (S. R. Driver, Introduction to the Literature of the Old Testament, 3rd ed. p. 364). - The fact is doubtfully accepted in Smith's Dictionary of the Bible,
vol.
iii.
p. 1398-
St.
Luke
xxi. 12.
IV.]

for they
will
207
'Beware of men,
councils,
St.
'I
deliver
you up
to
the
^
and they
tells
will
scourge you in their synagogues.'
Paul
how
every synagogue them that
oft
;
imprisoned and beat in

,
.
.
believed.
punished them
to
I
in
every synagogue,
and compelled them
mad
against them,
and being exceedingly persecuted them even unto strange

blaspheme
cities.' -
In
later
times
St.
Paul
was himself
five
times
sentenced by his fellow-countrymen to undergo the

penalty of
the
lash,^
and the
place where
these
scourgings were inflicted must have been the syna-
gogue.
Surely, with
such painful and degrading
associations and recollections, the
synagogue would
first
not have been the quarter to which the
Christians
would have turned

proceedings or their
to find a model, either for their
services."* Their thoughts would more naturally centre round the temple, which our Saviour, and His Apostles after Him, regularly frequented, and which was, par excellence, the house
of God.
Yet some
further information about the arrange-
ments of the synagogue
may
be acceptable.
The
look
building faced so that the worshippers might
towards the
Holy
City.
The door
for
the
entrance of the congregation was at one end of the

building.
'
At
X.
the further end
which
we
will call
St.
Acts
17; xxiii. 3, 4; St. Luke xii. Ii. ^2 Cor. xi. 24, 19; xxvi. 11, See King (R.), The Ruling Elder [Kixaixgh, 1892 not published),
Matt.
xxii.
capp. xxxii.-xxxiv.
2o8
[IV.
the east end

closet,
elevated
on
steps,
was an
ark,
or
over which a canopy was spread.

scrolls of the law,
This ark
always contained the

times the
official
and someof the
garments of the
officers
community.
The desk
placed
for
the leader of Divine worship was
in front of
the ark.
The
rostrum, or bema, an elevated pulpit or plat-
form, from which the lessons of the law were read
and discourses were
delivered, usually stood in the
centre of the building.

In front of the ark there were armchairs, in which
the elders of the synagogue and doctors of the law

sat,
facing the congregation.

light
was kept perpetually burning,

kept, to
in
evident
imitation of the temple light.
Trombones were
day of the
feast days.
be blown on the
first
year,
and trumpets, to be blown on
The
offered
usual hours of daily worship in the synagogue
were nine a.m.,

in
when
the morning sacrifice was being
the
temple,
and three
p.m.,
in the
when the
temple, or
evening sacrifice was being offered

rather, while the sacrifice in the
temple was being
burned, which was interpreted
to
mean any hour
between dark and dawn.

It
is
not
known
in
with precision what the Jewish
service
was
the time of our Lord.
Dr. Ginsburg says

'
That the Jews
in the
*
time of Christ had a liturgical

xxvii. 20.
Exod.
IV.]

is
209
service
certain
but
it is
equally certain that the present
Liturgy of the synagogue embodies a large admixture of

prayers which were compiled after the destruction of the
second temple.'
"^
Dr. Schlirer says
'As the Shema undoubtedly belongs

Christ,
it is
to
the
time
of
evident that certain established prayers were

It can,
then already customary in public worship.

ever,
how-
hardly be ascertained
'
how much
of the somewhat
copiously
developed Liturgy of
post-Talmudic Judaism
reaches back to that period.'

It
is
of no use, therefore
it
or
rather,
it
is
worse
than useless, because
would be misleading
to take
of the
up a Jewish Prayer-book of the present day, and,

with that as an authority, to institute a comparison
between the
liturgical
language and
ritual
Jewish and Christian Churches.
We
will
now quote
those portions of the Jewish
Liturgy,
lections
which,
apart from,
and
in
addition
to,
from Holy Scripture, are believed to be as
old or older than Christianity, and to have been in
use
in
the time of our Lord.
4.
The Shema. Two

Blessed art Thou,
introductory benedictions,
called the
I.
'
Shema, or KeriatJi Shema.
universe,
who
createst
light
Lord our God, King of the and formest darkness, who

all
makest
peace and createst
things.
He
in
mercy
causes the light to shine upon the earth and the inhabitants
'
Article
'
Synagogue,' in Kitto's Cyclop,cdia of Biblical Literature,

<\\\. ii. vol.
ii.
iii.
-
905.
History of the Jr.i<isli People,
p. 77.
2IO

and
in
i
[IV.
thereof,
goodness renews every day the work of

light.
creation.
2.
Blessed art Thou, the Creator of
With great love hast Thou loved us, O Lord our God. Thou hast shown us great and abundant mercy, O our
Father and
King, for the sake of our forefathers who
trusted in Thee.
life,
Thou who
us,
didst teach
them the love of

to praise
have mercy upon
and teach us also ...

in love.
and acknowledge Thy unity

Lord,
Blessed art Thou,
who
in love hast
chosen Thy people.'

ten
[Recitation
of
the
commandments.
vi.
The
13-21
;
Shema Numb.
3.
'
consisting
of
Deut.
4-9
xi.
XV. 37-41.]
Concluding benediction
It is true and lirmly established that Thou art the Lord our God, and the God of our forefathers ; there is no God besides Thee. Blessed art Thou, O Lord, the
Redeemer
It is to
of Israel.'
be noticed that,
in
the conversation between
our Saviour and the lawyer
who
inquired,
life
?
'
'
Master,
what must
recited
do
to inherit eternal
the lawyer
4,
5
;
a verse of the
Shema
(Deut.
vi.
St.
Luke
5.
X. 26, 27).
Prayer
in the
The Eighteen Benedictions, or the Shemonah Esrah.' These were recited

'
temple daily
three of them were pronounced

priests
upon the people by the

temple court.
every day in
the
The sixteenth and seventeenth were used by the high priest on the Day of Atonement.
I.
'
Blessed art Thou,
Fathers
fearful,
O Lord our God, the God of our Abraham, Isaac, and Jacob, great, omnipotent, and most higli God, who bountifully shewest mercyj
IV.]

art the possessor of all things,
2a
who
pious deeds of our fathers, and sendest the

their children's children, for
who rememberest the Redeemer to

love,
His mercy's sake in
our
King, Defender, Saviour, and Shield.
Blessed art Thou,
Lord, the Shield of

2.
Abraham
Thou
art
powerful,
Lord, world
without
end.
Thou
bringest the dead to
life in
great compassion,
Thou
boldest up the falling, healest the sick, loosest the chained, and shewest Thy faithfulness to those that sleep in the dust.
Who
Thee
is
like
unto Thee, Lord of might
a Sovereign killing and bringing to
and who resembles life again, and

art
causing salvation to flourish, and

the dead.
Thou
Lord,
sure to raise
raisest
Blessed art Thou,
who
the
dead.
3.
Thou
art
Holy, and
Thy Name
is
Holy, and the holy

Blessed art Thou,
ones praise Thee everyday continually.
Lord the holy God.

4.
Thou
mercifully bestowest knowledge
teachest
the
mortal prudence.
Mercifully
upon men, and bestow upon

bestowest
us from Thyself, knowledge, wisdom,
and understanding.
Blessed
art
Thou,
Lord,
who
mercifully
knowledge.
5.
Our
Father, lead us back to
Thy
law.
Bring us very
to return in
near,
King, to
Thy
service,
and cause us
sincere penitence into Tliy presence.
Blessed art Thou,
who delightest in repentence. 6. Our Father, forgive us, for we have sinned our King pardon us, for we have trangressed for Thou art forgiving
Lord,
;
and pardoning.
Blessed art Thou,
Lord, merciful and
plenteous in forgiveness.
7.
Look
at
our misery, contend our cause, and deliver
us speedily, for
deliverer.
Israel.
8.
Thy Name's
art
sake, for
Thou
art a
mighty
Blessed
Thou,
Lord, the
Deliverer of
Heal
us,
Lord, and we shall be healed
save us,
2 12

shall
[IV.
and we
be saved, for Thou

all
art
our boast
grant us a
perfect cure for

art a faithful
our wounds, for Thou,
and merciful physician.
Lord our King, Blessed art Thou, O

Israel.
Lord,
9.
who
healest the sick of
Thy people
Lord our God, for good this year, and all its kinds of produce. Send Thy blessing upon the face of the earth, satisfy us with Thy goodness, and bless this year as the years bygone. Blessed art Thou, O Lord, who
Bless to us,
blessest the seasons.
10.
Cause the great trumpet
to
proclaim
our
liberty,
raise the standard for the gathering of
our captives, and

Blessed
bring us together from the four corners of the earth.

art
Thou,
Lord,
who
gatherest together the dispersed of
Israel.
our judges as of old, and our councillors remove from us sorrow and sighing, and do Thou alone, O Lord, reign over us in mercy and love, and judge us in righteousness and justice. Blessed art Thou, O Lord the King, who lovest righteousness and justice. 12. Let the apostates have no hope, and let those who perpetrate wickedness speedily perish let them all be suddenly cut off; let the proud speedily be uprooted, broken, crushed, and humbled speedily in our days. Blessed art Thou, O Lord, who breakest down the enemy, and humblest the proud.
11. Reinstate
;
as of yore
13.
On
the righteous, on the pious, on the elders of
Thy
people, the
House
of Israel, on the remnant of the Scribes,
on the pious proselytes, and on us bestow, O Lord our God, Thy mercy; give ample reward to all who trust in Thy name in sincerity, make our portion with them for ever, and
let
us not be ashamed, for
we
trust in
Thee.
Blessed art
Thou,
14a.
Lord, the Support and Refuge of the righteous.

Jerusalem,
To
it
dwell in
according to
Thy city, in Thy promise
mercy
;
return,
it
and
make
speedily in
our day an everlasting building, and soon establish therein
IV.]

Blessed art Thou,
213
the throne of David.

buildest Jerusalem.
xifi.
Lord,
who
The branch
and
help
of David
his
Thy
servant speedily cause
to
flourish,
exalt
all
horn with
Thy
help, for
we
look to
Thy
day.
Blessed art Thou,
who
causest
to flourish the horn of David.
compassion on
O Lord our God, have pity and and receive with mercy and acceptance our prayers, for Thou art a God hearing prayer and supplido not send us empty away from Thy cation, our King
15.
Hear our
voice,
us,
presence,
for
Thou
hearest
the
prayers
of
Israel in mercy.
Blessed art Thou,
Lord,
Thy people who hearest Thy people Thy

and
prayer.
16.
Israel,
Be
favourable,
to
Lord our God,

;
to
and
;
their prayer
restore
the worship to
sanctuary
receive lovingly the burnt sacrifice of Israel
their prayer,
and
let
the service of Israel

to
Thy people be
see
always well-pleasing
Thee.
to Zion.
May
our eyes
Thee
return to Israel in love.

restores!
17.
Blessed art Thou,
Lord, who
Thy Shechinah
Thee that Thou art the Lord our God, and the God of our fathers, world without end, and that Thou art the Shepherd of our life, and the
thankfully confess before
We
Rock
render
of our salvation, from generation to generation
we
thanks
unto Thee, and
celebrate
Thy
praises.
O Lord, whose Name is goodness, and praise. becomes to whom it 18. Bestow peace, happiness, blessing, grace, mercy, and compassion upon us, and upon the whole of Israel Thy Our Father, bless us all unitedly with the light people.
Blessed art Thou,
of
didst
Thy countenance, for in the light of Thy countenance Thou give to us, O Lord our God, the law of life,
justice,
loving-kindness,
blessing,
compassion,
life,
and
peace.
at all
May
times,
it
please
in
and
Thee to bless Thy people Israel -crery moment with peace. Blessed
214

Thou,
^
[IV.
art
Lord,
who
blessest
Thy people
Israel with
peace.'
It will
be evident from
iâ and i6 that in this

to us, the eighteen
form, the earliest form
known
Benedictions are more recent than the destruction

of Jerusalem, A.D. 70.
to A.D.
They may be dated

is
A.D.
70
100, but their groundwork

as
more
ancient,
and we have printed them

most
the time of Christ.
6.
containing, for the
part, material as ancient or
more ancient than
The Kadish. The
Kadish was part of the

It
morning service of the synagogue.

congregation taking up the responses
1.
'
was
in these
words, the legate of the congregation speaking, the
Exalted and hallowed be His great
Name
;
in
the
world which
He
in
created according to His will
let
His
kingdom come
IV.
your lifetime, and in the lifetime of the
whole House of
Israel, very speedily.
Amen.
Blessed
be His great Name, world with-
out end.
2.
Blessed and praised, celebrated and exalted, extolled
and
adored,
magnified
Name.
Blessed be
thanks, praises,
in the world.
IV.
3.
worshipped be Thy holy above all benedictions, hymns, and consolations, which have been uttered
and
He
far
Amen.
May
the prayers and supplications of
all
Israel
be
graciously received before their Father in heaven.

R/.
4.
Amen.
May
perfect
peace descend from
heaven, and
life
upon us and IV. Amen.

'
all Israel.
Kitto, Cycloihicdia of Biblical
Lilerattirc,
vol.
iii.
p 907.
IV.]

May He who makes
all Israel.
215
5.
peace in
His heaven confer
peace upon us and

IV.
Amen.'i
petitions in the Lord's Prayer, as taught
first
Two
by
our Saviour, seem to be based upon the

of this KadisJi.
7.
section
The Kedusha.
The
following
is
the word-
ing of the Kedusha, which was substituted in public
worship for the third of the eighteen Benedictions.

It is said in
*
the
same way
as the Kadis/i.
earth as
it
Hallowed be Thy
it
Name on
is
is
hallowed in
heaven above, as
calls to the other,
l^.
written
by the prophet, And one
and says
is
Holy, holy, holy,

is filled
the
Lord God of Sabaoth
the
whole earth
with His glory.
Those who are opposite them respond

IV.
Blessed
be the glory of the eternal, each one

written, thus saying
in
his station.
And
IV.
in Thy Holy Word it The Lord shall reign
is
for ever
and
ever,
Thy God,
Zion, from generation to generation.
Hallelujah.
From
ness,
generation to generation
for
we
will disclose
Thy greatand
and
ever and ever celebrate
Thy
holiness,
Thy praise
for
shall not cease in
our mouth, world without end

Blessed art
Thou,
Lord, art a great and holy King.
Thou, holy God and King.'-^

It
will
be seen
that the
is
Triumphal
part
Hymn,
or
Tersanctus, which
now
of
the
Christian
Liturgy, had a position previously in the
Kedusha
it
of the Jewish Church.
The
"
first
section of
is
also suggestive of a petition in the Lord's Prayer.

'
Kitto,
tit
supra.
Kilto,
tit
stipra, p. 908.
2i6
[IV.
8.
The Paschal Supper. We

the order
describe
proceed next to and ceremonial of the Paschal
Supper.
'
The company having assembled,
after the
lamps were
lighted, arranged themselves in
the tables, reclining on their
due order on couches, round left sides. A cup of red wine

for
mingled with water, was

after a
filled
every one, and drunk,

of the group.
benediction by the head

in,
man
basin
of water was then brought
that each
might wash his
hands, and then another blessing was pronounced.
table
was then carried into the open space between the couches, and bitter herbs and unleavened bread, with a dish, made
of dates, raisins,
and other
worked
fruits
mixed with vinegar

on
it,
to the
consistency of lime, in commemoration of the mortar with
which
their fathers
in Egypt, set
along with
the paschal lamb.

herbs, dipped
The head man

in the dish,
then took some of the

after giving
them
and
thanks to
God
for creating the fruits of the earth, ate
a small piece,
and gave one
to each of the
company.
second cup of
wine and water was then poured out, and the son of the house, or the youngest boy present, was asked the meaning
of the feast.
fixed
The questions to be put had been minutely by the rabbis, and were as formally and minutely
in
answered
Passover
appointed words, the whole story of deliverance
from Egypt being thus repeated year after year, at each

table, in the
same terms throughout

'
all Israel.'
The
first
part of the great

cxiv.)
Hallel
'
or
'
Hallelujah
(Psalms
cxiii.,
was now chanted, introduced by
the formula
our bounden duty to thank, praise, exalt, and celebrate Him who has done all these He has led us out of things for our fathers, and for us. bondage to freedom, out of misery to joy, out of mourning
'
Therefore
it is
glorify,
praise
IV.]

Therefore
let
217
to rejoicing, out of darkness to great light, out of slavery

to liberty.
us sing before
Him
new
song,
Hallelujah.'
The resemblance
in
of these
words to the Preface
the Christian Eucharistic Service will be noticed
at once.
Then followed
'
a prayer, beginning
Blessed art Thou,
verse,
who
hast
O Lord our God, King of the uniredeemed us and our forefathers from
Egypt.'
Upon which
the blessing and the drinking of the
second cup followed.
This was followed by a second
washing of hands.
out,
third
cup was now poured

after meals.
and then came the grace

last
fourth
and
cup followed, and then Psalms

rest
cxv.-cxviii.,
which formed the

sung
of
the
feast.
'Hallelujah;'
Ps.
and
itself
another prayer closed the
cxxxvi. was
at the conclusion of the Hallel,
and was
called the Great Hallel.
Vitringa's Theory. The Dutch Protestant theologian, Vitringa,^ whose voluminous writings on
9.
the subject
have been conveniently translated by

L. Bernard,^ maintained that the order,
ritual
the Rev.
J.
discipline,
and
of the Christian
Church were
temple,
directly derived
not from
the Jewish
but
from the Jewish synagogue.

Liturgy
'
itself
Whether the Christian was derived from the same source, he

is
The above account

i.
mainly taken from Geikie
(C.), Life of Christ,
vol.
-
p. 216.
Wix'm'g'a.,
Di Synaôga Fij/tv-f (Francqueroe, 1696). The Synagogue and the Church (London, 1842).
2i8

it
[IV.
held
to be impossible to decide
;
in
the absence
of primitive Christian service books

his
but he illustrated
to
point
by
references,
especially,
synagogical
laws and practices in the matter of excommunication,^

ordination,^ preaching,*^ lections of
Holy
in
Scripture,^
the use of lights,^ of a pulpit, desk,

liibition
etc./'
the pro-
of
women
if
from speaking
public,''
the
attitude of prayer,*^ etc.

'
He
says
In a word,
we
attentively consider the laws
made
in
the early ages respecting the
Church and
it,
its
furniture, the
reverence and respect due to
there
is
hardly a law to be
found that
gogue.'
''
is
not
derived from the canons of the syna-
We
point.
do not think that Vitringa established his Some of the above arrangements are based
;
upon the ordinary requirements of convenience a great part, and the more distinctive part, of the regulations
which he adduces, were

temple.^'*
common
G.
to both the
synagogue and the

10.
Bickell's
Theory. Dr.
BickelV^
fol-
lowed by Dr.
W.
F. Skene,^^ has laboured to prove
that the earlier part
the pre-anaphoral part of the

based upon the Jewish Sabbath
-'
Christian Liturgy
'
is
Bernard, / j/ra,
Ibid., p. 124.
'
p. 6i.
/iJi/V.,
pp. 83, 145.
=
''
//W., p. 93.
Ibid., p, 141. Ibid., p. 144.
* '
'
Ibid., p. 46. Ibid., p. 203.
Ibid., p. 206.
'*
"
Sec Bingham, Christian Anti(]q.,V>V. viii. cap. vi. 10. Bingham mentions, without endorsing, the theory that the structural arrangements of the early Christian Churches were borrowed from the synagogue. In Smith's Dictionary of the Bible, under the article 'Synagogue,' Vitringa's position is sub'"
But Vitringa
lias
been largely followed.
stantially adopted.
" Messe iind Pasciia i(\\mv\z, 1872). 'Tlic Io)d's Supper and lite Pasclial Ritual (Edinburgli, 1S91).
IV.]

;
219
Morning Prayer
ritual
and that the
latter part of
it
the
the
anaphora, or canon
is
based upon the language and
used
in
is
the Paschal Supper,
The supposed
columns/
basis, supple-
similarity
exhibited
in
parallel
Clementine Liturgy being used as a
mented
from
other
quarters,
especially
If
from the
will read
Syriac Liturgy of St. James.
any one
will
through these parallel columns, he

to the
probably come
viz.
is
same conclusion
in
as the present writer,
that
the resemblance, though sometimes evident,

rally slight,
gene-
some
cases fanciful, in other cases

is
undiscernible,
and that there
not,
on the whole,
sufficient similarity to establish or to disestablish the
theory which has been built upon
it.
There
order,
are,
however, a considerable number of the
ordinances of the Christian Church, and of points of

ritual,
and language, which
find
counter-
part in the worship
and ceremonial of the Jewish

after
Church.
We
we
will
enumerate and describe them,

in
which
shall
be
a better position to decide whether
the resemblances are the result of relationship or of
chance.
II.
Baptism.
in
Baptism
of
was used by the Jews

into
to
for
the
admission
proselytes
the
Jewish
other
Church,
addition,
no
doubt,
certain
* Bickell's view has been Messe iind Pascha, \)Y>. 100-104, 1 16-122. adopted and popularized in a series of interesting articles in the Dazvn of Day{^.V.Q.Y^.., 1895-96). They are entitled, 'The Passover and the
Holy Communion,' by E. M.
2 20

it
[IV.
ceremonies which
would be beside our purpose

here.^
to
mention or describe
Bathing",
or
rite
washing with
for the
water,
was
also
tlic
appointed
removal of certain Levitical

the
defilements,
offices,
and before
execution of
priestly-
such as entering the
Holy
Place,
offering
sacrifice, etc.^
It
is
quite possible that our Lord followed Jewish
precedent in selecting and ordaining baptism as the

rite
of initiation into the Christian Church, the age

it
at
which
was administered being derived from the

expressly associated
Jewish law and practice with regard to circumcision

with w^hich Christian baptism
is
by
St.
Paul.^
At
least this
seems more probable
than that pagan
rites
for the purification of infants
should have been copied, as has been suggested by
one of the most eminent writers of the present
day.''
is
The
unction
which accompanied baptism
ex-
by Tertullian to have been borrowed from the practice of the Old Testament dispensation, and likewise the imposition of hands/'
pressly stated
12.
Bells.
of
Bells
in
form part of the ministration

the
robes
priests
Greek Church, and were

as they formed
occasionally found attached to sacerdotal vestments

in
'
the Western Church,'"' just
part
For proof of this statement, which has been sometimes doubted, sec The Jewish People, etc., Div. ii. vol. ii. pp. 319-324. ^ Col. ii. * Exod. xxix. 11, 12. 4; Levit. xvi. 4, etc. * See correspondence in the Academy of Mr. Whitley Stokes. Feb. 15 and Feb. 22, 1896. ^ His words have been quoted in chap. ii. 6, p. 90. " Scudamore (W. E,), A'otilia E/icharistiea, 2nd ed. p. 89.
Schiirer,
IV.]

Book of Exodus.^
221
of the dress of the Jewish hic^h priest as described
in
the
13.
Benedictions at Lections.
Benedictions
to
were pronounced before and after each of the lessons

read out of the Old Testament in the Jewish sabbath
morning prayers.^
lessons in
These apparently correspond

Breviaries.
the benedictions and responsories connected with the
Western
14.
Colours.
Various
course
as
sequences
of
colours
have grown up
the Christian
in
of time to be in use in
at
first,
Church,
They were simple
but grew more complex

following curious
a Levitical
origin
time went on.
The
with
Irish
attempt to associate them

is
taken from a mediaeval
tract preserved in the

'
Lebar Bvecc
first
Query, by
whom
:
were your various colours
broughl
into the robe of offering ?
Not hard
brother.
It is
to say
Moses, son of Amram, brought them
into the robe of offering of Aaron, son of
Amram,
his
own
was the first priest in the law of Moses. worth knowing how many colours were set by Moses
to say
eight, to wit, yellow, blue, white, green,
He
in Aaron's robe.
Not hard
brown, red, black, purple.
That, then,
is
is
the
to
number
have
in
of
it
colours which every robe of offering
bound
from that time to

It is
this.
worth knowing why that diversity was brought into

its
the robe of offering, instead of
being one colour.

figure.
Not hard
It is
'
to say
fitting
through mystery and
not
for
any
priest to
approach Christ's body
Chap, xxviii. 33-35. Skene (W. F.), The Lord's Supper and the Paschal Ritual,
p. 146.
[IV.
towards the offering, without a robe of shining satin around

him, with the various colours therein/
etc.
15.
Confirmation. There
now
the
is
something, at
at
least
first
sight,
analogous to confirmation,
as
administered
especially
in in
in the Western Church, and Church of England, in the way lad,
which a Jewish
in
when twelve years of
age,
the temple or the synagogue, and upon himself the obligations of the Jewish Church, was solemnly admitted into full membership. Yet the resemblance must be acci-
was presented
formally taking
dental.
Confirmation
was
originally
its
closely
con-
nected
with baptism, and
ceremonial finds no
counterpart in the Jewish reception of the twelveyear-old

16.
lad."-^
able
Churches, Name of. There are a number of points connected with the
considerstructure
their decoration,
and arrangement of churches, with their dedication, and the reverence shown for them, on which comparisons might be drawn out at considerable
;
length between Jewish and Christian customs

the connection between
but
them
is
of too unsubstantial
it
and unproven a character to make

pursue the matter
in
detail.
worth while to
Probably similar com-
parisons might be worked out between the temples

'
This document, with the original

his
i.
Iri.sh, is
printed by Mr, Whitley
.Stokes in
Tripartite Life of St. Patrick, Rolls Series (London,
1887), pt.
-
p. clxxxvii.
ii. 42. See Norton (J. G.), Worship in Heai'en and on Earth (London, not dated), pp. 477-479, where there is an interesting
St.
Luke
description of the Jewish ceremony.
IV.]

worship
of the
other
Christian
religion.
223
and
and
There
the
is,
Buddhist
however,
or almost any
one trace of a Jewish influence or connection to
which attention
of the word
*
may be
drawn, namely, the use
synagogue/ as a kind of loan word
to describe a Christian place of worship.
We
in
have
the
already seen
that
it
occurs
in
that
sense
New
*
Testament.^
Polycarp, says
-
St. Ignatius, in his Epistle to
Let Church assemblies (synagogse) be held frequently.'
In The Shepherd of
'
Hermas we
read
spirit
When
man
having the Divine

'
comes
into
synagogue of just men.'
Thcophilus of Antioch speaks of

'
The synagogues
yet called the holy churches.'
Theodotus
'
(the Valentinian) calls

is
The Church, which

^
Christ's
Body, the blessed syna-
gogue.'
The word
is
used by Firmilian of Cêsarea
in
his
Epistle to St. Cyprian, in which he says

'
We
do not share the same synagogue with
heretics.'
A
'
Greek inscription over a Marcionite church on

a.d. 308 or 318, runs thus
"
Mount Hermon,
Page 45.
^
Cap.
iv.
Mand,
xi. 9, p.
335.
:s,vva'y<yr]
is
used more than once in this
chapter.
^
* "
Ad. Autol. ii. 14. Inter Opera Clem. Alex., ed. 1715,
^-P- 75
;
p.
971.
Cypri.ini
Opcm
omnia, ed. 1716, p. 147.
224

Suvaywyr/ Ma/sKtwvto-TOJV
Koj/jt[>^s]
[IV.
Ae/3d.S(j)v
tov K\ypiojv Kat
2[wTJ7]p[os] 'lr](rov JCprjcTTOv irpovoLo. JlavXov 7rpecr^[vTpov] tov

Ai^ I'tous.'
^
These are
all
instances
of
the
perpetuation
in
Christian usage of a Jewish word.
The
following
modes
to
or
marks of Jewish reverence
or devotion
istics in
17.
seem
correspond to similar character:
Christian worship
Silent Prayer.
the
The
of
silent
prayer which
accompanied
offering
incense^
may have
Liturgies;'
suggested the silent prayer in Eastern
and the
oratio seereta
said
super ohlata, as well as
the canon
18.
Roman rite. Bowing at the Sacred Name. When

now
said secreto in the
the
name
of Jehovah
was mentioned, Jewish woror
shippers the
of
bowed down
This
is
prostrated
themselves to
ground.^
akin to the Christian custom
bowing
at the ascription of praise to
God
to
10.
or to
the
Holy
Trinity, or at the mention of the

is
Name
have
of Jesus, though the latter
more
likely
ii.
arisen out of a misunderstanding of Phil.

19.
Removal of Shoes.
their
Jewish
feet
worshippers
removed
entered
shoes
temple,
from
a
v,
their
when they
with
the
iii.
custom
15.
;
connected
Exod.
'
and Josh,
iii.
Sandals were worn

.Smith
Inscriptions dc la Syric, No. 2558
and Wace, Dictionary
oj
Christian Biography^
"
^
819.
S3,
Dr. Edeisheiin, The Temple, etc., p. 138. Brightmau (F. E.), Eastern Liturgies (Oxford, 1896),
rpe7i evxai nptlrriv Sia
(J.
ai.o)Tri)s,
p.
t-lc.
Titiv iricTTwi'
*
Concil. Laod.,
Canon
19.
Norton
G.),
Worship in Heaven, and on Earth, pp. 430,
447-44S.
IV.]

priests
in
225
by Jewish
tration.^
the temple,
but they
in
were
of
barefooted while actually

It
is
engaged
to
any ministraces
interesting
in
find
similar custom
certain
parts
of
the
Christian
Church.
Irish
ecclesiastics
appear to have taken
off their sandals at the chancel rail
when they went

and
to
to celebrate or to pray at the altar,
have put
This
them on again when they returned

custom
is
thence.
implied
in
a story told of St.

in the
Columba
Lisniorei^
tells
all
and
It
is
his attendant
Scannlan
Book of
also an Eastern practice.

in
Mr. Butler
is
us
that
the Coptic Church
it
a rule for
who
enter the haikal

at the door,
(=
sanctuary) to put off their shoes
and
this applies
even to the celebrant.

in
This practice does not prevail
the Nestorian and
Armenian Churches, though

wear special sandals or
Cassian
tells
in the latter the priests
slippers.''
us of the Egyptian
monks
that they
always wore sandals instead of shoes, and that they always put off their sandals when they went to
celebrate or to receive the holy mysteries.^
20.
Bowing towards the Altar. On

the
en-
tering
temple
all
the
congregation reverently
bowed
to
their heads.
On
leaving the vicinity of the altar
both the priests and the worshippers were required
walk backward as
far as the
Gate of Nicanor, and
there to stand, with their

'
heads reverently bowed

W.
Stokes,
Dr. Edersheim,
77/1?
Temple,
etc., p. 117.
Lives of the Saints, from the Book of Lisiiiore, ed. by

Butler (A.
P-3I3'
J.),
i.
Ancient Coptii Cliurches, vol.

cap. 10.
ii.
p. 233.
Institt., lib.
226

The
[IV.
towards the altar before withdrawing.^
mediaeval
and modern Christian custom of bowing towards the

altar
is
is
an act of reverence of the same kind, but
it
impossible to establish directly the derivation of
the Christian from the Jewish custom, especially in the
absence of any allusion to the practice

times.
in
ante-Nicene
it is is
Bingham
follows
Mede
in
thinking that
highly probable that the Christian act of reverence

derived from the Jewish, though proof
is
wanting.^
21.
Eastward
i.e.
Position.
The
Jewish
wor-
shipper always turned his face towards the Holy of
This would always European congregations, the orientation of synagogues, and the eastward position in prayer, which have prevailed so generally, though not
Holies,
towards Jerusalem.
involve, in
universally, in Christendom.^
22.
Ablutions.
The
feet or
numerous
ceremonial
washings of hands or
body, prescribed to the
Jewish priests in the Levitical code, bear a certain

resemblance to the ceremonial ablution of the hands,
known
or at not
all,
as the lavabo, which, either at the offertory

point, forms a feature of most,
if
some other
Christian Liturgies, and also to the ceremonial

pedilaviuiii,
washing of the
feet, known as the Maundy Thursday and at baptism.'*
'
on
23.
Standing at the Gospel.

viii.
The standing
;
Norton (J. G.), tit supra, p. 432. Antiqq. of the Christian Church, Bk.
Vitringa,
iii.
chap.
i.
'
De Synagoga
Vctere, lib.
i.
pars.
x. 7. cap. 8, p. 178
lil).
i.
pars,
^
p. 457,
See pp. 164-166.
IV.]

in
027
up of the congregation
reading of the law
is
the
synagogue
at
the
analogous to the widely spread
Christian custom of standing, as an act of reverence,
during the reading of the liturgical gospel.^
24.
Procession of the Gospel.

roll
The
solemn
procession of the
in the
of the law to the reader's desk
synagogue, resembles the ceremonial procession
of the
'
The
Little,'
Holy Gospels in Eastern Liturgies, known or The Lesser Entrance.' '
as
25.
Separation of
in
ti-ie
Sexes.
The
separa-
tion of the sexes
the
Jewish Church, the
occupying the body of the synagogue and the

the ground
men women
the galleries, or the congregation being divided upon

floor,
is,
was adopted
in the early Christian

still.
Church, and
It
to
some
extent, retained
in
might seem to be
the
Christian
Church
merely the outcome of general Oriental sentiment as

to the separation of the sexes, but a specially Jewish
origin for
it
has been generally maintained.^
The
ordered
separation of
in the
men and women
in
church was
Canons of
Hippolytus,'' which also
directed that In no case
women were to be ctirefully veiled.^ was a woman allowed to preach, except

communities."
in certain heretical
"
Norton (J. G.). ut supra, p. 458. Neale (J. M.), Liturgies ofSf. Mark, etc. (London, 1859), p. xii. * Prideaux, Contieclion, e\.c., Pt. ii. Bk. v. p. 504; Schiirer (E.), The Jc-ii<ish People, etc. (Edinburgh, 1890), Div. ii. vol. ii. p. 75 Bingham, Antiquities, etc., Bk. viii. chap. v. 6.
*
'"
De
lil).
Canon 97, p. 88. Canon 98, p. 88. Tertullian, De Prtrscriptionibus, cap. xli. ; P. Z., torn. ii. col. 56 ; Virginibits Velandis, Ibid., col. 901 ; Apostolic Constitutions,
ii.
cap. 57, p- 67.
228
LITURGY OF ANTE-XICENE CHURCH.
[IV.
26.
Mode of
Jewish
Singing.
in
the
Divine
The mode of singing service partly responsorial,

possibly
the
actual
to
partly
antiphonal, and
chants
used
are
believed by
some persons
have passed
In a
on into the service of the Christian sanctuary.

letter attributed
to
.St.
century, but probably of
Germanus Parisiensis {sixth somewhat later date), the

is
use of antiphons and of antiphonal singing
derived
from
King Solomon, and the use of

to a
responsorial
chanting from Miriam.^
According
recitation
modern
authority, Jewish melodic
may
be the basis of the
mode
of chanting
the service in the Christian Church.^
27.
Dedication of Churches.
The
solemn
dedication of places of worship was observed through-
out Jewish history, as in the case of the dedication

of the tabernacle,'^ of Solomon's temple,"* of the temple
rebuilt
under Zerubbabel,^ of the building of the
temple and rebuilding of the altar when Judas Maccabreus had driven out the Syrians,'' of the temple as
restored under Herod.''
This practice of dedication
passed on into the Christian Church.

in the earlier
The
rubrics
Latin Pontificals and Sacramentaries,
which, however, do not date from further back than

the eighth century, seem purposely to borrow their
language from
details in
'
the
Old
Testament, and to copy
the Levitical
Parisiensis,
ritual.
The
expression,
'
the
Germani
Ep.
ii.
P. L., torn.
Ixxii. col. 97.

i.
Nauman
(E.), History
"
'
Exod. xl. i-ii. I Mace. iv. ; 2 Mace.
of Music (London, not dated), vol. ^ I Kings viii. Ezra vi.

''
p. S4.
16, 17.
x. xi.
Joscphus, AiUiqq. of llw Jdi's, Hk. xv. cap.
vi.
IV.]

is
229
horn,' or 'the horns of the altar,'
used to denote
the corner or the corners of the

pression
'
altar.^
This ex2
is
evidently borrowed from Exod. xxvii.
And
thou shalt
make
the horns of
it
upon the
four
corners thereof: his horns shall be of the same: and thou

shalt overlay
it
with brass.'
The
directions
to
employ hyssop
for
sprinkling,
and the sevenfold perambulation round the altar,seem to be based upon Exod. xxii. 22, etc., and Levit.
iv.
17,
etc.
Any
sprinkling water which remained
was directed
aitar,^
to be
poured out
at the
base of the
xii.
an expression drawn from Exod.

iv.
29 and
Levit.
25, etc.
28.
Fasts and Festivals.
Dec.
25
(25th of
Chislev) was the Jewish

It
Feast of the Dedication.^
was adopted at a very early date by the Christian Church as the Feast of the Nativity of our Saviour,
or Christmas-Day
identity of date
is
;
but there
is
no proof that the
more than a coincidence, or that there was any connection between the Jewish and
the Christian festival.
The
four
fasts
in
observed annually by the Jews,

Zech.
viii.
and referred to
19, are stated
to
have
a
suggested the institution of the four
Ember
ed.
seasons.
in
j
The
'
connection, as to number,
Gelasiamim,
is
maintained
col.
Sacramentariuiii
ii.,
Muratori's
6l0
Ordo
Roinanus,
-
Ibid., 1027.
Both ordered
in rubrics in the
Order
for
the Pontifical of Egbert and in that of Robert of Jumieges
Consecrating a Church in Martene,

:
De
'
Antiq. Eccles. Rit. (Bassani, 1788),

'
lib.
ii.
cap,
xiii.
Ordines
ii., iii.
Ad
basim
altaris,' Ibid.
St.
John
x. 22.
230

in a treatise,
*
[IV.
passage
De
Hasresibus,'
by
Philaster,
^
;
Bishop of Brixia,
in the
middle of the fourth century
but the purposes for which these Jewish and Christian

fasts
were instituted were of a totally different
was any connection between them. There were two weekly

character,
and
it
is difficult
to believe that there
Jewish fast-days,
Monday and Thursday,
for
which
the Christian Church at a very early date substituted
Wednesday and
Friday,
commemorating the betrayal
and the crucifixion of our Lord, but we have not met

with any statement or allusion asserting or suggesting
any connection between the two arrangements.
A high sabbath
bath previous to
Christian Church.
connected with a feast was the sabit,
not the sabbath after

is
it,
or the
sabbath within the octave, as

has come under our notice
usually the case in the
The only similar arrangement which

is
in the case of the

is
Eastern
before
Church, where Quinquagesima week
the
week
and not the week
after
Quinquagesima Sunday.-^
the.
29.
Hebrew Language, Use of
It
has
been stated by Durandus that
in the primitive
Church
the Divine Mysteries were celebrated in Hebrew,^ and
some
Orientalists have expressed an opinion that the

liturgical
structure of certain
sentences indicates a
translation from a Semitic language.^

'
But wc have
Cap.
clxix.
(Jihler,
Corpus
referring not to
Ember Days,
Hccresiologicuin, lom. i. p. 167, but to Advent, Lent, Rogation Days
(probably),
difficult
-
and Pentecost.
See CEhler's notes on a doul)tful and

ii.
passage.
114.
Stiidia Biblica (Oxford, 1890),
^
*
Rationale,
lib. iv.
cap.
i.
10.
j).
Church Quarterly Review, July, 1894,
350.
IV.]

in
231
searched
statement.
vain
for
corroboration
of
Durandus'
occur
in
Hebrew words
as
'
occasionally
Latin
Liturgies, but only in
the case of such ex'
pressions
Amen,'
as
'
'
Hallelujah,'
'
Hosanna,' or of
^
such
titles
of
God
Hel,'
Rucha.'
The alphabet
church
Hebrew.'-^
inscribed
by a bishop
at the consecration of a
was once written

30.
in Greek, Latin,
{a)
and
The Eucharist.
word
'
Dr. Edersheim thinks
that the
forth,'
Haggadah,' which means 'shewing

for the
and which was a Hebrew term
Paschal
Liturgy, suggested the language of St. Paul

'
As
often as ye eat this bread,

till
and drink
^
this cup,
ye do
shew the Lord's death

{b)
He
come.'
The washing
of hands, which took place in the

first
Paschal Supper after the partaking of the

also of the second cup,"*
is
and
suggestive of the Eucharistic
lavabo.
Only red wine was allowed to be used at the Paschal Supper, and it was always mixed with water, just as the mixed chalice has been almost universally
ic)
used in the Christian Eucharist.

{d)
Dr.
Edersheim quotes
which looks as
if
passage from
the
Mischna,-''
the water thus used was
warm
'
water
two companies eat [the Passover]
Tropcr, ed.
If
in the
same house,
being
'
Winchester
by
W. H.
Frere
(1S94), p. 48,
vol. viii. of the publications of the

-
Henry Bradshaw
'
Society.
ii. p. 243. has a wider
Martene,
De Antiq.
etc., p.
Eccles. Ritibus (Bassani, 178S), torn.
'
The Temple,
signification.
*
199; but the word Compare Exod. xiii. S,

'
Haggadah
vii.
'
Ibid., pp. 205, 207.
Pes.
13.
232
[IV.
the one turns its face to one side, the other to the other, and the kettle [warming kettle] stands between them,' ^
This
offers
a curious parallel to
into the chalice at the
rite, for
the infusion of
warm water
commixture
in
the Byzantine
which, however, no very early

is
authority can be produced, nor

in
the practice
known
fast.
any other Liturgy, Eastern or Western.^

{e)
The Paschal Supper was preceded by a

sacrifice
The evening
was ordinarily offered
at 2.30
p.m. and slain at 3.30 p.m., but on the eve of the
Passover these hours were put back to 1.30 p.m. and

2.30 p.m.
until the
No
food was partaken of from that hour
Paschal Supper,'' and that was not
commenced
until dark.
This
may have
suggested the practice
of fasting reception of the Eucharist, which has been
observed with rare exceptions from the earliest times.
31.
Imposition of
prescribed
Hands. This was

ritual,
not part
of the
Levitical
but
it
was the
recognized external sign accompanying benediction,
and appointment to
office.^
There had been variation
of practice in earlier times, but for
some time before

by the laying
ordination
our Lord's day the appointment or ordination of a

rabbi had
come
to be
made
to
or performed
on of hands, and the presence of three ordained

rabbis
'
was required
etc., p. 204.
make such an
The Temple,
II,, p.
123; 2nd ed. by F. E. Brighlman, pp. 341, 394; but tlic words ' Irene da calda[m] are inscribed over a figure in a representation of the agape in the catacombs (W. E. .Scudamore, A~otiiia iLxcharistica, 2nd cd., p. 6S9). ^ Dr. Edersheim, llie Temple, etc., p. 203. * Gen. xlviii. 14; Deut. xxxiv. 9.
'
IV.]

This
is
valid.^
suggestive of the only
universally
used external sign which has scriptural authority

in
connection
with
ordination
in
the
Christian
Church, and reminds us of the early Canons which
made
the presence and co-operation of three bishops
necessary not to the validity, but to the regularity of

a consecration.-^
32.
Holy Orders. The

its
conviction
that
the
Christian ministry in
threefold form
was evolved
It is
out of the
ministerial
organization of the Jewish sug-
Church, found support at an early date.
gested by the language of St. Clement of Rome, in

a
chapter
in
which he
is
evidently describing the
office
and work of the Christian ministry, wherein
he says
the high-priest (rw apx"P0 ^.re given certain and to the priests (rois iept)crti/) their proper place is assigned, and to the Levites (XemVais) appertain their proper ministries, and the laymen (o XuCkos avOpoiTro<;) are confined within the bounds of what is commanded to laymen.' ^
*
For
to
functions,
Later on
'
St.
Jerome said
his sons,
What Aaron, and

'
and the Levites were
in the
temple, the same bishops, priests, and deacons are in the
Church.'
The comparison
in the
is
drawn out
are the
in still greater detail

it is
Apostolic Constitutions, where

sacrifices
said that
prayers
'The Jewish
'
Christian
and
Dr. Edersheim, T/ie Life and Times ofJesus, 2nd ed. ii. 382. Apostolic Canons, i. ; Apostolic Constitutions, viii. 4, 27, etc. Ep. ad Cor. cap. xl. It has been considered by some to be uncer-
tain
whether
St.
;
Clement
refers here to the

col.
Jewish or Christian ministry.
Ep.
xlvi.
P. L., torn. xxii.
1195.
234
[IV.
and Eucharist. Jewish firstfruits and tithes, and gifts, are the oblations offered by the holy bishops to the Lord God through Jesus Christ, who died for them. For the bishops are your high priests, and the presbyters are your priests, and the deacons of to-day are your J.evites, and so on with your readers, and singers, and ostiarii, and with your deaconesses, and widows, and virgins, and orphans a*iid the bishop, who is above all
supplications
and
offerings,
these,
is
the high
priest.'
In
its
earliest form, in apostolic times, the three-
fold ministry of the Christian
Church was
differently
constituted.
It
consisted
of, firstly,
Apostles; secondly,
deacons.
presbyters
or
bishops
thirdly,
These
gradations, according
to a
modern
liturgical writer
of
eminence,
had
also
their
Jewish
counterparts.
;
The Apostles corresponded

the
inn]f)ir(u.'^
to ethnarchs
;
the pres-
byters to rulers of the synagogue
the deacons to
Mons.
de
I'ressense
maintained
that
the
two
Christian orders of bishops, or elders, and deacons

{the Apostles representing
the
first
order,
divinely
appointed, and not intended to be perpetuated) were
borrowed not from the temple worship, but from

the synagogue, which had nothing priestly about
it,
and the very simple organization of which singularly

adapted
it
to the needs of the
new community.^
fanciful,
These connections and correspondences may be
deemed unproven
'
or
even
lib.
ii.
but
they are
Apostulic Conslilulions,
cap. 25.
*
^
Duchesne
(L.), On'giues
du
Ciilte
Christian Life
and
Practice in
tlie
Chntioi (I'aris, 1SS9), p. 10. Early Cliurdi (I.onclon, 1S77),
P- 39-
IV.]
JEWISH AND CHRISTIAN RITUALS,

in certain quarters that
its
235
infinitely
now
more probable than the theory put forward the Christian Church
ministerial organization from
borrowed or adapted
paganism.
'i^'X,.
Marriage. Some
with
the
Christian
of the ceremonies con-
nected
marriage service
were
in
probably taken over from Judaism, though, as
the case of the ring and of the white dress, they
may have
The
prevailed far and wide outside and
beyond
the Jewish community.

ring was
recognized
in the
Old Testament,
into
and used as a token of

a family.^
fidelity,
and of reception
The
distinctive attire of the bride, including

if
the
veil,*^
white dress,^
she were not a widow, and the

chaplet,**
is
and the crown or

to which reference
were also Jewish usages

in
made
Holy
Scripture,
They
ritual
have
all
been adopted into Christian marriage

the
the crown especially in
Greek Church, where both bride and bridegroom are crowned, and where
is
the whole service

Coronation.'
known
as
'
the Service of the
34.
Prayer, Hours
in
of.
In
connection with
references
e.g.
Jewish devotion, we find

to various hours of prayer
'
Holy Scripture
both by day and night,
And
they stood up in their place, and read in the book
of the law of the Lord their God, one fourth part of the
*
"
Gen. Rev.
'
xli.
42
St.
Luke
'
xv. 22.
xix. 8.
Gen. xxiv. 65.

Euchologion.
'
Cant.
iii.
11.
AKo\ov6ia rod
^'S,T(pa.i/wfjia.Tos,
236
[IV.
day, and another fourth part they confessed, and worshipped

the Lord their God.'
'
In the evening, and morning, and at noon-day
will
^
pray,
*
and that
instantly
I
and
rise
He
to
shall hear
my
voice.'
At midnight
will
give
^
thanks unto Thee,
because of
'
Thy
righteous judgments.'
I
Seven times a day do

"^
praise Thee,
because of
Thy
righteous judgments.'
'
Arise, cry out
in the night
in
the beginning of the
watches pour out thine heart like water before the face of
the Lord.'
*
'"
He
kneeled upon his knees three times a day, and
prayed, and gave thanks before his God, as he did aforetime.'"

'
For these are not drunken, as ye suppose, seeing

~
it
is
but the third hour of the day.'

'
Now
Peter and John went up together into the temple

^
at the
'
hour of prayer, being the ninth hour.'
Peter went up upon the housetop to pray about
the
sixth hour.'"
There can
division of the
be
little
doubt
that
the sevenfold
day
the
services of the Christian
Church
into Lauds, Prime, Terce, Sext, None, Vespers,
and
Compline, and
*
lengthy night
services
called
Nocturns
'
or
'
vigiliae nocturnae,'
owe
their existence
in
to the indications of Jewish

'
customs contained
'
the
standum
et
text runs, Et consurrexerunt ad volumine legis Domini Dei sui, quater in die, quater confitebantur, et adorabant Dominum Deum suum (II. Lib.
Nell.
ix.
3.
The Vulgate
et legerunt in
Esdrse
'"
ix. 3).
Iv. 18.
ii.
Ps.
Ps. cxix. 62.

in
Ps. cxix. 164.
Lam.
Dan.
Acts
19.
Consurge, lauda in node

'
principio vigiliarum,'
etc. (Vulgate).
* *
vi.
10.
Acts
ii.
15.
Acts
iii.
i.
See also
x. 3.
X. 9.
IV.]
237
above
verses. We do not mean that the arrangement was taken over at once from the Jewish temple, because we do not know that such a multiform
arrangement of services ever existed
there
but,
that when, in the course of centuries, the Christian
scheme
of
services
was
developed,
it
is,
was
very
largely influenced
considerations.
by
scriptural, that
by Jewish,
35.
Prayer,
attitude in prayer
Attitude at. The among the Jews was
ordinary
standing,^
though kneeling and prostration were also practised.
We
in
have described at length early Christian practice

this
matter,^
which, deliberately or
otherwise,
followed very closely upon Jewish precedent.
36.
Prayer for the Dead. There
is
no plain
direction to pray for the departed either in the
Old
or the
New
Testament, nor
if
is
there any instance of
such a prayer,
we except
him
St. Paul's pious aspiration
with regard to the probably deceased Onesiphorus

'
The Lord
grant unto
''^
that he
may
find
mercy of
the Lord in that day.'
But there can be no doubt that such prayer was

in
use
among
the Jews before the

earth.
time that our
Lord was upon
statement with reference
to Judas Maccabaeus, in the

cabees, puts this fact
'
Second Book of Macall
beyond
it
question
For
if
he had not hoped that they that were slain
should have risen again,

to pray for the dead.
'
had been superfluous and vain
Deut.
ii.
X.
8; Neh.
ix.
2-4;
St. ^Nlatt. vi. 5.
Chap.
17, p. 141.
=2
Tim.i.
18.
J38
LITURGY OF ANTE-xYICENE CHURCH.

also
laid
in
[IV
And
favour
that
up
for those that died
he perceived that there was great godly, it was an holy

a reconciliation
sin.'
^
and good thought.
Whereupon he made
for the dead, that they
might be delivered from
Accordingly we are not surprised to find that the

following
Liturgy.
prayer
It
has
formed
in
part
of-
the
Jewish
was said
some congregations on each

on certain of the highest
sabbath morning,
festivals,
in others
in others
only on the
Day
of Atonement.
its
We
have not been able to ascertain the date of

it
composition, nor whether
existed in the time of
our Lord.
Neither this prayer, nor any other form

is
of prayer for the dead,
found
in
the Authorized
Daily Prayer-book of the United Hebrew Congregations

of the British Empire (London, 1892).
A
'
Prayer.
May God remember

grandfather and
the souls of
my my
grandmother,
my my
father
and mother,
father's
uncles and aunts,
brothers and sisters,
my
I
relatives
on the
for
mother's side,
who have passed
into their eternity.
and For the
sake of the alms which
commend
them, may their

with the souls of
souls be included in the bundle of
life
Abraham, Isaac, and Jacob, Sarah, Rebecca, Rachel, Leah, and the other righteous men and women in Paradise and let us say, Amen.'
;
The evidence
of early Jewish tombstones
is
in
favour of the custom of prayer for the dead, but the
date of these mortuary inscriptions

'
has not been
Mace.
xii.
44, 45.
Bickell
{Vy.),
Messc
und Pascka
eel.
(Mainz,
1872), p. 69
p. 58.
Luckock
(II.
M.), After Deal h, 8th
(London, 1890),
IV.]

to be based
239
ascertained with sufficient certainty for any conclusive
argument
upon
them.-^
We
have already produced evidence as to the

practice of prayer for the
widespread
departed
in
the early Christian Church.'-^
In the silence of
'
Scripture on the subject, one naturally asks,
Holy Whence
was the practice derived

instinct or craving in
'
It
may be
a deep-seated
our spiritual and intellectual

itself in
nature finding outward expression for

prayer.
formal
But,
more probably, the
practice
over from the Jewish Church, a transfer
was taken made more

it,
easy by the absence of any condemnation of

of the
on
the part of our Lord or His Apostles, in the pages
New
Testament.
On
the other hand, in the absence of certain proofs
that prayer for the dead formed part of the Jewish
Liturgy
in
our Lord's time, some modern writers

it
have held that
was a
later importation
from Chris-
tianity into Judaism.^
But, considering the conser-
vatism of the Jews, and their hostility to the Christian

Church, this seems to be improbable.
is
M.
Israel
Levi
conscious of this difficulty, but does not do
much
to
meet
it."*
37.
Vestments. We have
seen
that
there
is
little
proof of the existence of any distinctive dress

first
of the Christian clergy during the

turies.''
three cenis
The
first
reference to a vestment
in the
'
Article
" Luckock, at supra, pp. 61-64. Chap. ii. 17, p. 146. by M. Israel Levi, The Rcvuc des Etudes Jttivcs, Jul)'"
Sept. (Paris, 1S94), torn. xxix. pp. 43-60.

*
//'/,/.,
p.
59.
'^
Chap.
ii.
20.
240

163).
[IV.
Canons of Hippolytus^(p,
in
The next
is
early
the fourth century,
when
the emperor Constantino
gave to Macarius, Bishop of Jerusalem, a rich vestment

embroidered
baptism.^
in
gold, to
wear when administering

officiating clergy
After that time varied and splendid vestto be
ments began
priests,
worn by
bishops,
distinctive
and deacons, having each

the
their
dress
and
common
is
theory of
the
medireval
ritualists, in
which they are largely followed by writers

that these vestments were copied
;
of the present day,
from those of the Levitical priesthood Maurus,

in
in
e.g.
Rabanus
in
the ninth century, asserts this of vestments
general,
and of the amice, or superhumcral,

Durandus, writing
vestments
in
particular.'-^
the
thirteenth
qualified
century,
makes the same

to
assertion, but in
generally.'^
terms, as
The
Levitical
theory
Service
'
is
incorporated in a rubric of a ninth-century

of English Use, which runs thus
orationes
Book
sen
Incipiunt
ad
vestimenta
sacerdotalia
levitica.'*
The Chasuble and Rationale

Parisiensis (A.D.
ln.ter date/'
are both described as

S".
of Jewish origin in a letter attributed to
Germanus 555-576), but probably of somewhat
'
Theodoret, Hist. Eccks.,

1065.
lib.
ii.
cap.
23; P.
C,
toni.
Ix.vxii.
col.
-
De
Jnstitutione Clcricoritm,
lib.
i.
capp. 14, 15.

iii.
Rationale
Divinorum
Ojjicioriim, lib.
cap.
i, 2.
Liber Pontifualis Gemmetiiensis,
MS. 362
in tlie public lil:)rary at

III),
ii.
Rouen, as quoted by Martene,

ordo.
*
iii.
De
A/ttii/. Jiccles. Ritibits,
cap.
x.
(ed. 1788), p. 252.

ii.
;
Ep.
/'. /,.,
torn. Ixxii. col. 97.
IV.]

in the
241
Bishop Young, writing

'
present day, says
If
any one
will
compare the engravings of the vestments
of the Jewish high priest, priest, and levite, as given by
Calmet, with those
now
in use
by the bishops,
will
priests,
and
deacons of the Oriental Church, he
be struck with the

presumptive proof
latter
resemblance between them, and the
which the comparison affords that the from the former.' ^
were derived
But can
be true
state
?
this theory as to the origin of
vestments
Wc
think not
because considering the
antipathy, which existed between Jews and Christians during the early and middle ages, it is an unlikely, though not an imposof
alienation
sible,
and
supposition that the latter should have directly

their
borrowed
ministerial
dress from the former
and there is a simpler theory of the origin of vestments, which has philological support, viz. that the
Christian ministerial dress
is
a survival of the ordicenturies

is
nary lay dress of the

Christian era.
opening
^
of
the
We
repeat
that there
slight trace
;
of special dress in use before the reign of Constantino
then
we examine the names which the clerical vestments now bear, and have borne from the first, we find that they denote ordinary articles of lay Such names are attire once in everyday use.
if
Alba, the white undergarment, tunic, or
shirt.
Capa, the cope, a late Latin word, denoting an article of dress corresponding to the toga, the ordinary outer
garment of a
'
Roman
citizen.
Another name
for the
Young
Chap.
(J. F.), Papers
on Liturgical Eiirichment (New York, 18S3),
p. 17*
ii.
21, p. 162.
242

cope was
'
[IV.
pluviale,'
literally,
that
which protects a
man's body from the
rain.
CasLila, the chasuble, a little hut, covering the
whole body,
corresponding to the 'pênula,' an outer garment or

cloak.
Cingulum, the cincture or girdle with which the tunic was

fastened.
Manipulus, the maniple,

kerchief in the hand.
Stola,
literally
a handful,
i.e.
the hand-
the stole.
This word did not come into use to

till
designate an article of ecclesiastical dress

century,
classical
the ninth
and
it
probably has no connection with the
stola.
The
earlier
name
for
stole
was
'orarium' or handkerchief.
A
in
somewhat
in
similar process has been going on in
England,
another department of clerical dress,
recent times.
The
levee dress, in which clergy

1897, including
have to appear
the
at court in
buckle-
shoes, silk stockings, knee-breeches,

hat,
is
and three-cornered
everyday dress of the clergy of
centuries ago, petrified for a particular purpose,
two and
perpetuated in state ceremonial.
Jewish Origin of Christian Formulae OF Devotion. It may be asked, Have any por 38.
tions of Jewish liturgical language
been transferred
into the services of the Christian

so,
Church
and
if
to
what extent
be.
It is
not easy to give a com-
plete answer to these questions, but the answer
undoubtedly
taken place
To
a considerable extent.
It
must is no
matter of surprise that such a borrowing should have

in the case of
New Testament
Canticles,
which were the devout outpourings of the minds of

persons familiar with the devotions of the Jewish
IV.]

their childhood
;
243
Temple and synagogues from

similarity of thought
but
is
and language extends and
found beyond them, as

following parallel tables
St.
:
may
be seen by aid of the
Luke
Magnificat,
The Eighteen Benedictions

2.
49
He
done
that is mighty hath to me great things.
Thou
.
art
is
Lord,
.
world
Who
mighty, O without end. like unto thee,

?
Lord of might
51
the proud in the imagination of

scattered
their hearts.
He
hath
52
hath put down the from theii seats, and exalted them of low
He
mighty
Let the proud speedily be uprooted, broken, crushed and humbled speedily in our days. Blessed art Thou, O Lord, who breakest down the enemy, and humblest the
12.
degree.
54
He
hath holpen His ser-
proud. I. Blessed art
Thou who
55
vant Israel, in remembrance of His mercy; As He spake to our

fathers,
rememberest the pious deeds of our fathers, and sendest

the Redeemer to their children's children. Blessed art Thou, Lord, the Shield of
to
Abraham, and
to his seed for ever.
Abraham.
Benedictiis.
Tlie Eighteen Benedictions.
68
of
Blessed be the Lord

Israel ; visited and
for
God
hath
He
redeemed His
people.
I. Blessed art Thou, O Lord our God, the God of our fathers Abraham, Isaac, and Jacob, who rememberest and sendest the Redeemer to their children's
. . .
children.
69
raised up an horn of salvation for us in the house of His servant
And
hath
14/^.
The branch
Thy
with
art
servant
of David speedily cause
to ilourish,
and exalt his horn

.
David.
Thy help.
Thou,
Blessed Lord, who

.
causest to flourish the horn
of David.
71
That we should be saved) from our enemies, and from! the hand of all that hate us ;)
See St.Lukei.51,52; Ben.
12.
72
To perform the mercy) promised to our fathers and to remember His holy covenant
See
|
St.
Luke
i.
54
Ben.
i.
73
The
oath which he sware
to our father
Abraham,
244
[IV.
Si.
lAike 77
To give knowledge of salvation unto His people
Thou mercifully be4. slowest knowledge upon men, and teachest the mortal pruMercifully bestow dence. upon us from Thyself, knowledge, wisdom, standing.
and under-
by the
sins.
remission
of
their
for
Our P'ather, forgive us, our we have sinned King, pardon us, for we have transgressed, for Thou art
6.
;
78
Through
of our God.
the tender
mercy
forgiving and pardoning. Lord 13. On us bestow,
our God,
Thy mercy.
. . .
mercy, 18. Bestow compassion upon us, and upon the whole of Israel Thy people.
79
sit
To
in
give light to
them
that
darkness and in the shadow of death, to guide our feet into the way of
peace.
with the light of
unitedly countenance ; for in the light of Thy countenance didst Thou give to us the law of life, etc. May it please Thee to bless Thy people Israel at all times
18.
Bless
us
all
Thy
and
peace.
every moment with Blessed art Thou, O Lord, who blessest Thy people Israel with peace.'
in
St. Lulvc
ii.
Gloria in Excelsis,
The Kadish.
the
14
Glory
to
God
in
highest, and on earth peace, good will toward men.
Blessed and praised, celemay brated and exalted, . perfect peace descend from heaven, and life upon us and
. .
all Israel.
29
Nunc Diniittis. Lord, now lettest Thou Thy servant depart in peace
For mine eyes have seen
The Eighteen Benedictions.

2.
Thou loosest
the chained,
30
Thy
salvation.
faithfulness to those that sleep in the dust. 16. May our eyes see Thee love. return to Israel in
and shewest Thy
Blessed art Thou,
Lord,
who
restorest
Thy Shechinah
to Zion.^
^ The contents of these parallel columns are borrowed largely from F. H. Chase, The Lord's Prayer in the Early Church (Cambridge, I 891), pp. 147- 149' Pages 211, 213. * Page 214,
IV.]

The LorcTs Prayer.
Hallowed be Thy Name,
on
in
245
The Keduslia.
Hallowed be Thy
earth, as
it is
Name
hallowed
heaven above.^
The Triumphal I/yiim.

Holy, holy, holy, Lord of Sabaoth heaven and earth are full of His glory. Blessed be He for ever. Amen."
;
The Kediisha.
Holy, holy, holy is the the Lord God of Sabaoth whole earth is filled with His
;
glory.^
The Eucharistic Preface.

meet and right, holy and becoming, and advantageous, to our souls, Jehovah, Lord God, Father Almighty, to worship Thee, to hymn Thee, to give thanks to Thee, to return Thee
It is verily
At
the Paschal Supper.
Therefore it is our bound en duty to thank, praise, exalt,

glorify, praise,
and celebrate
Him,
etc.*
praise, etc.*
The Kyrie
'
Eleyson,' preserved in
its
its
Greek form
in
Latin Liturgies, was probably in

liturgical
origin a Greek-
Jewish
formula,
derived
from such Old

:
Testament passages as the following

TjyUac
;
'^
Kuptt,
',^
tXEijo-ov
Y\i\\aov îxaq, Kvfiie, iXirâov
iijuag
'EAtJjcroi'
There
in
is
a curious addition to the text of

'
'
Gloria
Excelsis
in several ancient
Irish
versions, con-
sisting of the
words
').
'
et
It
omnes dicimus Amen' ('and

has also been found in the
the Vespers
etc.
we all say, Amen Armenian version

'
of
evening
hymn,
little
Hail,
gladdening
this
is
light,'
There can be
of the
doubt that
|PN 10X31.
'
an
importation
phrase
(= 'and say we, Amen') which occurs so

*
* " *
^ '
'
Page 215. Page 215. Page 216.

Ps. cxxxii. 3.
From the Clementine Liturgy, p. From the Liturgy of St. Mark.

Isa. xxxiii. 2.
297,
Ps.
vi. 3,
246
[IV.
frequently in the Kadish and in other parts of the
Jewish Morning Service.^
For a
Dr.
list
of
Hebrew words
surviving in use in the
Christian Liturgy, see

J.
29, p. 230.
parallel
Young, Bishop of Florida, has printed in columns portions of the Jewish Sabbath
F.
Morning Service and of the Greek Liturgy of St. Basil and also the Jewish supplications used during the Ten Days of Penitence (the Sabbath excepted) In at the morning service and the Greek Ektene.
;
each case there
is
a general resemblance, but that
resemblance seems to be too vague to justify the

conclusion
that
the Christian
formula of devotion
has been borrowed from the Jewish, or that there

is
any
direct connection
J.
between
them.'-^
The Rev.
E. Field has written
many
pages to
Liturgy,
prove the Jewish origin of the Christian but his proof of such origin
slender
is
made up mainly of
or
similarities
coincidences
of
diction
of
subject-matter, in
the case
of single sentences or
conviction.-''
even of single words, and does not carry

39.
Trinity.
Gospel for the Tenth Sunday after The selection of the passage from St.
Luke
xix. 41-48, in which our Lord's prophecy of
the destruction of Jerusalem occurs, as the Gospel for
the Tenth
'
Sunday
after Trinity
is
said to have
been
suggestion.
is indebted to the Rev. Duncan MacGregor for this See Antiphonary of Bangor, Part ii. (London, 1895), pp. 75-77, and p. 257 of this book. - Papers on Liturgical Enrichment {^t^ York, 1883), p. 17, * The Apostolic Liturgy a7id the Fpistlc to the Hchre^vs (London,
The author
1882),
Appendix
v. p.
622.
IV.]

its
247
determined by
near coincidence with one of the

of their capital and
days of prayer and fasting (the ninth of Ab), on
which the Jews bewail the
fall
the destruction of the temple.^
A
will,
review of the facts accumulated in this chapter
we
think, bring
most readers
to the conclusion
that on
some points
while on
exists,
there has been deliberate imita-
tion of Jewish usage
on the part of the Christian

points
Church
other
a
an
unintentional
resemblance
resemblance
based
in
on an
instinct of reverence, which,
whether
the Jewish
or the Christian, or indeed in any non-Jewish
and
itself
non-Christian
in the
religion,
in
would naturally show
same or
a similar way,
40.
Heathen Worship suggested
as the
desirable
Source of Christian Ritual.

to
In
it
connection
is
with the subject-matter of this chapter,
mention the
fact that a totally different theory
of the origin and development of Christian ritual,
and of the growth of Christian terminology

nection
in con-
with
the
sacramental
ordinances of
the
Church, has been recently put forward both

country and abroad.
for
in this
Take up
the Hibbert LecUires
1888.
Their author. Dr. Hatch, selects for his
title,
TJie Influence of Greek Ideas
and Usages upon
the Christian Chnrch.

'
In chapter x. he maintains that
This passage forms the Gospel

in
The Holy Tears of Jesus (London, 1S92), p. 12, for the Eleventh Sunday after Pentecost the Leofric Missal, and for the Ninth Sunday after Pentecost in the
Kingsbury (T,
L.),
present
Roman
use.
248
[IV.
the sacramental ritual
and terms of the Christian

fifth
Church, as developed from the second to the

the
centuries of the Christian era, were borrowed from
Eleusinian
mysteries.
He
its
dwells
especially
upon
{a)
Eleusinian baptism, with

its
various
titles,
with
the preparation of
administration.
(/;)
recipients,
and the
ritual of its
if)
The The
processions with lights.

offerings of worshippers laid
upon a holy
feast
table.
{d)
The
common
or
communion
which
followed.
(6')
The The
secrecy, resembling that of Freemasons,

rites
with which the Eleusinian

(/)
into
were conducted.
exclusion of the unworthy from initiation

in the mysteries.
and participation
{g)
The formula
or password
only told to the
initiated.
(/;) The mystic crown worn by them. These and other Eleusinian observances are com-
pared to the
ritual,
nomenclature, and practices of
the Christian Church as

directly after the
commencing
to be developed
Apostolic age, and as fully de-
veloped
latter are
in
the
fifth
and sixth centuries
and the
concluded to be derived from the former.
We
and
'
cannot do justice to Dr. Hatch's argument
in a short
summary.
It is
thoughtfully worked out,

:
finished with the following eloquent passage

splendid
In the
ceremonial of Eastern and Western

light<5,
worship, in the blaze of
in
tlie
separation of the
IV]
JEWISH AND CHRISTIAN RITUAIS.

common
249
central point of the rite from
view, in the proces-
sion of torch-bearers, chanting their sacred hymns, there

is
the survival,
and
in
of what I cannot find
it
some cases the galvanized survival, in my heart to call a pagan cereit
monial
because though
faith,
was the expression of a
less
enlightened
that
yet
it
was offered to
^
God
from a heart
its
was not
less earnest in its
search after God, and in
effort after holiness,
than our own.'
Although a prima facie case is made out by Dr. Hatch in a chapter w^hich deserves to be read
through carefully by every person interested
subject, yet
in
the
we
are convinced that on further con-
sideration the whole theory will break
down on
the
following grounds
I.
It
seems to be a moral impossibility that a
religion like Christianity, the raison d'etre of
which
was a protest against heathen theology and heathen

morality, which threw
unmeasured
ridicule
and con-
tempt upon the heathen gods, especially in the pages of its earlier apologists, Aristides, Minucius Felix,
etc.,
should have borrowed
its
ritual
practices
and
terminology from a heathen source.

applies
to
This remark
the
in in
Church
later
in
the
ante-Nicene period.
Christianity
No
doubt
more widely
came contact with heathenism, and when

days,
when
heathenism had
persecute, there
lost the
power,
if
not the
will,
to
may have
been some adaptation of
heathen
'
ritual observances.^
(E.), Hibbe7-t Lechtres ioi 1888,
is
Hatch
The
theory of an Eleusinian
by Dr. P. Gardner, The Origin of the Lord^s Supper (London, 1893). - As has been shown by Mr. Bass Mullinger, in his article on
origin of the Eucharist
persuasively and ingeniously supported

2.
[IV.
The cause why
the earliest Christian rites were

to
performed with secrecy, both as
manner
and
time and place, was the danger of persecution and
martyrdom which always attended or was

attend the profession and
until
it
liable to
practice
of Christianity
became a
religio licita.
This characteristic
of secrecy lingered on as against the heathen and
catechumens long
after the dangers in
which
it
origi-
nated had passed away.

3.
Such words
as
^wr/^t/y,
(ptoTiafiog,
(7(j)payiL,îv,
(T^fHtyic, fivtiaOui, fivfTTi'ipiov,
are derived directly from
the
New
Testament, and not from the Eleusinian

It
is
mysteries.
further
not necessary here to discuss the
question,
Whence
did
St.
the writers
of
the
New
Testament, especially
?
Paul, derive the use
of the words
The
and
similarity
between certain parts of the

heathenism
ritual
liturgical
language of
Christianity,
and
both
Judaism and
a
far
was noticed long ago by
a famous Christian thinker and writer,
who
it
offered
more probable explanation of

viz.
'!>ice
than the
is
Hibbert Lecturer,
Tertullian said
*
that the false religion

versa.
an
imitation of the true, and not
The
(luestion will arise,
By whom
is
the sense of the

?
passages which
make
l)y
for
heresies
interpreted
By
the
devil, of course, to
whom
pertain those wiles which pervert
the truth, and who,
the mystic rites of his idols, vies even

tlie
with the essential portions of

'
Divine sacraments.
Dic/ionaiy
He
Paganism
'
in
Smith
and
Cheetham's
of Christian
Antiipiities.
IV.]

is,
251
too baptizes some, that

followers
;
his
own
believers
he promises the putting away of

still
and,
if
my memory
serves me, their

;
and faithful by a laver Mithra sets his

sin
mark on the foreheads of his soldiers he celebrates also an oblation of bread, and introduces an image of a resurrection, and beneath a sword wreathes a crown. What must we also
say of the fact that he limits his high priest to a single
marriage, and that he has his virgins
fessing continence.
But
if
and his votaries prowe consider the superstitions of
Numa
the
Pompilius, his priestly
his sacrificial services,

sacrifices
offices, badges, and privileges, and the instruments and vessels of themselves, and the curious rites of his
expiations and vows, shall
we not
clearly see that the devil

?
imitated the well-known moroseness of the Jewish law

Satan, therefore,who
in the rites of
showed such great eagerness to express idolatry those very things of which the adstill
ministration of Christ's sacraments consists, possessing
the same genius, set his heart upon and succeeded in adapting to his profane
and
rival
creed the very instruments of

saints,
Divine things and of the Christian

tation
his
interpretheir
from their
interpretations,
his
words
from
words, his parables from their parables,' etc.^
theory of the heathen origin of Christian veste.g.
ments has been sometimes put forward,

recent writer,
'
by a
who
says
of the Mithra worshippers of
and Commagene, on statues of the early Roman period. This is by no means the only instance in which Pagan vestments came to be used by Christian priests. The scarlet robes of the flamens were
mitre
is
The
the head-dress of the Persian priests,
adopted by cardinals; the alb was an Egyptian sacred

dress
'
the dalmatic, a short-sleeved skirt, was worn by

cap.
xl,
;
Liber de Prcescriptionilms Adversus Hareticos,

ii.
P.
L.,
torn.
col. 54.
252

Elagabalus, the emperor
[IV.
Commodus and by
from Emesa
Persia.'
^
who was
priest
of the Sun-God, symboHzed by the black stone brought

in Syria to
Rome.
The
practice of kissing
the foot of an emperor was introduced by Cahgula from
There
except
is
no proof
ofifered
for
these
statements
in the case
'
of a supposed etymological con'
nection between
Mithras
and
'
Mitre.'
They
be
are
extremely
improbable.
It
would
not
more
fanciful to connect the scarlet robes of the flamens
with the academic
full
dress of Doctors of Divinity.
The
popish.
Puritans at
the time of
the
Reformation
well
as
denounced
It
the surplice as heathenish, as

'
was described not only as the white linen garment that the Mass-priest wears in the popish religion/ but also as the mark of the linigeri
'
calvi of
Isis,'
as
'
kind of garment used by the

priests of
priests of Isis'
Baal.'
2
and as 'the costume of the
The
threefold constitution of the Christian ministry

in recent
has been referred to a heathen origin
times
in
by many distinguished England,^ and Harnack

'
writers, including
in
Hatch
Germany;'* but \h.Qd priori
Edinburgh Review, Jan. 1895, p. 225. For authorities, see note in Mullingcr
ii.
(J,
B.
),
History of the
University of Catnhridge,
^
195-
Organization of the Early Christian Churches, Bamplon (London, 1888), 3rd ed. Ibid., translated, with introduction and appendices, by Adolf Harnack, Giessen, 1883. Renan holds a similar view of the evolution and development of the Christian ministry, but he does not trace the borrowing process from the civil organization and surroundings of
Tlie
Lecttcres
''
heathen society {EEglise Chrettenne (Paris, 1879), chap,
vi.).
IV.]
JEWISH AXD CHRISTIAN RITUALS.
253
improbability of early Christianity condescending to
borrow from the heathenism which
it
denounced, and
by which
it
was persecuted, applies
to this as well as
to all other cases of alleged or supposed borrowing,
apart from difficulties which
may
arise peculiar to
the particular loan or debt under consideration.
APPENDIX.
FROM THE APOSTOLIC CONSTITUTIONS.
I.
Gloria in
Excelsis
Thanksgiving 4. A Eucharistic Thanksgiving 5. A PostCommunion Thanksgiving 6. A Thanksgiving for the Holy Oil 7. A General Prayer 8. Baptismal Formula of Renunciation 10. Consecration of the Water at 9. Baptismal Creed Baptism 11. Consecration of the Oil at Baptism 12. A post-Baptismal Prayer 13. A Prayer at the Consecration of a Bishop 14. The Clementine Liturgy 15. Another Description of the Liturgy 16. A Prayer at the Ordination of a Presbyter 18. A Prayer 17. A Prayer at the Ordination of a Deacon at the Ordination of a Deaconess 19. A Prayer at the Ordination of a Sub-Deacon 20. A Prayer at the Ordination of a
2.
Triumphal
Hymn
3.
Widow's
Reader 21. Evening Prayer

at
Consecration of Water and Oil 22. An Morning Prayer 24. A Thanksgiving 23.
the
Presentation of the Firstfruits
25.
Prayer for the
Faithful Departed.
In
this
appendix we place before the reader the

formulae
devotional
ing the so-called
anthems, prayers, Clementine Liturgy
etc.,
includare
which
contained
tolic
in the compilation
known
as the
Aposdates
in
Constitutions.
As
that
compilation
its
from the second half of the fourth century, we have

not
ventured
iii.,
to
include
any of
to
contents
Chapter
unless
know^n
us
through
earlier
J56
APPENDIX.
although
writings,
tional
is,
material
much of the following devomay be, and much of it no doubt
ante-Nicene.
I.
Gloria
in Excelsis.
The following is a very ancient hymn of unknown authorship. The two earliest forms in which it is known to us occur in the seventh book of the Apostolic Constitutions, and in the Codex Alexandrinus of the Bible, now in the British Museum. In In the the latter it is labelled *A Morning Hymn.'
former the context would imply but the one MS. which gives
it
it
its
use at eventide
title
any
describes
as
'A Morning Hymn.'

'
Bangor, a seventh-century Irish

headed,
In the AntipJionary of service-book, it is
For the Evening and for the Morning,' or as for its consay, At Vespers and Matins with the Divine office. The Eucharistic nection was use of it, now prevalent in Western Christendom,
we might
'
'
is
of later origin.
We
three
give in parallel columns translations of the

earliest
texts
of
'
Gloria
in
Excelsis,'
to
which reference has been made, together with the anthems or other devotional formulae appended to
them.
Further information about the origin, growth, and use of this hymn will be found in Julian's Dictionary
of Hymnology (London, 1892), pp. 425, 459; Smith and Cheetham's Dictionary of Christian Antiquities
(London, 1875),
vol.
i.
p. 'j^'^.
THE APOSTOLIC CONSTITUTIONS.
'57
0/
'So
<u
^'
oj
-^
i) J-,
<u
'
i;
5<
"5 :: h1
^h5
(u
.::
o c _ ~ o
^
*
o
i*
-^
S C
(U
r'^ 1)
'^ -?
o -^ .^-3 =jcF'Ô
_^
i_i
>
o
(D
^ O
o
S
>
HI .:C
Oh4
"
-^
'
T3
!^ ?
SJ
258
APPENDIX.
o a

5
.rr-
259
-G
-^
DJ
^ -d 'C ^
;i
S2
o o
1-3
.
JJ
O) -^
ti
5 c
^3
g
^"
,- rt
c c
26o
APPENDIX.
Triumphal Hymn.
^ 2.
The
'
'
Triumphal
is
Hymn,'
or
'
Tersanctus,'
all
or
Sanctus/
its
it
a constituent
portion of
Liturgies.
From
where
being found in the Apostolic Constitutions,
forms part of the Clementine Liturg\%

it
we
is
know
that
is
as old as the fourth century.

still,
It
probably older
Christianity.
perhaps almost
as ancient as
p. 297 in a shape nearly resembling that in our present English It must be distinguished from the TrisaLiturgy. gion,' which occurs in most Eastern Liturgies, but
It will
be found printed on
'
in a different position,
and which
is
also found
among
Missal.
the Reproaches on
Its
'
Good Friday
in the
Roman
words are
Holy God, holy and mighty, holy and immortal, have mercy upon us.'
This Trisagion
is
not
found
in
the
is
Clementine
unkncnvn.
Liturgy, and the date of
its
composition
The
following formula: of devotion are also con:
tained in the Apostolic Constitutions

3.
'
Widow's Thanksgiving,
Blessed art Thou,

Bless,
God, who hast refreshed m\-
fellow-
widow.
her,
Lord, and glorify him that ministered unto
and let his good work ascend in truth before Thee, and remember him for good in the day of his visitation. Add glory to my bishop who hath well fulfilled liis ministry before Thee, and hath directed a seasonable alms to be given to my fellow widow in her destitution grant unto him a crown
;
of rejoicing in the day of the revelation of

'
Thy
visitation.'
Lib.
iii.
cap. 13,
p.
102.
THE APOSTOLIC CONSTITUTIONS,

A
261
4.
'
EucHARiSTic Thanksgiving,
thank Thee, O our Father, for that Ufe which Thou made known to us, through Thy Son Jesus, through whom also Thou makest all things, and takest thought for the whole world whom too Thou didst send to become man for our salvation, and didst permit Him to suffer and to die, whom Thou didst also raise up and wast pleased to glorify, and hast seated Him on Thy right hand, through whom also Thou hast promised unto us the resurrection of
hast
;
We
Do Thou, O Lord Almighty, eternal God, as was once scattered, and afterwards gathered together so as to form one loaf, so gather Thy Church together from the ends of the earth into Thy kingdom. Furthermore, we thank Thee, O our Father, for the precious blood of Jesus Christ which was shed for ilte, and for His precious body whereof we celebrate the antitype, He Himself having commanded us to show forth His death for through Him glory is to be given to Thee for ever. Amen.'
the dead.
this
grain
'
5.
'
Post-Communion Thanksgiving.
and Father of Jesus Thou hast made, to tabernacle within us, and for the knowledge, and faith, and love, and immortality, which Thou hast given to. us through Thy Son Jesus. Thou, O Almighty God, the God of the universe, didst create the world, and the things which are therein, through Him, and didst implant a law in our souls, and didst prepare things beforehand for their reception by men. O God of our holy and blameless fathers, Abraham, Isaac, and Jacob, Thy faithful servants, Thou art powerful, and faithful, and true, and without deceit
give thanks to Thee,
We
O God
our Saviour, for that holy thing which
'
Lib.
vii.
cap. 25.
p.
shorter form of this prayer

Its
is
given in the
necessarily
Didaclie (see
Eucharistic.
173).
use,
as
here
expanded,
is
j62
appendix.
promises.
in
Thy
Christ, to converse
Thou didst send upon earth among men as man, and to
Jesus,
Thy
take away
roots, being Himself both God the Word and Thou, even now, through Him, remember this holy Church, which Thou hast purchased with the precious blood of Thy Christ, and deliver it from all evil, and perfect
error
by the
man.
Do
it
in
into
Thy love and Thy truth, and Thy kingdom which Thou hast
to the
gather us
prepared.
is
all
together
Maranatha.
that cometh Lord who was manifested to us in the flesh. " If any one be holy, let him approach if any one be not holy, let him become so by
Hosanna
the
Son of David
blessed
is
He
in
Name
;
of the Lord.
God
the
repentance."
giving.'
1
Permit also to your presbyters to
offer thanks-
6.
'
Thanksgiving for the Holy Oil.^
things,
give thanks to Thee, O Lord, the Creator of all both for the fragrancy of the oil, and for the immortality which "J'hou hast made known unto us through
Jesus.'
'
We
Thy Son
7.
A General
Prayer.
from chap. xxx. that it was intended for and it is probable, from expressions in the prayer itself, that it was intended to be used on the sabbath, or seventh day of the week. Chap. xxx. is short, and is worthy of being given
It is plain
Sunday
use,
in
'
full
On
the day of the resurrection of the Lord, which
we
call the
Lord's day, assemble yourselves together, uninter-
mittingly giving thanks to (iod,

'
and confessing the
benefits
Lib.
vii.
cap. 26, p. 170.
This
is
an enlargement and an alteration
of the form of prayer, and of the directions contained in the DidacJie, Some of the alterations are of much interest, and cap. X. (see p. 173).
betoken a
-
later dale.
''
Mvpov.
Lib.
vii.
cap. 27, p. 171.
263
which God hath conferred upon us through Christ, having deUvered us from ignorance, from error, and from bondage,
may be unblamable and acceptable to God, who has said concerning His ecumenical Church, " In every place shall incense be offered unto Me and a pure offering for I am a great King, saith the Lord Almighty, and My Name is dreadful among the heathen." ^
so that your sacrifice
;
'
Then
istics
after
two chapters devoted to the character-
of true bishops, presbyters, and deacons, and of
those false prophets
who
will arise in the latter days,

is
:
the following lengthy form of prayer
provided for
general use in chapters xxxiii.-xxxviii.

[Cap.
XXXIIL] O
'
our eternal Saviour, King of gods,
who
alone art Almighty and Lord, the

exist, the
God
of
all
things that
God
of our
holy and blameless fathers, and of
God of Abraham, Isaac, and and compassionate, long-suffering and of great pity, to whom all hearts are open and all secret desires are known, the souls of the righteous call upon Thee, and the hopes of holy men are fixed on Thee, Thou Father of the blameless, who hearest those that call on Thee in righteousness, who kncwest the supplications which are not
those that were before us, the
Jacob,
who
art merciful
uttered,
for
recesses of
Thy forethought reacheth to the innermost human hearts, and by Thy knowledge Thou
searchest the hearts of each man, and in every region of the world the incense of prayer and supplication is sent up to Thee. O Thou who has appointed this present world as the
men should run the race of righteousness, and opened the gate of mercy unto all, and hast demonstrated unto every man, by implanted knowledge and natural judgment, and from the exhortation of the law, that the possession of wealth is not everlasting, that the ornament of beauty is not perpetual, that the force of power is easily
place where
hast
>
Mai.
i.
II.
264
APPENDIX.
is
dissolved, that everything
smoke and
vanity,
and
that
only
the
good conscience
hand of
future
of faith
passes
without guile
through the midst of heaven, and returning with truth seizes

the
right
nourishment,^
is fulfilled,
and before the
promise of the regeneration

in
the soul itself exults
hope and rejoices. For from the beginning of the truth which was in our forefather Abraham, when he changed his
laborious journey,
didst teach
Thou didst guide him with a vision, and him what kind of a world this world is, and knowledge preceded his faith, and faith succeeded his knowledge, and the covenant was the consequence of his faith. For Thou saidst, " I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore." Moreover, when Thou hadst given him Isaac, and knewest him to be like Abraham in his way of life, then wast Thou also called his God, saying, " I will be a God unto thee, and And when our father Jacob was to thy seed after thee." ^ sent into Mesopotamia, Thou shewedst him Christ, and spakedst by him, saying, " Behold, I am with thee, and I And thus will increase and multiply thee exceedingly." * Thou spakedst unto Moses, Thy faithful and holy servant in
'^
the vision of the bush, saying, " I
AM THAT I AM
this is
My
Name
tions."
''
for ever,
and this is My memorial unto all generaChampion of the seed of Abraham, blessed art
Thou
seons,"
for ever.
[Cap.
XXXIV.] Blessed art Thou, O Lord, the King of who by Christ has made the whole world, and by
beginning didst reduce into order the disordered
dividedst the waters from the waters
spirit
Him
parts
at the
;
who
fix
by the
;
firmament, and didst infuse into them the

didst
of
life
who
and extend the heavens, and dispose each creature by an accurate constitution. For at Thy desire, O Lord, the world was beautified, and the heavens,
the earth,
'
It is impossil)Ie to
make any
'
*
sense of this sentence, and

Tpo<^f/s
it
has been
suggested to read
-
rpv(pr)s
(enjoyment), for
(nourishment).
^
Gen. xxii. Exod. iii.
17.
14, 15.
Gen. xvii. 7. For * ceons,' see
Gen.
note
xlviii. 4.
i.
p. 292,

darkness
265
fixed as an arch, were decorated with stars for our comfort

ill
;
and the Hght and the sun were created
for the
;
demarcation of days, and for the production of fruits the waxing and waning moon for the revolving seasons
the one was called " night,"
and and
and the other was entitled " day," was exhibited in the midst of the abyss, and Thou commandedst the waters to be gathered together and the dry land to appear. As for the sea itself, how can any one describe it ? which comes in furiously from the ocean, and retreats from the sand, where it is stayed at Thy command, for Thou hast said that on it shall its waves be broken.^ And Thou didst make it a highway for little and for great living creatures, and for ships. Then the earth became green, picked out with all kinds of flowers, and with a variety of different trees and the glittering luminaries, the nourishers
And
the firmament
of these plants, preserve their unchangeable path, in nothing
departing from
there
Thy command.
Where Thou
biddest them,
do they rise and set, for signs of seasons and years, regulating by alternation the labours of men. Afterwards the different kinds of animals were created, inhabiting the dry land, or the water, or the air, or amphibious and the cunning wisdom of Thy providence imparts a corresponding providence to each oT them. For as He was not unable to
;
produce different kinds of animals, so neither did
He
dis-
dain to exercise a different providence towards each one.
And
unto
as the conclusion of creation,
Thou
gavest direction
Thy Wisdom, and
createdst a rational living creature,
the citizen of the world, saying, " Let us
make man
in
our
image, after our likeness,"
'^
exhibiting
of the world,-' fashioning a

soul created out of nothing,
senses,
'
body
for
him as the ornament him out of the four

it
elements, the primary substances, and furnishing
with a
and endowing
it
with the five
and
setting the
mind over the senses

-
as the charioteer
Job
It is
xxxviii. II.
Gen.
i.
26.
k6(Tixov
I,
impossible to preserve the play in the original words,
Koffôv.
They occur again

293, note 2.
in
the Clementine Liturgy, p. 285, note
and
p.
266
APPENDIX.
And
in addition to all these things,
of the soul.
Crod,
Lord
who
shall worthily describe the course of clouds big
with rain, the shining of lightning, the noise of thunder,
providing an appropriate supply of food, and an all-harmo-
And when man was dishim of the reward of life yet didst totally destroy him, but laidest him to sleep for a little time, and then didst summon him with an oath to a resurrection, having loosed the bond of death, O Thou
nizing temperature of the air?
obedient
Thou Thou not
didst deprive
quickener of the dead, through Jesus Christ, our hope. [Cap. XXXV.] Great art Thou, O Lord Almighty, and
great
is
Thy power, and
of
Thy understanding
there
is
count.
full
Creator, Saviour, rich in graces, long-suffering
no and
who dost not take away salvation from Thy Thou art good by nature, and sparest sinners, and invitest them to repentance, and Thy admonition is pitiful. For how should we abide if we were required to come to judgment immediately, when after so much longThe suftering we hardly get clear of our own weakness ? heavens declare Thy power, and the quivering earth, suspended upon nothing, ThyJ security. The wave-tossed sea, feeding the myriad host of living creatures, is bound with sand, standing in awe of Thy command, and compels all men to cry, " O Lord, how manifold are Thy works in wisdom hast Thou made them all the earth is full of Thy
of pity,
;
creatures
for
riches."
spirits
And
to
say
the flaming host of angels, and the intellectual " One is holy," and the holy Palmoni,'-^
seraphin, together
with
the six-winged
cherubin, sing
to
Thee
are
the triumphal
is
" Holy, holy, holy

full
hymn, and cry with voice unceasing, heaven and earth the Lord of Hosts
;
'
of
Thy
glory."
And
the other multitudes of the
orders, angels, archangels, thrones, dominions, principalities,

authorities, powers, cry
'
aloud and say, " Blessed be the
r,s. civ.
24.
'
Dan.
Isa. vi.
viii. 13.
Tij?
?.
Unto
that certain saint

ri;
which spake
'
(A. V.)
in
LXX.,
"'
<piKôvv\.
The meaning
not
known.

glory
267
But Israel, Thy of the Lord from His place." ^ Church on earth, taken out of the Gentiles, emulating the heavenly powers night and day, with a full heart and a
willing soul, sings, "
The chariots
:
of
God are
twenty thousand,
and the Lord is among them, as in the holy place of Sinai." The heaven knows Him who fixed it in the form of an arch as a cube of stone upon nothing, who united land and water to one another, and poured the vitalizing air abroad, and conjoined fire therewith, for warmth and for comfort under darkness. The
even thousands of angels
choir of the stars strikes us with admiration, declaring
that
Him
life
numbered them, and showing

and
trees
forth
Him
that
named
;
them, as living creatures declare

into them,
Him
that breathed
Him
tlie
which having come into might of Thy power.
made them grow all of existence by Thy word, show forth

that
Wherefore every
man
ought to
send up to Thee through Christ, the

for all
hymn
of thanksgiving
these benefits, as he has power over them all by Thine appointment. For Thou art kind in Thy benefits, and beneficent in Thy compassions, who alone art Almighty
;
power both quenches flame, and stops the mouths of lions, and tames the monsters of the deep, and raises the sick, and overturns powers, and overthrows the army of the enemy, and the people numbered in pride.-' Thou art He that is in heaven, upon the earth, in the sea, in all finite things. Thyself confined by nothing, for there is no limit to Thy greatness. This is not our saying, O Lord it is the oracle of Thy servant, which saith, " And thou shalt know in thy heart and consider, that the Lord thy God is God in heaven above, and upon the earth beneath there is none else beside Him." * For there is no God beside Thee alone there is none holy beside Thee, O Lord God of knowledge, God of saints, holy above all
for
Thy
eternal
holy beings,
'
for
they are
-
sanctified
'
'
under Thy hands.

See 2 Sam. xxiv. 1-17.
xxxiii.
.5.
Ezek.
iii.
^
12.
Ps.
Ixviii. 17.
Deut.
iv.
39.
See Deut.
26S
APPENDIX.
and highly
exalted, invisible
'J'hou art glorious
by nature,
unsearchable in
Thy judgments.
Thy
life
is
without want,
neither alters nor fails, Thy operation is Thy greatness is unbounded. Thy excellency is perpetual, Thy habitation unapproachable, Thy is dwelling-place is unchangeable, Thy knowledge is without beginning. Thy truth is immutable. Thy work is unassisted. Thy might is unassailable, Thy monarchy is without succession. Thy kingdom is without end. Thy strength is irresistible. Thy host is very numerous. Thou art the
Thy
duration
toil,
without
Father of wisdom, the Creator of the world by a Mediator

as the original Cause, the Bestower of providence, the Giver
of laws, the Fulfiller of want, the Punisher of the ungodly,

the Rewarder of the just, the God and Father of Christ, and the Lord of them that reverence Him whose promise is infallible, whose judgment is not open to bribes, whose decision is incapable of change, whose piety is incessant, and His thanksgiving is everlasting through whom adoration is worthily due to Thee from every rational and holy
;
;
nature.
[Cap.
Christ,
XXXVI.]
and
didst
that,
O
it
ordain
Lord Almighty, Thou didst create the the sabbath day in memory of
didst rest
laws.
this fact
on
order to meditate upon
Thou Thy
Thou
from Thy works, in hast also appointed
festivals for the rejoicing
of our souls, that
to
remember
that
Wisdom which was
condescended to appeared in life, and manifested Himself at His baptism, He suffered as one who appeared as both God and man
for our sakes
;
He
we might come Thee how be born of woman, and

created by
;
by Thy permission on our behalf, and died, and rose again by Thy power. Wherefore we solemnly celebrate the feast of the resurrection on the Lord's day, and rejoice over Him that conquered death, and brought life and immortality to light. For through Him Thou hast brought the Gentiles
to Thyself for a peculiar people, the true
Israel,
beloved
of
God and
seeing Him.^
'
For Thou,
p.
Lord, didst bring
See
306, note 2.

out of the iron furnace, and from the clay
269
our fathers out of the land of Egypt, and didst deUver them
and brickmaking. ransom them from the hand of Pharaoh and his subordinates, and didst lead them through the sea as through dry land, and didst bear with their manners in the wilderness, supplying them with all good things. Thou didst give them the law or the decalogue which was spoken by Thy voice and written down with Thy hand. Thou
Thou
didst
didst enjoin the observation of the sabbath, not as affording

to
them an occasion
evils,
for idleness, but
piety, for increasing the
an opportunity of knowledge of Thy power and the

it
hindrance of
having limited them, as
were, within
a holy circuit, for the sake of instruction, and for a rejoicing
On this account there was appointed one week, and seven weeks, and the seventh month, and the seventh year, and the revolution of this year in the jubilee, which is the fiftieth year for remission so that they might have no excuse for pretending ignorance. On this account He permitted men to rest on every sabbath, so that no man might be willing to send forth an angry word out of his mouth on the sabbath day. For the sabbath is the ceasing from creation, the completion of the world, the seeking after laws, and praise and thanksgiving unto God for the gifts which He hath bestowed upon men. The Lord's day surpasses all these, as it exhibits the Mediator Himself, the Provider, the Law-giver, the
every seven days.
;
Cause of the resurrection, the First-born of every creature,^ God the word, and man, born of the Virgin Mary alone without a man, who lived a holy life, and was crucified under Pontius Pilate, and died, and rose again from the dead. Thus, the Lord's day, O Lord, commands us to
offer
unto Thee thanksgiving for
all things.
its
For
this is the
grace afforded by Thee, which by

all
'
greatness has obscured
other blessings.
Col. i. 15. Yet much of the preceding language in this long prayer seems to set forth inadequately the co-equal divinity of God
the Son.
270
APPENDIX.
XXXVIL]
Thou who
hast fulfilled the promises
[Cap.
and hast had mercy upon Sion and compassion upon Jerusalem, by exalting the throne of David Thy servant in the midst of her, by the birth of Christ who was born of his seed, according to the flesh, of a virgin alone, do Thou now, O Lord God, accept the
the prophets,
made by
prayers which proceed from the lips of

are of the Gentiles, which call
Thy
people, which
;
upon Thee
in truth
as
Thou
didst accept the gifts of righteous
men
his
in their generations.
In the
of
first
place.
Thou
;
didst favourably regard
the sacrifice of Abel
of
Noah on
;
and accept coming out of the ark

Chaldees
;
;
Abraham
after his leaving the land of the
of
of Jacob in Bethel of Moses Aaron betwixt the quick and dead of Jesus the son of Nave in Gilgal of Gideon at the rock and the fleeces before his sin of Manoah and his wife in of Samson in his thirst before his transgression the field of Barak and of Jephthah in the war before his rash vow Deborah in the time of Sisera of Samuel at Mizpeh of David at the threshing-floor of Oman the Jebusite of Solomon at Gibeon and at Jerusalem of Elias at Mount Carmel of Elisseus at the barren spring of Jehoshaphat in war of Ezekias in sickness and in the time of Sennacherib
Isaac at the well of the oath
in the desert
;
of
of Manasses in the land of the Chaldeans after his transof Josias in Phassa ^ of Esdras at the return from gression
;
the captivity
of Daniel in the lions' den
of Jonas in the
;
whale's belly
of the three children in the fiery furnace

;
of
Anna
and
in the tabernacle before the ark
of Neemias at the
;
rebuilding of the walls, and of Zerubbabel

his sons in their zeal for
of Mattathias
;
Thee
of Jael in blessings
now, therefore, also receive the prayers of Thy people which are offered unto Thee with knowledge through Christ in
the
spirit.
O
'
XXXVIII.] We give thanks to Thee for all things, Lord Almighty, because Thou hast not taken away Thy
[Cap.
The
reference
is
not known.
for âtre/f,
It
has been conjectured that *a(r(ra

6,
may
be a misreading
used for Pascha in 2 Chron. xxxv.

after generation
us.
271
mercies and compassions from us, but in each generation
Thou dost save, deliver, assist, and protect For Thou didst assist in the days of Enos and Enoch in the days of the Judges in the days of Moses and Jesus in the in the days of Samuel and Elias, and the prophets days of David and the Kings ; in the days of Esther and Mordecai ; in the days of Judith in the days of Judas Maccabseus and his brethren and in our days Thou hast assisted us by Thy great High Priest Jesus Christ Thy Son, For He hast delivered us from the sword, and hath freed us from famine, and nourished us, and hath healed our sickFor all things ness, and sheltered us from the evil tongue.
;
;
we
give thanks to
Thee through
Christ,
who hast
given to us
an articulate voice for confession, and hast supplied a welladapted tongue to an instrument, like the bow which strikes the lyre, with a proper taste, and a correspondent touch
;
and
and the hearing of sound, and the smelling of vapours, and hands for work, and feet for
sight
for seeing,
walking.
Thou mouldest
all
these
members from a
little
drop in the matrix, and after such formation Thou dost bestow on it an immortal soul, and producest it into the Thou didst light as a rational living creature, even man.
instruct
him by Thy
ments, and though

for
a little Wherefore, what
laws, and brighten him with Thy judgThou hast brought upon him dissolution while. Thou didst promise his resurrection.
life is in itself sufficient,
or what length of
ages will suffice for
men
to express their thanks ?

;
To
thank
Thee
worthily
our ability
us from the
Thee according to For Thou hast redeemed is meet and right. impiety of polytheism, and hast brought us out
is
impossible
to thank
from the heresy of those that slew Christ, delivering us from Thou didst send Christ as a man error and ignorance. among men, being the only-begotten God.^ Thou hast
* This phrase seems to establish the divinity of Jesus Christ, though much, of the language used in these Clementine devotions seems to fall
short of the full Catholic doctrine of the co-equality of the Persons in

the Trinity.
272
APPENDIX.
angels charge over us
Thou hast given Thine us. Thou hast put the devil to shame. Whereas we were not, Thou didst make us Thou takest care of us when we are made Thou measurest out life unto Thou hast promised us Thou providest us with food
caused the Paraclete to dwell in
;
;
;
repentance.
For
all
all
these
things
glory
and worship be
unto Thee through Jesus Christ, now, and for ever, and
throughout
ages.
Amen.'
8.
'
Baptismal Formula of RenUxXciation.

and and
his inventions,
renounce Satan, and his works, and his pomps, and

his angels,
-
his service,
and
all
things
that are
under him.'
9.
'
Baptismal Creed.
baptized into one unbegotten only true
I believe
and
am
things,
God, Almighty, Father of Christ, Creator and Maker of all from whom all things do come. And in the Lord Jesus Christ, His only-begotten Son,
the First-born of every creature, begotten before the ages
through the good pleasure of the Father, by whom all things were made, things in heaven and things on earth, both
visible
and
invisible
who
in
those last days
came down
from heaven, and took flesh, and was born of the holy Virgin Mary, whose conversation was holy according to the He was crucified under laws of His God and Father.
dead
Pontius Pilate, and died for us, and rose again from the after His passion on the third day ; He ascended
and sat on the right hand of the Father, coming again with glory at the end of the world to whose kingdom shall have judge the (juick and the dead no end. And I am baptised into the Holy Ghost, that is to say,
into heaven,
is
and
the
Paraclete,
'
who wrought
Lib. Lib.
vii. vii.
in
all
the
saints
from the
capp. 33-38, pp. 174-181.

cap. 41, p. 183.
273
beginning of the world, and was afterwards also sent from the Father to the Apostles, according to the promise of our
Saviour and Lord Jesus Christ
all
;
and, after the Apostles, to

;
into the and Apostolic Church resurrection of the flesh, and into the remission of sins, and into the kingdom of heaven, and into the life of the world
believers in the holy
to come.'
10,
'
Consecration of the Water at Baptism.

sanctify this water,
that
Look down from heaven, and

to
it
and
give
grace and power,
so
he that
of
is
baptized
therein according to the
commandment
Thy
Christ,
may
be crucified with Him, and may die with Him, and be buried with Him, and may rise again with Him unto the adoption of sonship which is in Him, by becoming dead unto sin and living unto righteousness.' ^
II.
'
Consecration of the Oil at Baptism.
superior, the
Lord God, who art without generation, and without a Lord of the whole world, who hast caused the sweet odour of the knowledge of the gospel to extend to all nations, do Thou grant now that this oil may be efficacious upon him that is being baptized, so that the fragrance of Thy Christ may remain firm and fixed upon him, and that having died with Christ, he may rise and live with
Him.'
'
12.
'
Post-Baptismal Prayer.
O God
Almighty, the Father of
Thy
Christ,
Thy
only-
begotten Son, give

the
me
a body undefiled, a pure heart, a
watchful mind, unerring knowledge, the descent upon
me
of
Holy
Spirit, for the
acquirement and
Christ, through
for ever.
-
full
possession of
the truth through
Thy
whom
*
be glory
to
Thee
'
in the
vii.
Holy Ghost
cap. 41, p. 183.
Amen.'
Lib.
Ibid., cap. 43, p. 185.
' Ibid.^
cap. 44, p. 185.
Ibid., cap. 45, p. 186.
274
APPENDIX.
13.
Prayer at the Consecration of a Bishop,

Deacons are holding the Book of
the Gospels
To
be used while
over the newly elected Bishop's Head.
'Thou
Almighty,
self-existent
One, our Master and Lord,
God
who alone art unbegotten, and ownest allegiance to no other king, who always art, and wast before the ages, who standest in need of nothing, and art above all causation and generation who alone art true who alone art wise who alone art most highest who art by nature invisible whose knowledge is without beginning who alone art good and incomparable who knowest all things before they come into being who art acquainted with hidden things who art unapproachable, owning no lord above Thee the God and
;
; ;
God and Saviour the by Him, the Forethinker, the Care-taker, the Father of mercies, and the God of all comfort,' who hast Thy dwelling on high, and yet humblest Thyself to behold the things that are on the earth - Thou that dost set bounds to Thy Church, by the presence of Thy incarnate Christ, of which the Holy Ghost is witness, through Thy Apostles, and through us the Bishops who by Thy grace are here present Thou who from the beginning didst foreordain priests for the government of Thy people, Abel in the first place, Seth, and Enos, and Enoch, and Noe, and Melchisedech, and Job who didst appoint Abraham, and
Father of
only-begotten Son, our
;
Thy
all
Creator of
things
the rest of the patriarchs, together with
Thy
faithful servants
;
Moses and Aaron, and Eleazar, and Phinees who didst appoint from among them rulers and priests in the tabernacle of the testimony; who didst choose out Samuel to be a priest and a prophet who didst not leave Thy sanctuary
;
without ministers in sacred things

with those in
who wast
well-pleased
;
whom Thou
chosest to be glorified
Do
Thou Thyself now through us, by the mediation of Thy Christ, pour down the power of Thy guiding Spirit, which waiteth on Thy ])eloved Son Jesus Christ, which He bestowed
'
2 Cor.
i.
3.
Ps. cxiii. 5.

according to
eternal Crod.
275
Thy
will
Grant
in
upon the holy Apostles of Thee, the Thy name, O God, that searchest
the hearts, that this I'hy servant,
whom Thou
hast chosen to
be bishop, may feed Thy holy flock, and fill the office of high priest before Thee, serving Thee without blame night and day that with the approbation of Thy countenance He may gather together the number of those that shall be saved,^ and may offer to Thee the gifts of Thy holy Church. Grant
;
unto him,
O Lord Almighty, through Thy Christ, the Communion of the Holy Ghost, so that he may have power to remit sins according to Thy command, to give forth lots according to Thy direction, and to loose every band according to the power which Thou gavest unto the Apostles and that he may please Thee by meekness and purity of heart, steadfastly, unblameably, irreprovably offering unto Thee the pure and unbloody sacrifice, which Thou didst ordain through
;
Christ, the
mystery of the
New
smelling savour, through
Thy holy
Testament, for a sweetChild, Jesus Christ, our

for ever,
God and
Saviour, through
in the
whom
-
glory, honour,
be to Thee
endless ages.
Holy Ghost, now, and
and worship and for
R. Amen.'
14.
'The Clementine Liturgy.' ^

to the
We
in
now come
famous Liturgy embedded
the Apostolic Constitutions, and
known
as
'
The
Clementine Liturgy.' The following features in its structure or wording imply a very early date for its composition, and for the most part point to an ante-
Nicene origin
I.
The length
of
many
of the prayers, and espe-
cially of the Preface, with its
exhaustive
commemora-
tion of God's
providential dealings in creation and
- Lib. viii. cap. 5, pp. 195-197. given in the Canons of Hippolylus,
shorter form of this prayer
is
c. iii. II, p. 42,
See p. 193.
'
Lib.
viii.
capp. 5-15, pp. 197-217.
2/6
APPENDIX.
and in the Old Testament and Testament history generally.^

redemption,
2.
New
The
elaborate
forms of the dismissal of the

of these forms implies a date
Catechumens, Energumens, Competentes, and Penitents.
The presence
when
was
3.
the disciplinary system of the primitive Church
in full force.
The
repeated
references
in
to
the
in
sufferings of
prison, or at
persecuted Christians
exile, or
work, or
in
the mines, together with prayer for the
emperors that persecute them.of the theological language and a pre-Niccnc age. ante-Arian an used, indicating 5. The absence of a Creed. 6. The non-mention of incense.
4.
The inexactness
The omission of the Lord's Prayer. The Lord's Prayer, having been delivered by
7.
the
I'ounder of Christianity to His Apostles and others,
would naturally form an
integral portion of Christian
worship from the earliest times. In the DidacJic, where it is given with the doxology in a curtailed form, it is ordered to be repeated three times a day.^ Its omission from the Clementine Liturgy, as its text has reached
factorily explained.
and has never been satisThere are several passages in that Liturgy which are adaptations from or which
us, is
liturgically unique,
refer to various petitions in the Lord's Prayer.^

See p. 291, etc. See pp. 2S7, 300, 301. The first section of Bk. v. of the Apostolic Constitutions is Concerning the Martyrs,' and was evidently written
'
'
before heathen persecutions

"
'
had ceased.
Cap. viii. ad fincm. So Apostolic Constitutions, lib. vii. ca]). 24. There are nine passages quoted by F. II. Chase, which incorporate In some of them the echo is or echo phrases in the Lord's Prayer. certainly faint (The J.O'-ii\s Prayer in the Early Chitn/i, Cambridge,
1891, pp. 142, 143)-

It is
277
contained in the Apostolic Constitutions

to,
in
a form similar the
but not verbally identical with,

the
form given
to
in
Didachc}
It
is
there also
ordered
to be
directly after the
be used by the newly baptized person It is post-baptismal anointing.'-^
said
by him standing, and with
face turned
towards the East.
Guided then, so far as guidance is given, by the Clementine Liturgy, we see the following to have been the main features and order of the Christian Liturgy in the earliest complete form in which it has come
down
to us
Mass of the Catechumens.

[Preparation and approach to the
altar.]
Lections
(p. 278).
Sermon
(p.
279).
Dismissal of Catechumens,
Penitents (pp. 279-285).
Energumens, Competentcs,
Mass of the Faijhful.

Deacon's Bidding Prayer, or Eucharistic Litany
sorts
for all
and conditions of men

(p. 289).
(p.
285).
Prayer of the Faithful

Kiss of Peace
(p. 288).
Lavabo
(p.
290).
Offertory
(p.
290).
Secret Prayer (p. 290).
Sursum Corda
Preface
(p. 290).
(p. 291).
Trium])hal
Hymn,
or Tersanctus (p. 297).
Consecration
(a)
(6)
'
Prayer^ Commemorationoftheworkof Redemption (p. Commemoration of the Institution (p. 299).

cap. 24, p. 169.
-
297).
Lib.
vii.
Ibid., cap. 44, p. 185.
2/8
APPENDIX.
{c)
{(i)
The Great Oblation (p. 299). The Epiklesis, or Invocation

(p.
of the
Holy Ghost
299).
The Great Intercession, for the whole State of Christ's Church Militant on earth and at rest in Paradise, followed by another Deacon's Bidding Prayer (p. 300). Prayer of humble access (p. 303).
Sancta Sanctis
Communion
Benediction
Dismissal
(p. 303). of Celebrant and People
(p.
304).
(p.
Thanksgiving after reception, with bidding thereto

(p,
304).
306).
(p.
306).
ing in
Another description of the primitive Liturgy, differsome of its details, is given in another part
It is
of the Apostolic Constitutions,
of great interest,
and
will
be found translated on page 307.
We
Book
translate from the text as given in the Eighth
of the Apostolic Constitutions.^ the Greek
More
seen in
recent
reprints of
text
may be
Ham-
mond's (C. E.) Liturgies, Eastern and Western (Oxford, 1878), pp. -^-21 and in Maskell's (W.) Ancient Liturgy of the Clinreh of England, 3rd Edition
;
(Oxford, 1882), pp. 281-293.
[Mass of the Catechumens.]

[Lections.]
'
And
'
after the
reading
Epistles,
of the Law, and the Prophets,
and our-
and
the
Acts,
and
the
Gospels^''
Capp. S-15, UeUzcn's ed. Suerini
et Rostochii, 1853, pp. 197-217.
The
various directions in the Apostolic Constitutions are, by a sort
common in early ecclesiastical literature, and not considered dishonest by the public opinion of the day, referred to the Apostles themselves, who are introduced as speaking in the first person.
of pious fraud, very
In
this translation
^
we have omitted
the jiassages which introduce them.
Three
lections apjiear
to be intended
here
an Old Testament
Lection, the Epistle, the Gospel
perhaps more.

let the
[neiii/y]
:
279
ordained \Bishop\
salute the
Church,
saying
[Salutation.]
The
you
grace of our Lord Jesus Christ, and the love of
God
the Father, and the

all.-
communion
of the
Holy Ghost, be with
And
And
with thy
spirit.
let all
ansiucr
[The Sermon.]
And after
him address to the people words of exhortation, and when he hath finished the word of instruction, let all stand up, and let the Deacon, ascending up to some
this let
high place, proclaim
[Dismissal ok
the Catechumens.]
let
Let none of the hearers,*

present].
none of the unbelievers [be
And Id all the faithful pray for

Lord, have mercy.
'
them in their hearts, saying
The Clementine Liturgy

of a Bishop.
is
embedded
in
an
for
oftice for the
Conse-
cration
This
may account
the absence of any
reference to any preliminary prayers, or to an Introit, or to the Little
Entrance
Mass.
^
i.e.
the procession of the Gospel in the Eastern
Church
at
2 Cor. xiii. 14. This rubric and what follows
is
attributed in the original
Greek
to
have omitted this and other passages which claim an Apostolic origin for the whole or any part of this Liturgy. ^ There are believed to have been four grades of Catechumens, but the existence of the first class, as a class, is uncertain.
St.
Andrew.
We
I.
'Elojeouyusj/oi
...
...
Externi
Aicdientcs
... ...
...
Outsiders.
II.
'AKpoci/xevoi
Hearers.
Kneelers.
III.
TovvKXlvovns
...
...
Gcmifectentes
IV. *wTi^'oVe'oi
Competentes
...
Candidates
for baptism.
Hefele, however, will not allow that there ever were
more than two
grades of Catechumens,
III.
is
viz.
Class II. and Class IV., with which Class
identical {History of the Christian Councils,
Edinburgh, 1872,
2nd
edit., p.
421).
28o
APPENDIX.
And let him
minister on their behalf, saying
God for the Catechumens, that He, good and the lover of men, may mercifully hear their prayers and supplications, and, receiving their requests, may assist them, and grant them their hearts' desires, in such way as may be expedient for them that he may reveal to them the gospel of His Christ, may enlighten ^ them and cause them to understand, may instruct them in the knowledge of God, may teach them His commandments and judgments, may implant in them His holy and salutary fear, and may open the ears of their hearts to occupy themselves in His law day and night that He may stablish them in piety, may unite and number them together in His holy fold, may count them worthy of the laver of regeneration, of the vestment of immortality, and of the true life and that He may preserve them from all impiety, and may give no place to the enemy against them and that He may purify them from all pollution of flesh and spirit,-' and may dwell in them and walk in them,'* through His Christ that He may bless their coming in and their going out,^ and may direct that
Let us
is
all
beseech
who
'^
which
lies in front
of them, as
may be
expedient for them.
Furthermore,
let
us earnestly supplicate on their behalf, that
having obtained remission of their sins through the initiation

of baptism," they
may be found worthy

[Silent prayer.]
of participation in
saints.
the holy mysteries,
and of perseverance with the
Catechumens, stand up.
Ask
this
for the peace of

all
God
through His Christ, and that

life
day and
the time of your
may be
peaceful and
sinless, that
your ends
;
may be
and
Christian, that
God may
your
be
merciful
and gracious
for the remission of
sins.
Commend
yourselves to the only unbegotten God, through His Christ, Bow down, and receive the blessing.
'
4>wTi(r7j,
<pwTi(r/ji6s
i.
was a recognized
^
title
*
of baptism.
vii.
''
Cf. Ps.
cxix. 97.
2 Cor.
i.
2 Cor.
vi.
16.
Cf. Ps. cxxi. 8.
A/a
rf/y /nvriafus.

And, as we have
presc?-ibed before, let the people say
281
for each
of those tvhovi the
Deacon addresses
Lord, have mercy.
And
before
all let
the
children
say
it.
And
while the
Catechumens boiu down their heads, let hint that ha'h been elected Bishop bless them with the following blessing :
only true God, the
Almighty God, the Unbegotten and Unapproachable, the God and Father of Thy Christ, Thy only begotten Son, the God of the Paraclete, and Lord of
all,
who
didst
by Christ
constitute
for
instmction in piety, do
Thy disciples as teachers Thou Thyself also now look

to
Catechumens of the them a new heart, and renew a right spirit within them,- to know and to do Thy will with a full heart and willing soul. Make them worthy of" the initiation of holy baptism,^ and unite them to Thy holy Church, and make them partakers of the Divine
servants, the
gospel
down upon these Thy of Thy Christ.
Give
mysteries, through
Christ, our
hope,
who died
to
for them,
through
whom
be glory and worship
Thee,
in the
Holy
Ghost
for ever.
Amen.
After this
let the
Deacon say
Depart, ye Catechumens, in peace.

[Dismissal of
the Enerc.umen.s.]
let
And after
Pray,
spirits
:
they have departed
him say
ye
Energumens, who
are
vexed
with
unclean
Let us all earnestly pray for them, that the merciful God through Christ would rebuke the unclean and evil spirits,
and
deliver
;
his
supplicants
adversary
'
that
He who
from the oppression of the rebuked the legion of devils,^
Ta iraiSla. It is not known what children are referred to ; they were possibly the children of the choir but more probably the children mentioned later on (pp. 290, 308) as present with their mothers.
;
Ps.
li.
10.
Trjs ayias fxvi']Uio>s.
Cf. St.
Mark
v, 2-20.
282
APPENDIX.
devil, the fount of evil,
would now rebuke these and deliver the works of His own hands from the active hostility of Satan, and cleanse them whom He hath created with great wisdom.
and the
apostates from piety,
Let
us, further, earnestly
pray for them.
vSave
them, and raise them up,
God,
in
Thy
might.
Ijow down, ye Energumens, and receive the blessing.
And let the

goods
;
Bishop pray
ore?-
them,
savl/ii:^ :
Thou who didst bind the strong man and ^ Thou who didst give us power to
;
spoil all his
serpents
enemy
tread upon and scorpions, and upon all the power of the Thou who didst deliver up unto us the murdering
serpent a prisoner, as a sparrow
whom
earth
all
unto children ^ before things shake and tremble at the presence of

;
Thy power
Thou
that didst cast
him down
as lightning to
from heaven,* not with a local
fracture, but
from
honour to dishonour, through his deliberate evil-mindedness whose look drieth up the depths, and whose indignation maketh the mountains to melt away, and whose truth remaineth for ever ^ whom infants praise, and sucklings bless whom angels worship and adore who lookest upon the earth and makest it to tremble who touchest the hills and they smoke " who rebukest the sea and makest it dry, and driest up all its rivers, and the clouds who walkest upon the sea as are the dust of Thy feet upon a pavement, the only-begotten God, Son of the mighty Father; rebuke the evil spirits and deliver the works of Thy hands upon the activity of an adverse spirit; for to Thee belongeth glory, honour, and adoration, and through Thee to Thy Father in the Holy Ghost,
;
;
; ; ; ;
''
for ever.
Amen.
Then
let the
Deacon say
Depart, ye Energumens.
>
St. St.
Mark Luke
iii.
27.
"
'^
St.
Luke
i.
x.
19.
^ ^
Job.
xli. 5.
X. 18.
^
2 Esdr.is
viii.
23.
Ps. civ. 32.
Nahum
4, 3.
283
[Dismissal ok the Co.mpetentes, or Candiuates for Baptism.]
And after
Let
they
have gone
let
him proclaim
Pray, ye candidates, for baptism.^

us, the faithful, all
pray earnestly for them, that the
Lord would make them worthy to be baptized - into the death of Christ, and to rise again with Him, and to be made members of His kingdom, and partakers of His mysteries that He would unite them and enrol them along
;
with such as shall be saved
Save them and
raise
in- His holy Church. them up by Thy grace.

*'
Then having beeti how down, and
sealed * to
God
through His Christ,
he blessed hy the
let them Bishop with his blessing:
God, who didst say beforehand through Thy holy to them that are to be baptized,'' " Wash you, make you clean," and didst through Christ appoint a spiritual regeneration, look down now Thyself upon these persons who are to be baptized. Bless them and sanctify them, and prepare them that they may be worthy of Thy spiritual gift, and of their true adoption as sons, and of Thy spiritual mysteries, and of being gathered into the number of those that shall be saved, .through Christ our
prophets
"^
Saviour, through
glory, honour,
whom
Then
to
'I'hee
in
the
and adoration
let tJie
for ever.
Holy Ghost be Amen.

:
Deacon say
Depart, ye candidates for baptism.

[Dismissal of
the Penitents.]
this
Afterwards
let
him make
proclamation
Pray, ye that are in penitence.
Let
all
of us earnestly pray on behalf of our brethren
who
are in penitence, that the
God
;
of mercy would show

that
unto them the way of repentance
He
"
would receive
KaTacr(f>payi(Tdfi.(Voi,
Mvov/xevois.
Isa.
i.
16.
284
their recantation
APPENDIX.
;
under
and confession that He will bruise Satan and ransom them from the snare of the devil,- and from the despitefulness of demons, and deliver them from every unlawful word, and from every unseemly deed and wicked thought that He would forgive them all their offences, both voluntary and involuntar\-, and blot out the handwriting that is against them,'' and write their names in the book of life,* and cleanse them from all filthiness of the flesh and spirit,-'' and restore and unite them to His holy flock for He knoweth whereof we are
their feet shortly,^
;
made
for
who
will boast, "
have made
my
'"'
heart clean
k'or
"
Who
all
will claim, " I
am
pure from
""
my
sin ? "
wc are
is
worthy of punishment. Let us pray for them yet more earnestly, because there joy in heaven over one sinner that repenteth," that
turning
associated with every
away from every unlawful work, they may become good action, in order that (Jod, the Lover of men, may speedily and favourably accept their supplications, may restore them to their former position, and may give them back the joy of His salvation, and stablish them with His free " spirit,^'* so that their footsteps no more slip,^^ but that they be deemed worthy to be jjartakers of His most holy things, and sharers of the
Irvine mysteries Let us
;
in
order that being jn'oved worthy of
the adoption of sons, they

all still
may
attain
life
eternal.
earnestly say on their behalf:
Lord, have mercy. Save them, and raise them up by 'J'hy grace. Rise up, and bow down before God through His Christ
and receive the

'
blessing.
Rom.
xvi. 20.
'
Tim.
ii.
26.
l.
^ "
Col.
ii.
14,
^ '
Phil. iv. 3.
2 Cor.
St.
vii.
Prov.
.\x. 9.
Ecclus.
viii. 5.
Luke
xv. 10.
"
'HyffxoviKaJ.
Here, as elsewhere
literal
in quotations,
we have
substituted
the
'
A.V.
Ps.
Ii.
rendering for a
12, 14.
translation of the
Greek word or
words.
"
Ps. xvii.
5.

Then Id
tJie
2S5
Bishop pray over them as followcth
Almighty and everlasting God, Lord of the whole world, all things, who through Christ didst consecrate man to be the ornament of the world,^ and
Creator and Governor of
didst give
live,
him a law implanted and
written, that he might

;
as a reasonable being, according to
w hen he had sinned didst give him Thine

a pledge to repentance, look
Thy statutes and own goodness as down upon those who have
;
bowed to Thee the necks of their souls and bodies because Thou wouldest not the death of a sinner, but rather that
he should repent, so that he should return from
his evil
way and
live,;
the Ninevites
Thou who didst who wiliest that

the
receive the repentance of

all
men
should be saved,
;
^ who didst who devoured his substance in riotous living because of his repentance ;* do Thou Thyself now accept the repentance of Thy supplicants, for
and come
through
to
knowledge of the
truth
Thy
fatherly pity receive the son
there
none that sinneth not against Thee,^ and if Thou, be extreme to mark what is done amiss, O Lord, who may abide it ? for there is mercy with Thee " and restore them to Thy holy Church in their former reputation and honour, through Christ our God and Saviour, by whom in the Holy Ghost be glory and honour to Thee for ever.
is
Lord,
will
Amen,
The/i
let
the
Deacon say
Depart, ye penitents.
[Mass of the Faithful.]

Let the Deacon add:
Let none of those
near.
who
are
are not able to pray with us draw
Let those of us
'
who
among
the faithful kneel
It
has not been found possible to preserve the play upon \\onls
icSa/xov k6(tôv.
contained in the Greek expression

J).
See
p. 265, note 3
293, note
-'
2.
' i
Cf. Ezek. xviii. 23.
Tim.
ii. "
4.
Cf. St.
Luke
xv.
1-32,
'
2 Chron. vi. 36.
Ps. cxxx. 3, 4.
286
APPENDIX.
[EccHARisTic Litany, or Deacon's Bidding T'rayer.]
Let us entreat God through His Christ. Let us all earnestly beseech God through His Christ. Let us pray for the peace and good condition of the world and holy churches, that He who is God of all may
bestow His own peace upon us, eternal and that cannot be taken away, to the end that He may preserve us, persevering
of that virtue which is according to godliness. Let us pray for the holy, Catholic, and Apostolic Church, which extends from one end of the world to another, that
the
in the fulness
Lord would preserve
it
and guard
it
continually, un-
shaken and unstormed,
till
the end of the world, founded
upon the Rock.^

all
- here, that the Lord of would vouchsafe to us to pursue unfailingly His heavenly hope, and to pay to Him unceasingly the debt of our
Let us pray for the holy parish
prayer.
Let us pray for the whole episcopate which is under heaven of those who rightly divide the word of Thy truth, ^ Let us pray for our bishop James ^ and his parishes.
and his parishes. and his parishes. That the merciful God would vouchsafe to preserve them to their holy Churches, in safety, honour, and length of days, and would grant to them an honourable old age in piety and righteousness. Let us pray for our presbyters, that the Lord would deliver them from all unseemly and wicked deeds, and would grant to them a presbyterate botli safe and honourLet us pray for our bishop Clement Let us pray for our bishop Evbdius
'"
''
able.
Let us pray for the whole diaconate and ministry

Christ, that the
in
Lord would vouchsafe
to
them an unblam-
able diaconate.
'
St.
Matt.
vii.
25
xvf. 18.
'-'
Tiapomio..
Tim.
ii.
15.
First Bishop of Jerusalem.

First, second, or third
"
"
First
Bishop of Rome, Bishop of Antioch.
after
SS. Peter
aiul Paul.

orphans, for married
2S7
Let us pray for the readers, singers, virgins, widows, and
women, for women with Lord would have mercy upon them all.
Let us pray for those
in
child, that the
Let us pray for eunuchs walking in holiness of
life.
a state of continence and piety.

fruit
Let us pray for those who bring forth Church, and who give alms to the poor.
the Lord our
in the
holy
Let us pray for those who bring offerings and
firstfruits to
God
That God, Who is the Fountain of all goodness, would recompense them with His heavenly gifts, and would give unto them a hundredfold more in the present world, and in the world to come life everlasting, and would grant unto them eternal things instead of temporal, and things of heaven instead of things of earth. Let us pray for our newly baptized- brethren, that the Lord would strengthen and confirm them. Let us pray for our brethren tried with weakness, that the Lord would deliver them from all sickness and all infirmity, and restore them sound to His holy Church. Let us pray for those who travel by land or water. Let us pray for those who are in mines, in exile, in prison, or in bonds for the name of the Lord.^
'^
Let us pray for those

servitude.
who
travail
in
the bitterness
of
Let us pray for our enemies and for them that hate us. Let us pray for those who persecute us for the name of the Lord, that the Lord would soften their anger and scatter
their wrath against us.
the
Let us pray for those that are without and wandering, that Lord would bring them back.
Let us pray for the children of the Church, that the Lord would perfect them in His fear, and would bring them to the full measure of their age.
'
Cf. St. Malt. xix. 29.
Hfo<pa>Ti(rTuv.
in
'
This petition implies an early date,
the
times of heathen
persecution.
288
APPENDIX.
Let us pray for each other, that the Lord would guard us and preserve us by His grace unto the end, and deUver us from evil,^ and from all the scandals of those that work iniquity, and that He would preserve us unto His heavenly kingdom.
Let us pray for every Christian
soul.
pity.
Save us and raise us up,

Let us
rise up.
let
God, by Thy
With earnest prayer

other to the living
us
commit ourselves and each
God
through His Christ.
[Prayer of the Faithful.]
Then
let the
Bishop add
this pray e?-,
and say :
Lord, Almighty, Most Highest,
who
dwellest on high.
Holy One
Potentate,
resting in holy ones, without beginning, the only
who
hast given to us
by Christ the preaching of
knowledge, to the acknowledgment of Thy glory and of Thy name, which He hath made known to us for our
upon
do Thou also now look down through Him and deliver it from all ignorance and evil-doing, and grant that they may fear Thee with fear, and lovingly love Thee, and be reflected on from the face of Thy glory. Be gracious unto them, and merciful, and hearken unto their prayers, and keep them immovable/ unblamable, irreprovable, that they may be holy both in body and spirit, not having spot, or wrinkle, or any such thing,- but that they may be complete, and that not one of them may be defective or imperfect. Thou that art mighty to help, and no respecter of persons, be Thou the Assister
comprehension
this
;
Thy
flock,
of this
precious blood of
liast jxuchased with the be Thou their Protector, Aider, Provider, Guardian, their most Strong Wall of defence, their Bulwark of security, because none is able to pluck them out of Thy hand ; ^ for there is no other
Thy
people,
whom Thou
Christ
;
Thy
'
St.
Matt.
vi.
13.
certainly masculine.
It is to
But toD irovripod in the Clementine text is almost be noted that we have here part of the
'
Lord's Prayer embedded in the Liturgy.

-
Eph.
V. 27.
Cf. St.
John
x. 29.

fiod than Thou, and in Thee
is
289
our hope.
^
Sanctify
them
through
Thy
truth
nothing for favour,
Thou who dost Thy word is truth. Thou who canst not l)e deceived, deUver
all
and from every weakness, from and deceit, from fear of the enemy, from the arrow that tiieth by day, from the pestilence that walketh in darkness ^ and deem them worthy of eternal life, which is in Christ, Thy only-begotten Son, our God and Saviour, by whom in the Holy Ghost be glory and honour Amen. to Thee, now, and for ever, and for endless ages.
them from every
sickness,
every offence, from
injury
"-^
Aficj- this, let the
Deacon say
Let us attend.
Then
let the
Bishop salute the Church, and say

all.
The peace
of Ciod be with you
And let the people

And
with
answer :
Thy
spirit.
[The Kiss of Peace.]
Then
let the
Deacon say
to all:
Greet one another with an holy
kiss.
Then
and the laymen kiss the women; and let the children * stand at the reading desk ; ^ and let another Deacon stand by them, that they may 7iot be disorderly, and let other Deacons watch the fnen, and the women,
let
the clergy kiss the Bishop,
laymen,
and
the
women
kiss
the
that there be no disturbance ; that
710
one nod, or whisper,
or
sleep.
And let Deacons
be stationed at the doors of the
men, and Sub-Deacons at the doors of the women, to see that no one go out, and that no door be opened, even by one
of the faithful, during the time of the Anaphora!^

^
St.
John
xvii.
17.
Xipa.yix.a.ros.
'
Ps. xci. 5, 6.
It is
doubtful whether the children mentioned here are the children

vSee p. 281,
of the congregation or the children of the choir.

''
note
i.
BriixaTi.
Thebema, ambo,
or reading-desk, from which the liturgical
lessons were read.

" The Anaphora of the Eastern Liturgy Canon in the Latin Mass.
is
the equivalent of the
igo
APPENDIX.
[The Lavaro.]
TJicu
tJic
a Sub-Deacon bring wafer to wash the hands of Priests^ loJiich is a symbol of the purity of sonls devoted to
let
God.
Then
let the
Deacon say
^
:
let
let none of the hearers, none of the unbelievers, let none of the heterodox remain. Ye who have joined in the former prayer depart. Let no one have aught Mothers, take up your children. against any man. Let no hypocrite remain. Let us stand upright before the Lord to present unto Him our offerings with fear and trembling.
Let none of the catechumens,
[The Offertory.]
JVhen this
is
done, let the deacons bring the gifts to the bishop
at the altar,
and
his
let the
presbyters stand on his right
hand and on
left,
as disciples stand by their Master.
And let two deacons, on each side of the altar, hold a fan of thin membranes, or of peacocks' feathers, or of fine linen, and let them gently drive aioay the small winged
insects, so
that they
may
not touch the cups.

secret,
Then
let the
Bishop^- having prayed in

There, having
accompanied
by the Priests,^ put on a splendid vestment,

the altar.
his
and stand at
cross 7i>ith
hand upon
his forehead, let
made the sign of the him say :
The
you
grace of Almighty God, and the love of our Lord
Jesus Christ, and the fellowship of the Holy Ghost be with

all."*
Then
let all
with one voice say
And
with thy
spirit.
[SURSUM CORDA.]
Bishop. Lift up your mind.^
'
Mr. Maskell begins

'AjOxifpei's.
to print at this point
Aucieiit Liturgy of the

*
Clnirch of England, 3rd ed. p. 282.

-
'
'lepeuffij'.
2 Cor.
xiii.
14.
For the Versicle, 'Lift up your hearts' (Sursum Corda), and the Response, We lift them up unto the I>ord,' etc., see pp. 107, icS.
'
'

People.
291
We
lift it
up unto the
I>ord.
Bishop. Let us give thanks unto the Lord.

People.
It is
meet and
right so to do.
[Preface.]
Then
It is
h-t
the
Bishop say :
all
very meet and right before
things to sing praises
unto Thee,
who
art the true
that are, of
is
whom
Ood, existing before all things the whole family in heaven and earth
art
named, ^ who alone

ruler,
unbegotten, without beginning,
master, standing in need of and Giver of all good things, who art beyond all cause and all generation, the same yesterday, to-day, and for ever, from whom all things, as from a starting point, came into existence. For Thou art kno\\ -
without a
nothing,
without a
the Author
ledge without beginning, eternal sight, unbegotten hearing,
untaught wisdom
the
first
;
in
nature,
alone in existence,
and lieyond all number who through Thy only-begotten Son didst bring all things into existence out of nothing, having begotten Him before all ages by Thy will, and power, and goodness, without any medium, the onlybegotten Son, God the Word, the living Wisdom, the Firstborn of every creature,- the Angel of Thy great counsel,-' Thy High priest, the King and Lord of all intellectual and sensible nature, who was before all things, by whom all things were made. For Thou, O eternal God, didst make all things by Him, and by Him dost vouchsafe a suitable providence over the whole world; for by the same Person that Thou didst graciously bring all things into being, by Him Thou hast
"^
granted that
all
things should continue in well-being.
God and
before
all
Father of
Thy
only-begotten Son,
who by Him
things didst create Cheioibim
and
hosts, principalities
and Seraphim, oeons and powers, dominions and thrones,

2
'
Eph.
iii.
15.
Col.
i.
i.
15.
Isa. ix. 6.
Col.
17.
292
APPENDIX.
all
archangels and angels,^ and after

create
these
all
things
didst
by
Him
this visible
world,
and
things that are
therein. For Thou art He that did fix the heavens as an arch, and did spread them out as a curtain,^ and did found the earth upon nothing by Thy will alone. I'hou
and hast prepared the night Thy treasures, and superinducing darkness to overshadow it, to provide rest for the living creatures which roam to and fro in the world. Thou hast appointed the sun in the heaven to rule the day, and the moon to rule the night ^ Thou hast inscribed in the heaven the choir of stars to praise Thy great glory. Thou createdst water for drink and cleansing, the vital air for respiration, and for the manufacture of the voice by the tongue striking the air, and the hearing which co-operates with it, so as to receive and perceive the words which fall upon it. Thou hast made the fire for our consolation in
hast established the firmament,
and the day, bringing
forth light out of
darkness, for the relief of our necessities, for

light.
warmth and
hast
feet
'
Thou hast divided the great sea from the land, and made the one navigable, and the other a basis for our in walking * the former Thou hast replenished with
;
(i.)
Hierarchy

small and great beasts, and the latter
the
;
293
Thou
hast filled with
same both tame and wild and Thou hast wreathed it with various plants, and crowned it with herbs, and beautified it with flowers, and enriched it with seeds. Thou didst collect together the great deep, and surround it with a mighty cavity, seas of salt water heaped together, hedged round with barriers of finest sand. Sometimes Thou dost
crest
it
with
Thy winds
it
to the heiglit of mountains,
some-
making it rage with a storm, sometimes stilling it with a calm, making it easy for sea-faring voyagers to traverse. Thou hast girdled round wdth rivers the world which was made by Thee through Christ, and hast watered it with mountain-streams, and hast moistened it with everflowing springs, and hast bound it round with mountains, to make the earth most secure and unmoved. Thou hast replenished Thy world and adorned it with fragrant and medicinal herbs, with many and different kinds of living creatures, strong and weakly, edible and workable, tame and wild with the hissing of serpents, and the cries of many-coloured birds with the revolutions of years and the numbers of months and days, the succession of seasons, and the courses of clouds big with rain, for the production of fruits, and the support of living
times levelling
as a plain, sometimes
;
;
creatures.
Thou
hast appointed the station of the winds,
which blow and herbs.
at I'hy
command, and
the multitude of plants
And
not only hast
Thou
created the world, but
Thou
him as the ornament thereof.- For Thou didst say to Thy Wisdom, " Let us make man in our image, after our likeness and let them have dominion over the fish of the sea, and over the fowl of the air." Wherefore, too. Thou madest him of an immortal soul and a perishable body, the soul out of
didst also
make man
the citizen therein, exhibiting
'^
'
Job
xxviii. 25.
Koar/xov.
^îofx-ov
It
has not been found possible to preserve the
play upon the words

'
in a translation.
See pp. 265, note 3
2S5, note
i.
Gen.
i.
26,
294
nothing, the
soul,
APPENDIX.
body out of the four elements; and as to the endow him with rational knowledge, with the power of discerning between piety and impiety, and of observing right and wrong and, as to the body. Thou didst grant him five senses, and the power of progressive motion.
Thou
didst
Almighty God, didst by Christ plant a garden Eden,^ adorned with every kind of edible food, and into it as into a sumptuous dwelling-place Thou And when Thou madest him. Thou didst introduce man. didst give him an implanted law, that at home and within And himself he might have the seeds of divine knowledge. when Thou hadst brought him into this paradise of luxury,'-^ Thou didst allow unto him the power of partaking of all
For Thou,
eastwards
in
things, forbidding
him only the taste of a single tree, in hope of greater blessings, in order that if he kept the commandment, he might receive the reward of his obedience But when he neglected the commandment in immortality. and tasted the forbidden fruit by the guile of the serpent and the counsel of his wife,^ Thou didst justly cast him out
of paradise
;
yet
in
Thy goodness Thou
didst not suffer
him
to fall into utter destruction, for
he was the work of
Thy
hands, but
Thou
him
didst subject creation to him,
and
for
didst grant unto
that
he should procure sustenance
himself by the sweat of his brow and the labour of his

hands, while
to spring up,
Thou
didst cause all the fruits of the earth

ripen.
and grow, and
At
length, having laid
him
to sleep for a little while.
Thou
life
didst promise with an
oath to recall him to a regeneration, having loosed the bond

of death, and promised him
after resurrection.
Nor
was
this
all,
but
Thou
didst
also multiply his posterity
without
*
number, glorifying those Avho remained true to

ii.
Gen.
8.
Tliis phrase is found in Gen. ii. 15 ; iii. 24. Tpvtpris. This long account of the fall is paralleled by a similar but still more detailed account of the same event in the fragment ofaCoptoThebaic Liturgy published by F. A. A. Georgius (Rome, 1789), and assigned by him to the end of the fourth century {F7-agmeitttim
-
napaSeKTos
Evangelii S.
loliaiinis,
pp. 301-315).

Thee, and punishing those who
rebelled
295
against
Thee.
And
Thou didst accept the sacrifice of Abel as of an holy man, Thou didst reject the offering of Cain who
while
slew his brother as of an accursed person.
Besides these
Thou
didst accept of
Seth and Enos, and didst translate
For Thou art the Creator of men, and the Supand the Fulfiller of want, and the Giver of laws, and the Rewarder of those who keep them, and the Avenger Thou didst bring the great flood of those who break them. upon the world because of the number of the ungodly, saving righteous Noe from it in the ark with eight souls, the last of the foregoing and the first of succeeding generations. Thou didst kindle a fearful fire upon the five cities of Sodom," and didst turn a fruitful land into a salt lake for the wickedness of them that dwell therein,-' but didst snatch holy Lot out of the burning. Thou art He who didst deliver Abraham from the impiety of his forefathers, and madest him heir of the world, and revealedst Thou didst beforehand ordain unto him Thy Christ.* Melchisedech to be the high priest in Thy service. Thou didst render Thy much-suffering servant Job conqueror over the serpent, the originator of evil. Thou madest Isaac the son of the promise, and Jacob the father of twelve sons, whose descendants Thou didst multiply exceedingly, bringing him into Egypt with seventy-five souls. Thou,
Enoch.
plier of
life,
Lord, didst not overlook Joseph, but gavest him, as a reward for his chastity for Thy sake, the government of the Egyptians. Thou, O Lord, didst not overlook the
Hebrews when they were
evil-entreated
by the Egyptians,
their fathers, but
on account of the promises made unto
Thou didst deliver them, and punish the Egyptians. And when men corrupted the law of nature, sometimes deeming creation to be an automaton, sometimes honouring it more than was meet, and marshalling it against Thee who art
'
Cf.
Pet.
iii.
20
2 Pet.
ii.
" "
Wisdom
Cf. St.
x. 6,
viii.
Ps. cvii. 34.
John
56.
296
the
l3ut
APPENDIX.
God of all things,^ Thou didst not suffer them to err Thou didst raise up Thy holy servant Moses, and by
him
didst give the written law to assist the law of nature, showing the creation to be Thy handiwork, and abolishing the error of polytheism. Thou didst adorn Aaron and his sons with the honour of the priesthood. Thou didst punish
again
Hebrews when they sinned, and didst receive them Thou didst take when they returned to Thee, vengeance on the Egyptians with ten plagues. Thou didst
the
divide the sea, causing the Israelites to pass through, destroying the Egyptians
With wood Thou

rain
didst
didst bring water out
who pursued them beneath its waves. make the bitter water sweet. Thou Thou didst of the precipice of stone.
broughtest food from
gavest them a pillar by night to give them light, and a pillar of cloud by day as a shadow from the heat. Thou appointedst Jesus to be the leader of their hosts, and through Him didst
the air in the form of quails.-
down manna from heaven, and Thou
of
fire
destroy the seven nations of the Canaanites.
Thou
didst
divide Jordan, and dry up the rivers of Etham,^ and over-
throw walls without machinery, and without the aid of
human
For
hands.^
all
these things glory be to Thee,
Lord Almighty.
ceons
*
Countless hosts of angels, archangels, thrones, dominions,

principalities,
authorities,
powers,
hosts,
worship
with
their
Thee
heads,
the
Cherubim
twain covering their
and six-winged Seraphim, feet, and with twain covering

flying,'^
and with
Rom.
twain
together
with
thousand
'
Cf.
i.
21-25.
"
I^s.
Ixxiv. 15.
For the
historical portion of this Preface
compare the confession of
the Levites in Neh. ix. and ch. xi. of the Epistle to the Hebrews.
of
Both in Dr. Neale's translation of this Liturgy {The Liturgies Mark, etc., London, 1859, p. 82), and in the translation contained in A. C. L. (Edinburgh, 1870, vol. xvii. p. 230), the mention of
'
St.
is omitted, aluywv being read as with (TrpaTiuv.
:eons
alwyiut',
and made
to agree
"
Isa.
vi. 2.

thousands
of
archangels,
angels,
:
297
and
ten
thousand
with
times
ten
thousand
of
saying
incessantly
unsilenccd
shouts of praise
[Triumphal Hymn, or Tersanctus.']

Atid
let all
is
the people say together
" Holy, holy, holy,
the
-
Lord of
Blessed
is
hosts.
Heaven and
Anien.^
earth are
full
of His glory."
He for ever.
[Commemoration of the Work of Redemption.]

After this
let the
Bishop
say
Yox truly Thou art holy, and most holy, the most highest and highly exalted for ever. Holy also is Thy only-begotten Son, our Lord and God, Jesus Christ, who in all things doing service to Thee His God and Father, both in the creation of different things, and in taking care of them as
they required, did not overlook the perishing
for after the
human
race
law of nature, and the warnings of the positive
law,
and the reproofs of

law,
of angels,
projjhets, and the superintendence when men were corrupting both natural law and
the positive
the burning [of Sodom],
and were banishing from their memory and the plagues of Egypt, and the
slaughter of the nations of Palestine, being just ready to perish universally, the Creator of
man was
pleased Himself
with
Thy
consent to become man, the Law-giver to become
a subject, the High Priest to

to
become
a victim, the Shepherd
become a
sheep.
And He appeased Thee His God and

Thee
to the world, ^
Father, and reconciled

'
and freed
all
This
is
the
more
correct title; the
title
of
'Trisagion' belongs
to
another hymn, for some account of which see p. 260.

-
Isa. vi. 3.
full
This short form of the Hymn without the resembles the form in the Anglican Liturgy.
^ *
Benedictus closely
'O apxêp^vs.
This
is
a curious phrase, inverting St. Paul's order of words in

It
2.
Cor.
vi.
19.
points to an early date
when
p. 276.
liturgical
language had
not acquired theological exactness.
See
298
APPENDIX.
the impending wrath.
the
'
men from
incarnate,
He was born of a Virgin, Word, the beloved Son, the First-born of every creature,^ and, according to the prophecies spoken l)efore concerning Him by Himself, of the seed of David and Aliraham, and of the tribe of Judah. He who fashioneth all who arc born into this world was formed in the Virgin's womb He took tiesh who was without flesh He who was begotten in eternity was born in time. He was holy in His conversation, and taught according to the law. He drove away all manner of sickness and all manner of disease from among the people.He wrought signs and wonders in their midst. He who nourisheth all that stand in need of nourishment, and
God
; ;
fiUeth all things living with plenteousness,'* partook of food,
and
that
He made manifest Thy Name to them He put ignorance to flight He kindled the light of piety He fulfilled Thy will, finishing the work wliich Thou gavest Him to do.^ And having accomplished all these things, He was seized by the hands of wicked men,
drink,
and
sleep.
;
knew
it
not
;
priests
and high
priests, falsely so called,
and a lawless mob,
through the treachery of one

ness as
hands,
who was possessed by wickedby a disease. And He suffered many things at their and endured all manner of indignity by Thy perand was delivered over
to
mission,
Pilate
the governor.
And
was condemned, He who was by the impassible One was nailed to the cross nature immortal died the Giver of life was buried,^ that He might loose from suffering and deliver from death those for whose sake He came, and that He might break the chains And on of the devil, and deliver mankind from his deceit. the third day He rose again from the dead, and after continuing forty days with His disciples, He was received uj)
the Judge was judged, the Saviour
; ;
'
Col.
i.
15.
St. Matt. iv. 23.

'-
Acts
v. 2.
Ps. cxlv. 16.
St.
John
xvii. 4.
"
The language
of the original
terse antithesis in repeated clauses
Greek is here very beautiful. There is which it is impossible to preserve
fully in a translation.

into heaven,
299
and
sat
on the
right
hand of Thee His God and
Father.^
[Commemoration of the Institution.]

Mindful therefore of what things He suftered on our behalf, we give thanks to Thee, Almighty God, not as we
we are able, and we fulfill His institution. For in the same night in which He was betrayed. He took bread in His holy and spotless hands, and looking up to Thee His God and Father, He brake it, and gave it to His disciples, saying, " This is the mystery of the New Testament. Take of it, eat this is My body, which is broken for many Likewise also having mingled for the remission of sins." the cup with wine and water, and having blessed it. He gave this is My blood, it to them, saying, " Drink ye all of it which is shed for many for the remission of sins. Do this in remembrance of me for as often as ye eat this bread, and drink this cup, ye do show My death until I come." ought, but as
; ;
;
[The Great Oblation.]

resurrection from the dead,
His passion, and death, and and ascension into heaven, and His future second coming, in which He cometh with glory and power to judge the quick and the dead, and to render to every man according to his deeds, ^ we offer to Thee, our King and our God, according to His institution, this bread and this cup, giving thanks to Thee through Him that Thou hast thought us worthy to stand in Thy presence, and
therefore
to offer as priests before Thee.
Remembering
[The Invocation.]
on these
:
Thou wouldest look graciously now lying before Thee, O God, who needest naught and that Thou wouldest be well-pleased to accept them to the honour of Thy Christ, and that Thou wouldest send down Thy Holy Spirit, the witness of the sufferings of
beseech Thee that
gifts
1
And we
St.
Mark
ii.
xvi. 19.
I
Chiefly based on St. Matt. xxvi. 26-2S, and
Cor.
xi.
23-26.
Rom.
6.
300
APPENDIX.
Lord Jesus/ upon this bread the body of Thy
Christ
;
the
this
sacrifice,
that
He may make
Christ,
and
this
cup the blood
of
Thy
so that they
who
partake thereof
may be
confirmed in piety,
the
may
obtain remission of their sins, and
be dehvered from the devil and his wiles, may be filled with Holy Ghost, may be made worthy of Thy Christ, and Lord Almighty, being may obtain eternal life. Thou,
reconciled to them.^
[Great Intercession.]
^Ve further beseech Thee,
universal,*
Lord, for
Thy
holy Church
which Thou hast purchased with the precious blood of Thy Christ, that Thou wouldest keep it, unshaken and unstormed, until the end of the world, and for every
episcopate rightly dividing the ^^'ord of truth.^
Thee on behalf of myself, who am unto Thee, and on behalf of the whole presbyterate, on behalf of the deacons, and of all the clergy, that Thou wouldest endue them all with wisdom, and fill them with the Holy Ghost. Furthermore, we beseech Thee, O Lord, for the king and
We
further beseech
nothing,
who now
offer
those that are in authority,*^ and for the whole army, that
they
may be
all
peaceably disposed towards

life
us,' in
order that
leading
the rest of our
in
peace and quietness we
may
glorify
Thee through Jesus
Christ our hope.
Furthermore, we offer unto Thee on behalf of all Thy saints who have pleased Thee from the beginning of the
world,
patriarchs,
prophets,
just
men,
apostles,
martyrs,
-
confessors,
bishops,
presbyters,
deacons,
sub
deacons,
'
Pet.
V.
I.
'Airo(pripri,
which
may
also
be
rendered J
may show
this
bread
to be.'
'
on
* "
'
p. 297,
This curious expression reminds us of the previously used phrase where see note 5.
'Atrh TrepctTUV
ectis
izipartav.
"^
i Tim. ii. 2. This petition implies an early date, when the king and the army were slill heathen and hostile to the Christian religion.
2 Tim.
ii.
15.

readers, singers, virgins, widows, laity,
301
and all those whose names Thou Thyself knowest. Furthermore, we offer unto Thee, on behalf of this people,
that
Thou wouldst make
them,^ to the praise of

'^
Thy
Christ,
a royal priesthood, a holy nation

are living in virginity and purity
on behalf of those who on behalf of the widows

living in holy
;
of the Church
on behalf of those who are
matrimony, and who are labouring with child

behalf of the infants
suffer
and on
wilt not
among Thy
cast away.
people, that
Thou
any of us
to
be
Furthermore, we
ejntreat
Thee
;
also
on behalf of
;
this city,^
and them
that dwell therein
for the sick

*
;
for those
who
;
are in the bitterness of slavery

;
banishment * * for those who are travelling by land for those in prison or water, that Thou wouldest be the Helper, Assister, and
for those in
Supporter of them
all.
on behalf of those sake; on behalf of those that are without, and wandering out of the way that Thou wouldest convert them to that which is good, and appease their wrath against us. Furthermore, we beseech Thee also on behalf of the catechumens of the Church, and for those who are vexed by the adversary,^ and on behalf of our brethren who are
Furthermore,
also
we beseech Thee
who
hate us and persecute us for
Thy Name's
])enitents, that
Thou wouldest
perfect the former in the faith,
and cleanse the second from the possession of the evil one, and accept the repentance of the last, and forgive unto them and unto us our trespasses.
Furthermore, we also
of
'
offer
unto
in
Thee
that
we
may
fruits
experience a seasonable temperature and receive the

the
earth
in
due season,
I
order
ii.
that
perpetually
'Aw5e%s.
Jerusalem,
Pet.
9.
been previously
*
Rome, or Antioch, named on page 286.
the Bishops of which cities have

date, in the times of heathen
These expressions imply an early

i.e.
persecution.
^
possessed by the devil, energumens.
APPENDIX.
partaking of good things from Thee,
unceasingly,
we may
^
praise
Thee
Who
givest food to
all flesh.
Furthermore, we beseech Thee also on behalf of those
who
all
are absent for a just reason, that
Thou wouldest keep
us
and gather us immovable, unblamable, irreproachable, within the kingdom of Thy Christ, the God of all sensible and intelligent nature for to Thee be all glory, worship and thanksgiving, honour and adoration, to Father, and Son, and Holy Ghost, both now and ever, and for unceasing and unending generation after generation.
in piety,
;
And Id all the people

Amen.
Then Id
tJie
sav
Bishop say
all.
The peace
of
God be
with you
And Id
And
with
all the pccplc say
Thy
Then
Spirit.
let
the
Deacon prodaini
again
attain
Let us
Christ.
again
and
beseech
God
through
His
Let us pray to the Lord our God on behalf of the gift which has been offered, that the good God would receive it through the mediation of His Christ upon His heavenly
altar for a sweet-smelling savour.-
Let us beseech
Let us beseech
Him on behalf of this church and people. Him for the whole episcopate, the whole
and ministry in Christ, and for the whole body which fills up the church, that the Lord would preserve and keep them all. Let us beseech Him for kings and those in authority,
presbyterate, the Avhole diaconate
that they
may be
peaceably disposed towards

life
us, that
we
may
lead a quiet and peaceable
in
all
godliness and
honesty.''
Let us remember the holy martyrs, that we may be found worthy to become partakers of their trial.
'
Ps. cxxxvi, 25.
-'
Eph.
V. 2.
Tim,
ii.
2.

Let us pray for
faith.
303
tliose
who have passed
to their rest in
Let us pray
full
for a
seasonable temperature, and for the

of the earth.
maturing of the
fruits
Let us pray on behalf of the newly baptized,' that they may be confirmed in the faith.
up,
God on behalf of one another. Raise us God, by Thy grace. Let us stand up, and dedicate ourselves to God through His Christ.'''
Let us entreat
'-^
[Prayer of Humj-.le Access.]
Then
let tJie
Bishop say
God, who
in
art
great,
and whose
Name
is
great,
who
art great
counsel and powerful in works, the
God and
Father of
Thy
holy Child Jesus,^ our Saviour, look upon us,

flock,
and upon Thy

soul,
to the glory of
which Thou hast chosen through Him sanctify us both in body and and grant that being cleansed from all filthiness of
Thy Name
flesh
tfefore us
we may partake of the good things spread and judge none of us unworthy of them, but be Thou our Supporter, and Helper, and Protector, through Thy Christ, with whom to Thee and to the Holy Ghost, be glory, honour, praise, adoration, and thanksgiving for
and
spirit,^
;
ever.
Amen.
And after
all
have said
'
Amen,'
let
the
Deacon say
Let us attend.
[Sancta Sanctis.]
Then
let
the
Bishop make
this proclamation to the people
Holy
things to holy persons.
And let the people

There
glory of
'
reply
is
one holy One, one Lord, one Jesus

the Father, blessed for ever.
Christ, to the
God
is
is
Amen.
Cilory
Neo(poiirl(TTaip.
' *
This This
Acts
the people's response to the deacon's invitation.
iv. 30.
another invitation on the part of the deacon. * 2 Cor. vii. I.
30+
to
APPENDIX.
in the highest,
God
men.^
Hosanna
in the
to the
and on earth peace, good Son of David, hlessed
will
is
towards
He
that
cometh
name
of the Lord.'us.''
God
is
the
Lord who
hath also appeared unto
Hosanna
in the highest.
[Thk Communion.]
After
this, let
the
Bishop
receive; then
the Presbyters ,
and
Deacons, and Snb-Dcacons, and Readers^
and
Singers,
and among the 7Uonien the Deaconesses, and and the Widows ; then the children, and afterwards ail the people in order with fear and reverence,
and
the
Ascetics,
Virgins,
without tnmult :
Then
let
the
Bishop administer the
oblation,
saying:
The Body
Amen.
Then
let
of Christ.
And let
the
the person receiving say
Deacon take
the cup,
and as he administers him say

life.
it let
The Blood
Amen.
of Christ, the cup of
And let him

And
let
that drinketh say
the
thirty- third
are receiving,
Psalm and when all,
be said tvhile all the rest
both
men and women have

the sacristy
:
received, let the
Deacons take up what remains [of the
consecrated elements']
and
bear
it to
[The Post-Communion Thanksgiving.]
And when
the Singer has finished let the
Deacon say
Having received the precious hody and the precious

blood of Christ, let us give thanks unto Him who hath deemed us worthy to partake of His holy mysteries, and let us beseech Him that it may not be to us for condemnation, but for salvation, to the benefit of soul and body, for
'
St.
Luke
ii.
14.
St. Matt. xxi. 9.
'
''
Ps. cxviii. [Ixx. cxvii.] 27.

I.e. Ps.
xxxiv. in A.'V.
especially suitable on account of verse 8.

the preservation of godliness, for the forgiveness of sins,
for the Hfe of the
305
and
world to come.
Let us
ourselves
Christ.
arise.
to
In the grace of Christ let us commciid God, the only unbegotten God, and to His
[Thanksgiving.]
A/id Id the Bishop give thanks
Lord (iod Almighty, Father of Thy Christ Thy blessed Son, who art ready to hear them that with uprightness call upon Thee, and who knowest the petitions of them that are silent, we yield Thee thanks for that Thou hast vouchsafed unto us to partake of 'I'hy lioly mysteries, which
hast given unto us, for the fulfilment of
for the preservation of piety,
Thou
good
Christ
in
resolutions,
and
for the remission of trans-
gressions;
because the
name
of
Thy
hath been
called over us,
and we have been enrolled
Thy
to
family.
Thou who hast

unite
separated us from fellowship with the ungodl}',
us with those
who have been
sanctified
Thee,
;
by the descent of the Holy Ghost that which we do not know do Thou reveal that which is wanting do Thou fill up in that which is known to us do
establish us in the truth
;
Thou strengthen us Thy service maintain

;
preserve
Thy
priests
blameless
in
kings in peace, and rulers in righteous-
ness
preserve the atmosphere in a

of the earth in
fertility,
good temperature,
the
fruits
the world in
Thv
all-powerful
providence.
Soften the nations that

whicli
;
delight in war, turn
back
that
has gone astray
hallow
years
;
Thy
;
people
guard the virgins

the continent
;
keep married people
faithful
;
strengthen
bring infants to riper

;
confirm the
newly baptized - instruct the catechumens cause them to become worthy of initiation,'^ and lead us all into the
whom
kingdom of heaven, through Christ Jesus our Lord, with to Thee and to the Holy Ghost be glory, honour, and worship for ever. Amen.
'
'Upf'ts.
See chap.
'
ii.
16, p. 140.
i.e.
Thvs veortAus.
Ti)y ûTjo-fcoy,
baptism.
3c6
APPENDIX.
[Benediction.]
Then Id
iJow
the
Deacon say
down
to
God
through His Christ, and receive the

:
blessing.
And let the
Bishop pray over them, saying
O God
Ahiiighty, true
art
and incomparable, who

all
art every-
where, and
present in
things,
though existing in
nothing as part hereof.

place or aged by time,
aside
Thou who art not circumscribed by who art not limited by ages, or led
art
by words, who
not
subject
to
generation
and
needest no guard,
who art superior to corruption, and unsusceptible of change, who art immutable by nature, dwelling in the light which no man can approach unto,^ naturally
invisible, yet
with
good
will
comprehensible to seek for Thee,
all
reasonable natures that
the
God
for
of Israel,
Thy
sake,
people which truly seeth Thee,- and which hath believed

in Christ,
be favourable and hear
me
Thy name's
far
and
bless those that have
bowed
hearts'
their
necks unto Thee, and

so
grant unto
them
their
desires
as
may be
expedient for them, and suffer none of them to be cast away out of Thy kingdom, but sanctify them, guard them,
shelter them, assist them, rescue them from the adversary and from every enemy, protect their houses keep them in their coming in and in their going out for to Thee belongeth glory, praise, majesty, worship, and adoration, and to Thy Son Jesus Christ, our Lord, and God, and King, and to the Holy Ghost, now and ever, and for endless ages. Amen.
; ;
[Dismissal.]
And the
Depart
in peace.'
Deacon shall say
15.
Another Description of the Liturgv.
This
at
^
will perhaps be the most convenient point which to append the description of the early
16. to a
*
I Tim. vi. According
believed to
mean
one
popular but erroneous derivation, who sees God.'
'
Israel
'
wa

Christian Liturgy, as found in
the Apostolic Constitutions.
is
ii.
307
Book chap. 57 of The person addressed
the bishop.
'
When
thou callest together the Church of God, as the
commander ^ of a great ship, order the assembUes to be made with all knowledge, charging the Deacons as mariners
to assign places to the brethren as passengers, with all care-
fulness
and solemnity.
in the first place, let the building
And,
;
be long, turned
-
towards the East, with vestries on both sides at the east
end and be placed
it
will
be
like a ship.
Let the Bishop's throne
in the middle, and the Presbyters be seated on each side of him, while the Deacons stand by in for the
most part closely to the sailors and

side of the ship.
girt vestments,
because they correspond
on each Let these so arrange that the laymen be

to the overseers of the rowers
seated
orderly
selves,
in a different part
of the
church, in a silent and
way
and
let
the
women be
seated apart
by them-
they also keeping silence.
[Lections. (a) Old

In the middle
let
Testament.']^
some elevated Books of Moses and of Jesus the son of Nave, Judges, Kings, Chronicles, and Books connected with the return from the Captivity and in addition to these the Books of Job, of Solomon, and of the sixteen prophets.
the Reader, standing in
position, read the
;
[{l>)
Ads and
and
Epistles.^
And when two

sing the
lessons have been read, let

let
some one
else
hymns
of David,^
verses.**
the people join at the

let
conclusion of the
'
Afterwards
our Acts be read,
KuêpvfjTTis.
&p6vos.
This word does not necessarily mean

seat
is
'
a throne,' or
'
chair
of state
"
^
; '
any
a dpovos.
Evidently the Book of Psalms.
is probably not the Gloria Patri,' but the verse, or portion of a verse, sung over again by the people after a certain number of verses in the old responsorial mode of chanting.
This
'
3o8
APPE.\DL\.
and the Epistles of Paul, our fellow-labourer, which he sent to the Churches under the conduct of the Holy Ghost.
[(c)
Gospel.]
Deacon or Presbyter read the Gospels, both those which we Matthew and John have delivered to you, and those which the fellow-labourers of Paul received and left to you, Luke and ^lark. And when the Gospel is read, let all the Presbyters, and Deacons, and all the people stand in perfect silence, for it is wTitten, " Take heed, and hearken, Israel," ^ and again, " Do thou stand here and hearken." -\fter this, let a
[Sermon.]
Next
not
all
let
the Presb)1:ers exhort the people, one
by one,
together,
and
last
of
all
the Bishop
who resembles
the commander.^
Let the door-keepers stand at the men's entrances and guard them, and the deaconesses at the women's entrances, For the same like persons taking seamen on board.
[description and] pattern
was also
in the tabernacle of the
^ And if any person be found sitting in a wrong place, let him be rebuked by the Deacon, as by the man standing at the ship's head, and let him be transferred to his proper place. For the church For is not only like a ship, but it is also like a sheepfold.
testimony, [and in the temple of God.]
as shepherds place these
brute beasts, goats and
sheep,
separately according to
their
kind and age, and each of

his like
sit
;
them has a tendency to run together, the like to let it be in the church ; let the yoimger people
selves, if there
so
be a place
those
for them, if not let
by themthem stand
upright
and
let
be seated
in order.
who are As to the
already advanced in years

children
who
are standing,
let their fathers
and mothers take charge of them. The younger women again let them sit by themselves, if there be room, but, if not, let them stand behind the women. ^\nd
'
Deut. xxvii. 9.
*
Deut.
vi. 31.
'
Kuj8ep/^Tjs.
The words
within brackets are omitted in some
MSS.
THE APOSTOLIC CONSTITUTIOSS.

let
309
the women who have been already married, and have borne children, be placed by themselves. The virgins, and Andows, and the older women should stand or be seated
first
of
all.
The Deacon should be
the disposer of places
beforehand, in order that every one

his proper place,
who
enters
may go
into
in order same way let no one may whisper, or slumber, or laugh, or nod for people ought to stand in church wisely, and soberly, and watchfully, ha\-ing their attention fixed on the word of the that
:
and may not sit at the entrance. the Deacon superintend the people,
In the
Lord.
[Expulsion of Catechumens and Penitents.
Prayer of the Faithful,
etc.]
After this, let all rise up with one consent, and looking eastward, after the departure of the catechumens and penitents,
God who ascended also the original remembering of heavens, heaven up to the situation of paradise in the East, whence the first man was
pray in the eastward position to
expelled, after he
had broken the commandment, persuaded

let
by the
serpent's guile.
the oblation of the Eucharist, waiting
Deacons attend upon upon the body of the Deacons keep watch the with fear, and let others of Lord on the congregation,^ and ensure silence among them. Then let the Deacon who is in attendance on the Bishop After the prayer,
some of
the
say to the people
Let no one have a quarrel against any.

in hypocrisy.
let
no one come
[Kiss OF Peace.]
Then
let
the
men
salute
each other, and the

kiss.
women
act
salute each other with the kiss of peace, but let

deceitfully, as
no one
Judas betrayed the Lord with a

[Deacon's Bidding Prayer.]
After
for the
this, let
the Deacon pray for the whole Church, and whole world, with the parts thereof and the fruits
310
APPENDIX.
and
rulers, for the Bishop,^
thereof, for priests
and the king,
and
for universal peace.
[Benediction of the People.]

for peace upon the Moses commanded the priests to bless the people with these words, " The Lord bless thee, and keep thee. The Lord make His face to shine upon thee, and give thee peace." Then let the Bishop pray over the people, and say, " Save Thy people, O Lord, and bless Thine inheritance, which Thou hast purchased and acquired with the precious blood of Thy Christ, and hast called a royal priesthood and a holy
After
this,
let
the
Bishop^ pray
people, and bless them, as
nation."
[Great Oblation.
After
this, let
Communion.]
all
the sacrifice follow,

;
the people standing,
and praying
and when the oblation has been made, let each rank by itself partake of the body of the Lord and His precious blood, in order, with reverence, and godly
silently
fear.
Let the
women approach
with their heads covered, as
becometh the rank of women. The doors should be guarded, lest any unbeliever, or any unbaptized* person should
come
-
in.'
Abbreviated from
Numb.
vi.
;
24-26.
This Levitical Benediction

Aniiqiiis Eccksicc Riiibiis,
appears in the old Gallican Liturgy

lib.
Germanus, Expositio hrcvis Antiqine
Liturgies Gallicamt, given in Martene,

i.
De
cap. iv. art.
xii.
ordo.
i.
in the old Irish
Liturgy as represented
by the Book of Dimma, Book of Mulling, and the Stowe Missal ; Warren (F. E. ), Litwgy and Ritual of the Celtic Chtirch, pp. 171, 172, 225 ; in the Anglo-Saxon Liturgy, where it occurs among the Episcopal Benedictions at Mass for special days in the Leofric Missal (p. 24S), and for the first Sunday after Pentecost in the Benedictional of St. Ethelwold. It occurs in its present abbreviated form at the end of the Commination
Service in the
^ I
Book
;
of
9.
Common
Prayer.
Pet.
i.
19
ii.
'AyUvjjToy.

16.
311
A Prayer
is
at the Ordination of a Presbyter.

to be said
This prayer
by the bishop while he
is
laying his hands on the candidate in the presence of

the presbyters and deacons
O Lord Ahnighty, our God, who hast created all things by Christ, and who, with mutual love, takest care of the whole world by Him for He who had power to make different creatures, has also power to take care of them in different ways. Wherefore, O God, Thou providest for immortal beings by bare protection, but for mortal beings by succession in the case of the soul by attention to laws, Do in the case of the body by the supply of its wants. Thou now, therefore, also look down Thyself upon Thy holy Church, and increase it, and multiply those that preside over it, and grant them power to labour, both in word and
'
deed, for the edification of
now upon
byterate
fill
this
Thy
servant,
Thy people. Look down also who is advanced to the pres-
by the vote and decision of the whole clergy, and him with the spirit of grace and counsel, that he may help and guide Thy people with a pure heart, as Thou didst look down upon Thy chosen people, and didst command Moses to choose elders,^ whom Thou didst fill with Thy spirit. Do Thou also now, O Lord, grant this, and preserve
in us the unfailing spirit of
Thy
grace, in order that
Thy
and the word of teaching, may in meekness instruct Thy people, and may serve Thee sincerely with a pure mind and a willing heart, and may blamelessly discharge the priestly ministrations on
servant, being filled with the gifts of healing
behalf of
Thy
the
people
^
through
Thy
Christ, with
whom
to
Thee and
for ever.
'
Holy Ghost, be
glory, honour,
and worship
Amen.'
npeo-^fTepous.
We
have translated
it
by the word
e/freAj;.
'
elders,' as
found
in
-
Ex. xxiv. 9 (A.V.).

Kai
Lib.
roiS virep
viii.
rod \aov lepovpylas ajj-wnovs
cap. 16, pp. 217, 218.
312
APPENDIX.
17.
A Prayer
is
at the Ordination of a Deacon.

to be said
This prayer
by the bishop, laying
his
hands on the candidate byters and deacons

'
in the presence of the pres-
O God
all
Almighty, true and without guile, who art rich

that
call
unto
them
upon Thee
in
truth,^
fearful
in
counsels, wise in understanding, powerful
and
great, hear
our prayer,
servant,
Lord, and hearken unto our supplication, and
upon this Thy deacon in Thy service ; and replenish him with the Holy Spirit and with power, as Thou didst replenish Stephen the martyr and
cause the light of
Thy countenance
to shine
who
is
being ordained to the
office of
follower of the suflTerings of
Thy
Christ.
Do Thou
m.ake
him worthy
to discharge acceptably the office of a
deacon
now committed unto him, steadily, unblamably, without reproach, that so he may become worthy of a higher degree ; through the mediation of Thy only-begotten Son, with whom
glory, honour,
Spirit for ever.
and worship be unto Thee and the Holy Amen.' -
18.
Prayer at the Ordination of a Deaconess.

is
This prayer
his
to be said
by the bishop, laying

in the
presbyters, deacons,
'
hand upon the candidate presence of the and deaconesses

eternal
God, the Father of our Lord Jesus

didst
fill
Christ,
spirit
Creator of
^Miriam,
man and woman, who
with
;
and Deborah, and Anna, and Huldah didst not disdain that Thy only-begotten Son should be born of a woman who in the tabernacle of witness and in the
;
Thy who
temple, didst ordain

gates,^
women
to
do Thou now also look down upon

is
be the keepers of Thy holy this handoffice
maiden, who
'
being ordained to the

-
of deaconess
Rom,
There
X.
is
12.
Lib.
viii.
'
no mention of these female doorkeepers
cap, 18, pp. 2l8, 219. in the Bible.
THE APOSTOLIC COXSTITUTIOXS.

give unto her the
filthiness
313
Holy
Spirit,
spirit,^
and cleanse her from

so that she
all
of the flesh and
accomplish the work committed to her hands,
may worthily to Thy glor}-,

to Thee,
and
to the praise of
Thy
Christ, with
whom
and
-
to the
19.
Holy
Spirit,
be glory and worship
for ever.
Amen.'
Prayer at the Ordination of a Sub-Deacon.
This prayer
his
'
is to be said by the bishop as he lays hands upon the head of the candidate
Lord God, the Creator of heaven and

:
earth,
and of
all
things that are therein
who
also in the tabernacle of
witness didst appoint the vergers to be the guardians of
Thy
holy vessels
Thy
serv'ant
do Thou also now look down upon this elected to the office of sub-deacon ; and give
^
unto him the Holy

sacred
Christ,
glor}-,
^
Spirit, that
he
may
worthily handle
;
vessels,
and do I'hy
to
will
always
through
^
Thy Thy
with
whom
Thee, and to the Holy Ghost, be
honour^ and worship for ever.
Amen.'
20.
Prayer at the Ordination of a Reader.
This prayer
his
'
is to be said by the bishop as he lays hands upon the head of the candidate
passions,
God, who art plenteous in mercy and comwho hast made manifest the constitution of the world by Thy operations therein, and who keepest the number of Thine elect do Thou also now look down upon Thy servant who is ordained to the office of reading Thy Holy Scriptures to Thy people, and grant to him Thy Holy Spirit and the spirit of prophecy. Thou who didst give Thy servant Esdras skill to read Thy law to Thy people,'' now also hear our prayers, and give Thy sers-ant skill, and grant unto him, that he may fulfil, without blame, the work
eternal
;
'
2 Cor.
vii. I.
Lib.
Lib.
viii.
cap. 20, p. 219.
'
Viz. the Kohathites.
Xumli.
iii.
31.
'
*
=
Tiiv êiTOvpyiKwv aov (TKevwv.
viii.
cap. 21, p. 220.
Xeh.
viii.
i-S.
3H
APPENDIX.
which hath heen entrusted to him, and be found worthy of higher advancement, through Christ, with whom to Thee, and to the Holy Ghost, be glory and worship for ever. Amen.' ^
21.
'
Consecration ok Water and Oil.
Lord of hosts, the God of powers, Creator of the waters, and Supplier of oil, who art merciful and a Lover of man, who gavest water for drink and for purification, and oil to make him a cheerful countenance,^ do Thou now also sanctify this water and this oil through Thy Christ, in the name of him [or her] that hath offered it and give to them a power to restore health, to banish diseases, to put devils to flight, and to bring to nought every hostile design, through Christ our hope, with whom to Thee, and to the Holy Ghost, be glory, honour, and worship for ever. Amen.'
;
-''
2 2.
An Evening
Prayer.
It will be easier to understand its character, if we reproduce here the preliminary directions and arrangements. When it is evening the bishop is directed to
assemble the Church during the lighting of the lamps a psalm is to be sung then the deacon is to
;
bid prayers for the catechumens, the energumens,
competentes, and penitents.

these, the
After the dismissal of

pray, and
deacon uses these words

'
invites the faithful to
Save
us,
God, and
raise us
up by Thy
Christ.
Let
us stand up, and pray for the mercies and compassions of

the Lord, for the angel of peace, for what things are
and
profitable,
for a
Christian
end,
for
good an evening and
and without sin, and let us pray that the whole course of our life may be without condemnation. Let us commend ourselves and each other to the living God, through His Christ.' *
night peaceful
'
Lil). viii.
cap. 22, p. 220. cap, 29, p. 223.
Ps. civ. 15.
Lib.
viii.
Lib.
viii.
cap. 36, p. 229.

Then
let
315
the Bishop
add
this prayer,
and say
O God, who art without beginning and without end, who madest the whole world through Christ, and who carest for it, but who art before all things His God and Father, the Lord of the Spirit, the King of all things known to our intelligence or our sense who hast made the day for the
;
works of light and the night for rest, for our weakness for the day is Thine, and the night is Thine Thou hast prepared the light and the sun ^ O Lord, Thou Lover of men, and full of all goodness, accept favourably this our evening
;
:
thanksgiving.-
Thou who
hast led us through the length
of the day, and hast brought us to the beginning of the

night,
guard us through
life,
Thy
Christ,
;
give us a
peaceful
evening, and a night free from sin

eternal
and make us worthy of
through
Thy
Christ; through
glory, honour,
whom
to Thee,
for
and
ever.
to the
Holy Ghost, be
and worship
Amen.'^
And let
Bow down
for the laying
the
Deacon say
on of hands.
Bishop say :
And let the
O God
wisdom
of our fathers, and Lord of mercy,
who by
Tliy
didst form
man
as a reasonable creature, beloved of
God above all other creatures on the earth, and gavest him power to rule over all things that are in the world; who
hast willed to appoint rulers and priests, the former for the
security of
life,
the latter for the regularity of worship,
do
Thou now also stoop down, O Lord Almighty, and make the light of Thy countenance to shine upon Thy people, who bow the neck of their hearts before Thee. Bless them through Christ, through whom Thou hast enlightened us
with
the
light
of knowledge,
Thyself, with
'
whom
The
worthy adoration
and hast revealed unto us is due to Thee, and

term seems to be
Ps. Ixxiv. 16.
Euxaptaria.
Lib.
strictly liturgical use of this
Western only.
'
viii.
cap. 37, p. 229.
;i6
APPENDIX.
to
the Spirit, which is the Paraclete, from every reasonable and holy nature for ever. Amen.^
Ajid hi the Deacon say
Depart
in peace.'
23.
A Morning
Prayer.
After the repetition of the morning Psalm,- and

the dismissal of the catechumens, energumens, competcntes,
and penitents, and

is
after the usual bidding,
the deacon
'
directed to say
Save them,
Lord, and raise them up by
Thy
grace.
Let us beg the mercies and compassions of the Lord, that this morning, and this day, and the whole time of our
sojourning here,
will
may be
peaceful
and without
sin
that
He
send to us the angel of peace, and grant to us a Christian
end, and the mercy and lovingkindness of God.
Let us
commend
ourselves
and each other
to
the
living
God,
through His only-begotten [Son].^
And
let the
Bishop add
this prayer,
and say :
God, the God of the spirits and of all flesh, incomparable, and in want of nought, who gavest the sun to rule the day, and the moon and the stars to govern the night,* do Thou now also look down upon us with the eyes of pity, and receive our morning thanksgivings, and have mercy upon us. For we have not holden up our hands to any strange God,'' neither is there among us any new god, save Thou only the Eternal and Everlasting. Thou who hast given to us our being through Christ, and hast granted to us our well-beingthrough the same, deign also to make us worthy of eternal life through Him, with whom to Thee, and to the Holy Amen.^' Ghost, be glory, honour, and worship for ever.
Lib.
Lib.
viii. viii.
cap. 37, p. 229. cap. 37, p. 230.
''
Vs.
Ixiii.
Ps. cxxxvi.
7, 8.
Ps. xliv. 21.
''
Lib.
viii.
cap. 38, p. 230.
THE APOSTOLIC CONSTTTUTIONS.

And Id tlic
Bow down
for the laying
317
Deacon say
on of hands.
this prayer,
And Id the
^faithful
Bishop add
and say
and tme, who hast mercy on thousands, O God, and ten thousands in them that love Thee,^ Lover of the humble and Protector of them that want, of whom all things
stand in need, because
all
things are subject unto
Thee
look
down upon
this
Thy
people,
who have bowed down

;
their heads to Thee, and bless them with spiritual blessings keep them as the apple of an eye ; ^ preserve them in piety and righteousness and deem them worthy of eternal life in Christ Jesus Thy well-beloved Son with whom to Thee and the Holy Ghost, be glory, honour, and worship, now, and Amen.^ for ever, and for endless ages.
; ;
And Id the
Depart
24.
in peace.'
Deacon say
Thanksgiving at the Presentation of THE FiRSTFRUITS.
'
We
give thanks to Thee,
Provider of the universe, through

Jesus Christ our Lord, for the
Lord Almighty, Creator and Thy only-begotten Son

firstfruits
now
offered unto
Thee, not
as
in such
we
are
able.
manner as we ought, but to such extent For who among men can worthily give
thanks unto Thee for those things which
Thou
has given
unto them to partake of?

Jacob, and of
jDcrfection
all
O God
didst
of Abraham, Isaac, and

all
the saints,
who madest
things bear to
by Thy word, and
command
the earth to
our refreshment and our food, giving juices for more sluggish and sheepish natures,
bring forth every kind of
fruit for
grass for animals that eat grass, flesh for some,
others
but corn to
us, as
and seed for advantageous and suitable for our
food; and
health,
'
many
6.
different things,
some
for
all
viii.
use,
some
for
and some
for our delight.

-
On
'
these accounts
cap. 39, p. 231.
Exod. xx.
Ps. xvii. 8.
Lib.
31
APPENDIX.
art
Thou
Thee
ever.
worthy
to
be exalted
through
in
hymns
of praise, for
Thy
to
for
beneficence unto
in the
all,
Christ,
through
whom
Holy Ghost be
^
glory, honour,
and worship
Amen.'
25.
A
of
Prayer for the Faithful Departed.'all,
First
the
deacon
is
directed to
bid
as
follows
'
Let us pray for our brethren who have passed to their in Christ, that God, the Lover of men, who hath received his soul, may forgive him every sin, both voluntary
rest
and may be merciful and gracious unto him a place in the country where the pious range at large, in the bosom of Abraham, Isaac, and Jacob, with all those that have pleased Him, and done His will from the beginning of the world, whence grief, and Let us arise and comsorrow, and sighing have fled away. mend ourselves and each other to the eternal God through the Word which was in the beginning.
and
involuntary,
him, and
may
assign
And let the
Bishop say :
O Thou, who art by nature immortal and unending, from whom every creature, both immortal and mortal, hath who hast made man, the reasonable living creaits being
;
ture, the
denizen of
this world,
in his
constitution mortal,
;
who didst Enoch and Elias not to taste of death the God of Abraham, the God of Isaac, and the God of Jacob, Thou art
therewithal adding the promise of a resurrection
suffer
;
God, not as of the dead, but as of the living ^ for the and the spirits of the righteous are in Thy hand, and there shall no torment touch them ;* do Thou now for they are all sanctified under Thy hands
their
;
souls of all live unto Thee,
^'
also regard this
Thy
servant,
whom Thou
"
*
hast selected
and
received into another state, and pardon him whatever sin

'
Lib.
St.
viii.
cap. 40, p. 231.

^
Lib.
viii.
cap. 41, p. 231.

iii.
Matt. xxii. 32.
Dent, xxxiii.
3.
Wisdom See LXX.
i.

he hath committed vokmtarily or involuntarily
angels of mercy to him, and place him in the
patriarchs
;
319
and send
pleased
is
and prophets, and apostles, Thee from the foundation of the
bosom of the and all who have
world, where there
no
grief,
nor pain, nor sighing, but the place where pious
and a land where the righteous are at and the inhabitants whereof see the glory of Thy Christ, through whom to Thee, in the Holy Spirit, be glory, honour, and worship, thanksgiving, and adoration for ever. Amen.
souls range at large,
rest,
And let
Bow down and
the
Deacon say
receive the blessing.

offer
And let
the
Bishop
thanksgiving over them in the words

:
which follow
O
Thine
Lord, save
Thy
people,
and give I'hy blessing unto
which Thou hast purchased with the Christ. Shepherd them under Thy right hand, and cover them under Thy wings, and grant unto them to fight the good fight, and to finish their course, and to keep the faith, ^ immutably, unblamably, and irreprovinheritance,'^
precious blood of
Thy
ably, through our
whom
to Thee,
for
and worship
'
Lord Jesus Christ, Thy beloved Son, with and to the Holy Ghost, be glory, honour, ever. Amen.' ^
"
Ps. xxviii. IC.

'
2 Tim.
iv. 7.
Lib.
viii.
cap. 41, pp. 231-233.
IX'DliX
OF BIBLICAL QUOTATIONS
AND REFERLNCES.
XoTE.
In cases where an asterisk

I. OLD
(*) ha? been prefixed the Septuagint numeration of the Psalms has been followed.
TESTAMENT.
PAGTC
Gknesis
i.
i6
292
265, 293
2
Gen.
xlviii.
9-20.
14...,
....
26
ii.
232
Exodus
iii.
8
15
iii.
24
3-5
2
'
294 294 294

2 2 2 2
14-15vi.
I
.
224 264
169
xii.
15,
18-20
iv.
29.XV. 1-19
xix.
32 229
203
vii.
viii.
20 XV. 8-18
42
XX. 6
xxii.
xvii. 7
264
2
22
10-14
xxii.
xxiii.
xxvii. 2
17
264
3 3
xxviii.
20
33-35
xxix.
317 229 229 20S

221
17-20
65
xxiv. 26
220
3
235
3
XXX. 22-25
XXX. 34-38
xl.
xxvi. 25
xxvii.
xxviii.
27-29
1-4
18
2
2 3 3 3
I-II
15
22S
70 229 229
65 220
Levit. iv. 17
20-22
XXXV. 2-3
25
xii.
6-8
31
xli.
14 42
xvi. 4, etc
xlviii.
235 264
Numb
iii.
313
vi.
22-26
322
INDEX.
Vl'.C.V.
Numb.
viii.
XV, 37-41
xix. 18
69 210
69 267 210 30S 237 210
169
Psalm
xxiv.
10
203
86,
xxviii.
I
xxxii. 6
Deut.
iv.
vi.
39 4-9
31
*xxxii. 10
319 87 168
xxxiv.
204, 304
X.
xi.
xiii.
8
13-21
18
xxxvi. 9
10
*xxxix. 2
xl. 8,
xli.
304 259 259

169
9
7
xxvi. 3
5-10
13-15
xxvii. 9
4 4
5
xliv. 21
xlviii.
xxxii.
1-43
308 203
168
267, 318
10
12, 14
259 316 203

65
281
Ii.5
39
xxxiii. 3
2S4
236
xxxiv. 9
232
Iv.
Ixiii.
Josh.
V. 15
224
267 168
17 15
iS
2Sa1n.xxiv.1-17 I Kings ii. 7

viii.
Ixviii.
Ixxiv. 8
316 267 206

296 315 203
228
169
60
1
16
Ixxxi.
Ixxxii.
ix. 3 Chron.xiii.S
6 6
6
XV. 14, 16, 28

xxiii. 5
Ixxxviii.
6 6
5
xc.
13
I
203
259 204 259 204 289 203, 204

203, 204
XXV. 5-6
xxviii.
11-19
36
14
16, 17
xci.
5.
2 Clnoii.iii. 3
vi.
viii.
6
285
7
Ezra
Nell.
vi.
228 313 237 236 293 265 282 2S0
xciv.
xcii.
xciii.
203
169 292
viii.
1-8
*xcix. 3
civ.
ix.
2-4
3
2
15
Jol) xxviii. 25 xxxviii. II

xli. 5
24 32
cvii.
cxiii.
314 266 282

295 216
Tsalm
i.
2
I,
V.
vi.
2,
259
245 284
5 cxiv.
cxviii.
34
274 216 304 1 68

169
xvii. 5
27
1
xix.
317 204
*cxviii.
14
*cxviii. 133
BIBLICAL QUOTATIONS
Ps. cxix. 12..
AND REFERENCES.
323
259
62..
97..
164.
cxxi. 8.
cxxiii.
.
3
3,
cxxx.
4,
.
cxxxii. 3
cxxxv.
cxxxvi,
7,8.
25...
cxli.
. .
259,
cxliii. 9,
10.
.
*cxliv. 18.
cxlv.
16...
cxlvi.
cxlvii.
cxlviii.
cxlix.
cl.
..,
.
.
I'rov. ix. 5
324
INDEX.
PAGE
PACK
St.
St. Mtt. xix. 13, 15

,. ,^
, ^
17
Luke
xix.
45
42
29.
3
287
25
xxi.
xxii.
12
206
26
143
17
,-^>fi-
19-20
41
9
.
12, 13
xxii.
32
xxiii. 3,
304 42 318 207

173
xxiv.
50
52, 53
St.
John
ii.
iii.
13-16
3
5
9.
xxiv. 31 xxvi.
43 42 60
13.
26-28.. 26, 33, 87, 299 30 33 xxvii. 66 22 10 xxviii. 19-20

St.
64
10
22
33
iv.
I,
22 10
8
Mark
i.
iii.
4 27
10
24
vi.
282
281
27
22
V.
vi.
J
2-20
13
viii.
X.
xi.
9
15
xiv.
22-24
26
46 38 42 26
33
X.
56 22
29
xiii.
295 229 288

25, 48, 176
13, 14
xvii.
4
17
49
xvi. 15, 16
42
10
XX.
21-23
3
Acts
i.
29S 289 24, 40, 87 45

10
19
Si.
299
ii.
5.8
15
Luke
i.
49, 51, 52, 54, 55 243

68, 69, 71-73-
236
II, 14
77-79
ii.
14
29, 30 29-32 42
243 244 244,304 244 259 222
41
42.--.
46
iiiI
iv.
27
30
V.
vi.
viii.
iv.
16,
33
42
205
21
44 43 43. 236 21, 71, 90 303 29S

30,
30. 31.
17 18
vii.
6
12, 13
41
II
47
I
86
12, 14, 15, 17...
19
II
X.
40
282 282
16 27
18 19
26, 27
xi.
xii.
15
II, 13
38
ix.
210
86
iS
II
41
II
X-
XV. 10
207 284
285
235
25
xii.
xiii.
9 38
47. 48
236 236
21
11-32
22
xviii.
n
47 41
8
3
BIBLICAL QUOTATIONS
Actcxiii.
xiv.
AND REFERENCES.
I
325
rAGK
24 2321 23
15. 33
.-.
PAGE 10
Cov.
xi.
42
45. 205
25-28.** 26
27-29.
18
25 32
9
31
42
"
xii.
34 26 29 1-28
16 19
,
25
33
II
xiv.
.
&
25
XIX. 5,
42 164
31
II,
10 20
44
42
9.
XX. 7
28
16
17
31,44. 46, IIS. 133 42

14
XV.
29
34, 35
40 3-5
29
44 45
15
19
XXVI,
II
Rom.
i.
21, 25
43 207 207 296

299
22
12
xvi. I, 2
20
2 Cor.
i.
ii.
21 22 6-1
16
96 39, 44, 46 36 274 20

12,
21
4 ....
17
14
vi.
24 280
23
7
viL I.. 280, 284, 303,

xi.
xiii.
4
12
XIII.
24
12 14
17.
312
35 42 22
Gal.
II, 12
313 207 36 279. 290

7
XV. 16....
iii.
i.
24
13
15 II
28....
xvi. 16.
. .
Eph.
21
20.
1
36 284
II
iii.
291
iv.
42
21
Cor.
i.
14, 16
30
V.
ii.
iv.
9 .... I, 2 ..
171
172
302
35 34 39
13
V.
vi.
vii.
3-5...
II
42 24 14 38 22
14 19
22-32
39
2
25,26
27
Pliil. iv.
ix.
288
X.
16....
21
2, 4, 5
18, 18, 19,
30 32
3
7
284
17
269, 291, 298
44
37. 133
30, 38, 133
Col.
i.
15
17-34 20
23
17
ii.
291
14,
II, 12
16
26,
23-26
299
I
iii.
14 16
220 284 34 42
Thess. V. 12
326
INDEX.
PAGE
PAGU
Thess.
1
26 ... Tim. i. 20
V.
ii.
37 24
31
Heb.
X,
23
25 10
17
, .
23
45
19
xiii.
300. 302
42
45 46,86, 87 87 310 42 42, 30i> 310
4
7
iii.
285
St. Jas.
ii.
42
35 36 41 25, 41
16
1
V.
14-15
16
19
5
16
10...
14
iv.
St. Pet.
i.
ii-
22
vi.
12
iii.
9 20
21
I
295
16
16 2 Tim.
i.
306
41 23
.
6
13
18. .
V.
300
37. 38
14
2 St. Pet.
ii.
237
35
286, 300
ii-
11-13
15
13
I
St. John
ii.
20
27
19
22
295 38 20 20
23
26
iv- 5
13
284 42 319 47> 48

15
2 St.
St.
John 9 Jude 3
12
i.
Rev.
6
10
I
Titus
iii.
8
Ileb.
i.
36
21
ii.
23 38 42 46 42
45 45 235
9
2
I
9
iii.
vi. I,
X.
20 8
13
xix.
9 8
22
INDEX OF GREEK WORDS.

aydirrif 38,
1
10,
135
6k:A.KtVj,
123
&yye\ot, 292
iôtMoK6yfiadai,
Sz
loS
&yy f\os, 42
ayia
fivriffts,
iôfio\6yr](TiSf 57i ^2,
28
iôpKi(TiJ.6s,
108
ay la rpdireâ, 8
Aiwves, 292, 296
e|oi5(nai,
292
i^wOovfjLfUot,
eiriK\r)(Tis,
279 a.fiv7}Tos, 310 avayv(iaT7>s, 1 08

oi/aSejKj/wai,
a,ydfivr)ffis,
a-Kpowfitvoi,
279 I20
42, 70, 140, 141
6Trt(rKoiros,
cTTttrufa^wYTj,
45
1 63 42
301
eVflTjS Ka/J-irpd,
loS
eiia77eXJ(rT7js,
OTToffToXoy,
42
tuXapfffTft*', 106,
119
I06, I08,
aKo(palveiv,
a.pf)afi(S>v,
300
ei'Xap'O'Tia,
30,
III,
108
euxapto'Tia 67ri,\uxi'ioy, 191
eux^?',
apTos T^9 vxapi(TTlas, I09

dpx<*77*^'"> 292
apxai, 292
apX'ePS'^^) 42, I40> 17O)
119 vxh 8a (Ticon-Tjs, 224

k(p6Siou,
233, 290,
113
297, 309, 310

dpx<>'f (KKXTjcrias,
I40
i
^-yoi'V*''''^*
42
j8^;uo,
289
I
dearpiKos, 108
1
fiu/ihs,
79
'
epovoi,
OpoVos,
.
292
307 112
;
5o|>js,
168
yevoLTO, 52
euffi'a,
'yovu/cA.ifoi'Tes,
279
1
ypa/x/J-ariKos,
I08
evcTiaa-TTtpiov, 78, 79,
81
SioKoi/os, 42, 141

5i5o(7fcoA.os,
lepevs,
42,
140,
141,
233,
290,
42
305
lepovpyelf, 42
Swojueis, 292
328
IXDEX OF GREEK WORDS.

283
jrfTaAof, 163
jrotfi.rji',
KaTaacppayiffafifvot,
Kfpafffxa,
Krjpv^,
123
42
loS
145 108
I
irovr]p6s,
42 288
140 14O
K\ripos,
irpe(T$vT(pos, 42, 140, 311

irpofffTciis,
K\i(Tis yovoToiv.
KOifA.rjTfjptoi',
irpoTiyovfxfvos,
irpoiffrd/uievos,
KOff/uLOS,
265, 285, 293
42
140
KVîpvilTT)S, 307,
KVVTjyOS,
308
lepoKaQf^^lxfi/os,
loS
157
I
TTpofTfvxVf
Trpoa-raTr}!,
1
205
I
KvpiaKT), 108,
JO
KVpiaKT]
Tj/ULfpa,
46
irpO(f T/TTj?,
42
Kupje (\4ir)aov, 245

KVplOS, 25
<rtpa<piix,
292
KVpt6T7]Tes,
292
(TKfvf]
\(iTovpyiKc, 313 arpuTtai, 292

(ri/vaycoTTJ,
Aoi'Kos,
233
45, 223,
224 250 250
XeJTOnpyerf, 30, 171

XeiToupyi'o. 30, 197
AeiToi/pT-ds,
<T<ppayi^(iv, 22, 70,
(T(ppayis, 22, 61, lOI,

(Ta)(6fifvoi,
42
275, 283
AevtTat, 233
Ad7os, 119, 120

\0VTp6v, 62
Aux*'""^s, loS
T(\(tov, 62
rpdiTfâ, viiic ayia
vSojp fw^s, 61
IJ.a6rjriveLV,
yiii)er<r0ai,
63
I'M"''?,
250, 283
33
viroStaKouos, 108
</)aiAoV7js,
ixvr)<ns,
305
/xvpov, 161
fj.v(rTi\piov,
47
250
j/fOTeAijs',
305
287. 303
270 (pacrcra, 270 ((>(\fxovvi, 266

(pafffK,
veo(J)coTi(rTOi,
(puTtêtP, 250,
<pu>Ti^6fi.(vot,
280
279> 283
o'iKOvvfios,
OlCOftffT?/?,
42 108
(pwTKTfia,
(pwTifffxbs,
62
60, 61, 250,
2S0
uxAos, 309
XO-ptcTfia,
iraiSi'a,
62
1
281
X(peTj0e(n'a,
39
iratSta reoôco,
iroAAioi',
63
Xfipo6f(ria, 96, 161

Xfpovfiif^,
108
292
7rapo5i(Toy,
TTopa/cATjTos,
irapotKi'a,
7ra(r;â,
294
108
Xp-qaros, 160
Xplafxa, 21, 96
Xpifffx-a (vxo.piffrias,
286
161
108
XP^rris,
60
GENERAL INDEX.
GENERAL INDEX.
Aaron,
3,
70, 90,
221, 233, 270,
274, 296
Alba (Alb), 24I, 251 Alexander, 24

Alexandria, 81, 127, 206
Abel, 2, 186, 270, 274
Abcrcius,
xi, 122,
123, I46
Ablution (Agape), 136 Ablutions (Eucharistic,

mal), 226
baptis-
Alexandrian Liturgies, Almsgiving, 46, 54, 85 Alpha and Otnega, 150

Altar, 19, 78-82, 229
Altare, 79 Ambo, 82, 289
17,
29
Abraham,
2, 193, 238,
264, 270,
274. 295 Absolution, 24, 56, 85

Acolytes, 139
Ambrose, St., 74 Ambrosian Divine

112
Liturgy, 27, 165
Office,
203
Acts of Apollonius,
xi,
Callistratus, 125
Amen
144
(Eucharistic), 121, 231
Eugetiia, xi, 115
Frucluosus,
etc., xi, 103,
Anatolius, 153 Andre'ues, Bishop, 58
Paul and
Thecla, xi, 61, 69,
100, 109, 125, 145, 149
Angel Angel
(a ministerial title), (a title of Christ),
42
291
the Scillitan
174. 175
Martyrs,
88, 107,
xi,
Angels, 266, 292, 296, 297 Anglican Liturgy, 17, 27, 259,
297, 310. 3S0 Anglo-Saxon Liturgy, 310 Anicetiis, Bishop of Rome,
III, 127
Thomas,
112, 129
xi,
109,
Xanthippe,
Polyxena,
and
oj,
104,
Rebecca, xi, 58, 69, 100
Adaus and Maris, Liturgy

29, 172, 195
Anna, 270, 312

Anointing: see Unction
Antioch, 196, 286, 301
Advetit, 230
.-Jions,
264, 291, 292, 296
Affusion, 14, 70
African Churcli, 57, 66, 80, 116

Africanus, Julius,
xii
Anthems, 195 Antiphonal chanting, 75 Antiphojtary of Bangor, 256-259

Antistes, 140
246,
Agape, 31
see Lovefeast
Agonothetes, 161
Antoninus Pius,
xii,
51, 177
332
ApoUinaris,
Apolloniiis
:
GENERAL INDEX.
xii
68
72
; ;
sponsors
titles of,
at,
66
;
times
for,
at,
see Acis of Apolloiiius
61
unction
Apostle, 42
Apostles, 300
68, 70, 71, 87-90, 98, 160, 161
Apostolic Canons,
xii,
59, 104, 131,
Barak, 270 Barnabas: see Epistle of Barnabas

Basil, St., of Ccesarea, 107,
233
Constitutions,
xii,
12,
58,
125, 191, 198, 199; Coptic Liturgy
62, 64, 72, 96, loi,
102,
129, 159.
195,
of,
133,
161,
139.
141.
146, 156,
193,
30,
29; Greek Liturgy 168, 197, 246

;
of,
27,
Syriac
163, 169, 181,
Liturgy
Basilides,
of,
(i)
29
73,
(ii)
227, 233, 255-319
81
Aquarii, 122
Aquilinus,
1
Bcde, 80
75
Beleth, 162
Bells,
80 Arhith, 204
Ara,
79,
220
fornmhie
Bema, 208, 289

Benediction, 16, 17, 129
of, 192,
j
Area,
\2,(i
Archangels, 266, 292, 296

Aristidcs, xii, 103, 177,
249
Synod of, 95 Armenian Divine Ojfce, 245

Aries,
306, 310 Benedictioial of St, EthehuoUi, 310 Benedictions before and after Les^
sons, 221
Liturgy, 17, 29, 225 Arnobiiis, xii, 77, 130, 148

Ascetics,
Benedictus, 243 Bible: see Scripture
304
BickeWs
theory,
218
Ashes, 83
Aspersion, 14
Bishops, 300, 302 ; titles of, 42, 140 ; prayer at the consecration
Athanasins,
St.,
xii,
;
96
178 see Hearers
of,
193
iii-v
:
At/ienagoras,
Aiiguritis, xi
Audientes, 279
Book of Common Prayer, see Anglican Liturgy Dim ma, 310

Lis more, 225
Augustine, St., 122

Aurelius, 178
Authorities, 266, 292
Mulling, 310
see Abcrcius
Avircius, 122
Baal, 252 Baptism, in Holy Scripture, 9-16 ; in Early Church, 58-74 ; Jewish use of, 219, 220 ; of St. John
Baptist,
of Jesus, 224 225 Breaking of Bread, 30, 109 Brightman, F. E,, xii, xiii, 199 Byzantine Ritual, 232
at
Bowing,
name
to the altar,
Cain, 2
Callistratiis
:
10
of,
fasting
;
at,
72
see Acts of Caltis-
formula
11
kiss at,
132;
tratus
of infants, 62-65, 220 ; by immersion or aftusion, 14, 69 milk and honey at, 67 ; minister
of,
Candidates for baptism, 279, 283 Canons of Hippolytus, xiii, 62, 65,
67, 72, 81, 88,
108, 116,
100, 104,
131, 141,
132, 148,
105,
73 i5j 65
profession of faith at,

;
127,
140,
133, 154,
sign of the cross at.
136,
139,
GENERAL INDEX.
155,
333
i6i, 163,
165,
181,
192-
194, 227, 240, 275
62, 64, 68, 75, 79. 80, 90, 96, 102, III, 113, 136, I38> 145.
154, 158, 181, 182
Capa, 241
Cardinals' scarlet robes, 251
Carpos (Carpis), 92
Carthage, second Coimcil
of,
Clement, St., Bishop of Rome, 196, 286 ; First Epistle of, xiii, 83,
117,
140, 141, 143, 167-172, 233

,
118
third Council
CassiaUf 225
of,
Second Epistle
Syriac Liturgy
of, xiii,
of,
xiii,
151,
94
28
72, III,
Clementine LLomilies,
Casula, 242
140
137,
Catacombs,
153.
14 1,
149,
152-
Liturgy,
109,
xiii,
17,
27,
61,
232
121,
131,
199.
141,
168-171,
260,
Catechumens, 276, 277, 279, 280,

281, 290, 305, 309, 3I4 316
Cclerina, 147
195-197.
219,
265,
275-306
Recognitions,
Clodia, 115
xiii,
72
Celerinus, 147
Celestinus, 175
Cock-crow, 154
Celsus, 164
Liturgy, 151, 225, 310 Chalice (Cup), 18, 125, 137, 290,
Celtic
Codex Alexandrinus, 195, 256-259 Colours, sequence of, 221 Columba, St., 225
304
Chasuble, 240, 242
Cherubim., 266, 291, 292, 296
Commodianus,
xiii, 83 Com/nodus, 178, 252
Communion, 30
tized,
Children, 284, 289, 290, 304, 308

Choir, seq.
89;
in
of newly bap; both kinds, 117

:
see Eucharist
in
Choral
service,
;
the
temple, 6
in
Christian
Jewish worsee
Compelentes, 276, 279, 283, 314,
316
Compline, 236
Cofifession, 3-7,
ship, 74, 75
Chrism, 90, 98, Unction

Christian
of,
160,
161
S2-87
Confessors, 156,
300
religion,
description
Confirmation, 19, 20, 21, 87-98,

161, 222 Consecration, of baptismal water,
73. 273 ; of baptismal oil, 273 ; of a bishop, 274 ; of churches, 228-229 ; of water and oil, 314
77
Christiani perfecti, 89
Christmas Day, 156, 229

Chrysostom,
,
St., 27, 47,

of,
199
27, 172
Greek Liturgy
John,
I.
Syriac
Liturgy
Consignare, 70
c;/,
28
,
Conslantine the Great, 76, 78, 240

IL,
John,
Syriac Liturgy
Conybeare, F.
Cope, 241
C,
xi,
125
of 28 Church furniture, Cingulum, 242

Cittinus, 175
17,
75^82
Coptic ritual, 225
Liturgy, 294
Cornelius
(2),
(l), li
Circumcision, 65, 220
Bishop of Rome, 69,
1 1
8,
121, 139
xiij,
Clement, St., of Alexandria,
Cosmos, 265, 285, 293
334
Councils, anfe-A^kene, Creed,
GENERAL INDEX.
xiii
Dionysius,
Pseudo
of,
Areopagita,
baptismal,
of,
i6,
23,
272
Syriac Liturgy
Dioscorus,
St.,
28
forms
177-181
Crispus, II
Syriac IJturgy
of,
of Alexandria, 28
of,
Cross : see Szû of tJie Cross Crowns, 138 ; Jewish, 235

Clip
;
of Cardou, Syriac Liturgy 29

Diptychs, 172, 175
Discipline, system of,
see Chalice
St.,
Cyprian,
of Carthage,
xiv, 57,
82-85
:
63, 64, 66, 69-71, 73, 77, 80, 82, 83, 91-93, 95, 99, 100, 107,
Divine
Office,
brosian,
154-155 see Ani' Anglican, Armenian,
112-I14, 117, 118, 120, 123-5,

126,
Lrish, Mozarahic,
Roman
128,
132,
140-142,
144,
Divorce, 137
147, 150, 151, 156, 179

Cyril, St., Coptic
Dominicum, 77
of, 29,
Liturgy
of,
172
,
Dofninions, 266, 291, 292, 296 Domus Dei, 77
Syriac Liturgy
28
Donata, 175
Doorkeepers, 139, 234, 308, 312 see Ostiarii
:
Dalmatic,
25
Daniel, 270
Dormitio, 150
David,
Day
of
271 of Atonement, 238

5, 7, 270,
a, 194,
Durandus, 230, 240

Easter Day, 1 56 Easter Even, 104, 105, 156, 157, 159 Eastern Church, 230: see Divint Office, IJturgy
Deacon, prayer at the ordination
312 Deacon^ s Bidding Prayer, 286 Deacons, 141, 279, 281-283, 285,
289, 290, 300,
302-304, 306-
309
Deaconesses, 234, 304, 312
Eastward
307
Ebionites,
position, 145-146, 226,
Deborah, 270, 312 Dedication, Feast of the, 229 of churches, 228

Deprecatio, 150
xiii,
122
Eden, 294
Egnatius, 147 Egypt, 295, 297
DidacliS,
Diaconus, 141 The,

106,
109,
Egyptian Church Order,

xiv,
12,
xiv, 109,
70,
I02, 157,
128, 139, 193
115,
135,
141,
\T2.-\, 261, 262, 276,
277
Dinoc rates, 148

Diognetus: see Epistle
to Diognetus Dionysius of Alexandria, xiv, 81, 127 St. Barsalibi, Syriac Litttrgy
Egyptian monks, 225 Eighteen Benedictions, The, 210214, 243 Elagabalus, 252
Eleazar, 274
Eleusinian mysteries, 248-249

Elias, 270, 271, 31S
Elisceus,
of,
29 of Corinth, xiv, 158

Pseudo-Arcopagifa, xiv, 131,
270
of,
Elvira, Council
Encratites,
166
Ember seasons, 229

xi,
133. 292
xvi
GENERAL INDEX.
Jinefguinens, 276, 281, 301, 314,
33:
316
Enlightenmeftt, 60
Exorcists, 139 Extempore prayer, 106, 107, 142

Exterjii, 279
Enoch, 271, 274, 295, 318 Enos, 271, 274, 295 Ephodion, 113
1
Ezekias, 270
Fabian, 139
Falconilla, 149
/7?/j't'
,
Epiklesis
see Invocation
73, 156
Epiphany,
/;^zr,
91
Episcopacy, 140
Epistatcs, 161
Fan, 290
Fasting, 126; before baptism, 72
xiii,
;
Epistle of Barnabas,
157
before
the
Eucharist,
127;
before
;
Epistle to Diognetus, xiv
before ordination,
the Paschal
41
Epitaphs, 122, 146, 149-154 Esdras, 270, 313

Esther, 271
on Supper, 232 Wednesday and Friday, lOlon Easter Even, 104 ; at 105
;
Etham, 296
Ethiopic Apostolic Constitutions, 29
Ethiopic Lilzirgy, 29, 172 Ettcharist, The Holy, 25-33, 52, 58, 59, 105-129; consecration
of,
four seasons, 229, 230

Fasts, Jeivish, 229
Feast of the Lord, 113

Felix, 175
Firmilian, St., 56, 93, 94,

140, 223
Firstfruits,
121,
118-122;
fast before,
127;
31,
frequency of celebration
17, 1 18
of,
287
Jewish formula
115-I17; in both kinds, 32,

1
;
in private houses,
at,
1
mixed
ception
chalice
43 22-1 25
;
of otTering, 4 ; Christian prayers at reception of, 193, 317
Fish (emblem), 123

Font, 82, 89 Friday, 102, 103, 104, 116,
157,
mode of
reception,
infants,
127
re-
by
128, 129;
;
time 125-127 of celebration, 113-115; titles of, 109-113 Eucharist of Christ, 1 12

reservation of,
230
Fructuosus, St.
tuosus, etc.
:
see Acts ofFn/c-
Furniture
Gaius, II
see Cliurcli
Eucharistia
{^h\oi.pi(rTlai),
106, 191,
315
Ezicharistic thanksgivings, 261
Gallican Liturgy, 27, 49, 151, 165,

169, 172, 292
Gallicinitim, 154
Eugenia
see Acts of Eugenia
Eulogius, xi
Eunuchs, 287
Eusebius, 77, 78, I44 Evangelist, 42
Gallienus, 76
Gardner, Dr. P., 31, 249

Gentara, 202
Generosa, 175
Genuflectentes,
:
Evodius,' St., Bishop of Antioch,
286
Excotninujiication, 23
tion
279
Parisiensis,
see Absolu-
Exoinologcsis, 57, S>2 Exorcism, loi bread of, 148

;
Germanus, 240, 310 Gideon, 270
St.
22S,
Glass cups, 137
336
GENERAL INDEX.
Hippolytus,
xiv,
Gloria in Excehis, 195, 244, 245, 256-259 ; Anglican version of,
xv,
79
see
259
Gloria Pairi, 192, 259, 307
Gnostic, 158
Canons of Hippolytus Holy Com/nunion : see Eucharist Holy Doctors, Syriac Liturgy of
the,
29
:
Gnosticism,
xi,
96, 292
132, 156,
Holy Orders
nation
see
Orders,
Ordi-
Good Friday, 104, 128, 260 Good Shepherd, the, 125
Gospel of St. Peter, xvi, 157 Gospel, procession of the, 227

,
Holy Saturday : see Easter Even Holy Scripture : see Scripture Holy Table: see Table
Honey, 67, 68, 89
after
standing at the, 226

for
Sunday Tenth Trinity, 246 Gratiarum actio, 112 Greek Ektene, 246
language,
loS, 164, 231 Litttrgy
liturgical
use
of,
Horjis of the altar, 229 Hosamia, 174, 231, 262, 304 Hosts, 291, 292, 296 Hot water : see Water, Warm Huldah, 312 Hyntemeus (l), 24 Hymenccus (2), Bishop of Jerusalem, 180
and Ritual,
98, 220,
235
.
see Liturgy
St.
of,
Hymns, 33-35,
Hyssop, 229
i8i,
183,
191
Gregory,
[Catholicus), Syriac
see Tersanctus, Tiisagion
Liturgy
179, 180
29
Gregory, St. (Thauinaturgus), xv,

Ignatius, St., of Antioch, xv, 75,
Gregory,
St.
of,
,
(Theologus),
Coptic
78, 79, 83, 109,
no,
;
134, 137,
Liturgy
30
of,
157, 223
Acts of the MartyrSyriac Litur-
Greek Liturgy
30
dom
of,
XV, 143
gies of, 28, 29
JIaggadak, 231
Hallel, 33, 216, 217
Liallelujah, 216, 23
Ignatius
the
of,
Patriarch,
Syriac
Liturgy
29
Hatch, Dr. E., 247-250

Hearers, 279, 290
Ignatius, pseudo-, xii, 199 niumination, 60-62, 250 Immersion, 13,69; trine, 70, 88, iSl
Heathen
zvorship, as the source of
Christian ritual, 247-253
Imposition
230,
Hebre-M language, use
of, 52,
Imponere manum, 57, 70 of hands, in absolution, 24, 56-58 ; baptism, 88 ;

benediction,
16,
231 Hegesippus, xv, 144

Hel, 231
129;
loi
;
confir-
mation,
192
;
19,
20,
87-98,
129,
exorcism,
129,
ordina-
Hennas, Shepherd
Hierapolis,
xii,
of,
xv, 5i, 102,
tion,
of,
139; Jewish origin
138, 140, I43 223 122, 123

Hieropolis, xi, 28, 123
220, 231, 232
Incense, 129- 131
Infants, Commttnion
of,
128
High priest,
Hilaris, 149
42, 233
Institution, ivords of, 25-27, I2I,
299
GENERAL INDEX.
Instniniental music, 75 Intercession, the Great, 300
Interrogations at baptism, 15, 65,
181
Invocation,
charistic,
537
tice of, claimed to be followed by Asiatic Churches, 1 1
Basorensis, John, St., Liturgy of, 29
Syriac
baptismal,
73
eu-
119-121, 198, 278, 299
Evangelist, John, St., Liturgy of, 28
Syriac
Ircnaa, \<p
IreihTiis, St., ol Lyons, xv, 15, 63,
66, 74, 80, III, 112, 120, 142, 15S, 159, 178
Ire>ie,
122,
John, St., the Patriarch, Syriac Liturgy of, 29 Joining of hands, 138
Jonas, 270
232 Irish Liturgy or Ritual,

165, 221, 225, 245, 256,
Jordan, 296
13, 49,
Joseph, 187, 295

Josias,
310
270
Isaac, 238, 270,

Isidore,
295
Jubaianus, 92
Isis,
.St. (of Seville), 97 252 Israel, meaning of the word, 26S,
Judas Iscariot, 309 Judas Maccabceus, 228, 237, 271

Judith, 187, 271 Julius, St., Syriac Liturgy
of,
306
Jacob, 238, 270, 295
Jael,
28
Justin Martyr, xv, 51, 59,61,62,

65, 72, 74, 98, 106, no, 114, 115, 119, 122, 125, 131, 134.
of,
270
St.,
James,
Greek Liturgy
27,
138, 140, 142, 158, 164
169, 197
,
Syriac Liturgy
[ii]
of,
[i]
27,
Kadish, the, 214, 244, 246

Kalcmeros, 150
172, 219,
27
James, St., the Less, 144, 163, 286 James, St. {Baradatus), Syriac Liturgv of, 28
James,
St.
{of Botnaii),
Syriac Syriac
Kcdusha, the, 215, 245 Kerialh Shema : see Shema Kiss of Peace, in Holy Scripture, 36, 37; in early Church, 131133
;
Liticrgy
of,
28
at baptism, 61, 89, 132
James, St. {of Edessi), Liturgy of, 28

Januaria, I75
Januarius, 179
Jehoshaphat, 270
at Eucharist, 52, 61, 131,
132,
;
289, 309
at marriage, 133
at
ordination, 133
Kneelers, 279
Jephthah, 270
Jerome,
his daughler, 187
Kneeling, 143 Kohathites, 313
233 Jerusalem, church of, 286, 301

St., 97,
Kyrie
eleyson^
245
Jessopp, Z?r., IS, 36
Lactantius, xv, 105, 131 Laetantius, 175

Laity,
Jesus (Joshua), 270, 271, 296, 307 Jewish, origin of, or influence on
301, 307
priesthood
of,
Christian
Liturgy and
Ritual,
42, 74, 301, 310
200-247
Job, 274, 295
Laodicea, Council of, 79, 224

Iâuds, 204,
John,
St., the
Divine, 163
prac-
236 Laurent ius, 147
338
GENERAL INDEX.
Maranatha, 174, 262
Marcionite inscription, 223 Marcus, 120
Lavabo, 164, 165, 226, 231, 290 Laying on of hands : see Imposition of hands leah, 238
Mark,
St.,
Greek Liturgy
of, 29,
Lebar Brecc, 221

Lections, 278,
307
168, 169, 172, 175, 19s Mark, St., Syriac Littirgy of 28
Lent, 104, 156, 230 Leofric Missal, 247, 310 Leonian Sacranicntary, 140
Levita, 141
Lcvites, 233, 234 Leviiical : see Mosaic
Marriage,
in
Holy
Scripture,
115,
38, 39; in early Church,
Lightfool,Bp.,y.\, 168, 171 Litany, Eucharistic, 286
Liturgy, use
of term
;
in
first
Holy
com:
137-139; of the clergy, 139; Jewish, 235 ; kiss at, 133 ; mixed, 99, 126 Martyrs, 155, 156, 276, 300, 302 Marutas, St., Syriac Liturgy of, 28 Mary (the B.V.M.), 123, 156,
205, 269 Matronata Matroiia, 153 Mattathias, 270 Matthew, St., The Shepherd, Syriac Liturgy of, 28
Scripture, 30
when
mitted to writing, 105-109 see SS. Adu-Hs and Maiis, Ambro

Stan,
Anglican,
Anglo-Saxott.
St. Basil,
Armeizian, Ethiopic,
Celtic, St.
ment,
Chrysostom, St. Cle Clementine, St. Cyril,
Maundy
226
Thursday, 49, 156, 165,
Galilean, Irish, St. Javies, St.
Melchisedech,
in, 274
Mark, Mozarabic, Roman Lord's Day, the, 157-159, 262 see Sunday
Lord's Prayer, the, 215, 245, 276 Lord's Supper, the, 30
Love-feast
Scripture,
Melitine legion, 144 Melito of Sardis, xv, 15S
Mensa, 81 Methodius of Tyre,
xv,
1S2-191
Michael, St. [of Antioch), Syriac
(Agape),
37, 38
;
in
in
Holy
early
Church, no, 133-137, 174,232 Loii) Sunday, 156

Loyalty, of early Christians, 170 luciferians, 97
Liturgy of, 29 Midnight, celebration, 114; hour of prayer, 33, 154, 236 Milanese: see Ambrosian
Milk, 13
Milk and honey,

68, 89
at baptism, 67,
Minehah, 204
Macarius, 240 Maccabees, Third Book
Magnificat, 243
Minister
of,
(title),
42
of baptism,
206
73
Magnus, 179
Manum
imponere, 57, Inipwsition of ha?ids
70;
see
Minucius Felix, xv, 76, 79, 99, 142, 249 Miriam, 228, 312 Mischna (Mishnah), 202, 231
Missalc Goth2cum, 169 Mithras {Mithra), 53, 251, 252
Mitre, 163, 251, 252
JManasses, 270
Manipitlus (Maniple), 24?
Manoah, 270
GENERAL INDEX.
Mixed
chalice,
339
in
32,
33,
52,
53,
Ordination, 133
ture,
Holy
Scrip-
122-125, 231, 299; symbolism of, 124 Mixed marriages, ()(), 126
Moel Caicli, 27 Monday, 230

Mordccai, 271
j
in the early 39-42 Church, 139-141 ; of a deacon, 312; of a deaconess, 312; of a presbyter, 311 of a reader,
; ;
of a sub-deacon, 313 Origen, xvi, 64, 65, 74, 77, 81-S5,
313
Mosaic
il/i;j,?j,
benediction, 3, 3 10
3,
70,
90,
99,
221, 270,
87, 95. 96, 98, ICO, 104, III, 118, 121,
loi, 102,
125, 127, 141, 154,
271, 274 Moses, St., Bar-Cephas, Liturgy of, 29
129,
13'. 147,
132, 148,
140.
152,
143157,
Syriac
145,
160, 162-165, 175-177
Mozarabic Breviary, 172, 203, 259 Mozarabic Liturgy or Ritual, 27,

49, 165
Oman, 270
Orphans, 234, 287 Osculuni : see Kiss of Peace
Ostiarii: see Doorkeepers
Musaph, 204
Music, Jewish origin of Christian, 228 : see Choral Sen-ice
j
Outsiders,
279
Nartzalus, 175 Neemias, 270

JVe/nesianus, 92
Paganism, loans from, 247-251 Palmoni, 266

Papias, xvi, 122
Paraclete, 272, 281, 316
Xestorius, Liturgy
of,
29
Paradise, 294
Nicodemits, 9 Nineuites, 285

.Visi/ns,
Paschal Supper, 216, 217,

i
231,
232, 245
;
123
:
Passion of [St. Pcrpetua, xvi, 13 1,

148, 149
I
Nôcturns
see
Midnight
295
Noc (Noah),
2, 270,
None, 154, 236 Novation, 69, 122, 139, 179 Numa Pompilius, 251
A' line Dimittis, 244,
Pastor, 42 Paul, St., 1
1,
33
see Acts of Paul
aiul Thecla
Paul of Samosata, 180

j
259
Pax
see Kiss of Peace

:
Pedilaviutu
I
see
Wasliing
of
Oblation, the Great, 299, 310

Offerings, weekly, 39,
0/7, 86, 88-90, 273,
feet
I
44 314 ; of exor-
Penitential system, 57, 82-85

Pe7iitents, 276, 283, 309, 314,
cism, 88
of unction or thanks;
Pentecost (Pentecostes,
or
316 Quin-
giving, 88
a thanksgiving for
I i
quagesima), 73,
Perpetua, St.
:
16, 156,
230
.St.
the holy, 262
see Passion of
Old Testament, Ritual

Onesiphorus, 109, 237
in the, 1-9
Perpetua
Peialou, 163
Peter,
St.
:
Optatus, 77 Orarium, 242 Orders, Holy, 232-235; Jewish origin of, 234: see Ordination
see
Gospel
of
St.
Peter
I I
Peter, St. (i), Syriac Liturgy of, 27

Peter, St. (2), .Syriac
'
liturgy
of,
28
340
Peter, St.,
GENERAL INDEX.
of Alexandria,
xvi, 103,
Prex, 82, 119

Priest, 42, 140,
142
Pliaraoh, 269
Philaster, or Philastrius,
305
:
Priesthood of the Laity
see Laity
230
Prime, 236
Priniitiva,
1
Philomeliiun, xvi
50
296
Philoxemis, St., of Bagdad, Syriac
Priticeps Sacerdotuin, 140

Principalities, 291, 292,
Liturgy
of,
29
St.,
PItiloxenus,
of
Hieropolis,
Probst, F., 107
Syriac Liturgy
JViiloxefius, St.,
of, 28 of Mahugc, Syriac
Probus, 58
Proclus, 197
Liturgy
of,
28
Profession of faith,
15. 65, 181
at
baptism,
PhiIices, 274
Pilate, 269, 298 (and in the Creeds) Pliny, Governor of Bithynia, xvi,
51, 75, 113, 115,
Prophet, 42, 1 74 Proseuche, 205
134
Psalms, in the Temple services,
Pluvialc, 242
Poderis, 163
203
in the synagogue,
cxlviii.-cl.,
204
Psalms
of, xvi,
204
Polycarp, St., xvi, 104, 127, 155;
Pulpit (fulpitum), 82
Puritans, 252
martyrdom
Polyxena,
xi,
62
Poly crates, xvi, 141

59, 69
Pontifex, 140
Quadragesima : see Lejit Quinquagesima (l) Paschalis,

142
:
1 1 6,
of Egbert, 229 Pontifical of Robert of yumieges,

Po7itifical
see Pentecostes
(2),
Quinquagesitna
230
229, 240
Powers, 266, 29 1; 292, 296

PrtepositJis,
Pabanus Maurus, 240

Rachel, 238 Rationale, 163, 240
140
attitude at, 141
Pnesul, 140 Prayer, 141-155

for
Readers,
139,
234,
287,
301,
the
dead,
146-151,
;
156,
304, 313
Rebecca, [i] xi, 59, [ii] 238 Renunciations at baptism, 65, 88,
237-239. 303. 318 152-154; hours
to the dead,
of,
154,
235,
;
236
a general,
262-272
;
272
Reservation of the Eucharist, 53, 114, 125, 126
post-baptismal, 273 silent prayer, 224,
secret or
277,
280,
first-
290
at
presentation
;
of
fruits,
317
for
for
the evening,
314;
of
l''rcachcr,
the
morning, 3165
humble
42
access, 303
Preface (Eucharistic), 245, 291

Presbyter, 42,
141, 300, 302, 304,
Responsorial chanting, 75, 307 Ring, 138, 235 Rogatianus, 70 Rogation Days, 230 Roman Divine Office, 203 Roman Liturgy or Ritual, 27, 32, 69, 98, 171, 196, 260
'
307
of,
prayer at
the ordination
194, 311
Rome, 78, 123, Rucha, 231

Ruler, 42
134, 286, 301
President, 42
GENERAL INDEX.
Sabbath, a High, 230: see Satur-
341
day
Sacerdos, 140, 141
Sackcloth, 83
Shemonah Esrah, 210 Shepherd of Hermas : see Plermas

Shoes, removal of, 224
Sibylline Oracles, the, xvi
Sacra?Hcnt, 113
Sacramentariiim Gallicanuiii, 172 Sacramentatium Gelasiamini, 229 Sacramcntaniim Lconianuin, 140 Sacravientum, meaning of term,
Sacrifice (as a title), 112, 113
Sign of the cross, 21, 68, 70> S^> 89, 91, 98-101, 290
A'Azj,
33
:
Silent prayer
see Prayer
Simon, 11
Singers, 234, 287, 301, 304
Singing,
^/(vw^,
mode
xvi
of,
22S
Sacristy,
304
/r. ^:,
218
Sahidic Ecclesiastical Cations, xvi

Saints' days, 155" '57
Sai/ison,
Smyrna,
6'^r;-ato, 75,
137
270
Samuel, 270, 271, 274

Saiicta Sanctis, 303
Sancimti, 121
Sanctum Domini, 126

Sandals, 224, 225
Sodom, 295, 297 Solomon, 6, 7, 228, 270 Moses ( I ), 203 ^0;/^ (2), 203 Spanish rite : see Mozarabic
Sarah, 238 Saturday, 137, 157

.Saw/,
1 1
:
Speratus, 175 Sponsors, 66, 67 Stephen, St., protomartyr, 312
see /\za/
Stephen
I.,
Bishop of Rome,
1
57,
Sca7i7ilan, 225
93-95
/^<Â-
Scillitan
Scillitan
Martyrs : see Martyrs
<y
//^t?
Stephafias,
Steiuaj-d,
42
Scripture, 155
^Va/, 21, 22, 68,
58,
Stokes Whitley, 66, 220, 222

Stola,
61,
123 ; of Christ, 69; of faith, 62; of

;
242
Stone altars, 81, 82
baptism, 62
Secret
of the bath, 62
Slowe Missal, 310
of the Lord, 62
:
see Prayer
Summus
Sunday
Sub-deacons, 139, 300, 304, 313 sacerdos : see Sacerdos

in Scripture, 45, 46 early Church, 157-159 ; 53.
; 1
Secunda, 175 Secundinus, 92

Sedatus, 82
Senior, 14I
in
15.
ri6, 137, 142, 145, 262
Surplice, 252
Seraphim, 266, 29 1, 292, 296 Sermon, 279, 308

.S>///, 274, 295 Scverns ofAntioch, Syriac Liturgy
Sursum
corda, 107, 108, 290 Susannah, 188 Synagogue, use of the term
in
Scripture, 45
tian
of,
in early Chris-
of,
^t'jr^j,
^^JT/-,
28
separation
154,
of,
literature,
223, 224
of,
date
227, 289, 307
206
use
in,
206,
;
236
furniture
208
207 ; hours of
Shacharith, 204
service in, 208
Shcma, 204, 209, 210
342
Table, or
GENERAL INDEX.
19, 81,
Holy Table, Talmud, 202, 204
82
Trajan, 51, 75, 113, 115, 134 Trent, Council of, 151
Trifina, 149
Tatjan, xvi
1 ail, 100
Taylor, Bishop Jeremy, 58 Teacher, 42
Trisagion, 260
Triumphal Hymn, or
171,
J
Tersanctiis,
195, 215, 245,
260, 266,
Temple Services, 202-204 quented by Apostles, 43

Tercc, 154,
fre-
297
Tivelve Apostles,
Syriac Liturgy
236
;
of the, 28
Teaching tf the Twelve Apostles see Didache

Tcrsanctus
:
see
Triumphal Ilyjiin
Uncovering heads in prayer, 44

Unction, in Scripture, 20, 46, 86,
Tertitllian, xvi, 48, 54, 55, 61, 65,
90
98,
in early Churcli,
159-162
66, 77, 99,
67, 68, 70, 71, 72, 73, 74,
at baptism, 68, 70, 71, 87-90,
80, 102,
82,
83,
85,
90,
98,
160,
161
at confirmation,
;
104,
126,
105,
128,
138,
I12-116,
130,
87, 98, 160,

161, 162
;
161
of the sick,
of,
121,
133.
125,
i35>
131,
Jewish origin
Itread,
90,
137,
154,
140-142,
161,
164,
144-147,
159,
22Q Unleavened
32
179, 227, 250, 251
Thanksgiving,
Eucharistic,
304,
Valcntinians, 96, 223
Veiling of
305
Thebaid, The, 137 IVtecla : see Acts of Paul Thecla
women, 44, 227

236
137
:
at
and
marriage, 138
Vespers, 154,
Vessels, of glass,
Theodore the Interpreter, Lituj'gy

of,
of wood,
29
162
Theodotiis, 96,
223
160,
Vestia,
175
Theophilns, of Antioch, xvi,
223
Ihibaris, loi
Vestments, 239-242, 290, 307 ; in in early Church, Scripture, 47

;
\(i'Z-\(i\
heathen
origin
of,
of,
Thomas, St. : see Acts of Thomas Thomas, St. (of Heraclea), Syriac Liturgy of, 28 Thorah, 204
Three Children, The, 270
Thrones, 266, 291, 292, 296 J hubunce, 92
251, 252
Jewish origin
240
lay origin of, 241
Veturius, 175
Viaticum, 113
Victor,
Bishop of Rome,
:
1 1 1
26,
158, 163
Vigilia nocturutz
Vincentins, loi
see
Midnight
Thubiirhim, 82
Thursday , 230
Tiara Sacerdotalis, 163 Timothea, 150
Tithe, offering of (Jewish),
Virgins, 234, 287, 301, 304, 305,
309 4
Song, 182-19
Vitellianns (Marius), 150
Vitringa's theory, 217, 218
Tosiphtha, 202
Traditio symboli, 16
Vulgar tongue, use of, 164 Viilgatc, 32, 79, 236
GENERAL INDEX.
IValafrid Strabo, 162
[
343
/Frtj7?z_^'-,
of hands, 164, 165, 226,
227, 310; not to baptize, 74; not to preach, 227; not to
231, 290; of feet, 48, 49, 165, 166, 176, 177, 226
//'rt/iv-,
speak
hi
baptismal,
13; consccia;
j
]Vooden altars. Si, 162
church, 44 82
vessels,
lion
of, 82, 314 eucharistic, 122-125; warm, 231, 232; for
Xanthippe:
Xystns,
27
^&<i
Acts of Xanthippe
sprinkling, 229
ll'edncsday,
Xystarches, 161
St.,
101-104,
116,
157,
Syriac
Liturgy
of,
230 White
]Viiit
dj-ess, at
:
marriage, 138, 235

see Pentecost
Xystus
JI.,
Bishop of Rome, Si,
Sunday
127, 140
U'idozcs, 139, 234, 260, 2S7, 301,
304. 309 Winchester. Troper, 231
Young, Bishop, 241, 246

|
Wine,
red, 231
to to
Women, allowed
sanctuary,
enter
the
!
Zerubbabel, 22S, 270
Si;
be veiled,
Zosimus, Narrative of
\v[,
105
PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES.
'fim\-''
r^^îMtT'WVi,
Date Due

Liturgy Ritual of A 00 Warr

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SIDE-LIGHTS OF CHURCH HISTORY.

THE LITURGY AND RITUAL

PUHLISHKD UXDKR THE DIKECTtON OF THE IKACT COMMIITEE.

QUEEN VICTORIA STREET, E.G. BRIGHTON 129, north street.

the Liturgy and Ritual of the

such knowledge can

from Holy Scripture

from ecclefrom scanty

siastical writings prior to A.D. 325

surviving liturgical remains

from a few other

worship and ritual of the Christian Church are of

Jewish origin, or are modified by Jewish or other

hoped that from the material accumulated

the following pages, an answer

the important question,

does the Book of

Prayer of the Church of England retain

or reflect primitive usage, both absolutely as regards

comparison with the service?

books of other parts of Christendom

from primitive usage,

the discontinuance of the

of the use of Unction, and

of the Kiss of Peace, and of the

and verbal alterations

and other sacramental

Some changes have been

arc within the

petence of the governing

of these points the unchanging Eastern

Church adheres more

the Church of England or the Church of

needless to add, than the

eucharistic, baptismal, confirmation,

language, the Prayer-book retains

or addition, than the

corresponding services in any other part of Western

quite consistent with

Anglican Church to wish to see a revival of what

connection with the ancient

system of the primitive Church

see this or that liturgical detail altered

not reaching perfection any more than the

Missal and Breviary, or the Greek Euchologion, the

which those who are privileged to have

sons and daughters

Bardwell Rectory, Bury St. Edmunds, Lammas Day^ 1897. \

Traces of Liturgical Worshit New Testaments ...

the Old and

Ritual Allusions in the Old Testament

and Ritual a Tj'pe of the Services

5. Ritual Allusions in the 6. Baptism

7. Benediction... S. Church furniture

... ... ... 9. Confirmation 10. Unction at Baptism and Confirmation

II. Sign of the Cross at Baptism 12. Creed... 13.

... ... ...

... ... ...

Excommunication Holy Eucharist...

16, Kiss of Peace

... ... ... ... ... ...

17. Laying on of Hands