Sec. V.—All the Apostles Urge the Observance of the Order of the Church.

XLVI. Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours, but God’s. For says the Lord: “He that heareth you, heareth me; and he that heareth me, heareth Him that sent me.” And, “He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me.” 3753 For if those things that are without life do observe good order, as the night, the day, the sun, the moon, the stars, the elements, the seasons, the months, the weeks, the days, and the hours, and are subservient to the uses appointed them, according to that which is said, “Thou hast set them a bound which they shall not pass;” 3754 and again, concerning the sea, “I have set bounds thereto, and have encompassed it with bars and gates; and I said to it, Hitherto shalt thou come, and thou shalt go no farther;” 3755 how much more ought ye not to venture to remove those things which we, according to God’s will, have determined for you! But because many think this a small matter, and venture to confound the orders, and to remove the ordination which belongs to them severally, snatching to themselves dignities which were never given them, and allowing themselves to bestow that authority in a tyrannical manner which they have not themselves, and thereby provoke God to anger (as did the followers of Corah and King Uzziah, 3756 who, having no authority, usurped the high-priesthood without commission from God; and the former were burnt with fire, and the latter was struck with a leprosy in his forehead); and provoke Christ Jesus to anger, who has made this constitution; and also grieve the Holy Spirit, and make void His testimony: therefore, foreknowing the danger that hangs over those who do such things, and the neglect about the sacrifices and eucharistical offices which will arise from their being impiously offered by those who ought not to offer them; who think the honour of the high-priesthood, which is an imitation of the great High Priest Jesus Christ our King, to be a matter of sport; we have found it necessary to give you warning in this matter also. For some are already turned aside after their own vanity. We say that Moses the servant of God (“to whom God spake face to face, as if a man spake to his friend;” 3757 to whom He said, “I know thee above all men;” to whom He spake directly, and not by obscure methods, or dreams, or angels, or riddles),—this person, when he made constitutions and divine laws, distinguished what things were to be performed by the high priests, what by the priests, and what by the Levites; distributing to every one his proper and suitable office in the divine service. And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul’s example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, 3758 drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet. But God showed the same by a more visible effect in the case of Uzziah, 3759 when He without delay exacted the punishment due to this transgression, and he that madly coveted after the high-priesthood was rejected from his kingdom also. As to those things that have happened amongst us, you yourselves are not ignorant of them. For ye know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; 3760 but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For “God is not the God of confusion,” 3761 that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that “it is hard for them to kick against the pricks;” 3762 for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. 3763 High priests, priests, and Levites were ordained by Moses, 3764 the most beloved of God. By our Saviour 3765 were we apostles, thirteen in number, ordained; and by the apostles I James, and I Clement, and others with us, were ordained, that we may not make the catalogue of all those bishops over again. And in common, presbyters, and deacons, and sub-deacons, and readers, were ordained by all of us. The great High Priest therefore, who is so by nature, is Christ the only begotten; not having snatched that honour to Himself, but having been appointed such by the Father; who being made man for our sake, and offering the spiritual sacrifice to His God and Father, before His suffering gave it us alone in charge to do this, although there were others with us who had believed in Him. But he that believes is not presently appointed a priest, or obtains the dignity of the high-priesthood. But after His ascension we offered, according to His constitution, the pure and unbloody sacrifice; and ordained bishops, and presbyters, and deacons, seven in number: one of which was Stephen, 3766 that blessed martyr, who was not inferior to us as to his pious disposition of mind towards God; who showed so great piety towards God, by his faith and love towards our Lord Jesus Christ, as to give his life for Him, and was stoned to death by the Jews, the murderers of the Lord. Yet still this so great and good a man, who was fervent in spirit, who saw Christ on the right hand of God, and the gates of heaven opened, does nowhere appear to have exercised functions which did not appertain to his office of a deacon, nor to have offered the sacrifices, nor to have laid hands upon any, but kept his order of a deacon unto the end. For so it became him, who was a martyr for Christ, to preserve good order. But if some do blame Philip 3767 our deacon, and Ananias 3768 our faithful brother, that the one did baptize the eunuch, and the other me Paul, these men do not understand what we say. For we have affirmed only that no one snatches the sacerdotal dignity to himself, but either receives it from God, as Melchisedec and Job, or from the high priest, as Aaron from Moses. Wherefore Philip and Ananias did not constitute themselves, but were appointed by Christ, the High Priest of that God to whom no being is to be compared.  

Footnotes

Luke x. 16; Matt. x. 40; John xiii. 20.  

Ps. civ. 9.  

Job 38:10, 11.  

Num. xvi.; 2 Chron. xxvi.  

Num. 12:7, 8; Exod. 33:11, 17  

1 Sam. xiii  

2 Chron. xxvi.  

1 Kings xiii. 33.  

1 Cor. xiv. 33. [See p. 500, note 6, infra.]  

Acts ix. 5. [See Acts xxvi. 14, where the clause is genuine. In Acts ix. 5 it is a later interpolation of the Vulgate and Erasmus.—R.]  

The Coptic adds, “the Son of God, and true God.”  

Ex. xxviii. and Ex. xxix.  

The Coptic adds “God.”  

Acts vi. and Acts vii.  

One V. ms. has the following note: “That he who baptized the Ethiopian eunuch was not the Apostle Philip, but one of those who were chosen along with St. Stephen to be deacons, and who also had four daughters, as says Luke in the Acts.” [See pp. 452, 492, supra.]  

Acts viii. and Acts ix.  

The Ecclesiastical Canons of the Same Holy Apostles. 3769

XLVII.1. Let a bishop be ordained by two or three bishops.  

2. A presbyter by one bishop, as also a deacon, and the rest of the clergy. 3770  

3. If any bishop or presbyter, otherwise than our Lord has ordained concerning the sacrifice, offer other things at the altar of God, as honey, milk, or strong beer instead of wine, any necessaries, or birds, or animals, or pulse, otherwise than is ordained, let him be deprived; excepting grains of new corn, or ears of wheat, or bunches of grapes in their season. 3771  

4. For it is not lawful to offer anything besides these at the altar, and oil for the holy lamp, and incense in the time of the divine oblation.  

5. But let all other fruits be sent to the house of the bishop, as first-fruits to him and to the presbyters, but not to the altar. Now it is plain that the bishop and presbyters are to divide them to the deacons and to the rest of the clergy.  

6. Let not a bishop, a priest, or a deacon 3772 cast off his own wife under pretence of piety; but if he does cast her off, let him be suspended. If he go on in it, let him be deprived.  

7. Let not a bishop, a priest, or deacon undertake the cares of this world; but if he do, let him be deprived. 3773  

8. If any bishop, or presbyter, or deacon shall celebrate the holiday of the passover before the vernal equinox with the Jews, let him be deprived. 3774  

9. If any bishop, or presbyter, or deacon, or any one of the catalogue of the priesthood, when the oblation is over, does not communicate, let him give his reason; and if it be just, let him be forgiven; but if he does not do it, let him be suspended, as becoming the cause of damage to the people, and occasioning a suspicion against him that offered, as of one that did not rightly offer. 3775  

10. All those of the faithful that enter into the holy church of God, and hear the sacred Scriptures, but do not stay during prayer and the holy communion, must be suspended, as causing disorder in the church.  

11. If any one, even in the house, prays with a person excommunicate, let him also be suspended.  

12. If any clergyman prays with one deprived as with a clergyman, let himself also be deprived.  

13. If any clergyman or layman who is suspended, or ought not to be received, 3776 goes away, and is received in another city without commendatory letters, let both those who received him and he that was received be suspended. But if he be already suspended, let his suspension be lengthened, as lying to and deceiving the Church of God.  

14. A bishop ought not to leave his own parish and leap to another, although the multitude should compel him, unless there be some good reason forcing him to do this, as that he can contribute much greater profit to the people of the new parish by the word of piety; but this is not to be settled by himself, but by the judgment of many bishops, and very great supplication.  

15. If any presbyter or deacon, or any one of the catalogue of the clergy, leaves his own parish and goes to another, and, entirely removing himself, continues in that other parish without the consent of his own bishop, him we command no longer to go on in his ministry, especially in case his bishop calls upon him to return, and he does not obey, but continues in his disorder. However, let him communicate there as a layman.  

16. But if the bishop with whom they are undervalues the deprivation decreed against them, and receives them as clergymen, let him be suspended as a teacher of disorder.  

17. He who has been twice married after his baptism, or has had a concubine, cannot be made a bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue. 3777  

18. He who has taken a widow, or a divorced woman, or an harlot, or a servant, or one belonging to the theatre, cannot be either a bishop, priest, or deacon, or indeed any one of the sacerdotal catalogue.  

19. He who has married two sisters, or his brother’s or sister’s daughter, cannot be a clergyman.  

20. Let a clergyman who becomes a surety be deprived.  

21. Let an eunuch, if he be such by the injury of men, or his virilia were taken away in the persecution, or he was born such, and yet is worthy of episcopacy, be made a bishop.  

22. Let not him who has disabled himself be made a clergyman; for he is a self-murderer, and an enemy to the creation of God. 3778  

23. If any one who is of the clergy disables himself, let him be deprived, for he is a murderer of himself.  

24. Let a layman who disables himself be separated for three years, for he lays a snare for his own life. 3779  

25. Let a bishop, or presbyter, or deacon who is taken in fornication, or perjury, or stealing, be deprived, but not suspended; for the Scripture says: “Thou shall not avenge twice for the same crime by affliction.” 3780  

26. In like manner also as to the rest of the clergy.  

27. Of those who come into the clergy unmarried, we permit only the readers and singers, if they have a mind, to marry afterward. 3781  

28. We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, “when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not.” 3782  

29. If any bishop, or presbyter, or deacon who is deprived justly for manifest crimes, does venture to meddle with that ministration which was once entrusted to him, let the same person be entirely cut off from the Church.  

30. If any bishop obtains that dignity by money, or even a presbyter or deacon, let him and the person that ordained him be deprived; and let him be entirely cut off from communion, as Simon Magus was by me Peter. 3783  

31. If any bishop makes use of the rulers of this world, and by their means obtains to be a bishop of a church, let him be deprived and suspended, and all that communicate with him.  

32. If any presbyter despises his own bishop, and assembles separately, and fixes another altar, when he has nothing to condemn in his bishop either as to piety or righteousness, let him be deprived as an ambitious person; for he is a tyrant, and the rest of the clergy, whoever join themselves to him. And let the laity be suspended. But let these things be done after one, and a second, or even a third admonition from the bishop. 3784  

33. If any presbyter or deacon be put under suspension by his bishop, it is not lawful for any other to receive him, but for him only who put him under suspension, unless it happens that he who put him under suspension die.  

34. Do not ye receive any stranger, whether bishop, or presbyter, or deacon, without commendatory letters; and when such are offered, let them be examined. And if they be preachers of piety, let them be received; but if not, supply their wants, but do not receive them to communion: for many things are done by surprise.  

35. The bishops of every country ought to know who is the chief among them, and to esteem him as their head, and not to do any great thing without his consent; but every one to manage only the affairs that belong to his own parish, and the places subject to it. But let him not do anything without the consent of all; for it is by this means there will be unanimity, and God will be glorified by Christ, in the Holy Spirit.  

36. A bishop must not venture to ordain out of his own bounds for cities or countries that are not subject to him. But if he be convicted of having done so without the consent of such as governed those cities or countries, let him be deprived, both the bishop himself and those whom he has ordained.  

37. If any bishop that is ordained does not undertake his office, nor take care of the people committed to him, let him be suspended until he do undertake it; and in the like manner a presbyter and a deacon. But if he goes, and is not received, not because of the want of his own consent, but because of the ill temper of the people, let him continue bishop; but let the clergy of that city be suspended, because they have not taught that disobedient people better.  

38. Let a synod of bishops be held twice in the year, and let them ask one another the doctrines of piety; and let them determine the ecclesiastical disputes that happen—once in the fourth week of Pentecost, and again on the twelfth of the month Hyperberetæus.  

39. Let the bishop have the care of ecclesiastical revenues, and administer them as in the presence of God. But it is not lawful for him to appropriate any part of them to himself, or to give the things of God to his own kindred. But if they be poor, let him support them as poor; but let him not, under such pretences, alienate the revenues of the Church.  

40. Let not the presbyters and deacons do anything without the consent of the bishop, for it is he who is entrusted with the people of the Lord, and will be required to give an account of their souls. Let the proper goods of the bishop, if he has any, and those belonging to the Lord, be openly distinguished, that he may have power when he dies to leave his own goods as he pleases, and to whom he pleases; that, under pretence of the ecclesiastical revenues, the bishop’s own may not come short, who sometimes has a wife and children, or kinsfolk, or servants. For this is just before God and men, that neither the Church suffer any loss by the not knowing which revenues are the bishop’s own, nor his kindred, under pretence of the Church, be undone, or his relations fall into lawsuits, and so his death be liable to reproach. 3785  

41. We command that the bishop have power over the goods of the Church; for if he be entrusted with the precious souls of men, much more ought he to give directions about goods, that they all be distributed to those in want, according to his authority, by the presbyters and deacons, and be used for their support with the fear of God, and with all reverence. He is also to partake of those things he wants, if he does want them, for his necessary occasions, and those of the brethren who live with him, that they may not by any means be in straits: for the law of God appointed that those who waited at the altar should be maintained by the altar; since not so much as a soldier does at any time bear arms against the enemies at his own charges.  

42. Let a bishop, or presbyter, or deacon who indulges himself in dice or drinking, either leave off those practices, or let him be deprived. 3786  

43. If a sub-deacon, a reader, or a singer does the like, either let him leave off, or let him be suspended; and so for one of the laity.  

44. Let a bishop, or presbyter, or deacon who requires usury of those he lends to, either leave off to do so, or let him be deprived.  

45. Let a bishop, or presbyter, or deacon who only prays with heretics, be suspended; but if he also permit them to perform any part of the office of a clergyman, let him be deprived. 3787  

46. We command that a bishop, or presbyter, or deacon who receives the baptism, or the sacrifice of heretics, be deprived: “For what agreement is there between Christ and Belial? or what part hath a believer with an infidel?” 3788  

47. If a bishop or presbyter rebaptizes him who has had true baptism, or does not baptize him who is polluted by the ungodly, let him be deprived, as ridiculing the cross and the death of the Lord, and not distinguishing between real priests and counterfeit ones.  

48. If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended. 3789  

49. If any bishop or presbyter does not baptize according to the Lord’s constitution, into the Father, the Son, and the Holy Ghost, but into three beings without beginning, or into three Sons, or three Comforters, let him be deprived. 3790  

50. If any bishop or presbyter does not perform the three immersions of the one admission, but one immersion, which is given into the death of Christ, let him be deprived; for the Lord did not say, “Baptize into my death,” but, “Go ye and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.” Do ye, therefore, O bishops, baptize thrice into one Father, and Son, and Holy Ghost, according to the will of Christ, and our constitution by the Spirit. 3791  

51. If any bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue, abstains from marriage, flesh, and wine, not for his own exercise, but because he abominates these things, forgetting that “all things were very good,” 3792 and that “God made man male and female,” 3793 and blasphemously abuses the creation, either let him reform, or let him be deprived, and be cast out of the Church; and the same for one of the laity. 3794  

52. If any bishop or presbyter does not receive him that returns from his sin, but rejects him, let him be deprived; because he grieves Christ, who says, “There is joy in heaven over one sinner that repenteth.” 3795  

53. If any bishop, or presbyter, or deacon does not on festival days partake of flesh or wine, let him be deprived, as “having a seared conscience,” 3796 and becoming a cause of scandal to many.  

54. If any one of the clergy be taken eating in a tavern, let him be suspended, excepting when he is forced to bait at an inn upon the road. 3797  

55. If any one of the clergy abuses his bishop unjustly, let him be deprived; for says the Scripture, “Thou shall not speak evil of the ruler of thy people.” 3798  

56. If any one of the clergy abuses a presbyter or a deacon, let him be separated.  

57. If any one of the clergy mocks at a lame, a deaf, or a blind man, or at one maimed in his feet, let him be suspended; and the like for the laity.  

58. Let a bishop or presbyter who takes no care of the clergy or people, and does not instruct them in piety, be separated; and if he continues in his negligence, let him be deprived. 3799  

59. If any bishop or presbyter, when any one of the clergy is in want, does not supply his necessity, let him be suspended; and if he continues in it, let him be deprived, as having killed his brother. 3800  

60. If any one publicly reads in the Church the spurious books of the ungodly, as if they were holy, to the destruction of the people and of the clergy, let him be deprived. 3801  

61. If there be an accusation against a Christian for fornication, or adultery, or any other forbidden action, and he be convicted, let him not be promoted into the clergy.  

62. If any one of the clergy for fear of men, as of a Jew, or a Gentile, or an heretic, shall deny the name of Christ, let him be suspended; but if he deny the name of a clergyman, let him be deprived; but when he repents, let him be received as one of the laity. 3802  

63. If any bishop, or presbyter, or deacon, or indeed any one of the sacerdotal catalogue, eats flesh with the blood of its life, or that which is torn by beasts, or which died of itself, let him be deprived; for this the law itself has forbidden. 3803 But if he be one of the laity, let him be suspended. 3804  

64. If any one of the clergy be found to fast on the Lord’s day, or on the Sabbath-day, excepting one only, let him be deprived; but if he be one of the laity, let him be suspended. 3805  

65. If any one, either of the clergy or laity, enters into a synagogue of the Jews or heretics to pray, let him be deprived and suspended. 3806  

66. If any one of the clergy strikes one in a quarrel, and kills him by that one stroke, let him be deprived, on account of his rashness; but if he be one of the laity, let him be suspended. 3807  

67. If any one has offered violence to a virgin not betrothed, and keeps her, let him be suspended. But it is not lawful for him to take another to wife; but he must retain her whom he has chosen, although she be poor. 3808  

68. If any bishop, or presbyter, or deacon, receives a second ordination from any one, let him be deprived, and the person who ordained him, unless he can show that his former ordination was from the heretics; for those that are either baptized or ordained by such as these, can be neither Christians nor clergymen. 3809  

69. If any bishop, or presbyter, or deacon, or reader, or singer, does not fast the fast of forty days, or the fourth day of the week, and the day of the Preparation, let him be deprived, except he be hindered by weakness of body. But if he be one of the laity, let him be suspended. 3810  

70. If any bishop, or any other of the clergy, fasts with the Jews, or keeps the festivals with them, or accepts of the presents from their festivals, as unleavened bread or some such thing, let him be deprived; but if he be one of the laity, let him be suspended. 3811  

71. If any Christian carries oil into an heathen temple, or into a synagogue of the Jews, or lights up lamps in their festivals, let him be suspended.  

72. If any one, either of the clergy or laity, takes away from the holy Church an honeycomb, or oil, let him be suspended, and let him add the fifth part to that which he took away. 3812  

73. A vessel of silver, or gold, or linen, which is sanctified, let no one appropriate to his own use, for it is unjust; but if any one be caught, let him be punished with suspension. 3813  

74. If a bishop be accused of any crime by credible and faithful persons, it is necessary that he be cited by the bishops; and if he comes and makes his apology, and yet is convicted, let his punishment be determined. But if, when he is cited, he does not obey, let him be cited a second time, by two bishops sent to him. But if even then he despises them, and will not come, let the synod pass what sentence they please against him, that he may not appear to gain advantage by avoiding their judgment. 3814  

75. Do not ye receive an heretic in a testimony against a bishop; nor a Christian if he be single. For the law says, “In the mouth of two or three witnesses every word shall be established.” 3815  

76. A bishop must not gratify his brother, or his son, or any other kinsman, with the episcopal dignity, or ordain whom he pleases; for it is not just to make heirs to episcopacy, and to gratify human affections in divine matters. For we must not put the Church of God under the laws of inheritance; but if any one shall do so, let his ordination be invalid, and let him be punished with suspension. 3816  

77. If any one be maimed in an eye, or lame of his leg, but is worthy of the episcopal dignity, let him be made a bishop; for it is not a blemish of the body that can defile him, but the pollution of the soul. 3817  

78. But if he be deaf and blind, let him not be made a bishop; not as being a defiled person, but that the ecclesiastical affairs may not be hindered.  

79. If any one hath a demon, let him not be made one of the clergy. Nay, let him not pray with the faithful; but when he is cleansed, let him be received; and if he be worthy, let him be ordained. 3818  

80. It is not right to ordain him bishop presently who is just come in from the Gentiles, and baptized; or from a wicked mode of life: for it is unjust that he who has not yet afforded any trial of himself should be a teacher of others, unless it anywhere happens by divine grace. 3819  

81. We have said that a bishop ought not to let himself into public administrations, but to attend on all opportunities upon the necessary affairs of the Church. 3820 Either therefore let him agree not to do so, or let him be deprived. For, “no one can serve two masters,” 3821 according to the Lord’s admonition. 3822  

82. We do not permit servants to be ordained into the clergy without their masters’ consent; for this would grieve those that owned them. For such a practice would occasion the subversion of families. But if at any time a servant appears worthy to be ordained into an high office, such as our Onesimus appeared to be, and if his master allows of it, and gives him his freedom, and dismisses him from his house, let him be ordained. 3823  

83. Let a bishop, or presbyter, or deacon, who goes to the army, and desires to retain both the Roman government and the sacerdotal administration, be deprived. For “the things of Cæsar belong to Cæsar, and the things of God to God.” 3824  

84. Whosoever shall abuse the king 3825 or the governor unjustly, let him suffer punishment; and if he be a clergyman, let him be deprived; but if he be a layman, let him be suspended.  

85. Let the following books be esteemed venerable and holy by you, both of the clergy and laity. Of the Old Covenant: the five books of Moses—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy; one of Joshua the son of Nun, one of the Judges, one of Ruth, four of the Kings, two of the Chronicles, two of Ezra, one of Esther, one of Judith, three of the Maccabees, one of Job, one hundred and fifty psalms; three books of Solomon—Proverbs, Ecclesiastes, and the Song of Songs; sixteen prophets. And besides these, take care that your young persons learn the Wisdom of the very learned Sirach. But our sacred books, that is, those of the New Covenant, are these: the four Gospels of Matthew, Mark, Luke, and John; the fourteen Epistles of Paul; two Epistles of Peter, three of John, one of James, one of Jude; two Epistles of Clement; and the Constitutions dedicated to you the bishops by me Clement, in eight books; which it is not fit to publish before all, because of the mysteries contained in them; and the Acts of us the Apostles. 3826  

Let these canonical rules be established by us for you, O ye bishops; and if you continue to observe them, ye shall be saved, and shall have peace; but if you be disobedient, you shall be punished, and have everlasting war one with another, and undergo a penalty suitable to your disobedience.  

Now, God who alone is unbegotten, and the Maker of the whole world, unite you all through His peace, in the Holy Spirit; perfect you unto every good work, immoveable, unblameable, and unreprovable; and vouchsafe to you eternal life with us, through the mediation of His beloved Son Jesus Christ our God and Saviour; with whom glory be to Thee, the God over all, and the Father, in the Holy Spirit the Comforter, now and always, and for ever and ever. Amen.  

The end of the Constitutions of the Holy Apostles by Clement, which are the Catholic doctrine.  

Footnotes

[The brief notes on these canons have been mainly derived from the text and notes appended to Hefele’s History of Christian Councils, vol. i. pp. 450–492, Edinburgh translations.—R.]  

[Comp. Apostolic Constitutions, iii. 20, viii. 4, 27, on these two canons.—R.]  

[This canon, and the two following ones, which explain it, point to some early heretical customs The Apostolic Constitutions furnish no exact parallel. Canon 4 was joined with 3 in the Greek text. Dionysius divided them: hence a variation in number exists from this point.—R.]  

[Dionysius omits aut diaconus.—R.]  

Comp. Apostolic Constitutions, ii. 6.—R.]  

This points to a discussion in the third century.—R.]  

[Canons 9–16 agree with those of the Council of Antioch, a.d. 341; but there is a difference of opinion on the question of priority.]  

Dionysius Exiguus translates “communicans,” in which case the Greek reading must be δεκτός, or, “who can be received.”  

[Canons 17, 18, 20, agree with Apostolic Constitutions, vi.. 17, ii. 6.—R.]  

[After Origen. Comp. Melito, vol. viii., this series.]  

[Canons 21–24 agree with the first of the Nicene Council (Hefele, Christian Councils, i. pp. 375, 376). Some hold that canon to refer to these, others find in the enlarged application of Canon 24 a proof of the later date of this collection.—R.]  

Nah. i. 9. [Canons 25, 26, are referred to by Basil the Great (Ad Amphilochium, iii.). In the Greek collection 26 is joined with 25.—R.]  

[Apostolic Constitutions, vi. 17.—R.]  

1 Pet. ii. 23. [This canon seems of late origin, probably from Synod of Constantinople, a.d. 394.—R.]  

[The closing clause points to a comparatively late date, as do the contents of Canon 31.—R.]  

[Canons 32–41 also agree with those of Antioch; see note on Canon 9. Some of the regulations have, however, an earlier date: whether they existed in this form before that time, is open to discussion.—R .]  

[This canon is divided by most editors of the Greek text; forming, in their enumeration, Canons 38 and 39.—R.]  

[Hefele and others regard Canons 42–44 as among the most ancient of this collection, and of unknown origin.—R.]  

[The substance of this canon is very ancient, Hefele thinks; but Drey derives it from Canons 9, 33, 34, of the Synod of Laodicea, about a.d. 363.—R.]  

2 Cor. vi. 5. [Drey regards this as very ancient; but Hefele derives it and the following one from the Apostolic Constitutions, vi. 15.—R.]  

[Very ancient, of unknown origin; repeated in canons of Elvira and Arles.—R.]  

From Apostolic Constitutions, vi. 11, 26.—R]  

[This canon, the last of those in the collection of Dionysius, is regarded as among the most recent. Of unknown origin.—R.] At the end of this canon, in the collection of John of Antioch, the following words are added: “Let him that is baptized be taught that the Father was not crucified, nor endured to be born of man, nor indeed that the Holy Spirit became man, or even endured suffering, for He was not made flesh; but the only begotten Son ransomed the world from the wrath which lay upon it: for He became man through His love of man, having fashioned a body for Himself from a virgin. For Wisdom built a house for herself as a Creator; but He willingly endured the cross, and rescued the world from the wrath that lies on it, namely, those who are baptized into the name of the Father, and the Son, and the Holy Spirit. But let those who do not thus baptize be suspended, as being ignorant of the mystery of piety.” The same collection gives the following as Canon 51: “He who says that the Father suffered is more impious than the Jews, nailing along with Christ the Father also. He who denies that the only begotten Son was made flesh for us, and endured the cross, fights with God, and is an enemy of the saints. He that names the Holy Spirit Father or Son, is ignorant and foolish; for the Son is Creator along with the Father, and has the same throne, and is Lawgiver along with Him, and Judge, and the cause of the resurrection; and the Holy Spirit is the same in substance: for the Godhead has three Persons, the same in substance. For in our day Simon the magician gave forth his doctrines, drawing the speechless, delusive, unstable, and wicked spirit to himself, and babbling that there is one God with three names, and sometimes erasing the passion and birth of Christ. Do you, then, most beloved ones, baptize into one Father, and Son, and the Holy Spirit as third, according to the will of the Lord, and our constitution made in the spirit.”  

Gen. i. 31.  

Gen. i. 26.  

[Canons 51–53 are from the Apostolic Constitutions: the first from vi. 8, 10, 26; the second from ii. 12, 13; the third from v. 20.—R.]  

Luke xv. 7.  

1 Tim. iv. 2.  

[Canons 54–57 are of unknown origin; the first is deemed ancient, while the conduct forbidden in the others points to a more recent date. Drey thinks the distinctions of the clergy also point to a later date.—R.]  

Ex. xxii. 28.  

[Canon 58 is supposed to refer to the absence of bishops at the imperial city, which prevailed in the middle of the fourth century.—R.]  

[Canon 59 resembles the twenty-fifth canon of Synod of Antioch; see on Canon 9.—R.]  

[Of doubtful origin, but resembling Apostolic Constitutions vi. 16, though probably of later date.—R.]  

[Canons 61, 62, are of unknown origin.—R.]  

Gen. ix.; Lev. xvii.  

[Canon 63 is regarded as very ancient.—R.]  

[Canon 64 is numbered as 66 In Hefele’s edition, being preceded by Canons 65 and 66 as given above. It is from Apostolic Constitutions, v. 20.—R.]  

[Canon 65 is from Apostolic Constitutions, ii. 61.—R.]  

[Of unknown but probably late origin.—R.]  

[Drey makes this one of the most recent canons of the collection.—R.]  

[Of unknown origin, probably recent.—R.]  

[Drey considers Canon 69 to be very ancient, but also intimates that it and Canon 70 were taken from the pseudo-Ignatian Epistle to the Philippians; see the same, chap. xiii., latter half, vol. i. p. 119, of this series.—R.]  

[With Canons 70, 71, compare Synod of Elvira (a.d. 305 or 306), Canons 49, 50, in Hefele, vol. i. pp. 158, 159. Drey, however, derives them from Canons 37–39 of Laodicea (a.d. 363).—R.]  

Lev. v. 16. [It is argued from the theft forbidden that this canon is more recent; its origin is unknown.—R.]  

[The wealth here implied points to a comparatively late origin; Hefele assigns it to the second half of the third century, but Drey gives a later date.—R.]  

[Hefele thinks both this and the following canon to be later than the Nicæan Council. Drey, however, derives Canon 74 from the council at Chalcedon (a.d. 451), a view opposed by both Bickell and Hefele.—R.]  

Deut xix. 15. [According to Drey this canon is from the Council of Constantinople (sixth canon), in a.d. 381.—R.]  

[Drey derives this from Canon 23, Synod of Antioch, a.d. 341.—R.]  

[Hefele: “The Canons 77–79, inclusive, belong to the first three centuries of the Church; their origin is unknown.”—R.]  

[Comp. Apostolic Constitutions, viii. 32, p. 495, from which this may have been taken.—R.]  

[Drey regards Canon 80 as an imitation of the second canon of Nicæa, which is, however, much fuller; comp. Hefele, i. p. 377. On the principle, comp. 1 Tim. iii. 6 and similar passages.—R.]  

Can. iv. prius.  

Matt. vi. 24.  

[The contents of this canon point to a late date. Drey regards it as an abridgment of the third canon of Chalcedon (a.d. 451).—R.]  

[Of unknown origin and date.—R.]  

Matt. xxii. 21. [This also Drey traces to the Council of Chalcedon, a.d. 451 (Canon 7); but Hefele opposes this view here, as in the case of the other canons (30, 67, 74, 81) which Drey derives from that source.—R.]  

[Or rather, “the emperor” (βασιλἐα having that sense). Hefele refers this to the time of the Arian struggle, when the emperors were involved in ecclesiastical controversies.—R.]  

[Hefele: “This is probably the least ancient canon in the whole collection.” With this opinion there is general concurrence, since the mention of the Constitutions among the canonical books indicates the hand of the last compiler of that collection of writings. Whoever he was, he was not Clement of Rome.—R.]  

Elucidations.

(The Bidding Prayer, etc., p. 485.)  

The Pauline Norm. 3827

1. Supplications.  

2. Prayers, Psalms, Hymns, and Spiritual Songs.  

3. Intercessions.  

4. General Thanksgiving. The Kiss of Peace.  

5. Anaphora. 3828  

The Lord Jesus the same night in which He was betrayed took bread:  

And when He had given thanks, He brake it,  

And said, Take, eat: this is my Body, which is broken for you:  

This do in remembrance of Me.  

After the same manner also He took the cup, when He had supped,  

Saying, This cup is the New Testament in my Blood:  

This do ye, as oft as ye drink it, in remembrance of Me.  

For as often as ye eat this Bread, and drink this Cup, ye do show the Lord’s death till He come.  

6. Our Father, etc. 3829  

7. Communion.  

Let us note also that the Apostle had “delivered” unto the Corinthians (1 Cor. xi. 23), as doubtless to others (1 Cor. vii. 17), certain institutions which he ordained in all the churches, and for departing from which he censures the Corinthians in this place (I Cor. vii. 17 compared with I Cor. vii. 2) in certain particulars. In chap. I Cor. xiv. 40., he refers to these ordinances as a τάξις, in the performance of which they were to proceed (κοσμίως) with due order, becomingly; not with mere decency, but with a beautiful decorum of service.  

Finally, let me suggest that there are fragments of the Apostle’s (παράδοσεις) instructions everywhere scattered through his Epistles, such as the minute canon 3830 concerning the veiling of women in acts of worship, insisting upon it with a length of argument which in one of the Apostolic Fathers would be considered childish. He also insisted that his τάξις is from the Lord.  

Fragments of the primitive hymns are also scattered through the Apostles’ writings, as, e.g.,—  

́Εγειραι ὁ καθεύδων,
καὶ ἀνάστα ἐκ τω̑ν νεκρω̑ν
καὶ ἐπιφαύσει σοι ὀ Χριστός. 3831

Of such passages the formula (διὸ λέγει) “It saith” seems to be a frequent index.  

May we not conclude also that the sublime prayer and doxology of Eph. iii. 14-21 is a quotation from the Apostle’s own eucharistic τάξις for the whole state of Christ’s Church militant?  

Might not the same be more constantly used in our days as an intercession for the whole flock of the one Shepherd?  

(Fulfil His constitution, p. 489.)  

The Pauline Norm being borne in mind, we shall best comprehend this Clementine liturgy, as to its primitive claims, by taking the testimony of Justin, writing in Rome to the Antonines a. d.160. Referring to the Apology in our first volume, we observe that the order kept up in his day was this:—  

1. Prayers for all estates of men.  

2. The kiss of peace.  

3. Oblation of bread and wine.  

4. Thanksgiving.  

5. Words of institution.  

6. The prayer ending with Amen.  

7. Communion.  

Now, a century later, we may suppose the original of this Clementine to have taken a fuller shape; of which still later this Clementine is the product. 3832  

Bear in mind that the early Roman use was (Greek) borrowed wholly from the East; 3833 and, comparing the testimony of Justin with the Pauline Norm, may we not suppose that this norm in Rome was augmented by the Eastern uses, and so preserves a true name in that of the first Bishop of Rome, who accepted it from Jerusalem or Antioch?  

(That He may show this bread, etc., p. 489.)  

From a recent essay by Dr. Williams, the erudite bishop of Connecticut, I am permitted to cite, as follows:—  

Compare the original texts thus:—  

Clementine. 3834  

Irenæus. 3835  

ὀπως αποφηνῃ τοὸν ὰρτον του̑τον σω̑μα του̑ Χριστου̑ σου καὶ τὸ ποτήριον του̑τον αἰμα του̑ Χριστου̑ σου ινα οἱ μεταλαβόντες, κ.τ.λ.  

ὅπως ἀποφηνῃ τὴν θυσίαν ταύτην, καὶ τὸν ἄ́ρτον σω̑μα του̑ Χριστου̑, καὶ τὸ ποτήριον τὸ αἰμα του̑ Χριστου̑ ἴνα οἱ μεταλαβόντες, κ.τ.λ.  

Bishop Williams then proceeds to inquire:—  

“How is this striking agreement to be explained? Does Irenæus quote from the Clementine, or the Clementine from him? Or is it not much more likely that they are independent witnesses to primitive uses, going back to the period of the persecutions, and extending far beyond the limits of Syria or Palestine’?” 3836  

I shall recur to these passages in the elucidations to Early Liturgies (infra): but here I beg the reader to consult Pfaff, to whom we owe the discovery of the fragment cited from Irenæus; also Grabe, in the same volume of Pfaff, whom I have already introduced to the reader. 3837  

The American editor had been promised the aid of his beloved friend the Rev. Dr. Hobart in the elucidation of the liturgies; but a sudden and almost fatal prostration of his health has deprived the reader of the admirable comments with which he would have enriched these pages, had Providence permitted.  

Footnotes

1 Tim. II. 1. Compare (ποιεῖσθαι) the Greek here with that of the LXX. in Exod. 29:36, 38, 39, 41; also Ex. x. 25, and so throughout the Old Testament. Note also Eph. v. 19 and Col. iii. 16; and the kiss, 1 Cor. xvi. 20.  

1 Cor. xi. 23. To me there is great significance in the fact that the Apostle received this as an original Gospel from the Lord Himself. Truly (2 Cor. xi. 5) he was not “a whit behind,” even that chief Apostle who reclined in the bosom of the Great High Priest and adorable Lamb of God as He instituted the feast.  

Matt. vi. 9. For this we have the important testimony of Gregory the Great, as preserved to his day: that the Apostles (SS. Peter and Paul must have been primarily in his mind, of course) delivered no other “custom” to the churches (i.e., as essential) than the words of Institution and the Lord’s Prayer. He says:—“Orationem Dominicam, mox post precem, dicimus, quia mos Apostolorum erat, ad ipsam solummodo orationem oblationis hostiam consecrare.”—Epist. ad Joann. Episc. Syrac., lib. ix. Ep. xii., Opp., tom. id. p. 958, ed. Migne. Now, for the sense of post precem in the above, we have Justin Martyr for a primitive witness of Roman usage. He speaks of the words of Institution expressly (vol. i. cap. lxvi. p. 185) as “the Prayer of the Logos” (δι΄ ἐυχῆς Λόγου), in the use of which he makes the essential act of the Oblation to consist. Liturgic fulness may or may not require more, but the essentials are thus simple. So far, the Roman Missal to this day sustains the words of Gregory. It is overloaded with ceremonial, but does not include the noble features on which the Greeks lay so great stress: i.e., the conjoint Oblation and Invocation. See 1 Pet. ii. 5.  

1 Cor. 11:5, 6. Here men are equally enjoined not to follow the Jewish rite of covering their heads in prayer.  

Eph. v. 14.  

See the Greek in Hammond, p. 3, and the learned Introduction, p. lxx.  

Hammond, Introduction, p. lxix.  

See translation, p. 489, supra.  

See translation, vol. i. (Fragment xxxvii.) p. 574, this series.  

For purposes of comparison on many points connected with this inquiry, see the Fragment of an Ancient East-Syrian Liturgy in Hammond’s Appendix, published separately, Oxford, 1879.  

Concerning Pfaff, see p. 536, infra, and vol. i. p. 574, note 5, this series.  

AN ANCIENT HOMILY,

THE SECOND EPISTLE OF CLEMENT.

Introductory Notice

the Second Epistle of Clement.

It is gratifying that our series is marked by tokens of critical progress, and not less cheering tokens of scientific research. The clearing-up of much that has perplexed us about Hermas; the Bryennios discovery; and, not least, the completion of this fragment, which has long been a scandal to patristic inquiry,—are surely such tokens. They enrich the reader with definite ideas on many collateral subjects. May they not stimulate American scholarship and American affluence to fresh enterprises of the same character for the advancement of learning, and the glory of the world’s Redeemer and Illuminator?  

The very early date to which this homily is now assigned makes its slightest allusions to the New-Testament canon of very great importance. I have ventured to indicate a few such, even where they may be mere allusions, not textual quotations: as, e.g., on p. 517, at notes 20 and 22, slight indications of a reference to the Second Epistle of St. Peter and to the Apocalypse. 3838  

I shall have occasion to refer to this work in the elucidation of the Liturgies which are to follow. If it be, as Bishop Lightfoot supposes, a homily of the second century, it may lend important retrospective aid to the student of these volumes in other particulars; but, having entrusted this interesting relic to the editorial care of a most competent scholar, I shall not presume to anticipate his judgment in any matter.  

Footnotes

If this reference to 2 Pet. iii. 9 be probable, it is one of the earliest testimonies to the genuine character of that Epistle. The true Clement has two references to the same (pp. 8 and 11, vol. i., this series), and Justin also (vol. i. p. 240) is credited with a similar reference to 2 Peter and the Apocalypse. See Lardner, Credib., vol. ii. p. 123 et seq.  

Introductory Notice by Professor M. B. Riddle, D.D.

In this volume, pp. 372–376, will be found a brief account of the Codex discovered by Bryennios, now Metropolitan of Nicomedia. It remains in the library of the Jerusalem Monastery of the Holy Sepulchre at Constantinople. While the publication of the Greek text of the Teaching awakened unusual interest, the recovery of that document has not been the only valuable result of this important discovery. The Codex, as was speedily known, contains the only complete copy of the Greek text of the two Epistles of Clement. The lacunæ previously existing in the genuine Epistle were not extensive; but, as now appears, the Alexandrian manuscript contains only three-fifths of the second Epistle. The entire Greek text of both Epistles was given to the public by Bryennios 3839 in 1875.  

This at once led to a revision of some recent editions, notably those of Hilgenfeld, 3840 and of Gebhardt and Harnack. 3841 Many monographs soon appeared. But the discovery of a new (Syriac) source for the text in 1876, while not affecting the general problem, gave to patristic scholars more abundant critical material. Bishop Lightfoot’s Appendix 3842 contains the most convenient and accessible collation of this material, as well as the most clear statements on all points affected by the two discoveries. The Syriac manuscript, containing a version of the two Epistles of Clement, was purchased by the Cambridge University Library in 1876, from the collection of “the late Oriental scholar M. Jules Mohl of Paris” (Lightfoot). It embraces the entire New Testament, except the Apocalypse, in the Harkleian recension of the Philoxenian (or later) Syriac version; but the scribe has inserted the two Epistles of Clement (entire) between the Catholic and Pauline Epistles. The value of the manuscript for New-Testament criticism is great, and the phenomena it presents interesting, as bearing on the discussion of the New-Testament canon; but the paucity of sources for the text of the Clementine Epistles gives special importance to the discovery of a version of these writings so soon after the recovery of the entire Greek text. A discussion of the textual questions is forbidden by the limits of this Introductory Notice, but a few points may be stated:—  

1. A comparison of the three authorities (the Alexandrian, the Constantinopolitan, and the Syriac), in the parts they in common contain, shows that the first is most trustworthy, and that the Syriac is usually more correct than the Constantinopolitan.  

2. Hence, in the recovered portions, the authority of the Syriac is very valuable in correcting the obvious blunders of the Greek copy. This should teach caution in accepting the text of the Teaching, where the same Greek manuscript is our only authority.  

3. The genuine Epistle of Clement, which stands next in age to the canonical books of the New Testament, now stands next in accuracy of text also. Doubt in regard to textual questions decreases as the critical material increases.  

The recovery of the entire text of the Second Epistle settles the question as to the purpose of the work. As was previously surmised, it is a homily (comp. chaps. xvii., xix., xx.); moreover, it was “read” by the author at public worship after the Scripture lesson (see Chap. xix). But as to place, date, and author, there is still diversity of opinion. The three questions are closely related. The view of Bishop Lightfoot seems, on the whole, most tenable. He regards the homily as of Corinthian origin, delivered, in all probability, between a. d. 120 and 140, but the work of an unknown author, who seems to have been one of the presbyters of the church,—possibly the bishop. The allusions to the athletic games are in favour of Corinth. On this theory the title is thus accounted for: The genuine Epistle of Clement was addressed to the Corinthians, and read in the church of that city from time to time. This homily was probably read in the same manner, and at length united in a manuscript copy with the other. Each was “to the Corinthians:” hence it was gradually inferred that both were Epistles of Clement. Of this succession or movement Lightfoot finds some indications in the manuscript authorities.  

The internal evidence of an early date has been increased by the discovery of the concluding portion, but there is nothing to determine the exact time of composition. The distinction made in Chap. xiv. between the Old and New Testaments, as well as the use of the Gospel of the Egyptians (at the close of chap. xii.), taken in connection with the unmistakeable citations of New-Testament passages as of Divine authority, point to the first half of the second century as the probable period. The absence of all direct opposition to Gnosticism points to an origin within the same limits. All these considerations make against the view of Hilgenfeld, who attributes the homily to Clement of Alexandria, thus assigning it to the latter half of the second century.  

In regard to the author, nothing further is learned from the newly recovered portion, except the fact that he was a preacher. Even this does not determine his ecclesiastical position, since at that early date much freedom of utterance was permitted in Christian assemblies. It is, however, very probable that the author was a presbyter; and it is not improbable that he was the chief presbyter, or local bishop.  

The homily is still attributed to a person named Clement, but there are three theories as to what Clement. (1) Bryennios stands almost alone in claiming that the document is the work of Clemens Romanus. The internal evidence against this view was quite sufficient before the full text of the two Epistles was known; now it is to be regarded as abundantly conclusive. Even the English version of the two writings will suggest to the intelligent reader the points of difference. (2) As intimated above, Hilgenfeld regards Clement of Alexandria as the author; but this places the homily too late. Moreover, the writings of the Alexandrian Father stand immensely above this feeble, commonplace, and chaotic production. Even the citation from the Gospel of the Egyptians, common to both, 3843 is differently used by the two authors; Clement of Alexandria opposing the interpretation favoured in this homily, as well as objecting to the authority of that apocryphal Gospel. Hilgenfeld’s argument from the word φιλοσοφει̑ν in chap. xix., is invalidated by the improbability of that reading; see note in loco. (3) The most plausible view, as Bishop Lightfoot admits, is that of Harnack. He assigns the homily to a third Clement, referred to, as he supposes, in the Shepherd of Hermas, 3844 and living somewhat later than Clement of Rome. In favour of this may be urged: some similarity to the Shepherd of Hermas, the probability that at the date of the later writing Clement of Rome was not living, and the easy explanation it affords of the traditional title. But, while a third Clement may have lived at Rome, we have no evidence other than the doubtful hint in the Shepherd. The allusion in that work seems far more appropriate to the well-known Clement of Rome. The argument from the later date of the Shepherd proves very little; not only is the date uncertain, but the visions are placed quite early. The editor of this series, while accepting a. d. 160 as the probable date of the Shepherd, regards it as a compilation, introducing “Hermas and Clement to identify the times which are idealized in his allegory.” 3845 The view of Bishop Lightfoot, therefore, seems to be the safest.  

The style of the homily is poor. It abounds in connectives, which link unconnected ideas; its thought is feeble, its theology peculiar though not false, its arrangement confused. While it furnishes some historical data for practical theology, it is, in homiletical method and matter, in sharp contrast with the Apostolic writings and with the homilies of Origen. Though referring to Scripture, it has none of the virtues of the expository discourse; though hortatory in tone, it has little of the unity and directness of better sermons of that class. Its chief excellence is its brevity.  

It is difficult to make an analysis of the contents. The theme is the duty of fulfilling the commands of Christ.  

(1) This obedience is the true confession of Christ, answering to the greatness of His salvation; mainly in chaps. i.-iv.  

(2) Thus the Christian shows his opposition to the world; chaps. v.-viii.  

(3) This obedience will be rewarded in the future world; chaps. ix.-xvii.  

(4) The conclusion: the preacher’s confession (xviii.), justification of his exhortation (xix.); concluding word of consolation, with doxology (xx.). But the treatment is not strictly logical, nor are the parts clearly distinguished.  

The theology shows no traces of heresy, nor does it sharply oppose any false doctrinal views. It lacks the dogmatic precision of a later age, but emphasizes rigid views of the relation of the sexes. “Repentance and good works seem to be the main articles of its creed. Of regeneration there seems to be no definite idea: to be called is the same as to be saved. The Church is pre-existent; the kingdom of God is in the future; no worth is left to this world or to the life in it. The principal argument urged in favour of standing firm in faith is the good issue of it in the next life” (C. J. H. Ropes).  

The hints given in regard to public worship agree with the famous description of Justin Martyr, 3846 and there are indications that the early freedom of exhortation had not yet disappeared. Bishop Lightfoot aptly concludes his dissertation with these words: “the homily itself, as a literary work, is almost worthless. As the earliest example of its kind, however, and as the product of an important age of which we possess only the scantiest remains, it has the highest value. Nor will its intellectual poverty blind us to its true grandeur, as an example of the lofty moral earnestness and the triumphant faith which subdued a reluctant world, and laid it prostrate at the foot of the cross.”  3847  

Greater unity would have been secured by a new translation of the entire work. Since, however, this was not possible, the aim of the editor has been to give the reader, as far as practicable, the benefit of the light shed upon the whole by the recently discovered authorities. The portion already translated in the Edinburgh volume has been supplied with critical annotations, and a few exegetical points have been treated. The recent editions of the Greek text have, of course, been consulted. The newly recovered portion has been re-translated. Bishop Lightfoot’s version is so excellent that the temptation to use it was very great. It has, of course, influenced the editor in many places. But the following version differs from it mainly in two respects: (1) An effort has been made to preserve the verbal correspondences between the language of the homily and that of the New Testament: hence the English word used in the Revised Version as an equivalent of a Greek term is given here as a similar equivalent. (2) The view of the Greek tenses indicated in Lightfoot’s renderings does not always accord with that of the editor.  

It may be added, that Professor C. J. H. Ropes of Bangor, Me., kindly sent, for use in the preparation of the Epistle for this volume, his manuscript translation and notes. These have been very helpful, and are entitled to this acknowledgment. It will be found that the American translation is less paraphrastic than the Edinburgh. The new portions, both text and notes, have been printed without brackets when they are the work of the editor. The rare additions of the general editor are always bracketed, that the reader may readily recognise to whom the literary responsibility in each case properly belongs.  

The following is the Edinburgh Introductory Notice:—  

The first certain reference which is made by any early writer to this so-called Epistle of Clement is found in these words of Eusebius (Hist. Eccl., iii. 38): “We must know that there is also a second Epistle of Clement. But we do not regard it as being equally notable with the former, since we know of none of the ancients that have made use of it.” Several critics in modern times have endeavoured to vindicate the authenticity of this Epistle. But it is now generally regarded as one of the many writings which have been falsely ascribed to Clement. Besides the want of external evidence, indicated even by Eusebius in the above extract, the diversity of style clearly points to a different writer from that of the first Epistle. A commonly accepted opinion among critics at the present day is, that this is not an Epistle at all, but a fragment of one of the many homilies falsely ascribed to Clement. There can be no doubt, however, that in the catalogue of writings contained in the Alexandrian ms. it is both styled an Epistle, and, as well as the other which accompanies it, is attributed to Clement. As the ms. is certainly not later than the fifth century, the opinion referred to must by that time have taken firm root in the Church; but in the face of internal evidence, and in want of all earlier testimony, such a fact goes but a small way to establish its authenticity.  

Footnotes

The full title of his edition, in English form, is as follows: “The two Epistles of our holy father Clement Bishop of Rome to the Corinthians; from a manuscript in the Library of the Most Holy Sepulchre in Fanar of Constantinople; now for the first time published complete, with prolegomena and notes, by Philotheos Bryennios, Metropolitan of Serræ. Constantinople, 1875.”  

Novum Test. extra canonem receptum (2d ed., Leipzig, 1876). Pp. xliv.-xlix., 69–106, contain prolegomena, text, and notes, 2 Clement.  

Patrum Apost. Opera, 2d ed., Leipzig, 1876.  

St. Clement of Rome An Appendix containing the newly recovered portions, with introductions, notes, and translations. London, 1877. The original volume, London, 1869.  

See chap. xii., and Clem. Alex., Stromata, iii. 13, vol. ii. p. 398.  

See Vision II. 4, vol. ii. p. 12.  

See vol. ii. p. 4; and comp. Lightfoot, Appendix, pp. 316, 317.  

First Apology, ch. lxvii. (vol. i. p. 186).  

St. Clement, Appendix, p. 317.  

The Homily. 3848

Brethren, it is fitting that you should think of Jesus Christ as of God,—as the Judge of the living and the dead. And it does not become us 3849 to think lightly 3850 of our salvation; for if we think little 3851 of Him, we shall also hope but to obtain little from Him. And those of us 3852 who hear carelessly of these things, as if they were of small importance, commit sin, not knowing whence we have been called, and by whom, and to what place, and how much Jesus Christ submitted to suffer for our sakes. What return, then, shall we make to Him? or what fruit that shall be worthy of that which He has given to us? For, 3853 indeed, how great are the benefits 3854 which we owe to Him! He has graciously given us light; as a Father, He has called us sons; He has saved us when we were ready to perish. What praise, then, shall we give to Him, or what return shall we make for the things which we have received? 3855 We were deficient 3856 in understanding, worshipping stones and wood, and gold, and silver, and brass, the works of men’s hand; 3857 and our whole life was nothing else than death. Involved in blindness, and with such darkness 3858 before our eyes, we have received sight, and through His will have laid aside that cloud by which we were enveloped. For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, 3859 and that we had 3860 no hope of salvation except it came to us from Him. For He called us when we were not, 3861 and willed that out of nothing we should attain a real existence. 3862  

“Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for she that is desolate hath many more children than she that hath an husband.” 3863 In that He said, “Rejoice, thou barren that bearest not,” He referred to us, for our Church was barren before that children were given to her. But when He said, “Cry out, thou that travailest not,” He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness. 3864 And in that He said, “For she that is desolate hath many more children than she that hath an husband,” He means that 3865 our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God. 3866 And another Scripture saith, “I came not to call the righteous, but sinners.” 3867 This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish, not the things which are standing, but these that are falling. Thus also did Christ desire 3868 to save the things which were perishing, 3869 and has saved many by coming and calling us when hastening to destruction. 3870  

Since, then, He has displayed so great mercy towards us, and especially in this respect, that we who are living should not offer sacrifices to gods that are dead, or pay them worship, but should attain through Him to the knowledge of the true Father, 3871 whereby shall we show that we do indeed know Him, 3872 but by not denying Him through whom this knowledge has been attained? For He Himself declares, 3873 “Whosoever shall confess Me before men, him will I confess before My Father.” 3874 This, then, is our reward if we shall confess Him by whom we have been saved. But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. 3875 For he says 3876 in Isaiah, “This people honoureth Me with their lips, but their heart is far from Me.” 3877  

Let us, then, not only call Him Lord, for that will not save us. For He saith, “Not every one that saith to Me, Lord, Lord, shall be saved, but he that worketh righteousness.” 3878 Wherefore, brethren, let us confess Him by 3879 our works, by loving one another, by not committing adultery, or speaking evil of one another, or cherishing envy; but being continent, compassionate, and good. We ought also to sympathize with one another, and not be avaricious. By such 3880 works let us confess Him, 3881 and not by those that are of an opposite kind. And it is not fitting that we should fear men, but rather God. For this reason, if we should do such wicked things, the Lord hath said, “Even though ye were gathered together to Me 3882 in My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity.” 3883  

Wherefore, brethren, leaving willingly our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.” 3884 And Peter answered and said unto Him, 3885 “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear 3886 the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” 3887 And consider, 3888 brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. 3889 By what course of conduct, then, shall we attain these things, but by leading a holy and righteous life, and by deeming these worldly things as not belonging to us, and not fixing our desires upon them? For if we desire to possess them, we fall away from the path of righteousness. 3890  

Now the Lord declares, “No servant can serve two masters.” 3891 If we desire, then, to Serve both God and mammon, it will be unprofitable for us. “For what will it profit if a man gain the whole world, and lose his own soul?” 3892 This world and the next are two enemies. The one urges to 3893 adultery and corruption, avarice and deceit; the other bids farewell to these things. We cannot therefore be the friends of both; and it behoves us, by renouncing the one, to make sure 3894 of the other. Let us reckon 3895 that it is better to hate the things present, since they are trifling, and transient, and corruptible; and to love those which are to come, as being good and incorruptible. For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.” 3896 Now, if men so eminently righteous 3897 are not able by their righteousness to deliver their children, how can we hope to 3898 enter into the royal residence 3899 of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness? 3900  

Wherefore, then, my brethren, let us struggle 3901 with all earnestness, knowing that the contest is in our case close at hand, and that many undertake long voyages to strive for a corruptible reward; 3902 yet all are not crowned, but those only that have laboured hard and striven gloriously. Let us therefore so strive, that we may all be crowned. Let us run the straight 3903 course, even the race that is incorruptible; and let us in great numbers set out 3904 for it, and strive that we may be crowned. And should we not all be able to obtain the crown, let us at least come near to it. We must remember 3905 that he who strives in the corruptible contest, if he be found acting unfairly, 3906 is taken away and scourged, and cast forth from the lists. What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal 3907 unbroken, the Scripture saith, 3908 “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.” 3909  

As long, therefore, as we are upon earth, let us practice repentance, for we are as clay in the hand of the artificer. For as the potter, if he make a vessel, and it be distorted or broken in his hands, fashions it over again; but if he have before this cast it into the furnace of fire, can no longer find any help for it: so let us also, while we are in this world, repent with our whole heart of the evil deeds we have done in the flesh, that we may be saved by the Lord, while we have yet an opportunity of repentance. For after we have gone out of the world, no further power of confessing or repenting will there belong to us. Wherefore, brethren, by doing the will of the Father, and keeping the flesh holy, and observing the commandments of the Lord, we shall obtain eternal life. For the Lord saith in the Gospel, “If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much.” 3910 This, then, is what He means: “Keep the flesh holy and the seal undefiled, that ye 3911 may receive eternal life.” 3912  

And let no one of you say that this very flesh shall not be judged, nor rise again. Consider ye 3913 in what state ye were saved, in what ye received sight, 3914 if not while ye were in this flesh. We must therefore preserve the flesh as the temple of God. For as ye were called in the flesh, ye shall also come to be judged in the flesh. As Christ 3915 the Lord who saved us, though He was first a Spirit, 3916 became flesh, and thus called us, so shall we also receive the reward in this flesh. Let us therefore love one another, that we may all attain to the kingdom of God. While we have an opportunity of being healed, let us yield ourselves to God that healeth us, and give to Him a recompense. Of what sort? Repentance out of a sincere heart; for He knows all things beforehand, and is acquainted with what is in our hearts. Let us therefore give Him praise, 3917 not with the mouth only, but also with the heart, that He may accept us as sons. For the Lord has said, “Those are My brethren who do the will of My Father.” 3918  

Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly 3919 follow after virtue, but forsake every wicked tendency 3920 which would lead into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it, i.e., peace, as are 3921 influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be the more tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, 3922 not knowing that they shall receive a double condemnation, both they and those that hear them.  

Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, “Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them accomplished. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.” 3923 Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, “which ear hath not heard, nor eye seen, neither have entered into the heart of man.” 3924  

Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, “When two shall be one, and that which is without as that which is within, and the male with the female, neither male nor female.” 3925 Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “that which is without as that which is within” meaneth this: He calls the soul “that which is within,” and the body “that which is without.” As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male with the female, neither male nor female,” this 3926 …  

 [The newly recovered portion follows: ] 3927 —  

… meaneth, 3928 that a brother seeing a sister should think nothing 3929 about her as of a female, nor she 3930 think anything about him as of a male. If ye do these things, saith He, 3931 the kingdom of my Father shall come.  

Therefore, brethren, 3933 let us now at length repent; let us be sober unto what is good; for we are full of much folly and wickedness. Let us blot out from us our former sins, and repenting from the soul let us be saved; and let us not become 3934 men-pleasers, nor let us desire to please only one another, 3935 but also the men that are without, by our righteousness, that the Name 3936 be not blasphemed on account of us. 3937 For the Lord also saith “Continually 3938 My name is blasphemed among all the Gentiles,” 3939 and again, “Woe 3940 to him on account of whom My name is blasphemed.” Wherein is it blasphemed? In your not doing what I desire. 3941 For the Gentiles, when they hear from our mouth the oracles of God, 3942 marvel at them as beautiful and great; afterwards, when they have learned that our works are not worthy of the words we speak, they then turn themselves to blasphemy, saying that it is some fable and delusion. For when they hear from us that God saith, 3943 “There is no thank unto you, if ye love them that love you; but there is thank unto you, if ye love your enemies and them that hate you;” 3944 when they hear these things, they marvel at the excellency of the goodness; but when they see that we not only do not love them that hate us, but not even them that love us, they laugh us to scorn, and the Name is blasphemed.  

Wherefore, 3945 brethren, if we do the will of God our father, we shall be of the first Church, that is, spiritual, that hath been created before the sun and moon; 3946 but if we do not the will of the Lord, we shall be of the scripture that saith, “My house was made a den of robbers.” 3947 So then let us choose to be of the Church of life, 3948 that we may be saved. I do not, however, suppose ye are ignorant that the living Church is the body of Christ; 3949 for the scripture saith, “God made man, male and female.” 3950 the male is Christ, the female is the Church. And the Books 3951 and the Apostles plainly declare 3952 that the Church is not of the present, but from the beginning. 3953 For she was spiritual, as our Jesus also was, but was manifested in the last days that He 3954 might save us. Now the Church, being spiritual, was manifested in the flesh of Christ, thus signifying to us that, if any of us keep 3955 her in the flesh and do not corrupt her, he shall receive her again 3956 in the Holy Spirit: for this flesh is the copy of the spirit. No one then who corrupts the copy, shall partake of the original. 3957 This then is what He meaneth, “Keep the flesh, 3958 that ye may partake of the spirit.” But if we say that the flesh is the church and the spirit Christ, 3959 then he that hath shamefully used the flesh hath shamefully used the Church. Such a one then shall not partake of the spirit, which is Christ. Such life and incorruption this flesh 3960 can partake of, when the Holy Spirit is joined to it. No one can utter or speak “what the lord hath prepared” for his elect. 3961  

Now I do not think I have given you any light counsel concerning self-control, 3962 which if any one do he will not repent of it, but will save both himself and me who counselled him. For it is no light reward to turn again a wandering and perishing soul that it may be saved. 3963 For this is the recompense 3964 we have to return to God who created us, if he that speaketh and heareth both speaketh and heareth with faith and love. Let us therefore abide in the things which we believed, righteous and holy, that with boldness we may ask of God who saith, “While thou art yet speaking, I will say, Lo, I am here.” 3965 For this saying is the sign of a great promise; for the Lord saith of Himself that He is more ready to give than he that asketh to ask. 3966  3967 Being therefore partakers of so great kindness, let us not be envious of one another 3968 in the obtaining of so many good things. For as great as is the pleasure which these sayings have for them that have done them, so great is the condemnation they have for them that have been disobedient.  

Wherefore, brethren, having received no small occasion 3969 for repentance, while we have the opportunity, 3970  3971 let us turn unto God that called us, while we still have Him as One that receiveth us. For if we renounce 3972 these enjoyments and conquer our soul in not doing these its evil desires, we shall partake of the mercy of Jesus. But ye know that the day of judgment even now “cometh as a burning oven,” 3973  3974 and some “of the heavens shall melt,” and all the earth shall be as lead melting on the fire, 3975  3976 and then the hidden and open works of men shall appear. Almsgiving therefore is a good thing, as repentance from sin; fasting is better than prayer, but almsgiving than both; 3977  3978 “but love covereth a multitude of sins.” 3979  3980 But prayer out of a good conscience delivereth from death. Blessed is every one that is found full of these; for alms-giving lighteneth the burden of sin. 3981  3982  

Let us therefore repent from the whole heart, that no one of us perish by the way. For if we have commandments that we should also practice this, 3983 to draw away men from idols and instruct them, how much more ought a soul already knowing God not to perish! Let us therefore assist one another that we may also lead up those weak as to what is good, 3984 in order that all may be saved; and let us convert and admonish one another. 3985  3986 And let us not think to give heed and believe now only, while we are admonished by the presbyters, but also when we have returned home, 3987  3988 remembering the commandments 3989 of the Lord; and let us not be dragged away by worldly lusts, but coming 3990 more frequently let us attempt to make advances in the commandments of the Lord, that all being of the same mind 3991 we may be gathered together unto life. For the Lord said, “I come to gather together all the nations, tribes, and tongues.” 3992 This He speaketh of the day of His appearing, when He shall come and redeem us, each one according to his works. 3993 And the unbelievers “shall see His glory,” and strength; and they shall think it strange when they see the sovereignty 3994 of the world in Jesus, saying, Woe unto us, Thou wast He, 3995 and we did not know and did not believe, and we did not obey the presbyters when they declared unto us concerning our salvation. And “their worm dieth not, and their fire is not quenched, and they shall be for a spectacle unto all flesh.” 3996 He speaketh of that day of judgment, when they shall see those among us 3997 that have been ungodly and acted deceitfully with the commandments of Jesus Christ. But the righteous who have done well and endured torments and hated the enjoyments of the soul, when they shall behold those that have gone astray and denied Jesus through their words or through their works, how that they are punished with grievous torments in unquenchable fire, shall be giving glory to God, saying, There will be hope for him that hath served God with his whole heart.  

Let us also become of the number of them that give thanks, that have served God, and not of the ungodly that are judged. For I myself also, being an utter sinner, 3998  3999 and not yet escaped from temptation, but still being in the midst of the engines 4000 of the devil, give diligence to follow after righteousness, that I may have strength to come even near it, 4001 fearing the judgment to come.  

Wherefore, brethren and sisters, 4002 after the God of truth hath been heard, 4003 I read to you an entreaty 4004 that ye may give heed to the things that are written, in order that ye may save both yourselves and him that readeth among you. For as a reward I ask of you that ye repent with the whole heart, thus giving to yourselves salvation and life. For by doing this we shall set a goal 4005 for all the young who are minded to labour 4006 on behalf of piety and the goodness of God. And let us not, unwise ones that we are, be affronted and sore displeased, whenever some one admonisheth and turneth us from iniquity unto righteousness. For sometimes while we are practising evil things we do not perceive it on account of the double-mindedness and unbelief that is in our breasts, and we are “darkened in our understanding” 4007 by our vain lusts. Let us then practice righteousness that we may be saved unto the end. Blessed are they that obey these ordinances. Even if for a little time they suffer evil in the world, 4008 they shall enjoy the immortal fruit of the resurrection. Let not then the godly man be grieved, if he be wretched in the times that now are; a blessed time waits for him. He, living again above with the fathers, shall be joyful for an eternity without grief.  

But neither let it trouble your understanding, that we see the unrighteous having riches and the servants of God straitened. Let us therefore, brethren and sisters, be believing: we are striving in the contest 4009 of the living God, we are exercised by the present life, in order that we may be crowned by that to come. No one of the righteous received fruit speedily, but awaiteth it. For if God gave shortly the recompense of the righteous, straightway we would be exercising ourselves in business, not in godliness; for we would seem to be righteous, while pursuing not what is godly but what is gainful. And on this account Divine judgment surprised a spirit that was not righteous, and loaded it with chains. 4010  

To the only God invisible, 4011 the Father of truth, who sent forth to us the Saviour and Prince of incorruption, 4012 through whom also He manifested to us the truth and the heavenly life, to Him be the glory for ever and ever. Amen. 4013  

Footnotes

No title, not even a letter, is preserved in the ms. [In C (= ms. at Constantinople found by Bryennios) the title is Κλήμεντος πρὸς Κορινθίους B’, corresponding to that of the First Epistle. In S (= Syriac ms. at Cambridge) there is a subscription to the First Epistle ascribing it to Clement, then these words: “Of the same the second Epistle to the Corinthians.” At the close this subscription occurs: “Here endeth the Second Epistle of Clement to the Corinthians.”—R.]  

[C has here, and in many other places, ὑμᾶς instead of ἡμᾶς. This substitution of the second person plural is one of its marked peculiarities.—R.]  

[Literally, “little things;” Lightfoot, “mean things.”—R.]  

[Literally, “little things;” Lightfoot, “mean things.”—R.]  

[Lightfoot follows the Syriac, and renders: “And they that listen, as concerning mean things, do wrong; and we ourselves do wrong, not knowing,” etc. But the briefer reading of the Greek mss. is lectio difficilior —R.]  

[Only S has γάρ. A has δέ, which the Edinburgh translators have rendered “for.” So twice in chap. iii.—R.]  

Literally, “holy things.”  

Comp. Ps. cxvi. 12.  

Literally, “lame.”  

Literally “of men.” [Compare Arnobius, vol. vi. p. 423.]  

Literally, “being full of such darkness in our sight.”  

Literally, “having beheld in us much error and destruction.”  

[C, S (apparently), and recent editors have ἕχοντας, “even when we had,” instead of ἕχοντες (A), as above paraphrased.—R.]  

Comp. Hos. ii. 23; Rom. iv. 17, ix. 25.  

Literally, “willed us from not being to be.” [Comp. n. 4, p. 365.]  

Isa. liv. 1; Gal. iv. 27. [R. V., “the husband.”—R.]  

Some render, “should not cry out, like women in travail.” The text is doubtful. [Lightfoot: “Let us not, like women in travail, grow weary of offering up our prayers with simplicity to God.”—R.]  

[ἐπει, “since;” hence Lightfoot renders, “He so spake, because.”—R.]  

It has been remarked that the writer here implies he was a Gentile.  

Matt. ix, 13; Luke v. 32. [The briefer form given above is that of the correct text in Matthew and Mark (ii. 17), not Luke.—R.]  

[ἠθέλησε, “willed.”—R.] [Noteworthy. 2 Pet. iii. 9.]  

Comp. Matt. xviii. 11. [Luke xix. 10.—R.]  

Literally, “already perishing.” [Rev. iii. 2.]  

[Literally, “the Father of the truth.” The best editions have a period here.—R.]  

Literally, “what is the knowledge which is towards Him.” [C, with Bryennios. Hilgenfeld reads τη̑ς ἀληθείας, “what is the knowledge of the truth,” instead of ἡ πρὸς αὐτόν, A, S, Lightfoot, and earlier editors.—R.]  

[λέγει δὲ καὶ αυτός, “Yea, He Himself saith,” Lightfoot.—R.]  

Matt. x. 32.  

Comp. Matt. xxii. 37.  

[“Now He saith also.”—R.]  

Isa. xxix. 13.  

Matt. vii. 21, loosely quoted.  

[Literally, “in.”—R.]  

[A defect in A was thus supplied, but “these” is now accepted; so C, S.—R.]  

Some read “God.” [“Him” is correct.—R.]  

Or, “with Me.” [This is the more exact rendering of μετ' ἐμου̑.—R.]  

The first part of this sentence is not found in Scripture; for the second, comp. Matt. vii. 23, Luke xiii. 27. [The first part is not even identified as a citation from an apocryphal book.—R.]  

Matt. x. 16.  

No such conversation is recorded in Scripture. [Comp. note 13.—R.]  

Or, “Let not the lambs fear.”  

Matt. x. 28; Luke 12:4, 5.  

Or, “know.”  

The text and translation are here doubtful. [All doubt has been removed; the above rendering is substantially correct.—R.]  

[More exactly, “the righteous path,” τη̑ς ὁδοῦ τη̑ς δικαίας.—R.]  

Matt. vi. 24; Luke xvi. 13.  

Matt. xvi. 26. [The citation is not exactly according to any evangelist. Literally, “For what advantage is it, if any one gain the whole (Comits ‘whole’) world, but forfeit his life,” or “soul.”—R.]  

Literally, “speaks of.” [So Lightfoot.—R].  

Or, “enjoy.” [Lightfoot: “but must bid farewell to the one and hold companionship with the other;” thus preserving the correspondence with the preceding sentence.—R.]  

The ms. has, “we reckon.” [So C and S, but Lightfoot retains the subjunctive.—R.]  

Ezek. 14:14, 20.  

[Literally, “But if even such righteous men.”—R.]  

Literally, “with what confidence shall we.”  

Wake translates “kingdom,” as if the reading had been βασιλείαν; but the ms. has βασίλειον, “palace.” [Lightfoot gives the former rendering, though accepting βασίλειον.—R.]  

[Literally, “holy and righteous works.”—R.]  

[ἀγωνισωμεθα, “let us strive,” as in the games.—R.]  

Literally, “that many set sail for corruptible contests,” referring probably to the concourse at the Isthmian games.  

Or, “Let us place before us.” [The latter rendering is that of the reading found in A and C, and now accepted by many editors (θω̑μεν); but Lightfoot adheres to θέωμεν (so S), and holds the former reading to be a corruption.—R.]  

Or, “set sail.”  

Literally, “know.”  

Literally “if he be found corrupting.”  

Baptism is probably meant. [See Eph. i. 13 and Acts xix. 6.]  

[Or, “He saith;” “unbroken” is not necessary.—R.]  

Isa. lxvi. 24.  

Comp. Luke xvi. 10-12.  

ms. has “we,” which is corrected by all editors as above. [The newly discovered authorities have the second person; most recent editors, however, adopt the first person, as lectio difficilior. So Lightfoot; but Hilgenfeld restores ἀπολάβητε in his second edition.—R.]  

Some have thought this a quotation from an unknown apocryphal book, but it seems rather an explanation of the preceding words.  

[Editors differ as to the punctuation. Lightfoot: “Understand ye. In what were ye saved? In what did ye recover your sight? if ye were not in the flesh.” Hilgenfeld puts a comma after γνω̑τε (understand ye), and a period after ἐσώθητε (saved).—R.]  

Literally, “looked up.” [Both senses of ἀναβλέπειν occur in New Testament.—R.]  

The ms. has εἷς, “one,” which Wake follows, but it seems clearly a mistake for ὡς. [Lightfoot reads ει,with a Syriac fragment; both C and S have εἷς—R.]  

[C has here the curious reading λόγος instead of πνευ̑μα, but all editors retain the latter.—R.]  

[A reads “eternal,” and C, S, “praise;” Lightfoot and others combine the two, “eternal praise,”—R.]  

Matt. xii. 50.  

Literally, “rather.”  

Literally, “malice, as it were, the precursor of our sins.” Some deem the text corrupt.  

Literally, according to the ms., “it is not possible that a man should find it who are”—the passage being evidently corrupt. [The evidence of C and S does not clear up the difficulty here, the reading of these authorities being substantially that of A. Lightfoot renders: “For for this cause is a man unable to attain happiness, seeing that they call in the fears of men,” etc. Hilgenfeld (2d ed.) assumes here a considerable gap in all the authorities, and inserts two paragraphs, cited in other authors as from Clement. The first and longer passage is from John of Damascus, and it may be accounted for as a loose citation from chap. xx. in the recovered portion of this Epistle. The other is from pseudo-Justin (Questions to the Orthodox, 74) This was formerly assigned by both Hilgenfeld and Lightfoot (against Harnack) to the First Epistle of Clement, lviii., in that portion wanting in A. But the recovered chapters (lviii.-lxiii.) contain, according to C and S, no such passage. Lightfoot thinks the reference in pseudo-Justin is to chap. xvi. of this homily, and that the mention of the Sibyl in the same author is not necessarily part of the citation from Clement. Comp. Lightfoot, pp. 308, 447, 448, 458, 459, and Hilgenfeld, 2d ed., pp. xlviii., 77.—R.]  

[Lightfoot, more literally, “but now they continue teaching evil to innocent souls.”—R.]  

The same words occur in Clement’s first epistle, chap. xxiii.  

1 Cor. ii. 9.  

These words are quoted (Clem. Alex., Strom., iii. 9, 13) from the Gospel according to the Egyptians, no longer extant.  

Thus ends the ms., but what followed will be found in Clem. Alex. as just cited.  

For details respecting the version here given, see Introductory Notice, pp. 514, 515.  

Or, more correctly, both here and above, “by this He meaneth.”  

All editors read οὐδὲν φρονη̑, but C has φρονει̑ which is ungrammatical. In this clause, after ἵνα we would expect μηδέν; but as Lightfoot suggests, οὐδὲν may be combined as a substantive idea with θηλυκόν; comp. the use of οὐ with participles.  

For μηδέ (so C) Gebhardt would substitute μηδ' ἥδε, while S supplies in full, quum soror videbit fratrem, an obvious interpretament.  

This seems to be an explanation of the saying above referred to, and not a citation; similar cases occur in the homily.  

The headings to the chapters have been supplied by the editor, but in so rambling a discourse they are in some cases necessarily unsatisfactory.  

Hilgenfeld reads μου instead of οὗν; so S apparently. The chapters are usually introduced with οὗν (nine times) or ὤστε (five times).  

γινώμεθα; Lightfoot, “be found.”  

Literally, “ourselves,” ἑαυτοι̑ς; but the reciprocal sense is common in Hellenistic Greek, and is here required by the context.  

Comp. Acts v. 41, where the correct text omits αὺτου̑. The Revised Version properly capitalizes “Name” in that passage.  

C here, and in many other cases, reads ὑμα̑ς; comparison of mss. shows that it is a correction of the scribe.  

Lightfoot renders διὰ παντός, “every way;” but the temporal sense is common in Hellenistic Greek, and here required by the Hebrew.  

Isa. lii. 5, with πασι̑ν inserted.  

Lightfoot reads, καὶ πάλιν Οὐαί, following the Syriac. C has καὶ Διό. There is difficulty in identifying this second quotation: comp. Ezek. xxxvi. 20-23. Lightfoot thinks it probable that the preacher used two different forms of Isa. lii. 5.  

This sentence is not part of the citation, but an explanation, the words being used as if spoken by God. The Syriac text seeks to avoid this difficulty by reading, “by our not doing what we say.”  

Here τὰ λόγια του̑ Θεου̑ is used of the Scriptures, and with distinct reference to the New Testament; see next note.  

In view of the connection, this must mean “God in His oracles;” a significant testimony to the early belief in the inspiration of the Gospels.  

Luke 6:27, 32, freely combined; comp. Matt. 5:44, 46. The use of χάρις υἠμιν shows that the quotation is from the former Gospel.  

ὤστε, as at the beginning of chs. vii., x.  

Comp. Ps. lxxii. (LXX. lxxi.) 5, 17.  

Jer. vii. 11. Comp. Matt. xii. 13; Mark xi. 17; Luke xix. 46.  

Harnack says, “The Jewish synagogue is the church of death.” Lightfoot, more correctly, accepts a contrast “between mere external membership in the visible body and spiritual communion in the celestial counterpart.”  

Comp. Eph. i. 23 and many similar passages.  

Gen. i. 27; comp. Eph. v. 31-33.  

The reference is here is probably to the Old-Testament “books,” while the term “Apostles” may mean the New Testament in whole or part. The more direct reference probably is to Genesis and Ephesians.  

Lightfoot inserts in brackets λέγουσιν, δῆλον, rendering as above. Hilgenfield suggests φασὶν οἴδατε, “Ye know that the books, etc., say that.” Byrennios joins this sentence to the preceding, taking the whole as dependent on ἀγνοεῖν. Ropes renders accordingly, making a parenthesis from “for the Scripture” to “the Church.” In any case a verb of saying must be supplied, as in the Syriac.  

ἄνωθεν has a local and a temporal sense; the latter is obviously preferable here.  

“Jesus” is the subject of the latter part of the sentence.  

“Keep her pure;” comp. chap. viii. Lightfoot renders τηρεῖν, “guard,” here and elsewhere.  

The verb corresponds with that rendered “partake” in what follows.  

“Copy,” ἀντίτυπος, ἀντίτυπον. Comp. Heb. ix. 24; 1 Pet. iii. 21. Our use of “antitype” is different. The antithesis here is αὐθεντικόν, the original, or archetype. This mystical interpretation has a Platonic basis.  

Comp. the close of chap. viii.  

Lightfoot calls attention to the confusion of metaphors; but there is also evidence of that false exegesis which made “flesh” and “spirit” equivalent to “body” and “soul,”—an error which always leads to further mistakes.  

Here the word “flesh” is used in an ambiguous sense.  

1 Cor. ii. 9.  

περὶ ἐγκρατείας, “temperance” in the wide New-Testament sense. Lightfoot, “continence;” in these days the prominent danger was from libidinous sins.  

Comp. Jas. 5:19, 20, with which our passage has many verbal correspondences.  

“A favorite word with our author, especially in this connection.”—Lightfoot.  

Isa. lviii. 9, LXX.  

είς τὸ διδόναι του̑ αίτου̑ντος; the sense of the elliptical construction is obviously as above.  

ἑαυτοι̑ς. Here again in the reciprocal sense; comp. chap. xiii.  

ἀφορμὴν λαβόντες, as in Rom. 7:8, 11.  

καιρὸν ἔχοντες, “seeing that we have time” (Lightfoot). But “opportunity” is more exact.  

ἀποταξώμεθα, “bid farewell to;” comp. chap. vi.  

Comp. Mal. iv. 1.  

Comp. Isa. xxxiv. 4, which resembles the former clause, and 2 Pet. iii. 7, 10, where the same figures occur. The text seems to be corrupt: τινες (“some”) is sustained by both the Greek and the Syriac, but this limitation is so peculiar as to awaken suspicion; still, the notion of several heavens might have been in the author’s mind.  

Comp. Tob. 12:8, 9; but the position given to almsgiving seems to be contradicted by the next sentence. Lightfoot seems to suspect a corruption of text here also, but in the early Church there was often an undue emphasis placed upon almsgiving.  

1 Pet. iv. 8. Comp. Prov. x. 12; Jas. v. 20.  

Literally, “becometh a lightener (κούφισμα) of sin;” comp. Ecclus. iii. 30.  

Lightfoot, with Syriac, reads ἵνα καὶ του̑το πράσσωμεν. Comits ἵνα, and reads πράσσομεν, “If we have commandments and practise this.”  

Here Lightfoot thinks a verb has probably fallen out of the text.  

Bryennios thus connects: “in order that all may be saved, and may convert,” etc.  

“This clearly shows that the work before us is a sermon delivered in church” (Lightfoot). The preacher is himself one of “the presbyters;” comp. chap. xix. It is possible, but cannot be proven, that he was the head of the presbyters, the parochial bishop.  

ἐνταλμάτων, not the technical word for the commandments of the Decalogue (ἐντολαι).  

Syriac, “praying,” which Lightfoot thinks may be correct; but προσερχόμενοι might very easily be mistaken for προσευχόμενοι. The former means coming in worship: comp. Heb. 10:1, 22.  

2 Cor. xiii. 11; Phil. ii. 2.  

Isa. lxvi. 18. But “tribes” is inserted; comp. Dan. iii. 7. The phrase “shall see His glory” is from the passage in Isaiah, The language seems to be put into the mouth of Christ by the preacher.  

This implies various degrees of reward among these redeemed.  

τὸ βασίλειον; not exactly “the kingdom,” rather “the kingly rule.” ἐν τῷ 'Ιησου̑ is rightly explained by Lightfoot, “in the hands, in the power, of Jesus;” ξενισθήσονται is rendered above “shall think it strange,” as in 1 Pet. 4:4, 12.  

“He” is properly supplied as frequently in the Gospels. There seems to be a reminiscence of John viii. 24 and similar passages.  

Isa. lxvi. 24; comp. chap. vii. above.  

C reads ὑμιν, as often, for ἡμι̑ν, Syriac, accepted by all editors.  

πανθαμαρτολός; occurring only here; but a similar word, παρθαμάρτητος, occurs in the Teaching, v. 2, Apostolical Constitutions, vii. 18, and Barnabas, xx.  

τοι̑ς ὀργάνοις; comp. Ignat., Rom., iv., Ante-Nicene Fathers, i. p. 75, where the word is rendered “instruments,” and applied to the teeth of the wild beasts in the amphitheatre. Here Lightfoot renders “engines,” regarding the metaphor as military.  

The phrase κἂν ἑγγὺς αυἠτη̑ς implies a doubt of attaining the aim, in accord with the tone of humility which obtains in this chapter.  

Comp. the opening sentence of Barnabas, “Sons and daughters,” Ante-Nicene Fathers, i. p. 137; see also chap. xx.  

If any doubt remained as to the character of this writing, it would be removed by this sentence. The passage is elliptical, μετὰ τὸν θεὸν τῆς ἀλνθείας, but there is no doubt as to the meaning. The Scripture was read, and listening to it was regarded as hearing the voice of God, whose words of truth were read. Then followed the sermon or exhortation; comp. Justin, First Apology, chap. lxvii. (vol. i. p. 186). That lessons from some at least of the New Testament were included at the date of this homily, seems quite certain; comp. the references to the New Testament in chaps. ii., iii., iv., and elsewhere. It is here implied that this homily was written and “read.”  

The word ἒντευζις, here used, means intercession, or supplication, to God (comp. 1 Tim. ii. 1, iv. 5) in early Christian literature: but the classical sense is “entreaty:” so in the opening sentence of Justin, First Apology (vol. i. p. 163, where it is rendered “petition”).  

Lightfoot, with Syriac and most editors, reads σκοπόν; but C has κόπον, so Bryennios.  

C had originally φιλοσοφει̑ν (accepted by Hilgenfeld), but was corrected to φιλοπονει̑ν. The latter is confirmed by the Syriac, and now generally accepted, though Hilgenfeld uses the other reading to support his view that Clement of Alexandria was the author.  

Eph. iv. 18.  

C inserts τούτω; so Bryennios, Hilgenfeld, and others. Lightfoot omits, with Syriac. The punctuation above given is that of Bryennios and Lightfoot. Hilgenfeld joins this clause with what precedes.  

πει̑ραν ἀθλου̑μεν; the construction is classical, and the figure common in all Greek literature.  

The verbs here are aorists, and have been rendered by the English past tense; the present participle (μὴ ὂν δίκαιον) describing the character of the “spirit” must, according to English usage, conform to the main verbs. Lightfoot says, “The aorist here has its common gnomic sense;” and he therefore interprets the passage as a general statement: “Sordid motives bring their own punishment in a judicial blindness.” But this gnomic sense of the aorist is not common. C reads δεσμός, which yields this sense: “and a chain weighed upon him.” Hilgenfeld refers the passage to those Christians who suffered persecution for other causes than those of righteousness. Harnack thinks the author has in mind Satan, as the prince of avarice, and regards him as already loaded with chains. If the aorist is taken in its usual sense, this is the preferable explanation; but the meaning is obscure.  

1 Tim. i. 17.  

Acts iii. 15, v. 31; comp. Heb. ii. 10.  

The doxology is interesting, as indicating the early custom of thus closing a homily. The practice, fitting in itself, naturally followed the examples in the Epistles.  

Nicene Council

The Nicene Creed.

As set forth at Nicœa, 4014 a.d. 325.  

We believe in one God, the Father Almighty, Maker of all things, visible and invisible:  

And in one Lord Jesus Christ, the Son of God, begotten of the Father, only begotten, that is, of the substance of the Father;  

God of God; Light of light; very God of very God; begotten, not made; being of one substance with the Father,  

By whom all things were made, both things in heaven and things in earth:  

Who for us men and for our salvation came down, and was incarnate, and was made man:  

He suffered, and rose again the third day:  

And ascended into heaven:  

And shall come again to judge the quick and the dead.  

And in the Holy Ghost, etc. 4015  

And those who say There was a time when He was not, or that Before He was begotten He was not, or that He was made out of nothing; or who say that The Son of God is of any other substance, or that He is changeable or unstable,—these the Catholic and Apostolic Church anathematizes.  

As Authorized at Constantinople, a.d. 381.  

(a) Of heaven and earth.  

(b) Begotten of the Father before all worlds.  

(c) By the Holy Ghost of the Virgin Mary.  

(d) Was crucified also for us, under Pontius Pilate,  

(e) And was buried.  

(f) Sitteth on the right hand of the Father,  

(g) Whose kingdom shall have no end.  

(h) The Lord, the Giver of life,  

Who proceedeth from the Father; 4016  

Who with the Father and the Son together is worshipped and glorified;  

Who spake by the prophets:  

In one Holy Catholic and Apostolic Church.  

We acknowledge one baptism for the remission of sins.  

We look for the resurrection of the dead,  

And the life of the world to come. Amen.  

This Nicæno-Constantinopolitan Creed was solemnly ratified by the Council of Ephesus (a.d. 431) with the decree 4017 that “No one 4018 shall be permitted to introduce, write, or compose any other faith, 4019 besides that which was defined by the holy Fathers assembled in the city of Nice, with the presence of the Holy Ghost.”  

Footnotes

It was the old Creed of Jerusalem slightly amended, and made the liturgic symbol of Christendom, and the exponent of Catholic orthodoxy. Compare the Creed of Cæsarea, Burbidge, p. 334. But see this whole subject admirably illustrated for popular study by Burbidge, Liturgies and Offices of the Church, p. 330, etc., London, Bells, 1885.  

Here the κ.τ.λͅ. is to be understood, as in the liturgies where a known form is begun and left imperfect. The clauses (see Cyril of Jerusalem, Catechet., lect. xviii.) are found in the Creed of Jerusalem, thus: “In one baptism of repentance for the remission of sins, and in one Holy Catholic Church; and in the resurrection of the flesh; and in eternal life.”  

The addition of the Filioque, in the West, is theologically true, but of no authority here. See Pearson, On the Creed.  

Canon vii.  

No one. This re-affirms the action of Nicæa itself, and forbids the imposition of anything novel as a creed by any authority whatever. Nothing, therefore, which has not been set forth by Nicene authority (or by the supplementing and co-equal councils of the whole Church, from the same primitive sources) can be a creed, strictly speaking. It may be an orthodox confession, like the Quicunque Vult, but cannot be imposed in terms of communion, any more than the Te Deum  

Any other faith. The composition and setting north of another faith, as terms of communion, by Pius IV., bishop of Rome, a.d. 1564, and its acceptance, with additional dogmas, at the opening of the Vatican Council (so-called), a.d. 1869, brought the whole Papal communion under this anathema of Ephesus.  

Early Liturgies.

Introductory Notice

the Early Liturgies.

It is in curious contrast with the work of Brett and others like-minded that we have in these Edinburgh translations a reflection from the minds of divines who are unused to liturgies, and who have no interest in their elucidation. For the mere reader this is not an advantage; but the student who goes to the originals will find that it affords at times no inconsiderable help. These translations are “inartificially drawn,” as the lawyers say. They are so much Greek and Latin rendered grammatically by competent scholars, who have no theories to sustain, and who are equally devoid of technique and of a disposition to exhibit it for the support of preconceptions. Not infrequently one gets a new view of certain stereotyped expressions from the way in which they are here handled. The liturgiologist finds his researches freshened by etymologies he had hardly thought of, here literally rendered. Of course, these are mere specimens, and no one can use them for argument, except by comparison with the Greek, or the Latin of Renaudot, or the originals in Syriac or Coptic; but they will prove very useful in many ways. The whole science is in its infancy; and we have no specimen of a primitive liturgy unless it be the Clementine, so called. The specimens here given are like cloth of gold (Ps. xlv. 13), moth-eaten and patched, and spangled over with tinsel; and the true artist has only the one object in view,—to restore it, that is, to the king’s daughter, as it was aforetime.  

The following is the announcement of the Messrs. Clark in the Edinburgh edition: “The Liturgy of St. James has been translated by William Macdonald, M.A.; that of the Evangelist Mark by George Ross Merry, B.A.; and that of the Holy Apostles by Dr. Donaldson.”  

It will be observed that the translations are given in the Edinburgh series with hardly a line of comment, and with no editorial helps to the reader whatever. These have been scantily supplied, here and there, where the case seemed to require some elucidation; and in a few instances I have ventured to reduce a word or two in the rendering to liturgical phraseology.  

The interest which has recently been awakened in liturgiology, and which exists among the learned so generally, will justify me in stating somewhat at large the considerations which are prerequisites to an intelligent study of these compilations. I shall not depart from my rule, nor formulate my personal convictions; but I must indicate sources of information not mentioned by the Edinburgh editors, only remarking, that, while they have cited the learned and excellent Dr. Neale, with others who advance untenable claims in some instances, I shall refer to writers of a more moderate school, such as have taken a less narrow and more historic view of the whole matter. By claiming too much, and by reading their own ideas back into the ancient exemplars, many good and learned men have overdone their argument, and confused scriptural simplicity with the artificial systems of post-Nicene ages. Earnest and worthy of respect as they are, I must therefore prefer a class of writers who breathe the spirit of the ante-Nicene Fathers as better elucidating the primitive epoch and its principles, alike in doctrine and worship.  

Hippolytus, in a few terse sentences, has pointed out the epoch of David, in its vast import, as the dawning of Christianity itself. 4020  4021 More elaborately, a recent writer of great erudition has expounded the same historic fact, and given us the pivot of Hebrew history on which turns the whole system of that “goodly fellowship of prophets” who heralded the Sun of righteousness as successive constellations rise before the day. The learned Dean Payne-Smith, more minutely than Hippolytus, identifies Samuel, the master of David, as the great instrument of God in shaping the institutions of Moses to be a prelude to the Advent; in other words, transforming a local and tribal religion into that of Catholicity. The value of the Dean’s condensed and luminous elaboration of this cardinal truth can hardly be overstated.  

But, to go behind even the Dean’s stand-point, we shall better comprehend the era of which, under God, Samuel was the author, by noting the immense importance of that specific Mosaic ordinance which not only made it possible, but which proves that an all-wise prolepsis governed the whole law of Moses. We generally conceive of the Mosaic system as one of unlimited hecatombs and burnt-offerings. On the contrary, it was a system restricting and limiting the unsystematized primeval institution of sacrifice, which had done its work by passing into the universal religions and rituals of Gentilism. 4022 When the seminal idea of expiation, atonement, and the blood of innocence as a propitiation for guilt, was communicated to all the families of the earth, the Mosaic institutions limited sacrifices for the faithful, and localized them with marvellous significance. Previously the faithful everywhere had imitated the sacrifices of their fathers, Noah and Abraham, who reared their altars everywhere, as Job also did,—wherever they dwelt or sojourned. Now mark the first step towards a more spiritual worship, based, nevertheless, on the fundamental principle of sacrifice. Moses ordains as follows:—  

1. “When ye go over Jordan, and dwell in the land which the Lord your God giveth you,…then there shall be a place which the Lord your God shall choose to cause His name to dwell there; thither shall ye bring all that I command you, your burnt-offerings,” etc. 4023  

2. “Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest; but in the place which the Lord shall choose in one of the tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.” 4024  

3. “If the place which the Lord thy God hath chosen to put His name there, be too far from thee” [i.e., for frequent sacrifices; observe, nevertheless, the law as to the sanctity of blood in thy common use of meats, and forbear to sacrifice, till the opportunity comes], “only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the Lord shall choose; and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the Lord thy God.” 4025  

4. “Three times in a year shall all thy males appear before the Lord thy God, in the place which He shall choose.” 4026  

5. “Thou mayest not sacrifice The Passover within any of thy gates;…but at the place which the Lord thy God shall choose to place His name in, there thou shalt sacrifice the Passover.”  

Note, further, that all this provision and prevision was part of the great Messianic system, which reached its crisis in the time of David, as prophetic of “the Son of David.”  

It was the office of Samuel to take the Mosaic ordinances just there, and to shape them for the advent of the Lamb of God, for His sacrifice upon Calvary, and for the setting-up of His universal kingdom.  

The Institutions of Samuel, therefore, were in essence institutions for the Gospel-day, and they were completed by the anointing of David as king, and by his prophetic mission to provide the Psalter (of which more, by and by); then the Ark came out of curtains, and the Lord chose and appointed the place of which Moses had spoken,—none other than the spot where Abraham had rehearsed in type the Sacrifice and Resurrection of Christ, according as it was written: 4027 “Jehovah-Jireh…in the mount of the Lord it shall be seen.” Thus, all sacrifice acceptable to God was shown to have reference to the Paschal Lamb, who on that mount of the Lord should be sacrificed, and rise again, as was accomplished in a figure aforetime. 4028  

And next, the Psalmist commemorates the putting away of the migratory Tabernacle, and the rest of the Ark of the Covenant in the place designed for the grand accomplishment of redemption (“the sure mercies of David”), as follows: 4029 —  

“He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah, the Mount Zion which He loved. And He built His sanctuary like high palaces, like the earth which He hath established for ever.”  

Thus, localized sacrifice was made to designate the spot where the one propitiatory sacrifice should be offered, “for the sins of the whole world;” and that spot in turn interpreted the great canon of redemption, 4030 —  

“Without shedding of blood is no remission:”

and all this, being accomplished in the Messiah, passed away for ever. The veil of the Temple was rent when Jesus cried, “It is finished.”  

And now let us note the “Institutions of Samuel.” The localizing of the Temple-worship made way for the clearer revelation of spiritual sacrifices: the Temple itself was to be supplied with an expository liturgy. Moreover, a liturgical system, revolving about the central worship of the Temple, was to be brought to every man’s door by the establishment of the synagogue for the villages of Israel. 4031 The synagogue-worship became, therefore, the education and preparation of the faithful for the simple and spiritual worship of the new law. This our Lord Himself expounded in the grand Catholicity of His words to the outcast Samaritans:—  

“The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.…But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth,” 4032 etc.

We have seen that the hour promised by Malachi was supposed by the Ante-Nicene Fathers to be here intended: “My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering.” 4033  

The student of this series must have observed that the primitive writers were universally impressed with these principles, 4034 and they are essential to the study of the liturgies here introduced into the series by the Edinburgh editors. For other purposes, expounding the prophetic system, on a text of St. Peter, Dean Payne-Smith has incidentally elucidated these ideas so fully, and with such originality, that I leave the student to consult his pages, 4035 with only the following important hints to those who may fail to see them:—  

1. We find the prophet Samuel instituting “Schools of the Prophets,” out of which grew the synagogue system supplying the Rabbinical education to Israel, and furnishing chiefs to the synagogues. See Acts iii. 24; and compare 1 Sam. x. 5, xix. 20, and 1 Chron. ix. 22. 4036  

2. We find the institution of choral worship and the chanting of hymns—e.g., of Moses and Miriam, and Hannah (Samuel’s mother)—in full operation under Samuel.  

3. We find David at this juncture inspired, as “the sweet singer of Israel,” to supply the Psalter, which in divers arrangements has continued among Christians to be the marrow of public worship “in every place,” and throughout the world.  

4. The reading of the law and the prophets was now set in order; and not only was the Temple supplied with teachers, but also the villages in every tribe. 4037  

5. Thus the Christian Church was provided with a system of worship from the hour of its institution, 4038 the synaxis succeeding the synagogue; the “ministration of the word” being enriched by Gospels and Epistles, by psalms and hymns and spiritual songs, and by “the prayers” (based upon the Shemone esre) 4039 which now began to be composed and multiplied in the churches. Touching “free prayer” as exemplified in the first ages, see St. Cyprian’s Epistles more especially: 4040 “Let us pray for the lapsed,” etc.  

6. It is most significant, that, as St. Paul was not present at the institution of the Lord’s Supper, he was, nevertheless, “not behind the chiefest of the Apostles,” even in this. He also “received” the whole knowledge of the institution, and became, in so far, the author of an original Gospel in his details of Christ’s great oblation of Himself. Hereupon, he adds the sacrificial expositions 4041 of the Epistle to the Hebrews, and “delivered the ordinances” to every church 4042 (κατὰ τάξιν), providing for order and decorum in divine offices.  

This he seems to have done as “Liturge” and “Hierurge,” or evangelical priest, 4043 “ministering in sacrifice 4044 the Gospel of God,” etc.  

Compare, then, with the Scriptures, Justin Martyr’s account of the early worship of Christians; and after consulting the (so-called) “Clementine Liturgy,” 4045 the student will be qualified to form an enlightened judgment upon the primitive and the interpolated elements of the following liturgies. For we must bear in mind that they are reflected from mss., not one of which has any claim to represent the Ante-Nicene period. To purify them, therefore, by Scripture, and the truly primitive testimonies of this series, is a task yet remaining to be accomplished, and one which may well invoke the most conscientious and patient labours of the most learned in the land.  

Here follows the Edinburgh Introductory Notice:—  

The word Liturgy has a special meaning as applied to the following documents. It denotes the service used in the celebration of the Eucharist.  

Various liturgies have come down to us from antiquity; and their age, authorship, and genuineness have been matter of keen discussion. In our own country two writers on this subject stand specially prominent: the Rev. William Palmer, M.A., who in his Origines Liturgicæ 4046 gave a dissertation on Primitive Liturgies; and the Rev. J. Mason Neale, who devoted a large portion of his life to liturgies, edited four of them in his Tetralogia Liturgica, 4047 five of them in his Liturgies of St. Mark, St. James, St. Clement, St. Chrysostom, and St. Basil, 4048 and discussed them in a masterly manner in several works, but especially in his General Introduction to a History of the Holy Eastern Church  4049  

Ancient liturgies are generally divided into four families,—the Liturgy of the Jerusalem Church, 4050 adopted throughout the East; the Alexandrian, 4051 used in Egypt and the neighbouring countries; and the Roman and Gallican Liturgies. To these Neale has added a fifth, the Liturgy of Persia or Edessa.  

There is also a liturgy not included in any of these families—the Clementine. It seems never to have been used in any public service. It forms part of the eighth book of the Apostolical Constitutions. 4052  

The age ascribed to these documents depends very much on the temperament and inclination of the inquirer. Those who have great reverence for them think that they must have had an apostolic origin, that they contain the apostolic form, first handed down by tradition, and then committed to writing, but they allow that there is a certain amount of interpolation and addition of a date later than the Nicene Council. Such words as “consubstantial” and “mother of God” bear indisputable witness to this. Others think that there is no real historical proof of their early existence at all,—that they all belong to a late date, and bear evident marks of having been written long after the age of the apostles. 4053  

There can scarcely be a doubt that they were not committed to writing till a comparatively late day. Those who think that their origin was apostolic allow this. “The period,” says Palmer, 4054 “when liturgies were first committed to writing is uncertain, and has been the subject of some controversy. Le Brun contends that no liturgy was written till the fifth century; but his arguments seem quite insufficient to prove this, and he is accordingly opposed by Muratori and other eminent ritualists. It seems certain, on the other hand, that the liturgy of the Apostolical Constitutions was written at the end of the third or beginning of the fourth century; and there is no reason to deny that others may have been written about the same time, or not long after.”  

Neale 4055 sums up the results of his study in the following words: “I shall content myself therefore with assuming, (1) that these liturgies, though not composed by the Apostles whose names they bear, were the legitimate development of their unwritten tradition respecting the Christian Sacrifice; the words, probably, in the most important parts, the general tenor in all portions, descending unchanged from the apostolic authors. (2) That the Liturgy of St. James is of earlier date, as to its main fabric, than a.d. 200; that the Clementine Office is at least not later than 260; that the Liturgy of St. Mark is nearly coeval with that of St. James; while those of St. Basil and St. Chrysostom are to be referred respectively to the saints by whom they purport to be composed. In all these cases, several manifest insertions and additions do not alter the truth of the general statement.”  

1. The Roman Liturgy. The first writer who is supposed to allude to a Roman Liturgy is Innocentius, in the beginning of the fifth century; but it may well be doubted whether his words refer to any liturgy now extant. 4056 Some have attributed the authorship of the Roman Liturgy to Leo the Great, who was made bishop of Rome in a.d. 451; some to Gelasius, who was made bishop of Rome in a.d. 492; and some to Gregory the First, who was made bishop of Rome in a.d. 590. Such being the opinions of those who have given most study to the subject, we have not deemed it necessary to translate it, though Probst, in his Liturgie der drei ersten christlichen Jahrhunderte, 4057 probably out of affection for his own Church, has given it a place beside the Clementine and those of St. James and St. Mark.  

2. The Gallican has still less claim to antiquity. In fact, Daniel marks it among the spurious. 4058 Mabillon tries to prove that three ecclesiastics had a share in the authorship of this liturgy: Musæus, presbyter of Marseilles, who died after the middle of the fifth century; Sidonius, bishop of Auvergne, who died a.d. 494; and Hilary, bishop of Poictiers, who died a.d. 366. 4059 Palmer strives to show with great ingenuity that it is not improbable that the Gallican Liturgy may have been originally derived from St. John; but his arguments are merely conjectures.  

3. The Liturgy of St. James, the Liturgy of the Church of Jerusalem. Asseman, Zaccaria, Dr. Brett, Palmer, Trollope, and Neale, think that the main structure of this liturgy is the work of St. James, while they admit that it contains some evident interpolations. Leo Allatius, Bona, Bellarmine, Baronius, and some others, think that the whole is the genuine production of the apostle. Cave, Fabricius, Dupin, Le Nourry, Basnage, Tillemont, and many others, think that it is entirely destitute of any claim to an apostolic origin, and that it belongs to a much later age. 4060  

“From the Liturgy of St. James,” says Neale, “are derived, on the one hand, the forty Syro-Jacobite offices: on the other, the Cæsarean office, or Liturgy of St. Basil, with its offshoots; that of St. Chrysostom, and the Armeno-Gregorian.” 4061  

There are only two manuscripts of the Greek Liturgy of St. James,—one of the tenth, the other of the twelfth century,—with fragments of a third. 4062 The first edition appeared at Rome in 1526. In more recent times it has been edited by Rev. W. Trollope, M.A., 4063 Neale in the two works mentioned above, and Daniel in his Codex Liturgicus Bishop Rattray edited the Anaphora, 4064 and attempted to separate the original from the interpolations, “though,” says Neale, “the supposed restoration is unsatisfactory enough.” Bunsen, in his Analecta Ante-Nicæna, 4065 has tried to restore the Anaphora to the state in which it may have been in the fourth century, “as far as was possible—quantum fieri potuit ”  

4. The Liturgy of St. Mark, the liturgy of the church of Alexandria. The same difference of opinion exists in regard to the age and genuineness of this liturgy as we found existing in regard to that of St. James, and the same scholars occupy the same relative position.  

The offshoots from St. Mark’s Liturgy are St. Basil, St. Cyril, and St. Gregory, and the Ethiopic Canon or Liturgy of All Apostles. In regard to the Liturgy of St. Cyril, Neale says that it is “to all intents and purposes the same as that of St. Mark; and it seems highly probable that the Liturgy of St. Mark came, as we have it now, from the hands of St. Cyril, or, to use the expression of Abu’lberkat, that Cyril ‘perfected’ it.” 4066  

There is only one manuscript of the Liturgy of St. Mark, probably belonging to the twelfth century. The first edition appeared at Paris in 1583. The liturgy is given in Renaudot’s Liturgiarum Orientalium Collectio, tom. i. pp. 120–148, 4067 in Neale’s two works, and in Daniel’s Codex Liturgicus  

5. The Liturgy of the Apostles Adæus and Maris. This liturgy has been brought prominently forward by Neale, who says: “It is generally passed over as of very inferior importance, and Renaudot alone seems to have been prepared to acknowledge in some degree its great antiquity.” 4068 He thinks that it is “one of the earliest, and perhaps the very earliest, of the many formularies of the Christian Sacrifice.” 4069 It is one of the three Nestorian liturgies, the other two being that of Nestorius and that of Theodore the interpreter.  

A Latin translation of it is given in Renaudot’s Collectio, 4070 which is reprinted in Daniel’s Codex Liturgicus It is from this version that our translation is made. Several prayers and hymns are indicated only by the initial words, and the rubrical directions are probably of a much later date than the text.  

The Liturgies are divided into two parts,—the part before “Lift we up our hearts,” and the part after this. The first is termed the Proanaphoral Part, the second the Anaphora.  

Trollope describes what he conceives to be the form of worship in the early Church, thus: 4071 “The service of this day divided itself into two parts; at the latter of which, called in the Eastern churches Liturgia mystica, and in the Western Missa fidelium, none but perfect and approved Christians were allowed to be present. To the Missa Catechumenorum, or that part of the service which preceded the prayers peculiar to communicants only, not only believers, but Gentiles, were admitted, in the hope that some might possibly become converts to the faith. After the Psalms and Lessons with which the service commenced, as on ordinary occasions, a section from the Acts of the Apostles or the Epistles was read; after which the deacon or presbyter read the Gospel. Then followed an exhortation from one or more of the presbyters; and the bishop or president delivered a Homily or Sermon, explanatory, it should seem, of the Scripture which had been read, and exciting the people to an imitation of the virtues therein exemplified. When the preacher had concluded his discourse with a doxology in praise of the Holy Trinity, a deacon made proclamation for all infidels and non-communicants to withdraw; then came the dismissal of the several classes of catechumens, energumens, competents, and penitents, after the prayers for each respectively, as on ordinary days; and the Missa fidelium commenced. This office consisted of two parts, essentially distinct: viz., of prayers for the faithful, and for mankind in general, introductory to the Oblation; and the Anaphora or Oblation itself. The introductory part varied considerably in the formularies of different churches; but in the Anaphora all the existing liturgies so closely agree, in substance at least, if not in words, that they can only be reasonably referred to the same common origin. 4072 Their arrangement, indeed, is not always the same; but the following essential points belong, without exception, to them all:—1. The Kiss of Peace; 2. The form beginning, Lift up your hearts; 3. The Hymn, Therefore with angels, etc.; 4. Commemoration of the words of Institution; 5. The Oblation; 6. Prayer of Consecration; 7. Prayers for the Church on Earth; 8. Prayers for the Dead; 9. The Lord’s Prayer; 10. Breaking of the Bread; 11. Communion.”  

Neale gives a more minute account of the different parts of the service. He divides the Proanaphoral portion into parts in the following manner: 4073 —  

“Liturgy (or Missa) of the Catechumens.  

I.  

The Preparatory Prayers.  

II.  

The Initial Hymn or Introit.  

III.  

The Little Entrance.  

IV.  

The Trisagion.  

V.  

The Lections.  

VI.  

The Prayers after the Gospel, and expulsion of the Catechumen.  

“Liturgy (or Missa) of the Faithful.  

I.  

The Prayers for the Faithful.  

II.  

The Great Entrance.  

III.  

The Offertory.  

IV.  

The Kiss of Peace.  

V.  

The Creed.”  

The Anaphora he divides into four parts in the following manner: 4074 —  

“The great Eucharistic Prayer.  

I.  

The Preface.  

II.  

The Prayer of the Triumphal Hymn.  

III.  

The Triumphal Hymn.  

IV.  

Commemoration of Our Lord’s Life.  

V.  

Commemoration of Institution.  

“The Consecration.  

VI.  

Words of Institution of the Bread.  

VII.  

Words of Institution of the Wine.  

VIII.  

Oblation of the Body and Blood.  

IX.  

Introductory Prayer for the Descent of the Holy Ghost.  

X.  

Prayer for the Sanctification of Elements.  

“The great Intercessory Prayer.  

XI.  

General Intercession for Quick and Dead.  

XII.  

Prayer before the Lord’s Prayer.  

XIII.  

The Lord’s Prayer.  

XIV.  

The Embolismus.  

“The Communion.  

XV.  

The Prayer of Inclination.  

XVI.  

The Holy Things for Holy Persons.  

XVII.  

The Fraction.  

XVII.  

The Confession.  

XIX.  

The Communion.  

XX.  

The Antidoron: and Prayers of Thanksgiving.”  

The whole subject is discussed by Mr. Neale with extraordinary minuteness, fulness of detail, and perfect mastery of his subject; and to his work we refer those who wish to prosecute the study of the subject. 4075  

I Have found a few less noted works most useful in my own studies, which began with Palmer’s Origines on their first publication, followed up by Brett, and then by Renaudot. The publications of Drs. Neale and Littledale are sufficiently referred to elsewhere; and I purposely omit the mention of many purely Anglican authorities, as well as costly works from other European sources.  

1. Freeman’s Principles of Divine Service, etc. 4076 A work of incomparable utility to those who would comprehend the Jewish ritual and its preparations for Christian worship.  

2. Badger’s Nestorians and their Rituals  4077  

3. Warren’s Liturgy and Ritual of the Celtic Church; 4078 replete with information hitherto inaccessible.  

4. Scudamore’s Notitia Eucharistica; 4079 Anglican, but full of general information.  

5. Trevor’s Catholic Doctrine of Sacrifice, etc.; 4080 a candid and learned study of this subject, and free from fanatical or visionary conceptions.  

6. Hammond’s Liturgies, etc., 4081 elsewhere spoken of.  

7. Burbidge, Liturgies and Offices, 4082 of which I have only lately discovered the value.  

8. Field’s Apostolic Liturgy and the Ep. to the Hebrews; 4083 open to some objections, but full of valuable and suggestive information.  

9. Pfaffius, Christ. Math. His invaluable Dissertatio de Oblatione, etc. 4084 A high Lutheran authority of great learning.  

10. Marriott’s Testimony of the Catacombs; 4085 learned and instructive.  

Footnotes

Vol. v. note 2, p. 170.  

Vol. vi. p. 542, Elucidation VI.  

Deut. xii. 6.  

Deut. xii. 24.  

Deut. xii. 21, xiv. 24.  

Exod. xxiii. 17; Deut. xvi. 16.  

Gen. xxii. 14.  

Heb. xi. 19.  

Ps. lxxviii. 67-69.  

Heb. ix. 22.  

Ps. lxxxiii. 12, lxxiv. 6.  

John iv. 21-23.  

Mal. i. 11.  

This series passim; but, e.g., vol. i. pp. 138, 482, and v. p. 290, note 8.  

As above mentioned in his work on Prophecy. See p. 530.  

See also Cruden on the word “school” in his Concordance  

Dean Smith, Prophecy, etc., p. 124.  

Acts i. 4 (Greek), 14, ii. 1, 42, iv. 24.  

Vol. v. Elucidation III. p. 559.  

Ibid., Elucidation VI. p. 412.  

See Field, Epistle to the Hebrews, London, Rivingtons, 1882.  

1 Cor. vii. 17, xi. 2, 25, 33, etc., xiv. 34–40.  

See vol. v. p. 409.  

Revised Version of 1881.  

See Apostolic Constitutions, p. 489, supra.  

Oxford, 1832.  

London, 1849.  

Second ed. London, 1868.  

London, 1850.  

[Or of St. James, so called.]  

[Called the Liturgy of St. Mark.]  

[It is most valuable, and indicates the usages of a period near the age of Justin Martyr. It is typical of an original from which the Liturgy of St. James itself is derived. It was probably used in Gaul, if not also in Rome.]  

[A fair view of their origin is to be found in Sir William Palmer’s Origines Liturgicæ, Oxford, 1832.]  

Origines Liturgicæ, p. 11.  

General Introduction to the History of the Holy Eastern Church, p. 319.  

[If Justin Martyr describes the liturgy used in Rome, when he lived there under the Antonines, then it was nearly identical with the “Clementine,” and had reached them from the East. See vol. i. p. 185, this series.]  

Tübingen, 1870.  

νόθοι. Codex Liturgicus, vol. iv. p. 35, note.  

Palmer, vol. i. p. 144.  

[Here the weight of authorities is clearly on this side.]  

General Introd., p. 317.  

[Palmer gives proof of its currency at an early period in some details. O. S., vol. i. p. 42.]  

Edinburgh, T. & T. Clark, 1848.  

London, 1744.  

Vol. iii. [Grabe also attempted this.]  

General Introd., p. 324. [From the poverty of ms. authority, we can only form a judgment by comparison with the Clementine and with other more fully represented originals.]  

Editio secunda correctior. Francofurti ad Moenum, 1847.  

General Introd., p. 319.  

Ibid., p. 323.  

Tom. ii. pp. 578–592, ed. sec.  

Introduction, p. 11.  

[Hence the value of these liturgies is to be sought in the points of their agreement and their comparative concord with the Clementine.]  

General Introduction, p. 359.  

Ibid., p. 463.  

[A very fair reviewal of Neale’s theoretical statements may be found in Hammond’s Liturgies, Eastern and Western, Oxford, 1878.]  

Oxford, Parker, 1855.  

London, Masters, 1852.  

Oxford, University Press, 1881.  

London, Rivingtons, 1872.  

Oxford, Parker, 1876.  

Oxford, University Press, 1878. Also Ancient Liturgy of Antioch, Oxford, 1879.  

London, Bells, 1885.  

London, Rivingtons, 1882.  

The Hague, Scheurler, 1715. Let me give the title of this rare book more fully, thus: S. Irenæi Fragmenta Anecdota, etc., quæ illustravit, denique Liturgia Græca Jo. Ern. Grabii, et dissertatione de præjudiciis theologicis auxit Christoph. Matth. Pfaffius Of whom see Lardner, Credib., i. 17. See vol. i. p. 574, note 5.  

London, Hatchards, 1870. Valuable for its study of the “Autun Inscription.”  

EARLY LITURGIES. 4086

The Divine Liturgy of James the Holy Apostle and Brother of the Lord.

The Priest. 4087  

I O Sovereign Lord our God, contemn me not, defiled with a multitude of sins: for, behold, I have come to this Thy divine and heavenly mystery, not as being worthy; but looking only to Thy goodness, I direct my voice to Thee: God be merciful to me, a sinner; I have sinned against Heaven, and before Thee, and am unworthy to come into the presence of this Thy holy and spiritual table, upon which Thy only-begotten Son, and our Lord Jesus Christ, is mystically set forth as a sacrifice for me, a sinner, and stained with every spot. Wherefore I present to Thee this supplication and thanksgiving, that Thy Spirit the Comforter may be sent down upon me, strengthening and fitting me for this service; and count me worthy to make known without condemnation the word, delivered from Thee by me to the people, in Christ Jesus our Lord, with whom Thou art blessed, together with Thy all-holy, and good, and quickening, and consubstantial 4088 Spirit, now and ever, and to all eternity. Amen.  

Prayer of the standing beside the altar.  

II Glory to the Father, and to the Son, and to the Holy Spirit, the triune light of the Godhead, which is unity subsisting in trinity, divided, yet indivisible: for the Trinity is the one God Almighty, whose glory the heavens declare, and the earth His dominion, and the sea His might, and every sentient and intellectual creature at all times proclaims His majesty: for all glory becomes Him, and honour and might, greatness and magnificence, now and ever, and to all eternity. Amen.  

Prayer of the incense at the beginning. 4089  

III Sovereign Lord Jesus Christ, O Word of God, who didst freely offer Thyself a blameless sacrifice upon the cross to God even the Father, the coal of double nature, that didst touch the lips of the prophet with the tongs, and didst take away his sins, touch also the hearts of us sinners, and purify us from every stain, and present us holy beside Thy holy altar, that we may offer Thee a sacrifice of praise: and accept from us, Thy unprofitable servants, this incense as an odour of a sweet smell, and make fragrant the evil odour of our soul and body, and purify us with the sanctifying power of Thy all-holy Spirit: for Thou alone art holy, who sanctifiest, and art communicated to the faithful; and glory becomes Thee, with Thy eternal Father, and Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen.  

Prayer of the commencement.  

IV O beneficent King eternal, and Creator of the universe, receive Thy Church, coming unto Thee through Thy Christ: fulfil to each what is profitable; lead all to perfection, and make us perfectly worthy of the grace of Thy sanctification, gathering us together within Thy holy Church, which Thou hast purchased by the precious blood of Thy only-begotten Son, and our Lord and Saviour Jesus Christ, with whom Thou art blessed and glorified, together with Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen.  

The Deacon.  

V Let us again pray to the Lord.  

The Priest, prayer of the incense at the entrance of the congregation.  

God, who didst accept the gifts of Abel, the sacrifice of Noah and of Abram, the incense of Aaron and of Zacharias, accept also from the hand of us sinners this incense for an odour of a sweet smell, and for remission of our sins, and those of all Thy people; for blessed art Thou, and glory becomes Thee, the Father, and the Son, and the Holy Spirit, now and ever.  

The Deacon.  

Sir, pronounce the blessing. 4090  

The Priest prays.  

Our Lord and God, Jesus Christ, who through exceeding goodness and love not to be restrained wast crucified, and didst not refuse to be pierced by the spear and nails; who didst provide this mysterious and awful service as an everlasting memorial for us perpetually: bless Thy ministry in Christ the God, and bless our entrance, and fully complete the presentation of this our service by Thy unutterable compassion, now and ever, and to all eternity. Amen.  

The responsive prayer from the Deacon.  

VI. The Lord bless us, and make us worthy seraphically to offer gifts, and to sing the oft-sung hymn of the divine Trisagion, by the fulness and exceeding abundance of all the perfection of holiness, now and ever.  

Then the Deacon begins to sing in the entrance. 4091  

Thou who art the only-begotten Son and Word of God, immortal; who didst submit for our salvation to become flesh of the holy God-mother, 4092 and ever-virgin Mary; who didst immutably become man and wast crucified, O Christ our God, and didst by Thy death tread death underfoot; who art one of the Holy Trinity glorified together with the Father and the Holy Spirit, save us.  

The Priest says this prayer from the gates to the altar.  

VII God Almighty, Lord great in glory, who hast given to us an entrance into the Holy of Holies, through the sojourning among men of Thy only-begotten Son, our Lord, and God, and Saviour Jesus Christ, we supplicate and invoke Thy goodness, since we are fearful and trembling when about to stand at Thy holy altar; send forth upon us, O God, Thy good grace, and sanctify our souls, and bodies, and spirits, and turn our thoughts to piety, in order that with a pure conscience we may bring unto Thee gifts, offerings, and fruits for the remission of our transgressions, and for the propitiation of all Thy people, by the grace and mercies and loving-kindness of Thy only-begotten Son, with whom Thou art blessed to all eternity. Amen.  

After the approach to the altar, the Priest says:—  

VIII. Peace be to all.  

The People.  

And to thy spirit.  

The Priest.  

The Lord bless us all, and sanctify us for the entrance and celebration of the divine and pure mysteries, giving rest to the blessed souls among the good and just, by His grace and loving-kindness, now and ever, and to all eternity. Amen.  

Then the Deacon says the bidding prayer. 4093  

IX. In peace let us beseech the Lord.  

For the peace that is from above, and for God’s love to man, and for the salvation of our souls, let us beseech the Lord.  

For the peace of the whole world, for the unity of all the holy churches of God, let us beseech the Lord.  

For the remission of our sins, and forgiveness of our transgressions, and for our deliverance from all tribulation, wrath, danger, and distress, and from the uprising of our enemies, let us beseech the Lord.  

Then the Singers sing the Trisagion Hymn.  

Holy God, holy mighty, holy immortal, have mercy upon us.  

Then the Priest prays, bowing.  

X. O compassionate and merciful, long-suffering, and very gracious and true God, look from Thy prepared dwelling-place, and hear us Thy suppliants, and deliver us from every temptation of the devil and of man; withhold not Thy aid from us, nor bring on us chastisements too heavy for our strength: for we are unable to overcome what is opposed to us; but Thou art able, Lord, to save us from everything that is against us. Save us, O God, from the difficulties of this world, according to Thy goodness, in order that, having drawn nigh with a pure conscience to Thy holy altar, we may send up to Thee without condemnation the blessed hymn Trisagion, together with the heavenly powers, and that, having performed the service, well pleasing to Thee and divine, we may be counted worthy of eternal life.  

(Aloud.)  

Because Thou art holy, Lord our God, and dwellest and abidest in holy places, we send up the praise and the hymn Trisagion to Thee, the Father, and the Son, and the Holy Spirit, now and ever, and to all eternity.  

The People.  

Amen.  

The Priest.  

XI. Peace be to all.  

The People.  

And to thy spirit.  

The Singers.  

Alleluia.  

Then there are read in order 4094 the holy oracles of the Old Testament, and of the prophets; and the incarnation of the Son of God is set forth, and His sufferings and resurrection from the dead, His ascension into heaven, and His second appearing with glory; and this takes place daily in the holy and divine service. 4095  

After the reading and instruction the Deacon says:—  

XII. Let us all say, Lord, be merciful. 4096  

Lord Almighty, the God of our fathers;  

We beseech Thee, hear us.  

For the peace which is from above, and for the salvation of our souls;  

Let us beseech the Lord.  

For the peace of the whole world, and the unity of all the holy churches of God;  

Let us beseech the Lord.  

For the salvation and help of all the Christ-loving people;  

We beseech Thee, hear us.  

For our deliverance from all tribulation, wrath, danger, distress, from captivity, bitter death, and from our iniquities;  

We beseech Thee, hear us.  

For the people standing round, and waiting for the rich and plenteous mercy that is from Thee;  

We beseech Thee, be merciful and gracious.  

Save Thy people, O Lord, and bless Thine inheritance.  

Visit Thy world in mercy and compassion.  

Exalt the horn of Christians by the power of the precious and quickening cross.  

We beseech Thee, most merciful Lord, hear us praying to Thee, and have mercy upon us.  

The People (thrice).  

Lord, have mercy upon us.  

The Deacon.  

XIII. For the remission of our sins, and forgiveness of our transgressions, and for our deliverance from all tribulation, wrath, danger, and distress, let us beseech the Lord.  

Let us all entreat from the Lord, that we may pass the whole day, perfect, holy, peaceful, and without sin.  

Let us entreat from the Lord a messenger of peace, a faithful guide, a guardian of our souls and bodies.  

Let us entreat from the Lord forgiveness and remission of our sins and transgressions.  

Let us entreat from the Lord the things which are good and proper for our souls, and peace for the world.  

Let us entreat from the Lord, that we may spend the remaining period of our life in peace and health.  

Let us entreat that the close of our lives may be Christian, without pain and without shame, and a good plea at the dread and awful judgment-seat of Christ.  

The Priest.  

XIV. For Thou art the gospel and the light, Saviour and keeper of our souls and bodies, God, and Thy only-begotten Son, and Thy all-holy Spirit, now and ever.  

The People.  

Amen. 4097  

The Priest  

God, who hast taught us Thy divine and saving oracles, enlighten the souls of us sinners for the comprehension of the things which have been before spoken, so that we may not only be seen to be hearers of spiritual things, but also doers of good deeds, striving after guileless faith, blameless life, and pure conversation.  

(Aloud.)  

In Christ Jesus our Lord, with whom Thou art blessed, together with Thy all-holy, good, and quickening Spirit, now and always, and for ever.  

The People.  

Amen.  

The Priest.  

XV. Peace be to all.  

The People.  

And to Thy spirit.  

The Deacon.  

Let us bow our heads to the Lord.  

The People.  

To Thee, Lord.  

The Priest prays, saying:—  

O Sovereign giver of life, and provider of good things, who didst give to mankind the blessed hope of eternal life, our Lord Jesus Christ, count us worthy in holiness, and perfect this Thy divine service to the enjoyment of future blessedness.  

(Aloud.)  

So that, guarded by Thy power at all times, and led into the light of truth, we may send up the praise and the thanksgiving to Thee, the Father, the Son, and the Holy Spirit, now and ever.  

The People.  

Amen.  

The Deacon.  

XVI. Let none remain of the catechumens, none of the unbaptized, none of those who are unable to join with us in prayer. Look at one another. 4098 The door.  

All erect: 4099 let us again pray to the Lord.  

The Priest says the prayer of incense.  

Sovereign Almighty, King of Glory, who knowest all things before their creation, manifest Thyself to us calling upon Thee at this holy hour, and redeem us from the shame of our transgressions; cleanse our mind and our thoughts from impure desires, from worldly deceit, from all influence of the devil; and accept from the hands of us sinners this incense, as Thou didst accept the offering of Abel, and Noah, and Aaron, and Samuel, and of all Thy saints, guarding us from everything evil, and preserving us for continually pleasing, and worshipping, and glorifying Thee, the Father, and Thy only-begotten Son, and Thy all-holy Spirit, now and always, and for ever.  

And the Readers begin the Cherubic Hymn.  

Let all mortal flesh be silent, and stand with fear and trembling, and meditate nothing earthly within itself:—  

For the King of kings and Lord of lords, Christ our God, comes forward to be sacrificed, and to be given for food to the faithful; and the bands of angels go before Him with every power and dominion, the many-eyed cherubim, and the six-winged seraphim, covering their faces, and crying aloud the hymn, Alleluia, Alleluia, Alleluia.  

The Priest, bringing in the holy gifts, 4101 says this prayer:—  

XVII. O God, our God, who didst send forth the heavenly bread, the food of the whole world, our Lord Jesus Christ, to be a Saviour, and Redeemer, and Benefactor, blessing and sanctifying us, do Thou Thyself bless this offering, and graciously receive it to Thy altar above the skies:  

Remember in Thy goodness and love those who have brought it, and those for whom they have brought it, and preserve us without condemnation in the service of Thy divine mysteries: for hollowed and glorified is Thy all-honoured and great name, Father, and Son, and Holy Spirit, now and ever, and to all eternity.  

The Priest.  

Peace be to all.  

The Deacon.  

Sir, pronounce the blessing.  

The Priest.  

Blessed be God, who blesseth and sanctifieth us all at the presentation of the divine and pure mysteries, and giveth rest to the blessed souls among the holy and just, now and always, and to all eternity.  

The Deacon.  

XVIII Let us attend in wisdom.  

The Priest begins.  

I believe in one God, Father Almighty, Maker of heaven and earth, and in one Lord Jesus Christ, the Son of God: and the rest of the Creed.  

Then he prays, bowing his neck.  

XIX. God and Sovereign of all, make us, who are unworthy, worthy of this hour, lover of mankind; that being pure from all deceit and all hypocrisy, we may be united with one another by the bond of peace and love, being confirmed by the sanctification of Thy divine knowledge through Thine only-begotten Son, our Lord and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit, now and ever, and to all eternity. Amen.  

The Deacon.  

XX. Let us stand well, let us stand reverently, let us stand in the fear of God, and with compunction of heart. In peace let us pray to the Lord.  

The Priest.  

For God of peace, mercy, love, compassion, and loving-kindness art Thou, and Thine only-begotten Son, and Thine all-holy Spirit, now and ever.  

The People.  

Amen.  

The Priest.  

Peace be to all.  

The People.  

And to thy spirit.  

The Deacon.  

Let us salute one another with an holy kiss. 4102 Let us bow our heads to the Lord.  

The Priest bows, saying this prayer:—  

XXI. Only Lord and merciful God, on those who are bowing their necks before Thy holy altar, and seeking the spiritual gifts that come from Thee, send forth Thy good grace; and bless us all with every spiritual blessing, that cannot be taken from us, Thou, who dwellest on high, and hast regard unto things that are lowly.  

(Aloud.)  

For worthy of praise and worship and most glorious is Thy all-holy name, Father and Son and Holy Spirit, now and always, and to all eternity.  

The Deacon.  

Sir, pronounce the blessing.  

The Priest.  

The Lord will bless us, and minister with us all by His grace and loving-kindness.  

And again.  

The Lord will bless us, and make us worthy to stand at His holy altar, at all times, now and always, and for ever.  

And again.  

Blessed be God, who blesseth and sanctifieth us all in our attendance upon, and service of, His pure mysteries, now and always, and for ever.  

The Deacon makes the Universal Litany.  

XXII In peace let us pray to the Lord.  

The People.  

O Lord, have mercy.  

The Deacon.  

Save us, have mercy upon us, pity and keep us, O God, by Thy grace.  

For the peace that is from above, and the loving-kindness of God, and the salvation of our souls;  

Let us beseech the Lord.  

For the peace of the whole world, and the unity of all the holy churches of God;  

Let us beseech the Lord.  

For those who bear fruit, and labour honourably in the holy churches of God; for those who remember the poor, the widows and the orphans, the strangers and needy ones; and for those who have requested us to mention them in our prayers;  

Let us beseech the Lord.  

For those who are in old age and infirmity, for the sick and suffering, and those who are troubled by unclean spirits, for their speedy cure from God and their salvation;  

Let us beseech the Lord.  

For those who are passing their days in virginity, and celibacy, and discipline, and for those in holy matrimony; and for the holy fathers and brethren agonizing in mountains, 4103 and dens, and caves of the earth;  

Let us beseech the Lord.  

For Christians sailing, travelling, living among strangers, and for our brethren in captivity, in exile, in prison, and in bitter slavery, their peaceful return;  

Let us beseech the Lord.  

For the remission of our sins, and forgiveness of our transgressions, and for our deliverance from all tribulation, wrath, danger, and constraint, and uprising against us of enemies;  

Let us beseech the Lord.  

For favourable weather, peaceful showers, beneficent dews, abundance of fruits, the perfect close of a good season, and for the crown of the year;  

Let us beseech the Lord.  

For our fathers and brethren present, and praying with us in this holy hour, and at every season, their zeal, labour, and earnestness;  

Let us beseech the Lord.  

For every Christian soul in tribulation and distress, and needing the mercy and succour of God; for the return of the erring, the health of the sick, the deliverance of the captives, the rest of the fathers and brethren that have fallen asleep aforetime;  

Let us beseech the Lord.  

For the hearing and acceptance of our prayer before God, and the sending down on us His rich mercies and compassion.  

Let us beseech the Lord. 4104  

And for the offered, precious, heavenly, unutterable, pure, glorious, dread, awful, divine gifts, and the salvation of the priest who stands by and offers them;  

Let us offer supplication to God the Lord.  

The People.  

O Lord, have mercy.  

(Thrice.)  

Then the Priest makes the sign of the cross on the gifts, 4105 and, standing, speaks separately thus:—  

XXIII Glory to God in the highest, and on earth peace, good-will among men, etc.  

(Thrice.)  

Lord, Thou wilt open my lips, and my mouth shall show forth Thy praise.  

(Thrice.)  

Let my mouth be filled with Thy praise, O Lord, that I may tell of Thy glory, of Thy majesty, all the day.  

(Thrice.)  

Of the Father. Amen. And of the Son. Amen. And of the Holy Spirit. Amen. Now and always, and to all eternity. Amen.  

And bowing to this side and to that, 4106 he says:  

XXIV. Magnify the Lord with me, and let us exalt His name together.  

And they answer, bowing:—  

The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. 4107  4108  

Then the Priest, at great length:—  

O Sovereign Lord, who hast visited us in compassion and mercies, and hast freely given to us, Thy humble and sinful and unworthy servants, boldness to stand at Thy holy altar, and to offer to Thee this dread and bloodless sacrifice for our sins, and for the errors of the people, look upon me Thy unprofitable servant, and blot out my transgressions for Thy compassion’s sake; and purify my lips and heart from all pollution of flesh and spirit; and remove from me every shameful and foolish thought, and fit me by the power of Thy all-holy Spirit for this service; and receive me graciously by Thy goodness as I draw nigh to Thy altar.  

And be pleased, O Lord, that these gifts brought by our hands may be acceptable, stooping to my weakness; and cast me not away from Thy presence, and abhor not my unworthiness; but pity me according to Thy great mercy, and according to the multitude of Thy mercies pass by my transgressions, that, having come before Thy glory without condemnation, I may be counted worthy of the protection of Thy only-begotten Son, and of the illumination of Thy all-holy Spirit, that I may not be as a slave of sin cast out, but as Thy servant may find grace and mercy and forgiveness of sins before Thee, both in the world that now is and in that which is to come.  

I beseech Thee, Almighty Sovereign, all-powerful Lord, hear my prayer; for Thou art He who workest all in all, and we all seek in all things the help and succour that come from Thee and Thy only-begotten Son, and the good and quickening and consubstantial Spirit, now and ever.  

XXV. O God, who through Thy great and unspeakable love didst send forth Thy only-begotten Son into the world, in order that He might turn back the lost sheep, turn not away us sinners, laying hold of Thee by this dread and bloodless sacrifice; for we trust not in our own righteousness, but in Thy good mercy, by which Thou purchasest our race.  

We entreat and beseech Thy goodness that it may not be for condemnation to Thy people that this mystery for salvation has been administered by us, but for remission of sins, for renewal of souls and bodies, for the well-pleasing of Thee, God and Father, in the mercy and love of Thy only-begotten Son, with whom Thou art blessed, together with Thy all-holy and good and quickening Spirit, now and always, and for ever. 4109  

XXVI. O Lord God, who didst create us, and bring us into life, who hast shown to us ways to salvation, who hast granted to us a revelation of heavenly mysteries, and hast appointed us to this ministry in the power of Thy all-holy Spirit, grant, O Sovereign, that we may become servants of Thy new testament, ministers of Thy pure mysteries, and receive us as we draw near to Thy holy altar, according to the greatness of Thy mercy, that we may become worthy of offering to Thee gifts and sacrifices for our transgressions and for those of the people; and grant to us, O Lord, with all fear and a pure conscience to offer to Thee this spiritual and bloodless sacrifice, and graciously receiving it unto Thy holy and spiritual altar above the skies for an odour of a sweet spiritual smell, send down in answer on us the grace of Thy all-holy Spirit.  

And, O God, look upon us, and have regard to this our reasonable service, and accept it, as Thou didst accept the gifts of Abel, the sacrifices of Noah, the priestly offices of Moses and Aaron, the peace-offerings of Samuel, the repentance of David, the incense of Zacharias. As Thou didst accept from the hand of Thy apostles this true service, so accept also in Thy goodness from the hands of us sinners these offered gifts; and grant that our offering may be acceptable, sanctified by the Holy Spirit, as a propitiation 4110 for our transgressions and the errors of the people; and for the rest of the souls 4111 that have fallen asleep aforetime; that we also, Thy humble, sinful, and unworthy servants, being counted worthy without guile to serve Thy holy altar, may receive the reward of faithful and wise stewards, and may find grace and mercy in the terrible day of Thy just and good retribution.  

Prayer of the veil. 4112  

XXVII. We thank Thee, O Lord our God, that Thou hast given us boldness for the entrance of Thy holy places, which Thou hast renewed to us as a new and living way through the veil of the flesh 4113 of Thy Christ. We therefore, being counted worthy to enter into the place of the tabernacle of Thy glory, and to be within the veil, and to behold the Holy of Holies, cast ourselves down before Thy goodness:  

Lord, have mercy on us: since we are full of fear and trembling, when about to stand at Thy holy altar, and to offer this dread and bloodless sacrifice for our own sins and for the errors of the people: 4114 send forth, O God, Thy good grace, and sanctify our souls, and bodies, and spirits; and turn our thoughts to holiness, that with a pure conscience we may bring to Thee a peace-offering, the sacrifice of praise:  

(Aloud.)  

By the mercy and loving-kindness of Thy only-begotten Son, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit, now and always:  

The People.  

Amen.  

The Priest.  

Peace be to all.  

The Deacon.  

Let us stand reverently, let us stand in the fear of God, and with contrition: let us attend to the holy communion service, to offer peace to God.  

The People.  

The offering of peace, the sacrifice of praise.  

The Priest [A veil is now withdrawn from the oblation of bread and wine.]  

And, uncovering the veils that darkly invest in symbol 4115 this sacred ceremonial, do Thou reveal it clearly to us: fill our intellectual vision with absolute light, and having purified our poverty from every pollution of flesh and spirit, make it worthy of this dread and awful approach: for Thou art an all-merciful and gracious God, and we send up the praise and the thanksgiving to Thee, Father, Son, and Holy Spirit, now, and always, and for ever.  

Then he says aloud:—  

XXVIII. The love of the Lord and Father, the grace of the Lord and Son, and the fellowship and the gift of the Holy Spirit, be with us all.  

The People.  

And with thy spirit.  

The Priest.  

Let us lift up our minds and our hearts. 4116  

The People.  

It is becoming and right.  

Then the Priest prays.  

Verily it is becoming and right, proper and due to praise Thee, to sing of Thee, to bless Thee, to worship Thee, to glorify Thee, to give Thee thanks, Maker of every creature visible and invisible, the treasure of eternal good things, the fountain of life and immortality, God and Lord of all:  

Whom the heavens of heavens praise, and all the host of them; the sun, and the moon, and all the choir of the stars; earth, sea, and all that is in them; Jerusalem, the heavenly assembly, and church of the first-born that are written in heaven; spirits of just men and of prophets; souls of martyrs and of apostles; angels, archangels, thrones, dominions, principalities, and authorities, and dread powers; and the many-eyed cherubim, and the six-winged seraphim, which cover their faces with two wings, their feet with two, and with two they fly, crying one to another with unresting lips, with unceasing praises:  

(Aloud.)  

With loud voice singing the victorious hymn of Thy majestic glory, crying aloud, praising, shouting, and saying:—  

The People.  

Holy, holy, holy, O Lord of Sabaoth, the heaven and the earth are full of Thy glory. Hosanna in the highest; blessed is He that cometh in the name of the Lord. Hosanna in the highest. 4117  

The Priest, making the sign of the cross 4118 on the gifts, says:—  

XXIX. Holy art Thou, King of eternity, and Lord and giver of all holiness; holy also Thy only-begotten Son, our Lord Jesus Christ, by whom Thou hast made all things; holy also Thy Holy Spirit, which searches all things, even Thy deep things, O God: holy art Thou, almighty, all-powerful, good, dread, merciful, most compassionate to Thy creatures; who didst make man from earth after Thine own image and likeness; who didst give him the joy of paradise; and when he transgressed Thy commandment, and fell away, didst not disregard nor desert him, O Good One, but didst chasten him as at merciful father, call him by the law, instruct him by the prophets; and afterwards didst send forth Thine only-begotten Son Himself, our Lord Jesus Christ, into the world, that He by His coming might renew and restore Thy image;  

Who, having descended from heaven, and become flesh of the Holy Spirit and Virgin Godmother 4119 Mary, and having sojourned among men, fulfilled the dispensation for the salvation of our race; and being about to endure His voluntary and life-giving death by the cross, He the sinless for us the sinners, in the night in which He was betrayed, nay, rather delivered Himself up for the life and salvation of the world,  

Then the Priest holds the bread in his hand, and says:—  

XXX. Having taken the bread in His holy and pure and blameless and immortal hands, lifting up His eyes to heaven, and showing it to Thee, His God and Father, He gave thanks, and hallowed, and brake, and gave it to us, 4120 His disciples and apostles, saying:—  

The Deacons say: 4121  

For the remission of sins and life everlasting.  

Then he says aloud:—  

Take, eat: this is my body, broken for you, and given for remission of sins.  

The People.  

Amen.  

Then he takes the cup, and says:—  

In like manner, after supper, He took the cup, and having mixed wine and water, lifting up His eyes to heaven, and presenting it to Thee, His God and Father, He gave thanks, and hollowed and blessed it, and filled it with the Holy Spirit, and gave it to us His disciples, saying, Drink ye all of it; this is my blood of the new testament shed for you and many, and distributed for the remission of sins.  

The People.  

Amen.  

The Priest.  

This do in remembrance of me; for as often as ye eat this bread, and drink this cup, ye do show forth the Lord’s death, and confess His resurrection, till He come.  

The Deacons say:—  

We believe and confess:  

The People.  

We show forth Thy death, O Lord, and confess Thy resurrection.  

The Priest (Oblation).  

XXXI. Remembering, therefore, His life-giving sufferings, His saving cross, His death and His burial, and resurrection from the dead on the third day, and His ascension into heaven, and sitting at the right hand of Thee, our God and Father, and His second glorious and awful appearing, when He shall come with glory to judge the quick and the dead, and render to every one according to His works; even we, sinful men, offer unto Thee, O Lord, this dread and bloodless sacrifice, praying that Thou wilt not deal with us after our sins, nor reward us according to our iniquities;  

But that Thou, according to Thy mercy and Thy unspeakable loving-kindness, passing by and blotting out the handwriting against us Thy suppliants, wilt grant to us Thy heavenly and eternal gifts (which eye hath not seen, and ear hath not heard, and which have not entered into the heart of man 4122 ) that thou hast prepared, O God, for those who love Thee; and reject not, O loving Lord, the people for my sake, or for my sin’s sake:  

Then he says, thrice:—  

For Thy people and Thy Church supplicate Thee.  

The People.  

Have mercy on us, O Lord our God, Father Almighty.  

Again the Priest says (Invocation):—  

XXXII. Have mercy upon us, O God Almighty.  

Have mercy upon us, O God our Saviour.  

Have mercy upon us, O God, according to Thy great mercy, and send forth on us, and on these offered gifts, Thy all-holy Spirit.  

Then, bowing his neck, he says:—  

The sovereign and quickening Spirit, that sits upon the throne with Thee, our God and Father, and with Thy only-begotten Son, reigning with Thee; the consubstantial 4123 and co-eternal; that spoke in the law and in the prophets, and in Thy New Testament; that descended in the form of a dove on our Lord Jesus Christ at the river Jordan, and abode on Him; that descended on Thy apostles in the form of tongues of fire in the upper room of the holy and glorious Zion on the day of Pentecost: this Thine all-holy Spirit, send down, O Lord, upon us, and upon these offered holy gifts;  

And rising up, he says aloud:—  

That coming, by His holy and good and glorious appearing, He may sanctify this bread, and make it the holy body of Thy Christ. 4124  

The People.  

Amen.  

The Priest.  

And this cup the precious blood of Thy Christ.  

The People.  

Amen.  

The Priest by himself standing.  

XXXIII. That they may be to all that partake of them for remission of sins, and for life everlasting, for the sanctification of souls and of bodies, for bearing the fruit of good works, for the stablishing of Thy Holy Catholic Church, which Thou hast founded on the Rock of Faith, 4125 that the gates of hell may not prevail against it; delivering it from all heresy and scandals, and from those who work iniquity, keeping it till the fulness of the time.  

And having bowed, he says:—  

XXXIV. We present them to Thee also, O Lord, for the holy places, which Thou hast glorified by the divine appearing of Thy Christ, and by the visitation of Thy all-holy Spirit; especially for the glorious Zion, the mother of all the churches; 4126 and for Thy Holy, Catholic, and Apostolic Church throughout the world: even now, O Lord, bestow upon her the rich gifts of Thy all-holy Spirit.  

Remember also, O Lord, our holy fathers and brethren in it, and the bishops in all the world, who rightly divide the word of Thy truth.  

Remember also, O Lord, every city and country, and those of the true faith dwelling in them, their peace and security.  

Remember, O Lord, Christians sailing, travelling, sojourning in strange lands; our fathers and brethren, who are in bonds, prison, captivity, and exile; who are in mines, and under torture, and in bitter slavery. Remember, O Lord, the sick and afflicted, and those troubled by unclean spirits, their speedy healing from Thee, O God, and their salvation.  

Remember, O Lord, every Christian soul in affliction and distress, needing Thy mercy and succour, O God; and the return of the erring.  

Remember, O Lord, our fathers and brethren, toiling hard, and ministering unto us, for Thy holy name’s sake.  

Remember all, O Lord, for good: have mercy on all, O Lord, be reconciled to us all: give peace to the multitudes of Thy people: put away scandals: bring wars to an end: make the uprising of heresies to cease: grant Thy peace and Thy love to us, O God our Saviour, the hope of all the ends of the earth.  

Remember, O Lord, favourable weather, peaceful showers, beneficent dews, abundance of fruits, and to crown the year with Thy goodness; for the eyes of all wait on Thee, and Thou givest their food in due season: thou openest Thy hand, and fillest every living thing with gladness.  

Remember, O Lord, those who bear fruit, and labour honourably in the holy 4127 of Thy Church; and those who forget not the poor, the widows, the orphans, the strangers, and the needy; and all who have desired us to remember them in our prayers.  

Moreover, O Lord, be pleased to remember those who have brought these offerings this day to Thy holy altar, and for what each one has brought them or with what mind, and those persons who have just now been mentioned to Thee.  

Remember, O Lord, according to the multitude of Thy mercy and compassion, me also, Thy humble and unprofitable servant; and the deacons who surround Thy holy altar, and graciously give them a blameless life, keep their ministry undefiled, and purchase for them a good degree, that we may find mercy and grace, with all the saints that have been well pleasing to Thee since the world began, to generation and generation—grandsires, sires, patriarchs, prophets, apostles, martyrs, confessors, teachers, saints, and every just spirit made perfect in the faith of Thy Christ.  

XXXV. 4128 Hail, Mary, highly favoured: the Lord is with Thee; blessed art thou among women, and blessed the fruit of thy womb, for thou didst bear the Saviour of our souls. 4129  

The Deacons.  

XXXVI. Remember us, O Lord God.  

The Priest, bowing, says:—  

Remember, O Lord God, the spirits and all flesh, of whom we have made mention, and of whom we have not made mention, who are of the true faith, from righteous Abel unto this day: unto them do Thou give rest there in the land of the living, in Thy kingdom, in the joy of paradise, in the bosom of Abraham, and of Isaac, and of Jacob, our holy fathers; whence pain, and grief, and lamentation have fled: there the light of Thy countenance looks upon them, and enlightens them for ever. 4130  

Make the end of our lives Christian, acceptable, blameless, and peaceful, O Lord, gathering us together, O Lord, under the feet of Thine elect, when Thou wilt, and as Thou wilt; only without shame and transgressions, through Thy only-begotten Son, our Lord and God and Saviour Jesus Christ: for He is the only sinless one who hath appeared on the earth.  

The Deacon.  

And let us pray:—  

For the peace and establishing of the whole world, and of the holy churches of God, and for the purposes for which each one made his offering, or according to the desire he has: and for the people standing round, and for all men, and all women:  

The People.  

And for all men and all women. (Amen.)  

The Priest says aloud:—  

Wherefore, both to them and to us, do Thou in Thy goodness and love:  

The People.  

Forgive, remit, pardon, O God, our transgressions, voluntary and involuntary: in deed and in word: in knowledge and in ignorance: by night and by day: in thought and intent: in Thy goodness and love, forgive us them all.  

The Priest.  

Through the grace and compassion and love of Thy only-begotten Son, with whom Thou art blessed and glorified, together with the all-holy, and good, and quickening Spirit, now and ever, and to all eternity.  

The People.  

Amen.  

The Priest.  

XXXVII. Peace be to all:  

The People.  

And to thy spirit.  

The Deacon.  

Again, and continually, in peace let us pray to the Lord.  

For the gifts to the Lord God presented and sanctified, precious, heavenly, unspeakable, pure, glorious, dread, awful, divine;  

Let us pray.  

That the Lord our God, having graciously received them to His altar that is holy and above the heavens, rational and spiritual, for the odour of a sweet spiritual savour, may send down in answer upon us the divine grace and the gift of the all-holy Spirit;  

Let us pray.  

Having prayed for the unity of the faith, and the communion of His all-holy and adorable Spirit;  

Let us commend ourselves and one another, and our whole life, to Christ our God:  

The People.  

Amen.  

The Priest prays.  

XXXVIII. God and Father of our Lord and God and Saviour Jesus Christ, the glorious Lord, the blessed essence, the bounteous goodness, the God and Sovereign of all, who art blessed to all eternity, who sittest upon the cherubim, and art glorified by the seraphim, before whom stand thousand thousands and ten thousand times ten thousand hosts of angels and archangels: Thou hast accepted the gifts, offerings, and fruits brought unto Thee as an odour of a sweet spiritual smell, and hast been pleased to sanctify them, and make them perfect, O good One, by the grace of Thy Christ, and by the presence of Thy all-holy Spirit.  

Sanctify also, O Lord, our souls, and bodies, and spirits, and touch our understandings, and search our consciences, and cast out from us every evil imagination, every impure feeling, every base desire, every unbecoming thought, all envy, and vanity, and hypocrisy, all lying, all deceit, every worldly affection, all covetousness, all vainglory, all indifference, all vice, all passion, all anger, all malice, all blasphemy, every motion of the flesh and spirit that is not in accordance with Thy holy will:  

 (Aloud.)  

And count us worthy, O loving Lord, with boldness, without condemnation, in a pure heart, with a contrite spirit, with unshamed face, with sanctified lips, to dare to call upon Thee, the holy God, Father in heaven, and to say,  

The People.  

Our Father, which art in heaven: hollowed be Thy name; and so on to the doxology.  

The Priest, bowing, says (the Embolism 4131 ):—  

And lead us not into temptation, Lord, Lord of Hosts, who knowest our frailty, but deliver us from the evil one and his works, and from all his malice and craftiness, for the sake of Thy holy name, which has been placed upon our humility:  

(Aloud.)  

For Thine is the kingdom, the power, and the glory, Father, Son, and Holy Spirit, now and for ever.  

The People.  

Amen.  

The Priest.  

XXXIX. Peace be to all.  

The People.  

And to thy spirit.  

The Deacon.  

Let us bow our heads to the Lord.  

The People.  

To Thee, O Lord.  

The Priest prays, speaking thus:—  

To Thee, O Lord, we Thy servants have bowed our heads before Thy holy altar, waiting for the rich mercies that are from Thee.  

Send forth upon us, O Lord, Thy plenteous grace and Thy blessing; and sanctify our souls, bodies, and spirits, that we may become worthy communicants and partakers of Thy holy mysteries, to the forgiveness of sins and life everlasting:  

(Aloud.)  

For adorable and glorified art Thou, our God, and Thy only-begotten Son, and Thy all-holy Spirit, now and ever.  

The People.  

Amen.  

The Priest says aloud:—  

And the grace and the mercies of the holy and consubstantial, and uncreated, and adorable Trinity, shall be with us all. 4132  

The People.  

And with thy spirit.  

The Deacon.  

In the fear of God, let us attend.  

The Priest says secretly:— 4133  

O holy Lord, that abidest in holy places, sanctify us by the word of Thy grace, and by the visitation of Thy all-holy Spirit: for Thou, O Lord, hast said, Ye will be holy, for I am holy. O Lord our God, incomprehensible Word of God, one in substance with the Father and the Holy Spirit, co-eternal and indivisible, accept the pure hymn, in Thy holy and bloodless sacrifices; with the cherubim, and seraphim, and from me, a sinful man, crying and saying:—  

He takes up the gifts and saith aloud:—  

XL. The holy things unto holy.  

The People.  

One only is holy, one Lord Jesus Christ, to the glory of God the Father, to whom be glory to all eternity.  

The Deacon.  

XLI. For the remission of our sins, and the propitiation of our souls, and for every soul in tribulation and distress, needing the mercy and succour of God, and for the return of the erring, the healing of the sick, the deliverance of the captives, the rest of our fathers and brethren who have fallen asleep aforetime;  

Let us all say fervently, Lord, have mercy:  

The People (twelve times).  

Lord, have mercy. 4134  

Then the Priest breaks the bread, and holds the half in his right hand, and the half in his left, and dips that in his right hand in the chalice, saying:—  

The union of the all-holy body and precious blood of our Lord and God and Saviour, Jesus Christ.  

Then he makes the sign of the cross on that in his left hand: then with that which has been signed the other half: then forthwith he begins to divide, and before all to give to each chalice a single piece, saying:—  

It has been made one, and sanctified, and perfected, in the name of the Father, and of the Son, and of the Holy Spirit, now and ever.  

And when he makes the sign of the cross on the bread, he says:—  

Behold the Lamb of God, the Son of the Father, that taketh away the sin of the world, sacrificed for the life and salvation of the world.  

And when he gives a single piece to each chalice he says:—  

A holy portion of Christ, full of grace and truth, of the Father, and of the Holy Spirit, to whom be the glory and the power to all eternity.  

Then he begins to divide, and to say:—  

XLII. The Lord is my Shepherd, I shall not want. In green pastures, and so on. 4135  

Then,  

I will bless the Lord at all times, and so on. 4136  

Then,  

I will extol Thee, my God, O King, and so on. 4137  

Then,  

O praise the Lord, all ye nations, and so on. 4138  

The Deacon.  

Sir, pronounce the blessing.  

The Priest.  

The Lord will bless us, and keep us without condemnation for the communion of His pure gifts, now and always, and for ever.  

And when they have filled, 4139 the Deacon says:—  

Sir, pronounce the blessing.  

The Priest says:—  

The Lord will bless us, and make us worthy with the pure touchings of our fingers to take the live coal, and place it upon the mouths of the faithful for the purification and renewal of their souls and bodies, now and always.  

Then,  

O taste and see that the Lord is good; who is parted and not divided; distributed to the faithful and not expended; for the remission of sins, and the life everlasting; now and always, and for ever.  

The Deacon.  

In the peace of Christ, let us sing:  

The Singers.  

O taste and see that the Lord is good.  

The Priest says the prayer before the communion.  

O Lord our God, the heavenly bread, the life of the universe, I have sinned against Heaven, and before Thee, and am not worthy to partake of Thy pure mysteries; but as a merciful God, make me worthy by Thy grace, without condemnation to partake of Thy holy body and precious blood, for the remission of sins, and life everlasting. 4140  

XLIII. Then he distributes to the clergy; and when the deacons take the disks 4141 and the chalices for distribution to the people, the Deacon, who takes the first disk, says:—  

Sir, pronounce the blessing.  

The Priest replies:—  

Glory to God who has sanctified and is sanctifying us all.  

The Deacon says:—  

Be Thou exalted, O God, over the heavens, and Thy glory over all the earth, and Thy kingdom endureth to all eternity. 4142  

And when the Deacon is about to put it on the side-table 4143 the Priest says:—  

Blessed be the name of the Lord our God for ever.  

The Deacon.  

In the fear of God, and in faith and love, draw nigh.  

The People.  

Blessed is He that cometh in the name of the Lord. 4144  

And again, when he sets down the disk upon the side-table, he says:—  

Sir, pronounce the blessing.  

The Priest.  

Save Thy people, O God, and bless Thine inheritance.  

The Priest again. 4145  

Glory to our God, who has sanctified us all.  

And when he has put the chalice back on the holy table, the Priest says:—  

Blessed be the name of the Lord to all eternity.  

The Deacons and the People say:—  

Fill our mouths with Thy praise, O Lord, and fill our lips with joy, that we may sing of Thy glory, of Thy greatness all the day.  

And again:—  

We render thanks to Thee, Christ our God, that Thou hast made us worthy to partake of Thy body and blood, for the remission of sins, and for life everlasting. Do Thou, in Thy goodness and love, keep us, we pray Thee, without condemnation.  

The prayer of incense at the last entrance.  

XLIV. We render thanks to Thee, the Saviour and God of all, for all the good things Thou hast given us, and for the participation of Thy holy and pure mysteries, and we offer to Thee this incense, praying: Keep us under the shadow of Thy wings, and count us worthy till our last breath to partake of Thy holy rites for the sanctification of our souls and bodies, for the inheritance of the kingdom of heaven: for Thou, O God, art our sanctification, and we send up praise and thanksgiving to Thee, Father, Son, and Holy Spirit.  

The Deacon begins in the entrance.  

Glory to Thee, glory to Thee, glory to Thee, O Christ the King, only-begotten Word of the Father, that Thou hast counted us, Thy sinful and unworthy servants, worthy to enjoy thy pure mysteries for the remission of sins, and for life everlasting: glory to Thee. 4146  

And when he has made the entrance, the Deacon begins to speak thus:—  

XLV. Again and again, and at all times, in peace, let us beseech the Lord.  

That the participation of His Holy rites may be to us for the turning away from every wicked thing, for our support on the journey to life everlasting, for the communion and gift of the Holy Spirit;  

Let us pray.  

The Priest prays.  

Commemorating our all-holy, pure, most glorious, blessed Lady, the God-Mother and Ever-Virgin Mary, 4147 and all the saints that have been well-pleasing to Thee since the world began, let us devote ourselves, and one another, and our whole life, to Christ our God:  

The People.  

To Thee, O Lord.  

The Priest.  

XLVI. O God, who through Thy great and unspeakable love didst condescend to the weakness of Thy servants, and hast counted us worthy to partake of this heavenly table, condemn not us sinners for the participation of Thy pure mysteries; but keep us, O good One, in the sanctification of Thy Holy Spirit, that being made holy, we may find part and inheritance with all Thy saints that have been well-pleasing to Thee since the world began, in the light of Thy countenance, through the mercy of Thy only-begotten Son, our Lord and God and Saviour Jesus Christ, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit: for blessed and glorified is Thy all-precious and glorious name, Father, Son, and Holy Spirit, now and ever, and to all eternity.  

The People.  

Amen.  

The Priest.  

Peace be to all.  

The People.  

And to thy spirit.  

The Deacon.  

XLVII. Let us bow our heads to the Lord.  

The Priest.  

O God, great and marvellous, look upon Thy servants, for we have bowed our heads to Thee. Stretch forth Thy hand, strong and full of blessings, and bless Thy people. Keep Thine inheritance, that always and at all times we may glorify Thee, our only living and true God, the holy and consubstantial 4148 Trinity, Father, Son, and Holy Ghost, now and ever, and to all eternity.  

 (Aloud.)  

For unto Thee is becoming and is due praise from us all, and honour, and adoration, and thanksgiving, Father, Son, and Holy Spirit, now and ever.  

The Deacon.  

XLVIII. In the peace of Christ let us sing:  

And again he says:—  

In the peace of Christ let us go on:  

The People.  

In the name of the Lord. Sir, pronounce the blessing. 4149  

Dismission prayer, spoken by the Deacon.  

Going on from glory to glory, we praise Thee, the Saviour of our souls. Glory to Father, and Son, and Holy Spirit now and ever, and to all eternity. We praise Thee, the Saviour of our souls.  

The Priest says a prayer from the altar to the sacristy.  

XLIX. Going on from strength to strength, and having fulfilled all the divine service in Thy temple, even now we beseech Thee, O Lord our God, make us worthy of perfect loving-kindness; make straight our path: root us in Thy fear, and make us worthy of the heavenly kingdom, in Christ Jesus our Lord, with whom Thou art blessed, together with Thy all-holy, and good, and quickening Spirit, now and always, and for ever.  

The Deacon.  

L. Again and again, and at all times, in peace let us beseech the Lord.  

Prayer said in the sacristy after the dismissal.  

Thou hast given unto us, O Lord, sanctification in the communion of the all-holy body and precious blood of Thy only-begotten Son, our Lord Jesus Christ; give unto us also the grace of Thy good Spirit, and keep us blameless in the faith, lead us unto perfect adoption and redemption, and to the coming joys of eternity; for Thou art our sanctification and light, O God, and Thy only-begotten Son, and Thy all-holy Spirit, now and ever, and to all eternity. Amen.  

The Deacon.  

In the peace of Christ let us keep watch.  

The Priest.  

Blessed is God, who blesseth and sanctifieth through the communion of the holy, and quickening, and pure mysteries, now and ever, and to all eternity. Amen.  

Then the prayer of propitiation.  

O Lord Jesus Christ, Son of the living God, Lamb and Shepherd, who takest away the sin of the world, who didst freely forgive their debt to the two debtors, and gavest remission of her sins to the woman that was a sinner, who gavest healing to the paralytic, with the remission of his sins; forgive, remit, pardon, O God, our offences, voluntary and involuntary, in knowledge and in ignorance, by transgression and by disobedience, which Thy all-holy Spirit knows better than Thy servants do:  

And if men, carnal and dwelling in this world, have in aught erred from Thy commandments, either moved by the devil, whether in word or in deed, or if they have come under a curse, or by reason of some special vow, I entreat and beseech Thy unspeakable loving-kindness, that they may be set free from their word, and released from the oath and the special vow, according to Thy goodness.  

Verily, O Sovereign Lord, hear my supplication on behalf of Thy servants, and do Thou pass by all their errors, remembering them no more; forgive them every transgression, voluntary and involuntary; deliver them from everlasting punishment: for Thou art He that hast commanded us, saying, Whatsoever things ye bind upon earth, shall be bound in heaven; and whatsoever things ye loose upon earth, shall be loosed in heaven: for, thou art our God, a God able to pity, and to save and to forgive sins; and glory is due unto Thee, with the eternal Father, and the quickening Spirit, now and ever, and to all eternity. Amen.  

Footnotes

[This title is misleading, as we have no copies of the originals of these liturgies, and they are encrusted with the ideas of later ages. I shall distinguish between the interpolations legitimately made by councils and the manifest corruptions which contradict Scripture and ancient authors. N.B.: I print the deacon’s parts as such.]  

[A Lavabo: he prepares himself by the prayer for purification.  

[Here is a token of theological but legitimate interpolation.]  

[On the lawful and unlawful additions to these additions to these liturgies, see Hickes' Christian Priesthood (Oxford, 1847), p. 151.]  

This is addressed to the priest. Some translate, “O Lord, bless us.” [This latter is the more primitive idea.]  

[The Lesser Entrance with the Holy Gospels.]  

[The Theotoce or Deipara Of course, added after the Council of Chalcedon.]  

[See a specimen of the unlimited capacity for extension of these prayers, in vol. v. p. 412, Elucidation VI., this series.]  

[At great length. Cf. Justin Martyr, vol. i. p. 186, this series.]  

[The reading of the Scriptures in the common tongue is a very precious part of the daily offices in the East.]  

[Frequent Amens are to be supposed.]  

[Here there is an evident interpolation, not Mariolatrous, yet not primitive, as follows:]—  

The Priest.  

Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God.  

The People.  

To Thee, Lord.  

[So as to be sure no enemy was among the faithful.]  

These clauses are elliptical. After “prayer” supply “remain;” the door is for “shut the door;” and “all erect,” for “stand all erect.”  

[Here begins the Liturgy of the Faithful.]  

[Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]  

[The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14 et alibi; and see Clementine, p. 486, supra. [Note that beautiful tribute of Augustine to the purity of primitive rites, “Honesta utrinsque sexus discretione,” Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]  

[A token of the Ante-Nicene age, though some think of the later asceticism.]  

[Here an interpolation as follows: “Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions.” On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]  

[Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice a.d. 787, of which this is the least.]  

[The Gospel and the Epistle sides.]  

[“And Mary said, My soul doth magnify,” etc.]  

[In such places Amens are to be supposed.]  

[Propitiation, not expiation.]  

[See vol. v. pp. 222–223.]  

[See Field on “the meaning of the veil,” p. 294, where he differs from authors who make it a late innovation; also pp. 448, 449.]  

[This great primitive thought has been frittered away by references to the veil covering the oblation.]  

[Based on Heb. v. 1-3.]  

[See more on the veil in Field, p. 492.]  

[The Sursum corda, found in all liturgies.]  

[See Hammond’s Lit. of Antioch, etc., p. 15, note 29.]  

[Compare the Clementine, p. 488; and note differences.]  

[A token of Post-Nicene origin. Vol. v. p. 259, Elucid. I.]  

[Supposed by some to be a relic of the original formula as the Apostles delivered it. On the synaxis, see vol. v. p. 259. Elucid. II.].  

[These abrupt interjections of the deacon are made while the priest proceeds. This logically follows what the priest subjoins.]  

To conceive. [A feeble interpolation in the Edinburgh edition.]  

[Post-Nicene, but legitimate.]  

[Understood mystically and spiritually down to a late period, even in the West. See Ratramni De Corpore et Sanguine, Oxon., 1838. Note the inference as to time of sanctification.]  

[See vol. v. Elucidation VII. p. 561.]  

[An honorary title conceded to Jerusalem by the Second General Council: τη̑ς δέ γε μητρὸς ἁπασω̑ν τω̑ ν ἐκκλησιω̑ν.]  

Services. [Otherwise, “who do good works in Thy holy churches.”]  

[The Angelical Salutation is here an evident interpolation, marring the grand unities of the liturgy.]  

[I place in a note what follows:]—  

Then the Priest says aloud:—  

Hail in the highest, our all-holy, pure, most blessed, glorious lady, the God-mother and ever-virgin Mary.  

The Singers.  

Verily it is becoming to bless Thee, the God-bearing, the ever-blessed, and all-blameless, and mother of our God, more honourable than the cherubim, and incomparably more glorious than the seraphim: thee, who didst bear with purity God the Word, thee the true God-mother, we magnify.  

And again they sing:—  

In thee, highly favoured, all creation rejoices, the host of angels, and the race of men; hallowed temple, and spiritual paradise, pride of virgins, of whom God was made flesh and our God, who was before eternity, became a little child: for He made Thy womb His throne, and Thy bowels more capacious than the heavens. In thee, O highly favoured one, all creation rejoices: glory unto thee.  

[A prayer entirely corresponding with the primitive ideas. See vol. vi. p. 488, and elucidation, p. 541.]  

[In all early liturgies always following the Lord’s Prayer, to accentuate the petition against the evil one. It hurls back his “fiery darts,” as it were; whence this name.]  

[Duplicated, with other parts, in the Greek copies.]  

[The taking-up of the gifts is here erroneously introduced in the Edinburgh edition.]  

[The publican’s prayer, adapted to the Christian worship: ἰλάσθητί μοι, is the plea for mercy through propitiation. Luke xviii. 13.]  

Ps. xxiii.  

Ps. xxxiv.  

Ps. cxlv.  

Ps. cxvii.  

[Here the chalice is filled for participation.]  

[Here the presbyter receives.]  

Or patens.  

[Here are difficulties explained by Drs. Neale and Littledale in their Translation, etc., p. 60.]  

[The side-table or credence.]  

[Here the laity are communicated.]  

[Compare Neale’s Tetralogia Liturgica, p. 192.]  

[Here are confusions; but see Neale and Littledale, p. 62, note 20.]  

[Interpolated, but not Mariolatrous; the Theotoce is commemorated, not adored.]  

[A legitimate addition, according to the primitive laws.]  

[Which must here be given.]