{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/207/2070009.htm","path":"chr/ecf/207/2070009.htm","source_url":"https://sacred-texts.com/chr/ecf/207/2070009.htm","text":"Chapter V.\u2014Eucharistic Rites. Liturgy.\n\u00a7 1. First Communion. When the rites of Baptism and Chrism were completed, the new-made Christians, clothed in white robes (Myst. iv. 8), and bearing each a lighted taper in his hand, passed in procession from the Baptistery into the great \u201cChurch of the Resurrection.\u201d The time was still night, as we gather from the allusion in Procat., \u00a7 15: \u201cMay God at length shew you that night, that darkness which shines like the day, concerning which it is said, darkness shall not be hidden from thee, and the night shall be light as the day.\u201d As the newly-baptized entered the church, they were welcomed in the words of the 32nd Psalm. \u201cEven now,\u201d says Cyril (Procat., \u00a7 15), \u201clet your ears ring, as it were, with that glorious sound, when over your salvation the Angels shall chant, Blessed are they whose iniquities are forgiven, and whose sins are covered; when like stars of the Church you shall enter in, bright in the body and radiant in the soul.\u201d During the chanting of the Psalm the neophytes seem to have stood in front of the raised \u2018bema\u2019 or sanctuary, as we learn from Cyril\u2019s eloquent contemporary, Gregory Nazianzen, Orat. XL. \u00a7 46: \u201cThe station in which presently after Baptism thou wilt stand before the great sanctuary prefigures the glory from yonder heaven; the psalmody, with which thou wilt be welcomed, is a prelude of those heavenly hymns; the lamps, which thou wilt light, are a mystic sign of the procession of lights, with which bright and virgin souls shall go forth to meet the Bridegroom, with the lamps of faith burning brightly.\u201d\nFrom the Syriac \u201cTreatise of Severus, formerly Patriarch of Alexandria (Antioch), concerning the rites of Baptism and of Holy Communion (Synaxis) as received among the Syrian Christians\u201d (Resch, Agrapha, \u00a7 12, p. 361); we learn that it was the custom \u201cto lift up the newly-baptized to the altar, and after giving them the mysteries the Bishop (Sacerdos) crowned them with garlands.\u201d\nThe white garments (Procat., \u00a7 2: Mystag., iv. 88) were worn until the Octave of Easter, Low Sunday, Dominica in Albis (Bingham, XII. c. iv. \u00a7 3).\n\u00a7 2. The Liturgy. In Cyril\u2019s last Lecture, Mystagogic V., he reminds his hearers of what they had witnessed at their first Communion on Easter-day, and thus gives a most valuable testimony to the prescribed form of administering the Holy Eucharist in the Eastern Church in the middle of the fourth century.\nPassing over all the preparatory portion of the Liturgy, he tells us first that the Deacon brings water to the Bishop or Priest (\u03c4\u1ff7 \u1f31\u03b5\u03c1\u03b5\u1fd6) and to the Presbyters who stand round the altar, that they may wash their hands in token of the need of purification from sin; a ceremony which evidently had reference to the words of the Psalmist, \u201cI will wash mine hands in innocency; so will I compass Thine altar, O Lord 219 .\u201d In some Churches, perhaps also at Jerusalem, the words were actually chanted during the ablution 220 .\n\u201cThen the Deacon cries aloud, Receive ye one another: and let us salute (\u1f00\u03c3\u03c0\u03b1\u03b6\u03ce\u03bc\u03b5\u03b8\u03b1 ) one another.\u201d In the Clementine Liturgy 221 the \u201cKiss of Peace\u201d precedes the \u201cAblution.\u201d\np. xxxv Sometimes these two sentences are combined: \u201cSalute ye one another with the holy kiss 222 .\u201d In the Liturgy of S. James there are two separate rubrics, one immediately after the dismissal of the Catechumens, \u201cTake knowledge one of another,\u201d and a second after the Creed, \u201cLet us embrace (\u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd) one another with a holy kiss.\u201d\n\u201cAfter this the Priest (\u1f31\u03b5\u03c1\u03b5\u03cd\u03c2) cries aloud, Lift up your hearts. Then ye answer, We lift them up unto the Lord 223 .\u201d\nThe meaning of this Preface, as explained by Cyril, is an exhortation by the Priest, or Bishop when present, and a promise by the people, to raise all their thoughts to God on high, in preparation for the great Thanksgiving to which they were further invited: \u201cLet us give thanks unto the Lord,\u201d\u2014\u201cIt is meet and right 224 .\u201d\nThen follows a very brief summary of the Eucharistic Preface, and after that the Trisagion 225 , corresponding in part to the long Thanksgiving in the Apostolic Constitutions for all God\u2019s mercies in creation, providence, and redemption 226 .\nIt is important to observe how S. Cyril in this and the following sections associates the people with the Priest, using throughout the Plural \u201cWe.\u201d That this is intentional and significant, we may learn from a passage of S. Chrysostom 227 which is so interesting that we may be allowed to translate it at length: \u201cSometimes moreover no difference is made between the Priest and those over whom he presides, as for example when we are to partake of the awful mysteries; for we are all alike deemed worthy of the same privileges: not as in the Old Covenant some parts were eaten by the Priest, and others by the governed (\u1f41 \u1f00\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2), and it was not lawful for the people to share in what the Priest partook of. It is not so now: but one Body is set before all, and one Cup. And in the prayers also one may see the laity contributing much. For the prayers on behalf of the Energumens, and on behalf of those in Penitence are offered in common both by the Priest and by themselves; and all say one prayer, a prayer that is full of compassion. Again, after we have excluded from the sacred precincts those who are unable to partake of the Holy Table, there is another prayer to be made, and we all alike lie prostrate on the floor, and all alike rise up. When again we are to receive and give a kiss of peace, we all alike embrace each other. Again even amid the most tremendous Mysteries the Priest prays over the people, and the people over the Priest: for the formula, \u201cWith Thy Spirit,\u201d is nothing else than this. The words of the Thanksgiving again are common: for he does not give thanks alone, but also the whole people. For having first got their answer, and they agreeing that \u2018It is meet and right so to do,\u2019 he then begins the thanksgiving. And why wonder that the people sometimes speak with the Priest, when even with the very Cherubim and the Powers on high they send up those sacred hymns in common. Now all this I have said in order that each of the common people (\u03c4\u1ff6\u03bd \u1f00\u03c1\u03c7\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd) also may be vigilant, that we may learn that we are all one Body, having only as much difference between one and another, as between members and members, and may not cast the whole work upon the Priests, but ourselves also care for the whole Church even as for a common Body.\u201d\nIt is remarkable that in Cyril\u2019s account of the Eucharistic rites in this Lecture there is not the slightest reference to the words of Institution, though these hold so prominent a place before the Invocation both in the Clementine Liturgy and in the Liturgy of S. James. But we cannot justly assume, from a mere omission in so brief a summary, that the Commemoration of the Institution had no place in the Liturgy then in use at Jerusalem. It seems more probable that Cyril did not think it necessary, after his repeated references to the Institution in the preceding Lecture, to make further mention of a custom so well known as the recitation of Christ\u2019s own words in the course of the Prayer preceding the Invocation. On p. xxxvi the previous day he had quoted S. Paul\u2019s account of the Institution, with the remark, \u201cSince then He Himself has declared and said of the Bread, This is My Body, who shall dare doubt any longer? And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying that it is not His Blood 228 ?\u201d The like efficacy he again ascribes to \u201cthe Lord\u2019s declaration\u201d concerning both the Bread and the Wine, that they are \u201cthe Body and Blood of Christ 229 .\u201d\nIn the Didach\u00e9, which gives the oldest elements of an Eucharistic Service, there is neither the Commemoration nor the Invocation, but only two short and simple forms of Thanksgiving \u201cfor the Holy Vine of David,\u201d and \u201cfor the broken Bread 230 .\u201d\nJustin Martyr seems to imply that the consecration is effected by the Commemoration of Christ\u2019s own words in the Institution: \u201cWe have been taught,\u201d he says, \u201cthat the food which is blessed by the prayer of the word which comes from Him (\u03c4\u1f74\u03bd \u03b4\u03b9\u1fbd \u03b5\u1f50\u03c7\u1fc6\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c5 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c1 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03b7\u03b8\u03b5\u1fd6\u03c3\u03b1\u03bd \u03c4\u03c1\u03bf\u03c6\u03ae\u03bd), and by which our blood and flesh are by transmutation nourished, is the Flesh and Blood of that Jesus who was made Flesh.\u201d He gives no separate Invocation of the Holy Ghost, but this may have been supplied in the \u201cpraise and glory\u201d or in the \u201cprayer and thanksgivings\u201d sent up \u201cto the Father of all through the name of the Son and of the Holy Ghost 231 .\u201d\nIren\u00e6us is apparently the earliest writer who represents the Invocation of the Holy Ghost as the immediate act of consecration: \u201cWe make an oblation to God of the bread and the cup of blessing, giving Him thanks for that He has commanded the earth to bring forth these fruits for our nourishment. And then, having completed the oblation, we call forth (\u1f10\u03ba\u03ba\u03b1\u03bb\u03bf\u1fe6\u03bc\u03b5\u03bd ) the Holy Spirit, that He may exhibit this sacrifice, both the bread the Body of Christ, and the cup the Blood of Christ, in order that the partakers of these antitypes may obtain the remission of sins and life eternal 232 .\u201d\nMr. Hammond writes that, \u201cBy the Oriental Churches an Invocation of the Holy Spirit is considered necessary to complete the consecration. In the three Oriental Families of Liturgies such an Invocation is invariably found shortly after the Words of Institution 233 .\u201d\nIt is in accordance with this statement that, we find Cyril so frequently declaring that the elements which before the Invocation are simple bread and wine, become after the Invocation the Body and Blood of Christ 234 . In the first of the passages referred to below he speaks of \u201cthe Holy Invocation of the Adorable Trinity,\u201d in the others of the Holy Spirit only.\nCyril next describes the Invocation as \u201ccompleting the Spiritual Sacrifice, the bloodless Service,\u201d and then gives a summary of the \u201cGreat Intercession\u201d as made \u201cover that Sacrifice of the Propitiation.\u201d The Intercession, as represented by Cyril, is not simply a prayer, but an offering of the Sacrifice 235 , and this is in accordance with the usual language of the Liturgies.\u201d We offer to Thee, O Lord, on behalf also of Thy holy places, which Thou hast glorified by the Theophany of Thy Christ, and by the visitation of Thine All-Holy Spirit: especially on behalf of glorious Sion, the Mother of all the Churches, and on behalf of Thy Holy Catholic and Apostolic Church throughout the whole world 236 .\u201d In the Liturgy of S. Chrysostom, as now commonly used in the Orthodox Eastern Church, we find the fuller phrase, \u201cWe offer unto Thee this reasonable Service on behalf of the world, on behalf of the Holy Catholic and Apostolic Church 237 .\u201d\nIn some particulars Cyril\u2019s summary agrees most nearly with the Clementine Liturgy, as, for example, in the prayer \u201cfor the King and those in authority, and for the whole army, that they may be at peace with us 238 .\u201d In others he follows the Liturgy of S. James, p. xxxvii as in the intercession for \u201cevery Christian soul afflicted and distressed, that stands in need of Thy pity and succour 239 .\u201d\nCyril next describes the commemoration of departed Saints, and \u201cof all who in past years have fallen asleep among us,\u201d that is, in the bosom of the Church, and states his belief \u201cthat it will be a very great benefit to the souls, for whom the supplication is put up while that holy and most awful Sacrifice is presented 240 .\u201d He refers to objections against this belief, and brings forward in defence of it a reason applicable only to sinners: \u201cWhen we offer,\u201d he says, \u201cour supplications for those who have fallen asleep, though they be sinners, we offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves 241 .\u201d His language on this subject seems in fact to shew an advance in doctrine beyond the earliest Liturgies. In those of S. James and S. Basil we find prayers that the offering may be acceptable as a propitiation \u201cfor the rest of the souls that have fallen asleep aforetime,\u201d and again, \u201cthat we may find mercy and grace with all the Saints who have ever been pleasing in Thy sight from generation to generation, forefathers, fathers, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Teachers, holy men, and every righteous spirit made perfect in the faith of Thy Christ.\u201d\nThere is nothing here, nor in the Clementine Liturgy, nor in that of S. Mark, corresponding to the purpose which Cyril ascribes to the commemoration, \u201cthat at their prayers and intercessions God would receive our petition.\u201d In the Anaphora of S. Chrysostom contained in the later form of the Liturgy of Constantinople we find, apparently for the first time, this prayer added to the commemoration of all Saints, \u201cat whose supplications look upon us, O God.\u201d\nThere was much controversy on the subject of prayers for the dead in Cyril\u2019s time, and the objections which he notices were brought into prominence by \u00c6rius, and rebuked by Epiphanius 242 .\nFrom the commemoration of the departed Cyril passes at once to the Lord\u2019s Prayer 243 , omitting the Preface which is found in the Liturgies of S. James and S. Mark. In the Clementine Liturgy, contrary to general use, the Lord\u2019s Prayer is not said at all. Cyril adds an exposition of each petition, and gives an unusual explanation of \u1f10\u03c0\u03b9\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2, for which see the footnote: he also explains \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6 as referring to \u201cthe wicked one,\u201d following in this the Embolismus of S. James, \u201cdeliver us from the wicked one and from his works.\u201d\n\u201cAfter this the Bishop says, Holy things for holy men 244 .\u201d Chrysostom explains this as being both an invitation to the Faithful in general to communicate, and a warning to the unholy to withdraw. \u201cThe Bishop, with loud voice and awe-inspiring cry, raising high his arm like a herald, and standing on high in sight of all, above that awful silence cries aloud, inviting some and repelling others, and doing this not with his hand, but with his tongue more clearly than with the hand..\u2026For when he says, Holy things for the holy, he means this: Whosoever is not holy, let him not draw near 245 .\u201d\nIn regard to the doctrinal significance of the formula, Dr. Waterland\u2019s remarks should be consulted 246 .\nThe response of the people to the \u201cSancta Sanctis\u201d is given by Cyril 247 in accordance with the Liturgy of S. James and the Clementine: \u201cOne is Holy, One is the Lord, Jesus Christ:\u201d but he does not mention the \u201cGloria in excelsis\u201d nor the \u201cHosanna,\u201d both of which follow here in the Clementine.\n\u201cAfter this,\u201d says Cyril, \u201cye hear the chanter inviting you with a sacred melody to the Communion of the Holy Mysteries, and saying, O taste and see that the Lord is good 248 . This p. xxxviii agrees with the Clementine rubric: \u201cLet the 33rd Psalm be sung while all the rest are partaking.\u201d In the Liturgy of S. James, while the Bishop is breaking the Bread and dipping in the Wine, the \u201cAgnus Dei\u201d and several Psalms were sung: but of these there is no mention in the Clementine Liturgy or in Cyril.\nOn Cyril\u2019s directions for receiving the Bread and the Cup with due reverence, see the footnotes on the passages 249 .\nHis final injunction to remain for the prayer and thanksgiving is taken from that in the Clementine Liturgy: \u201cHaving partaken of the precious Body and the precious Blood of Christ, let us give thanks to Him who hath counted us worthy to partake of His holy Mysteries.\u201d The thanksgiving, benediction, concluding prayers, and dismissal, vary much in the different Liturgies.\nApost. Const. viii. c. 11. Compare Justin M. Apolog. I. c. 65.\nxxxv:223 xxxv:224 xxxv:225 xxxv:226\nApost. Const. viii. c. 12. See the Eucharistic Preface of the Liturgy of S. James in note 4 on Mystag. v. \u00a7 6.\nxxxv:227\nIn Epist. II. ad Cor. Homil. xviii. \u00a7 3.\nxxxvi:228 xxxvi:229 xxxvi:230 xxxvi:231 xxxvi:232 xxxvi:233 xxxvi:234\nMystag. v. i. \u00a7 7; iii. \u00a7 3; v. \u00a7 7.\nxxxvi:235\nMystag. v. \u00a7 8: \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03bf\u03bc\u03b5\u03bd \u03c4\u1f74\u03bd \u03b8\u03c5\u03c3\u03af\u03b1\u03bd.\nxxxvi:236\nHammond, Liturgy of S. James, p. 43.\nxxxvi:237 xxxvi:238 xxxvii:239\nHammond, Liturgy of S. James, p. 44.\nxxxvii:240 xxxvii:241 xxxvii:242\nH\u00e6res. lxxv. \u00a7 7. Cf. Bingh. Ant. XV. c. 3, \u00a7 16; Dict Chr. Biog. \u201cAerius.\u201d\nxxxvii:243 xxxvii:244 xxxvii:245\nHom. xvii. in Hebr. These Homilies were edited after Chrysostom\u2019s death.\nxxxvii:246\nA Review of the Doctrine of the Eucharist, c. x.\nxxxvii:247 xxxvii:248 xxxviii:249","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. VII: The Ca...","type":"page"}