natn Ye δες πὰ δι εν. Milton ten m, Ὁ ΤῊΝ ἘΣ toes pany Sys - 4 % Ne EON a 9g te well oN OF A, A ot : ΩΝ περ ἣν κι βυς κα,να ited bn in Teli Seal, 4 Ge δ᾽ og c ΟΝ iakinih Sen Be ets μεν, Shit σον, 4 tof ote 5a “δ ιμδε αν ὌΨΙΝ ΠΝ Meta τ ee WANA δι δας os, Ta, > PONSA ma ek WPNGRS Creche Dbe das PC eefSecaterrn 5 tae whi ReQacelune a, uae, eat Pe Meta oan Neate Pa htm Dag NSU E a tea ee Sano, EMD Ne ne ee Mae ae ee ee δον τ ἐὐκονδο εἰ δὲ, τος rrgdte as ne Ὡς ΤΣ RnB Ἂς, «Ἀν, STMT AAG A ae rane ss ᾿ . Ba MeO QUID PA Be Rede καὶ Soe Poe try at Srey are tne δι κ Δ. 4’ ate ewe fa Widow EPs Αγ dg cdi at Sh i ae HAI Me Me NER τὸς Das \etmecBonma Metin ἂν ὁ tae ne AMY Mt, PA Roady here, eR AMIN vate ede men ὌΝ ΝΣ ΝᾺ RGB κι γα, > yo tow PPM Moy mote, oa te a δον νΨ, my δὲ ἐν he Ψ ΨΙ wey SAGO nena Neh si ΤῈ Arid Ma Stim cates sone sos Rectan Me Ae ἫΝ dy PROS HONE he ΕΝ TAPS. Ne reste ee νμον PA Sy a τον νυ τὸν sf tet Rede Map Nachle Wad afte. t ae MA te Ma CM Penh Rata ahatan ch adteg Deis ards met TERA Tm a 5 Me ON Ὰ Stes Ba Wedel may ἵνα, νι ἘΝ δὰ ᾿ς ΝᾺ ter aA ee, ρα σαν νιν ΤΥ bas Pg ne aia MP RAARAIN OW Ne Reune ἐμ Ν αν ΤΣ lop να λμ ας οῖΝ Th ee δοιὰ Path GP ot rete eS Pel OE Oy PW el a, ome te Moana al Can. er Aine My Meh de ah 2 Sie Con Gime Aas Ὗ ΤΥ Ἄθων Baya, ΡΨ et, SAGE dere ΤΩ͂Ν, τς RADNER Ἐὴ αὶ 2 δ σα eT an eae Se ere ne D Anca re ns MAM tbe Aditi Nyy Tn Petr ee eee AaecNe eleva Sua semv. δια SAAN PHI RDN eo oan Ἂς, δ eae er ἀν νον Fe ae et ea ae a Cl OMe ew A Toms SOS aa tog δε τὶ APSR na Ant adn Br Das in.c.tmace, Bie Re Taw ἣν, ἂρ Nae ie sey Wests alteiba Mathai De Dasa, FA meena Suda ‘Deh Ment cM Manca ἈΝ eg, ware Me κ Tees ΩΝ να Dap wy, anna ete ὃν Re ene Comte δαί εικ BN RTM Nee on, νος oe Ve TES ein Ary δα τὸς τὰς, Sicily hay ang ἂν ζῶν δα nate εὐ δὰ. ἐν ΒΆΝ Kiso τινος, ὡς τι στρ tagcat oa edna Ἀν ἢ SAA MR Na ἐς, Δ, ὅν AT RS te ΝΘ Μαρρων, atte ee ae DON Be tate WMA ee ti Cn ποκισ σς ε ~ rs ok a ait aaron ee ee ον Bia ty oe τὰ SE Rn EN eA MacNee arity Mi a τὰ τιν Peet NMS Mab ἀν Von Ae Ὁ maa Noottey oN, PS ων τὸς me PRN eye ee ὃν ca νῷ i ΓΌΟΝ hime INCE PR RY OF ; ah ie Ὁ i DEC 4 Digitized by the Internet Archive in 2008 https://archive.org/details/liturgieseastOOhamm ὶ u u yi ia yi mn eh μὴν γι y ἢ "ἢ ΙΝ ; Ἢ ele ᾿ γὼ τ" PE Ue {1109 Peete RN AND WESTERN HAMMOND London MACMILLAN AND CO. PUBLISHERS TO THE UNIVERSITY OF Oxford if Po Oi ΓΓΕΞ FASTERN AND WESTERN BEING A REPRINT OF THE TEXTS, EITHER ORIGINAL OR TRANSLATED, OF THE MOST REPRESENTATIVE LITURGIES OF ΤῊΒ CHURCH, FROM VARIOUS SOURCES EDITED WITH INTRODUCTION, NOTES, AND A LITURGICAL GLOSSARY BY x ΟΕ AMMOND, M.A. LECTURER (LATE FELLOW AND TUTOR) OF EXETER COLLEGE, OXFORD AUTHOR OF . ““πὐλρεῦν 1»ε Φ' 9 TEXTUAL CRITICISM APPLIED TO THE NEW TESTAMENT FRAY OF PRINCE DEC τὺ 1992 Oxford HEovociogy, sew AT THE CLARENDON PRESS M DCCC LXXVIII [All rights reserved | ‘Inde elucet magnopere ea, quae antiquam de Eucharistia totius Eccle- siae doctrinam confirmat, orationum rituumque similitudo inter Graecas Orientales Occidentalesque Liturgias, quae ex linguarum diversitate regio- numque longinquitate, immo ab ipsis haeresibus, detrimentum nullum accepit.’ Renaudot, tom. ii, p. xviii. Lol aoe ΕἼΣ THERE are a great many questions concerning the develop- ment of Liturgies in various localities, and the relation to one another of the different Families, or Groups, of Liturgies which at present are waiting for a satisfactory answer. The field of work which Liturgiology presents is enormous. ‘There are the Western Liturgies, written in Latin, derived from various sources, and modified in various ways by mutual con- tact, the genealogies of which cannot yet be said to be con- clusively settled. ‘There are Greek Liturgies in two families, the texts of two of the most important forms of which are in an exceedingly unsatisfactory state. There are Liturgies in Syriac belonging to two families; besides others in Coptic, Ethiopic, and Armenian. It is true that there is but little MS. authority for any of these known to exist of earlier date than the thirteenth century. The few earlier ones will be noticed in their places in the Introduction. But it is not impossible that other older MSS. might be brought to light by careful search- ing in Eastern libraries. Hitherto little attention has been paid to relics of this sort by travellers on the look out for MS. treasures. Copies of the Scriptures and of the Fathers have been their chief attraction: and it has hardly been realised what a treasure an early copy of Ὁ. James’ or 5. Mark’s Liturgy would be: or even another eighth century copy of S. Basil’s vi Preface. and S. Chrysostom’s Liturgies, to compare with the Barberini Codex of the same. Meanwhile however the materials that do exist have probably not been thoroughly worked. It is more than likely that a systematic investigation of the early ecclesiastical writers might render more help than has hitherto been suspected for a comparative treatment of the subject. But then the student must be first of all tolerably familiar not only with the prin- ciples of Liturgiology, but with the actual words of the formu- laries, in order to be able to seize and turn to account the passing hint or veiled reference; for he will find but few direct statements bearing on his subject. Again, the Oriental Litur- gies, from a critical study of which great fruit might be expected, need to be examined by persons who are not only competent scholars in their respective languages, but who are also technical Liturgiologists, and these two qualifications have not hitherto been often found combined. A person unac- quainted with the technical language of liturgies and the prin- ciples of ritual will not be a safe guide, however good a linguist he may be. For a long time past there has been a very great difficulty, at any rate for young students, in the way of beginning a study of the Liturgies. ‘There is no Handbook or Introduction to the subject, nor has there been even any available edition of the Texts. Dr. Neale’s little edition of the five Greek Litur- gies, and the translation of the same by Drs. Neale and Littledale, are almost the only books that are not out of print, and that do not consequently command higher prices each year as the demand increases. The Syrian, Coptic, and Ethiopic Liturgies must still be studied in the Latin versions of them given by Renaudot, a costly book: while, as to the Western Liturgies, there is not one book, so far as I know, within the reach of an ordinary student, to which he may turn for information. Preface. vii _ The present reprint of texts is an attempt to supply in some measure this desideratum. A glance at the Table of Contents will shew the ground covered by it. The reasons for the choice of the particular Liturgies and for the grouping of them, and an account of the sources of the Texts, will be found in the Introduction. There has been no attempt at a critical handling of the texts, except in two or three isolated places, to which attention is called by a footnote. This is not because I am blind to the need of such a critical revision. It is because such a work would really (as the remarks already made will shew) demand a generation of scholars, and must be done piecemeal. We may hope that before very long a recollation of the earliest MSS. of the Greek Liturgies, at least, may be undertaken, and a critical edition of them founded upon it. But meanwhile it is a step worth taking, though a humble one, to put into an available form for beginners the already existing materials. Lecturers too may find it useful as a textbook for their classes. With respect to the execution of the work, I would ask the reader to take notice of the following points. One object which I have set before me has been, by means of uniformity of arrangement and type, to facilitate as far as possible the comparison of different Liturgies. As they have been collected from several different sources, this has some- times necessitated slight alteration of the original. With very few exceptions, and those I believe always noted, this will be found to be confined to the punctuation and arrangement of type. The texts are transcribed verbally from the authorities indicated: but I am responsible for the punctuation, and here and there for the fresh division of paragraphs. I am also responsible for whatever stands in the margin, and for the footnotes, except some of those to the Armenian Liturgy. Those marked (M) are due to the Rev. 5. C. Malan, Vill Preface. who has kindly allowed me to copy them, as well as his version of that Liturgy. References to the Psalms are made according to the num- bering of our English Bible Version. The beginner may need to be reminded that this is different from that of the LXX. and Vulgate. The mode adopted of dividing the Liturgies into sections is important, and will be found to facilitate very considerably the comparison of the contents, arrangement, and separate parts of different Liturgies. Each of these sections, 1. 6. those marked by Roman numerals, may be regarded as (so to speak) a separate act; the contents of each section being more closely connected together than with what precedes or follows. For instance, by the help of this division the different connexions in which the Lord’s Prayer is used in different Liturgies may be readily traced. In the First group of Liturgies, as well as in all those of the West, it is connected with the Great Intercession, and thus with the Great Oblation, being so to speak the crown and summing up of it. In the Second and Third groups it is connected with the Communion, though occupying very different relations with regard to this division of the Service; for in most of the Liturgies it is joined to the preparatory portion, whether the Ritual-preparation (i.e. the Fraction, Commixture, etc.), or the Preparation of the Com- municants (i.e. the Prayer of Humble Access); but in the Ethiopic ‘Canon Universalis’ (as with us) it is joined to the Post-communion. The letters a, ὦ, c, etc., which are also placed in the margin, are purely arbitrary signs, introduced merely as a convenient mode of referring to particular prayers or rubrics. They have no further significance. The black type used in the text of the Greek Liturgies is intended to shew the extent of verbal coincidence between the Liturgy and the LXX, or Greek New Testament. No such Preface. ix plan has been used in the other Eastern Liturgies, because the Latin dress in which they appear is not original, and could not therefore fairly be compared with the Vulgate. Quotations or allusions are here merely indicated by marginal references. The small capitals used in the margin indicate the more important of the sections, those in fact which are found com- mon to all the chief Liturgies. The Edition of Renaudot’s ‘Liturgiarum Orientalium Col- lectio’ used has been Leslie’s reprint (1847), and to its pages the references are made; but in any case of doubt the original edition has been consulted. Such questions as, When did the Liturgies begin to assume a fixed form? When, and in what shape, were they first com- mitted to writing? and other cognate points, are beyond the scope of the present work. Important as they are, they do not admit of being discussed shortly. It will be easily seen however that I have assumed an intermediate position between the views of those on the one hand who hold that the Liturgies had assumed a recognised and fixed form so early as to be quoted in the Epistles to the Corinthians and Hebrews— a view as to which I feel bound to express my belief, both on general and on particular grounds (notwithstanding the weight of Dr. Neale’s! opinion to the contrary), that it is untenable °— 1 «Essays in Liturgiology,’ pp. 411 seq. 2 It is impossible to discuss adequately so wide a question as this within the limits of a note; but it is only right to indicate some of the grounds of the above conclusion. In the first place, then, it seems scarcely probable ; it is, at all events, contrary to such scraps of evidence as remain, and to the traditionary belief; that the Liturgy had assumed a fixed form at so early a date as the time when S. Paul wrote his First Epistle to the Corinthians. The traditionary belief certainly was that the only fixed formula of the Apostles consisted of the Lord’s Prayer and the Commemoration of the Passion (including of course the Institution). But, apart from any general considerations, an investigation of the several passages which are common to the New Testament and the Anaphora of S. James’ Liturgy (it is this Liturgy for which the claim is advanced) gives a verdict wholly unfavour- - x Preface. and of those on the other who, because there are some palpable interpolations and marks of comparatively late date in some of the Texts, assert broadly that they are all untrustworthy and valueless as evidence. ‘This view I venture to think equally uncritical and groundless with the former. Although no doubt at present there are many points uncertain, I cannot but think that a great many can be ascertained with reasonable certainty ; and that a great many more admit of being determined with as much probability as belongs to a large proportion of ‘accepted historical inferences. able to the priority of the Liturgy. ‘To mention two instances, on the first of which Dr. Neale lays great stress. (a) 1 Cor. 11. 9, which appears in the Prayer of the Great Oblation (see p. 42, § XIV). In the Epistle the passage is manifestly a quotation, being abruptly introduced, and affording no antecedent for the initial relative, ἅν In the Liturgy the passage runs smoothly on, naturally following the antecedent δωρήματα. Therefore, says Dr. Neale, in the Epistle it is manifestly quoted from the Liturgy. But there is another equally possible hypothesis, viz. that both Epistle and Liturgy quote from some third document. Quotations in the Liturgies always, as a matter of course, run on smoothly, interwoven into the con- text; there is, therefore, no particular weight in this consideration, while there are two fatal facts not noticed by Dr. Neale. These are, first, that the same passage verbatim occurs also in S. Mark’s Liturgy (see p. 183, § XI. f), but in a totally different connection, and with a different antecedent supplied to the relative; secondly, that the passage is wanting in the Syriac © S. James’ Liturgy in the Prayer of the Great Oblation (see p. 70, § X. a), which otherwise corresponds exactly with the Greek formula. This makes it probable that the passage was added to the prayer not earlier than the Council of Chalcedon (4.D. 451). (δ) Or, again, if we look at Heb. x. Ig, 20 (see p. 39, § X. f), we shall see that in the Epistle there is a twofold application of the word καταπέτασμα: but in the Liturgy a still further reference is imported, of which there is no trace in the Epistle, a reference to the veil at that moment being raised from off the Mysteries by the Priest. Is it not more natural to assume that the passage which has the simpler intention is the original, and that which has the more complex is the quota- tion ? It is obvious that such a theory as this, in itself antecedently improbable, requires very strong evidence if it is to command assent; but there is not a single alleged quotation which, when closely scrutinized, yields it any real support. Preface. x The reader who is familiar with the subject will doubtless notice here and there repetitions which might have been avoided. It is hoped that he will pardon this for the sake of less advanced students, to whom it is sometimes useful to have the different bearings of the same facts pointed out. In the Introduction and Notes I have tried to make the book as little as possible one of theory and as much as possible a collection of facts. A certain amount of theorizing is neces- sary, and ought not to be avoided. JBut 1 trust it will be found that I have always stated the facts upon which any conclusion is based, and that the sources of information are always indi- cated, so that the reader is at least placed in a position to judge of the conclusion for himself. I am fully conscious that in editing a work of this composite character there must be many faults and failures. I shall be very thankful to have these pointed out, and to receive any suggestions and criticisms from persons who have taken any interest in the subject. I have in conclusion to offer my best thanks to Professor Bickell of Innsbruck for kindly sending me a pamphlet of his, otherwise unattainable, which has been of service to me; to the Rev. S. C. Malan, vicar of Broadwindsor, for generously allowing me to reprint entire his Translation of the Armenian Liturgy; to the Rev. R. D. Blackmore, for an equally kind permission to make use of his labours; and not least of all to the Delegates of the Clarendon Press, both for accepting the work and for according special facilities for its accomplish- ment. C. E. HAMMOND. ADVERTISEMENT. A small number of copies of the present volume have been issued with the title, ‘Anrienr Lirureres.’ As some misappre- hension has arisen with reference to the meaning of the word ‘antient,’ which the writer supposed himself to have sufficiently defined in the first paragraph of his Introduction, the title has been changed to its present form, viz. ‘ Lirurcirs, EasTERN AND Western. And the writer desires to call the reader’s attention to the following points :— 1. The text of the Liturgy of Constantinople (pp. 82-131) is the one in present use, the Rubrics of which have been modified at various times. 2. Of the four Liturgies printed in parallel columns (pp. 284-- 362), the Roman is the authorized post-Tridentine text; the Ambrosian is the text sanctioned by a Bull of Alexander VI (a.D. 1497); the Gallican is arranged by Mabillon and Le Brun from the documents enumerated in the Introduction (chap. iii. § 13). No Gallican Ordo (properly so-called) is known to exist. The MJozaradic is the text edited under the direction of Cardinal Ximenes (see Introd. pp. Ixv, Ixvi). With the same object of obviating possible misapprehension, a slight alteration of wording has been made in pp. Ixxii, xxiii, and 284, 285. The writer also takes this opportunity of making the follow- ing addenda and corrigenda :— P. xix, 1. g from bottom, after ‘codex,’ insert ‘with the following slight variation, Σὺ yap εἶ 6 προσφέρων καὶ ὃ προσφερόμενοΞ καὶ ἁγιάζων καὶ ἁγιαζό- pevos, Χριστὲ 6 Θεὸς ἡμῶν P. χχχν, ll. 9, 10, for ‘ East-Syrian Liturgy’ read ‘ Oriental Liturgies ’ P. xliv, 1. 8, for ‘ seventh’ read ‘ sixth’ ONE ENTS: INTRODUCTION :— Chap. I. On the Families of Liturgies, and their Charac- teristics Chap. II. On the Structure of the Ties Chap. III. Details of the separate Liturgies, viz. :— §i. Of the Clementine Liturgy . § ii. Of the Liturgy of 5. James (Greek) § ili. Of the Liturgy of 5. James (Syriac) §iv. Of the Liturgy of Constantinople §v. Of the Armenian Liturgy § vi. Of the Liturgy of S. Mark (Greco § vii. Of the Coptic Liturgies § viii. Of the Ethiopic Liturgies : 8 ἴχ, Of the Liturgies of Eastern Syria § x. Of the Western Liturgies : § xi. Of the Hispano-Gallican Family § xii. Of the Mozarabic Liturgy § xi. Of the Gallican Liturgy § xiv. Of the Roman Liturgy § xv. Of the Ambrosian Liturgy . List of Liturgical Works Fragments of a Gallican Missal TExts OF THE LiruRGIEs :— The Clementine Liturgy S. James (Greek) . S. James (Syriac) . The Liturgy of one ἐπ ἀπε (. Basil andl 5. fhnvedsiom) The Armenian Liturgy . S. Mark (Greek) : The Coptic Liturgy (S. Cyril a 5, Basil) Ethiopic Liturgy (from Ludolphus) Ethiopic Liturgy (Canon Universalis) PAGE xv XXV XXXVlil xhiii xlv xlvil xlix li XiV Contents. PAGE Liturgy of SS. Adaeus and Maris : Ξ : 267 The Western Liturgies (viz. Roman, Ambrosian, Gallican, and Mozarabic, in parallel columns) - : : : : : 284 Gregorian and Gelasian Canons (parallel) . : : : : 364 Glossary I (Latin and English) . : : : : : : 375 Glossary II (Greek) . : Ε : : : : : : 486 Po rRODUCTION: CHAP TERME Tue Famitiss or Liturcizs’, AND THEIR CHARACTERISTICS. Unper the term ‘ Antient Liturgies’ we include all Liturgies Meaning of which can trace their descent directly from some known early eee form. It is true that those which are in actual use, as the Roman, and the present Liturgies of 5. Chrysostom or of Ar- menia, have undergone modifications from time to time; some of which are known by direct evidence to have taken place, others are matters of inference. But these modifications have not altered their essential forms, which remain still what they were 1200, perhaps nearly 1400, years ago. Such Liturgies then have a clear right to be denominated ‘antient.’ And, as long as it is borne in mind that modifications have taken place, particularly if we can trace on the whole the direction of the development, not only need no harm ensue from studying some Liturgies in their present form side by side with others now disused, but there are some positive advantages to be derived from doing so. The greater wealth of rubrics in the living rite enables the corresponding services to be much better understood than could be the case with the older Liturgies, the rubrics of which are very much more scanty. Moreover, we are at all events upon safe ground. It is possible to prove that these living Liturgies represent the essential features of their ancestral stock: it is not so certain that we could reproduce exactly the original form itself. If this should ultimately be found possible in any case, it cannot be until a great deal of preliminary critical work shall have been done, which has not been done yet. τ Without denying that the term may properly bear a wider signification we use ‘ Liturgy’ throughout as the name of the Eucharistic service. Five Groups, or Families, of Liturgies. Nomencla- ture of the Groups. Xvi Introduction. It is now thoroughly recognised that there are five main Groups, or Families, of Liturgies; which are distinguished from each other chiefly, though not solely, by the different arrange- ments of their parts. ‘Three of these are Oriental; one holds an intermediate position, being Western in regard to the countries in which it was used, and to its wealth of Collects, Prefaces, and other variable elements, which are part of its characteristic features; while at the same time it presents such unmistakeably Eastern peculiarities as to point to the East (and, not improbably, to Ephesus in particular) as the region of its origin: and one is purely Western. It is not easy to find a satisfactory nomenclature for these Groups. Sometimes they are connected with the name of the Apostle, or Apostolic man, who evangelized the locality in which the chief Liturgy of each group is supposed to have originated. These names are S. James, S. Mark, S, Adaeus (Thaddaeus), S. John, and S. Peter. Sometimes they are con- nected with the name of the Mother Church to which each chief Liturgy is thought to have belonged, viz. Jerusalem, Alexandria, Edessa, Ephesus, and Rome respectively. It in- volves less of hypothesis than either of these plans if we denominate them as far as possible by the names of the countries in which their type-liturgies were current. We should thus have for Group I. the Liturgies of Western Syria and derivatives; for No. 11. the Liturgies of Alexandria and deriva- tives; for No. III. the Liturgies of Eastern Syria and deriva- tives; for No. IV. the Hispano-Gallican Liturgies; and for No. V. the Roman Liturgy and derivatives. We have to add ‘derivatives,’ because no single term would cover all the mem- bers of the groups. For instance, from an original’ Greek 1 We mean by this phrase to imply that there existed at some early period Liturgies, called by the names of S. James and S. Mark respectively, and presenting the characteristic features of the two Liturgies, actually exist- ing, which are called by these names; but that these last Liturgies are really modifications of those original forms, belonging to a time when the influence of the See of Constantinople had made itself felt in the countries where these Liturgies were current. Introduction. Χν S. James in Group I. sprang the numerous Syriac Liturgies (amounting to some eighty, headed by the Syriac S. James), and the Liturgy of S. Basil, belonging to Caesarea (of Cappadocia) ; and thence again, that of S. Chrysostom (belonging to Con- stantinople) on one side, and the Armenian Liturgy on the other. An original? S. Mark’s Liturgy in Group 11. seems to have been the direct parent of the Coptic S. Cyril, and of the Ethiopic Liturgies, and the source of the most characteristic features of the other two Coptic Liturgies of S. Basil and S. Gregory. From the original Liturgy of SS. Adaeus and Maris came the Nestorian Liturgies and the old Malabar Liturgy. The connexion of Group IV. with Ephesus is a matter of inference: the only forms which we know to belong to it are the Mozarabic, and various Gallican uses, current in Spain and Gaul. Lastly, all the notices that we have of the African Liturgy go to prove that it was very closely allied to, if not once identical with, that of Rome: while certainly the Ambrosian and the Sarum uses are off-shoots from the Roman stem, which have developed under special local influences. We cannot here enter upon the question of the ecclesiastical The heretical _Telations of the bodies? who used these various Liturgies, men further than just to mention (as necessary for a just apprecia- tion of the Liturgies reprinted below) the few following general facts. The whole of the Orthodox Eastern Church now uses the Liturgy of S. Chrysostom, except on certain days in the year, when either that of S. Basil’, or that of ‘the Presanctified ‘*,’ is 1 See note on preceding page. ? The student will find information in :— 1. The two Introductory volumes of Dr. Neale’s ‘ History of the Holy Eastern Church.’ 2. The 47th chapter of Gibbon’s ‘ History of the Roman Empire.’ 3. ‘Edinburgh Review,’ vol. 207, art. on ‘ The Eastern Church.’ 4. ‘The Christian Remembrancer,’ vol. xlii. art. on ‘Modern Studies of the Eastern Church.’ 5. Dean Stanley’s ‘ Eastern Church,’ Lectures i, vii, ix. $ All Sundays in Lent (except Palm Sunday), Maundy Thursday, Easter Eve, the Vigils of Christmas and the Epiphany, and the Feast of S. Basil. * All days in Lent, except Saturday and Sunday, and the Feast of the _ Annunciation. b XViil Introduction. substituted. The Liturgy of SS. Adaeus and Maris is the chief Liturgy of the Nestorian Church, now confined to the province of Kurdistan, but once spread over the greater part of Asia, which has been separated from the Orthodox Church since the Council of Ephesus (a.p. 431). ‘The Coptic Litur- gies in Egypt, and the Syriac Liturgies, all now belong to the Monophysite Churches of these two countries. The Mono- physites, who have been commonly known by the name of ‘Jacobites’ since the sixth century, so called after James Baradaeus, Bishop of Edessa, one of their principal leaders, have held aloof from the Orthodox Church since the Council of Chalcedon (A.D. 451), which condemned the error of Euty- ches. The Monophysitism of the sixth century was but a refinement of Eutychianism. ‘That the Armenian Church has also been separate since this same epoch seems really to be owing partly to accidental circumstances, and partly to a want of certain philosophical terms’ in the Armenian language, which caused them to misunderstand, and so to reject, the decrees of Chalcedon. It is very difficult to define the exact divergence of this Church from orthodoxy: and their position The chief seems rather that of schism than of heresy. At all events Liturgies ; ὲ A : 2 ᾿ς τὴς : : ne neither in their Liturgy, nor ἴῃ the principal Liturgies of the munions not Nestorians, Copts, or Syrian Jacobites, is there any trace of unorthodoxy. This does not hold of the later, subordinate Liturgies of these bodies. Just as the orthodox, when errors were broached, inserted expressions into /hezr Liturgy explicitly referring to and contradicting? the errors in question, so did the unorthodox in some of their later Liturgies emphasize and give expression to their heresy in direct language; but not in their principal Liturgy, which was their hereditary possession from the period previous to their separation. Here they were more conservative for the most part than the orthodox Church, and preserved the language of the old formularies unaltered. The reason why they should do so is not far to seek. Until ® Se€ note 2, p. 145, 2 e.g. ὁμοούσιος, ἀδιαιρέτως, ἀτρέπτως, etc., of which the Greek Liturgy of S. James affords many examples, Introduction. ΧΙΧ erroneous doctrine was formulated, the language of the Church was less rigidly exact’, and expressions might be used which 1 This inexactness of philosophical statement of doctrine in the earlier ages of the Church, and the true bearing of it, require to be constantly borne in mind by theological students, in regard to many questions of dog- matic Theology. ‘Two classes of persons take their stand upon it, one of whom contends that the more strictly formulated doctrines are not. true because (as they say) not primitive; the other says, that to insist upon these is uncharitable, because they are not so comprehensive. For the real state of the case we would apply mutatis mutandis the remarks of Canon Liddon in his Bampton Lectures, No. vii (esp. pp. 630-644, ed. 1867). We draw special attention to the point here, in case any of our readers should have met with a pamphlet on the ‘ Primitive Doctrine of the Eucha- ristic Sacrifice,’ the writer of which, who calls himself ‘Clericus Canta- brigiensis,’ finds a marvellous ‘mare’s nest’ in the notorious fact that in many places of the Antient Liturgies, Eastern and Western alike, the Sacrifice in the Holy Eucharist is said to be offered to Christ, a fact which, we should have thought, ‘every tyro in Liturgies’ knew. There are two explanations to be gathered from the Fathers, which exactly illustrate Canon Liddon’s remarks. The first is the earlier one and less exact; the other _ is later and more philosophical, but thoroughly consistent with the former aaa sea Vee ee ee τ x jaa one, and in fact only a ‘translation of the language of one intellectual period into the language of another.’ One typical quotation shall suffice for each. For the first, see ‘Epiph. adv. Haer.’ lv. § 4 (tom i, p. 471 D, ed. Colon. 1682). Speaking of the one eternal and continuous Priesthood and Sacri- fice of Christ substituted for the Mosaic sacrifices, he expresses the early Christian habit of thought, fixed so completely on Christ as to see Him preeminent everywhere, to see him as ‘all and in all, to use S. Paul’s phrase. Αὐτὸς ἱερεῖον, αὐτὸς θύμα, αὐτὸς ἱερεύς, αὐτὸς θυσιαστήριον, αὐτὸς Θεύς, αὐτὸς ἄνθρωπος, αὐτὸς βασιλεύς, αὐτὸς ἀρχιερεύς, αὐτὸς πρόβατον, αὐτὸς ἄρνιον, τὰ πάντα ἐν πᾶσιν ὑπὲρ ἡμῶν γενόμενος. This strikingly illustrates the language of the Liturgy of 5. Chrysostom itself (see below, p. 101). Σὺ yap εἶ 6 προσφέρων καὶ προσφερόμενος, καὶ προσδεχόμενος Kal διαδιδόμενοϑ, Χριστὲ 6 Θεὸς ἡμῶν, κιτιλ., part of a prayer which is found in the Barberini (8th cent.) codex, and is therefore not recent. Clericus Cantab. does not seem to have observed these four most significant present participles. (Cf. too, ‘ Orig. c. Cels.’ viii. 13.) The second, and simple, explanation is that the Sacrifice is ‘offered to the whole Trinity, and therefore to the Son.’ Cf. Fulgentius, lib. ii. ad Monim. cap. 5: ‘Fideles ... scire debent omne _ eujuslibet honorificentiae et sacrificii salutaris obsequium et Patri et Filio et _ Spiritui sancto, hoc est sanctae Trinitati, ab ecclesia Catholica pariter exhiberi. “Chapters 3-5 contain an elaborate explanation by Fulgentius of this very point. The objection raised by Cler. Cantab., that the sacrifice being b 2 1. West Sy- rian Family. Characteris- tics. Liturgies be- longing to it. Clementine. Greek S. James. Syriac Liturgies. Greek S. Basil. XX Introduction. could be interpreted so as to be consistent with the erroneous teaching. When the Church formally declared her own inter- pretation of such language, it became necessary to clear up the ambiguity: but naturally the unorthodox retained the old formula, which they pointed to as being in favour of their views. Thus in regard to orthodoxy, all we can say of the Liturgies of the heretical communities is that they are somewhat less exact in their theological terminology than those of the orthodox Church: while, as to their value for comparing them with the other Liturgies, it will be evident that the points of agreement carry us back to a period antecedent to the date of separation, i.e. at least to the beginning of the fifth century : for the mutual hostility of the Church and these separated communities was such that neither would have borrowed from the other, and hence that which is common to both must have been common to them before the division. 1. The Liturgies of the West Syrian Family are characterised by having no variable parts except the Lections and subordinate Hymns. This is common to all Oriental Liturgies. The special peculiarity is that the Great Intercession for Quick and Dead is placed after the Invocation of the Holy Spirit, i.e. after the Consecration (according to Oriental theology) is complete. The Clementine Liturgy may be taken as the prototype of this Family, though really perhaps belonging to a period some- what earlier than that at which the different types had esta- blished themselves. At any rate the Greek Liturgy of S. James was without doubt a direct modification of a Liturgy nearly, if not quite, identical with the so-called Clementine. A sister Liturgy to the Greek 5. James is the Syriac 5. James, once no doubt used by the Western and Southern orthodox Syriac- speaking Christians, but now the principal Liturgy of the Syro- Jacobite communities. A great part of it agrees very closely with the extant Greek 5. James. From it spring eighty or more Syriac Liturgies of later growth. From the Greek Liturgy of S. James again was formed the Greek Liturgy of offered to Christ cannot be an offering of Christ, is only another form of a common Arian objection, and involves that heresy. Iutroduction. Xxi S. Basil. From the Liturgy of S. Basil sprang on the one S. Chrysos- hand the Liturgy of S. Chrysostom, on the other the Armenian The Arme- Liturgy. Of all these we shall have more to say hereafter. Ὑ nena 2. The second chief Oriental Family, that of Alexandria, is Cuenee marked by the same invariability ; but its proper characteristics το are two, namely, the very prominent part assigned to the Deacon 1, and the occurrence of the Great Intercession in the middle of the Preface. This last feature is seen in the Greek Liturgy of 5. Mark, the Coptic 3. Cyril, and the Ethiopic; but not in the other two Coptic Liturgies of 5. Basil and S. Gregory. We know independently, from the letter of S. James of Edessa, ‘ad Thomam Presbyterum,’ written in the seventh century (see below, p. xlvi), that this position of the Great Intercession was the chief mark of difference between the orders of the Syrian and Alexandrian Liturgies of his time. The reason why the other Coptic Liturgies follow the Syrian (or Greek) order probably is that the Greek S. Basil’s Liturgy was introduced into Egypt at some time or other, and its Anaphora, slightly modified, having been joined to the indigenous pro-anaphoral service, the resulting form of Liturgy was the Coptic S. Basil, the normal Liturgy of the Copto-Jacobites (Monophysites). The Anaphora of S. Gregory is formed upon the model of S. Basil’s; and the Copts use the same pro-anaphoral service for all their three Liturgies. The extant form of S. Mark’s Liturgy, like that of the Greek The ola S. James, has clearly been modified at some time under the Liturgy. influence of Constantinople. We probably get a truer notion of what the old Alexandrian Liturgy was by comparing this with the Coptic 5. Cyril, which is clearly based upon an old Greek Liturgy like that of S. Mark, and agrees with it verbally in many of its parts, and with the Ethiopic. That the original Liturgy was in Greek, here as well as in Syria, is shewn both by the character? of the language in which the prayers are 1 Something approaching to this is also noticeable in the Syriac 5. James’ Liturgy of the First Family. 2 *Nominum compositorum quibus illae linguae carent, verborumque aliquando non recta interpretatio, Graecos fontes ita perspicue designat, ut Liturgies be- longing to it. Coptic Liturgies. Greek Liturgies. Ethiopic Liturgies. 3. East Sy- rian Family. Liturgies be- longing to it. Characteris- tics. XXii Introduction. composed, and still more strikingly by the fact that many actual Greek words are used unchanged in such unexpected places as the proclamations of the deacon to the people; a thing which could only arise from the people having become so accustomed to the formula that it was found advisable to keep it unchanged. There are then extant in this Family three Liturgies in Coptic, viz. those of 3. Cyril, 5. Basil, and S. Gregory; three in Greck answering exactly to them, viz. S. Mark, S. Basil, and S. Gregory. Of these S. Mark or S. Cyril most nearly represent the old type of Alexandrian Liturgy, though S. Basil is now the normal Liturgy of the Coptic community. From the old Alexandrian Liturgy was derived the Ethiopic Liturgy. The principal form of this is called the Liturgy ‘of All Apostles.’ This is the form printed below as the Canon Universalis (p. 238 seq.). There are also, according to Drs. Neale and Littledale, sixteen other subordinate Ethiopic Anaphorae extant. 3. In the East Syrian Family there are three Liturgies extant, often called the Nestorian Liturgies, because they are now used only by that body; though the origin of the principal one certainly reaches up beyond the Council of Ephesus (a.p. 431), when the separation took place. They are named after SS. Adaeus and Maris, Theodore (of Mopsuestia), and Nestorius. Of these the first-mentioned is the norm, and supplies to the other two not only the pro-anaphoral portion, but (what is peculiar to this family) the whole latter portion of the Anaphora relating to the Communion. The special characteristic, besides the usual Oriental want of flexibility, is the position of the Great Intercession in the middle of the Consecration, before the Invocation. We shall speak later on (see p. lix.) of the absence of the Words of Institution from the normal Liturgy. The other two possess them. Three other Liturgies of this Family, mentioned by Eastern writers, are now unknown; they bore the names of Narses, Barsumas, and Diodorus of Tarsus. alio preces omnes illae referri non possint.’ (Daniel, ‘Cod. Liturg.’ tom. iv,. p- 87 note.) it i ee ae Introduction. Xxiil The Malabar Liturgy also, formerly used by the’ Christians Liturgy of of S. Thomas on the Malabar coast of India, who were Nes- ack ‘torians from the fifth century to the Synod of Diamper (a. Ὁ. 1599), belongs to this Family. No original copy of it has ever been discovered, so completely was it suppressed by the Por- tuguese Jesuit Censors. But there are copies of it as altered by them: and, by comparing these with the ‘Acta’ of the Synod of Diamper, which ordered the alterations, Le Brun in his XIth Dissertation, §§ xi. xii. (Tome iii.) attempts a restora- tion of the Liturgy. It was evidently all but identical with the Liturgy of SS. Adaeus and Maris of the Nestorians of Meso- potamia. About the year 1665, the Dutch having become masters of the Portuguese settlements and driven out the Jesuits, the Malabar Christians attached themselves to the Syriac (Monophysite) Church of Antioch. Gregorius, bishop of Jerusalem, consecrated their archdeacon to be their metro- politan, and they adopted the Jacobite Liturgies and ritual. They now commonly use the Syriac Liturgy of 5. James. 4. In the Hispano-Gallican Family the richness of variable 4, Hispano- elements is very great. Not only do the Collects and Prefaces Family. _ change with every holyday, as well as the Lections and minor cc at Hymns, but the greater part of the Canon (or rather of those prayers which correspond to the Roman Canon) varies also. The Great Intercession is said in this Family immediately after the Offertory, i.e. altogether before the Anaphora begins, though the Mozarabic rite directs a secret Memento pro vivis to be said by the Priest before the Lord’s Prayer. A distinct Invocation of the Holy Spirit is wanting in the few extant documents that represent these Liturgies; yet sufficient traces of it remain in several examples of the Prayer that follows the Consecration, called the ‘ Post-Pridie, to lead unmistakeably to the inference that originally an Invocation must have formed part of this rite. The Mozarabic and the Gallican Liturgies Liturgies be- are two sister developments of this Family. The extant Moz- Yeates arabic Liturgy represents the restoration of it under Cardinal Mozarabic. Ximenes, which has some Roman modifications introduced. Leslie however, in his learned Preface (§ 7), believes that all Gallican. 5. Roman Liturgy. Characteris- tics. XXIV Introduction. these can be satisfactorily distinguished. The Gallican Litur- gies include several Uses. This word seems to describe most fitly the relations to each other of the services given in the Gotho-Gallican, Gallican, and Frankish Sacramentaries. All are formed on precisely the same model, only the particular prayers that make up the service in one province differed from the corresponding prayers in another. 5. The Roman Liturgy, though not so rich in its variables as the Hispano-Gallican, is marked by regularly changing Collects, as well as Lections and Hymns, for every holy day, and by frequent changes of the Preface. In fact, though at present only eleven Prefaces are used, and in Missals of the _ 2th and 13th centuries only nine are found, yet the Gelasian Liturgies be- longing to it. Ambrosian. Sarum. African. Sacramentary is as rich in them as the Mozarabic. The Great Intercession is here divided: the Prayer for the Living being said before the Consecration, and the Prayer for the Dead after it. The Pax, which represents the primitive Kiss of Peace, holds in this Liturgy an unique place, being postponed till just before the Communion; in all other Liturgies it is given soon after the commencement of the Missa Fidelium. Lastly, the Invocation is wholly wanting. The two extant Liturgies which are to be classified with the Roman are the Ambrosian and that of Sarum. Both of these have sufficient small peculiarities to deserve to be ranked as separate Uses, yet they possess all the distinctive characteristics of the Roman Liturgy as compared with the other Families. The Liturgy of the African Church has wholly perished, but sufficient notices of it exist in the writings of the African Fathers to give some idea of its general character, and to lead to the conclusion that it was closely allied to the Roman Latin Liturgy. There is a discussion of it, with a valuable and full catena of passages from the African writers, in Mone’s ‘Lateinische und Griechische Messen,’ pp. 73-104. CHA Po ER iE. THE STRUCTURE OF THE LITURGIES. In order to appreciate rightly what is meant when we say that the different Families of Liturgies are distinguished by the different sequence of their parts, it is necessary first to grasp clearly what the parts of a complete Liturgy are. In the follow- ing comparative Table will be found the orders of seven of the most typical Liturgies, analysed into eighteen sections, each of which embodies a distinct movement, or element, of the service. The Liturgy of S. Chrysostom has been fixed upon as the standard of reference, since it appears to be at once the fullest, the most transparent, and most logical. Reference to this is facilitated by the capital letters, which indicate that the section to which any given capital is prefixed has the same purpose as the section in the Liturgy of Constantinople marked by the same letter, The first column is intended to explain the rationale, or inner meaning, of the service. ‘The other columns exhibit the respective Liturgies, each in the proper order of its parts, subordinate details however being omitted. The Compa- rative Table. Such a comparative study of the Liturgies as this will not Advantages f a compa- only help the student to understand more clearly the differences rative study of the Li- of order of the parts, upon which the classification of Liturgies turgies. depends, but it will enable him to enter more intelligently into the meaning of the service as a whole; and above all, to realise (what is anything but obvious on a first inspection) the mar- vellous substantial identity of the Eastern and Western Liturgies, which is the strongest argument for their being ultimately de- rived from one common fountain-head. Missa Catechumenorum. Missa Fidelium. Γ NS, “---------λ. — Pro-Anaphoral Service. The Anaphora. [ Ξ ΞΞΕΞ τ ὐ-- ἘΞ XXVvI I. iss) σι pb Io. ine 12. 13. 14. . Instruction. . Prayers of the Faithful. | . The Offertory, or (second) (E) | . Sign of Unity, founded on . One Faith. Rationale of the Service. The approach to the Altar. . Prayers for, and Dismissal (C) ἢ of, the Catechumens. Oblation of the prepared Elements. (A) | (B) | (D) | (F) | (G) . ‘Little Entrance, . ‘Great Entrance.’ . Invitation to, and Grounds (H) ἢ of, Thanksgiving ; summed up in . The strain with which the an- (K) ‘ gels and the redeemed unite in greeting the Incarnate Conqueror. Commemoration of the Re- (L) § demption and Institution, The Great Oblation. Invocation of the Holy Spirit, (N) to transform the Elements (a) in themselves, (8B) to the recipients. The Great Intercession for (OQ) Quick and Dead. Immediate Preparation of the (P) Communicants. . Ritual Preparation. (Q) . Communion. (R) . Post-Communion. (S) . Dismissal. (T) (M) | wn νῷ . *Antidoron.’ Introduction. Lit. of S. Chrysostom. . The Deacon’s Litany. The Three Antiphons, with Prayers. Choir sings ‘ Trisagion.’ The ‘ Prokimenon,’ and Epistle. Alleluia, Incense, and the Gospel. . Bidding Prayer. Dismissal of the Catechumens. . Prayers ‘ of the Faithful.’ Choir sings Cherubic Hymn. Offertory and Intercessions. . The Kiss of Peace. . TheCreed. Prayer ‘ofthe Veil.’ . Benediction, and ‘ Sursum Cor- da.’ The Preface. . The Triumphal Hymn. . Recital of the Work of Redemp- tion. Recital of the Institution. . The Great Oblation. . The Invocation. . Intercession for the Dead. (Diptychs.) Intercession for the Living. (The Lord’s Prayer.) . Prayer of Humble Access (for the People). Prayer of Humble Access (for the Celebrant). . Elevation, Choir sings κοινωνι- κόν, Fraction, Commixture, Infusion of warm water. . Communion. Thanksgiving. | Prayer ‘ behind the Ambon.’ Final Benediction and Doxology. Introduction. Coptic Lit. of S. Cyril. A. Prayers for Celebrant, Clergy, and People. E. Offertory. Prayer of Absolution ‘to the Son.’ Incense. B. _Lections from (1) Pauline, (2) Catholic Epistle, (3) Acts. Choir sings ‘Sanctus’ (? Trisa- ἢ gion). The Gospel, with Prayers and Incense. D. Prayer ‘of the Veil.’ Intercessions for Peace. . The Creed. OQ Prayer. H. ‘Sursum Corda.’ The Preface. . Intercession for the Living. Intercession for the Dead. jo) . The Preface (continued). . The Triumphal Hymn. . First Invocation. Recital of the Institution. . The Great Oblation. . The Invocation. ἘΞ τ A Q, P. Fraction, with Lord’s Prayer. Prayer of ‘ Inclination,’ and of ‘Absolution to the Father.’ ἢ Commixture. . Communion. Thanksgiving. nw T. Final Benediction. (C. wanting.) ΧΧν Lit. of SS. Adaeus and Maris. A. Gloria in Excelsis. Lord’s Prayer. Prayer, and a Responsory Hymn or Psalm. B. Trisagion. Lections from (1) O.T., (2) Acts, (3) Epistles. The Gospel. Pee Proclamatio,’ and Benediction. D, E. Offertory, with Prayers and Hymns. | G. The Creed. The Kiss of Peace, with its Ὁ F. The Kiss of Peace. POET Benediction, and ‘Sursum Corda.’ The Preface. ἷ K. The Triumphal Hymn. ' L. Recital of the work of Redemp- tion. ' M, O. Intercession for the Dead. The Great Oblation. Intercession for the Living. N. The Invocation. # ©. Incense, Confession of Faith, Fraction, Consignation, and Commixture. P. Prayer of Humble Access, and Lord’s Prayer. R. Communion. S. Thanksgiving. T. Final Benediction. XXVIII O. Gallican Liturgy. ‘Antiphon,’ and Trisagion. Ky- rie eleison. ‘Prophetia’ (sc. Canticum Za- chariae). ‘Collectio post prophetiam.’ ‘Lectio prophetica.’ Psalmus re- sponsorius. Epistle. Gospel, with Sanctus. ‘Preces.’ ‘Collectio post pre- cem,’ and Dismissal of Catechu- mens. . *Praefatio Missae.’ ‘Collectio (ante nomina).’ Offertory. Choir sings the ‘ So- num.’ ‘Veni, Sanctificator,’ etc. Diptychs of Living and Dead. ‘Collectio post nomina.’ ‘Pax.’ ‘Collectio ad pacem.’ H. ‘Sursum Corda.’ ΓΝ [= Sanctus, ‘Contestatio’ (or ‘ Immolatio’), ‘ Post-Sanctus,’ and Recital of the Institution. M.), ΠΟΥ wt Post-Secreta. Fractionand Commixture. Choir sings an Anthem. Lord’s Prayer. A Benediction. Communion. Choir sings the ‘ Trecanum.’ ‘ Collectio Post-Communionem.’ ‘Consummatio Missae.’ (Dismissal-formula). (G. wanting.) . ‘Oratio Missae’: Introduction. Mozarabic Liturgy. ‘ Ad missam officium.’ ‘Gloria in excelsis’ (exc. in Ad- vent and Lent). “Oration Lectio prophetica, and ‘ Psal- lendo,’ Epistle. Gospel, with ‘ Lauda’ and Alle- luia. Offertory. Choir sings the ‘Sa- crificium.’ ‘Veni, Sancte Spiritus,’ etc. with ‘ Agios’ (and its prayer). . ‘ Alia oratio.’ Diptychs of Living and Dead. ‘Oratio post nomina.’ Kiss of Peace. ‘Oratio ad pacem.’ H. *Sursum Corda.’ a6 425 G: Q. P; Ἐς ‘Tllatio.’ * Sanctus.’ ‘ Post-Sanctus,’ and. Recital of the Institution. I. Post-Pridie.’ ‘ Fraction,’ while Choir sings the Creed. Lord’s Prayer, Commixture, etc. A threefold Benediction. Communion: before which the Choir sing ‘Gustate et videte,’ etc., and after it ‘Refecti Christi corpore,’ etc. ‘ Post-Communionem.’ - ‘Dominus vobiscum,’ etc. Dismissal-formula. (C. wanting.) 4 Introduction. Liturgy of Rome. mm *iatroit. * Kyrie.’ ‘Gloria in Excelsis’ (exc. in Advent and Lent). The Collect (or Collects). B. Epistle. « Gradual,’ or ‘Tract;’ ‘ Alleluia’ or ‘Sequence.’ with The Gospel. G. The Creed. D. ‘Oremus’ (without a prayer fol- lowing). E. Offertory. Choir sings the ‘ Of fertorium.’ ‘ Veni, Sanctificator,’ etc. * Secreta.’ H. ‘Sursum Corda.’ Preface. 5 ΠΡ *Sanctus.’ O(a). ‘ Te igitur.’ ‘Memento.’ ‘Communicantes.’ ‘Hanc igitur.”— - [?N]. ‘Quam oblationem.’ πε L. ‘Qui pridie.’ a M. ‘Unde et memores.’ 5 {?N). ‘Supra quae propitio.’ 5 * Supplices te.’ O (b). ‘ Memento etiam.’ ‘Nobis quoque.’ Lord’s Prayer. Q. Fraction and Commixture. * Agnus Dei,’ said or sung. +, ------- me The * Pax.’ P. The prayers ‘ Domine, J. C.’ and ‘Perceptio corporis χα, . Communion, with the Anthem called ‘ Communio.’ ‘Dominus vobiscum,’ etc. Oratio ‘ Post-Communionem.’ . Dismissal-formula. (C. and ? N. wanting.) Bet) ee ΣΧ ΧΙΣ Ambrosian Liturgy. A. ‘Ingressa.’ ‘Oratio super populum.’ Gloria in excelsis (on Festivals). Kyrie. B. Lectio prophetica, and ‘ Psalm- ellus.’ Epistle, with “Werse:: The Gospel. ‘Alleluia’ and D. ‘Oratio super sindonem.’ E. Offertory. Choir ‘ Offerenda.’ Benediction of the Oblation. sings the G. TherCreed: ‘Oratio super oblatam.’ H. ‘Sursum Corda.’ Preface. K. ‘Sanctus.’ O (a). ‘Te igitur.’ ἢ ‘Memento.’ *Communicantes.’ | ‘Hanc igitur.’ | [Ὁ N]. ‘Quam oblationem.’ = ΠΡ ‘Qui pridie.’ L a M. ‘Unde et memores.’ 3 [?N.] ‘Supra quae propitio.’ | s ‘Supplices te.” i O (b). ‘ Memento etiam.’ | ‘Nobis quoque.’ J Q. Fraction and Commixture. Choir sings the ‘Confracto- rium.” Lord's Prayer. τ the Pax P. Certain prayers, and ‘Agnus Dei.’ R. Communion. Choir sings the ‘Transitorium.’ S. Post-Communio. ‘Dominus vobiscum,’ etc. T. Dismissal-formula. (Ὁ. and ?.N. wanting.) Examples. ‘Missa Cate- chumeno- rum’ and ‘Missa Fide- lium.’ XXX Introduction. In the foregoing Table there are doubtless points which will not be clear at a first glance to the reader, some probably upon which there will be a difference of opinion. This only we will claim for it, that, as it is the fruit of not a little thought and study of the Liturgies, both comparatively, and with the light thrown upon them by the writings of the older ritualists * (properly so called), it can only be properly judged of after a similar comparative study. It is frequently only thus that the real significance of some prayer, or rite, is detected. For instance, the significance of the ‘Oremus’ (D in the Roman Liturgy), followed by no spoken prayer, is only seen by con- sidering the analogy of the Ambrosian Oratzo super Sindonem, and passing through that to the Eastern ‘ Prayer at the Unfold- ing of the Corporal.’ The different zwéention of the Agnus Dei in the Roman and Ambrosian Liturgies, and of the Lord’s Prayer (of which we have spoken elsewhere) in several others, are further instances. If the Liturgies be studied independently and not comparatively, many of these delicate, but less obvious, beauties would inevitably be passed over, the real connexion of the parts would often be missed, and the Liturgy would seem a mere arbitrary concatenation of Prayers and Hymns. We shall ask our readers to refer to the Glossary for an explanation of the technical terms in general, but a few remarks explanatory of some points in the Table may be useful. In the first place it will be observed that the service is divided into two main parts, called respectively AWissa Catechu- menorum and Missa Fidelium. This division is recognised in the very earliest notices of the Eucharistic service that we have. The early Gallican writers commonly use the terms mzssas and missarum solemmia in speaking of the service. It is clearly to be seen in Justin Martyr’s description; and probably owes its origin to the different elements out of which the service was formed. The Missa Catechumenorum was chiefly didactic in its scope, and preparatory to the second solemn service. It * Such as Amalarius, Sicardus, Durandus, and others; and in more recent times, Le Brun, Krazer, etc. , I[utroduction. XXXi was so called because the Catechumens were allowed to be present during it. ‘The Missa Fidelium included the celebra- tion of the Mysteries, at which only the faithful might be present. There is no doubt about the meaning and derivation of the word ‘ J/issa.’ It is a substantive, a parallel form to mzsszo, just as there are’ ascensa, collecta, oblata, and not a few others parallel to ascensio, collectio, oblate, etc. An account of the word and its various uses may be found at the beginning of Scudamore’s ‘Notitia Eucharistica.’ It meant originally the ‘dismissal,’ in which sense it is used in a formula for the con- clusion of secular as well as sacred assemblies, viz. mzssa fiert pronunciatur. . Missa fit Catechumenis is said of the dismissal of the Catechumens in S. Augustine; and the Deacon was even said mzssam Catechuments celebrare (i.e. to ‘dismiss the Catechumens’). This phrase is found in Cassian, early in the 5th century. In the Mozarabic, and some of the Gallican Liturgies, the prayer said just after this dismissal, at the beginning of the Missa Fidelium, was called ‘the AZzssa.’ From these kinds of usage, however vulgarly and improperly, the term oecame applied to the whole service. Hence the name ‘Mass.’ The idea that it is connected with a Hebrew word ‘missah,’ and that it carries with it a sacrificial connotation, is (like other suggested derivations, μύησις, ‘mensa,’ ‘messe, and what not besides) unworthy of serious attention, not being supported by a shred of evidence. - Another division of the service is into the Anaphora and the Pro-anaphoral part. ‘The Anaphora is that most solemn part of the service which is occupied with the Thanksgiving, Con- secration, Great Oblation, and Communion, and which begins with the Versicle and Response, ‘ Sursum Corda, ‘ Habemus ad Dominum, or with the short Benediction which sometimes precedes these; and includes the whole remainder of the service to the end. 1 * Repulsa,’ Hor. Od. iii. 2. 17, ‘ virtus repulsae nescia sordidae, is a class- ical instance that will at once occur to the mind of a reader of Horace. Derivation of the word * Missa.” The Ana- phora. ‘The three Oblations. _ The ‘En- trances,’ ‘Great’ and * Little.’ XXXil Introduction. It will be observed that three Oblations are recognised. The First Oblation takes place, in the Eastern Liturgies, in the preparatory service, and therefore is nowhere mentioned in the Table. It consists essextially of the contribution of Bread and Wine by members of the congregation, out of which the Priest took as much as he thought sufficient for the purpose of the ensuing celebration. From a very early period, however, this was associated with other gifts for the relief of the poor and the service of the Church. The Second Oblation consists of the presentation of the selected portion of Bread and Wine (or wine and water) upon the Altar, in acknowledgment that all our earthly blessings come from God. It always belongs to the Missa Fidelium. Sometimes, as in the Ambrosian and English uses}, the First and Second Oblations are united. The Third, or Great, Oblation takes place in immediate relation to the Consecration. It is the pleading of the one sacrifice of Christ, once offered; and the presentation in union with that, through which alone anything of ours can be acceptable, of ourselves, our souls, and bodies. The ‘Great Entrance’ is a peculiarly Oriental rite: it con- sists of bringing in the Elements, prepared in the chapel of the Prothesis, accompanied by a solemn procession and all the magnificence that circumstances allow, through the church into the Sanctuary, and placing them upon the Altar. In the rite of Constantinople it takes place at the beginning of the AZzssa Fidelium, and is closely connected with the Second Oblation : in some of the Eastern rites it takes place at the beginning” of the service, but this could hardly have been primitive. The Little Entrance (which has nothing to do with the entrance of the Priest to the Altar, or the Introit) is a similar, but less magnificent, procession with which the Book of the Gospels is brought into the Sanctuary, and then solemnly taken to the ambo (or pulpit), where the gospel for the day is read. It was clearly intended to give prominence to the Gospel above the 1 These are the ‘Alms and Oblations’ of our Prayer for the Church Militant, Introduction. XXXili other Lections; and to this we find an analogous rite in the Western Church in solemn Masses. By the ‘Triumphal Hymn’ is meant the Hymn which in The ae all Liturgies occurs at the conclusion of the Preface. It always a ae begins with the Song of the Seraphim in Isa. vi., ‘Holy, Holy, Holy, Lord God of Hosts;’ to which various additions are made in different Liturgies. ‘This Hymn is sometimes called the ‘Tersanctus,’ occasionally the ‘Trisagion.’ But there is another Hymn to which the name ‘Trisagion more properly belongs, viz. ἅγιος 6 θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. ‘To avoid the confusion which is constantly* found in liturgical writers between these two Hymns, we have dropped the name ‘Tersanctus’ in the following pages, and call the first-mentioned Hymn by its Greek liturgical name, ‘the ‘Triumphal Hymn’ (ὕμνος ἐπινίκιος), derived from its occurrence in Rev. iv. 8; reserving the term ‘Trisagion’ for the other exclusively. English students of these Liturgies can hardly fail to be The ‘Prepa- struck with the time that intervenes between the Consecration and the Communion. There is a gap separating these two parts of the service from one another as definite, though not so explicitly expressed, as that between the Missa Catechu- menorum and the Missa Fidelium, or between the Anaphora and the Pro-anaphoral service. There is a distinct change in the service from one set of ideas to another. This gap is filled up by two sections which we have called respectively the ‘Im- mediate Preparation of the Communicants,’ and the ‘ Ritual Preparation.’ Sometimes one and sometimes the other of these stands first, but both are always found represented in some form or other. A few words may be useful on each of them. The section (denominated ‘P’ in the Table) which has « Om reference to the communicants takes very different forms in cantse different Liturgies. Most commonly there is a prayer, which * The well-known line of a popular hymn, ‘ Raise the Trisagion ever and aye,’ supplies an instance of this ever-recurring confusion. It is not the ᾿ Trisagion proper that is meant, but the Tersanctus, or Triumphal Hymn. Cc XXXIV Introduction. may be most fitly described as the ‘ Prayer of Humble Access, expressing the humility of those who are approaching, and a petition for grace. In the Constantinopolitan this is all. In the Roman, when the laity communicate, the Confifeor and precatory Adsolution are repeated; otherwise the priest says for himself two prayers similar in scope to those of the Constanti- nopolitan. With these two prayers the Ambrosian seems to join the Agnus Der. The Coptic, besides a corresponding prayer, has a ‘Prayer of Absolution.’ The East-Syrian has a very short prayer at this place, but appears to join to it the Lord’s Prayer with this intention. The Hispano-Gallican Family has a formal ‘ Benediction’ here, varying with the Mass. In all cases however the object seems to be to fix the attention of the Communicants, and prepare them for the reception of B. The Ritual Preparation. The Fraction and Commix- ture. The ‘ Intinc- tion.’ the heavenly mysteries now imminent. Closely conjoined to this is the section denominated ‘Q, which we have called ‘the Ritual Preparation’ for the com- munion. ‘The various actions contained in it all look forward to this, and are intended to be symbolical of the chief steps of the process by which the union of man with God is restored through the Incarnation. Of these the most nearly universal are the ‘Fraction’’ and the ‘Commixture.’ The Fraction symbolizes the Death of Christ; the Commixture (by which is meant the placing a portion of the Consecrated Bread in the Chalice) points to His risen life. The former of these rites is distinct from the Breaking which takes place for the purpose of distribution; and the latter is not to be confounded with the ‘Intinction,’ a purely Oriental rite, which consists of placing in the Chalice a sufficient number of particles for the Com- municants present, and for reservation ; and which is necessary owing to the Oriental method of administering the two species combined. ‘To these two rites are sometimes added others in different Liturgies. For instance, in the Liturgy of Constan- * This is the most usual place in the Liturgy for the Fraction. The Coptic is the only extant Antient Liturgy in which (as in the Anglican) it takes place concurrently with the Words of Institution. Introduction. XXXV tinople they are preceded by an ‘Elevation’; not the Elevation Elevation. as practised in the Western Church since the twelfth century for the adoration of the people. The action in the Eastern Churches cannot be seen by the people, for the Holy Doors are as yet closed; but it is either intended to symbolize the elevation of the Redeemer upon the Cross, or it is the ἀνάδειξις (consecration) to God the Father. The Infusion of warm Infusion of water into the Chalice is a singular rite of the same Liturgy,” ea which takes place about this point. Another rite in the East- Syrian Liturgy is called ‘Consignatio.’ It means dipping Consignatio. one half of the broken Host in the Chalice, and with it making the sign of the Cross over the other half as it lies on the Paten. It cannot be contended that any of these rites, except probably the Fraction, are Apostolic, though they are antient. The symbolic ritual was certainly developed more or less gradually. There is one point in the Roman order to which we must aie avers advert. After our statement on p. xxiv that in the Roman Liturgy the Invocation of the Holy Spirit is wholly wanting, it will naturally cause some surprise to see the designation N, even with a ?, prefixed to any paragraph. It is well known that the necessity of this Invocation, and the effect of it, has been a standing subject of contention between the Eastern and Western Churches. The Easterns contend that the Consecration is not complete without it: the Westerns assert that the Consecration is effected solely by the Words of Institution. But whatever was the later theory on the subject, there was certainly a time when an Invocation was used in some parts of the Western Church. Optatus' and Fulgentius both testify to the usage of the African Church, whose Liturgy was closely allied to the Roman; and there are sufficient traces of an Invocation 1 Optat. cont. Parmen. lib. vi. p. 111; and Fulgent. lib. ii. qu. 2 ad Monimum, and contra Fabian., quoted by Palmer, ‘ Orig. Lit.’ p. 138 (3rd ed.) C2 XXXVI Introduction. in the Hispano-Gallican Family, in several forms of the prayer called ‘Post-pridie,’ or ‘ Post-secreta,’ to make us sure that it once formed a part of those Liturgies. Whether the Invo- cation was always wanting from the Roman Liturgy, or whether it has been dropped out, is a question requiring for its answer more knowledge than is at present possessed about the details of this Liturgy in its earlier stages. Certainly, so far back as it is known, there is nothing in it fully answering in scope and position to the Eastern Invocation. There is a short Invoca- tion of the Holy Spirit in connexion with the offertory, viz. ‘ Vent, sanctificator, omnipotens aeterne Deus: benedic hoe Sacri- fictum ‘uo sanclo nomint praeparatum.:’ and there would be ᾿ some support for looking to this as analogous (at least in some measure) to the Eastern Invocation, in the tendency, chiefly noticeable in the West, but not without example in the East’, of transferring to the Offertory (the Second Oblation) ideas and language that should more logically belong to the Great Oblation. But the prayer of this Invocation is infinitely short of the Eastern prayer for the change of the Elements, which is there looked upon as consummating the Consecration. We have with some hesitation prefixed the [N] to the two para- graphs in question of the Roman canon (viz. ‘ Quam oblationem’ and ‘Supra quae propitio’), because these paragraphs contain the second of two petitions which the Eastern Invocation always contains, and which are kept markedly distinct. These are, first for the change of the Elements, alluded to above; and secondly, for the spiritual benefits to be received by the com- municants. It is this second petition which is represented in these portions of the Roman Canon, and that in language conceived quite in the same spirit as the Eastern prayer, e.g. ‘ut nobis Corpus et Sanguts fiat dilectissimi Filit tut D. N.J. C. 2 and ‘ut φμοίχμοί ex hac altarts participatione sacrosanctum Filit tut Corpus et Sanguinem sumpserimus omnt benedictione caelestt * e.g. The language of the Cherubic Hymn (τὸν βασιλέα τῶν ὅλων), and the prostration that welcomes the Great Entrance, in the Liturgy of Con- stantinople. * Introduction. XXXVI et gratia repleamur. The analogous language of the Eastern Liturgies may be seen below, pp. 18, 43, 72, 113, etc. ‘Nor does it appear to us that there is any difficulty in The principle at ‘ Time the fact that thus the analogy is found in two places, before i is to be con- and after the Words of Institution. Rather this would be excluded.” but an additional illustration of a principle, most pregnant in results, and which the comparative study of the Liturgies forces more and more upon the attention, as the only adequate explanation of several otherwise strange phenomena. How, for instance, are we to account for such a fact as that just now referred to, a transference to the earlier oblation of language more befitting the Great Oblation? Or what ex- planation shall we give, amid the extraordinary unity which the reader must by this time have seen to exist among the Liturgies, of the still more extraordinary variety of order ; and that, not only of minor details, but of the most important parts of the service? On what principle is the Great Inter- cession, for instance, placed now after, now before, and now in the midst of the Consecration; now partly before and partly after; and lastly, wholly away from the Consecration and in connexion with the Offertory? Is it not that, as it is in heaven, so when here a heavenly Mystery is being enacted’, THE ELEMENT OF TIME MUST BE CONSIDERED TO BE EXCLUDED? Of course human actions and human speech are subject to the condition of time, and hence the various actions of the service and the Prayers and Hymns must follow each other in some order: but we venture to suggest that a true view of the Eucharistic service, at least of the ‘Issa Fidelium, can only be gained by looking at it as a whole, as one great act of Eucharistic sacrifice (θυσία αἰνέσεως, Heb. xiii. 15), where- in, as far as possible, we are transferred into the atmosphere of heaven, ‘made to sit in heavenly places, and absorbed in an ever-abiding present. 1 The student will easily see the bearing of this principle on the common- place difficulty sometimes found in the fact that the Great Oblation in the ’ Eastern Liturgies precedes the Invocation of the Holy Spirit. CHAP ER oir DETAILS OF THE LITURGIES. $i. Zhe Clementine Liturgy. A THOROUGH discussion of this Liturgy, and of the questions that arise in connexion with it, would exceed the space at our disposal’. It is by far the most interesting Liturgical document that we possess, for the light it throws upon the history and growth of Liturgical development, and well repays any amount ee of study bestowed upon it. ‘The conclusion which we would of the third commend to our readers is that, taken together with the sup- century. : Ne : aon plementary account in Bk. ii. of the Apostolical Constitutions (see below p. 23), it represents fairly the pre-Constantinian Liturgy of about the middle of the 3rd century. We have printed it below in the first Group, because in the order of its parts it agrees with the characteristics of that Group; and it has been commonly received as belonging to the early Church Reasons. at Jerusalem. But there are strong reasons for believing it to represent a stage of liturgical growth that extended far | τ. Itsagree- beyond the limits of Palestine or Syria. Its agreement with ment with . ‘ : : Justin Mar- the Liturgy described by Justin Martyr is very remarkable. yrs descrip- : ΠΕΡ τ . ΓΝ ἡ δ . tion. > ‘hig description is so valuable in itself, as the earliest detailed account of the Eucharistic service, of the date of which we are certain, that we give it in full. It is to be found in his 1 Probst, ‘ Liturgie der drei ersten christlichen Jahrhunderte’ (Tiibingen, 1870), and Bickell, ‘Messe und Pascha’ (Mainz, 1872), contain very valu- able investigations upon this Liturgy. Introduction. ΧΧΧΙΧ First Apology, which was written most probably at the end of A.p. 138 or beginning of 139. Ἡμεῖς δὲ μετὰ τὸ οὕτως λοῦσαι τὸν πεπεισμένον Kal συγκατατεθειμένον ἐπὶ τοὺς λεγομένους ἀδελφοὺς ἄγομεν, ἔνθα συνηγμένοι εἰσί, κοινὰς εὐχὰΞ ποιησό- μενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισθέντος καὶ ἄλλων πανταχοῦ πάντων εὐτόνως, ὅπως καταξιωθῶμεν τὰ ἀληθῆ μαθόντες καὶ δι’ ἔργων ἀγαθοὶ πολι- τευταὶ καὶ φύλακες τῶν ἐντεταλμένων εὑρεθῆναι, ὅπως τὴν αἰώνιον σωτηρίαν σωθῶμεν. ᾿Αλλήλους φιλήματι ἀσπαζόμεθα παυσάμενοι τῶν εὐχῶν. Ἔπειτα προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος καὶ ποτήριον ὕδατος καὶ κρά- patos, καὶ οὗτος λαβὼν αἶνον καὶ δόξαν τῷ πατρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ υἱοῦ καὶ τοῦ πνεύματος τοῦ ἁγίου ἀναπέμπει καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσθαι τούτων παρ᾽ αὐτοῦ ἐπὶ πολὺ ποιεῖται" οὗ συντελέσαντοΞ TAS εὐχὰΞ καὶ τὴν εὐχαριστίαν πᾶς ὃ παρὼν λαὸς ἐπευφημεῖ λέγων. ᾿Αμήν. Τὸ δὲ ἀμὴν τῇ Ἑβραΐδι φωνῇ τὸ γένοιτο σημαίνει. Ἑὐχαριστήσαντος δὲ τοῦ προεστῶτος καὶ ἐπευφημήσαντος παντὸς τοῦ λαοῦ οἱ καλούμενοι Tap ἡμῖν διάκονοι διδόασιν ἑκάστῳ τῶν παρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηθέντος ἄρτου καὶ οἴνου καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀποφέρουσι. Καὶ ἡ τροφὴ αὕτη καλεῖται παρ᾽ ἡμῖν εὐχαριστία, ἧς οὐδενὶ ἄλλῳ μετασχεῖν ἐξόν ἐστιν, ἢ τῷ πιστεύοντι ἀληθῆ εἶναι τὰ δεδιδαγμένα ὑφ᾽ ἡμῶν, καὶ λουσα- μένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν λουτρόν, καὶ οὕτως βιοῦντι ὡς ὃ Χριστὸς παρέδωκεν. Οὐ γὰρ ὧς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν, ἀλλ᾽ ὃν τρόπον διὰ λόγου Θεοῦ σαρκοποιηθεὶς Ἰησοῦς Χριστὸς ὃ σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίαΞς ἡμῶν ἔσχεν, οὕτως καὶ τὴν δι᾽ εὐχῆς λόγου τοῦ παρ᾽ αὐτοῦ εὐχαριστηθεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μεταβολὴν τρέφονται ἡμῖν, ἐκείνου τοῦ σαρκοποιηθέντοΞ ᾿Ιησοῦ καὶ σάρκα καὶ αἷμα ἐδιδάχθημεν εἶναι. Οἱ γὰρ ἀπόστολοι ἐν Tots γενομένοις ὑπ᾽ αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται εὐαγγέλια, οὕτως παρέδωκαν ἐντετάλθαι αὐτοῖς τὸν Ἰησοῦν, λαβόντα ἄρτον εὐχαριστήσαντα εἰπεῖν: Τοῦτο ποιεῖτε εἰς τὴν ἀνάμνησίν μου, τουτέστι τὸ σῶμά μου: καὶ τὸ ποτήριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα εἰπεῖν. Τοῦτό ἐστι αἷμά μου, καὶ μόνοις αὐτοῖς μεταδοῦναι. Ὅπερ καὶ ἐν τοῖς τοῦ Μίθρα μυστηρίοις παρέδωκαν γίνεσθαι μιμησάμενοι οἱ πονηροὶ Saipoves’ ὅτι yap ἄρτος καὶ ποτήριον ὕδατος τίθεται ἐν ταῖς τοῦ μυου- μένου τελεταῖς μετ᾽ ἐπιλόγων τινῶν, ἢ ἐπίστασθε ἢ μαθεῖν δύνασθε. Ἡμεῖς δὲ μετὰ ταῦτα λοιπὸν ἀεὶ τούτων ἀλλήλους ἀναμιμνήσκομεν" καὶ οἱ €XOVTES TOLS λειπομένοις πᾶσιν ἐπικουροῦμεν, καὶ σύνεσμεν ἀλλήλοις ἀεί. "ETI πᾶσί τε οἷς προσφερόμεθα εὐλογοῦμεν τὸν ποιητὴν τῶν πάντων διὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ διὰ πνεύματος τοῦ ἁγίου. Kal τῇ τοῦ ἡλίου λεγο- μένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσι5 γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται μέχρις ἔγχωρεῖ. Εἶτα παυσαμένου τοῦ ἀναγινώ- σκοντοβ 6 προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν THS τῶν καλῶν τούτων μιμήσεως ποιεῖται. Ἔπειτα ἀνιστάμεθα κοινῇ πάντες καὶ εὐχὰς πέμπομεν. Kai, ws προέφημεν, παυσαμένων ἡμῶν Ths εὐχῆς ἄρτος προσφέρετα! xl Introduction. καὶ οἶνος καὶ ὕδωρ, καὶ 6 προεστὼς edyds ὁμοίως καὶ εὐχαριστίας, ὅση δύναμιϑ αὐτῷ, ἀναπέμπει καὶ ὃ λαὸς ἐπευφημεῖ λέγων τὸ ἀμήν" καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαριστηθέντων ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσι διὰ τῶν διακόνων πέμπεται. Οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι, καὶ τὸ συλλεγόμενον παρὰ τῷ προεσ- τῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χήραιξ, καὶ τοῖς διὰ νόσον ἢ 80 ἄλλην αἰτίαν λειπομένοιϑ, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς παρεπιδήμοιϑ οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν χρείᾳ οὖσι κηδεμὼν γίνεται. Τὴν δὲ τοῦ ἡλίου ἡμέραν κοινῇ πάντες τὴν συνέλευσιν ποιούμεθα, ἐπειδὴ πρώτη ἐστὶν ἡμέρα, ἐν ἢ ὃ θεὸς τὸ σκότος καὶ τὴν ὕλην τρέψας κόσμον ἐποίησε, καὶ ᾿Ιησοῦς Χριστὸς 6 ἡμέτερος σωτὴρ τῇ αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη. τῇ γὰρ πρὸ τῆς κρονικῆς ἐσταύρωσαν αὐτὸν καὶ τῇ μετὰ τὴν κρονικήν, ἥτιΞ ἐστὶν ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοιΞ αὐτοῦ καὶ μαθηταῖς ἐδίδαξε ταῦτα, ἅπερ eis ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν. It must be remembered that Justin Martyr was at this time apparently living at Rome, and that he was writing a defence of his fellow-Christians to the Roman people, addressed to the Emperor Antoninus Pius. It is at least then more pro- bable that he should describe the service used by the Christians at Rome, than that used in a distant province ; unless of course the two were identical, or nearly so. Now in his account there are nine distinct points mentioned, with all of which 2” ther order the Clementine Liturgy exactly corresponds. These are :— 1. Lections, from the O/d and New Testaments. 2. Sermon. 3. Prayers for all estates of men (said by all). 4. The Kiss of Peace. 5. Oblation of the Elements. cs 6. Very long (ἐπὶ πολύ) Thanksgiving. 7. Consecration, with the Words of Institution. 8. Intercession said by the Celebrant, all the people respond- ing ‘Amen.’ 9. Communion. Justin Martyr also seems to imply something like, at any rate, the first beginning of penitential discipline in the words οὐδενὶ ἄλλῳ μετασχεῖν ἐξόν ἐστιν ἢ τῷ πιστεύοντι .. . καὶ οὕτως βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν, It surely is no stretch of probability to see in this description exactly the service which a century later Introduction. xli would emerge in a little more definite form just like the Clementine Liturgy. There are liturgical notices in other early writers of various countries all consistent with the hypothesis of a Liturgy of similar type. We do not however mean to imply that* ‘an absolute uni- Bae formity of ritual prevailed in all Churches before the liturgical revision of the 4th century. No doubt from that time a clear and striking divergence of particular rites shewed itself, while in particular Church-provinces sometimes abbreviations and sometimes additions were made in different ways, which after- wards naturally remained as peculiarities of the local rite: but those local differences in the Liturgies were already in existence, at least in germ, in the first three centuries; though what was common to all predominated incomparably.’ As compared with other Liturgies, the Clementine has in full 2 ete what in them has been reduced to the proclamation of the forms, Deacon, viz. the elaborate form of dismissing the Catechumens, Energumens, and Penitents. This tells of a time when that discipline was in full force. It has also a very elaborate? Preface, detailing at length the and elaborate grounds of thankfulness to God for all His dealings with men, as Creation, Preservation, Moral Guidance, etc., and finally the Scheme of Redemption through Christ. In the later Liturgies all this has been much abbreviated. This again points to a time before the Church’s round of festival and holy-day had been elaborated; for then the general grounds of thanksgiving ceased to be enumerated in detail, and were only indicated in a general formula, while the special grounds appropriate to the occasion were commemorated by special additions to the ser- vice—in the East by Lections and Anthems only, in the West 1 Cf. ‘Messe und Pascha,’ p. 23. 2 We would ask anyone who may think that the style of this Preface is unsuitable to such a date as is here assigned to the Liturgy, to compare it with the 3rd chapter of the Second Book of Esdras, or with 1 Ep. S. Clem. ad Cor. c. xx, or, still better, with the newly-discovered chapters of that Epistle, lixlxi, both of which writings belong to the first century, or with the Ep. ad Diogn. cc. vii-ix, 3. Its defi- ciencies. 4. Other ᾿ internal evi- dence. Brevity not always a mark of an- tiquity. The Apo- stolical Con- stitutions. xiii Introduction. by that glorious wealth of special Collects and Prefaces, to which we have already alluded. The deficiencies of this Liturgy as compared with the rest points in the same direction. It has no introductory Prayers and Hymns, but opens at once with the Lections. ‘There is no Creed. No Prayer accompanies the Kiss of Peace. No stated Prayer is said at the (second) Oblation, though there are directions for a secret prayer (p. 11, εὐξάμενος καθ᾽ ἑαυτόν). There are no directions for the Fraction and its accompanying rites, though the place of them is indicated by the recitation of the Litany by the Deacon after the Intercession of the Priest (p. 20). Incense is not mentioned. The absence of ‘the Lord’s Prayer is a problem for which no satisfactory solution has yet been suggested. Other marks which on the whole seem to point to the period above assigned as the true one are, the prayer for persecuting emperors (pp. 9, 18, 20), the titles of, and mode of enumerating, the different lower orders of the clergy and others, the comparative simplicity of the plan of the whole service, the free and rather lengthy diction of the prayers, and the somewhat inexact theological terminology. It is sometimes thought that shortness necessarily marks an early rite. But, whatever may have been the case with the Apostolic and Sub-apostolic Liturgy, any theory concerning which must of necessity involve much that is conjectural, this is not quite the conclusion to which we seem led by the actually existing evidence. A truer generalisation appears to be that the tendency of Liturgical development has been towards a shortening of the separate parts along with a multt- plication of the parts: in other words, towards shorter prayers and greater elaborateness of ritual. The Clementine ‘Liturgy is found incorporated in the Eighth Book of the Apostolical Constitutions, the work of an anony- + We keep this name for the Liturgy, as being attached to it by invet- erate use. It is, however, an unfortunate one, and arose from the fact that the Apostolical Constitutions are in their Greek title attributed to S. Clement. Introduction. xiii mous writer, the sources and date of which have been, and still are, matters of controversy. It is in fact a treatise on the duties of the Christian life in its different spheres, public and private, religious and social. The directions given are put into the mouths of the Apostles: but the order is confused, and there is much tautology. The work as it stands was probably compiled in the fifth century, or thereabouts, out of at least three previously existing treatises. Much of the material, in- cluding the liturgical forms, is certainly older than the date of the compilation. The text we have followed is that of Ultzen (1853); only The Text two or three verbal changes being introduced here and there, meet to change the language of a rubric from being a personal direction given by an Apostle into the usual form: and the paragraphs, which in the German text run on continuously, being broken up to exhibit to the eye the Liturgical form. We may advert to one advantage which has accrued from An advan- : ae ‘ : : tage from the this mode of transmission of the Clementine Liturgy; viz. that, mode of being incorporated in a literary document, it is free from any eT suspicion of having undergone interpolation, either in doctrine or ritual. There is also an argument for its antiquity drawn from the same source not to be passed over, namely, that the Compiler of the Apostolical Constitutions, putting his materials forward as the injunctions of the Apostles themselves, could not have put into their mouths a Liturgy which he himself had composed (which is one theory); or even a recent form. It must have been a form which in his time was already venerable and widely current. § ii. Zhe Liturgy of S. James (Greek). This Liturgy is the surviving Greek representative of the Liturgy once current in Jerusalem, Palestine, and indeed throughout the Patriarchate of Antioch. In this its extant form however it does not represent the true Liturgy of S. James exactly, since it has certainly been modified in some Marks of respects after the Liturgy of Constantinople. For instance, the sc eT xliv Introduction. Hymn 6 Μονογενής, κι τι λ. (p. 27, h), the Hymn οἱ τὰ χερουβὶμ μυστικῶς, k.T.d. (p. 32, ὃ vu. b), the Hymns that accompany the Memorial of the Blessed Virgin (p. 45, ὃ xvi. b), and the Great Entrance itself, were all first introduced into the service at Constantinople, and spread to other Churches from that. Further, these insertions point to a time not earlier than the end of the fifth century; indeed the Hymn of ra χερουβίμ be- longs to the seventh: and the numerous words of controversial theology, already alluded to, which occur fass?m,; and the use of the Creed; all tell of times when protests against heresy were needful. A limit in the other direction is placed by the earliest MS. of the text, which belongs to the tenth century; whence of course there can be nothing of later date than this in the text. Marks of On the other hand, it must not be supposed that these antiquity. ᾿ : : : obviously later insertions overcloud the earlier elements: for there is very much of the staple of the prayers that is manifestly of very great antiquity. The close parallelism of the very wording of a large part of the Liturgy with the Syriac 5. James is a good warrant for claiming for such prayers an age greater than the Council of Chalcedon (a.p. 451). Then again the very close agreement of this Liturgy with the account of the Liturgy given by S. Cyril of Jerusalem in his Fifth Mystical Cate- chesis, delivered in the middle of the fourth century, has great significance, while such special points as the general simplicity of the diction of the prayers, the rubric for the reading of the Lections (p. 29, ὃ m1), in which there is no mention of any Lection from the New Testament; and the simple way in which several times the Apostles are mentioned, without the string of epithets with which a later age thought to do them greater honour, all seem to lay claim to an early period rather than a late one. The ritual too is cumbrous as compared with that of 5. Basil or 5. Chrysostom, which superseded it. We seem in looking at these Liturgies side by side to be reminded of a Norman Church in contrast to one in Early English, and one in the Decorated, style of architecture. Manuscript There are only three MSS. of this Liturgy known to exist :— authority. Introduction. xlv viz. 1. One of the twelfth century, from which Demetrius Ducas published the Lavo princeps in 1526, and of which all the texts that have been published, including the present one, are reprints. 2. Cod. Messanensts, so-called from having been first found in the monastery of S. Salvador near Messina. This belongs to the end of the roth century. Daniel’s dercription of it is ‘ mutilus et oscitanter conscriptus.’ 3. Cod. Rossanensis, found at Rossano in Calabria, and thence carried to the library of the Basilian monks at Rome. It is of the early twelfth century. These last two Codices give a text substantially the same as the first, but with a great many small differences. The various readings from them were first published by Assemani in the fourth volume of his Codex Liturgicus, and again by Daniel in his Cod. Liturg., vol. iv. The text of S. James’s Liturgy has been often published. Besides Dr. Neale’s well-known ‘ Primitive Liturgies,’ there are useful editions with notes by Dr. Daniel (as above), by Rev. W. Trollope, and by Bp. Rattray. The last, however, called ‘Liturgy (the Ancient) of the Church of Jerusalem, 1744, 4to., is a rare book. § ili. Zhe Liturgy of S. James (Syriac). Ecclesiastically the Syrian Christians’ may be divided into Four bodies four classes. There are the orthodox, or Melchites, as they αἰ τι ἢ are sometimes called, who are now in communion with the see ai of Constantinople, and have adopted the Liturgy of S. Chry- sostom for that of the Syriac S. James; the Nestorians, of whom we shall speak presently, when we discuss the Liturgies of Group III; the Jacobites; and the Maronites. The Jacobites are Monophysites, as regards their creed. The Maronites were originally Monothelites, but in the twelfth century they abjured this heresy and were admitted into com- 1 Cf. Prof. G. Bickell, ‘Conspectus rei Syrorum literariae,’ pp. 59-70, for much of the substance of this paragraph. ‘The Syriac S. James derived from the Greek S. James. ‘The Text printed below. Letter of James, Bp. of Edessa. xlvi Introduction. munion with the Roman Church. Both Jacobites and Ma- ronites use for the most part the same Liturgies, of which that of S. James is the chief and prototype: the Maronites however do not recognise some few of the latest of the many Jacobite Liturgies, and they have two peculiar to themselves. They also have altered the Words of Institution into conformity with the Roman use, and reduced the Invocation into a Prayer for spiritual benefit to the communicants. The great authority on the Syrian Liturgies is Renaudot, who in his second volume gives translations in Latin of the texts of thirty-eight of them, and two versions of the Pro- anaphoral service, prefaced by a learned Dissertation, and with notes to each Liturgy. He asserts (tom. ii. p. xviii) that, if we compare the Syriac Liturgy of S. James with the Greek Liturgy of the same name, not only do the contents of the prayers but their very wording, as well as the arrangements of the ritual, prove that the latter is the original from which the former is derived. The Pro-anaphoral service, called the Ordo communis or gene- ralts, is used with all the Anaphorae alike. It ends in our reprint with the third line of p. 67, below. We have given? the first of Renaudot’s two Ordines, which he prefers as being (in his opinion) the one most usually found in good codices (tom. ii. p. 47). But Professor Bickell gives reasons for believ- ing that the first of the two Ordines is Maronite, and the second Jacobite. The second is certainly the most consistent and intelligible ; and it agrees almost entirely with that given in the two MSS. obtained in Travancore by the Rey. G. B. Howard, and described by him in his work on ‘the Christians of S. Thomas and their Liturgies.’ This work, we may remark by the way, is one which cannot fail to interest and instruct the reader ; and will give life to the study of this Liturgy. An early illustrative document, valuable for the information it gives about the Syrian Liturgy in the seventh century, is the * The text of this Liturgy was in type before Prof. Bickell’s pamphlet came to hand. Introduction. xl vii Epistle of James, Bishop of Edessa, a.p. 651-710, ‘ad Thomam Presbyterum. Bunsen! praises it as ‘the only rational liturgical commentary on the Eastern Liturgies which exists.’ The original Syriac with a Latin translation is to be found in Assemani’s £zbliotheca Orientalis, tom. 1. pp. 479, etc. The Latin translation is reprinted in No. II, of ‘ Excerpta Liturgica.’ (Messrs. Jas. Parker and Co., Oxford). We learn from this document that the Syrian Liturgy of the seventh century was essentially the same as that which we still have. Siv. Zhe Liturgy of Constantinople. There are three Liturgies in use in the great Orthodox The three Oriental Church, viz. those of S. Basil, of S. Chrysostom, and the Great of ‘the Presanctified.. That of 5. Chrysostom is the one com- Loe monly said throughout the year; that of 5. Basil is said on all Sundays in Lent, except Palm Sunday, on Maundy Thursday, Easter Eve, the Vigils of Christmas and the Epiphany, and the Feast of S. Basil. The Liturgy of the Presanctified is said during Lent on the first five week days of each week. It is an office with a Communion but no Consecration; the five Holy Loaves necessary for the purpose (one for each day) having been consecrated on the previous Sunday. Its form is a com- bination of the Vesper Office (for it is said at three o’clock in the afternoon, the fast being strictly preserved until then) with a Pro-anaphoral office, a Great Entrance and Communion, that are similar in form to the corresponding parts of the Liturgy of S. Chrysostom, though of course specially appropriate. The standard authority on these Liturgies is Goar’s great Goats hologion. edition of the Euchologion, in which he gives the variations in reading of several important MSS, and illustrates every point that can arise with copious notes of immense learning. In the Euchologion the Liturgy of S. Chrysostom is always Ree printed first entire, and from it are taken such parts as are Re necessary to complete S. Basil’s. But “5. Basiz’s Liturgy is a Liturgy. recast of S. James’, as S. CurysosTom’s is an abbreviation and 1 «Analecta Ante-Nicaena,’ vol. iii. Ὁ. 32. xviii Introduction. new edition of S. Basil’s*’ This, which is evident upon an examination of the two, is confirmed by the Barberini MS’. of the eighth century, the oldest and most important docu- mentary authority for the Greek Liturgies, in which several prayers, which in the common texts are attributed to S. Chry- sostom’s Liturgy, are seen to be part of S. Basil’s. Reasons for The arrangement presented in our pages has been adopted mode of A printing in order to make clear to the eye that the Pro-anaphoral them below. : : : : - . portion is common to both Liturgies, and used with either Anaphora, and also to facilitate comparison of the two Ana- phorae. The text is the ordinary one, as at present used in the Greek Church, taken from Daniel’s ‘Codex Liturgicus,’ vol. iv. Their Whether these Liturgies are really to be ascribed to the t : . Β sles great men whose names they bear is a disputed question. There is much less reason to doubt it in the case of S. Basil than in the case of S. Chrysostom. Some alterations must indeed have taken place, for in the time of S. Basil the Prayers for the Catechumens and Penitents would still be regularly said, as 5. Chrysostom testifies. But the early, wide spread, and continuous tradition that he arranged a Liturgy seems to de- mand some better reason for its rejection than the mere refusal to accept anything that cannot be directly demonstrated; there being no antecedent improbabilities here, as in the similar claims for S. James and S. Mark, arising from the difficulties that may be felt about thus implying an over-early development of ritual, or a crystallization of the whole series of prayers into fixed forms, at a period when it may well be believed that much of the exact wording of the prayers, though their order were fixed, was still left to the discretion and the powers of the Evidence for officiant. Gregory of Nazianzus, an intimate friend of S. Basil*, 1 Dr. Neale, ‘Introduction to the History of the Holy Eastern Church,’ Ρ. 325- 2 An account of this MS, with the text of these two Liturgies transcribed from it, and arranged in parallel columns, will be found in Bunsen’s ‘ Anal. Ante-Nic.’ pp. 197-236. ° S. Basil died a.p. 379. For a fuller statement of this argument with authorities, see Palmer’s ‘ Origines,’ Introd. § ii. p. 46, etc. Introduction. xlix attributes to him, among other good works, εὐχῶν διατάξεις, εὐκοσμίαι τοῦ βήματος. (Greg. Naz. Orat. 20, tom. i. p. 340, ed. Paris.) About the year 520 Peter the Deacon, writing to Fulgentius, quotes some words from ‘the prayer of the holy altar, which is used throughout almost the whole East,’ and which he attributes to S. Basil by name. In 590 Leontius of Byzantium speaks of the ‘Liturgy of the Apostles,’ and ‘that of the great Basil, written in the same spirit:’ almost certainly those of S. James and S. Basil. And again about 691, in the thirty-second Canon of the Council in Trullo, the Liturgies of S. James and S. Basil are spoken of by name. This brings us all but down to the time of the Barberini Codex spoken of above. ‘There seems then some ground for attributing at least the main substance and order of S. Basil’s Liturgy to himself. We shall have a few words to say later on about the relation of the Coptic S. Basil to this Greek Liturgy of the same name. There are no such early notices of the Liturgy of S. Chry- reas sostom. The tract ascribed to Proclus, Patriarch of Constanti- 5. Proclus nople in the early part of the fifth century, which does mention ok it by name, must be allowed to be spurious: as also must be the fragmentary ‘Commentarius Liturgicus,’ attributed to Sophronius of Jerusalem (Patriarch a.p. 629-638) by Cardinal Mai in his ‘Spicilegium Romanun,’ vol. iv. p. 31, etc., which also speaks of it. δν. Zhe Armenian Liturgy. The Church in Armenia was organized by Gregory the The Arme- Illuminator at the beginning of the fourth century. Gregory ree was brought up at Caesarea, and the early relations of the re Armenian Church were all with the Exarchate of Caesarea. It would only be likely then that their Liturgy should resemble that of Caesarea, or at least be closely allied to it. An inspec- tion of the Liturgy itself bears out this probability; for, though there are some palpable later alterations, both from Constan- tinopolitan and from Latin sources, the chief characteristics of the Armenian, and the wording of some of the prayers, tally very closely with corresponding parts of S. Basil’s Liturgy. d State of the ext. . Different Editions and Translations. i Introduction. For the reprint of the Armenian Liturgy at p. 132, etc., as well as for the substance of these remarks, we are indebted to the translation of the Rev. 5. C. Malan (Ὁ. Nutt, 1870), who has most kindly permitted the use of his labours. Though there is but one Liturgy used in Armenia, there seem to be several different versions of it. ‘Not only,’ says Mr. Malan, ‘does the orthodox Armenian Liturgy, given by Nerses of Lampron, Archbishop of Taron in the 12th century, differ materially from the one now in use, but of the five copies and translations I have of it, published since 1642, no two are exactly alike in all particulars which one would expect to find identical in the one Liturgy of the same Church.’ The text printed below is a translation of the Liturgy ‘printed at Constantinople in 1823 by command of the Bishop of that city and Patriarch or Eparch of Adrianople, with the sanction of Ephrem, Patriarch and Catholicos of Etchmiadzin.’ The following editions and translations are referred to in the notes. t. A Russian translation by the Patriarch Joseph, Prince Dolgorucki, and published at St. Petersburg in 1799. This is the original of the English translation made by the Rev. R. W. Blackmore, Rector of Donhead S. Mary, Wilts, and published in Dr. Neale’s Introduction to the ‘ History of the Holy Eastern Church.’ 2. A French translation by Dulaurier (Paris 1859), agreeing mostly with the above Russian work. 3. Armenian only (folio, Rome 1677), containing a few alterations in a Romish sense. 4. Armenian and Italian (8vo. Venice 1837), also Romish. 5. Armenian and Latin (8vo. Rome 1642): ‘so much altered to suit the Roman use as to be of no value for comparison.’ It is proper to repeat, with regard to the notes to this Liturgy, that those which have (M) affixed to them are Mr. Malan’s own, while for those not so signed the Editor is responsible. The letters N and R in the notes indicate the version of Archbishop Nerses, and the Russian version, noticed above. ‘The words enclosed in square brackets represent the Introduction. li additions of, these versions. A few other similar insertions, which appear in Mr. Malan’s edition, but which are due to the Roman reprints, have been omitted. The ecclesiastical position of the Armenian Church has been already spoken of (p. xviii). ; § vi. Zhe Liturgy of S. Mark. There is but a single manuscript authority for this Liturgy. That is the Codex ossanensis, the third of those already described in connexion with the Greek S. James. The first edition of it was published at Paris in 1583. It is also given by Renaudot in his first volume. The text is certainly corrupt in several places, and there is no resource, except conjecture, for amending it. We have already spoken of the general close agreement, in _ many places even verbal, of this Liturgy with the Coptic 5. Cyril ; and we have noticed that the Ethiopic agrees with these two in the characteristic peculiarity assigned by S. James of Edessa in the seventh century to the Alexandrian Liturgy. It is among these three then that we are to look for such differences as should distinguish the Alexandrian from the West-Syrian order. These differences are four in number, viz. (1) the possession of four Lections, all from the New Testament ; (2) the position of the Intercessions, zz the Preface; (3) the Deacon’s ex- clamation, ‘Ye who sit, arise—look to the East,’ just as the Preface is resumed after the Intercession; (4),the relative posi- tion of the Fraction before the Lord’s Prayer. Now the Liturgy of S. Mark, as we know it, has Nos. 2 and 3 of these, but not Nos. 1 and 4, instead of which it agrees with the Liturgy of Constantinople. Further, the attempt to assimilate (though clumsily) the ‘Prayer of Absolution to the Son’ to the Prayer | of the Little Entrance (see p. 173), the introduction of the Hymns ὁ Movoyevns and χαῖρε, κεχαριτωμένη, and the Cherubic Hymn, and Z 4 4 the particular ritual of the two Entrances, all tell of a period when the see of Constantinople had strong influence wherever this form of S. Mark’s Liturgy was used, and that, probably, » ; | q not earlier than the seventh century. It bears the same relation d 2 Manuscript authority. Connexion with Coptic S. Cyril and Ethiopic. With the Liturgy of Constanti- nople. lii Introduction. to the original Alexandrian Liturgy that the existing form of the Greek S. James does to the original Liturgy of West Syria. Arguments At the same time the main part of it must be very antient, oe As is implied by some readings* of quotations from the New Testament, and by expressions in some of the prayers, evidently pointing to a time when persecution was still likely. The following instance will shew what we mean by an argument for antiquity from a particular reading. In the prayer of the Little Entrance in S. Mark’s Liturgy (p. 173), there is incorporated a passage from S. John xx. 22, 23.: After the word ἐμφυσήσας occurs the expression εἰς τὰ πρόσωπα αὐτῶν, a reading which finds a place in no Greek MS. what- soever. But the two Egyptian Versions of the New Testament, the Memphitic and Thebaic, have the reading. What inference may we draw from this fact? Surely this (bearing in mind the high character which Professor Lightfoot? assigns to these Ver- sions for antiquity and faithful rendering of the original), that, when these Versions were made (i.e. probably in the second century), since they were made from Greek originals, there must have existed Greek MSS. of the New Testament contain- ing this reading. Further, since the reading seems to have dropped out of the Greek MSS. before the fourth century, the time of Codd. & and B, the Prayer in which it is neo | must have been composed not later than that time. The possibility of persecution seems implied in the prayers Be, 72, 277, τύ εἰ § vil. Zhe Coptic Liturgies. Reasons for © We have printed the two Liturgies of S. Cyril and S. Basil the arrange- ; ἘΠ ἘΕΙΒῸΣ together, on the same plan as the Greek 5. Basil and 5. Chry- — adopted sostom, to enable the reader to realise more forcibly that the — Pro-anaphoral portion is common to the two, and is used whatever Anaphora may follow it. These two Anaphorae will 1 We may instance the readings eis τὰ πρόσωπα αὐτῶν and ἀφίενται (p. 173)3 and ἃ παρακύψαι for eis ἃ παρακ., «.7.A. (p. 188). 2 See Scrivener’s ‘ Introduction to the Criticism of the New Testament,’ PP- 643: 845. Introduction. liti not however be found to run really parallel with each other, as in the case of the Greek Liturgies. The Liturgy of 5. Cyril has the proper Alexandrian order of its parts, that of S. Basil follows the West-Syrian order, placing the Great Intercession after the Consecration. We have already remarked that there is a third Coptic Liturgy, named from S. Gregory. This however follows the type of S. Basil’s and needs no special comment here. The great authority upon this set of Liturgies is Renaudot’s first Volume, but the student may compare with advantage two independent English Translations of them from other Coptic MSS: viz. one by the Rev. S. C. Malan, from a MS. ob- tained at Jerusalem, which he believes to be of the thirteenth or fourteenth century, in his ‘ Original Documents of the Coptic Church,’ parts I, V, VI (Ὁ. Nutt. 1872-5); the other by the Rev. J. M. Rodwell, from a thirteenth century MS, in ‘ Occa- sional Papers of the Eastern Church Association.’ No. XII. (Rivingtons, 1870.) The present Coptic Church is Jacobite (Monophysite). The Orthodox Coptic Church is practically extinct, that is to say, there is an Orthodox Patriarch? with three Bishops living at Constantinople, but without any local cure. The Coptic language is the name of the old Egyptian lan- guage as spoken by a Christian people, and includes several dialects, of which the two chief ones are the Memphitic and Thebaic. At the time of the Mohammedan occupation in the seventh century it was spoken throughout the country, though at Alexandria itself Greek would have been current. By and by it became no longer vernacular, and Arabic took its place. The Liturgies however have always been said in Coptic, only the Lections being read in Arabic. Arabic translations of them have been made, and are often found side by side with the Coptic. The MS. from which Renaudot gives the Greek form of the Coptic S. Basil and S. Gregory was Graeco-Arabic. That the Coptic Liturgies are derived in all three cases from 1 So the ‘ Christian Remembrancer,’ vol. xlii. p. 234. Other autho- rities. The Coptic Church Mo- nophysite. The Coptic language, and its use. liv Introduction. Greek originals, is shewn by similar arguments to those which prove the same fact of the Syriac S. James, especially from the remarkable frequency of Greek words and formulae, not only appointed to be said by Priest or Deacon, but occurring in the responses of the people’. This could never have arisen if the Coptic were the original form. Relation of There remains the question of the relation of S. Basil’s iturgies of >. : S Bel Liturgy to the Greek Liturgy of the same name. In the first Greek and Coptic, to Place we must remember that, though the Coptic S. Basil is each other. how the chief Liturgy of the Copto-Jacobite Church, it does not follow that it was so in the orthodox Church of Alexandria: in fact the difference between its order, in the most character- _ istic particular, and that which we know independently to have been the regular order of the Alexandrian Church in the seventh century, is enough to discredit it in this particular. Then further, though the Pro-anaphoral service is now always found prefixed to this Liturgy, and is borrowed from it when either of the other Anaphorae is used, it does not follow that it belonged to it originally. On the contrary, the close agree- ment of the Pro-anaphoral part of the Ethiopic Liturgy, which was certainly introduced into Ethiopia while the Alexandrian orthodox Church was still in full vigour, shews that it belonged to the old Alexandrian Liturgy, and therefore properly to the one named after S. Cyril or S. Mark. Then if we take the Anaphora of S. Basil by itself we shall find that it is as similar as possible throughout to the Alexandrian Greek S. Basil (given by Renaudot, vol. i. pp. 64-- 85), and, if we compare this Alexandrian Greek S. Basil with the Constantinopolitan S. Basil, we shall find an extremely close resemblance. ‘The chief differences are three, viz. in the Alex- andrian Greek Liturgy, first, the Preface is shorter, though of the same character with that of the other, (which is of itself an indi- cation that it is the secondary form), and it is interrupted by the Deacon’s Exclamation (a purely Alexandrian characteristic, as * This is unfortunately not shewn in the Latin text printed below from Renaudot; it is fully represented by Mr. Malan in his English translation alluded to above. Introduction. — lv we have seen, p. li); secondly, the Intercessions resemble in form the Alexandrian sets of Intercessions, though they occur in the Liturgy in the place corresponding to that which they occupy in the Liturgy of Constantinople; thirdly, the ‘ Prayer of Absolution to the Father, another specially Alexandrian feature, is inserted. On the other hand, two of the Prayers, viz. those beginning ὁ Θεὸς ἡμῶν (see below, p. 124), and Δέσποτα Κύριε, ὁ Πατὴρ τῶν οἰκτιρμῶν (below, p. 1 26) are found verbatim in each. We have already seen that all the Coptic Liturgies, including S. Basil’s, are derived from Greek originals; putting then all these considerations together, it does not seem to violate facts, or even probability, if we suppose that the Constantinopolitan form of S. Basil’s Liturgy, as it existed in the fourth century, was the original; that it spread from his own Church of Caesarea, till it was adopted throughout the Patriarchate of Constantinople ; that it was carried into Egypt, where S. Basil was known from his visit to that country among others, in order to become acquainted with monasticism in its various forms; and where he would be likely to be held in special repute for his devotion to the ascetic life; that when adopted there, it received the particular Alexandrian modifications which we have spoken of, and in particular exchanged its own Pro- anaphoral portion for that of Alexandria; and thus finally (we cannot tell why, but possibly for the sake of differing from the orthodox Church) was exalted by the Coptic Monophysites into their normal Liturgy. § viii. Zhe Ethiopic Liturgies. The Ethiopic, or Abyssinian, Church is a daughter of the Rel of Church of Alexandria; Christianity having been brought thither ae by Frumentius about a.p. 330. When the Schism took place in the Alexandrian Patriarchate, in the time of Dioscorus and of the Council of Chalcedon, the Abyssinian Church gave its adherence to the Monophysite Patriarch. This ecclesiastical connexion is still maintained: the Abuna (as the head of the ‘Their chief Liturgy. Other autho- rities. The Antient Liturgy given by Ludolphus. The Aposto- lical Ordi- nances. Bunsen’s estimate of it. lvi Introduction, ” Abyssinian Church is designated) being always chosen and consecrated by the Patriarch of Alexandria. Their principal Liturgy, or Canon Universalis, called also the Liturgy of ‘ All Apostles, is given below from Renaudot, whose Latin version was made from the text printed at Rome (1548). There is also an English Translation made by the Rev. J. M. Rodwell (Williams and Norgate, 1864), from the same Edition, and compared with an independent (but recent) MS, now in the British Museum, which may be consulted with advantage. This Liturgy will be found to keep on the whole very close to the Coptic 5. Cyril and the Greek 5. Mark. It is unique in not having the ‘Sursum Corda’ with the usual response. A few remarks are required on the short ‘ Antient Ethiopic Liturgy,’ which is reprinted from the Commentary of Ludolphus (1691). The chief reason for giving it is because Bunsen, in the third Volume of his ‘Analecta Ante-Nicaena,’ attaches so much importance to it, unduly, as we venture to think. Ludolphus gives an account of ‘The Apostolical Ordinances’ from an important MS. in the Vatican Library, of which a partial transcript had been sent to him. The full transcript stops at the twenty-third section, or paragraph; after that merely giving the titles. ‘The MS. was given by King Zera- Jacob, in the middle of the 15th century, to some Monks who were going to Jerusalem. Its age is not stated. The Liturgy in question occurs in ὃ xxi. which is headed, ‘ De ordinatione Episcoporum et ritu Eucharistiae,’ and Bunsen,. who speaks of the Clementine Liturgy as ‘ the work of a learned falsifier of old texts’ (‘ Anal. Ante-Nic.’, p. 34), eagerly accepts this Liturgy as without doubt a genuine specimen of the Liturgy of the middle of the second century. His reasons appear to be partly, that it can be made to give some support to his theory of the Eucharistic sacrifice, viz. that though the Holy “ Spirit could be called down not only upon the people but also upon the gifts,’ ‘the blessing would be directed pre-eminently towards the people, as a Benediction. They were the spiritual real victim, which was to be blessed and sealed’ (p. 15). Partly too he rests upon its ‘ Apostolic beauty and simplicity’ (p. 21). Introduction. lvii But there are some strong objections to assigning a date thus Difficulties. early. First, these Ethiopic Apostolical ordinances run closely Alatet Canon parallel with the Coptic Apostolical Constitutions (translated by ae the Dr. Tattam for the Oriental Translation Fund, 1848), though See the two sets are divided differently; § 31 of the Coptic Con- stitutions answering to § xxi. of the Ethiopic (Ludolphus). Now it is remarkable that in two places in this section, where the Coptic simply gives directions for a prayer to be used, the Ethiopic recension gives the formula to be used, viz. the actual Consecration-Prayer to be said over the new Bishop, and this form of Liturgy, which he is to say immediately upon his consecration. It is evidently then a characteristic of the Ethiopic recension to fill in these formulae. But, if we go a little further on, we find that § li. of the Ethiopic bears the title, De ordinatione Episcoporum et ritu Eucharistiae: and we might expect it to correspond to the Coptic, §§ 65, 66, which treat of the ordination of Bishops, and give a description of the Eucharistic service. This description in the Coptic almost exactly resembles the rubrics (the actual forms of prayer being omitted) of the Clementine Liturgy from the Greek Apostolical Constitutions. We might then fairly expect to find, if we had the Ethiopic ὃ lil. 2 ex/enso, that it supplied the formulae, and so presented the regular type of the Eucharistic service, probably not unlike the Clementine. But there are these further direct objections. Deter 1. So far from agreeing with Justin Martyr’s account of Justin Mar- the Liturgy of the Second Century, as Bunsen attempts to nie make out that it does, it presents several striking points of difference (see p. xl). Τὸ mention only one, the Preface is very short, whereas Justin says it was ἐπὶ πολύ. 2. Another difficulty, and a grave one, is the entire absence A of Intercession. Seeing that the use of Intercession in con- element. nexion with the Eucharist depends upon Apostolic injunc- tion (1 Tim. 11. 1), and the universal voice of antiquity testifies to its being an essential part of the Eucharistic service: it is difficult to accept as a specimen of Apostolic beauty a Allusion to Nestorian heresy. Dr. Badger’s translation. Chaldeans. Early date of the Ivilt Introduction. form of Liturgy in which this essential element finds no place. 3. It has been remarked (Probst, ‘Lit. der drei. emsten christlichen Jahrh.’ p. 239 n.) that the expressions in the Preface, Δ γι eum de caelo in uterum Virginis. Caro factus est, et gestatus futt in ventre gus, savours of a time later than Nestorius. These reasons, coupled with other obvious deficiencies, such as the very imperfect form of the Words of Institution, suggest that it was not intended for more than the outline of a service, and that a special one: and that we cannot argue from it as if it had ever been the normal Liturgy of a Church, or of a period. | Six. Zhe Liturgies of Eastern Syria. We prefer to call this Family by this name rather than to designate it as Nestorian, because it seems to have been a real local development; and at any rate, in the chief Liturgy, which we have printed below, there is no trace of Nestorianism. There is an English translation of the three Nestorian Liturgies, made from originals actually in use among these Assyrian Christians, by Rev. G. P. Badger, the learned author of the ‘Nestorians and their Rituals, in No. xvii of ‘ Occasional Papers of the Eastern Church Association.’ It is prefaced by a short Introduction containing many interesting details. His, as well as Renaudot’s, manuscripts are recent. The Nestorians are sometimes spoken of as ‘ Chaldeans:’ but this designation, according to Dr. Badger (see ‘ Occasional Paper,’ as above, Introduction, p. xi; and ‘ Nestorians and their Rituals, vol. i. pp. 177-181), properly belongs to those of them who are in communion with the Roman Church, and whose Liturgy and Ritual have been assimilated to the Roman in several particulars, as e.g. in the Formula of Consecration ; in the mode of Elevation, of Communion and of the disposal of the remains of the consecrated Elements; in the use of un- leavened bread, etc. The early date to which the Liturgy of SS. Adaeus and Maris may be assigned is thought to be proved by this Introduction. lix argument. The other two Liturgies, of Nestorius and Theo- dore, borrow from it not only the Pro-anaphoral portion, but also the whole of the end of the Service from the Communion onwards: shewing that they are subsequent to it in time. But the Liturgy of Nestorius has in the Invocation the characteristic phrase of the Church of Constantinople ‘changing them (the elements) by the Holy Spirit, which could not have been adopted since the schism between the Churches in 431. Hence the Liturgy of Nestorius must be earlier than that date, and a@ /fortiort the Liturgy of SS. Adaeus and Maris must be older still. A singular fact is that in this Liturgy the Words of In- stitution are omitted, and there is a difference of opinion as to the exact place at which they should be inserted. There is no doubt that they must be supplied somewhere; the evidence of their belonging to the Liturgy is too strong to admit of doubt. For 1. Their presence in the other two Liturgies shews that it would be no peculiarity of the Nestorian body, or East-Syrian Church, to omit them. 2. In fact one of the principal Nestorian writers, Ebedjesus, acknowledges that the words of Christ are essential to consecration. 3. An Anaphora of this Family, of the sixth century, in the British Museum, transcribed by Prof. G. Bickell, has the Words. 4. George of Arbela, another Nestorian Doctor, in the tenth century, men- tions them. 5. The Liturgy of Malabar, which, except in certain known particulars, represents this same Liturgy, speaks of the consecration being wrought ‘ by the Word of God and the Holy Ghost’ (see the passage in Neale and Littledale’s ‘Translations of the Primitive Liturgies, p. 159). 6. We know that the correctors of the Malabar Liturgy at the Synod of Diamper found the Words of Institution in it, for they mention certain additions which they expunged’. Principal Liturgy. Omission of the words Institution. The only question is, Where should they be inserted? For At what there is no indication given in the text. We have marked the 1 The substance of the above is taken from Bickell’s ‘Conspectus rei Syrorum literariae,’ pp. 61-65. point they should be supplied. Reason of the omission. Points men- tioned by S. Ephrem Syrus. ΙΧ Introduction. place (below, p. 274) which Prof. Bickell assigns to them. Neale and Littledale (w* supra) place them rather later. The strong argument for deciding with the former, is that thus we are strictly following the analogy of the other two Liturgies, of Nestorius and Theodore, which in other respects are framed on the exact model of this. Both of them have an ascription of praise, or Canon, following the Words of Institution, said by the Priest, ἐκφώνως, aloud. The reason of the omission most probably was, partly the sacredness of the words, and partly that they were well known and were supplied traditionally. The same thing is found in the Gallican Liturgy, the only difference being that there the leading words Quz pride are generally given. The exclusion of unbelievers, the Triumphal Hymn, Inter- cession for the Living and Dead, the Invocation of the Holy Spirit, and the rite of Consignation (see below, p. 278), are distinctly mentioned by S. Ephrem (Syrus) of Edessa, who Marked by the number of variables. Plan adopted below. died Δ. ἢ. 378. δ x. Lhe Western Liturgies. When we turn from the Eastern to the Western Liturgies we are at once brought face to face with a striking difference caused by the enormously increased number of variables that we meet with. As between the two Western families, the Roman and Hispano-Gallican, the difference is only one of degree. Between these two families and those of the East it really amounts to one of kind. It is impossible to print in a few pages, as can be done for the Eastern Liturgies, the . whole of the Priest’s part, Prayers, Prefaces, etc., with the Rubrics, which we have hitherto understood by the word ‘Liturgy, seeing that every holy day has some special vari- ables of its own, which have to be fitted into a fixed frame- work. A volume would really be required for each Liturgy, taking the word in this comprehensive sense. What we have done here is to reprint just this fixed framework,—i.e. the Ordinary and Canon of the Mass,—giving a few examples, within square brackets, of the variable parts of the service, and Introduction. xi thus shewing how they are to be fitted in in saying the Service. The italicised portions of the Roman order, as given below, are compiled from the Rubrics proper, the Audricae generales and the Retus servandus in celebratione missae, which are printed at the beginning of the Missal. On the arrangement of the Liturgies of Groups IV and V. The arrangement of these four Liturgies is based upon that Reasons for the varia- of Dr. Daniel in his ‘ Codex Liturgicus,’ vol. i. pp. 48-113. It ses has however been carefully revised, and a number of alterations arrangement. have been introduced, both in the arrangements of correspond- ing parts, and in the language. ‘The alterations in language, in the case of the Roman and Mozaarabic, are entirely confined to corrections found necessary on a careful collation with the respective missals. In the case of the Ambrosian and Gallican they arise from our attaching more weight to Le Brun than to Dr. Daniel’s authorities. Still, the alterations in the Ambrosian are very slight: in the Gallican they are much more serious. Dr. Daniel’s arrangement of the Gallican Liturgy was wholly Especially in taken from Mabillon’s classical treatise de Lfurgia Gallicana. ing Since Mabillon’s time however a most important document for the reconstruction of the Gallican Liturgy has been discovered, viz. the ELxposztio brevis’, attributed (rightly or wrongly) to S. Germanus of Paris (a.D. 555-576), but almost certainly of not later date than the seventh century. The most important result of the discovery of this document be was to clear up a point which had been misunderstood by Mabillon, and which being misunderstood had caused con- fusion in the arrangement of the earlier parts of the Liturgy. It had always been known that there was a Prophetia in the Liturgy, and a prayer following it called Collectio post pro- phettam. Mabillon not unnaturally thought that Prophe/za must mean a Lection from the Old Testament, which was known to 1 This document is to be found in Martene and Durand’s ‘Thesaurus Anecdotorum,’ tom. v. p. 91 etc.; or in Martene, ‘De Ecclesiae ritibus, tom. i. p. 167 etc., reprinted in ‘ Excerpta Liturgica,’ No. III (Messrs. Jas. Parker & Co., Oxford). Reason for the name. Connexion with Ephesus. Ixii Introduction. belong to the Gallican order. Thus however the Collectio post prophetiam was placed between the Old Testament Lection and the Epistle, an unnatural position according to Liturgical analogy. But upon the discovery of the Lixpostio brevis it was found that Propheta is the Gallican technical name for the Canticum Zachariae, the Hymn which we commonly call the Benedicfus, and which seems to have been said or sung in Gaul at every Mass. The Lection from the Old Testament was called Prophefa or Lectio prophetica. ‘The Collectio post prophetiam was now seen to be the ‘ Collect for the day,’ and to precede all three Lections, according to the analogy of the Mozarabic. These corrections have been adopted by Le Brun, and are reproduced below, with some others derived from the same source. It seems strange that Dr. Daniel should have followed Mabillon in these points; where the corrections are certain, and based upon evidence not accessible to that learned scholar, where consequently there is no presumption in differing from his conclusions. § xi. On the Hispano-Gallican Family. We have boldly coined a name for this family of Liturgies, which is by some writers called the Ephesine family, and con- nected with the Apostle S. John. The name at any rate indi- cates a certain fact, namely, that the Mozarabic Liturgy of Spain, and the several Uses found current in Gaul during the first eight centuries, are grouped together, as being marked by certain common characteristics. It is beyond the scope of the present work to discuss the arguments which have been ad- duced for connecting these Liturgies with Ephesus. The student can refer to Palmer’s ‘ Origines,’ pp. 106-110, 149-158. We venture to think that the following conclusions may be accepted. ‘Though the development of these Liturgies is inde- pendent and indigenous, they present unmistakeable indications of a connexion with the East. There was certainly a very close connexion in the second century between the Church of Lyons, at that time the centre of Gallican Christianity, and Ephesus. There are reasons, arising out of a consideration of Introduction. Ixiii the rgth Canon of the Council of Laodicea, in the fourth century, for thinking that an order of Liturgy, different from the type afterwards current in Asia Minor, and resembling the Gallican in some characteristics, had up to that time prevailed in those western parts of Asia Minor, of which Ephesus was the prin- cipal Church. It seems at least then not unreasonable to claim some connexion with Ephesus for this group of Liturgies. That the Mozarabic and the Gallican are sister growths, and ee not derived one from the other, seems indicated by the fact Ὁ ΝΝ that, though there is an all but exact correspondence in their gies. respective orders, the names of the corresponding parts are different in the two Liturgies, e.g. ‘Collectio’ passem in the Gallican answers to ‘Oratio’ in the Mozarabic; ‘ Contestatio’ in the Gallican to ‘ Ilatio’ in the Mozarabic; with several other instances, which may be seen at a glance in the comparative Table (p. xxviii). ‘They were so closely akin in structure that in the middle of the ninth century, fifty years after the Gallican Liturgy had been superseded by the Roman, when Charles the Bald wished to have the Mass celebrated before him according to the Gallican rite, priests were summoned for the purpose from Toledo in Spain, where the Mozarabic was still a living Liturgy. The following are some of the traces of Oriental affinity pee shewn by the Liturgies of this family:—1. The various pro- affinity. clamations by the Deacon, e.g. of silence, and others. 2. The regular reading of a Lection from the Old Testament. 3. The ‘Preces’ (i.e. probably, a series of Pe ak like the Ectené, or Deacon’s Litany, of the Eastern Liturgies), and ‘Collectio post Precem,’ summing up these Intercessions. 4. The posi- tion of the Kiss of Peace early in the service, before the com- mencement of the Anaphora: whereas the earliest notices of the Roman Use place this ceremony in that Liturgy after the Consecration’. 5. The Exclamation Sancta Sanctis, found in 1 See the Epistle of Pope Innocent to Decentius of Eugubium (a.D. 416) in Gallandi ‘ Bibl. Vet. Patt.’ viii. p. 586, reprinted in ‘ Excerpta Liturgica,’ No. III. p. 3. ΓΙ lxiv Introduction. the Mozarabic. 6. The distinct traces of an Invocation of the Holy Spirit in not a few examples of the Prayer called ‘ Post Pridie,’ which immediately follows the Words of Institution. Pee In addition to its general characteristics (mentioned in p. xxiii) tures. this family has two unique Liturgical peculiarities. 1. The rubrics are cast in the imperative mood, instead of the present or future indicative, as in all other Liturgies; e.g. whereas we should find in other Liturgies Zum dict (or dicet) Sacerdos, we should have here Zum dicat Sacerdos. When this peculiarity is once observed, the effect of it is striking and unmistakeable. This is directly proveable indeed only of the Mozarabic; for no rubrics of the Gallican Liturgy are extant: but it comes out again curiously in the Sarum and other mediaeval English Uses, wherein certain Gallican features are engrafted upon a Roman stock. 2. The other peculiarity is the so-called ‘ Praefatio Missae’ of the Gallican, or ‘ Oratio Missae’ of the Mozarabic (see p- 315), which must be carefully distinguished from the ‘ Preface’ commonly so-called; being a short exhortation or address to the people on the subject of the particular day, designed to stir the congregation to greater recollection and devotion, § xu. Zhe Mozarabic Liturgy. Derivation of Of the derivation of the term ‘ Mozarabic’ there is no doubt. It is from the participle of an Arabic derivative verb, From the substantive Arad is formed the verb estarad (aradbizo, to adopt the Arab mode of life), the participle of which is mos/arab, one who has adopted the Arab mode of life. Hence by an easy Its applica- transposition of letters comes ‘Mozarab.’ The propriety how- | ever of the term as an appellation of the Liturgy known by it is not so obvious: for that Liturgy is without doubt the old national Liturgy of the Spanish Church, which was substantially the same as we now know it in the time of Isidore of Seville, in the sixth century, nearly two centuries before the Moorish invasion; and which Isidore did not compose, but only ar- anged and perfected. In fact there is no reasonable ground for doubting that to whatever period we are to assign the first organization of a Christian Church in Spain, to the same period Introduction. Ixv belonged a first form of that Liturgy which by the labours of Isidore, Leander, and others was developed into the ‘ Mozara- bic’ Liturgy. There is nowhere a trace of Arab influence upon it. But the term ‘Mozarab’ was applied to those Christians and Jews who, from fear of persecution, adopted the customs of their Arab rulers: and this ‘ Arabizing’ was made a distinct charge against the clergy of Cordova in the tenth century. Is it possible that, as during the tenth and eleventh centuries a series of determined attempts were made to substitute the Roman Liturgy throughout Spain for the national rite, the name ‘Mozarabic’ was affixed to this Liturgy by the favourers of this movement, in order to discredit it by a question-begging epithet ? The Roman Liturgy was forced upon the Spanish Church This Liturgy towards the end of the eleventh century; yet certain Churches dropped. were permitted to retain the old rite. Four centuries elapsed, and by this time it had nearly fallen into abeyance, even in these Churches: and such knowledge of its details as the priests possessed was chiefly traditional, since the Office-books were written in the old Gothic character, the knowledge of which had all but passed away. ‘Thus, quite at the beginning Revived by of the sixteenth century, Cardinal Ximenes, anxious to restore Ximenes. and keep alive its use, first employed a learned divine, Dr. Alfonso Ortiz, to restore and superintend the reprinting of the Office-books, and then founded and endowed a College of priests at Toledo to carry out his purpose. At present, according to Dr. Neale, this chapel, two parish churches at Toledo and one at Salamanca, are the only remaining places where this liturgy is used. The Mozarabic Office-books, Missal and Breviary, which are leh now commonly known, are these restored books of Cardinal ἡ Ximenes. They have been reprinted with a learned Introduc- tion and Notes by Leslie (4to. Rome, 1755), the most acces- sible form of which work is the edition in Migne’s ‘ Patrologia Latina,’ tom. Ixxxi, Ixxxii, from which the text reprinted below is arranged. In the Mozarabic rite as thus represented there are some The Roman. insertions. e Other autho- rifles. Double end- ing to the Prayers. The Gallican Liturgy lost. Ixvi Introduction. few assimilations to Roman use. It is far more probable that these had crept in unperceived in the lapse of time, while the rite was for the most part neglected, and the Roman Liturgy was used everywhere around, than that they were purposely inserted by Cardinal Ximenes or his coadjutor. Leslie thinks that they are easily discernible on careful scrutiny, and separ- able from the rest of the office. The three principal instances which he notes are:—1. The insertion of a Confiteor and L[ntroibo for the Priest at the beginning of the office, whereas the old Spanish rite places this defore the Illation. Both are found in the Ximenian Missal. 2. Similarly there is a double Elevation. ‘The old rite places this at a little interval after the Consecration, just before the Creed. Another is inserted, as in the Roman rite, zmmediately after the Consecration. 3. There is also, besides the regular Commemoration of the Living and Dead, which occurs, as in the Gallican, just after the Offertory, a second memento for the Living after the Consecration. The chief authorities that we have for judging of the nature of the Mozarabic Liturgy anterior to the time of Cardinal Ximenes are the treatise of Isidore of Seville (Hispalensis) ‘ De Officiis Ecclesiasticis,’ and the Canons of the early Spanish Coun- cils, especially those of the Fourth Council of Toledo (a. p. 633). The meaning of the epithets ‘ mzxtum sive plenarium,’ applied to the Missal of Cardinal Ximenes, will be seen in the Glossary (infra s. v. ‘ Missale ’). It is a peculiarity of this Liturgy that the prayers have com- monly a double ending: that is to say, at the conclusion of the petitions the Choir responds ‘Amen:’ then the Priest says a Doxology, to which again the Choir responds ‘Amen.’ The ceremony of ‘the Fraction’ too is very elaborate and sym-. bolical. There is an Essay on this Liturgy in Dr. Neale’s ‘Essays on Liturgiology.’ § xii. Zhe Gallican Liturgy. Unlike the Mozarabic, which has never wholly ceased to be a living rite, the Gallican Liturgy was absolutely suppressed in Introduction. Ixvii the beginning of the ninth century. In the seventéenth century it was not even known that any monuments of it existed, when Cardinal Thomasius, about the year 1680, published three Sacramentaries possessing, as he pointed out, characteristics which the Gallican Liturgy ought to possess. These are the Sacramentaries, which are also reprinted by Mabillon and Muratori, and which are known as the Wissale Gothicum, Ms- sale Gallicum, and Missale Francorum,; being supposed to represent the missals of the Liturgy current respectively in South Gaul (where the Goths were established in the fifth century), in Middle Gaul, and in Worth-western Gaul (where was the Frankish kingdom). It is necessary here to remember that in earlier times, before ΠΡ the invention of printing gave facilities for multiplying copies, ponent parts., and so encouraged the use of mzssalia plenaria, four books, or sets of books, were necessary for the due celebration of the Mass. These were (1) the Sacramentarium, or Missale in the narrower sense of the word, containing the Prayers and other parts of the service said by the Priest at the Altar; (2) the Lectionarius, and (3) the Evangelistarium, both for the Readers, or Deacons; and (4) the Antiphouartum, or book of Anthems _ (sometimes also called Graduale), for the use of the Choir. The rubrics were to a great extent traditional. For the Gallican Liturgy no Antiphonartum has yet been No Gallican Antiphonary discovered, nor are the rubrics known. It is therefore impos- known. sible to reconstruct completely the Gallican Liturgy, either the entire Mass for any one day, or all the changes for the various days. At the same time we do know a good deal about the order of it, and about many of its details. The sources of information which we have are the following : Sources for —Besides the three Sacramentaries above mentioned, there is a ine Cea fourth Sacramentary, called Boddiense, from the place Bobbio, Four ee where it was discovered by Mabillon. It was published by him mag ΣΝ in 1687 in the first volume of his ‘ Museum Italicum,’ There is also a Lectionary called Zuxoviens7s, from Luxeuil, A Lection- where the same learned man discovered it. This is published he in his treatise ‘De Liturgia Gallicana.’ “ΘΖ Mone’s Frag- ments. Bunsen’s. Cardinal Mar’s. Antiphona- rium Bancho- rense. The two “Epistles’ of S. Germanus. Ixvili Introduction. Besides these documents there are a few fragments of Sacra- mentaries belonging to a distinctly earlier stage in the history of this Liturgy. Such are the valuable fragments of eleven Masses published by Mone in his ‘ Lateinische und griechische Messen τ. 5. w.’ (4to. Frankf. 1850), and reprinted at the Pitsligo Press in the unhappily unfinished collection of Gallican documents, begun by Dr. Neale and Rev. G. H. Forbes. Mone discovered them in the library at Karlsruhe in a palimpsest MS, which had once belonged to the Abbey of Reichenau; whence these Masses are sometimes called the ‘Missale Richenovense.’ Some of the Masses at least cannot be later than the third century. Bunsen (‘Anal. Ante-Nic.,’ vol. iii. pp. 263-66) publishes a few more fragments which Niebuhr had communicated to him from a palimpsest in the Library of St. Gall, including part of the Preface from a ‘Missa pro Defunctis, which he attributes to S. Hilary of Poictiers (cir. 350). There are a few more disjointed fragments from a palimpsest in the Ambrosian Library at Milan, given by Cardinal Mai in his ‘Scriptorum Veterum Vaticana Collectio,’ tom. iii. pt. 2, p- 247. As these are perhaps less accessible than the rest, we reprint them at the end of this Introduction from Cardinal Mai’s transcription ; partly too in the hope of calling the attention of some competent scholar to a document that might turn out, if properly examined and collated, a most valuable addition to the scanty materials for a study of this Liturgy. The so-called ‘Antiphonarium Banchorense,’ published by Muratori in his ‘ Anecdota,’ vol. iv. pp. 121-59, and reprinted in Migne’s ‘ Patrologia,’ tom. Ixxii, may be mentioned here, as probably connected with the Gallican rituals. It is not an ‘Antiphonary,’ properly so-called; but a collection of Hymns and Prayers, apparently put together for the use of the monks of the (Irish) Bangor. These are all the remains of any actually liturgical Gallican formulae that we possess. Next in importance are the two Epistles attributed to S. Germanus, already mentioned more than once. The first is concerned with the Mass, and is com- 4 ΄ > Saat eet) ere Introduction. Ixix monly spoken of as the ‘Expositio brevis:’ the other is more concerned with the ‘Cursus,’ as the Breviary-services were an- tiently called. Then finally come the incidental notices in various writers, Quotations rom Gallicar especially three—namely, Sulpicius Severus, who died between writers. 397 and 410; Caesarius of Arles, who died about 542; and, most copious of all, Gregory of Tours, who died in 595. Ruinart’s preface to the writings of Gregory collects and dis- cusses his very numerous allusions; and Mabillon, ‘ De Liturgia Gallicana,’ does the same, adducing also another valuable source of information, viz. the Canons of Gallican Councils. A certain amount of additional information may be inferred from the analogy of the Mozarabic, which is certainly con- structed upon the same lines. From these various sources we are enabled to arrive at some very important general conclusions about the nature of the service in the sixth and seventh centuries. We have not know- ledge enough to reconstruct it in detail. ‘These are the autho- rities for the outline of this Liturgy, which is sketched below chiefly from Le Brun. § xiv. Zhe Roman Liturgy. The earliest stages of the Latin Roman Liturgy are involved The early in obscurity. It is, we believe, acknowledged on all sides that Chaeay the language of the early Roman Church, i.e. of the first three Got centuries, was.Greek, It will be at all events sufficient to quote the names of Dean Milman as a historian, De Rossi as an antiquarian, and Professor Westcott as a critic’, in support of this opinion. Here are Dean Milman’s words (‘Latin Chris- tianity,’ bk. i. ch. 1):—‘ For some considerable (it cannot but be an undefinable) part of the three first centuries, the Church of Rome, and most, if not all the Churches of the West, were, if we may so speak, Greek religious_colonies, Their language was Greek, their organisation Greek, their writers Greek, their Scriptures Greek; and many vestiges and traditions shew that 1 See De Rossi, ‘Roma Sotteranea Cristiana,” p. 126, and Westcott ‘Canon of the New Testament,’ p. 215 etc. (2nd ed.) Improba- bility that there were two Litur- gies. Greek widely understood. The change from Greek to Latin, etc., helped by— τ. the great pestilence. Ixx Introduction. their ritual, their Liturgy, was Greek.’ Certainly, if the Roman Church of this period were as thoroughly Greek as Dean Mil- man believes, its Liturgy must have been Greek; and, if so, it is only natural to suppose that it would follow the Oriental type rather than that of the Roman Liturgy of later times. At all events no traces remain anywhere of any Greek Liturgy similar to the later Roman: and, actually, we have from Justin Martyr, writing at Rome in the first half of the second century, a de- scription of a Liturgy which tallies very closely indeed with the Clementine (an Oriental) Liturgy. It would surely be out of harmony with the spirit of the early Church, and be a transference of nineteenth-century ideas back into the second and third, to imagine that the Holy Eucharist, the great means and bond and symbol of unity, was celebrated in two different languages in the same Church for different sets of Christians, Greek-speaking and Latin-speaking, according to different rites. If any difficulty be felt with regard to the native Latin members of the Roman Church, it may be remem- bered first that Greek, as a language of communication, was far more widely understood among all subjects of the early Roman Empire than is often realised: and further, that after all we should only have another instance of what we have already seen was the case in the Syrian and Coptic Churches, where a Greek Liturgy without doubt preceded the adoption of a+ vernacular service. We can discern two powerful causes which co-operated to produce a complete change by the early part of the fourth century. The terrible Oriental plague, introduced into Europe by the army returning from the Parthian war (a.p. 167), gradu- ally spread over and devastated the whole Western world. It raged for a century and a half. At Rome itself at one time its ravages were so fearful that 2000 persons per diem are said to have been buried. Niebuhr, in his Lectures on the Hist. of Rome (vol. iii), sees no reason to disbelieve this statement: and he attributes in large measure to this pestilence an utter decline in literature and even in civilisation accompanying the general distress throughout the latter parts of the third century, and Introduction. ΙΧ ΧΙ until the time of Constantine. Then came the transference of 2, The the seat of the Empire to Constantinople, and in consequence the oat eg of it the concentration of many foreign and disturbing influ- a ences upon the new focus, allowing thereby full freedom of play to the native element. At any rate, at some time in the fo tury what we may style the official language of the Roman Church became Latin: and the first really authentic Historical reference to the Roman Liturgy, viz. in the Letter of Pope Tae ee Innocent I to Decentius, Bishop of Eugubium, at the beginning mec of the fifth century (cir. a.p. 416), tells us that two of the charac- teristics, which distinguish the Roman from the Hispano-Gal- lican Liturgies, one of which also distinguishes it from any Eastern type, belonged to it then. These are that the Pax was given after the Consecration, and the list of names to be com- memorated was read in connection with the Great Oblation. Thus we seem to have an indication of an independent Liturgy nearly synchronizing with this change of language. Leo (Pope 440-61) has sometimes been set down as the 120th author of the Roman Liturgy: yet he is stated by several different writers to have added certain words to the Canon; a statement which implies that the Canon existed before his time. There is extant a Sacramentary, commonly called the Leo- ἩΠῚ Sits nine Sacramentary, published’by Muratori in his work ‘ Liturgia Romana Vetus.’ This was found in a MS., which is assigned to the eighth century, from the Library at Verona. This MS. however is imperfect, and contains neither Ordo nor Canon; but only a collection of Missae (sets of Collects and Prefaces) for use throughout the year, beginning in April down to De- cember inclusive. ‘Though some of these Missae may well be Leo’s composition, Muratori suspects some of them of being later than his time. Gelasius.(Pope 492-96) is the next name of Liturgical im- Gelasius, portance. Lecz? Sacrameniorum praefationes et orationes cauto sermone, is the account given of his work by Anastasius in his ‘Lives of the Popes.’ Preces fam a se quam ab alits compositas: dicitur ordinasse, is the testimony of Walafrid Strabo in the His Sacra- mentary. MSS. of the same. Letter of Vigilius. Ixxii Introduction. ninth century. This attributes to him a work of Liturgical revision. ‘The Sacramentary called by his name was first pub- lished by Cardinal Thomasius from an early ninth century MS. in the Vatican, which however is thought by Muratori to have some peculiarities not consistent with its being a thoroughly true representative of the Gelasian Sacramentary. Then Gerbertus discovered three MSS., viz. (1) of Reichenau (eighth century) ; (2) of S. Gall (late eighth or early ninth); (3) a more recent MS. of S. Gall (tenth century); of which the first two agree very closely, and in the third the contents of the second are actually attributed to Gelasius. Gerbertus published the results in his work on the Old German Liturgy (1776-9). The Gela- sian Canon printed below (pp. 365, etc.) from Daniel’s ‘Cod. Liturg.’ vol. i. p. 13, is a transcript from the Reichenau MS. No. 1, the various readings in the footnotes being those of the Vatican MS. of Cardinal Thomasius. The Gregorian Ordo and Canon which occupy the opposite pages, also reprinted from Daniel, are transcribed from the Codex Othobonianus, now in the Vatican Library, a MS. of not later date than the beginning of the ninth century. The most casual inspection will show how closely they agree. We cannot help suspecting however, from the presence of 5. Gregory’s insertion (see below), that the Canon of the Gelasian Sacramentary has been altered into conformity by the transcribers. To return however to the history. The next Με: Liturgical notice after Gelasius is contained in the Letter of Pope Vigilius (a.p. 537-55) to Profuturus, Bishop of Braga in Spain. Having been consulted as to the Roman order of saying Mass, he replies as follows :—‘ Ordinem quoque precum in celebritate missarum nullo nos tempore, nulla festivitate, significamus habere divisum ; sed semper eodem tenore oblata Deo munera consecrare. Quoties vero Paschalis, aut Ascen- sionis Domini, vel Pentecostes, et Epiphaniae, Sanctorumque Dei fuerit agenda festivitas, singula capitula diebus apta sub- jungimus, quibus commemorationem sanctae solemnitatis aut eorum faciamus quorum natalitia celebramus, caetera vero ordine consueto persequimur.’ From this we gather distinctly Introduction. Ixxili that in his time the Canon was invariable, but that certain ‘capitula’ or clauses, appropriate to the day, were inserted on Festivals and Saints Days. ‘This custom of inserting special appropriate clauses was dropped, perhaps at the instance of Gregory the Great, the next great Liturgical reviser; a trace of it still remains in the paragraph beginning ‘ Communicantes’ (see below, p. 330): and it is exactly represented in an old Ambrosian Canon, from a MS. of the ninth or tenth century, given by Muratori in the Dissertation prefixed to his ‘ Liturgia Romana Vetus’ (chap. x). It agrees on the whole with the ordinary Roman Canon, but has several special clauses inserted appropriate to Maundy Thursday. And thus we are brought to the epoch of Gregory the Great at Gregory tie (Pope, 590-604). _ He revised, condensed, and reorganised the ὑπ. Gelasian Sacramentary, inserted a short passage} in the para- ον graph Hane igttur of the Canon, and (most characteristic alteration of all) he placed the Lord’s Prayer in immediate juxtaposition with the Canon, from which it had been pre- viously separated by the Fraction, etc. The Ambrosian Liturgy exhibits the older order. From the time of S. Gregory to the present there has been The general no change of importance in the general form of the Roman oa Liturgy. That is to say, the muméer of prayers composing the nenclaes Mass, the order in which they occur, and the zames of them face remain unaltered. In the Af’ssae assigned to particular days there are local variations: expressions in some of the prayers and rubrics have been altered or inserted from time to time, and rubrics have been multiplied: but such variations are of minor importance (apart from questions of doctrine, with which we are not here concerned) inasmuch as they do not affect the general form and order of the Liturgy. § xv. Zhe Ambrosian Liturgy. An account of this Liturgy is given by Card. Bona (‘ Rerum Sources of information. Liturg.’ lib. i. cap. x), and by Le Brun (tom. ii. dissert. iii). 1 The clause, ‘Diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari.’ This Liturgy an offshoot from the Ro- man stock. Comparison of it with the Roman. Ixxiv Introduction. The Liturgy itself is to be found in Pamelius, ‘ Liturgicon Eccles. Lat.’ tom. i, as well as being published independently. Dr. Neale has also an Essay upon it in his ‘Essays on Litur- giology,’ containing much minute information. Writers are at variance on the question to which of the Western Families this Liturgy belongs. We venture to think that a reference to the Comparative Table (above, p. xxix), and the Liturgy itself as printed below, will shew that its points of similarity with the Roman are numerous and characteristic, while its differences are comparatively few, and some of them easily explicable; and that on the other hand its coincidences with the Gallican are few and unimportant: that, in short, there is no feature in it which is inconsistent with the hypothesis that it is a parallel and independent development of the early Latin Roman Liturgy, which has again been affected by the influence of the Roman See, and been gradually assimilated in certain points to the later Roman Liturgy. Its successive parts, though in almost every case correspond- ing to something similar in the Roman Liturgy, generally have a peculiar name. The Canon is nearly the same; so nearly, and yet with differences of such a kind, that it cannot have been the Gregorian Canon intentionally adopted, or it would surely have been still more verbally identical. But we have already noticed an example of the old Ambrosian Canon, (p. Ixxiii) representing an earlier type than the Gregorian. ‘The position of the Lord’s Prayer is, we know historically, that of the Roman Liturgy before the alteration of 5. Gregory. The - Ambrosian is very rich in Prefaces, so was once the Roman. Traces of Greek influ- ence, The Lection from the Old Testament preceding the Epistle and Gospel of the Ambrosian is not unknown in the Roman, while in the position of the ‘Pax’ and of the ‘Great Inter- cession’ it agrees with the Roman precisely; and these are characteristic points of difference between the Roman and Hispano-Gallican families. There are traces of some Greek influence in the ‘ Oratio super sindonem ;’ in the proclamation of silence by the Deacon before the Epistle ; in the form of the Words of Institution and Introduction. Ixxv the paragraph that immediately follows them, viz. ‘ Mandans quoque,’ etc. (p. 334); and in the Litanies which are said on Sundays in Lent, and which almost exactly resemble the Ectené of the ordinary Greek office. It is further said by Dr. Neale that some of the lesser Hymns (Transitories and others) are translations of Greek Hymns. The insertion of a Washing of the hands in the middle of the ΤΕΡΟΝ Canon, and the omission of an oblation after Consecration, which seem to characterize the earliest monuments of this Liturgy *, are points peculiar to Milan. Originally used throughout the diocese of Milan, this Liturgy Subject to is a living rite, being still used, though not exclusively, in the pra Cathedral Church. Efforts have been made, here as elsewhere, to substitute the Roman Liturgy, but not with entire success. A comparison however of the documents, written and printed, of various dates, shews that there has been a gradual process of assimilation to the Roman going on the whole time. 1 See Muratori, ‘Lit. Rom. Vet.’ tom. i. col. 133. meee BOOKS ON LITURGICAL SUBJECTS. Tue student, who wishes to see the full extent of Liturgical Literature, cannot do better than study the Liturgical Catalogue of C. J. Stewart, 11 King William Street, West Strand, London. The following list is not intended to be exhaustive, but only to point out to a beginner where he may turn for information. 1. Generally illustrative Works. Assemanus, Jos. Aloys. Codex Liturgicus Ecclesiae universae. 13 vols. 4to. Palmer, W. Origines Liturgicae. 2 vols. 8vo. Eng. (The Introductory Essay on the Primitive Liturgies is very valuable.) Bingham, Jos. Antiquities of the Christian Church. 9 vols, 8vo. [or 2 vols. imp. 8vo. Bohn.] Zxg. (Books xiii. xiv. xv. are concerned with the antient Liturgy.) Neale, J. M. Introduction to the History of the Holy Eastern Church. 2 vols. 8vo. Hug. (A vast storehouse of information on the Ecclesiology and Liturgiology of the Oriental Churches.) Neale, J. M. Essays on Liturgiology and Church History. 1 vol. 8vo. Eng. Scudamore, W. E. Notitia Eucharistica. 1 vol. 8vo. Eng. (The arrangement of this book follows that of our English office for Holy Communion, which it is intended to illustrate : but it contains a vast mass of notices on every possible subject therewith connected.) Dictionary of Christian Antiquities (Dr. W. Smith and Prof. Cheetham). Eg. (The Liturgical articles are very useful.) Bunsen, Chevalier. Analecta Ante-Nicaena. 3 vols. 8vo. fing. (The third volume includes the Liturgical documents, Ixxvili List of Books and is a highly suggestive book, but one whose conclusions need to be closely scrutinized.) Daniel. Codex Liturgicus. 4 vols. 8vo. JZaf. (Vol. i. contains the Western Liturgies, and vol. iv. the Eastern Litur- gies, both with much illustrative matter.) Le Brun, Ρ. Explication des Priéres et des Cérémonies de la Messe, etc. 4 vols. 8vo. 27. (Vol. i. is on the Roman Mass; vols. ii. and iii. contain Dissertations on the other antient Liturgies, Eastern and Western; vol. iv. discusses the Liturgies of the various Reformed bodies, and several Liturgical topics.) Guéranger. Institutions liturgiques. 3 vols. 8vo. 27. Bona, Cardinal. Rerum Liturgicarum Libri duo. (Ed. Sala.) 3 vols. Folio. Za#. (A standard authority on Antient Liturgies in general, and subjects connected with them.) Martene, Edm. De antiquis Ecclesiae ritibus Libri tres. Editio novissima aucta. 4 vols. fol. Zaf. (A collection of very early documents from all quarters, on the Ritual and Dis- cipline of the Church.) Krazer. De antiquis Eccles. Occidentalis Liturgiis. 1 vol. 8vo. Lat. (A useful compendium on the Western Liturgies.) Mone. Lateinische und griechische Messen aus dem zweiten bis sechsten Jahrhundert. 4to. Germ. (The object of this work was to publish the very antient fragmentary Gallican Masses, which we have spoken of at p. Ixviii, but incidentally a good deal of useful information is given on the Gallican, African and Roman Liturgies.) Probst. Liturgie der drei ersten christlichen Jahrhunderten. 1 vol. 8vo. Germ. (An investigation into the origin and vari- ous developments of the Liturgy in the first three centuries: especially valuable for the references to the early Christian writers.) 2. Works on the Oriental Liturgies. Goar. Euchologion, Gr. cum Interp. Latina, glossario, et observationibus illustratum. 1 vol. fol. Lat. (The standard work on the Liturgies of Constantinople.) on Liturgical Subjects. ΧΕΙ Renaudot. Liturgiarum Orientalium Collectio. 2 vols. 4to. Lat. (The standard work on the other Oriental Liturgies.) Habertus. Archieraticon. 1 vol. fol. Za‘. (The Greek Pontifical.) » Denzinger. Ritus Orientalium in administrandis Sacramentis. 2 vols. 8vo. Lat. (An account of the ritual, as distinct from the formularies of the Eastern Churches, in the administration of the Sacraments.) Howard, G. B. The Christians of St. Thomas and their Liturgies. 1 vol. cr. 8vo. Lng. Neale and Littledale. Translation of the Primitive Liturgies, with Introduction, etc. 1 vol. Lug. Littledale. Offices of the Eastern Church, with Introduction, Glossary, etc. 1 vol. cr. 8vo. Gr. and Eng. Badger. The Nestorians and their Rituals. 2 vols. 8vo. Eng. 3. Works on the Western Liturgies. Mabillon. De Liturgia Gallicana. 1 vol. 4to. Lat. Mabillon. Museum Italicum. 2 vols. 4to. Lat. (Vol. 1. contains the Sacramentarium Bobbitense, and some remarks on the Amérostan Liturgy; vol. ii. contains fifteen Ordines Romant, with a learned Dissertation.) Leslie. The Mozarabic Missal and Breviary, with Preface. 2 vols. imp. 8vo. (Migne.) Laz. Neale and Forbes. The Gallican Liturgy. 3 parts. 8vo. Muratori. Liturgia Romana Vetus. 2 vols. fol. Zaft. (Con- tains a Dissertation, with the Leonine, Gelasian, and Gregorian Sacramentaries; the Gothic, Frankish and Gallican Sacramen- taries, reprinted from Mabillon de Lit. Gall.; and the Sacra- mentarium Bobbiense and Ordines Rom. i. ii, from the Museum Italicum.) Pamelius. Liturgica Latinorum. 2 vols. sm. 4to. Lat (A collection of Liturgical documents, and illustrative treatises, re- lating to the Roman, Ambrosian and Mozarabic rites.) Gerbertus. Monumenta veteris Liturgiae Alemannicae. 5 vols. 4to. Laz. lxxx List of Books, &c. Menardus. Sacramentorum Liber a Gregorio Magno com- positus, etc. i vol. 4to. Laz. (An edition of the Gregorian Sacramentary, with valuable notes, which are reprinted in Migne’s Patrol. tom. Ixxviii.) Durandus. Rationale Divinorum Officiorum. Zaz. (An ex- planatory and illustrative treatise on the whole course of the Divine Offices, and everything connected with them, as used in the thirteenth century.) Sicardus. Mitrale. Za? (A treatise covering the same ground ; but Sicardus lived just a century before Durandus. It is contained in Migne’s Patrol. tom. cexiii.) Hittorpius. De divinis Cathol. Eccles. Officiis. 1 vot fol. Lat. (A collection of early treatises on the Divine Offices, viz. Isidore of Seville (cent. vii), Alcuin (cent. viii), Amalarius (cent. ix), Rabanus Maurus (cent. ix), Walafrid Strabo (cent. ix), Berno Augiensis, Petrus Damianus and the Micrologus (cent. xi), with several others of later date.) FRAGMENTS OF AN ANCIENT GALLICAN MISSAL, Discovered by Card. Mai in a Palimpsest Codex in the Am- brosian Library at Milan, and printed by him in the ‘ Scriptorum Veterum Vaticana Collectio,’ tom. iii. pt. 2, pp. 247-8. His account of the discovery is very short, viz. (μέ sup. p. 190): ‘Denique in eadem Mediolanensi bibliotheca sub Bedae opere de temporibus (M. 14, paré. sup.) litteris tyronianis conscripto, latentem nactus sum liturgiam antiquissimam maximis litteris scriptam, cujus item perbreve specimen cum lectoribus meis communicabo.’ . . . guis non diligat, cuius filium scit pro sui redemptione suspensum? Quis non metuat, quem scit in iudicii maiestate venturum? Debemus zz/erzm timere, quod dominus est, et amare, quod pater est: utriusque satisfactione subnexi’, filiorum affectu, et servitute famulorum. Per Dominum nostrum. Invitemos?, fratres Karissimi, redemptoris nostri serenus ὃ oculos, et benignus* auditos°. ConrestaTio. Dignum et iustum est, vere aequum et iustu ® est, nos ingenitae bonitatis tuae profunda laudare, domine sancte pater omnipotens aeterne Deus, qui detersis tene- ἐπ . 0. ... et in praesenti requiem, et in prima resurrectione participes. Per Dominum nostrum. Praesta® nobis, Domine, in domo tua sancta unanimitate viventibus pacem habere quam tradimus, pacem servare quam 1 subnixi (Mai). ? invitemus. This is apparently the beginning of a Praefatio. 3 serenos. * benignos. > auditus. 5 justum. 7 Apparently the end of a Collectio post nomina. 8 The Collectio ad pacem. f - If. . 14. Ixxxit Fragments of Antient Gallican Missal. sumimus. Maneat in nobis et sine osculis pax, dummodo oscula sine pace non maneant. Per D. Sancte Domine, semper tuis exorabilis, gw numquam pias tuorum praeces fidelium asperaliter intueris famulorum, ora- tionem familiae tuae per... sanctae ecclesiae membra dis- persae tutius* soliditatis prospiritate concorpora; et quod praecantium sollicitudine fuit varium, fiat donante tuae miseri- cordiae liberalitate . . . sine qualitate bonum, sine quantitate magnum, sine situ praesentem, sine habitu® omnia continens, sine loco ubique totum, sine tempore sempeternum, sine ulla sui mutatione mutabilia facientem, nihili patientem. In hac ergo natura tibi patri spirituque® tuo suoque conformis et consubstantialis unigenitus, abiectionem pulveris nostri, celsi- tudinem tuae maiestatis .. . Debitas * tibi omnipotens sancte pater referemus gratias, quia sive vivemus°, sive morimur, tui sumus. ‘Tu enim perditionis legem supra humanum genus, peccato vastante et dominante, per unigenitum tuum reconciliatus co... as; et hominem qua potestate ex humili materia figurasti, eadem de sinu terrae suscitabis .. . Sanguine ® filii tui hereditas acquisita, et alomna paradisi, candedata caeli turba concluditur: ubi secuturus agnum dextri ordines? numerus adgregatur: ubi illa primitivorum ecclesia, de qua fugiet dolor et gemitus, tuis in aeternum laudibus militaret, adscribitur. Pacem tuam da nobis, sancte pater omnipotens Deus; pacem tuam relinque nobis; omnia enim dedisti nobis. Per Dominum nostrum. . . . sacerdotis; quem adnumerandum apostulis, martyribus adgregandum. Quicumque gratulamur meritis, suffragiis erega- mor’: ferat plebiculae, praesenti sacrificio indefessae orationis effectu, patrocinii perennis auxilium; eamque inserat gratiam 1 totius. ? ambitu omnia continentem (Mai). 3 spiritui. * Apparently part of a Contestatio. 5 yivimus. δ Part of a Collectio ad pacem. T ordinis (Mai). * Apparently part of a Confestatio. 3. erigamur. Fragments of Antient Gallican Missal. \xxxiii mentibus sensibusque cunctorum, ut cuius apostolica venera- tione perfecta suscepimus ...a te mereamur eius saltim! consequi fidei aemulatione virtutem. Per D. N. Post? nomina, auditis nominibus offerentum. Omnipotentis Domini misericordiam depraecemur, ut acceptum referat divina dignatio quidquid altaribus suis infert humana sedulitas. Ratas faciat praeces et vota cunctorum; et quod devotio inpendit ad gratiam, poscentibus profeciat ad salutem. . . . ad quem redi® reviviscere; quem nemo amittit, nisi errore deceptus ; nemo quaerit, nisi ratione commoniius; nemo invenit, nisi corde conpunctus. JIntentis, fratres karissimi, praecibus exoremus ut mentibus nostris studium requirendi.. . per Ὦ. Ν. . . . relaxatas cultui suo tanto liceat adstringi; et solum negotium * quod et hic et in aeternum proderit occupari. Post® nomina. Nominibus recensitis . . . consecrandis in . . . libaminibus imploremos‘*, ut omnium sanctorum tuorum intercessione nos protegat, et reatum delinquentiae nostrae, eorum depraeca... . . . sacramenta . . . calicem bebere”’ quem tradebat .. . o ingens dominicae caedis desiderium caritatis ! . . . occidi velle post Dominum ; occisi amorem inter homi- cidas fateri noveram . . 1 saltem. ? Post nomina is the name of the prayer, which begins with auditis, There should be no stop at offerentum. 3 This is Mai’s text. Should it not be ad quem redire viviscere (to return to whom is new life)? This seems part of a Praefatio. * solo negotio (Mai). 5 Again, Post nomina is the name of the prayer. δ imploremus. 7 bibere. P. 48. P. 49. fay OW ok PEP URCIES Sel ESTINE. AND SYRIA, AND DERIVATIVES. ΠΟΙᾺ CLEMENTINA. (Gonstirr. Apost. Lis; viti. CAP. v. 5— XV. 4, Ep. UELTZEN, 1853.) KAI τῇ ἕωθεν ἐνθρονιζέσθω εἰς τὸν αὐτῷ διαφέροντα τόπον παρὰ τῶν HHissa λοιπῶν ἐπισκόπων, πάντων αὐτὸν φιλησάντων τῷ ἐν Κυρίῳ φιλήματι. Catechu- = A n a κ᾿ enorunt, Καὶ μετὰ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν, τῶν τε ἐπιστολῶν τ καὶ τῶν πράξεων καὶ τῶν εὐαγγελίων, ἀσπασάσθω ὁ χειροτονηθεὶς τὴν ἐκκλησίαν, λέγων" I a A A An A A A re Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἣ ἀγάπη τοῦ Θεοῦ καὶ Benediction. - ὰ Pia ; har : ; ee 2Cor. xiil. 13. ατρὸς καὶ ἣ κοινωνΐα τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. \ , > , Καὶ πάντες ἀποκρινέσθωσαν" ἊΣ “ Καὶ μετὰ τοῦ πνεύματός σου. \ aN \ , , a a , , Καὶ μετὰ τὴν πρόσρησιν προσλαλησάτω τῷ λαῷ λόγους παρακλήσεως. K ‘ λ , > ~ A a , , > ’ ς 4 at πληρώσαντος αὐτοῦ τὸν THs διδασκαλίας λόγον, ἀναστάντων ἁπάντων, ὁ διάκονος ἐφ᾽ ὑψηλοῦ τινος ἀνελθὼν κηρυττέτω" / al 5 / 4 a Μή τις τῶν ἀκροωμένων" μή τις TOV ἀπίστων. Καὶ ἡσυχίας γενομένης λεγέτω" Μ᾽ Εὔξασθε, οἱ κατηχούμενοι. ΤΙ. Καὶ πάντες οἱ πιστοὶ κατὰ διάνοιαν ὑπὲρ αὐτῶν προσευχέσθωσαν, Dismiss! of » . : the Cate- λέγοντες chumens. Κύριε ἐλέησον. Διακονείτω δὲ ὑπὲρ αὐτῶν, λέγων" ς Ν n / ΓΑ \ Ν / Ὑπὲρ τῶν κατηχουμένων πάντες τὸν Θεὸν παρακαλέσωμεν, a Biddin \ / n n ἵνα ὁ ἀγαθὸς [καὶ] φιλάνθρωπος εὐμενῶς εἰσακούσῃ τῶν δεή- Prayer Sibi . a , " ; > α [διὰ προσφω- σεων αὐτῶν καὶ τῶν παρακλήσεων, καὶ προσδεξάμενος αὐτῶν νήσεως]. τὴν ἱκεσίαν ἀντιλάβηται αὐτῶν καὶ δῷ αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν πρὸς τὸ συμφέρον, ἀποκαλύψῃ αὐτοῖς τὸ Β 2 Lia Ῥεῖ Ὁ. 2 Cor. vil. 1. 2 Cor. vi. 16. CROPS! Cxxt. 8. b Szlent Prayer [διὰ σιωπῆς]. Cc The Collect. Ps. li. τὸς 4 Clementine Liturgy. ΕῚ , an a 2 cal 7 3 Ν \ te εὐαγγέλιον τοῦ Χριστοῦ αὐτοῦ, φωτίσῃ αὐτοὺς καὶ συνετίσῃ, παιδεύση αὐτοὺς τὴν θεογνωσίαν, διδάξη αὐτοὺς τὰ προστάγματα | Y ᾽ 4 P γ fal a 3 αὐτοῦ καὶ τὰ δικαιώματα, ἐγκαταφυτεύσῃ ἐν αὐτοῖς τὸν ἁγνὸν b) “ Ν td 4 / Xx & lat a 2) eS αὐτοῦ καὶ σωτήριον φόβον, διανοίξῃη τὰ ὦτα τῶν καρδιῶν αὐτῶν πρὸς τὸ ἐν τῷ νόμῳ αὐτοῦ καταγίνεσθαι ἡμέρας καὶ νυκτός" ’ Ν > Ν > oY 2 / ase £2 ee 7 βεβαιώσῃ δὲ αὐτοὺς ἐν τῃ εὐσεβείᾳ, ἑνώσῃ καὶ ἐγκαταριθμήσῃ αὐτοὺς τῷ ἁγίῳ αὐτοῦ ποιμνίῳ, καταξιώσας αὐτοὺς τοῦ λουτροῦ lan / “ 5 / “ 5 / a +S τῆς παλιγγενεσίας, τοῦ ἐνδύματος τῆς ἀφθαρσίας, τῆς ὄντως la ey Ν 2) \ >) Ά f 3 he \ Ν an / ζωῆς" ῥύσηται δὲ αὐτοὺς ἀπὸ πάσης ἀσεβείας, καὶ μὴ δῷ τόπον “τὶν 5) 7 3 oye Gn , A 5) Ν Ce Q A Τῷ ἀλλοτρίῳ ΚΑΤ QUTO), καθαρίσῃ δὲ αὐτοὺυς ATO TAYTOS μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐνοικήσῃ τε ἐν αὐτοῖς καὶ ἐμπεριπατήσῃ διὰ τοῦ Χριστοῦ αὐτοῦ" εὐλογήσῃ τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους, καὶ κατευθύνῃ αὐτοῖς τὰ μενα εἰς τὸ £00 : n ς TA προκείμενα ELS TO συμφέρον. yy 3 na « Ἂς > ἴω ε 7 τὰ 3 / ’, Ere ἐκτενῶς ὑπὲρ αὐτῶν ἱκετεύσωμεν, ἵνα ἀφέσεως τυχόντες a / Ν oa / 3 a a eres TOV πλημμελημάτων διὰ τῆς μυήσεως ἀξιωθῶσι TOV ἁγίων μυστηρίων καὶ τῆς μετὰ τῶν ἁγίων διαμονῆς. ’ / τ ? \ See “ cal Ν “ Ἐγείρεσθε, ot κατηχούμενοι. Τὴν εἰρήνην τοῦ Θεοῦ διὰ τοῦ “ n 7 Ν Ἂς, Χριστοῦ αὐτοῦ αἰτήσασθε, εἰρηνικὴν τὴν ἡμέραν καὶ ἀναμάρτητον καὶ πάντα τὸν χρόνον τῆς ζωῆς ὑμῶν, χριστιανὰ ὑμῶν τὰ τέλη, 3 a ς ἵλεων καὶ εὐμενῆ τὸν Θεόν, ἄφεσιν πλημμελημάτων. “Eavrovs τῷ μόνῳ ἀγεννήτῳ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ ἴθεσθε Ὁ μόνῳ ἀγεννήτᾳ ᾧ διὰ τοῦ Χριστοῦ αὐτοῦ παράθεσθε. Κλίνατε καὶ εὐλογεῖσθε. ἜΦ᾽ ἑκάστῳ δὲ τούτων, ὧν 6 διάκονος προσφωνεῖ, ὡς προείπομεν; λεγέτω ὁ λαός" Κύριε ἐλέησον" καὶ πρὸ πάντων τὰ παιδία. Κλινόντων δὲ αὐτῶν τὰς κεφαλάς, εὐλογείτω αὐτοὺς ὁ χειροτονηθεὶς ἐπίσκοπος εὐλο- γίαν τοιάνδε" Ὅ Θ \ ε ἢ (So) ᾿ς Ἀν ’ e , €0S ὃ παντοκράτωρ, ὁ ἀγέννητος καὶ ἀπρόσιτος, ὁ μόνος 5 ΧΝ an an na ἀληθινὸς Θεός, ὃ Θεὸς καὶ πατὴρ τοῦ Χριστοῦ σου τοῦ povo- γενοῦς Ὑἱοῦ σου, ὁ Θεὸς τοῦ Παρακλήτου, καὶ τῶν ὅλων Κύριος" ὁ διὰ Χριστοῦ διδασκάλους τοὺς μαθητὰς ἐπιστήσας πρὸς , Ν >) a μαθησιν τὴς εὐσεβείας, αὐτὸς Kal νῦν ἔπιδε ἐπὶ τοὺς δούλους Ν / a fal σου, τοὺς κατηχουμένους TO εὐαγγέλιον τοῦ Χριστοῦ σου" Kal an ’; A Lal δὸς αὐτοῖς καρδίαν καινήν καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς Se Ν Ν - ἐγκάτοις αὐτῶν, πρὸς τὸ εἰδέναι καὶ ποιεῖν τὸ θέλημά σου, ἐν / / ‘ ax 7 a , καρδίᾳ πλήρει Kal ψυχῇ Oedovon’ καταξίωσον αὐτοὺς τῆς ἁγίας Clementine Liturgy. 5 , RRs f 3 Ν Coll ΕΑ 3 / \ , μνήσεως, καὶ ἕνωσον αὑτοὺς τῇ ἁγίᾳ σου ἐκκλησίᾳ, καὶ μετόχους TI. ec ᾽ὔ n ’ὔ he \ lal na >} / ¢ a ποίησον τῶν θείων μυστηρίων, διὰ Χριστοῦ, τῆς ἐλπίδος ἡμῶν, mee - ἃς Shee > , ie 5. ἃ , \ \ / 2 τοῦ ὑπὲρ αὐτῶν ἀποθανόντος" δι΄ ob σοι δόξα καὶ TO σέβας, ἐν «ς / Tl ἴω 5 x >a 3 7 ἁγίῳ ΠΙνεύματι, εἰς τοὺς αἰῶνας. ἀμὴν. Καὶ μετὰ τοῦτο ὁ διάκονος λεγέτω" / , Προέλθετε, of κατηχούμενοι, ἐν εἰρήνῃ. Καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς, λεγέτω" EEE. / . 5 Εὔξασθε, of ἐνεργούμενοι ὑπὸ πνευμάτων ἀκαθάρτων. ἘΝ ene > a a ᾿Ξ, , : Εκτενῶς πάντες ὑπὲρ αὐτῶν δεηθῶμεν, ὅπως ὃ φιλάνθρωπος τιεπ5. a The Bid- μασι, Kal ῥύσηται τοὺς αὐτοῦ ἱκέτας ἀπὸ τῆς τοῦ ἀλλοτρίου LEE Θεὸς διὰ Χριστοῦ ἐπιτιμήσῃ τοῖς ἀκαθάρτοις καὶ πονηροῖς πνεύ- / Lope! / tal lan na / \ “ καταδυναστείας" 6 ἐπιτιμῆσας τῷ λεγεῶνι τῶν δαιμόνων καὶ τῷ Cf. Mark v. > ᾿ 5 aN 3 , SEEN \a Ban a3 pa 2-16. ἀρχεκάκῳ διαβόλῳ, ἐπιτιμήση αὐτὸς καὶ νῦν τοῖς ἀποστάταις nan 3 / \ c/s Ἂς ε a 3 \ ™ 2) τῆς εὐσεβείας, Kal ῥύσηται TA ἑαυτοῦ πλάσματα ἀπὸ τῆς ἐνερ- Υ ΄“ , a n yelas αὐτοῦ, καὶ καθαρίσῃ αὐτά, ἃ μετὰ πολλῆς σοφίας ἐποίη- σεν. y an n n Ετι ἐκτενῶς ὑπὲρ αὐτῶν δεηθῶμεν. ἘΡ : 7lex Σῶσον καὶ ἀνάστησον αὐτούς, ὁ Θεός, ἐν τῇ δυνάμει cov. Prayer. KAivare, οἱ évepyovpevot, καὶ εὐλογεῖσθε. Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων" 6 ὋὉ τὸν i ὃν δήσ ὶ πάντα τὰ σκεύη αὐτοῦ διαρπάσας" 1“ Cet. τὸν ἰσχυρὸν δήσας, καὶ πάντα τὰ η ρ See ε AY eas 5 , > , 3} A , a Q Sak 27. ὁ δοὺς ἡμῖν ἐξουσίαν ἐπάνω ὄφεων καὶ σκορπίων πατεῖν, καὶ ἐπὶ 57... τι A A , thee BEY A e \ 2) , » πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ: ὁ τὸν ἀνθρωποκτόνον ὄφιν δεσ- fd Ν wn ε θί δί a ἃ Mf 7 3 μώτην παραδοὺς ἡμῖν, ὡς στρουθίον παιδίοις ὃν πάντα φρίττει Job x1. 24. Va EN καὶ τρέμει ἀπὸ προσώπου δυνάμεώς σου 6 ῥήξας αὐτὸν ὡς Luke x. 18. GOT "» ἐξ 5 a > “ 2 ie Cy BANG ) Ν ραπὴν ἐξ οὐρανοῦ εἰς γῆν, οὐ τοπικῷ ῥήγματι, ἀλλὰ ἀπὸ “ >] 5 (a 9 ie ’ 24 an , Ὁ Ν iy ase τιμῆς εἰς ἀτιμίαν, Ov ἑκούσιον αὐτοῦ κακόνοιαν" οὗ TO βλέμμα 2 Ἐπάν. viii. 7 ala Wie ἈΠ δ Ὁ \ , » Νὰ Εἰ Sine I 55; ξηραίνει ἀβύσσους, καὶ ἡ ἀπειλὴ τήκει ὄρη, καὶ ἡ ἀλήθεια μένει n ἃ an an , ᾿ εἰς τὸν αἰῶνα ὃν αἰνεῖ τὰ νήπια, καὶ εὐλογεῖ τὰ θηλάζοντα ὃν ὑμνοῦσι καὶ προσκυνοῦσιν ἄγγελοι" ὃ ἐπιβλέπων ἐπὶ τὴν γῆν Ps. civ. 32. καὶ ποιῶν αὐτὴν τρέμειν: ὁ ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται" 6 ἀπειλῶν θαλάσσῃ καὶ ξηραίνων αὐτήν, καὶ πάντας τοὺς ποταμοὺς Nahumi.4, 3. αὐτῆς ἐξερημῶν: οὗ νεφέλαι κονιορτὸς τῶν ποδῶν ὁ περιπατῶν pee, \ ἐπὶ θαλάσσης, ws ἐπ᾽ ἐδάφους" μονογενὴς Θεέ, μεγάλου [ἰατρὸς 1 al. οἰκέτας. III. α Ιν. Dismissal of the Com- petentes, a The Bid- ding. b The Collect. Is. i. 16. Vv. Dismissal of the Penitents. a The Bid- ding. Rom, xvi. 20. 2 Tim. 11. 26. 6 Clementine Liturgy. a a /, \ ta S ἢ n Υἱέ, ἐπιτίμησον τοῖς πονηροῖς πνεύμασι, καὶ ρῦσαι τὰ ἔργα τῶν an lal a / » ᾿ ον ἣν χειρῶν σου ἐκ τῆς τοῦ ἀλλοτρίου πνεύματος ἐνεργείας" ὅτι σοὶ / \ Ἂς n bas Cy pe J ε 7 vd δόξα, τιμὴ καὶ σέβας, καὶ διὰ σοῦ τῷ ow Πατρὶ ev ἁγίῳ IIvev- “ 3 , ματι, εἰς τοὺς αἰῶνας" ἀμὴν. Καὶ ὁ διάκονος λεγέτω" ΟῚ Ἂ Προέλθετε, οἱ ἐνεργούμενοι. Καὶ per αὐτοὺς προσφωνείτω" Εὔξασθε, οἱ φωτιζόμενοι. “ 3 n ’ 4 "ExrevOs οἱ πιστοὶ πάντες ὑπὲρ αὐτῶν παρακαλέσωμεν, ὅπως / ἈΝ “ “ ὁ Κύριος καταξιώσῃ αὐτούς, μυηθέντας εἰς τὸν τοῦ Χριστοῦ las 5 “ Ν ᾽ὔ / lal θάνατον, συναναστῆναι αὐτῷ καὶ μετόχους γενέσθαι τῆς βασι- a na / > na «ς 7, \ λείας αὐτοῦ, Kal κοινωνοὺς τῶν μυστηρίων αὑτοῦ" ἑνώσῃ Kal / + \ “ Ld 5 Dd ς / 3 an συγκαταλέξη αὐτοὺς μετὰ τῶν σωζομένων ἐν TH ἁγίᾳ αὐτοῦ 5 ’ὔ ἐκκλησίᾳ. Σῶ ὶ ἀνά ὑτοὺς ἐν τῇ σῇ χάριτι ὥσον καὶ ἀνάστησον αὐτοὺς ἐν τῇ σῃ χάριτι. Κατασφραγισάμενοι τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ, κλίναντες εὐλο- γείσθωσαν παρὰ τοῦ ἐπισκόπου τήνδε τὴν εὐλογίαν. Ὃ προειπὼν διὰ τῶν ἁγίων cov προφητῶν τοῖς μνυουμένοις" λούσασθε, καθαροὶ γίνεσθε: καὶ διὰ τοῦ Χριστοῦ νομοθετήσας 3X Ν “A v τὴν πνευματικὴν ἀναγέννησιν. αὐτὸς Kal νῦν ἔπιδε ἐπὶ τοὺς > \ \ « Pe \ βαπτιζμένους, Kal εὐλόγησον αὐτοὺς Kal ἁγίασον, καὶ Tapa- σκεύασον ἀξίους γενέσθαι τῆς πνευματικῆς σου δωρεᾶς καὶ τῆς las n na 2 ΄-“ ἀληθινῆς υἱοθεσίας, τῶν πνευματικῶν σου μυστηρίων, τῆς μετὰ cal na Ν mn nA n a τῶν σωζομένων ἐπισυναγωγῆς, διὰ Χριστοῦ τοῦ σωτῆρος ἡμῶν" dv οὗ σοι δόξα, τιμὴ καὶ σέβας ἐν ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας" ἀμήν. Καὶ λεγέτω ὁ διάκονος" Προέλθετε, οἱ φωτιζόμενοι. Καὶ μετὰ τοῦτο κηρυττέτω" + “ιν x 7 Εὔξασθε, οἱ ἐν τῇ μετανοίᾳ. 3 “, , a an Exrevas πάντες ὑπὲρ τῶν ἐν μετανοίᾳ ἀδελφῶν παρακαλέ- “ ε 7 \ ς ,ὕ 3 val eg \ σωμεν, ὅπως ὃ φιλοικτίρμων Θεὸς ὑποδείξῃ αὐτοῖς ὁδὸν pera- νοί δέξηται αὐτῶν τὴν παλινῳδίαν καὶ τὴν ἐξομολό olas, προσδέξηται αὐτῶν τὴ υδίαν καὶ τὴν ἐξομολόγησιν, \ , AQ A ε Ν A 45 Ley. 5 x καὶ συντρίψη τὸν Σατανᾶν ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, Kal λυτρώσηται αὐτοὺς ἀπὸ τῆς παγίδος τοῦ διαβόλου καὶ τῆς Clementine Liturgy. 7 I) / A“ , NN oy eld > Ν 5 x \ 2 ἐπηρείας τῶν δαιμόνων, καὶ ἐξέληται αὐτοὺς ἀπὸ παντὸς ἀθε- Via / Tad μίτου λόγου, καὶ πάσης ἀτόπου πράξεως, καὶ πονηρᾶς ἐννοίας" συγχωρήσῃ δὲ αὐτοῖς πάντα τὰ παραπτώματα αὐτῶν, τά τε € ? Ν A 4 vA ‘3 , ἈΝ 3 aA , τ es ἑκούσια καὶ τὰ ἀκούσια, Kal ἐξαλείψῃ τὸ κατ᾽ αὐτῶν χειρόγραφον, Col. ii. x14. καὶ ἐγγράψηται αὐτοὺς ἐν βίβλῳ ζωῆς" καθάρῃ δὲ αὐτοὺς ἀπὸ 2 Cor. vii. τ. παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, καὶ ἑνώσῃ αὐτοὺς ἀπο- καταστήσας εἰς τὴν ἁγίαν αὐτοῦ ποίμνην" ὅτι αὐτὸς γινώσκει τὸ 4 ~ δ. πλάσμα ἡμῶν" ὅτι τίς καυχήσεται ἁγνὴν ἔχειν καρδίαν ; ἢ τίς Prov. xx. o. 3ςε , > ἰὴ 9 A c δ , , > see TAPPYTLATETAL καθαρὸς Eval ATO ἁμαρτίας ; πάντες γὰρ ἐσμεν Ecclus. viii. 5 3 , ” ἘΠ τὰ Sy 5 ῃ a oe: ἐν ἐπιτιμίοις. Ἔτι ὑπὲρ αὐτῶν ἐκτενέστερον δεηθῶμεν, ὅτι Ἀ 3 2 > Ore eA τ a A “ > χαρὰ γίνεται ἐν ovpayw ἐπὶ Evi ἁμαρτωλῷ μετανοοῦντι, ὅπως ἀπο- Luke xv. 7. i (a2 7 »} / x / } στραφέντες πᾶν ἔργον ἀθέμιτον προσοικειωθῶσι πάσῃ πράξει a aon yf ig / \ @ ec > lal I ἀγαθῇ, iva ὁ φιλάνθρωπος Θεὸς ἢ τάχος, εὐμενῶς προσδεξάμενος an lal Ν αὐτῶν τὰς λιτάς, ἀποκαταστήσῃ αὐτοῖς εἰς τὴν προτέραν ἀξίαν, καὶ ἀποδώσῃ αὐτοῖς τὴν ἀγαλλί oo lou, καὶ πνεύ Ps. li Ἢ ς τὴν ἀγαλλίασιν τοῦ σωτηριου, καὶ πνεύματι Ps. li. 12, 14. ς Lo , > , ῳ , la BY , .. ἡγεμονικῷ στηρίξῃ αὐτούς, ἵνα μηκέτι σαλευθῶσι τὰ διαβήματα Ps. xvii. 5. pe. 5 x “ Ν , al (oy? 3 a αὐτῶν, ἀλλὰ καταξιωθῷῶσι κοινωνοὶ γενέσθαι τῶν ἁγίων αὐτοῦ ς - Ν τ cay 7 , . ef A 3 ἱερῶν, Kal μέτοχοι TOV θείων μυστηρίων" ἵνα, ἄξιοι ἀποφαν- θέντες τῆς υἱοθεσίας, τύχωσι τῆς αἰωνίου ζωῆς. "Ere ἐκτενῶς πάντες ὑπὲρ αὐτῶν εἴπωμεν" Κύριε ἐλέησον" b τ, 3 , c , ete TEST, Szlent Σῶσον αὐτούς, 0 Θεός, kal ἀνάστησον τῷ ἐλέει σου. Prayer. ᾿Αναστάντες TO Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ κλίνατε καὶ c t εὐλογεῖσθε. ᾿Επευχέσθω οὖν ὁ ἐπίσκοπος τοίαδε" Παντοκράτορ Θεὲ αἰώνιε, δέσποτα τῶν ὅλων, κτίστα καὶ © ͵ὔ rn 7 ε Ν ” , , ΟῚ ͵7 The Collect. πρύτανι TOV πάντων, ὃ τὸν ἄνθρωπον κόσμου κόσμον ἀναδείξας “ p aia διὰ Χριστοῦ, καὶ νόμον δοὺς αὐτῷ ἔμφυτον καὶ γραπτὸν πρὸς τὸ τε Ἐπ > (Aas ε ane \ ¢ , c / \ ζῆν αὐτὸν ἐνθέσμως, ws λογικόν᾽ Kal ἁμαρτόντι ὑποθήκην δοὺς Ἂς “- ὃς μετά ἀγαθό ἔπιδε ἐπὶ τοὺς κεκλικότα πρὸς μετάνοιαν τὴν σαυτοῦ ἀγαθότητα' ἔπιδε ἐπὶ τοὺς κεκλικότας σοι αὐχένα ψυχῆς καὶ σώματος" ὅτι οὐ βούλει τὸν θάνατον τοῦ CF. Ezek. Σ xvii 20: ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν, ὥστε ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ ζῆν. Ὃ Νινευϊτῶν προσδεξάμενος τὴν μετάνοιαν" ὃ θέλων πάντας ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνω-- τ Tim. ii. 4. σιν ἀληθείας ἐλθεῖν: ὁ τὸν υἱὸν προσδεξάμενος, τὸν καταφαγόντα CF. Luke xv. \ ,ὕ > ora. Pf . i eee sy μι 3% 31+ τὸν βίον αὑτοῦ ἀσώτως, πατρικοῖς σπλάγχνοις διὰ τὴν μετάνοιαν V.ec 2 Chron. vi. 36. IPSTEXKK 5,4. Pissa HFideltum. VI. a Deacon’s Litany, or Bidding Prayer. Matt. vii. 25. 8 Clementine Liturgy. \ “ lad an αὐτὸς καὶ νῦν πρόσδεξαι τῶν ἱκετῶν σου THY μετάγνωσιν" ὅτι οὐκ ἔστιν ὃς οὐχ ἁμαρτήσεταί σοι" ἐὰν γὰρ ἀνομίας παρατηρήσῃ, Κύριε, Κύριε, τίς ὑποστήσεται ; ὅτι παρὰ σοὶ ὃ ἱλασμός ἐστι καὶ 3 4 2 Ἂς ne: ΄ Pp) iy 3 mn / DEL ἀποκατάστησον αὐτοὺς TH ἁγίᾳ σου ἐκκλησίᾳ ἐν τῇ προτέρᾳ ἀξίᾳ καὶ τιμῇ, διὰ τοῦ Χριστοῦ, τοῦ Θεοῦ καὶ σωτῆρος ἡμῶν᾽ δι᾽ οὗ ὑ Τιμῇ, ie , u ρος ἡμῶν σοι δόξα καὶ προσκύνησις, ἐν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας" Τρ 7 ’ p ayle μ ) ἀμήν. Καὶ ὁ διάκονος λεγέτω" ᾿Απολύεσθε, οἱ ἐν μετανοίᾳ. Καὶ προστιθέτω" Μήτις τῶν μὴ δυναμένων προελθέτω " ὅσοι πιστοὶ κλίνωμεν γόνυ. Δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ. Πάντες , \ Ν Ν a a 3 => f συντόνως TOY Θεὸν διὰ τοῦ Χριστοῦ αὐτοῦ παρακαλέσωμεν. «ς “ / a , a cad Ὑπὲρ τῆς εἰρήνης καὶ τῆς εὐσταθείας τοῦ κόσμου Kal τῶν [4 / 3 a al “ € a Ὁ \ DIA A Ν ἁγίων ἐκκλησιῶν δεηθῶμεν ὅπως ὁ τῶν ὅλων Θεὸς ἀΐδιον καὶ ἀναφαίρετον τὴν ἑαυτοῦ εἰρήνην ἡμῖν παράσχοιτο, ἵνα ἐν πληρο- = a an lal / φορίᾳ τῆς κατ᾽ εὐσέβειαν ἀρετῆς διατελοῦντας ἡμᾶς συντηρήσῃ. Cs Ἂς iol ε ΄7 “ ἊΝ τὶ “ "1 / ” Ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τῆς ἀπὸ περάτων ἕως περάτων δεηθῶμεν ὅπως ὁ Κύριος ἄσειστον ἋΣ / , fan αὐτὴν Kal ἀκλυδώνιστον διαφυλάξῃ καὶ διατηρήσῃ μέχρι τῆς συντελείας τοῦ αἰῶνος, τεθεμελιωμένην ἐπὶ τὴν πέτραν. Καὶ ὑπὲρ τῆς ἐνθάδε ἁγίας παροικίας δεηθῶμεν" ὅπως καταξι- / oe ς las “ 7 > , Ν 3 / > a ὠσῃ ἡμᾶς ὁ τῶν ὅλων Κύριος ἀνενδότως τὴν ἐπουράνιον αὐτοῦ 2 / ΄ \ =) 4 pe io) “ la b] ἐλπίδα μεταδιώκειν, Kal ἀδιάλειπτον αὐτῷ τῆς δεήσεως ἀπο- διδόναι τὴν ὀφειλήν. «ε Ἂς , 3 las fa ε Ν Ν 3 Ἂ la 5 Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανὸν τῶν ὀρθοτο- / Ἂν / na a 5 ͵7͵ “ \ ἘΠ ὡς cal μούντων τὸν λόγον τῆς σῆς ἀληθείας δεηθῶμεν" Kal ὑπὲρ TOU ἐπισκόπου ἡμῶν ᾿Ιακώβου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν" ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν" ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Evodiov καὶ τῶν παροικιῶν δεηθῶμεν" ὅπως ὁ οἰκτίρμων Θεὸς χαρίσηται αὐτοὺς ταῖς ἁγίαις > mie , αὑτοῦ ἐκκλησίαις σώους, ἐντίμους, μακροημερεύοντας, Kal τίμιον 3 tal Ν ΄“ / 3 > 7 \ it αὐτοῖς τὸ γῆρας παράσχηται ἐν εὐσεβείᾳ καὶ δικαιοσύνῃ. 1 al. προσελθέτω. Clementine Liturgy. 9 an n lat δα Καὶ ὑπὲρ τῶν πρεσβυτέρων ἡμῶν δεηθῶμεν. ὅπως ὁ Κύριος a / \ ῥύσηται αὐτοὺς ἀπὸ παντὸς ἀτόπου καὶ πονηροῦ πράγματος, Kal σῶον καὶ ἔντιμον τὸ πρεσβυτέριον αὐτοῖς παράσχοι. c lad a / lal Ὑπὲρ πάσης τῆς ἐν Χριστῷ διακονίας καὶ ὑπηρεσίας δεηθῶμεν, > “4 a / ὅπως ὁ Κύριος ἄμεμπτον τὴν διακονίαν αὐτοῖς παράσχηται. n a nan NYS a “Ὑπὲρ ἀναγνωστῶν, ψαλτῶν, παρθένων, χηρῶν τε kal ὀρφανῶν δεηθῶμεν, ὑπὲρ τῶν ἐν συζυίαις καὶ τεκνογονίαις δεηθῶμεν, ὅπως ὁ Κύριος τοὺς πάντας αὐτοὺς ἐλεήσῃ. ¢ a lan 3 Ὑπὲρ εὐνούχων ὁσίως πορευομένων δεηθῶμεν: ὑπὲρ τῶν ἐν 3 fa καὶ εὐλαβείᾳ δεηθῶ εγκρατείᾳ καὶ εὐλαβείᾳ δεηθῶμεν. «ς Ν na “ ἊΝ Ῥ Ὑπὲρ τῶν καρποφορούντων ἐν τῇ ἁγίᾳ ἐκκλησίᾳ καὶ ποιούντων a n n Ν ’ τοῖς πένησι τὰς ἐλεημοσύνας δεηθῶμεν" καὶ ὑπὲρ τῶν τὰς θυσίας Oo an ε n~ an 9. καὶ τὰς ἀπαρχὰς προσφερόντων Κυρίῳ τῷ Θεῷ ἡμῶν δεηθῶμεν iva ε ve Ἂν; 3 7 5 Ν a ᾿ ‘ > an ὅπως ὁ πανάγαθος Θεὸς ἀμείψηται αὐτοὺς ταῖς ἐπουρανίαις αὐτοῦ n n an na 7 Ἂ 5.9 δωρεαῖς, καὶ δῷ αὐτοῖς ἐν τῷ παρόντι ἑκατονταπλασίονα καὶ ἐν n an Ν al τῷ μέλλοντι ζωὴν αἰώνιον καὶ χαρίσηται αὐτοῖς ἀντὶ τῶν προσ- la / καίρων τὰ αἰώνια, ἀντὶ τῶν ἐπιγείων τὰ ἐπουράνια. Ὑπὲρ τῶν νεοφωτίστων ἀδελφῶν ἡμῶν δεηθῶμεν ὅπως ὁ Κύριος στηρίξη αὐτοὺς καὶ βεβαιώσῃ. ς a na e la lan Ὑπὲρ τῶν ἐν ἀῤῥωστίᾳ ἐξεταζομένων ἀδελφῶν ἡμῶν δεηθῶμεν, z Ν / ὅπως ὁ Κύριος ῥύσηται αὐτοὺς. πάσης νόσου Kal πάσης μαλακίας, Ἂ , 2 , me 7 > a, 3) / Kal σώους ἀποκαταστήσῃ TH ἁγίᾳ αὐτοῦ ἐκκλησίᾳ. | «ς a ¢ Ν nN 3 Ὑπὲρ πλεόντων Kal ὁδοιπορούντων δεηθῶμεν" ὑπὲρ TOV ἐν : a , las »» ἊΝ μετάλλοις καὶ ἐξορίαις καὶ φυλακαῖς καὶ δεσμοῖς ὄντων διὰ τὸ a , a LN lal » / ὄνομα τοῦ Κυρίου δεηθῶμεν" ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ KaTa- πονουμένων δεηθῶμεν: ὑπὲρ ἐχθρῶν καὶ μισούντων ἡμᾶς δεηθῶ- μεν, ὑπὲρ τῶν διωκόντων ἡμᾶς διὰ τὸ ὄνομα τοῦ Κυρίου δεηθῶμεν, ok las x 3 ὅπως 6 Κύριος πραὔνας τὸν θυμὸν αὐτῶν διασκεδάσῃ τὴν Kad ς cad 5 / ἡμῶν ὀργήν. c a ἴω ε Ὑπὲρ τῶν ἔξω ὄντων καὶ πεπλανημένων δεηθῶμεν, ὅπως O Κύριος αὐτοὺς ἐπιστρέψη. a las e , Τῶν νηπίων τῆς ἐκκλησίας μνημονεύσωμεν, ὅπως ὁ Κύριος an an / τελειώσας αὐτὰ ἐν τῷ φόβῳ αὐτοῦ εἰς μέτρον ἡλικίας ἀγάγῃ. ες Ἂ na 7 «ς “ Ν Ὑπὲρ ἀλλήλων δεηθῶμεν, ὅπως 6 Κύριος τηρήσῃ ἡμᾶς καὶ ” a - “ “ φυλάξῃ τῆ αὐτοῦ χάριτι εἰς τέλος, καὶ ῥύσηται ἡμᾶς τοῦ πονηροῦ Wk. 8 b Szlent Prayer. c Prayer of the Faithful. Eph. v. 27. Cf. John x. 29. John xvii. 17. LER ΣΟΙ π, δ: VII. Kiss OF PEACE. 10 Clementine Liturgy. Ἂν / a a Kal πάντων τῶν σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν, καὶ ᾿ς “5 Ἂς / 3 ny Ν 3 / σώσῃ εἰς THY βασιλείαν αὐτοῦ τὴν ἐπουράνιον. Ὑπὲρ πά ῆ ἧς δεηθῶ ρ πάσης ψυχῆς χριστιανῆς δεηθῶμεν. Σῶσον καὶ ἀνάστησον ἡμᾶς, ὁ Θεός, τῷ ἐλέει σου. / n a ᾿Εγειρώμεθα. Δεηθέντες ἐκτενῶς ἑαυτοὺς καὶ ἀλλήλους TO ζῶντι Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παραθώμεθα. ᾿Επευχέσθω δὲ ὁ ἀρχιερεὺς καὶ λεγέτω" / a n Κύριε παντοκράτορ, ὕψιστε, ὃ ἐν ὑψηλοῖς κατοικῶν, ἅγιε ἐν ἁγίοις ἀναπαυόμενε, ἄναρχε, μόναρχε' 6 διὰ Χριστοῦ κήρυγμα γνώσεως δοὺς ἡμῖν εἰς ἐπίγνωσιν τῆς σῆς δόξης καὶ τοῦ ὀνόματός oh Ὁ] / Cares 5 / > era \ ral Υ̓ 9 σου, οὗ ἐφανέρωσεν ἡμῖν εἰς κατάληψιν" αὐτὸς καὶ νῦν ἔπιδε δι nN “CG , αὐτοῦ ἐπὶ TO ποίμνιόν σον τοῦτο" Kal λύτρωσαι αὐτὸ πάσης ἀγ- νοίας καὶ πονηρᾶς πράξεως, καὶ δὸς φόβῳ φοβεῖσθαί σε καὶ 2 ἢ 4 a \ ! 4. ἃ , , ϊ Ε ἀγάπῃ ἀγαπᾶν σε καὶ στέλλεσθαι ἀπὸ προσώπου δόξης σου" εὐ- μενὴς αὐτοῖς γενοῦ καὶ ἵλεως καὶ ἐπήκοος ἐν ταῖς προσευχαῖς aye \ ΄ ae Oe 3 6 ιν Ἐν 3° 7 > , αὐτῶν, καὶ φύλαξον αὐτοὺς ἀτρέπτους, ἀμέμπτους, ἀνεγκλήτους, ἵνα ὦσιν ἅγιοι σώματι καὶ ψυχῇ, μὴ ἔχοντες σπῖλον ἢ ῥυτίδα ἤ τι γιοι σώμα χῇ; μὴ ἔχοντες ἢ ῥυτίδα ἤ τῶν τοιούτων, GAN’ ἵνα ὦσιν ἄρτιοι καὶ μηδεὶς ἐν αὐτοῖς ἢ κολοβὸς \ ny ᾿ς ἢ ἀτελής. ᾿Αρωγὲ δυνατέ, ἀπροσωπόληπτε, γενοῦ ἀντιλήπτωρ τοῦ λαοῦ σου τούτου, ὃν ἐξηγόρασας τῷ τιμίῳ τοῦ Χριστοῦ σου lal 4 αἵματι, προστάτης, ἐπίκουρος, ταμίας, φύλαξ, τεῖχος ἐρυμνό- ’, 5 / Ὁ“ 9 n mn \ ν xX ‘4 A τατον, φραγμός ἀσφάλειας, OTL ἐκ τῆς σῆς χειρὸς οὐδεὶς ἁρπάσαι \ - » δύναται; οὐδὲ γὰρ ἔστι θεὸς ὥσπερ σὺ ἕτερος, ὅτι ἐν σοὶ ἡ ὑπο- xX ὁ a ε , ἂν A 5 “A aX θ , τ ε λό ε AQ μονὴ ἡμῶν. ᾿Αγίασον αὐτοὺς ἐν TH ἀληθείᾳ σου, ὅτι ὃ λόγος ὁ σὸς 5 7 ea IA - , 3 , tn eee t ἀλήθεια ἐστίν. ᾿Απροσχάριστε, ἀπαραλόγιστε, ῥῦσαι αὐτοὺς πά- ΝΆ , / ons νόσου καὶ πάσης μαλακίας, παντὸς παραπτώματος, πάσης ἐπηρείας καὶ ἀπάτης, ἀπὸ φόβου ἐχθροῦ, ἀπὸ βέλους πετομένου ἡμέρας, ἀπὸ πράγματος ἐν σκότει διαπορευομένου: καὶ καταξίωσον 5 Ἂν “Ὁ 5 / n n 3 nan σι en a αὐτοὺς τῆς αἰωνίου ζωῆς, τῆς ἐν Χριστῷ τῷ υἱῷ gov τῷ μονο- an an a 4 n ε an ᾽ @ / Ν fi “4 γενεῖ, τῷ Θεῷ καὶ σωτῆρι ἡμῶν, dv οὗ σοι δόξα καὶ σέβας ἐν a x an n ᾿Αγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων" ἀμήν. Καὶ μετὰ τοῦτο λεγέτω ὁ διάκονος" Πρόσχωμεν. Clementine Liturgy. II Kal ἀσπαζέσθω ὁ ἐπίσκοπος τὴν ἐκκλησίαν καὶ λεγέτω" VIL, Ἢ εἰρήνη τοῦ Θεοῦ μετὰ πάντων ὑμῶν. Καὶ ὁ λαὸς ἀποκρινάσθω" Καὶ μετὰ τοῦ πνεύματός σου. Καὶ ὁ διάκονος εἰπάτω πᾶσιν" ᾿Ασπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Καὶ ἀσπαζέσθωσαν οἱ τοῦ κλήρου τὸν ἐπίσκοπον, οἱ λαϊκοὶ ἄνδρες τοὺς λαϊκούς, αἱ γυναῖκες τὰς γυναῖκας. Τὰ παιδία δὲ στηκέτωσαν πρὸς τῷ βήματι" καὶ διάκονος αὐτοῖς ἕτερος ἔστω ἐφεστώς, ὅπως μὴ ἀτακτῶσι. Καὶ ἄλλοι διάκονοι περιπατείτωσαν καὶ σκοπείτωσαν τοὺς ἄνδρας καὶ τὰς γυναῖκας, ὅπως μὴ θόρυβός τις γένηται, καὶ μή τις νεύσῃ ἢ ψιθυρίσῃ ἢ νυστάξῃ. Οἱ δὲ διάκονοι ἱστάσθωσαν εἰς τὰς τῶν ἀνδρῶν θύρας καὶ oi ὑποδιάκονοι εἰς τὰς τῶν γυναικῶν, ὅπως μήτις ἐξέλθοι μήτε ἀνοιχθῆ ἡ θύρα, κἂν πιστός τις ἢ, κατὰ τὸν καιρὸν τῆς ἀναφορᾶς" Εἷς δὲ ὑποδιάκονος διδότω ἀπόνιψιν χειρῶν τοῖς ἱερεῦσι, σύμβολον καθαρότητος ψυχῶν Θεῷ ἀνακει- μένων. , [Καὶ εὐθὺς λεγέτω ὁ διάκονος 7] 7} Μή τις τῶν κατηχουμένων, μή τις τῶν ἀκροωμένων, μή τις τῶν ἀπίστων, μή τις τῶν ἕτερο- δόξων. Οἱ τὴν πρώτην εὐχὴν εὐχόμενοι προέλθετε3" τὰ παιδία προσλαμβάνεσθε, αἱ μητέρες: μή τις κατά τινος, μή τις ἐν ὑποκρίσει. ᾿Ορθοὶ πρὸς Κύριον μετὰ φόβου καὶ τρόμου ἑστῶτες ὦμεν προσφέρειν. “Ov γενομένων οἱ διάκονοι προσαγέτωσαν τὰ δῶρα τῷ ἐπισκόπῳ mpos ΜΊΠΙ. τὸ θυσιαστήριον" καὶ οἱ πρεσβύτεροι ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων αλλ ον ον στηκέτωσαν ὡς ἂν μαθηταὶ παρεστῶτες διδασκάλῳ. Δύο δὲ διάκονοι ἐξ [προσκο- ἑκατέρων τῶν μερῶν τοῦ θυσιαστηρίου κατεχέτωσαν ἐξ ὑμένων λεπτῶν ῥιπί- λον διον ἢ πτερῶν ταῶνος, ἢ ὀθόνης" καὶ ἠρέμα ἀποσοβείτωσαν τὰ μικρὰ τῶν ἱπταμένων ζώων, ὅπως ἂν μὴ ἐγχρίμπτωνται εἰς τὰ κύπελλα. Εὐξάμενος οὖν καθ᾽ ἑαυτὸν ὁ ἀρχιερεὺς ἅμα τοῖς ἱερεῦσιν καὶ λαμπρὰν ἐσθῆτα μετενδὺς καὶ στὰς πρὸς τῷ θυσιαστηρίῳ, τὸ τρόπαιον τοῦ σταυροῦ κατὰ τοῦ μετώπου τῇ χειρὶ ποιησάμενος εἰπάτω" 1 The original has here φημὶ δὴ κἀγὼ Ἰάκωβος, ὃ ἀδελφὸς Ἰωάννου τοῦ Ζεβεδαίου, iv’ εὐθὺς 6 διάκονος λέγῃ" 2 al. προσέλθετε. And this is probably correct; the Deacon’s Bidding Prayer (VI. a) being 7 πρώτη εὐχή, according to the analogy of the similar Forms in Apost. Constitt. VIII. xxxv, xxxvii. 3, xl. 2. 8 The ‘ First Oblation’ being the presentation of the Bee Wine, and other offerings by the contributors of the same. Cf. ὑπὲρ τῶν τὰς θυσίας Kai Tas ἀπαρχὰς προσφερόντων (p. 9). The Ana- phora. ΙΧ.8 Benediction. SURSUM CORDA. EvucHa- RISTIC PREFACE. b Eph. iii. 15. ἴ 61: 1. τε. Col: 1.17. 12 Clementine Liturgy. ‘H , n , © n bec) Id “ Κ rf χάρις τοῦ παντοκράτορος Θεοῦ καὶ ἢ ἀγάπη τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος ἔστω μετὰ πάντων ὑμῶν. Καὶ πάντες συμφώνως λεγέτωσαν" σ Ἂ SS an , ; Ort καὶ μετὰ τοῦ πνεύματος σου. Καὶ ὁ ἀρχιερεύς *Avw τὸν νοῦν. Καὶ πάντες" Εχομεν πρὸς τὸν Κύριον. Καὶ 6 3 ae 2 / Ca) "Ge / to ἀρχιερεὺς Kvyapiotyocwpev τῷ Κυρίῳ. ε Καὶ πάντες. ΑΛ ξιον καὶ δίκαιον. eet Ὁ A Kat ὁ ἀρχιερεὺς εἰπάτω" OLN ε 5 “ \ / x [4 2} a \ Αξιον ὡς ἀληθῶς καὶ δίκαιον, πρὸ πάντων ἀνυμνεῖν σε τὸν ὄντως ὄντα Θεόν, τὸν πρὸ τῶν γενητῶν ὄντα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται, τὸν μόνον ἀγέννητον καὶ ἄναρ- A 3 , Ne. ud \S 3 “ ον \ ΧΟΡ καὶ ἀβασίλευτον, καὶ ἀδέσποτον, TOV ἀνενδεῆ, TOV παντὸς 3 a 5 ἀγαθοῦ χορηγόν, Tov πάσης αἰτίας Kal γενέσεως κρείττονα, TOV μ @ πάντοτε κατὰ τὰ αὐτὰ Kal ὡσαύτως ἔχοντα' ἐξ οὗ τὰ πάντα, , 7 5 7 3 ἊΝ ον “ ΟΝ Ἂς Φ καθαπερ ἔκ τινος ἀφετηρίας, εἰς τὸ εἶναι παρῆλθεν. Σὺ γὰρ εἶ «νκγ a ε "λει v4 ce / >) ᾿ € 397 ἢ ἄναρχος γνῶσις, ἡ ἀΐδιος ὅρασις, ἣ ἀγέννητος akon, ἢ ἀδίδακτος ἜΝ ΠΕ - a , \ , las ay Ν v4 σοφία: ὁ πρῶτος TH φύσει, καὶ μόνος τῷ εἶναι, Kal κρείττων παν- \ b>) r ce τὸ , 5 an Ny , Ν ον Ν τὸς ἀριθμοῦ" Ὃ τὰ πάντα ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν nN a“ a“ / διὰ TOU μονογενοῦς σου υἱοῦ" αὐτὸν δὲ πρὸ πάντων αἰώνων γεν- 4 7 \ Υ͂ \ 5 >} ’ eX νήσας βουλήσει, καὶ δυνάμει, καὶ ἀγαθότητι, ἀμεσιτεύτως, υἱὸν μονογενῆ, Λόγον Θεόν, σοφίαν ζῶσαν, πρωτότοκον πάσης κτίσεως, las a / ἄγγελον τῆς μεγάλης βουλῆς σου, ἀρχιερέα σόν, βασιλέα δὲ καὶ nm a 3 - Κύριον πάσης νοητῆς καὶ αἰσθητῆς φύσεως, τὸν πρὸ πάντων, δι᾿ οὗ Ss lf \ / Ν 5. ’ bY “ Ν t 7 τὰ πάντα. Σὺ γάρ, Θεὲ αἰώνιε, δι αὐτοῦ τὰ TavTa πεποίηκας \ 9 3 a - ΄ ΄ ἈΠ fee b) APES, ? Ὁ καὶ δι’ αὐτοῦ τῆς προσηκούσης προνοίας τὰ ὅλα ἀξιοῖς" δι᾿ οὗ \ ον a 3" γὰρ τὸ εἶναι ἐχαρίσω, δι᾿ αὐτοῦ καὶ τὸ εὖ x Ν Ν “ ny (re ε 3 > a \ Θεὸς καὶ πατὴρ τοῦ μονογενοῦς υἱοῦ σου ὃ δι΄ αὐτοῦ πρὸ / LA an πάντων ποιήσας τὰ Χερουβὶμ καὶ τὰ Σεραφίμ, ai@vas τε καὶ / otpatias, δυνάμεις τε καὶ ἐξουσίας, ἀρχάς τε Kat θρόνους, 4 \ / a ἀρχαγγέλους TE Kal ἀγγέλους" Kal μετὰ ταῦτα πάντα ποιήσας dv > a \ , la) , εἶ / Ἂς Ἢ b feet od x ἡ} αὐτοῦ τὸν φαινόμενον τοῦτον κόσμον καὶ πάντα τὰ ἐν αὐτῷ. Σὺ 3, 3 7 ἌΡ τὶς εἶναι ἐδωρήσω" ὁ 4 With much of what follows cf. 1 Clem. c. xx. Clementine Liturgy. 13 joe 5 XQ a> e€ x 3 \ ε ͵ / \ ε γὰρ εἰ ὁ τὸν οὐρανὸν ὡς καμάραν στήσας καὶ ὡς δέῤῥιν ἐκ- , Ny καὶ ἘΝ scans Yue “5 ΣΆ. ΜΕΥ, , see BIE 7, τείνας, καὶ τὴν γῆν ἐπ᾽ οὐδενὸς ἱδρύσας γνώμῃ μόνῃ" ὁ πήξας x ἴα στερέωμα, καὶ νύκτα καὶ ἡμέραν κατασκευάσας" ὃ ἐξαγαγὼν φῶς 3 mn \ fo) / Lay 5 Ἂς \ , 5 ἐκ θησαυρῶν, καὶ τῇ τούτου στολῇ ἐπαγαγὼν τὸ σκότος, εἰς ἀνάπαυλαν τῶν ἐν τῷ κόσμῳ κινουμένων ζώων ὁ τὸν ἥλιον τάξας εἰς ἀρχὰς τῆς ἡμέρας ἐν οὐρανῷ καὶ τὴν σελήνην εἰς ἀρχὰ ΡΧ SSP pave 1) Ἰνὴν Els ἀρχὰς τῆς νυκτός, καὶ τὸν χορὸν τῶν ἀστέρων ἐν οὐρανῷ καταγράψας, εἰς αἶνον τῆς σῆς μεγαλοπρεπείας" ὃ ποιήσας ὕδωρ πρὸς πόσιν \ a Ὁ καὶ κάθαρσιν, ἀέρα ζωτικὸν πρὸς εἰσπνοὴν καὶ φωνῆς ἀπόδοσιν διὰ γλώττης πληττούσης τὸν ἀέρα, καὶ ἀκοὴν συνεργουμένην ὑπ᾽ > “ ἢ a αὐτοῦ ws ἐπαΐειν εἰσδεχομένην τὴν προσπίπτουσαν αὐτῇ λαλιάν' if an ὁ ποιήσας πῦρ πρὸς σκότους παραμυθίαν, πρὸς ἐνδείας ἀναπλή- \ Ἂν / ae \ 75 Ἐς τυ 2 a e pwow, kal τὸ θερμαίνεσθαι ἡμᾶς καὶ φωτίζεσθαι ὑπ᾽ αὐτοῦ 6 Ἂς ! U 7 las fal A Ni Ων >) / τὴν μεγάλην θάλασσαν χωρίσας τῆς γῆς, καὶ THY μὲν ἀναδείξας 7] Ἂς Ἂς \ / / ’ A Ν SS ᾽ a πλωτὴν, τὴν δὲ ποσὶ βάσιμον ποιήσας, καὶ τὴν μὲν ζώοις μικροῖς Ν th x θύ Ἃς δὲ ς lA Nee θά λ , Kal μεγάλοις πληθύνας, THY δὲ ἡμέροις Kal ἀτιθάσσοις πληρώσας, φυτοῖς τε διαφόροις στέψας, καὶ βοτάναις στεφανώσας, καὶ " , \ , , τας ἄνθεσι καλλύνας, καὶ σπέρμασι TAOUTicas’ ὁ συστησάμενος ΝΥ Ν “ 7 τε τας 7 c “ ¢€ / ἄβυσσον, καὶ μέγα κύτος αὐτῇ περιθείς, ἁλμυρῶν ὑδάτων σεσω- / / 5 ρευμένα πελάγη, περιφράξας δὲ αὐτὴν πύλαις ἄμμου λεπτο- τάτης" 6 πνεύμασί ποτε μὲν αὐτὴν κορυφῶν εἰς ὀρέων μέγεθος, ποτὲ δὲ στρωννύων αὐτὴν ὡς πεδίον, καί ποτε μὲν ἐκμαίνων a oh cm χειμῶνι, ποτὲ δὲ πραὔνων γαλήνῃ, ὡς ναυσιπόροις πλωτῆρσιν εὔκολον εἶναι πρὸς πορείαν" ὃ ποταμοῖς διαζώσας τὸν ὑπὸ σοῦ διὰ Χριστοῦ γενόμενον κόσμον, καὶ χειμάῤῥοις ἐπικλύσας, καὶ ἜΝ Bir) I , » Ν ΔΛ δι 1 5 Lal πηγαῖς ἀεννάοις μεθύσας, ὄρεσι δὲ περισφίγξας εἰς ἕδραν ἀτρεμῆ a 5 , 9 Le / ἊΝ ’ὔ \ γῆς ἀσφαλεστάτην. “EnAnpwoas yap cov τὸν κόσμον, καὶ διεκόσμησας αὐτὸν βοτάναις εὐόσμοις καὶ ἰασίμοις, ζώοις πολ- λοῖς καὶ διαφόροις, ἀλκίμοις καὶ ἀσθενεστέροις, ἐδωδίμοις καὶ ἐνεργοῖς, ἡμέροις καὶ ἀτιθάσσοις: ἑρπετῶν συριγμοῖς, πτηνῶν ποικίλων κλαγγαῖς" ἐνιαυτῶν κύκλοις, μηνῶν καὶ ἡμερῶν ἀριθ- μοῖς, τροπῶν τάξεσι, νεφῶν ὀμβροτόκων διαδρομαῖς, εἰς καρπῶν γονὰς καὶ ζώων σύστασιν, σταθμὸν ἀνέμων διαπνεόντων, ὅτε προσταχθῶσι παρὰ σοῦ, τῶν φυτῶν καὶ τῶν βοτανῶν τὸ an \ πλῆθος. Kat οὐ μόνον τὸν κόσμον ἐδημιούργησας, ἀλλὰ καὶ Ps. civ. 2. Leb Gen. i. 16. Cf Psvilxvers Job xxviii. 25. ἘΣ. b Gen. i. 26. Gen. ii. 8. Gen. 11. 15; 111. 24. 14 Clementine Liturgy. ye τὸν κοσμοπολίτην ἄνθρωπον ἐν αὐτῷ ἐποίησας, κόσμον κόσμον αὐτὸν ἀναδείξας" εἶπας γὰρ τῇ σῇ σοφίᾳ ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν, καὶ καθ᾽ ὁμοίωσιν" καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ. Διὸ καὶ πεποίηκας SN 5 a 3 iF; Ν , A lat ΟῚ αὐτὸν ἐκ ψυχῆς ἀθανάτου καὶ σώματος σκεδαστοῦ" τῆς μὲν ἐκ n n “ “ ’ τοῦ μὴ ὄντος, τοῦ δὲ ἐκ τῶν τεσσάρων στοιχείων" καὶ δέδωκας 5 Ν Ν Ἂς , Ἂν Xr Ν ὃ ’ 5) , αὐτῷ, κατὰ μὲν τὴν ψυχήν, τὴν λογικὴν διάγνωσιν, εὐσεβείας Ἀ 2 la Ν 99/7 7 Ν καὶ ἀσεβείας διάκρισιν, δικαίου καὶ ἀδίκου παρατήρησιν" κατὰ ΄“ , 3 δὲ τὸ σῶμα τὴν πένταθλον ἐχαρίσω αἴσθησιν, καὶ τὴν μετα- x , Ἂς if Ν ῇ ἃς a βατικὴν κίνησιν. Σὺ yap, Θεὲ παντοκράτορ, διὰ Χριστοῦ παράδεισον ἐν ᾿Εδὲμ κατὰ ἀνατολὰς ἐφύτευσας παντοίων φυτῶν 5 , \ 3 > eas « “Ν 3 = / nan 5 7 ἐδωδίμων κόσμῳ, καὶ ἐν αὐτῷ ὡς ἂν ἐν ἑστίᾳ πολυτελεῖ εἰσή- γαγες αὐτόν" κἀν τῷ ποιεῖν νόμον δέδωκας αὐτῷ ἔμφυτον, ὅπως ᾽ 5 “- a οἴκοθεν καὶ map ἑαυτοῦ ἔχοι τὰ σπέρματα τῆς θεογνωσίας. Ei Ἂς δὲ > \ “ φῆ (ὃ f Ν ἰσαγαγὼν δὲ εἰς τὸν τῆς τρυφῆς παράδεισον, πάντων μὲν ΠΣ τε πᾷ 3. ὩΣ Ν 3 , \ , ἜΑ, -Ν , Ν ἀνῆκας αὐτῷ τὴν ἐξουσίαν πρὸς μετάληψιν, ἑνὸς δὲ μόνου τὴν na A 3 / γεῦσιν ἀπεῖπας ἐπ᾽ ἐλπίδι κρειττόνων, ἵνα, ἐὰν φυλάξη τὴν ἐντολήν, μισθὸν ταύτης τὴν ἀθανασίαν κομίσηται. ᾿Αμελή- an a / - a σαντα δὲ τῆς ἐντολῆς, Kal γευσάμενον ἀπηγορευμένον καρποῦ ἀπάτη ὁ καὶ συμβουλίᾳ γυναικός, τοῦ μὲν παραδείσου ἀπάτῃ ὄφεως μ ΠΥ φ, μ ρ δικαίως ἐξῶσας αὐτόν, ἀγαθότητι δὲ εἰς τὸ παντελὲς ἀπολλύ- 5) € a . \ \ 3 , oe. N μενον οὐχ UTEpElOEs’ σὸν yap ἣν δημιούργημα ἀλλὰ καθυ- / 5. AN Ν / / Ie ta 3 4 «ς _ Ν ποτάξας αὐτῷ τὴν κτίσιν, δέδωκας αὐτῷ οἰκείοις ἱδρῶσι καὶ πόνοις πορίζειν ἑαυτῷ τὴν τροφήν, σοῦ πάντα φύοντος καὶ 7 \ 7 A , Ν \ ὅν 7 Dias αὔξοντος καὶ πεπαίνοντος" χρόνῳ δὲ πρὸς ὀλίγον αὐτὸν κοι- »; “ 3 Υ ΡΥ Ὡ i , μίσας, ὅρκῳ εἰς παλιγγενεσίαν ἐκάλεσας" ὅρον θανάτου λύσας, ζωὴν ἐξ ἀναστάσεως ἐπηγγείλω. Καὶ οὐ τοῦτο μόνον, ἀλλὰ ‘ Ses 4 Pov ob] “ ode , \ 3 / J καὶ τοὺς ἐξ αὐτοῦ εἰς πλῆθος ἀνάριθμον χέας, τοὺς ἐμμείναντας » ’ \ ss 3 / 5 / \ an Ν σοι ἐδόξασας, τοὺς δὲ ἀποστάντας σου ἐκόλασας, [καὶ] τοῦ μὲν \ na ᾿Αβὲλ ὡς ὁσίου προσδεξάμενος τὴν θυσίαν, Tod δὲ ἀδελφοκτόνου - \ \ o a \ : Katy ἀποστραφεὶς τὸ δῶρον, ὡς ἐναγοῦς" καὶ πρὸς τούτοις τὸν Ἂς ΣὴΘ καὶ τὸν “Eves προσελάβου, καὶ τὸν ᾿Ενὼχ μετατέθεικας. \ Φ ς \ a las Τοῦ ’ Σὺ γὰρ εἴ ὁ δημιουργὸς τῶν ἀνθρώπων, καὶ τῆς ζωῆς χορηγός, \ “ ΡῚ 7ὔ a Ν “ , / x n καὶ τῆς ἐνδείας πληρωτής, Kal τῶν νόμων δοτήρ, καὶ τῶν φυλατ- , 3 Ν n 4 X TOVTwWY αὐτοὺς μισθαποδότης, Kal τῶν παραβαινόντων αὐτοὺς Clementine Liturgy. 15 A n ἔκδικος" ὁ τὸν μέγαν κατακλυσμὸν ἐπαγαγὼν TO κόσμῳ διὰ TO n a 3 / \ Ν (2 lal ε / 3 a πλῆθος τῶν ἀσεβησάντων, καὶ TOV δίκαιον Νῶε ῥυσάμενος EK τοῦ κατακλυσμοῦ ἐν λάρνακι σὺν ὀκτὼ ψυχαῖς, τέλος μὲν τῶν παρῳ- μ ρ Χ 5) μ Ps χηκότων, ἀρχὴν δὲ τῶν μελλόντων ἐπιγίνεσθαι" ὁ τὸ φοβερὸν πῦρ κατὰ τῆς Σοδομηνῆς πενταπόλεως ἐξάψας, καὶ γῆν καρποφόρον εἰς ἅλμην θέμενος ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ, καὶ τὸν ὅσιον Λὼτ ἐξαρπάσας τοῦ ἐμπρησμοῦ. Σὺ εἶ ὁ τὸν ᾿Αβραὰμ ῥυσάμενος προγονικῆς ἀσεβείας, καὶ κληρονόμον τοῦ κόσμου καταστήσας, καὶ ἐμφανίσας αὐτῷ τὸν Χριστόν σου 6 τὸν Μελχισεδὲκ ἀρχιερέα τῆς λατρείας προχειρισάμενος" ὁ τὸν ͵7 , LZ IT. Ν n 3 U ΕΣ πολύτλαν θεράποντα σου ᾿Ιὼβ νικητὴν τοῦ ἀρχεκάκου ὄφεως 5 la 5. eee ΝΜ 5) ΄ εχ ἘΝ ἀναδείξας" 6 τὸν ᾿Ισαὰκ ἐπαγγελίας υἱὸν ποιησάμενος" 6 τὸν ᾿Ιακὼβ πατέρα δώδεκα παίδων καὶ τοὺς ἐξ αὐτοῦ εἰς πλῆθος / \ 2 Ν τ Ν BI) ε / / - χέας, καὶ εἰσαγαγὼν εἰς Αἴγυπτον ἐν ἑβδομήκοντα πέντε ψυχαῖς. Σύ, Κύριε, [τὸν Ιωσὴφ οὐχ ὑπερεῖδες" ἀλλὰ μισθὸν τῆς διὰ σὲ σωφροσύνης ἔδωκας αὐτῷ τὸ τῶν Αἰγυπτίων ἄρχειν. Σύ, Κύριε, «ς Δ € X\ 3 jt / z ἴων Ν Ν Εβραίους ὑπὸ Αἰγυπτίων καταπονουμένους οὐ περιεῖδες, διὰ τὰς ἣν ᾿, Ye 2) a 3 7 3 2 b ie SRY A ᾿ πρὸς τοὺς πατέρας αὑτῶν ἐπαγγελίας" ἀλλ ἐῤρύσω, κολασας Αἰγυπτίους. ἸΠαραφθειράντων δὲ τῶν ἀνθρώπων τὸν φυσικὸν νόμον, καὶ τὴν κτίσιν, ποτὲ μὲν αὐτόματον νομισάντων, ποτὲ δὲ πλεῖον ἢ δεῖ τιμησάντων, καὶ σοί, τῷ Θεῷ τῶν πάντων, συντατ- τόντων, οὐκ εἴασας πλανᾶσθαι" ἀλλά, ἀναδείξας τὸν ἅγιόν σου θεράποντα Μωυσῆν, δι᾿ αὐτοῦ πρὸς βοήθειαν τοῦ φυσικοῦ τὸν Ἂν, , if \ Ν te 2 \ 7 9 γραπτὸν νόμον δέδωκας, καὶ THY κτίσιν ἔδειξας σὸν ἔργον εἶναι, τὴν δὲ πολύθεον πλάνην ἐξώρισας" τὸν ᾿᾽Ααρὼν καὶ τοὺς ἐξ αὐτοῦ « ΄" lovee ) / «ς ’ὔ͵ , 3 3 / 5 Υ ἱερατικῇ τιμῇ ἐδόξασας, EBpalous ἁμαρτόντας ἐκόλασας, ἐπιστρέ- φοντας ἐδέξω" τοὺς Αἰγυπτίους δεκαπλήγῳ ἐτιμωρήσω" θάλασσαν γ WYO ἐτιμωρῇ 3 διελὼν ᾿Ισραηλίτας διεβίβασας: Αἰγυπτίους ἐπιδιώξαντας ὑπο- βρυχίους ἀπώλεσας" ξύλῳ πικρὸν ὕδωρ ἐγλύκανας" ἐκ πέτρας 5 , “ SL oo 6) oe BN ’ Ὁ Neel ον ἀκροτόμου ὕδωρ ἀνέχεας" ἐξ οὐρανοῦ τὸ μάννα toas’ τροφὴν ἐξ ῇ a ἀέρος ὀρτυγομήτραν᾽ στῦλον πυρὸς THY νύκτα πρὸς φωτισμόν, καὶ στῦλον νεφέλης ἡμέραν πρὸς oKiatpov θάλπους. Τὸν an \ 9 el ᾿ἸΙησοῦν στρατηγὸν ἀναδείξας, ἑπτὰ ἔθνη Χαναναίων δι᾽ αὐτοῦ καθεῖλες, ᾿Ιορδάνην διέῤῥηξας, τοὺς ποταμοὺς ᾿Ηθὰμ ἐξήρανας, 1 Cf. Wisd. xvi. 3 τροφὴν ἡτοίμασας ὀρτυγομήτραν. Cf. 2 Pet. ii. 5 IX. b Wisd. x. 6. Ps. ον 34. Cf. John viii. 56. Cf. Rom. i. 21-25. Cf. Neh. ix. 19. Ps, Ixxiv. 15. IX. b Col. i. 16. TSS το το 3: xX. TRIUMPHAL Hymn. XI. Commemo- ration of the Work of Re- demption. ola. 15: Matt. iv. 23. Acts v. 12. 16 Clementine Liturgy. Ve 1 ee ἃς BA / \ εἶ 3 ’ὔ τείχη κατέῤῥιψας ἄνευ μηχανημάτων καὶ χειρὸς ἀνθρωπίνης. ς ὯΝ ς € I i aN Ὑπὲρ ἁπάντων σοι 7 δόξα, δέσποτα παντοκράτορ. Σὲ προσ- κυνοῦσιν ἀνάριθμοι στρατιαὶ ἀγγέλων, ἀρχαγγέλων, θρόνων, κυριοτήτων, ἀρχῶν, ἐξουσιῶν, δυνάμεων, στρατιῶψ, αἰώνων" τὰ ͵ Ξ Χερουβίμ, καὶ τὰ ἑξαπτέρυγα Σεραφίμ, ταῖς μὲν δυσὶ κατακα- λύπτοντα τοὺς πόδας, ταῖς δὲ δυσὶ τὰς κεφαλάς, ταῖς δὲ δυσὶ πετό- \ Ψ ed /, U4 3 ἢ \ , μενα, καὶ λέγοντα ἅμα χιλίαις χιλιάσιν ἀρχαγγέλων, καὶ μυρίαις 5 7 μυριάσιν ἀγγέλων, ἀκαταπαύστως καὶ ἀσιγήτως βοώσαις" Καὶ πᾶς ὁ λαὸς ἅμα εἰπάτω" “Aytos, ἅγιος, ἅγιος Κύριος Σαβαώθ’ πλήρης ὃ οὐρανὸς καὶ ἢ γῆ A , > A 3 Ν 3 x >a = >) / τῆς δόξης αὐτοῦ εὐλογητὸς εἰς TOUS αἰῶνας᾽ ἀμὴν. Καὶ ὁ ἀρχιερεὺς ἑξῆς λεγέτω" ἽΔγιος γὰρ εἶ ὡς ἀληθῶς, καὶ πανάγιος, ὕψιστος καὶ ὑπερ- ͵ “ ς 37 ed Ν Ace 7 ev ε υψούμενος εἰς τοὺς αἰῶνας. ἅγιος δὲ καὶ ὁ μονογενὴς cov υἱὸς ὃ ged eer \ Θ \ ἡ | a ε 34 ’ A b) “ ς Κύριος ἡμῶν καὶ Θεὸς ᾿Ιησοῦς ὁ Χριστός, ὃς εἰς πάντα ὑπηρετη- , , 4 a 5 cal \ 7 » ἧς Ἃ σάμενός σοι τῷ Θεῷ αὐτοῦ καὶ πατρί, εἴς τε δημιουργίαν διά- Ν ’ > ta Ν / 5 φορον καὶ πρόνοιαν κατάλληλον, ov περιεῖδε TO γένος τῶν Ν ἀνθρώπων ἀπολλύμενον, ἀλλὰ μετὰ φυσικὸν νόμον, μετὰ νομικὴν / ᾿ς Ν 3 / \ bs lan 3 / παραίνεσιν, μετὰ προφητικοὺς ἐλέγχους καὶ Tas τῶν ἀγγέλων et , Ἐ- θ / Ν al 6 ee \ \ \ , ἐπιστασίας (παραφθειρόντων σὺν τῷ θετῷ καὶ τὸν φυσικὸν νόμον, \ “- , 3 / \ \ Ν 2 , Kal τῆς μνήμης ἐκβαλλόντων τὸν κατακλυσμὸν, τὴν ἐκπύρωσιν, Ν las / τὰς κατ᾽ Αἰγυπτίων πληγάς, tas κατὰ Παλαιστηνῶν σφαγάς, καὶ / μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι πάντων), εὐδόκησεν αὐτὸς ΄ a ἧς ae 7 " ΄ ς γνώμῃ σῇ ὁ δημιουργὸς ἀνθρώπου ἄνθρωπος γενέσθαι, ὃ νομο- θέτης ὑπὸ νόμους, ὃ ἀρχιερεὺς ἱερεῖον, ὃ ποιμὴν πρόβατον" καὶ ἐξευμενίσατό σε τὸν ἑαυτοῦ Θεὸν καὶ πατέρα, καὶ τῷ κόσμῳ ANN ξ Nye ΕΣ , b “ Ν Ae aN θέ κατήλλαξε, καὶ τῆς ἐπικειμένης ὀργῆς τοὺς πάντας ἠλευθέρωσε, , 5 , , 3 2. oe \ , ε γενόμενος ἐκ παρθένου, γενόμενος ἐν σαρκί, ὁ Θεὸς Λόγος, ὃ ἀγαπητὸς υἱός, ὃ πρωτότοκος πάσης κτίσεως, κατὰ τὰς περὶ αὐτοῦ ᾽ na ὑπ᾽ αὐτοῦ προῤῥηθείσας προφητείας ἐκ σπέρματος Δαβὶδ καὶ ᾿Αβραάμ, καὶ φυλῆς ᾿Ιούδα: καὶ γέγονεν ἐν μήτρᾳ παρθένου ὃ᾽ , I , διαπλάσσων πάντας τοὺς γεννωμένους, καὶ ἐσαρκώθη ὃ ἄσαρκος, A ὁ ἀχρόνως γεννηθεὶς ἐν χρόνῳ γεγέννηται: πολιτευσάμενος ὁσίως καὶ παιδεύσας ἐνθέσμως, πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐξ ἀνθρώπων ἀπελάσας, σημεῖά τε καὶ τέρατα ἐν τῷ λαῷ ποιήσα ρ Pood | Pe YP AAG TOLNTAS, / Clementine Liturgy. 17 a “ Ν / f τροφῆς καὶ ποτοῦ καὶ ὕπνου μεταλαβὼν 6 τρέφων πάντας τοὺς XI. , Fas ἈΠ ΤΣ ‘a a A 25 , 5) , , χρήζοντας τροφῆς καὶ ἐμπιπλῶν πᾶν ζῶον εὐδοκίας, ἐφανέρωσε Ps. cxlv. 16. σου τὸ ὄνομα τοῖς ἀγνοοῦσιν αὐτό, τὴν ἄγνοιαν ἐφυγάδευσε, τὴν εὐσέβειαν ἀνεζωπύρωσε, τὸ θέλημά σου ἐπλήρωσε, τὸ ἔργον ὃ John xvii. 4. ἔδωκας αὐτῷ ἐτελείωσε' καὶ ταῦτα πάντα κατορθώσας, χερσὶν ᾿] ’ Ν « , ἈΝ / te \ ny ἀνόμων κατασχεθεὶς ἱερέων καὶ ἀρχιερέων ψευδωνύμων καὶ λαοῦ a / παρανόμου προδοσίᾳ τοῦ τὴν κακίαν νοσήσαντος, καὶ πολλὰ ? a a n , παθὼν ὑπ᾽ αὐτῶν, καὶ πᾶσαν ἀτιμίαν ὑποστὰς σῇ συγχωρήσει, \ / (a ς , \ \ ε / Ν παραδοθεὶς Πιλάτῳ τῷ ἡγεμόνι, καὶ κριθεὶς ὁ κριτής, καὶ κατα- θεὶς 6 σωτήρ, σταυρῷ προσηλώθη ὃ ἀπαθής, καὶ ἀπέθανεν 6 τῇ κριθεὶς 6 σωτήρ, ρῷ προσηλώθη ὁ ἀπαθής, καὶ ἀπέθανεν ὃ τῇ φύσει ἀθάνατος, καὶ ἐτάφη ὁ ζωοποιός, ἵνα πάθους λύσῃ καὶ / > δ θανάτου ἐξέληται τούτους dv ods παρεγένετο, καὶ ῥήξη τὰ δεσμὰ a , Ne 7 Neg , 5) Bi ey, ας. ay τοῦ διαβόλου, καὶ ῥύσηται τοὺς ἀνθρώπους ἐκ τῆς ἀπάτης αὐτοῦ ee | / 3 n a , c Ξ / id / καὶ ἀνέστη ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ Kal τεσσαράκοντα ἡμέρας ἐνδιατρίψας τοῖς μαθηταῖς, ἀνελήφθη εἰς τοὺς οὐρανούς, καὶ ἐκα-- Mark xvi. το. θέσθη ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ πατρὸς αὐτοῦ. a Ὁ tps J a Μεμνημένοι οὖν ὧν Ov ἡμᾶς ὑπέμεινεν, εὐχαριστοῦμέν σοι, Commemo- Ὰ RATION OF Θεὲ παντοκράτορ, οὐχ ὅσον ὀφείλομεν, ἀλλ᾽ ὅσον δυνάμεθα, καὶ tHe ἵνοτι- ἐω: δώ é ee} A Ἐν ἢ νὰ i 5/5 TUTION. τὴν διάταξιν αὐτοῦ πληροῦμεν. Ἔν ἡ γὰρ νυκτὶ παρεδίδοτο, , Cor. xi. 23. n , \ n λαβὼν ἄρτον ταῖς ἁγίαις καὶ ἀμώμοις αὐτοῦ χερσί, καὶ ἀναβλέψας οἷ \ \ \ an > A πρὸς oe τὸν Θεὸν αὐτοῦ καὶ πατέρα, καὶ κλάσας, ἔδωκε τοῖς Matt. xxvi. A - cal x a na 26. μαθηταῖς, εἰπών" τοῦτο TO μυστήριον τῆς καινῆς διαθήκης" λάβετε ἐξ αὐτοῦ, φάγετε: τοῦτό ἐστι τὸ σῶμά μου, τὸ περὶ πολλῶν θρυπτόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὡσαύτως καὶ τὸ ποτήριον x Cor. xi. 25. / 5 yf \ “ \ ε 7 3 / 2) lal κεράσας ἐξ οἴνου καὶ ὕδατος, καὶ ἁγιάσας, ἐπέδωκεν αὐτοῖς, λέγων" πίετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ αἷμά μου, τὸ περὶ Matt. xxvi, a me 2 ~ 275 28: πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν" τοῦτο ποιεῖτε εἰς THY ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον, καὶ πίνητε τὸ τ Cor. xi. 26. ποτήριον τοῦτο, τὸν θάνατον τὸν ἐμὸν καταγγέλλετε, ἄχρις ἂν ἔλθω. 4 “ / a a a Μεμνημένοι τοίνυν τοῦ πάθους αὐτοῦ καὶ τοῦ θανάτον καὶ τῆς XII. “ / \ a a ἐκ νεκρῶν ἀναστάσεως, καὶ THs εἰς οὐρανοὺς ἐπανόδου, καὶ τῆς Ἕ 9 “ / 7ὔ 4 e ἡ = , F μελλούσης αὐτοῦ δευτέρας παρουσίας, ἐν 7 ἔρχεται μετὰ δόξης καὶ δυνάμεως κρῖναι ζῶντας καὶ νεκροὺς καὶ ἀποδοῦναι ἑκάστῳ Rom. ii. 6. Α ,. » > A / , a =~ ἣν a a κατὰ τὰ ἔργα αὐτοῦ, προσφέρομέν σοι τῷ βασιλεῖ καὶ Θεῷ, κατὰ Tue Grear τ ἀν ΤῊΣ ᾿ Re οἰ τ ne P ps OBLATION. τὴν αὐτοῦ διάταξιν, τὸν ἄρτον τοῦτον, Kal TO ποτήριον τοῦτο, C Cf. Col. iii. 17. AXITI. INVOCATION. t Pet. v. x. 2 Be Great In- TERCESSION. 2 Tim. ii. 15, x Tim. ii. 2. τ Pet. ii. 9. 18 Clementine Liturgy. A a Ὁ ε εὐχαριστοῦντές σοι δι᾽ αὐτοῦ, ἐφ᾽ οἷς κατηξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου, καὶ ἱερατεύειν σοι. a a / fa Kal ἀξιοῦμέν σε, ὅπως εὐμενῶς ἐπιβλέψῃς ἐπὶ TA προκείμενα n a 7 3 δῶρα ταῦτα ἐνώπιόν σου, σὺ ὁ ἀνενδεὴς Θεός, καὶ εὐδοκήσῃς ἐπ a n a ! αὐτοῖς els τιμὴν τοῦ Χριστοῦ cov, kal καταπέμψῃς τὸ ἅγιόν σου Πνεῦμα ἐπὶ τὴν θυσίαν ταύτην, τὸν μάρτυρα τῶν παθημάτων τοῦ , 3 A “ ») / ἊΝ 5) an a a Κυρίου ᾿Ιησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον σῶμα τοῦ Χριστοῦ σου, καὶ τὸ ποτήριον τοῦτο αἷμα τοῦ Χριστοῦ σου, ἵνα a n ἧς οἱ μεταλαβόντες αὐτοῦ βεβαιωθῶσι πρὸς εὐσεβείαν, ἀφέσεως ς I VA ny / \ ia ῇ ’ Lal ἁμαρτημάτων τύχωσι, TOD διαβόλου Kal THs πλάνης αὐτοῦ ῥυσθῶσι, ΠΙνεῦματος ἁγίου πληρωθῶσιν, ἄξιοι τοῦ Χριστοῦ σου γένωνται, ζωῆς αἰωνίου τύχωσι, σοῦ καταλλαγέντος αὐτοῖς, δέσποτα παντοκράτορ. δ n Ez. δεόμεθά cov, Κύριε, καὶ ὑπὲρ τῆς ἁγίας cov ἐκκλησίας τῆς ἀπὸ περάτων ἕως περάτων, ἣν περιεποιήσω τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου, ὅπως αὐτὴν διαφυλάξῃς ἄσειστον καὶ ἀκλυδώ- νιστον ἄχρι τῆς συντελείας τοῦ αἰῶνος" καὶ ὑπὲρ πάσης ἐπισκοπῆς τῆς ὀρθοτομούσης τὸν λόγον τῆς ἀληθείας. 7 ““7ὥΦ.. ἢ δόσαν Capen Io A , , τι παρακαλοῦμέν σε καὶ ὑπὲρ τῆς ἐμῆς τοῦ προσφέροντός σοι οὐδενίας, καὶ ὑπὲρ παντὸς τοῦ πρεσβυτερίου, ὑπὲρ τῶν διακόνων \ \ n » [τὰ ’ὔ / c / Kal παντὸς τοῦ κλήρου, ἵνα πάντας σοφίσας Πνεύματος ἁγίου ’ὔ πληρώσῃς. " a A A Er. παρακαλοῦμέν oe, Κύριε, ὑπὲρ τοῦ βασιλέως, καὶ τῶν ἐν ὑπεροχῇ, καὶ παντὸς τοῦ στρατοπέδου, ἵνα εἰρηνεύωνται τὰ πρὸς ἡμᾶς" ὅπως ἐν ἡσυχίᾳ καὶ ὁμονοίᾳ διάγοντες τὸν πάντα χρόνον τῆς ζωῆς ἡμῶν, δοξάζωμέν σε διὰ ᾿Ιησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν. yy Ὺ n 5 an Ett προσφέρομέν σοι καὶ ὑπὲρ πάντων τῶν am αἰῶνος 5 / an an εὐαρεστησάντων σοι ἁγίων, πατριαρχῶν, προφητῶν, δικαίων, τὶ a / ἀποστόλων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, πρεσβυτέρων, ’, ἴω n a διακόνων, ὑποδιακόνων, ἀναγνωστῶν, Ψαλτῶν, παρθένων, χηρῶν, “nN \ / are λαϊκῶν καὶ πάντων, ὧν αὐτὸς ἐπίστασαι τὰ ὀνόματα. A / / a a , Ετι προσφέρομέν σοι ὑπὲρ τοῦ λαοῦ τούτου, ἵνα dvadeiéns FAN > Υ = a , ε 3, αὑτὸν εἰς ἐπαινον τοῦ Χριστοῦ σου βασίλειον ἱεράτευμα, ἔθνος ὅ Bs ay ~ PS a a a ἅγιον ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἁγνείᾳ, ὑπὲρ τῶν χηρῶν τῆς Clementine Liturgy. 19 ἐκκλησίας, ὑπὲρ τῶν ἐν σεμνοῖς γάμοις καὶ τεκνογονίαις, ὑπὲρ τῶν νηπίων τοῦ λαοῦ σου, ὅπως μηδένα ἡμῶν ἀπόβλητον ποιήσῃς. yw 5 ny / es ee a , , 4 n » Ἔτι ἀξιοῦμέν σε καὶ ὑπὲρ τῆς πόλεως ταύτης καὶ τῶν ἐνοι- VA c xX lal >] aus jas ’ὔ ¢ a n » ΄ν Vd κούντων, ὑπὲρ TGV ἐν ἀῤῥωστίαις, ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ, «ς Ἂς cal 9 rg ε Ν “ 5 / « A , Ν ὑπὲρ τῶν ἐν ἐξορίαις, ὑπὲρ τῶν ἐν δημεύσει, ὑπὲρ πλεόντων, καὶ ¢ V4 [τὰ 5 lA lA / \ \ >) ὁδοιπορούντων, ὅπως ἐπίκουρος γένῃ πάντων, βοηθὸς Kal ἀντι- λήπτωρ. 7 owed 4 \ (es a , ε » \ Ἔστι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν μισούντων ἡμᾶς καὶ lad / a 5, διωκόντων ἡμᾶς διὰ τὸ ὄνομά σου, ὑπὲρ τῶν ἔξω ὄντων καὶ If “ 5 / 3 Ν 3 Φ 7 x πεπλανημένων, ὅπως ἐπιστρέψῃς αὐτοὺς εἰς ἀγαθόν, Kal τὸν \ 3 A AA θυμὸν αὑτῶν πραῦνῃς. ν Ca 4 SIE a , “ 3 Ετι παρακαλοῦμέν σε Kal ὑπὲρ TOV κατηχουμένων τῆς ἐκκλη- ὔ Ἀ Ad Ν nm / « οἷ a 3 y A id \ σίας, kal ὑπὲρ τῶν χειμαζομένων ὑπὸ τοῦ ἀλλοτρίου, καὶ ὑπὲρ τῶν ἐν μετανοίᾳ ἀδελφῶν ἡμῶν ὅπως τοὺς μὲν τελειώσῃς ἐν τῇ μ ᾿ Nye μὲν τελειώσῃς ἐν τῇ 7 \ Ἂς » 4 an 5 7] A an n Ν πίστει, τοὺς δὲ καθαρίσῃς ἐκ τῆς ἐνεργείας τοῦ πονηροῦ, τῶν δὲ Ἂς / / Ν Vf \ 5 nan Ny Cu Ν τὴν μετάνοιαν προσδέξῃ, καὶ συγχωρήσῃς καὶ αὐτοῖς καὶ ἡμῖν τὰ παραπτώματα ἡμῶν. “ / / ΟΥ̓͂Σ, aS a 5 rogue he Q Ert προσφέρομέν σοι καὶ ὑπὲρ THs εὐκρασίας. τοῦ ἀέρος καὶ τῆς εὐφορίας τῶν καρπῶν᾽ ὅπως ἀνελλειπῶς μεταλαμβάνοντες XIV. ἃ τῶν παρὰ σοῦ ἀγαθῶν, αἰνῶμέν σε ἀπαύστως, τὸν διδόντα τροφὴν Ps. cxxxvi. 25. πάσῃ σαρκί. Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν δι’ εὔλογον αἰτίαν 9 , a [ἡ ἘΣ ΡΥ 3 ce) 3 VL 3 ἀπόντων, ὅπως ἅπαντας ἡμᾶς διατηρήσας ἐν TH εὐσεβείᾳ, ἐπι- συναγάγῃς ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ σου, τοῦ Θεοῦ πάσης ΕἸ a \ ΄ν ᾽ὔ a / ε “- 3 J αἰσθητῆς καὶ vontns φύσεως, τοῦ βασιλέως ἡμῶν, ἀτρέπτους, 4 - ἀμέμπτους, ἀνεγκλήτους᾽ ὅτι σοὶ πᾶσα δόξα, σέβας καὶ εὐ- “ ’ὔ Ν \ VA Da 7, \ ΄- oS Ν χαριστία, τιμὴ καὶ προσκύνησις, τῳ Ilarpt, καὶ To Ὑΐῳ, καὶ τῷ ε ἁγίῳ Πνεύματι, καὶ νῦν, καὶ ἀεί, καὶ εἰς τοὺς ἀνελλειπεῖς καὶ 3 , baa) “ a2 ἀτελευτήτους αἰῶνας τῶν αἰώνων. Καὶ πᾶς 6 λαὸς λεγέτω" 3 Ἀμήν. Καὶ ὁ ἐπίσκοπος εἰπάτω" « 3. A A late 2 x , Cn Η εἰρήνη τοῦ Θεοῦ εἴη μετὰ πάντων ὑμῶν. Καὶ πᾶς ὁ λαὸς λεγέτω" Καὶ μετὰ τοῦ πνεύματός σου. σ 2 Χιν.Ρ Deacon’s Bidding Prayer. x Tim. ii. 2. XV. Prayer of Humble Ac- cess. Acts iv. 30. 2 Cor. vii. 1. 20 Clementine Liturgy. Kai 6 διάκονος κηρυσσέτω πάλιν" "Ere καὶ ἔτι δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ αὐτοῦ. ς Ἂν a , a / ͵7ὔ n a an Ὑπὲρ Tov δώρου τοῦ προσκομισθέντος Κυρίῳ τῷ Θεῷ δεηθῶμεν, Φ c Ψ Ἂς \ / SPN \ a , A ὅπως 6 ἀγαθὸς Θεὸς προσδέξηται αὐτὸ διὰ THs μεσιτείας τοῦ Χριστοῦ αὐτοῦ εἰς τὸ ἐπουράνιον αὐτοῦ θυσιαστήριον εἰς ὀσμὴν εὐωδίας. “Ὑπὲρ τῆς ἐκκλησίας ταύτης καὶ τοῦ λαοῦ δεηθῶμεν" ὑπὲρ πάσης ἐπισκοπῆς, παντὸς πρεσβυτερίου, πάσης τῆς ἐν Χριστῷ διακονίας καὶ ὑπηρεσίας, παντὸς τοῦ πληρώματος τῆς ἐκκλησίας a “ ξ / / , \ / δεηθῶμεν, ὅπως ὁ Κύριος πάντας διατηρήσῃ Kat διαφυλάξῃ. ¢ ἈΝ a 4 A > ε “ la “ 2 4 Ὑπὲρ βασιλέων καὶ τῶν ἐν ὑπεροχῇ δεηθῶμεν, ἵνα εἰρηνεύωνται τὰ πρὸς ἡμᾶς" ὅπως ἤρεμον καὶ ἡσύχιον βίον ἔχοντες διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τῶν ἁγίων μαρτύρων μνημονεύσωμεν, ὅπως κοινωνοὶ γενέσθαι τῆς ἀθλήσεως αὐτῶν καταξιωθῶμεν. c μ “ 3 Ms 5 / na Υπὲέρ τῶν ἐν πίστει ἀναπαυσαμένων δεηθῶμεν. «ς Ν a 9 Ζ las oy v2 ΙΝ , n a Υπὲρ τῆς εὐκρασίας TOV ἀέρων καὶ τελεσφορίας τῶν καρπῶν δεηθῶμεν. ε Ν “ , a “ nr 3 los Ὑπὲρ τῶν νεοφωτίστων δεηθῶμεν, ὅπως βεβαιωθῶσιν ἐν τῇ πίστει. Πάντες ὑπὲρ ἀλλήλων παρακαλέσωμεν. ε Δ ΄ 3 / εν ε \ 3 = Lf - [6 Λαός] "Avaornoov ἡμᾶς ὁ Θεὸς ἐν τῇ χάριτί σου. ς ΄ 3 “ n a a [6 Διάκονος] ᾿Αναστάντες ἑαυτοὺς τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ παραθώμεθα. Καὶ ὁ ἐπίσκοπος λεγέτω" ε ey Naame ! Q , ε I a a \ O Θεὸς ὁ μέγας καὶ μεγαλώνυμος, 6 μέγας τῇ βουλῇ καὶ Ν a ” A c κραταιὸς τοῖς ἔργοις, 6 Θεὸς καὶ πατὴρ τοῦ ἁγίου παιδός σου 3 A na nn an nr Ιησοῦ τοῦ σωτῆρος ἡμῶν, ἐπίβλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ TO ποίμνιόν a A 3 a a σου τοῦτο, ὃ du αὐτοῦ ἐξελέξω εἰς δόξαν τοῦ ὀνόματός σου, καὶ ε «ε “ Ν “ q ἁγιάσας ἡμῶν TO σῶμα Kal THY ψυχὴν καταξίωσον, καθαροὺς / ~ ao γενομένους ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, τυχεῖν n / 3 ee Ἂς ΄ ε “ 3 / ’ὔ »} τῶν προκειμένων ἀγαθῶν" καὶ μηδένα ἡμῶν ἀνάξιον κρίνῃς, ἀλλὰ \ ¢ cat _ 2) / fal fal βοηθὸς ἡμῶν γενοῦ, ἀντιλήπτωρ, ὑπερασπιστής, διὰ τοῦ Χριστοῦ ’ @ SN , 7 9 gov, μεθ οὗ σοὶ δόξα, τιμή, αἷνος, δοξολογία, εὐχαριστία, καὶ τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας" ἀμήν. Clementine Liturgy. 21 Ξ 5 / Καὶ μετὰ τὸ πάντας εἰπεῖν ἀμὴν, 6 διάκονος λεγέτω" XVI. , Πρόσχωμεν. π ae oa , “ “A 9 Φ Καὶ ὁ ἐπίσκοπος προσφωνησάτω τῷ λαῷ οὕτω δοποὶα Gani sa eae Ce tis. Ta ἁγια τοῖς ἁγίοις. Καὶ ὁ λαὸς ὑπακουέτω" Ὁ ed / qi § “ Ἁὦ i o Εἷς ἅγιος, εἷς Κύριος, εἷς ᾿Ιησοῦς Χρίστος, εἰς δόξαν Θεοῦ ’ὔ 3 Ν \ las 2 / , , .“- πατρός, εὐλογητὸς εἰς τοὺς αἰῶνας" ἀμήν. Δόξα ἐν ὑψίστοις Luke ii. x4. Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκίαᾳ. ᾿Ὡσαννὰ τῷ υἱῷ Matt. xxi. ο. Δαβίδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Θεὸς Κύριος Ps. cxviii. 27. Ἀ - - , καὶ ἐπεφάνη ἡμῖν. “Qoavva ἐν τοῖς ὑψίστοις. Καὶ μετὰ τοῦτο μεταλαμβανέτω ὁ ἐπίσκοπος" ἔπειτα of πρεσβύτεροι καὶ =X VII. οἱ διάκονοι καὶ ὑποδιάκονοι καὶ of ἀναγνῶσται καὶ οἱ ψάλται καὶ οἱ ἀσκηταί, COMMUNION. καὶ ἐν ταῖς γυναιξὶν αἱ διακόνισσαι καὶ ai παρθένοι καὶ αἱ χῆραι, εἶτα τὰ , A ’ “ c A A / \ > “ \ > 1 AL: JA παιδία, Kal τότε πᾶς ὁ λαὸς κατὰ τάξιν μετὰ αἰδοῦς Kal εὐλαβείας ἄνευ θορύβου. Καὶ ὁ μὲν ἐπίσκοπος διδότω τὴν προσφοράν, λέγων" Σῶμα Χριστοῦ. Καὶ ὁ δεχόμενος λεγέτω" 2 / Apa. Ὁ δὲ διάκονος κατεχέτω τὸ ποτήριον καὶ ἐπιδιδοὺς λεγέτω" Ὁ “ 7 n Αἷμα Χριστοῦ, ποτήριον ζωῆς. Καὶ ὁ πίνων λεγέτω" ΣᾺ / μην. Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος ἐν τῷ μεταλαμβάνειν πάντας ‘\ Lae ἈΠΕ , , \ = , «ς ΄ τοὺς λοιπούς" καὶ ὅταν πάντες μεταλάβωσι καὶ πᾶσαι, λαβόντες οἱ διάκονοι A , > , > \ ’ τὰ περισσεύσαντα εἰσφερέτωσαν εἰς τὰ παστοφόρια. Καὶ ὁ διάκονος λεγέτω, παυσαμένου τοῦ Ψψάλλοντος" XVIII. a Μεταλαβόντες τοῦ τιμίου σώματος Kal τοῦ τιμίου αἵματος τοῦ Bidding to anks- Χριστοῦ, εὐχαριστήσωμεν τῷ καταξιώσαντι ἡμᾶς μεταλαβεῖν τῶν giving after τ eception. ἁγίων αὐτοῦ μυστηρίων, καὶ παρακαλέσωμεν μὴ εἰς κρίμα ἀλλ᾽ > / cA , > > / ” \ Ζ εἰς σωτηρίαν ἡμῖν γενέσθαι, εἰς ὠφέλειαν ψυχῆς καὶ σώματος, 3 Ν > z, > 5, «ς n 5 Ν cad εἰς φυλακὴν εὐσεβείας, εἰς ἄφεσιν ἁμαρτιῶν, εἰς ζωὴν Tov μέλλοντος αἰῶνος. 3 , A a a an ᾿Εγειρώμεθα. “Ev χάριτι Χριστοῦ ἑαυτοὺς τῷ Θεῷ, TO μόνῳ Ὁ d ήτῳ Θεῷ, καὶ τῷ Χριστῷ αὐτοῦ θώμεθα ἀγεννήτῳ Θεῷ, Ὁ Χριστῷ παραθώμεθα. XVIII. ὁ Thanksgiv- ing. 22 Clementine Liturgy. Καὶ ὁ ἐπίσκοπος εὐχαριστείΐτω" Δέσποτα ὁ Θεὸς ὁ παντοκράτωρ, ὃ πατὴρ τοῦ Χριστοῦ σου τοῦ 3 a , ε cal ᾽ 3 4 9 } 3 [4 εὐλογητοῦ παιδός, ὁ τῶν μετ᾽ εὐθύτητος ἐπικαλουμένων σε ἐπή- ἴω I} ‘ κοος, 6 Kal τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις" εὐχαρισ- τοῦμέν σοι, ὅτι κατηξίωσας ἡμᾶς μεταλαβεῖν τῶν ἁγίων σου μυστηρίων, ἃ παρέσχου ἡμῖν, εἰς πληροφορίαν τῶν καλῶς ἐγνωσ- μένων, εἰς φυλακὴν τῆς εὐσεβείας, εἰς ἄφεσιν πλημμελημάτων" “ X » “ a 3 , 8. Ὁ se Pies \ Ἂν ὅτι τὸ ὄνομα τοῦ Χριστοῦ cov ἐπικέκληται ἐφ ἡμᾶς, καὶ σοὶ 7 ς Ψ ε - a n 3 a 4 προσῳκειώμεθα. Οὐ χωρίσας ἡμᾶς τῆς τῶν ἀσεβῶν κοινωνίας, ἕνωσον ἡμᾶς μετὰ τῶν καθωσιωμένων σοι, στήριξον ἡμᾶς ἐν τῇ ἀληθείᾳ τῇ τοῦ ἁγίου Τ]νεύματος ἐπιφοιτήσει. τὰ ἀγνοούμενα σεν, Τὴ y μ ui γ μ 2 4 SS / 4 ἊΝ 3 ’ ἀποκάλυψον, τὰ λείποντα προσαναπλήρωσον, τὰ ἐγνωσμένα ᾿κράτυνον. Τοὺς ἱερεῖς ἀμώμους διαφύλαξον ἐν τῇ λατρείᾳ σου" Benediction. x Tim. vi. 16, τοὺς βασιλεῖς διατήρησον ἐν εἰρήνῃ, τοὺς ἄρχοντας ἐν δικαιοσύνῃ" βρη pnyns 5 apX 5 1) τοὺς ἀέρας ἐν εὐκρασίᾳ, τοὺς καρποὺς ἐν εὐφορίᾳ, τὸν κόσμον ἐν “ / XN of Ν Ν fee ἃς παναλκεῖ προνοίᾳ. Τὰ ἔθνη τὰ πολεμικὰ πράῦνον, τὰ πεπλανη- ! 5 i \ , C7 : Zar , μένα ἐπίστρεψον. τὸν λαόν σου ἁγίασον τοὺς ἐν παρθενίᾳ , > Ν 5 ἢ , 5) , 5 Δεν Sok ee 7 διατήρησον" τοὺς ἐν γάμῳ διαφύλαξον ἐν πίστει" τοὺς ἐν ἁγνείᾳ 2 ἢ I N , ef Γ \ a 7 ὰ ἐνδυνάμωσον᾽ τὰ νήπια ἅδρυνον' τοὺς νεοτελεῖς βεβαίωσον \ P) , J \ ipa / 9 ΓΑ 5 / τοὺς ἐν κατηχήσει παίδευσον, Kal τῆς μυήσεως ἀξίους ἀνάδειξον. \ if o lal nm Kal πάντας ἡμᾶς ἐπισυνάγαγε els τὴν τῶν οὐρανῶν βασιλείαν, ἐν ὯΝ, 5) “ a n Ὁ Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν" μεθ᾽ οὗ σοὶ δόξα, τιμὴ καὶ σέβας, \ Cae 2 2. Vs “ ͵ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας" ἀμήν. Καὶ ὁ διάκονος λεγέτω" Τῷ Θεῷ διὰ τοῦ Χριστοῦ αὐτοῦ κλίνατε καὶ εὐλογεῖσθε. Καὶ ὁ ἐπίσκοπος ἐπευχέσθω, λέγων" ε Si O Θεὸς ὁ παντοκράτωρ, ὃ ἀληθινὸς καὶ ἀσύγκριτος, ὁ παν- a KX \ - las TAXOU OY καὶ τοῖς πᾶσι παρὼν Kal ἐν οὐδενὶ ὡς ἐνόν TL ὑπάρχων, ἃς ὁ τόποις μὴ περιγραφόμενος, ὃ χρόνοις μὴ παλαιούμενος, ὃ αἰῶσι x / μὴ περατούμενος, ὁ λόγοις μὴ παραγόμενος, ὃ γενέσει μὴ ὑπο- ’ὔ € a ἧς , ¢ a 9 , ς ” κείμενος, ὁ φυλακῆς μὴ δεόμενος, 6 φθορᾶς ἀνώτερος, ὃ τροπῆς 5 ΄ ε γε 5 7 ε A 5°) om > , ς La ἀνεπίδεκτος, ὁ φύσει ἀναλλοίωτος, ὃ φῶς οἰκῶν ἀπρόσιτον, ὁ τῇ , Ζῇ ¢ Ν a φύσει ἀόρατος, ὁ γνωστὸς πάσαις Tals μετ᾽ εὐνοίας ἐκζητούσαις σε λογικαῖς φύσεσιν, 6 καταλαμβανόμενος ὑπὸ τῶν ἐν εὐνοίᾳ Clementine Liturgy. 23 ἐπιζητούντων ce’ ὁ Θεὸς ᾿Ισραήλ, τοῦ ἀληθινῶς ὁρῶντος, τοῦ XVIII. ἃ a / / els Χριστὸν πιστεύσαντος λαοῦ cov’ εὐμενὴς γενόμενος ἐπά- , ~ \ »Ψ 2 \ ee ’ / κουσόν pov διὰ τὸ ὄνομά σου, καὶ εὐλόγησον τούς σοι κεκλι- lal o / Lan κότας τοὺς ἑαυτῶν αὐχένας, Kal δὸς αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν τὰ ἐπὶ συμφέροντι, καὶ μηδένα αὐτῶν ἀπόβλητον 7 3 n ’ὔ >) bw ats / =) / / ποιήσῃς ἐκ τῆς βασιλείας σου, ἀλλὰ ἁγίασον αὑτούς, φρούρησον, τὶ an en ny) , \ \ 3 a σκέπασον, ἀντιλαβοῦ, ῥῦσαι τοῦ ἀλλοτρίου καὶ παντὸς ἐχθροῦ, τοὺς οἴκους αὐτῶν φύλαξον, τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους ὔ id x , “ / / ΕΞ φρούρησον" ὅτι σοὶ δόξα, αἷνος, μεγαλοπρέπεια, σέβας, προσ- 4 Ἂς nan n ee] n a a nan Aye n κύνησις, καὶ τῷ σῷ παιδὶ ᾿Ιησοῦ τῷ Χριστῷ cov, τῷ Κυριῷ ἡμῶν καὶ Θεῷ καὶ βασιλεῖ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς \ an n τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. Καὶ ὁ διάκονος ἐρεῖ" ΧΊΣ. ϑ Ἀπολύεσθε ἐν εἰρήνῃ. Τὴ τ NOTE. In the Apostolical Constitutions (Lib. II. c. §7) is given another account of the Eucharistic service. As this supplies more details about the earlier part of the office, in which the Clementine Liturgy is deficient ; being itself again deficient in the later part, where that is full; it has been suggested (e. g. by Prof. Bickell in ‘Messe und Pascha,’ p. 4) that the two accounts should be combined to give the complete Liturgy. That the Clementine Liturgy needs supplementing in some such manner is obvious; and this other account is probably a fair representative of the order contempo- raneously used for the pro-anaphoral part of the service: but the two documents, as they stand, are not consistent enough with each other to admit of being looked upon as forming together a simple whole. For instance, the Bidding Prayer of the Deacon, the Kiss of Peace, and the Entrance of the Elements occur in a different order in the two documents : nor is the Mosaic Benediction, which is distinctly enjoined in the earlier document, to be found in the Clementine Liturgy. Constirt. Aprost. Lib. II. c. 57. 4 - , Eis τὸ ἕτερον μέρος of λαϊκοὶ καθεζέσθωσαν μετὰ πάσης εὐταξίας καὶ r A ἡσυχίας" Kat ai γυναῖκες κεχωρισμένως καὶ αὐταὶ καθεζέσθωσαν σιωπὴν Ὁ πε / ἄγουσαι. Μέσος δὲ ὁ ἀναγνώστης ἐφ᾽ ὑψηλοῦ τινος ἑστὼς ἀναγινωσκέτω A , ΓΝ" a a , A a an A σ΄ / ‘ τὰ Μωσέως καὶ Ἰησοῦ rod Ναυή, τὰ τῶν κριτῶν Kal τῶν βασιλείων, τὰ πὰ , a ~? Ν ‘ τῶν παραλειπομένων καὶ τὰ τῆς ἐπανόδου, πρὸς τούτοις τὰ τοῦ ᾿Ιὼβ καὶ τὰ 24 Clementine Liturgy. a a“ ΄“ 3 , , Σολομῶντος καὶ τὰ τῶν ἑκκαίδεκα προφητῶν. “Ava δύο δὲ γενομένων A a7 ἀναγνωσμάτων, ἕτερός τις τοὺς τοῦ Δαβὶδ ψαλλέτω ὕμνους, καὶ ὁ λαὸς τὰ > / ig , \ “ c 4 ere ed > ἀκροστίχια ὑποψαλλέτω. Mera τοῦτο αἱ πράξεις at ἡμέτεραι avaywo- ͵ Ν Ἐν ΣΝ \ ’ ων cos ΄- a > , ΄σ σκέσθωσαν καὶ αἱ ἐπιστολαὶ Παύλου τοῦ συνεργοῦ ἡμῶν, ἃς ἐπέστειλε ταῖς 3 , see , Gor Ἢν at 4 \ \ A ’ ἐκκλησίαις καθ᾽ ὑφήγησιν τοῦ ἁγίου πνεύματος. Kat μετὰ ταῦτα διάκονος x ΄ ἢ πρεσβύτερος ἀναγινωσκέτω τὰ εὐαγγέλια. .. . Καὶ ὅταν ἀναγινωσκόμενον 3 \ > , ΄ ε ΄ \ ε ΄ \ a ς \ ἢ TO εὐαγγέλιον, πάντες οἱ πρεσβύτεροι καὶ οἱ διάκονοι καὶ πᾶς 6 λαὸς , ~ [ἢ “ στηκέτωσαν μετὰ πολλῆς ἡσυχίας. . . . Καὶ ἑξῆς παρακαλείτωσαν οἱ πρεσ- , \ , ξ lal > ΄“΄ ᾿ A \ cd A cal , βύτεροι τὸν λαόν, ὁ καθεῖς αὐτῶν ἀλλὰ μὴ ἅπαντες, καὶ τελευταῖος πάντων ς Ie, ΄ \ ¢ ἊΝ A > \ > ΄ ~ ὁ ἐπίσκοπος. . . . Στηκέτωσαν δὲ οἱ μὲν πυλωροὶ eis τὰς εἰσόδους τῶν ’ “ / > / c A , 2 A cal ΄“ \ ἀνδρῶν φυλάσσοντες αὐτάς, ai δὲ διάκονοι εἰς Tas τῶν γυναικῶν. .. . Kat A , μετὰ τοῦτο συμφώνως ἅπαντες ἐξαναστάντες Kal ἐπ᾿ ἀνατολὰς KaTavon- “- , Ν \ ΄ σαντες, μετὰ τὴν τῶν κατηχουμένων καὶ τὴν τῶν μετανοούντων ἔξοδον, , ΄ = ase) ΄ aa \ > \ a > a προσευξάσθωσαν τῷ Θεῷ TO ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ A - -“ > κατὰ ἀνατολάς, ὑπομιμνησκόμενοι Kal τῆς ἀρχαίας νομῆς τοῦ κατὰ ἀνα- \ , [χὰ ἐφ ~ » > [4 A > / 3 τολὰς παραδείσου, ὅθεν ὁ πρῶτος ἄνθρωπος, ἀθετήσας τὴν ἐντολήν, ὀφεως 3 , \ c συμβουλίᾳ πεισθείς, ἀπεβλήθη. Οἱ δὲ διάκονοι μετὰ τὴν προσευχὴν ot a a a 3 , ΄ , a “ μὲν τῇ προσφορᾷ τῆς εὐχαριστίας σχολαζέτωσαν ὑπηρετούμενοι τῷ τοῦ Κ , , \ 5B € δὲ oy λ ὃ , NES , ν υρίου σώματι μετὰ φόβου, οἱ δὲ τοὺς ὄχλους διασκοπείτωσαν καὶ ἡσυχία αὐτοῖς ἐμποιείτωσαν. Λεγέτω δὲ ὁ παρεστὼς τῷ ἱερεῖ διάκονος τῷ λαῷ" , \ , , Sara ΤῸ , > ΠΥ, ΄΄ 3 , Mn τις κατὰ τινός, μή τις ἐν ὑποκρίσει. Eira καὶ ἀσπαζέσθωσαν ἀλλη- , “ > > ’ λους οἱ ἄνδρες καὶ ἀλλήλας αἱ γυναῖκες τὸ ἐν Κυρίῳ φίλημα, ἀλλὰ μή τις 3 ‘A ’ / a δολίως, ὡς ὁ Ιούδας τὸν Κύριον φιλήματι παρέδωκεν. Καὶ peta τοῦτο , ΄“ ~ προσευχέσθω 6 διάκονος ὑπὲρ τῆς ἐκκλησίας πάσης Kal παντὸς τοῦ κόσμου καὶ τῶν ἐν αὐτῷ μερῶν καὶ ἐκφορίων, ὑπὲρ τῶν ἱερέων καὶ τῶν ἀρχόντων, ¢ ‘A ~ > 4 A ~ 4 \ “a” / 9 ἊΣ \ Ἁ ὑπὲρ τοῦ ἀρχιερέως καὶ τοῦ βασιλέως καὶ τῆς καθόλου εἰρήνης. Καὶ μετὰ ~ a “A / ~ τοῦτο ὁ ἀρχιερεὺς ἐπευχόμενος τῷ λαῷ εἰρήνην εὐλογείτω τοῦτον, ὡς καὶ - > r a ΄ ἊΨ ΄ Μωσῆς ἐνετείλατο τοῖς ἱερεῦσιν εὐλογεῖν τὸν λαὸν τούτοις τοῖς ῥήμασιν" » , , Evdoynoa oe κύριος καὶ φυλάξαι σε ἐπιφάναι Κύριος τὸ πρόσωπον » Coy ed ἢ \ ye ’ a > ’ ἊΣ \ , > Ce νὰ \ αὐτοῦ ἐπὶ σὲ καὶ ἐλεήσαι oe* ἐπάραι Κύριος τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ Ν ὃ ΄ > 4 3 4 6 5 Ν ες > , ‘ λ 4 e καὶ δῴῃ σοι εἰρήνην. ᾿Ἐπευχέσθω οὖν καὶ ὁ ἐπίσκοπος καὶ λεγέτω a \ , \ ἃ Σῶσον τὸν λαόν σου, Κύριε, καὶ εὐλόγησον τὴν κληρονομίαν σου, ἣν ἐκ- / \ ΄ “ 7 a cal > τήσω καὶ περιεποιήσω τῷ τιμίῳ αἵματι τοῦ χριστοῦ σου Kal ἐκάλεσας r » ~ βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον. Μετὰ δὲ ταῦτα γινέσθω ἡ θυσία, ς ~ \ = ~ Ν , ς ’ λα Ἂ = ἑστῶτος παντὸς τοῦ λαοῦ καὶ προσευχομένου ἡσύχως" καὶ ὅταν ἀνενεχθῇ, “A , > a an “a μεταλαμβανέτω ἑκάστη τάξις καθ᾽ ἑαυτὴν τοῦ κυριακοῦ σώματος Kal τοῦ a A ’ τιμίου αἵματος, μετὰ αἰδοῦς καὶ εὐλαβείας. PerURGIA SANCTI JACOBI GRAECORUM, Ὁ ἱερεύς. > ͵ ε “ / ἌΣ ἤ / Ev πλήθει ἁμαρτιῶν μεμολυσμένον με μὴ ἐξουδενώσης, δέσ- , ε \ Cal Tu N a ἘΞ ΄ὕ , ποτα Κύριε 0 Θεὸς ἡμῶν" ἰδοὺ yap προσῆλθον τῷ θείῳ τούτῳ pie a 7 7 > ε ἄξ ae eld Ν ἀλλ᾽ > Kal ἐπουρανίῳ μυστηρίῳ cov, οὐχ ws ἄξιος ὑπάρχων" ἀλλ᾽ εἰς τὴν σὴν ἀφορῶν ἀγαθότητα, ἀφίημί σοι τὴν φωνήν, ὃ Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῴ ἤμαρτον eis τὸν οὐρανὸν καὶ ἐνώπιόν .« ε σου, καὶ οὐκ εἰμὶ ἄξιος ἀντοφθαλμῆσαι τῇ ἱερᾷ σου ταύτῃ καὶ ; μ μή ἢ Lepa ῃ vev τικῇ Τ 16 Spely else / Vid Ν Κύ πνευματικῇ τραπέζῃ, ἐφ᾽ ἣ ὁ μονογενής σου Υἱὸς καὶ Κύριος {πο ον 9 Ν = \ 2 \ al ε la Ν I ca) ἡμῶν ᾿Ιησοὺς Χριστὸς ἐμοὶ τῷ ἁμαρτωλῷ, καὶ πάσῃ κηλῖδι κατεστιγμένῳ, μυστικῶς πρόκειται εἰς θυσίαν. Διὸ ταύτην σοι τὴν ἱκεσίαν καὶ εὐχαριστίαν προσάγω, τοῦ καταπεμφθῆναί μοι Ἀ “ / \ 4 >] an Ν a, \ TO [Πνεῦμα cov τὸ ἸΪαράκλητον ἐνισχῦον καὶ καταρτῖζόν με πρὸς τὴν λειτουργίαν ταύτην" καὶ τὴν παρὰ σοῦ μοι τῷ λαῷ ἐπαγ- a / γελθεῖσαν φωνήν ἀκατακρίτως ταύτην ἀποφθέγξασθαι κατα- , 3 a 3 a a Ὥ Εἰς χὰ ἢ @ " \ ξίωσον, ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς ων Ν = / Nine. Lo) \ a) \ ε 4 εἴ, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ Kal ὁμοουσίῳ σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 9 Αμήν. Εὐχὴ τῆς παραστάσεως. / n \ \ fad ea \ “ Cs ’ ts ” Δόξα τῷ Πατρὶ καὶ to Tio καὶ τῷ ἁγίῳ Πνεύματι, τῷ τρια- om ς c y \ a , mn 5 f “ δικῷ καὶ ἑνιαίῳ φωτὶ τῆς θεότητος, τῆς ἐν τριάδι μοναδικῶς Ὁ Ν ὑπαρχούσης, καὶ διαιρουμένης ἀδιαιρέτως" τριὰς γὰρ εἷς Θεὸς 1 There is no order in these nine Prayers; nor can they possibly have been all intended to be used on any one occasion. 1 PREPA- RATORY PRAYERS, a Apologia of the Priest. Luke xviii. 13. Luke xv. 18. b On approach- ing the altar. 121s. Sabse, τ᾿ Prayer of Incense. Isa. vi. 7. Cc d For the con- gregation. Ch Acts. xx 28. Another Prayer of Incense. e 26 Liturgy of S. Fames (Greek). παντοκράτωρ, οὗ τὴν δόξαν οἱ οὐρανοὶ διηγοῦνται, ἡ δὲ γῆ τὴν b] n “ la αὐτοῦ δεσποτείαν, καὶ ἡ θάλασσα TO αὐτοῦ κράτος, καὶ πᾶσα Ἂν 3 “ αἰσθητὴ καὶ νοητὴ κτίσις τὴν αὐτοῦ μεγαλειότητα κηρύττει f ACESS FTES f a , , / πάντοτε" OTL αὐτῷ πρέπει πᾶσα δόξα, τιμή, κράτος, μεγαλωσύνη τε καὶ μεγαλοπρέπεια, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν 3.3 93 f αἰώνων. ᾿Αμήν. Εὐχὴ τοῦ θυμιάματος τῆς εἰσόδου τῆς ἐνάρξεως. 3 A > a Δέσποτα Κύριε ᾿Ιησοῦ Χριστέ, ὦ Θεοῦ Λόγε, 6 exovoiws € \ / 3 oe | “ ὩΣ a x \ ἑαυτὸν θυσίαν ἄμωμον ἐπὶ σταυροῦ τῷ Θεῷ καὶ Πατρὶ προσα- γαγών, ὃ διφυὴς ἄνθραξ, ὃ τῇ λαβίδι. τῶν τοῦ προφήτου χειλέων ε \ Q ε , 2) nan 3 , 4 Nie lal “ ἁψάμενος, καὶ τὰς ἁμαρτίας αὐτοῦ ἀφελόμενος, ἅψαι καὶ ἡμῶν τῶν ε ad a 5 , \ I ς EAN / “ἁμαρτωλῶν τῶν αἰσθήσεων, Kal καθάρισον ἡμᾶς ἀπὸ πάσης κηλίδος, καὶ παράστησον ἡμᾶς ἁγνοὺς τῷ ἁγίω σου θυσιαστηρίῳ “ , 3 a τοῦ προσενέγκαι σοι θυσίαν αἰνέσεως" καὶ πρόσδεξαι ἀφ᾽ ἡμῶν mS ΄ ,ὕ ᾿ \ , 5) το ΒΕ αν ἊΣ eer τῶν ἀχρείων δούλων σον τὸ παρὸν θυμίαμα, εἰς ὀσμὴν εὐωδίας na a “ “ \ an καὶ εὐωδίασον ἡμῶν τὸ δυσῶδες THs ψυχῆς Kal τοῦ σώματος" Xe / € lad oO ©¢€ “ / “ rd ᾿ς καὶ ἁγίασον ἡμᾶς TH ἁγιαστικῃ δυνάμει τοῦ παναγίου σου IIvev- Ὁ \ o an ματος" σὺ γὰρ εἶ μόνος ἅγιος, ὁ ἁγιάζων καὶ τοῖς πιστοῖς μετα- Ὰ \ Ν ” 3 / διδόμενος" καὶ πρέπει σοὶ ἡ δόξα σὺν τῷ ἀνάρχῳ σου Πατρί, καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ aN eee) \ IA “ ape 3 / ἀεὶ καὶ εἰς τοὺς αἰῶνας TOV αἰώνων. ᾿Αμήν. Εὐχὴ τῆς ἐνάρξεως. A a A al / / Εὐεργέτα βασιλεῦ τῶν αἰώνων, καὶ τῆς κτίσεως ἁπάσης δη- μιουργέ, πρόσδεξαι προσιοῦσάν σοι διὰ τοῦ Χριστοῦ σου τὴν 3 , ε \ , Y 7, . r ἐκκλησίαν σου" ἑκάστῳ TO συμφέρον ἐκπλήρωσον" ἄγαγε πάντας - “ ᾿ n εἰς τελειότητα, Kal ἀξίους ἡμᾶς ἀπέργασαι τῆς χάριτος τοῦ c n an “ 3 ἃ ἁγιασμοῦ σου, ἐπισυνάγων ἡμᾶς ἐν τῇ ἁγίᾳ σου ἐκκλησίᾳ, ἣν / an δ n an a ἈΝ περιεποιήσω τῷ τιμίῳ αἵματι τοῦ μονογενοῦς σου Tiov, Κυρίου δὲ \ “ ς n ’ n an > oe 3 ox) Φ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ ΄ Χ - 7 AL ~ Ν “ἧς δεδοξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου a los / Πνεύματι, viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. ᾿Αμήν. € , vy n an O διάκονος. ἔτι τοῦ Κυρίου δεηθῶμεν. « ε ’ 5 A ~ , “~ » / ~ ’ Ο ἱερεύς, εὐχὴν τοῦ θυμιάματος τῆς εἰσόδου τῆς συνάξεως. ὋὉ Θεὸς ὁ προσδεξάμενος ᾿Αβὲλ τὰ δῶρα, Νῶε καὶ ᾿Αβραὰμ Liturgy of S. Fames (Greek). 27 3 τὴν θυσίαν, ᾿Ααρὼν καὶ Ζαχαρίου τὸ θυμίαμα, πρόσδεξαι καὶ ἐκ χεῖρος ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο εἰς ὀσμὴν εὐω- δίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν, καὶ παντὸς τοῦ λαοῦ σοῦ, - > / ¢e 4 \ / A ε , ” \ \ ὅτι εὐλογημένος ὑπάρχεις, καὶ πρέπει σοὶ ἡ δόξα τῷ Πατρὶ καὶ “Ὁ ta Ν ὌΝ ἜΣ 7 / a πε 8 ἃ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί. Π t ‘ t c , O διάκονος. Κύριε, εὐλόγησον. Ρ For the clergy on preparing ὋὉ Κύριος καὶ Θεὸς ἡμῶν Ἰησοῦς Χριστός, 6 Ov ὑπερβολὴν to enter. , Ὃ ἱερεὺς ἐπεύχεται. >) , ed 4 5" 7] Ἂ 4 4 ἀγαθότητος Kal ἀκατάσχετον ἔρωτα σταυρωθείς, καὶ λόγχῃ καὶ “ a eae) / mil exe BS ΄ὔ 4 i ἥλοις Tapyvat μὴ ἀπανηνάμενος" ὁ τὴν κρυφίαν καὶ ἐπίφοβον 7] / a fas ταύτην τελετήν εἰς ἀνάμνησιν αἰωνίαν ἡμῖν exten παρασχό- ἊΝ 4 Ἂς > om “ “ δ , \ μενος εὐλογῆσαι τὴν ἐν Χριστῷ τῷ Θεῳ διακονίαν cov, καὶ > 4 Ν » « “ Ned n , ἣν εὐλογήσαι τὴν εἴσοδον ἡμῶν, καὶ ἐντελῶς τελειώσαι τὴν παρά- a / ς “ / ἊΝ 5 5 “ > στασιν τῆς λειτουργίας ἡμῶν ταύτης, TH ἀφάτῳ αὐτοῦ εὐ- cal \ Ν a a B) omAayxvia, νῦν Kal ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ) , Apny. Εὐχὴ ἀποκριτικὴ παρὰ τοῦ διακόνου. 5 c / > / oe , Cee a Responsory Ο Κύριος εὐλογήσαι καὶ ἀξιώσαι ἡμᾶς σεραφικῶς δωροφο- OAPs a . a \ . ΠΝ a 5 ~ _.,\ Deacon. ρῆσαι, καὶ προσᾷσαι τὴν πολυὔμνητον ᾧδὴν τοῦ ἐνθεαστικοῦ Kal / aS ~ Re 1 7 / “ ε - τρισαγίου, τῷ ἀνενδεεῖ καὶ ὑπερπλήρει πάσης τῆς ἁγιαστικῆς a τελειότητος, νῦν Kal ἀεί. Εἶτα ἄρχεται ἀειδεῖν ὁ διάκονος ἐν τῇ εἰσόδῳ. h Introit. «ς a an O μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ, ἀθάνατος ὑπάρχων, καταδεξάμενος διὰ τὴν ἡμετέραν σωτηρίαν σαρκωθῆναι ἐκ τῆς ee. ΨΚ 4 ee / Le > / > / ἁγίας θεοτόκου καὶ ἀειπαρθένου Μαρίας, ἀτρέπτως ἐνανθρωπή- gas, σταυρωθείς τε, Χριστὲ ὁ Θεός, θανάτῳ θάνατον πατήσας, Xx “" a Qn els ὧν τῆς ἁγίας Τριάδος, συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, σῶσον ἡμᾶς. Ὃ ἱερεὺς λέγει τὴν εὐχὴν ταύτην ἀπὸ τῶν πυλῶν ἕως τοῦ θυσια- k στηρίου. Priest’s 2 Ἶ ν 4 ᾿ ᾿ Prayer on « ς Φ «ws τ Ο Θεὸς ὁ παντοκράτωρ, ὁ μεγαλώνυμος Κύριος, ὁ δοὺς ἡμῖν entering. εἴσοδον εἰς τὰ ἅγια τῶν ἁγίων διὰ τῆς ἐπιδημίας τοῦ μονογενοῦς Cole nm aS fal lal n 9 “ σοῦ Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χρισ- [9] a Ν τοῦ, ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἐπειδὴ Cf. x Thess. V. 23. fHissa Catechu- menorum. 1. For the Church. a b Bidding Prayer. ΤΊ. THE TRISA- GION. 28 Liturgy of S. Fames (Greek). 5 Sn ζῶ if Laat” , ἐμφοβοι και ἔντρομοί ἐσμεν, μέλλοντες παρεστάναι τῷ ἁγίῳ σου θυσιαστηρίῳ, ἐξαπόστειλον ἐφ᾽ ἡμᾶς, 6 Θεὸς, τὴν χάριν σου τὴν 5 4 Nets ἘΣ Ὁ Ἂς BS \ x , ss x ἀγαθὴν, Kal ἁγίασον ἡμῶν tas ψυχὰς καὶ τὰ σώματα καὶ Ta ia \ 5 ’ Ν / e nan Ἁ > / πνεύματα, καὶ ἀλλοίωσον τὰ φρονήματα ἡμῶν πρὸς εὐσέβειαν, “ 3 Ce 4 / “ 7 ἵνα ἐν καθαρῷ συνειδότι προσφέρωμεν σοι δῶρα, δόματα, καρ- πώματα, εἰς ἀθέτησιν τῶν ἡμετέρων πλημμελημάτων, καὶ εἰς ἱλασμὸν παντὸς τοῦ λαοῦ σοῦ, χάριτι καὶ οἰκτιρμοῖς καὶ φιλαν- a a an ) i \ μὰ Ἂς θρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Μετὰ τὸ εἰσελθεῖν εἰς τὸ θυσιαστήριον λέγει ὁ ἱερεύς" Εἰρήνη πᾶσιν. «ε ae r r O λαός Kal τῷ πνεύματί cov. Ὃ ἱερεύς. a / n 3 , ὋὉ Κύριος εὐλογήσαι πάντας ἡμᾶς καὶ ἁγιάσαι ἐπὶ τῇ εἰσόδῳ \¢ 7 a / Ἄν 5 / 7 \ ἃς καὶ ἱερουργίᾳ τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ τὰς μακα- n n / plas ψυχὰς 1 ἀναπαύων μετὰ ἁγίων καὶ δικαίων, τῇ αὑτοῦ χάριτι a 4 las a PIB kat φιλανθρωπίᾳ, viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ay. , μήν. Εἶτα λέγει ὁ διάκονος συναπτήν. 3 5 a 4 a ’ὔ a Ev εἰρήνῃ tov Κυρίου δεηθῶμεν. € a a / Χ Υπὲρ τῆς ἄνωθεν εἰρήνης καὶ Θεοῦ φιλανθρωπίας καὶ σωτη- ρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίου δεηθῶμεν. «ς n ~ lal Ὑπὲρ τῆς εἰρήνης Tod σύμπαντος κόσμου, Kal ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίου δεηθῶμεν. « n n an Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν καὶ συγχωρήσεως τῶν πλημ- a aA las o / / μελημάτων ἡμῶν, καὶ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύνου, καὶ ἀνάγκης, καὶ ἐπαναστάσεως ἐχθρῶν, τοῦ Κυρίου δεηθῶμεν. Εἶτα οἱ ψάλται τὸν τρισάγιον Ψάλλουσιν ὕμνον. cd 4 LA Aytos 6 Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον Carn ἡμᾶς. * This should probably be ἀναπαύσαι, the participle belonging to the similar prayer below. Liturgy of S. Fames (Greek). 29 K et \ > ’ » x , αἱ ὁ ἱερεὺς ἐπεύχεται ἐπικλινόμενος. TE Οἰκτίρμον καὶ ἐλεῆμον, μακρόθυμε καὶ πολυέλεε καὶ ἀληθινὲ Prayer of the 4 S228, > ε / , Ἄν νΝἤ ’ Trisagion. Κύριε, ἐπίβλεψον ἐξ ἑτοίμου κατοικητηρίου σου, καὶ ἐπάκουσον x Kings viii. n a a an cal r = passim, ἡμῶν τῶν σῶν ἱκετῶν, Kal ῥῦσαι ἡμᾶς ἀπὸ παντὸς πειρασμοῦ ὃ λ “ ee θ \ τς Nato | / 5 54. 6 a Ν ιαβολικοῦ τε καὶ ἀνθρωπίνου, καὶ μὴ ἀποστήσῃς ἀφ᾽ ἡμῶν τὴν Ν 7: Ν , Die , on ΄ σὴν βοήθειαν, μηδὲ βαρυτέρας τῆς ἡμετέρας δυνάμεως παιδείας ἐπαγάγῃς ἡμῖν ἡμεῖς γὰρ οὐχ ἱκανοὶ πρὸς τὸ νικᾶν τὰ ἀντι- , PR κς ὡς Χο he , > \ "5 5 ἢ a πίπτοντα᾽ ov δὲ δυνατὸς el, Κύριε, εἰς TO σώζειν EK πάντων τῶν ἐναντιωμάτων: σῶσον ἡμᾶς, 6 Θεός, ἐκ τῶν δυσχερῶν τοῦ κόσμου τούτου κατὰ τὴν χρηστότητά σου, ὅπως εἰσελθόντες ἐν καθαρᾷ συνειδήσει πρὸς τὸ ἅγιόν σου θυσιαστήριον, τὸν μακά- - ριον καὶ τρισάγιον ὕμνον, σὺν ταῖς ἐπουρανίαις δυνάμεσιν, ἀκατακρίτως ἀναπέμπωμέν σοι καὶ τὴν εὐάρεστόν σοι καὶ θείαν 5 / / rad “- b] 7ὔ a ἐπιτελέσαντες λειτουργίαν, καταξιωθῶμεν τῆς αἰωνίου ζωῆς. > , las [Expavnos] “Ort ἅγιος εἶ, Κύριε 6 Θεὸς ἡμῶν, καὶ ἐν ἁγίοις κατοικεῖς καὶ ἐπαναπαύῃ, καὶ σοὶ τὴν δόξαν καὶ τὸν τρισάγιον ὕμνον ἀναπέ ῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Uvev- μ μπομεν τῷ Πατρὶ καὶ τῷ Tic ἢ ἁγίᾳ ματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὁ λαός. ᾿Αμήν. c ε ’ > eee lal O ἱερεὺς. Εἰρήνη πᾶσιν. IIL. ε , a O rads. Καὶ τῷ πνεύματί σου. Οἱ ψάλται. ᾿Αλληλούϊα. Alleluia. Eira ἀναγινώσκεται διεξοδικώτατα τὰ ἱερὰ λόγια τῆς παλαιᾶς διαθήκης Lecrtions. καὶ τῶν προφητῶν, καὶ ἀποδείκνυται ἡ τοῦ Yiod τοῦ Θεοῦ ἐνανθρώπησις, Sermon. τά τε πάθη καὶ ἡ ἐκ νεκρῶν ἀνάστασις, 7) εἰς τοὺς οὐρανοὺς ἄνοδος, καὶ πάλιν ἡ δευτέρα αὐτοῦ μετὰ δόξης παρουσία᾽ καὶ τοῦτο γίνεται καθ᾽ ἑκάστην ἐν τῇ ἱερᾷ καὶ θείᾳ ἱερουργίᾳ. Μετὰ δὲ τὸ ἀναγνῶναι καὶ διδάξαι λέγει ὁ διάκονος" τν. αὶ / / Εἴπωμεν πάντες, | Κύριε ἐλέησον. & nt / en 4 Κύριε παντοκράτορ, ὁ Θεὸς τῶν πατέρων ἡμῶν δεόμεθά cov, Bidding τὸν Prayer. ’ €TAKOVOOV. “Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ τῆς σωτηρίας τῶν ψυχῶν ἡμῶν, τοῦ Κυρίου δεηθῶμεν. 1 The Κύριε ἐλέησον was repeated after each suffrage, IV.a Ps. xxviil. 9. 30 Liturgy of S. Fames (Greek). «ς “ A a Υπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, Kal ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίου δεηθῶμεν. « an Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως παντὸς τοῦ φιλοχρίστου λαοῦ, δεόμεθά σου ἐπάκουσον. ε a an co rn Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύ- i na a vou καὶ ἀνάγκης, αἰχμαλωσίας, πικροῦ θανάτου, καὶ τῶν avo- μιῶν ἡμῶν, δεόμεθά σου ἐπάκουσον. ς Ν a a “ x 5 / \ Ν ha Ὑπὲρ τοῦ περιεστῶτος λαοῦ καὶ ἀπεκδεχομένου TO παρὰ σοῦ πλούσιον καὶ μέγα ἔλεος, ἱκετεύομέν σε, σπλαγχνίσθητι καὶ ἐλέησον. Σῶσον ὃ Θεὸς τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου. 9 7 XN i) 5 3 ’ Ν 3 na Επίσκεψαι τὸν κόσμον σου ἐν ἐλέει καὶ οἰκτιρμοῖς. ba a a a "Yywoov κέρας Χριστιανῶν τῇ δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ. « “ Ikerevopev σε πολυέλεε Κύριε, ἐπάκουσον ἡμῶν δεομένων σου, καὶ ἐλέησον. Ὃ λαὸς ἐκ τρίτου" Κύριε, ἐλέησον. ὋὉ διάκονος. ὯΡ S 5 ΄ ε a {τ re x / λ λ πὲρ ἀφέσεως ἁμαρτιῶν ἡμῶν, καὶ συγχωρήσεως πλημμελη- μάτων, καὶ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κιν- δύνου, καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. Ν εἰ ἢ rad te Cae 3 Le Ny 5 μ Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν, εἰρηνικὴν, καὶ ἀναμάρτητον οἱ πάντες παρὰ τοῦ Κυρίου διελθεῖν αἰτησώμεθα. ἴΑγγελον εἰρήνης, πιστὸν ὁδηγόν, φύλακα τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. μῶν, a “ , Συγγνώμην καὶ ἄφεσιν ἁμαρτιῶν καὶ τῶν πλημμελημάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. ” Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν, καὶ εἰρήνην τῷ κόσμῳ, παρὰ τοῦ Κυρίου αἰτησώμεθα. Ν e , ’ a n ε al 3 3 ie Seek Tov ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ ὑγιείᾳ 3 / SS “ " ‘4 3 ͵ ἐκτελέσαι, παρὰ τοῦ Κυρίου αἰτησώμεθα. X x Ἂς tr. fan C a e a 3 58 ἣν ὔ ριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, ἀνώδυνα, ἀνεπαίσχυντα, καὶ καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ καὶ φρικτοῦ βήματος τοῦ Χριστοῦ, αἰτησώμεθα. Liturgy of S. Fames (Greek). 51 Ὁ ἱερεύς. IV. b Σὺ γὰρ εἶ ὁ εὐαγγελισμὸς Kal 6 φωτισμός, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, ὁ Θεός, καὶ ὃ μονογενής cv \ Ν “ ͵ A / “ \ 9 , σου Ὑἷός, καὶ τὸ Πνεῦμά cov τὸ πανάγιον, viv καὶ ἀεί. Ὃ λαός. ᾿Αμήν. Ὃ ἱερεύς. ͵ 6 Τῆς παναγίας, ἀχράντου, ὑπερενδόξου δεσποίνης ἡμῶν θεο- Commenda- _ ion. τόκου Kal ἀειπαρθένονυ Μαρίας, μετὰ πάντων τῶν ἁγίων καὶ δικαίων, μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ΟἿ (4 a lal “ ” / Conv ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. «ε , O λαός. Sol, Κύριε. Ὃ ἱερεύς. ἁ € n an O ἐνηχήσας ἡμᾶς Θεὸς τὰ θεῖά σου λόγια καὶ σωτήρια, Collect. φώτισον τὰς ψυχὰς ἡμῶν τῶν ἁμαρτωλῶν εἰς τὴν τῶν προ- λεχθέντων κατάληψιν, os μὴ μόνον ἀκροατὰς ὀφθῆναι τῶν CE. Jas. i. 22. πνευματικῶν, ἀλλὰ καὶ ποιητὰς πράξεων ἀγαθών, πίστιν μετερ- / »} "κα / 7 ih p) / χομένους ἀνύπουλον, βίον ἄμεμπτον, πολιτείαν ἀνέγκλητον, > , an an a al > Ὁ [Expornois] ἐν Χριστῷ ᾿Ιησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογη- τὸς εἶ, σὺν τῷ T ίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι el, σὺν τῷ παναγίῳ καὶ ἀγαθᾷ ; ματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Ὃ λαός. ” Αμήν. WV. a δ δὲν a [Dismissal of Ο ἱερεὺς. Εἰρήνη πᾶσιν. the Catechu- ᾿ Me: : mens. | Ο λαός. Kal τῷ πνεύματί σου. VIL. Ὁ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. fPlissa : SFidelium. ‘O λαός. Lol, Κύριε. Ὃ ἱερεὺς ἐπεύχεται, λέγων" a an ta] 3 , Δέσποτα ζωοποιὲ καὶ τῶν ἀγαθῶν χορηγέ, ὁ δοὺς τοῖς ἀνθρώ- a N / Ey a 5:5. ἊΣ ‘ i “μῶν Prayer of the ποις τὴν μακαρίαν ἐλπίδα τῆς αἰωνίου ζωῆς, τὸν Κυρίον ἡμῶν Frayer ὁ τι , a a \ ΄ ᾿Ιησοῦν Χριστόν, καταξίωσον ἡμᾶς ἐν ἁγιασμῷ καὶ ταύτην σοι a, 4 τὴν θείαν ἐπιτελέσαι λειτουργίαν, εἰς ἀπόλαυσιν τῆς μελλούσης , n if μακαριότητος, [Expovynots] ὅπως ὑπὸ Tod κράτους σου πάντοτε τ \ Ἂς / φυλαττόμενοι, καὶ els φῶς ἀληθείας ὁδηγούμενοι, σοὶ τὴν δόξαν n \ \ an cn 4 nm καὶ THY εὐχαριστίαν ἀναπέμπωμεν, τῷ Πατρὶ καὶ To Tim καὶ τῷ «ες ί Π ᾿ n ΝΣ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί. VI. b VII. THE OFFER- TORY. a Prayer of Incense. 32 Liturgy of S. Fames (Greek). Ὃ λαός. ᾿Αμήν. Ὅ ὃ ΄ 1 , a , , n 3 / ιάκονος. ' Μή τις TOV κατηχουμένων, μή TLS τῶν ἀμυήτων, 7 na Ν 7 cae “ τ 9 , ΣΝ - μή τις τῶν μὴ δυναμένων ἡμῖν συνδεηθῆναι" ἀλλήλους ἐπίγνωτε Yi a n τὰς θύρας" ὀρθοὶ πάντες. “Ere τοῦ Κυρίου δεηθῶμεν. Ὃ ἱερεὺς εὐχὴν τοῦ θυμιάματος. Δέσποτα παντοκράτορ, βασιλεῦ τῆς δόξης, ὃ εἰδὼς τὰ πάντα “ Ν / a a πρὶν γενέσεως αὐτῶν, αὐτὸς * πάρεσο ἡμῖν ἐν τῇ ὥρᾳ ayia ταύτῃ ἐπικαλουμένοις σε; καὶ λύτρωσαι ἡμᾶς ἀπὸ αἰσχύνης παραπτω- μάτων" κάθαρον ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα ἀπὸ μιαρῶν ἐπιθυμιῶν καὶ κοσμικῆς ἀπάτης καὶ πάσης διαβολικῆς ἐνεργείας" καὶ πρόσδεξαι ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ θυμίαμα τοῦτο, ὡς προσεδέξω τὴν προσφορὰν ᾿Αβελ καὶ Noe καὶ ᾿Ααρὼν καὶ Σαμουήλ, καὶ πάντων σου τῶν ἁγίων, ῥυόμενος ἡμᾶς ἀπὸ παντὸς ᾿ πονηροῦ πράγματος, καὶ σώζων εἰς τὸ πάντοτε εὐαρεστεῖν καὶ 3THE GREAT ENTRANCE. b The Cheru- bic Hymn. ta) Ν Ν / \ \ n προσκυνεῖν καὶ δοξάζειν σε τὸν Πατέρα καὶ τὸν μονογενῆ σου ἘΝ \ x “ / Ν / a An ΒΑ \ 3 Ν Υἱὸν καὶ τὸ Πνεῦμα σου τὸ πανάγιον, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας. Καὶ ἄρχονται οἱ ἀναγνῶσται τοῦ χερουβικοῦ. Οἱ τὰ χερουβὶμ μυστικῶς εἰκονίζοντες, καὶ τῇ ζωοποιῷ Τριάδι τὸν τρισάγιον ὕμνον ἄδοντες, πᾶσαν τὴν βιωτικὴν ἀποθώμεθα / ε Ν / ao ὅλ ς ὃ ta) 2) μέριμναν, ὡς τὸν βασιλέα τῶν ὅλων ὑποδεξάμενοι ταῖς ἀγγελι- καῖς ἀοράτως δορυφορούμενον τάξεσιν, ἀλληλούϊα. Ὃ ἱερεύς. Σιγησάτω πᾶσα σὰρξ βροτεία, καὶ στήτω μετὰ φόβου καὶ τρόμου, καὶ μηδὲν γήϊνον ἐν ἑαυτῇ λογιζέσθω" ὃ γὰρ βασιλεὺς ρόμου, καὶ μηδὲν γή ἢ Aoy γὰρ “ / \ » Cas , \ e \ TOV βασιλευόντων, καὶ Κύριος τῶν κυριευόντων, Χριστὸς ὁ Θεὸς ἡμῶν προέρχεται σφαγιασθῆναι καὶ δοθῆναι εἰς βρῶσιν τοῖς πιστοῖς" προηγοῦνται δὲ τούτου οἱ χοροὶ τῶν ἀγγέλων μετὰ / 5 “ \ 3 / x , / AY Ν πάσης ἀρχῆς καὶ ἐξουσίας, τὰ πολυόμματα χερουβίμ, καὶ τὰ 1 This proclamation of the Deacon should probably be placed earlier, where the marginal note stands (§ V supra). 2 The common reading is πάρεσον, for which form there seems no authority. > ’ A comparison with the Syriac Liturgy shows that originally the Ele- ments were placed on the altar at the beginning of the Service. The ceremony of the Great Entrance here is probably an introduction from the rite of Constantinople, and not a part of the true Liturgy of S. James. Liturgy of S. Fames (Greek). 42 e re an ἑξαπτέρυγα σεραφὶμ τὰς ὄψεις καλύπτοντα, καὶ βοῶντα τὸν VII. ¢ [4 ν᾿ “Ὁ. “. ὕμνον ἀλληλούϊα, ἀλληλούϊα, ἀλληλούϊα. «ε © ’ > ΄ Lo A , \ > \ i“ Ο ἱερεύς, εἰσάγων τὰ ἅγια δῶρα, λέγει THY εὐχὴν ταύτην. c \ nan 3, ΄ὮΝ Ο Θεός, ὁ Θεὸς ἡμῶν, ὁ τὸν οὐράνιον ἄρτον, τὴν τροφὴν τοῦ ἃ Ν , Ν » lal Ρ] an παντὸς κόσμου, TOY Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν ἐξαποστείλας, ἌΣ. οὶ \ A \ a ͵ Ϊ σωτῆρα, καὶ λυτρωτήν, καὶ εὐεργέτην, εὐλογοῦντα, καὶ ἁγιάζντα ἴον: ec ἊΝ 5 Ν > le Ν /, Vs \ , ἡμᾶς, αὑτὸς εὐλόγησον τὴν πρόθεσιν ταύτην, Kal πρόσδεξαι aS \ / αὐτὴν εἰς TO ὑπερουράνιόν σου θυσιαστήριον μνημόνευσον, ὡς οὶ \ \ / lal , \ 2 aA ἀγαθὸς καὶ φιλάνθρωπος, τῶν προσενεγκάντων, Kal Ov ods προσ- 7 : las “ la ἤγαγον" Kal ἡμᾶς ἀκατακρίτους διαφύλαξον ἐν τῇ ἱερουγίᾳ τῶν 7 , θείων σου μυστηρίων" ὅτι ἡγίασται Kal δεδόξασται TO πάντιμον \ Ν » a \ \ a (2 Gl \ a kat μεγαλοπρεπὲς ὀνομὰ σου, Tov Ilarpos καὶ rod Υἱοῦ καὶ τοῦ en “ n na ἁγίου Πνεύματος, viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ε ε ’ ἴω O ἱερεὺς. Εἰρήνη πᾶσιν. €< , O διάκονος. Κύριε, εὐλόγησον. ε τ ΄ > 4 € , ¢ > “ ue ἤ “ Ὁ ἱερεὺς. Εὐλογητὸς ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων πάντας 6 ἡμᾶς ἐπὶ τῇ προθέσει τῶν θείων καὶ ἀχράντων μυστηρίων, καὶ Ν 4 ἊΝ 5 / Ν ε be Ν 4 a \ τὰς μακαρίας ψυχὰς ἀναπαύων μετὰ ἁγίων καὶ δικαίων, viv Kal ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. - ε , 3 la ’ Ο διάκονος. ᾿Εν σοφίᾳ πρόσχωμεν. VItl. ἔΑρχεται 6 ἱερεύς. THE CREED. 7 5 el \ “ Lf \ 3 ' Πιστεύω eis ἕνα Θεὸν Πατέρα παντοκράτορα, ποιητὴν ovpa- νοῦ καὶ γῆς" καὶ εἰς ἕνα Κύριον ᾿Ιησοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ. (Καὶ τὰ ἑξῆς τοῦ συμβόλου τῆς πίστεως.) Ἔπειτα ἐπεύχεται κλίνας τὸν αὐχένα. IX. a ς \ 5.47 Ta 7 an ἘΝ - be- O πάντων Θεὸς καὶ Δεσπότης, ἀξίους ἡμᾶς ἀπέργασαι τῆς 7.2 he Kiss of Peace. ef / \ > , ! πεν , ὥρας ταύτης τοὺς ἀναξίους, φιλάνθρωπε: ἵνα καθαρεύοντες ΕΣ x , \ ! ε , ε a 9 ͵, Bia! παντὸς δόλου καὶ πάσης ὑποκρίσεως, ἑνωθωμεν ἀλλήλοις TH τῆς * εἰρήνης καὶ τῆς ἀγάπης συνδέσμῳ, βεβαιούμενοι τῷ τῆς σῆς θεογνωσίας ἁγιασμῷ, διὰ τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίου δὲ \ ral ε “ ᾽ n n 9 Ὁ 5 A > \ (Ὁ καὶ Σωτῆρος ἡμῶν Ιησοῦ Χριστοῦ, μεθ᾽ οὗ εὐλογητὸς εἰ σὺν Tw παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. D 34 Liturgy of S. Fames (Greek). TX.b O διάκονος. Στῶμεν καλῶς, στῶμεν εὐλαβῶς, στῶμεν μετὰ φόβου Θεοῦ καὶ κατανύξεως. Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶ- μεν. ε ς , , a O ἱερεύς. “Ὅτι Θεὸς εἰρήνης, ἐλέους, ἀγάπης, οἰκτιρμῶν, Kal ε ’ UL \ ¢€ , Cre \ x φιλανθρωπίας ὑπάρχεις σύ, Kal ὁ μονογενής σου Tids, καὶ τὸ Πνεῦμά σου τὸ πανάγιον, νῦν καὶ ἀεί. Ὃ λαός. ᾿Αμήν. ‘O ἱερεύς. Elpnvn πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. 6 Ὃ διάκονος. ἢ 4 ἀλλή ε i ἁγί ὰ Pe ud Αγαπήσωμεν ἀλλήλους ἐν φιλήματι ἁγίῳ. Tas "ΟΕ ca nn ΄ὕ ΄ὕ Peace, κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. «ς € \ > / 4 \ 3 \ U O ἱερεὺς ἐπικλινόμενος λέγει THY εὐχὴν ταύτην. ἃ Ὁ μόνος Κύριος καὶ ἐλεήμων Θεός, τοῖς κλίνουσι τοὺς ἑαυ- τῶν αὐχένας ἐνώπιον τοῦ ἁγίου θυσιαστηρίου, καὶ ἐπιζητοῦσι τὰς παρά σου πνευματικὰς δωρεάς, ἐξαπόστειλον τὴν χάριν σου ἊΝ 3 / \ 5 , / id la 3 / > "4 τὴν ἀγαθήν, καὶ εὐλόγησον πάντας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευ- a \ a δεν (iS) ¢€ x a) Cad \ Sas ματικῇῃ καὶ ἀναφαιρέτῳ, ὃ ἐν ὑψηλοῖς κατοικῶν, Kal ταπεινὰ 3 a 3 , Ψ 5 \ \ \ \ wal “ ἐφορῶν, [[Ἐκφώνησις] ὅτι αἰνετὸν καὶ προσκυνητὸν καὶ ὑπερέν- ς , Ν , »ἤ / nan \ NX n ete dofov ὑπάρχει TO πανάγιον ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Tiod καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας τῶν αἰώνων. Θ.. Ὁ διάκονος. Κύριε, εὐλόγησον. Benediction. + eee ἢ ᾿ 5 ᾿ ᾿ ᾽ m ‘cae O ἱερεύς. Ὃ Κύριος εὐλογήσει καὶ συνδιακονήσει πᾶσιν ἡμίν τῇ αὐτοῦ χάριτι καὶ φιλανθρωπίᾳ ἵ KP eee ore Καὶ πάλιν. 7 ΩΣ ’ Ὃ Κύριος εὐλογήσει, καὶ ἀξίους ποιήσει τῆς παραστάσεως a , ny \ Ν τοῦ ἁγίου θυσιαστηρίου, πάντοτε, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Καὶ πάλιν. a 4 ἘΝ Ν Εὐλογητὸς ὁ Θεός, ὃ εὐλογῶν καὶ ἁγιάζων πάντας ἡμᾶς ἐπὶ τῇ παραστάσει καὶ ἱερουργίᾳ τῶν ἀχράντων αὐτοῦ μυστηρίων, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. x. Ὃ διάκονος ποιεῖ καθολικὴν συναπτήν. ΤΝΤΈΚΟΕΘ- ΕἾ ΤΗΝ Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Liturgy of S. Fames (Greek). 35 ε O λαός. Κύριε, ἐλέησον 1. Ὁ διάκονος. Σῶσον, ἐλέησον, οἰκτείρησον, καὶ διαφύλαξον ἡμᾶς, ὃ Θεός, τῇ σῇ χάριτι. ς an n Ὑπὲρ τῆς ἄνωθεν εἰρήνης, kal Θεοῦ φιλανθρωπίας, καὶ σω- 7 nan nan n aA Lad THpias τῶν ψυχῶν ἡμῶν, τοῦ Κυρίου δεηθώμεν. ς “ “ na Ὑπὲρ ths εἰρήνης τοῦ σύμπαντος κόσμου, καὶ ἑνώσεως πασῶν τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, τοῦ Κυρίου δεηθῶμεν. « Ν Led , \ ’ 3 a Ὑπὲρ τῶν καρποφορούντων καὶ καλλιεργούντων ἐν ταῖς ἁγίαις τοῦ Θεοῦ ἐκκλησίαις, μεμνημένων τῶν πενήτων, χηρῶν \ Ἂν 4 Lal mn καὶ ὀρφανῶν, ξένων καὶ ἐπιδεομένων, καὶ τῶν ἐντειλαμένων ἡμῖν ὥστε μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς, τοῦ Κυρίου δεηθώ- μεν. c Ν a 5 eS) 7, » / , Ὑπὲρ τῶν ἐν γήρᾳ καὶ ἀδυναμίᾳ ὄντων, νοσούντων, καμνόν- των, καὶ τῶν ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς παρὰ τοῦ Θεοῦ ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν ες a Ὑπὲρ τῶν ἐν παρθενίᾳ, καὶ ἁγνείᾳ, καὶ ἀσκήσει, καὶ ἐν σεμνῷ γάμῳ διαγόντων, καὶ τῶν ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς 5 A lol A 3 / e , / Ne = con’ ὀπαῖς τῆς γῆς ἀγωνιζομένων ὁσίων πατέρων τε καὶ ἀδελφῶν, TOD Κυρίου δεηθῶμεν. «ς As Ὑπὲρ πλεόντων, ὁδοιπορούντων, ξενιτευόντων Χριστιανῶν, Ν A a Kal TOV ἐν αἰχμαλωσίαις, καὶ ἐξορίαις, καὶ ἐν φυλακαῖς, καὶ πικραῖς δουλείαις ὄντων ἀδελφῶν ἡμῶν, εἰρηνικῆς ἐπανόδου > A” A n ᾿ αὕτων, τοῦ Κυρίου δεηθώμεν. «ς Ν 5 , ε ad ‘ / / Ὑπὲρ ἀφέσεως ἁμαρτιῶν, καὶ συγχωρήσεως πλημμελημάτων ε “ ἐν n n rn n ἡμῶν, καὶ ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς; 4 \ / a n κινδύνου, καὶ ἀνάγκης, καὶ ἐπαναστάσεως ἐχθρῶν, τοῦ Κυρίου δεηθώμεν. «ς a an Ὑπὲρ εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν, δρόσων ἀγαθῶν, “A > tof 7 3 Zé \ CaaS A , [4] καρπῶν εὐφορίας, τελείας εὐετηρίας, καὶ ὑπὲρ τοῦ στεφάνου τοῦ ἐνιαυτοῦ, τοῦ Κυρίου δεηθῶμεν. « ΞΖ c an , \ , n VA = Ὑπὲρ τῶν παρόντων καὶ συνευχομεένων ἡμῖν ἐν ταύτῃ τῇ ἁγίᾳ 1 This response is repeated after each suffrage. D2 xX. a Bidding Prayer. Heb. xi. 38. Ps. Ixv. 12. b Luke ii, 14. ΒΕ be, Fe Psy tex 9. Ps, xxxiv. 3. 36 Liturgy of S. Fames (Greek). ὥρᾳ καὶ ἐν παντὶ καιρῷ πατέρων τε καὶ ἀδελφῶν ἡμῶν, σπουδῆς, καμάτου, καὶ προθυμίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. Καὶ ὑπὲρ πάσης ψυχῆς Χριστιανῆς θλιβομένης καὶ κατα- πονουμένης, ἐλέους καὶ βοηθείας Θεοῦ ἐπιδεομένης, καὶ ἐπι- στροφῆς τῶν πεπλανημένων, ὑγιείας τῶν ἀσθενούντων, καὶ ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύσεως τῶν προκεκοιμημένων πατέρων τε καὶ ἀδελφῶν, τοῦ Κυρίου δεηθῶμεν. “Ὑπὲρ τοῦ εἰσακουσθῆναι καὶ εὐπρόσδεκτον γενέσθαι τὴν δέησιν ἡμῶν ἐνώπιον τοῦ Θεοῦ, καὶ τοῦ καταπεμφθῆναι ἡμῖν πλούσια τὰ ἐλέη καὶ τοὺς οἰκτιρμοὺς αὐτοῦ, τοῦ Κυρίου δεη- θῶμεν. Τῆς παναγίας, ἀχράντου, ὑπερενδόξου, εὐλογημένης δεσποί- νης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας, καὶ πάντων τῶν ἁγίων καὶ δικαίων μνημονεύσωμεν, ὅπως εὐχαῖς καὶ πρεσβείαις αὐτῶν οἱ πάντες ἐλεηθῶμεν. Καὶ ὑπὲρ τῶν προκειμένων τιμίων, ἐπουρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβερῶν, φρικτῶν, θείων δώρων, καὶ σωτη- ρίας τοῦ παρεστῶτος καὶ προσφέροντος αὐτὰ ἱερέως, Κύριον τὸν Θεὸν ἱκετεύσωμεν. ‘O λαός. Κύριε ἐλέησον. [Ek τρίτου. Eira σφραγίζει τὰ δῶρα ὁ ἱερεύς, καὶ ἱστάμενος λέγει καθ᾽ ἑαυτὸν - οὕτως. Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. [Ἐκ τρίτου. Κύριε τὰ χείλη μοῦ ἀνοίξεις, καὶ τὸ στόμα μοῦ ἀναγγελεῖ τὴν αἴνεσίν σου. [Ἐκ τρίτου. Πληρωθήτω τὸ στόμα μοῦ αἰνέσεώς σου, Κύριε, ὅπως ὑμνήσω τὴν δόξαν σου, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν cou. [Ἔκ τρίτου. Τοῦ Πατρός. ᾿Αμήν. Καὶ τοῦ Ὑἱοῦ. ᾿Αμήν. Καὶ τοῦ ἁγίου Τ]νεύματος. ᾿Αμήν. Νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Καὶ ἐπικλινόμενος ἔνθεν καὶ ἔνθεν, λέγει" Μεγαλύνατε τὸν Κύριον σὺν ἐμοί, καὶ ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό. | Liturgy of S. Fames (Greek). 47 Καὶ ἀποκρίνονται ἐπικλινομένως" X.b Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπι- Luke i. ss, σκιάσει σοι. Εἶτα ὁ ἱερεὺς διεξοδικῶς. 6 ε 9 , a a) as διὰ ἢ Ani ENS a , Prayers for O ἐπισκεψάμενος ἡμᾶς ἐν ἐλέοις καὶ οἰκτιρμοῖς, δέσποτα eee / a a a Κύριε, καὶ χαρισάμενος παῤῥησίαν ἡμῖν, τοῖς ταπεινοῖς καὶ ἁμαρτωλοῖς καὶ ἀναξίοις σου δούλοις, παρεστάναι τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ προσφέρειν σοι τὴν φοβερὰν ταύτην καὶ ἀναί- μακτον θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ Heb. ix. 7. λαοῦ ἀγνοημάτων, ἐπίβλεψον ἐπ᾽ ἐμὲ τὸν ἀχρεῖον δοῦλόν σου, Ἀν δ ἢ Ν / Ν \ Ἂν by 7 \ καὶ ἐξάλειψον τὰ παραπτώματα διὰ THY σὴν εὐσπλαγχνίαν" καὶ , \ / EN , Ὁ ὦ x A : ἊΣ καθάρισόν μου τὰ χείλη καὶ τὴν καρδίαν ἀπὸ παντὸς μολυσμοῦ 2 Cor. vii. τ. 3 an σαρκὸς καὶ πνεύματος" Kal ἀπόστησον am ἐμοῦ πάντα λογισμὸν αἰσχρόν τε καὶ ἀσύνετον, καὶ ἱκἀάνωσόν με τῇ δυνάμει τοῦ πανα- , ΄ὕ 5) Ν , ΄, Ε \ , , ytov σου Πνεύματος εἰς τὴν λειτουργίαν ταύτην" καὶ πρόσδεξαί Ν Ν 3 ’ / Cot a4 , με διὰ τὴν ἀγαθότητά σου, προσεγγίζοντα τῷ ἁγίῳ σου θυσια- ΕΣ ας ΄ Ν , x , στηρίῳ" Kal εὐδόκησον, Κύριε, δεκτὰ γενέσθαι τὰ προσαγόμενα ταῦτα δῶρα διὰ τῶν ἡμετέρων χειρῶν, συγκαταβαίνων ταῖς ἐμαῖς ἀσθενεί L μὴ ἀποῤῥίψ ε ἀπὸ τοῦ προσώ Ps, li pats ἀσθενείαις, καὶ μὴ ἀποῤῥίψης p ροσώπου σου, Ps. li. xr. μηδὲ βδελύξῃ τὴν ἐμὴν ἀναξιότητα, GAN ἐλέησόν pe κατὰ τὸ μέγα Ps. li. το ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου παρένεγκε τὰ ἀνομήματα μου, ἵνα ἀκατακρίτως προσελθὼν κατενώπιον τῆς δόξης σου, καταξιωθῶ τῆς σκέπης τοῦ μονογενοῦς σου Ὑἱοῦ καὶ τῆς ἐλλάμψεως τοῦ παναγίου Πνεύματος, καὶ μὴ ὡς δοῦλος c 7 2) / 4 3 3 ς Lal \ Ω / ἁμαρτίας ἀποδόκιμος γένωμαι, ἀλλ΄ ws δοῦλος σὸς εὕρω χάριν Ὅν: ν᾽ ΟΝ of «ς εἶν Ψ / / \ 2 “ ca) \ καὶ ἔλεος καὶ ἄφεσιν ἁμαρτιῶν ἐνώπιόν σου, καὶ ἐν τῷ νῦν Kal b] a / 2) eae \ J If / ἐν τῷ μέλλοντι αἰωνι" vat Δέσποτα παντοκρᾶτορ, παντοδύναμε na , Lo “. Κύριε, εἰσάκουσον τῆς δεήσεώς μου σὺ γὰρ εἶ ὃ τὰ πάντα ἐνερ-- τ Cor. xii. 6, an ᾿ A \ bes / Ἢ n r γῶν ἐν πᾶσι, Kal τὴν παρά cov πάντες ἐπιζητοῦμεν ἐπὶ πᾶσι / / \ 5 7 Ν lal an en \ βοήθειαν τε Kal ἀντίληψιν, καὶ τοῦ μονογενοῦς cov Tiov, καὶ ΄ Ὁ. cal \ ~ x 2 / ’ὔ an \ > τοῦ ἀγαθοῦ καὶ ζωοποιοῦ Kat ὁμοουσίου Πνεύματος, viv καὶ «is τοὺς αἰῶνας. Ν, Ὃ Θεὸς ὁ διὰ πολλὴν καὶ ἄφατον φιλανθρωπίαν ἐξαποστεί- ἃ Ν fan ἘΝ b] \ , [2 \ / Aas τὸν μονογενῆ σου Tiov εἰς τὸν κόσμον, ἵνα τὸ πεπλανημένον πὶ “ 8 p des Maes “ © Vr Ν ἃ α τωλοὺς ἐπαναστρέψῃ πρόβατον, μὴ ἀποστραφῇς ἡμᾶς τοὺς ἅμαρ 2 Cor. iil. 6. Heb. ix. 9, 7. Rom. xii. Io 38 Liturgy of S. Fames (Greek). 3 ἢ ΚΗ ΣΕ a a , ΑΞ t Buota* ἐγχειροῦντάς cov τῇ φοβερᾷ ταύτῃ Kal ἀναιμάκτῳ θυσίᾳ ὁ τὸ ὌΝ a / ε ~~ , 3 / 5 8. ϑέῖς Lo yap ἐπὶ ταῖς δικαιοσύναις ἡμων πεποιθότες ἐσμέν, ἀλλ΄ ἐπὶ TH a an ᾽ Ὁ Ἂν / n Lo ἐλέει cov τῷ ἀγαθῷ, δι’ οὗ τὸ γένος ἡμῶν περιποιῇ" ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν ἀγαθότητα, ἵνα μὴ γένηται εἰς κατά- a “ A Ν Lal lal κριμα τῷ λαῷ σου τὸ οἰκονομηθὲν ἡμῖν τοῦτο πρὸς σωτηρίαν 3 sa / nan 3 a μυστήριον, GAA’ εἰς ἐξάλειψιν ἁμαρτιῶν, εἰς ἀνανέωσιν ψυχὼν καὶ σωμάτων, εἰς εὐαρέστησίν σου τοῦ Θεοῦ καὶ Πατρός, ἐν ἐλέει καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Tiod, μεθ᾽ οὗ εὐλο- γητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ εἰς τοὺς αἰώνας. Ἂ ¢ ’ ¢ 7 ς ἣν \ 3 x 5 Ν € Κύριε ὁ Θεός, ὁ κτίσας ἡμᾶς καὶ ἀγαγὼν εἰς τὴν ζωήν, ὁ “ ς \ “ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὃ χαρισάμενος ἡμῖν οὐρανίων ΄, 5) ῇ \ / €¢. Ὁ 3 Ἂς 4 μυστηρίων ἀποκάλυψιν, Kal θέμενος ἡμᾶς εἰς τὴν διακονίαν / 2) eo} / a 7 7 3 ’ ταύτην ἐν τῇ δυνάμει τοῦ παναγίου σου 1]νεύματος, εὐδόκησον; δέσποτα, γενέσθαι ἡμᾶς διακόνους τῆς καινῆς σου διαθήκης, λει- “ ͵ a τουργοὺς τῶν ἀχράντων σου μυστηρίων' καὶ πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ κατὰ τὸ πλῆθος τοῦ ἐλέους σου, ἵνα ἄξιοι γενώμεθα τοῦ προσφέρειν σοι δῶρά τε καὶ θυσίας ὑπέρ τε ἑαυτῶν καὶ τῶν τοῦ λαοῦ ἀγνοημάτων" καὶ δὸς ἡμῖν, Κύριε, μετὰ παντὸς φόβου καὶ συνειδήσεως καθαρᾶς προσκο- μίσαι σοι τὴν πνευματικὴν ταύτην καὶ ἀναίμακτον θυσίαν᾽ ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας πνευματικῆς, ἀντικατάπεμψον CLA \ ἢ a 7 my 72 : Nive Nee ey, ἡμῖν τὴν χάριν τοῦ mavaytov cov Iivevpatos* καὶ ὁ Θεὸς ἐπί- Ta 3 Ν an Brewov ἐφ᾽ ἡμᾶς, καὶ ἔπιδε ἐπὶ τὴν λογικὴν λατρείαν ἡμῶν / 7 tal ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω “ABed τὰ δώρα, n 3 Ν Νῶε τὰς θυσίας, Μωσέως καὶ ᾿Ααρὼν τὰς ἱερωσύνας, Σαμουὴλ τὰς εἰρηνικάς, Δαβὶδ τὴν μετάνοιαν, Ζαχαρίου τὸ θυμίαμα" ὡς ῃ 5 \ re 3 , Ἂς 9 N , προσεδέξω ἐκ χειρὸς THY ἀποστόλων σου τὴν ἀληθινὴν ταύτην 2 “ a an ΡΞ: λατρείαν, οὕτω πρόσδεξαι καὶ ἐκ χειρῶν ἡμῶν τῶν ἁμαρτωλῶν nN an 5} cal . τὰ προκείμενα δῶρα ταῦτα ἐν τῇ χρηστότητί σου" καὶ δὸς γενέ- Ν Ἂς « La 2) / ς / 3 ἦ σθαι τὴν προσφορὰν ἡμῶν εὐπρόσδεκτον, ἡγιασμένην ἐν IIvev- a € / ΄ ματι ἁγίῳ, εἰς ἐξίλασμα τῶν ἡμετέρων πλημμελημάτων καὶ τῶν Lal an lA n τοῦ λαοῦ ἀγνοημάτων, καὶ εἰς ἀνάπαυσιν τῶν προκεκοιμημένων a vas \ ψυχῶν ἵνα καὶ ἡμεῖς οἱ ταπεινοὶ καὶ ἁμαρτωλοὶ καὶ ἀνάξιοι Liturgy of S. Fames (Greek). 39 δοῦλοί cov, καταξιωθέντες ἀδόλως λειτουργεῖν τῷ ἁγίῳ cov “ ’ Ἃ lal n θυσιαστηρίῳ, λάβωμεν τὸν μισθὸν τῶν πιστῶν καὶ φρονίμων οἱ , Ree?) I \ ἔλ b) mE Je ΄ “ a ἰκονόμων, καὶ εὕρωμεν χάριν καὶ ἔλεος ἐν TN ἡμέρᾳ TH φοβερᾷ τῆς ἀνταποδόσεώς σου τῆς δικαίας καὶ ἀγαθῆς. Εὐχὴ τοῦ καταπετάσματος. a , lal δ 3 lal Εὐχαριστοῦμέν σοι, Κύριε 6 Θεὸς ἡμῶν, ὅτι ἔδωκας ἡμῖν παῤῥησίαν εἰς τὴν εἴσοδον τῶν ἁγίων σου, ἣν ἀνεκαίνισας ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος τῆς σαρκὸς τοῦ Χριστοῦ σου καταξιωθέντες οὖν εἰσελθεῖν εἰς τόπον σκηνώ- ματος δόξης σου, ἔσω τε γενέσθαι τοῦ καταπετάσματος, καὶ τὰ ἅγια τῶν ἁγίων κατοπτεῦσαι, προσπίπτομεν τῇ σῇ ἀγαθότητι: Δέσποτα, ἐλέησαι ἡμᾶς" ἐπειδὴ ἔμφοβοι καὶ ἔντρομοί ἐσμεν, μέλλοντες παρεστάναι τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προσφέρειν Ν, Ν ’ ὌΝ / / ε A A ε , τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων᾽ ἐξαπόστειλον, ὃ Θ , Ἂν / Xx b) An N72 Ι ε a Ν Ἂς εός, τὴν χάριν σου τὴν ἀγαθήν, καὶ ἁγίασον ἡμῶν τὰς ψυχὰς ἈΑΕΦΝ. , Nera: ΄, Ἑ ν. 5 ΄ὔ ἘΣ ΠΝ . καὶ τὰ σώματα Kal τὰ πνεύματα᾽ Kal ἀλλοίωσον ἡμῶν τὰ φρο- / Χ 3 / fof 3 la / , / νήματα πρὸς εὐσέβειαν, ἵνα ἐν καθαρῷ συνειδότι προσφέρωμέν σοι ἔλεον εἰρήνης, θυσίαν αἰνέσεως. [᾿Ἐκφώνησις:] ᾿Ελέει καὶ λανθρωπίᾳ τοῦ ὃς σου Ὑἱοῦ, μεθ᾽’ οὗ εὐλογητὸς εἶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ, μεθ οὗ εὐλογητὸς εἰ Ν “ an la an σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, viv καὶ ἀεί. Ὃ λαός. ᾿Αμήν. ε , = Ὃ ἱερεύς. Elpyyn πᾶσιν. Ὃ διάκονος. Στῶμεν εὐλαβῶς, στῶμεν μετὰ φόβου Θεοῦ καὶ ,ἤ,)» - ’ὔ nd c 4 οὶ na 3 / an “ κατανύξεως" πρόσχωμεν τῇ ἁγίᾳ ἀναφορῷ, εἰρήνην τῷ Θεῷ προσφέρειν. , / ‘O λαός. ἔλεον εἰρήνης, θυσίαν αἰνέσεως. 2 ὋὉ ἱερεύς. \ Ν / at Cs n / mn na >) Kal τὰ περικείμενα τῇ ἱερᾷ ταύτῃ τελετῇ συμβολικῶς ap- a las coaAaeN 5 , φιάσματα τῶν αἰνιγμάτων ἀνακαλύψας, τηλαυγῶς ἡμῖν ava- n nn ) Ν δειξον' καὶ τὰς νοερὰς ἡμῶν ὄψεις τοῦ ἀπεριλήπτον φωτὸς iE Prayer of the Veil. Hebi x, τὸ; 20. Heb. ix. 7. Heb. xiii. 15. πλήρωσον, καὶ καθάρας τὴν πτωχείαν ἡμῶν ἀπὸ παντὸς μολυσμοῦ 2 Cor. vii. τ. ad “ 7 Ν σαρκὸς καὶ πνεύματος, ἀξίαν ἀπέργασαι τῆς φοβερᾶς ταύτης καὶ φρικτῆς παραστάσεως" ὅτι ὑπερεύσπλαγχνος καὶ ἐλεήμων Θεὸς The Ana- phora. ΧΙ. a Cf. 2 Cor. x τ΄. Benediction. Sursum Corda. b EvucHARIS- TIC PRE- FACE, Cf. Heb. xii. Fj Ge Col. i. 16. ΘΕ Το vi. 2,3. ΤΙ: THE TRI- UMPHAL Hymn. isa. vi. 5. Matt. xxi. 9. Cf. Ps. cxviii. 26. XIII. a Recital of the work of Redemption. 40 Liturgy of S. Fames (Greek). ὑπάρχεις, καὶ σοὶ τὴν δόξαν Kal τὴν εὐχαριστίαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Tio καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Εἶτα ἐκφωνεῖ" Ἢ ἀγάπη τοῦ Κυρίου καὶ Πατρός, ἣ χάρις τοῦ Κυρίου καὶ Υἱοῦ, καὶ ἣ κοινωνία καὶ ἣ δωρεὰ τοῦ ἁγίου Πνεύματος εἴη μετὰ πάντων ἡμῶν. ‘O λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ ἱερεύς. ΓΑνω σχῶμεν τὸν νοῦν καὶ τὰς καρδίας. ‘O λαός. Αξιον καὶ δίκαιον. Eira ἐπεύχεται 6 ἱερεύς. Ὡς ἀληθῶς ἄξιόν ἐστι καὶ δίκαιον, πρέπον τε καὶ ὀφειλόμε- ; Ν 9 - “ Ν ς AL ας Dr - Ἂς “ Ἂς ὃ ἊΞ OV, σε ALVELV, TE υμνειν, TE EVAODVELY, TE TIPOTKVVELW, σέ of£0 la \ 3 _ ad / / ε “ ἈΓ ὧδ / λογεῖν, σοὶ εὐχαριστεῖν TO πάσης κτίσεως ὁρατῆς TE Kal ἀοράτου 4 n mn n 5 7 5 ΄ “π᾿ nm nt a δημιουργῷ, τῷ θησαυρῷ τῶν αἰωνίων ἀγαθῶν, TH πηγῇ τῆς ζωῆς καὶ τῆς ἀθανασίας, τῷ πάντων Θεῷ καὶ Δεσπότῃ" ὃν ὑμνοῦσιν οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ πᾶσα ἡ δύναμις αὐτῶν" ἥλιός τε καὶ σελήνη, καὶ πᾶς 6 τῶν ἄστρων χορός" γῆ, θάλασσα, καὶ πάντα τὰ ἐν αὐτοῖς" ᾿Ἱερουσαλὴμ ἣ ἐπουράνιος πανήγυρις, ἐκκλη- σία πρωτοτόκων ἀπογεγραμμένων ἐν τοῖς οὐρανοῖς πνεύματα ὃι- , \ gare \ / eS , εἰ τον καίων καὶ προφητῶν ψυχαὶ μαρτύρων καὶ ἀποστολων" ἄγγελοι, > , , , 9 , Q 45 , \ , ἀρχάγγελοι, θρόνοι, κυριότητες, ἀρχαί τε καὶ ἐξουσίαι καὶ δυνάμεις , Ἂς Ν, \ , Ν δὰ ε / φοβεραί, καὶ τὰ χερουβὶμ πολυόμματα καὶ τὰ ἑξαπτέρυγα Ld δ a XN \ ’ 4 Ν /, σεραφίμ, ἃ ταῖς μὲν δυσὶ πτέρυξι κατακαλύπτει τὰ πρόσωπα ε val - Xx \ Ν » \ la \ « / ἑαυτῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ Tals δυσὶν ἱπτάμενα, 7 Ἀ κέκραγεν ἕτερον πρὸς ἕτερον ἀκαταπαύστοις στόμασιν, ἀσιγήτοις δοξολογίαις, [Ἐκφώνησις] τὸν ἐπινίκιον ὕμνον τῆς μεγαλοπρεποῦς ’ὔ nan na a ¥ las lal cov δόξης λαμπρᾷ τῇ φωνῇ ἄδοντα, βοῶντα, δοξολογοῦντα, κε- κραγότα, καὶ λέγοντα" ‘O λαός. Ἅγιος, ἅγιος, ἅγιος Κύριε σαβαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης σου. ῳὩὩσαννὰ ἐν τοῖς ὑψίστοις" εὐλογημένος 6 3 , ΓΝ eR ἢ ’ ε δ νὸν Char ερχόμέενος εν ονομᾶτι Kuptou* @OQaVVa EV τοις ὕψιστοις. ͵ Ὃ ἱερεὺς σφραγίζων τὰ δῶρα λέγει: τ i a an “Ayvos εἶ, βασιλεῦ τῶν αἰώνων, καὶ πάσης ἁγιωσύνης Κύριος Ν Pie | pel ἌΡ tA er £ , Ces kal dwTyp* ἅγιος Kat ὁ povoyerns σου Υἱός, ὁ Κύριος ἡμῶν Liturgy of S. Fames (Greek). 41 3 aA , 3 Ὄ \ t 5 Υ A ed Ν \ \ Ιησοῦς Χριστός, δι οὗ τὰ παντα ἐποίησας" ἅγιον δὲ Kal TO Πνεῦμά σου τὸ ἅγιον, τὸ ἐρευνῶν τὰ πάντα, καὶ τὰ βάθη σου τοῦ Θεοῦ: ἅγιος εἶ, παντοκράτορ, παντοδύναμε, ἀγαθέ, φοβερέ, » ες Ν ! φυβδ οὶ ᾿ Ng nl ς εὔσπλαγχνε, ὃ συμπαθὴς μάλιστα περὶ TO πλάσμα TO GOV" ὃ “ 3 , ͵ ποιήσας ἀπὸ γῆς ἄνθρωπον κατ᾽ εἰκόνα σὴν καὶ ὁμοίωσιν" 6 χαρισάμενος αὐτῷ τὴν τοῦ παραδείσου ἀπόλαυσιν παραβάντα / \ an a > δὲ τὴν ἐντολήν σου, Kal ἐκπεσόντα, τοῦτον οὐ παρεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλ’ ἐπαίδευσας αὐτὸν ὡς εὔσπλαγχνος / ble fe J Φ ΟΞ Ν. , 3 , SEEN Ν a πατήρ, ἐκάλεσας αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὐτὸν διὰ τῶν mee, Ne ee EN X a εχ \ > + προφητῶν" ὕστερον δὲ αὐτὸν τὸν μονογενῆ cov Tiov τὸν Κύριον n 5 cal \ ἡμῶν ᾿Ιησοῦν Χριστὸν ἐξαπέστειλας εἰς τὸν κόσμον, ἵνα ἐλθὼν τὴν σὴν ἀνανεώσῃ καὶ ἀνεγεί ikova’ ὃς κατελθὼν ἐκ τῶν ἣν σὴ σῃ γείρῃ εἰκόνα ὃς κατελθὼν ἐκ οὐ “ \ θ \ Ά Π ’ὔ ε 4 Ἂ Μ , 2 ρανῶν, καὶ σαρκωθεὶς ἐκ Πνεύματος ayiov καὶ Μαρίας τῆς iA Ν / / a 5 7 παρθένου καὶ θεοτόκου, συναναστραφείς τε τοῖς ἀνθρώποις, / 5 , ᾿ , a , Cre dere , Ν πάντα φκονόμησε πρὸς σωτηρίαν τοῦ γένους ἡμῶν" μέλλων δὲ Ν ς ᾽ὔ x δ Ν an γῇ Cob) / TOV ἑκούσιον καὶ ζωοποιὸν διὰ σταυροῦ θάνατον ὃ ἀναμάρτητος ὑπὲρ ἡμῶν τῶν ἁμαρτωλῶν καταδέχεσθαι, ἐν τῇ νυκτὶ 7) παρεδί- P 7K Map X ) ἡ) ἢ παρ nm Ἂς an fal lal Soro, μᾶλλον δὲ ἑαυτὸν παρεδίδου, ὑπὲρ τῆς τοῦ κόσμου ζωῆς x 7 > € \ “ \ A 2 \ : καὶ σωτήριας, [Eira O ἱερεὺς TH KXELPL TOY ἄρτον κατασχων λέγει] \ n λαβὼν τὸν ἄρτον ἐπὶ τῶν ἁγίων Kal ἀχράντων Kal ἀμώμων Kal Ae) 4 2 “ an 5 x , 5) \ 3 , ‘ 3 ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν οὐρανόν, καὶ ava- id \ “ n / / , / δείξας σοὶ τῷ Θεῷ καὶ Πατρί, εὐχαριστήσας, ἁγιάσας, κλάσας, yi Ε΄ δι ca b) a a \ 9 , 1 ἔδωκεν ἡμῖν τοῖς αὐτοῦ μαθηταῖς καὶ ἀποστόλοις", 1 Λέγουσιν oc , , > ee i , - Pe διάκονοι. Εἰς εἰπών, [Εἶτα ἐκφωνεῖ}] Λάβετε, φάγετε" τοῦτο μου ἄφεσιν ἅμαρ- τιῶν καὶ εἰς ζωὴν αἰώνιον. μενον εἰς ἄφεσιν ἁμαρτιῶν 2 [Εἶτα λαμβάνει τὸ πο- 2 Ὁ λαός" ᾿Αμήν. 3 \ b | lal A eS ς an 7 \ , ἐστὶ TO σῶμα, TO ὑπὲρ ὑμῶν κλώμενον Kal διδό- τήριον, καὶ λέγει] Ὡσαύτως μετὰ τὸ δειπνῆσαι, Xr nan \ l4 ᾿ / ἐξ Μ A αβῶν τὸ ποτήριον, καὶ κεράσας ἐξ οἴνου καὶ \ a ὕδατος, καὶ ἀναβλέψας εἰς τὸν οὐρανόν, Kal ἀναδείξας σοὶ τῷ mead 5 P / Θεῷ καὶ Πατρί, εὐχαριστήσας, ἁγιάσας, εὐλογήσας, πλήσας a a “- - 2 , / Πνεύματος ἁγίου, ἔδωκεν ἡμῖν τοῖς αὐτοῦ μαθηταῖς εἰπών, [iere >! nN n @ a lat / ἐξ αὐτοῦ πάντες" τοῦτό μου ἐστὶ τὸ αἷμα, TO τῆς καινῆς διαθη- be eee Sees \ a 3 ΄ \ ὃ 8 Ὃ λαός: KNS, Τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεόμενον, καὶ δια- > ἤ nm “ ta) 2 ἌΡΗΝ; διδόμενον εἰς ἄφεσιν ἁμαρτιῶν δ. Τοῦτο ποεῖτε εἰς A BY a τὴν ἐμὴν ἀνάμνησιν' ὁσάκις yap ἂν ἐσθίητε τὸν ἄρτον τοῦτον, ΧΊΤΙ. a t Cor. ii. 10. Cf. Gen. i. 26 5 ll. 7. THE INsTI- TUTION. Cf. Matt. xiv. το, &c. Cf. Luke Xxil. 19. t Cor. xi. 24. Ch x ΟΣ πὸ 25. Cf. Matt. XXVi. 27, 28. ΟΕ x Cor: x1 26, 42 Liturgy of S. Fames (Greek). XN id a ἢ an a ἴω XIII. a καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ Ὑἱοῦ τοῦ ἀνθρώ- / “ na που KATAYYEANETE, Kal τὴν ἀνάστασιν αὐτοῦ ὁμολογεῖτε, ἄχρις οὗ ἔλθῃ. Ῥ. Λέγουσιν οἱ διάκονοι" {Ἐπ του Ἂς Πιστεύομεν καὶ ὁμολογοῦμεν. aith. c , O λαός. Tov θάνατόν σου, Κύριε, καταγγέλλομεν, Kal τὴν ἀνάστασίν σου ὁμολογοῦμεν. ale Ὁ ἱερεύς. id Cy Nae a eee \ na na 3 a Tun Great Μεμνημένοι οὖν καὶ ἡμεῖς οἱ ἁμαρτωλοὶ τῶν ζωοποιῶν αὐτοῦ BLATION. κι na n ip nm παθημάτων, τοῦ σωτηρίου σταυροῦ, καὶ τοῦ θανάτου καὶ τῆς nan lA nan τριημέρου ἐκ νεκρῶν ἀναστάσεως, καὶ τῆς Els οὐρανοὺς ἀνόδου, ‘ nr nan cal nan Ν / ΄' καὶ τῆς ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ Πατρὸς καθέδρας, καὶ τῆς : / 5. sé Ν o 5) “ ig vg i Ἂς δευτέρας ἐνδόξου καὶ φοβερᾶς αὐτοῦ παρουσίας, ὅταν ἐλθῃ μετὰ Rom. ii 6.. δόξης κρῖναι ζῶντας καὶ νεκρούς, ὅταν μέλλῃ ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, προσφέρομέν σοι, Δέσποτα, τὴν φοβερὰν Ps. ciii. το. ταύτην καὶ ἀναίμακτον θυσίαν, δεόμενοι ἵνα μὴ κατὰ τὰς ἅμαρ- τίας ἡμῶν ποιήσῃς μεθ᾽ ἡμῶν, μηδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀντα- , CLA ΟῚ “ Ν Ν Ἂς 4 / Ἄν ταν , ποδώσῃς ἡμῖν: ἀλλὰ κατὰ τὴν σὴν ἐπιείκειαν Kal ἄφατόν σου Col. ii 14. φιλανθρωπίαν, ὑπερβὰς καὶ ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν, χαρίσῃ ἡμῖν τὰ ἐπουράνια καὶ αἰώνιά σου τ Οογ. ἴϊ. 9. δωρήματα, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασας, ὃ Θεός, τοῖς ἀγαπῶσί ge’ καὶ μὴ Ov ἐμέ καὶ διὰ τὰς Euds ἁμαρτίας ἀθετήσῃης τὸν μη μ μ μαρ non λαόν, φιλάνθρωπε Κύριε. Eira λέγει ἐκ τρίτου" ε ὡς ’ ΔΕ 9 is ε ,ὔ 4 O γὰρ λαός cov καὶ ἢ ἐκκλησία σου ἱκετεύουσί σε. Χν. ‘O λαός. ᾿Ἐλέησον ἡμᾶς, Κύριε 6 Θεός, ὃ πατὴρ ὃ παντο- THE ἵννο- , CATION. κράτωρ. Πάλιν λέγει ὁ ἱερεύς" ᾿Ἐλέησον ἡμᾶς, ὁ Θεὸς ὁ παντοκράτωρ. 3 ih eae € ΑΝ ε Ἂς ε a Ἐλέησον ἡμᾶς, ὃ Θεὸς ὃ σωτὴρ ἡμῶν. ᾿Ἐλέησον ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ ἐξαπό- ea 3 las \ n ny a στειλον ἐφ᾽ ἡμᾶς Kal ἐπὶ τὰ προκείμενα δῶρα ταῦτα τὸ Πνεῦμά \ / > Uy A 3. ΟΖ 4 \ 7 \ gov τὸ πανάγιον, [Εἶτα κλίνας τὸν αὐχένα λέγει] TO κύριον καὶ Liturgy of S. Fames (Greek). 43 , \ a an n ζωοποιόν, TO σύνθρονον σοὶ τῷ Θεῷ καὶ Πατρί, καὶ τῷ μονο- KV. a en Ν a é Lr ͵7ὕ / \ af. yevet σου Tio, TO συμβασιλεῦον" τὸ ὁμοούσιόν TE καὶ συναΐδιον᾽ Ν ΄- 7 n nan τὸ λαλῆσαν ἐν νόμῳ καὶ προφήταις καὶ TH καινῇ σου διαθήκῃ" X lad a a TO καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν Κύριον ἡμῶν “Inooty Ν rated “ a Χριστὸν ἐν τῷ ᾿Ιορδάνῃ ποταμῷ καὶ μεῖναν ἐπ᾽ αὐτόν" τὸ κατα- εὖ “ lat la βὰν ἐπὶ τοὺς ἀποστόλους σου ἐν εἴδει πυρίνων γλωσσῶν ἐν TO ε re a ε \ 05 , SIE 2 ey) ME f “ ὑπερῴῳ τῆς ἁγίας καὶ ἐνδόξου Σιών, ἐν τῇ ἡμέρᾳ τῆς πεντη- ΠΝ ας - ἘΚ, Ὁ \ na / \ / / / κοστῆς αὐτὸ τὸ Πνεῦμά σου τὸ πανάγιον κατάπεμψον, Δέσ- ; Sy eel el ΤΩΣ ἐν \ lal es ποτα, ἐφ ἡμᾶς καὶ ἐπὶ τὰ προκείμενα ἅγια δῶρα ταῦτα, [Καὶ > , » r “ 5 “ “a ς Ie \ “ “ XV ἀνιστάμενος ἐκφωνεῖ] iva ἐπιφοιτῆσαν τῇ ἁγίᾳ καὶ ἀγαθῇ καὶ bp] 4 5 an ,ὔὕ fd if Ν ’ \ XN 3} ἐνδόξῳ αὐτοῦ παρουσίᾳ, ἁγιάσῃ καὶ ποιήσῃ τὸν μὲν ἄρτον 1 τοῦτον σῶμα ἅγιον τοῦ Χριστοῦ σου, καὶ τὸ ποτή- : 1 Ὁ λαός. “A @ , a x n 2 ‘Oo c \ Αμήν. ριον τοῦτο, αἷμα τίμιον τοῦ Χριστοῦ σου “, [Ὁ ἱερεὺς 39 Ὁ λαός. δ , ς , σ “ - a ς 5 καθ᾽ ἑαυτόν, ἱστάμενος] “Iva γένηται πᾶσι τοῖς ἐξ > 2 / , BY c nn Ν αὑτῶν μεταλαμβάνουσιν εἰς ἄφεσιν ἁμαρτιῶν καὶ ἧς ’ a εἰς ζωὴν αἰώνιον, εἰς ἁγιασμὸν ψυχῶν καὶ σωμάτων, εἰς καρπο- φορίαν ἔργων ἀγαθῶν, εἰς στηριγμὸν τῆς ἁγίας σου καθολικῆς ἐκκλησίας, ἣν ἐθεμελίωσας ἐπὶ τὴν πέτραν τῆς πίστεως, ἵνα πύλαι Matt. vii. 25. « ᾿ , 2A Ces 5 iN Marge S , es Matt. xvi. 18. ἅδου μὴ κατισχύσωσιν αὐτῆς, ῥυόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως καὶ σκανδάλων, καὶ ἐργαζομένων τὴν ἀνομίαν, διαφυλάττων αὐτὴν Cf. Matt. , a , Ste Xill. 41, 40. μέχρι τῆς συντελείας τοῦ αἰῶνος. Καὶ ἐπικλιθεὶς λέγει" XVI. Προσφέρομέν σοι, Δέσποτα, καὶ ὑπὲρ τῶν ἁγίων σου τόπων, Great Iy- TERCESSION. A 3S 7/ mn Ἃ “. a a a5 / ods ἐδόξασας τῇ θεοφανείᾳ τοῦ Χριστοῦ σου καὶ τῇ ἐπιφοιτήσει ὦ τοῦ παναγίου σου Πνεύματος" προηγουμένως, ὑπὲρ τῆς ἐνδόξου Σιὼν τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν: καὶ ὑπὲρ τῆς κατὰ πᾶσαν τὴν οἰκουμένην ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" πλουσίας καὶ νῦν τὰς δωρεὰς τοῦ παναγίου σου Πνεύματος ἐπιχορήγησον αὐτῇ, Δέσποτα. 7 ΄' “ al Μνήσθητι, Κύριε, καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων Kal ἀδελ- na ς lan Ὁ / a D) , ἘΣ > / 5 / POV ἡμῶν καὶ ἐπισκόπων TOV ἐν πάσῃ TH οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας. 2 Tim. ii. r5. / an Μνήσθητι, Κύριε, καὶ πάσης πόλεως καὶ χώρας, καὶ τῶν 5 / / 2 Ἂ “ 3 a Dee A Ν 5 7 ὀρθοδόξως πίστει οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν. XVI. a Ps. Ixv. 5. ΒΕ Οαν. χα, τό. Diptychs of the Living. 44 Liturgy of S. Fames (Greek). / / , Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούντων, ξενιτευόντων Χριστιανῶν, τῶν ἐν δεσμοῖς, τῶν ἐν φυλακαῖς, τῶν ἐν αἰχμαλω- 7 ἈΝ 5 7 can 2 ἢ Ν \ a alas καὶ ἐξορίαις, τῶν ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις ὄντων πατέρων καὶ ἀδελφῶν ἡμῶν. . Μνήσθητι, Κύριε, τῶν νοσούντων καὶ καμνόντων, Kal TOV ὑπὸ I a a ~ n πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς Tapa σοῦ Tod Θεοῦ ταχείας ἰάσεως αὐτῶν καὶ σωτηρίας. / 2 Sey \ Μνήσθητι, Κύριε, πάσης ψυχῆς Χριστιανῆς θλιβομένης καὶ Ζ 2 / \ ie a nN 3 / καταπονουμένης, ἐλέους Kat βοηθείας σου Tov Θεοῦ ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων. Μνήσθητι, Κύριε, τῶν κοπιώντων καὶ διακονούντων ἡμῖν 7 eS! a ε a Ν Ne ΠΣ / \. ek πατέρων καὶ ἀδελφῶν ἡμῶν διὰ TO ὀνομὰ σου TO ἅγιον. 7 Μνήσθητι, Κύριε, πάντων εἰς ἀγαθόν πάντας ἐλέησον, Δέσ- ποτα πᾶσιν ἡμῖν διαλλάγηθι: εἰρήνευσον τὰ πλήθη τοῦ λαοῦ τ 4 Ν ! τ , \ J, ᾿ σου διασκέδασον τὰ σκάνδαλα κατάργησον τοὺς πολέμους παῦσον τὰς τῶν αἱρέσεων ἐπαναστάσεις" τὴν σὴν εἰρήνην καὶ Ν Ν 5 / Ie eee, ε x ε a ἘΞ ΩΝ eyes δὴ τὴν σὴν ἀγάπην χάρισαι ἡμῖν, ὃ Θεὸς ὃ σωτῆρ ἡμῶν, ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς. Μνήσθητι, Κύριε, εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν, δρό- σων ἀγαθῶν, καρπῶν εὐφορίας, καὶ τοῦ στεφάνου τοῦ ἐνιαυτοῦ ion , , ¢ Q > Ν , 5 A Ss , τῆς χρηστότητός σου" ot γὰρ ὀφθαλμοὶ πάντων εἰς σὲ ἐλπίζουσι, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ" ἀνοίγεις σὺ τὴν χεῖρά We) A A A 3 , ᾿ σου, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. if a ‘ 7 Μνήσθητι, Κύριε, τῶν καρποφορούντων καὶ καλλιεργούντων lal fal v4 ἐν ταῖς ἁγίαις σου ἐκκλησίας" Kal μεμνημένων τῶν πενήτων», n a \ / a: χηρῶν, ὀρφανῶν, ξένων, καὶ emideopevev? Kal πάντων τῶν ἐντειλαμένων ἡμῖν τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσ- ευχαῖΐς. ΕΝ a ral Er. μνησθῆναι καταξίωσον, Κύριε, καὶ τῶν τὰς προσφορὰς / a fs \ uf ταύτας προσενεγκάντων ἐν TH σήμερον ἡμέρᾳ ἐπὶ TO ἅγιόν σου 7 Ὁ ! \ ἢ θυσιαστήριον, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἢ κατὰ διά- ἈΝ cal νοιαν EXEL, καὶ τῶν ἀρτίως σοι ἀνεγνωσμένων. “ A / \ ἐπ Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τοῦ ἐλέους σου καὶ τῶν ca na a a / οἰκτιρμῶν σου, καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἀχρείου δούλου σου, τς 7 F \ καὶ τῶν TO ἅγιόν σου θυσιαστήριον κυκλούντων διακόνων" Kal Ι] Liturgy of S. Fames (Greek). 45 χάρισαι αὐτοῖς βίον ἄμεμπτον, ἄσπιλον αὐτῶν τὴν διακονίαν φύλαξον, καὶ βαθμοὺς ἀγαθοὺς περιποίησαι, ἵνα εὕρωμεν ἔλεον καὶ χάριν μετὰ πάντων τῶν ἁγίων τῶν an’ αἰῶνός σοι εὐαρε- στησάντων κατὰ γενεὰν καὶ γενεάν, προπατόρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστόλων, μαρτύρων, ὁμολογητῶν, διδασκάλων, ὁσίων, καὶ παντὸς πνεύματος δικαίου ἐν πίστει τοῦ Χριστοῦ σου τετελειωμένου. [Χαῖρε, κεχαριτωμένη Μαρία, ὁ Κύριος μετὰ σοῦ" εὐλογημένη σὺ ἐν γυναιξί, καὶ εὐλογήμενος ὃ καρπὸς τῆς κοιλίας σου, ὅτι Σωτῆρα ἔτεκες τῶν ψυχῶν ἡμῶν. Εἶτα ἐκφωνεῖ ὁ ἱερεύς. ᾿Ἐξαιρέτως τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξον δεσποίνης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας. Οἱ ψάλται. "Δξιόν ἐστιν ὡς ἀληθῶς μακαρίζειν σε τὴν θεοτόκον, τὴν ἀειμακάριστον, καὶ παναμώμητον, καὶ μητέρα τοῦ Θεοῦ ἡμῶν, τὴν τιμιωτέραν τῶν χερουβίμ, καὶ ἐνδοξοτέραν ἀσυγκρίτως τῶν σεραφίμ' τὴν ἀδιαφθόρως Θεὸν Λόγον τεκοῦσαν, τὴν ὄντως θεοτόκον σὲ μεγαλύνομεν. Καὶ πάλιν ψάλλουσιν. Ἐπὶ σοὶ χαίρει, κεχαριτωμένη, πᾶσα ἡ κτίσις, ἀγγέλων τὸ σύστημα, καὶ ἀνθρώπων τὸ γένος, ἡγιασμένε ναὲ καὶ παράδεισε λογικέ, παρθενικὸν καύχημα, ἐξ ἧς Θεὸς ἐσαρκώθη, καὶ παιδίον γέγονεν 6 πρὸ αἰώνων ὑπάρχων Θεὸς ἡμῶν τὴν γὰρ σὴν μήτραν θρόνον ἐποίησε, καὶ τὴν σὴν γαστέρα πλατυτέραν οὐρανῶν ἀπειργάσατο. ᾿Ἐπὶ σοὶ χαίρει κεχαριτωμένη πᾶσα 1) κτίσις" δόξα σοι.] Οἱ διάκονοι. Μνήσθητι, Κύριε ὁ Θεὸς ἡμῶν, --- Ὃ ἱερεὺς ἐπικλινόμενος λέγει" Μνήσθητι, Κύριε 6 Θεός, τῶν πνευμάτων καὶ πάσης σαρκός, ὧν ἐμνήσθημεν, καὶ ὧν οὐκ ἐμνήσθημεν, ὀρθοδόξων, ἀπὸ ᾿Αβελ TOU δικαίον μέχρι τῆς σήμερον ἡμέρας" αὐτὸς ἐκεῖ αὐτοὺς ἀνά- παυσον, ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σου, ἐν τῇ τρυφῇ τοῦ παραδείσου, ἐν τοῖς κόλποις ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακώβ, τῶν ἁγίων πατέρων ἡμῶν ὅθεν ἀπέδρα ὀδύνη, λύπη, καὶ XVI. ἃ τ Tim. iil. 13- Luke i. 28, 42. b Diptychs of the Dead. Is. xxxv. 10, or li. 11, XVI. ec Litany. / 46 Liturgy of S. Sames (Greek). στεναγμός" ἔνθα ἐπισκοπεῖ TO φῶς TOD προσώπου σου καὶ KaTa- λάμπει διὰ παντός" ἡμῶν δὲ τὰ τέλη τῆς ζωῆς Χριστιανὰ καὶ She. \ "ἢ / 3 > ee & / 4 K ve EVAPEOTA καὶ ἀναμάρτητα ἐν εἰρήνῃ κατεύθυνον, Κύριε, Κύριε, 3 ! ἘΝ Ἐς ΕΝ Ν 4 a 3 “ of / ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν σον, ὅτε θέλεις Ν € / , \ 5 / \ f - καὶ os θέλεις, μόνον χωρὶς αἰσχύνης καὶ παραπτωμάτων, διὰ τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ Σωτῆρος a a a i ἡμῶν, ᾿Ιησοῦ Χριστοῦ: αὐτὸς yap ἐστιν ὃ μόνος ἀναμάρτητος, lal a > a ? @ las \ φανεὶς ἐπὶ τῆς γῆς Τ᾽ [ὋὉ ἱερεὺς expove'] Av οὗ 2 καὶ ἡμῖν καὶ αὐτοῖς ὡς ἀγαθὸς καὶ φιλάνθρωπος, ε , lA fe O λαός. “Aves, ἄφες, συγχώρησον, ὁ Θεός, TA παραπτώματα EAR NAT e Ue, ἀρ γον, εὐ τὴ ὃ ey ὧν, \ ue ves ἡμῶν, τὰ ἑκούσια, TA ἀκούσια τὰ ἐν ἔργῳ Kal λόγῳ᾽ τὰ ἐν a \ γνώσει καὶ ἀγνοίᾳ" τὰ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ: τὰ κατὰ νοῦν Kal διάνοιαν τὰ πάντα Hue ) ὡς ἀγαθὸς καὶ φιλάν- ἄντα ἡμῖν συγχώρησον, ὡς ἀγαθὸς θρωπος, Ὁ ἱερεύς. Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονο- “ a @ “5 ,ὔ γενοῦς σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος, Ἂς “ an « f- a an σὺν τῷ παναγίῳ καὶ ἀγαθῷ Kal ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Ὃ λαός. ᾿Αμήν. ε δ ΄ ΄σ΄ Ο ἱερεύς. Εἰρήνη πᾶσιν. « ,ὔ na O λαός. Kat τῷ πνεύματί σου. Ὃ διάκονος. 7 a las Ετι καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. € a 3 Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγιασθέντων τιμίων, ἐπου- fe ΝΟ 3 >) fy 3 b0& n na θ , ρανίων, ἀῤῥήτων, ἀχράντων, ἐνδόξων, φοβερῶν, φρικτῶν, θείων 4 te a a aA δώρων Κυρίῳ τῷ Θεῳ δεηθῶμεν. τ σ a WG! Ὅπως Κύριος ὁ Θεὸς ἡμῶν προσδεξάμενος αὐτὰ εἰς TO ἅγιον a A Kal ὑπερουράνιον, νοερόν, Kal πνευματικὸν αὐτοῦ θυσιαστήριον 1 At this point in the common text occurs the following suffrage from the Deacon’s Litany, with response :— ὋὉ διάκονος. Kal ὑπὲρ εἰρήνης καὶ εὐσταθείας παντὸς κόσμου Kal τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἢ κατὰ διάνοιαν ἔχει, καὶ τοῦ περιεστῶτοΞ λαοῦ, καὶ πάντων καὶ πασῶν. ὋὉ λαός. Καὶ πάντων καὶ πασῶν. It is however clearly misplaced. 2 ov. The common text gives ὧν, probably by assimilation to the termi- nations of πάντων καὶ πασῶν, which there immediately precede it. In any case ὧν is unintelligible. Liturgy of S. Fames (Greek). 47 a lal ἣν εἰς ὀσμὴν εὐωδίας πνευματικῆς, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν καὶ τὴν δωρεὰν τοῦ παναγίου Πνεύματος, δεηθῶμεν" Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοινωνίαν τοῦ παναγίου an a Ν αὐτοῦ καὶ προσκυνητοῦ Πνεύματος αἰτησάμενοι, ἑαυτοὺς καὶ 3 / \ - Ν Ν ε a an a a ἀλλήλους Kal πᾶσαν THY ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ Tapa- θώμεθα. ‘O λαός. ᾿Αμήν. «ς 4 Α » ’ O ἱερεὺς ἐπεύχεται. Ὅ A Ν Ἂς a , \ an \ As) a ε a Θεὸς καὶ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν 3 aS “ Ιησοῦ Χριστοῦ, ὃ μεγαλώνυμος Κύριος, ἣ μακαρία φύσις, ἡ ἄφθονος ἀγαθότης, ὃ πάντων Θεὸς καὶ Δεσπότης, ὁ ὧν εὐλο- \ ’ Ν ΡΣ ε , 9_ A A , Ἂ γητὸς εἰς τοὺς αἰῶνας, ὃ καθήμενος ἐπὶ τῶν χερουβίμ, καὶ δοξα- , (ee “ fa @ , , s \ ζόμενος ὑπὸ TOV σεραφίμ, © παρεστήκασι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαί, τὰ μὲν προσενεχθέντα σοι δῶρα, δόματα, καρπώματα, εἰς ὀσμὴν εὐωδίας πνευματικῆς προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας, ἀγαθέ, τῇ χάριτι τοῦ Χριστοῦ σου, καὶ τῇ ἐπιφοι- 9 Ayave, Τῇ Xap ρ τον ῃ ’ n τήσει τοῦ Tavaytov cov Πνεύματος" ἁγίασον, Δέσποτα, καὶ τὰς / Ν / ἡμετέρας ψυχὰς καὶ σώματα καὶ τὰ πνεύματα, Kal ψηλάφησον τὰς διανοίας, καὶ ἀνάκρινον τὰς συνειδήσεις, καὶ ἔκβαλον ap € an la fal o ἡμῶν πᾶσαν ἔννοιαν πονηράν, πάντα λογισμὸν ἀσελγῆ, πᾶσαν 3 6 , 2 ἀ Ι Xx δὴ 3 a / 06 \ ἐπιθυμίαν αἰσχράν, πάντα λογισμὸν ἀπρεπῆ, πάντα φθόνον καὶ τῦφον καὶ ὑπόκρισιν, πᾶν ψεῦδος, πάντα δόλον, πάντα περι- σπασμὸν βιωτικόν, πᾶσαν πλεονεξίαν, πᾶσαν κενοδοξίαν, πᾶσαν ε΄ la nr o ῥᾳθυμίαν, πᾶσαν κακίαν, πάντα θυμόν, πᾶσαν ὀργήν, πᾶσαν A Tad , “ s 4 \ μνησικακίαν, πᾶσαν βλασφημίαν, πασαν κινησιν σαρκὸς TE καὶ ΄ > , a , Ἐν , i πνεύματος ἀπηλλοτριωμένην TOD θελήματος τῆς ἁγιότητός σου [Ἐκφώνησις] Καὶ καταξίωσον ἡμᾶς, Δέσποτα φιλάνθρωπε, μετὰ παῤῥησίας, ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ, ψυχῇ συντετριμμένῃ, ἀνεπαισχύντῳ προσώπῳ, ἡγιασμένοις χείλεσι, τολμᾶν ἐπικαλεῖ- σθαί σε τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεὸν Πατέρα, καὶ λέγειν, ”~ 4 n / ‘O λαός. Πάτερ ἡμῶν 6 ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου" καὶ τὰ ἑξῆς. Ὃ ἱερεὺς ἐπικλινόμενος λέγει" XVI. d e Preface to the Lord’s Prayer. Ps. xcix. 1. Cf. Dan. vil. Io. £ Tue Lorp’s PRAYER. ξ Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, Κύριε, Κύριε τῶν The Embo- lismus. XVI. ¢g Eph, vi. 11. XVII. Prayer of Humble Access. Cf. Ps. xxviii. 9. 48 Liturgy of S. Fames (Greek). / a a -“ δυνάμεων, ὃ εἰδὼς τὴν ἀσθένειαν ἡμῶν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ ΄ an \ n ” 53 “ / > / \ ’ τοῦ πονηροῦ, kal τῶν ἔργων αὐτοῦ, πάσῃς ἐπηρείας καὶ μεθοδείας nN Ν \ Ψ» \ αὑτοῦ. διὰ TO ὄνομά σου TO ἅγιον, TO ἐπικληθὲν ἐπὶ τὴν ἡμετέραν ya Ε " 7 a ταπείνωσιν, [Expavyois| Ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύ- \ “ nN “ nN ναμις, καὶ ἡ δόξα, τοῦ Πατρός, καὶ τοῦ Yiod, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί. Ὃ λαός. ᾿Αμήν. ὋὉ ἱερεύς. Elpnun πᾶσιν. «ς ,ὔ r n O λαός. Kal τῷ πνεύματί cov. 17 ΄ Ας aS ς a a 7 / [Ὃ διάκονος. Tas κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ ἱερεύς. : | Ὃ Θεὸς ὁ μέγας καὶ θαυμαστός, ἔπιδε ἐπὶ τοὺς δούλους σου, ὅτι σοὶ τοὺς αὐχένας ἐκλίναμεν" ἔκτεινον τὴν χεῖρά σου τὴν Ν \ , 2 n Ἀπ στ Χ , κραταιὰν καὶ πλήρη εὐλογιῶν, καὶ εὐλόγησον Tov λαὸν σου A διαφύλαξον τὴν κληρονομίαν σου, ἵνα ἀεὶ καὶ διὰ παντὸς δοξά- Ν \ ’ a Nae? \ \ ς la’ Ν πο ζωμεν σὲ τὸν μόνον ζῶντα καὶ ἀληθινὸν Θεὸν ἡμῶν, τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα, Πατέρα καὶ Υἱὸν καὶ τὸ ἅγιον Πνεῦμα, tal n n . \ νῦν καὶ ἀεὶ eis τοὺς αἰῶνας τῶν αἰώνων" [[Ἐκφώνησις] Sol yap f \ A239 7 € Ν / ε lal ’ ΄ πρέπει καὶ ἐποφείλεται ἣ παρὰ πάντων ἡμῶν δοξολογία, τιμή, \ , \ > / fa , o A O ἱερεὺς ἐπεύχεται, λέγων οὕτω a bY e / 3 4 Σοὶ ἐκλίναμεν ot δοῦλοί σου, Κύριε, τοὺς ἡμετέρους αὐχένας ἐνώπιον τοῦ ἁγίου σου θυσιαστηρίου, ἀπεκδεχόμενοι τὰ παρὰ a , Si hee / \ ἢ τ > ΄ σοῦ πλούσια ἐλέη πλουσίαν τὴν χάριν σου καὶ τὴν εὐλογίαν a \ / Ν ς A: σου ἐξαπόστειλον ἡμῖν, Δέσποτα, καὶ ἁγίασον τὰς ψυχὰς ἡμὼν ς \ καὶ τὰ σώματα Kal τὰ πνεύματα, ἵνα ἄξιοι γενώμεθα κοινωνοὶ a 7 καὶ μέτοχοι γενέσθαι τῶν ἁγίων cov μυστηρίων, εἰς ἄφεσιν a Ν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον" [Ἐκφώνησις] Σὺ yap προσκυνητὸς 1 This section in brackets is clearly an alternative with the following (b), having exactly the same scope: and its slightly more technical language makes it seem of later date. Liturgy of S. Fames (Greek). 49 a fs καὶ δεδοξασμένος ὑπάρχεις, 6 Θεὸς ἡμῶν, καὶ ὁ μονογενής cov XVII. b «ὔ \ Ν an / \ 4 κα ἈΠ ΎΦΟΑ ΙΑ Υἱός, καὶ τὸ Πνεῦμά σου τὸ πανάγιον, νῦν καὶ ἀεί, ὋὉ λαός. ᾽Αμήν. ὋὉ ἱερεὺς ἐκφωνεῖ" . = ¢ ᾿ς Ἂς Ν 5 J nm ε fe \ € ν \ Kai ἔσται ἡ χάρις καὶ τὰ ἐλέη τῆς ἁγίας καὶ ὁμοουσίου καὶ ἀκτίστου καὶ προσκυνητῆς Τριάδος μετὰ πάντων ἡμῶν. ὋὉ λαός. Καὶ μετὰ τοῦ πνεύματός σου. ‘O διάκονος. Μετὰ φόβου Θεοῦ πρόσχωμεν. Ὃ ἱερεὺς ὑψῶν τὸ δῶρον, λέγει καθ᾽ ἑαυτόν" XVIII. a 9 ELEVATION, αὖ 3 ἘΣ > , / on #7, Chace n , τὰ Αγιε ὃ ἐν ἁγίοις ἀναπαυόμενος, Κύριε, ἁγίασον ἡμᾶς τῷ λόγῳ Isa. Ivii. 15. τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου σου Πνεύ- ματος" σὺ γὰρ εἶπας, Δέσποτα, Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιός εἰμι. Τὸν. xx. 7. ΄, ς Ν Ca p) / a ’ Ae \ \ ΚΣ Κύριε ὃ Θεὸς ἡμῶν, ἀκατάληπτε Θεοῦ Λόγε, τῷ [Πατρὶ καὶ τῷ c / Il ’ὔ ς 0 sor td \ 3 6 4 ὃ ξ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε, καὶ ἀχώριστε, πρόσδεξαι τὸν ἀκήρατον ὕμνον ἐν ἁγίαις καὶ ἀναιμάκτοις σου θυσίαις, σὺν τοῖς Χερουβὶμ καὶ Σεραφίμ, καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ n / βοῶντος καὶ λέγοντος" PExpavyors | a lA Ta ἅγια τοῖς ἁγίοις. Sancta Sanctis, Ὁ ul e 3 a ‘O λαός. His ἅγιος, εἷς Κύριος, ᾿Ιησοῦς Χριστός, εἰς δόξαν al e al a” Θεοῦ Πατρός, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. «ς 7 n n a ca) ‘O διάκονος. Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν ἡμῶν, καὶ ἱλασμοῦ val nm ~ Ἂς n TOV ψυχῶν ἡμῶν, Kal ὑπὲρ πάσης ψυχῆς θλιβομένης τε καὶ Ε ay ἢ \ A καταπονουμένης, ἐλέους καὶ βοηθείας Θεοῦ ἐπιδεομένης, καὶ a a } ij n ἐπιστροφῆς τῶν πεπλανημένων, ἰάσεως τῶν ἀσθενούντων, ἀναῤῥύσεως τῶν αἰχμαλώτων, ἀναπαύσεως τῶν προκεκοιμη- \ n “ a » μένων πατέρων τε καὶ ἀδελφῶν ἡμῶν, πάντες ἐκτενῶς εἴπωμεν, Κύριε ἐλέησον. ὋὉ λαός. Κύριε, ἐλέησον. (δωδεκάκις.) Εἶτα κλᾷ τὸν ἄρτον ὁ ἱερεύς, καὶ κρατεῖ τῇ δεξιᾷ τὸ ἥμισυ, καὶ τῇ Ὁ ἀριστερᾷ τὸ ἥμισυ, καὶ βάπτει τὸ τῆς δεξιᾶς ἐν τῷ κρατῆρι, λέγων" Fraction’ AND UOM- Ἕνωσις τοῦ Tavaylov σώματος καὶ τοῦ τιμίου αἵματος τοῦ MIXTURE. a \ lol an a fal Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. 1 For the various ‘ Fractions’ see the Glossary under the word. E 50 Liturgy of S. Fames (Greek). - ere 3 , a , A Ἂν XVIII. b Καὶ σφραγίζει τὸ τῆς ἀριστερᾶς" εἶτα τούτῳ τῷ ἐσφραγισμένῳ TO ἄλλο Consignation ἥμισυ" καὶ εὐθέως ἄρχεται μελίζειν᾽ καὶ πρὸ πάντων διδόναι εἰς ἕκαστον and Intinc- Ν ἼΣΟΝ ᾿ tion. κρατῆρα ἁπλὴν λέγων" "Hvwrat καὶ ἡγίασται καὶ τετελείωται, εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Yiod καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί. Καὶ ὅταν σφραγίζῃ τὸν ἄρτον λέγει" τ ΞΞ Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ Υἱὸς τοῦ Πατρός, ὃ αἴρων τὴν ἅμαρ- John vi. sr. τίαν τοῦ κόσμου, σφαγιασθεὶς ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ σωτηρίας. Καὶ ὅταν διδῷ μερίδα ἁπλῆν εἰς ἕκαστον κρατῆρα, λέγει" John i. 14. Mepis ἁγία Χριστοῦ, πλήρης χάριτος καὶ ἀληθείας, Πατρὸς καὶ ἁγίου Πνεύματος, © ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. 6 Εἶτα ἄρχεται μελίζειν καὶ λέγειν" Further , , \ 2QA ε , > , VV 5 Beseton: Κύριος ποιμαίνει με, καὶ οὐδὲν με ὑστερήσει. Els τόπον χλόης Ps. xxl καὶ τὰ ἑξῆς τοῦ ψαλμοῦ. Εἰτα" A “Ὁ a Ps. xxxiv. Εὐλογήσω τὸν Κύριον ἐν παντὶ καιρῷ᾽ καὶ τὰ ἑξῆς. Eira’ ε , ε , ς τος Ν A ἐδο Ps. cxlv, Ὑψώσω σε, ὃ Θεός μου ὁ βασιλεύς" καὶ τὰ ἑξῆς. Eira’ 3 Las A Ps. cxvii. Αἰνεῖτε τὸν Κύριον, πάντα τὰ ἔθνη καὶ τὰ ἑξῆς. ‘O διάκονος. Κύριε, εὐλόγησον. ‘O ἱερεύς. Ὃ Κύριος εὐλογήσει, καὶ ἀκατακρίτους ἡμᾶς διατη- ρήσει ἐπὶ τῇ μεταλήψει τῶν ἀχράντων αὐτοῦ δωρῶν, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. | Kai ὅταν πληρώσωσι, λέγει ὁ διάκονος" Κύριε, εὐλόγησον. Ὃ ἱερεὺς λέγει: d ὋὉ Κύριος εὐλογήσει, καὶ ἀξιώσει ἡμᾶς ἁγναῖς ταῖς τῶν δακ- τύλων λαβαῖς, λαβεῖν τὸν πύρινον ἄνθρακα, καὶ ἐπιθεῖναι τοῖς τῶν πιστῶν στόμασιν, εἰς καθαρισμὸν καὶ ἀνακαινισμὸν τῶν ψυχῶν αὐτῶν καὶ τῶν σωμάτων, νῦν καὶ ἀεί. Eira’ Ps. xxxiv.8. Γεύσασθε, καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος, ὁ μελιζόμενος καὶ Liturgy of S. Fames (Greek). 51 μὴ μεριζόμενος, καὶ τοῖς πιστοῖς μεταδιδόμενος καὶ μὴ δαπανώ- XVIII. ἃ μενος, εἰς ἄφεσιν ἁμαρτιῶν καὶ ζωὴν τὴν αἰώνιον, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. ‘O διάκονος. ᾿Εν εἰρήνῃ Χριστοῦ ψάλλωμεν. ' Οἱ ψάλται. Γεύσασθε, καὶ ἴδετε, ὅτι χρηστὸς ὃ Κύριος. Ὃ ἱερεὺς λέγει εὐχὴν πρὸ τῆς μεταλήψεως. Κύριος ὁ Θεὸς ἡμῶν, ὃ οὐράνιος ἄρτος, ἣ ζωὴ τοῦ παντός, 6 ἥμαρτον εἰς τὸν οὐρανόν, καὶ ἐνώπιόν σου, καὶ οὐκ εἰμὶ ἄξιος μετα- Luke xv. or. λαβεῖν τῶν ἀχράντων σου μυστηρίων, ἀλλ᾽ ὡς εὔσπλαγχνος Θεὸς ἀξίωσόν με τῇ χάριτί σου ἀκατακρίτως μετασχεῖν τοῦ ἁγίου σώματος καὶ τοῦ τιμίου αἵματος εἰς ἄφεσιν ἁμαρτιῶν καὶ ζωὴν αἰώνιον. [Καὶ μεταλαμβάνει. EX. Eira μεταδίδωσι τῷ κλήρῳ᾽ ὅτε δὲ ἐπαίρουσιν οἱ διάκονοι τοὺς δίσκους Communton. καὶ τοὺς κρατῆρας εἰς τὸ μεταδοῦναι τῷ λαῷ, λέγει 6 διάκονος αἴρων τὸν πρῶτον δίσκον" Κύριε, εὐλόγησον. ᾿Αποκρίνεται ὃ ἱερεύς" Δόξα τῷ Θεῷ ἁγιάσαντι καὶ ἁγιάζοντι πάντας ἡμᾶς. Λέγει ὁ διάκονος" “ψώθητι ἐπὶ τοὺς οὐρανοὺς 6 Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν 1 Ps. Ivii. 5, or δόξα σου, καὶ ἡ βασιλεία σου διαμένει εἰς τοὺς αἰῶνας τῶν ὦ αἰώνων. Καὶ ὅτε μέλλει ὁ διάκονος τιθέναι εἰς τὸ παρατράπεζον, λέγει 6 ἱερεύς" Εὐλογητὸν τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἡμῶν, εἰς τοὺς αἰῶνας. οἵ. Ps. cxiii. Ὁ διάκονος. Μετὰ φόβου Θεοῦ, καὶ πίστεως, καὶ ἀγάπης προσέλθετε. ὋὉ λαός. Εὐλογημένος ὃ ἐρχόμενος ἐν ὀνόματι Κυρίου. Ps, xviii. 26. Καὶ πάλιν ὅτε ἐπαίρει τὸν δίσκον ἀπὸ τοῦ παρατραπέζου, λέγει" Κύριε, εὐλόγησον. ὋὉ ἱερεύς. Σῶσον ὃ Θεὸς τὸν λαόν σου, καὶ εὐλόγησον τὴν κλη- Ps. xxviii. 96 ρονομίαν σου. Ὃ ἱερεὺς πάλιν. Δόξα τῷ Θεῷ ἡμῶν, τῷ ἁγιάσαντι πάντας ἡμᾶς. E 2 ΧΙΧ. Cf. Ps. exiii. 2. DOE Post-Com- MUNION. a ‘Thanks- - giving. ‘Ge IBS ikegt 8. b C Return to the Altar. 52 Liturgy of S. Fames (Greek), Καὶ ὅταν ἀποθῆται τὸ ποτήριον εἰς τὴν ἁγίαν τράπεζαν, λέγει 6 ἱερεύς" Εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας τῶν αἰώνων. Λέγουσιν οἱ διάκονοι καὶ ὁ λαός" n / nr Πλήρωσον τὸ στόμα ἡμῶν αἰνέσεώς cov, Κύριε, καὶ χαρᾶς yo Ν / € a “ 3 , ᾿ς , ἐμπλησον τὰ χείλη ἡμῶν, ὅπως ἀνυμνήσωμεν τὴν δόξαν σου, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου. Καὶ πάλιν" Εὐχαριστοῦμέν σοι, Χριστὲ ὁ Θεὸς ἡμῶν, ὅτι ἠξίωσας ἡμᾶς μετασχεῖν τοῦ σώματος καὶ αἵματός σου, εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. ᾿Ακατακρίτους ἡμᾶς φύλαξον, δεόμεθα, ὡς ἀγαθὸς καὶ φιλάνθρωπος. Εὐχὴ θυμιάματος εἰς τὴν ἐσχάτην εἴσοδον. Εὐχαριστοῦμέν σοι τῷ Σωτῆρι, τῶν ὅλων Θεῷ, ἐπὶ πᾶσιν οἷς [2 Ceres 5 n \ DESK “ / ” ς , Ν παρέσχου ἡμῖν ἀγαθοῖς, καὶ ἐπὶ τῇ μεταλήψει τῶν ἁγίων καὶ ἀχράντων σου μυστηρίων, καὶ προσφέρομέν σοι τὸ θυμίαμα τοῦτο, δεόμενοι, φύλαξον ἡμᾶς ὑπὸ τὴν σκέπην τῶν πτερύγων σου, καὶ καταξίωσον ἡμᾶς μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς μετέχειν τῶν ἁγιασμάτων σου, εἰς ἁγιασμὸν ψυχῶν καὶ σωμά- 5 ᾽ὔ 3 “a Vd “ Ἂς Δ eee Ν των, εἰς. βασιλείας οὐρανῶν κληρονομίαν" ὅτι σὺ εἶ ὁ ἁγιασμὸς « i) ¢ / \ \ Ν , \ Ν > 7 5 / ἡμῶν, ὁ Θεός, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπο- μεν, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι. Καὶ ἄρχεται 6 διάκονος ἐν τῇ εἰσόδῳ. Δόξα σοι, δόξα σοι, δόξα σοι, Χριστὲ βασιλεῦ, μονογενὲς Λόγε τοῦ Πατρός, ὅτι κατηξίωσας ἡμᾶς τοὺς ἁμαρτωλοὺς καὶ ἀναξίους δούλους σον ἐν ἀπολαύσει γενέσθαι τῶν ἀχράντων σου μυστηρίων, εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον" δόξα σοι. Καὶ ὅταν ποιήσῃ τὴν εἴσοδον, ἄρχεται λέγειν ὁ διάκονος οὕτως" ” eed “ a Ετι καὶ ἔτι καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. σ / / 5 / = Ν Ν > ow, καὶ εἰς Tas μελλούσας αἰωνίους ἀπολαύσεις" σὺ yap εἶ ὁ ς Ν \ x ε ΄“ ε / \ ε / εἰ ἁγιασμὸς καὶ φωτισμὸς ἡμῶν, ὁ Θεός, καὶ ὁ μονογενής σου Tis, nn nan \ lal καὶ τὸ Πνεῦμά σου πανάγιον, viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας aoe If 3 4 τῶν αἰώνων. ΄“Αμῆν. ς , 32 SAS A “ O διάκονος. Ev εἰρήνῃ Χριστοῦ διαφυλαχθώμεν. Ὃ ἱερεύς. Ἡὐλόγηται ὁ Θεός, ὁ εὐλογῶν καὶ ἁγιάζων διὰ τῆς an iN a μεταλήψεως τῶν ἁγίων καὶ ζωοποιῶν καὶ ἀχράντων μυστηρίων, a “ “ 7] νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἶτα εὐχὴ τοῦ ἱλασμοῦ. Κύριε Ἰησοῦ Χριστέ, Υἱὲ τοῦ Θεοῦ τοῦ ζῶντος, ἀμνὲ καὶ ποιμὴν ὃ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ τὸ δάνειον τοῖς δυσὶ / / \ a ς an \ BA “ -χρεωφειλέταις χαρισάμενος, καὶ TH ἁἀμαρτώλῳ τὴν ἄφεσιν τῶν ἁμαρτιῶν αὐτῆς δούς, ὁ τὴν ἴασιν τῷ παραλυτικῷ δωρησάμενος, σὺν τῇ ἀφέσει τῶν ἁμαρτιῶν αὐτοῦ, ἄνες, ἄφες, συγχώρησον ὃ Θεὸς τὰ πλημμελήματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια, τὰ ἐν γνώσει, τὰ ἐν ἀγνοίᾳ, τὰ ἐν παραβάσει καὶ παρακοῇ γενόμενα, ἃ οἷδε τὸ Πνεῦμά σου τὸ πανάγιον ὑπὲρ τοὺς δούλους σου" καὶ εἴ τι τῶν ἐντολῶν σου ἄνθρωποι σάρκα φοροῦντες καὶ τὸν κόσμον τοῦτον οἰκοῦντες, ἢ ἐκ τοῦ διαβόλου ἐπλανήθησαν, εἴτε ἐν λόγῳ ἢ ἐν ἔργῳ, εἴτε ὑπὸ κατάραν ὑπέπεσαν, ἢ τῷ ἰδίῳ ἀνα- θέματι, παρακαλῶ καὶ δέομαι τὴν ἄφατόν σου φιλανθρωπίαν, Liturgy of S. Fames (Greek). 55 TO μὲν λόγῳ λυθῆναι, συγχωρηθῆναι δὲ αὐτοῖς τῷ ὅρκῳ καὶ > μ γε vat, συγχωρβηνη ὑπ τῷ Οὐδ δι 55. μ᾿ / Ν Ν Ἂς 5 , 7 / τῷ ἰδίῳ ἀναθέματι κατὰ τὴν σὴν ἀγαθότητα. Nai, Δέσποτα Κύριε, εἰσάκουσον τῆς δεήσεώς μου ὑπὲρ τῶν δούλων σου, καὶ πάριδε ὡς ἀμνησίκακος τὰ ἐπταισμένα αὐτῶν ἅπαντα' συγχώ- ρῆσον αὐτοῖς πᾶν πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον" ἀπάλ- λαξον αὐτοὺς τῆς αἰωνίου κολάσεως" σὺ γὰρ εἶ ὁ ἐντειλάμενος ἡμῖν λέγων ὅτι Ὅσα ἂν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν τοῖς οὐρανοῖς" καὶ ὅσα ἂν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν τοῖς οὐρανοῖς" ὅτι σὺ εἶ ὁ Θεὸς ἡμών, Θεὸς τοῦ ἐλεεῖν καὶ σόζειν yee / c / ὃ / \ / id δόξ Ν ῶ καὶ ἀφιέναι ἁμαρτίας δυνάμενος, καὶ πρέπει σοι ἡ δόξα σὺν τῷ ees \ \ “ “ 7 ral Δι SEA \ b) ἀνάρχῳ Πατρὶ καὶ τῷ ζωοποιῷ Πνεύματι, viv καὶ ἀεὶ καὶ εἰς “ a ] τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. XXII. ¢ Matt. xviii. 18. Preparation of the Priest. 1,2 2 LITURGIA SANCI?Y τσ SYRORUM (= RENALD, LITT. ORIENT. COLL. TOM. Il. PP. 1-11, 29-42.) Primo Sacerdos quotidiana veste deposita, postguam abluerit manus, dicit : Aufer ἃ me Domine vestimenta sordida quibus induit me satanas, et indue me vestibus electis, dignis ministerio tuo, gloria tua, et honore tuo praeclaro: Pater, Fili et Spiritus sancte, nunc et semper et in saecula saeculorum, Amen. Et postquam aliquamdiu oraverit, inclinans se coram altari dicit : Praesta, Domine Deus, ut aspersis cordibus nostris, et mun- datis ab omni conscientia mala impurisque cogitationibus, mereamur ingredi in sanctum sanctorum tuum excelsum et sublime, praeclare et pure stemus coram altari tuo sancto, et offeramus tibi sacerdotio fungentes sacrificia pura et excel- lentia in vera fide: Pater, Fili, etc. Et dicit : Deus, obsecro te ut dignum me efficias accedendi ad altare tuum sanctum absque vitio, et absque macula. Ego enim sum servus peccator qui peccavi et commisi peccata et crimina coram te, neque dignus sum accedendi ad altare tuum purum, aut ad mysteria tua sancta. Verum rogo te et deprecor boni- tatem et clementiam tuam, miserator, misericors, et hominum amator: aspice me oculis misericordiae et benignitatis, efficeque ut acceptus coram te consistam hac hora et omni tempore. ‘Emitte super me gratiam Spiritus tui sancti: munda me a pec- catis meis: hanc oblationem sanctifica, et per eam praesta remissionem peccatorum et criminum abstersionem, illis pro Liturgy of S. Fames (Syriac). 57 quibus offertur, mihi et patri meo, et quibuscumque communio 1. 6 mecum intercedit, tam vivis quam defunctis fidelibus. Praesta illis memoriam bonam in regno tuo coelesti, cum justis et sanctis tuis, qui per bona opera sua tibi placuerunt, ‘et per intercessionem Dominae matris luminis, sancti Joannis Baptistae et omnium sanctorum, Amen. Tum dicit: Miserere mei, Deus. Et conversus ad populum veniam petit et dicit : Orate pro me propter Dominum. Preparation Se of the Altar. Ingressus autem ad altare dicit : Heo Introibo ad altare Dei, ad Deum qui laetificat juventutem p. witty meam. Et prostratus coram altari dicit : In domum tuam ingressus sum, procidique coram throno tuo, Rex coelestis: remitte mihi omnia quae in te peccavi. Et inclinat se: et osculando altare benedictionem captat a dextra, a sinistra et in medio, dicens : Alliga, Domine, festivitates catenis, usque ad cornua altaris. Ps. cxviii. 27. Imponens incensum dicit : Ad gloriam et honorem sanctae et laudandae Trinitatis haec b thura manibus meis peccatricibus imponuntur. Oremus omnes, misericordiamque et gratiam a Domino postulemus. Diaconus caput discooperit, et accendit cereum in latere dextro altaris, dicens : Alleluia. In lumine tuo videmus lumen. Ps, xxxvi. 9. Accendit alterum in latere sinistro, dicens : | Alme et sancte, qui habitas in habitaculis lucis, remove a ὁ nobis passiones malas et cogitationes odibiles, et praesta ut cum puritate cordis operemur opera justitiae. Gloria Patri et Filio et Spiritui sancto. Alleluia, etc. Sacerdos tollit velum quo mysteria operiuntur, ponitque mantile abstersorium et cochlear in latere dextro, et velum majus in latere sinistro, coram disco. Tum sumit Diaconus panem Eucharisticum, et offert Sacerdoti: qui panem cruce signat, et dicit hane Orationem: Deus magne et mirabilis usque in aeternum, qui suscepisti ἃ sacrificia, vota, primitias et decimas servorum tuorum fidelium: suscipe, Domine, oblationes servorum tuorum, quas separaverunt et intulerunt, propter amorem tuum, et nomen tuum sanctum: conserva et benedic eos omnibus benedictionibus spiritualibus ; First Frac- tion. Θ Ts. lin. 7. f First Obla- tion. h Ps, XCill. 1: k PS. cxvi. 13; 14. 58 Liturgy of S. Fames (Syriac). laetifica eos bonis indeficientibus, et spe promissorum eorum, quae sanctis tuis facta sunt. Effunde benedictiones tuas in omnia quae ad eos pertinent: concede sanitatem et continen- tiam corporibus eorum, puritatem et sanctitatem animabus eorum, et da requiem animabus defunctorum ex ipsis, in habi- taculis tuis beatis, in aeternum: atque pro rebus istis temporali- bus da illis vitam et regnum. Amen. Panem quantum opus est multiplicat, incensat, reponitque in altari, dicens : Tanquam agnus ad occisionem ductus est, et velut ovis coram tondente se obmutuit, nec aperuit os suum affligenti se. Et postquam panem Eucharisticum’ intulerit ad altare, accipiens eum utraque manu dicit : Deus, qui sacrificium Abel in campo suscepisti, Noe in arca, Abrahae in montis cacumine, Davidis in area Doran Jebusaei, Eliae in monte Carmelo, et minuta viduae in Gazophylacio: tu, Domine, suscipe has oblationes quae tibi offeruntur manibus meis, infirmi et peccatoris: et per illas praesta memoriam bonam vivis et mortuis pro quibus offeruntur, benedicque habitationem eorum qui illas offerunt. Amen. Deponit oblatam in disco, et dicit : Paratum sedi tuae fecisti sanctuarium tuum, Domine: con- firma illud, Domine, manibus tuis. Dominus regnabit in saecula saeculorum. Incensat velum minus, tegit illo discum, et dicit : Dominus regnavit, decorem induit: Pater, Filius et Spiritus sanctus, Amen. Accipit calicem et dicit: Calicem salutis accipiam, nomen Domini invocabo, et vota mea Domino reddam. Fundit vinum in calicem et dicit: Etiam hoc vinum quod est typus sanguinis, qui fluxit nobis ex latere Filii tui dilecti Jesu Christi Domini nostri, fundo in calicem hunc, calicem salutis, in nomine Patris et Fili et Spiritus sancti, Amen. 1 Although not clear from the above rubrics, there is sufficient evidence that this was accompanied in the Syrian, as well as in the Coptic and Ethiopic, Church with a ritual corresponding to the Great Entrance of the Greeks, (See Renaudot’s notes zm loc.) Liturgy of S. Fames (Syriac). 59 Admiscet vino paululum aquae et dicit: Hance etiam aquam, quae typus est aquae illius, quae fluxit ii. m nobis 6 latere Filii tui dilecti Domini nostri Jesu Christi, misceo in calice hoc, calice salutis, in nomine Patris et Filii et Spiritus sancti, Amen. Incensat velum minus, tegit illo calicem, tum dicit : Incense. Induit Dominus fortitudinem et roboratus est: et firmavit n orbem terrae, ut non commoveatur: Pater, Filius et Spiritus Ps: πο > sanctus, Amen. Incensat velum majus, et tegit eo discum et calicem, tum dicit : Operti sunt coeli fulgore gloriosi illius, et laude ejus repleta ὁ est omnis terra. Conversus ad populum veniam petit, dicens : Orate pro me, Vertitur: incensum adolet circa altare et circumstantes. Dum adolet 1710 671514771 : Venite, laudemus Dominum, canamus Deo salvatori nostro, Ps. xcv. 1-6. praeoccupemus faciem ejus in confessione, et in canticis glori- ficemus eum: etc. usgue ad. Venite, procidamus et adore- mus eum, et benedicamus eum, qui fecit nos, Alleluia, Alleluia, Alleluia. Postea omnes dicunt, Sacerdote praeeunte : Incensa pura, quae tibi obtulerunt filii Ecclesiae fidelis per p manus Sacerdotum ad placandam divinitatem tuam, suscipe per gratiam benignitatis tuae. Miserere poenitentium; et sicut suscepta fuit oblatio Abrahae in montis vertice, et suavis tibi fuit odor thuris Aaron Sacerdotis, ita gratus tibi sit odor incen- sorum nostrorum, et illo placatus esto, Deus multae miseri- cordiae. Sacerdos dicit, Populo subsequente : Kyrie eleison, Kyrie eleison, Sanctus es Deus, Sanctus es fortis, Sanctus es o immortalis, miserere nobis. Pater noster, qui es in coelis, etc. Sacerdos. Gloria Patri et Filio et Spiritui sancto: super nos {Hlissa autem infirmos et peccatores misericordia et gratia effundantur κόρ τς in utroque saeculo, nunc, etc. Ι. Diaconus. Pro tranquillitate et pace totius mundi in Christum a credentium, a finibus usque ad fines orbis: pro infirmis et Initial Prayers. Ps, xxvi. 8. Ps. xciii. 6, Ps. cxvii. Hymn to Jesus Christ. d Prooemium. Sedra, “60 Liturgy of S. Fames (Syriac). afflictis, et animabus in angustia dejectis: pro patribus, fratri- bus et Doctoribus nostris: pro peccatis, insipientiis et defectibus omnium nostrum, et pro fidelibus defunctis qui a nobis abierunt, cum odoribus impositis, oramus, Domine. Sacerdos. Dignare, Domine, ut semper ingrediamur domum tuam, et pulsemus confidenter ostium tuum, adoremusque sin- cere in templo tuo. Exaudi quoque nos benigne, et concede nobis petitiones nostras praeclare et misericorditer ex thesauro tuo: et referemus tibi gloriam cum gaudio, Pater, Fili et Spiritus sancte, nunc et semper et in saecula saeculorum, Amen. Et dicunt omnes simul : Gloria in excelsis Deo, et in terra pax, et spes bona homini- bus, etc. Gloria Patri et Filio. Domine, labia mea aperi et os meum annunciet laudem tuam. Pone, Domine, custodiam ori meo, et ostium circumstantiae labiis meis, ut non declinet cor meum ad verbum malum, nec operer Opera iniquitatis. Memento, Domine, misericordiarum tuarum quae a saeculo sunt, gratiarumque tuarum: et quae insipienter egi, ne reputes mihi, sed secundum multitudinem misericordiarum tuarum memento mei. Domine, dilexi minis- terlum domus tuae et locum habitationis gloriae tuae: domum tuam decet sanctitudo in longitudinem dierum. Laudate Do- minum, omnes gentes, laudate eum, omnes populi. Quoniam confirmata est super nos misericordia ejus, et vere Dominus ipse est in saeculum. Gloria Patri, et super terram pax, et spes bona hominibus. Prooemium ad Deiparam, vel aliud secundum varias solemnitates. Laudem et confessionem, gloriam, laudationem, exaltationem, et magnificentiam, referre debemus illi fructui amabili, qui e sinu virginis prodiit, et memoriam genitricis suae praeclaram et illustrem reddidit; illi Domino adorando, qui festivitates sanc- torum suorum et laetitiam felicitatis eorum inter creaturas glori- ficavit ; illi vivo et vivifico, qui voce suavi etiam mortuos excitat, et populum suum glorificatione gratissima laetificat, quem decet gloria, etc. Adoramus te et gratias agimus tibi, creator saeculorum, et conditor creaturarum, germen benedictum quod e Maria, terra Liturgy of S. Fames (Syriac). 61 sitiente, prodiit, repletaque est terra omnis odore suavitatis ejus eximiae, faetoremque tetrum impietatis expulit per doc- trinam suam praeclaram. Offerimus tibi incensum istud instar Aaron Sacerdotis, qui obtulit tibi thus purum et prohibuit exitium a populo Israel. Petimus ecce a te, Domine, ut susci- pias hune odorem thuris, quod offert tibi tenuitas nostra, pro peccatis et insipientiis nostris; pro divitibus et egenis; pro pupillis et viduis; pro afflictis et qui persecutionem patiuntur ; pro infirmis et oppressis; pro iis omnibus qui dixerunt et prae- ceperunt nobis ut in nostris ad te Christum Deum nostrum precibus eorum meminissemus; pro vivis et mortuis; pro animarum ipsorum quiete in coelesti Jerusalem: per interces- siones Patris nostri Adami, et Evae matris nostrae; per de- precationes sanctae genitricis Dei Mariae; per orationes Prophetarum, Apostolorum, Martyrum, Confessorum et Patrum nostrorum, Doctorum Orthodoxae fidei; per preces virginum utriusque sexus, et omnium sanctorum atque justorum: et re- feremus tibi, Domine, gloriam, laudem et adorationem, et Patri tuo et Spiritui tuo vivo et sancto, nunc et semper. His pro tempore vel Sacerdotis arbitrio adjunguntur variae ejusdem generis Orationes, ad Deiparam, Prooemia, Sedrae, carmina Ephremitica vel acobi- tica, Orationes pro variis necessitatibus, commendationes vivorum et mortuorum. Sacerdos inclinat se osculans altare dextrorsum et sinistrorsum, mox Presbyterio in circuitu ejus, et populo qui pone illum est. Orate pro me propter Dominum. Gloria Patri et Filio et Spiritui sancto, tam initio nostro, quam in fine. Super nos autem peccatores misericordiae et miseratio effundantur in utroque saeculo nunc, etc. Diaconus. Pro pace et tranquillitate : wf supra. Sacerdos. Praesta, Domine Deus, misericors et amator homi- num, ut cum scientia, timore, et disciplina spirituali, pure coram te consistamus, sancte tibi ministremus, teque laude- mus ut Dominum et omnium opificem; cui adoratio et honor debentur ab omnibus. Domine, Deus noster, tibi gloria in sae- cula, Amen. Et ter incensat mysteria in crucis formam, et in orbem. Mox dicitur ab omnibus : 62 Liturgy of S. Fames (Syriac). Ps. li. Miserere mei, Deus, secundum magnam misericordiam tuam : usque ad finem Psalme. ih Sacerdos. Miserere mei, Domine, secundum misericordiam tuam, et remitte peccata nostra per clementiam tuam. Lava iniquitates et nequitias nostras, multitudine miserationis tuae. Cor mundum crea in nobis, spiritumque rectitudinis et hu- militatis, et sanctificet cogitationes nostras. Purius est enim Cf. Mark xii. Magis, quam holocausta pacifica et legalia sacrificia. Doce a iniquos viam tuam et errantes ad te converte, ut linguae eorum justitiam tuam celebrent, et miserationibus tuis aeternis digni efficiantur, Pater, Fill, etc. k Diaconus. Stemus decenter in oratione et precibus coram Deo Deorum, et Domino Dominorum, coram Rege Regum, coram altari propitiatorio, et coram mysteriis praeclaris et vivis Salvatoris nostri. Cum aromatibus impositis misericordiam tuam imploramus, Domine. Sacerdos ponit incensum, et dicit: Ad laudem et gloriam: μέ supra. (Cf. ii. Ὁ; p. 57.) Hoc loco inseruntur aliquot orationes metro Ephremitico aut Facobitico, quae dicuntur in variis solemnitatibus juxta cujusque Ecclesiae consuetudinem. ΤΙ. Ter oblata incensat in modum circuli, dicens : 'TRISAGION. Sanctus Deus, sanctus fortis, sanctus immortalis, Diaconus. Miserere nobis. a _- Sacerdos. Sancte et laudabilis, potens et immortalis, Deus qui Tio, te in sanctis habitas, et in sanctis requiescis, voluntate divinitatis tuae sanctifica, Domine, cogitationes nostras, et mentes nostras munda ab omnibus sordibus criminum, ut hymnum inculpatum referamus tibi in Ecclesia tua sancta nunc et semper, etc. Diaconus dicit Psalmum Davidicum illi diei assignatum. Mow dicit : b Quem vidit Moses in rubo, et Ezechiel super currum, ipse ponitur super altare sanctum: accipiuntque illum populi, et vivunt. Ille cui Cherubim et Seraphim magno cum timore serviunt, ecce, offertur super altare, accipiuntque illum populi et vivunt. Deus, qui per misericordiam tuam suscepisti sacrifictum _justorum antiquorum, suscipe per misericordiam tuam sacrifi- cium nostrum, et acceptas habe preces nostras. 6 Canticum aliud. Populus tuus, Christe. Benedictus Christus Liturgy of S. Fames (Syriac). 63 qui aedificavit Ecclesiam suam super Simonem, et elegit Sacer- If. ¢ dotes ad dividendum in ea corpus et sanguinem suum. In timore magno stant Sacerdotes cum Diaconis, et distribuunt corpus et sanguinem Filii Dei. Oves tuae, Christe, stant ad ostium tuum: comedunt corpus et bibunt sanguinem tuum, canuntque gloriam divinitati tuae. Diaconus legit Epistolam Pauli. TIT. Benedic, Domine. Ex Paulo Apostolo Domini nostri Jesu ΤῊΣ Lec 2 < TIONS. Christi, etc. The Epistle. Lectio juxta festa et tempora. Sacerdos. Gloria Domino Pauli, Prophetarum, et Aposto- a lorum. Misericordiae Domini sint super lectores et auditores, et super hanc urbem, omnesque habitantes in ea, in saecula, Amen. Diaconus. Psalmus Davidis dicitur coram Patre nostro. eater Sacerdos. Deus laudem tuam suscipiat, et laetificet cor audi- entium te, in regno coelorum in saecula. Diaconus. Alleluia, alleluia. Sacerdos. Immolate illi sacrificia, offerte oblationes, ascendite b in atria Domini, et adorate eum in templo sancto ejus, confite- mini et benedicite nomini ejus, a quo vita tribuitur. Alleluia. Diaconus. Ante Evangelium Salvatoris nostri, qui annunciavit Censing the vitam animabus nostris, cum odoribus impositis misericordiam ὴ'ὦ tuam, Domine, deprecamur. Sacerdos mittit thus in thuribulum et dicit: : Benedic, Domine. Kyrie eleison, Kyrie eleison, Kyrie elei- e¢ son. Adoremus, laudemus et celebremus, exaltemus, extolla- mus et benedicamus nomen adorandum et laudandum Patris, Filii, et Spiritus sancti vivi, cujus una est potestas, una majestas, una voluntas: unus Deus, verus, benedictus, excelsus, indivisus : ipsi sit gloria, et super nos misericordiae ejus, nunc et semper et in saecula saeculorum, Amen. Domine Deus omnipotens, qui secundum divinam voluntatem omnia regis; omnia enim tibi subdita sunt: concede nobis, Domine Deus, propitiationem delictorum et remissionem peccatorum: aufer a nobis dolum et invidiam, et Spiritu tuo sancto nos sanctifica, ut digni audi- tores et factores simus Evangelii Christi tui: per quem et cum TIT. ce f 64 Liturgy of S. Fames (Syriac). quo te decet laus et gloria, simul cum suffitu hoc thuris, ante lectionem Evangelii tui salutaris. Domine et Deus noster, tibi gloria in saecula. Diaconus. Accedite ad me, fratres, tacete et auscultate annun- clationem Salvatoris nostri, ex Evangelio sancto quod vobis legitur. Sacerdos. Pax vobiscum. Populus. Et cum Spiritu tuo. Sacerdos. Ex Evangelio sancto Domini nostri Jesu Christi, Dei nostri veri, praedicatione facta a N. Apostolo et praecone vitae aeternae, annunciationem vitae et salutis audimus pro animabus nostris. Diaconus. Estote in silentio, Auditores, hoc est enim Evan- gelium sanctum quod legitur. Fratres mei, festinate, audite, et confitemini verbum Dei vivi. Sacerdos. Igitur in tempore conversationis in terra Domini Dei et Salvatoris nostri Jesu Christi, dixit Discipulis suis, etc. Populus. Benedic, Pater. Sacerdos signat cruce populum, dicens : Dextera Domini nostri Jesu Christi, et brachium potestatis ejus, et occulta virtus majestatis ejus, quae confert omnes bene- dictiones, et omnia dona vitae; ipsa quae requievit super Apo- stolos sanctos, in coenaculo sancto Sionis, eosque sanctificavit, et in monte olivarum illis benedixit, ipsa veniat, habitet et requiescat super fratres meos lectores et auditores (Evangelii) custodiatque regionem hanc, et omnes fideles in ea commo- rantes, civitatem hanc, et fideles ejus cives; beatam etiam requiem praestet fidelibus defunctis qui ex ea profecti sunt, fidelesque viventes qui habitant in ea semper custodiat, usque in saecula. Populus. Amen. Sacerdos. Tempore igitur conversationis in terra Domini Dei et Salvatoris nostri Jesu Christi, etc. Populus. Domine, miserere nostri. Hoe loco leguntur Evangelia juxta diem et solemnitatem. Diaconus canit versum simplicem Ephremiticum. Stemus omnes in oratione coram Deo misericordi, et vocibus Liturgy of S. Fames (Syriac). 65 quae ipsi gratae sint ad Deum simul clamemus. Rogemus ΤΙ, Patrem absconditum, Filium laudandum et sanctum, Spiritumque sanctum Paraclitum, ut per misericordiam suam suscipiat obla- tionem nostram. Annunciatio tua, quae praedicata est, Domine, in medio Ecclesiae tuae ad gregem tuum, fermentum sit anima- bus nostris: et per eam comparemus cibum suavem, Sa- cerdotes qui legerunt veniam consequantur: Diaconi puri efficiantur: Subdiaconi et Lectores suscipiant a te remissionem. Revela gratiam tuam mentibus nostris per lectionem annuncia- tionis tuae, et da nobis observatores esse mandatorum tuorum, quae in ea sunt consignata. Matthaeus, Marcus cum Luca, nec non cum illis electus Joannes, deprecentur te: et praesta misericordiam tuam erga nos omnes. Aures auditorum doc- trinae tuae et lectionis annunciationis tuae non audiant, Domine, vocem illam, quae pellet et ejiciet impios. Propitius esto, Domine, populo tuo et miserere gregis tui, et triplices voces gloriae offeremus Trinitati. Sacerdos. Ipsi Jesu Christo laudes, gratiarum actiones, et g benedictiones propter ejus viva ad nos verba: Patri ejus, qui misit eum ad salutem nostram: et Spiritui ejus vivo et sancto nunc et semper. Diaconus. Abite in pace auditores, abite auditores in pace : Dismissal of accedite Baptisati ad pacem; fores claudite. ae Sacerdos. Dominus regnavit, decorem induit: Alleluia. Ego {ilissa sum panis vitae, dicit Dominus noster, qui ex alto in infima de- Fineltum. scendi, ut per me mundus vivat: misit me Pater Verbum carnis p, ae expers, et sicut agricola seminavit me Gabriel, suscepitque me Second Ob- uterus Mariae, velut terra bona: et ecce ferunt me manibus suis Sacerdotes super altaria. Alleluia. Suscipe oblationem nostram. Diaconus. Induit Dominus fortitudinem et praecinxit se vir- Ὁ tute, et firmavit orbem terrae ut non commoveatur. Alleluia. Ps: *Hi τ. Filium, qui facit Ministros ignis et Spiritus, qui alimento non indigent et mortem non gustant, qui edunt ignem, et carbones bibunt, Dominoque suo in timnore serviunt, et offerunt trinas sanctificationes trino, benedicamus et adoremus, quia nos illis pares effecit. Alleluia. Suscipe oblationem nostram. F IV.ec Bsa xGuia 5: Vv. THE CREED. The Lavabo. Ps, xxvi. 6, 7. IBS] ΧΟΙ͂Ι 1: 66 Liturgy of 5. Fames (Syriac). Sacerdos. Domum tuam decet sanctitudo, Domine, in longitu- dinem dierum. Gloria Patri et Filio, et Spiritui sancto. Diaconus. Dominus regnavit. Sacerdos. Memento, Domine, defunctorum, et requiem illis praesta, qui te in Baptismate induerunt, et te ex altari acce- perunt. Diaconus. 111 qui comederunt corpus tuum sanctum, et bibe- runt sanguinem tuum, calicem salutis, cum Abraham recumbant ad mensam tuam: et cum piis qui dilexerunt te clamemus tibi gloriam, Domine. Alleluia. Da nobis et illis veniam. Tum recitant Symbolum fidei trecentorum decem et octo Patrum Nicaenorum. Credimus in unum Deum, Patrem omnipotentem, creatorem coeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, natum ex Patre ante omnia saecula. Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri, per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de coelis: et incarnatus est de Spiritu sancto, et ex Maria virgine, et homo factus est, sicut nos. Crucifixus est etiam pro nobis sub Pontio Pilato, passus, mortuus et sepultus est: tertia die resurrexit a mortuis, sicut scriptum est, et ascendit in coelum, sedetque ad dexteram Patris sul. Et iterum venturus est in gloria sua, judicare vivos et mortuos, cujus regni non est finis. Et in unum Spiritum sanctum Dominum et vivificantem omnia. Qui procedit ex Patre. Qui cum Patre et Filio adoratur et glorificatur: qui locutus est per Prophetas et Apostolos. Et in unam Ecclesiam sanctam, Ca- tholicam et Apostolicam. Confitemur unum Baptisma in remis- sionem peccatorum, et expectamus resurrectionem a mortuis, et vitam novam venturi saeculi. Amen. Sacerdos lavat extremos digitos et dicit : Lavi manus meas pure: et circumdedi altare tuum Domine : ut audiam vocem laudis, et enarrem universa mirabilia tua: laetabor et exultabo in te, et psallam nomini tuo, Altissime. Et deinde. Ingressus sum in domum tuam et coram throno tuo sancto procidi, Rex coelestis: dimitte mihi omnia quae pec- cavi tibi. Liturgy of S. Fames (Syriac). 67 Inclinatur coram altari, et mox ad Sacerdotes et populum conversus veniam petit et se precibus commendat, dicens : Orate pro me propter Dominum. Primum dicitur Oratio ante osculum pacis. Domine Deus noster, nos quamvis indignos salute hac dignos effice, amator hominum: ut ab omni dolo omnique acceptatione personarum mundati salutemus invicem in osculo sancto et divino, constricti vinculo caritatis et pacis. Per Dominum Deum et salvatorem nostrum Jesum Christum, Filium tuum unigenitum, per quem et cum quo te decet gloria, honor et potestas, cum Spiritu tuo. Populus. Amen. Diaconus. Stemus decenter et oremus, gratias agamus, adore- mus et laudemus agnum vivum Dei qui offertur super altare. Divinitas sese demisit ad peccatores filios Adam, salvavitque illos ab errore et a servitute peccati. Spiritu sancto succensi sunt Prophetae, et de primogenito locuti sunt: unusquisque illorum descripsit Ecclesiae mysteria adventus ejus. Aperte scripsit Moses quod ipse creaturas condidit, et ipse statuit ad ministerium suum ordines ignis et spiritus. Signa, Domine, cruce ejus Ecclesiam quam desponsavit in persona sua, et eleva atque constitue eam in coelo, ad dexteram ejus qui misit illum. Beata es, Ecclesia fidelis, donis quae dedit tibi Dominus tuus, corpore et sanguine suo sancto, et cruce ejus quae te custodit. Virginis purae Mariae memoriam agamus apud nos in oblatione nostra, Prophetarum, Apostolorum, Martyrum, Piorum et Justorum. Vasa sancta offeruntur Patri nostro ut osculetur ea; et Pater noster in Liturgia sua recordabitur om- nium qui in Christum credunt. ᾿ Sacerdos. Qui solus Dominus misericors es, in eos qui coram altari tuo colla inclinant mitte benedictiones tuas, tu qui in altis habitas et humilia respicis, benedicque eos per gratiam, misericordiam et amorem erga homines Christi unigeniti Filii tui, per quem et cum quo te decet gloria, etc. Populus. Amen. 1 In all the Syriac Liturgies the Anaphora is considered to begin here, not at the Benediction and Sursum Corda, F 2 The ἅπας: phora. WE: Oratio Osculi Pacis. a c Oratio im- positionis manuum. Waid Oratio de- tectionis Sacramen- torum, i. e. Prayer of the Veil. Θ Kiss OF PEACE. VIil.a Benediction. Sursum Corda. b PREFACE. 68 Liturgy of S. Fames (Syriac). Sacerdos. Deus Pater, qui propter amorem tuum erga homines magnum et ineffabilem misisti Filium tuum in mundum, ut Ovem errantem reduceret, ne avertas faciem tuam a nobis, dum sacrificium hoc spirituale et incruentum celebramus: non enim justitiae nostrae confidimus, sed misericordiae tuae. Depre- camur ergo et obsecramus clementiam tuam, ne in judicium sit populo tuo Mysterium hoc, quod institutum nobis est ad salutem; sed ad veniam peccatorum, remissionem insipien- tiarum, et ad gratias tibi referendas: per gratiam, misericor- diam, et amorem erga homines unigeniti Filii tui, per quem et cum quo te decet gloria. Populus. Amen. Diaconus. Date pacem unusquisque proximo suo, in caritate et fide, quae Deo acceptae sint. Vade in pace Sacerdos prae- clare. Stemus decenter orantes, stemus cum timore et tremore, stemus cum modestia et sanctitate: quia ecce oblatio infertur, et majestas exoritur. Januae coeli aperiuntur, et Spiritus sanc- tus descendit super haec mysteria sancta, et illabitur. In loco timoris et tremoris consistimus, et cum Cherubim et Seraphim circumstamus. Fratres et socii Vigilum et Angelorum facti sumus, et ministerium ignis et spiritus cum illis operamur. Nullus porro ligatus sit, qui audeat accedere ad mysteria haec, quia velum tollitur, et gratia demittitur, misericordiaeque effun- duntur super unumquemque, qui orat in corde puro et con- scientia bona. Sacerdos elevat velum, et ter populum cruce signat, dicens: Caritas Patris, gratia Filii, et communicatio Spiritus sancti, sint cum omnibus nobis. Populus. Amen. Sacerdos. Sursum corda. Populus. Habemus ad Dominum. Sacerdos. Gratias agamus Domino Deo nostro. Populus. Dignum et justum est. Sacerdos inclinatus. Vere dignum et justum est, decens et debitum, ut te laudemus, te benedicamus, te celebremus, ‘te adoremus, tibi gratias agamus, tibi opifici omnis creaturae, visibilis aut invisibilis. E¢ elevans vocem. Quem laudant coelum. Liturgy of S. Fames (Syriac). 69 et coeli coelorum, omnisque exercitus eorum, sol et luna et VII. b omne stellarum agmen, terra et maria et omnia quae in eis sunt: Jerusalem coelestis, Ecclesia primogenitorum descrip- Heb. xi. 22, torum in coelis: Angeli, Archangeli, Principatus, Potestates, Gale x6 Throni, Dominationes, virtutes coelestes, et mundo superiores exercitus coeli, Cherubim quibus oculi multi, et Seraphim quibus alae sex, qui duabus alis tegunt facies suas et duabus Isa. vi. 2, 3. pedes, duabusque alter ad alterum volitantes vocibus indefi- cientibus, et Theologia non conticescente, hymnum triumphalem magnificentissimae gloriae, voce canora concinunt, clamant, vociferantur et dicunt : Populus. Sanctus, Sanctus, Sanctus es, Domine Deus Sabaoth, VIII. pleni enim sunt coeli et terra, gloria, honore et majestate tua EBS o Domine, Hosanna in excelsis. Benedictus qui venit et qui 1s vi. 3. venturus est in nomine Domini. Hosanna in excelsis. ane Sacerdos tnclinatus. Vere sanctus es, rex saeculorum et omnis IX. a sanctitatis largitor: sanctus etiam unigenitus Filius tuus, Do- Recital of minus Deus et Salvator noster Jesus Christus: sanctus etiam Redemption. Spiritus tuus sanctus, qui scrutatur omnia, etiam profunda tua, : Cor. ii. so. Deus Pater. Sanctus enim es qui omnia contines, omnipotens, terribilis, bonus, cum unigenito Filio tuo, qui passionum par- ticeps fuit, et maxime propter hominem figmentum tuum, quem e terra formasti, et concessisti illi delicias paradisi. Cum vero transgressus esset mandatum tuum, et cecidit, non neglexisti aut dereliquisti illum, o bone, sed reduxisti illum, sicut pater summae misericordiae. Vocasti eum per legem, direxisti eum per Prophetas: denique Filium tuum unigenitum in mundum misisti, ut imaginem tuam renovaret; qui descendit, et in- carnatus est de Spiritu sancto et ex sancta Genitrice Dei semperque virgine Maria, conversatusque est cum hominibus, et omnia ad generis nostri salutem instituit. Et elevans vocem accipit Oblatam, et dicit : Cum ergo suscepturus esset mortem voluntariam pro nobis Ἢ peccatoribus, ipse immunis a peccato, in ea nocte qua tra- foes dendus erat pro vita et salute mundi, accepit panem in manus suas sanctas, immaculatas, et incontaminatas, et levatis oculis in coelum aspexit ad te, Deus Pater, et gratias agens, bene- IX. b d Confession of Faith. x 5, THe GREAT OBLATION. Ps. ciii. ro. 70 Liturgy of S. Fames (Syriac). dixit, § sanctificavit, > fregit, > et dedit discipulis suis sanctis et Apostolis, dicens: accipite, manducate ex eo vos omnes, Hoc est corpus meum, quod pro vobis et pro multis frangitur et datur, in remissionem peccatorum et vitam aeternam. Similiter etiam et calicem postquam coenaverunt, miscens vino et aqua, et gratias agens, > benedixit, -& sanctifi- cavit, > et dedit iisdem discipulis et Apostolis sanctis, dicens: Accipite, bibite ex eo vos omnes. Hic est sanguis meus Tes- tamenti novi, qui pro vobis et pro multis fidelibus effunditur et datur in remissionem peccatorum et vitam aeternam. Populus. Amen. Sacerdos. Hoc facite in memoriam mei: quotiescumque enim manducabitis panem hunc et calicem istum bibetis, mortem -meam annuntiabitis et resurrectionem meam confitebimini, donec veniam. Populus. Mortis tuae, Domine, memoriam agimus, resurrec- tionem tuam confitemur, et adventum tuum secundum ex- pectamus; misericordiam et gratiam a te postulamus: remis- sionem peccatorum precamur: misericordiae tuae sint super nos omnes. Sacerdos. Memoriam igitur agimus, Domine, mortis et resur- rectionis tuae e sepulchro post triduum, et ascensionis tuae in coelum, et sessionis tuae ad dexteram Dei Patris: rursumque adventus tui secundi, terribilis et gloriosi, quo judicaturus es orbem in justitia, cum unumquemque remuneraturus es secun- dum opera sua. Offerimus tibi hoc sacrificium terribile et incruentum, ut non secundum peccata nostra agas nobiscum, Domine, neque secundum iniquitates nostras retribuas nobis: sed secundum mansuetudinem tuam et amorem tuum erga homines magnum et ineffabilem, dele peccata nostra, servorum nempe tuorum tibi supplicantium. Populus enim tuus et haereditas tua deprecatur te, et per te et tecum Patrem tuum, dicens : Populus. Miserere, Deus Pater omnipotens, miserere nobis. Sacerdos. Nos etiam infirmi et peccatores servi tui, Domine, gratias agimus tibi, laudamus te, pro omnibus et propter omnia. αἱ (Ses Liturgy of S. Fames (Syriac). “1 Populus. Laudamus te, benedicimus te, et adoramus te, Χ Ὁ gratias agimus tibi et precamur a te veniam, Domine Deus, miserere nobis et exaudi nos. Sacerdos. Praecipue vero sanctae et gloriosae semper Virginis ἃ beatae genitricis Dei Mariae memoriam agimus. Diaconus. Memento illius, Domine Deus, et per ejus ora- tiones puras et sanctas, parce et miserere nobis et exaudi nos. Diaconus. Quam terribilis est haec hora: quam timendum XI. a tempus istud, dilecti mei, quo Spiritus vivus et sanctus ex rea excelsis sublimibus coeli advenit, descendit et illabitur super Eucharistiam hanc in sanctuario positam, eamque sanctificat. Cum timore et tremore estote stantes et orantes. Pax nobiscum sit et securitas Dei Patris omnium nostrum. Clamemus et dicamus ter: Kyrie eleison. Sacerdos inclinatus dicit Invocationem Spiritus sancti. Miserere nobis, Deus Pater omnipotens, et mitte Spiritum Ὁ tuum sanctum, Dominum et vivificantem, qui tibi throno aequalis est, et Filio aequalis regno, consubstantialis et coaeternus; qui locutus est in Lege et Prophetis et Novo Testamento tuo; qui descendit in similitudine columbae super Dominum nos- trum Jesum Christum, in Jordane flumine: qui descendit super Apostolos sanctos in similitudine linguarum ignis. Populus. Kyrie eleison 27. Sacerdos. Ut adveniens efficiat panem istum corpus vivificum, e corpus salutare, corpus coeleste, corpus animabus et corporibus salutem praestans, corpus Domini Dei et Salvatoris nostri Jesu Christi: in remissionem peccatorum et vitam aeternam accipi- entibus illud. Populus. Amen. Sacerdos. Et mistum quod est in hoc calice efficiat san- ἃ guinem ‘Testamenti Novi, sanguinem salutarem, sanguinem vivificum, sanguinem coelestem, sanguinem animabus et cor- poribus salutem praestantem, sanguinem Domini Dei et Sal- vatoris nostri Jesu Christi: in remissionem peccatorum et vitam aeternam suscipientibus illum. Populus. Amen. XI.e Matt. xvi. 18. XII. a GREAT IN- TERCESSION. Ps. XXxv. 7. 72 Liturgy of S. Fames (Syriac). Sacerdos. Ut sint nobis et omnibus qui ex illis accipient, lisque communicabunt, ad sanctitatem animarum et corporum, ad fructificationem operum bonorum, ad confirmationem Ec- clesiae tuae sanctae, quam super verae fidei petram fundasti, et portae inferi non praevalebunt adversus eam, cum liberaturus . sis illam ab omnibus haeresibus et scandalis operantium iniqui- tates, usque ad consummationem saeculi: per gratiam, miseri- cordiam et amorem erga homines unigeniti Filii tui, per quem et cum quo te decet gloria et honor. Populus. Amen. Sacerdos inclinatus. Quapropter offerimus tibi, Domine, sacri- ficium hoc tremendum et incruentum pro locis tuis sanctis, quae per manifestationem Christi Filii tui illustrasti; praecipue vero pro Sion sancta, matre omnium Ecclesiarum, et pro Ecclesia tua sancta toto orbe diffusa. Diaconus. Benedic, Domine. Oremus et deprecemur Domi- num Deum nostrum, hoc temporis momento, magno, timendo et sancto, pro patribus et rectoribus nostris, qui hodie nobis praesunt et in praesenti vita Ecclesias sanctas Dei pascunt et gubernant: venerandis et beatis Domino N. Patriarcha nostro et D. N. Metropolita, reliquisque Metropolitis et Episcopis venerandis Dominum deprecemur. Sacerdos. Dona ditissima Spiritus tui sancti concede ipsis, Domine. Memento, Domine, sanctorum Episcoporum nos- trorum, qui nobis recte verbum veritatis dispensant, praecipue vero Patris Patrum et Patriarchae nostri Domini N. et Domini N. Episcopi nostri, cum reliquis omnibus Episcopis Orthodoxis. Canitiem ipsis venerandam concede, Domine: multis annis Ipsos conserva, pascentes populum tuum cum omni pietate et sanctitate. Memento, Domine, Presbyterii hujusce, et cujus- cumque alterius loci: Diaconatus in Christo, omnisque minis- terii et omnis Ordinis Ecclesiastici. Memento etiam, Domine, paupertatis meae, qui me licet indignum vocare tamen dignatus es. Delicta juventutis meae et ignorantias meas ne memineris, sed secundum multitudinem miserationum tuarum memento mei tu: si enim iniquitates observaveris, Domine, Domine, quis poterit coram te sustinere? Quia apud te propitiatio est: Liturgy of S. Fames (Syriac). 73 visita me et purifica me, ut ubi abundavit peccatum ibi super- XII. ὁ abundet gratia tua. Memento etiam, Domine, eorum qui in Sf Ro™ ν. vinculis jacent aut carceribus detinentur: fratrum etiam nos- trorum qui in exilio sunt: infirmorum, aut qui male affecti sunt: eorum qui a spiritibus immundis infestantur, aut agi- tantur. Memento etiam, Domine, aéris, imbrium, roris, fruc- tuum terrae et coronae anni, oculi enim omnium in te sperant, OL: et tu das illis escam eorum in tempore opportuno: aperis tu manum tuam omnibus sufficientem, et imples omne animal bona tua voluntate. Elevans vocem. Eripe me, Domine Deus, ab omni angustia, ira et adversitate, ab omni machinatione et infestationibus perversorum hominum, ab omni impetu et vio- lentia daemonum, ab omni plaga a te immissa, Domine, quae peecatorum nostrorum causa nobis accidit, et conserva nos in fide orthodoxa et observatione mandatorum tuorum, quae sancta sunt et vivifica, nos nempe et omnes qui digni fuerunt coram te consistere, et uberes a te misericordias expectant; quia tu Deus es, qui vis misericordiam: et tibi gloriam refere- mus; etc. Populus. Amen. Pro fratribus fidelibus Diaconus. Iterum atque iterum com- 4d memoramus fratres nostros fideles, Christianos veros, qui prius monuerunt et injunxerunt nobis infirmis et imbellibus, ut me- mores eorum essemus in hoc temporis articulo. Et pro illis qui omni genere tentationum et afflictionum vexati sunt. Sacerdos inclinatus. Rursus meminisse dignare eorum qui no- e biscum in oratione consistunt, patrum, fratrum, magistrorumque nostrorum, et eorum qui absunt. Memento etiam, Domine, eorum qui praeceperunt nobis ut eorum memoriam ageremus in orationibus ad te Deum nostrum. Unicuique illorum con- cede, Domine, petitiones suas, quae quidem ad salutem spec- tant. Memento, Domine, et illorum qui intulerunt oblationes ad altare tuum sanctum, et eorum pro quibus singuli obtulerunt, et eorum qui offerre voluerunt, sed non potuerunt: eorum quos unusquisque habet in mente, et eorum qui nunc nominantur. Et elevans vocem. Memento, Domine, omnium quorum memini- mus, et eorum quorum non meminimus, et secundum multitu- XITI.e 74 Liturgy of S. Fames (Syriac). dinem mansuetudinis tuae retribue illis gaudium salutis tuae, suscipiens sacrificia illorum in immenso coelo tuo, dignosque efficiens visitatione et auxilio tuo: confirma illos virtute tua, et fortitudine tua illos instrue, quia tu es misericors et misericor- diam cupis, teque decet gloria, honor et potentia, simul cum unigenito Filio tuo et Spiritu tuo. Populus. Amen. Diaconus. Pro Regibus. Iterum et iterum commemoramus omnes Reges fideles, Christianos veros: qui Ecclesias et Mona- steria Dei in quatuor mundi partibus aedificaverunt et funda- verunt: totamque rempublicam Christianam, Clerum et populum fidelem, ut in virtutibus proficiant, Dominum deprecemur. _ Sacerdos inclinatus. Memento etiam, Domine, piorum Regum nostrorum et Reginarum: apprehende arma et scutum, et ex- surge in auxilium eorum, Subjice illis hostes omnes et adver- sarios, ut placidam tranquillamque vitam agamus, in omni timore Dei et humilitate: quia tu salutis refugium es, et potestas auxiliatrix : victoriaeque dispensator erga eos omnes qui te invocant et sperant in te, Domine. Et tibi gloriam et laudem referemus. Populus. Amen. Diaconus. Memoria sanctorum, Wterum atque iterum com- memoramus vere beatam, laudatamque ab omnibus generationi- bus terrae sanctam, benedictam, semper Virginem, genitricem Dei Mariam, simulque memoriam agimus Prophetarum, Apo- stolorum, Evangelistarum, Praedicatorum, Martyrum, et Con- fessorum; et B. Joannis Baptistae praecursoris: gloriosi S. Stephani, primi martyris ac primi Diaconi: et unumquemque eorum commemorantes, Dominum deprecemur, Sacerdos tnclinatus. Quoniam igitur est tibi potestas vitae et mortis, Domine, Deusque misericordiarum et amoris erga homi- nem tu es, dignos effice ut omnium illorum qui a saeculo tibi placuerunt memoriam agamus: Patrum sanctorum et Patri- archarum, Prophetarum et Apostolorum, Joannis praecursoris et Baptistae, 5. Stephani primi Diaconorum et primi Martyrum, et sanctae genitricis Dei semperque Virginis beatae Mariae, et omnium sanctorum. Elevans vocem. Rogamus te, Domine Liturgy of S. Fames (Syriac). 75 multae misericordiae, qui impossibilia veluti possibilia creas, XII. k constitue nos in hac beata congregatione: accense nos huic Ecclesiae: statue nos per gratiam tuam inter electos illos, qui scripti sunt in coelis. Idcirco enim memoriam illorum agimus, ut dum ipsi stabunt coram throno tuo nostrae quoque tenuitatis et infirmitatis meminerint, tibique nobiscum offerant sacrificium hoc tremendum et incruentum, ad custodiam quidem eorum qui vivunt, ad consolationem infirmorum et indignorum, quales nos sumus: ad quietem memoriamque bonam eorum, qui in fide vera dudum obierunt, patrum, fratrum, et magistrorum nostro- rum, per gratiam et misericordiam, etc. Populus. Amen. Diaconus. Commemoratio Doctorum. Iteruam commemorantes m coram te, Domine, Doctores divinos, qui fidei irreprehensibilis explanatores, qui moribus praeclaris ornati, obierunt et quie- verunt, nobisque fidem Orthodoxam ordinaverunt et tradi- derunt: Dominum deprecemur, etc. Sacerdos inclinaius. Memento, Domine, sanctorum Episcopo- ἢ rum qui pridem obdormierunt, qui verbum veritatis nobis dis- pensaverunt: qui a Jacobo principe Episcoporum Apostolo et Martyre, usque ad hanc diem, verbum fidei Orthodoxae in Ecclesia tua sancta praedicaverunt: Elevans vocem. Luminum et Doctorum Ecclesiae tuae sanctae, qui praeclarum fidei certamen ediderunt, qui nomen tuum sanctum tulerunt coram populis, = Acts ix. regibus et filiis Israel: eorumque precibus et supplicationibus pacem tuam Ecclesiae tuae tribue: doctrinas eorum et confes- sionem eorum in animis nostris confirma: haereses nobis noxias cito comprime, et consistentiam absque confusione coram tri- bunali tuo nobis concede: quia sanctus es, Domine, et in sanctis requiescis: qui sanctorum es consummator atque per- fector : et tibi gloriam, etc. Populus. Amen. . Diaconus. Commemoratio fidelium defunctorum. Yterum etiam Ὁ commemoramus omnes defunctos fideles, qui in fide vera de- functi sunt, ex altari hoc sancto, et ex hoc pago, et ex quacumque regione, qui in fide vera pridem obdormientes quieverunt, et ad te Deum Dominum spirituum et omnis carnis >. fl Bere! IPS" exit. 2. “6 Liturgy of S. Fames (Syriac). pervenerunt. Rogamus, imploramus, et deprecamur Christum Deum nostrum, qui suscepit ad se animas et spiritus eorum, ut per miserationes suas multas praestet illos dignos venia delic- torum et remissione peccatorum: nosque et illos pervenire faciat ad regnum suum in coelis. Ea propter clamemus et dicamus, Kyrie eleison, zr. Sacerdos tnclinatus. Memento etiam, Domine, Sacerdotum Orthodoxorum, pridem defunctorum, Diaconorum et Subdia- conorum, Psaltarum, Lectorum, Interpretum, Cantorum, Exor- cistarum, Monachorum, Religiosorum, Auditorum, Virginum perpetuarum, et saecularium, qui in fide vera defuncti sunt, et eorum quos unusquisque designat animo. levans vocem. Do- mine, Deus. spirituum et omnis carnis, omnium memento quo- rum meminimus, qui in fide Orthodoxa ex hac vita migrarunt : da animabus, corporibus et spiritibus illorum requiem, liberans eos a damnatione infinita ventura, et dignos efficiens gaudio quod est in sinu Abraham, Isaac et Jacob; ubi splendet lumen vultus tui; unde procul sunt dolores, angustiae et gemitus: non reputans illis omnia delicta illorum. Non autem intres in judi- cium cum servis tuis, quia non justificabitur in conspectu tuo omnis vivens, nec ullus est a peccati culpa immunis, aut a sor- dibus durus, ex hominibus qui super terram sunt, nisi unus Dominus noster Jesus Christus unigenitus Filius tuus, per quem nos etiam misericordiam et remissionem peccatorum consequi speramus, quae propter eum est et nobis et illis. Populus. Quietem praesta illis, et propitius esto, et dimitte, Deus, insipientias et defectus omnium nostrum, sive scienter, sive ignoranter, etc. Sacerdos inclinatus. Remitte, dimitte, ignosce, O Deus, pec- cata omnium nestrum voluntaria et involuntaria, scienter et ignoranter commissa, verbo, opere, aut cogitatione, occulta et nota, publica, antiqua, per errorem admissa, et omnia quae novit nomen tuum sanctum. Elevans vocem. Finem igitur nobis Christianum conserva, et sine peccato; congregans nos subter pedes electorum tuorum, quando, ubi, et sicut volueris: tantum- modo absconde nos a confusione iniquitatum nostrarum; ut etiam in hoc, velut in omnibus, laudetur et celebretur nomen iy Liturgy of S. Fames (Syriac). 77 tuum honoratissimum et benedictum, et Domini nostri Jesu XII.r Christi, et Spiritus tui sancti. Populus. Sicut est, et fuit, in generationes generationum, et futurorum saeculorum in saecula. Amen, Sacerdos. Pax, etc. XIII. SECOND Populus. Et cum, etc. eee Sacerdos. Misericordiae Dei sint super nos omnes. CoNeen ss TION AND Tum dicet: Credimus, accedimus, obsignamus, et frangimus Commi Eucharistiam hance: Panem coelestem, corpus Verbi Dei vivi, in (ἕνωσις). calice salutis et gratiarum actionis, in crucis modum signamus, ® cum particula propitiatoria, mysteriisque supernis plena: in nomine Patris vivi, ad vitam; et unigeniti Filii; et Spiritus sancti, principii, perfectionis, et sigilli omnium quae sunt et fuerunt in coelo et in terra: unius virtutis, unius potestatis, unius voluntatis, unius Dei veri, benedicti, excelsi et indivisi, a quo est vita in saecula saeculorum. Populus. Amen. Diaconus voce magna dicet 'Catholicam. Benedic, Domine. Iterum atque iterum per oblationem hanc Ὁ sanctam et sacrificium propitiatorium, quod Deo Patri oblatum, sanctificatum, completum et perfectum est per illapsum Spiritus sancti vivi, pro Patre nostro Sacerdote praeclaro, qui illud obtulit et consecravit, et pro altari Dei, super quod illatum est, et pro populis benedictis qui accedunt et accipiunt illud in fide vera, et his pro quibus oblatum et consecratum est, iterum impensius oramus. Ecce tempus timoris, ecce hora terrore plena: superi in timore consistunt, et illi cum tremore minis- trant; terror filiis lucis immittitur, et terreni illum non sentiunt ; hora qua venia affertur, peccata ab illa fugiunt. Ministri Eccle- siae tremite, quia ignem vivum administratis. Potestas quae vobis data est excellentior est illa quam habent Seraphim. Beata anima quae nunc in Ecclesia adest cum puritate, quia Spiritus sanctus scribit nomen ejus, illudque elevat in coelum. Diaconi, estote cum tremore hoc tempore sancto, quo descendit Spiritus sanctus ad sanctificanda corpora eorum, qui illud sus- cipiunt. Aspice, Domine, oculo misericordi servum tuum, qui 1 This is said while the Priest is performing the Fraction, etc, XIII. b e Preface to the Lord’s Prayer. THe Lorp’s PRAYER. d The Embo- lismus. mor xX £3, 78 Liturgy of 5. Fames (Syriac). stat et sacrum celebrat. Suscipe, Domine, oblationem istam, ut illam Prophetarum et Apostolorum. Memento, Domine, patrum. et fratrum nostrorum, ut etiam magistrorum nostrorum, nosque et illos dignos praesta per misericordiam tuam regno coelesti. Memento, Domine, per gratiam et miserationes tuas divinas, Domini N. Patriarchae nostri et D. N. quorum orationes nobis adsint. Memento, Domine, absentium, et miserere praesen- tium. Quietem quoque praesta spiritibus defunctorum, et parce peccatoribus in die judicii. Defunctorum qui a nobis separati ab hoc saeculo migraverunt spiritibus, Christe, quietem praesta, cum piis et justis. Crux tua pons sit illis, et baptismus tuus tegumentum. Corpus tuum et sanguis tuus sanctus via sint quae deducat ad regnum tuum. Gloriam perpetuam cum adoratione acceptabili decet nos referre ex medio sanctuarii, Patri, Filio et Spiritui sancto vivo, ut ipse Deus verus adimpleat nobiscum gratiam, benedictionem, miserationem et clementiam suam, ex hoc nunc usque ad finem: nosque omnes cum ora- tione Dominum deprecemur. Sacerdos ante orationem Dominicam dicit: Pater Domini nostri Jesu Christi, pater misericordiarum et Deus totius consolationis, qui sedes super Cherubim, et a Seraphim laudaris: coram quo consistunt mille Angelorum myriades, excelsa et coelestia agmina: qui oblationes ex donis et proventibus fructuum tibi oblatis in odorem suavitatis dig- natus es sanctificare et perficere, per gratiam unigeniti Filii tui, et per illapsum Spiritus tui sancti. Sanctifica etiam, Domine, animas nostras, corpora nostra, spiritusque nostros, ut corde puro, anima lucida, et facie inconfusa, audeamus invocare te Deum coelestem, Patrem omnipotentem, oremusque et di- camus: Pater noster qui es in coelis, Populus. Sanctificetur, etc. Sacerdos. Domine Deus noster, ne inducas nos in tenta- tionem, quam virtute destituti sustinere non possimus, sed fac etiam cum tentatione proventum, ut possimus sustinere, et libera nos a malo. Per Jesum Christum Dominum nostrum, per quem, etc. Liturgy of S. Fames (Syriac). 79 Populus. Amen. Sacerdos. Pax, etc. Populus. Et cum, ete. Diaconus. Inclinate capita vestra coram Deo misericordi, coram altari propitiatorio, et coram corpore et sanguine Sal- vatoris nostri, in quo vita posita est suscipientibus illa: et sus- cipite benedictionem a Domino. Sacerdos. Tibi inclinant servi tui capita sua, expectantes mise- ricordias uberes a te. Benedictiones copiosas quae a te sunt mitte, Domine ; et sanctifica animas, corpora, spiritusque nos- tros, ut digni simus communicandi corpori et sanguini Christi Salvatoris nostri: per gratiam et misericordiam et amorem ejusdem Jesu Christi Domini nostri, cum quo laudatus et bene- dictus es, in coelis et in terra cum spiritu tuo, etc. Populus. Amen. Sacerdos. Pax, etc. Populus. Et cum, etc. Sacerdos. Misericordiae Dei, etc. Populus. Et cum spiritu tuo. Diaconus. Unusquisque cum timore et tremore ad Deum aspi- ciat, et misericordiam et gratiam a Domino postulet. Sacerdos. Sanctus, Sanctus, Sanctus Dominus Deus potens Sabaoth, pleni sunt coeli et terra Jaudibus tuis. Exaltare super coelos Deus, et super omnem terram gloria tua: ad te levavi oculos meos qui habitas in coelis, etc. Et post pauca Eucharistiam accipiens in manibus dicit illa voce : Sancta sanctis in perfectione puritate et sanctitate traduntur. Tum dicunt omnes simul: Unus Pater sanctus, unus Filius sanctus, unus Spiritus sanc- tus. Sit nomen Domini benedictum, qui unus est in coelo et in terra: ipsi gloria in saecula. Gloria Patri et Filio, et Spiritui sancto, omnia sanctificanti, et omnia expianti. Sacerdos. Domine, vere et certo credimus, et in te credimus, quemadmodum credit in te Ecclesia sancta et Catholica: quod sis unus Pater sanctus, cui sit gloria, Amen. Unus Filius sanctus, ipsi laus, Amen. Unus Spiritus sanctus, ipsi gloria et gratiarum actio in saecula, Amen. XIV. Prayer of Humble Access. [2 Χν. a ELEVATION b Ps. Ivii. 5. Ps, cxxili. Sancta Sanctis. e Confession of Faith. xXV.e >.€ V le COMMUNION. Third Frac- tion and Intinction. a b 80 Liturgy of S. Fames (Syriac). Diaconus. In resurrectione Christi Regis accipiamus veniam animabus nostris in fide, et dicamus omnes aequaliter Filio, qui salvavit nos per crucem suam : Benedictus Salvator noster, Sanctus, Sanctus, Sanctus es om- nibus modis, magnificans memoriam genitricis suae, sanctorum et defunctorum fidelium, Alleluia. Virtutes coelorum stant no- biscum in medio sanctuarii, et ministerium exhibent corpori Filii Dei, qui immolatus est coram nobis. ] et Filii, y et Spiritus sancti. > Eamdem particulam immittit in calicem dicendo : Miscuisti, Domine, divinitatem tuam cum humanitate nostra, et humanitatem nostram cum divinitate tua; vitam tuam cum mortalitate nostra, et mortalitatem nostram cum vita tua; ac- cepisti quae nostra erant, et dedisti nobis tua, ad vitam et salutem animarum nostrarum: tibi gloria in saecula. Sacerdos accipit corpus Christi, dicens: Praesta, Domine, ut sanctificentur corpora nostra per corpus tuum sanctum, et purificentur animae nostrae per sanguinem tuum propitiatorium, sintque ad veniam delictorum et remis- sionem peccatorum nostrorum; Domine Deus, tibi gloria in saecula. Mox Eucharistiam distribuit Sacerdotibus, Diaconis, deinde Laicis, dicens: Corpus et sanguis Domini nostri Jesu Christi datur tibi in veniam delictorum, et remissionem peccatorum in utroque saeculo. | Liturgy of S. Fames (Syriac). 81 Interea dum communio administratur cum cochleari, Diaconus reliquis suc- cinentibus clamat: Fratres mei accipite corpus Flii, clamat Ecclesia: bibite san- XVI.e guinem ejus cum fide, et canite gloriam: hic est calix quem miscuit Dominus noster super lignum crucis: accedite mortales, bibite ex eo, in remissionem delictorum. Alleluia, et ipsi laus, de quo bibit grex ejus, et puritatem consequitur. Qui versus, ut et multi alii, juxta communicantium numerum minuuntur vel producuntur: mox Sacerdos abstergit vasa Diaconorum ministerio, et deinde dicitur Oratio gratiarum actionis. Gratias agimus tibi, Deus, et praecipue laudamus te ob im- XVII. a mensum et ineffabilem erga homines amorem tuum. O /os7-Com Domine, quos admittere dignatus es ad participationem mensae Thanksgiv- tuae coelestis, ne damnes ob susceptionem mysteriorum tuorum — sanctorum et immaculatorum. Verum, O bone, custodi nos in justitia et sanctitate, ut digni effecti communicatione Spiritus tui sancti, partem, sortem et haereditatem consequamur cum sanctis illis omnibus, qui ex hoc mundo tibi placuerunt: per gratiam, etc. . Populus. Amen. Sacerdos. Pax. Populus. Et cum spiritu tuo. Diaconus. Iterum atque iterum pro consummatione mysteri- Ρ orum horum sanctorum Deum precemur. Ἢ Sacerdos, Deus magne et mirabilis, qui inclinasti coelos et ¢ descendisti pro nostra hominum salute, aspice nos per miseri- τον κου, cordiam et gratiam tuam: benedic populo tuo, et haereditatem Ps. xxxiv. τ. tuam conserva: ut semper et omni tempore laudemus te, quia solus es Deus noster verus, et Deum Patrem genitorem tuum et Spiritum tuum sanctum, nunc et semper, etc. Populus. Amen. Diaconus. Benedic, Domine. _ Sacerdos. Benedic omnibus, conserva omnes, etc. Vel aliam benedictionem pro Ecclesiarum consuetudine et festorum varietate diversam: qua recitata Diaconus. incipit psalmum Benedicam Dominum in omni tempore. Quo dicto abeunt, et finitur Liturgia. rhs Preparation in the Vestry. ἘΞ Ἰσν 159: Prayers at Vesting : The Deacon. Isa. Ixi. 10. LITURGIA CONSTANTINOPOERT ae (AD NORMAM HODIE ACCEPTAM.) "Ἔπειτα A \ ποιοῦσιν (SC. ὁ ἱερεὺς καὶ ὁ διάκονος) εἰς τοὺς χοροὺς προσ- κυνήματα ἀνὰ ἕν, καὶ οὕτως ἀπέρχονται εἰς τὸ θυσιαστήριον λέγοντες τὸ Εἰσελεύσομαι εἰς τὸν οἶκόν σου, κ. τ. λ. Εἰσελθόντες δὲ εἰς τὸ ἱερατεῖον ποιοῦσι προσκυνήματα τρία ἔμπροσθεν τῆς ἁγίας τραπέζης, καὶ ἀσπάζονται τὸ ἅγιον εὐαγγέλιον καὶ τὴν ἁγίαν τράπεζαν" εἶτα λαμβάνουσιν ἐν ταῖς χερσὶν αὑτῶν ἕκαστος τὸ στοιχάριον αὐτοῦ. Καὶ ποιοῦσι προσκυνήματα τρία κατ᾽ ἀνατολάς, λέγοντες καθ᾽ αὑτοὺς τὸ Ὃ Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ 5 HTL μοι τῷ ἁμαρτῶλῳ. Εἶτα ὁ διάκονος προσέρχεται τῷ ἱερεῖ, ὑποκλίνας τὴν κεφαλήν, κρατῶν καὶ ἐν τῇ χειρὶ τῇ δεξιᾷ τὸ στοιχάριον σὺν τῷ ὡραρίῳ, λέγων" Ε x , 5 , \ , \ 7 e¢ ΄, υλογῆσον, O€OTOTA, TO στοιχάρίιον συν τῷ @papla. ὋὉ δὲ ἱερεὺς λέγει" > \ ε Ν ε fal / fal \ \ KN Εὐλογητὸς ὃ Θεὸς ἡμῶν πάντοτε, viv καὶ del, Kal εἰς τοὺς In ca 3.11 9 ls αἰῶνας τῶν αἰώνων. ᾿Αμὴν. Εἶτα ὑποχωρεῖ ὁ διάκονος καθ᾽ ἑαυτὸν εἰς ἕν μέρος τοῦ ἱερατείου καὶ ἐνδύεται τὸ στοιχάριον, εὐχόμενος οὕτως" ᾿Αγαλλιάσεται ἣ ψυχή μου ἐπὶ τῷ Κυρίῳ. ᾿Ἐνέδυσέ με 1 This is preceded by the directions for the private preparation (8 i) of the celebrant and deacon, consisting of certain prescribed prayers. and troparia. The introductory rubric is as follows:—MéAAav δὲ ἱερεὺς τὴν θείαν ἐπιτελεῖν μυσταγωγίαν ὀφείλει εἶναι προηγουμένως μὲν KaTHAAaYpEVOS μετὰ πάντων, καὶ μὴ ἔχειν τι κατά τινοΞ, καὶ τὴν καρδίαν, ὅση δύναμις, καθαρὰν τετηρηκὼς ἀπὸ πονηρῶν λογισμῶν, ἔγκρατεύεσθαι ἀφ᾽ ἑσπέραξ, καὶ ἔγρηγορη- κὼς μέχρι τοῦ THs ἱερουργίας καιροῦ. Τοῦ δὲ καιροῦ ἐπιστάντος, μετὰ τὸ ποιῆσαι τὴν συνήθη τῷ προεστῶτι μετάνοιαν, εἰσέρχεται ἐν τῷ ναῷ, καὶ ἑνωθεὶς τῷ διακόνῳ ποιοῦσιν ὁμοῦ πρὸς ἀνατολὰς ἔμπροσθεν τῶν ἁγίων θυρῶν προσκυνή- ματα τρία. The Liturgy of Constantinople. 83 A / / ἱμάτιον σωτηρίου, Kal χιτῶνα εὐφροσύνης περιέβαλέ με, Kal ε , , , \ ε , / ὡς νυμφίῳ περιέθηκέ μοι μίτραν, Kal ὡς νύμφην περιέθηκε pe , κόσμῳ. Καὶ τὸ μὲν ὡράριον ἀσπασάμενος ἐπιτίθησι τῷ ἀριστερῷ ὥμῳ. Τὰ δὲ ἐπιμανίκια ἐπιθέμενος ταῖς χερσὶν ἐν μὲν τῷ δεξιῷ λέγει" Ἢ δεξιά σου χείρ, Κύριε, δεδόξασται ἐν ἰσχύι. ἡ δεξιά σου, b Exod. xv. 6, Κύριε, ἔθραυσεν ἐχθρούς. Kat τῷ πλήθει τῆς δόξης σου συνέτριψας Ἶ τοὺς ὑπεναντίους. 3 \ a 3 a , a Ἐν δὲ τῷ ἀριστερῷ λέγει a ‘ Αἱ χεῖρές σου ἐποίησάν pe καὶ ἔπλασάν pe. Συνέτισόν pe καὶ μαθήσομαι τὰς ἐντολάς σου. Εἶτα ἀπελθὼν ἐν τῇ προθέσει εὐτρεπίζει τὰ ἱερά. Τὸν μὲν ἅγιον δίσκον τιθεὶς ἐν τῷ μέρει τῷ ἀριστερῷ, τὸ δὲ ποτήριον ἐν τῷ δεξιῷ, καὶ τὰ ἄλλα σὺν αὐτοῖς. Καὶ 6 ἱερεὺς οὕτως ἐνδύεται. Λαβὼν τὸ στοιχάριον τῇ ἀριστερᾷ χειρὶ καὶ προσκυνήσας τρίτον κατὰ ἀνατολάς, ὡς εἴρηται, σφραγίζων αὐτό, λέγει" > \ Εὐλογητὸς ὁ Θεός, x. τ. A. (ut supra). Eira ἐνδύεται αὐτό, A€éyov" aA , € , γαλλιάσεται ἣ ψυχή μου (ut supra). Eira λαβὼν τὸ ἐπιτραχήλιον καὶ σφραγίσας, περιτίθεται αὐτό, λέγων" \ an Ν Ν lal Εὐλογητὸς ὁ Θεὸς ὁ ἐκχέων THY χάριν αὑτοῦ ἐπὶ τοὺς ἱερεῖς ε ne , ΘῈΣ a x »" 3% ’ = αὑτοῦ ὡς μύρον ἐπὶ κεφαλῆς, τὸ καταβαῖνον ἐπὶ πώγωνα TOU ᾿Ααρών, τὸ καταβαῖνον ἐπὶ τὴν ὥαν τοῦ ἐνδύματος αὐτοῦ. Εἶτα λαβὼν τὴν ζώνην, λέγει περιζωννύμενος" Εὐλογητὸς ὁ Θεὸς ὃ περιξζωννύων με δύναμιν, καὶ ἔθετο ἄμωμον ε , τὴν ὁδόν pou. Τὰ δὲ ἐπιμανίκια, ὡς ἄνωθεν εἴρηται. ἘΠτα λαβὼν τὸ ὑπογονάτιον, εἰ Ψ , a , > , A\ 5) »ὕ > , , ἔστι πρωτοσύγκελλος τῆς μεγάλης ἐκκλησίας ἢ ἄλλος Tis ἔχων ἀξιότητά τινα, καὶ εὐλογήσας αὐτὸν καὶ ἀσπασάμενος, λέγει" Περίζωσαι τὴν ῥομφαῖάν σου ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ Lal A ‘ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ εὔθυνε Kat κατευοδοῦ Kal ἈΝ βασίλευε ἕνεκεν ἀληθείας καὶ πρᾳότητος καὶ δικαιοσύνης καὶ ᾿ A “ 5 age eee \ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά cou, Πάντοτε, viv καὶ ἀεί, καὶ 5 \ 35.“ “ 77 ? ve els TOUS αἰῶνας τῶν αἰώνων. “Apny. G2 Ps. cxix. The Priest. ἃ Ps. cxxxiii. 2. e Ps, xvill. 32: Ps, xlv.°3, 4 li. g Ps. Cxxxil. 9. 111. In the Pro- thesis. Ps. xXvi. 6-12. Luke xviii. 135 Cf. Gal. iii. ἘΣ First Obla- tion. Preparation of the Paten and Chalice. a Isa. liii. 7. 84 The Liturgy of Constantinople. Eira λαβὼν τὸ φελώνιον καὶ εὐλογήσας, ἀσπάζεται, λέγων οὕτως" Οἱ ἱερεῖς σου, Κύριε, ἐνδύσονται δικαιοσύνην᾽ καὶ ot ὅσιοί σου 5 lf / a \ \ Ἂς ἀγαλλιάσει ἀγαλλιάσονται. Πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς ba) a 3. 3 7 αἰῶνας τῶν αἰώνων. Αμὴν. Εἶτα ἀπελθόντες εἰς τὴν πρόθεσιν, νίπτουσι τὰς χεῖρας, λέγοντες" , A Νίψομαι ἐν ἀθώοις Tas χεῖράς μου, καὶ κυκλώσω τὸ θυσιαστήριόν σου, Κύριε, τοῦ ἀκοῦσαί με φωνῆς αἰνέσεώς σου, καὶ διηγήσασθαι , Ἁ , , , 3 , 3 , 3 πάντα τὰ θαυμάσιά σου. Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου, καὶ τόπον σκηνώματος δόξης σου. Μὴ συναπολέσῃς μετὰ ἀσεβῶν 3 A‘ , \ Ἁ 3 A ς , & , a THY Ψψυχὴν μου, καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου, ὧν ἐν ᾿Εγὼ δὲ ἐν ‘O χερσὶν ai ἀνομίαι, ἧ δεξιὰ αὐτῶν ἐπλήσθη δώρων. ἀκακίᾳ μου ἐπορεύθην᾽ λύτρωσαί με, Κύριε, καὶ ἐλέησόν με. , 3, 9 3 , 3 3 , 3 , , πούς μου ἔστη ἐν εὐθύτητι, ἐν ἐκκλησίαις εὐλογήσω σε, Κύριε. Καὶ οὕτως ἀπέρχονται ἐν τῇ προθέσει. Eira προσκυνήματα τρία ἔμ- προσθεν τῆς προθέσεως ποιήσαντες, λέγουσιν ἕκαστος τὸ Ὃ Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ, καὶ ἐλέησόν με. Καὶ τὸ 3 , ε nm 3 “Ὁ σι “ 7 Εξηγόρασας ἡμᾶς ἐκ τῆς κατάρας τοῦ νόμου τῷ τιμίῳ σου a “ \ a αἵματι, τῷ σταυρῷ προσηλωθεὶς Kal τῇ λόγχῃ κεντηθείς" τὴν Ε , 5. Ὁ 2 , ᾿ Soe re ieagen , ἀθανασίαν ἐπήγασας ἀνθρώποις" σωτὴρ ἡμῶν, δόξα σοι. Καὶ ὁ διάκονος. EvAdynoov, δέσποτα. dis A a > Καὶ ποιεῖ ὁ ἱερεὺς evAoynrov. \ ε κ a ; a Εὐλογητὸς ὁ Θεὸς ἡμῶν, πάντοτε, νῦν καὶ ἀεί, Kal εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Εἶτα λαμβάνει ὁ ἱερεὺς ἐν μὲν τῇ ἀριστερᾷ χειρὶ τὴν προσφοράν, ἐν δὲ δεξιᾷ τὴν ἁγίαν λόγχην. τῆς προσφορᾶς τρίς, λέγει" Καὶ σφραγίζων σὺν αὐτῇ ἐπάνω τῆς σφραγίδος Εἰς ἀνάμνησιν τοῦ Κυρίου, καὶ Θεοῦ, καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστού. Καὶ εὐθὺς πήγνυσι τὴν ἁγίαν λόγχην ἐν τῷ δεξιῷ μέρει τῆς σφραγίδος, καὶ ἀνατέμνων λέγει" Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη. > \ ~ > ere. “ A A ε ’ , “4 Ev δὲ τῷ ἀριστερῷ ὁμοίως πηγνὺς τὴν ἁγίαν λόγχην, λέγει" Ἃ ε 3 ἈΝ LA 5 , A ’ 2 ae 3 Καὶ ὡς ἀμνὸς ἄκακος ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίξει τὸ στόμα ALTO. Ἔν δὲ τῷ ἄνω μέρει τῆς σφραγίδος πηγνὺς τὴν ἁγίαν λόγχην, λέγει" 3 ie ’ 3 a ¢ ‘ 3 a Ev τῇ ταπεινώσει αὐτοῦ ἣ κρίσις αὐτοῦ ἤρθη. The Liturgy of Constantinople. 85 Ἐν δὲ τῷ κάτω μέρει τῆς σφραγίδος πάλιν πηγνὺς τὴν ἁγίαν λόγχην, iii. a λέγει" Τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται ; ν. 8. Ὃ δὲ διάκονος ἐνορῶν εὐλαβῶς τῇ τοιαύτῃ τελετῇ, λέγει κατὰ μίαν ἑκάστην ἀνατομήν' Του Κυρίου δεηθῶμεν, κρατῶν καὶ τὸ ὡράριον αὑτοῦ ἐν τῇ δεξιᾷ. Μετὰ ταῦτα λέγει ὁ διάκονος" ἜἜπαρον, δέσποτα. Καὶ ὁ ἱερεὺς ἐμβαλὼν τὴν ἁγίαν λόγχην ἐκ πλαγίου τοῦ δεξιοῦ μέρους Ὃ τῆς προσφορᾶς, ἐπαίρει τὸν ἅγιον ἄρτον, λέγων οὕτως" Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ν. 8. Καὶ τιθεὶς αὐτὸν ὕπτιον ἐν τῷ ἁγίῳ δίσκῳ, εἰπόντος τοῦ διακόνου" Θῦσον δέσποτα, ὁ ἱερεὺς θύει αὐτὸν σταυροειδῶς, λέγων" Θύεται ὃ ἀμνὸς τοῦ Θεοῦ, 6 αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, John i. 29. ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ σωτηρίας. Καὶ στρέφει τὸ ἕτερον μέρος τὸ ἔχον ἐπάνω τὸν σταυρόν: Καὶ λέγει ὁ διάκονος" Νύξον, δέσποτα. Ὁ δὲ ἱερεὺς νύττων αὐτὸν ἐν τῷ δεξιῷ μέρει μετὰ τῆς ἁγίας. λόγχης, © λέγει" Εἷς τῶν στρατιωτῶν λόγχῃ τὴν πλευρὰν αὐτοῦ ἔνυξεν, καὶ εὐθέως John xix. 34, ἐξῆλθεν αἷμα καὶ ὕδωρ᾽ καὶ ὃ ἑωρακὼς μεμαρτύρηκε, καὶ ἀληθινή a ἐστιν i) μαρτυρία αὐτοῦ. Ὃ δὲ διάκονος ἐγχέει ἐν τῷ ἁγίῳ ποτηρίῳ ἐκ τοῦ νάματος ὁμοῦ καὶ ἃ ὕδατος, πρότερον πρὸς τὸν ἱερέα εἰπών" Εὐλόγησον, δέσποτα, τὴν ἁγίαν ἕνωσιν" Καὶ ὁ ἱερεὺς εὐλογεῖ. Εἶτα λαβὼν ὁ ἱερεὺς τὴν δευτέραν προσφοράν, λέγει" e Eis τιμὴν καὶ μνήμην τῆς ὑπερευλογημένης ἐνδόξου δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου Μαρίας, ἧς ταῖς πρεσβείαις πρόσδεξαι, Κύριε, τὴν θυσίαν ταύτην εἰς τὸ ὑπερουράνιόν σου θυσιαστήριον. Καὶ αἴρων μερίδα μετὰ τῆς ἁγίας λόγχης, τίθησιν ἐν τῷ δεξιῷ μέρει τοῦ ἁγίου ἄρτου πλησίον τῆς μέσης αὐτοῦ, λέγων" Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ Ps. xlv. ο. περιβεβλημένη, πεποικιλμένη. iii. f 86 The Liturgy of Constantinople. Eira λαβὼν τὴν τρίτην προσφοράν, λέγει" Τοῦ τιμίου ἐνδόξου προφήτου προδρόμον καὶ Βαπτιστοῦ ᾿Ιωάννου. Καὶ αἴρων τὴν πρώτην μερίδα, τίθησιν αὐτὴν ἐν τῷ δεξιῷ μέρει τοῦ ἁγίου ἄρτου πλησίον τῆς σφραγίδος τῆς θεοτόκου, ποιῶν ἀρχὴν τῆς πρώτης τάξεως. Ἔπειτα λέγει" Τῶν ἁγίων ἐνδόξων ἸΤροφητῶν, Μώσεως καὶ ᾿Ααρών, ᾿Ηλιοῦ καὶ ᾿Ελισσαίου, Δαβὶδ καὶ ᾿εσσαί, τῶν ἁγίων τριῶν Παίδων καὶ Δανιὴλ τοῦ προφήτου καὶ πάντων τῶν ἁγίων ΤΠροφητῶν. Καὶ τίθησιν δευτέραν μερίδα ὑποκάτω τῆς πρώτης εὐτάκτως. Εἶτα αὖθις λέγει" Τῶν ἁγίων ἐνδόξων καὶ πανευφήμων ᾿Αποστόλων Πέτρου καὶ Παύλου, τῶν δώδεκα καὶ τῶν ἑβδομήκοντα καὶ πάντων τῶν ἁγίων ἀποστόλων. Καὶ οὕτω τίθησι τὴν τρίτην μερίδα ὑποκάτω τῆς δευτέρας, τελειῶν τὴν πρώτην τάξιν. Τῶν ἐν ἁγίοις πατέρων ἡμῶν καὶ οἰκουμενικῶν μεγάλων διδασκάλων καὶ ἱεραρχῶν, Βασιλείου τοῦ μεγάλου, Γρηγορίου τοῦ θεολόγου, ᾿Ιωάννου τοῦ Χρυσοστόμου, ᾿Αθανασίου καὶ Κυρίλλου, Νικολάου τοῦ ἐν μύροις, καὶ πάντων τῶν ἁγίων ἱεραρχῶν. Αἴρων τετάρτην μερίδα, τίθησιν αὐτὴν πλησίον τῆς πρώτης μερίδος, ποιῶν δευτέραν ἀρχήν. Eira πάλιν λέγει" Τοῦ ἁγίου πρωτομάρτυρος καὶ ἀρχιδιακόνου Στεφάνου. Τῶν ἁγίων μεγάλων μαρτύρων, Γεωργίου, Δημητρίου, Θεοδώρου, καὶ πάντων καὶ πασῶν τῶν ἁγίων μαρτύρων. Καὶ αἴρων πέμπτην μερίδα, τίθησιν αὐτὴν ὑποκάτω τῆς πρώτης, ἀρχὴ οὔσης τῆς δευτέρας τάξεως. "Ἔπειτα λέγει" Τῶν ὁσίων καὶ θεοφόρων πατέρων ἡμῶν, ᾿Αντωνίου, Evév- , Γ ΕῚ / 5 , a 3 rN Ὁ % 5 μίου, Σάβα, ᾿Ονουφρίου, ᾿Αθανασίου τοῦ ἐν τῷ Αθῳ, καὶ πάντων καὶ πασῶν τῶν ὁσίων. Καὶ οὕτως αἴρων ἕκτην μερίδα, τίθησιν αὐτὴν ὑποκάτω τῆς δευτέρας μερίδος εἰς ἀναπλήρωσιν τῆς δευτέρας τάξεως. Μετὰ δὲ ταῦτα λέγει" Τῶν ἁγίων καὶ θαυματουργῶν ἀναργύρων Κοσμᾶ καὶ Δα- μιανοῦ, Κύρου καὶ ᾿Ιωάννου, Παντελεήμονος, καὶ “Epyoddov καὶ πάντων τῶν ἁγίων ἀναργύρων. a. The Liturgy of Constantinople. 87 Kai αἴρων ἑβδόμην μερίδα, τίθησιν αὐτὴν ἄνω, ποιῶν τρίτην ἀρχὴν \ , aud, > , κατὰ τάξιν. Etr αὖθις λέγει" an Ν ny Τῶν ἁγίων καὶ δικαίων θεοπατρόρων ᾿Ιωακεὶμ, καὶ ”Avyns, (τοῦ c an € / na Ὁ a Ayiov τῆς ἡμέρας), καὶ πάντων τῶν ἁγίων, ὧν ταῖς ἱκεσίαις “ / ε i ε ld ἐπίσκεψαι ἡμᾶς, ὁ Θεός. Καὶ τίθησιν ὀγδόην μερίδα ὑποκάτω τῆς πρώτης εὐτάκτως" ἔτι δὲ πρὸς τούτοις λέγει" Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν ᾿Ιωάννου ᾿Αρχιεπισκόπου Κων- σταντινοπόλεως τοῦ Χρυσοστόμου (εἴπερ λέγεται ἡ λειτουργία αὐτοῦ. εἰ δὲ λέγεται τοῦ Μεγάλου Βασιλείου, τούτου μνημονεύει). Καὶ οὕτως αἴρων καὶ τὴν ἐννάτην μερίδα, τίθησιν αὐτὴν ἐν τῷ τέλει τῆς τρίτης τάξεως εἰς ἀναπλήρωσιν. Εἶτα λαβὼν καὶ ἑτέραν προσφοράν, λέγει" 7 Eres Μνήσθητι, δέσποτα φιλάνθρωπε, πάσης ἐπισκοπῆς ὀρθο- δόξων, τοῦ ἐπισκόπου ἡμῶν τοῦ δεῖνος, τοῦ τιμίον πρεσβυ- τερίου, τῆς ἐν Χριστῷ διακονίας καὶ παντὸς ἱερατικοῦ τάγματος, “ lal 7 la 5 la Ν fal ¢€ an Tov δεῖνος καθηγουμένου τῶν ἀδελφῶν Kal συλλειτουργῶν ἡμῶν, , 4 \ / a 3 “ κυ A πρεσβυτέρων, διακόνων καὶ πάντων τῶν ἀδελφῶν ἡμῶν οὺὑς , Ν a a προσεκαλέσω εἰς τὴν σὴν κοινωνίαν διὰ τῆς σῆς εὐσπλαγχνίας, πανάγαθε δέσποτα. Καὶ αἴρων μερίδα τίθησιν αὐτὴν ὑποκάτω τοῦ ἁγίου ἄρτου. Eira μνημονεύει καὶ ὧν ἔχει ζώντων κατ᾽ ὄνομα, καὶ οὕτως αἴρων τὰς μερίδας τίθησιν αὐτὰς ὑποκάτω. Ἔπειτα λαβὼν ἑτέραν σφραγίδα, λέγει" fr ‘ n A a U Ὑπὲρ μνήμης καὶ ἀφέσεως TOV ἁμαρτιῶν τῶν μακαρίων κτη- τόρων τῆς ἁγίας μονῆς ταύτης. Εἶτα μνημονεύει τοῦ χειροτονήσαντος αὐτὸν ἀρχιερέως, καὶ ἑτέρων ὧν θέλει κεκοιμημένων Kar’ ὄνομα, καὶ τελευταῖον ἐπιλέγει οὕτω" Καὶ πάντων τῶν ἐν ἐλπίδι ἀναστάσεως ζωῆς αἰωνίον καὶ τῇ fis 7] / 5 / / \ 9 n σῇ κοινωνίᾳ κεκοιμημένων ὀρθοδόξων πατέρων καὶ ἀδελφῶν ἡμῶν, φιλάνθρωπε Κύριε. Καὶ αἴρει μερίδα. ὋὉ δὲ διάκονος, λαβὼν καὶ αὐτὸς σφραγίδα καὶ τὴν ἁγίαν λόγχην, μνη- μονεύει ὧν βούλεται τεθνεώτων, καὶ τελευταῖον λέγει οὕτω" / a n ‘ , , Μνήσθητι, Κύριε, καὶ τῆς ἐμῆς ἀναξιότητος καὶ συγχώρησον μοι πᾶν πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον. iii. f 111. Κα Matt. 11. 9. Ps. Xciii. 1, 5. @f Ps. xvi: 8. 88 The Liturgy of Constantinople. Eira μνημονεύει καὶ ὧν βούλεται ζώντων ἐν ἑτέρᾳ σφραγίδι ὡσαύτως καὶ τίθησι τὰς μερίδας ἐν τῷ κάτωθεν μέρει τοῦ ἁγίου ἄρτου, ὥσπερ καὶ ὃ ἱερεύς, καὶ λαβὼν τὴν μοῦσαν συστέλλει τὰς ἐν τῷ δίσκῳ μερίδας ὑποκάτω τοῦ ἁγίου ἄρτου, ὥστε εἶναι ἐν ἀσφαλεῖ, καὶ μὴ ἐκπεσεῖν τι. Εἶτα ὁ διάκονος λαβὼν τὸ θυμιατήριον, καὶ θυμίαμα βαλὼν ἐν αὐτῷ, λέγει πρὸς τὸν ἱερέα" Εὐλόγησον, δέσποτα, τὸ θυμίαμα. Καὶ ὁ ἱερεὺς τὴν εὐχὴν τοῦ θυμιάματος. ’ ὔ a Ν Θυμίαμα σοι προσφέρομεν, Χριστὲ ὁ Θεὸς ἡμῶν, εἰς ὀσμὴν oN ἃ εὐωδίας πνευματικῆς, ὃ προσδεξάμενος εἰς τὸ ὑπερουράνιόν σου 7 val a θυσιαστήριον, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ παναγίου σου πνεύματος. Ὃ διάκονος. Τοῦ Κυρίου δεηθῶμεν. Καὶ ὁ ἱερεύς, θυμιάσας τὸν ἀστερίσκον, τίθησιν ἐπάνω τοῦ ἁγίου ἄρτου, λέγων" Καὶ ἐλθὼν 6 ἀστὴρ ἔστη ἐπάνω οὗ ἦν τὸ παιδίον. Ὁ διάκονος. Τοῦ Κυρίου δεηθῶμεν. € ε \ ~ \ a , , \ oe 3, \ ἴθι Ο ἱερεὺς θυμιῶν τὸ πρῶτον κάλυμμα, σκεπάζει τὸν ἅγιον ἄρτον σὺν τῷ δίσκῳ, λέγων" Ὃ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο, ἐνεδύσατο Κύριος δύναμιν καὶ περιεζώσατο. Καὶ γὰρ ἐστερέωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται. Τῷ οἴκῳ σου πρέπει ἁγίασμα, Κύριε, εἰς μακρό- τῆτα ἡμερῶν, πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν 3 2 αἰώνων. ᾿Αμὴν. “ a , Ὃ διάκονος. Τοῦ Κυρίου δεηθῶμεν. Κάλυψον, δέσποτα. Καὶ ὁ ἱερεὺς θυμιῶν τὸ δεύτερον κάλυμμα, καὶ σκεπάζων τὰ ἅγιον ποτήριον, λέγει" 9 , 3 ἈΝ ε 5 7 , Ne aes or ͵ Εκαλυψεν οὐρανοὺς ἡ ἀρετὴ σου, Χριστέ, καὶ τῆς αἰνέσεως σου πλήρης ἡ γῆ, πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν 37 3 th αἰώνων. ON , , συνήθει τόπῳ κατέναντι τῶν ἁγίων θυρῶν προσκυνεῖ μετ᾽ εὐλαβείας τρίτον, λέγων καθ᾽ ἑαυτὸν τὸ The Liturgy of Constantinople. ΟἹ Κύριε, τὰ χείλη μου ἀνοίξεις, κι. τ.λ. Ο διάκονος" Εὐλόγησον, δέσποτα. ere arr \ > , 5 , ε , a , \ τη: O ἱερεὺς (ἐκφώνως). Εὐλογημένη 7 βασιλεία τοῦ Ἰ]ατρός, καὶ wengrum. an ς- κα At Sy , cS 4 (5:. 7 \ " \ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, viv καὶ ἀεί, καὶ εἰς τοὺς TI. αἰῶνας τῶν αἰώνων. Ὁ χορός" ᾿Αμήν. ‘O διάκονος: *Ev εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. Deacon's ε KY . fe : ia Τ ΓΤ oF Ο χορός " Κύριε, ἐλέησον. Bidding Χορ ve 7 Prayer. Ὑπὲρ τῆς ἄνωθεν εἰρήνης, καὶ τῆς σωτηρίας τῶν ψυχῶν e nan cal v4 n ἡμῶν, τοῦ Κυρίου δεηθῶμεν. ς X Lal 5 , cal , , 3 Ve ἴω Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, εὐσταθείας τῶν ἁγίων τοῦ Θεοῦ ἐκκλησιῶν, καὶ τῆς τῶν πάντων ἑνώσεως, τοῦ Κυρίου δεηθῶμεν. ς ᾿ ἴα c if y , \ rat “ , >) Ὑπὲρ τοῦ ἁγίου οἴκου τούτου, kal τῶν μετὰ πίστεως, εὐλα- βείας, καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ, τοῦ Κυρίου δεη- θῶμεν. ε Ν Cows} , e “ A ΄ “ Yb Yep τοῦ ἀρχιεπισκόπου ἡμῶν (τοῦ δεῖνος), TOD τιμίου πρεσβυ- τερίου. τῆς ἐν Χριστῷ διακονίας, παντὸς τοῦ κλήρου. καὶ τοῦ 3 t 3 9 λαοῦ, τοῦ Κυρίου δεηθῶμεν. € mn an Υπὲρ τῶν εὐσεβεστάτων καὶ θεοφυλάκτων βασιλέων ἡμῶν, παντὸς τοῦ παλατίου καὶ τοῦ στρατοπέδου αὐτῶν, τοῦ Κυρίου δεηθῶμεν. «ε n an nr Υπὲρ τοῦ συμπολεμῆσαι, καὶ ὑποτάξαι ὑπὸ τοὺς πόδας αὐτῶν / ΄΄ι' cant πάντα ἐχθρὸν καὶ πολέμιον, τοῦ Κυρίου δεηθῶμεν. «ς nt nan Ὑπὲρ τῆς ἁγίας μονῆς ταύτης, πάσης πόλεως, Kal χώρας, Kal τῶν πίστει οἰκούντων ἐν αὐταῖς, τοῦ Κυρίον δεηθῶμεν. ς “ n n a n Ὑπὲρ εὐκρασίας ἀέρων, εὐφορίας τῶν καρπῶν τῆς γῆς, καὶ καιρῶν εἰρηνικῶν, τοῦ Κυρίου δεηθῶμεν. ς Ν , ¢ 4 ’ὔ Ψ >] Ὑπὲρ πλεόντων, ὁδοιπορούντων, νοσούντων, καμνόντων, aix- μαλώτων, καὶ τῆς σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθῶμεν. c n Kn nr an Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς; κινδύ- ͵ nan r vou, kal ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. ° n on rn AvtiAaBov, σῶσον, ἐλέησον, kai διαφύλαξον ἡμᾶς, ὁ Θεός, n a , τῇ σῇ χάριτι. 1 And so in response to each petition. THE In- TROIT (3- fold). a - Prayer of the first Anthem. Prayer of the second, 92 The Liturgy of Constantinople. Τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, δεσποί- νης ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας, μετὰ πάντων τῶν ἁγίων μνημονεύσαντες, ἑαυτοὺς καὶ ἀλλήλους, καὶ πάσαν τὴν ζωὴν ἡμῶν, Χριστῷ τῷ Θεῷ παραθώμεθα. ‘O χορός" Σοὶ, Κύριε. Ὁ ἱερεὺς (ἐκφώνως)" “Ore πρέπει σοι πᾶσα δόξα, τιμὴ καὶ προσ- κύνησις, τῷ Πατρί, καὶ τῷ Ὑἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ χορός" ᾿Αμήν. Καὶ ψάλλεται τὸ πρῶτον ἀντίφωνον παρὰ τῶν Ψαλτῶν᾽" καὶ ὁ ἱερεὺς λέγει τὴν εὐχὴν τοῦ ἀντιφώνου" ὁ δὲ διάκονος προσκυνῆσας μεθίσταται ἐκ τοῦ τόπου αὐτοῦ, καὶ ἀπελθὼν ἵσταται ἐνώπιον τῆς εἰκόνος τῆς θεοτόκου, βλέπων πρὸς τὴν εἰκόνα τοῦ Χριστοῦ, κρατῶν καὶ τὸ ὡράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς χειρός. Εὐχὴ ἀντιφώνου a. Κύριε 6 Θεὸς ἡμῶν, οὗ τὸ κράτος ἀνείκαστον, καὶ ἡ δόξα ἀκατάληπτος, οὗ τὸ ἔλεος ἀμέτρητον, καὶ ἣ φιλανθρωπία ἄφατος" αὐτός, δέσποτα, κατὰ τὴν εὐσπλαγχνίαν σου ἐπίβλεψον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὸν ἅγιον οἶκον τοῦτον, καὶ ποίησον μεθ᾽ ἡμῶν, καὶ τῶν συνευχομένων ἡμῖν, πλούσια τὰ ἐλέη σου, καὶ τοὺς οἰκτιρμούς σου. Μετὰ δὲ τὴν συμπλήρωσιν τοῦ ἀντιφώνου, ἐλθὼν ὁ διάκονος, καὶ στὰς ἐν τῷ συνήθει τόπῳ, καὶ προσκυνήσας, λέγει" Ἔτι, καὶ ἔτι, ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ. A. Τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, κ. τ. A. ‘O χορός" Sol, Κύριε. Ὃ ἱερεὺς (ἐκφώνως) Ὅτι σὸν τὸ κράτος, καὶ σοῦ ἐστιν 7 βασιλεία, καὶ 7 δύναμις, καὶ ἡ δόξα, τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ ψάλλεται ὁμοίως παρὰ τῶν Ψψαλτῶν τὸ B ἀντίφωνον. Ὁ δὲ διάκονος ὁμοίως ποιεῖ, ὡς καὶ ἐν τῇ προτέρᾳ εὐχῇ. Εὐχὴ ἀντιφώνου β΄. Κύριε ὁ Θεὸς ἡμῶν, σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον, a ae The Liturgy of Constantinople. 93 ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκου σου. Σὺ αὖ Ν 5 ὃ ἼΣ “ θ Chia ὃ 4 Ν Ν 3 λί ὑτοὺς ἀντιδόξασον τῇ θεϊκῇ σου δυνάμει, καὶ μὴ ἐγκαταλίπῃς c la \ 5 7 Seo, Α͂ ἡμᾶς τοὺς ἐλπίζοντας ἐπὶ σέ. Ὃ διάκονος. Ν \ a an Ετι, καὶ ἔτι, ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. > a ἴω Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ.λ. Τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, κ. τ.λ. Ὁ χορός" Σοί, Κύριε. ε - ἢ O ἱερεὺς (ἐκφώνως)" Ὅτι ἀγαθὸς καὶ φιλάνθρωπος Θεὸς ὑπάρ- \ a a a χεις, Kal σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Εὐχὴ ᾿ ἀντιφώνου γ΄. c Ν Ν /, \ Vd cA , O τὰς κοινὰς ταύτας Kal συμφώνους ἡμῖν χαρισάμενος προσευχάς, 6 καὶ δυσὶ καὶ τρισὶ συμφωνοῦσιν ἐπὶ τῷ ὀνόματί σου τὰς αἰτήσεις παρέχειν ἐπαγγειλάμενος" αὐτὸς καὶ νῦν τῶν > Υ nan δούλων σου τὰ αἰτήματα πρὸς TO συμφέρον πλήρωσον, χορηγῶν ἡμῖν ἐν τῷ παρόντι αἰῶνι τὴν ἐπίγνωσιν τῆς σῆς ἀληθείας, καὶ ἐν τῷ μέλλοντι ζωὴν αἰώ ζμενο ἐν τῷ μέλλοντι ζωὴν αἰώνιον χαριζόμενος. Ψαλλομένου δὲ τοῦ τρίτου ἀντιφώνου παρὰ τῶν Ψαλτῶν, ἢ τῶν μακα- ρισμῶν, ἐάν ἐστι κυριακή, ὅταν ἔλθωσιν εἰς τὸ δόξα, ὁ ἱερεὺς καὶ ὁ διά- κονος ἔμπροσθεν τῆς ἁγίας τραπέζης ποιοῦσι προσκυνήματα τρία. Εἶτα λαβὼν ὁ ἱερεὺς τὸ ἅγιον εὐαγγέλιον, δίδωσι τῷ διακόνῳ. Καὶ οὕτως ἐξελθόντες διὰ τοῦ βορείου μέρους, προπορευομένων αὐτοῖς λαμπάδων, ποιοῦσι τὴν μικρὰν εἴσοδον᾽ καὶ στάντες ἐν τῷ συνήθει τόπῳ, κλίνουσιν ἀμφότεροι τὰς κεφαλάς. Καὶ τοῦ διακόνου εἰπόντος ἠρέμα, Τοῦ Κυρίου δεηθῶμεν, λέγει ὁ ἱερεὺς τὴν εὐχὴν τῆς εἴσοδου μυστικῶς. Εὐχὴ τῆς εἰσόδου. n ͵ a Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, 6 καταστήσας ἐν οὐρανοῖς “ \ Ν 9 / 5 A ΄ 3 7 τάγματα, καὶ στρατιὰς ἀγγέλων καὶ ἀρχαγγέλων εἰς λειτουργίαν τῆς σῆς δόξης, ποίησον σὺν τῇ εἰσόδῳ ἡμῶν εἴσοδον ἁγίων ns σῇ 1S; 7 ῃ > 1p y ἀγγέλων γενέσθαι, συλλειτουργούντων ἡμῖν, καὶ συνδοξολο- Ἂς - , γούντων τὴν σὴν ἀγαθότητα. Ὅτι πρέπει σοι πᾶσα δόξα, τιμή, 1 This is the original of the so-called ‘ Prayer of St. Chrysostom’ in our Prayer Book. | ΤΡ Cc Prayer of the third. 1a TuHeE LITTLE ENTRANCE. b Prayer of the Entrance. Tue TRIs- AGION. h Prayer of the Trisagion. 94 The Liturgy of Constantinople. τ , a , ‘ a en \ Ὁ ὃς , kal προσκύνησις, τῷ Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Τῆς εὐχῆς δὲ τελεσθείσης, λέγει ὁ διάκονος πρὸς τὸν ἱερέα, δεικνύων πρὸς ἀνατολὰς τῇ δεξιᾷ, κρατῶν ἅμα καὶ τὸ. ὡράριον τοῖς τρισὶ δακτύλοις" Εὐλόγησον, δέσποτα, τὴν ἁγίαν εἴσοδον. Καὶ ὁ ἱερεὺς εὐλογῶν, λέγει" 3 / € » “ ς / / aA Ν' τ Εὐλογημένη ἡ εἴσοδος τῶν ἁγίων σου, πάντοτε, νῦν, καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ΕΠ0᾿ οὕτως ἀπέρχεται πρὸς τὸν ἡγούμενον 6 διάκονος, καὶ ἀσπάζεται τὸ 9 ΄ > , Ξ > 9 > , a ee ΄, , εὐαγγέλιον, εἰ πάρεστι" εἰ δ᾽ οὐ, ἀσπάζεται τοῦτο ὁ ἱερεύς. Ἰληρωθέντος δὲ τοῦ τελευταίου τροπαρίου, εἰσέρχεται ὁ διάκονος εἰς τὸ μέσον, καὶ στὰς ἔμπροσθεν τοῦ ἱερέως, ἀνυψοῖ μικρὸν τὰς χεῖρας, καὶ δεικνύων τὸ ἅγιον εὐαγγέλιον, λέγει μεγαλοφώνως" Σοφία, ὀρθοί. Εἶτα προσκυνήσας αὐτός τε, καὶ ὁ ἱερεὺς κατόπισθεν αὐτοῦ, εἰσέρχονται εἰς τὸ ἅγιον βῆμα' καὶ ὁ μὲν διάκονος ἀποτίθησι τὸ ἅγιον εὐαγγέλιον ἐν Los c / Ἂν; € ἈΝ / , A /, , a A a τῇ ἁγίᾳ τραπέζῃ, οἱ δὲ ψάλται λέγουσι τὰ συνήθη τροπάρια" καὶ ὅτε » > Nt ae, , ε , A Α ε , , cA A ἔλθωσιν εἰς TO ὕστερον, λέγει ὁ διάκονος πρὸς τὸν ἱερέα, κλίνων ἅμα τὴν κεφαλήν, κρατῶν καὶ τὸ ὡράριον ἐν τῇ χειρὶ τοῖς τρισὶ δακτύλοις. Ι a Εὐλόγησον, δέσποτα, τὸν καιρὸν τοῦ Τρισαγίου. Καὶ ὁ ἱερεὺς σφραγίζων αὐτόν, λέγει" “ ef Φ ς \ ε cal / Ν a Y ΡΨ Ori ἅγιος εἶ, ὁ Θεὸς ἡμῶν, πάντοτε, Kal νῦν, καὶ ἀεί. Καὶ πληρωθέντος τοῦ τροπαρίου, ἔρχεται ὁ διάκονος ἐγγὺς τῶν ἁγίων θυρῶν, καὶ δεικνύων τὸ ὡράριον πρῶτον μὲν πρὸς τὴν εἰκόνα τοῦ Χριστοῦ, λέγει" “ Ν 3 a a Κύριε, σῶσον τοὺς εὐσεβεῖς, καὶ ἐπάκουσον ἡμῶν. Εἶτα ἐπάγει, λέγων πρὸς τοὺς ἐκτὸς μεγαλοφώνως" Καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ χορός" ᾿Αμήν. ' Ψαλλομένου δὲ τοῦ τρισαγίου, λέγει 6 ἱερεὺς τὴν εὐχὴν ταύτην μυστικῶς. Εὐχὴ τοῦ τρισαγίου ὕμνου. ε NF ce) seh © 3 4 3 ~ O Θεὸς ὁ ἅγιος, ὃ ἐν ἁγίοις ἀναπαυόμενος, 6 τρισαγίῳ φωνῇ an \ 3 an \ ὑπὸ τῶν Σεραφὶμ avupvovpevos, καὶ ὑπὸ τῶν Χερουβὶμ δοξολο- Ub. Se, aa ; ϊ γούμενος, καὶ ὑπὸ πάσης ἐπουρανίου δυνάμεως προσκυνούμενος 1 Sc. Ἅγιος 6 Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶϑ. The Liturgy of Constantinople. 95 = 3 nan Ἂν ») >’ Ν => ἈΝ Ἂς , ε ὁ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγὼν τὰ σύμπαντα' 6 κτίσας τὸν ἄνθρωπον κατ᾽ εἰκόνα σὴν καὶ ὁμοίωσιν, καὶ παντί σου χαρίσματι κατακοσμήσας" 6 διδοὺς αἰτοῦντι σοφίαν καὶ 4 \ Ν an ες I b Ν 3. ἃ σύνεσιν, καὶ μὴ παρορῶν ἁμαρτάνοντα, ἀλλὰ θέμενος ἐπὶ σω- τηρίᾳ μετάνοιαν᾽ ὁ καταξιώσας ἡμᾶς, τοὺς ταπεινοὺς Kal ἀναξ- ΄, / ee CW ad ἧς “- 7 a ἴους δούλους σου, καὶ ἐν TH ὥρᾳ ταύτῃ στῆναι κατενώπιον τῆς δόξ πῶς δἰ θ / οὗ x > λ / ns Tod ἁγίου σου θυσιαστηρίου, καὶ τὴν ὀφειλομένην σοι προσκύνησιν καὶ δοξολογίαν προσάγειν" αὐτός, δέσποτα, πρόσ- δεξαι καὶ ἐκ στόματος ἡμῶν τῶν ἁμαρτωλῶν τὸν τρισάγιον ὕμνον, καὶ ἐπίσκεψαι ἡμᾶς ἐν τῇ χρηστότητί σου. Συγχώρησον econ lan / «ες Va / \ 3 is c / ἡμῖν πᾶν πλημμέλημα ἑκούσιόν τε Kal ἀκούσιον. ᾿Αγίασον &. a Ἂς See \ DS , é Ἀ \ Leal 9 ς , ἡμῶν Tas ψυχὰς skal τὰ σώματα᾽ Kal δὸς ἡμῖν ἐν ὁσιότητι λατρεύειν σοι πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν" πρεσβείαις τῆς ἁγίας θεοτόκου, καὶ πάντων τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι > / “ ε 3 ¢ Ἂς ε a \ \ ᾿ς εὐαρεστησάντων. Ὅτι ἅγιος εἶ ὁ Θεὸς ἡμῶν, καὶ σοὶ τὴν , 5 “ “ / \ a en \ Pe Ee , δόξαν ἀναπέμπομεν, TO Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ταύτης δὲ τελεσθείσης, λέγουσι καὶ αὐτοί, ὅ τε ἱερεὺς καὶ ὁ διάκονος, τὸ τρισάγιον, ποιοῦντες ὁμοῦ καὶ προσκυνήματα τρία ἔμπροσθεν τῆς ἁγίας τραπέζης. Εἶτα λέγει ὁ διάκονος πρὸς τὸν ἱερέα" / Κέλευσον, δέσποτα. Καὶ ἀπέρχονται ἐν τῇ καθέδρᾳ. Καὶ ὁ ἱερεὺς λέγει, ἀπερχόμενος" Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. ὋὉ δὲ διάκονος" Ἐλόγησον, δέσποτα, τὴν ἄνω καθέδραν. € ’ al , Καὶ ὁ ἱερεύς" Εὐλογημένος εἶ ἐπὶ θρόνου δόξης τῆς βασιλείας ε / St n 4 4 ny | Vee ee 4 Ν σου, ὃ καθήμενος ἐπὶ τῶν Χερουβίμ, πάντοτε, νῦν, καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ μετὰ συμπλήρωσιν τοῦ τρισαγίου, ὁ διάκονος ἐλθὼν ἔμπροσθεν τῶν ἁγίων θυρῶν, λέγει" Πρόσχωμεν. Καὶ ὁ ἀναγνώστης. ᾿Αλληλούϊα, ψαλμὸς τῷ Δαυΐδ, Καὶ ὁ διάκονος αὖθις. Σοφία. ae Ld A , a , Καὶ ὁ ἀναγνώστης TO προκείμενον τοῦ ἀποστόλου. ΤΙ. ἢ Ps. exvili. 26. ELE Tue LEc- TIONS. Alleluia. Prelude. 111. Epistie. Alleiuia. Incense. 8 Prayer be- fore the Gospel. 96 The Liturgy of Constantinople. Καὶ αὖθις ὁ διάκονος. Πρόσχωμεν. Καὶ τοῦ ἀποστόλου πληρωθέντος, λέγει ὁ ἱερεύς" Εἰρήνη σοι. ἈΈΡΙ ; ne) ie X a A Καὶ ὁ ἀναγνώστης" AAAnAovia, ψαλμὸς τῳ Δαυϊδ. Τοῦ δὲ ᾿Αλληλούϊα ψαλλομένου, λαβὼν ὁ διάκονος τὸ θυμιατήριον, καὶ τὸ θυμίαμα, πρόσεισι τῷ ἱερεῖ, καὶ λαβὼν εὐλογίαν παρ᾽ αὐτοῦ θυμιᾷ τὴν ἁγίαν τράπεζαν γύρωθεν, καὶ τὸ ἱερατεῖον ὅλον, καὶ τὸν ἱερέα. Καὶ ὁ ἱερεὺς λέγει τὴν εὐχὴν ταύτην. Εὐχὴ πρὸ τοῦ εὐαγγελίου. yy 5 na , € n / , A Ελλαμψον ἐν tats καρδίαις ἡμῶν, φιλάνθρωπε δέσποτα, TO τῆς σῆς θεογνωσίας ἀκήρατον φῶς, καὶ τοὺς τῆς διανοίας ἡμῶν διάνοιξον ὀφθαλμούς, εἰς τὴν τῶν εὐαγγελικῶν σου κηρυγμάτων κατανόησιν. ἜἜνθες ἡμῖν καὶ τὸν τῶν μακαρίων σου ἐντολῶν φόβον, ἵνα τὰς σαρκικὰς ἐπιθυμίας πάσας καταπατήσαντες Ν πνευματικὴν πολιτείαν μετέλθωμεν, πάντα τὰ πρὸς εὐαρέστησιν aN XN A ca \ / Ἂν ας 4. e Ἂς τὴν σὴν καὶ φρονοῦντες καὶ πράττοντες. Σὺ γὰρ εἶ ὁ φωτισμὸς n n \ na 7 ε a Ν ε ’ \ Ἂς τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, Χριστὲ ὁ Θεός, καὶ σοὶ N , 3 , \ zx oy , Q a τὴν δόξαν ἀναπέμπομεν, σὺν τῷ ἀνάρχῳ cov Πατρί, καὶ τῷ ε 2k \ Ὁ a Ων a / a \ παναγίῳ, Kat ἀγαθῷ, καὶ ζωοποιῷ cov Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ δὲ διάκονος τὸ θυμιατήριον ἀποθέμενος, ἔρχεται πρὸς τὸν ἱερέα, καὶ ὑποκλίνας αὐτῷ τὴν κεφαλήν, κρατῶν τὸ ὡράριον σὺν τῷ ἁγίῳ εὐαγγελίῳ ἄκροις τοῖς δακτύλοις, δηλονότι ἐν ἐκείνῳ τῷ τόπῳ τῆς ἁγίας τραπέζης, λέγει" SS a Εὐλόγησον, δέσποτα, τὸν εὐαγγελιστὴν τοῦ ἁγίου ἀποστόλου καὶ εὐαγγελιστοῦ (τοῦδε). Ὃ δὲ ἱερεὺς σφραγίζων αὐτόν, λέγει" ς \ \ a fal Ο Θεὸς διὰ πρεσβειῶν Tod ἁγίου ἐνδόξου ἀποστόλου καὶ ε a a a ea ” > , , εὐαγγελιστοῦ (τοῦδε) δῴη σοι ῥῆμα τῷ εὐαγγελιζομένῳ, δυνάμει πολλῇ, εἰς ἐκπλήρωσιν τοῦ εὐαγγελίου τοῦ 4 0 Ὑἱοῦ Ns np γγελίου τοῦ ἀγαπητοῦ Ὑἱοῦ b] n / Are an 3 n n αὐτοῦ, Κυρίου δὲ ἡμῶν ᾿Ιησοῦ Χριστοῦ. ὋὉ δὲ διάκονος εἰπὼν τό, ᾿Αμήν, καὶ προσκυνήσας μετ᾽ εὐλαβείας τὸ [τ 3 ” > fe Ν » A A a Γὰδ; a ἅγιον εὐαγγέλιον, αἴρει αὐτό" καὶ ἐξελθὼν διὰ τῶν ἁγίων θυρῶν, mpo- πορευομένων αὐτῷ λαμπάδων, ἔρχεται, καὶ ἵσταται ἐν τῷ ἄμβωνι, ἢ ἐν τῷ τεταγμένῳ τόπῳ. : The Liturgy of Constantinople. 97 ὋὉ δὲ ἱερεὺς ἱστάμενος ἔμπροσθεν τῆς ἁγίας τραπέζης, καὶ βλέπων πρὸς δυσμάς, ἐκφωνεῖ" Σοφία: ὀρθοί: ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου. Eipyyy πᾶσι. Καὶ 6 διάκονος" ᾿Εκ τοῦ κατὰ (τόνδε) ἁγίου εὐαγγελίου τὸ ἀνάγνωσμα. ‘O ἱερεύς" Πρόσχωμεν. Καὶ πληρωθέντος τοῦ εὐαγγελίου, λέγει πρὸς τὸν διάκονον ὃ ἱερεύς" 3 “ 3 / Εἰρήνη σοι τῷ εὐαγγελιζομένῳ. Καὶ ὁ διάκονος ἐλθὼν ἕως τῶν ἁγίων θυρῶν, ἀποδίδωσι τὸ ἅγιον εὐαγ- γέλιον τῷ ἱερεῖ" καὶ στὰς ἐν τῷ συνήθει τόπῳ, ἄρχεται οὕτως" Εἴπωμεν πάντες ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς διανοίας ἡμῶν εἴπωμεν. ὋὉ χορὸς (τρίς)" Κύριε, ἐλέησον. Κύριε Ilavtoxpdtop, ὃ Θεὸς τῶν Πατέρων ἡμῶν, δεόμεθά σου, ἐπάκουσον, καὶ ἐλέησον. 3 as Ελέησον ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου, δεόμεθά σου, ἐπάκουσον, καὶ ἐλέησον. Εὐχὴ τῆς ἐκτενοῦς ἱκεσίας. Κύριε 6 Θεὸς ἡμῶν, τὴν ἐκτενῆ ταύτην ἱκεσίαν πρόσδεξαι παρὰ τῶν σῶν δούλων, καὶ ἐλέησον ἡμᾶς κατὰ τὸ πλῆθος τοῦ . ! Ce Ν ἐλέους σου, καὶ τοὺς οἰκτιρμούς σου κατάπεμψον ἐφ᾽ ἡμᾶς, καὶ Δ «Ἃς , \ , \ > iN , \ Ἂς A , ἐπὶ πάντα τὸν λαόν σου, τὸν ἀπεκδεχόμενον τὸ παρὰ σοῦ πλού- ” σιον ἔλεος. Ὃ διάκονος. Ν n a NX Ἔτι δεόμεθα ὑπὲρ τῶν εὐσεβῶν, καὶ ὀρθοδόξων Χρι- στιανῶν. 4 , ε Ν oe ) , ε “ aA + Ere δεόμεθα ὑπὲρ τοῦ ἀρχιεπισκόπου ἡμῶν (τοῦ δεῖνος). “ n n nan lA Ἔτι δεόμεθα ὑπὲρ τῶν ἀδελφῶν ἡμῶν, τῶν ἱερέων, ἱερομονά- \ Υ͂ Φ Ὁ 3 σις nr 40 , χων, Kal πάσης τῆς ἐν Χριστῷ ἡμῶν ἀδελφότητος. na / "Ere δεόμεθα ὑπὲρ τῶν μακαρίων, καὶ ἀειμνήστων κτητόρων na n / al τῆς ἁγίας μονῆς ταύτης, καὶ ὑπὲρ πάντων τῶν προαναπαυσα- n a n 7 A μένων πατέρων, καὶ ἀδελφῶν ἡμῶν, τῶν ἐνθάδε κειμένων, καὶ «ς aos , ἁπανταχοῦ ὀρθοδόξων. ” r 2 , ε 7 Ετι δεόμεθα ὑπὲρ ἐλέους, ζωῆς, εἰρήνης, ὑγιείας, σωτηρίας, Η ΠῚ, ἃ The Gospel. EV. a General In« tercession, or Bidding Prayer. b IV.¢é ΝΕ Prayer for the Catechu- - mens. a 98 The Liturgy of Constantinople. ἐπισκέψεως, συγχωρήσεως, Kal ἀφέσεως ἁμαρτιῶν, τῶν δούλων ΄“ n n ἢ n lal 4 , les / τοῦ Θεοῦ, τῶν ἀδελφῶν τῆς ἁγίας μονῆς ταύτης. " , Grew a 7 \ , "τι δεόμεθα ὑπὲρ τῶν καρποφορούντων, καὶ καλλιεργούντων 5 n ε \ t a , , , : ἐν τῷ ἁγίῳ καὶ TAVTETT® ναῳ τούτῳ, κοπιώντων, Ψαλλόντων ΔΕ καὶ ὑπὲρ τοῦ περιεστῶτος λαοῦ, τοῦ ἀπεκδεχομένου τὸ παρὰ σοῦ μέγα καὶ πλούσιον ἔλεος. ᾿Ἐκφώνησις. Ὅτι ἐλεήμων, καὶ φιλάνθρωπος Θεὸς ὑπάρχεις, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Ὑἱῷ, καὶ τῷ ἁγίῳ Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ διάκονος. Εὔξασθε 1 οἱ κατηχούμενοι τῷ Κυρίῳ. Οἱ πιστοὶ ὑπὲρ τῶν κατηχουμένων δεηθῶμεν. Ἵνα ὁ Κύριος αὐτοὺς ἐλεήσῃ" κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀληθείας" ἀποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τῆς δικαιοσύνης" ἑνώση αὐτοὺς τῇ ἁγίᾳ αὐτοῦ καθολικῇ καὶ ἀποστολικῇ ἐκ- 4 eyes 4] Η) κλησίᾳ. Σῶσον, ἐλέησον, ἀντιλαβοῦ, καὶ διαφύλαξον αὐτούς, 6 Θεός. Οἱ κατηχούμενοι, τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε. 2 Εὐνὴ ΄ NCPR ἐγξε νι ὦ 9 - ὑχὴ κατηχουμένων πρὸ τῆς ἁγίας ἀναφορᾶς. Κύριε ὁ Θεὸς ἡμῶν, ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ 3 ny e Ν / nx 4 na 3 / 3 ἐφορῶν, ὁ τὴν σωτηρίαν τῷ γένει τῶν ἀνθρώπων ἐξαποστείλας Ν Led ἐν \ , ‘ P. (4 nan ’ a τὸν μονογενῆ σου Ὑἱόν, καὶ Θεόν, τον Κύριον ἡμῶν [Ἰησοῦν Χριστόν, ἐπίβλεψον ἐπὶ τοὺς δούλους σου τοὺς κατηχουμένους, τοὺς ὑποκεκλικότας σοι τὸν ἑαυτῶν αὐχένα" καὶ καταξίωσον 3 Ἂς 2) “ > ’ “ na fos , x αὐτοὺς ἐν καιρῷ εὐθέτῳ τοῦ λουτροῦ τῆς παλιγγενεσίας, τῆς 1 Compare the order in the Clementine Liturgy (p. 4 supra). 2 The Liturgy of S. Basil has the following Prayer instead of that in the text -— Κύριε ὃ Θεὸς ἡμῶν, 6 ἐν οὐρανοῖς κατοικῶν, καὶ ἐπιβλέπων ἐπὶ πάντα τὰ ἔργα σου, ἐπίβλεψον ἐπὶ τοὺς δούλους σου τοὺς κατηχουμένουΞ, τοὺς ὑποκεκλικόταϑ τοὺς ἑαυτῶν αὐχένας ἐνώπιόν σου, καὶ δὸς αὐτοῖς τὸν ἐλαφρὸν ζυγόν: ποίησον αὐτοὺς μέλη τίμια τῆς ἁγίας gov ἐκκλησίας, καὶ καταξίωσον αὐτοὺς τοῦ λου- τροῦ THs παλιγγενεσίας, THs ἀφέσεως τῶν ἁμαρτιῶν, καὶ τοῦ ἐνδύματος THs ἀφθαρσίας, εἰς ἐπίγνωσιν σοῦ τοῦ ἀληθινοῦ Θεοῦ ἡμῶν. ᾿Εκφώνησις. “Iva καὶ αὐτοί, κ. τ.λ. The Liturgy of Constantinople. 99 ἀφέσεως τῶν ἁμαρτιῶν, καὶ Tod ἐνδύματος τῆς ἀφθαρσίας" V.b ἕνωσον αὐτοὺς τῇ ἁγίᾳ σου καθολικῇ, καὶ ἀποστολικῇ ἐκκλησίᾳ ὑτοὺς Τῇ Ayla Ns D H] ola, \ , ’ x ὑπ). 4 “ , καὶ συγκαταρίθμησον αὐτοὺς τῇ ἐκλεκτῇ σου ποίμνῃ. ᾿Ἐκφώνησις. a / \ Ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσι τὸ πάντιμον, καὶ peyado- AS »ἵ “ x Ν “ cian \ a e , πρεπὲς ὄνομά σου, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου “ an “ , Πνεύματος, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. € , > | 7 6 Ο χορός" Αμὴν. Spreading ᾿ i a » of the Cor- Kai ἐξαπλοῖ τὸ εἱλητὸν ὁ ἱερεύς. poral, Kat ὁ διάκονος" [2 / / e 4 Ὲ . = Ocot κατηχούμενοι προέλθετε, of κατηχούμενοι προέλθετε" Dismissal of 1X μ ρ ᾽ 1X μ ρ the Catechu- ὅσοι κατηχούμενοι προέλθετε' μήτις τῶν κατηχουμένων" ὅσοι MENS. πιστοί. » \ » 3 oe an , an Η Eru, καὶ ἔτι. ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. fElissa : ἘΠ Ρ τ de Fidelium. Εἰ > Ἁ na ’ A \ ε λ θῃ A ix , Εὐχὴ πιστῶν a. peta TO ἁπλωθῆναι TO εἵλητόν. VI. 2 an ‘ / ς ‘ na , a u- Prayers of τ χαρισξοῦμεν σοι, ἜΝ ὁ Θεὸς ei δυνάμεων, TO καταξ αὖ nr nan an “ « 7 ὥώσαντι ἡμᾶς παραστῆναι καὶ viv τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ a προσπεσεῖν τοῖς οἰκτιρμοῖς σον ὑπὲρ τῶν ἡμετέρων ἁμαρτη- , χα Δ a a τ ’ 3 , ς f \ μάτων, kal τῶν τοῦ λαοῦ ἀγνοημάτων' πρόσδεξαι, 6 Θεός, τὴν δέησιν ἡμῶν" ποίησον ἡμᾶς ἀξίους γενέσθαι τοῦ προσφέρειν σοι δεήσεις, καὶ ἱκεσίας, καὶ θυσίας ἀναιμάκτους, ὑπὲρ παντὸς τοῦ λαοῦ σου" καὶ ἱκάνωσον ἡμᾶς, ods ἔθου εἰς τὴν διακονίαν σου ταύτην, ἐν τῇ δυνάμει τοῦ Πνεύματός σον τοῦ ἁγίου, ἀκατα- 7 SNe βρὶ ’ 3 n n , fal / γνώστως, καὶ ἀπροσκόπτως, ἐν καθαρῷ τῷ μαρτυρίῳ τῆς συνειδή- σεως ἡμῶν, ἐπικαλεῖσθαί σε ἐν παντὶ καιρῷ, καὶ τόπῳ: ἵνα 5 4 ε ny ir ξ a yf 3 “ ANG “ φ΄ὰ 5 ἘΞ εἰσακούων ἡμῶν, ἵλεως ἡμῖν eins ἐν τῷ πλήθει τῆς σῆς aya θότητος. 1 For the Prayer in the text, the following occurs in 5. Basil’s Liturgy :— Σύ, Κύριε, κατέδειξας ἡμῖν τὸ μέγα τοῦτο THs σωτηρίαβ μυστήριον" σὺ κατη- ἐίωσας ἡμᾶς, τοὺς ταπεινοὺς καὶ ἀναξίους δούλους σου, γενέσθαι λειτουργοὺς τοῦ ἀγίου σου θυσιαστηρίου" σὺ ἱκάνωσον ἡμᾶς τῇ δυνάμει τοῦ ἁγίου Πνεύματος εἰς τὴν διακονίαν ταύτην, ἵνα ἀκατακρίτως στάντες ἐνώπιον τῆς ἁγίας δόξης σου, προσάγωμέν σοι θυσίαν αἰνέσεως. Σὺ γὰρ εἶ ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσι" δός,. Κύριε, καὶ ὑπὲρ τῶν ἡμετέρων “ἁμαρτημάτων, καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, δεκτὴν γενέσθαι τὴν θυσίαν ἡμῶν, καὶ εὐπρόσδεκτον ἐνώπιόν σου. ᾿Εκφώνησις. Ὅτι πρέπει σοι, κ.τ.λ. H 2 Wi. Ὁ ΠῚ: ‘THE OFFER- TORY. CHERUBIC Hymn, 100 The Liturgy of Constantinople. Ὁ διάκονος" ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, k.T.A. Σοφία. ᾿Ἐκφώνησις. las , ΄“ ’ὔ’ὕ Ὅτι πρέπει σοι πᾶσα δόξα, τιμή, καὶ προσκύνησις, τῷ Πατρί, na n a an Ν καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ διάκονος, 3, τ τὰν , a r an Ετι, καὶ ἔτι, ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. 1 εὐχὴ πιστῶν β΄. Πάλιν καὶ πολλάκις σοὶ προσπίπτομεν, καὶ σοῦ δεόμεθα, ἀγαθὲ καὶ φιλάνθρωπε, ὅπως ἐπιβλέψας ἐπὶ τὴν δέησιν ἡμῶν, καθαρίσῃς ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα ἀπὸ παντὸς μολυσ- ρίσῃς ip x μ μ n / a μοῦ σαρκὸς Kal πνεύματος" Kal δῴης ἡμῖν ἀνένοχον καὶ ἀκατά- κριτον τὴν παράστασιν τοῦ ἁγίου σου θυσιαστηρίου" χάρισαι / a ay \ δέ, ὁ Θεός, τοῖς συνευχομένοις ἡμῖν προκοπὴν βίου, καὶ \ A ~ na πίστεως, καὶ συνέσεως πνευματικῆς" δὸς αὐτοῖς πάντοτε μετὰ ’ \ 5 / / 3 4 \ 3 i φόβου Kal ayamns λατρεύειν σοι ἀνενόχως, Kal ἀκατακρίτως / lan an μετέχειν τῶν ἁγίων σου μυστηρίων, Kal τῆς ἐπουρανίου σον βασιλείας ἀξιωθῆναι. / >] Lal ΄“ Ὃ διάκονος" ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κι τ. λ. Σοφία. ᾿Εκφώνησις. “ ce μὴ na , , , \ ’ Ozws ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι, σοὶ δόξαν 3 ὔ a 7 κ a ca \ n ε ’ Ψ ἀναπέμπωμεν, τῷ Tlarpt, καὶ τῷ Tio, καὶ τῷ ἁγίῳ [᾿νεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ χορός. ᾿Αμήν. Μετὰ τὴν ἐκφώνησιν οἱ ψάλται Ψψάλλουσι τὸν χερουβικὸν ὕμνον. «ε Ἂς \ a bd 7, 4 ἰς: / / Οἱ τὰ Χερουβὶμ μυστικῶς εἰκονίζοντες καὶ τῇ ζωοποίῳ Τριάδι Ἂ ? c + o X Ν 5 ΤᾺ τὸν τρισάγιον ὕμνον ἄδοντες πᾶσαν τὴν βιωτικὴν ἀποθώμεθα 1 For the Prayer in the text, the following occurs in S. Basil’s Liturgy :— ‘O Θεός, ὁ ἐπισκεψάμενος ἐν ἐλέει Kal οἰκτιρμοῖς THY ταπείνωσιν ἡμῶν, ὃ στήσας ἡμᾶς, τοὺς ταπεινοὺς καὶ ἁμαρτωλοὺς καὶ ἀναξίους δούλους σου, κατενώ- mov THs ἁγίας δόξης σου, λειτουργεῖν τῷ ἁγίῳ σου θυσιαστηρίῳ, σὺ ἐνίσχυσον ἡμᾶς τῇ δυνάμει τοῦ ἁγίου σου Πνεύματος εἰς τὴν διακονίαν ταύτην, καὶ δὸς ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν, εἰς τὸ ἐπικαλεῖσθαι τὴν χάριν τοῦ ἁγίου σου Πνεύματος ἐπὶ τῶν μελλόντων προτίθεσθαι δώρων. ᾿Εκφώνησις. Ὅπως ὑπὸ τοῦ κράτους σου, K.T.A. Lhe Liturgy of Constantinople. ΙΟῚ f e Ν / n a μέριμναν, ws τὸν βασιλέα τῶν ὅλων ὑποδεξάμενοι, ταῖς ἀγ- γελικαῖς ἀοράτως δορυφορούμενον τάξεσι ἀλληλούϊα ἀλληλούϊα ἀλληλούϊα. Evyn, ἣν λέγει ὁ ἱερεὺς καθ᾽ ἑαυτόν, τοῦ χερουβικοῦ ἀδομένου. 5 n ny a Οὐδεὶς ἄξιος τῶν συνδεδεμένων ταῖς σαρκικαῖς ἐπιθυμίαις καὶ ε an , “Ὁ \ an ἡδοναῖς προσέρχεσθαι, ἢ προσεγγίζειν, ἢ λειτουργεῖν σοι, fal a ? 45 x x lal , Ν , βασιλεῦ τῆς δόξης" τὸ yap διακονεῖν σοι μέγα, Kal φοβερόν, \ a“ nN καὶ αὐταῖς ταῖς ἐπουρανίαις δυνάμεσιν" ᾿Αλλ᾽ ὅμως διὰ τὴν » \ ἄφατον καὶ ἀμέτρητόν cov φιλανθρωπίαν, ἀτρέπτως καὶ ἀναλ- “ a F λοιώτως γέγονας ἄνθρωπος, καὶ ἀρχιερεὺς ἡμῶν ἐχρημάτισας, \ na n / Kal τῆς λειτουργικῆς ταύτης Kal ἀναιμάκτου θυσίας THY ἱερουγίαν / n nan εν παρέδωκας ἡμῖν, ὡς δεσπότης τῶν ἁπάντων: σὺ γὰρ μόνος, 4 Ἀ cr n lol Κύριε 6 Θεὸς ἡμῶν, δεσπόζεις τῶν ἐπουρανίων καὶ TOV ἐπι- A ἴω nan γείων, ὁ ἐπὶ θρόνου χερουβικοῦ ἐποχούμενος, ὁ τῶν Σεραφὲὶμ / \ an fe Κύριος, καὶ βασιλεὺς τοῦ ᾿Ισραήλ, ὁ μόνος ἅγιος, καὶ ἐν ἁγίοις 5 , \ iy n \ , 5 Ν Ν ΧΩ ὁ ἀναπαυόμενος. Σὲ τοίνυν δυσωπῶ τὸν μόνον ἀγαθὸν καὶ εὐή- 5 ’ a nan Kooy" ἐπίβλεψον ἐπ᾿ ἐμὲ τὸν ἁμαρτωλὸν Kal ἀχρεῖον δοῦλόν \ θά ’ Ἂς Ἂν, Ἂν Ἂς bt 3 \ σου, καὶ καθάρισόν μου THY ψυχὴν Kal τὴν καρδίαν ἀπὸ συνει- » ὍΣ Ne τ , ca ἢ Ay AS δήσεως πονηρᾶς" Kal ἱκάνωσόν pe τῇ δυνάμει τοῦ ἁγίου σου Πνεύματος, ἐνδεδυμένον τὴν τῆς ἱερατείας χάριν, παραστῆναι τῇ Ἔν , lp “τς a Nc Ne 9) ἁγίᾳ σου ταύτῃ τραπέζῃ, Kat ἱερουργῆσαι τὸ ἅγιον καὶ ἄχραν- a Ὁ 7 τόν σου σῶμα, καὶ τὸ τίμιον aipa. Σὲ γὰρ προσέρχομαι, κλίνας τὸν ἐμαυτοῦ αὐχένα, καὶ δέομαί σον: μὴ ἀποστρέψης μ χένα, μ μὴ ρέψῃ ’ an TO πρόσωπόν σου am ἐμοῦ, μηδὲ ἀποδοκιμάσης pe ἐκ παίδων “5 9 5,47 a » Cra) an an « σου ἀλλ᾽ ἀξίωσον προσενεχθῆναί σοι ὑπ᾽ ἐμοῦ τοῦ ἁμαρτω- nan εν n n “3 λοῦ καὶ ἀναξίου δούλον σου τὰ δῶρα ταῦτα. Σὺ γὰρ εἶ ὃ A προσφέρων, καὶ προσφερόμενος, καὶ προσδεχόμενος, Kal δια- an / διδόμενος, Χριστὲ ὁ Θεὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμ.- x i“ 5 / ha \ “ , ἈΠ. } “ TOMEV, σὺν τῷ ἀνάρχῳ σον Πατρί, καὶ τῷ παναγίῳ, καὶ ἀγαθῷ, nN n Ν. n καὶ ζωοποιῷ σου Πνεύματι, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Πληρωθείσης δὲ τῆς εὐχῆς, λέγουσι καὶ αὐτοὶ τὸν χερουβικὸν ὕμνον. Εἶτα λαβὼν ὁ διάκονος τὸν θυμιατόν, καὶ θυμίαμα βαλών, πρόσεισι a ε Lal A 4 > , > > a a \ ς , , τῷ ἱερεῖ’ Kat λαβὼν εὐλογίαν παρ᾽ αὐτοῦ, θυμιᾷ τὴν ἁγίαν τράπεζαν γύρωθεν, καὶ τὸ ἱερατεῖον ὅλον, καὶ τὸν ἱερέα' λέγει δὲ καὶ τὸν VII. a Prayer of the Cherubic Hymn. b Incense and, Preparation. ΠΡ Ps, CXXXIV. 2. THe GREAT ENTRANCE. 102 The Liturgy of Constantinople. πεντηκοστόν, Kal τροπάρια κατανυκτικὰ ὅσα Kal βούλεται, ὁμοῦ μετὰ τοῦ ἱερέως. Καὶ ἀπέρχονται ἐν τῇ προθέσει, προπορευομένου τοῦ διακόνου. Αὐτὸς δὲ θυμιάσας τὰ ἅγια, καθ᾽ ἑαυτὸν εὐχόμενος τό, Ὃ “Ὁ “ , , 7 Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ, λέγει πρὸς τὸν ἱερέα, "ETapov, δέσποτα. Καὶ ὁ ἱερεὺς ἄρας τὸν ἀέρα, ἐπιτίθησι τῷ ἀριστερῷ ὥμῳ αὐτοῦ, λέγων" "Ee f A ie) aia) > δ ΠῚ ᾿ DN a 5 πάρατε TAS χεῖρας ὑμῶν εἰς τὰ ἅγια, καὶ εὐλογεῖτε TOV Κύριον. Εἶτα τὸν ἅγιον δίσκον λαβών, ἐπιβάλλει τῇ τοῦ διακόνου κεφαλῇ μετὰ πάσης προσοχῆς καὶ εὐλαβείας, κρατοῦντος ἅμα τοῦ διακόνου καὶ τὸν θυ- \ ἘΝ a ἐς > A δι Ay ner. ΄ δ τὰ - , μιατὸν ἑνὶ τῶν δακτύλων. Αὐτὸς δὲ τὸ ἅγιον ποτήριον ἀνὰ χεῖρας λαβών, ἐξέρχονται διὰ τοῦ βορείου μέρους, προπορευομένων αὐτοῖς λαμπάδων" καὶ περιέρχονται τὸν ναόν, εὐχόμενοι ἀμφότεροι ὑπὲρ πάντων, καὶ λέγοντες" Πάντων ἡμῶν μνησθείη Κύριος ὁ Θεὸς ἐν τῇ βασιλείᾳ αὐτοῦ, i oe \ X nan “ πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Εἰσελθὼν δὲ ὁ διάκονος ἔνδον τῶν ἁγίων θυρῶν, ἵσταται ἐν τοῖς δεξιοῖς. Καὶ μέλλοντος τοῦ ἱερέως εἰσελθεῖν, λέγει πρὸς αὐτὸν ὁ διάκονος" if - ¢€ Χ “ ε Py 3 “ is Μνησθείη Κύριος 6 Θεὸς τῆς ἱερωσύνης σου ἐν TH βασιλείᾳ 5 a αὐτου. Καὶ ὁ ἱερεὺς πρὸς αὐτόν" n “ 7 Μνησθείη Κύριος 6 Θεὸς τῆς ἱεροδιακονίας σου ἐν TH βασιλείᾳ “ f a na a αὐτοῦ, πάντοτε, νῦν Kal del, Kal εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ ὁ μὲν ἱερεὺς ἀποτίθησι τὸ ἅγιον ποτήριον ἐν τῇ ἁγίᾳ τραπέζῃ" τὸν δὲ ἅγιον δίσκον λαβὼν ἀπὸ τῆς τοῦ διακόνου κεφαλῆς, ἀποτίθησι καὶ αὐτὸν τῇ ἁγίᾳ τραπέζῃ, λέγων" lal ἌΝ ὋὉ εὐσχήμων ᾿Ιωσὴφ ἀπὸ τοῦ ξύλου καθελὼν τὸ ἄχραντόν σου a , “ th 3 ᾿ς 3 / na σῶμα, σινδόνι καθαρᾷ εἱλήσας Kal ἀρώμασιν, ἐν μνήματι καινῷ iA 5 4 κηδεύσας ἀπέθετο. 3 i cal 2 [τ ἊΝ Ν a f Ev τάφῳ σωματικῶς, ἐν Gov δὲ μετὰ ψυχῆς, κιτ.λ. (cf. p. 90). ‘Qs ζωηφόρος, ὡς παραδείσου ὡραιότερος ὄντως καὶ παστάδος. πάσης βασιλικῆς ἀναδέδεικται λαμπρότερος, Χριστέ, ὃ τάφος σου, ἣ πηγὴ τῆς ἡμῶν ἀναστάσεως. Εἶτα τὰ μὲν καλύμματα ἄρας ἀπό τε τοῦ ἱεροῦ δίσκου, καὶ τοῦ ἁγίου ποτηρίου, τίθησιν ἐν ἑνὶ μέρει τῆς ἁγίας τραπέζης, τὸν δὲ ἀέρα ἀπὸ τῶν τοῦ διακόνου ὦὥμων, καὶ θυμιάσας, σκεπάζει dv αὐτοῦ τὰ ἅγια, λέγων" Ὃ εὐσχήμων Ἰωσήφ, ἕως τοῦ, κηδεύσας ἀπέθετο. The Liturgy of Constantinople. 103 Kai λαβὼν τὸν θυμιατὸν ἐκ τῶν Tod διακόνου χειρῶν, θυμιᾷ τὰ ἅγια VII. k τρίς, λέγων" Τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους. Ps. li. 19. Kai ἀποδοὺς τὸν θυμιατόν, καὶ χαλάσας τὸ φελώνιον, κλίνας τε τὴν 1 κεφαλήν, λέγει πρὸς τὸν διάκονον" Μνήσθητί μου, ἀδελφὲ καὶ συλλειτουργέ. Καὶ ὁ διάκονος πρὸς αὐτόν" Μνησθείη Κύριος ὁ Θεὸς τῆς ἱερωσύνης σου ἐν τῇ βασιλείᾳ αὐτοῦ, Εἶτα ὁ διάκονος ὑποκλίνας καὶ αὐτὸς τὴν κεφαλήν, κρατῶν ἅμα καὶ τὸ τὰ ὡράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς, λέγει πρὸς τὸν ἱερέα" Εὖξαι ὑπὲρ ἐμοῦ, δέσποτα ἅγιε. Καὶ ὁ ἱερεύς" Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιά-- Luke i. 55. σει σοι. Καὶ ὁ διάκονος" Αὐτὸ τὸ Πνεῦμα συλλειτουργήσει ἡμῖν, πάσας τὰς ἡμέρας τῆς ζωῆς ἡμῶν. Καὶ αὖθις 6 αὐτός" Μνήσϑητι μου, δέσποτα ἅγιε. Καὶ ὁ ἱερεύς: Μνησθείη σου Κύριος 6 Θεὸς ἐν τῇ βασιλείᾳ αὑτοῦ, πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ ἐπειπὼν τό, ᾿Αμήν, καὶ ἀσπασάμενος τὴν τοῦ ἱερέως δεξιάν, ἐξέρ- τι A ‘A > “ ’ὔ , ΄ - χεται, καὶ στὰς ἐν τῷ συνήθει τόπῳ, λέγει , ΝΕ / «ς lal “ ’ὔ Πληρώσωμεν τὴν δέησιν ἡμῶν τῷ Κυρίῳ. Σ ο , t 5- ὋὉ χορός" Κύριε, ἐλέησον. ane “Ὑπὲρ τῶν προτεθέντων τιμίων δώρων, Tod Κυρίου δεηθῶμεν. ς Ν we fs , Ν τοὶ Ν / > Ὑπὲρ τοῦ ἁγίου οἴκου τούτου, καὶ τῶν μετὰ πίστεως, εὐλα- βείας, καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ, τοῦ Κυρίου δεηθῶμεν. “Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς, κινδύ- vov, καὶ ἀνάγκης, τοῦ Κυρίου δεηθῶμεν. 1 Εὐχὴ τῆς προσκομιδῆς, μετὰ τὴν ἐν τῇ ἁγίᾳ τραπέζῃ τῶν θείων δώρων τον τ > secon ἀπόθεσιν. eas 1 For the Prayer in the text, S. Basil’s Liturgy has the following: — Κύριε 6 Θεὸς ἡμῶν, 6 κτίσας, καὶ ἀγαγὼν ἡμᾶς εἰς τὴν ζωὴν ταύτην, ὁ ὑπο- δείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, 6 χαρισάμενος ἡμῖν οὐρανίων μυστηρίων ἀποκά- Avy" σὺ εἶ 6 θέμενος ἡμᾶς eis τὴν διακονίαν ταύτην, ἐν τῃ δυνάμει τοῦ VII. p 104 The Liturgy of Constantinople. , . A Κύριε ὁ Θεὸς 6 παντοκράτωρ, 6 μόνος ἅγιος, 6 δεχόμενος θυσίαν αἰνέσεως παρὰ τῶν ἐπικαλουμένων σε ἐν ὅλῃ καρδίᾳ, πρόσδεξαι καὶ ἡμῶν τῶν ἁμαρτωλῶν τὴν δέησιν, καὶ προσάγαγε Cote lf fe ee Sea 2 (Pate a τῷ ἁγίῳ cov θυσιαστηρίῳ, καὶ ἱκάνωσον ἡμᾶς προσενεγκεῖν σοι δῶρά τε καὶ θυσίας πνευματικάς, ὑπὲρ τῶν ἡμετέρων ἁμαρτη- μάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, καὶ καταξίωσον ἡμᾶς tal a Ν εὑρεῖν χάριν ἐνώπιόν σου, τοῦ γενέσθαι σοι εὐπρόσδεκτον τὴν θυσίαν ἡμῶν, καὶ ἐπισκηνῶσαι τὸ Πνεῦμα τῆς χάριτός σου τὸ 3 \ peri) Lon τῶν Ne ΡΣ ΡΝ Ν ΄, lan na x + EN ἀγαθὸν ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα, και ἐπὶ πάντα τὸν λαόν σου. Ὃ διάκονος. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ. A. Ti; « / lay λ te λ ἣν ἡμέραν πᾶσαν, τελείαν, κ. τ. λ. ἤΑγγελον εἰρήνης, πιστὸν ὁδηγόν, φύλακα τῶν ψυχῶν, καὶ τῶν σωμάτων ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Ὁ χορός" Παράσχου, Κύριε. Ν 7 ἮΝ DL “ ε “- Q lal / Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν, καὶ τῶν πλημμελημά- των ἡμῶν, παρὰ τοῦ Κυρίου αἰτησώμεθα. Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν, καὶ εἰρήνην τῷ κόσμῳ, παρὰ τοῦ Κυρίου αἰτησώμεθα. Τὸν ὑ ἫΝ 4 τῇ ἕ “ ες n 3 δ ΤΑ Ἂ / πόλοιπον χρόνον τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ μετανοίᾳ 3 A Ἂς oN / 3 , ἐκτελέσαι, παρὰ τοῦ Κυρίου αἰτησώμεθα. Ν Ἂς / oN “ « cal 3 / 5 / Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, ἀνώδυνα, ἀνεπαίσχυντα, Πνεύματός σου τοῦ ἁγίου. Εὐδόκησον δή, Κύριε, τοῦ γενέσθαι ἡμᾶς διακόνους τῆς Kaus σου διαθήκη, λειτουργοὺς τῶν ἁγίων σου μυστηρίων" πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ, κατὰ τὸ πλῆθος τοῦ ἐλέους σου" ἵνα “γενώμεθα ἄξιοι τοῦ προσφέρειν σοι τὴν λογικὴν ταύτην. καὶ ἀναίμακτον θυσίαν, ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων, καὶ τῶν τοῦ λαοῦ ἀγνοημάτων" ἣν προσδεξάμενος εἰς τὸ ἅγιον καὶ νοερόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας. ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίου σου Πνεύματος. ᾿Ἐπίβλεψον ἐφ᾽ ἡμᾶς, ὃ Θεύς, καὶ ἔπιδε ἐπὶ τὴν λατρείαν ἡμῶν ταύτην, καὶ πρόσδεξαι αὐτήν, ὡς προσεδέξω “ABER τὰ δῶρα, Νῶε τὰς θυσίας, ᾿Αβραὰμ Tas ὁλοκαρπώσει5,: Μωσέως καὶ ᾿Ααρὼν τὰς iepwovvas, Σαμουὴλ τὰς εἰρηνικάε" ws προσεδέξω ἐκ τῶν ἁγίων σου ᾿Αποστόλων τὴν ἀληθινὴν ταύτην λατρείαν, οὕτω καὶ ἐκ τῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν πρόσδεξαι τὰ bapa ταῦτα ἐν τῇ χρηστότητί σου, Κύριε: ἵνα καταξιωθέντες λειτουργεῖν ἀμέμπτως τῷ ἁγίῳ σου θυσιαστηρίῳ, εὕρωμεν τὸν μισθὸν τῶν πιστῶν καὶ φρονίμων οἰκονόμων, ἐν τῇ ἡμέρᾳ τῇ φοβερᾷ THs ἀντα- ποδόσεώς σου τῇϑ δικαίαξ. The Liturgy of Constantinople. 105 εἰρηνικά, Kal καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ βήματος VII. q τοῦ Χριστοῦ, αἰτησώμεθα. Τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐνδόξου, κ. τ. A. Ὁ ἱερεὺς ἐκφώνως" Διὰ τῶν οἰκτιρμῷν τοῦ μονογενοῦς σου Tiod, μεθ᾽ οὗ εὐλο- yp γητὸς εἶ, σὺν τῷ παναγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ σου Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ ἱερεύς. Εἰρήνη πᾶσι. Ὁ διάκονος. aE ᾽ ia 3 7 ψ 3. τὸ "Ἔ ζξε. Ὁ f Kiss oF ἈΑγαπήσωμεν ἀλλήλους, ἵνα ἐν ὁμονοίᾳ ὁμολογήσωμεν pace , x u an ‘O χορός. Πατέρα, Υἱόν, καὶ ἅγιον Πνεῦμα, Tpidda ὁμοούσιον, \ καὶ ἀχώριστον. ROME, 4 c ‘ , , > , \ ed A ε “πος Καὶ ὁ μὲν ἱερεὺς προσκύνησας τρίς, ἀσπάζεται τὰ ἅγια οὕτως, ὡς εἰσὶ κεκαλυμμένα, λέγων μυστικῶς (τρίς)" 9 wee Αγαπήσω σε, Κύριε ἡ ἰσχύς μου, Κύριος στερέωμά pou, καὶ Ps. xviii. τ, 2. καταφυγή μου. «ς ΄ “re , tal pace! Sey, , 3 , Ομϑίως καὶ 6 διάκονος συμπροσκυνεῖ, ἐν ᾧ ἵσταται τόπῳ, καὶ ἀσπάζεται LW , ς ““Ζ“» » Ν a , ‘ σ΄ 5 a TO ὡράριον αὑτοῦ, ἔνθα ἐστὶ σταυροῦ τύπος, καὶ οὕτως ἐκφωνεῖ κ , ἮΝ , eS / , Τὰς θύρας, τὰς θύρας" ἐν σοφίᾳ πρόσχωμεν. ΙΧ. Ὁ λαὸς τό, Πιστεύω εἰς ἕνα Θεόν, κ. τ. λ. Tue CREED. Ὃ διάκονος. Στῶμεν καλῶς, στῶμεν μετὰ φόβου: πρόσχωμεν τὴν ἁγίαν 3 ᾿ς 5 3 / / ἀναφορὰν ἐν εἰρήνῃ προσφέρειν. “Ὃ χορός. ἔλεον εἰρήνης, θυσίαν αἰνέσεως. A StL ; A Καὶ ὁ μὲν ἱερεὺς ἐπάρας τὸν ἀέρα ἀπὸ τῶν ἁγίων, ἀποτίθησιν ἐν ἑνὶ Removal of ᾿ ré : the Veil. τόπῳ, λέγων ἯἩ χάρις τοῦ Κυρίου ἡμῶν. c Ν ’ is 3. Se a i ων Uy = \ \ O δὲ διάκονος προσκυνήσας, εἰσέρχεται ἐν TO ἁγίῳ βήματι καὶ λαβὼν «ε , c / it ey. > a ῥιπίδιον, ῥιπίζει τὰ ἅγια εὐλαβῶς. (The service thus far is used with either of the following Anaphore.) The Ana-z phora, xX. Benediction. b PREFACE. Cf, Ps. xxvi. 7. Eph. i. 14. 106 The Liturgy of Constantinople. ANAPHORA OF S. BASIL. Ὃ ἱερεὺς ἐκφώνως. «ς / a an an a [2 a Η χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Lal \ a » Θεοῦ καὶ Πατρός, καὶ 7 κοινωνία τοῦ ἁγίου Πνεύματος, εἴη μετὰ πάντων ὑμῶν. «ε Des \ x an - , O χορός" Kat μετὰ τοῦ πνεύματός cov. « € ene na Ν , O ἱερεύς" “Avw σχῶμεν Tas καρδίας. c , " O χορός: "ἔχομεν πρὸς τὸν Κύριον. ε € (pee 2 Υ, “ r / O ἱερεύς Ευχαριστήσωμεν τῷ Κυρίῳ. : « , + a O χορός" ᾿Αξιον καὶ δίκαιον ἐστὶ προσκυνεῖν Πατέρα, Υἱόν, ΝΟΥ “. ς / \ 95 , καὶ ἅγιον Πνεῦμα, Τριάδα ὁμοούσιον καὶ ἀχώριστον. Ὃ ἱερεὺς κλινόμενος, ἐπεύχεται μυστικῶς. c / / O Ὧν, Δέσποτα, Κύριε, Θεέ, Πάτερ παντοκράτορ, προσ- / ot ε 2) a \ ’, Ν / & κυνητέ, ἄξιον ws ἀληθῶς, Kal δίκαιον, καὶ πρέπον τῇ μεγαλο- πρεπείᾳ τῆς ἁγιωσύνης σου, σὲ αἰνεῖν, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ προσκυνεῖν, σοὶ εὐχαριστεῖν, σὲ δοξάζειν τὸν μόνον ὄντως » ’ ‘ \ / 3 if / μὴ ὄντα Θεόν, καὶ σοὶ προσφέρειν ἐν καρδίᾳ συντετριμμένῃ, καὶ πνεύματι ταπεινώσεως, τὴν λογικὴν ταύτην λατρείαν ἡμῶν" ὅτι \ Ὁ δ ε a δον 5 i “ a 3 7 \ σὺ εἶ 6 χαρισάμενος ἡμῖν τὴν ἐπίγνωσιν τῆς σῆς ἀληθείας. Kat na Lea / τίς ἱκανὸς λαλῆσαι τὰς δυναστείας σου, ἀκουστὰς ποιῆσαι πάσας \ Std Ἃ , / Ν 7 ! i Tas αἰνέσεις σου ; ἢ διηγήσασθαι πάντα τὰ θαυμάσιά cov ἐν “ ἴω lan Ν “ παντὶ καιρῷ; Δέσποτα τῶν ἁπάντων, Κύριε οὐρανοῦ, καὶ γῆς, καὶ πάσης κτίσεως ὁρωμένης τε καὶ οὐχ ὁρωμένης, ὃ καθημένος ἐπὶ θρόνου δόξης, καὶ ἐπιβλέπων ἀβύσσους, ἄναρχε, ἀόρατε, ἀκατάληπτε, ἀπερίγραπτε, ἀναλλοίωτε, ὁ Πατὴρ τοῦ Κυρίου « lal 2) an a an / : n Ν Las ” ἡμῶν Inood Χριστοῦ, τοῦ μεγάλου Θεοῦ, καὶ Σωτῆρος τῆς 5) / τ δ πα ΤΠ ταν νι: 5ν a a 5 , Ν ἐλπίδος ἡμῶν ὅς ἐστιν εἰκὼν τῆς σῆς ἀγαθότητος, σφραγὶς n “ X\ ἰσότυπος, ἐν ἑαυτῷ δεικνὺς σὲ τὸν Πατέρα, Λόγος ζῶν, Θεὸς δ fat ἀληθινὸς πρὸ αἰώνων, σοφία, ζωή, ἁγιασμός, δύναμις, TO φῶς Ὁ “ QA ΄“- τὸ ἀληθινόν, παρ᾽ οὗ τὸ Πνεῦμα τὸ ἅγιον ἐξεφάνη, τὸ τῆς ἀληθείας Πνεῦμα, τὸ τῆς υἱοθεσίας χάρισμα, ὃ ἀῤῥαβὼν τῆς , [2 « 3 ἂν lon > 7 3 lan « μελλούσης κληρονομίας, 7 ἀπαρχὴ τῶν αἰωνίων ἀγαθῶν, 7 a a 3 Ὄ n / ζωοποιὸς δύναμις, ἣ πηγὴ τοῦ ἁγιασμοῦ, παρ᾽ οὗ πᾶσα κτίσις , \ Si Ν λογική τε καὶ νοερά, δυναμουμένη σοὶ λατρεύει, καὶ σοὶ τὴν ‘ 4 The Liturgy of Constantinople. 107 ANAPHORA OF S. CHRYSOSTOM. ὋὉ ἱερεὺς ἐκφωνεῖ" «ς a a cal a / “ H χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ ἣ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος, εἴη μετὰ / lal πάντων ὑμῶν. ε ζες ΩΝ νΝ. “΄- L , Ο χορός" Kai μετὰ τοῦ πνεύματός σου. ς ε , Ν an XX >? O ἱερεύς" Ανω σχῶμεν Tas καρδίας. 7 ‘O χορός" "Ἔχομεν πρὸς τὸν Κύριον. ε ε “eae > 7 A O ἱερεύς" Εὐχαριστήσωμεν TO Κυρίῳ. Ὁ χορός" ΓΑξιον καὶ δίκαιον ἐστὶ προσκυνεῖν Πατέρα, Υἱόν, Ae / / ¢ , Ar , Kal ἅγιον Iveta, Τριάδα ὁμοούσιον, καὶ ἀχώριστον. ς « A > “oe O ἱερεὺς ἐπεύχεται. Υ Ν / Ν e - νὰ 9 a Ν 93 - \ Αξιον, καὶ δίκαιον, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ αἰνεῖν, col > a a fan εὐχαριστεῖν, σὲ προσκυνεῖν ἐν παντὶ τόπῳ τῆς δεσποτείας σου. Ν Σὺ γὰρ εἶ Θεὸς ἀνέκφραστος, ἀπερινόητος, ἀόρατος, ἀκατά- ληπτος, ἀεὶ ὦν, ὡσαύτως OY" σὺ καὶ 6 μονογενής σου Tids, καὶ nN ny a = τὸ Πνεῦμά σου τὸ ἅγιον. Σὺ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι - / ἡμᾶς Tapnyayes, Kal παραπεσόντας ἀνέστησας πάλιν, Kal οὐκ / a rn ἀπέστης πάντα ποιῶν, ἕως ἡμᾶς εἰς TOV οὐρανὸν ἀνήγαγες, καὶ τὴν βασιλείαν cov ἐχαρίσω τὴν μέλλουσαν. Ὑπὲρ τούτων «ς 7 > cal / Ἂς n a cn \ n ἁπάντων εὐχαριστοῦμέν σοι, καὶ TH μονογενεῖ σου TiG, καὶ TO Πνεύματί σου τῷ ἁγίῳ, ὑπὲρ πάντων ὧν ἴσμεν, καὶ ὧν οὐκ t t ἴσμεν, τῶν φανερῶν, καὶ ἀφανῶν εὐεργεσιῶν, τῶν εἰς ἡμᾶς γεγενημένων. ἙΕὐχαριστοῦμέν σοι καὶ ὑπὲρ τῆς λειτουργίας VA ἃ lad na a ταύτης, ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι κατηξίωσας, καίτοι / / σοι παρεστήκασι χιλιάδες ἀρχαγγέλων, Kal μυριάδες ἀγγέλων, X ee \ / τὰ Χερουβίμ, καὶ τὰ Σεραφὶμ ἑξαπτέρυγα, ToAvdppata, μετάρ- σια, πτερωτά. ᾿Εκφώνως. \ Ν n ’ Τὸν ἐπινίκιον ὕμνον adovta, βοῶντα, κεκραγότα, καὶ λέγοντα. The Ana- phora. xX. Benediction. SursuM CorDA. b PREFACE. ΧΟΡ Ἐξ, ΣΙ Οἱ, ΧΙ. ‘TRIUMPHAL Hymn. XII. a Recital of the Work of Redemption. Heb. i. 1. 108 The Liturgy of Constantinople. Anaphora of 5. Basil. DIR A A Ν ἀϊδιον ἀναπέμπει δοξολογίαν, ὅτι τὰ σύμπαντα δοῦλα σά. Σὲ γὰρ αἰνοῦσιν ἄγγελοι, ἀρχάγγελοι, θρόνοι, κυριότητες, ἀρχαί, 2 , ἢ κα , pasa 5 7 ἐξουσίαι, δυνάμεις, καὶ τὰ πολυόμματα Χερουβίμ σοὶ παρί- / Ν Sv ΤΑ A / Co a) esa Ἀ ΡΩΝ 4 στανται κύκλῳ τὰ Σεραφίμ, ἕξ πτέρυγες TO Evi, καὶ ἐξ πτέρυγες τῷ ἑνί καὶ ταῖς μὲν δυσὶ κατακαλύπτουσι τὰ πρόσωπα ἑαυτῶν, n δὲ ὃ S x , \ cr \ , , Tals δὲ δυσὶ τοὺς πόδας, Kal ταῖς δυσὶ πετόμενα, κέκραγεν e 7 ἕτερον πρὸς τὸ ἕτερον ἀκαταπαύστοις στόμασιν, ἀσιγήτοις δοξολογίαις" ᾿Εκφώνως ὁ ἱερεύς. \ 7 n \ ᾿ς Τὸν ἐπινίκιον ὕμνον ᾷδοντα, βοῶντα, κεκραγότα, καὶ λέγοντα" Ὃ χορός. Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ, πλήρης ὃ οὐρανὸς καὶ ἡ γῆ τῆς δόξης cou. Ὡσαννὰ ὃ ἐν τοῖς ὑψίστοις" εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου Ὡσαννὰ ὃ ἐν τοῖς ce , ὕψιστοις, Κἀνταῦθα ὁ διάκονος τὰ αὐτὰ ποιεῖ, ὡς ἐν τῇ τοῦ Χρυσοστόμου λει- τουργίᾳ" ὁ δὲ ἱερεὺς ἐπεύχεται μυστικῶς. a / Mera τούτων τῶν μακαρίων δυνάμεων, Δέσποτα φιλάνθρωπε, a an 7 a καὶ ἡμεῖς of ἁμαρτωλοὶ βοῶμεν, καὶ λέγομεν. “Aytos εἶ ὡς / ἀληθῶς Kal πανάγιος, Kal οὐκ ἔστι μέτρον TH μεγαλοπρεπείᾳ t 3 Ἂν lad ral ’ «- τῆς ἁγιωσύνης σου, καὶ ὅσιος ἐν πᾶσι τοῖς ἔργοις σοῦ, ὅτι ἐν δικαιοσύνῃ καὶ κρίσει ἀληθινῇ πάντα ἐπήγαγες ἡμῖν πλάσας H| it GAT] yyayes 1M Ν \ bY a ‘ ΣΈΞΤΟΝ 2 a \ Re =o: ~ yap Tov ἄνθρωπον, χοῦν λαβὼν ἀπὸ τῆς γῆς; καὶ εἰκόνι TH σῇ, ὁ Θεός, τιμή ἔθει ὑτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆ , τιμήσας, τέθεικας αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς, ἀθανασίαν ζωῆς καὶ ἀπόλαυσιν αἰωνίων ἀγαθῶν ἐν τῆ τηρήσει ] A ἢ ™pN a 3 lal 3 if CNS 3 Ἂς ’ὔ τῶν ἐντολῶν σου ἐπαγγειλάμενος αὐτῷ ἀλλὰ παρακούσαντα a “ “ a an “ an σοῦ τοῦ ἀληθινοῦ Θεοῦ, τοῦ κτίσαντος αὐτόν, καὶ τῇ ἀπάτῃ TOU » ε , 7 a > 4 ε a lee ὄφεως ὑπαχθέντα, νεκρωθέντα TE τοῖς οἰκείοις αὑτοῦ παραπτώ- 3 ’ bee.’ 5 “A / e , Pd an μασιν, ἐξώρισας αὐτὸν ἐν τῇ δικαιοκρισίᾳ σου, 0 Θεός, ἐκ τοῦ παραδείσον εἰς τὸν κόσμον τοῦτον, καὶ ἀπέστρεψας εἰς τὴν γῆν, P| fey 2) 7 5 a ees Ν “4 ie , ἐξ ἧς ἐλήφθη, οἰκονομῶν αὐτῷ τὴν ἐκ παλιγγενεσίας σωτηρίαν, Ἂς > 3 “ ” “ 5 Ν 5 4 \ / τὴν ἐν αὐτῷ τῷ Χριστῳ cov. Ov yap ἀπεστράφης τὸ πλάσμα > 7, Ἂ 5 Υ͂ b) , 5... Ὁ 9 f ΠΩΣ nm σου εἰς τέλος, ὃ ἐποίησας, ἀγαθέ, οὐδὲ ἐπελάθου ἔργα χειρῶν σου, ἀλλ᾽ ἐπεσκέψω πολυτρόπως διὰ σπλάγχνα ἐλέους σου" / 3 / 5 ~ 7 / Ἂς “ bg προφήτας ἐξαπέστειλας" ἐποίησας δυνάμεις διὰ TOY ἁγίων σου The Liturgy of Constantinople. 109g Anaphora of S. Chrysostom. Ὁ χορός. Ἅγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ, πλήρης ὃ οὐρανὸς καὶ ἣἧ XI. γῆ δόξης σου. ‘Qoavva ἐν τοῖς ὑψίστοις" εὐλογημένος ὃ ἐρχόμενος ἐπα ΟΝ ἐν ἐν ὀνόματι Κυρίου: ὡσαννὰ ἐν τοῖς ὑψίστοις. Ἐνταῦθα πάλιν λαβὼν ὁ διάκονος τὸν ἀστερίσκον ἐκ τοῦ ἁγίου δίσκου, ποιεῖ σταυροῦ τύπον ἐπάνω αὐτοῦ, καὶ ἀσπασάμενος αὐτὸν ἀποτίθησιν. ‘O δὲ ἱερεὺς ἐπεύχεται. Μετὰ τούτων καὶ ἡμεῖς τῶν μακαρίων δυνάμεων, Δέσποτα ΧΙΤ. ἃ φιλάνθρωπε, βοῶμεν, καὶ λέγομεν᾽ ἽΑγιος εἶ καὶ πανάγιος, σὺ Heal of δ: , cr Vi a 7 Sod aan Redemption. καὶ 6 μονογενής σου Tids, καὶ τὸ Πνεῦμά cov τὸ ἅγιον. “Aytos = ‘ U \ x ε , one Q , εἶ καὶ πανάγιος, kal μεγαλοπρεπὴς ἡ δόξα σου ὃς τὸν κόσμον John iii, 16. σου οὕτως ἠγάπησας, ὥστε τὸν Υἱόν σου τὸν μονογενῆ δοῦναι, ἵνα πᾶς ὃ πιστεύων εἰς αὐτόν, μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον" ὃς ΕῚ , ‘ a Ν θεῖς ὡς Ὁ n τ V4 7 a \ ἐλθών, καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, TH νυκτὶ THE Instr. τ» 7, “ Ν SILAS , es rn - , TUTION. ἡ παρεδίδοτο, μᾶλλον δὲ αὐτὸν παρεδίδου, ὑπὲρ τῆς τοῦ κόσμου “ bY BA 3 ta) € fe € ny Page 4 Ne 8! ζωῆς, λαβὼν ἄρτον ἐν ταῖς ἁγίαις αὐτοῦ καὶ ἀχράντοις καὶ ἀμω- / / / μήτοις χερσίν, εὐχαριστήσας, καὶ εὐλογήσας, ἁγιάσας, κλάσας, ” a“ ε , ¢ n a Xe 95 , τ Rg ἔδωκε τοῖς ἁγίοις αὑτοῦ μαθηταῖς Kal ἀποστόλοις, εἰπὼν ᾿Ἐκφώνως. yA a \ na \ a Λάβετε, φάγετε' τοῦτό pov ἐστὶ TO σῶμα, TO ὑπὲρ ὑμῶν pH κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. | ‘O χορός. ᾿Αμήν. Τούτου δὲ λεγομένου, δεικνύει τῷ ἱερεῖ ὁ διάκονος τὸν ἅγιον δίσκον, ο κρατῶν καὶ τὸ ὡράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς" ὁμοίως καὶ ὅταν λέγῃ 6 ἱερεὺς τό Πίετε ἐξ αὐτοῦ πάντες, συνδεικνύει καὶ αὐτὸς τὸ ἅγιον ποτήριον. Εἶτα μυστικῶς ὁ ἱερεύς. ε , AEN , ~ ἷν a , = Ομοίως καὶ TO ποτήριον μετὰ TO δειπνῆσαι, λέγων ᾷ ᾿Εκφώνως. a , an Ὁ Ν ΑΝ Πίετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ αἷμά μου, τὸ τῆς 6 a ᾿ a “ , > καινῆς διαθήκης, TO ὑπὲρ ὑμῶν Kal πολλῶν ἐκχυνόμενον, ELS Μ e na ἄφεσιν ἁμαρτιῶν. XIT. a Cf. Gal. iv. 4. {ΕΓ 1. 1, 2, 3: Phil, ii. 6. Phil. ii. 7. Cf. Phil. iii. 21. Cf. Rom. Vili. 20. Rom. v. 12. Cf. John i, 18. Cf. Rom. Vili. 3. Cf. 1 Pet. ii. ο. - Cf. Rom. vii. 14. Cf. Acts ii. 24. Acts 111..15.Ψ 1 Cor. xv. 20. Col. i. 18. Heb. i. 3. IIO The Liturgy of Constantinople. Anaphora of S. Basil. an See i: ἊΝ 2 if oe Le TOV καθ ἑκάστην γενεὰν εὐαρεστησάντων σοι ἐλάλησας ἡμῖν διὰ στόματος τῶν δούλων σου τῶν προφητῶν, προκαταγγέλλων € on \ t 5 ΓΑ αν: , oo 9 ΄ ἡμῖν τὴν μέλλουσαν ἔσεσθαι σωτηρίαν νόμον ἔδωκας εἰς βοή- θειαν' ἀγγέλους ἐπέστησας φύλακας. Ὅτε δὲ ἦλθε τὸ πλήρωμα an a 3 / Cars 3 > “ ” en 3 Ὁ x Ν τῶν καιρῶν, ἐλάλησας ἡμῖν ἐν αὐτῷ τῷ Ὑἱῷ σου, bu οὗ καὶ τοὺς IA 3 / a ea) ΕἸ , A , ‘ αἰῶνας ἐποίησας. “Os av ἀπαύγασμα τῆς δόξης cov, καὶ χα- ρακτὴρ τῆς ὑποστάσεώς σου, φέρων τε τὰ πάντα TH ῥήματι τῆς δυνάμεως αὑτοῦ, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἶσα σοὶ τῷ Θεῴ, καὶ Πατρί ἀλλὰ Θεὸς ὧν προαιώνιος, ἐπὶ τῆς γῆς ὥφθη, καὶ tas 5 ’ὔ’ / “i / te tA , τοῖς ἀνθρώποις συνανεστράφη, Kal ἐκ παρθένου ἁγίας σαρκωθείς, > 4 ἐκένωσεν ἑαυτόν. μορφὴν δούλου λαβών. σύμμορφος γενόμενος TO » BOP) > μ t σώματι τῆς ταπεινώσεως ἡμῶν, ἵνα ἡμᾶς συμμόρφους ποιήσῃ τῆς εἰκόνος τῆς δόξης αὑτοῦ. ᾿Επειδὴ γὰρ δι᾿ ἀνθρώπου ἡ ἁμαρτία εἰσῆλθεν eis τὸν κόσμον, καὶ διὰ τῆς ἁμαρτίας 6 θάνατος, εὐδόκησεν ὁ μονογειϊής σον Ὑἷός, ὃ ὧν ἐν τοῖς κόλποις σοῦ τοῦ Θεοῦ καὶ a \ Πατρός, γενόμενος ἐκ γυναικός, τῆς ἁγίας θεοτόκου καὶ ἀειπαρ-- / a θένου Μαρίας, γενόμενος ὑπὸ νόμον, κατακρῖναι, τὴν ἁμαρτίαν ἐν τῇ σαρκὶ αὑτοῦ" ἵνα οἱ ἐν τῷ ᾿Αδὰμ ἀποθνήσκοντες, ζωοποιη- Hl] p ; μ 1) Θ᾽) 0 θῶσιν ἐν αὐτῷ τῷ Χριστῷ cov’ καὶ ἐμπολιτευσάμενος τῷ κόσμῳ t 4 t t t τούτῳ, δοὺς προστάγματα σωτηρίας, ἀποστήσας ἡμᾶς τῆς πλάνης τῶν εἰδώλων, προσήγαγε τῇ ἐπιγνώσει σοῦ τοῦ ἀλη- lad an ° an Ν θινοῦ Θεοῦ καὶ Ilarpds, κτησάμενος ἡμᾶς ἑαυτῷ λαὸν περι- Ψ οὔσιον, βασίλειον ἱεράτευμα, ἔθνος ἅγιον καὶ καθαρίσας ἐν ὕδατι, καὶ ἁγιάσας τῷ Πνεύματι τῷ ἁγίῳ, ἔδωκεν ἑαυτὸν ἀντάλλαγμα τῷ θανάτῳ, ἐν τῷ μεθα π νοι ὑπὸ γμα τῷ τῳ, ἐν τῷ κατειχόμεθα πεπραμένοι ὑπὸ Ν. « ’ - x Ν Ν n n ΕῚ Ν vA 2 τὴν ἁμαρτιαν" καὶ κατελθὼν διὰ τοῦ σταυροῦ εἰς τὸν ἅδην, ἵνα , ay / lal / πληρώσῃ ἑαυτῷ τὰ πάντα, ἔλυσε τὰς ὀδύνας τοῦ θανάτου" καὶ >) Ν “ iA € I Ν ε / x “ ἀναστὰς τῇ τρίτῃ ἡμέρᾳ, καὶ ὁδοποιήσας σαρκὶ THY ἐκ νεκρῶν bf 4 3 5: Ν “ ᾿ς ΕΝ “ “ ἀνάστασιν, καθότι οὐκ ἣν δυνατὸν κρατεῖσθαι ὑπὸ τῆς φθορᾶς τὸν ἀρχηγὸν τῆς ζωῆς, ἐγένετο ἀπαρχὴ τῶν κεκοιμημένων, πρωτό- Φ Ce BN TOKOS ἐκ τῶν νεκρῶν, ἵνα ἢ αὐτὸς TA πάντα ἐν πᾶσι πρωτεύων" Kal 3 “a lol ἀνελθὼν εἰς τοὺς οὐρανούς, ἐκάθισεν ἐν δέξιᾷ τῆς μεγαλωσύνης wn A Ν [ n gov ἐν ὑψηλοῖς" ὃς Kal ἥξει ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα 2) a Las Lal “ αὐτοῦ: κατέλιπε δὲ ἡμῖν ὑπομνήματα τοῦ σωτηρίου αὑτοῦ The Liturgy of Constantinople. III Anaphora of S. Chrysostom. Ὃ χορός. ᾿Αμήν. «ε «ε \ > 4 Ο ἱερεὺς ἐπεύχεται. Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς, καὶ πάντων ΧΤΤΙΙ. ἃ τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ σταυροῦ, τοῦ τάφου, τῆς τριη- , - / Lad 2 > Ἂς 5 I “ 5 na μέρου ἀναστάσεως, τῆς els οὐρανοὺς ἀναβάσεως, τῆς ἐκ δεξιῶν καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν παρουσίας, ᾿Εκφώνως. a A / if. Ta σὰ ἐκ τῶν σῶν σοὶ προσφέρομεν κατὰ πάντα, Kal dia b 3 s THE GREAT TAVTQ. OBLATION. ‘Oo χορός. "Ὁ" «ες [4] Ν 5 a Ν 3 n K / \ Σὲ ὑμνοῦμεν, σὲ εὐλογοῦμεν, σοὶ εὐχαριστοῦμεν, Κύριε, καὶ α \ a δεόμεθά σου, ὁ Θεὸς ἡμῶν. « ς Α 3 ’ Ο ἱερεὺς ἐπεύχεται. vy / Ud τς Ν ’ὔ \ 5 , Er. προσφέρομεν σοι τὴν λογικὴν ταύτην, καὶ ἀναίμακτον XIV. a a / . Ιννο- λατρείαν, καὶ παρακαλοῦμεν, καὶ δεόμεθα, καὶ ἱκετεύομεν Τὰν ἰδ A A , 3 e lal \ ἄν τς Κατάπεμψον τὸ Πνεῦμά σου τὸ ἅγιον ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα. Καὶ ὁ μὲν διάκονος ἀποτίθησι τὸ ῥιπίδιον, καὶ ἔρχεται ἐγγύτερον τῷ b ἱερεῖ, καὶ προσκυνοῦσιν ἀμφότεροι τρὶς ἔμπροσθεν τῆς ἁγίας τραπέζης, εὐχόμενοι καθ᾽ ἑαυτούς, καὶ λέγοντες" 4 ε \ f , a 3 ” » Ξ ~ 2 δ Κύριε, 0 τὸ πανἀγιόν σου Πνεῦμα ἐν TH τρίτῃ ὥρᾳ τοῖς ἀπὸ “ 2 3 9, € lal στόλοις καταπέμψας, τοῦτο, ἀγαθέ, μὴ ἀντανέλῃς ap ἡμῶν. Καὶ τό, Καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα Ps. ii. το, ττ. εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. Ν ’ Eira’ Κύριε, ὁ τὸ πανάγιον, k.T.X. Καί Μὴ ἀποῤῥίψης με ἀπὸ τοῦ προσώπου σου" \ V/ Καὶ αὖθις τό, Κύριε, ὁ τὸ πανάγιον, K.T.A. Εἶτα τὴν κεφαλὴν ὑποκλίνας ὁ διάκονος, καὶ δεικνύων σὺν τῷ ὡραρίῳ C τὸν ἅγιον ἄρτον, λέγει μυστικῶς" Ἐὐλόγησον, δέσποτα, τὸν ἅγιον ἄρτον. ΧΤΙ. ἃ THE INSTI- TUTION. XIII. a 112 The Liturgy of Constantinople. Anaphora of 8S. Basil. ἃ , a , Ν \ ΟῚ ne a 7 πάθους, ταῦτα, ἃ προτεθείκαμεν κατὰ τὰς αὐτοῦ ἐντολὰς" μέλ- λων γὰρ ἐξιέναι ἐπὶ τὸν ἑκούσιον καὶ ἀοΐδιμον καὶ ζωοποιὸν “ a / “ eee , ε \ CESS a rat αὑτοῦ θάνατον, TH νυκτὶ ἢ παρεδίδου ἑαυτὸν ὑπὲρ τῆς τοῦ , 2 x " aN a (ae A ε a Ao , κόσμου ζωῆς, λαβὼν ἄρτον ἐπὶ τῶν ἁγίων αὑτοῦ καὶ ἀχράντων A = , A a a \ , . 7, 3 χειρῶν, ἀναδείξας σοὶ τῷ Θεῷ, καὶ Πατρί, εὐχαριστήσας, εὐ- λογήσας, ἁγιάσας, κλάσας, Ὃ ἱερεὺς αἴρων τῇ δεξιᾷ αὐτοῦ, δεικνύει τὸν ἅγιον δίσκον, λέγων ἐκ- φώνως" a A a \\ "Edexe τοῖς ἁγίοις αὑτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών" a “A \ a λάβετε, φάγετε' τοῦτό pov ἐστὶ TO σώμα, TO ὑπὲρ ὑμῶν κλώ- μενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὃ χορὸς ψάλλει: ᾿Αμήν. Τότε ὁ ἱερεύς, καὶ ὁ διάκονος, τὰ αὐτὰ πράττουσιν, ὡς ἐν τῇ τοῦ Χρυ- σοστόμου. Ὃ δὲ ἱερεὺς μυστικῶς. « 7 \ \ “ 3 al 4 a 3 LA Ομοίως καὶ TO ποτήριον ἐκ τοῦ γεννήματος THs ἀμπέλου λαβών, κεράσας, εὐχαριστήσας, εὐλογήσας, ἁγιάσας. Καὶ αἴρων τῇ δεξιᾷ δεικνύει ὁμοίως μετ᾽ εὐλαβείας τὸ ἅγιον ποτήριον, λέγων ἐκφώνως" Ἔδωκε τοῖς ἁγίοις αὑτοῦ μαθηταῖς καὶ ἀποστόλοις, εἰπών" an a @ fT \ las _ πίετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι TO αἷμά pov TO τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὃ χορὸς ψάλλει" ᾿Αμήν. Ὃ ἱερεὺς κλίνας τὴν κεφαλήν, ἐπεύχεται μυστικῶφ. a A J Ἃ Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν" ὁσάκις γὰρ ἂν ἐσθίητε Ν na an x Ν ’ τὸν ἄρτον τοῦτον, καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν ἐμὸν θάνα- τον καταγγέλλετε, καὶ τὴν ἐμὴν ἀνάστασιν ὁμολογεῖτε. co a a > “ Μεμνημένοι οὖν, Δέσποτα, καὶ ἡμεῖς τῶν σωτηρίων αὐτοῦ n A “aA an / a ial 5 παθημάτων, τοῦ ζωοποιοῦ σταυροῦ, τῆς τριημέρου ταφῆς, τῆς ἐκ νεκρῶν ἀναστάσεως, τῆς εἰς οὐρανοὺς ἀνόδου, τῆς ἐκ δεξιῶν σοῦ an an n , ᾽ \ ΄“ τοῦ Θεοῦ καὶ Πατρὸς καθέδρας, καὶ τῆς ἐνδόξου καὶ φοβερᾶς δευτέρας αὐτοῦ παρουσίας, The Liturgy of Constantinople. 113 Anaphora of S. Chrysostom. Kal 6 ἱερεὺς ἀνιστάμενος, σφραγίζει τρὶς τὰ ἅγια δῶρα, λέγων" Καὶ ποίησον τὸν μὲν ἄρτον τοῦτον, τίμιον σῶμα τοῦ Χριστοῦ σου- Ὁ διάκονος" ᾿Αμήν. Καὶ αὖθις ὁ αὐτός" Εὐλόγησον, δέσποτα, τὸ ἅγιον ποτήριον. Καὶ ὁ ἱερεὺς εὐλογῶν, λέγει" Ν lal a a To δὲ ἐν τῷ ποτηρίῳ τούτῳ, τίμιον αἷμα τοῦ Χριστοῦ σου. t t ι} Ὁ διάκονος" ᾿Αμήν. Καὶ αὖθις ὁ διάκονος δεικνύων μετὰ τοῦ ὡραρίου ἀμφότερα τὰ ἅγια, λέγει: Εὐλόγησον, δέσποτα. Ὁ δὲ ἱερεὺς εὐλογῶν ἀμφότερα τὰ ἅγια, λέγει" Μεταβαλὼν τῷ Πνεύματί σου τῷ ἁγίῳ. t t ε ΄ 3 ὋὉ διάκονος. ᾿Αμήν, ᾿Αμήν, ᾿Αμήν. Καὶ τὴν κεφαλὴν ὑποκλίνας ὁ διάκονος τῷ ἱερεῖ, καὶ εἰπὼν τό, Μνή- σθητί μου, ἅγιε δέσποτα, τοῦ ἁμαρτωλοῦ, ἵσταται ἐν ᾧ πρότερον ἵστατο τόπῳ, καὶ λαβὼν τὸ ῥιπίδιον, ῥιπίζει τὰ ἅγια, ὡς καὶ τὸ πρότερον. ‘O δὲ ἱερεὺς ἐπεύχεται. 7 a a a Ὥστε γενέσθαι τοῖς μεταλαμβάνουσιν εἰς νῆψιν ψυχῆς, εἰς Ν c “ 3 7 na 6 / 4 οι ἄφεσιν ἁμαρτιῶν, εἰς κοινωνίαν τοῦ ἁγίου σου Πνεύματος, εἰς 7 3 nt / 3 » I< 7, Ν \ / Ν βασιλείας οὐρανῶν πλήρωμα, εἰς παῤῥησίαν τὴν πρὸς σέ, μὴ εἰς κρίμα, ἢ εἰς κατάκριμα. Ἔτι προσφέρομέν σοι τὴν λογικὴν ταύτην λατρείαν, ὑπὲρ τῶν προφητῶν, ἀποστόλων, κηρύκων, εὐαγγελιστῶν, μαρτύρων, ὅμο- λογητῶν, ἐγκρατευτῶν, καὶ παντὸς πνεύματος δικαίου ἐν πίστει τετελειωμένου. ὋὉ δὲ διάκονος θυμιᾷ τὴν ἁγίαν τράπεζαν γύρωθεν, καὶ μνημονεύει ὧν βούλεται ζώντων, καὶ τεθνεώτων. ‘O ἱερεὺς ἐκφώνως. Ἐξ ι , em , 5 ’ ε x , 5 αἱρέτως τῆς Tavayias, ἀχράντου, ὑπερευλογημένης, ἐν- δόξου, δεσποίνης ἡμῶν θεοτόκου, καὶ ἀειπαρθένου Μαρίας" I XIV.¢e XV. 5 , - , ’ , “ Great IN- ἐν πίστει ἀναπαυσαμένων προπατόρων, πατέρων, πατριαρχῶν, + ERCESSION. a XIII. b GREAT Op- LATION. ΧΙν. ἃ THE INnvo- CATION. ad 114 The Liturgy of Constantinople. Anaphora of S. Basil. ᾿Εκφώνως. Τὰ σὰ ἐκ τῶν σῶν σοὶ προσφέρομεν, κατὰ πάντα, καὶ διὰ πάντα. Ὁ χορὸς ψάλλει τό, Σὲ ὑμνοῦμεν, σὲ εὐλογοῦμεν, σοὶ εὐχαρι- στοῦμεν, Κύριε, καὶ δεόμεθά σου, 6 Θεὸς ἡμῶν. Ὃ ἱερεὺς κλίνας τὴν κεφαλήν, εὔχεται μυστικῶς. Διὰ τοῦτο, Δέσποτα πανάγιε, καὶ ἡμεῖς of ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου, οἱ καταξιωθέντες λειτουργεῖν τῷ ἁγίῳ σου θυσιαστηρίῳ, οὐ διὰ τὰς δικαιοσύνας ἡμῶν" οὐ γὰρ ἐποιήσαμέν τι ἀγαθὸν ἐπὶ τῆς γῆς" ἀλλὰ διὰ τὰ ἐλέη σου, καὶ τοὺς οἰκτιρμούς σου, ods ἐξέχεας πλουσίως ἐφ᾽ ἡμᾶς, θαῤῥοῦντες προσεγγίζομεν τῷ ἁγίῳ σου θυσιαστηρίῳ, καὶ προσθέντες τὰ ἀντίτυπα τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου, σοῦ δεόμεθα, καὶ σὲ παρακαλοῦμεν, ἽΑγιε ᾿Αγίων, εὐδοκίᾳ τῆς σῆς ἀγαθότητος, n r 5 nr ἐλθεῖν τὸ Πνεῦμά σου τὸ ἅγιον ἐφ᾽ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα δῶρα ταῦτα, καὶ εὐλογῆσαι αὐτά, καὶ ἁγιάσαι, καὶ ἀναδεῖξαι. Ὃ διάκονος ὑποτίθησι τὸ ῥιπίδιον, ὅπερ ἐκράτει, ἢ κάλυμμα, καὶ ἔρχεται ἐγγύτερον τῷ ἱερεῖ" καὶ προσκυνοῦσιν ἀμφότεροι τρὶς ἔμπροσθεν τὴς ἁγίας τραπέζης, καὶ εὐχόμενοι καθ᾽ ἑαυτοὺς τό, ὋὉ Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ" λέγουσι μυστικῶς τρίς" Κύριε, ὁ τὸ πανάγιόν σου Πνεῦμα ἐν τῇ τρίτῃ ὥρᾳ τοῖς ἀποστόλοις σου καταπέμψας, τοῦτο, ἀγαθέ, μὴ ἀντανέλῃς ἀφ᾽ ἡμῶν. Καὶ τό: Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ ὁ Θεός, καὶ Πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου (cf. Lit. 5. Chrys. p. 111). Eira τὴν κεφαλὴν ὑποκλίνας 6 διάκονος δείκνυσι τῷ ὡραρίῳ τὸν ἅγιον ἄρτον, καὶ λέγει μυστικῶς" Εὐλόγησον, δέσποτα, τὸν ἅγιον ἄρτον. Καὶ ὁ ἱερεὺς ἀνιστάμενος σφραγίζει τὰ ἅγια δῶρα, λέγων μυστικῶς" Τὸν μὲν ἄρτον τοῦτον, αὐτὸ τὸ τίμιον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. Ὃ διάκονος" ᾿Αμήν. Καὶ αὖθις ὁ αὐτός. EvAdynoov, δέσποτα, τὸ ἅγιον ποτήριον. -- | | The Liturgy of Constantinople. 115 Anaphora of S. Chrysostom. Ὃ διάκονος μνημονεύει τὰ δίπτυχα τῶν κεκοιμημένων. XV.c¢ ε 2 AY ocd ΄ὔ Diptychs of O δὲ ἱερεὺς ἐπεύχεται. the dead. Tod ἁγίου ’lwavvov προφήτου προδρόμου, καὶ βαπτιστοῦ" τῶν ἃ «ε ’, 5 , \ / 5 ’ FS “ «ς 7 “- ἁγίων, ἐνδόξων καὶ πανευφήμων ἀποστόλων" τοῦ ἁγίου (τοῦ δεῖνος), οὗ καὶ τὴν μνήμην ἐπιτελοῦμεν, καὶ πάντων σου τῶν « Ἕ - a ε / 2 / € la ε Wes \ 7 ἁγίων, ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς, ὁ Θεός" καὶ μνήσθητι / a , > eee ΛΟ | 7, 5 , “ > , πάντων τῶν κεκοιμημένων ἐπ᾽ ἐλπίδι ἀναστάσεως ζωῆς αἰωνίου, καὶ ἀνάπαυσον αὐτούς, ὅπου ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου σου. “ / an "Ett παρακαλοῦμέν oe’ Μνήσθητι, Κύριε, πάσης ἐπισκοπῆς ὀρθοδόξων, τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς ἀληθείας, \ n , an 5 tal Vs \ ἈΝ παντὸς τοῦ πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, καὶ παντὸς an / ἱερατικοῦ τάγματος. wv / / Ν ΜῈ / I pe “ Ετι προσφέρομεν σοι τὴν λογικὴν ταύτην λατρείαν ὑπὲρ τῆς κι , δον, “ «ε ΄ “ Ν > a 2. οἰκουμένης, ὑπὲρ τῆς ἁγίας καθολικῆς Kal ἀποστολικῆς ἐκκλη- / o.-% a > ς VEL \ v1 > λ Ζ ὃ / ἘΞΑ σίας, ὑπὲρ τῶν ἐν ἁγνείᾳ καὶ σεμνῇ πολιτείᾳ διαγόντων, ὑπὲρ cat li \ » ἘΠ ν 4 \ > TOV πιστοτάτων Kal φιλοχρίστων ἡμῶν βασιλέων, παντὸς τοῦ παλατίου, καὶ τοῦ στρατοπέδου αὐτῶν. Δὸς αὐτοῖς, Κύριε, > \ \ . Ae a 2 “ 7 ain ” εἰρηνικὸν τὸ βασίλειον, iva καὶ ἡμεῖς ἐν τῇ γαλήνῃ αὐτῶν ἤρεμον ΟΡ ae 4, 5 , 3 , A , καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ, καὶ σεμνότητι. ᾿Ἐκφώνως. 3 va , fe ay ἐν , 4 a a Ev πρώτοις μνήσθητι, Κύριε, τοῦ ἀρχιεπισκόπου ἡμῶν (τοῦ ΄ / a , lal δεῖνος), Ov χάρισαι ταῖς ἁγίαις σου ἐκκλησίαις ἐν εἰρήνῃ, σῶον, ἔντιμον, ὑγιᾶ, μακροημερεύοντα, καὶ ὀρθοτομοῦντα τὸν λόγον © “ a 5 ξὺς τῆς σῆς ἀληθείας. Καὶ ὁ διάκονος πρὸς τῇ θύρᾳ στάς, λέγει" Θ΄ A a / XN Τοῦ δεῖνος πατριάρχου, μητροπολίτου, ἢ ἐπισκόπου, ὅστις x > ἂν ἡ. Εἶτα μνημονεύει ὁ αὐτὸς τὰ δίπτυχα τῶν ζώντων. Diptychs of Ω Sk eee , the living. O δὲ ἱερεὺς ἐπεύχεται. n e an \ , Μνήσθητι, Κύριε, τῆς πόλεως, ἐν ἣ παροικοῦμεν, καὶ πάσης ἔ “ , > tal πόλεως, καὶ χώρας, Kal τῶν πίστει οἰκούντων ἐν αὐταῖς. 52 XIV. d XV. GREAT IN- TERCESSION. a 116 The Liturgy of Constantinople. Anaphora of S. Basil. Ὃ δὲ ἱερεὺς εὐλογῶν, λέγει" Τὸ δὲ ποτήριον τοῦτο, αὐτὸ τὸ τίμιον αἷμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ" ‘O διάκονος" ᾿Αμήν. Καὶ ὁ ἱερεύς. No. XN ἘΠ ἰὰς a a , a To ἐκχυθὲν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. ‘O διάκονος" ᾿Αμήν. Kai αὖθις ὁ αὐτὸς δεικνύων μετὰ τοῦ ὡραρίου ὌΝ (πὰ BA , A τὰ ἅγια ἄμφω, λέγει Εὐλόγησον, δέσποτα, τὰ ἀμφότερα. ὋὉ δὲ ἱερεὺς εὐλογῶν μετὰ τῆς χειρὸς ἀμφότερα τὰ ἅγια, λέγει" Μεταβαλὼν τῷ Πνεύματί σου τῷ ἁγίῳ. « t c ε , ἘΠ Peed i, Va O διάκονος" ᾿Αμὴν, ᾿Αμὴν, Apnv. Καὶ τὴν κεφαλὴν ὁ διάκονος ὑποκλίνας τῷ ἱερεῖ, καὶ εἰπὼν τό, Μνήσθητί μου, ἅγιε δέσποτα, τοῦ ἀμαρτωλοῦ, μεθίσταται ἐν ᾧ πρότερον ἵστατο τόπῳ, λαβὼν καὶ τὸ ῥιπίδιον αὖθις, ὡς πρότερον. Ὃ δὲ ἱερεὺς ἐπεύχεται. c c Ν ! Ν 3 σι Ὁ ἈΝ of Ν a Id Ἡμᾶς δὲ πάντας, τοὺς ἐκ τοῦ ἑνὸς ἄρτου Kal τοῦ ποτηρίου / ε lA 5 / 9 Εἰς: ἃ » ε 7 μετέχοντας, ἐνώσαις ἀλλήλοις εἰς ἑνὸς Πνεύματος ἁγίου κοινω- νίαν, καὶ μηδένα ἡμῶν εἰς κρίμα ἢ εἰς κατάκριμα ποιήσαις μετασχεῖν τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου" 2) 9. Ὁ “ Υ Ν ’ Ν a Εν ὟΣ ἀλλ΄ ἵνα εὕρωμεν ἔλεον καὶ χάριν μετὰ πάντων τῶν ἁγίων, τῶν ἀπ᾿ αἰῶνός σοι εὐαρεστησάντων, προπατόρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστόλων, κηρύκων, εὐαγγελιστῶν, μαρτύρων, ὁμολογητῶν, διδασκάλων, καὶ παντὸς πνεύματος δικαίου ἐν πίστει τετελειωμένου. Εἶτα ἐκφώνως. > / “ / 5 ᾿ς i< / 3 Εξαιρέτως τῆς παναγίας, ἀχράντου, ὑπερευλογημένης, ἐν- δόξου, δεσποίνης ἡμῶν θεοτόκου, καὶ ἀειπαρθένου Μαρίας" ‘O χορὸς ψάλλει. ᾿Επὶ Τ σοὶ χαίρει, κ. τ. λ. [Εἰ δέ ἐστιν ἡ μεγάλη πέμπτη, Ψάλλει, κατ᾽ ἦχον mA. β΄. Τοῦ δείπνου σου τοῦ μυστικοῦ σήμερον, Ὑἱὲ Θεοῦ, κοινωνόν με παρά- λαβε' οὐ μὴ γὰρ τοῖς ἐχθροῖς σου τὸ μυστήριον εἴπω" οὐ φίλημά σοι δώσω, καθάπερ ὁ ᾿Ιούδας" ἀλλ᾽ ὡς ὁ λῃστὴς ὁμολογῶ σοι’ Μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σου. 1 For this anthem, see p. 45. The Liturgy of Constantinople. 11 Anaphora of 5. Chrysostom. , Μνήσθητι, Κύριε, πλεόντων, ὁδοιπορούντων, νοσούντων, καμ- νόντων, αἰχμαλώτων, καὶ τῆς σωτηρίας αὐτῶν. Μνήσθητι, Κύριε, τῶν καρποφορούντων, καὶ καλλιεργούντων ἐν ταῖς ἁγίαις σου ἐκκλησίαις, καὶ μεμνημένων τῶν πενήτων, καὶ ἐπὶ πάντας ἡμᾶς τὰ ἐλέη σου ἐξαπόστειλον" [᾿Ἐκφώνως] Καὶ δὸς ἡμῖν ἐν ἑνὶ στόματι, καὶ μιᾷ καρδίᾳ δοξάζειν, καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρός, καὶ τοῦ Yiod, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὁμοίως. Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾽ an A Ν, ε n Ἰησοῦ Χριστοῦ μετὰ πάντων ἡμῶν. Ὃ δὲ διάκονος λαβὼν καιρὸν παρὰ τοῦ ἱερέως, καὶ ἐξελθών, καὶ στὰς ἐν τῷ συνήθει τόπῳ, λέγει" ef a a Πάντων τῶν ἁγίων μνημονεύσαντες, ἔτι καὶ ἔτι, ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. «ες Ν n ΛΟ ΜΕ ῇ / , Ὑπὲρ τῶν προσκομισθέντων καὶ ἁγιασθέντων τιμίων δώρων τοῦ Κυρίου δεηθῶμεν. 7 A Ozos ὁ φιλάνθρωπος Θεὸς ἡμῶν, 6 προσδεξάμενος αὐτὰ εἰς “ ͵ τὸ ἅγιον, καὶ ὑπερουράνιον, καὶ νοερὸν αὑτοῦ θυσιαστήριον, εἰς 5 x > 7 “ 9 / Coe Ἂς ’ὔ ὀσμὴν εὐωδίας πνευματικῆς, ἀντικαταπέμψῃ ἡμῖν τὴν θείαν χάριν, καὶ τὴν δωρεὰν τοῦ ἁγίου Πνεύματος, δεηθῶμεν. n “ nC / lal “Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς; K.T.A. ¢ e ‘ > , O ἱερεὺς ἐπεύχεται. a Ἂς Σοὶ παρακατατιθέμεθα τὴν ζωὴν ἡμῶν ἅπασαν, καὶ τὴν a \ ἐλπίδα, Δέσποτα φιλάνθρωπε' καὶ παρακαλοῦμεν καὶ δεόμεθα, \ e¢ ?, ᾿ / e ἴω n nan 3 ‘4 καὶ ἱκετεύομεν" Καταξίωσον ἡμᾶς μεταλαβεῖν τῶν ἐπουρανίων σου καὶ φρικτῶν μυστηρίων ταύτης τῆς ἱερᾶς καὶ πνευματικῆς τραπέζης, μετὰ καθαροῦ συνειδότος, εἰς ἄφεσιν ἁμαρτιῶν, εἰς tA Ξ f > fa ε / 4 συγχώρησιν πλημμελημάτων, εἰς Πνεύματος ἁγίου κοινωνίαν, > ’ 3 n VA 3 3 ¢ ’ὔ Ἂς Ἂν εἰς βασιλείας οὐρανῶν κληρονομίαν, εἰς παῤῥησίαν τὴν πρὸς Ἑ Ἂς > if Xx 3 / σέ, μὴ εἰς κρίμα, ἡ Els κατάκριμα. ἜΝ ν ἢ XV. a The Dip- tychs of the living and dead. Cc a € f b 118 The Liturgy of Constantinople. Anaphora of S. Basil. Ei δέ ἐστι τὸ μέγα σάββατον, ψάλλει τοῦτο τὸ παρὸν τροπάριον, εἰς ἦχον TA. a. Σιγησάτω | πᾶσα σὰρξ βροτεία, k. 7. A. | Ὃ διάκονος θυμιᾷ γύρωθεν τὴν ἁγίαν τράπεζαν, καὶ τὰ δίπτυχα τῶν τε ζώντων καὶ κεκοιμημένων, ὧν βούλεται, μνημονεύει. Ὃ δὲ ἱερεὺς εὔχεται μυστικῶς. “ 7 a Tod ἁγίου ᾿Ιωάννου προφήτου προδρόμου, καὶ βαπτιστοῦ" ey \ , ᾽ , Ν Pes 6} - ΣΞ τῶν ἁγίων καὶ πανευφήμων ἀποστόλων" τοῦ ἁγίου (τοῦ δεῖνος), e a Ruy 2 3 a & οὗ Kal THY μνήμην ἐπιτελοῦμεν, καὶ πάντων TOV ἁγίων σου, ὧν “Ὁ ε » 5 » ες ΄ ς ’ \ / ld ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς, ὁ Θεός. Καὶ μνήσθητι πάντων las 5 / na TOV προκεκοιμημένων eT ἐλπίδι ἀναστάσεως ζωῆς αἰωνίου. >? ~ 12 \ ’ « ’ Ν , . Q) \ Ἐνταῦθα ὁ ἱερεὺς μνημονεύει ὧν θέλει ζώντων, καὶ τεθνεώτων" Kal ὑπὲρ μὲν ζώντων λέγει" “ἢ x / 3 4 Ψ , n « a ΄ πὲρ σωτηρίας, ἐπισκέψεως, ἀφέσεως τῶν ἁμαρτιῶν τοῦ δούλου τοῦ Θεοῦ (τοῦ δεῖνος). Ὑπὲρ δὲ τεθνεώτων, λέγει" “ἢ x 5 / A 3 / i “ ἴδ: ὃ “λ πὲρ ἀναπαύσεως, καὶ ἀφέσεως τῆς ψυχῆς τοῦ δούλου σου A ΄ 5 , cy ΜΝ 3 / ͵ ἈΝ / (rod δεῖνος), ἐν τόπῳ φωτεινῷ, ἔνθα ἀπέδρα λύπη Kal στεναγμός" A n ἀνάπαυσον αὐτόν, ὁ Θεὸς ἡμῶν. Καὶ τὴν εὐχὴν ταύτην μυστικῶς. Καὶ ἀνάπαυσον αὐτοὺς ὅπου ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου σου. a /, “ Ἔτι σοῦ δεόμεθα, μνήσθητι, Κύριε, τῆς ἁγίας σου καθο- a n las / λικῆς Kal ἀποστολικῆς ἐκκλησίας, τῆς ἀπὸ περάτων ἕως περά- mn 5 / Ἂν pee 4 - > / a , a των τῆς οἰκουμένης, Kal εἰρήνευσον αὐτήν, ἣν περιεποιήσω τῷ ~ an Ν “3 an τιμίῳ αἵματι τοῦ Χριστοῦ σου, καὶ τὸν ἅγιον οἶκον τοῦτον στερέωσον μέχρι τῆς συντελείας τοῦ αἰῶνος. a n / nan Μνήσθητι, Κύριε, τῶν τὰ δῶρά σοι ταῦτα προσκομισάντων, ΔΝ τ σας Ὄ \ 9 “ Ay Sgt a) ἌΘΩΝ, 4 καὶ ὑπὲρ ὧν, Kal Ov ὧν, Kal ἐφ᾽ οἷς αὐτὰ προσεκόμισαν. / a \ Μνήσθητι, Κύριε, τῶν καρποφορούντων, καὶ καλλιεργούντων an fel 12 ἐν ταῖς ἁγίαις σου ἐκκλησίαις, καὶ μεμνημένων τῶν πενήτων" ἄμειψαι αὐτοὺς τοῖς πλουσίοις σου καὶ ἐπουρανίοις χαρίσμασι" Lal mn n χάρισαι αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ ἐπουρανία, ἀντὶ TOV ᾽ν" Ἂς 4G tel 4 5 \ ca lal bees προσκαίρων τὰ αἰώνια, ἀντὶ τῶν φθαρτῶν τὰ ἄφθαρτα. 1 For this anthem, see p. 32. The Liturgy of Constantinople. 119 Anaphora of 8S. Chrysostom. Ὃ διάκονος. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ.λ. Τὴν ἡμέραν πᾶσαν τελείαν, κ. τ.λ. ἴΑγγελον εἰρήνης, πιστὸν ὁδηγόν, κ.τ.λ. Συγγνώμην, καὶ ἄφεσιν, κ. τ. λ. Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς, κ. τ. A. Τὸν ὑπόλοιπον χρόνον, κι τ. X. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, ἀνώδυνα, κ. τ. A, Τὴν ἑνότητα τῆς πίστεως, καὶ τὴν κοινωνίαν τοῦ ἁγίου Πνεύ- ματος αἰτησάμενοι, ἑαυτοὺς καὶ ἀλλήλους, καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα. ὋὉ ἱερεὺς ἐκφώνως. Καὶ καταξίωσον ἡμᾶς, Δέσποτα, μετὰ παῤῥησίας ἀκατα- κρίτως, τολμᾶν ἐπικαλεῖσθαι σὲ τὸν ἐπουράνιον Θεὸν Πατέρα, καὶ λέγειν" ‘O λαὸς τό, Πάτερ ἡμῶν. Ὃ ἱερεύς" Ὅτι σοῦ ἐστίν, κ. τ.λ. Εἶτα, Elpyvn πᾶσι. ‘O διάκονος" Tas κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. Ὃ δὲ ἱερεὺς ἐπεύχεται. Εὐχαριστοῦμέν σοι, Βασιλεῦ, ἀόρατε, ὃ τῇ ἀμετρήτῳ σου δυνάμει τὰ πάντα δημιουργήσας, καὶ τῷ πλήθει τοῦ ἐλέους σου ἐξ οὐκ ὄντων εἰς τὸ εἶναι τὰ πάντα παραγαγών. Αὐτός, Δέσποτα, οὐρανόθεν ἔπιδε ἐπὶ τοὺς ὑποκεκλικότας σοι τὰς ἑαυτῶν κεφαλάς" οὐ γὰρ ἔκλιναν σαρκὶ καὶ αἵματι, ἀλλὰ σοὶ τῷ φοβερῷ Θεῷ. Lv οὖν, Δέσποτα, τὰ προκείμενα πᾶσιν ἡμῖν εἰς ἀγαθὸν ἐξομάλισον, κατὰ τὴν ἑκάστου ἰδίαν χρείαν" τοῖς πλέουσι σύμπλευσον᾽ τοῖς ὁδοιποροῦσι συνόδευσον' τοὺς νοσοῦντας ἴασαι, ὃ ἰατρὸς τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν. [EKpo- vais] Χάριτι, καὶ οἰκτιρμοῖς, καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς n 3 3" n “ σου Ὑἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ, καὶ ἀγαθῷ, Χν.1 m THE Lorp’s PRAYER. XVI. Prayer of Humble Access. a Χν. Ps, Ixviii. 30. re A bthne ΟἿ 2. 120 The Liturgy of Constantinople. Anaphora of S. Basil. a 4 » \ ΄, Μνήσθητι, Κύριε, τῶν ἐν ἐρημίαις, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς. a ον re Μνήσθητι, Κύριε, τῶν ἐν παρθενίᾳ, καὶ εὐλαβείᾳ, καὶ ἀσκη- σει, καὶ σεμνῇ πολιτείᾳ διαγόντων. t & an , ε n Μνήσθητι, Κύριε, τῶν εὐσεβεστάτων καὶ πιστοτάτων ἡμῶν ὃ 4, Qn n 5 βασιλέων, ods ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς" ὅπλῳ ἀλη- ο : Ἂς θείας, ὅπλῳ εὐδοκίας στεφάνωσον αὐτούς" ἐπισκίασον ἐπὶ τὴν κεφαλὴν αὐτῶν ἐν ἡμέρᾳ πολέμου: ἐνίσχυσον αὐτῶν τὸν βρα- 7 ey In \ ἢ ἢ 5. Ὧν N xlovat ὕψωσον αὐτῶν τὴν δεξιάν" κράτυνον αὐτῶν τὴν βασι- λείαν: ὑπόταξον αὐτοῖς πάντα τὰ βάρβαρα ἔθνη, τὰ τοὺς πολέ- a na / μους θέλοντα᾽ χάρισαι αὐτοῖς βαθεῖαν καὶ ἀναφαίρετον εἰρήνην" λάλ > Ν δί a ΤῊ 5 θὰ ἰὴ τὸς fol 3 xX / ἀλησον εἰς THY καρδίαν αὐτῶν ἀγαθὰ ὑπὲρ THs ἐκκλησίας σου, \ \ “ a ee, b] im / εν 3 ‘ kal παντὸς τοῦ λαοῦ σου" ἵνα ἐν τῇ γαλήνῃ αὐτῶν ἤρεμον καὶ ε , , , > , > ἢ A ld ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Μνήσθητι, Κύριε, πάσης ἀρχῆς καὶ ἐξουσίας, καὶ τῶν ἐν παλατίῳ ἀδελφῶν ἡμῶν, καὶ παντὸς τοῦ στρατοπέδου. Τοὺς >) Ν 9 τ. 5 ’ / / = ἧς \ 2 ἀγαθοὺς ἐν Tn ἀγαθότητί cov διατήρησον" τοὺς πονηροὺς aya- θοὺς ποίησον ἐν τῇ χρηστότητί σου. Μνήσθητι, Κύριε, τοῦ περιεστῶτος λαοῦ, καὶ τῶν δι᾿ εὐλόγους > Ὁ 5 / \ 3 / 3 ἊΣ 4 « "Ὁ" Ἂς Ἁ αἰτίας ἀπολειφθέντων, καὶ ἐλέησον αὐτοὺς καὶ ἡμᾶς, κατὰ τὸ πλῆθος τοῦ ἐλέους σου τὰ ταμεῖα αὐτῶν ἔμπλησον παντὸς ἀγαθοῦ: τὰς συζυγίας αὐτῶν ἐν εἰρήνη καὶ ὁμονοίᾳ διατήρησον" γ Y EU " , PN x Ν mn τὰ νήπια ἔκθρεψον' τὴν νεότητα παιδαγώγησον' τὸ γῆρας περικράτησον" τοὺς ὀλιγοψύχους παραμύθησον" τοὺς ἐσκορπισ- μένους ἐπισυνάγαγε' τοὺς πεπλανημένους ἐπανάγαγε, καὶ σύν- ΄ι « / τιν \ 5 “Ὁ 3 1g - Ν αψον τῇ ἁγίᾳ σου καθολικῃ καὶ ἀποστολικῇ ἐκκλησίᾳ" τοὺς Ν / lal ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων ἐλευθέρωσον τοῖς πλέουσι σύμπλευσον' τοῖς ὁδοιποροῦσι συνόδευσον' χηρῶν πρόστηθι' ὀρφανῶν ὑπεράσπισον' αἰχμαλώτους ῥῦσαι: νο- ὧν y+ eS 3 / SPS Λ σοῦντας ἴασαι τῶν ἐν βήμασι, καὶ ἐξορίαις, καὶ πάσῃ θλίψει, ‘i / καὶ ἀνάγκῃ, καὶ περιστάσει ὄντων, μνημόνευσον, ὁ eds, a / nm καὶ πάντων τῶν δεομένων τῆς μεγάλης σου εὐσπλαγχνίας" καὶ τῶν ἀγαπώντων ἡμᾶς, καὶ τῶν μισούντων, καὶ τῶν ἐντειλαμένων ἡμῖν τοῖς ἀναξίοις εὔχεσθαι ὑπὲρ αὐτῶν. The Liturgy of Constantinople. 121 Anaphora of 8. Chrysostom. \ a ᾽ a δυῶν DS, \ > Ν γα καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας a 3 τῶν αἰώνων. ᾿Αμήν. « ς A > ’ O lepeus ἐπεύχεται. 7 ’ “ \ n Πρόσχες, Κύριε ᾿Ιησοῦ Χριστὲ ὁ Θεὸς ἡμῶν, ἐξ ἁγίου κατοι- Ν las κητηρίου σου, καὶ ἀπὸ θρόνου δόξης τῆς βασιλείας cov, Kal 5 ’ \ ε “ σὴν ἐλθέ, εἰς τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῷ Πατρὶ συγκαθήμενος, καὶ ΗΣ ἘΠ᾿ τος 5 ΤΑΣ αι \ , na n , ὧδε ἡμῖν ἀοράτως συνών" καὶ καταξίωσον τῇ κραταιᾷ σοὺ χειρί, “ a “ / ns μεταδοῦναι ἡμῖν τοῦ ἀχράντου σώματός σου, Kal τοῦ τιμίου “ \ 2} OG “ \ a a αἵματος, καὶ Ov ἡμῶν παντὶ τῷ λαῷ. Eira προσκυνεῖ ὁ ἱερεύς, ὁμοίως καὶ 6 διάκονος ἐν ᾧ ἵστανται τόπῳ, λέγοντες μυστικῶς τρίς" « ἈΠ τἐν ἢ / a ¢ a O Θεὸς ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 9 ,o7v ε , A € , > ’ A “ “Te , Orav δὲ ἴδῃ oO διάκονος τον ιερεα εκτεινοντα Tas χείρας, Kal ἀπτόμενον τοῦ ἁγίου ἄρτου, πρὸς τὸ ποιῆσαι τὴν ἁγίαν ὕψωσιν, ἐκφωνεῖ" Πρόσχωμεν. Καὶ ὁ ἱερεὺς ὑψῶν τὸν ἅγιον ἄρτον, ἐκφωνεῖ" Τὰ ἅγια τοῖς ἁγίοις. Φ ed - ὔ 3 A Ὁ χορός" Elis ἅγιος, εἷς Κύριος ᾿Ιησοῦς Χριστός, εἰς δόξαν Θεοῦ Πατρός. Καὶ ψάλλει ὁ χορὸς τὸ κοινωνικὸν τῆς ἡμέρας ἢ τοῦ ἁγίου. Eira ζώννυται ὁ διάκονος τὸ ὡράριον αὑτοῦ σταυροειδῶς, καὶ εἰσέρχεται ἐν τῷ ἁγίῳ βήματι, καὶ στὰς ἐκ δεξιῶν, τοῦ ἱερέως κρατοῦντος τὸν ἅγιον ἄρτον, λέγει" Μέλισον, δέσποτα, τὸν ἅγιον ἄρτον. ε haf ‘ , > A > la A ~ Ἀ > ΄ O δὲ ἱερεὺς μερίζων αὐτὸν εἰς τέσσαρα, μετὰ προσοχῆς καὶ εὐλαβείας, λέγει" Ν “ na Μελίζεται, καὶ διαμερίζεται 6 ἀμνὸς Tod Θεοῦ, ὁ μελιζόμενος, \ Ἂς id c , 4 / % / ὃ καὶ μὴ διαιρούμενος, ὃ πάντοτε ἐσθιόμενος, καὶ μηδέποτε δαπα- Ν lA ᾿ νώμενος, ἀλλὰ τοὺς μετέχοντας ἁγιάζων. Καὶ ὁ διάκονος δεικνύων σὺν τῷ ὡραρίῳ τὸ ἅγιον ποτήριον, λέγει" Πλήρωσον, δέσποτα, τὸ ἅγιον ποτήριον. AVI. a XVII. a Elevation. SANCTA SANCTIS. b Confession of Faith. c ἃ FRACTION. XxV.f 122 The Liturgy of Constantinople. Anaphora of 8. Basil. “ a ‘ c “ 4 Καὶ παντὸς τοῦ λαοῦ σου μνήσθητι, Κύριε 6 Θεὸς ἡμῶν, καὶ \ / r ἐπὶ πάντας ἔκχεον τὸ πλούσιόν σου ἔλεος, πᾶσι παρέχων τὰ Ν Φ a πρὸς σωτηρίαν αἰτήματα. Kal ὧν ἡμεῖς οὐκ ἐμνημονεύσαμεν 2 / s\ / “ἡ “ , ; δι ἄγνοιαν, ἢ λήθην, ἢ πλῆθος ὀνομάτων, αὐτὸς μνημόνευσον, ig ’ ¢€ δῶν « / Ν ε ’ \ x rd ε ὁ Θεός, ὁ εἰδὼς ἑκάστου τὴν ἡλικίαν καὶ τὴν προσηγορίαν, ὁ ION e 3 / \ > a Ν Ν > 3 ς εἰδὼς ἕκαστον ἐκ κοιλίας μητρὸς αὐτοῦ. Σὺ γὰρ εἷ, Κύριε, ἡ ῇ n nan , n βοήθεια τῶν ἀβοηθήτων, ἣ ἐλπὶς τῶν ἀπηλπισμένων, ὃ TOV an lal 7, χειμαζομένων σωτήρ, ὃ τῶν πλεόντων λιμήν, ὁ TGV τοσούντων las las a u \ ἰατρός" αὐτὸς τοῖς πᾶσι τὰ πάντα γενοῦ, 6 εἰδὼς ἕκαστον, καὶ Ν v 5 an co Ny Ν ͵ὕ 5 an c a 4 TO αἴτημα αὐτοῦ, οἶκον, καὶ τὴν χρείαν αὐτοῦ. “Ρῦσαι, Κύριε, Ν - \ a THY πόλιν ταύτην, Kal πᾶσαν πόλιν καὶ χώραν ἀπὸ λιμοῦ, λοιμοῦ, σεισμοῦ, καταποντισμοῦ, πυρός, μαχαίρας, ἐπιδρομῆς 2 / ἀλλοφύλων, καὶ ἐμφυλίου πολέμου. Εἶτα ἐκφωνεῖ" 9 A , ε a A Ev πρώτοις μνήσθητι, Κύριε, τοῦ ἀρχιεπισκόπου ἡμῶν (τοῦ “ ae atk 4 a Cy 5 4 3 Fre, a δεῖνος) ὃν χάρισαι ταῖς ἁγίαις σου ἐκκλησίαις ἐν εἰρήνῃ, σῶον, lan an \ / ἔντιμον, ὑγιᾶ, μακροημερεύοντα, καὶ ὀρθοτομοῦντα τὸν λόγον τῆς σῆς ἀληθείας. Καὶ ὁ διάκονος λέγει πρὸς τῇ θύρᾳ στάς" ~ r , , x 9 / e a Tov δεῖνος πανιερωτάτου μητροπολίτου, ἢ ἐπισκόπου, (ὅστις ἂν ἦ). καὶ ὑπὲρ τοῦ προσκομίζοντος τὰ ἅγια δῶρα ταῦτα καὶ τὰ λοιπὰ μέχρι τοῦ, καὶ πάντων καὶ πασῶν. ἈΠΕ \ aoe, \ / \ las Καὶ ὁ χορὸς ψάλλει" Kal πάντων καὶ πασῶν. «ε S) 4 \ > , a O δὲ ἱερεὺς ἐπεύχεται μυστικῶς. a lal 5 Μνήσθητι, Κύριε, πάσης ἐπισκοπῆς ὀρθοδόξων, τῶν ὀρθοτο- / Ν , “ tal >) , μούντων τὸν λόγον τῆς σῆς ἀληθείας. ᾽ς Ν Ἂν an “ ἃς Pies Μνήσθητι, Κύριε, κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου καὶ τῆς See ε ὁ , _ 7 , a 7, ε ΣΌΝ ἐμῆς ἀναξιότητος" συγχώρησόν μοι πᾶν πλημμέλημα ἑκούσιόν P) / \ Ν Ν ~ eS ε ΄, / Ν τε καὶ ἀκούσιον, καὶ μὴ διὰ τὰς ἐμὰς ἁμαρτίας κωλύσῃς τὴν χάριν τοὺ ἁγίου cov Πνεύματος ἀπὸ τῶν προκειμένων δώρων. [4] Qn » Ὁ “ Μνήσθητι, Κύριε, τοῦ πρεσβυτερίου, τῆς ἐν Χριστῷ διακονίας, ζω lat / καὶ παντὸς ἱερατικοῦ τάγματος, Kal μηδένα ἡμῶν καταισχύνῃς, τῶν κυκλούντων τὸ ἅγιόν σου θυσιαστήριον. - “ / ᾿Ἐπίσκεψαι ἡμᾶς ἐν τῇ χρηστότητί σου, Κύριε: ἐπιφάνηθι The Liturgy of Constantinople. 123 Anaphora of 5. Chrysostom. Ὃ δὲ ἱερεὺς λαβὼν τὴν ἄνω κειμένην μερίδα, ποιεῖ σὺν αὐτῇ σταυρὸν ἐπάνω τοῦ ἁγίου ποτηρίου, λέγων" Πλήρωμα πίστεως, Πνεύματος ἁγίου. Καὶ οὕτως ἐμβάλλει εἰς τὸ ἅγιον ποτήριον. Ὃ διάκονος" ᾿Αμήν. Καὶ δεχόμενος τὸ ζέον, λέγει πρὸς τὸν ἱερέα" Εὐλόγησον, δέσποτα, τὸ ζέον" ‘O δὲ ἱερεὺς εὐλογεῖ, λέγων" Εὐλογημένη ἡ Cows τῶν ἁγίων σου, πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων" ᾿Αμήν. Καὶ ὁ διάκονος ἐκχέει τὸ ἀρκοῦν σταυροειδῶς ἔνδον τοῦ ἁγίου ποτηρίου, λέγων" Ζέσις πίστεως, πλήρης Πνεύματος ἁγίου" ᾿Αμήν. Καὶ ἀποτιθέμενος τὸ ζέον, ἵσταται μικρὸν ὄπισθεν. ‘O δὲ ἱερεὺς λαβὼν μίαν μερίδα τοῦ ἁγίου ἄρτου, λέγει" Τὸ τίμιον καὶ πανάγιον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ μεταδίδοταί μοὶ (τῷ δεῖνι), ἱερεῖ, εἰς ἀφεσίν μου ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Πιστεύω, Κύριε, καὶ ὁμολογῶ, ὅτι σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος, ὁ ἐλθὼν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶ- σαι, ὧν πρῶτος εἰμὶ ἐγώ. "Er. πιστεύω, ὅτι τοῦτο αὐτό ἐστι τὸ ἄχραντον σῶμά σου, καὶ τοῦτο αὐτό ἐστι τὸ τίμιον αἷμά σου. Δέομαι οὖν σου" ἐλέησόν με καὶ συγχώρησόν μοι τὰ παραπτώ- ματά μου, τὰ ἑκούσια, καὶ τὰ ἀκούσια, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ, τὰ ἐν γνώσει καὶ ἀγνοίᾳ; καὶ ἀξίωσόν με ἀκατακρίτως μετασχεῖν τῶν ἀχράντων σου μυστηρίων, εἰς ἄφεσιν ἁμαρτιών, καὶ εἰς ζωὴν αἰώνιον. ᾿Αμήν. Καί, Τοῦ δείπνου σου τοῦ μυστικοῦ σήμερον, κ.τ.λ. (cf. p. 116}. Καὶ τελευταῖον τό, Μή μοι εἰς κρίμα, ἢ εἰς κατάκριμα γένοιτο 7 μετάληψις τῶν ἁγίων σου μυστηρίων, Κύριε, ἀλλ᾽ εἰς ἴασιν ψυχῆς καὶ σώματος. 1 This ceremony is peculiar to the rite of Constantinople. XVII. f ξ ComMMIx- TURE. h Infusion ! of warm water. XVITI. COMMUNION a of the Cele- brant and Clergy ; 124 The Liturgy of Constantinople. Anaphora of S. Basil. XV.h ἡμῖν ἐν τοῖς πλουσίοις σου οἰκτιρμοῖς" εὐκράτους Kal ἐπωφελεῖς τοὺς ἀέρας ἡμῖν χάρισαι: ὄμβρους τῇ γῇ πρὸς καρποφορίαν δώρησαι: εὐλόγησον τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστό- τητός σου παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν" σβέσον τὰ φρυάγματα τῶν ἐθνῶν; τὰς τῶν αἱρέσεων ἐπαναστάσεις ταχέως κατάλυσον τῇ δυνάμει τοῦ ἁγίου σου ΤΠΙνεύματος" πάντας ἡμᾶς πρόσδεξαι εἰς τὴν βασιλείαν σου, υἱοὺς φωτὸς καὶ υἱοὺς ἡμέρας ἀναδείξας" τὴν σὴν εἰρήνην, καὶ τὴν σὴν ἀγάπην χάρισαι ἡμῖν, Κύριε ὁ Θεὸς ἡμῶν: πάντα γὰρ ἀπέδωκας ἡμῖν. ᾿ΕἘκφώνως. Καὶ δὸς ἡμῖν ἐν ἑνὶ στόματι καὶ μιᾷ καρδίᾳ δοξάζειν καὶ ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου, τοῦ Πατρός, καὶ τοῦ Ὑἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ ἱερεὺς ἐπιστρέφει πρὸς τῇ θύρᾳ, καὶ εὐλογῶν, λέγει ἐκφώνως" Καὶ ἔσται τὰ ἐλέη τοῦ μεγάλου Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, μετὰ πάντων ἡμῶν. Καὶ ὁ διάκονος ἐξέρχεται, (εἰ ἔστιν" εἰ δ᾽ οὐ, ὁ ἱερεύς), καὶ στὰς ἐν τῷ συνήθει τόπῳ, λέγει" Πάντων τῶν ἁγίων μνημονεύσαντες, ἔτι καὶ ἔτι, ἐν εἰρήνῃ τοῦ Κυρίου δεηθώμεν. Ὃ χορός" Κύριε, ἐλέησον. Καὶ τὰ λοιπά, ὡς ἐν τῇ τοῦ Χρυσοστόμου Λειτουργίᾳ. “Ὑπὲρ τῶν προσκομισθέντων, κ. τ. λ. Ὅπως 6 φιλάνθρωπος Θεὸς ἡμῶν, κ. τ. A. Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς, κ. τ. A. Ὃ δὲ ἱερεὺς ἐπεύχεται μυστικῶς. ὋὉ Θεὸς ἡμῶν, ὁ Θεὸς τοῦ σώζειν, σὺ ἡμᾶς δίδαξον εὐχα- ριστεῖν σοι ἀξίως ὑπὲρ τῶν εὐεργεσιῶν σου, ὧν ἐποίησας καὶ ποιεῖς μεθ᾽ ἡμῶν. Σὺ ὁ Θεὸς ἡμῶν, ὁ προσδεξάμενος τὰ δῶρα ταῦτα, καθάρισον ἡμᾶς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύ- ματος, καὶ δίδαξον ἁγιωσύνην ἐπιτελεῖν ἐν φόβῳ σου" ἵνα ἐν καθαρῷ τῷ μαρτυρίῳ τῆς συνειδήσεως ἡμῶν ὑποδεχόμενοι τὴν μερίδα τῶν ἁγιασμάτων σου, ἑνωθῶμεν τῷ ἁγίῳ σώματι καὶ αἵματι τοῦ Χριστοῦ σου" καὶ ὑποδεξάμενοι αὐτὰ ἀξίως, σχῶμεν The Liturgy of Constantinople. 125 Anaphora of S. Chrysostom. Kai οὕτω μεταλαμβάνει τοῦ ἐν χερσὶ μετὰ φόβου, καὶ πάσης ἀσφα- XVIII. a λείας. Evra λέγει" Ὁ διάκονος, πρόσελθε. Καὶ προσελθὼν ὁ διάκονος, ποιεῖ μετάνοιαν εὐλαβῶς αἰτῶν συγχώρησιν b 6 δὲ ἱερεὺς κρατῶν τὸν ἅγιον ἄρτον, δίδωσι τῷ διακόνῳ" καὶ ἀσπασάμενος 6 διάκονος τὴν μεταδιδοῦσαν αὐτῷ χεῖρα, λαμβάνει τὸν ἅγιον ἄρτον, λέγων" Μετάδος μοι, δέσποτα, τὸ τίμιον καὶ ἅγιον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. Ὁ δὲ ἱερεὺς λέγει" (Τῷ Sein) ἱεροδιακόνῳ μεταδίδοται τὸ τίμιον, καὶ ἅγιον, καὶ ἄχραντον σῶμα τοῦ Κυρίου, καὶ Θεοῦ, καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, εἰς ἄφεσιν αὐτοῦ ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Καὶ ἀπέρχεται ὁ διάκονος ὄπισθεν τῆς ἱερᾶς τραπέζης, κλίνας τὴν Kepa- α λήν, καὶ προσεύχεται, as ὁ ἱερεύς. Εἶτα ἀναστὰς ὁ ἱερεύς, λαμβάνει ταῖς χερσὶν ἀμφοτέραις μετὰ καλύμ- ματος τὸ ἅγιον ποτήριον, καὶ μεταλαμβάνει τρίτον ἐξ αὐτοῦ, καὶ οὕτω τά τε ἴδια χείλη, καὶ τοῦ ἱεροῦ ποτηρίου, τῷ ἐν χερσὶ καλύμματι ἀποσπογ- γίσας, καλεῖ τὸν διάκονον, λέγων" Διάκονε, πρόσελθε. Καὶ ὁ διάκονος ἔρχεται, καὶ προσκυνεῖ ἅπαξ, λέγων" d ᾿Ιδοὺ προσέρχομαι τῷ ἀθανάτῳ βασιλεῖ" Καὶ τό, Πιστεύω, Κύριε, καὶ ὁμολογῶ, κ. τ. Δ. Ὅλον᾽ Καὶ λέγει ὁ ἱερεύς" Μεταλαμβάνει ὁ δοῦλος τοῦ Θεοῦ διάκονος, (ὁ δεῖνα) τὸ τίμιον καὶ ἅγιον αἷμα τοῦ Κυρίου, καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, εἰς ἄφεσιν αὐτοῦ ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον. Μεταλαβόντος δὲ τοῦ διακόνου, λέγει ὁ ἱερεύς" Τοῦτο ἥψατο τῶν χειλέων σου, καὶ ἀφελεῖ τὰς ἀνομίας σου, καὶ Isa. vi. 7. τὰς ἁμαρτίας σου περικαθαριεῖ. Τότε λαβὼν τὸν ἅγιον δίσκον 6 διάκονος, ἐπάνω τοῦ ἁγίου ποτηρίου, 6 Ck , lal “-“ Les Ν > ἀποσπογγίζει τῷ ἁγίῳ σπόγγῳ πάνυ καλῶς, kal μετὰ προσοχῆς καὶ εὐλα- xXV.m Ό THE LoRD’s PRAYER. XVI. Prayer of Humble Access. 126 The Liturgy of Constantinople. Anaphora of S. Basil. \ x “ 3 a / « n \ , τὸν Χριστὸν κατοικοῦντα ἐν ταῖς καρδίαις ἡμῶν, Kal γενώμεθα ναὸς τοῦ ἁγίου σου Πνεύματος. Ναί, ὁ Θεὸς ἡμῶν, καὶ μηδένα ἡμῶν ἔνοχον ποιήσῃς τῶν φρικτῶν σου τούτων καὶ ἐπουρανίων Ψ \ >} “ ” SY , 5 “ 3 / μυστηρίων, μηδὲ ἀσθενῆ ψυχῇ καὶ σώματι, ἐκ τοῦ ἀναξίως / Id - Ὁ s \ cares / “ 3 ἤ εν τούτων μεταλαμβάνειν" ἀλλὰ δὸς ἡμῖν μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς, ἀξίως ὑποδέχεσθαι τὴν μερίδα τῶν ἁγιασμάτων σοῦ, εἰς ἐφόδιον ζωῆς αἰωνίου, εἰς ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ cov" ὅπως ἂν καὶ ἡμεῖς μετὰ πάντων τῶν ἁγίων, τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστησάντων, γενώ- μεθα μέτοχοι τῶν αἰωνίων σου ἀγαθῶν, ὧν ἡτοίμασας τοῖς ἀγαπῶσί σε, Κύριε. Ὃ διάκονος. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ. λ. Τὴν» ἡμέραν πᾶσαν τελείαν, κ. τ. λ. 1 : ἴἤΑγγελον εἰρήνης, πιστὸν ὁδηγόν, K. τ. λ. Συγγνώμην καὶ ἄφεσιν, κ. τ. λ. Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς, κι. τ. Δ. 3 Tov ὑπόλοιπον χρόνον, κ. τ. A. Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν, κ. τ. λ. Ν ε ’ὔ ΄- ͵ὕ Ty ἐνότητα τῆς πίστεως, K.T.X. ᾿Εκφώνησις παρὰ τοῦ ἱερέως. Καὶ καταξίωσον ἡμᾶς, Δέσποτα, μετὰ παῤῥησίας ἀκατα- κρίτως, τολμᾶν ἐπικαλεῖσθαι σὲ τὸν ἐπουράνιον Θεὸν Πατέρα, καὶ λέγειν. ‘O λαὸς τό, Πάτερ ἡμῶν. ὋὉ ἱερεὺς ἐκφώνως. Ὅτι σοῦ ἐστιν ἡ βασιλεία, καὶ ἡ δύναμις, καὶ 7 δόξα τοῦ n a LN a Πατρός, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου TIvevparos. ὋὉ ἱερεύς" Εἰρήνη πᾶσι. Ὃ διάκονος. Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. ε ε ε ἌΣ \ > , Ο δὲ ἱερεὺς ἐπεύχεται. Ν an a Δέσποτα Κύριε, 6 Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης 3 3 ie Ἂς ε , Ss « ny - παρακλήσεως, τοὺς ὑποκεκλικότας σοι τὰς ἑαυτῶν κεφαλὰς ) The Liturgy of Constantinople. 127 Anaphora of 5. Chrysostom. βείας σκεπάζει τὸ ἅγιον ποτήριον τῷ καλύμματι, ὁμοίως καὶ ἐπὶ τὸν XVIII. 6 a , > , \ > , \ \ , ἅγιον δίσκον ἀνατίθησι τὸν ἀστέρα, καὶ τὰ καλύμματα. Εἶτα ἐπιλέγει τὴν τῆς εὐχαριστίας εὐχὴν ὁ ἱερεύς. > a 93 , a Εὐχαριστοῦμέν σοι, Δέσποτα φιλάνθρωπε, evepyera τῶν f [οὶ Γ. nan “ \ tal »} ¢ 7 ,ὔ ε lad n ψυχῶν ἡμῶν, ὅτι Kal τῇ παρούσῃ ἡμέρᾳ κατηξίωσας ἡμᾶς TOV 2 3 / , ] , con ἐπουρανίων cov, καὶ ἀθανάτων μυστηρίων. ᾿Ορθοτόμησον ἡμῶν Ν eg 7 , ΡΨ ἐξ τὶ RES a ἢ \ ἢ ΄ τὴν ὁδόν, στήριξον ἡμᾶς ἐν τῷ φόβῳ σου τοὺς πάντας, φρού- « “ Ν. , P) ! ς a x / = 5 - pycov ἡμῶν τὴν ζωὴν, ἀσφάλισαι ἡμῶν τὰ διαβήματα" εὐχαῖς, \ a) \ Kal ἱκεσίαις THs ἐνδόξου θεοτόκον καὶ ἀειπαρθένου Μαρίας, καὶ ͵ nan πάντων TOV ἁγίων σου. Καὶ οὕτως ἀνοίγουσι τὴν θύραν τοῦ ἁγίου βήματος. Καὶ ὁ διάκονος g προσκυνήσας ἅπαξ, λαμβάνει τὸ ποτήριον μετὰ εὐλαβείας, καὶ ἔρχεται εἰς See τὴν Ov ν ες \ oo ΄ δεῖ τς ἢ ἈΝ. Ἂ ἢ upay, Και ὑψῶν TO aytov ToTNpLoy, εικνυσιν AUTO Τῷ ag, εγὼν a ͵ ,ὕ Μετὰ φόβου Θεοῦ, πίστεως, καὶ ἀγάπης προσέλθετε. h ὃ iy 2 ‘ Benediction. Ὁ δὲ ἱερεὺς εὐλογεῖ τὸν λαόν, ἐπιλέγων ἐκφώνως" Σῶσον, ὃ Θεός, τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν Ps. xxviii. ο. σου. Καὶ ἐπιστρέφουσιν ὅ τε διάκονος καὶ ὁ ἱερεὺς εἰς τὴν ἁγίαν τράπεζαν, Ἐ \ Ae, δ \ , , > ¢ Phas καὶ θυμιᾷ ὁ ἱερεὺς τρίς, λέγων καθ᾽ ἑαυτόν Ὑψώθητι ἐπὶ τοὺς οὐρανοὺς ὁ Θεός, καὶ ἐπὶ πᾶσαν τὴν γῆν ἢ Ps. Iii. ττ. δόξα σου. Εἶτα λαβὼν τὸν ἅγιον δίσκον, τίθησιν ἐπὶ τὴν κεφαλὴν τοῦ διακόνου" 1 καὶ ὃ διάκονος λαβὼν μετ᾽ εὐλαβείας, θεωρῶν ἔξω πρὸς τὴν θύραν, οὐδὲν , ak > \ , Ne , ΕἾ oe eke ,¢ \ λέγων, ἀπέρχεται eis τὴν πρόθεσιν, καὶ ἀποτίθησιν αὐτόν ὁ δὲ ἱερεὺς προσκυνήσας, καὶ λαβὼν τὸ ἅγιον ποτήριον, καὶ ἐπιστραφεὶς πρὸς τὴν θύραν, ὁρᾷ τὸν λαόν, λέγων μυστικῶς" \ Ν ςε “ Εὐλογητὸς ὁ Θεὸς ἡμῶν" Εἶτα ἐκφωνεῖ" “ \ Ae \ Ἂς lal = 5. Πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. / ? Apa. Kai ἐξελθὼν ὁ διάκονος, καὶ στὰς ἐν τῷ συνήθει τόπῳ, λέγει" XIX. ? τ 7) 2? Post-Com- a / / Ὀρρθοὶ μεταλαβόντες τῶν θείων, ἁγίων, ἀχράντων, ἀθανάτων, munion. XVI. a oc GG Naam SANCTA SANCTIS. [XVII]? COMMUNION. XIX. a Post-Com- MUNION. Thanksgiv- ing. 128 The Liturgy of Constantinople. Anaphora of 5. Basil. εὐλόγησον, ἁγίασον, ἐνδυνάμωσον, ὀχύρωσον, ἀπὸ παντὸς ἔργου πονηροῦ ἀπόστησον, παντὲ δὲ ἔργῳ ἀγαθῷ σύναψον, καὶ καταξίωσον ἀκατακρίτως μετασχεῖν τῶν ἀχράντων σου τούτων, καὶ ζωοποιῶν μυστηρίων, εἰς ἄφεσιν ἁμαρτιῶν, εἰς Πνεύματος ἁγίου κοινωνίαν. ᾿Εκφώνως. Χάριτι, καὶ οἰκτιρμοῖς, καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ, μεθ᾽ οὗ εὐλογητὸς εἶ, σὺν τῷ παναγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὃ ἱερεὺς ἐπεύχεται. Πρόσχες, Κύριε ᾿Ιησοῦ Χριστὲ ὁ Θεὸς ἡμῶν, ἐξ ἁγίου κατοι- κητηρίου σου, καὶ ἀπὸ θρόνου δόξης τῆς βασιλείας σου, καὶ ἐλθὲ εἰς τὸ ἁγιάσαι ἡμᾶς, ὁ ἄνω τῷ Πατρὶ συγκαθήμενος, καὶ ὧδε ἡμῖν ἀοράτως συνών' καὶ καταξίωσον τῇ κραταιᾷ σου χειρί, μεταδοῦναι ἡμῖν τοῦ axpdvrov σώματός σου, καὶ τοῦ τιμίου αἵματος, καὶ δι᾿ ἡμῶν παντὶ τῷ λαῷ. ᾿Ἐκφώνως. ὋὉ διάκονος" Πρόσχωμεν. Ὁ ἱερεύς. Τὰ ἅγια τοῖς ἁγίοις. Eira τῆς μεταλήψεως τελειωθείσης, καὶ τῶν ἁγίων μυστηρίων ἀπὸ τῆς ἱερᾶς ἀρθέντων τραπέζης, ἐπεύχεται ὁ ἱερεύς. Εὐχαριστοῦμέν σοι, Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ μεταλήψει τῶν ἁγίων, ἀχράντων, ἀθανάτων, καὶ ἐπουρανίων σου μυστη- ρίων, ἃ ἔδωκας ἡμῖν ἐπ᾽ εὐεργεσίᾳ, καὶ ἁγιασμῷ, καὶ ἰάσει τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν. Αὐτός, Δέσποτα τῶν ἁπάν- των, δὸς γενέσθαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου, εἰς πίστιν ἀκαταίσχυντον, εἰς ἀγάπην ἀνυπόκριτον, εἰς πλησμονὴν σοφίας, εἰς ἴασιν ψυχῆς καὶ σώ- ματος, εἰς ἀποτροπὴν παντὸς ἐναντίον, εἰς περιποίησιν τῶν ἐντολῶν σου, εἰς ἀπολογίαν εὐπρόσδεκτον, τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ σου. 1 The ritual of the Fraction and its accompanying ceremonies, and of the Communion, has to be supplied from the Anaphora of S. Chrysostom. The Liturgy of Constantinople. 129 Anaphora of S. Chrysostom. > ft \ las las na las / ἐπουρανίων, καὶ ζωοποιῶν, φρικτῶν τοῦ Χριστοῦ μυστηρίων, Ser > / an ΄, ἀξίως εὐχαριστήσωμεν τῷ Κυρίῳ. 3 “ a Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ. A. I. - Τὴν ἡμέραν πᾶσαν, τελείαν, ἁγίαν, εἰρηνικήν, kK. τ. λ. ᾿Εκφώνησις. σ a , Οτι σὺ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, ΠΝ 7 \ τον os \ ORL 7 a ec σῦς \ τῳ Ilarpi, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ χορός. ᾿Αμήν. ς ς ΄ 9 5... “Χ( ῇ Ο ἱερεύς. “Ev εἰρήνῃ προέλθωμεν. Ὁ διάκονος" Tod Κυρίου δεηθῶμεν. Εὐχὴ ὀπισθάμβωνος, ἐκφωνουμένη παρὰ τοῦ ἱερέως ἔξω τοῦ βήματος. ς > lal an \ O εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, καὶ ἁγιάζων τοὺς ἐπὶ \ / Lad \ / \ τ / ἂν σοὶ πεποιθότας, σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρο- νομίαν cov’ τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον: ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκου σον" σὺ αὐτοὺς ἀντι- δόξασον τῇ θεϊκῆ σου δυνάμει, καὶ μὴ ἐγκαταλίπῃς ἡμᾶς τοὺς ἢ θεϊκῇ υνάμει, καὶ μὴ ἐγ ns thy ἐλπίζοντας ἐπὶ σέ: εἰρήνην τῷ κόσμῳ σου δώρησαι, ταῖς ἐκκλη- 4 ρηνὴν τᾷ Kg frost NS μ n n Lat an al nm AG \ σίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, τῷ στρατῳ, καὶ \ = ΄Ὲ eee: A , > , Ν A ’ , παντὶ τῷ λαῷ σου ὅτι πᾶσα δόσις ἀγαθή, καὶ πᾶν δώρημα τέ- λειον, ἄνωθέν ἐστι, καταβαῖνον ἐκ σοῦ τοῦ Πατρὸς τῶν φώτων’ καὶ a Ν. , \ 3 / % ’ 5 “ σοὶ τὴν δόξαν, καὶ εὐχαριστίαν, καὶ προσκύνησιν ἀναπέμπομεν, τῷ Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύ ὃν καὶ ἀεί, καὶ ᾧ Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, > Ν 9.5 - 5. 3 ΄ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆὴν. Ταύτης δὲ τελεσθείσης, ὁ μὲν ἱερεὺς εἰσέρχεται διὰ τῶν ἁγίων θυρῶν, καὶ ἀπελθὼν ἐν τῇ προθέσει, λέγει τὴν παροῦσαν εὐχήν. Εὐχὴ λεγομένη ἐν τῷ συστεῖλαι τὰ ἅγια μυστικῶς. Ν / a ΠῚ na = Τὸ πλήρωμα τοῦ νόμου καὶ τῶν προφητῶν αὐτὸς ὑπάρχων, τς τὲ ε Θ % ς a ε aN / lad ἃς ἃς 5 0 ριστὲ ὁ Θεὸς ἡμῶν, ὃ πληρώσας πᾶσαν τὴν πατρικὴν οἶκονο- ΄ , ἜΣ Nene , Ν , Ἐπ ἃ t μίαν, πλήρωσον χαρᾶς Kal εὐφροσύνης τὰς καρδίας ἡμῶν, πὰν- a es Saeed Ν 5 Ν bay a 4. Δ 3 7 τοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμην. Κ XIX. a Thanksgiv- ing. b Benediction. James i. 17. ΧΑ. Cleansing of the Holy Vessels. a XIX. b Cc Benediction. James 1. 17. ΧΑ. Cleansing of the Holy Vessels. 130 The Liturgy of Constantinople. Anaphora of S. Basil. , lan 5 : / ‘O διάκονος" ᾿Ορθοὶ μεταλαβόντες τῶν θείων, ἁγίων, axpav- las 6 των, ἀθανάτων, ἐπουρανίων, καὶ ζωοποιῶν μυστηρίων, K.T.A. ᾿Αντιλαβοῦ, σῶσον, ἐλέησον, κ. τ. λ. r / Τὴν ἡμέραν πᾶσαν τελείαν, ἁγίαν, εἰρηνικήν, K.T.A. Ὃ δὲ ἱερεὺς ἐκφωνεῖ" [τ > a > / Ort σὺ εἶ 6 ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν δόξαν ἀναπέμπομεν, a a a a a 4 \ τῷ Πατρί, καὶ τῷ Tio, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ t c t ε t 5 Ν bias lan +f 5] / εἰς TOUS αἰῶνας TOV αἰώνων. “Apny. ΄ 3 ‘O ἱερεύς" ᾽Εν εἰρήνῃ προέλθωμεν. Ὃ διάκονος" Tod Κυρίου δεηθῶμεν. Εὐχὴ ὀπισθάμβωνος, ἐκφωνουμένη παρὰ τοῦ ἱερέως. “ na an / Ἂν Ὃ εὐλογῶν τοὺς εὐλογοῦντάς σε, Κύριε, καὶ ἁγιάζων τοὺς ΟΝ \ / “ Ν / ‘ 3 ’ὔ Ν ἐπὶ σοὶ πεποιθότας, σῶσον τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον" ἁγίασον τοὺς ἀγαπῶντας τὴν εὐπρέπειαν τοῦ οἴκον σου σὺ ὑτοὺς ἀντιδόξασον τῇ θεϊκῆ δυνά L μὴ ἐγκαταλίπ αὐτοὺς a ν τῇ θεϊκῇ σου δυνάμει, καὶ μὴ ἐγκ ns ἡμᾶς, τοὺς ἐλπίζντας ἐπὶ σέ εἰρήνην τῷ κόσμῳ σου δώρησαι μᾶς, εἰρήνην τῷ κόσμῳ pnoat, ταῖς ἐκκλησίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, τῷ στρατῷ, καὶ παντὶ τῷ λαῷ σου" ὅτι πᾶσα δόσις ἀγαθή, καὶ πᾶν δώρημα τέλειον, ἄνωθέν ἐστι, καταβαῖνον ἐκ σοῦ τοῦ Πατρὸς τῶν , - \ \ \ ’ \ 3 ΄ὕ \ ,ὕ φώτων: καὶ σοὶ τὴν δόξαν, καὶ εὐχαριστίαν, καὶ προσκύνησιν 3 / oy la \ “ Cua \ ” ες ,ὔ 4 ἀναπέμπομεν, τῷ Llarpi, καὶ τῷ Tio, καὶ τῷ ἁγίῳ ΠΙνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 3 \ » aA ἣν» Ἄς Εὐχὴ ἐν τῷ συστεῖλαι τὰ ἅγια. » Ν / “ 5 Ἂς ε / / Ηνυσται, καὶ τετέλεσται, ὅσον eis τὴν ἡμετέραν δύναμιν, Ν ἴω mn cas Χριστὲ ὁ Θεὸς ἡμῶν, τὸ τῆς σῆς οἰκονομίας μυστήριον" ἔχομεν “᾿ / x Up ἴω γὰρ τοῦ θανάτου σου τὴν μνήμην, εἴδομεν τῆς ἀναστάσεώς σου \ 7, PI] / n 2 / rn ΟῚ ͵7ὕ τὸν τύπον, ἐνεπλήσθημεν τῆς ἀτελευτήτου σου ζωῆς, ἀπηλαύ- al 5 £E a Ὁ “ n σαμεν᾽ τῆς ἀκενώτου σου τρυφῆς, ἧς καὶ ἐν τῷ μέλλοντι αἰῶνι πάντας ἡμᾶς καταξιωθῆναι εὐδόκησον. Χάριτι τοῦ ἀνάρχου σου Ν “ a a Πατρός, καὶ Tov ayiov, καὶ ἀγαθοῦ, καὶ ζωοποιοῦ σου Πνεύ- ματος, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 1 This form of the 1st aor, seems to exist, though late. The Liturgy of Constantinople. 121 Anaphora of S. Chrysostom. ὋὉ δὲ διάκονος εἰσελθὼν καὶ αὐτὸς διὰ τοῦ βορείου μέρους, συστέλλει (Ta ἅγια μετὰ φόβου καὶ πάσης ἀσφαλείας, ὥστε μηδέν τι τῶν ἄγαν λεπτοτάτων ἐκπεσεῖν, ἢ καταλειφθῆναι, καὶ ἀπονίπτεται τὰς χεῖρας ἐν τῷ συνήθει τόπῳ. Ὃ δὲ ἱερεὺς ἐξελθών, δίδωσι τῷ λαῷ τὸ ἀντίδωρον, λέγων" « ς ᾽ὔ a an 3 ᾽ Ἐν ΡῈ n 5 an / \ Ἡ εὐλογία τοῦ Θεοῦ ἐφ ὑμᾶς TH αὐτοῦ χάριτι Kat φιλαν- “ \ “ n 7 θρωπίᾳ, πάντοτε, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ,ὕ 3 / Ὁ χορός" “Apnv. , ἴω \ ς om , Ὁ ἱερεύς" Δόξα σοι, Χριστὲ ὁ Θεὸς ἡμῶν, ἡ ἐλπὶς ἡμῶν, δόξα σοι. Ae fet cad \ \ ean SY ey, / a \ Καὶ ὁ χορός" Δόξα Tarp καὶ Tio καὶ ἁγίῳ Πνεύματι, viv καὶ ΟΕ, Ne 239 Ν bya. a 5. 3 {A QEL, Και ELS TOVS ALWVAS Τῶν αἰώνων. Api. \ > Καὶ εἰ ἔστι κυριακή, λέγει 6 ἱερεύς" Ὃ ἀναστὰς ἐκ νεκρῶν Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν, κ. τ. A. Εἰ δὲ οὐκ ἔστιν ἀναστάσιμος, λέγει" Χριστὸς ὁ ἀληθινὸς Θεὸς ἡμῶν, κ. τ.λ. Καὶ εἰσελθὼν ἐν τῷ ἁγίῳ βήματι ἀποδύεται τὴν ἱερατικὴν στολήν, λέγων" Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κ. τ.λ. ἽΑγιος 6 Θεός, ἅγιος ἰσχυρός, κ. τ.λ. Παναγία Τριάς, κ.τ.λ. Καὶ τό, Πάτερ ἡμῶν. Εἶτα λέγει τὸ ἀπολυτίκιον τοῦ Χρυσοστόμου" «ς ca) , , t Ν 2) / if Ν Η τοῦ στόματός σου καθάπερ πυρσὸς ἐκλάμψασα χάρις τὴν “, / 3 14 Ψ / τς , Ἂς 3 if οἰκουμένην ἐφώτισεν, ἀφιλαργυρίας τῷ κόσμῳ θησαυροὺς ἐναπέ- θετο, τὸ ὕψος ἡμῖν τῆς ταπεινοφροσύνης ὑπέδειξεν: ἀλλὰ σοῖς , / , ᾽ , , “ λόγοις παιδεύων, πάτερ Ιωάννηὴ Χρυσόστομε, πρέσβευε τῷ , me n a n Q Ν < “ Λόγῳ Χριστῷ τῷ Θεῳ, σωθῆναι τὰς ψυχὰς ἡμών. Καὶ τὸ κοντάκιον τῆς ἡμέρας. Καὶ ποιεῖ ἀπόλυσιν. Καὶ προσκυνήσας ᾿ > , Call cae Δ ἃ “-“ fs Kal εὐχαριστήσας τῷ Θεῷ ἐπὶ πᾶσιν, ἐξέρχεται. K 2 XxX. b The Anti- doron. Cc Final Bene- diction. Θ Private ‘Thanks- giving. THE LITURGY OF THE ΘΕ ARMENIAN CHU Riis When the Priest intends to bring the oblation he must put on vestments suitable for the service. i. a He then, with the deacons, goes into the vestry where the vestments are Preparation kept. ἘΝ ee Then the several ministers being appareled, every one according to his order, assay. they shall say in antiphone Psalm cxxxii. The Priest: Let Thy priests be clothed with righteousness, and let Thy saints sing with joyfulness. The Deacon: Lord, remember David: ete. The Priest: How he sware unto the Lord: etc., /o the end of the Psalm. Glory be to the Father, etc. [' Let every one take his part in the Service.] The Deacon, aloud: Let us pray to the Lord in peace. [5 Zhe Congregation : Lord, have mercy upon us. } The Deacon: Wet us ask the Lord in faith, and with one accord, that He will bestow on us the grace of His mercy. O Lord, our God Almighty, save us and have mercy upon us. [ἡ Zhe Congregation : Save us, O Lord.] Then the Priest says, twelve times : Lord, have mercy upon us. [* Zhe Congregation: Lord, have mercy upon us. | IN. 2N, pei ee Lhe Liturgy of the Armenian Church. 133 After that the Priest [bows and 1] says [privately*| the following prayer, before putting on his robes : O Lord Jesu Christ, who art clothed with light as with a garment, Thou didst appear on earth in unspeakable humility, and didst converse with men. ‘Thou who wast made eternal High Priest after the order of Melchisedec, and who didst adorn Thy Holy Church; O Lord Almighty, who hast vouchsafed unto us to put on that same heavenly garment, fit me, Thine unworthy servant, at this hour, when I venture to draw nigh to this spiritual service of Thy glory. Wherefore, in order that I be stripped of the defiled garment of all ungodliness, and that I be [clothed upon and] adorned with Thy light, remove my wickedness from me, and blot out my transgressions, that I be made worthy of the light Thou hast prepared for me. Grant me to enter with priestly glory upon the ministry of Thy holy things, in company with those who have kept Thy command- ments without sin. So that I also be found prepared for the heavenly marriage feast with the wise virgins; there to glorify Thee, O Christ, who didst take away the sins of all men. For Thou art the holiness of our persons, and unto Thee, O bene- ficent God, belong glory, dominion, and honour, now and ever, world without end. Amen. Then the Deacons, drawing near, shall robe him, saying : Let us also pray to the Lord in peace. The Priest: Blessing and glory to the Father, and to the Son, and to the Holy Ghost; now and ever, world without end. Amen. After the blessing he shall first put the mitre upon his head, and say: Lord, put upon me the helmet of salvation, that with strength I may fight the enemy. By the grace of our Lord Jesus Christ; unto whom belong glory, dominion, and honour; now and ever, world without end. Amen. While putting on the albe*, or surplice, he shall say: Clothe me, O Lord, with the garment of salvation, in the robe of joyfulness; and surround me with a vesture of salvation. By the grace of our Lord Jesus Christ, etc. ἘΝ: ἜΝ | 5 στιχάριον. 1. ἃ Prayers at vesting. b Θ il. Preparation in the Sanc- tuary, 134 The Liturgy of the Armenian Church. While putting on the stole*, he shall say: Clothe my neck, O Lord, with righteousness, and cleanse my heart from all defilement of sin. By the grace of our Lord Jesus Christ, etc. While fastening the girdle, he shall say: Bind the girdle of faith in the middle of my heart and my mind; wipe off from them the thought of impurity; and cause the power of Thy grace to abide in them at all times. By the OTACE, Ὁ ἢ , N \ ! SEL aN ΄, Nees a μεθ᾽ οὗ σοὶ ἡ δόξα καὶ TO κράτος, ἐν “τῷ παναγίῳ Kal ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ λαός. ᾿Αμήν. € ς , SS. na O lepevs. Eipnvy TAC. O λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονος. Προσεύξασθε ὑπὲρ τοῦ βασιλέως. [4 3 ‘O λαός. Κύριε ἐλέησον. Κύριε ἐλέησον. Κύριε ἐλέησον. ε Ae: \ 3 , “- Ο δὲ ἱερεὺς ἐπεύχεται μυστικῶς. Δέσποτα Κύριε ὁ Θεός, ὁ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆ ἡμῶν ᾿Ιησοῦ Χ Ὁ, δεόμεθ ὶ λοῦμέ ὠτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν σε, Ν fd ς σι 3 5) / \ 5 , Ν / / τὸν βασιλέα ἡμων ἐν εἰρήνῃ καὶ avopia καὶ δικαιοσύνῃ διαφύ- λαξον. Καθυπόταξον αὐτῷ, ὁ Θεός, πάντα ἐχθρὸν καὶ πολέμιον" ἐπιλαβοῦ ὅπλου καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειαν αὐτοῦ. Δὸ ἣν αν ε Θ \ 7 53 Ν ΟΣ Ἢ (eho a \ \ x ὃς αὐτῷ, ὁ Θεὸς, νίκας, εἰρηνικὰ φρονεῖν 1 ἡμᾶς, καὶ πρὸς TO » 4 ει, a “- n a ὄνομά σου τὸ ἅγιον" ἵνα Kal ἡμεῖς ἐν TH γαληνότητι τῶν ἡμερῶν 3 mn 9} Wie , , , 3 , 3 , x αὐτοῦ ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ , n a ζω σεμνότητι, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ" PExpaves] δι᾿ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 3 Ὃ λαός. ᾿Αμήν. , / ° Ὃ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. ‘O διάκονος. ΠΙροσεύξασθε ὑπὲρ τοῦ Πάπα καὶ ἐπισκόπου. Ὁ λαός. Κύριε ἐλέησον. Κύριε ἐλέησον. Κύριε ἐλέησον. Ὃ ἱερεύς. Δέσποτα Κύριε ὁ Θεός, ὁ παντοκράτωρ, ὁ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, δεόμεθα καὶ παρα- an / καλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, τὸν ἁγιώτατον καὶ μακαριώ- 2 / «ς Cod / 7 \ Ν ΞΕ , 5 7 τατον ἀρχιερέα ἡμῶν Πάπαν A’. καὶ τὸν ὁσιώτατον ἐπίσκοπον 1 πρὸϑ must have dropped out of the text here. ee Liturgy of S. Mark. 173 7 a , te > Ν a a ΟῚ a Δ΄, συντηρῶν, συντήρησον ἡμῖν αὑτοὺς ἔτεσι πολλοῖς, εἰρηνικῶς ἐκτελοῦντας τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην, Ν \ od \ / 4 7 3 A Q , κατὰ TO ἅγιον Kal μακάριόν σου θέλημα, ὀρθοτομοῦντας τὸν λόγον A 5 , N ἮΝ 3 , 5 , , τῆς ἀληθείας, σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις, πρεσβυτέροις, / oe an διακόνοις, ὑποδιακόνοις, ἀναγνώσταις, ψάλταις τε Kal λαϊκοῖς, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καὶ μόνης καθολικῆς ἐκκλη- ὶ τῷ πληρώματι τῆς ἁγίας καὶ μόνη js ἐκκλη ᾽7ὔ 2 f Ane / ἈΝ id 3 lal / XQ σίας, εἰρήνην καὶ ὑγιείαν καὶ σωτηρίαν αὐτοῖς χαριζόμενος. Tas δὲ εὐχὰς αὐτῶν, ἃς ποιοῦσιν ὑπὲρ ἡμῶν, καὶ ἡμεῖς ὑπὲρ αὐτῶν, πρόσδεξαι, Κύριε, εἰς τὸ ἅγιον καὶ ἐπουράνιον καὶ λογικόν σου / a θυσιαστήριον. Πάντα δὲ ἐχθρὸν τῆς ἁγίας σου ἐκκλησίας καθυ- “ / / a πόταξον ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, χάριτι Kal οἰκτιρμοῖς Ν » a aA Cans ? , 3 oe \ καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς cov Υἱοῦ: [Ἐκφώνως] δι΄ οὗ καὶ Δ Nee , \ \ 4 \ = 7 ae) aN \ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ n a \ an nan ζωοποιῷ σου Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ λαός. ᾿Αμήν. ‘O ἱερεύς. Εἰρήνη πᾶσιν. ‘O λαός. Καὶ τῷ πνεύματί σου. ὋὉ διάκονος. ᾿Επὶ προσευχὴν σταθῆτε. Ὁ λαός. Κύριε ἐλέησον. τρίς. c δὲ ς \ > ’, " ΤᾺ ΔΕ a 2 ae Δ 2 \ 2 ᾿ , O δὲ ἱερεὺς ἐπεύχεται εὐχὴν τῆς εἰσόδου 5 καὶ εἰς τὸ θυμίαμα. / n / / Δέσποτα Κύριε 6 Θεὸς ἡμῶν, 6 τὴν δωδεκάφωτον λαμπάδα an 3 Ν τῶν δώδεκα ἀποστόλων ἐκλεξάμενος, καὶ ἐξαποστείλας αὐτοὺς -} Ν παν ’, , A , A > , co! ἐν ὅλῳ TO κόσμῳ κηρύξαι καὶ διδάξαι τὸ εὐαγγέλιον τῆς βασιλείας σου, καὶ θεραπεύειν [πᾶσαν] νόσον καὶ πᾶσαν μα- A A oe Ta) λακίαν ἐν τῴ ad, καὶ ἐμφυσήσας εἰς τὰ πρόσωπα αὐτῶν, a A ει Yj καὶ εἰπὼν αὐτοῖς, Λάβετε Πνεῦμα ἅγιον, τὸ παράκλητον" ἄν 34/7 AY ε , Snel. > a 3 » τινων ἀφίετε τας αμαρτιας, ἄφιενται QUTOLS, αν τινων κράτειτε, 1 The introduction of the ‘Little’ and ‘Great Entrances’ is due to the influence of the rite of Constantinople. In the Alexandrian Liturgy proper the elements were brought in at the beginning of the office with solemn procession and peculiar ritual (see Renaudot, vol. i. p. 168 seq.). ® The hiatus in the middle of this Prayer and the inconsistency of the end with the beginning of it show that there is something wrong. A comparison of the first portion with the ‘ Prayer of Absolution to the Son’ (Coptic Liturgy, p. 196) suggests that we have here a fragment of a cor- responding prayer to that, combined with the Prayer of Incense. ΤῸ 2 Tim. yo Cf. Rom. xvi. 20. ΠῚ 1THE iat ENTRANCE. The Prayer. a Matt. ix. 35. Matt: xm John xx. 22, 23. II. a The En- trance. THE TRISA- GION. Prayer of the Trisagion., c 174 Liturgy of S. Mark. κεκράτηνται: οὕτως καὶ ἐφ᾽ ἡμᾶς τοὺς περιεστηκότας δούλους σου, ἐν τῇ εἰσόδῳ τῆς ἱερουργίας, Tas KOKO Ὁ ἘΞ OK * ἢ * %*& (σὺν) τοῖς ἐπισκόποις, πρεσβυτέροις, ’ 3 / / ἊΝ “ ca) Ν Υ -6: διακόνοις, ἀναγνώσταις, Ψψάλταις τε καὶ λαϊκοῖς, σὺν παντὶ τῷ , “ ς y “ \ >) “ Ὁ ’ὔ =, πληρώματι τῆς ἁγίας καθολικῆς Kal ἀποστολικῆς ἐκκλησίας en id la / 2 \ bl οῖγν \ / Ν 3 Ν b) / ῥῦσαι ἡμᾶς, Κύριε, ἀπὸ ἀρᾶς καὶ κατάρας, καὶ ἀπὸ ἀναθέματος καὶ δεσμοῦ καὶ ἀφορισμοῦ, καὶ ἐκ τῆς μερίδος τοῦ ἀντικειμένου" Ν , 6 lad ἊΝ \ Ν 7 3 x N καὶ καθάρισον ἡμῶν τὰ χείλη Kal THY καρδίαν ἀπὸ παντὸς μο- λυσμοῦ καὶ ἀπὸ πάσης ῥᾳὸ ias* ἵνα ἐν καθαρᾷ καρδίᾳ καὶ μοῦ πάσης ῥᾳδιουργίας καθαρᾷ καρδίᾳ καθαρῷ συνειδότι προσφέρωμέν σοι τὸ θυμίαμα τοῦτο, εἰς ὀσμὴν > V4 Ν 5) 7 ε lal € ἊΝ \ \ a a εὐωδίας, Kal εἰς ἄφεσιν ἁμαρτιῶν ἡμῶν Kal παντὸς τοῦ λαοῦ σου, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ: [Ἐκφώνως] 80 οὗ καὶ ped’ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος Ny Ca. iA ν᾿. 3 ao \ “ »ἤ; na σὺν τῷ Tavayly καὶ ἀγαθῷ καὶ ζωοποιῷ [σου] Πνεύματι, viv καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ λαός. ᾿Αμήν. Ὁ διάκονος. ᾿᾽Ορθοί. Καὶ ψάλλουσιν. a a J ‘O μονογενὴς [Υἱὸς καὶ Λόγος τοῦ Θεοῦ ἀθάνατος ὑπάρχων, κατοαδεξάμενος διὰ τὴν ἡμετέραν σωτήριαν σαρκωθῆναι ἐκ τῆς « ’ὔ UZ \ 3 / ’ὔ 5 / 9 ἁγίας θεοτόκου καὶ ἀειπαρθένου Μαρίας, ἀτρέπτως ἐνανθρω- πήσας, σταυρωθείς τε, Χριστὲ ὁ Θεός, θανάτῳ θανάτον πατήσας, εἷς ὧν τῆς ἁγίας Τριάδος, συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, σῶσον ἡμᾶς.] Καὶ γίνεται ἡ εἴσοδος τοῦ εὐαγγελίου. Καὶ λέγει ὁ διάκονος" Ἢ \ 2 πὶ προσευχήν. ‘O ἱερεύς. Ἑϊρήνη πᾶσιν. Ὁ λαός. Καὶ τῷ πνεύματί σου. Ὁ διάκονος. "Ent προσευχήν. ‘O λαός. Κύριε ἐλέησον. [ “ “Aytos 6 Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς. ‘O ἱερεὺς εὔχεται εὐχὴν τοῦ τρισαγίου. 3 a fi “ Δέσποτα Κύριε, Ἰησοῦ Χριστέ, ὁ συναΐδιος Λόγος τοῦ ? - - ! \ ἀνάρχου Πατρός, 6 καθ᾽ ἡμᾶς γενόμενος κατὰ πάντα χωρὶς ᾿ ᾿ Ἂ Liturgy of S. Mark. 175 x ΄Ὥ" ἐγ . ἁμαρτίας ἐπὶ σωτηρίᾳ τοῦ γένους ἡμῶν ὁ ἐξαποστείλας τοὺς 11. 6 ἁγίους σου μαθητὰς καὶ ἀποστόλους κηρύξαι καὶ διδάξαι τὸ Matt. ix, 35, > , fol , Q , = , ‘ xX. 1. εὐαγγέλιον τῆς βασιλείας σου, καὶ θεραπεύειν πᾶσαν νόσον καὶ τ aA A \ Las ace πᾶσαν μαλακίαν ἐν To haw σοῦ, αὐτὸς καὶ νῦν, Δέσποτα, ἐξα-- Ps. xliii. 5. πόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου καὶ καταύγασον τοὺς ὀφθαλμοὺς τῆς διανοίας εἰς κατανόησιν τῶν θείων σου λογίων. Eph. i. τ8. \ a ae . καὶ ixdvwoov ἡμᾶς ἀκροατὰς αὐτῶν γενέσθαι: Kal μὴ μόνον James i. 22. ἀκροατάς, ἀλλὰ καὶ ποιητὰς λόγου: γενόμενοι εἰς τὸ καρπο- Cf ΤΠ ἘΠ 23; Mark iv. an” ΄ / φορῆσαι, Kal ποιῆσαι καρποὺς ἀγαθούς, év! τριάκοντα καὶ ἐν 2°. « , iva A A ’ n 5 ΠΕ τ Ν ἀ ἑκατόν, ὅπως καταξιωθῶμεν τῆς βασιλείας τῶν οὐρανῶν" καὶ ταχὺ 2 Thess. i. 5. προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου. Κύριε: [Εκφώνως] σὺ x 5 , \ \ ͵ a a \ a yap εἶ εὐαγγελισμός, σωτὴρ καὶ φύλαξ τῶν ψυχῶν καὶ τῶν lal \ \ σωμάτων ἡμῶν, Κύριε 6 Θεός, καὶ σοὶ τὴν δόξαν καὶ τὴν 5 i \ Ἂν / “ 3 , “ Ν εὐχαριστίαν καὶ τὸν τρισάγιον ὕμνον ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ὋὉ λαός. ᾿Αμήν. Καὶ μετὰ [τὸ] τρισάγιον, σφραγίζει ὁ ἱερεὺς τὸν λαόν, λέγων" Εἰρήνη πᾶσιν. 111. ε , δ, ἐκ , , THE LEc- O λαός. Καὶ τῷ πνεύματί σου. TIONS. Eira τὸ Τ]ρόσχωμεν, ὁ ᾿Απόστολος, ὁ πρόλογος τοῦ ἀλληλούϊα. Οἱ The Epistle. διάκονοι κατὰ ῥητὸν λέγουσι, Κύριε εὐλόγησον. Ὃ ἱερεὺς λέγει" 8, ες Ἃ > / Ν / is Sea) ὯΝ 3 a / Ο Κύριος εὐλογήσῃ καὶ συνδιακονήσῃ ὑμῖν τῇ αὐτοῦ χάριτι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ ἱερεὺς πρὸ τοῦ εὐαγγελίου βάλλει θυμίαμα, λέγων οὕτως" Consing be- ore the Θυμίαμα προσφέρομεν ἐνώπιον τῆς ἁγίας δόξης cov, 6 Θεός" Gospel. προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου θυσιαστήριον, ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίου σου ’ὔ ied > / id / Ν Xx Ἂς / Πνεύματος, ὅτι εὐλογημένος ὑπάρχεις, καὶ σὺ. τὴν δόξαν σου ἀνάπεμψον. 1 The common reading here is ἀνὰ τρ. καὶ ἐν ἕκ. It seems however un- likely that a different preposition should be used with the two numerals: I ; have therefore substituted ἐν, according to the reading (Mark iv. 20) of Tischendorf and Tregelles. Th Ge ter Jo CEE Cc e Gospel. iV. a neral In- cession. nah iv. 2. Isa. xxxvii. 35- b 176 Liturgy of S. Mark. Ὃ διάκονος ὅτε μέλλει εἰπεῖν τὸ εὐαγγέλιον λέγει, Κύριε εὐλό-- ynoov. Ὃ ἱερεύς. Ὅ Κύ WN / NS? / x 8 \ ¢ A , vptos εὐλογήσῃ καὶ ἐνισχύσῃ, καὶ ἀκροατὰς ἡμᾶς ποιήσῃ CS hee 5 fal 5 , ε ἃ 3 Ν , “ nL te τοῦ ἁγίου αὐτοῦ evayyeAlov, ὁ ὧν εὐλογητὸς Θεός, viv καὶ aci, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. Ὃ διάκονος. Στάθητε' ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου. ΄ 7 ἴω ‘O ἱερεύς. Εἰρήνη πασιν. ‘O λαός. Καὶ τῷ πνεύματί σου. Καὶ λέγει τὸ εὐαγγέλιον ὁ διάκονος. Τὴν συνάπτην 6 ἱερεὺς ἐπεύχεται. Τοὺς νοσοῦντας, Κύριε, τοῦ λαοῦ σου ἐπισκεψάμενος ἐν ἐλέει ὶ οἰκτιρμοῖς ἴασαι. Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφούς, ἢ καὶ οἰκτιρμοῖς ἴασαι. Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφούς, ἢ μέλλοντας ἀποδημεῖν, ἐν τῷ τόπῳ κατευόδωσον ἕκαστον εἰς τὸν ’ Ν 5 3. ε Ἂς ς Sinan ΄ς / καιρόν. Τοὺς ἀγαθοὺς ὑετοὺς κατάπεμψον ἐπὶ τοὺς χρήζοντας Ni / 4 x / “ ey A ἌΣ ῸΝ Ν καὶ ἐπιδεομένους τόπους. Τὰ ποτάμια ὕδατα ἀνάγαγε ἐπὶ τὸ μέτρον αὐτῶν, κατὰ τὴν σὴν χάριν. Τοὺς καρποὺς τῆς γῆς αὔξησον εἰς σπέρμα καὶ εἰς θερισμόν. Τὴν βασιλείαν τοῦ ἃ \ las an δούλου σου, ὃν ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς, ἐν εἰρήνῃ Ἄν 515}. , \ , κι ’ , \ καὶ ἀνδρίᾳ καὶ δικαιοσύνῃ καὶ γαληνότητι διαφύλαξον. Τὴν Ν Ν 5 ἊΝ \ ’ ’ 7 tn ταπεινὴν καὶ ἐλεεινὴν Kal φιλόχριστον πόλιν ταύτην, ῥῦσαι 2 / e , “ 5, 1€ a n S| ἈΝ cal n Ν αὐτήν, 6 Θεός, ἀφ᾽ ἡμερῶν πονηρῶν, ἀπὸ λιμοῦ, λοιμοῦ, καὶ 3 , 19..9 ε \ \ a , δ... Ὁ ΟΣ ἐδ σεν ἐπιστάσεως ἐθνῶν, ὡς καὶ Νινενὶ τῆς πόλεως ἐφείσω ὅτι eX 2 A > , 5 x Vie Dy Ne 3 7 ε EY) Ov και οἰκτιρμων ει, και αμνησικακοϑ επὶ KAKLAS ἀνθρώπων. Σὺ διὰ τοῦ προφήτου σου ᾿Ησαΐου εἶπας, Ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης, τοῦ σῶσαι αὐτὴν δι᾿ ἐμέ, καὶ διὰ Δαβὶδ τὸν παῖδά 3 ἃ cat pou. Av ὃ δεόμεθα καὶ παρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ, 14 lad ὑπεράσπισαι τῆς πόλεως ταύτης, διὰ τὸν μάρτυρα Kal εὐαγγε- x / n “ λιστὴν Μάρκον, τὸν ὑποδείξαντα ἡμῖν ὁδὸν τῆς σωτηρίας, i \ ° a a an χάριτι Kal οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ, 9 Ὁ > Ὁ Ν ite [Expaves] δι᾿ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα Kal TO κράτος, σὺν TO παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πυεύματι avayle γ t ¢ μ ᾿ Μ Ὃ διάκονος. ΓΑΔρξαι. Καὶ λέγουσι τὸν στίχον. ~ Liturgy of S. Mark. 177 Ὁ διάκονος λέγε!" IV. b "Tas τρεῖς (x. τ. A.) c ς \ > , O ἱερεὺς ἐπεύχεται. / > a’ Δέσποτα Κύριε, 6 Θεός, 6 παντοκράτωρ, 6 Πατὴρ τοῦ Κυρίου ς e “ > an a a Ε f ἡμῶν Ἰησοῦ Χριστοῦ, δεόμεθα καὶ παρακαλοῦμέν oe τὴν ἐξ pare: οὐρανοῦ εἰρήνην βράβευσον ταῖς ἁπάντων ἡμῶν καρδίαις" ἀλλὰ FF Col. A “ 7 4 Ἂς >] 7 iS lal / \ ς "4 ἦ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι. Tov ἁγιώτατον Ν ᾿ € ” / \ / Ἂς, \ ς ’ ε nm Kat μακαριώτατον ἡμῶν Πάπαν τὸν A’. καὶ τὸν ὁσιώτατον ἡμῶν ἐπίσκοπον τὸν Δ΄. συντηρῶν, συντήρησον ἡμῖν αὐτοὺς ἔτεσι nm nm n Lal / πολλοῖς, εἰρηνικῶς, ἐκτελοῦντας τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σου θέλημα; ὀρθοτομοῦντας τὸν λόγον τῆς ἀληθείας, σὺν πᾶσιν ὀρθοδόζξοις 2 Tim. ii. τ5. ἐπισκόποις, πρεσβυτέροις, διακόνοις, ὑποδιακόνοις, ἀναγνώσταιν, Ψψάλταις, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καθολικῆς καὶ ? : Pop. 5 Oy, 7) ἀποστολικῆς ἐκκλησίας. Τὰς ἐπισυναγωγὰς ἡμῶν, Κύριε, εὐλόγησον" δὸς αὐτὰς ἀκω- ἃ tea Ad 15 ,ὕ 7 x our: , a . For the Con- λύτως καὶ ἀνεμποδίστως γενέσθαι κατὰ TO ἅγιόν σον θέλημα" gregation. na a cr nan 3 la 7 οἴκους εὐχῶν, οἴκους εὐλογιῶν, ἡμῖν τε καὶ τοῖς μεθ᾽ ἡμᾶς δού- λοις σου εἰς τὸν αἰῶνα δώρησαι. ᾿Εξεγέρθητι, Κύριε, καὶ διασκορπισθήτωσαν οἱ ἐχθροί cou" φυγέ- rg ee 35 τωσαν πάντες οἱ μισοῦντες TO ὄνομά σου TO ἅγιον. Τὸν δὲ λαόν XvHI 1). \ gov τὸν πιστὸν Kal ὀρθόδοξον εὐλόγησον" ποίησον αὐτὸν εἰς CF. a xxiv. 60, an / 7 9 χιλιάδας καὶ μυριάδας, καὶ μὴ κατισχύσῃ θάνατος ἁμαρτίας καθ΄ Numb. x. 36. n an “ Ν a ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ σου χάριτι καὶ οἰκτιρμοῖς σ΄ “ “ ? , 3 eo καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Tiod, [Ἐκφώνως] du οὗ καὶ μεθ᾽ οὗ σοὶ ἣ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου Πνεύματι. XY Nats. ᾿Αμήν. Ὃ ἱερεύς. Εἰρήνη πᾶσιν. ὋὉ λαός. Καὶ τῷ πνεύματί σου. ν. ε ἢ ; Dismissal ε , Ἂ of the Cate- O διάκονος. Βλέπετε μὴ τις TOV κατηχουμένων. ! hana ftlissa 7 ᾿ ivelium. 1 Perhaps the first words of a Prayer now lost. The difficulty of con- Fiveliam necting this expression with the ‘tres majores orationes’ of the Coptic Liturgy (p. 201, § V) is that those are to be said by the priest. N 178 Liturgy of S. Mark. VI. Καὶ ψάλλουσι τὸν χερουβικόν. THE Great] eo ‘ a ἢ Ω \ a a ; Uwe Great! Οἱ τὰ χερουβὶμ μυστικῶς εἰκονίζοντες, καὶ τῇ ἐωδτρες apres Ἂς + lad Ν 3 a τὸν τρισάγιον ὕμνον ᾷδοντες, πᾶσαν τὴν βιωτικὴν ἀποθώμεθα Cherubic n a ἘΠῚ Ν᾿ μέριμναν, ὡς τὸν Βασιλέα τῶν ὅλων ὑποδεξάμενοι ταῖς ἀγγελι- καῖς ἀοράτως δορυφορούμενον τάξεσιν, ἀλληλούϊα. Ὃ ἱερεὺς βάλλει θυμίαμα εἰς τὸ εἰσόδιον, καὶ εὔχεται. n Ν b Κύριε 6 Θεὸς ἡμῶν, ὁ πάντων ἀπροσδεής, δέξαι TO θυμίαμα τοῦτο, ἐξ ἀναξίου χειρὸς προσφερόμενον, καὶ τῆς παρὰ σοῦ - Ν ς a εὐλογίας πάντας ἡμᾶς ἀξίωσον. Σὺ yap εἶ ὁ ἁγιασμὸς ἡμῶν, Ἂ Ν ἊΝ » 5 , καὶ σοὶ τὴν δόξαν ἀναπέμπομεν. The En- Καὶ εἰσέρχονται τὰ ἅγια εἰς τὸ θυσιαστήριον. trance. ae ee ἢ τ 4 Kat ὁ ἱερεὺς εὔχεται οὕτως" e “Aye, ὕψιστε, φοβερέ, 6 ἐν ἁγίοις ἀναπαυόμενος, Κύριε, Jee ε ἴω ε ’ Ναὸν ” ἊΝ « ’ὔ \ αὐτὸς ἡμᾶς ἁγίασον, καὶ ἀξίωσον τῆς φοβερᾶς σου ἱερωσύνης, Kat Acts xxiii. 1. προσάγαγε ἡμᾶς τῷ τιμίῳ σου θυσιαστηρίῳ, μετὰ πάσης συνειδή- “- > A A « “ ΄ς 7 ye Q A 2 Cor. vii. τ. σεως ἀγαθῆς" καὶ καθάρισον ἡμῶν τὰς καρδίας ἀπὸ παντὸς μολυσμοῦ" Tad 54 XX τὶ / 5 ke eatery CN \ “ πᾶσαν αἴσθησιν πονηρὰν ἐκδίωξον ἀφ᾽ ἡμῶν" ἁγίασον τὸν νοῦν ἈΠΌ τς (ines νον ε- Ν a CAF 7 Coan 3 καὶ τὴν ψυχὴν" καὶ δὸς ἡμῖν THY TOV ἁγίων πατέρων ἡμῶν ἐπι- a χὰ Ν ¢ 3 4 \ , "4 τελεῖν λατρείαν, μετὰ φόβου σου, ἐξιλασκόμενοι TO πρόσωπόν σου διὰ παντός. Σὺ γὰρ εἶ ὃ εὐλογῶν καὶ ἁγιάζων τὰ σύμπαντα, καὶ σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπομεν. VIL. ‘O διάκονος. ᾿Ασπάσασθε ἀλλήλους. ΝΣ OF Ὁ ἱερεὺς εὔχεται τὸν ἀσπασμόν. 8 Δέσποτα Κύριε παντοκράτορ, οὐρανόθεν ἐπίβλεψον ἐπὶ τὴν ἐκκλησίαν σου, καὶ ἐπὶ πάντα τὸν λαόν σου, καὶ πᾶν τὸ ποίμνιόν σου, καὶ σῶσον πάντας ἡμᾶς τοὺς ἀναξίους δούλους σου, τὰ ᾽ a ΠΥ ΤΥ, ᾿ \ , Coin N \ Se θρέμματα THs ons ἀγέλης" Kal δώρησαι ἡμῖν τὴν σὴν εἰρήνην Ν Ν Ἂς 9 / \ Ἂν Ν le \ / ce. a kal τὴν σὴν ἀγάπην Kal THY σὴν βοήθειαν, καὶ κατάπεμψον ἡμῖν τὴν δωρεὰν τοῦ παναγίου cov Πνεύματος, ὅπως ἐν καθαρᾷ Rom. xvi. 16, Καρδίᾳ καὶ συνειδήσει ἀγαθῇ ἀσπασώμεθα ἀλλήλους ἐν φιλήματι ὅζο. an ἁγίῳ, μὴ ἐν ὑποκρίσει, μὴ τὴν τοῦ ἀλλοτρίου κεκτημένοι προ- αίρεσιν, Ὁ Χ *% Χ ἀλλὰ ἄμωμον καὶ ἄσπιλον ἐν ἑνὶ πνεύ- Eph. ἵν. 5, ματι; ἐν τῷ συνδέσμῳ τῆς εἰρήνης καὶ τῆς ἀγάπης, ἕν σῶμα καὶ ἕν 45 13. "565 note (1) on p. 173. Liturgy of S. Mark. 179 πνεῦμα, ἐν μιᾷ πίστει, καθὼς Kat ἐκλήθημεν ἐν μιᾷ ἐλπίδι τῆς VII. a λή eA “ , ε 3 Ν 7 \ κλήσεως ἡμῶν, ὅπως καταντήσωμεν οἱ πάντες εἰς τὴν θείαν καὶ ~ / , >) a 3 A a , ε na 1] φ' ἀπέραντον στοργήν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ εὐλογητὸς εἶ, Εἶτα ὁ ἱερεὺς βάλλει θυμίαμα, λέγων' , , “,.»ο» » , τ: >) , Ἂς ’ Θυμίαμα προσφέρεται τῷ ὀνόματί σου ἀναληφθήτω δὴ δεόμεθα Ὁ ἐκ τῶν πενιχρῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν εἰς τὸ ὑπερου- MA) ™ , ἧς τ > Ν > 7 Seve Ν Ν ράνιόν σου θυσιαστήριον, εἰς ὀσμὴν εὐωδίας, εἰς ἱλασμὸν παντὸς an a “ x / lon , , 4 τοῦ λαοῦ gov. “Ori σοὶ πρέπει πᾶσα δόξα, τιμή, προσκύνησις, Ν “ na a n καὶ εὐχαριστία, τῷ Πατρὶ καὶ τῷ Tio καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Καὶ μετὰ τὸν ἀσπασμὸν ἐκφώνως ὁ διάκονος" 1 & Προσφέρειν κατὰ τρό 10 IX. a p ρειν κατὰ τρόπους στάθητε. ἘΣΣΙ ΘΈΡΕΙ Ὁ ἱερεὺς σφραγίζων τοὺς δίσκους καὶ τὰ ποτήρια, ἐκφώνως" ee Ὁ} Πιστεύω εἰς ἕνα Θεόν, κ. τ. A. Tue CREED. Ὁ διάκονος, “Ent προσευχὴν στάθητε. ὋὉ ἱερεύς. Εἰρήνη πᾶσιν. Ὁ διάκονος. Προσεύξασθε ὑπὲρ τῶν προσφερόντων. ὋὉ ἱερεὺς λέγει εὐχὴν τῆς προθέσεως. Δέσποτα ᾿Ιησοῦ Χριστέ, Κύριε, 6 σύναρχος Λόγος τοῦ ἀνάρ- ἘΠῊΝ χου Πατρὸς καὶ τοῦ ἁγίου Πνεύματος, ὁ μέγας ἀρχιερεύς, ὃ (second) Ob- ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς, καὶ ἀναγαγὼν ἐκ φθορᾶς τὴν John vi. sx. ζωὴν ἡμῶν, ὃ δοὺς ἑαυτὸν ἀμνὸν ἄμωμον ὑπὲρ τῆς τοῦ κοσμοῦ ζωῆς, δεόμεθα καὶ παρακαλοῦμέν σε, Κύριε φιλάνθρωπε, ἐπί- φανον τὸ πρόσωπόν σου ἐπὶ τὸν ἄρτον τοῦτον καὶ ἐπὶ τὰ ποτήρια ταῦτα ἃ ἣ παναγία τράπεζα ὑποδέχεται δι᾽ ἀγγελικῆς λειτουργίας καὶ ἀρχαγγελικῆς χοροστασίας καὶ ἱερατικῆς ἱερουρ- γίας, εἰς σὴν δόξαν καὶ ἀνακαινισμὸν τῶν ἡμετερῶν ψυχῶν, [χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ, δι’ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ Kparos. | Καὶ ὅταν λέγει ὁ λαός, Καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου, ποιεῖ σταυρόν. Καί, Σταυρωθέντα [τε “ἡ ὑπὲρ ἡμῶν. Καὶ πάλιν σφραγίζει, Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. 1 There seems to be some confusion here in the order. 2 re is inserted conjecturally, being found (and not καὶ) in the Creed of N 2 Che πᾶς: phora. 2% Sursum Corda. a PREFACE. Gen. i. 26. Mal, i. τι. XI. GREAT INTERCES- SION. a 180 Liturgy of S. Mark. Ὁμοίως καὶ μετὰ τὴν πίστιν, σφραγίζει ὁ ἱερεὺς τὸν λαόν, ἐκφωνῶν" ὋὉ Κύριος μετὰ πάντων. Ὃ λαός. Καὶ μετὰ τοῦ πνεύματός σου. Ὁ ἱερεύς. ΓΑνω ἡμῶν τὰς καρδίας. ε , \ O λαός. Ἔχομεν πρὸς τὸν Κύριον. ‘O ἱερεύς. Ἐὐχαριστῶμεν τῷ Κυρίῳ. Ὁ λαός. ἴΑξιον καὶ δίκαιον. Ὃ ἱερεὺς ἄρχεται τῆς ἀναφορᾶς. ᾿Αληθῶς γὰρ ἄξιόν ἐστι καὶ δίκαιον, ὅσιόν τε καὶ πρέπον, καὶ a puns t ” ταῖς ἡμετέραις ψυχαῖς ἐπωφελές, ὁ Ov, Δέσποτα Κύριε Θεέ, Πάτερ παντοκράτορ, σὲ αἰνεῖν, σὲ ὑμνεῖν, σοὶ εὐχαριστεῖν, σοὶ a Ἵ ἀνθομολογεῖσθαι νύκτωρ τε καὶ καθ᾽ ἡμέραν ἀκαταπαύστῳ στό- / a ματι καὶ ἀσιγήτοις χείλεσι καὶ ἀσιωπήτῳ καρδίᾳ" σοὶ τῷ ποιή- Ν οΣ wee, \ Ν 5 “ 2 n _ ἈΝ LA! “ a σαντι τὸν οὐρανὸν Kal τὰ ἐν τῷ οὐρανῷ, γῆν Kal τὰ ἐν τῇ γῇ, / lal θάλασσαν, πηγάς, ποταμούς, λίμνας, καὶ πάντα τὰ ἐν αὐτοῖς" Ν a [4 ΗΝ + 3 id 3 , 4 θ᾽ ε , σοὶ τῷ ποιήσαντι τὸν ἄνθρωπον κατ᾽ ἰδίαν εἰκόνα καὶ καθ᾽ ὁμοίωσιν, a \ bed t x 3 / (Aes Ν Lye ᾧ καὶ ἐχαρίσω τὴν ἐν παραδείσῳ τρυφὴν" παραβάντα δὲ αὐτὸν a / οὐχ ὑπερεῖδες, οὐδὲ ἐγκατέλιπες, ἀγαθέ, ἀλλὰ πάλιν ἀνεκαλέσω διὰ νόμου, ἐπαιδαγώγησας διὰ προφητῶν, ἀνέπλασας καὶ ave- n an n \ > καίνισας διὰ τοῦ φρικτοῦ Kal ζωοποιοῦ καὶ οὐρανίου μυστηρίου τούτου: πάντα δὲ ἐποίησας διὰ τῆς σῆς σοφίας, τοῦ φωτὸς τοῦ “ “ cal A “ r if “ ἀληθινοῦ, τοῦ μονογενοῦς σου Tiov, τοῦ Κυρίου καὶ Θεοῦ καὶ las an an a 7) a Ἂς Ν 3 ὧν ‘ Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ" du ov σοὶ σὺν αὑτῷ καὶ ἁγίῳ an Ν ᾿ Ν Πνεύματι εὐχαριστοῦντες, προσφέρομεν τὴν λογικὴν καὶ ἀναί- ματι εὖχαρ ; c δ / /, ld μακτον λατρείαν ταύτην, ἣν προσφέρει σοι, Κύριε, πάντα τὰ ἔθνη, ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν, ἀπὸ ἄρκτου καὶ 7 = “ἷ A Qe oe , > A A εθ 4.755 μεσημβρίας" ὅτι μεγὰ τὸ ὄνομά σου ἐν πᾶσι τοῖς ἔθνεσι, καὶ ἐν Q , , 4 dager 2 ree Ἁ , παντὶ τόπῳ θυμίαμα προσφέρεται TO ὀνόματι ἁγίῳ σου καὶ θυσία A καὶ mpoo dopa. ioe 4 LA Kat δεόμεθα καὶ παρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθέ. Μνήσθητι, Κύριε, τῆς ἁγίας καὶ μόνῃς καθολικῆς καὶ ἀποστο- an a Ν a a if λικῆς ἐκκλησίας, τῆς ἀπὸ γῆς περάτων μέχρι τῶν περάτων n n a A / an αὐτῆς, πάντων τῶν λαῶν Kal πάντων τῶν ποιμνίων σου. Chalcedon, from which the above phrases are evidently taken. Some alteration must be made in the common text. Liturgy of S. Mark. 181 Ν Ρ] “ a a Τὴν ἐξ οὐρανοῦ εἰρήνην BpaBevoov ταῖς ἁπάντων ἡμῶν καρ- XI. a A Ὁ ἘΣ ΒΕΎΒΨΨ ERE ΠΝ ΒΥ CF. Col. iii. diats* ἀλλὰ kal τὴν βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι. τ: Ν , Tov βασιλέα, τὰ στρατιωτικά, τοὺς ἄρχοντας, βουλάς, δή- ous, γειτονίας, εἰσόδους καὶ ἐξόδους ἡμῶν, ἐν πάση εἰρήν μους) γ ’ S NOV, nH εἰρήνῃ κατακόσμησον. ΝΣ > 7 \ δ >? Q Ceres, Usey Pe 4 Βασιλεῦ τῆς εἰρήνης, τὴν σὴν εἰρήνην δὸς ἡμῖν ἐν ὁμονοίᾳ Ν “ ec on A 5) ~~ «ee Kal ἀγάπῃ" κτῆσαι ἡμᾶς, 6 Θεός" ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν" Cf. Hos. xiii. ὸ ¥v ἀ 3 ἀ ᾿ ’ὔ Ν ς I ἘΣ aries 4. TO ὄνομά cov ὀνομάζομεν' ζωοποίησον τὰς ἁπάντων ἡμῶν ἰ x ἊΝ he δ ς Ἷ ae a Ν ψυχάς, καὶ μὴ κατισχύσει θάνατος ἁμαρτίας καθ᾽ ἡμῶν, μηδὲ κατὰ παντὸς τοῦ λαοῦ σου. Τοὺς νοσοῦντας, Κύριε, τοῦ λαοῦ σου ἐπισκεψάμενος ἐν ἐλέει Ὄ \ 3 a yy 3 , a κ᾿ x A \ ype De Rees Ace Kat οἰκτιρμοῖς ἴασαι. ᾿Απόστησον am αὐτῶν καὶ ἀφ᾽ ἡμῶν n / \ iy 7 δὴ “ ” 3 7 >) [4 πᾶσαν νόσον καὶ μαλακίαν" τὸ πνεῦμα τῆς ἀσθενείας ἐξάλευσον an αὐτῶν. Τοὺς ἐν μακροῖς ἀῤῥωστήμασι προκατακειμένους 3 / Ν e \ / 3 / 3 J ἐξανάστησον. Τοὺς ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένους ἴασαι. Τοὺς ἐν φυλακαῖς, ἢ ἐν μετάλλοις, ἢ δίκαις, ἢ κατα- xX " a 3 δίκαις, ἢ ἐν ἐξορίαις, ἢ πικρᾷ δουλείᾳ, ἢ φόροις κατεχομένους / ay ἢ ἢ 5) 1 ὦ Nae Weer Py ς πάντας ἐλέησον, Tavtas ἐλευθέρωσον" ὅτι σὺ ὃ Θεὸς ἡμῶν, ὃ λύων πεπεδημένους, 6 ἀνορθῶν τοὺς κατεῤῥαγμένους, ἡ ἐλπὶς fal 3 / e / a 5 / «3 / an TOV ἀπελπισμένων, ἣ βοήθεια τῶν ἀβοηθήτων, ἡ ἀνάστασις TOV πεπτωκότων, ὃ λιμὴν τῶν χειμαζομένων, ὁ ἔκδικος τῶν κατα- a a / πονουμένων" πάσῃ ψυχῇ Χριστιανῇ θλιβομένῃ καὶ περιερχομένῃ ε la δὸς ἔλεος, δὸς ἄνεσιν, δὸς ἀνάψυξιν. ᾿Αλλὰ καὶ ἡμῶν, Κύριε, Ν Ἂς Ν , ” Ν Ν > y , τὰς κατὰ ψυχὴν νόσους ἴασαι, τὰς σωματικὰς ἀσθενείας θερὰ- mevoov, ἰατρὲ ψυχῶν καὶ σωμάτων, ἐπίσκοπε πάσης σαρκός, ἐπίσκεψαι καὶ ἴασαι ἡμᾶς διὰ τοῦ σωτηρίου σου. Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφούς, ἢ μέλλοντας ἀποδημεῖν, ς ’ Lad \ σι “δ “ ἐν παντὶ τόπῳ κατευόδωσον, εἴτε διὰ γῆς, ἢ ποταμῶν, ἢ λιμνῶν, ἢ ὁδοιποριῶν, ἢ οἱῳδήποτε τρόπῳ τὴν πορεΐαν ποιοῦντας, πάντας πανταχοῦ ἀποκατάστησον εἰς λιμένα εὔδιον, εἰς λιμένα σωτήριον᾽ σύμπλους καὶ συνοδοίπορος αὐτῶν γενέσθαι καταξί- ὡσον" ἀπόδος τοῖς οἰκείοις αὐτῶν χαίροντας χαίρουσιν, ὑγιαί- ε ΄, oe aS: Ν Ventas , ἈΝ ὃ , vovtas ὑγιαίνουσιν; ἀλλὰ καὶ ἡμῶν, Κύριε, τὴν παρεπιδημίαν τὴν ἐν τῷ βίῳ τούτῳ ἀβλαβῆ καὶ ἀχείμαστον μέχρι τέλους δια- φύλαξον. ae) ni Bs) Ps. 25. Cf. πη: . οἷν. 30. . Ixv. ro. Ixv. το. εν, ΤῊΣ . Deut. x. 5; CXlV. 15, CXXXVI. Acts xiv. 2 Cor. ix. 8. Ps. 3. BS Cf. 30. ΧΧΧΥ. 2, cxl. 7. Acts il. τ Tim. fi. 2. 182 Liturgy of 5. Mark. Ν » Τοὺς ὑετοὺς ἀγαθοὺς πλουσίως κατάπεμψον ἐπὶ τοὺς χρή- / UA \ ζοντας καὶ ἐπὶ τοὺς δεομένους τόπους" εὔφρανον Kal dvaKaivicoy n / 2 Ἀ , aA aA i 3 ἘΝ , τῇ καταβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς, ἵνα ἐν ταῖς σταγόσιν ~ a / ἢ \ αὐτῆς εὐφρανθῇ ἀνατέλλουσα. Tlotduia ὕδατα ἀνάγαγε ἐπὶ τὸ y iZ B) GN + \ 3 , as ἘΣ f ἴδιον μέτρον αὐτῶν' εὔφρανον Kal ἀνακαίνισον TH ἀναβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς. Τοὺς αὔλακας αὐτῆς μέθυσον, πλήθυνον τὰ γεννήματα αὐτῆς. Τοὺς καρποὺς τῆς γῆς, Κύριε, \ a Vag Ἂ 4 εὐλόγησον, σώους Kal ἀκεραίους ἡμῖν διατήρησον᾽ παράστησον see EBS 2 Ν b) I Χ 2 θ , λό \ “ ἡμῖν αὐτοὺς εἰς σπέρμα καὶ εἰς θερισμόν. ἘΕὐλόγησον καὶ νῦν, Κύριε, τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου, διὰ τοὺς πτωχοὺς τοῦ λαοῦ σου, διὰ τὴν χήραν καὶ διὰ τὸν ὄρφανον, διὰ Η ’ 5 Mewes , \ 3 , 5. UN N \ τὸν προσήλυτον, δι᾿ ἡμᾶς πάντας τοὺς ἐλπίζοντας ἐπὶ σὲ καὶ Ν Ι ἐπικαλουμένους τὸ ὄνομά σον τὸ ἅγιον. Οἱ γὰρ ὀφθαλμοὶ πάν- των εἴς σε ἐλπίζουσιν, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ. ε / “ \ 5 Ο διδοὺς τροφὴν πάσῃ σαρκί, πλήρωσον χαρᾶς καὶ εὐφροσύνης τὰς καρδίας ἡμῶν, ἵνα πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισ- , > A 4 > Ἀ 3 an 4 “ “ lA σεύωμεν εἰς πᾶν ἔργον ἀγαθὸν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ς n ἡμῶν". [Βασιλεῦ τῶν βασιλευόντων, καὶ Κύριε τῶν κυριευόντων, τὴν βασιλείαν τοῦ δούλου συυ τοῦ ὀρθοδόξου καὶ φιλοχρίστου ἡμῶν βασιλέως, ὃν > , ΄ aN [ρου “ 3 > a? x > / \ ἣν. ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς ἐν εἰρήνῃ καὶ ἀνδρίᾳ καὶ δικαιοσύνῃ Χ * * * * 6 Θεός, πάντα ἐχθρὸν καὶ πολέμιον ἐμφύλιόν τε καὶ ἀλλόφυλον ἐπιλαβοῦ ὅπλου καὶ θυρεοῦ, καὶ ἀνάστηθι εἰς τὴν βοήθειαν αὐτοῦ" καὶ ἔκχεον ῥομφαίαν καὶ σύγκλεισον ἐξεναντίας τῶν καταδιωκόντων αὐτόν: ἐπισκίασον ἐπὶ τὴν κεφαλὴν αὐτοῦ ἐν ἡμέρᾳ πολέμου" κάθισον ἐκ τῆς ὀσφύος αὐτοῦ * * * * Ἃ ἀγαθὰ ὑπὲρ τῆς ἁγίας σου καθολι- A δὲ τ a > , \ A a y a ΕΓ ‘ κῆς Kal ἀποστολικῆς ἐκκλησίας καὶ παντὸς τοῦ φιλοχρίστου λαοῦ, ἵνα Kal ἡμεῖς ἐν τῇ γαληνότητι αὐτοῦ ἤρεμον καὶ ἡσύχιον βίον διάγωμεν, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. Τῶν ἐν πίστει Χριστοῦ προκεκοιμημένων πατέ- We ez “ \ \ EVA , τ \ € “ Ἀ pav τε καὶ ἀδελφῶν τὰς ψυχὰς ἀνάπαυσον, Κύριε ὁ Θεὸς ἡμῶν, μνησθεὶς τῶν ἀπ᾽ αἰῶνος προπατέρων, πατέρων, πατριαρχῶν, προφητῶν, ἀποστό- 1 The awkward connexion of the clauses, the intercession for the dead before the Diptychs have been read, and the insertion of the commemora- tion of the B.V.M., make us suspect this passage of being an insertion later than the rest of the text. The two hiatus in it may be supplied perhaps as follows: (1) διαφύλαξον. Καθοπόταξον ὑπὸ τοὺς πόδας αὐτοῦ, (2) émt τοῦ θρόνου αὐτοῦ. Ads αὐτῷ φρονεῖν. Liturgy of S. Mark. 183 λων, μαρτύρων, ὁμολογητῶν, ἐπισκόπων, ὁσίων, δικαίων, παντὸς mvev- KI. e ματος ἐν πίστει Χριστοῦ τετελειωμένων" καὶ ὧν ἐν τῇ σήμερον ἡμέρᾳ τὴν ὑπόμνησιν ποιούμεθα, καὶ τοῦ ἁγίου πατρὸς ἡμῶν Μάρκου τοῦ ἀποστόλου καὶ εὐαγγελιστοῦ, τοῦ ὑποδείξαντος ἡμῖν ὁδὸν σωτηρίας. Χαῖρε κεχαριτωμένη, ὃ Κύριος μετά σου εὐλογημένη σὺ ἐν γυναιξί, καὶ Luke i. 28, Ε 3 a Ὰ “ἘΞ εὐλογημένος ὃ καρπὸς τῆς κοιλίας σου, ὅτι ἔτεκες Σωτῆρα τῶν Ψυχῶν ἡμῶν" [᾿Ἐκφώνως͵ ᾿ξαιρέτως τῆς παναγίας, ἀχράντου, εὐλογημένης δεσ- , c cal ’᾽ Ν > , , moins ἡμῶν, θεοτόκου καὶ ἀειπαρθένου Μαρίας. | ‘O διάκονος. Κύριε, εὐλόγησον. τὸ e ε aR € 7 > 7 “Ὁ 5 a le cal X O ἱερεύς. Ὃ Κύριος εὐλογήσαι σε τῇ αὐτοῦ χάριτι, νῦν Kal ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὃ διάκονος τὰ δίπτυχα τῶν κεκοιμημένων. The Dip- tychs of the ὋὉ δὲ ἱερεὺς κλινόμενος ἐπεύχεται. Dead: Kal τούτων πάντων τὰς ψυχὰς ἀνάπαυσον, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐν ταῖς τῶν ἁγίων σου σκηναῖς, ἐν TH βασιλείᾳ σου, χαριζόμενος αὐτοῖς τὰ τῶν ἐπαγγελιῶν σου ἀγαθά, ἃ ὀφθαλμὸς τ Cor. ii. ο. οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπων οὐκ ἀνέβη, ἃ [3 , ε , a > fal Ν » / \ e ἃ ἡτοίμασας, ὁ Θεός, τοῖς ἀγαπῶσι TO ὄνομά σου TO ἅγιον. lal 3 nan Αὐτῶν μὲν τὰς ψυχὰς ἀνάπαυσον, καὶ βασιλείας οὐρανῶν ΄ πο πος 8 .» a a N Nu καταξίωσον᾽ ἡμῖν δὲ τὰ τέλη τῆς ζωῆς Χριστιανὰ Kal evapecta \ 2 , 2 ΓΝ ὩΣ ,ὕ \ a o καὶ ἀναμάρτητα δώρησαι᾽ καὶ dos ἡμῖν μερίδα Kal κλῆρον ἔχειν μετὰ πάντων τῶν ἁγίων σου. Τῶν προσφερόντων τὰς θυσίας καὶ τὰς προσφορὰς τὰ εὖ- 8 , , ε A > \ a Woe) l , For the χαριστήρια πρόσδεξαι 6 Θεὸς εἰς TO ἅγιον καὶ ἐπουράνιον καὶ Living. νοερόν σου θυσιαστήριον, εἰς τὰ μεγέθη τῶν οὐρανῶν, διὰ τῆς ἀρχαγγελικῆς σου λειτουργίας, τῶν τὸ πολὺ καὶ ὀλίγον, κρύφα τα a καὶ παῤῥησίᾳ, βουλομένων καὶ οὐκ ἐχόντων᾽ καὶ τῶν ἐν TH / if σήμερον ἡμέρᾳ Tas προσφορὰς προσενεγκάντων, ὡς προσεδέξω τὰ δῶρα τοῦ δικαίον σου "ABeEA, [καὶ βάλλει θυμίαμα ὁ ἱερεὺς καὶ λέγει], τὴν θυσίαν τοῦ πατρὸς ἡμῶν ᾿Αβραάμ, Ζαχαρίου τὸ a ΠΕ ς ᾽ὔ θυμίαμα, Κορνηλίου τὰς ἐλεημοσύνας, καὶ τῆς χήρας τὰ δύο λεπτά, πρόσδεξαι καὶ αὐτῶν τὰ εὐχαριστήρια, καὶ ἀντιδὸς αὐτοῖς ἀντὶ τῶν ἐπιγείων τὰ οὐράνια, ἀντὶ τῶν προσκαίρων τὰ αἰώνια. / ͵ Τὸν ἁγιώτατον καὶ μακαριώτατον Πάπαν Δ΄. ὃν προέγνως ἢ x hh 2 Tim. ii. 15. k 1 m Rom, xvi. 20. 184 Liturgy of S. Mark. P X kal 1x ἧς + προχειρίσασθαι τὴν ἁγίαν σου καθολικὴν καὶ 3 ΑΝ 3 / \ \ ς , 3 re ΄ MM ἀποστολικὴν ἐκκλησίαν, Kal τὸν ὁσιώτατον ἐπίσκοπον A. τὸν ἡμέτερον, συντηρῶν συντήρησον αὐτοὺς ἔτεσι πολλοῖς, χρόνοις εἰρηνικοῖς, ἐκτελοῦντας αὐτοὺς τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν σου ἀρχιερωσύνην, κατὰ τὸ ἅγιον καὶ μακάριόν σου θέλημα ὀρθοτομοῦντας τὸν λόγον τῆς ἀληθείας. Μνήσθητι δὲ καὶ τῶν ἁπανταχοῦ ὀρθοδόξων ἐπισκόπων, / , ε / 3 an a πρεσβυτέρων, διακόνων, ὑποδιακόνων, ἀναγνωστῶν, ψαλτῶν, μοναζόντων, ἀειπαρθένων, χηρῶν, λαϊκῶν. Μνήσθητι, Κύριε, τῆς ἁγίας Χριστοῦ τοῦ Θεοῦ ἡμῶν πόλεως, a o a / καὶ τῆς βασιλευούσης, καὶ THs πόλεως ἡμῶν ταύτης, πάσης , Ν , Ν “ 3 3 , , a 3 , πόλεως καὶ χώρας, Kal τῶν ἐν ὀρθοδόξῳ πίστει Χριστοῦ οἰκούν- : - 3 Lal >] LA xX 3 ig b] n των EV αὑταῖς, εἰρήνης Kal ἀσφαλείας αὑτῶν. na an / \ Μνήσθητι, Κύριε, πάσης ψυχῆς Χριστιανῆς θλιβομένης καὶ / 3 / “ Ν 4 3 7 \ καταπονουμένης, ἐλέους Θεοῦ Kat βοηθείας ἐπιδεομένης, καὶ ἐπιστροφῆς τῶν πεπλανημένων. Μνήσθητι, Κύριε, τῶν ἐν αἰχμαλωσίᾳ τῶν ἀδελφῶν ἡμῶν" x lad la las δὸς αὐτοῖς ἐν ἐλέει Kal οἰκτιρμοῖς εἶναι ἐναντίον πάντων τῶν αἰχμαλωτευσάντων αὐτούς. Μνήσθητι, Κύριε, καὶ ἡμῶν τῶν ἁμαρτωλῶν καὶ ἀναξίων δού- λων σο Ν x ς i} Ch eke ἐξάλ ε ») θὸ Ν υ, καὶ τὰς ἁμαρτίας ἡμῶν ἐξάλειψον, ὡς ἀγαθὸς καὶ φιλάνθρωπος Θεός. Μνήσθητι, Κύριε, καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου, καὶ τὰς ἁμαρτίας μου ἐξάλειψον, ὡς φιλάν- θρωπος Θεός. Συμπάρεσο δὲ ἡμῖν λειτουργοῦσι τῷ παναγίῳ σου ὀνόματι. Τὰς ἐπισυναγωγὰς ἡμῶν, Κύριε, εὐλόγησον. Τὴν εἰδωλο- λατρείαν τέλεον ἐκρίζωσον ἀπὸ τοῦ κόσμου. Τὸν Σατανᾶν καὶ πᾶσαν αὐτοῦ τὴν ἐνέργειαν καὶ πονηρίαν σύντριψον ὑπὸ τοὺς lol ion 4 πόδας ἡμῶν. Τοὺς ἐχθροὺς τῆς ἐκκλησίας cov, Κύριε, ὡς πάν- TOTE, καὶ νῦν ταπείνωσον. Τύμνωσον αὐτῶν τὴν ὑπερηφανίαν" ra 5. ἔτύ σι Ξ , ἊΝ 3 ΄ On Ν 2 S δεῖξον αὐτοῖς ἐν τάχει τὴν ἀσθένειαν αὐτῶν' τὰς ἐπιβουλὰς αὐτῶν καὶ τὰς πανουργίας ἂς ποιοῦσι καθ᾽ ἡμῶν ἀπράκτους * Perhaps ἠθέλησα. Liturgy of S. Mark. | 185 ποίησον. ᾿Ἐξεγέρθητι, Κύριε. καὶ διασκορπισθήτωσαν οἱ ἐχθροί XI.m σου, καὶ φυγέτωσαν εἰς τὰ ὀπίσω πάντες οἱ μισοῦντες τὸ ὄνομά NUM * 35. σου τὸ ἅγιον. Τὸν δὲ λαόν σου τὸν πιστὸν καὶ ὀρθόδοξον [εὐλόγησον 1], ἐπ᾿ εὐλογίας χιλίας χιλιάδας καὶ μυρίας μυριάδας, ποιοῦντας τὸ θέλημά σου τὸ ἅγιον. ‘O διάκονος. Οἱ καθήμενοι ἀνάστητε. ε « \ i) > , O ἱερεὺς λέγει εὐχήν. Λύτρωσαι δεσμίους, ἐξέλου τοὺς ἐν ἀνάγκαις, πεινῶντας n χόρτασον, ὀλιγοψυχοῦντας παρακάλεσον, πεπλανημένους ἐπί- στρεψον, ἐσκοτισμένους φωταγώγησον, πεπτωκότας ἔγειρον, σαλευομένους στήριξον, νενοσηκότας ἴασαι πάντας, ἀγαθέ, εἰς τ᾽) 500 a 7 , \ 3 \ 2 La) ς 7, ἣν ὁδὸν τῆς σωτηρίας [σύναψον, καὶ αὐτοὺς “] τῇ ἁγίᾳ σου la) a lal n ε “ an ποίμνῃ" ἡμᾶς δὲ ῥῦσαι ἀπὸ τῶν ἀνομιῶν ἡμῶν, φρουρὸς ἡμῶν \ Kal ἀντιλήπτωρ κατὰ πάντα γενόμενος. ὋὉ διάκονος. Eis ἀνατολήν. Καὶ κλίνει ὁ ἱερεὺς καὶ εὔχεται. Eucua- RISTIC Σὺ γὰρ εἶ ὃ ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως ΠΣ ἘΞ continued). καὶ KUPLOTHTOS, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τῇ (KX, bh) αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Lol παραστήκουσι χίλιαι Eph. i. στ, / ‘ /, / ς ’ὔ 3 ! \ 3 / χιλιάδες Kal μύριαι puplades ἁγίων ἀγγέλων καὶ ἀρχαγγέλων f “ στρατιαί. Σοὶ παραστήκουσι τὰ δύο τιμιώτατά σου ζῶα, τὰ πολυόμματα χερουβίμ, καὶ τὰ ἑξαπτέρυγα cepadip, ἃ δυσὶ μὲν CE. Isa. vi. , x , , \ ν 4 , ‘ wo πτέρυξι τὰ πρόσωπα καλύπτοντα καὶ δυσὶ τοὺς πόδας, Kal δυσὶν ἱπτάμενα, κέκραγεν ἕτερον πρὸς τὸ ἕτερον ἀκαταπαύστοις στόμασι καὶ ἀσιγήτοις θεολογίαις, τὸν ἐπινίκιον καὶ τρισάγιον ὕμνον Ἰὃ lan ὃ ξ λ fa) , \ dé ~ ἄδοντα, βοῶντα, δοξολογοῦντα, κεκραγότα, καὶ λέγοντα τῇ μεγαλοπρεπεῖ σου δόξῃ. Ἅγιος, ἅγιος, ἅγιος Κύριος σαβαώθ’ πλήρης ὃ οὐρανὸς καὶ ἡ γῆ XII. δ, ΕΝ TRIUMPHAL TAVTQA σέ Hymn. τῆς ἁγίας σου δόξης. [Ἐκφώνως] Πάντοτε μὲν ἁγιάζει. ἀλλὰ καὶ μετὰ πάντων τῶν σε ἁγιαζόντων, δέξαι, Δέσποτα Κύριε, καὶ τὸν ἡμέτερον ἁγιασμόν, σὺν αὐτοῖς ὑμ- νούντων καὶ λεγόντων, 1 Dr. Neale’s suggestion. There is a hiatus in the MS. ? Perhaps this should run, ἄξον, καὶ αὐτοὺς σύναψον. 8 A correction of Bunsen for the common reading πάντας ἁγιάζῃ, which is obviously wrong. XITI. Commemora- tion of the Work of Re- demption. THE INSTI- TUTION. Siar Cor, ΣΙ. 24. τυ Cor, xt! 25. Cf. Matt. XXVI. 27. Cf. Matt. XXVi. 28. (ὑπὲρ ὑμῶν) Luke xxii. 20. Cf Cor: xi. 26. 186 Liturgy of S. Mark. , 7 ul ! ‘O λαός. ἽΑγιος, ἅγιος, ἅγιος Κύριος. Ὃ ἱερεὺς σφραγίζει τὰ ἅγια, λέγων" / a a a Πλήρης yap ἐστιν ὡς ἀληθῶς ὁ οὐρανὸς Kal ἡ γῆ τῆς ἁγίας σου δόξης διὰ τῆς ἐπιφανείας τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ες: κα Η A a, , ¢ , \ , Ν ἡμῶν ᾿Ιησοῦ Χριστοῦ: πλήρωσον, ὃ Θεός, καὶ ταύτην τὴν θυσίαν τῆς παρὰ σοῦ εὐλογίας, διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίου σου Πνεύματος. Ὅτι αὐτὸς 6 Κύριος καὶ ὁ Θεὸς καὶ παμβασιλεὺς ἡμῶν ᾿Ἰησοῦς ὁ Χριστὸς τῇ νυκτὶ ἣ παρεδίδου ρ HI ἢ παρ Ν. n n an Ἂς ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ τὸν ὑπὲρ πάντων ὑφίστατο θάνατον σαρκί, συνανακλιθεὶς μετὰ τῶν ἁγίων αὐτοῦ μαθητῶν aS , \ 7 Ν n cD Ἂς οἷν / Χ καὶ ἀποστόλων, λαβὼν ἄρτον μετὰ τῶν ἁγίων καὶ ἀχράντων καὶ ἀμώμων αὐτοῦ χειρῶν, ἀναβλέψας εἰς τὸν ἴδιον Πατέρα, Θεὸν δὲ δ si Ν Θ Ν a ὅλ 3} / DN / τ Us € ἡμῶν καὶ Θεὸν τῶν ὅλων, εὐχαριστήσας, εὐλογήσας, ἁγιάσας, κλάσας, διέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ Ὃ διάκονο. ἀποστόλοις, εἰπών, (ἐκφώνως) Λάβετε, φάγετε. Τοῦτο Ἐκτείνατε.. γάρ ἐστι τὸ σῶμά μου, τὸ ὑπὲρ ὑμῶν κλώμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὃ λαός. ᾿Αμήν. ὋὉ ἱερεὺς λέγει ἐπευχόμενος" ε a Ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λαβών, Kal κεράσας ἐξ οἴνου καὶ ὕδατος, ἀναβλέψας εἰς τὸν οὐρανὸν πρός σε τὸν ἴδιον Πατέρα, Θεὸν δὲ ἡμῶν καὶ Θεὸν τῶν ὅλων, εὐχα- / 5 Zz / 4 € (A “ὃ a plotnoas, εὐλογῆσας, πλήσας [Πνεύματος aylov, μετέδωκε τοῖς a - \ Be te: ἁγίοις kal μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστό- Ο διάκονος. Ἔτι ἐκτεί- λοις, εἰπών, (ἐκφώνως) Πίετε ἐξ αὐτοῦ πάντες" νατε. an 7 3 Q Ὁ , \ lay na Τοῦτο yap ἐστι TO αἷμὰ μου, TO τῆς καινῆς δια- θήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. Ὁ λαός. ᾿Αμήν. Ὃ ἱερεὺς εὔχεται οὕτως. Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Ὁσάκις γὰρ ἂν 1 Another certain correction of Bunsen (Analecta Ante-Nicaena, vol. iii. p. 115) for the common reading ὑψίστατον, a word which does not exist elsewhere. Moreover a verb is needed to complete the sense. Liturgy of S. Mark. 187 > , Q 5 A , Ν ‘ , A x eee. ἐσθίητε τὸν ἄρτον τοῦτον, πίνητε δὲ καὶ ποτήριον τοῦτο, τὸν ἐμὸν / θάνατον καταγγέλλετε, Kal τὴν ἐμὴν ἀνάστασιν καὶ ἀνάληψιν ὁμολογεῖτε, ἄχρις οὗ ἂν ἔλθω. / Tov θάνατον, Δέσποτα Κύριε παντοκράτορ, ἐπουράνιε βα- σιλεῦ, τοῦ μονογενοῦς σου Ὑἱοῦ, Κυρίου δὲ καὶ Θεοῦ καὶ an an an a / Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ καταγγέλλοντες, καὶ τὴν τριή- μερον καὶ μακαρίαν αὐτοῦ ἐκ νεκρῶν ἀνάστασιν ὁμολογοῦντες, Ν a \ ἃς an (καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν ὁμολογοῦμεν, καὶ τὴν ἐκ δεξιῶν “ a “ MS σου τοῦ Θεοῦ καὶ Πατρὸς καθέδραν), καὶ τὴν δευτέραν καὶ Ν Ν Ἂς > n / 3 / 5 χὰ φρικτὴν καὶ φοβερὰν αὐτοῦ παρουσίαν ἀπεκδεχόμενοι, ἐν ἢ ε ᾿Ξ / bd o “ Ν \ 3 / ’ μέλλει ἔρχεσθαι κρῖναι ζῶντας καὶ νεκροὺς ἐν δικαιοσύνῃ, καὶ nw an Ν ἀποδοῦναι ᾿[ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ], σοί, Κύριε ὁ Θεὸς ἡμῶν, τὰ σὰ ἐκ τῶν σῶν δώρων προεθήκαμεν ἐνώπιόν σου. 4 Καὶ δεόμεθα καὶ παρακάλουμέν σε, φιλάνθρωπε ἀγαθέ, ἐξα- ’ 3 Ὁ“ ον ΜΈΡΑ 2 C2 7 , πόστειλον ἐξ ὕψους τοῦ ἁγίου σου, ἐξ ἑτοίμου κατοικητηρίου 3 “ 9 / / δ. δ Ν \ σου, ἐκ τῶν ἀπεριγράπτων κόλπων, | αὐτὸν τὸν Παράκλητον, τὸ Πνεῦμα τῆς ἀληθείας, τὸ ἅγιον, τὸν κύριον, τὸ ζωοποιόν, τὸ ἐν νόμῳ καὶ προφήταις καὶ ἀποστόλοις λαλῆσαν, τὸ πανταχοῦ \ fal a παρὸν καὶ Ta πάντα πληροῦν, ἐνεργοῦν τε αὐτεξουσίως, ov διακονικῶς, ἐφ᾽ ods βούλεται, τὸν ἁγιασμὸν εὐδοκίᾳ τῇ OF, τὸ ς A ΄ ἁπλοῦν τὴν φύσιν, τὸ * πολυμερὲς τὴν ἐνέργειαν, τὴν τῶν θείων 4 a χαρισμάτων πηγήν TO σοὶ ὁμοούσιον" TO ἐκ σοῦ ἐκπορευ- τ \ an “. cal ὄμενον" τὸ σύνθρονον τῆς βασιλείας σου, Kal τοῦ μονογενοῦς σου Ὑἱοῦ, τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν *Inood Χριστοῦ. “Ere δὲ] ἐφ᾽ ἡμᾶς καὶ ἐπὶ τοὺς ἀρτοὺς τούτους καὶ BN Ν » fa) \ nA / ne ey “ ‘O rads. ἐπὶ τὰ ποτήρια ταῦτα TO Πνεῦμά σου τὸ ἅγιον, iva 2 , Apny. si αὐτὰ ἁγιάσῃ καὶ τελειώσῃ, ὡς παντοδύναμος Θεύς, Ὁ διάκονος. |, : 4 - : ny » : Κατέλθετε,οἱ [Εκφώνως.] καὶ ποιήσῃ τὸν μὲν ἄρτον σῶμα, TO διάκο . ~ ΄“ n lal oe δὲ ποτήριον αἷμα τῆς καινῆς διαθήκης, αὐτοῦ τοῦ “ “ a b ~ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος, καὶ παμβασιλέως ἡμῶν ᾿Ιησοῦ 1 This clause is not in the Greek, but it is supported by the Copt. S. Cyril. (cf. p 222, § XI. f.) 2 This is an almost certain correction of Bunsen’s for the impossible common reading πλημερὲς (cf. Heb. i. 1). The whole passage within brackets looks like a post-Athanasian insertion. XITT. XIV. THE GREAT OBLATION. Χν. INVOCATION. AV. XVI. 8 Prefatory Prayer. Ἐ Ρεῖ. 1. ro: Cf. τ Thess. ν. 23. Matt. vi. 9. b THE Lorp’s PRAYER. Embolismus. Cc Matt. vi. 13. 188 Liturgy of S. Mark. ΜᾺ if a na a a Χριστοῦ ἵνα γένωνται πᾶσιν ἡμῖν τοῖς ἐξ αὐτῶν μεταλαμ- / na Bavovow, eis πίστιν, εἰς νῆψιν, εἰς ἴασιν, εἰς σωφροσύνην, εἰς ἁγιασμόν, εἰς ἐπανανέωσιν ψυχῆς, σώματος, καὶ πνεύματος, εἰς κοινωνίαν μακαριότητος ζωῆς αἰωνίου καὶ ἀφθαρσίας, εἰς δοξολογίαν τοῦ παναγίου σου ὀνόματος, εἰς ἄφεσιν ἁμαρτιῶν" n “Ὁ nan iva σοῦ καὶ ἐν τούτῳ, καθὼς καὶ ἐν παντί, δοξασθῇ καὶ ὑμνηθῇ καὶ ἁγιασθῇ τὸ πανάγιον καὶ ἔντιμον καὶ δεδοξασμένον σου » AN 9 n n SoG lA ΤΑ ὄνομα σὺν ᾿Ιησοῦ Χριστῷ καὶ ἁγίῳ Πνεύματι. ὋὉ λαός. “Ὥσπερ ἦν καὶ ἐστίν. Ὃ ἱερεύς. Εἰρήνη πᾶσιν. ‘O διάκονος. Προσεύξασθε. Ὃ ἱερεὺς εὔχεται καθ᾽ ἑαυτόν. Θεὲ φωτός, γεννῆτορ ζωῆς, & € χά ὰ αἰώ , γεννῆτορ ζωῆς, ἀρχηγὲ χάριτος, ποιητὰ αἰώνων, θεμελιωτὰ γνώσεως, δωρητὰ σοφίας, θησαυρὲ ἁγιωσύνης, διδά- 3 a las “ ΡῚ / ε lal 5 ’ σκαλε εὐχῶν καθαρῶν, ψυχῆς εὐεργέτα, ὁ τοῖς ὀλιγοψύχοις εἰς σὲ " πεποιθόσι διδοὺς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι' ὁ ΟῚ Ν ἐς ote Ὁ 2 , ΟῚ los ¢ \ Cen 3 / ἀναγαγὼν ἡμᾶς ἐξ ἀβύσσου εἰς φῶς, ὃ δοὺς ἡμῖν ἐκ θανάτου / id / wey σε 3 7 9 / ε X93 ξ- τῶι ζωήν, ὁ χαρισάμενος ἡμῖν ἐκ δουλείας ἐλευθερίαν, ὃ τὸ ἐν ἡμῖν σκότος τῆς ἁμαρτίας διὰ τῆς παρουσίας τοῦ μονογενοῦς σου Ὑἱοῦ λύσας, αὐτὸς καὶ νῦν, Δέσποτα Κύριε, διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίον cov Τ]Πνεύματος, καταύγασον τοὺς ὀφθαλμοὺς τῆς διανοίας ἡμῶν, εἰς τὸ μεταλαβεῖν ἀκατακρίτως τῆς ἀθανάτου καὶ 2 74 / ons ee eed crs ε na “ ἐπουρανίου ταύτης τροφῆς" καὶ ἁγίασον ἡμᾶς ὁλοτελῶς ψυχῇ; σώματι, καὶ πνεύματι, ἵνα μετὰ τῶν ἁγίων σου μαθητῶν καὶ ἀποστόλων εἴπωμεν σοὶ τὴν προσευχὴν ταύτην, τὸ Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἑξῆς. (Ἐκφώνως) Καὶ καταξίωσον ἡμᾶς, Δέσποτα φιλάνθρωπε Κύριε, μετὰ παῤῥησίας, ᾽ Ψ 3 a) ’, a , 3 9 ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ, ψυχῇ πεφωτισμένῃ, ἐν ἀπαι- σχύντῳ προσώπῳ, ἡγιασμένοις χείλεσι, τολμᾶν ἐπικαλεῖσθαί σε ἈΚΝ 5 yaw 45 a οἱ x ἢ Ney ὃ τὸν ἐν τοῖς οὐρανοῖς ἅγιον Θεὸν Πατέρα, καὶ λέγειν ὋὉ λαός. Πάτερ ἡμῶν 6 ἐν τοῖς οὐρανοῖς, κ.τ.λ. ε ε ‘ a O ἱερεὺς εὔχεται. Ναὶ Κύριε, Κύριε, μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ 1 Vulg. πεπειθῶσι. Liturgy of S. Mark. 189 ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, Οἷδεν yap ἡ πολλή σου εὐσπλαγ- XVI.c χνία, ὅτι οὐ δυνάμεθα ὑπενεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθέ- νειαν" ἀλλὰ ποίησον σὺν τῴ πειρασμῷ καὶ ἔκβασιν, τοῦ δύνασθαι x Cor. x. 13. ἡμᾶς ὑπενεγκεῖν. Σὺ γὰρ ἔδωκας ἡμῖν ἐξουσίαν πατεῖν ἐπάνω Luke x. το. ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. ? , 4 a [Expoves| Ὅτι σοῦ ἐστὶν ἡ βασιλεία καὶ ἡ δύναμις. ὋὉ λαός, ᾿Αμήν. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. ς , a an 3 a O διάκονος. Tas κεφαλὰς ὑμῶν τῷ ᾿Ιησοῦ κλίνατε. Ὁ λαός. Lot, Κύριε. c c A > f 2 O ἱερεὺς ἐπεύχεται. / \ n Δέσποτα Κύριε 6 Θεός, 6 παντοκράτωρ, ὁ καθήμενος ἐπὶ τῶν ἃ , \ , εχ a (ines cans eg 7 Prayer of χερουβίμ, καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ: ὁ ἐξ ὑδάτων Humble Access. na n a / οὐρανὸν σκευάσας, Kal τοῖς τῶν ἀστέρων χοροῖς κατακοσμήσας" \ 6 ἐν ὑψίστοις ἀσωμάτους ἀγγέλων συστησάμενος στρατιὰς πρὸς 3 / 7 x" ὦ if A > / lal n \ ἀεννάους δοξολογίας" σοὶ ἐκλίναμεν τὸν αὐχένα τῶν ψυχῶν καὶ Led cal nm \ TOV σωμάτων ἡμῶν, TO τῆς δουλείας πρόσχημα σημαίνοντες, καὶ δεόμεθά σου, τὰς σκοτοειδεῖς τῆς ἁμαρτίας ἐφόδους ἐκ τῆς ἡμῶν διανοίας ἀπέλασον, καὶ ταῖς τοῦ ἁγίου σου Ivetparos θεοεί- δεσιν αὐγαῖς τὸν ἡμέτερον νοῦν καταφαίδρυνον, ὅπως τῇ γνώσει an / an gov πληθυνόμενοι, ἀξίως μετάσχοιμεν TOV προκειμένων ἡμῖν ἀγαθῶν, τοῦ ἀχράντου σώματος καὶ τοῦ τιμίου αἵματος τοῦ “a Γ τ fal / AS n Ν. fel «ες cat μονογενοῦς σου Tiot, Tod Κυρίου kat Θεοῦ καὶ Σωτῆρος ἡμῶν A a a a lad 3" n “ Ἰησοῦ Χριστοῦ, συγχωρῶν ἡμῖν πᾶν εἶδος ἁμαρτιῶν, διὰ τὴν Ἂς ee) 7 ’ 3 , ῇ \ 3 “ πολλὴν καὶ ἀνεξιχνίαστόν σου ἀγαθότητα, χάριτι καὶ οἰκτιρμοῖς A na na , 3 2» καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Ὑἱοῦ. [᾿Ἐκφώνως] Δι᾿ οὗ ὶ θ᾽ Ὁ ὶ ἡ δόξ XN / Ν rad ίω καὶ ἃ θῷ καὶ μεθ΄ οὗ σοὶ ἡ δόξα καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ Ν “ 7, καὶ ζωοποιῷ Πνεύματι. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. XVII. ἃ Ὁ διάκονος. Μετὰ φόβου Θεοῦ". [? Elevation. | Ὁ ἱερεὺς εὔχεται. Ἅγιε, ὕψιστε, φοβερέ, ὃ ἐν ἁγίοις ἀναπαυόμενος, Κύριε, Isa. lvii. τ5. - “ na lal | i na tf A ἁγίασον ἡμᾶς τῷ λόγῳ τῆς σῆς χάριτος, Kal TH ἐπιφοιτήσει τοῦ 1 From Lit. of 5. James πρόσχωμεν is probably to be supplied. XVII. a Lev. xi. 44. Sancta Sanctis. b FRACTION. Ps. cl. d ComMMIx- TURE. XVIII. CoMMUNION. Of Celebrant. PS exits I 190 Liturgy of S. Mark. παναγίου cov Πνεύματος. Σὺ yap εἶπας, Δέσποτα, Ἅγιοι ἔσεσθε, ὅτι ἐγὼ ἅγιος εἰμί. Κύριος ὁ Θεὸς ἡμῶν, ἀκατάληπτε Θεοῦ Λόγε, τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοούσιε, συναΐδιε, καὶ σύναρχε, πρόσδεξαι τὸν ἀκήρατον ὕμνον, σὺν τοῖς χερουβὶμ καὶ σεραφίμ, καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου, ἐξ ἀναξίων pov χειλέων βοῶντα καὶ λέ- γοντα, Ὁ λαός. Κύριε ἐλέησον. Κύριε ἐλέησον. Κύριε ἐλέησον. Ὃ ἱερεὺς ἐκφώνως. Τὰ ἅγια τοῖς ἁγίοις. Ὁ λαός. Εἷς Πατὴρ ἅγιος, εἷς Υἱὸς ἅγιος, ἕν Πνεῦμα ἅγιον, εἰς ἑνότητα ΠΠνεύματος ἁγίου. ᾿Αμήν. Ὁ διάκονος. Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως. Ὃ ἱερεύς, σφραγίζων τὸν λαόν, ἐκφώνως. Ὃ Κύριος μετὰ πάντων. Καὶ Ka! ὁ ἱερεὺς τὸν ἄρτον" καὶ λέγει, Αἰνεῖτε τὸν Θεὸν ἐν τοῖς | ἁγίοις, καὶ τὰ ἑξῆς τοῦ ψαλμοῦ]. Καὶ μελίζει 6 ἱερεύς, λέγων τοῖς παροῦσιν" Ὃ Κύριος εὐλογήσει καὶ συνδιακονήσει, διὰ τῆς μεγάλης, Κι τολι Καὶ λέγει ὁ ἱερεύς. Κελεύετε. Ὃ κλῆρος. Τὸ Πνεῦμα τὸ ἅγιον κελεύει καὶ ἁγιάζει. ‘O ἱερεύς. ᾿Ιδοὺ ἡγίασται καὶ τετελείωται. ὋὉ κλῆρος, Εἷς Πατὴρ ἅγιος" [τρί-.] Καὶ λέγει ὁ ἱερεύς. ὋὉ Κύριος μετὰ πάντων. ὋὉ κλῆρος. Καὶ μετὰ τοῦ πνεύματός σου. Ὃ ἱερεὺς λέγει. Αὐτὸς εὐλόγησεν αὐτόν. Καὶ μεταλαμβάνει ὁ ἱερεύς. Εὐχή. Τῆς κατὰ φιλανθρωπίας, kT. λ. ἤλλλως. Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τῆς πηγῆς, K.T. A. 1 The common reading here is κλάνει, another non-existing word. Liturgy of S. Mark. 191 Καὶ ὅταν μεταδιδῷ ta κλήρῳ, λέγει" Σῶμα ἅγιον. Καὶ εἰς τὸ ποτήριον λέγει" Αἷμα τίμιον τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν. Καὶ μετὰ τὸ πληρῶσαι, λέγει ὁ διάκονος" 3 \ x / Eat προσευχὴν σταθητε. ὋὉ ἱερεύς. Eipnun πᾶσιν. ὋὉ διάκονος. Προσεύξασθε. Ὃ ἱερεὺς εὔχεται τὴν εὐχαριστίαν. Εὐχαριστοῦμέν σοι, Δέσποτα Κύριε ὁ Θεὸς ἡμῶν, ἐπὶ τῇ 7 cal c 4 >) LU 5 Na) / μεταλήψει TOV ἁγίων, ἀχράντων, ἀθανάτων, καὶ ἐπουρανίων σου μυστηρίων, ὧν ἔδωκας ἡμῖν ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ σωτηρίᾳ τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν, καὶ δεόμεθα καὶ “ “ 5 Ἂς ͵ὔ 4 (EUs Ca) \ παρακαλοῦμέν σε, φιλάνθρωπε, ἀγαθὲ Κύριε, χάρισαι ἡμῖν τὴν κοινωνίαν τοῦ ἁγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ μονο- γενοῦς σου Tiod, εἰς πίστιν ἀκαταίσχυντον, εἰς ἀγάπην ἀνυπό- κριτον, εἰς πλησμονὴν θεοσεβείας, εἰς ἀποτροπὴν’ ἐναντίου, εἰς vf “ x ” 5 3 ’ ΄“ Σ ’ὔ 5 περιποίησιν τῶν ἐντολῶν σου, εἰς ἐφόδιον ζωῆς αἰωνίου, εἰς 3 , > , ἃς po AN “ a , “ ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος τοῦ Χριστοῦ σου" [᾿Ἐκφώνως] δι᾿ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ δόξα καὶ τὸ \ “ - Ν 05 a Ν al , κράτος, σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου [Πνεύ- ματι. Εἶτα ὁ ἱερεὺς στρέφεται πρὸς τὸν λαόν, λέγων" "Αναξ μέγιστε, καὶ τῷ Πατρὶ σύναρχε, ὃ τῷ σῷ κράτει τὸν μ y 3 t ρ PX 3 t t ρ ΝΜ / \ οἷ ἤ \ \ > Ν ἄδην σκυλεύσας, καὶ τὸν θάνατον πατήσας, καὶ τὸν ἰσχυρὸν Ζ \ x > Ns 3 / 5) / “ a δεσμεύσας, καὶ τὸν “Addy ἐκ τάφον ἀναστήσας τῇ θεουργικῇ σου / n a an δυνάμει καὶ φωτιστικῇ αἴγλῃ τῆς σῆς ἀῤῥήτου θεότητος, αὐτός, r a / Δέσποτα, διὰ τῆς μεταλήψεως τοῦ ἀχράντου cov σώματος καὶ “ 7 “ 3 / λ Ν ν Ἐς , ὃ ’ τοῦ τιμίου σου αἵματος ἐξαπόστειλον τὴν ἀόρατόν σου δεξιάν, τὴν πλήρη εὐλογιῶν, καὶ πάντας ἡμᾶς εὐλόγησον, οἰκτείρησον, θέ => 5 el: ὃ , \ ie λ Nal LP 4 ἃ Ν σθένωσον τῇ θεϊκῇ σου δυνάμει, καὶ περίελε ἀφ᾽ ἡμῶν τὴν κακοηθῆ καὶ ἁμαρτάδα σαρκικῆς ἐπιθυμίας ἐργασίαν" καταύ- Ν Ν ς “ 3 \ _ / ~ γασον τοὺς νοητοὺς ἡμῶν ὀφθαλμοὺς τῆς περικειμένης Copepas 5 ’ fy « lad ” , a > / ἀνομίας, σύναψον ἡμᾶς τῷ παμμακαρίστῳ, τῷ εὐαρεστήσαντι σοι συλλόγῳ, ὅτι διὰ σοῦ καὶ σὺν σοὶ τῷ Πατρὶ καὶ τῷ παναγίῳ XVIII. Of Clergy. Of Laity. ΧΙΧ. Post-Com- MUNION. b Benediction. XX. DisMISSAL. a Benediction. Cf. 2 (Cor, ἘΠ: 14. b Prayer of Clergy in the Sacristy. Cc Dismissal. 2 (Or. ΣΣῚ 5τ. 192 Liturgy of S. Mark. , ἴω δ Πνεύματι πᾶς ὕμνος πρέπει, τιμή, κράτος, προσκύνησίς τε καὶ 3 “- n εὐχαριστία, viv καὶ ἀεί, kal εἰς τοὺς αἰώνας τῶν αἰώνων. € , (2 5 Ἀν Ο διάκονος. [Πορεύεσθε ἐν εἰρήνῃ. , 3 ὋὉ λαός. “Ev ὀνόματι Κυρίου. Ὃ ἱερεὺς ἐκφώνως. ες “ “ “ “ Η ἀγάπη τοῦ Θεοῦ καὶ Πατρός, ἣ χάρις τοῦ Ὑἱοῦ, Κυρίου δὲ ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἣ κοινωνία καὶ ἡ δωρεὰ τοῦ παναγίου Πνεύματος, εἴη μετὰ πάντων ἡμῶν, νῦν καὶ ἀεί, καὶ εἰς τοὺς / ἡμῶν». 2 αἰῶνας τῶν αἰώνων. Ὃ λαός. ᾿Αμήν. Εἴη τὸ ὄνομα Κυρίου εὐλογημένον. Ὃ ἱερεὺς ἐπεύχεται ἐν τῷ διακονικῷ, λέγων" ; "ES etn A 7 Ν ε Ν 3 “ ’ὔ “ wkas ἡμῖν, Δέσποτα, τὸν ἁγιασμὸν ἐν τῇ μετουσίᾳ τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ μονογενοῦς σου Υἱοῦ: δὸς ἡμῖν τὴν χάριν καὶ τὴν δωρεὰν τοῦ παναγίου Ivev- \ , cous 5 7 5 “ Ψ NREL, 3 ματος, kal φύλαξον ἡμᾶς ἀμώμους ἐν τῷ βίῳ, Kal ὁδήγησον εἰς Ἂς ΄ 5 ᾽ὔ \ ες 7 \ ? Ν , τὴν τελείαν ἀπολύτρωσιν Kal υἱοθεσίαν, Kal εἰς τὰς μελλούσας 3 ’ 5 λ / Σὺ Ν Ae τ Ὁ Ν « cad Ν Ν᾿ Ἂν αἰωνίους ἀπολαύσεις. Σὺ γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν, καὶ σοὶ τὴν ’ 2 / a \ \ fal £5 \ n ε ’ » δόξαν ἀναπέμπομεν, τῷ Πατρὶ καὶ τῷ Tio καὶ τῷ ἁγίῳ Πνεύ- ματι, νῦν καὶ ἀεί, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ὁ λαός. ᾽Αμήν. Ὁ ἱερεύς. Εἰρήνη πᾶσιν. ‘O λαός. Καὶ τῷ πνεύματί σου. Καὶ ἀπολύει, λέγων" rn is Εὐλογείτω ὁ Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων Kal σκέπων καὶ διατηρῶν πάντας ἡμᾶς διὰ τῆς μεθέξεως τῶν ἁγίων αὐτοῦ μυστη- if eon > BN > 8 2A “ SPP. 3 , ρίων, ὃ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. PeLTURGIA COPTITARUM. (E RENALD. LITT. ORIENT. COLL., TOM. I. PP. 1-25, 38-51.) Oratio Praeparatonis. {Missa : j : , Catechu- DominE qui nosti corda omnium, sancte et in sanctis requi- menorum. escens, solus sine peccato, et potens ad remissionem peccatorum 1- ἃ A Nae cee Apologia! of concedendam. Tu, Domine, scis indignitatem meam, meque the Priest. minus praeparatum, nec sufficienter dispositum, ut accedam ad ministerium hoc tuum sanctum. Sed nec tanta mihi confidentia est, ut accedam, et aperiam os meum coram gloria tua sancta: sed secundum multitudinem clementiae tuae, ignosce mihi pec- catori, et concede mihi ut inveniam gratiam et misericordiam in hac hora; et mitte mihi virtutem ex alto, ut incipiam et praeparer, perficiamque, sicut tibi placitum est, ministerium tuum sanctum, secundum beneplacitum voluntatis tuae, cum 1 If the Anaphora of S. Cyril be used, the following Apologia is said instead of that in the text :— Sacerdos secreto. Creator rerum omnium visibilium et invisibilium, qui omnia per providentiam regis, tua enim sunt omnia, Domine, amator ani- marum ;:.deprecor te, Domine omnipotens, ego imbellis, virtute carens, et inutilis prae omnibus ministris tuis, dum accedo ad sancta sanctorum tua, ad tractandum hoc mysterium sanctum. Da mihi, Domine, Spiritum tuum sanctum, ignem materiae expertem, qui cogitatione comprehendi non potest; qui duritias omnes consumit, qui incendit inventiones malas, et occidit membra terrena et corporea, refraenatque motus animi, qui impellunt ad imaginationes plenas passione et dolore: Et, sicut decet sacerdotes, effice me superiorem omni cogitatione mortali, et da mihi verba pura, ut per- ficiam hanc oblationem propositam, quae est mysterium omnium myste- riorum, in societate et communione Christi tui, cui tecum debetur gloria, et Spiritui sancto vivificanti, tibique consubstantiali, nunc, etc. sh O b For the Assistant Clergy. c For the People. Cfo Wits: Mark, I. a. 194 The Coptic Liturgy. odoribus thuris. Ita, Domine, esto nobiscum, esto socius operis nostri; benedic nobis, tu es enim remissio peccatorum nos- trorum, lux animarum nostrarum, vita, fortitudo, et fiducia nostra; tu es ipse cui sursum mittimus laudem, gloriam, et adorationem, Pater, Fili et Spiritus sancte, nunc et semper et usque in saecula saeculorum omnium. Amen. Orato postquam praeparatum fuertt altare. Sacerdos. ‘Tu, Domine, docuisti nos magnum hoc myster1um salutis: tu vocasti nos abjectos et indignos servos tuos, ut essemus ministri altaris tui sancti. Tu, Domine, effice nos dignos per virtutem Spiritus tui Sancti, ut hoc ministerium perficiamus, ita ut non incidamus in judicium coram glona tua magna, et offeramus tibi sacrificium hoc benedictionis, gloriamque et magnificentiam per illud, in sancto tuo. Deus gratiae largitor, et salutis mandator, qui omnia in omnibus operaris, da nobis ut sacrificium nostrum coram te acceptum sit, pro peccatis meis, et pro insipientiis plebis tuae, quia purum est, sicut donum Spiritus tui sancti, in Christo Jesu Domino nostro, per quem te decet gloria et honor, cum ipso, et Spiritu sancto vivificante, tibique consubstantiali, nunc et semper et in omnia saecula saeculorum. Amen, Oratio Gratiarum aciionis. Sacerdos. Gratias agamus bonorum autori misericordi, Deo Patri Domini, Dei et Salvatoris nostri Jesu Christi, quia ipse protexit nos, adjuvit et servavit nos, suscepitque nos ad se, misertus est nostri, perduxitque nos ad hanc horam. Ipsum nunc precemur, ut custodiat nos hoc sancto die et omnibus diebus vitae nostrae, in omni pace, omnipotens Dominus Deus noster. Diaconus. Ad Orationem state. Sacerdos. Domine Deus omnipotens, Pater Domini Dei et Salvatoris nostri Jesu Christi, gratias agimus tibi de omnibus, et propter omnia, et in omnibus, quia protexisti nos, adjuvisti nos, conservasti nos, suscepisti nos ad te, et misertus es nostri, auxilium dedisti nobis, et ad hanc horam nos perduxisti. Lhe Coptic Liturgy. 195 Diaconus. Orate ut Deus misereatur nostri. I. Sacerdos. Ea propter petimus et obsecramus bonitatem tuam, e O amator hominum, ut concedas nobis hunc diem sanctum et omnes dies vitae nostrae in pace cum timore tuo transigere. Omnem invidiam, omnem tentationem, omnem operationem Satanae, et consilium hominum improborum, impetumque hos- tium tam occultorum quam manifestorum, depelle a nobis, ab omni populo tuo et ab hoc loco sancto: quae autem bona, quae placita sunt, nobis jube. ‘Tu enim ipse es, qui dedisti Luke x. το. nobis potestatem calcandi serpentes et scorpiones, omnemque virtutem inimici. Et ne nos inducas in tentationem, sed libera nos a malo, per gratiam et misericordiam amoremque erga homines Filii tui unigeniti, Domini Dei et Salvatoris nostri Jesu Christi, per quem tibi debetur honor, gloria et imperium, cum ipso, et Spiritu sancto vivificante, tibique consubstantiali, nunc et semper, et in omnia saecula saeculorum. Amen. Oratio Oblationts sive Propositionis pants οἱ Caliets. ΤΙ. THE OFFER- Domine Jesu Christe, Fili unigenite, Verbum Dei Patris, eique 7°*” consubstantiale et coaeternum, et Spiritui sancto; tu es panis La Pe vivus, qui descendisti de coelo, et praevenisti nos, impendis- (sscond) tique animam tuam perfectam et absque vitio, pro vita mundi: John vi. sr. rogamus obsecramusque bonitatem tuam, O amator hominum, ostende faciem tuam super hunc panem, et super hunc calicem, quos super mensam hanc tuam Sacerdotalem posuimus: bene- dic eos >, sanctifica eos >, et consecra eos >: transfer eos, ita ut panis quidem hic fiat corpus tuum sanctum, et hoc mistum in hoc calice sanguis tuus pretiosus, ut sint nobis omnibus praesidium, medicina, salus animarum, corporum, spirituumque ; quia tu es Deus noster, tibique debetur laus et potestas, cum Patre tuo bono, et Spiritu vivificante, tibique consubstantiali, nunc et semper, et in omnia saecula saecu- lorum. Amen. : Tune operiet Sacerdos discum et calicem, utrumque integumento suo, et omnia majori velo teget: tum osculabitur altare, conversusque ad ipsius latus Australe, adorabit Deum et osculabitur altare. Tum circuitu peracto, descendet coram O 2 196 The Coptic Liturgy. II. a altari, pronuntiabitque Absolutionem super ministros sedentes coram 60: Quod si adsit ipsi Sacerdos socius, ipse pronuntiabit Absolutionem. Oratio Absolutionts ad Filium. b Domine Jesu Christe, Fili unigenite, et Verbum Dei Patris, qui dirupisti omnia vincula peccatorum nostrorum passione tua salutari et vivifica, qui inspiravisti in faciem discipulorum oe τς Apostolorumque βειποίογαπι, dicens eis, Accipite: Spi- John xx. 22, Titum sanctum: quorum remiseritis peccata remuittuntur eis, et quorum retinueritis retenta sunt; tu etiamnum, Domine, per Apostolos tuos sanctos, eos elegisti qui Sacerdotio semper in Ecclesia tua sancta fungerentur, ut relaxarent peccata super terram, ligarentque et solverent omnia iniquitatis vincula. Rogamus obsecramusque bonitatem tuam, O amator hominum, pro servis tuis patribus meis, fratribus meis, et infirmitate mea, qui capita sua coram gloria tua sancta inclinant; praesta nobis misericordiam tuam, et solve omnia vincula peccatorum nos- trorum. Quod si adversum te peccaverimus prudenter vel imprudenter, vel cordis duritia, opere aut verbo, aut pusillani- mitate, tu, Domine, qui nosti humanam imbecillitatem, tanquam bonus et hominum amator, Deus, concede nobis remissionem peccatorum nostrorum: benedic nos et purifica nos, absolveque nos et omnem populum tuum: imple nos timore tuo, et dirige nos ad voluntatem tuam sanctam et bonam, quia tu es Deus noster, et tibi debetur gloria, honor et potestas, cum Patre tuo bono, et Spiritu tuo sancto, nunc, etc. Servi tui hodie in ministerio constituti, Sacerdos, Diaconus et Clerus, omnis populus et infirmitas mea, absoluti sint,ex ore sanctae Trini- tatis, Patris, Filii et Spiritus sancti, et -ex ore umnicae, solius, ‘sanctae, Catholicae et Apostolicae Ecclesiae: ex ore duodecim Apostolorum, et ex ore contemplativi Evangelistae Marci Apo- stoli et Martyris, ut etiam Patriarchae sancti Severi, et Doctoris nostri sancti Dioscori, sancti Joannis Chrysostomi, sancti Cyrilli, sancti Basilii, et sancti Gregorii, necnon ex ore Trecentorum decem et octo Nicaeae congregatorum, et centum quinquaginta qui Constantinopoli, centum qui Ephesi: ut etiam ex ore vene- randi Patris nostri Archiepiscopi Anba Ν, ejusque in ministerio 23. The Coptic Liturgy. 197 Apostolico consortis, venerandique Patris Episcopi Anba N. et ex ore humilitatis meae, qui peccator sum, quia benedictum et gloria plenum est nomen sanctum tuum, Pater, Fili, et Spiritus sancte, nunc et semper, etc. Oratio Thuris. Osculabitur Sacerdos caput Sacerdotis ministrantis; quod si fuerit cum eo socius, osculabitur gradus altaris, ascendensque osculabitur altare et accipiet naviculam thuris, et adolebit incensum. Ordinem qui de incenso vespertino scriptus est observabunt, quinguies adolendo; et his peractis dicet Sacerdos orationem sequentem. Deus aeternus absque principio et fine, magnus in praeceptis tuis et potens in operibus tuis: qui es ubicumque, et in om- nibus: esto nobiscum peccatoribus, Domine, in hac hora: consiste in medio omnium nostrum, purifica corda nostra, et sanctifica animas nostras: munda nos ab omnibus peccatis quae commisimus, voluntarie aut involuntarie. Concede nobis, ut offeramus coram te sacrificia rationabilia, sacrificia bene- dictionis, et incensum spirituale. Ingrediatur intra velum, in locum Sancti Sanctorum. Rogamus te, Deus noster. Memento, Domine, pacis unius tuae, et unicae sanctae Catho- licae et Apostolicae Ecclesiae. Memento, Domine, Beati Patris nostri et venerandi Archiepiscopi Papae Anba N. et Patris nostri EpiscopiAnbaN. Memento,Domine,congregationum nostrarum, et eis benedic: fac ut sint absque impedimento et perturbatione, ut celebremus eas juxta sanctam et beatam voluntatem tuam, domos orationis, domos mundationis, domos sanctitatis, domos benedictionis. Concede ut illas possideamus, Domine, nos, et servi. tui, qui nobis usque in aeternum successuri sunt. Exsurge, Domine Deus, et dissipentur inimici tui, et fugiant a facie tua omnes qui oderunt nomen tuum sanctum. Et populus tuus fruetur benedictionibus millies millenis et decies millies millenis, perficientque voluntatem tuam, per gratiam, clementiam, amo- remque erga homines Filii tui unigeniti Domini Dei et Salvatoris nostri Jesu Christi, per quem, etc. Circuibit altare cum incenso semel, osculabitur illud, descendetque laevo pede : versus orientem stabit e regione altaris, adolebitque thus ter, eadem dicens, quae AS Incense. Numb. x. 35. 111. THe LeEc- TIONS. Pauline Epistle. Acts ix. 15. Catholic Epistle. 198 The Coptic Liturgy. prius: tum Patriarcham, si adsit, incensabit seorsim ab aliis: quod si abfuerit, dabit incensum Sacerdotibus, non aliis. Deinde prostrationem faciet: cumque lecta fuerit Epistola Pauli Coptice, dicet orationem sequentem secreto. Si fuerit cum eo Sacerdos socius, is eam recitabit. Diaconus leget Epistolam Coptice, et deinde Arabice, ut etiam Catholicon, sive lectionem ex Epistolis Catholicis. Hic adoletur incensum ter circum altare ἃ Sacerdote celebrante. Oratio post Apostolt seu Paulinae Epistolae lectionem. Sacerdos. Domine scientiae et sapientiae largitor, qui ea revelas quae profundis tenebris abscondita sunt; qui potestate magna rationem hominibus indidisti; qui bonitate tua vocasti Paulum, cum fuisset aliquando persecutor, ut esset vas electum, et in eo complacuisti, ut fieret Apostolus, annunciator et prae- dicator Evangelii regni tui, Jesu Christe Deus noster. Te nunc etiam, bone et hominum amator, deprecamur, ut des nobis et omni populo tuo mentem ab omni distractione liberam, intel- lectumque purum, ut discamus et intelligamus quanta sit utilitas doctrinae tuae sanctae, quae ad nos illius ministerio pervenit. Et quemadmodum similis tibi fuit, O autor vitae, ita nos pariter dignos effice, ut in opere et fide similes ili simus, glorifi- cemusque nomen tuum sanctum, gloriemurque in cruce tua omni tempore. Tuque es cui honorem, gloriam, potentiam et adorationem referimus, cum Patre tuo bono et Spiritu sancto, nunc et semper, etc. Tum unus Diaconorum leget Catholicon Coptice et Arabice, et postquam lectum fuerit Coptice, dicet Sacerdos celebrans hanc orationem: quod st Patré- archa ipse sacra faciat, dicet eam Sacerdos. ᾿ Oratio post Catholicon. Sacerdos. Domine Deus, qui per sanctos Apostolos tuos manifestasti nobis mysterium Evangelii gloriae Christi tui, et dedisti illis, secundum magnitudinem doni infiniti gratiae tuae, praedicare toti mundo abundantiam investigabilis misericordiae tuae; rogamus te, Domine, fac nos dignos parte et sorte illorum. Concede nobis semper ut ambulemus in eorum ves- tigiis, ut agones eorum imitemur, et communicemus cum eis, laboribus et sudoribus, quos pro pietate sustinuerunt. Con- The Coptic Liturgy. 199 serva Ecclesiam tuam sanctam, quam per eos fundasti, benedic III. Ὁ agnis gregis tui, et multiplica hanc vineam quam plantavit Ps. Ixxx. 15. dextera tua, in Christo Jesu Domino nostro: per quem, etc. Finita lectione Catholici Arabice, ascendet Sacerdos ad altare et adolebit Lection from incensum semel, tum recitabitur Oratio sequens. the Acts. Oratio Actuum Apostolorum. Sacerdos. Deus, qui suscepisti sacrificium Abrahami, et pro e Isaaco arietem ei praeparasti, ita suscipe a nobis, Domine, hujus thuris sacrificium, et pro eo mitte nobis divitem miseri- cordiam tuam. Munda nos ab omni foedore peccati, et praesta nos dignos esse, ut coram bonitate tua, O hominum amator, pure et perfecte ministremus omnibus diebus vitae nostrae. Memento, Domine, pacis, etc. (u/ sup., ῥ. 197). Perficit iliam ex Oratione Thuris Pauli, nulla re detracta vel addita: qua expleta chorum solus cum incenso circuibit. Finita Lectione Actorum Coptice et Arabice dicent ter, Sanctus: quo finito, Sacerdos dicet hanc orationem. Oratio Evangelit sancte. Gospet. Domine et magister, Jesu Christe Deus noster, qui dixisti ἃ divis apostolis tuis et discipulis tuis sanctis ; Multi prophetae Prayer be et justi cupierunt videre quae vos videtis, et non viderunt, et Gospel. audire quae auditis, et non audierunt: beati autem oculi vestri Matt. xiii. qui vident et aures vestrae quae, audiunt:. da ut digni efficiamur iba audiendi et opere perficiendi Evangelia tua sancta, per orationes Sanctorum tuorum. Diacenus. Orate pro Evangelio sancto. Sacerdos. Memento etiam, Domine, omnium qui praeceperunt e nobis, ut eorum meminissemus in nostris ad te orationibus et precibus. O Domine, quietem illis tribue quorum praecessit dormitio: infirmos sana, quia tu vita es omnium nostrum, salus omnium, spes omnium, medela omnium, resurrectioque omnium nostrum: et tu es ipse cui gloriam, honorem et adorationem referimus, cum Patre tuo bono et Spiritu sancto vivificante, tibique consubstantiali, nunc et semper, etc. Tum dicet psalmum, et post tertium versum Sacerdos Evangelium incensabit. Ascendet ad altare, rursusque incensum offeret, semel signans naviculam signo III. e ιν. Prayer after the Gospel. Matt. xiii. 23. 2.00 The Coptic Liturgy. crucis: deinde circuibit cum incenso Evangelium, tum altare semel: descendet ab altari, acctpiet Evangelium a Diacono, converteturque ad Occidentem, ] Populus. Amen. Sacerdos. Et benedixit eum. >& Populus. Amen. Sacerdos digito ter oblationem suam signabit in modum crucis. Et sanctificavit eum. να Populus. Amen. Sacerdos franget oblationem in tres partes, quas ita ad se invicem adjunget, First Frac- ut guodammodo divisae non sint. Quae dum faciet, digitos intra discum detergit, oa ne quid ex oblatis adhaereat, et dicet. Et fregit eum, deditque sanctis discipulis et Apostolis suis, ἃ. dicens: Accipite, manducate ex hoc omnes. Hoc est enim corpus meum quod pro vobis frangitur, et pro multis datur in remissionem peccatorum, hoc facite in mei memoriam. Populus. Amen. P IxX.f 2,10 The Coptic Liturgy. Anaphora of 8. Cyril. Filii tui unigeniti, 1051 intercedant loco nostro pro paupertate et infirmitate nostra. Dimitte iniquitates nostras, propter depre- cationes eorum, et propter nomen tuum benedictum quod invo- catum est super nos. Diaconus. Orate pro patribus, etc. Sacerdos. Memento, Domine, Patrum nostrorum Orthodox- orum Archiepiscoporum, quorum obitus praecessit, eorum qui verbum veritatis recte dispensaverunt, et da nobis partem, et haereditatem cum eis. Rursus eorum memento quorum hodie memoriam facimus. Sacerdos post Diptycha. Et illorum, omniumque, Domine, “quorum nomina recitamus, et quorum non recitamus: quos unusquisque nostrum in mente habet, et eorum quorum me- moria non occurrit nobis, qui dormierunt, et quieverunt in fide Christi. Dignare, Domine, praestare, ut requiescant animae illorum omnes in sinu patrum nostrorum sanctorum Abraham, Isaac et Jacob, etc. Domine miserere. Sacerdos. Sacrificia, oblationesque in gratiarum actionem, eorum qui offerunt laudem et gloriam nomini tuo sancto. Diaconus. Orate pro illis qui de suo sacrificia et oblationes fecerunt. Sacerdos. Suscipe ea super altare tuum: spirituale, coeleste, cum odore thuris, ad majestatem tuam coelestem, per ‘mini- sterium Angelorum, et Archangelorum tuorum sanctorum, sicut ad te suscepisti munera justi Abel, et sacrificium patris nostri Abrahami, et minuta duo viduae. Ita quoque vota servorum tuorum accepta habe: sive multum, sive parum sit; secreto aut manifeste; et illis qui voluerunt offerre, nec unde facerent habuerunt: ut etiam illis, qui hodie haec tibi munera obtulerunt, da incorruptibilia pro corruptibilibus, coelestia pro terrenis, aeterna pro temporalibus, domos eorum et cellas penuarias reple bonis omnibus. Circumda eos, Domine, potestate Ange- lorum et Archangelorum tuorum sanctorum: et sicut memores fuerunt nominis tui sancti super terram, memento illorum in regno tuo, et in hoc saeculo ne derelinquas eos. The Coptic Liturgy. 211 Anaphora of 8S. Basil. Sacerdos tenens calicem manu sua, dicet. Similiter etiam calicem post coenam aqua et vino miscuit, Sqcerdos calicem ter cruce signabit, et dicet. Gratias egit. > Populus. Amen. Sacerdos. Benedixit eum. > Populus. Amen. Sacerdos. Sanctificavit eum. > Populus. Amen. Sacerdos. Gustavit, et dedit discipulis suis et Apostolis sanctis dicens, Accipite, bibite ex eo omnes. Hic est enim sanguis meus novi Testamenti qui effunditur pro vobis, et pro multis in remissionem peccatorum ; hoc facite in mei memoriam. Sacerdos calicem in crucis formam movebit, ita tamen ut non agitet. Populus dicet. Amen, hoc ita est. Sacerdos. Quotiescumque manducabitis ex hoc pane, et bi- betis ex hoc calice, mortem meam annunciabitis et resurrec- tionem meam confitebimini, meique memores eritis donec veniam. Populus. Mortem tuam annunciamus Domine, et resurrec- tionem tuam confitemur. Sacerdos. Memoriam agimus passionis ejus sanctae, resur- rectionis ejus a mortuis, ascensionis in coelum, et sessionis ipsius ad dexteram tuam, O Pater: secundi etiam ipsius e coelo adventus terribilis et gloria plenissimi, offerimusque tibi haec dona ex bonis tuis, pro omnibus, ex omnibus, et in omnibus. Diaconus. Adorate Deum cum timore et tremore. Sacerdos dicet Invocationem. Rogamus te, Christe Deus noster, nos peccatores indigni servi tui, et adoramus te per beneplacitum boni- —— waseoit Sacerdos anterea MAanUS ἐχ- tatis tuae, ut adveniat Spiritus sanctus tuus super 2αμεας δέ sursum δ: Ὲ sublatas, tnterpel- nos, et super haec dona proposita, et sanctificet ὅπ 250 “4° ea, efficiatque ea Sancta Sanctorum tuorum. Dicet populus, Amen. PZ ΘΠ GREAT OBLATION. XII. THE INvo- CATION. a ἘΠ Oo 212 The Coptic Liturgy. Anaphora of 5. Cyril. Domine miserere. Diaconus, Orate pro vita et incolumitate Patriarchae et Patris nostri venerabilis, Archiepiscopi Patris N. ut Christus Deus noster conservet vitam ejus ad multos annos, ac temporibus tranquillis. Sacerdos. Patriarcham nostrum venerabilem Patrem Anba N. custodiendo conserva nobis ad multos annos, et per tranquilla tempora, ut adimpleat perfecte officium sancti Pontificatus qui ili a te collatus est, secundum voluntatem tuam sanctam et beatam, recte dispensans verbum veritatis, et pascens populum tuum in sanctitate et justitia. Concede illi et nobis pacem et salutem ex quacumque parte: et preces ejus quas facit pro nobis et pro omni populo tuo, ut eas quae pro illo a nobis fiunt, suscipe eas ad te super altare tuum rationabile, coeleste cum odore thuris. Inimicos quoque ejus omnes, visibiles et invisi- biles, contere et dejice sub pedibus ejus velociter: illum quoque conserva in pace et justitia, in Ecclesia tua sancta. Domine miserere. Diaconus. Orate pro patribus nostris Episcopis ubicumque sint, ut Christus Deus noster conservet vitam eorum ad multos annos per tempora tranquilla, et parcat nobis. Sacerdos. Memento, Domine, Episcoporum Orthodoxorum in quocumque loco sint: Sacerdotum, Diaconorum, Subdiacono- rum, Lectorum, Cantorum, Exorcistarum, Monachorum, Vir-— ginum, Viduarum, Orphanorum, continentiam exercentium, et laicorum: illorum qui matrimonio juncti sunt, et illorum qui educant filios: qui dixerunt nobis mementote nostri, et qui non dixerunt: quos novimus, et quos non novimus: inimicorum et amicorum nostrorum: Domine, eorum miserere. Domine miserere. Memento, Domine, reliquorum Ortho- doxorum qui sunt ubique terrarum. Diaconus. Orate pro reliquis Orthodoxis qui sunt ubique ter- rarum: ut Christus Deus noster sit illis propitius, et misereatur eorum, et parcat nobis. . . . } Sacerdos. Domine miserere. Memento, Domine, hujus loci — The Coptic Liturgy. 213 Anaphora of S. Basil. Sacerdos elevans vocem. Et panem quidem hunc%, faciat corpus sanctum7, ipsius Domini Dei et Salva- «-« rr senem crnce toris nostri Jesu Christi, quod datur in remis- flnclinabit caput sionem peccatorum, et vitam aeternam, ei qui 7°” illud percipiet. Populus. Amen. Sacerdos calicem ter cruce stgnabit οἱ dicet. Et hunc calicem, sanguinem pretiosum novi Testamenti tui||, ip- [Zune Corpus et sius Domini Dei et Salvatoris nostri Jesu Christi, 5 #estenadut. qui datur in remissionem peccatorum et vitam aeternam illis qui illum percipient. Populus. Amen. Sacerdos. Fac, Domine, ut digni simus communicandi sanctis tuis, ad sanctificationem corporum, animarum, spirituumque nostrorum, ut simus corpus unum, spiritusque unus, sortemque et partem consequamur cum omnibus sanctis tuis qui ab initio tibi placuerunt. Memento, Domine, pacis unicae tuae unius sanctae, Catho- licae et Apostolicae Ecclesiae tuae, Diaconus. Orate pro, ete. Sacerdos. Quam acquisivisti tibi sanguine pretioso Christi tui, conserva eam in pace et omnes Episcopos orthodoxos, qui in ea sunt, Primum quidem memento, Domine, beati Patris nostri vene- randique Archiepiscopi Papae Anba N. Diaconus. Orate pro, etc. Sacerdos. Et qui cum eis verbum veritatis recte dispensave- runt: concede illos Ecclesiae tuae sanctae, ut pascant gregem tuum in pace. Memento, Domine, Hegumenorum, Presbyterorum Ortho- doxorum, et Diaconorum, Diaconus. Orate pro, ete. Sacerdos. Omniumque ministrorum et cunctorum qui virgini- tatem et puritatem colunt, omnisque populi tui fidelis. Memento, Domine, ut miserearis omnium nostrum. XII. b LET: GREAT IN- TERCESSION. a TIO 214 The Coptic Liturgy. Anaphora of 8. Cyril. sancti tui et omnium habitationum Patrum nostrorum Ortho- doxorum, Diaconus. Orate pro securitate hujus loci et omnium locorum, Patrum nostrorum Orthodoxorum, Eremitarum et Anachoreta- rum, illorumque qui habitant in eis, et pro securitate totius mundi, ut Christus Deus noster conservet eos ab omni malo, et parcat nobis. Sacerdos. Omnes urbes, regiones, et provincias, et omnes domos fidelium conserva, et nos omnes in fide Orthodoxa usque ad extremum spiritum: haec enim unica spes nostra est. Domine miserere. Memento, Domine, circumstantium, qui nobiscum deprecationis participes sunt. Diaconus. Orate pro circumstantibus qui hic participes sunt nobiscum deprecationis: ut Christus Deus noster conservet eos, misereaturque eorum, et parcat nobis. Sacerdos. Patres et fratres nostros, et reliquos ubicumque terrarum sint, conserva nobiscum, praesidio exercitus potesta- tum sanctarum: et libera nos a telis igneis Diaboli, et ab omni- bus insidiis diabolicis, et ab omni laqueo vanae gloriae. Domine miserere. Sacerdos. Memento, Domine, eorum omnium qui nobis prae- ceperunt ut eorum memores essemus in orationibus et suppli- cationibus ad te nostris, Piaconus. Orate pro omnibus qui nobis praeceperunt ut eorum memores essemus in orationibus et supplicationibus nostris, ut Christus Deus noster liberet eos ab omni malo. Sacerdos. Quas offerimus tibi, Christe Deus noster, praesertim hoc tempore hujus oblationis sanctae: quorum memoriam semper agimus, et quos unusquisque nostrum in mente habet, et eorum commemoratio, quae hodie agitur, sit ipsis tanquam murus firmus, superans omnes daemoniorum insultus, et consilia hominum improborum. Diaconus. Adorate Deum cum timore. Sacerdos. Memento, Domine, tenuitatis meae, et miseriae animae meae, et largire mihi, ut intelligam quantae dignitatis sit The Coptic Liturgy. 215 Anaphora of S. Basil. Diaconus. Miserere nostri, Deus Pater omnipotens. Populus. Kyrie eleison 27. Sacerdos. Memento, Domine, salutis hujus loci tui sancti, omnisque loci et monasterii patrum nostrorum orthodoxorum, Diaconus. Orate pro, etc. Sacerdos. Et habitantium in eo cum fide Dei. Dignare, Domine, aéri coeli et fructibus terrae benedicere. [Dicet in tempore exundationis Nili a duodecima Baini ad nonam Paophi. Dignare, Domine, implere aquas fluminum hoc anno, et illis benedicere. Tempore sementis, nempe a decima Paophi ad vigesimam Tybi. Memento, Domine, seminis herbarum, et viroris agri hoc anno: fac ut crescant, quantum fieri potest, per gratiam tuam. Laetifica faciem terrae, ut appareat foecunditas ejus, et fructus ipsius multiplicentur; praepara ei sementem et messem: vitam nostram prout expedit guberna: benedic coronae anni per benignitatem tuam, propter egenos populi tui, propter viduas et orphanos, propter peregrinos et necessitatem patientes, et propter nos omnes qui in te confidimus et nomen sanctum tuum ardenter quaerimus ; quia oculi omnium in te sperant, quod in tempore suo sis ipsis bonum largiturus. Age nobiscum juxta bonitatem tuam, tu qui das escam omni carni: imple corda nostra laetitia et suavitate, ut nobis semper in omnibus rebus suppetant necessaria, et abundemus in omni opere bono. | Diaconus. Orate pro, etc. Sacerdos hic innuit super panem et vinum manibus suis, dicetque. Memento, Domine, eorum qui haec dona tibi obtulerunt, et eorum pro quibus ea obtulerunt, et qui obtulerunt pro se et suo nomine, da iis omnibus mercedem e coelo. Circuibit Sacerdos socius altare cum thuribulo, et ab inferiori parte thus adolebit, lavabitque manus suas, et eas velo bombycino involvet. Tum dicet Sacerdos celebrans. Nunc, Domine, ex praecepto Filii tui unigeniti communicamus memoriae Sanctorum tuorum, qui tibi placuerunt ab _ initio, patrumque nostrorum Sanctorum, Patriarcharum, Prophetarum, Apostolorum, Martyrum, Praedicatorum, Evangelistarum, omni- umque spirituum justorum, qui in fide vitam finierunt. Prae- cipue vero et maxime, sanctae et gloria plenae semper Virginis XIII. d Ps, Ixv. rr. ΒῈ; οἴχν, τοι Ps. cxxxvi. 25. Acts xiv. 17. 2 Cor. ix. 8. IX. s τι Cf. Rom. xvi. 20. Numb. x. 35. 2,16 The Coptic Liturgy. Anaphora of 8S. Cyril. adstare me ad altare tuum sanctum. Aufer a me omnia desi- deria insipientiae, et juventutis: neque hoc mihi grave sit cum respondendum erit in die illo terribili, Libera me etiam ab omnibus operationibus potestatis adversarii: neque me perdas propter iniquitates meas, neque irascaris mihi usque in aeter- num, neque serves mihi mala mea, sed ostende mihi bonitatem erga me tuam, et libera me indignum, secundum multitudinem misericordiae tuae super me; (Zono Geneszs) ut benedicam tibi semper omnibus diebus vitae meae. Domine miserere. Memento, Domine, consessus hujus sacerdotalis sancti tui, et omnis Ordinis sacerdotalis Ortho- doxi, Diaconus. Orate pro hac sancta congregatione sacerdotali, et pro omni Ordine sacerdotum Orthodoxorum, ut Christus Deus noster confirmet illos in fide Orthodoxa usque ad extremum spiritum. Sacerdos. Et omnis ordinis sacerdotalis Orthodoxorum et universi populi qui stat coram te. Memento nostri, Domine, Domine, in misericordia et miserationibus, et dele iniquitates nostras, O bone, amator hominum Deus. Esto socius nobis- cum, ut ministremus nomini tuo sancto. Domine miserere. Benedic congregationibus nostris. Diaconus. Orate pro hac congregatione nostra et pro omni congregatione populorum Orthodoxorum, ut Christus Deus noster benedicat et perficiat illos in pace et remittat nobis peccata nostra. Sacerdos. Cultum idolorum prorsus ex mundo extermina: Satanam et omnes potestates ejus pessimas contere et deprime sub pedibus nostris velociter: scandala et eorum autores com- pesce, ut finiantur divisiones perniciosae haereseon: hostium Ecclesiae tuae sanctae, Domine, ut semper, ita etiam nunc destrue superbiam cordis: fac illis notam velociter imbecilli- tatem suam: reprime eorum invidiam, fraudes et machinationes, et calumnias quibus nos impugnant: easque redde omnes inutiles: dissipa consilia eorum, Deus, qui dissipasti consilium Achitophel. Exsurge, Domine Deus, et dissipentur omnes The Coptic Liturgy. 217 Anaphora οὗ S. Basil. Genitricis Dei, Divae sanctae Mariae; sancti Joannis Baptistae Praecursoris et Martyris; sancti Stephani primi Diaconi et primi Martyris, videntisque Deum Evangelistae Marci sancti Apostoli et Martyris; Patriarchae sancti Severi, et Doctoris nostri Dioscori; sancti Joannis Chrysostomi, sancti Athanasii Apostolici, sancti Cyrilli, sancti Basilii, sancti Gregorii, Patrisque nostri sancti Abbatis Antonii summae sanctitatis viri, justique Patris Pauli, Sanctorumque trium Macariorum, et sancti Patris nostri Joannis Hegumeni, Patris nostri Bischoi hominis perfecti, Patrumque Sanctorum Romaeorum, Maximi et Diomedis, qua- draginta novem Martyrum, et potentis sancti Patris Moysis, patrisque nostri Isidori, et Arsenii, patrisque nostri Joannis Nigri Presbyteri, patrisque nostri Danielis Hegumeni, patrisque nostri justi Junii et patris nostri Ephraem, Patrisque nostri Pacomii, patris vitae Coenobiticae, Theodorique ejus discipuli, Patrisque nostri Sanutii Archimandritae, et Abbatis Veisae ejus discipuli. Item patris nostri Abuneferi seu Onufrii Anachoretae, Patris nostri Simeonis Stylitae, patris nostri Samuelis Confes- soris, Justique et Apollo ejus discipulorum, Patrisque nostri Barsomae Sapientis, Patris nostri Benifii Presbyteri, et Abbatis Joannis ejus discipuli, et Patris nostri Abbatis Barsomae nudi, et Patris nostri Abbatis Fegii nudi, et sancti N. cujus hodie memoriam celebramus, omnisque chori Sanctorum tuorum, quorum precibus et supplicationibus miserere nostrum omnium, et libera nos propter nomen tuum sanctum quod invocatum est super nos. Sacerdos. Memento etiam, Domine, omnium qui dormierunt quieverunt in Sacerdotio et omni ordine laicorum. Dignare, Domine, animas eorum omnium quiete donare in sinu sanc- torum Abraham, Isaac et Jacob, induc eos in locum viridem XIII. h super aquas refrigerii, in paradisum voluptatis, in locum unde Ps. xxiii. 2. fugiunt dolor cordis, tristitia, et suspiria in lumine Sanctorum tuorum. Diaconi dicent Diptycha et nomina defunctorum. recitabunt. Sacerdos dicit post Diptychon. Eos, Domine, quorum animas suscepisti, jube in hoc loco Diptychs of the Dead. ‘to τὶ VIII. Ὁ PREFACE (continued). Eph. 1. 21. x. TRIUMPHAL Hymn. Ὡς Ὁ, THE INsTI- TUTION. 218 The Coptic Liturgy. Anaphora of S. Cyril. inimici tui, et fugiant a facie tua omnes qui oderunt nomen tuum sanctum, et populus tuus in benedictionibus millies millenis, et decies millies decies millenis, faciat voluntatem tuam. Diaconus. Qui sedetis, surgite. Sacerdos. Solve captivos: salva eos qui necessitatem patiun- tur: esurientes satia: conforta pusillanimes: lapsos erige: stantes confirma: errantes converte: perduc eos omnes ad viam salutis tuae: numera illos omnes cum populo tuo: libera nos a peccatis nostris: esto, Domine, nobis custos et protector in omnibus. Diaconus. Ad Orientem aspicite. Sacerdos. Tu es Deus excelsus super ‘omnes principatus et potestates, dignitates et dominationes, et super omne nomen, quod nominari potest, non solum in hoc saeculo, sed etiam in futuro: tu es coram quo assistunt mille milleni et decies millies, decies mille milleni Angeli et Archangeli sancti, tibi mini- strantes. ‘Tibi assistunt coram duo animalia gloriosissima sex alis instructa, plena oculis, Seraphim et Cherubim: duabus alis tegunt facies suas, propter divinitatem tuam invisibilem, nec mente comprehensibilem: duabus tegunt pedes suos et duabus volant : Sacerdos alta voce. Unusquisque eorum semper te sanctificat : sed et cum omnibus qui te sanctificant suscipe quoque sancti- ficationem nostram a nobis, Domine, ut cum illis te laudemus, dicentes, Populus. Sanctus, Sanctus, Sanctus. Sacerdos. Vere pleni sunt coeli et terra gloria tua sancta, per Filium tuum unigenitum Dominum, Deum, Salvatorem et Re- gem nostrum omnium Jesum Christum. Imple hoc sacrificium tuum, Domine, benedictione quae a te est per illapsum super i]lam Spiritus tui Sancti. y« Amen: et benedictione bene- dic. > Amen: et purificatione purificaa Amen: haec dona tua veneranda proposita coram te, hune panem et hunc calicem. Quippe Filius tuus unigenitus Dominus, Deus, Salvator et rex noster omnium Jesus Christus, ea nocte qua tradidit se ipsum, The Coptic Liturgy. 219 Anaphora of S. Basil. quiescere, et nos etiam hic peregrinos in fide tua custodi, et XIII. k pacem tuam nobis usque in finem benigne concede. Populus. Sicut erat, etc. Sacerdos. Et dirige nos in regnum tuum, ut sicut in hoc, ita 1 etiam in omnibus laudetur, benedicatur et extollatur nomen tuum magnum, omnibus modis sanctum, excellens, veneran- ‘dum, et benedictum, Jesu Christi etiam Filii tui dilecti et Spiritus Sancti. Sacerdos. Pax omnibus. XIV. Populus. Et cum Spiritu tuo. Εν. Prooemium ante fractionem. Sacerdos. Iterum gratias agimus tibi, Deus omnipotens, pater a Domini Dei et Salvatoris nostri Jesu Christi, quod fecisti nos dignos consistendi in hoc loco sancto, levandique manus nostras et nomini tuo sancto serviendi. Precamur eum rursus, ut nos efficiat dignos communione et participatione mysteriorum ejus divinorum et immortalium, corporis sancti et sanguinis pretiosi Christi ejus, omnipotens Dominus Deus noster. Populus, Amen. Cum dicet Sacerdos hanc benedictionem, velum sericeum dextra gestans et ad Occidentem conversus, eo velo populo signum faciet, manum super disco tenens " quando vero recitatur benedictio, Diaconi dicent deprecationem, Sacerdos vero faciem et oculos convertet ad corpus quod in disco positum est, dicetque. Deus misereatur nostri et benedicat nobis, illuminet, vultum Ὁ suum super nos et misereatur nostri. Tum Sacerdos sumet corpus sanctum manu dextra, imponetque sinistrae, ponetque digitum super corpus in latere Despotict, seu majoris particulae, eo loco ubi fractum est, et dicet. Corpus sanctum. Tolletque digitum suum de sufer corpore, immittetque in calicem et intinget extremum pollicis sui sanguine pretioso: tum educet digitum e sanguine, et iterum signabit sanguinem sanguine, in modum crucis gloriosae, et dicet. Et sanguis pretiosus Christi ipsius omnipotentis Domini Dei e nostri. 2.20 The Coptic Liturgy. Anaphora of 8S. Cyril. XI.a ut pateretur pro peccatis nostris, ante mortem, quam propria sua voluntate suscepit pro nobis omnibus, Populus. Credimus. b Sacerdos. Accepit panem in manus suas sanctas, immacu- latas, puras, beatas, et vivificantes, et suspexit in coelum, ad te Deum Patrem suum, et omnium Dominum, et gratias egit, Populus. Amen. Sacerdos. Et benedixit illum, Populus, Amen. Sacerdos. Et sanctificavit illum, Populus. Amen. e - Sacerdos. Et fregit illum, et dedit illum suis discipulis sanctis, et Apostolis puris dicens: Accipite, manducate ex eo vos omnes, Hoc est corpus meum quod pro vobis frangitur, et pro multis tradetur in remissionem peccatorum ; hoc facite in meam commemorationem. Populus. Amen. Sacerdos. Similiter et calicem post coenam, miscuit vino et aqua: et gratias egit, Populus. Amen. Sacerdos. Et benedixit eum, Populus. Amen. Sacerdos. Et sanctificavit eum, Populus. Amen. ἃ Sacerdos. Et gustavit, deditque eum suis, praeclaris, sanctis discipulis et Apostolis, dicens: Accipite, bibite ex eo vos omnes: Hic est sanguis meus novi testamenti, qui pro vobis effunditur et pro multis dabitur in remissionem peccatorum: Hoc facite in meam commemorationem. Populus. Amen. 8 Sacerdos. Quotiescumque enim manducabitis ex hoc pane, et bibetis ex hoc calice, annunciate mortem meam, et confitemini resurrectionem meam, et memoriam mei agite, donec veniam. Populus. Mortem tuam annunciamus, Domine. £ Sacerdos. Nunc, Deus Pater omnipotens, annunciamus mor- tem unigeniti Filii tui Domini, Dei, Salvatoris, et regis nostri The Coptic Liturgy. 201 Anaphora of S. Basil. Tum educet digitum suum e calice sanguine pretioso tinctum, et signabiteo KIV.c corpus una cruce, de super fractura e latere majoris particulae, et infra ex parte exteriori corporis, unam crucem formans super sanguinem, et duas super corpus. Diaconus dicet. Orate. Sacerdos. Pax omnibus. Populus. Et cum Spiritu tuo. Orato Fractionis ad Patrem. Sacerdos. Domine Deus noster, magne, aeterne, gloriae mira- d bilis, qui observas testamentum tuum, et promissiones tuas, iis πιάσαν οὗ qui te diligunt ex toto corde suo; qui dedisti nobis salutem a peccatis nostris per Filium tuum unigenitum Jesum Christum Dominum nostrum; qui es vita omnium, auxilium eorum qul ad te confugiunt; spes ad te clamantium; coram quo con- sistunt millies mille, et decies millies decem mille Angeli et Archangeli, Cherubim et Seraphim, et omnis multitudo in- numerabilis potestatum coelestium; qui sanctificasti has obla- Tea tiones propositas per illapsum super eas Spiritus sancti tui: munda nos, Domine, a peccatis nostris occultis et manifestis, et ab omni cogitatione quae bonitati tuae non placeat. Deus hominum amator, talem a nobis repelle: purifica corpora et animas nostras, corda nostra et conscientias nostras, ut cum corde puro et anima lucida, inconfusa facie, caritate perfecta, et spe secura, audeamus cum fiducia et absque timore orare ad te, Deus pater sancte et coelestis, et dicere, Pater noster, etc. : Tue Lorp’s PRAYER. Oratio Fractionis alia Basilii. Deus parens lucis, vitae principium, scientiae largitor, donorum creator, e gratiose opifex, animarum nostrarum benefactor; thesaurus sapientiae, doctor sanctorum, fundator saeculorum, precum purarum susceptor, iis qui in eum toto corde confidunt donator munerum, quae desiderant Angeli prospicere: qui e profundo nos eduxit in lucem, qui dedit nobis vitam ex morte: qui concessit nobis libertatem, et manumissionem a servitute: qui tenebras erroris quae in nobis erant illustravit, per praesentiam in carne unigeniti Filii sui. Tu ergo etiamnum, Domine, illustra oculos cordis nostri, XI.f 2-00 GREAT OBLATION. Jer. ix. 1. ΓΤ. INVOCATION. a 2,2,2, The Coptic Liturgy. Anaphora of S. Cyril. omnium Jesu Christi: et confitemur resurrectionem ejus sanc- tam, et ascensionem ejus sursum in coelos, sessionemque ejus ad dexteram tuam, O Pater: et exspectamus adventum ejus secundum, quo venturus est ex coelis, terribilem et gloria plenum, in fine hujus saeculi: in quo veniet ad judicandum orbem in aequitate: et dabit unicuique secundum opera sua sive bonum, sive malum. Populus. Secundum misericordiam tuam, Domine, et non secundum -peccata nostra. Sacerdos. Tu es coram cujus gloria haec sancta dona pro- ponimus, ex illis quae tua sunt, Pater sancte. Diaconus. Adorate Deum cum timore. Sacerdos. Oramus et obsecramus bonitatem tuam, amator ho- minum: ne confundas nos confusione aeterna, neque rejicias nos servos tuos, neque repellas nos a facie tua, neque dicas nobis nescio vos: sed da aquas capitibus nostris, et fontem lacrymarum oculis nostris, ut ploremus die ac nocte coram te delicta nostra; quia nos sumus populus tuus, et oves pascuae tuae. Dele iniquitates nostras, et remitte delicta nostra, quae commisimus voluntarie aut involuntarie, scienter vel ignoranter, occulta et manifesta quae pridem agnovimus, aut quae obliti sumus, et quae novit nomen tuum sanctum. Audi, Domine, deprecationem plebis tuae: respice ad suspiria servorum tuo- rum: neque propter peccata mea, aut immunditias cordis mei, deprives populum tuum adventu Spiritus tui sancti. Populus. Miserere nostri, Deus pater omnipotens. > Sacerdos involvit manus suas velo, et signum crucis facit versus populum mox dicit alta voce. Populus enim tuus et Ecclesia tua obsecrant te, dicentes: Et mox respicit ad Orientem. Populus. Miserere nostri, Deus pater omnipotens. Sacerdos. Miserere nostri, Deus pater omnipotens. Diaconus. Adorate Deum patrem omnipotentem. Sacerdos dicit invocationem secreto, Et mitte deorsum ex excelso tuo sancto, et ex habitaculo tuo praeparato, et ex incircumscripto sinu tuo, et ex solio regni The Coptic Liturgy. 2.2.3 Anaphora of S. Basil. et perfectos nos effice animis, corporibus, spiritibusque nostris, ut corde XIV.e sancto et labiis puris audeamus orare te, Deus pater sancte qui es in coelis, et dicamus :— Oratio Fractionis alia Foannis Chrysostomi. Dedisti nobis gratiam adoptionis per lavacrum regenerationis et renova- tionis Spiritus sancti: nunc autem dignos effice, ut absque hypocrisi, corde puro, conscientia fiduciae plena, labiisque ab omni offensa liberis, oremus te, pater, ut eas futilitates respuendo, quae gentium multiloquii et Judaici supercilii sunt, possimus offerre tibi preces orationemque, juxta institu- tionem saluberrimam Filii tui unigeniti, voce pura, qualis Christianos decet; et cum sanctitate animae, corporis et spiritus, audeamus absque timore clamare ad te, increatum, absque initio, ingenitum, nostrum et omnium Dominum, Deum patrem sanctum qui es in coelis, et dicamus, Pater noster qui es in coelis, etc. Oratio post Pater noster. Ita nempe rogamus te, O Pater sancte et bone, bonitatisque f amator, ne nos inducas in tentationem, neque permittas ullam P™>olisms iniquitatem in nos dominari, imo potius libera nos ab actionibus inutilibus, earumque cogitationibus, earum motibus, aspectibus earum, illecebris earum: tentationemque extingue et repelle a nobis. Coérce pariter motus illarum qui in nobis excitantur, et remove a nobis causas quae nos ad peccandum impellunt: eripe nos per potestatem tuam sanctam per Christum Jesum Dominum nostrum. Diaconus dicet. Inclinate capita vestra Domino. Populus. Coram te, Domine. Sacerdos dicel Orationem itnclinationts ad Patrem. Superabundavit gratia bonorum opificis Filii tui unigeniti XV. Domini Dei et Salvatoris nostri Jesu Christi. Confitemur pas- πάσα οἵ sionem ejus salutarem, mortem ejus annunciamus, credimusque “°°es ejus resurrectionem, mysterii complementum. Gratias agimus tibi, Domine Deus omnipotens, quia misericordia tua magna fuit erga nos cum praeparaveris nobis ea quae Angeli videre x Pet. i. 12. XIII. a 224. The Coptic Liturgy. Anaphora of 5. Cyril. gloriae tuae, Paraclitum Spiritum tuum sanctum, subsistentem in persona tua, immutabilem, nec alterationi obnoxium, dominum, vivificantem, qui locutus est in lege, Prophetis, et Apostolis; qui est ubique et omnia loca replet, neque loco continetur: qui libere, propria potestate operatur, secundum voluntatem tuam, puritatem in 115 quos diligit, et non sicut minister: qui est simplex in natura sua, et in operatione sua multiplex, fons donorum divinorum, consubstantialis tibi, a te procedens, so- clus throni regni gloriae tuae, cum Filio tuo unigenito, Domino, Deo, Salvatore et rege omnium nostrum Jesu Christo: super nos servos tuos, et super haec veneranda dona proposita coram te, super hunc panem, et super hunc calicem, ut purificentur et transferantur ; Diaconus. Attendamus. Populus, Amen. Sacerdos alta voce, signans ter corpus. Et hunc panem quidem, faciat corpus Christi ; Populus. Amen. Sacerdos, signans ter sanguinem. Et hunc calicem faciat quoque sanguinem pretiosum testa- menti novi, Populus. Amen. Sacerdos. Ejusdem Domini, Dei, Salvatoris et Regis omnium nostrum Jesu Christi; Populus. Amen. Sacerdos. Ut sint nobis omnibus, qui ea percepturi sumus, utilia ad obtinendam fidem sine disputatione, caritatem absque hypocrisi, patientiam perfectam, spem firmam, fiduciam, protec- tionem, sanationem, gaudium, et renovationem animae, corporis et spiritus, ad gloriam nominis tui sancti, ad societatem beatam vitae aeternae, et incorruptibilis, et ad remissionem pecca- torum. Populus. Sicut erat, etc. Sacerdos. Ut in hoc sicut et in omnibus rebus glorificetur, benedicatur et extollatur nomen tuum magnum, sanctissimum, The Coptic Liturgy. 225 Anaphora of 8. Basil. cupiunt. Petimus rogamusque te, amator hominum, ut nos omnes purifices et ad te colligas per communionem nostram mysteriorum divinorum tuorum, ut pleni efficiamur Spiritu tuo sancto, confirmemurque in fide recta pleni item desiderio cari- tatis tuae verae, et gloriam tuam omni tempore enarremus per Jesum Christum Dominum nostrum. Diaconus. Attendamus Deo cum timore. Oratio absolution’s ad Patrem. Sacerdos. Domine Domine Deus omnipotens, qui sanas ani- mas, corpora et spiritus nostros, tu es qui dixisti Petro patri nostro, per os Filii tui unigeniti Domini Dei et Salvatoris nostri Jesu Christi, tu es Petrus et super hanc petram aedificabo Ec- clesiam meam, et portae inferi non praevalebunt adversus eam, et dabo tibi claves regni coelorum : quod ligaveris super terram, erit ligatum in coelis, et quod solveris super terram, erit solutum in coelis. Sint etiamnum, Domine, patres et fratres mei absoluti ex ore meo, per Spiritum sanctum tuum, O bone et amator hominum. Deus, qui tollis peccata mundi, praeveni eos susci- piens poenitentiam servorum tuorum ab ipsis, quae sit lumen ad cognitionem, et remissio peccatorum nostrorum, quia tu Deus miserator et misericors es, longanimis et multae misericordiae, et justus. Si in te peccaverimus verbo aut opere, parce et remitte nobis, bone et amator hominum. O Domine, absolve nos, et populus tuus absolutus sit. Hitc Sacerdos meminit vivorum et mortuorum. Memento, Domine, pacis unicae sanctae, Catholicae et Apo- stolicae Ecclesiae: confirma in bono ad extremum usque vitae spiritum, et custodi in pace omnes Patres nostros Orthodoxos, Episcopos, Hegumenos, Presbyteros, Diaconos, Subdiaconos, Lectores, Cantores, Exorcistas, Monachos, Virgines, Viduas, Or- phanos, Continentes, Laicos, Servos, Liberos, peregre absentes et populum hujus loci, tam viros quam mulieres, senes et Q xV.a Matt. xvi. 18, 19. XIII. e XIV. The Frac- tion. (a b 6) d Isa. vi. 6, 7. 226 The Coptic Liturgy. Anaphora of 5. Cyril. venerandum et benedictum, cum Jesu Christo, Filio tuo dilecto, et Spiritu sancto. Sacerdos. Pax omnibus. Populus. Et cum Spiritu tuo. Sacerdos. Iterum gratias agamus Deo omnipotenti etc. Reliqua petenda sunt ex Liturgia Basilit (p. 219). Oratio fractions ad Patrem. Deus qui praeelegisti nos ad dignitatem filiorum, per Jesum Christum Dominum nostrum, per beneplacitum voluntatis tuae, ad gloriam et laudem gratiae tuae, quam largitus es nobis per dilectum tuum, per quem facta est nobis salus, et per cujus pretiosum sanguinem data est nobis remissio peccatorum: gratias agimus tibi, Domine, Deus Pater omnipotens, quod nos feceris dignos, nos peccatores, standi coram te in hoc loco sancto, et perficiendi mysterium hoc sanctum et coeleste: ut quemadmodum fecisti nos dignos ista perficiendi, ita etiam digni efficiamur communione et perceptione illorum. Tu qui aperuisti oculos coecorum aperi oculos cordium nostrorum, ut repellamus a nobis tenebras omnes malitiae et nequitiae, quae maculae similitudinem habeat: ut possimus attollere oculos _ hostros ad splendorem gloriae tuae sanctae. Atque sicut mun- dasti labia servi tui Isaiae Prophetae, quando Seraphim unus accepit forcipe carbonem desuper altari, et accessit ad eum, dixitque illi: ecce tetigit hoc labia tua, et auferentur iniquitates tuae et mundabuntur omnia peccata tua, ita quoque fac erga imbelles peccatores, miseros servos tuos. Dignare sanctificare animas nostras, corpora nostra, labia et corda nostra: et da nobis carbonem illum verum, qui praestat vitam animabus, corporibus et spiritibus nostris, qui est corpus sanctum et sanguis pretiosus Christi tui: non ad condemnationem, aut ita ut incidamus in judicium; neque ad confusionem, aut ad fletum propter delicta nostra, ut non indigne illis communicemus, et propter illa rei non fiamus: neque multitudo beneficiorum tuorum, Domine, causa sit nobis gravioris et majoris judicii, The Coptic Liturgy. 227 Anaphora of 8S. Basil. juvenes, parvos et magnos, qui venerunt, quique non venerunt : qui dixerunt nobis, ut eorum meminissemus, et qui non dixerunt: quos novimus, et quos ignoramus: qui odio nos, et qui amore prosequuntur. Vivos custodi per Angelum pacis, et mortuorum animas fac, Domine, quiescere in sinu Patrum nostrorum sanc- torum Abraham, Isaac et Jacob, in paradiso voluptatis. Et omnes Christianos Orthodoxos, ab ortu solis usque ad occasum, et a dextra ad sinistram, singulos, Domine, conserva in pace: et infirmitatem meam solve ab omni peccato, omnique maledicto, omni abnegatione et perjurio, omnique stultitia, tam haere- ticorum, quam Ethnicorum. Concede nobis, Domine, intellec- tum, robur et intelligentiam, ut ad finem usque fugiamus ab omni re mala in oppositam, et da nobis ut faciamus omni tem- pore id quod tibi acceptum est. Scribe nomina nostra cum omnibus choris Sanctorum tuorum, in regno coelorum per Jesum Christum Dominum nostrum. Diaconus. Cum timore Deo attendamus. Populus dicet. Unus Pater sanctus. Ubi Diaconus dixerit?. Cum timore, etc. Populus. Kyrie eleison. Sacerdos attollit Despoticon manibus sublatis, et inclinat se, tum clamat alta voce, Sancta Sanctis. Omnesque e populo prostrati erunt in terram super facies suas: immittetque Sacerdos Despoticon in sanguinem, extrema sui parte, formabitque cum eo crucem unam in sanguine: tum educet, et eo signabit corpus sanctum in disco, cruce una: tum signabit eum semel sanguine pretioso in modum crucis, et ita perficiet tres signationes corporis super sanguinem, et tres ex sanguine super corpus. Peractis vero signationibus tribus, mittet Despoticon in sanguinem intra calicem, dicens: Benedictus Dominus Jesus Christus Filius Dei et Spiritus sanctus. Amen. Tum accipiet Sacerdos tertiam partem in qua erat Despoticon, dividetque in tres partes: quod si fuerint magnae, franget eas in disco, et tres partes manut dextrae imponet, quam retinebit elevatam: laevam vero intra discum, et dicet. Corpus sanctum et sanguis pretiosus, purus, verus, Jesu Christi Filii Dei nostri. Amen. Corpus et sanguis Emmanuelis Q 2 XV.c € Sancta Sanctis. Ξ Confession of Faith. XIV. d Θ THE Lorp’s PRAYER. f Embolismus. a Prayer of Humble Access. Rom. viii. 17. Col. ii. 14. 228 The Coptic Liturgy. Anaphora of 8S. Cyril. si erga te ingrati sumus, bonorum auctor. Verum largire nobis Spiritum sanctum tuum, ut cordibus puris, et conscientiis nitidis, facieque inconfusa, fide non ficta, caritate petfecta, et spe firma, audeamus cum fiducia orare, dicendo orationem sanctam quam dilectus Filius tuus tradidit familiaribus suis, sanctis discipulis et Apostolis, dicens illis: Quotiescumque precari volueritis, orate in hunc modum et dicite: Pater noster qui es in coelis, etc. Orato post Pater nosier. Sacerdos. Rogamus te, Deus Pater omnipotens, ne nos in- ducas in tentationem, sed libera nos a malo: actiones diabolicas a nobis remove: insidias per consilia improborum hominum omnes inutiles effice. Protege nos semper dextera tua vivifi- cante, tu qui es adjutor noster, et auxiliator noster, per Christum Jesum Dominum nostrum, cui, etc. Oratto inclination’s ad Patrem. Sacerdos. Deus qui ita nos dilexisti, dedistique nobis digni- tatem filiorum, ut filii Dei vocaremur, et essemus haeredes quidem tui, Deus Pater, cohaeredes autem Christi tui; inclna aures tuas, et audi nos prostratos coram te: et purifica homi- nem nostrum interiorem, secundum sanctitatem Filii tui uni- geniti, quem suscipere animo designamus: fugiantque a nobis fornicatio, et omnis cogitatio immunda, propter Deum qui ex Virgine (natus est): gloriatio, et malum antiquum quod est superbia, propter eum qui humiliavit semetipsum pro nobis: timor, propter eum qui passus est in carne propter nos, et erexit victoriam crucis: vana gloria, propter eum qui verberatus et flagellatus est pro nobis, et non avertit faciem suam a con- fusione sputorum: invidia, homicidium,: dissensio, et odium, propter agnum Dei qui abstulit peccatum mundi: ira, et inju- riarum recordatio, propter eum qui affixit cruci chirographum peccatorum nostrorum. Fugiant daemones et diabolus, propter The Coptic Liturgy. 2.29 Anaphora of S. Basil. Dei nostri, hoc est in rei veritate. Amen. Credo, credo, credo et confiteor, usque ad extremum vitae spiritum, hoc esse corpus vivificum Filii tui unigeniti Domini Dei et Salvatoris nostri Jesu Christi: accepit illud ex omnium nostrum Domina, Deipara, Diva et sancta Maria, et unum illud fecit cum divinitate sua, sine confusione, commistione, aut alteratione. Confessus est confessionem bonam coram Pontio Pilato, et tradidit se ipsum pro nobis super lignum crucis sanctae, sola sui ipsius voluntate, pro nobis omnibus. Vere credo ipsius divinitatem separatam non fuisse ab ipsius humanitate, ne unica quidem hora aut nictu oculi: tradidit illud pro nobis ad salutem, remissionem peccatorum et vitam aeternam ei qui illud percipiet. Credo hoc in rei veritate ita esse. Deinde Sacerdos teget corpus sanctum velo sericeo, alio obvolvet manus suas, similiter Diaconus calicem bombycino operiet, tum Sacerdos caput inclinabit, et dicet. Omnis honor, gloria et adoratio debetur Trinitati sanctae Patri, Filio et Spiritui sancto. Deinde Sacerdos osculabitur altare, caputque inclinabit fratribus suis Sacer- dotibus, et populo dextrorsum et sinistrorsum, deteget latus disci coram 56, canentque ex psalmo, et dicet Sacerdos secreto. Dignos fac, Domine, nos omnes ut corpus tuum sanctum percipiamus, et sanguinem tuum pretiosum ad mundationem corporum, animarum, spirituumque, et peccatorum nostrorum remissionem comparandam. Tum communicabit Sacerdos, corpusque et sanguinem pretiosum Sacerdoti socio distribuet, tum ministris et populo deinceps; tandemque mulieribus ex altari cum disco descendens. Dicet Diaconus. Orate pro omnibus Christianis. Oratio gratiarum actionts post communionem. Sacerdos. Ora nostra repleta sunt gaudio, et lingua nostra exultatione, quia participes facti sumus Sacramentorum tuorum immortalium, Domine: quia quae oculus non vidit et auris non audivit, nec humanum cor comprehendit, illa ipsa praeparasti, Deus, diligentibus nomen tuum sanctum et revelasti ea parvulis xXV.¢g z lim? vie ἘΞ, XVI. CoMMUNION AVIE Post-Com- MUNION. a Thanksgiv- ing. 1 Cor. ii. 9. Matt. xi. 25, 26. xv. [XVI. ComMMU- NION. | XVII. Post-Com- MUNION. a Thanksgiv- ing. Eph. iii. 9. το. 250 The Coptic Liturgy. Anaphora of 5. Cyril. eum qui principes malitiae disjecit, et potestates tenebrarum palam triumphavit. Omnes cogitationes malas et terrenas procul rejiciamus a nobis, propter eum qui ascendit ad coelos, ut ita purificemur, et percipiamus haec mysteria: pura, et per- fecte purificati simus in animabus, corporibus, et spiritibus nostris: adeo ut participes simus corporis, sicut et formae, et partis Christi tui, etc. Alia Orato graharum actonis. Quam benedictionem aut quam laudem, aut quam gratiarum actionem possumus retribuere tibi, O Deus amator hominum, quod cum essemus projecti per judicium mortis, demersique in profundo peccati, concessisti nobis libertatem, largitusque es nobis hunc cibum immortalem et coelestem: manifestastique- nobis hoc mysterium, prorsus absconditum a saeculis et genera- tionibus, ut appareat nunc principatibus et potestatibus coelesti- bus ex Ecclesia multiplex sapientia tua? Deus, qui opera nostra gubernas per sapientiam, dignare, ut comprehendamus hanc clementiam summam tuam, et magnitudinem paternae erga nos curae tuae, benignitatisque tuae. Vere tu es cui debetur omnis gloria, majestas, honor et imperium, ante omnia saecula, Pater, Fili, et Spiritus sancte: nunc, etc. Alia Oratio gratiarum acteonis. Respice, Domine, ad istos servos tuos qui inclinant capita sua coram gloria tua sancta: concede illis remissionem pecca- torum suorum, benedic illos omnibus benedictionibus spirituali- bus, et custodi eos dextera tua potenti. Confirma eos in dilectione tua; imprime timorem tuum cordibus eorum; aperi oculos animarum illorum, ut luceat super ipsos lumen divinitatis tuae: instrue illos donis Spiritus tui sancti: circumda eos arma- tura tua: custodi eos sub umbra bonitatis tuae: libera eos ab operibus malis diaboli, et contere omnia opera ejus sub pedibus illorum velociter. Da illis ut perficiant praecepta tua sancta: The Coptic Liturgy. 221 Anaphora of S. Basil. Ecclesiae tuae sanctae. Ita, Pater, fuit beneplacitum ante te, quia tu misericors es, et mittimus tibi sursum gloriam, ho- norem, et adorationem Patri, Filio et Spiritui sancto, nunc et semper, etc. Orato inclinationis post communionem. Sacerdos. Servi tui, Domine, qui tibi ministrant, orant nomen tuum sanctum, simulque coram te se inclinant. Esto in illis, Domine, ambula inter eos, adjuva illos in omni opere bono, erige corda eorum ab omni perversa et terrena cogitatione. Da illis ut vivant et cogitent ea quae ad vitam pertinent, intelli- gantque quae tua sunt, per Fillum tuum unigenitum Jesum Christum Dominum nostrum, ad quem nos et omnis populus tuus clamamus, dicentes: Domine miserere nostri, O Salvator. Sacerdos dicet benedictionem. O Domine, esto nobis misericors, benedic nobis, ostende faciem tuam super os, et miserere nostri. Domine, salvum fac populum tuum, benedic haereditati tuae, et rege eos, et extolle illos usque in aeternum. Conserva illos in fide recta, gloria, et honore, omnibus diebus vitae suae, et constitue illos in caritate quae omnia superat, et pace quae omni intellectu superior est, per preces et orationes, quas faciet pro nobis Domina omnium nostrum, Mater Dei, Diva et sancta Maria, et quatuor lucidi sancti Michael, Gabriel, Raphael et Suriel, et quatuor animalia incorporea, necnon viginti quatuor Presbyteri, Cherubimque, Seraphim et coelestes ordines. Per orationes Patriarcharum et Prophetarum, Joannis Baptistae, et centum quadraginta quatuor millium, dominorumque patrum Apostolorum, trium sanctorum puerorum, sancti Stephani, sancti Domini Georgii, sancti utriusque Theodori, et sancti patrumque amatoris Mercurii, sancti Patris Mennae et omnium chororum Martyrum, et Patris nostri Antonii viri sanctissimi, sanctorumque patrum trium Macariorum, omnisque chori cruce signatorum, Justorum SVIiL a Cc Benediction. ΧΥΙ1.Ρ 222 The Coptic Liturgy. Anaphora of 5. Cyril. insere illis desiderium bonorum tuorum aeternorum: deduc é€os a pace in pacem: robora eos exercitibus Angelorum tuorum sanctorum: operibus manuum illorum benedic: dirige omnem semitam eorum, et rege vitam illorum: jube quae illis bona et convenientia sunt contingere; et ut quae illis concredita sunt bene vertant: nosque simul cum ipsis digni efficiamur gratia tua: et mittamus ad te sursum laudes regales quae majestati tuae debentur ; et concede nobis ut inveniamus fiduciam coram te per intercessionem, etc. Finis Liturgiae S. Cyrille. The Coptic Liturgy. 255 Anaphora of 8. Basil. piorum, sapientum Virginum, et Angeli diei istius benedicti. Veniat benedictio eorum, sancta gratia eorum, et potentia eorum, donum eorum, caritas eorum, patientia eorum, auxilium eorum et benedictio diei Dominicae Salvatoris nostri boni sit cum omnibus nobis usque in aeternum. Amen. Cum absolverit vasorum ablutionem, bibet aquam in iis residuam, dimittetque plebem benedictione recitata. Explicit Missa Basilit. XVII. ec The Ana- phora, Benediction. SuRSUM Corba. LITURGIA, AETHIGEI ΣΝ IN AETHIOPUM CONSTITUTIONiGE. APOSTOLICIS ADSERVA TA _ (E LUDOLPHI COMMENTARIO AD HISTORIAM AETHIOPICAM, PP. 324 SEQ.) Cui contigerit istud munus, Diaconus praebeat illi Eucharistiam . Adhaec ponens manum suam super panem eucharisticum cum omnibus presbyteris gratias agit Domino, dicens hoc modo: Dominus vobiscum omnibus. Respondet populus. Totus cum Spiritu tuo sit. Dicit Episcopus. Sursum corda. Respondet omnis populus. Sunt apud Dominum Deum nos- trum. Dicit Episcopus. Gratias agamus Domino. Populus. Rectus” et justus est. 1 The context shows that the word which Ludolphus here translates ‘Eucharistia’ must really represent oblata, τὰ δῶρα, the oblations intended for consecration: for this is in immediate connexion with the directions for the election and ordination of a Bishop. In fact this gives the form according to which the newly ordained Bishop was to celebrate the Holy Eucharist for the first time in his new office. Εὐχαριστία as a concrete word is only, I believe, used of the consecrated elements, being equivalent to ἡ εὐχαριστηθεῖσα τροφή (Just. M. Apol. i. c. 66). 2 The ‘Coptic Apostolical Constitutions,’ translated by Dr. H. Tattam (1848), agree down to this point with this Abyssinian recension; and Dr. Tattam, as well as Ludolphus, has the masculine here. Bunsen sug- gests the alteration ‘rectwm et justum est, which is of course the usual response at this point to the ‘ gratias agamus Domino.’ But the combined evidence of the two versions, Coptic and Ethiopic, for the masculine gender is weighty. It is a singular variation. The rest of the Liturgy is not given in the Coptic recension. . Ancient Ethiopic Liturgy. 235 Deinde dicunt orationem Eucharisticam, Episcopum praeeuntem sequendo. Gratias agimus tibi, Domine, per dilectum Filium tuum Jesum ΤΙ. : : Sts : A sens . PREFACE. Christum, quem in ultimis diebus misisti nobis Salvatorem et .\ oo, Redemptorem, nuncium consilii tui. Iste (est) verbum quod "tion of the Sade ee aah edemption. ex te est, per quod omnia fecisti voluntate tua. Et misisti eum de caelo in uterum Virginis. Caro factus est, et gestatus fuit in ventre ejus: Et Filius tuus manifestatus fuit a Spiritu Sancto, ut impleret voluntatem tuam, et populum tibi efficeret expandendo manus suas: passus est ut afflictos liberaret, qui confidunt in te. Qui traditus est voluntate sua ad passionem, ut mortem dissolveret, vincula Satanae rumperet, et conculcaret infernum, et sanctos educeret, et statuta conderet, et resurrectionem patefaceret. Accipiens ergo panem gratias egit, et dixit, Accipite, comedite, Hoc est corpus meum, quod pro vobts frangttur. Tee INH Et similiter calicem quoque, et dixit: Hic est sanguis meus qui pro vobis effunditur: cum facitis hoc, in commemorationem mei id facietis. Recordantes igitur mortis ejus et resurrectionis ejus, offerimus ITI. apie : . se THE OBLA- tibi hunc panem et calicem, gratias agentes tibi quod nos red- τιον. didisti dignos ut stemus coram te et sacerdotio tibi fungamur. Suppliciter oramus te ut mittas Spiritum tuum Sanctum IV. . : : : Rees : THE Invo- super oblationes hujus Ecclesiae. Pariterque largiaris omnibus, cation. qui sumunt de iis Sanctitatem, ut repleantur Spiritu Sancto; et ad confirmationem fidei in veritate, ut te celebrant et laudent in Filio tuo Jesu Christo, in quo tibi sit laus et potentia in sancta Ecclesia, et nunc et semper et in saecula saeculorum. Amen’. Populus dictt. Sicut erat, est, et erit in generationes generationum et in saécula saeculorum. Amen. 1 Here is inserted in the text :— De oblatione olei. Qui oleum offert tempore Eucharistiae, ut et panem et vinum, gratias agit eodem modo, Quamvis autem tisdem verbis non fuerit usus, pro facultate sua propria etiam, aliis verbis gratias agat, dicens :— Sanctificans oleum hoc, (gratiam) tribue illis qui unguntur et accipiunt (panem et vinum), sicuti unxisti Sacerdotes et Prophetas. Similiter et illos et unumquemque, qui gustat (illud), corrobora: et santifica illos qui acci- piunt illud. 236 Ancient Ethiopic Liturgy. Episcopus (ait). Va Iterum supplicamus παντοκράτορι Domino omnipotenti, Patri Intercession Domini et Salvatoris nostri Jesu Christi, ut concedat nobis in gregation. benedictione accipere hoc sanctum sacramentum, utque nemi- nem ex nobis reum faciat, sed omnes dignos reddat qui sumunt et accipiunt sanctum sacramentum corporis et sanguinis Christi παντοκράτορος Domini Dei nostri. Diaconus dicit, Orate. b Domine omnipotens! Dum accipimus hoc sanctum myste- rium, robur nobis tribue, neque quemquam ex nobis reum age, sed omnibus benedic in Christo; in quo tibi cum illo et cum Spiritu Sancto sit laus et potentia nunc et semper et in saecula saeculorum. Amen. Vi. Diaconus dicit, Vos qui statis, demittite capita vestra. Prayer of Domine aeterne, gnarus occultorum! declinaverunt tibi capita Humble ae Ξ sat ; - Access. sua populus tuus, et tibi subjecerunt duritiem cordis et carnis. Respice de parata habitatione tua, et benedic illos et illas. Inclina illis aures tuas et exaudi preces eorum. Corrobora eos virtute dextrae tuae, et protege eos a passione mala. Custos eorum esto, tam corporis quam animae. Auge et illis et nobis fidem et timorem. Per unicum Filium tuum, in quo tibi cum illo et cum Spiritu Sancto sit laus et potentia in perpetuum et in saecula saeculorum. Amen. Diaconus ait, Respiciamus, etc. Sancta Episcopus. Sancta’ sanctis. Berets of Lopulus respondet. Unus Pater sanctus; unus Filius sanctus ; hae unus est Spiritus Sanctus. _Episcopus dicit. Dominus vobiscum omnibus. Populus respondet, Et cum Spiritu tuo. 1 Ludolphus has here sanctwarium sanctis, and marks a hiatus: but it is obviously the regular exclamation before the Communion. Perhaps there is some confusion in the Ethiopic translation from the Greek τὰ ἅγια. Ludolphus had before him only a transcript made for him from the MS. which is in the Vatican. He himself complains that the transcriber had done his work ‘ mendosissime et corruptissime.’ Ancient Ethiopic Liturgy. 237 Deinde attollunt hymnum laudis, et intrat populus remedium animae suae, VII. quo peccatum remittitur, accipiens. ComMuNION, Oratio postquam tradidit Eucharistiam. VIII. Post-Com- Domine savréxparop! Pater Domini et Salvatoris nostri Jesu μυκιοπ. Christi; gratias agimus tibi quod concessisti nobis ut accipere- eg) mus de sancto tuo mysterio. Ne sit nobis in reatum neque ining ~ damnationem, sed ad renovationem animae, corporis et animi. Per unicum Filium tuum, in quo tibi cum illo et cum Spiritu Sancto sit laus et potentia in perpetuum et nunc et semper et in saecula saeculorum. Amen. Populus dicit, Amen. Presbyter dictt. Dominus sit cum omnibus vobis. Impositio manuum postquam acceperunt Sacramentum. Domine aeterne, qui omnia regis! Pater Domini et Salva- Ὁ toris nostri Jesu Christi, Benedic servis tuis et ancillis tuis. es Protege et adjuva et sospita eos virtute angelorum tuorum. Custodi et corrobora eos in timore tuo per majestatem tuam. Exorna eos, ut quae tua sunt cogitent; et largire iis ut quae tua sunt credant, et ut quae tua sunt velint. Concordiam sine peccato et ira gratificare illis. Per unicum Filium tuum, in quo... etc. Populus responde?. Amen. Lpiscopus dicit. Dominus vobiscum omnibus. Populus. Et cum Spiritu tuo. Diaconus dicit. Abite in pace. Et post haec absoluta est Eucharistia. Private pre- paration of the Priest. LITURGIA PATRUM APOSTOLOS: SIVE CANON UNIVERSALIS ΔΕ ον (E RENALD. LITT. ORIENT. COLL. TOM. I. PP. 472-495.) Responsorium antequam Liturgia inctprat. AtLEeLuiA. Ego autem in multitudine misericordiae tuae in- troibo in domum tuam, adorabo ad templum sanctum tuum in timore tuo. Confitebor tibi, Domine, in toto corde meo, quoniam exaudisti verba oris mei. In conspectu Angelorum psallam tibi, adorabo ad templum sanctum tuum. Sacerdotes tui induantur justitiam, et sancti tui exultatione exultabunt. Asperges me hyssopo et mundabor: lavabis me et super nivem dealbabor. Amplius lava me ab iniquitate mea, et a peccato meo munda me: et ab alienis parce servo tuo. Panem coeli dedit eis, panem Angelorum manducavit homo. Lavabo inter innocentes manus meas, et circumdabo altare tuum, Domine. The Ethiopic Liturgy. 239 Circuivi et immolavi in tabernaculo ejus, hostiam vocifera- tionis. Parasti in conspectu meo mensam, adversus eos qui tribulant me. Impinguasti in oleo caput meum, et calix meus inebrians, quam praeclarus est. Calicem salutaris accipiam, et nomen Domini invocabo. Domine, salva, Domine prosperare. Benedictus qui venit in nomine Domini: benediximus vobis de domo Domini. Amen. Salve sancta Ecclesia, cincta pariete variegato gemmis et topazio. Tues arca auri puri, in qua est manna absconditum, panis qui descendit de coelo et dat vitam universo mundo. Ante omnia Sacerdos dicit Orationes sequentes, pro Ecclesia et pro altart. Domine Deus noster, tu es solus sanctus, et qui dedisti omni- bus sanctitatem, virtute tua invisibili. Rogamus et deprecamur te, Deus, ut mittas Spiritum tuum sanctum super hanc Eccle- siam, et super hoc altare, et super omnia ejus instrumenta. Sanctifica ea, ut perficiatur super ea mysterium tuum gloriosum. Et nunc benedic, sanctifica et munda nos ab omnibus sordibus et maculis carnalibus: etiam non remaneat deinceps quidquam immundae apostasiae: sed fac nobis hance Ecclesiam et hoc altare vas electum et pretiosum, velut argentum purgatum et mundum: praesta etiam ut perficiatur super ea Eucharistiae oblatio, Pater, Fili, et Spiritus sancte, nunc et semper, et in saecula saeculorum. Amen. Oraito antequam ornetur altare, et collocentur in eo vasa sancta. Domine Deus, qui novisti corda omnium, sanctus qui in sanctis requiescis, qui solus potes dare remissionem peccatorum. Tu scis, Domine, me esse indignum ministerio isto sancto tuo: neque mihi talis confidentia est ut accedam, et aperiam faciem meam coram gratia tua sancta. Tu igitur per multitudinem misericordiae tuae parce mihi peccatori, et nequam: da mihi ut inveniam misericordiam in hac hora: et mitte mihi virtutem a For the Church and Altar. For himself. Benediction 1 of the Paten. a Benediction of the Chalice. Θ Benediction of the Spoon. 240 The Ethiopic Liturgy. tuam desuper, ut dignus efficiar perficiendi ministerium tuum sanctum secundum voluntatem tuam, et sit ad beneplacitum cordis tui incensum istud in odorem suavitatis. Tu etiam, Domine Jesu Christe, esto nobiscum, et benedic nos, quia tu es remissor peccatorum nostrorum, luxque animarum nos- trarum, vita nostra, virtus nostra, et reparator noster: et tibi, mittemus sursum laudem in saecula saeculorum. Amen. Oratio super Patenam. Domine Deus noster Jesu Christe, qui super lignum sanctae crucis manus tuas extendisti, extende nunc manum tuam super hanc patenam, benedic, sanctifica et purifica illam, ut in ea perficiatur corpus tuum sanctum, in hac sancta Ecclesia Apo- stolica, quoniam tibi est gloria cum Patre tuo et Spiritu tuo sancto, nunc et in saecula saeculorum. Amen. Oratio super Calicem. Deus noster Jesu Christe, verus vere Deus, qui cum homo factus es, divinitas tua nunquam separata est ab humanitate: qui effudisti sanguinem tuum voluntarie super Golgatha: ex- tende manum tuam super hunc calicem, eumque benedic, sanctifica et purifica, ut perficiatur in eo sanguis tuus sanctus, in hac sancta Ecclesia Apostolica: quia tua est gloria cum Patre tuo, et Spiritu sancto, etc. Puritas, benedictio et suavitas, bibentibus ex sanguine tuo pretioso, vero. Amen. Oratio super cochlear cructs. Deus, Deus noster, qui servum tuum Isaiam Prophetam dignum fecisti videndi Seraphim in cujus manu forceps erat, quo accepit carbonem ex altari, quem immisit ori ejus. Nunc, Domine Deus noster, Pater omnipotens in mundo, extende manum tuam super hoc cochlear crucis, ad administrandum 1 This and the three following Prayers seem to be the Forms of Bene- diction of these various instruments, and not a part of the regular Liturgy. The Ethiopic Liturgy. 241 corpus et sanguinem unigeniti Filii tui Domini Dei et sal- 6 vatoris nostri Jesu Christi. Et nunc benedic, sanctifica et ‘munda illud, daque illi virtutem et gloriam, qualem dedisti forcipi Seraphim; quia tua est gloria, etc. Oratio super arcam sive discum majorem. Domine Deus noster, qui dixisti Moysi servo tuo et Pro- f | phetae, fac mihi vasa pretiosa, et collocabis ea in tabernaculo aie ΠΩΣ super montem Sinai: nunc Domine Deus noster omnipotens, extende manum tuam super hanc arcam; et imple illam virtute, fortitudine et gratia Spiritus sancti, ad gloriam tuam ut per- ficiatur in ea corpus unigeniti Filii tui Domini Dei et Salvatoris nostri Jesu Christi, in hac sancta Ecclesia Apostolica, quia tibi est gloria, etc. Tum faciens signum crucis Sacerdos dicit. Virtus, benedictio, illuminatio et sanctificatio Trinitatis sanctae sit huic Ecclesiae, benedictae civitatis N. Amen. Oratio tllatton7s. Domine Deus noster, qui suscepisti sacrifictum Abel in g planitie, Noé in arca, Abrahae in cacumine montis, Eliae in (ha Obla- monte Carmelo, Davidis in arca Ornan Jebusaei, et minuta "°™ viduae in sanctuario: ita suscipias oblationem et sacrificium servorum tuorum, quod intulerunt nomini tuo sancto, sitque in remissionem peccatorum eorum, et peccatorum populi tui, et retribue illis retributionem bonam, in hoc et venturo saeculo, nunc et semper, et in saecula saeculorum. Amen. Oratio quando miscetur aqua cum vino. Christe, qui vere es Deus noster, qui ivisti ad nuptias cum h invitaverunt te in Cana Galilaeae, benedixistique illis et fecisti Of the mixed aquam vinum; ita fac huic vino proposito coram me, benedic | et sanctifica illud, ut sit in laetitiam, exultationem, et vitam animabus et corporibus nostris, semperque sint nobiscum Pater, Filius et Spiritus sanctus: neque enim nobis est alius Deus praeter te. Reple quoque vinum istud exultatione et laetitia, R k Ps. cxvii. fHlissa Catechu- MIeNOTUM, I. 242 The Ethiopic Liturgy. ad suavitatem, vitam, salutem, prudentiam, et consilium Spiritus sancti; nunc et semper, et in saeculum. Amen. Benedictus Dominus Deus Pater omnipotens. Benedictus Filius unigenitus Jesus Christus, qui natus est de Maria Virgine. Benedictus Spiritus Paraclitus Deus noster, quibus Patri, et Filio, et Spiritui sancto vera potestas est in saecula saeculorum. Amen. Postea repetet super calicem Orationem. Domine Deus noster, qui suscepisti, etc. (w/ supra in offerendo hostiam). Dicit Sacerdos cantando et extendendo palmas sursum, ita tamen quod caput non excedant. Unus Pater sanctus, unus Filius sanctus, unus est Spiritus sanctus. Laudate Dominum omnes gentes, laudate eum omnes populi: quoniam confirmata est super nos misericordia ejus, et veritas Domini manet in aeternum. Gloria Patri, et Filio, et Spiritui sancto; nunc et semper, et in saecula saeculorum. Amen. Diaconus dictt. Surgite ad orationem. Sacerdos. Pax vobis omnibus. Populus. Et cum Spiritu tuo. Lterum Diaconus. Surgite ad orationem. Sacerdos. Pax vobis omnibus. Populus. Domine miserere nostri. Cum Spiritu tuo. Sacerdos dicit Orationem gratiarum actonis. Gratias agamus benefactori nostro Domino misericordi, Patri Domini Dei et salvatoris nostri Jesu Christi, quia protexit nos, juvit, et custodivit, et misertus est nostri, ad se accedere fecit, suscepit nos, roboravit, et multiplicavit nos usque ad hanc horam: rogemus ergo illum iterum, ut custodiat nos in hac die sancta omnibusque diebus vitae nostrae in pace omnipotens Dominus Deus noster. Orate. Sacerdos. Domine, Domine omnipotens, Pater Domini Dei et salvatoris nostri Jesu Christi, gratias agimus tibi de omnibus, pro omnibus et in omnibus, quia protexisti nos, juvisti nos, The Ethiopic Liturgy. 243 custodisti nos, et misertus es nostri, suscepisti, roborasti et I. Ὁ multiplicasti nos usque ad hanc horam. | Diaconus. Petite et rogate ut misereatur nostri Dominus et e¢ parcat nobis, suscipiatque orationem et deprecationem quae fit pro nobis a sanctis suis, ut benignus erga nos semper efficiat nos dignos, ut suscipiamus, participesque simus com- munionis mysterii benedicti, et dimittat nobis peccata nostra. Dicetque omnis populus ter. Kyrie eleison. Sacerdos. Ut ducamus hunc diem sanctum et omnes dies d vitae nostrae in pace cum timore tuo: omnem invidiam, omnem dolum, omnemque operationem Satanae, omnem ma- chinationem hominum improborum, insultationemque inimici secretam et manifestam, procul fac et depelle a me, et ab omni populo tuo, et ab hoc loco sancto tuo; quaecumque bona, quaecumque praestantia, mandato tuo praesta nobis: quia tu es qui dedisti nobis potestatem calcandi serpentes et scorpiones, omnemque virtutem inimici. Et ne nos inducas, Domine, in tentationem: sed libera et eripe nos ab omni malo; per gratiam, misericordiam, et amorem erga homines Filii tui uni- geniti, Domini Dei, et salvatoris nostri Jesu Christi: per quem, cum quo, et cum Spiritu tuo sancto, te decet gloria et imperium, nunc et semper, et in saecula saeculorum. Amen. Oratio pro illis qui attulerunt oblationes. Iterum deprecemur omnipotentem Deum, Patrem Domini et e salvatoris nostri Jesu Christi, pro illis qui obtulerunt munera, 52 ‘Re. in una, Catholica, Ecclesia sancta, oblationes, primitias, decimas ad gratiarum actionem et memoriam, sive multum, sive paulu- lum, sive publice, sive secreto: ut etiam pro illis qui voluerunt offerre, et non potuerunt: acceptum sit votum et desiderium omnium, in coelo spirituali, gratiamque benedictionis omni operi concedat, cui potestas est Dominus Deus noster. Diaconus. Orate pro illis qui obtulerunt munera. Sacerdos. Domine Deus omnipotens, rogamus et deprecamur f te pro illis qui obtulerunt munera, ad sanctam, unicam et, R 2 ΤΠ τα II, THE OFFER- TORY. a Prayer of (second) Ob- lation. b John xx. 22, 23. 244 The Ethiopic Liturgy. Catholicam Ecclesiam, sive multum sive paululum, sive publice sive secreto: et pro illis qui voluerunt nec potuerunt: acceptum sit votum et desiderium omnium: da illis mercedem, et bene- dictio duplex illis a te concedatur per unigenitum Filium tuum: per quem et cum quo, et cum sancto Spiritu tibi est gloria et potestas, nunc et semper, et in saecula saeculorum. Amen. Oratio oblationis mysticae. Princeps Jesu Christe, cujus substantia facta non est, verbum purum genitoris’. ... Patri et Spiritul sancto ; tu aequalis es panis vivus qui descendit de coelo, qui prius fuisti in figura agni immaculati pro vita mundi: nunc rogamus et obsecramus benignitatem tuam, amator hominum: ostende faciem tuam super hunc panem, et super hunc calicem, quos proposuimus super hoc altare spirituale tuum: benedic, sanctifica et purifica illos; et transmuta hunc panem, ut fiat corpus tuum purum: et quod mistum est in hoc calice sanguis tuus pretiosus, fiantque nobis omnibus oblatio ad medelam, et ad salutem animae no- strae et corporis: quia tues Rex omnium nostrum, Christe Deus noster, et mittemus tibi sursum sanctificationem, gloriam et adorationem, simulque Patri tuo bono coelesti, et Spiritui tuo sancto vivificanti, nunc et semper, et in saecula saeculorum. Amen. Diaconus. Adorate Deum cum timore. Populus. Coram te, Domine, adoramus, et glorificamus te. Sacerdos dictt Orationem Absolutionis ad Filium. Domine Jesu Christe Fili unigenite, Verbum Dei Patris, qui rupisti a nobis omnia vincula peccatorum nostrorum, per pas- sionem tuam salutarem et vivificantem: qui insufflavisti in discipulos tuos sanctos, et Apostolos puros, dicens: Accipite Spiritum sanctum, quorum remiseritis peccata remittentur eis, et quorum non remiseritis retenta erunt: Tu, Domine, nunc per Apostolos tuos puros gratiam sacerdotibus dedisti, ut idem 1 «Hiatum aut mendum a librariis esse certissimum videtur.’ (Renaudot in loc.) The Ethiopic Liturgy. 245 facerent in Ecclesia sancta tua, remitterentque peccata super terram, omni tempore, ligarentque et solverent omnia iniqui- tatis vincula. Igitur etiam nunc rogamus et obsecramus boni- tatem tuam, amator hominum, omnibus servis tuis, patribus et fratribus meis, mihi quoque servo tuo Tesfa Sion, et omnibus qui inclinaverunt colla sua coram altari tuo sancto, planam fac viam misericordiae tuae: scinde et rumpe omne vinculum peccatorum nostrorum, quae commisimus coram te, Domine, scienter vel ignoranter : per malitiam cordis, aut imbecillitatem : per sermonem aut pusillanimitatem, aut per fallaciam: quia tu Deus nosti fragilitatem humanam. O bone amator humani generis, et omnium Domine, concede nobis remissionem pec- catorum nostrorum: benedic nobis, sanctifica nos, munda nos, bonum odorem da nobis, libera nos et fac nos absolutos. Absolve, Domine, Patriarcham nostrum Abba N. Sanctum- que et beatum Metropolitam nostrum Abba N. Absolve, Domine, Regem nostrum. Memento, Domine, animarum Patrum no- strorum servorum tuorum: Abba Mathaei et collegarum ejus, Abba Salama, Abba Jacobi, Abba Bartholomaei, Abba Mi- chaelis, Abba Isaaci, Abba Joannis, Abba Marci. Memento, Domine, Regum Aethiopiae, Abraha et Azbeah, Caleb, Gabra-Maskal, Constantini, Fressennai, Dagna-Michael, Navvi-Christos, Degba-Sion, Hamda-Sion, David, Theodori, Isaaci, Andreae, Hamad-Jesu, Zara-Jacob, Baede-Mariam, Alexandri, Hamda-Sion, Naod, Leban-Dinghil. Absolve, Domine, Patres nostros, Abba Antonium, et Abba Macarium. Memento, Domine, animae Patris nostri servi tui Tekla-Haimanot, cum omnibus ejus filiis. Memento etiam, Domine, Patris nostri Eustathii et omnium filiorum ejus, totius- que populi. Memento eorum, Domine, et perfice in illis timorem nominis tui, nosque dirige ad faciendam voluntatem tuam: quia tibi debetur honor et gloria, nunc et semper, et in saecula saeculorum. Amen. Servi tui qui ministrant hodie, Sacerdos, Diaconus, Clerus et populus, et ego pauper servus tuus, peccator et nequam, sint absoluti per os Trinitatis sanctae, Patris, Filii et Spiritus sancti ; et per nomen Mariae, coeli secundi et textrinae venerandae: II. b if.e 246 The Ethiopic Liturgy. et per os hujus Ecclesiae Catholicae et Apostolicae: per os quindecim Prophetarum, et duodecim filiorum illorum: per os duodecim Apostolorum, et septuaginta discipulorum, quin- gentorumque sociorum illorum: etiam per os patris nostri divina loquentis, Marci Evangelistae, Apostoli et Martyris: per os Patriarchae sancti Severi, sancti Athanasii, sancti Joannis Chrysostomi, sancti Cyrilli, sancti Gregorii, sancti Basilii, et per os CCCXVIII. Orthodoxorum, qui Nicaeae congregati sunt; ut CL. Constantinopoli: et CCL. qui Ephesi: per os Patriarchae nostri Abba Gabriel; Metropolitaeque nostri Abba N.: tandem per os meum, servi tui peccatoris et nequam, sint -absoluti: per os Trinitatis sanctae, Patris, et Filii et Spiritus sancti, quia plenum majestate est et gloria nomen tuum, nunc et semper, et in saecula saeculorum. Amen. Sacerdos dicit Orationem incensi. Hic imponit Sacerdos incensum, simulque commemorat ortus dierum et noctium sive novilunia et festos dies: facit etiam memoriam vivorum et mortuorum, tum dicit. Benedictus Pater omnipotens in saeculum. Benedictus Filius unigenitus Jesus Christus, qui homo factus est ex Maria sancta Virgine: et benedictus Spiritus sanctus Paraclitus Deus noster ; in odorem suavem Trinitati sanctae Deo nostro. Cumque Sacerdos adolebit incensum super altare dicet. Alleluia Patri: alleluia Filio: alleluia Spiritui sancto, nunc et semper, et in saecula saeculorum. Amen. Deus noster in aeternum, primus et novissimus, absque initio et absque fine, magnus in consiliis suis, potens in operibus suis, et sapiens in operatione sua, qui es ubique. Rogamus et deprecamur te, Domine, ut sis nobiscum in hac hora: ostende faciem tuam super nos: esto nobiscum et in medio nostri: purifica corda nostra et sanctifica animas nostras, dele nequi- tiam nostram, et dimitte peccata nostra quae commisimus voluntarie, aut involuntarie: et praesta nobis ut offeramus tibi oblationem rationalem, sacrificiumque gratiarum actionis, et spirituale, ut introeamus in penetrale sancti sanctorum. Memento, Domine, unius sanctae Ecclesiae Apostolicae, quae est a finibus usque ad fines mundi. ) The Ethiopic Liturgy. 247 ᾿ Memento, Domine, Patriarchae nostri Abba N. et sancti II, f beatique Metropolitae nostri Abba N. omniumque Patriar- charum, Metropolitarum, Episcoporum, Sacerdotum et Dia- conorum. Memento, Domine, etiam Regis nostri N. Memento, Domine, patrum et fratrum nostrorum, qui dor- mierunt et quieverunt in fide Orthodoxa. Memento, Domine, congregationis nostrae et benedic iis qui in illa sunt, usque in finem. Sacerdos. Adoremus Patrem, et Filium, et Spiritum sanctum, unum in Trinitate. Et dicitur ter. Populus idem repetit ter. Sacerdos. Salve sancta Ecclesia, habitaculum pacis. Salve g Virgo Maria mater Dei: tu es thuribulum aureum quae car- bonem ignitum portasti. Benedictus qui eum accipit e sanc- tuario, eum qui dimittit peccata et delet crimina, qui est Dominus Deus, Verbum ex te incarnatum, qui se obtulit Patri suo in incensum praecipuum, sacrificiumque pretiosum. Ado- ramus te, Christe, cum Patre tuo, bono et misericordi: et cum Spiritu tuo sancto et vivificante, quia tu advenisti et sal- vasti nos. Sacerdos repetit semel atque iterum dum adolet incensum. Salve sancta Ecclesia. Coadjutor Sacerdotis dictt antequam legatur Epistola Paul. III. THE Lec- Domine sapiens et autor sapientiae, qui revelasti nobis ea T10Ns. quae profundis tenebris abscondita erant, dedistique verbum ἣ exultationis praedicatoribus, virtute tua magna: ‘Tu per benigni- tatem tuam multam vocasti Paulum, qui prius erat persecutor, ᾿ fecistique illum vas electum, et in eo complacuisti, ut esset Cf. Acts ix. Apostolus, praedicator et annuntiator Evangelii regni tui. Christe Deus noster, oramus et deprecamur te, amator humani generis, concede nobis intelligentiam, cognitionem, et scien- tiam inamissibilem, ut intelligamus, et perspiciamus scripturas sanctas quae leguntur coram te: et quemadmodum similis factus est tibi per imitationem, O autor vitae, ita fac nos dignos Ch x Con xi. 111. a Pauline Epistle. Cc Catholic Epistle. x John ii. 15; 16. 2.48 The Ethiopic Liturgy. ut eum imitemur, et ambulemus in viis ejus: laudemusque nomen tuum sanctum, et gloriemur in pretiosa cruce tua quo- cumque tempore: quia te decet imperium, virtus, magnificentia, potestas magna, et gloria in saecula saeculorum. Amen. Diaconus antequam legatur Epistola dicit. Ex Paulo servo et Apostolo Domini et salvatoris nostri Jesu Christi, qui vocatus, electus, et segregatus est ad praedicationem Evangelii sancti: lectio Epistolae N.; oratio ejus et benedictio sit nobiscum. Amen. Et post lectionem Pauli Diaconus dicet. Gratia Patris, caritas Filii et donum Spiritus sancti, qui descendit super Apostolos benedictos, et puros, in coenaculo Sion sanctae, duplicetur super nos, populum Christianum in saecula saeculorum. Amen. Sancte Paule Apostole bone minister, sanator infirmorum, accepisti coronam; ora et precare pro nobis Christum ut salvet animas nostras, per multitudinem clementiae nominis sui sancti. Sacerdos. Pax vobis omnibus. Tune repetit orationem quae supra descripta est. Deus noster in aeternum, etc. (wf supra 2. 246). Sacerdos assistens antequam legatur Apostolus, sive Epistola ex Catholics, dicet. Haec est lectio ex Epistola N., discipuli et Apostoli Domini et salvatoris nostri Jesu Christi; oratio ejus et benedictio sit nobiscum. Amen. Post lectionem Catholicae Epistolae, Diaconus dicet. Fratres mei nolite diligere mundum, neque ea quae in mundo sunt, quoniam omnia quae sunt in mundo, concupiscentia oculorum sunt, concupiscentia carnis, et molestia ex opibus: quae non ex Patre sed ex mundo sunt: mundus autem transit et concupiscentia ejus: qui vero facit voluntatem Dei, per- manebit in aeternum. Populus. Sancta Trinitas, una in substantia tua, custodi con- sessum nostrum, propter sanctos et electos discipulos tuos: consolare nos per misericordiam tuam, quia sanctum est nomen tuum. The Ethiopic Liturgy. 249 Diaconus. Surgite ad orationem. i Ὲ Sacerdos. Pax vobis omnibus. Populus. Et cum Spiritu tuo. Sacerdos. Domine Deus noster, qui Apostolis tuis sanctis h manifestasti mysterium gloriae Christi tui, magnaque et innu- merabilia dona eis dedisti, quae gratiam tuam decent, misistique eos ad praedicandum in omnibus finibus mundi divitias gratiae tuae occultae et misericordiae tuae. Et nos, Domine, rogamus et deprecamur te, ut nos dignos efficias haereditate et societate illorum, ut ambulemus in viis eorum, et sequamur vestigia eorum. Concede etiam nobis ut semper illos imitemur, et in amore eorum roboremur, participesque simus laborum eorum, in vero Dei cultu. Custodi etiam, Domine, Ecclesiam tuam sanctam, quam per illos fundasti, et benedic oves pascuae tuae. Multiplica vineam istam, quam plantavit dextera tua sancta, Ps. Ixxx. 15. per Jesum Christum Dominum nostrum, per quem tibi et cum 60, simulque_ cum Spiritu sancto, est gloria et potestas, nunc et semper, et in saecula saeculorum. Amen. Sacerdos adolet incensum et dicit. Incense. Domine Deus noster, qui suscepisti sacrificium Abrahami k patris nostri, vice Isaaci filii ejus, et ad eum illius loco agnum demisisti, ita, Domine, suscipias a me odorem hunc thuris, et mitte desuper ejus vice divitias gratiae et misericordiae tuae : et praesta nobis, ut simus puri ab omni odore peccati: facque nos dignos ministrandi in sanctuario sancto tuo, cum puritate et justitia, O amator hominum, omnibus diebus vitae nostrae in laetitia. Et iterum dicet, Memento, etc. ef Laetare, etc. Acta ministrorum istius praedicationis, Patrum nostrorum 1 Apostolorum, purorum et gratia plenorum, electorum et jus- torum, cumulatorum gratia Spiritus sancti: orationes et bene- dictiones eorum custodiant nos omnes Christianos in saecula saeculorum. Amen. Et post lectionem Actuum Apostolorum Sacerdos dicit. ep mene Verbum Domini magnum propagatum est in Ecclesia sancta, τὰ multiplicatique sunt qui crediderunt in Dominum et salvatorem Tit. m n Matt. xiii. 17, 16 Prayer be- fore the Gospel. Ps. xxxiv. ty 2: 250 The Ethiopic Liturgy. nostrum Jesum Christum; ipsi gloria in saecula saeculorum. Amen. Sanctus, Sanctus, Sanctus, Deus Pater omnipotens. Sanctus, Sanctus, Sanctus, Filius unicus, Verbum Patris vivum. Sanctus, Sanctus, Sanctus, Spiritus sanctus, sciens omnia. Diaconus. Surgite ad orationem. Populus. Kyrie eleison. Sacerdos. Pax vobis omnibus. Populus. Et cum Spiritu tuo. Sacerdos. Domine Deus noster Jesu Christe, qui dixisti discipulis tuis sanctis, et Apostolis tuis puris, quoniam multi Prophetae et justi desideraverunt videre quae videtis, et non viderunt, et audire quae audistis et non audierunt: similiter- que, beati oculi vestri qui viderunt, et aures vestrae quae audierunt: nos etiam dignos fac ut audiamus et faciamus verba Evangelii tui sancti, per orationes sanctorum tuorum. Diaconus. Orate pro Evangelio sancto. Sacerdos antequam legatur Evangelium dicit. Benedicam Dominum in omni tempore, semper laus ejus in ore meo: in Domino laudabitur anima mea. Alleluia, Alleluia, Alleluia. Surgite, audite Evangelium sanctum, prae- dicationis Domini et salvatoris nostri Jesu Christi. Sacerdos. Memento etiam, Domine, eorum qui petierunt ora- tiones et deprecationes ad te nostras. Rogamus quoque te, Domine, pro illis qui pridem dormitionem acceperunt, ut requiem illis praestes: infirmos etiam sana, quia tu es vita et spes omnium nostrum, resurrectio et protectio: tibique gratiarum actionem referemus usque ad coeli sublimia in saecula saeculorum. Amen. Sacerdos conversus ad populum dicet. Dominus desuper benedictionem mittat super nos omnes, populum Christianum: et faciat introitum nostrum in hac Ecclesia sancta, una cum Angelis sanctis, qui illi subjecti sunt semper, et glorificant eum omni tempore, in saecula saeculorum. Amen, The Ethiopic Liturgy. 251 Sacerdos ter incensat Evangelium, et tunc annuntiat illud populo dicens. III. p Evangelium sanctum quod praedicavit aut annuntiavit N. verbum Filii Dei. Populus. Gloria tibi sit semper, Christe Domine et Deus q noster.- Exultate Deo adjutori nostro, jubilate Deo Jacob: Es, ἱκαχῖς τῇ sumite psalmum et date tympanum, psalterium jucundum cum ~ cithara. Post lectionem Evangelii, Populus dicit. Tue GosPEL. Cherubim et Seraphim sursum mittunt ei gloriam. Tune dicent. Sanctus, Sanctus, Sanctus omnipotens: pleni sunt coeli et terra sanctitate gloriae ejus. Diaconus. Surgite ad orationem. SElissa Sacerdos. Pax vobis omnibus. Iterum rogemus οπιηΐρο- ιν εῖῖσπι, tentem Dominum, patrem Domini Dei et salvatoris nostri Jesu 5. necks. Christi. Oramus et obsecramus bonitatem tuam, amator ee hominum: memento, Domine, pacis Ecclesiae sanctae, unicae peace of the Catholicae et Apostolicae. Diaconus. Orate pro hac Ecclesia sancta, unica, Catholica et Apostolica, Orthodoxa, in Domino, Populus. Domine Deus noster, da nobis pacem: Christe Rex noster, miserere nobis. Sacerdos. Quae est a finibus usque ad fines mundi; totius p populi et totius gregis, benedicque illis: pacem de coelis mitte super omnes animas nostras; pacem vitae nostrae concede nobis benigne in ea. Benignus esto, Domine, Regi nostro For the Claudio, proceribus, judicibus, et exercitibus ejus, et circa nos congregatis, tam intra quam extra. Orna eos omni pace, Rex pacis: pacem da nobis, quia omnia nobis dedisti. Con- serva nos, Domine, quia praeter te alium non novimus: nomen tuum sanctum pronunciamus et invocamus, ut vivat anima nostra in Spiritu sancto, neque praevaleat mors peccati super nos servos tuos, et omnem populum tuum. Oratio pro Pontifictbus. Iterum deprecamur omnipotentem Deum, Patrem Domini e : P - "-- iff. Dei, et salvatoris nostri Jesu Christi, rogamus et obsecramus Fo ra IV.c ν. ‘THE CREED. 252 The Ethiopic Liturgy. bonitatem tuam, amator hominum: memento, Domine, Patris nostri venerandi Patriarchae nostri Abba Gabrielis: sanctique et beati Metropolitae nostri N. Diaconus. Orate pro Pontificibus, Patriarcha nostro Abba N. Domino Archiepiscopo magnae urbis Alexandriae, et Metro- polita nostro Abba N. omnibusque Episcopis, Sacerdotibus et Diaconis Orthodoxis. Sacerdos. Servans conserva eos nobis, annis multis, diebus- que tranquillis, in justitia et pace: ut perficiant sacrificium quod illis commisisti, cum ordine sacerdotali, secundum voluntatem tuam sanctam et beatam: ut judicent in justitia et aequitate, et pascant populum tuum in justitia: omnes etiam Episcopos, Sacerdotes et Diaconos Orthodoxos, omnesque pariter unius sanctae Ecclesiae Apostolicae: orationesque quas faciunt pro nobis, et pro omni populo tuo, suscipe ad altare tuum supernum, in odorem suavitatis: omnes hostes et adversarios eorum subjice et contere sub pedibus eorum velociter: illos vero nobis conserva in justitia et pace in Ecclesia tua sancta. Orato pro congregatione. Iterum deprecemur omnipotentem Deum, Patrem Domini Dei et salvatoris nostri Jesu Christi. Rogamus et obsecramus bonitatem tuam, amator hominum: memento, Domine, congre- gationis nostrae, et benedic illis qui in ea sunt. Diaconus. Orate pro hac Ecclesia sancta et congregatione nostra quae in ea est. Populus. Benedic congregationi nostrae, et conserva eam in pace: moxque dicunt Symbolum fidei. Diaconus. In sapientia Dei, dicite Symbolum fidei et canite. Credimus in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium et invisibilium. Credimus etiam in unum Dominum Jesum Christum, Filium Patris unicum: qui erat cum eo antequam crearetur mundus: lumen de lumine, Deum de Deo vero: genitum non factum, aequalem Patri secundum divinitatem suam: per quem omnia facta sunt, et sine ipso factum est nihil quidquam, in coelo et in terra. The Ethiopic Liturgy. 253 Qui propter nos homines, et propter nostram salutem descendit de coelis. Et incarnatus est de Spiritu sancto, et ex Maria Virgine sancta, et homo factus est. Crucifixus est tempore Pontii Pilati, passus, mortuus, et sepultus est. Et resurrexit a mortuis tertia die, sicut scriptum erat in sacris scripturis: ascendit cum gloria in coelos, sedetque ad dexteram patris sui; iterumque venturus est cum gloria judicaturus vivos et mortuos, cujus regni non erit finis. Credimus etiam in Spiritum sanctum, Dominum et vivificantem, qui ex Patre procedit: quem adoramus et glorificamus, cum Patre et Filo: qui locutus est per Prophetas. Credimus etiam in unam sanctam Ecclesiam, Catholicam et Apostolicam. Credimus unum Baptisma in remissionem peccatorum: et expectamus resurrectionem mortuorum, et vitam venturam in saeculum. Amen. Sacerdos. Fac ut congregationes nostrae sint nobis absque impedimento et intermissione: fiantque per voluntatem tuam sanctam et beatam domus orationis, domus puritatis, domus benedictionis. Benigne concede illas nobis servis tuis, et illis qui post nos venturi sunt, usque in saeculum. Exsurge, Domine Deus noster, et dissipentur inimici tui, et fugiant a facie tua omnes qui oderunt nomen tuum sanctum et benedictum. Plebesque tuae benedictae sint benedictionibus millenis et decies millies millenis, ut faciant omnem voluntatem tuam, per gratiam, misericordiam, et amorem erga homines unigeniti ἘΠῚ tui, Domini, Dei, et salvatoris nostri Jesu Christi, per quem tibi, et cum eo, et cum Spiritu sancto sit gloria et imperium, nunc et semper, et in saecula saeculorum. Amen. Oratio pro pace perfecta. Sacerdos. Deus magne et aeterne, qui formasti hominem corruptionis expertem, mortem vero quae antiquitus intravit in mundum per invidiam Satanae, et virtutem ejus destruxisti per adventum unigeniti Filii tui Domini, Dei, et salvatoris nostri Jesu Christi, et implevisti terram pace tua: unde exercitus VI. a THE Kiss oF PEACE. Numb. x. 35. VI.b The Ana- phora. VII. THE PRE- FACE. a VIII. GREAT IN- TERCESSION. a 254 The Ethiopic Liturgy. coelestes glorificant te dicentes, gloria Deo in coelis, et in terra pax, bonaque ejus voluntas hominibus ; Diaconus. Orate pro pace perfecta, et amica salutatione Apostolica. Amplectimini invicem: Qui’ non communicatis, exite : qui communicatis, amplectimini invicem, in pleni- tudine cordis vestri: qui communicaturus est custodiat se a malo, Sacerdos. Domine, per benignitatem tuam imple corda nostra pace tua, et munda nos ab omni macula, et immunditia, ab omni vindictae studio, ab invidia et injuriarum recordatione lethifera. Domine, fac nos omnes dignos ut amplectamur invicem in osculo sancto, ut percipiamus absque condemnatione donum tuum coeleste et immortale, sicut decet gratiam tuam, qui cum Spiritu sancto, ete. Populus. Christe Deus noster, fac nos dignos salutandi te osculo sancto et coelesti, ut laudemus te cum Cherubim et Seraphim, et clamemus dicendo: Sanctus, Sanctus, Sanctus omnipotens: pleni sunt coeli et terra gloria sancta tua. Sacerdos. Dominus sit vobiscum, sanctus in sanctis, sanctus in sanctis, sanctus in sanctis. Gratias agimus tibi, Domine, per dilectum Filium tuum unigenitum, Dominum, Deum et salvatorem nostrum Jesum Christum, quem ultimis diebus misisti nobis, Filium tuum, salvatorem, redemptorem, Angelum consilii tui, qui est verbum a te prodiens, et in quo omnia fecisti per voluntatem tuam. Diaconus. Pro beato et sancto Patriarcha nostro Gabriele vel N. et Patre nostro venerando Metropolita nostro Abba N. qui orationibus suis laudant te et gratias agunt tibi. Per Stephanum protomartyrem, Zachariam sacerdotem, et Joannem Baptistam: per omnes sanctos et Martyres qui quietem acceperunt in fide Christi: Mathaeum, Marcum, 1 Tf this ‘dismissal’ has not been transposed from the end of § III, supra (p. 251), the ‘ox communicantes’ must be the penitents, those who had not the right of communicating. A retirement of ‘the faithful’ is not (so far as 1 am aware) recognised in any other ancient Liturgy. All the faithful were assumed to be communicating. The Ethiopic Liturgy. 255 Lucam, Joannem, quatuor Evangelistas, et per Mariam Dei genitricem, exaudi nos. Per Petrum, Andream, Jacobum et Joannem, Philippum et Bartholomaeum, Thomam et Mathaeum, Thadaeum et Nathanael, Jacobum filium Alphei, et Mathiam, duodecim Apostolos: et Jacobum Apostolum fratrem Domini, Episcopum sanctuarii Jerusalem: Paulum et Timotheum, Silam, Barnabam, Titum, Philemonem et Clementem: septuaginta duos discipulos, et socios eorum quingentos, trecentosque decem et octo Orthodoxos: orationes eorum multiplices nobis- cum sint. Memento etiam Catholicae et Apostolicae Ecclesiae in pace, pretioso sanguine Christi tui aedificatae. Memento quoque Patriarcharum, Metropolitarum, Episcoporum, Sacerdotum, et Diaconorum, qui rectam doctrinae verae viam tenuerunt. Populus. Miserere, Domine, animarum servorum tuorum, et ancillarum tuarum, qui comederunt corpus tuum, et biberunt sanguinem tuum, et quietem acceperunt in fide tua. Sacerdos. Iterum deprecemur omnipotentem Dominum, Pa- trem Domini, Dei et salvatoris nostri Jesu Christi. Memento, Domine, unius sanctae Ecclesiae Catholicae et Apostolicae, conservatae a finibus usque ad fines mundi. Memento, Domine, Patris nostri Patriarchae nostri Abba N. et Beati Metropolitae nostri Abba N.: conserva illum nobis annis multis, diebusque pacificis. Memento, Domine, Sacerdotum, Diaconorum et Subdiaco- norum Orthodoxorum. Memento, Domine, Regis nostri, Lebna-Dinghil, conserva eum nobis in pace. Trinitas sancta, Pater, Fili, et Spiritus sancte, benedic popu- lum tuum dilectorum Christianorum benedictionibus coelestibus, et mitte gratiam Spiritus sancti, et fac portas Ecclesiae tuae sanctae nobis patere cum misericordia et securitate. Perfice nobis fidem Trinitatis usque ad ultimum vitae spiritum. Ponti- fex Jesu Christe, respice infirmos populi tui: deduc patres et fratres nostros qui profecti procul sunt, et reduc eos ad habitacula eorum in pace et sanitate: benedic ventis coeli et pluviis, fructibusque terrae hujus anni, secundum gratiam tuam : VIII. a VIII. ec d “56 The Ethiopic Liturgy. praesta gaudium et laetitiam super faciem terrae, et confirma nobis pacem tuam. Converte cor Regum potentium in bonum erga nos: con- cede Pontificibus Ecclesiae sanctae, et omnibus secundum cujusque nomen, gratiam coram Regibus potentibus: prin- cipesque, qui illis imperant, faciles et placatos illis redde, Domine. Quietem quoque praesta patribus et fratribus nostris qui dormitionem acceperunt, et decubuerunt in fide Orthodoxa: benedic illis qui occupantur circa thus, panem oblationis, vinum, oleum, vela, libros qui in Ecclesia leguntur, et vasa sanctuarii; ut Christus Deus noster deducat eos in Jerusalem coelestem, et omnes qui nobiscum congregati sunt et ex- pectant misericordiam Christi Dei nostri. Miserere eorum et omnium qui dederunt nobis eleemosynas coram tribunali tuo timendo, illisque benignus esto. Omnes animas angustiatas et afflictas, carceratos quoque et captivos, exules et in servi- tutem abductos, et in amaris laboribus detentos, Deus noster, per multitudinem misericordiae tuae, salva illos. Pontifex Jesu Christe, omnes qui praeceperunt nobis ut eorum meminissemus, Christe Deus noster, memento illorum in regno coelesti. Domine, salvum fac populum tuum, et benedic haereditati tuae: rege eos et extolle illos usque in aeternum: custodique illos in fide Orthodoxa et in gloria, omnibus diebus vitae suae: fac etiam eos plenos caritate ex toto corde eorum, omnibusque superiore: Per preces et deprecationes quas faciet pro nobis Domina omnium sancta et pura Maria, Mater Dei: et per preces magnorum luminarium, Michael, Gabriel, Raphael et Suriel: quatuorque animalium incorporeorum: et viginti quatuor Sacerdotum coeli: sancti Joannis Baptistae: Patrum nostrorum Patriarcharum, Aposto- lorum, septuaginta duorum discipulorum, et trium puerorum: sancti Stephani principis Diaconorum, sancti Georgii, sancti Theodori, sancti Mercurii, sancti Mennae, sancti Philothei, sancti Basilidis, sancti Patris Nob, et omnium martyrum : Domini quoque et magni, sanctique Patris nostri Abba Antonii: Patrumque nostrorum sanctorum trium Macariorum, Patrisque The Ethiopic Liturgy. 257 nostri Abba Bichoi, et Abba Joannis, Abba Cyri, et Patris nostri Abba Barsomae: Patris nostri Abba Salama, Joannis Kemi: justique Patris nostri Abba Pauli, patrumque sanctorum Graecorum, Maximi, Demetrii, Moysis patris sancti, et quadra- ginta Martyrum: et Patris nostri Tecla~Haimanoth, et Patris nostri venerandi Patriarchae nostri N. Regisque nostri Claudii, et Omnium cruce signatorum justorum et electorum, et Angeli diei hujus sanctae. Orationes eorum, benedictionesque et intercessiones eorum, et pax eorum, et caritas Dei sint nobis- cum in saecula saeculorum. Amen. Sacerdos. Nobis et omnibus qui quietem acceperunt miserere, tu qui misisti Fillum tuum in sinum Virginis. Diaconus, Qui sedetis surgite. Sacerdos. Gestatus est in utero, et caro factus est Filius tuus, manifestatusque est a Spiritu sancto. Diaconus. Ad Orientem aspicite. Sacerdos. Coram te stant mille millies Angeli et Archangeli sancti. Diaconus. Attendamus. Sacerdos. Veneranda animalia sex alas habentia, Seraphim et Cherubim, qui duabus faciem suam tegunt, duabus pedes suos : duabusque volant a finibus usque ad fines mundi: et sicut semper te laudant et sanctificant, ita suscipe has sanctificationes, quas tibi dicimus: Sanctus, Sanctus, Sanctus. Diaconus. Respondete. Populus. Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt coeli et terra sanctitate gloriae ejus. Sacerdos. Vere pleni sunt coeli et terra sanctitate gloriae tuae, per Dominum et salvatorem nostrum Jesum Christum, cum Spiritu sancto, in saecula saeculorum. Amen. Sanctus Filius tuus, qui venit et natus est ex Virgine, ut vo- luntatem tuam perficeret, populumque sanctum tibi constitueret. Hic Sacerdos manus suas imponet thuribulo, moxque eas extendet super oblatam, Populus. Secundum misericordiam tuam Deus, et non secun- dum nequitias nostras, Et dicitur ter. Sacerdos. Extendit manus suas ad passionem; passus est, ut 5 VIII f VII. b PREFACE (continued), Θ ΙΧ. TRIUMPHAIL. Hymn. Brus Recital of the Work of Redemption. a THE INSTI- TUTION. XI. GREAT Op- LATION. XII. INVOCATION. a 258 . The Ethiopic Liturgy. passiones solveret, eorum qui sperant in te: qui tradidit se ipsum voluntate propria ad patiendum, ut mortem destrueret et vincula Satanae dissolveret, infernum calcaret, testamentum suum constitueret, et resurrectionem suam manifestaret. Ea ipsa nocte in qua traditus est, accepit panem in manus suas sanctas, beatas et immaculatas, aspexit in coelum, ad te Patrum suum, gratias egit, benedixit, sanctificavit, et dedit discipulis suis dicens: accipite, manducate ex eo vos omnes: Hic panis est corpus meum, quod pro vobis frangitur in remissionem peccatorum. Amen. Populus. Amen. Amen. Amen. Credimus et certi sumus, laudamus te, Domine Deus noster, hoc est vere, et ita credimus, corpus tuum. Sacerdos. Similiter calicem gratiarum actionis benedixit et sanctificavit et dixit illis: accipite, bibite ex eo vos omnes. Hic est calix sanguinis mei, qui pro vobis effundetur, pro redemtione multorum. Amen. Populus ad Calicem dicet. Amen. Vere est sanguis tuus, credimus. Sacerdos. Et quotiescumque id feceritis memoriam mei facietis. Populus. Mortem tuam annuntiamus, Domine, et resurrec- tionem tuam sanctam credimus, ascensionem tuam et adventum tuum secundum: rogamus te, Domine Deus noster: hoc vere ita esse credimus. Sacerdos. Nunc etiam, Domine, memoriam agentes mortis et resurrectionis tuae, offerimus tibi hunc panem et hunc calicem: gratias agentes tibi, quod per ea dignos fecisti nos standi coram te, tibique sacerdotale ministerium ex- hibendi. Rogamus te, Domine, et deprecamur te, ut mittas sanctum Spiritum, et virtutem super hunc panem, et super hunc calicem, faciatque utrumque corpus et sanguinem Domini et salvatoris nostri Jesu Christi, in saecula saeculorum. Amen. Sacerdos. Miscuisti, etc. Da ut omnibus illa sumentibus fiant ad sanctificationem et plenitudinem Spiritus sancti, et ad robor- ationem fidei, ut te sanctificent, per Dominum et salvatorem The Ethiopic Liturgy. 259 nostrum Jesum Christum, cum Spiritu sancto, in saecula sae- culorum. Amen. Diaconus. Toto corde deprecamur Dominum Deum nostrum, ut benigne nobis concedat unionem bonam Spiritus sancti. Sacerdos. Da nobis ut uniamur in Spiritu tuo sancto, et sana nos per hanc oblationem, ut in te vivamus per omnia saecula saeculorum. Amen. Benedictum sit nomen Domini: et bene- dictus qui venit in nomine Domini: et benedicatur nomen gloriae ejus: fiat, fiat, fiat. Populus: idem repetit. Sacerdos. Mitte gratiam Spiritus sancti super nos. Diaconus. Surgite ad orationem. Sacerdos dictt Orationem fractionts. Gratias humiliter ago tibi, Domine Deus meus, totius mundi potens: qui sedes super thronum Cherubim, qui in excelsis habitas, et in inferioribus glorificaris: qui in lumine substantiae tuae requiescens in aeternum, mysterium absconditum crucis manifestasti nobis. Quis Deus misericors et sanctus sicut tu, cujus est potentia, quae a nobis elongata non est, quando quidem potestatem dedisti Apostolis, et illis qui serviunt tibi sincero corde, et iis qui offerunt tibi sacrificia in odorem suavitatis, per Dominum et Deum nostrum Jesum Christum: tibique, illi et Spiritui sancto, debetur gratiarum actio, gloria, et laudatio in saecula saeculorum. Amen. Diaconus. Qui statis humiliate capita vestra. XII. b ΧΊΤΙ. Prayer of Fraction. Sacerdos. Domine, qui sedes super Cherubim, et aspicis XIV. Prayer of populum et haereditatem tuam, benedic servis et ancillis tuis, Humble eorumque fillis, et retribue unicuique qui veniet partem ac- cepturus ex admirabili mensa tua, cum conscientia pura, remissionem peccatorum, quae cum Spiritu sancto conjuncta est, ad salutem animae et corporis, ad coelestis regni con- sequendam haereditatem: per gratiam et voluntatem unigeniti Filii tui, per quem tibi et simul cum eo, et cum Spiritu sancto, est gloria et potestas, nunc et semper, et in saecula saeculorum. Amen. | S 2 Access. a XIV. b c Prayer of Absolution, to the Father. Matt. xvi. 18, το. 26ο The Ethiopic Liturgy. Subdiaconus simul cum populo dicent. Exercitus Angelorum salvatoris mundi stant coram ΘΟ, et cingunt corpus et sanguinem Domini et salvatoris nostri Jesu Christi: accedamus ante faciem ejus, et cum fide Christum veneremur. Diaconus. Adorate Deum cum timore. Sacerdos dictt Orationem poentteniiae. Domine omnipotens, qui sanas animas et corpora nostra, qui voce unigeniti Filii tui Domini Dei et salvatoris nostri Jesu Christi, dixisti Petro patri nostro: tu es Petra, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non prae- valebunt ad eam concutiendam: tibique dabo claves regni coelorum: et quodcumque ligaveris super terram, erit ligatum et in coelis : et quodcumque solveris super terram, erit solutum in coelis: servi igitur tui et ancillae tuae absolvantur ore Trinitatis sanctae, Patris, Filii et Spiritus sancti: et ab ore mei peccatoris et nequam servi tui. Domine Deus noster, tu es qui tollis peccata mundi: suscipe poenitentiam servorum tuorum, et ancillarum tuarum: exoriri fac super eos lumen vitae, et dimitte illis peccata eorum, quia benignus et misericors es, Domine Deus noster, longanimis et multae misericordiae, justusque vere ; si peccaverimus tibi, Domine, verbis, operibus, aut cogitationibus nostris, remitte, solve et obliviscere, quia tu benignus et amator hominum es, Domine Deus noster; praesta nos omnes absolutos esse, omnemque simul populum absolve. Absolve, Domine, Patriarcham nostrum Abba N. sanctumque et beatum Metropolitam nostrum N. omnesque Patriarchas, Episcopos, Sacerdotes et Diaconos, unumquemque suo nomine. Conserva eos nobis per annos multos et dies tranquillos, cum justitia et pace. Absolve, Domine, Regem nostrum ab omni vinculo peccati. Memento, Domine, omnium qui dormitionem acceperunt, et quieverunt in fide Christi, et congrega animas eorum in sinu Abraham, Isaac et Jacob. Libera etiam nos ab omni peccato, The Ethiopic Liturgy. 261 et maledicto: ab omni abnegatione, et perjurio: ab omni communione perfidiae haereticorum et gentilium. Da nobis cor et intelligentiam, ut fugiamus ab omnibus operationibus Satanae: da etiam nobis, ut voluntatem tuam faciamus omni tempore, et scribe nomina nostra in regno coelorum, simul cum omnibus justis et martyribus: per Jesum Christum Dominum nostrum, per quem, cum quo, et cum Spiritu sancto, tibi est gloria et potestas, nunc et semper et in saecula sae- culorum. Amen. Diaconus. Aspiciamus. Sacerdos, Sancta sanctis. Populus. Unus Pater sanctus: unus Filius sanctus: unus Spiritus sanctus. Sacerdos. Dominus vobiscum. Populus. Et cum Spiritu tuo. Sacerdos. Domine Jesu Christe, miserere nostri: et ter a populo replicatur. Sacerdos. Corpus sanctum, pretiosum, vivum, et verum Domini et salvatoris nostri Jesu Christi, quod datur ad re- missionem peccatorum, et vitam aeternam suscipientibus illud cum fide. Amen. Sanguis sanctus, pretiosus, vivificans, et verus Domini et salvatoris nostri Jesu Christi, qui datur ad remissionem peccatorum et vitam aeternam suscipientibus illum cum fide. Amen. Hoc est corpus et sanguis Em- manuelis, in rei veritate. Amen. Credo, credo, credo, ex hoc nunc et usque in saeculum. Amen. Hoc est corpus et sanguis Domini et salvatoris nostri Jesu Christi quae accepit ex Domina omnium nostrum sancta et pura Maria Virgine, fecitque illud unum cum divinitate sua, absque commistione, aut confusione, divisione, aut alteratione divinitatis : perhibuit- que bonum testimonium in diebus Pontii Pilati: et tradidit se pro nobis voluntate sua, super lignum crucis sanctae. Amen. Credo, credo, credo, quod divisa non fuerit divinitas ejus ab humanitate ejus: ne hora quidem una, aut nictu oculi. Tradidit se pro nobis ad salutem, remissionem pec- catorum, et vitam aeternam, suscipientibus illa cum fide. XIV.e Sanct@ Sanctis. f Confession of Faith. XIV. f XV. CoMMUNION. XVI. Post-Com- MUNION. a b Intercession. Ps. cxlv. x. d The Lord’s Prayer. 2.62 The Ethiopic Liturgy. , Amen. Credo, credo, credo, ex hoc nunc et usque in saeculum. Amen. Et postquam communicaverit Sacerdos corport Christi, populo communionem distribuet dicens. Hic est panis vitae, qui de coelo descendit, vere pretiosum corpus Emmanuel Dei nostri. Amen. Et qui recipit dicet. Amen. Diaconus praebebit calicem dicens. Hic est calix vitae, qui descendit de coelo, qui est pretiosus sanguis Christi. Et qui recipit, dicet. Amen. Amen. Diaconus. Orate pro nobis et pro omni populo Christiano, et ilorum memoriam facite, qui nobis dixerunt, ut eorum recor- daremur: laudate et psallite cum pace et amore Jesu Christi. Sacerdos. Quos vocasti, Domine, et sanctificasti, da illis partem in vocatione tua: conforta eos in amore tuo, et custodi eos in sanctitate tua, per Christum unigenitum Filium tuum ; per quem tibi et cum eo, et cum Spiritu sancto, est gloria et potestas nunc et semper, et in saecula saeculorum. Amen. Domine, qui aeternum lumen vitae, et fortitudinem servis tuis tribuisti, et custodivisti illos pluribus diebus ac noctibus prae- teritis in pace, benedic etiam illis hac die, et postea, per Dominum nostrum Jesum Christum, per quem tibi et cum eo, et Spiritu sancto, est gloria et potestas, nunc et semper, et in saecula saeculorum. Amen. Diaconus. Gratias agamus Domino cujus sancta suscepimus : ut ea quae suscepimus sint nobis ad vitam animae et ad medelam, rogamus et obsecramus, laudantes Dominum Deum nostrum. Sacerdos. Exaltabo te, rex meus et Deus meus, et benedicam nomini tuo in saeculum, et in saeculum saeculli. Populus. Pater noster qui es in coelis, ne nos inducas in tentationem, cum participes facti fuerimus corporis sancti et sanguinis pretiosi: gratiasque agimus, quod nos dignos fecerit communicandi mysterio gloriae et sanctitatis, quod omnem The Ethiopic Liturgy. 263 intelligentiam superat: benedicam tibi et laudabo nomen tuum, in saeculum, et in saeculum saeculi. Populus. Pater noster. Sacerdos. Laudem Domini loquetur os meum, et omnis caro benedicet nomen sanctum ejus, in saeculum, et in saeculum saeculi. Populus. Pater noster. Sacerdos. Rector animarum, sanctorum director, sanctorum gloria: da nobis, Domine, oculos intelligentiae, qui perpetuo te aspiciant; et aures quae solummodo te audiant, postquam satiata fuit anima nostra gratia tua. Cor mundum crea nobis, Domine, ut perpetuo intelligamus bonitatem et amorem erga homines Dei nostri: benignus esto animae nostrae, mentemque puram et rectam nobis largire, qui corpus tuum et sanguinem percepimus, nos humiles servi tui: quia tuum est regnum, Domine, laus et benedictio, Pater, Fili, et Spiritus sancte, nunc et semper, et in saecula saeculorum. Amen. Oratio benedictionis. Sacerdos. Domine Deus noster, lumen inextinguibile, respice servos tuos et ancillas tuas, sereque in cordibus eorum timorem nominis tui, et numera illos, ut fructificent in benedictione, quibus datum est corpus tuum et sanguis tuus: utque habitet super eos qui inclinant capita sua coram te, populum tuum, viros, mulieres et infantes, et nos etiam illis adjunge, protege, dirige et salva, per virtutem Archangelorum tuorum. Ab omni opere malo remove nos: ad omne opus bonum adjunge nos: per Christum unigenitum Filium tuum, per quem, etc. Hic finem habet Liturgia Patrum nostrorum Apostolorum, Orationes eorum et benedictiones eorum nobiscum sint. Amen. XVI. d Ps. cxlv. 21. Θ Collect, f Benediction. Sanctus, Sanctus, Sanctus Trinitas inexplicabilis: da mihi ut [2 Another accipiam ad vitam, et absque condemnatione corpus tuum. Da mihi ut faciam fructum qui tibi placeat, et appaream in gloria tua, et vivam tibi, faciens voluntatem tuam: cum fide invoco te, Pater, et invoco regnum tuum. Sanctificetur, Domine, regnum tuum, et tibi sit gloria in saecula saeculorum. Conclusion. } a 264 The Ethiopic Liturgy. Diaconus. Inclinate capita vestra coram Domino Deo vivente, sub manu servi ejus sacerdotis, ut benedicat vobis. Populus. Amen. Sacerdos. Benedicat nos servos suos Dominus: in pace sit remissio peccatorum, nobis qui percepimus corpus ejus sanctum, et sanguinem ejus pretiosum. Concede nobis per Spiritum, ut omnes vires inimici conculcemus. JBenedictio manus tuae sanctae plena est misericordia, et in ea spem omnes habemus: ab omni opere malo remove nos: et ad omne opus bonum adjunge nos. Benedictus qui dedit nobis corpus suum sanctum, et sanguinem suum pretiosum. Gratiam accepimus, et vitam invenimus, per virtutem crucis Jesu Christi. Tibi, Domine, gratias agimus, quod acceperimus gratiam Spiritus sancti. Gloria Domino Deo, qui dedit nobis corpus suum sanctum, et sanguinem pretiosum; laus Mariae quae est gloria omnium nostrum, quae protulit nobis Eucharistiam. ΘΕΌ PEEL a PiruUnRG Es PeotERN SYRIA AND PERSIA. (NESTORIAN.) Ptr RGA SYNC TORUM APOSTOLORUM monk) ET MARIS [A NESTORIANIS USURPATA|] (Z RENALD. LITT. ORIENT. COLL. Tom. 11. PP. 578-592.) Primo. Gloria in excelsis Deo, etc. a : ἱ : atechu- Pater noster, qui es in coelis, etc. menorun. : 1. Ογαΐο. Introit and Prayers. Rogora, Domine et Deus noster, infirmitatem nostram per ἃ misericordiam tuam, ut administremus mysterium sanctum quod datum est ad renovationem, et salutem naturae nostrae humilis : per miserationes Filii tui dilecti, omnium Domini. [Diebus communibus. Adoretur, glorificetur, laudetur, celebretur, exaltetur et benedicatur in coelo et in terra, nomen adorandum, et gloriosum Trinitatis tuae, semper gloriosae, Domine omnium. Diebus communibus dicunt Psalmum, Domine quis habitabit in tabernaculo Ps. xv. tuo, integrum cum suo canone, mysterit Sacramentorum. | Elevatio vocis. Quis praebebit jubilum, etc. Oratio. Coram throno, Domine, praeclaro majestatis tuae, et solio b excelso atque sublimi gloriae tuae, et in sede terribili fortitu- dinis caritatis tuae, altarique propitiatorio, quod voluntas tua ἘΠΡ 11. Tue Lec- TIONS. a From the OF From the Acts. Epistle. 268 Liturgy of SS. Adaeus and Maris. stabilivit, in regione pascuae tuae, cum millibus Cherubim laudantibus te, et decies millibus Seraphim sanctificantibus te, accedimus, adoramus, confitemur et glorificamus te, semper, omnium Domine. [In memoriis, et sextis feriis. Nomen tuum magnum et sanctum, prae- clarum et benedictum: beatum et incomprehensibile Trinitatis tuae glori- osae, et gratiam tuam erga genus nostrum, debemus quocumque tempore confiteri, adorare et glorificare, omnium Domine.] Responsorium ad cancellos, ut supra. Quis praecepit, etc. Pontifici, etc. Oratio. Quum spirat in nobis, Domine et Deus noster, odor suavis dulcedinis caritatis tuae, illuminatae sunt animae nostrae, per cognitionem veritatis tuae: digni efficiamur suscipiendi mani- festationem dilecti tui, de coelo sancto tuo: illic confitebimur tibi, et (interea) glorificabimus te indesinenter in Ecclesia tua coronata et plena omnibus auxiliis et omnibus bonis, quia tu es Dominus et creator omnium Pater. Oratio tncenst. Referemus hymnum Trinitati tuae gloriosae, Pater, Fili et Spiritus sancte. [Diebus jejunii. Et propter. In commemoratione Sanctorum. Tu, Domine, vere es suscitator corporum nostrorum: tu es Salvator bonus animarum nostrarum, et conservator securus vitae nostrae: nosque oportet te perpetuo confiteri, adorare et glorificare, omnium Domine.] Ad* Lectiones. *Sanctus, laudandus, potens, immortalis, qui in sanctis habitas, et requiescit in eis voluntas tua: respice, Do- mine, propitius esto et miserere nostri, sicut in omnibus auxili- ator es omnium Domine. Ad Aposiolum. Illumina nobis, Domine et Deus noster, motus cogitationum nostrarum, ad audiendum et intelligendum audi- tiones suaves mandatorum tuorum vivificantium et divinorum : et concede nobis per gratiam et misericordiam tuam ut ex illis 1 These are two Lections, one from the Old Testament and one from the Acts of the Apostles. ? The Malabar Liturgy and Dr. Badger’s Translation insert before this the Trisagion, viz. Sanctus Deus, Sanctus fortis, etc. Liturgy of SS. Adaeus and Marts. 269 colligamus argumentum dilectionis et spei, salutemque animae et corpori convenientem: canemusque tibi gloriam perpetuam indesinenter, et semper, omnium Domine. [Diebus jejunit. Tibi gubernator sapiens, etc.] Descendens salutabit Evangelium, dicens hanc orationem coram altart. Te germen praeclarum Patris tui, et imaginem personae genitoris tui, qui revelatus es in corpore humanitatis nostrae, et ortus es nobis in lumine annuntiationis tuae, te confitemur, adoramus, etc. Et post proclamationem. Te, Domine Deus potens, deprecamur et rogamus, perfice nobiscum gratiam tuam et effunde per manus nostras donum tuum, misericordiam, et miserationem divinitatis tuae. Sint nobis ad propitiationem delictorum populi tui, et ad remissionem peccatorum totius gregis pascuae tuae, per gratiam tuam et miserationes tuas, bone et amator homi- num, Domine omnium. Diacont dicunt. Inclinate capita vestra. Sacerdos dicit Orationem secretam hanc in Bemate. Domine Deus omnipotens, tua est Ecclesia sancta Catholica, quippe qui per passionem magnam Christi tui emisti oves pascuae tuae, et ex gratia Spiritus sancti ipsius, qui unius est cum divinitate tua gloriosa naturae, dantur gradus ordinationis sacerdotalis verae: et per clementiam tuam, Domine, dignatus es imbecillitatem nostram facere membra spiritualia in corpore magno Ecclesiae tuae sanctae, ut ministraremus auxilium spiri- tuale animabus fidelibus. Tu nunc, Domine, perfice nobiscum gratiam tuam, et effunde per manus nostras donum tuum: et misericordiae tuae et clementia divinitatis tuae sint super nos, et super populum istum quem elegisti tibi. Elevans vocem. Et da nobis, Domine, per clementiam tuam, ut nos omnes simul et aequaliter omnibus diebus vitae nostrae placeamus divinitati tuae, dignique efficiamur auxilio gratiae tuae, ad offerendum tibi laudem, honorem, confessionem, et adora tionem, omni tempore, Domine. 1 This seems to mean the Ectené, or Deacon’s Bidding-Prayer. II. b ec THE GosPEL ELE 2 Procla- matio. | a Interces- sions. b Benediction. Dismissal of the Catechu- mens. {ilissa Hidelium. ἘΣ: a Offertory ". b The [V. Creed 9. d 270 Liturgy of SS. Adaeus and Maris. Et ascendunt Diaconi ad altare et dicunt. Qui non accepit baptismum, etc. Et incipit Sacerdos responsorium mysteriorum, inferuntque Sacrista et Dia- conus discum et calicem super altare. Sacerdos manus format in modum crucis et dicit. Offerimus laudem Trinitati tuae gloriosae omni tempore et in saecula. Et prosequitur. Christus qui immolatus est pro salute nostra, praecepitque nobis ut ageremus commemorationem mortis et resurrectionis suae, ipse suscipiat sacrificium hoc ex manibus imbecillitatis nostrae: per gratiam suam et miserationes suas in saecula. Amen. | Et prosequitur. Imponuntur mysteria praeclara, sancta et vivifica super altare Domini potentis, usque ad ejus adventum, in saecula. Amen. Lauda”, etc. Memoria tua, etc. Pater noster, etc. Apostoli Patris, etc. Super altare sanctum, etc. Qui dormierunt, etc. Mathaeus, Marcus, Lucas, etc. Accedit Sacerdos ad celebrandum, terque inclinatur coram altari, cujus medium osculatur: tum cornu dextrum et sinistrum, et inclinatur ad ejus partem sublimiorem: Et dicit. Benedic, Domine. al Orate pro me, Patres, fratres et Domini mei, ut Deus det mihi virtutem et possibilitatem, quo perficiam ministerium hoc, ad quod accessi, suscipiaturque oblatio haec ex manibus im- becillitatis meae, pro me, pro vobis, et pro toto corpore Ecclesiae sanctae Catholicae, per gratiam ejus et miserationes ejus, in saecula,. Amen. * In the Form of this Liturgy translated by Dr. Badger the offertory precedes the Dismissal of the Catechumens, taking place while the Deacon says the Ectené. * These are the commencements of various invocations and prayers. * This, according to Dr. Badger’s translation, would seem to be the place of the Creed. Renaudot thinks it would come after the Gospel. Liturgy of SS. Adaeus and Maris. 2721 Et respondent. Christus exaudiat orationes tuas, gratumque habeat sacri- ficium tuum: suscipiat oblationem tuam, honoretque sacer- dotium tuum; et det nobis per mediationem tuam veniam delictorum nostrorum, et remissionem peccatorum nostrorum, per gratiam suam et miserationes suas in saecula. Mox inclinat se ad partem inferiorem, eadem pronuntiando, eodemque modo illi respondent: tum inclinatur versus altare et dicit. Deus, omnium Dominus, sit cum omnibus nobis per gratiam suam et miserationes, in saecula. Amen. Et inclinatus ad Diaconum qui est a sinistra, dicit. Deus, omnium Dominus, confirmet verba tua, et praestet tibi pacem, suscipiatque oblationem hance ex manibus meis, pro me, et pro te, pro toto corpore Ecclesiae sanctae Catho- licae, et pro universo mundo, per gratiam ejus et miserationes ejus in saecula. Inclinat se ad altare et secreto dicit. Domine et Deus noster, ne aspicias ad multitudinem pec- catorum nostrorum, neque avertatur dignitas tua propter gravi- tatem nequitiarum nostrarum, sed per gratiam tuam inenarra- bilem sanctifica sacrificium istud, et da per illud possibilitatem et virtutem, ita ut obliviscaris peccata nostra multa, sisque propitius, cum manifestaberis in fine temporum, in homine quem a nobis assumsisti, inveniamusque coram te gratiam et misericordiam, dignique efficiamur laudandi te cum coetibus intellectualibus. . Surgit et dicit hance Orationem secreto. Confitemur, Domine et Deus noster, divitias abundantes gratiae tuae erga nos: Ef prosequitur. Qui, cum peccatores et humiles essemus, propter multitudinem clementiae tuae~ fecisti nos dignos administrandi mysteria sancta corporis et sanguinis Christi tui. Petimus auxilium a te ad robur animarum no- strarum, ut in caritate perfecta et in fide vera administremus donum tuum erga nos. Canon. Et referemus tibi laudem, gloriam, confessionem et adorationem, nunc et semper, et in saecula saeculorum. IV.e ΤΥ: ὍΣ. KISS OF PRACE. Che Anaz phora, Vii. Benediction. Sursum Corda, 272 Liturgy of SS. Adaeus and Maris, Signat se signo crucis et respondent. Amen. Lit prosequitur. Pax vobiscum. Respondent. Tecum et cum Spiritu tuo. Et dant pacem sibi invicem et dicunt. Pro omnibus Catholicis. DMaconus dicit, Confiteamur, rogemus, et deprecemur. Sacerdos dicit hance Orationent secreto. Domine Deus potens, adjuva imbecillitatem meam, per cle- mentiam tuam, et per adjutorium gratiae tuae: meque dignum fac offerendi coram te oblationem hanc, tanquam ad commune omnium auxilium, et ad laudem Trinitatis tuae Pater, Fili et Spiritus sancte. [Alia Oratio quae dicitur etiam in Liturgia Nestorii, Domine et Deus noster, coerce cogitationes meas, ut non evagentur in vanitatibus mundi hujus. Domine Deus noster, da mihi ut uniar dilectioni caritatis tuae, quamvis indignus sim. Gloria tibi, Christe. Ascende in thalamum luminis praeclari tui, Domine: semina in me semen bonum humilitatis: et sub alis gratiae tuae absconde me, per misericor- diam tuam, Si iniquitates observaveris, Domine, quis poterit consistere? quia apud te propitiatio est. In alio Codice Sacerdos dicit hanc Orationem secreto, Mater Domini nostri Jesu Christi, deprecare pro me Filium unigenitum qui ex te natus est, ut remittat mihi delicta et peccata mea, et suscipiat ex manibus meis infirmis et peccatricibus sacrificium hoc quod offert imbe- cillitas mea, super hoc aitare, per intercessionem tuam pro me, Mater sancta. | Cum dixerit Diaconus. Vigilanter et attente, statim surgit Sacerdos et discooperit sacramenta, auferens velum quo tegebantur: benedicit incensum et dicit Canonem, alta voce. Gratia Domini nostri Jesu Christi, et caritas Dei Patris, et communicatio Spiritus sancti, sit cum omnibus nobis nunc, etc. Signat sacramenia, et respondent, Amen. Sacerdos prosequitur. Sursum sint mentes vestrae. Liturgy of SS. Adaeus and Maris. 273 Respondent. Sunt ad te, Deus Abraham, Isaac, et Israél, Rex VII. gloriose. Sacerdos. Oblatio Deo omnium Domino offertur. Respondent. Dignum et justum est. Diaconus, Pax nobiscum. Sacerdos imponit incensum et dicit hanc Orationem. Domine, Domine, da mihi apertam faciem coram te, ut cum 8 fiducia quae a te sit, perficiamus sacrificium hoc tremendum et divinum, conscientiis ab omni nequitia et amaritudine puris. Semina in nobis, Domine, dilectionem, pacem et concordiam ad invicem, et erga quoscumque. Et erectus dicit secreto. Dignum est gloria ab omni ore, et confessione ab omnibus Ρ linguis, et adoratione atque exaltatione ab omnibus creaturis, πον nomen adorandum et gloriosum Patris, et Filii, et Spiritus sancti: qui creavit mundum per gratiam suam, et habitatores ejus per clementiam suam, qui salvavit homines per miseri- cordiam suam, et praestitit gratiam magnam erga mortales. Majestatem tuam, Domine, benedicunt et adorant millies milleni superni (Spiritus) et decies mille myriades Angelorum Sanc- torum, exercitus spiritualium, ministri ignis et spiritus; cum Cherubim sanctis, et Seraphim spiritualibus, nomen tuum sanc- tificant et celebrant, clamantes, et laudantes, indesinenter cla- mando alter ad alterum. Dicunt alta voce. Sanctus, Sanctus, Sanctus, Dominus Deus VIII. potens, pleni sunt coeli et terra gloria ejus. ee Sacerdos secreto. Sanctus, Sanctus, Sanctus es, Domine Deus potens, cujus gloria pleni sunt coeli et terra, et natura sub- stantiae ejus: ut honore splendoris ejus gloriosi: (sicut scriptum est) coelum et terra plena mei sunt, dicit Dominus potens. Sanctus es Deus Pater, vere solus, a quo omnis paternitas in Eph. iii. x5. coelo et in terra nominatur. Sanctus es Fili aeterne, per quem omnia facta sunt. Sanctus es Spiritus sancte, aeterne, per quem omnia sanctificantur. Vae mihi, vae mihi, qui obstupui, Isa. vi. 5. quia vir pollutus labiis ego sum et inter populum pollutum labiis habito, et Regem dominum potentem viderunt oculi mei. jh VIII. Gen. xxviii. Τὴ: IX. Commemora- tion of the Work of Redemption. xX.a Great In- TERCESSION. 274. Liturgy of SS. Adaeus and Marts. Quam terribilis est hodie locus iste; non est hic aliud nisi domus Dei et porta coeli, quia oculo ad oculum visus es, Domine. Nunc vero adsit nobiscum gratia tua, Domine, purga immunditias nostras, et sanctifica labia nostra. Junge voces tenuitatis nostrae, cum sanctificatione Seraphim et Arch- angelorum. Gloria miserationibus tuis, quia terrenos sociasti cum spiritualibus. Et prosequitur secreto dicens inclinatus hanc Orationem. Et cum illis Potestatibus coelestibus confitemur tibi nos etiam, servi tui, tenues, imbelles et infirmi, quia praestitisti nobis gratiam tuam magnam, quae rependi non potest. Nempe induisti humanam naturam nostram, ut vitam nobis praestares per divinitatem tuam: exaltasti humilitatem nostram: erexisti ruinam nostram: resuscitasti mortalitatem nostram: dimisisti peccata nostra: et justificasti reatum peccatorum nostrorum: illuminasti intelligentiam nostram, et condemnasti, Domine Deus noster, inimicum: et triumphare feciSti tenuitatem naturae im- bellis nostrae*. Per miserationes effusas gratiae tuae, O clemens, remitte delicta et peccata: dimitte delicta mea in judicio. Et propter omnia auxilia tua, et gratias tuas erga nos, re- feremus tibi hymnum, honorem, confessionem, et adorationem, nunc et semper, et in saecula saeculorum. Sacerdos signat Sacramenta. Respondetur. Amen. Diaconus. In mentibus vestris. Orate pacem nobiscum. Sacerdos dicit hanc Orationem, inclinatus et submissa voce. Domine Deus potens, suscipe hanc oblationem, pro omni Ecclesia sancta Catholica, et pro omnibus Patribus piis et justis qui placiti fuerunt tibi, et pro omnibus Prophetis et Apostolis, et pro omnibus Martyribus, et Confessoribus, et pro omnibus lugentibus, angustiatis et aegrotis, et pro omnibus necessitatem et vexationem patientibus, et pro omnibus infirmis et oppressis, 1 Here, according to the analogy of the other two Nestorian Anaphorae, ‘viz. of Nestorius and Theodore of Mopsuestia, which are framed exactly upon the model of this one, were probably supplied the Memorial, and the Words, of Institution. Liturgy of SS. Adaeus and Marts. 275 et pro omnibus defunctis, qui a nobis separati migraverunt : tum pro omnibus qui petunt orationem ab infirmitate nostra, et pro me peccatore humili et infirmo. Domine Deus noster, secundum miserationes tuas, multitudinemque gratiarum tuarum, aspice populum tuum et me infirmum, neque secundum pec- cata mea et insipientias meas: sed ut digni fiant remissione peccatorum suorum, per corpus hoc sanctum, quod cum fide accipiunt, per gratiam misericordiae tuae in saecula saeculorum. Amen. [In alio codice ita incipit illa Oratio. Domine Deus potens, exaudi vocem clamoris mei coram te hoc tempore: intende, Domine, et audi gemitus meos coram majestate tua, suscipeque deprecationem mei peccatoris, qua interpello gratiam tuam, hac hora qua offertur sacrificium Patri tuo. Miserere omnium creaturarum: parce reis, converte errantes; oppressos recrea; turbatis quietem praesta: sana in- firmos: consolare afflictos; et perfice eleemosynas eorum qui operantur justitiam, propter nomen tuum sanctum. Mei quoque peccatoris miserere per gratiam tuam. Domine Deus potens, suscipiatur oblatio haec pro universa Ecclesia sancta Catholica, et pro Sacerdotibus, Regibus, princi- pibus, et reliqua ut supra. | Sacerdos dicit hance Orationem inclinationis secreto. Tu, Domine, per miserationes tuas multas et inenarrabiles, fac memoriam bonam et acceptabilem omnibus patribus piis et justis, qui placiti fuerunt coram te in commemoratione corporis et sanguinis Christi tui, quod offerimus tibi super altare tuum purum et sanctum, sicut docuisti nos: et praesta nobis tran- quillitatem tuam omnibus diebus saeculi hujus. Prosequitur. Domine Deus noster, praesta nobis tranquilli- tatem et pacem tuam omnibus diebus saeculi hujus: ut cog- noscant te omnes habitatores terrae: quia tu es Deus Pater verus solus; et tu misisti Dominum nostrum Jesum Christum Filum tuum et dilectum tuum; ,et ipse Dominus et Deus noster venit et docuit nos omnem puritatem et sanctitatem : Memoriam fac Prophetarum, Apostolorum, Martyrum, Con- fessorum, Episcoporum, Doctorum, Sacerdotum, Diaconorum, et omnium filiorum Ecclesiae sanctae Catholicae, qui obsignati sunt signo vitae, Baptismatis sancti. Τ2 pee THE GREAT OBLATICN. a. INVOCATION. AT. Ps, li, 1:- 12. PS SCEXAL- I-3. Ps. cxxxvili. 7; ὃ. 8 Prayer for Peace. 276 Liturgy of SS. Adaeus and Marts. Prosequitur. Nos quoque, Domine, servi tui humiles imbe- cilles et infirmi, qui congregati sumus in nomine fuo nuncque stamus coram te, et accepimus cum jubilo formam quae a te est, laudantes, glorificantes et exaltantes, commemoramus et celebramus mysterium hoc magnum et tremendum, sanctum et divinum, passionis, mortis, sepulturae et resurrectionis Do- mini, et Salvatoris nostri Jesu Christi. Et veniat, Domine, Spiritus tuus sanctus, et requiescat super oblationem hance servorum tuorum, quam offerunt, et eam benedicat et sanctificet, ut sit nobis, Domine, ad propitiationem delictorum, et remissionem peccatorum, spemque magnam resurrectionis a mortuis, et ad vitam novam in regno coelorum, cum omnibus qui placiti fuerunt coram eo. Et propter uni- versam dispensationem tuam mirabilem erga nos confitebimur tibi, et glorificabimus te indesinenter, in Ecclesia tua, redemta per sanguinem pretiosum Christi tui, oribus apertis et facie libera: Canon: referentes hymnum, honorem, confessionem et adorationem nomini tuo sancto vivo et vivificanti, nunc et semper, et in saecula saeculorum. Sacerdos signat cruce mysteria: et respondent. Amen. Sacerdos inclinat se et osculatur altare, primum in medio, tum ad duo latera dextrum et sinistrum, dicitque hance Orationem. [In alio codice: dicit Psalmum. Miserere mei, Deus, usque ad haec verba, et iniqui ad te convertentur. Ad te levavi oculos meos, wsgue ad Miserere nostri, Domine, miserere nostri. Extende manum tuam, et salvet me dextera tua, Domine: permaneant super me, Domine, miserationes tuae in saeculum, et opera manuum tuarum ne despicias. ] Tum dicit hanc Orationem. Christe, pax superiorum et tranquillitas magna inferiorum, fac ut habitet tranquillitas et pax tua in quatuor partibus mundi, praecipue autem in Ecclesia tua sancta Catholica: fac ut pacem habeat Sacerdotium, cum Imperio: cessare fac bella a finibus terrae, et dissipa gentes quae bella volunt: ut habitatione tranquilla et pacifica fruamur, in omni temperantia, et timore Dei. Parce delictis et peccatis defunctorum per gratiam et miserationes tuas in saecula. Liturgy of SS. Adaeus and Maris. 277 Et ad illos qui sunt circa altare dicit. Benedic, Domine. Benedic, Domine. Imponitque incensum, quo se ipsum perfundit, et dicit. Suavem fac, Domine Deus noster, odorem *injucundum ani- marum nostrarum per suavitatem caritatis tuae, et per eam munda me a maculis peccati, et parce mihi delicta et peccata mea, tam quae scio, quam quae ignoro. Iterum accipit incensum ambabus manibus, et incensat mysteria : mox dicit. Accessum dat nobis clementia gratiae tuae, Domine et Deus noster, ad mysteria haec praeclara, sancta, vivificantia et divina, quamvis indigni simus. Haec verba Sacerdos semel atque iterum repetit, et ad singula intervalla jungit manus suas super pectus suum in formam crucis. Osculatur altare in medio : accipitque ambabus manibus oblatam superiorem, et sursum aspiciens dicit. Laus nomini tuo sancto, Domine Jesu Christe, et adoratio majestati tuae semper et in saecula. Amen. Panis enim vivus est et vivificans qui descendit de coelis, et dat vitam mundo universo, quem qui edunt non moriuntur: et qui illum recipiunt per illum salvantur, nec corruptionem sentiunt, et vivunt per illum in aeternum: tuque es antidotus mortalitatis? nostrae, et resurrectio totius figmenti nostri. [In alio codice aliter haec leguntur. Gloria tibi Deus Pater qui misisti Filium tuum unigenitum ad salutem nostram, et ipse priusquam pate- retur, δίς. 5] Laus nomini tuo sancto, Domine : w/ supra. Sacerdos osculatur hostiam in modum crucis, ita tamen ut labia ejus ad eam non pertingant, sed quasi osculando: et dicit. Gloria tibi, Domine; gloria tibi, Domine, propter donum tuum erga nos inenarrabile, in saecula. 1 Renaudot has jucundum: the reading of the text is required by the sense and supported by Dr. Badger’s version. 2 Cf. Ignat. Ep. ad Eph. c. xx. ἕνα ἄρτον κλῶντες, ὅς ἐστιν φάρμακον ἀθανασίας, ἀντίδοτος Tov μὴ ἀποθανεῖν ἀλλὰ ζῆν ἐν Ἰησοῦ Χριστῷ διὰ TavTos. 5.ΑἹὉ this point Renaudot inserts the following note :— In Codice Eliae quem secuti sumus, defectus est, cum tota verborum Christi recitatio praetermittatur descriptoris culpa, aut quod haec aliunde, nempe ex Theodori aut Nestorii Liturgia, peti deberent. In eo quem scripsit Romae 1697 Fosephus Patriarcha, totus ille locus reformatus est ad Missale Chaldaicum Romae editum, ut in Missa cujus versionem edidit Alexius Menesius. Cum alit codices non suppeterent, hoc loco asteriscos defectus indices apponere visum est. * * * * * But see above, § ix. p. 274. XII. a b Incense. d Confession of Faith. AXIT..e FRACTION. Consigna- tion. CoMMIx- TURE. Ξ k 278 Liturgy of SS. Adaeus and Marts. Tunc accedit ad hostiae fractionem, quam ambabus manibus facit dicens. Accedimus, Domine, cum fide vera, frangimusque cum con- fessione, et signamus per misericordiam tuam, corpus et sanguinem vivificatoris nostri Jesu Christi, in nomine Patris et Filli, et Spiritus sancti. Et nominata Trinitate, frangit hostiam quam manibus tenet in duas partes ; et eam quae est in manu ejus sinistra deponit in disco: altera quam manu dextra tenet signat calicem, dicens. Signatur sanguis pretiosus corpore sancto Domini nostri Jesu Christi. In nomine Patris, et Fil, et Spiritus sancti in saecula. Et respondent. Amen. Tum intingit eam usque ad medium in calice, et signat cum ea corpus quod est in patena dicens. Signatur corpus sanctum sanguine propitiatorio Domini nostri Jesu Christi. In nomine Patris, et Filii, et Spiritus sancti, in saecula. Lit respondent. Amen. Conjungitque ambas partes, unam cum altera, dicens. Divisa sunt, sanctificata, completa, perfecta, unita, et com- mista mysteria haec praeclara, sancta, vivificantia et divina, unum cum altero, in nomine adorando et glorioso Trinitatis tuae gloriosae, Pater, Fili, et Spiritus sancte, ut sint nobis, Domine, in propitiationem delictorum, et remissionem pec- catorum, in spem quoque magnam resurrectionis a mortuis, et vitae novae in regno coelorum, nobis et Ecclesiae sanctae Christi Domini nostri, istic et in quacumque regione, nunc et semper, et in saecula saeculorum. Interea signat hostiam pollice dextro in formam crucis, ab inferiori parte ad superiorem, et a dextra ad sinistram; et ita levem fissuram in ea format, qua parte intincta est in sanguine. Partem ejus mittit in calicem, in formam crucis : pars inferior posita est versus Sacerdotem, superior versus calicem, tta ut locus Jissurae spectet calicem. Inclinatur et surgens dicit. Gloria ΠῚ, Domine Jesu Christe, qui me, indignum licet, constituisti per gratiam tuam ministrum et mediatorem mysteriorum tuorum praeclarorum, sanctorum, vivificantiam et divinorum: per gratiam misericordiae tuae fac me dignum venia delictorum et remissione peccatorum. Liturgy of SS. Adaeus and Maris. 279 , Signat se signo crucis in fronte, similiterque circumstantes. [In alio codice. Signat frontem suam signo crucis], et dicit. AIT. Gloria tibi, Domine, qui creasti me per gratiam tuam. Gloria 1 tibi, Domine, qui vocasti me per misericordiam tuam. Gloria tibi, Domine, qui constituisti me mediatorem doni tui: et propter omnia beneficia tua erga imbecillitatem meam referatur tibi laus, honor, confessio, et adoratio nunc, etc. Accedunt Diaconi, et signat unumquemque eorum in fronte, dicens. Christus suscipiat ministerium tuum: Christus illustret faciem m tuam: Christus conservet vitam tuam: Christus crescere faciat juventutem tuam. Et respondent. Christus suscipiat oblationem tuam. Omnes redeunt ad locum suum: Sacerdosque facta inclinatione surgit et dicit tono Evangelit. Gratia Domini nostri Jesu Christi, et caritas Dei Patris, et XXIII. communicatio Spiritus sancti, sit cum omnibus nobis. Sacerdos signat se ipsum, et elevat manum suum super caput suum, ut sit in aére, et populus particeps sit signationis. Dictt Diaconus. Omnes! nos cum timore, etc.: e¢ ad haec verba® ; dedit nobis mysteria sua. Incipit Sacerdos frangere corpus: et dicit, Second ὅ Propitiare, Domine, per clementiam tuam peccatis et in- quite sipientiis servorum tuorum, et sanctifica labia nostra per gratiam ae iP tuam, ut dent fructus gloriae et laudis divinitati tuae, cum εὖτ omnibus sanctis tuis in regno tuo. Et elevans vocem dicit. Et fac nos dignos, Domine Deus noster, ut perpetuo absque b macula coram te consistamus cum corde puro, facie aperta, et cum fiducia quae a te est misericorditer nobis data: et omnes pariter invocemus te et sic dicamus. Pater noster, etc. Populus dicit. Pater noster, etc. pepe RAYER. Sacerdos. Domine Deus potens, Domine et Deus noster bone, ς qui es plenus misericordia, rogamus te, Domine Deus noster, et Embolismus. deprecamur clementiam bonitatis tuae : ne nos inducas, Domine, 1 The first words of a long exhortation. 2 The above is textually from Renaudot. It should probably be read, “Εἰ ad haec verba, dedit nobis mysteria sua, incipit Sacerdos,’ etc. 85. Answering to μελίζειν, as distinguished from κλᾶν, in the Greek Liturgies. XIII. Ὁ XIV. Sancta Sanctis. COMMUNION. Χν. Post-Com- MUNION,. 2,80 Liturgy of SS. Adaeus and Maris. in tentationem, sed libera et salva nos a malo, et ab exercitibus ejus, quia tuum est regnum, virtus, robur, fortitudo et imperium in coelo et in terra, nunc et semper. Signat se ipsum: et respondent. Amen. Et prosequitur. Pax vobiscum. Respondent. ‘Tecum et cum Spiritu tuo. Prosequitur. Sancta sanctis decet in perfectione. Et dicunt. Unus Pater sanctus: unus Filius sanctus: unus Spiritus sanctus. Gloria Patri, et Filio, et Spiritul sancto in saecula saeculorum. Amen. Diaronus., Laudate. Et dicunt Responsorium. Cumque venit Diaconus ad portandum calicem dicit. Precemur pacem nobiscum. Sacerdos dictt. Gratia Spiritus sancti sit tecum, nobiscum, et cum suscipientibus illum. Et dat Diacono calicem. Diaconus dictt. Benedic, Domine. Sacerdos. Donum gratiae vivificatoris et Domini nostri Jesu Christi compleatur, in miserationibus, cum omnibus. Et signa cruce populum. Interea dicuntur Responsoria. Fratres, suscipite corpus Fili, clamat Ecclesia: et bibite calicem ejus cum fide in regni domo. [Diebus festis. Robora, Domine, etc. Dominica. Domine Jesu Christe, etc. Quotidie. Mysteria quae suscepimus, etc.] Finitis Responsoriis Diaconus dicit. Omnes igitur, etc. Et respondent. Gloria ipsi propter donum suum ineffabile. Diaconus. Precemur pacem nobiscum. Sacerdos in medio altaris dicit hane Orationem. Dignum est, Domine, justum et aequum omnibus diebus, temporibus et horis confiteri, adorare, et laudare nomen timen- dum majestatis tuae, quia dignos fecisti nos, Domine, per gratiam tuam, homines mortales imbecillaeque naturae, ut cum spiritualibus nomen tuum sanctificaremus, et mysteriorum doni Liturgy of SS. Adaeus and Marts. 281 tui fieremus participes, et suavitate eloquiorum tuorum delecta- remur. Et voces gloriae et confessionis divinitati tuae sublimi semper referimus, Domine. [Alia. Christus Deus noster, Dominus, Rex, salvator et vivificator noster, per gratiam suam dignos fecit nos suscipiendi corpus ejus, sanguinemque ejus pretiosum et omnia sanctificantem: ipse det nobis ut placeamus illi verbis, operibus, cogitationibus et factis nostris, adeo ut pignus istud quod accepimus sit nobis ad veniam delictorum, remissionem peccatorum, et spem magnam resurrectionis a mortuis, vitamque novam et veram in regno coelorum, cum omnibus qui coram eo placuerunt: per gratiam ejus et miserationes ejus in saecula.] Diebus ordinariis. Laudem, Domine, honorem, confessionem et gratiarum actio- nem debemus referre Trinitati tuae gloriosae, pro dono mysteriorum tuorum sanctorum, quae dedisti nobis ad propitia- tionem delictorum nostrorum, Domine omnium. {Alia. Benedictus sit honor tuus adorandus, ex loco tuo glorioso, Christe, propitiator delictorum nostrorum peccatorumque nostrorum, quique aufers insipientias nostras per mysteria tua praeclara, sancta, vivifica et divina: Christus spes naturae nostrae, semper et in saecula. Amen.] Obsignatio, seu ultima Benedictio. Dominus noster Jesus Christus cui ministravimus, quem sensimus et honoravimus in mysteriis suis praeclaris, sanctis, vivificantibus et divinis, dignos ipse nos efficiat gloria splendida regni sui, et laetitia cum Angelis suis sanctis, et ad confidentiam coram eo, ut stemus ad ejus dexteram. Εἰ super congrega- tionem nostram universam miserationes et misericordia ejus perpetuo effundantur, nunc et semper, in saecula. [Diebus Dominicis et Festis. Ipse qui benedixit nos omnibus benedictionibus Spiritus in coelis, per Jesum Christum Dominum nostrum, et praeparavit nos ad regnum suum, vocavitque nos ad bona desiderabilia, quae nec desinunt, nec pereunt, sicut pollicitus est nobis in Evangelio suo vivificante, dixitque congregationi χν.ἃ c Benediction. benedictae Discipulorum suorum: Amen, amen dico vobis, quia omnis qui John vi. 56, manducat corpus meum, et bibit sanguinem meum in me manet, et ego in 54: eo, et ego resuscitabo eum in novissimo die, et in judicium non venit, sed transire illum faciam de morte ad vitam aeternam: ipse nunc benedicat xV.c 2,82 Liturgy of SS. Adaeus ana Maris. et conservet statum nostrum, et gloriosum faciat congregationi nostrae, populum nostrum, qui venit et laetatus est in susceptione mysteriorum ejus, praeclarorum, sanctorum, vivificantium et divinorum; vivoque signo crucis dominicae sitis obsignati, et custoditi ab omnibus fraudibus secretis et apertis, nunc et semper. | GOW iy: —_ $5 ——— Peseta NO-GALLICAN LITURGIES. GRO UR. NM: ΒΕΓ παν OF- ROME AND DERIVATIVES. ORDINES MISSAE QUATUGE sc. ROMANUS, AMBROSIANUS, Orpo Romanus. [E Missali Romano post Conc. Trid. usitato. | Sacerdos paratus cum 1771- greditur ad Altare, facta wl debita reverentia, sugnat se signo cructs a fronte ad pectus et clara voce dict: In nomine Patris et Filii et Spiritus Sancti. Amen. Deinde tunctis manibus ante pectus, tncipit Antiphonam. In- troibo ad altare Dei. M/inisirv. Ad Deum qui laetificat iuven- tutem meam. Postea alternatim cum minis- tris dictt sequentem Psalmum. Iudica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me. M. Quia tu es, Deus, forti- tudo mea: quare me repuiisti, et quare tristis incedo dum affligit me inimicus ? Orpo AMBROSIANUS. [Ab Alexandro VI, Papa, probatus vide tamen infra p. 292.] Praemittitur oratio secreta antequam Sacerdos procedat ad allare: tlemque alia cum ad μα accedit e.g. Psalmus Miserere mei Deus. Svans 271 wnfimo aliaris gradu signal se signo cructs et dicit alternatim cum ministris sequentem Psal- mum. Iudica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me. M. Quia tu es, Deus, forti- tudo mea: quare me repulisti, et quare tristis incedo dum affligit me inimicus ? GALLICANUS, MOZARABICUS, IAPAAAHAQS> DISPOSITI. Orpo GALLICANUS. [E libris vetustis consertus. ] Orpo Mozarasicus. [E recensione Ximenii Cardinalis. | Posiquam Sacerdos vestes sa- cras indutt, dictt Responsorium : Pater, peccavi in coelum et coram te. Kyrie eleison. Pater Noster. Ab occultis meis cum oratione Deus, qui de indignis dignos facis. Deinde procedit ad altare, et praemissa angelica salutatione ait: In nomine Domini nostri Jesu Christi. Amen. Spiritus Sancti adsit nobis gratia. In- troibo ad altare Dei. [udica me, Deus, et discerne causam meam de gente non sancta: ab homine iniquo et doloso erue me. M. Quia tu es, Deus, forti- tudo mea: quare me repulisti, et quare tristis incedo, dum affligit me inimicus ἢ 286 ROMANUS. S. Emitte lucem tuam et ve- ritatem tuam: ipsa me deduxe- runt et adduxerunt in montem sanctum tuum et in tabernacula tua. M. Et introibo ad _ altare Dei: ad Deum, qui laetificat juventutem meam. S. Confitebor tibi in cithara, Deus: quare tristis es, anima mea, et quare conturbas me? _ M. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei et Deus meus. 5S. Gloria Patri et Filio et Spiritui Sancto. M. Sicut erat in principio, et nunc et semper, et in saecula saeculorum. Amen. S. repetit Antiphonam. In- troibo ad altare Dei. R. Ad Deum, qui laetificat iuventutem meam. ¥. Adiu- in nomine Szgnat se dicens. torium nostrum Domini. R. Qui terram. Deinde tunctis manibus pro- Sunde inchinatus facit Confes- szonem. (In Missts Defunctorum et in Missts de tempore a Dominica Passionis usque ad Sabbatum exclusive omutiitur fecit coelum et Sancium The Western Liturgies. AMBROSIANUS. S. Emitte lucem tuam_ οἱ veritatem tuam: ipsa me de- duxerunt et adduxerunt in montem sanctum tuum et in tabernacula tua. M. Et introibo ad _ altare Dei: ad Deum, qui laetificat luventutem meam. S. Confitebor tibi in cithara, Deus: quare tristis es, anima mea, et quare conturbas me ὃ M. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei et Deus meus. S. Gloria Patri et Filio et Spiritui Sancto. M. Sicut erat in principio, et nunc et semper, et in saecula saeculorum. Amen. S. Confitemini Domino, quo- niam bonus. ΝΜ. Quoniam in misericordia eius. saecula The Western Liturgies. 287 GALLICANUS. MoZarRaBICcus. S. Emitte lucem tuam et veritatem tuam: ipsa me deduxerunt, et adduxerunt in montem sanctum tuum et in tabernacula tua. M. Et introibo ad altare Dei: ad Deum, qui laetificat luventutem meam. S. Confitebor tibi in cithara, Deus: quare tristis es, anima mea, et quare conturbas me? M. Spera in Deo, quoniam adhuc confitebor illi: salutare vultus mei et Deus meus. S. Gloria Patri et Filio et Spiritui Sancto. M. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen. S. Introibo ad altare Dei. kk. Ad Deum, qui laetificat iuventutem meam. S. Dignare, Domine, die isto, Ik. Sine peccato nos custo- dire. S. Confitemini Domino, quo- niam bonus. R. Quoniaminsaecula mise- ricordia eius. S. Ora pro nobis, Sancta Dei genitrix. Κα. Ut digni efficiamur pro- missionibus Christi. 288 RoMANUS. Psalmus Judica me Deus cum Gloria Patri οἰ repetitione Anh- phonae: sed dicto In nomine Patris, Introibo e¢ Adiutorium, fit Confessio ut sequitur.) Confiteor Deo omnipotent, beatae Mariae semper virgini, beato Michaeli Archangelo, beato Ioanni Baptistae, sanctis Apostolis Petro et Paulo, omnibus Sanctis et vobis, fratres: quia peccavi nimis cogitatione, verbo et opere, Percutit sibt pectus ter dicens mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper vir- ginem, beatum Michaelem Archangelum, beatum Ioannem Baptistam, sanctos Apostolos Petrum et Paulum, omnes Sanctos et vos, fratres, orare pro me ad Dominum Deum nostrum. Ministrt respondent: Mise- reatur tui omnipotens Deus, et dimissis peccatis tuis perducat te ad vitam aeternam. Sacerdos dictt Amen et 6710 11 Se. Deinde Ministrt repetunt Con- fesstonem: et ubt a Sacerdote dicebatur et vobis fratres e¢ vos fratres dicifur tibi pater ef te pater. The Western Liturgies. AMBROSIANUS. Confiteor Deo omnipotenti, beatae Mariae semper virgini, beato Michaeli Archangelo, beato Ioanni Baptistae, sanctis Apostolis Petro et Paulo, omnibus Sanctis et vobis, fratres: quia peccavi nimis cogitatione, verbo et opere, mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper vir- ginem, beatum Michaelem Archangelum, beatumloannem Baptistam, sanctos Apostolos Petrum et Paulum, omnes Sanctos et vos, fratres, orare pro me ad Dominum Deum nostrum. Ministri respondent: Mise- reatur tui omnipotens Deus, et dimissis peccatis tuis perducat te ad vitam aeternam. S. Amen. Deinde Ministré Confesstonem. repetunt Lhe Western Liturgies, 289 GALLICANUS. MozaraBIicus. Confiteor Deo omnipotent, beatae Mariae semper virgini, beato Michaeli Archangelo, beato Ioanni Baptistae, sanctis Apostolis Petro et Paulo, omnibus Sanctis, et vobis, fratres: quia peccavi nimis cogitatione, verbo, et opere, mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper vir- ginem, beatum Michaelem Archangelum, beatum Ioan- nem Baptistam, sanctos Apo- stolos Petrum et Paulum,omnes Sanctos, et vos, fratres, orare pro me ad Dominum Deum nostrum. Ministrt respondent; Mise- reatur tui omnipotens Deus, et dimissis peccatis tuis per- ducat te ad vitam aeternam. S. Amen. Deinde Mintstri repetunt Confesstonem. 290 ROMANUS. Postea Sacerdos tunctis mani- bus facit absolutionem, dicens : Misereatur vestri omnipo- tens Deus, et dimissis peccatis vestris perducat vos ad vitam aeternam. Rk. Amen. Stonat se stgno crucis dicens : Indulgentiam, absolutionem et remissionem peccatorum nostrorum tribuat nobis omni- potens et misericors Dominus. R. Amen. Ltinclinatus prosequitur: ¥. Deus tu conversus vivificabis nos. R. Et plebs tua laeta- bitur inte. Y. Ostende nobis misericordiam tuam. R. Et salutare tuum da nobis. W¥. Domine, exaudi orationem meam. Rk. Et clamor meus ad te veniat. VW. Dominus vobiscum. R. Et cum Spiritu tuo. Et extendens ac tungens ma- nus clara voce dictt Oremus, ef ascendens ad altare dicit secreto : Aufer a nobis quaesumus, Domine, iniquitates nostras: ut ad Sancta Sanctorum puris mereamur mentibus introire. Per Christum Dominum no- strum. Amen. Deinde mantbus tunciis super altare inchinatus dict : The Western Liturgies. AMBROSIANUS. S. Misereatur vestri omni- potens Deus, et dimissis pec- catis vestris perducat vos ad vitam aeternam. R. Amen. S. Indulgentiam, absolutio- nem et remissionem peccato- rum nostrorum tribuat nobis omnipotens et misericors Deus. Rk. Amen. S. Adiutorium nostrum in nomine Domini. R. Qui _fecit terram. S. Sit nomen Domini bene- dictum. Rk. Ex hoc nunc et usque in saeculum. coelum et Dicit secreto: Rogo te, altissime Deus Sa- baoth, Pater Sancte, ut pro peccatis meis possim inter- cedere, et adstantibus veniam peccatorum promereri, ac pa- cificas singulorum _hostias immolare. Per Christum Do- minum nostrum. Amen. Accedens ad altare dictt : The Western Liturgies. 201 GALLICANUS. MoZARABICUS. S. Misereatur vestri omni- potens Deus, et dimissis pec- catis vestris perducat vos ad vitam aeternam, KR. Amen. S. Indulgentiam, —absolu- tionem, et remissionem pecca- torum nostrorum tribuat nobis omnipotens et misericors Deus. R. Amen. S. Deus tu conversus vivi- ficabis nos. M. Et plebs tua laetabitur in te. S. Ostende nobis misericordiam tuam. M. Et salutare tuum da_ nobis. S. Domine, exaudi orationem meam. M. Et clamor meus ad te veniat. S. Dominus vobiscum. M. Et cum Spiritu tuo. Dicit secreto : Aufer a nobis quaesumus, Domine, cunctas iniquitates nostras et spiritum superbiae et elationis, cui resistis; et reple nos spiritu timoris, et da nobis cor contritum et humili- atum, quod non spernis, ut ad Sancta Sanctorum puris ἘΠ 202 RoMANUS. Oramus te, Domine, per me- rita Sanctorum tuorum, oscu- latur alfare tn medio, quorum reliquiae hic sunt, et omnium Sanctorum: ut indulgere dig- neris omnia peccata mea. Amen. (ln Missa Sollemni Celebrans antequam legat Introwtum, bene- dictt Incensum, dicens: Ab illo bene >¥«dicaris, in cuius honore cremaberis. Amen, £7 ac- cepto thuribulo a Diacono in- censat Altare, Postea Diaconus, recepto thurt- bulo a Celebrante incensat illum tantum.) nthil dicens. Deinde Celebrans signans se signo cructs inctpit Introitum. [e..g. 2 Dominica Adventus prima: Ad te levavi animam meam, in te confido, non erubescam : neque invideant me _ inimici mei: etenim wumiversi, qui te exspectant, non confundentur. Psalmus. Vias tuas, Domine, demonstra mihi et semitas tuas edoce me. ¥. Gloria Patri et Filio et Spiritui Sancto. Sicut erat in principio et nunc et semper in saecula saeculorum. Amen. . The Western Liturgies. AMBROSIANUS. Oramus te, Domine, per merita Sanctorum tuorum, quorum reliquiae hic sunt, et omnium Sanctorum: ut in- dulgere digneris omnia pec- cata mea. Amen. (Hactenus omnia ad Roma- num usum temporibus recentt- oribus accommodata.) Deinde legit Ingressam, guae est velutt Introttus Romanus, sed sine Psalmo, sine Repetitione οἱ stne Gloria Patri. Ingressa finita dictt Dominus vobiscum zon se vertens ad populum. kk. Et cum Spiritu tuo. The Western Liturgies. GALLICANUS. Antiphona cum Gloria Patri. of. Le Brun, vol. tt. p. 250 (ed. 1726). [No Gallican Antiphonarium has yet been found. Hence no examples of these Hymns can be supplied. | 293 MoZARABICUS. mereamur mentibus introire. Amen. Statim accedit ad altare, facit- gue crucem super aram, dicens : In nomine Patris et Filii et Spiritus Sancti. Et osculato altar? recttat Antt- phonam de cruce; Salve crux pretiosa cum quatuor Collecits. Tum demisso captte dictt : Per gloriam nominis tui, Christe, Fili Dei vivi, et. per intercessionem 5. Mariae vir- ginis et B. Jacobi et omnium Sanctorum tuorum, auxiliare et miserere indignis servis tuis, et esto in medio nostri, Deus noster, qui vivis et regnas in saecula saeculorum. Amen. Deinde legit Offictum ad Missam, Ζ. 6. Introitum. [e.g. 7 Dominica Adventus prima: Ecce super montes pedes evangelizantis pacem, Alleluia. Et annuntiantis bona, Alleluia. Celebra, Iuda, festivitates tuas, Alleluia. Et redde Domino vota tua, Alleluia. VW. Dominus dabit verbum evangelizantibus in virtute multa. Ps. Et redde Domino vota tua. Alleluia. ¥. Gloria et honor Patri et Filio et Spiritui Sancto in saecula saeculorum. Amen. 1j.e, Psalmus. 294 The Western Liturgies. RoMANUS. Quo finito repetitur ; Ad te levavi, usque ad Psalmum. Hic modus repetendt Intro- itum servatur per totum annum. Omtttitur tamen Gloria Patri 271 Missis de Tempore a Dominica Passions usque ad Pascha.| Introttu finito alternaiim cum ministris dictt : Kyrie eleison. Kyrie elet- son. Kyrieeleison. Christe elei- son. Christe elefson. Christe eletson. Kyrie eletson. Kyrie eletson. Kyrie elefson. Postea tn medio allaris ex- fendens et tungens manus, ca- puique aliquantulum inclinans dicit, st dicendum est, et prose- guitur tunctis manibus : Gloria in excelsis Deo. Et in terra pax hominibus bonae voluntatis. Laudamus te. Bene- dicimus te. Adoramus te (77- clinat caput). Glorificamus te. Gratias agimus tibi (ezclnat caput) propter magnam gloriam tuam. Domine Deus, rex coe- lestis, Deus Pater omnipotens. Domine Fili, unigenite Iesu Christe (¢clinat caput), Domine Deus, Agnus Dei, Filius Patris. Qui tollis peccata mundi, mise- rere nobis. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe AMBROSIANUS. The Western Liturgies. GALLICANUS. Diaconus stlentium indicit. Sacerdos dictt Dominus sit semper vobiscum. Rk. Et cum Spiritu tuo. Cantatur Trisa- gion Graece οἱ Latine. Tres parvult ore uno Kyrie eletson cantant. Le Brun, l.c. p. 251. Canticum Zachariae, gzod ef Prophetiam vocant, allerna- tim psallitur (recentioribus tem- portbus Romano more Gloria in excelsis). 295 MoZARABICUS. Ps. Et redde Domino vota tua. Alleluia. Per omnia saecula saeculorum. Amen.] Lixira Adventum et Quadra- gesimam dicttur Gloria in ex- celsis, cuzus loco Dominica ante S. Loannis Baptistae Nativita- tem dicitur canticum Benedic- tus. Per omnia saecula saeculo- rum. RB. Amen, ὦ 296 ROMANUS. deprecationem nostram (77- chinat caput). Qui sedes ad dextram Patris, miserere nobis. Quoniam tu solus_ sanctus. Tu solus Dominus. ‘Tu solus altissimus, Iesu Christe (7- clinat caput). Cum sancto Spiritu in gloria Dei Patris. Amen. Ste dicttur Gloria in excelsis etiam in Missts beatae Marae, guando dicenda est. Reticetur in Missis de Tempore inter Ad- ventum, a Sepluagesima usque ad Pascha, exceplis Ferta Via mn Coena Domini et Sabbato sancto, in plurimis Vigtlis, in Missis Defunctorum,in plurimis Missts votivis, in ferialt Officto, εἴς. Hlymno angelico finito oscu- latur Altare tn medto, et versus ad populum dicit : Dominus vobiscum. Β. Et cum Spiritu tuo. Postea dicit Oremus et Ora- tiones wnam aut plures, ut ordo Officit postulat. The Western Liturgies. AMBROSIANUS. Dominus vobiscum. R. Et cum Spiritu tuo. Sequitur Oratio super Po- pulum, wna vel plures, ut offi- εἴΐ ordo postulat. Semper sunt numero dispares, non transeuntes novem ; εἰ unaguaegue Collecta habet quatuor orationes, scilicet super Populum, super Stndonem, super Oblatam, οἱ Postcommu- nionem. Sequitur Gloria in ex- The Western Liturgtes. 297 GALLICANUS. Collectio post Prophetiam. MOZARABICUS. Oratio, ante quam non dicitur Oremus, nec in fine Per Do- minum nostrum, sed fanium respondetur Amen. Recitata oratione progreditur ad medium altarts dicens: Per misericordiam tuam, Deus noster, qui es benedictus et vivis et omnia regis in saecula saeculorum. R. Amen. 298 ROMANUS. Sequitur Epistola, gua finila a ministris respondetur Deo gratias. Sz desumpla est ex Acthibus apostolorum, & et Spiritus Sancti. Amen. Et accepta benedictione oscu- latur manum Celebrantis, et cum alits minisirts, tncenso et lumint- bus, accedens ad locum Evange- lit, stans tunchts mantbus, dicit: Dominus vobiscum. Rk. Et cum Spiritu tuo. £7 pronun- fians: Sequentia sancti E- vangelii secundum N. szve Initium, follzce dextrae manus stgnat librum im principio Evangelit, quod est lecturus, deinde se ipsum in fronte, ore et pectore, et dum minisirt respon- dent Gloria tibi, Domine, zucen- sat ter lbrum, postea prosequt- tur Evangelium tuncits manibus : Quo finito Subdiaconus defert librum Sacerdott, qui osculatur The Western Liturgies. AMBROSIANUS. Dominus vobiscum. kk. Et cum Spiritu tuo. Diaconus signans se tn fronte, ore et pectore ait: Lectio Sancti Evangelii se- cundum N. Rk. Gloria tibi, Domine. Deinde inclinans versus cru- cem petit benedictionem, quae est similis Romanae: tum legtt Evangelium. The Western Liturgtes. 305 GALLICANUS. MozARABICUS. Dominus sit semper vobis- cum. Rk. Et cum Spiritu tuo. Diaconus procedit adambonem Lectio Sancti Evangelii se- ad legendum Evangelium. Jn cundum N. wnitio respondent clerict, Gloria kk. Gloria tibi, Domine. tibi, Domine ; ef 27 fine, Gloria Deo omnipotenti. In fine respondetur Amen. 306 The Western Liturgies. ROMANUS. Evangelium dicens: Per Evan- gelica dicta deleantur nostra delicta. Decnde Sacerdos in- censatur a Diacono.) Sz vero Sacerdos sine Diacono et Subdiacono celebrat, delato h- bro ad aliud cornu Altarts, in- clinatus tn medio tunctis manibus dicit: Munda cor meum (uf supra) et lube, Domine, bene- dicere. Dominus sit in corde meo et in labiis meis: ut digne et competenter’ annuntiem Evangelium suum. Amen. Deinde conversus ad lbrum zunctts manibus dicit: Dominus vobiscum. k. Et cum Spiritu tuo, ef pronunizans Initium szve Sequentia sancti Evangelii, etc. signal librum et se in fronte, ore et pectore, et legit Evange- lium, ut dictum est. Quo fintto respondet Minister Laus tibi, Christe; ef Sacerdos osculatur Evangelium dicens: Per Evan- gelica dicta, etc. (wt supra). In Missis Defunctorum dict- tur Munda cor meum, sed non petitur benedictro, non deferuntur luminaria, nec Celebrans oscula- tur librum. Deinde ad medium Altaris extendens, elevans et wungens manus, dicit st dicendum est Credo in unum Deum, 6 AMBROSIANUS. Fintto Evangelio dictt Sacer- dos : Dominus vobiscum. Rk. Et cum Spiritu tuo. Kyrie eleison, Kyrie eleison, Kyrie eleison. Dominus vobiscum. R. Et cum Spiritu tuo. Et dicitur Antiphona post Evangelium, propria. singulis Officits The Western Liturgies. GALLICANUS. Dum redit Diaconus canta- tur Sanctus. Sequuntur Homilia, Preces, Collectio post precem. 3°07 MoZaRABICUS. Linito Evangelio dictt : Do- minus sit semper vobiscum. R. Et cum Spiritu tuo. Deinde dicitur Laus vel Lau- des. [E. δ. τι Nativitate Domini : Alleluia. Redemptionem misit Dominus populo suo, mandavit inaeternum testamentum suum: sanctum et terribile nomen eius. Alleluia.] Dum cantatur Evangelium, defertur Missale Offerentium, in quo Missa proprie sic dicta continetur, ad cornu Epistolae. 308 RoMANUS. prosequitur tunctis manibus. Dicitur autem Symbolum in omnibus Dominicis per annum, zn omnibus festis Christi et Mariae, in fests Apostolorum et Evangelistarum ac Doctorum ecclestae, in omnibus festis dupli- εἴμ primae classts, etc. Credo in unum Deum (caput cruct inclinat), Patrem omni- potentem, factorem coeli et terrae, visibilium omnium et invisibilium, Et in unum Do- minum Iesum Christum (caput cruct inclinat) Filium Dei uni-. renitum, - Et ex Patré natum ante omnia saecula. Deum de Deo, lumen de _ lumine, Deum verum de Deo vero. Genitum non factum, consub- stantialem Patri: per quem omnia facta sunt. Qui propter nos homines et propter no- stram salutem descendit de coelis. (Quae asteriscis stgnata sunt, dicit genuflexus.) * Et in- carnatus est de Spiritu Sancto ex Maria virgine: et homo factus est*. Crucifixus etiam pro nobis: sub Pontio Pilato passus, et sepultus est. Et resurrexit tertia die secundum scripturas. Et ascendit in coelum, sedet ad dexteram Pa- tris. Et iterum venturus est duo The Western Liturgies. AMBROSIANUS. Pacem habete. R. Ad te, Domine. Dominus vobiscum. kk. Et cum Spiritu tuo. Lit dicitur clara voce Oratio super Sindonem, z.e. Jinfeum tegmen, quo modo Allare cooper- tum est. Nunc fit (saltem in ecclesia Cathedrali Medtolanenst) ex antiquo more Oblatio panis et vint. Cf. Muratorit Antigquit. fal. m. a. T, TV τ Egregium sane remotae anti- quitahs pignus ac vestigium ad haec usque tempora servatum. Nimirum alit eadem ecclesia decem senes latcos (Vecchtont appellaniur) totidemque anus: quorum munus est qui- busdam sollemnibus sacris tnler- esse. Llonesto ac antiquo vestium genere uluntur, et guum tempus Offertorit posctt ex 15 mares fanonibus h. e. NUNC The Western Liturgies. GALLICANUS. (χει Catechument et ti quit non digni sunt). Le Brun tt. p. 254. " 309 MoZARABICUS. [nterim quando Chorus dictt Alleluia, offert Sacerdos hostiam cum calice οἱ cum orationibus, guae sequuntur. Acceptabilis sit Maiestati tuae, omnipotens aeterne Deus, haec oblatio, quam tibi offeri- mus pro reatibus et facinoribus nostris, et pro stabilitate san- ctae catholicae et apostolicae fidei cultoribus per Christum Dominum nostrum. In _ no- mine Patris χε et Filii et Spiritus Sancti. Amen. De- mittendo patenam super corpo- rales pallas. Deinde accipiat calicem sanctificando stc: In nomine Patris > et Filii et Spiritus Sancti. Amen. Offerimus tibi, Domine, cali- cem ad benedicendum san- guinem Christi Filii τα], deprecamurque clementiam tuam, ut ante conspectum divinae Maiestatis tuae cum odore suavitatis ascendat. Per eundem Christum Dominum nostrum. Amen. Ponat calicem super aram, et acctpiat filiolam (1. e. velum calt- 415) sine sanctificatione et ponat sufer calicem dicendo sic; 310 RoOMANUS. cum gloria iudicare vivos et mortuos: culus regni non erit finis. Et in Spiritum Sanctum, Dominum et vivi- ficantem: qui ex Patre Filio- que procedit. Qui cum Patre et Filio simul adoratur (caput cruct tnclinat) et conglorifica- tur : qui locutus est per Pro- phetas. Et unam_ sanctam, catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem pec- catorum. Εἰ expecto resurre- ctionem mortuorum. Et vitam venturi saeculi. Amen. Signa se signo crucis a fronte ad pectus. Deinde osculatur Altare, et versus ad Populum dictt : Dominus vobiscum. kk. Et cum Spiritu tuo. Postea dicit Oremus ef Offer- torium, semgulis Officits pro- prium. [e.g. 7” Festivitate Corports Att sacerdotes Dominiincensum et panes offerunt Deo: et ideo sancti erunt Deo suo et non polluent nomen eius. Alleluia. ] Dicto Offertorio, sz est Missa sollemnis, Diaconus porrigit Celebrant patenam cum ho- sha: st privata, Sacerdos ipse The Western Liturgies. AMBROSIANUS. mappis candidis apte tmvolutt accedunt ad gradus presbyterw (Beroldus tamen auctor est eos intrasse chorum) et dextera Oblatas, stnistra amulas cum vino tenent, guas sacerdos illuc ab altart una cum muintstris descendens et duo vasa deaurata deferens suscipit. Idem subinde peragunt et feminae duae anilt aetate venerandae. Accipit Celebrans patenam cum hostia eamque offert dicens : Suscipe clementissime Pater hunc panem sanctum, ut fiat Unigeniti tui Corpus, in no- mine Patris et Filii et Spiritus Sancti. Amen. Tunc infundit aquam tn cali- cem dicens : De latere Christi exivit sanguis et aqua pariter. In nomine Patris et Filii et Spiritus Sancti. Amen. Dein offert Calicem dicens : Suscipe, Sancta ‘Trinitas, hune calicem, vinum aqua mixtum, ut fiat Unigeniti tui sanguis. In nomine Patris et Filii et Spiritus Sancti. Amen. Deinde tunctits manibus ef wnclinatus dicit : Omnipotens, sempiterne Deus, placabilis et acceptabilis The Western Liturgtes. gir GALLICANUS. MoZARABICUS. Hanc oblationem quaesu- mus, Domine, placatus admitte, et omnium offerentium eorum, pro quibus tibi offertur, pec- cata indulge per Christum Dominum nostrum. Amen. Et dicat tunctts manibus in- clinando se: In spiritu humilitatis et in animo contrito suscipiamur, Domine, a te, et sic fiat sa- crificium nostrum, ut a te suscipiamur hodie, ut placeat tibi, Domine Deus. Veni sancte Spiritus, sancti- ficator, sanctifica hoc sacrifi- cium de manibus meis tibi praeparatum. Hic ponat incensum tn thurt- bulo ef incenset sacrificium, δὲ placuertt. Postea inclinet se Sacerdos in medium Altaris zuncits manibus οἱ dicat alta voce : Adiuvate me fratres in ora- tionibus vestris, et orate pro me ad Deum. Rk. Adiuvet te Pater et Filius et Spiritus Sanctus. Deinde dicit Chorus Sacrifi- cium, & et Filii et Spiritus Sancti. Amen. Inclinat se ante Altare et dicat in silentio twstam ora- tionem. Accedam ad te in humilitate spiritus mei, loquar ad te, quia multam spem et fortitudinem dedisti mihi. Tu ergo, fili David, qui revelatus mysterio ad nos in carnem venisti, clave crucis tuae secreta cordis mei adaperi, mittens unum de Sera- phin, qui candenti carbone illo, qui de Altari tuo sublatus est, sordentia labia mea emun- det, mentem enubilet, docendi materiam subministret: ut lin- gua, quae proximorum utilitati per caritatem servit, ne erroris insonet casum, sed veritatis re- sultet sine fine praeconium, per te, Deus meus, qui vivis et regnas in saeculasaeculorum. Amen. Hucusque Missa Catechume- norum. Incifit Missa proprve sic dicta: 314 RoMANUS. per omnia saecula saeculorum. Amen. In Missis pro Defuncits dicttur praedicta Orato: sed agua non benedicttur. Postea accipit calicem et offert dicens : Offerimus tibi, Domine, cali- cem salutaris, tuam deprecantes clementiam: ut in conspectu divinae maiestatis tuae pro nostra et totius mundi salute cum odore suavitatis ascendat. Amen. Deinde factt stgnum cructs cum calice et wllum ponit super corporale, et palla cooperit: tum zunctis manibus super Altare alt= quantulum inclinatus dict : In spiritu humilitatis et in animo contrito suscipiamur a te, Domine: et sic fiat sacri- ficium nostrum in conspectu tuo hodie, ut placeat tibi, Do- mine Deus. Erectus expandit manus, eas- que tn altum porrectas tungens, elevatis ad coelum oculis et statim demissts, dicit : Veni, sanctificator, omnipo- tens, aeterne Deus Jdenedictt oblata prosequendo et bene »ῖα dic hoc sacrificium tuo sancto nomini praeparatum. The Western Liturgies. AMBROSIANUS. misericordissime rerum Con- ditor. Per Christum Dominum nostrum. Diebus Dominicis et tn festis dicit aliam Ora- fionem similis argument. Deinde manus expansas tenens super Oblata att : Et suscipe, Sancta Trinitas, hanc oblationem pro emunda- tione mea, ut mundes et purges me ab universis peccatorum maculis, quatenus tibi digne ministrare merear, Deus et clementissime Domine. Sanctorum Postea benedictt Oblata his verbts : Benedictio Dei omnipotentis Patris et Filii et Spiritus Sancti copiosa de coelis descendat super hanc nostram oblationem et accepta tibi sit haec oblatio, Domine sancte Pater omni- potens, aeterne Deus, miseri- cordissime rerum conditor. Amen. The Western Liturgies. GALLICANUS. Praefatio Missae, ef Collectio (ante nomina) dicuntur. Sonum, sc. Antiphona Ro- mano Offertorio, Officio Moza- rabico similis, cantatur. Oblatio fit munerum. Diaconus sacrum ministertum seu supellechilem sacram, 1. 6. calicem et celera vasa sacra ex sacrario afferebat. Tunc fiebat oblatio panis οἱ vini ad sacrifi- ctum. Lacta oblatione Presbyter quantum satis erat ad sacrifi- clum assumebat tdque, aqua in calicem infusa, palla seu pallio contegebat. Mabillon 1. c. p. 39 ΘΟ. Composita oblatione in Altart dicil : Veni, sanctificator, omnipo- tens, aeterne Deus, et benedic hoc sacrificium tuo nomini praeparatum Per Christum Dominum nostrum. Maézilon to ae 315 MoZARABICUS. Dominus sit semper vobis- cum. . Et cum Spiritu tuo. Dicit Orationem officio diet convententem quae κατ᾽ ἐξοχήν dicitur Oratio Missae. Re- spondetur Amen. Dicat Presbyter. Per miseri- cordiam tuam, Deus noster, qui es benedictus et vivis et omnia regis in saecula saeculorum. Rk. Amen. Dicat Presbyter elevando ma- Oremus. Lespondet Chorus : Agios, Agios, Agios Domine Deus, rex aeterne, tibi laudes et gratias. Postea dicat Presbyier : Ec- clesiam sanctam catholicam in orationibus in mente habeamus, ut eam Dominus fide et spe et caritate propitius ampliare dignetur. Omnes lapsos, cap- tivos, infirmos atque peregrinos in mente habeamus: ut eos Dominus propitius redimere, sanare et confortare dignetur. Respondet Chorus: Praesta, aeterne omnipotens Deus. NUS ¢ Dicat Presbyier Aliam Ora; tionem officio diet convenientem. Rk. Amen. Dicit Presbyter: Per miseri- cordiam tuam, Deus noster, in 315 ROMANUS. Postea, st sollemntter celebrat, benedictt tncensum dicens : Per intercessionem _ beati Michaelis Archangeli stantis a dexteris Altaris incensi, et omnium electorum suorum, in- censum istud dignetur Do- minus bene > dicere et in odorem suavitatis accipere. Per Christum Dominum no- strum. Amen. Et accepto thuribulo a Dia- cono incensal oblata dicens : Incensum istud a te bene- dictum ascendat ad te, Domine, et descendat super nos miseri- cordia tua. Deinde CCHS . amcensat Altare dt- Dirigatur, Domine, oratio mea sicut incensum in con- spectu tuo: elevatio manuum mearum sacrificium vesperti- num. Pone, Domine, custo- diam ori meo et ostium cir- cumstantiae labiis meis: ut non declinet cor meum in verba malitiae ad excusandas excusationes in peccatis. Dum reddit thuribulum Dia- cono dicet : Accendat in nobis Dominus ignem sui amoris et flammam aeternae caritatis. Amen. Postea incensatur Sacerdos a The Western Liturgies. AMBROSIANUS. Decantatur Offerenda, sez Offertorium. Lnterea Sacerdos incensat Al- tare et Oblata, dicens : Dirigatur, Domine, oratio mea sicut incensum, etc. (w/ 271 Romano ordine). Dum reddit thuribulum Dia- cono dicit: Ecce odor Sanctorum Dei tanquam odor agri pleni, quem Deus benedixit. The Western Liturgies. GALLICANUS, Mabillon i.c. 2. 43. Post Oblationem Dipiycha legebantur, ζ. 6. recitabantur nomina tam Sanctorum,in quorum memoriam sacryicium Deo offerebatur, quam viventium, atgue defuncto- rum, pro quibus offerebatur. [Hormam horum Diptychorum, guae quondam in parthenone S. Aureliani episcopt Arelatensis im usu erant, nobis suppeditat Codex Regularum, ubt ad jinem Regulae Aurelianae haec leguntur : Simulque precantes oramus etiam, Domine, pro animabus famulorum tuorum, Patrum atque institutorum quondam nostrorum, Aureliani, Petri, Florentini, Redempti, Con- stantini, Himiteri, Hilarini, Januarii, Reparati, Childeberti, Voltrogotae, vel omnium fra- trum nostrorum, quos de hoc loco ad te vocare dignatus es. Cunctorumque etiam huius loci memores Fidelium, pariterque parentum nostrorum atque ser- vientium huius loci: et pro animabus omnium Fidelium famulorum tuorum, vel famu- larum, ac peregrinorum in pace ecclesiae defunctorum : ut eis tu, Domine Deus noster, 3517 MozarRaBIcus. cuius conspectu sanctorum Apostolorum et Martyrum, Confessorum atque Virginum nomina recitantur. Rk. Amen. Dicat Presbyter : Offerunt Deo Domino obla- tionem sacerdotes nostri, Papa Romensis et reliqui, pro se et pro omni Clero ac plebibus ecclesiae sibimet consignatis, vel pro universa fraternitate. Item offerunt universi Presby- teri, Diaconi, Clerici ac populi circumstantes in honorem San- ctorum pro se et suis. Chorus. Offerunt pro se et pro universa fraternitate. Dicat Sacerdos : Facientes commemorationem beatissimorum Apostolorum et Martyrum, gloriosae sanctae Mariae virginis, Zachariae, Ioannis, Infantum, Petri, Pauli, Ioannis, Iacobi, Andreae, Phi- lippi, Thomae, Bartholomaei, Matthaei, Iacobi, Simonis et Iudae, Matthiae, Marci et Lucae. Chorus. Et omnium Mar- tyrum. Dicat Sacerdos : Item pro spiritibus pausan- 318 RoMANUS. Diacono, deinde alit per ordinem. Interim Sacerdos lavat manus dicens : Lavabo inter innocentes manus meas: et circumdabo Altare tuum, Domine. Ut audiam voces laudis: et enarrem universa mirabilia tua. Domine, dilexi decorem do- mus tuae: et locum _habita- tionis gloriae tuae. Ne perdas cum _ impiis animam meam: et cum viris sanguinum vitam meam. In quorum manibus iniqui- tates sunt: dextera eorum repleta est muneribus. Ego autem in innocentia mea ingressus sum: redime me et miserere mei. Pes meus stetit in directo: in ecclesiis benedicam te, Do- mine. Gloria Patri, et Filo, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen. In Missts pro Defuncits, et tempore Passionis in Missts de Tempore, omittitur Gloria Patrt. Deinde aliquantulum inchna- tus in medio Altaris manibus super €0 dicit : Suscipe, sanctaTrinitas, hanc zunchis The Western Liturgies. AMBROSIANUS. Dominus vobiscum. Rk. Et cum Spiritu tuo. Nunc dicttur Credo st di- cendum est, praecipue dtebus dominicis ac festivis. The Western Liturgies. * GALLICANUS. peccatorum tribuas veniam et requiem largiaris aeternam: meritis et intercessionibus Sanctorum tuorum, Mariae genitricis Domini nostri Iesu Christi, Stephani, Petri, Pauli, Ioannis, Jacobi, Andreae, Philippi, Thomae, Bartholo- maei, Matthaei, lacobi, Simonis, Iudae, Mathiae, Genesii, Sym- phoriani, SBandilii, Victoris, Hilarii Episcopi et Confessoris, Martini Episcopi et Confes- soris, Caesarii Episcopi, haec propitius praestare et exaudire digneris, qui vivis et regnas in unitate Spiritus Sancti Deus in saecula saeculorum. Amen.| Collectio post Nomina. Collectio ad Pacem. 319 MozZarRABICus. . tium, Hilarii, Athanasii, Mar- Ambrosi, Augustini, Fulgentii, Leandri, Ysidori, David, Iuliani, item Luliani, Petri, item Petri, Ioannis, Servi Dei, Visitani, Viventi, Felicis, Cypriani, Vincentii, Gerontii, Zachariae, Cenapali, Dominici, Iusti, Saturnini, Salvati, item Salvati, Bernardi, Reimundi, Ioannis, Celebruni, Gundisalvi, Martini, Roderici, Ioannis, Guterii, Sancii, Dominici, Iuli- ani, Philippi, Stephani, Ioannis, item Ioannis, Felicis. Chorus. Et omnium pausan- tium. tini, Recitatur Collectio post No- mina officio diet conveniens. Κι. Amen. Dicat Presbyter : Quia tu es vita vivorum, sanitas infirmo- rum, acrequies omnium fidelium defunctorum in aeterna saecula saeculorum. k. Amen. Dicitur a sacerdote Oratio ad Pacem, officio diet conventens. Rk. Amen. Hac finita dicat Presbyter : 320 The Western Liturgies. RoMANUS. oblationem, quam tibi offeri- mus ob memoriam passionis, resurrectionis et ascensionis Iesu Christi Domini nostri: et in honorem beatae Mariae semper virginis, et beati Ioan- nis Baptistae, et sanctorum Apostolorum Petri et Pauli, et istorum et omnium Sanctorum: ut illis proficiat ad honorem, nobis autem ad salutem: et ilh pro nobis intercedere dignen- tur incoelis, quorum memoriam agimus in terris. Per eundem Christum Dominum nostrum. Amen. Postea osculatur Altare, et versus ad populum extendens et vungens manus voce paululum elevata dict: Orate, fratres, ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omni- potentem. Minister seu ctrcumstantes respondent: altoguin upsemet Sacerdos : Suscipiat Dominus _ sacri- ficium de manibus tuis (meis) ad laudem et gloriam nominis sui, ad utilitatem quoque no- stram totiusque ecclesiae suae sanctae. Sacerdos submissa voce dicit: Amen. Deinde manibus extensts abso- AMBROSIANUS. Dominus vobiscum. k. Et cum Spiritu tuo. Dicit clara voce unam vel The Western Liturgies. 321 GaALLICANUS. MoZARABICUS. Quia tu es vera pax nostra et caritas indisrupta, vivis tecum et regnas cum Spiritu sancto unus Deus in saecula saeculo- rum. Rk. Amen. Dicat Presbyter elevatis mant- bus in coelum : Gratia Dei Patris omnipo- tentis, pax ac dilectio Domini nostri Jesu Christi, et com- municatio Spiritus sancti sit semper cum omnibus nobis. k. Et cum omnibus bonae voluntatis. Dicat Presbyter ; Quomodo adstatis pacem facite. kk. Pacem meam do vobis, pacem meam commendo vobis ; non sicut mundus dat pacem do vobis. Novum mandatum do vobis, ut diligatis invicem. Reiteretur: Pacem meam do vobis. δ. Gloria et honor Patri et Filio et Spiritui sancto in saecula saeculorum. /ez/er- etur : Pacem meam. Interim quando Chorus dicit Pacem meam acczpiat Sacerdos pacem de patena dicendo sic: Habete osculum dilectionis et pacis, ut apti sitis sacrosanctis mysteriis Dei. 272 statim det pacem Diacono vel puero, et puer populo. 322 RoMANUS. lute sine Oremus sudiungit Ora- tiones Secretas vel Secretam sz una dicenda est. [e.g. a Ascenstone Domint : Suscipe, Domine, munera, quae pro Filii tui gloriosaAscensione deferimus: et concede propi- tius, ut a praesentibus periculis liberemur et ad vitam pervenia- mus aeternam. Per eundem. | Orationibus Secrets finits, cum pervenertt ad conclustonem clara voce dicit: Dominus vobiscum. R. Et cum Spiritu tuo. Sursum corda. R. Habemus ad Dominum. Gratias agamus Domino Deo nostro. kk. Dignum et iustum est. Recttatur a Sacerdote Prae- fatio. [e.g. 22 Nativitate Domini : Vere dignum et iustum est, aequum et salutare, nos tibi semper et ubique gratias agere: Domine sancte, Pater omnipo- tens, aeterne Deus. Quia per incarnati verbi mysterium, nova mentis nostrae lux tuae claritatis infulsit: ut dum visibiliter Deum cognoscimus, per hune in invisibilium amo- rem rapiamur. Et ideo cum The Western Liturgies. AMBROSIANUS. plures Orationes super Oblata, Secretis Romanis s¢miles. [e.g. 22 Ascensione Domini : Sacrifictum, Domine, pro Filii tui supplices venerabili nunc Ascensione deferimus: praesta, quaesumus, ut et nos per ipsum his commerciis sacrosanctis ad coelestia consurgamus. Per eundem. | Tum biscum. kk. Et cum Spiritu tuo. Sursum corda. Rk. Habemus ad Dominum, Gratias agamus Domino Deo nostro. kk, Dignum et iustum est. dicitt: Dominus vo- Praefatio sequitur, singulis Jeris et festis propria. | Praecfatio de Natrvitate Am- brosiana convenit cum Romana: damus aliam in LEpiphania Domini : Vere dignum, etc. aeterne Deus. Qui te nobis super Iordanis alveum de coelis in voce tonitrui praebuisti, ut salvatorem coeli demonstrares, et te patrem luminis aeterni ostenderes; coelos aperuisti, aerem benedixisti, fontem puri- The Western Liturgies. GALLICANUS. Contestatio, szve Illatio, szve Immolatio respondet Pracfationt Romanae. In hac Contestatione recttabatur Sancht vitae com- pendium, quae Missae inito integra lecta fuerat. Mabillon peas [e.g. [fa in Natali δ. Lau- rent : Vere dignum et iustum est, omnipotens, sempiterne Deus, tibi in tanti martyris Laurenti . . . laudis hostias immolare : qui hostiam viventem hodie in 323 MoZaARABICUS. Postea inclinet se Sacerdos zunchis manibus et dicat: In- troibo ad altare Dei. Rk. Ad Deum, qui laetificat luventutem meam. Presbyter manum ponat su- per caltcem et dicat: Aures ad Dominum. kk. Habemus ad Dominum. Dicat Presbyier ; Sursum corda. kk. Levamus ad Dominum. Dicat Presbyter inclinando se tunchts manibus: Deo ac Domino nostro Iesu Christo filio Dei, qui est in coelis, dignas laudes dignasque gratias referamus. £7 dicendo Gratias referamus e/evet Sacerdos manus 771 altum. kk. Dignum et iustum est. Sequitur Matio, stngulis Do- minicts ac feshtvitatibus pro- pria. [Zilatio in Nativitate Domini ancipit Sic Ὁ Dignum et iustum est nos omnipotentiae et pietati tuae quas posse donaveris laudes re- ferre, clementissime Pater: quia post multa tempora in hac die ante non multa tempora, qui tibi vel sibi semper erat, nobis natus est Christus Iesus uni- genitus tuus: factus est ancillae V2 324 RoMANUS. Angelis atque Archangelis, cum Thronis et Dominationi- bus, cumque omni militia coelestis exercitus, hymnum gloriae tuae canimus sine fine dicentes : | Praefatione finita tungit Sa- cerdos manus et inclinatus dictt: Sanctus Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt coeli gloria tua. Hosanna in excelsis. eu terra The Western Liturgies. AMBROSIANUS. ficasti, et tuum unicum filium per speciem columbae sancto Spiritu declarasti. Susceperunt hodie fontes benedictionem tuam et abstulerunt maledic- tionem nostram, ita ut creden- tibus purificationem omnium delictorum exhibeant et Deo filios generandoadoptive faciant ad vitam aeternam. Nam quos ad temporalem vitam carnalis nativitas fuderat, quos mors per praevaricationem ceperat, hos vita aeterna recipiens ad regni coelorum gloriam revo- cavit. Per eundem Christum Dominum nostrum. | Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth. Pleni sunt coeli et terra gloria tua. ὃ Hosanna in excelsis. The Western Liturgies. GALLICANUS. ipsius Levitae tui beati Lau- rentii martyris ministerio per florem casti corporis accepisti. Cuius vocem per hymnidicum modulum Psalmi audivimus, canentis atque dicentis: Pro- basti cor meum Deus et visi- tasti nocte, id est in tenebris saeculi: igne me examinasti et non est inventa in me ini- quitas. Οὐ gloriosa certaminis virtus. O inconcussa constan- tia confitentis. Stridunt mem- bra viventia super craticulam imposita: et prunis saevienti- bus anhelantes incensum suum in modum thymiamatis divinis naribus exhibent odorem. Dicit enim martyr ipse cum Paulo: Christi bonus odor sumus Deo. Non enim cogi- tabat quomodo in terra positus a passionis periculo liberaretur: sed quomodo inter martyres in coelis coronaretur. Per Chri- stum Dominum nostrum, per quem, etc. | Sanctus, Sanctus, Sanctus decantatur. 325 MoZaRABICUS. suae filius, Dominus matris suae, partus Mariae, fructus Ecclesiae: qui ab illa editur, ab ista suscipitur ; qui per illam pusillus progreditur, per istam mirifice dilatatur. Ille salutem populis creavit, haec populos: illa utero vitam portavit, haec lavacro: in illius membris Christus infusus est, in istius aquis Christus indutus est. Per illam qui erat nascitur, per istam qui perierat inve- nitur. In; 1115... Redemptor gentium vivificatur, in ista gentes vivificantur. Per illam venit ut peccata tolleret, per istam tulit peccata, .propter quae venit. Per illam nos plo- ravit, per istam nos curavit, etc. Explicit ita : Unde [ipsa] nune a dexteris eius felici et glo- riosa perennitate consistens, eum tecum, omnipotens Pater, et cum sancto Spiritu reg- nantem cum omnibus An- gelis confitendo conlaudat et dicit : | Sanctus,, Sanctus, Sanctus Domine Deus Sabaoth. Pleni sunt coeli et terra gloria maiestatis tuae, Osanna filio David, Osanna in excelsis. 326 RoMANUS. Benedictus, qui venit in nomine Domini. cructs sibt producit a fronte in pectus. Hosanna in excelsis. fic signum L[ncipit Canon. Sacerdos extendens, elevans, et tungens manus, elevans ad coelum oculos el statim demitiens, profunde inclinatus ante Allare, mantbus super eo posits dicit: Te igitur, clementissime Pater, per JIesum Christum Filium tuum Dominum no- strum supplices rogamus ac petimus osculatur Alfare uti accepta habeas et benedicas tungit manus, detnde signal ter super Oblata haec > dona, haec >% munera, haec >h sancta sacrificia illibata, ex- fensis manibus prosequilur in primis, quae tibi offerimus pro ecclesia tua sancta Ca- tholica: quam _pacificare, custodire, adunare et regere digneris toto orbe terrarum una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis atque catholicae et aposto- licae fidei cultoribus. Commemoratio 270 vivis. The Western Liturgies. AMBROSIANUS. Benedictus, qui venit in nomine Domini. Hosanna in excelsis. L[ncipit Canon. Te igitur clementissime Pater per Jesum Christum Fiium tuum Dominum _no- strum supplices rogamus ac petimus, uti accepta habeas et benedicas haec dona, haec munera, haec sancta sacrificia illibata: Imprimis quae tibi offerimus pro ecclesia tua sancta Catholica, quam paci- ficare, custodire, adunare et regere digneris toto orbe terra- rum una cum famulo tuo Pon- tifice nostro N. et famulo tuo N. Imperatore nostro, sed et omnibus orthodoxis atque ca- tholicae et apostolicae fidei cultoribus. Commemoratio pro V1VIS., The Western Liturgies. GALLICANUS. Inctpit Canon. Collectionem Post-Sanctus recitat Sacerdos, orationem bre- vem officio diet convententem. [e.g. Ln Missal’ Gallico seu Gallicano ad Vigiltam Nativt- tatis Domini haec leguntur : Vere sanctus, vere bene- dictus Dominus noster [6585 Christus filius tuus, manens in coelis, manifestatus in terris. Ipse enim pridie quam pater- etur, etc. guae sunt prima verba sacrae Actonis seu Consecra- Hones. | In Missali Francorum Ca- non Gregorianus assignatur, tametst aliae Missae partes ritum veterem Gallicanum rett- nent. Canon exstat Romanus, nam, ut recte adnotat Mabillon, Gal- licant prius Canonem Romanum guam integrum Missae ritum Romanum susceperunt. Item in Codice Bobtensi 327 MoZARABICUS. Benedictus, qui venit in no- mine Domini. Osanna in ex- celsis. Agios, Agios, Agios Kyrie O Theos. Incipit Canon. Post-Sanctus recéfat Sacer- dos, brevem orationem officio die convententem. [e. g. im Nativitate Do- mini: Vere sanctus, vere bene- dictus Dominus noster Iesus Christus, qui venit e coelis, ut conversaretur in terris: caro factus est, ut habitaret in nobis Christus Dominus ac redemp- tor aeternus. | Deinde dicat Presbyter in stlentio tunctts manibus tneli- nando se ante altare hance ora- fionem . Adesto, adesto Iesu, bone pontifex, in medio nostri, sicut fuisti in medio discipulorum tuorum: sancti > fica hanc oblationem >% ut sanctificata >] sumamus per manus sancti Angeli tui, sancte Domine ac redemptor aeterne. Proxime sequitur Formula Consecrationis, quam infra ap- ponimus formulae Romanae et Ambrosianae. 328 ROMANUS. Memento, Domine, famulorum famularumque N. et N. Lungit manus, orat aliquantulum pro guibus orare iniendit: deinde manibus extensts prosequitur Et omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus vel qui tibi of- ferunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum 518- rum, pro spe salutis et in- columitatis suae: tibique red- dunt vota sua aeterno Deo, vivo et vero. Infra actionem. Communicantes et me- moriam venerantes inprimis gloriosae semper virginis Ma- riae, genitricis Dei et Domi- ni nostri Iesu Christi: sed et beatorum Apostolorum ac Martyrum tuorum Petri et Pauli, Andreae, Iacobi, Io- annis, Thomae, Iacobi, Phi- lippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cor- nelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damiani: et om- nium Sanctorum tuorum: The Western Liturgies. AMBROSIANUS. Memento, Domine, famulorum famularumque tuarum et om- nium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offeri- mus vel qui tibi offerunt hoc sacrificium laudis pro se suis- que omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae tibique reddunt vota sua, ae- terno Deo, vivo et vero. Infra actonem. Communicantes et memo- rlam venerantes inprimis glo- riosae semper virginis Mariae, genitricis Dei et Domini no- stri Iesu Christi: sed et beato- rum Apostolorum ac Martyrum tuorum, Petriet Pauli, Andreae, Iacobi, Ioannis, Thomae, Ia- cobi, Philippi, Bartholomaei, Matthaei, Simonis et Thad- daei: Xysti, Laurentii, Hip- polyti, Vincentii, Cornelii, Cypriani, Clementis, Chryso- goni, Ioannis et Pauli, Cosmae et Damiani, Apollinaris, Vi- talis, Nazarii et Celsi, Protasii The Western Liturgies. 329 GALLICANUS, MoZAaARABICUS., 329 ROMANUS. quorum meritis precibusque concedas, ut in omnibus pro- tectionis tuae muniamur aux- lio. Lungit manus. Per eundem Christum Dominum nostrum. Amen. (ln Nativitate, Epiphanta, Resurrectione et Ascenstone Domini, tlm die Pentecostes, paucula exordio tnterseruntur. e.g. in Nativitate: et diem (noctem) sacratissimum ce- lebrantes, quo beatae Mariae intemerata virginitas huic mun- do edidit Salvatorem. Sed et.) Tenens manus expansas super oblata dicit: Hance igitur oblationem ser- vitutis nostrae, sed et cunctae familiae tuae quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas atque ab aeterna damnatione nos eripi et in electorum tuorum _ iubeas grege numerari. /ungit manus. Per Christum Dominum no- strum. Amen. (In Festivitahbus Paschatis et Pentecostes haec oratio in- cipit : tuae, quam tibi offerimus pro his quoque, quos regenerare dignatus es ex aqua et Spiritu The Western Liturgies. AMBROSIANUS. et Gervasii: et omnium Sanc- torum tuorum : quorum meritis precibusque concedas, ut in omnibus protectionis _tuae muniamur auxilio. Per eun- dem Christum Dominum no- strum. Eundem morem servant Am- brosiant. Hance igitur oblationem servitutis nostrae, sed et cunc- tae familiae tuae quaesumus, Domine, ut placatus accipias diesque nostros in tua pace disponas atque ab aeterna damnatione nos eripi et in electorum tuorum iubeas grege Per Christum Do- minum nostrum. numerari. Stimiliter Ambrosiant, qut famen in paschali officio pro- lixtores preces pro baptizatis orationt in fine adnectunt. The Western Liturgies. ee GALLICANUS. MoZARABICUS. Joe ROMANUs. Sancto, tribuens eis remissio- nem peccatorum, quaesumus, etc.) Quam oblationem tu, Deus, in omnibus quaesumus Svg- nai ter super oblatia bene ra dictam, adscri >] ptam, ra > tam, rationabilem, acceptabi- lemque facere digneris Szgnat semel super Hostiam et semel super Calicem ut nobis Cor »{ε pus et San >] guis fiat dilec- tissimi Filii tui Domini nostri Tesu Christi. Qui pridie quam _patere- tur Accipit Hostiam accepit panem in sanctas ac venera- biles manus suas Μουσί oculos ad coelum et elevatis oculis in coelum ad te Deum Pa- trem suum omnipotentem, tibi gratias agens Svenat super Hostram bene >% dixit, fregit, deditque discipulis suis, dicens: Accipite et manducate ex hoc omnes. Tenens ambabus manibus Hostiam inter indices et pollices, profert verba Consecrationis secrete, distincte et attente : Hoc est enim Corpus meum. Prolatts verbts Consecrattonts Lhe Western Liturgies. AMBROSIANUS. Quam oblationem, quam pietati tuae offerimus, tu, Deus, in omnibus quaesumus bene > dictam, adscri > ptam, ra γε tam, rationabilem acceptabi- lemque facere digneris, ut no- bis Cor >] pus et San > guis fiat dilectissimi Filii tui Do- mini nostri Iesu Christi. [lic purificet digttos conse- cratos. Qui pridie quam pateretur accipiens panem in sanctas ac venerabiles manus suas, et elevatis oculis in coelum ad te Deum Patrem suum omni- potentem, tibi gratias agens benedixit, fregit, deditque dis- cipulis suis, dicens: Accipite et manducate ex hoc omnes. Hoc est enim Corpus meum [vel ut est tn textu Pamelit : The Western Liturgies. \ GALLICANUS. Ipse enim pridie quam pate- retur, etc. Religua tn quatuor gut exstant Missalibus Galli- canis desunt. Id certum est ex scripiis S. Germant et Gregori? Turonensis juxta morem esse Catholicum sacra munera signo cructs superpostto benedicere, et verba sacra super ea proferre ; guae, ut vertsimile est, in hunc modum dicebantur : Hoc >& est Corpus meum, quod pro vobis confringetur. 909. ΜοζΖλκαβιοῦϑ. Dominus noster Iesus Christus in qua nocte tradebatur, ac- cepit panem et gratias agens bene >] dixit ac fregit deditque discipulis suis dicens: Accipite et manducate. Hoc est Corpus meum, quod pro vobis tradetur. ὡς: ROMANUS, stalim Hosham consecratam genuflexus adorat: surgit, o- stendit populo, reponit super Corporale, tterum adorat: et non disiungit pollices et indices nist quando FHlostia tractanda est, usque ad ablutionem digt- torum. Lune detecto Calice dit: Simili modo postquam coe- natum est, ambabus mantbus accipit Calicem accipiens et hune praeclarum Calicem in sanctas ac venerabiles manus suas, Item tibi gratias agens, Stnistra tenens Calicem dextra stgnat super eum bene rf dixit, deditque discipulis suis dicens: Accipite et bibite ex eo omnes. Profert verba Consecrationis super Calicem attente, continuate ef secrete, tenens tllum parum elevatum. Hic est enim Calix sangui- nis mei, novi et aeterni testa- menti, mysterium fidei: qui pro vobis et pro multis effun- detur in remissionem pecca- torum. Prolatis verbts Consecrationis deponit Calicem super Corporale et dicens secrete: Haec quotiescunque fece- ritis in mei memoriam facietis. Genuflexus adoral, surgit, The Western Liturgies. AMBROSIANUS. Hoc est enim Corpus meum, quod pro vobis confringetur. | Simili modo postquam coenatum est, accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas, item tibi gratias agens benedixit deditque discipulis suis dicens: Accipite et bibite ex e€O omnes. Hic est enim Calix sanguinis mei, novi et aeterni testamenti, mysterium fidei: qui pro vobis et pro multis effundetur in re- missionem peccatorum. [Ln textu Pamelit : Hic est enim sanguis meus. | Fit elevatio. Mandans quoque et dicens ad eos: Haec quotiescunque feceritis in meam commemora- tionem facietis, mortem meam praedicabitis, resurrectionem meam annunciabitis, adven- tum meum sperabitis, donec iterum de coelis veniam ad vos. The Western Liturgies. GALLICANUS. Hic > est calix sanguinis mei, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum, ' 335 MozaraBIcus. FHitc elevatur Corpus. Quotiescunque manduca- veritis, hoc facite in meam > commemorationem. Similiter et Calicem postquam coenavit dicens: Hic > est calix novi testa- menti in meo sanguine, qui pro vobis et pro multis effun- detur in remissionem pecca- torum. flic elevatur Calix coopertus filtola.' Quotiescunque biberitis, hoc facite in meam > commemo- rationem. RB. Amen. Quotiescunque manducave- ritis panem hunc et calicem istum biberitis, mortem Domini annuntiabitis donec veniet. In claritatem >& de coelis. Rk. Amen. 336 RoOMANUS. ostendit populo, depontt, cooperit et tterum adorat. Deinde disiunctis dict ; Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, elusdem Christi Filii tui Domini nostri tam beatae passionis nec non ab inferis resurrectionis, sed et in coelos gloriosae ascensionis: offeri- mus praeclarae maiestati tuae de tuis donis ac datis Lungit manus et signat ter super Hoste- am et Calicem simul Hostiam > puram, hostiam >& sanctam, hostiam > immaculatam S7zg- nat semel super Hostiam et semel super Calicem Panem > sanctum vitae aeternae et Calicem > salutis perpetuae. Extensis manibus prosequt- tur: Supra quae propitio ac sereno vultu respicere dig- neris et accepta habere sicuti accepta habere dignatus es munera pueri tui iusti Abel et sacrificium patriarchae nostri Abrahae: et quod tibi obtulit summus sacerdos tuus Mel- chisedech, sanctum sacrificium, immaculatam hostiam. Profunde tnclinatus, tunctis mantbus et super Altare positzs, aictt : manibus The Western Liturgies. AMBROSIANUS. Unde et memores sumus, Domine, nos servi tui, sed et plebs tua sancta eiusdem Christi Fil tui Domini nostri tam bea- tae passionis, nec non ab inferis resurrectionis, sed et in coelos gloriosae ascensionis: offeri- mus praeclarae maiestati tuae de tuis donis ac datis Hostiam puram, hostiam sanctam, ho- stiam immaculatam, Panem sanctum vitae aeternae et Calicem salutis perpetuae. Supra quae propitio ac sereno vultu respicere digneris et accepta habere sicuti accepta habere dignatuses munera pueri tui iusti Abel et sacrificium pa- triarchae nostri Abrahae et quod tibi obtulit summus sacer- dos Melchisedech, sanctum sac- rificium,immaculatam hostiam. The Western Liturgies. 33 GALLICANUS. Dicitur Collectio post My- sterium sez Post Secreta off- co diet’ conventens. NI MOoZARABICUS. Dicitur Oratio post Pridie, pro diversitate Missarum di- versa, Postea dicat Presbyter : Te praestante, sancte Do- mine, quia tu haec omnia nobis indignis servis tuis valde bona creas, sancti > ficas, vivificas, * bene >& dicis 4 ac prae- stas nobis, ut sit benedicta a te Deo nostro in saecula sae- culorum. R. Amen. Accipit Corpus Domini de Patena et pontt super Calicem discoopertum et att: Dominus sit semper vobis- cum. kk. Et cum Spiritu tuo. LDicat presbyter: Fidem, quam corde credimus, ore autem dicamus. Lit elevet Corpus Christ’, ut videatur a populo. Lit dicant omnes Symbolum, bint ac bint videlicet : Credimusin unum Deum, Pa- trem omnipotentem, factorem coeli et terrae, visibilium om- nium et invisibilium condi- torem. Et in unum Domi- num nostrum Iesum Christum, Filium Dei unigenitum et ex Patre natum ante omnia sae- cula, Deum ex Deo, Lumen 338 RoMANUS. Supplices te rogamus, om- nipotens Deus: Iube haec perferri per manus sancti Angeli tui in sublime Altare tuum in conspectu divinae maiestatis tuae, ut quotquot Osculatur Alfare ex hac al- taris participatione sacrosanc- tum Filii tui ungit manus et stgnat semel super Hostiam et semel super Calicem Cor r¥« pus ~ et San 5% guinem sumpserimus Se ipsum signat omni benedic- tione coelesti et gratia reple- amur. Per eundem Dominum nostrum Jesum Christum. Amen. Commemorato pro De- functis. Memento etiam, Domine, famulorum famularumque tu- arum N. et N., qui nos prae- cesserunt cum signo fidei et dormiunt in somno _pacis. Lungtt manus, orat aliquan- tulum pro ws defunctts, pro quibus orare wintendit, deinde extensis manibus prosequitur : Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii, lucis et pacis, ut indulgeas deprecamur. Lungii manus et caput tnclinat. Per The Western Liturgzes. AMBROSIANUS. Supplices te rogamus, omni- potens Deus: Iube haec per- ferri per manus sancti Angeli tui in sublime altare tuum in conspectu divinae maiestatis tuae, ut quotquot ex hac altaris participatione sacro- sanctum Filii tui Corpus et Sanguinem sumpserimus omni benedictione coelesti et gratia repleamur. Per eundem Do- minum nostrum Iesum Chri- stum. Memento etiam, Domine, famulorum famularumque tua- rum N. et N., qui nos prae- cesserunt cum signo fidei et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigeriil, Jucis et pacis, ut indulgeas deprecamur. Per eundem Christum Dominum nostrum. The Western Liturgies. 339 GALLICANUS, MoZzARABICUus. ex Lumine, Deum verum ex Deo, vero, natum, non factum, Omoousion Patri, hoc est elusdem cum Patre substan- tiae, per quem omnia facta sunt, quae in coelo et quae in terra: qui propter nos homi- nes et propter nostram salutem descendit de coelis, et incar- natus est de Spiritu sancto ex Maria virgine et homo factus est. Passus sub Pontio Pilato, sepultus, tertia die resurrexit, ascendit ad coelos, sedet ad dexteram Dei Patris omnipo- tentis: inde venturus est iudi- care vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum Dominum, vivificatorem, et ex Patre et Filio procedentem, cum Patre et Filio adorandum et conglo- rificandum : qui locutus est per prophetas. Et unam sanctam catholicam et apostolicam ec- clesiam. Confiteor unum baptisma in remissionem peccatorum. -Exspectans Re- surrectionem mortuorum et vitam venturi saeculi. Amen. Interim Sacerdos frangtt Ho- sham per medium in duas partes et accepia una parte SJactt ex ea quinque particulas et pontt in Patena recta linea, Z2 340 ROMANUS. eundum Christum Dominum nostrum. Amen. ’ Manu dextera percutit stbi pectus, elata parum voce dicens : Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum speran- tibus, partem aliquam et societatem donare_ digneris cum tuis Sanctis Apostolis et Martyribus: cum l[oanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, , Marcel- lino, Petro, Felicitate, Per- petua, Agatha, Lucia, Agnete, Caecilia, Anastasia et omni- bus Sanctis: intra quorum nos consortium non aestimator meriti, sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum. Lungit ma- nus. Per quem haec omnia, Domine, semper bona creas Signat ter super Hostiam et Calicem simul, dicens sancti * ficas, vivi > ficas, bene »ἵε dicis et praestas nobis Desco- operit Calicem, genuflecttt, accipit Sacramenium dexira, tenens stnistra Calicem: stgnat cum Flostia ter a labio ad labium Calict dicens; Per ip % sum et Cum ip >& so et in ip > so The Western Liturgies. AMBROSIANUS. Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum speran- tibus, partem aliquam et socie- tatem donare digneris cum tuis sanctis Apostolis et Mar- tyribus: cum Ioanne, Stephano et Andrea, Petro, Marcellino, Agnete, Caecilia, Felicitate, Perpetua, Anastasia, Agatha, Euphemia, Lucia, Apollonia, Iustina, Sabina, Thecla, Pe- lagia atque Catharina, et om- nibus Sanctis: intra quorum nos consortium non aestimator meriti, sed veniae, quaesumus, largitor admitte. Per Chri- stum Dominum nostrum. Per quem haec omnia, Do- mine, semper bona creas, sanc- tificas, vivificas, benedicis et nobis famulis tuis largiter praestas ad augmentum fidei et remissionem omnium pec- catorum nostrorum. Et est tibi Deo Patri omnipotenti ex ipso, et per ipsum, et in ipso, omnis honor, virtus, laus, gloria, imperium, perpetuitas et potestas, in unitate Spiritus The Western Liturgies. 341 GALLICANUS. \ Mozarasicus. habenique singulae proprium nomen. Accepta semiliter altera parte factt ex ea quatuor par- ticulas et eas collocat ἐμ Patena, ordine hic ex- presso ; Fractio id, ef Commistio Corporatio. Corporis Do- Ue | ἰςΣ- δ. 6 plex — clerus psallet Anti- Mors. Nativitas. Resurrectio. phonam. Le Brun, it. p. 260. Circumcisio. Gloria. Apparitio. Regnum. Passio. Statim digtlos bene purgat et cooperto Caltce orat secreto pro Fidelibus viventibus vel facit Memento pro vivis. Haec autem omnia fere complentur, dum Chorus cantat Symbolum. 342 RoMANUS. bis signat inter Calicem et pectus est tibi Deo Patri >% omnipotenti in unitate > Spiri- tus sancti elevans parum Ca- licem cum Hostia dictt omnis honor et gloria. Reponit Ho- stam, cooperit Calicem, genu- flectit, surgtt et dictt : Per omnia saecula saeculorum. R. Amen. Jungit manus. Oremus. Praeceptis salutaribus moniti et divina institutione formati audemus dicere : Exiendtt manus. Pater noster, qui es in coelis. Sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua sicut in coelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis de- bita nostra sicut et nos dimit- timus debitoribus nostris. Et ne nos inducas in tentationem. The Western Liturgies. AMBROSIANUS., Sancti per infinita saecula sae- culorum. Amen. frangit Hostitam in duas partes, dicendo: Corpus tuum frangitur, Christe, Calix bene- dicitur. Alferam partem tlerum SJrangit, et dictt: Sanguis tuus sit nobis semper ad vitam et ad salvandas animas, Deus noster. Zum particulam tn Calicem tmmittens, dicit : Com- mixtio consecrati Corporis et Sanguinis Domini nostri I. C. nobis edentibus et sumentibus proficiat ad vitam et gaudium sempiternum. Interea caniatur Antiphona officio diet congrua, quae dicitur Confractorium. Statimgue subdit : Oremus. Praeceptis salutaribus mo- niti et divina institutione for- mati audemus dicere : Pater noster, qui es in coe- lis. Sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua sicut in coelo et in terra. Panem nostrum quo- tidianum da nobis hodie. Et dimitte nobis debita nostra sicut et nos dimittimus debi- toribus nostris. Et ne nos inducas in tentationem. The Western Liturgies. GALLICANUS. In Gallicano quoque ritu praemtttitur Oration: Domini- cae pracfatio quaedam sed pro diversitate feshivitatum diversa. (e.g. 2 Natali Domint: Non nostro praesumentes, Pater sancte, merito, sed Domini nostri Iesu Christi obedientes imperio, audemus dicere.| Porro cerium est Orationem Sa- cerdote, sed etiam ab adstante populo prolatam fuisse. Cf. Mazbillon, 1. c. 2. 49. Dominicam non a_ solo 343 MozarRABICUS. Tum Orationem Domini, praemissa brevt prae- recitat fatione, quae in singulis Missis varvatur. [e. g. in Nativitate Domini : Quod Via ut sequeremur ostendit, quod Vita ut elo- queremur edocuit, quod Veri- tas ut teneremus instituit, tibi, summe Pater, cum tremore cordis proclamemus e terris : | Pater noster, qui es in coe- lis. ER. Amen. Sanctificetur nomen tuum. R. Amen. Adveniat Rk. Amen. Fiat voluntas tua sicut in coelo et in terra. KR. Amen. Panem nostrum quotidianum da nobis hodie. Rk. Quia Deus es. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Rk. Amen. regnum = tuum. Shs ' ROMANUS. kk. Sed libera nos a malo. Sacerdos secrete dicit Amen. Deinde accipit Patenam inter mndicem et medtos digitos et dictt: Libera Domine, ab omnibus malis, praeteritis, praesentibus εἰ et intercedente beata nos, quaesumus, futuris : et gloriosa semper virgine Dei genitrice Maria, cum _beatis Apostolis tuis Petro et Paulo atque Andrea et omnibus Sanctis Szenat se cum Patena a fronte ad pectus et eam oscu- latur da propitius pacem in diebus nostris: ut ope miseri- cordiae tuae adiuti et a peccato simus semper liberi, et ab omni perturbatione securl. Submitht Patenam Hoshae, discooperit Calicem, genuftecit, surgit, accipit Hostiam, frangit eam super Calicem per medium, σέο: Ler ‘eundem 2. 1)0- minum nostrum Jesum Chri- stum. Parlem, quae in dextra est, ponit super Deinde ex parte, quae in sinistra remansit, frangit partt- culam, dicens : Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. partem cum ipsa stnistra ponit super Patenam et dextra tenens particulam super Calicem, st- Patenam. Aliam mediam The Western Liturgies. AMBROSIANUS. Β. Sed libera nos a malo. Dictt Sacerdos : Amen. Dictt alta voce: Libera nos, quaesumus, Do- mine, ab omnibus malis, prae- teritis, praesentibus et futuris ; et intercedente beata et glo- riosa semper virgine Dei geni- trice Maria, cum beatis Apo- stolis tuis Petro et Paulo atque Andrea et beato Ambrosio Confessori tuo et Pontifici, et omnibus Sanctis tuis, da pro- pitius pacem in diebus nostris: ut ope misericordiae tuae adiuti et a peccato simus sem- per liberi et ab omni pertur- batione securi. Per eundem Dominum nostrum Iesum . Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. \ The Western Liturgies. GALLICANUS. Subucitur Orato varia pro diversis Missts [e.g. 2 Nativitate Domini : Libera nos, omnipotens Deus, ab omni malo, et custodi nos in omni opere bono, perfecta veritas et vera libertas, Deus, qui regnas in saecula saecu- lorum.| MJadzllon, 1. c. p. 51. 345 MOoZARABICUS. Et ne nos inducas in tenta- tionem. Rk. Sed libera nos a malo. Dicat Presbyter : Liberati a malo, confirmati semper in bono tibi servire mereamur Deo ac Domino nostro. Pone, Domine, finem 271. percutiat pectus peccatis nostris: da gaudium tribulatis, praebe re- demptionem captivis, sanitatem infirmis, requiem defunctis: concede pacem et securitatem in omnibus diebus nostris. Frange audaciam inimicorum nostrorum et exaudi, Deus, orationes servorum tuorum omnium fidelium Christiano- rum in hac die et tempore. Per Dominum no- strum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus per omnia saecula saeculorum. Rk. Amen. in omni Sic faciat Presbyter : Accipiat modo particulam, quae dicttur Regnum, de Patena ef ponat su- per Calicem. In tempore Re- surrectionts videlicet dicat tribus vicibus: Vicit leo de tribu Tuda, radix David, Alleluia. Respondeat Chorus qualibet vice : 346 RoMANUS. nistra Calicem, dicit: Per omnia saecula saeculorum. Rk. Amen. Cum ipsa particula stgnat ter super Calicem dicens : Pax > Domini sit y« sem- per vobis > cum. kk. Et cum Spiritu tuo. Particulam tpsam immitht in Calicem, dicens secrete : Haec commixtio et conse- cratio Corporis et Sanguinis Domini nostri Iesu Christi fiat accipientibus nobis in vitam aeternam. Amen. Cooperit Calicem, genuflectit, surgit et inclinatus Sacramento, zunciis manibus et ter pectus per- culiens, dictt : Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi, miserere nobis. Agnus Dei, qui tollis peccata mundi: dona nobis pacem. (Ln Misst’s pro Defunctis non dictlur Miserere nobis, sed etus loco dona eis requiem ef 271 ¢er- tio additur sempiternam.) Deinde iunctis manibus super Altare inclinatus dict : Domine Iesu Christe, qui dixisti Apostolis tuis: Pacem relinquo vobis, pacem meam do vobis: ne respicias pec- The Western Liturgies. AMBROSIANUS. Pax et communicatio Domini nostri Iesu Christi sit semper vobiscum. Rk. Et cum Spiritu tuo. Offerte vobis pacem. Rk. Deo gratias. [Agnus Dei dcztur in Missts pro defunctrs tantum.| Domine Iesu Christe, qui dixisti Apostolis tuis: Pacem relinquo vobis, pacem meam do vobis: ne respicias peccata The Western Liturgies. GALLICANUS. Communionem subsequentem praecedebat Benedictio ab Epz- scopo vel Sacerdote impertita. [e.g. in festivitate S. Lacobi Apostolt: Deus, qui tuos Apostolos pretiosa gentium lumina prae- parasti: dum l[Ioannem et Iacobum ad illustrandas animas inter vasa ecclesiae candelabro fidei praetulisti. R. Amen. Da plebi tuae imitari, quod unus exorando alius docendo formavit. Amen. Fructificet in hoc populo, quod seminavit iste verbo, 347 MozaRABICus. Qui sedes super Cherubim, Radix David, Alleluia. £7 postea dicat wtam orationem inter se submissa voce: Sancta sanctis et coniunctio Corporis Domini nostri Iesu Christi sit sumentibus et po- tantibus nobis ad veniam; et defunctis fidelibus praestetur ad requiem. Ett mitiat particulam in Calt- cem et dicat alla voce sic, st non SJuerit τότ Diaconus. Humiliate vos benedictioni. Dominus sit semper vobis- cum. Rk. Et cum Spiritu tuo. Tum Benedictionem tribus di- stinchs petitionibus largitur, qut- bus singulis respondetur Amen. Benedictio convenit cum officio diet. [e.g. 2 Nativitate Domint : Dominus Iesus Christus, qui olim pro nobis hodie dignatus est nasci: ipse vos sua nativi- tate vivificet. Rk. Amen. Et qui infantiam sumens humanitatis vilibus indutus est pannis, coelestium nos virtutum induat vestimentis. RK. Amen. Sitque vestrorum cordium interior pastus, qui in prae- 348 RoMANUS. cata’ mea, sed fidem eccle- siae tuae: eamque secundum voluntatem tuam pacificare et Qui vivis et regnas Deus per omnia saecula saeculorum. Amen. (Ln Missa sollemnt, ubt danda est pax, Diaconus genua jlectens oratione finita, mantbus tuncits osculatur Altare Celebrante, extra Corporale tamen, et ab eodem accipit pacem tungendo sinistram genam Celebranies. Dein praemissa genuflextone, coadunare digneris. ef praemissa samul cum sinistrae comitante ad sintstram caert- moniarto recedit ad chorum, ac pacem thidem distriburt. In Missis Defunctorum non datur pax, neque dicttur prae- cedens Oratio.) Deinde dicit sequentes Ora- tiones : Domine Iesu Christe, ἘΠῚ Dei vivi, qui ex voluntate Patris, cooperante Spiritu Sanc- to, per mortem tuam mun- dum vivificasti: libera me per hoc sacrosanctum Corpus et Sanguinem tuum ab omnibus iniquitatibus meis et universis malis : et fac me tuis semper inhaerere mandatis, et a te nunquam separari permittas. Qui cum eodem Deo Patre et The Western Liturgies. AMBROSIANUS. mea, sed fidem ecclesiae tuae ; eamque secundum voluntatem tuam pacificare et coadunare digneris. Qui vivis et regnas per omnia saecula saeculorum. Amen. Domine Iesu Christe, Fili Dei vivi, qui ex voluntate Pa- tris, cooperante Spiritu Sancto, per mortem tuam mundum vivificasti: libera me per hoc sacrosanctum Corpus et San- guinem tuum ab omnibus iniquitatibus meis et universis malis: et fac me tuis semper inhaerere mandatis, et a te nunquam separari permittas. Qui cum eodem Deo Patre et The Western Liturgies. GALLICANUS. plantavit ille martyrio. Ut eorum interventu haec turba illius reficiatur dulcedine, supra cuius pectus carus loannes recubuit. R. Amen. Quod ipse praestare digneris qui in Trinitate perfecta vivis et regnas Deus per omnia saecula saeculorum. RX. Amen. | 349 MozaRABICUS. sepio positus credentibus se voluit monstrare vescendus. R. Amen. | Per misericordiam ipsius Dei nostri, qui est benedictus et vivit et omnia regit in saecula saeculorum. R. Amen. Dominus sit semper vobis- cum. kk. Et cum Spiritu tuo. Dicat Chorus : Gustate et videte quoniam suavis est Dominus. Alleluia, Alleluia, Alleluia. Benedicam Dominum in omni tempore: semper laus eius in ore meo. Alleluia, Alleluia, Alleluia. 350 RoOMANUS. Spiritu Sancto vivis et regnas Deus in saecula saeculorum. Rk. Amen. Perceptio Corporis tui, Do- mine lesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in iudicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis et corporis et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus per omnia saecula saecu- lorum. Amen. Genuflectit, surgit et dictt : Panem coelestem accipiam et nomen Domini invocabo. Deinde parum inclinatus ac- cipit ambas partes Hostiae inter pollicem et sinistrae manus, et Patenam tnter eundem andicem et medium, et dextra perculiens pectus elevata alt- guaniulum voce dictt ter devote et humiltter : Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo et sanabitur anima mea. Postea dextra se stgnans cum Hostia super Patena, dicit : Corpus Domini nostri Iesu Christi custodiat animammeam in vitam aeternam. Amen. nadicem The Western Liturgies. AMBROSIANUS. Spiritu Sancto vivis et regnas Deus in saecula saeculorum. Amen. Perceptio Corporis tui, Do- mine Jesu Christe, quod ego indignus sumere praesumo, non mihi proveniat in iudicium et condemnationem: sed pro tua pietate prosit mihi ad tutamentum mentis et corporis et ad medelam percipiendam. Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti Deus per omnia saecula saecu- lorum. Amen. Panem coelestem accipiam et nomen Domini invocabo. Domine, non sum dignus, ut intres sub tectum meum: sed dic tantum verbo et sanabitur anima mea. Corpus Domini nostri Iesu Christi proficiat mihi sumenti et omnibus, pro quibus hoc Lhe Western Liturgies. 351 GALLICANUS. Mozarasicus. Redimet Dominus animas ser- vorum suorum, et non derelin- quet omnes, qui sperant in eum. Alleluia, Alleluia, Alle- luia. Gloria et honor Patri et Filio et Spiritui Sancto in sae- cula saeculorum. Dum Chorus decantat Gus- tate et videte accipiat Presbyter etram particulam sequentem, quae dicitur Gloria, e¢ ponat super Calicem, et dicat cum stlentio tstam orationem: Panem coe- lestem de mensa Domini accipiam et nomen Domini invocabo. Ζῇ dicat Sacerdos Memento pro Mortuis, énendo alam particulam ceter’s matorem super Calicem et dicto Memento dicat istas orationes, quae se- guuntur : Domine Deus meus, da mihi corpus et sanguinem filii tui Domini nostri Iesu Christi ita sumere, ut per illud remissio- nem omnium peccatorum merear accipere et tuo Sancto Spiritu repleri. Qui vivis et regnas in saecula saeculorum. Amen, Ave in aevum sanctissima caro Christi, in perpetuum summa dulcedo: panem coe- lestem accipiam et nomen Domini invocabo. 352 RoMANUS. Sumit reverenter ambas partes fLostiae, tungit manus et quiesctt aliguantulum 171. meditahone san- Deinde discoopertt Calicem, genuflectt, colligit fragmenta st quae sint, clisstmt Sacrament. extergit Patenam super Calicem, interim dicens : Quid retribuam Domino pro omnibus, quae retribuit mihi. Calicem salutaris accipiam et nomen Dominiinvocabo. Lau- dans invocabo Dominum et ab inimicis meis salvus ero. Accipit Calicem manu dextra, et co 56 signans dictt : Sanguis Domini nostri [658 Christi custodiat animammeam in vitam aeternam. Amen. Sumit totum Sanguinem cum particula. (δὲ gui sunt communicandt in Missa (id quod optat ec- clesta), Sacerdos post sump- tionem Sanguinis, antequam se purificet, facta genuflexione ponat particulas consecratas in pyxide vel, st pauct stint com- municand, super Patenam, nist a principio posttae fuerint 171 pyxide seu alio calice. minister ante eos extendit linteum seu velum album et pro ets facit Confesstonem dicens Confiteor (ut est sup.p. 288). Tum Sacerdos Interim The Western Liturgies. AMBROSIANUS. sacrificium attuli, ad vitam et gaudium sempiternum. Quid retribuam Domino pro omnibus, quae retribuit mihi. Calicem salutaris accipiam et nomen Domini invocabo. Laudans invocabo Dominum et ab inimicis meis salvus ero. Deo gratias, Deo gratias, ac- cepta Christi munera sumamus Dei gratia non ad iudicium sed ad salvandas animas, Deus noster. Agnus Dei, qui tollis peccata mundi, miserere nobis. Gloria Patri et Filio et Spiritui Sancto: sicut erat in principio et nunc et in saecula saecu- lorum. Agnus Dei, qui tollis peccata mundi, miserere nobis. Suscipe deprecationem no- stram, qui sedes ad dextram patris. Agnus Dei, qui tollis The Western Liturgies. GALLICANUS. Post benedictionem et Sacer- dotts communionem Fideles com- municaturt ad altare accedebant, etiam multeres. Sumta Eucha- ristiae particula Calix porrige- batur a Diacono, 353 MoZaRaABICcus. Lic faciat signum cum Hostia ef sumat particulam, quam in manu habet, et coopertat Calicem et ventat ad Patenam et consumat omnes particulas per ordinem, primo sumens eas, quae postremae fuerint in Patena. Lt statim populo communtonem impertit. 41 deinde accipiat Patenam et ponat super Calicem, et purget dene cum digito pollicem et dicat hanc orationem : Ave in aevum coelestis potus, qui mihi ante omnia et super omnia dulcis es. Corpus et Sanguis Domini nostri Iesu Christi custodiat corpus et animam meam in vitam aeternam. Amen. Flic accipiat sanguinem, et dum Sacerdos sumserit sangut- nem, dicat tmmediate hance ora- fionem: Domine Deus meus, Pater et Filius et Spiritus Sanctus: fac me te semper quaerere _et diligere, et a te per hanc sanctam communionem, quam sumsi, nunquam _ recedere, quia tu es Deus et praeter te non est alius in saecula saecu- lorum. Amen. 354 RoMANUS. iterum genuflectit et manibus vunctis se vertens ad populum in cornu evangeit dicit: Misere- atur vestri e/c. et Indulgentiam, absolutionem ec. (ῤ. 290) 6ἴ manu dextra facil stgnum cructs super eos. Postea genuftectens accipit manu sinistra pyxidem seu Patenam cum Sacramenio, dextra vero sumit unam particu- lam, quam inter pollicem et indi- cem tenet aliguantulum elevatam super pyxidem seu Patenam, et conversus ad communicandos 171 medio altaris dicit: Ecce Agnus Dei, qui tollit peccata mundi. Deinde dicit? Domine, non sum dignus, ut intres sub tectum meum, sed dic tantum verbo et sanabitur anima mea. Quz- bus verbis tertio repetitis accedit ad eorum dextram, h.e.ad latus epistolae, et unicuique, porrigit Sacramentum, faciens cum eo signum cructs super pyxidem vel Patenam et simul dicens : Corpus Domini nostri [658 Christi custodiat animam tuam ad vitam aeternam. Omnibus communicatis revertitur ad al- dare, nthil dicens et nop dat benedicttonem, quia tllam datu- rus est in fine missae. St particulae positae 67 α7ι super Corporale, extergit tlud cum The Western Liturgies. AMBROSIANUS. peccata mundi, dona nobis pacem. Apud Ambrosianos dicttur a sacerdote, qut porrigtt Sacra- mentum, Corpus Christi. e- spondetur Amen. on) od: oe ap ΑΝ ἼΝ ᾿ ΟΝ oe ume τὸ Sg δ a ees estern Liturgies. MozaraBicus. 5 . ἐδ a νὰ A al : 356 RoMANUS. Patena et st qua in ea fuerint Sragmenta in Calicem immittit.) Postea dicit : Quod ore sumpsimus, Do- mine, pura mente capiamus et de munere temporali fiat nobis remedium sempiternum. Interim porrigit calicem mini - stro, qut infundit in eo parum vint, quo se purificai, deinde prosequitur : Corpus tuum, Domine, quod sumpsi, et Sanguis quem potavi, adhaereat visceribus meis: et praesta, ut in me non remaneat scelerum macula, quem pura et sancta refecerunt sacramenta. Qui vivis et regnas in saecula saeculorum. Amen. Abluit digttos, extergrt et sumtt ablutionem ; extergit os, εἰ Calicem, quem opertt et plicato corporalt. collocat tn altart ut prius. Deinde in cornu epistolae legit Antiphonam, quae dicitur Communio ac conventt cum Officio. [e.g. wm festivitate B. Ste- phant: Video coelos apertos et Tesum stantem a dextris virtutis Dei: Domine lIesu, accipe spiritum meum et ne statuas 1115 hoc peccatum. ] Lunctis manibus ante pectus The Western Liturgies. AMBROSIANUS. Diicit in cornu epistolae Antt- phonam, quae dicttur Transito- rium. The Western Liturgies. GALLICANUS. Quid tempore Communionis apud Gallos caneretur tncertum. Trecanum vocabatur, et erat guasi signum Catholicae fidet de Trinitatis mysterio. 357 MOoZARABICUS. Chorus cantat Communio- nem: Refecti Christi corpore et sanguine te laudamus, Domine, Alleluia, Alleluia, Alleluia. Facta ablutione defertur Missale Offerentium, et ponitur in cornu epistolae, liber ex quo - recttatur Missae exordium ac peroratio. 358 RoMANUS. vadtt ad medium altars, et eo osculato vertit se ad populum et dictt : Dominus vobiscum. k. Et cum Spiritu tuo. Redit ad librum οὐ dictt ora- ttonem, quae dicttur Postcom- munio, 2,172 vel plures ut postulat ordo offictt. Quibus βρης claudit librum et tungens manus anie pectus revertitur ad medium altaris, ubt eo osculato vertit se ad populum, dicens : Dominus vobiscum. Et cum Spiritu tuo. Detnde dictt st dicendum est : Ite, missa est. Tempore pa- schali additur : A\leluia. (Si vero non sit dicendum, ut mter Adventum et Quadrage- stmam etc. dicfo Dominus vobiscum, λῆς versus altare dictt > Benedicamus Domino. In Missts Defunciorum: Re- quiescant in pace. In officio Quadragestmalz Orationem post Communionem alta exciptt oratio super popu- lum, praemissts: Oremus. Humiliate capita vestra Deo. Deinde Dominus vobiscum x? supra.) The Western Liturgies. AMBROSIANUS. Dominus vobiscum, R. Et cum Spirito tuo. Sequitur Postcommunio. Dominus vobiscum. ΙΣ. Et cum Spiritu tuo. Kyrie eletson, Kyrie eleYson, Kyrie eleison. In medto altaris se signat dicens : Benedicat et exaudiat nos Deus. RK. Amen. Procedamus in pace. kk. In nomine Christi. Benedicamus Domino. R. Deo gratias. The Western Liturgies. GALLICANUS. In hobris Gallicanis duae commemorantur orationes post Communionem. Altera dicttur Collectio post Communionem, altera Consummatio Missae vel ad _ Plebem. Variasse videnlur pro diversitate offictt. [e.g. Missale Gothicum tn Vi- gia Nativitatis Domini has habet collectas : Post communionem. Coelesti cibo potuque sagi- nati, omnipotenti Deo laudes et gratias, Fratres carissimi, referamus, poscentes ut nos, quos dignos habuit participa- tione Corporis et Sanguinis Domini nostri Iesu Christi unigeniti sui, dignos etiam coelesti remuneratione percen- seat. Per ipsum Dominum nostrum Iesum Christum Filium suum. Collectio sequitur. Quod ore sumpsimus, Do- mine, mentibus capiamus et de 359 MoZaRABICUS. Dein dictt Presbyter ad cornu altaris hance orationem : Refecti Christi Corpore et Sanguine pariterque sanctifi- cati, Deo Patri omnipotenti gratias referamus, ut nos ean- dem resurrectionem et sancti- ficationem habentes hic et in futuro saeculo gloriam per- cipiamus. Rk, Amen. Dicat Presbyter in medio Per misericordiam tuam, Deus noster, qui es benedictus et vivis et omnia regis in saecula saeculorum. Ix, Amen. altfarts : Dominus sit semper vobis- cum. Rk. Et cum Spiritu tuo. Dicat tn medio altaris: Sollemnia completa sunt in nomine Domini nostri [688 Christi: votum nostrum sit accepturus pro pace. kk. Deo gratias. 360 RoMANUS. Dicto Ite, missa est, vel Bene- dicamus Domino, Sacerdos tn- clinal se ante medium altaris et manibus iunclis τ μα dict : Placeat tibi, sancta Trini- tas, obsequium servitutis meae: et praesta ut sacrificium, quod oculis tuae maiestatis in- dignus obtuli, tibi sit accep- tabile, mihique et omnibus, pro quibus illud obtuli, sit te miserante propitiabile. Per Christum Dominum nostrum. Amen. Detzde osculatur altare et super elevatts ocults, extendens, elevans ef tungens manus caputque cruct inclinans dicit: Benedicat vos omnipotens Deus, e/ versus ad populum semel tantum benedicens Missis prosequitur: Pater et Filius % et Spiritus Sanctus. R. Amen. In Missa pontifical’ ter bene- dicitur. Deinde in cornu evangelit dicto: Dominus vobiscum. R. Et cum Spiritu tuo, szgnans altare vel librum et se, ut supra in Evangelio Missae, legit Evan- gelium secundum Ioannem I, 1-14: In principio erat ver- bum. Cum. dictt Et verbum etiam in sollemnibus The Western Liturgies. AMBROSIANUS. Dicat Presbyter : Placeat tibi, sancta Trinitas, obsequium servitutis meae: et praesta ut sacrificium, quod oculis tuae maiestatis indignus obtuli, tibi sit acceptabile, mihi- que et omnibus, pro quibus illud obtuli, sit te miserante propitiabile. Per Christum Dominum nostrum. Amen. Benedicit populum hoc more: Benedicat vos divina ma- iestas, Pater >] et Spiritus San- ctus >. R. Amen. [Ln festivitatibus Sanctorum additur nomen Sanctt. Precibus et meritis B. Pontificis et Confessoris Ambrosii Deus vos benedicat > et perducat ad gaudia paradisi. R. Amen. ] δι Ὁ: Dein legit Initium Evangelit secundum Ioannem. The Western Liturgies. GALLICANUS. munere temporali fiat nobis remedium sempiternum. Alias adticimus Collectas Libri Bobiensis. Post Communionem. Quos coelesti, Domine, dono ἡ satiasti, praesta quaesumus, ut a nostris mundemur occultis et ab hostium liberemur insidiis. Consummatio Missae. Gratias tibi agimus, Domine sancte Pater omnipotens ae- terne Deus, qui nos Corporis et Sanguinis Christi filii tui communione satiasti: tuamque misericordiam humiliter postu- lamus, ut hoc tuum, Domine, sacramentum non sit nobis reatus ad poenam sed inter- cessio salutaris ad veniam, sit ablutio scelerum, sit fortitudo fragilium, sit contra mundi pericula firmamentum. Haec nos, Domine, communio purget a crimine et coelestis gaudii tribuat esse participes. Per Christum Dominum nostrum. Amen. | MozARABICUS. (sive in ferialt officio : Missa acta est in nomine Domini nostri Iesu Christi: perficiamus in pace. Ik. Deo gratias.) Recitat denique flexis genibus ante altare Salve regina cum oratione Concede nos famulos tuos. Δ conversus ad populum dat et benedictionem dicens : In unitate Spiritus Sancti benedicat vos Pater et Filius. Amen. Statimque discedit ab altart. Et notandum nunguam se verttt ad populum, nist cum hanc postremam bene- dictionem largitur, et cum dict: Adiuvate me fratres in ora- tionibus vestris. guod Sacerdos C, onfesstonem more Romano et altas oraticnes ante Introttum et Antiphonam Salve Regina 7 362 ROMANUS. caro factum est genuflectit. In jine respondetur Deo gratias. (Sz2ncederit in fertas Quadra- gesimae et Quatuor Temporum, wn Vigilias et Dominicas, aha Sestivilas superiors ordints, legi~ tur Missa de festo sed Evan- gelium diet legitur in fine. In tertia Missa Nativitatis Domini sumitur Lvangelium LEpipha- mae: Cum natus esset Iesus. In Missts Defunctorum non datur benedictto, sed dicto Re- quiescant in pace dcz/ Placeat. Deinde altar? legit Evangelium S. Loannis. Drs- cedens ab altart pro graharum osciulato actione dictt Canticum trium Puerorum et plures Collectas.) The Western Liturgies. AMBROSIANUS. Recedens dicit Canticum trium Puerorum. The Western Liturgies. 363 { GALLICANUS. MozaRaBIcus. fine addidit officio Gothico Fran- ciscus Ximentus, (Valde discrepat ordo officir in Missts Defunctorum. Recitata Confesstone dicit Presbyter in medio allart ; Erigite vos. Do- minus sit semper vobiscum. Et statim inctptt Introttum : Tu es portio mea, Alleluia, in terra viventium, Alleluia. e- licetur Alleluia fempore Quad- ragesimae. Ut aha praeter- mittamus, orat in hostiae con- Sractione ; Requiem aeternam det tibi Dominus, lux perpetua luceat tibi, et repleatur splen- doribus anima tua, et ossa tua reviviscant de loco suo.) ORDO ET CANON Misia GREGORIANUS In nomine Domini incipit Liber Sacramentorum de circulo Anni a Sancto Gregorio Papa Romano editus. Qualiter Missa - Romana celebratur. : I. Hoc est in primis Znéroifus qualis fuerit statutis tempo- ribus, seu diebus festis sive quotidianis. Deinde Ayrve eletson. Item dicitur Glorta in excelsis Deo, si Episcopus fuerit, tantummodo die Dominico sive diebus festis. A Presbyteris autem minime dicitur, nisi solo in Pascha. Quando vero Letania agitur neque Gloria in excelsis Deo neque Alleluia canitur. Postmodum dicitur Orasio. II. Deinde sequitur Afostolum. Item Gradalis seu Alleluza. Postmodum legitur Lvangelium. III. Deinde Offertorium et dicitur Oratio super oblata. Qua completa dicit Sacerdos excelsa voce: Per omnia saecula saeculorum. Amen. IV. Dominus vobiscum. Et cum Spiritu tuo. Sursum corda. Habemus ad Dominum. Gratias agamus Domino Deo nostro. Dignum et iustum est. Vere dignum et iustum est, aequum et salutare, nos tibi * Incipit Canon Actionis. Sursum corda, ete. ΠΝ MISSAE GELASIAN US. Dominus! vobiscum. Et cum Spiritu tuo. Sursum corda. Habemius ad Dominum. Gratias agamus Domino Deo nostro. Dignum et iustum est. VD. aequum et salutare. Nos tibi semper et ubique gratias 2 VD. et iustum est aequum. 366 The Gregorian Canon. semper et ubique gratias agere, Domine sancte, Pater omni- potens, aeterne Deus, per Christum Dominum nostrum, per quem Maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates, Coeli coelorumque Virtutes ac _ beata Seraphim socia exultatione concelebrant. Cum quibus et nostras voces ut admitti iubeas deprecamur, supplici confessione dicentes : . V. Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth. Pleni sunt Coeli et Terra gloria tua. Osanna in excelsis. Benedictus qui venit in nomine Domini. Osanna in excelsis. VI. Te igitur, clementissime Pater, per Iesum Christum Filium tuum Dominum nostrum supplices rogamus et petimus uti accepta habeas et benedicas haec >& dona, haec > munera, haec >% sancta sacrificia inlibata. In primis quae tibi offerimus pro Ecclesia tua sancta Catholica, quam pacificare, custodire, adunare et regere digneris toto orbe terrarum una cum famulo tuo Papa nostro (illo) et antistite nostro (illo) et omnibus ortho- doxis atque Catholicae et Apostolicae Fidei cultoribus. Memento, Domine, famulorum famularumque tuarum et omnium circumadstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus, pro redemtione animarum suarum, pro spe salutis et incolumitatis suae, tibique reddunt vota sua aeterno Deo vivo et vero. Communicantes et memoriam venerantes in primis glo- riosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi, sed et beatorum Apostolorum ac’ Martyrum tuorum Petri, Pauli, Andreae, Iacobi, Iohannis, Thomae, Jacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei, Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, 1 Syrafin, 2 Sanctus Sanctus Sanctus. 8. et sf benedicas haec >] dona haec >{ munera haec sancta p¥ sacrificia Pf inlibata. * ant. n. ill. episcopo. 5. suae tibi reddunt vota sua aeterno Deo vivo et vero. ͵ The Gelastan Canon. 367 agere, Domine sancte pater omnipotens, aeterne Deus, per Christum Dominum nostrum. Per quem maiestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates, Coeli coelorumque virtutes ac beata Seraphim! socia exultatione concelebrant. Cum quibus et nostras voces ut admitti 1ubeas deprecamur, supplici confessione dicentes: Scs Scs Scs* Dominus Deus Sabaoth. Pleni sunt coeli et terra gloria tua. Osanna in excelsis. Benedictus qui venit in nomine Domini. Osanna in excelsis. Te igitur, clementissime Pater, per Iesum Christum Filium tuum Dominum nostrum supplices rogamus et petimus uti accepta habeas* et benedicas haec dona, haec munera, haec sancta sacrificia inlibata. Inprimis quae tibi offerimus pro ecclesia tua sancta Catholica, quam pacificare, custodire, adunare et regere digneris toto orbe terrarum una cum famulo tuo Papa nostro ill et antistite nostro ill *. Memento, Domine, famulorum famularumque tuarum et omnium circumstantium, quorum tibi fides cognita est et nota devotio, qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus : pro redemptione animarum suarum, pro spe salutis et incolumitatis suae ὅ. [Memento etiam, Domine, et animarum famulorum famu- larumque tuarum fidelium Catholicorum in Christo quiescentium, qui nos praecesserunt, illorum et illarum, qui per eleemosynam et confessionem tibi reddunt vota sua aeterno Deo vivo et vero °.| - Communicantes et memoriam venerantes inprimis gloriosae semperque virginis Mariae genitricis Dei et Domini nostri Iesu Christi: sed et beatorum Apostolorum ac Martyrum tuorum Petri, Pauli, Andreae, Iacobi, Iohannis, Thomae’, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei, Lini, Cleti, Clementis, Syxti*, Cornelii, Cypriani, Laurentii, Chryso- * Desunt quae uncis inclusa sunt. . Prorsus singularis est haec defunctorum ante consecrationem commemoratio. EAP NOMAG ++; τ στ (linea abrasa) Taeobi. _—«.-* & “Xysti. 368 The Gregorian Canon. Iohannis et Pauli, Cosmae et Damiani et omnium Sanctorum tuorum, quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per Christum Dominum nostrum. | Hanc igitur oblationem servitutis nostrae sed et cunctae familiae tuae quaesumus, Domine, ut placatus accipias, diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi et in electorum tuorum iubeas grege numerari. Per Christum Dominum nostrum. Quam oblationem tu, Deus, in omnibus quaesumus bene- dictam >] adscriptam > ratam > rationabilem > accepta- bilemque facere digneris, ut nobis Corpus > et Sanguis >& fiat dilectissimi Filii tui Domini nostri Iesu Christi. VII. Qui pridie quam pateretur accepit panem in sanctas ac venerabiles manus suas, elevatis oculis in coelum ad te Deum patrem suum omnipotentem tibi gratias agens benedixit > fregit, dedit discipulis suis dicens: Accipite et manducate ex hoc omnes. Hoc est Corpus meum. Simili modo posteaquam coenatum est; accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas, item tibi gratias agens benedixit > dedit discipulis suis dicens: Accipite et bibite ex eo omnes. Hic est enim Calix sanguinis mei, novi et aeterni testamenti, mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum. Haec quotiescunque feceritis in mei memoriam facietis. VIII. Unde et memores, Domine, nos tui servi sed et plebs tua sancta Christi Filii tui Domini Dei nostri tam beatae Passionis nec non et ab inferis Resurrectionis, sed et in coelos gloriosae Ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis Hostiam puram >& hostiam sanctam >& hostiam > imma- culatam, Panem >& sanctum vitae aeternae et Calicem > salutis perpetuae. IX. Supra quae propitio ac sereno vultu respicere digneris 1 Damiani..... et Eleutherii..... et omnium, etc. 2 disponas. * eripi. * Desunt crucis signa. 5 suas elevatis. © deditque. Lhe Gelasian Canon. 369 goni, Iohannis et Pauli, Cosmae et Damiani?, Hilarii, Martini, Augustini, Gregorii, Hieronymi, Benedicti et omnium Sanc- torum tuorum quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. Per Christum Dominum nostrum. Hance igitur oblationem servitutis nostrae sed et cunctae fa- miliae tuae quaesumus, Domine, placatus accipias, diesque nos- tros in tua pace dispone? atque ab aeterna damnatione nos eripias® et in electorum tuorum iubeas grege numerari. Per Christum Dominum nostrum. Quam oblationem tu, Deus, in omnibus quaesumus bene > dictam*, adscri > ptam, ra > tam rationabilem acceptabilemque facere digneris: ut nobis Cor > pus et San > guis fiat dilectis- simi Filii tui Domini nostri Iesu Christi. Qui pridie quam pateretur accepit panem in sanctas ac ve- nerabiles manus suas et elevatis* oculis in coelum ad te Deum Patrem suum Omnipotentem tibi gratias agens benedixit, fregit, dedit® discipulis suis dicens: Accipite et manducate ex hoc omnes. Hoc est’? Corpus meum. Simili modo postquam® coenatum est, accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas item tibi gratias agens benedixit, dedit discipulis suis dicens: Acci- pite et bibite ex eo omnes. Hic est enim Calix sanguinis mei, novi et aeterni testamenti, mysterium fidei, qui pro vobis et pro multis effundetur in remissionem peccatorum. Haec quotiescunque feceritis in mei memoriam facietis. Unde et memores sumus, Domine, nos tui servi sed et plebs tua sancta Christi Filii tui Domini nostri tam beatae Passionis nec non et ab inferis Resurrectionis, sed et in coelos Ascen- sionis®: offerimus praeclarae maiestati tuae de tuis donis ac datis Hostiam > puram, hostiam >& sanctam, hostiam >% im- maculatam?°, Panem sanctum vitae aeternae et Calicem salutis perpetuae. Supra quae propitio ac sereno vultu respicere dignare” 7 est enim. 8 postea quam. 9. gloriosae ascensionis. 10 de- sunt cruces. 1 digneris. Bb 370 The Gregorian Canon. et accepta habere, sicuti accepta habere dignatus és munera pueri iusti tui Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech sanc- tum sacrificium, immaculatam hostiam. Supplices te rogamus, omnipotens Deus, iube haec per- ferri per manus angeli tui in sublime altare tuum, in con- spectum divinae maiestatis tuae: ut quotquot ex hac altaris participatione sacrosanetum Filii tui Corpus > et Sanguinem sumserimus, omni benedictione coelesti et gratia repleamur. Per Christum Dominum nostrum. X. Memento etiam, Domine, famulorum famularumque _tuarum, [illorum et illarum] qui nos praecesserunt cum signo fidei et dormiunt in somno pacis. Ipsis et omnibus in Christe quiescentibus locum refrigerii lucis et pacis ut indulgeas de- precamur. Per Christum Dominum nostrum. Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus partem aliquam et socie- tatem donare digneris cum tuis sanctis Apostolis et Mar- tyribus, cum Iohanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia et cum omnibus Sanctis tuis. Intra quorum nos consortium, non aestimator meriti, sed veniae quaesumus largitor admitte. Per Christum Dominum nostrum. Per quem haec omnia, Domine, semper bona creas, sanctificas >] vivificas > benedicis > et praestas nobis. Per ipsum et cum ipso et in ipso est tibi Deo Patri omnipotenti in unitate Spiritus Sancti omnis honor et gloria per omnia saecula saeculorum. Amen. Oremus. Praeceptis salutaribus moniti et divina institutione formati audemus dicere: Pater noster qui es in coelis, Sanctificetur nomen tuum, Adveniat regnum tuum, Fiat voluntas tua sicut in coelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus 1 partem aliquam societatis. 2 Agnem. ςς The Gelasian Canon. | 371 et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit summus sacerdos tuus Melchisedech sanc- tum sacrificium, immaculatam hostiam. Supplices te rogamus, omnipotens Deus, iube haec perferri per manus Angeli tui in sublime altare tuum in conspectu divinae Maiestatis tuae, ut quotquot ex hac altaris participa- tione sacrosanctum Filii tui Corpus et Sanguinem sumserimus, omni benedictione coelesti et gratia repleamur, Per Christum Dominum nostrum. Memento etiam, Domine, et eorum nomina, qui nos praeces- serunt cum signo fidei et dormiunt in somno pacis. Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii lucis et pacis ut indulgeas, deprecamur. Per Christum Dominum nostrum. Nobis quoque peccatoribus, famulis tuis, de multitudine mise- rationum tuarum sperantibus, partem aliquam et societatem! donare digneris cum tuis sanctis Apostolis et Martyribus, cum Iohanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agne?, Caecilia, Anastasia et cum omnibus Sanctis tuis: intra quorum nos consortium *, non aestimator meriti, sed veniae quaesumus largitor admitte. Per Christum Dominum nostrum. Per quem haec omnia, Domine, semper bona creas, sancti- ficas, vivificas, benedicis et praestas nobis. Per ipsum et cum ipso et in ipso est tibi Deo Patri omnipotenti in unitate Spiritus Sancti omnis honor et gloria. Per omnia saecula saeculorum. Amen. Oremus. Praeceptis salutaribus moniti et divina institutione formati audemus dicere : Pater noster, qui es in coelis, sanctificetur nomen tuum *, etc. * consortia. * qui es in coelis. Sed libera nos a malo. Bb 2 372 The Gregorian Canon. debitoribus nostris. Et ne nos ‘nducas in tentationem, Sed libera nos a malo. Amen. Libera nos quaesumus, Domine, ab omnibus malis prae- teritis praesentibus et futuris, intercedente beata et gloriosa semper virgine, Dei genitrice, Maria, et beatis Apostolis tuis Petro et Paulo atque Andrea..... nec non et beato Dionysio Martyre tuo atque pontifice, cum sociis suis Rustico et Eleu- therio et beato Chlodoaldo confessore tuo et omnibus Sanctis, da propitius pacem in diebus nostris, ut ope misericordiae tuae adiuti et a peccato simus semper liberi et ab omni perturbatione securi. Per Dominum nostrum Iesum Christum, Filium tuum, qui tecum vivit et regnat Deus in unitate Spiritus Sancti per omnia saecula saeculorum. Amen. XI. Pax Domini sit semper vobiscum. Respondetur: Et cum Spiritu tuo. 1 intercedente pro nobis. 2 desunt verba: et cum beatis Conf. tuis ill. Seer * Teiuniis. 5 Quarti, Septimi et Decimi. § pro scrutinils. 7 apertione. 8 adnunciandum. 9 cum Zhe Gelasian Canon. Te Libera nos quaesumus, Domine, ab omnibus malis praeteritis, praesentibus et futuris, et intercedente* beata et gloriosa sem- perque virgine, Dei genitrice, Maria, et sanctis Apostolis tuis Petro et Paulo atque Andrea et beatis Confessoribus? ill. Da propitius pacem in diebus nostris, ut ope misericordiae tuae adiuti et a peccatis simus liberi semper et ab omni perturbatione securi. Per Dominum *, etc. Pax Domini sit semper vobiscum. R. Et cum Spiritu tuo. Post haec commonenda est plebs pro τοίη 7111 VII[mi et Xmi° mensis temporibus suis sive per scrutinis® vel aurium aper- ttonem® sive orandum pro infirmis vel ad nuntiandum*® Natalitia Sanctorum. Post haec communicat Sacerdos*® cum omni populo. {Sequuntur quatuordecim collectae ad libitum, ut videtur, post Communionem dicendae ”’. Item Benedictiones super populum ”’. Item sequuntur quatuordecim Collectae ”. | ordinibus sacris cum omni populo. 10 Desunt tertia decima et quarta. 4 populum post communionem. 12 Fabet quindecim non in omnibus congruas. Actio (Rom.). Alb. Alia oratio (Moz.). Alleluia. GEO@ssARY OF LITURGICAL TERMS. EF (Latin and English.) 1M The Canon of the Mass. The title Zxfra actionem is commonly prefixed to the para- graph Communicantes (p. 328). Infra and intra appear to have been used almost interchangeably in early ecclesiastical writers. [Bona, de Reb. Liturg., lib. 11. c. i. > 1,note 2. ed. Sala. | An ecclesiastical vestment, which seems to have been at first universally of linen, as it still is in the Western Church. The corresponding vestment in the East is the Stoicharion (στοιχά- ριον, q.v.). It also seems to have been more full and flowing in early times than it afterwards became. In its normal form it is a long, close-fitting, linen vest- ment, with tight sleeves, confined at the waist by a girdle: and it is worn under all the other vest- ments, except the amice. The second prayer, i.e. that which follows the ora‘io missae, in the Mozarabic Liturgy, in the part answering to the beginning of the Missa Fide- lium. The special liturgical use of this exclamation of praise seems to be connected with the Gospel. It is true that in the Amice (amictus). Greek Liturgies (S. James, S. Mark, and S. Chrysostom) it is also found in connexion with the Great Entrance, forming the con- clusion of the Cherubic Hymn; but this is over and above its chief use. In the Liturgies of Group I and of the Roman family, and in S. Mark’s, it was sung before the Gospel: in the Moz- arabic, and therefore probably in the Gallican (though of this we cannot be absolutely certain), it was sung after it. In the Coptic Liturgies however, and in the Ethiopic, the Tersanctus is found before and after the Gospel re- spectively in place of the Alleluia ; and in the Eastern Syrian Group other hymns of praise hold the same place. There were different customs too as to the seasons when it should be sung. In some churches its use was confined to the great festal season between Easter and Pentecost: in others it was sung all the year round, except during Lent. Ambo, a raised desk, or pulpit, from which the Lections, and sometimes other parts of the ser- vice, were read or chanted. A square piece of linen worn upon the neck and shoulders, put on before all the other vestments. 376 Anaphora. The more solemn por- tion of the Liturgy. the central point of which is the Great Obla- tion. It commences with the words ‘Sursum Corda, or their equivalents, which occur in all Liturgies, and includes the rest of the service to the end. In the sacrificial language of the LXX. προσφέρειν is used of the offerer bringing the victim to present before the altar, ἀναφέρειν is used of the Priest offering up the selected portion upon the altar (see for instance Lev. ii. 14, 16; lit. .1, 5): Anba (Copt.). 7g. Abba, Father ; the title given to a Bishop. Antidoron. In the Greek Church what remains of the five Oblates, after the portions intended for consecration have been cut out and placed on the Paten (see pp. 84-88), is distributed to the people. This hallowed, though unconsecrated, bread is called the Antidoron. =H a - μὲν O ἱερεὺς ἤσθιε, τὰ δὲ ὁ ἀρχόμενος, καὶ θέμις οὐκ ἣν τῷ λαῷ ΄ @ - ἘΠΕ / 3 ) 2) Co ὡς 5 ἃς “ ἃ μετέχειν ὧν μετεῖχεν ὃ ἱερεύς. AAA οὐ viv" ἀλλὰ πᾶσιν ἕν “ ’ Ν / e en) na 9 “- x Ν σῶμα πρόκειται καὶ ποτήριον ἕν. Καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ \ A »Μ xX / \ Ν « Ν “ a ° Tov λαὸν ἴδοι τις ἂν συνεισφέροντα. Καὶ yap ὑπὲρ τῶν “ ἐνερ- γουμένων, ὑπὲρ τῶν ὃ ἐν μετανοίᾳ, κοιναὶ καὶ παρὰ τοῦ ἱερέως Ἀ “ Ι καὶ παρ᾽ αὐτῶν γίνονται ai εὐχαί, καὶ πάντες μίαν λέγουσιν > ΄ Sew Ν 5 / / / 3 Ν 4 ἐγ εὐχήν, εὐχὴν τὴν ἐλέου γέμουσαν. Πάλιν ἐπειδὰν ξ εἴρξωμεν n an ’ ΄- lad - τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν ’ ε ’ 5 - / 2 / \ / ε ’ “ 5 τραπέζης, ἑτέραν ὅ δεῖ γενέσθαι εὐχήν, καὶ πάντες ὁμοίως ἐπ 35 / 7, \ f e » 3 / σ ΡΣ ἐδάφους κείμεθα, καὶ πάντες ὁμοίως ἀνιστάμεθα. “Ὅταν εἰρή- 6 } ἡ \ , / f ¢ ΄ νης " πάλιν μεταλαμβάνειν καὶ μεταδιδόναι δέῃ, πάντες ὁμοίως ἀσπαζόμεθα. "En? αὐτῶν πάλιν τῶν φρικωδεστάτων μυστηρίων 5 , Ὅν ες \ “ ms ὐϑ , Aue \ ane ., \ ἐπεύχεται“ ὃ ἱερεὺς τῷ λαῳ, ἐπεύχεται καὶ ὃ λαὸς τῷ ἱερεῖ" TO γάρ, Μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο ἐστίν, ἢ τοῦτο. Τὰ τῆς 5 εὐχαριστίας πάλιν Kolvas οὐδὲ γὰρ ἐκεῖνος εὐχαριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας. Πρότερον γὰρ αὐτῶν 1 λαβὼν φωνήν, εἶτα συντιθεμένων ὅτι ἀξίως καὶ δικαίως τοῦτο γίγνεται, ΄ 3) a ΕῚ ’, \ f / ἐς ἣν τότε ἄρχεται τῆς εὐχαριστίας. Καὶ τί θαυμάζεις εἴ που μετὰ Lalli 7 ς Ν θέ Ὡ“ Se δ ἢ 3 2 es a τοῦ ἱερέως ὁ λαὸς φθέγγεται, ὅπου ye καὶ 1 per αὐτῶν τῶν \ \ n 53 , ” Ν ec μὴ 3 / Χερουβὶμ καὶ τῶν ἄνω δυνάμεων κοινῇ τοὺς ἱεροὺς ἐκείνους 3 / ὕμνους ἀναπέμπει. * Communion of Priest and People alike in both kinds. * Prayers for the Energumens. 3 Prayers for the Penitents. * Dismissal ofthesame. 5 Prayersofthe Faithful. ὃ The Kiss of Peace. ’ The Anaphora recognised as an especially solemn part of the service. ὃ The Benediction Εἰρήνη ὑμῖν, with its response. ° The Preface or ‘ Thanksgiving’ proper. Ὁ The Versicle εὐχαριστήσωμεν τῷ Κυρίῳ implied, with its response. *t The Triumphal Hymn introduced by the last words of the Preface. afie LITURGY FROM THE WRITINGS OF Sy ΘΗ SOS TOM. c , , nm - ὁ Ἱερεύς. 1 Εἰρήνη [πᾶσιν] ὑμῖν. ς , ἊΝ τς / / 6 Λαός. Καὶ τῳ πνεύματί σου. Ὥς, ἢ Sh eg 17 a [? Adéa ἐν ὑψίστοις Θεῷ, K.7.A. | 1 De sancta Pentecoste, Hom. I. p. 463 (Migne, Tom. ii. col. 458): Διὰ τοῦτο οὐκ ἀναβαίνοντι μόνον [sc. τῷ πατρί, i.e. the Bishop], οὐδὲ διαλεγομένῳ πρὸς ὑμᾶς, οὐδὲ εὐχομένῳ ὑπὲρ ὑμῶν ταύτην ἐπιφθέγγεσθε τῆν ῥῆσιν, ἀλλ᾽ ὅταν παρὰ τὴν ἱερὰν ταύτην ἑστήκῃ τράπεζαν, ὅταν τὴν φρικτὴν ἐκείνην θυσίαν ἀνα- φέρειν μέλλῃ ... οὐ πρότερον ἅπτεται τῶν προκειμένων, ἕως ἂν ὑμῖν αὐτὸς ἐπεύξηται τὴν παρὰ τοῦ Θεοῦ χάριν, καὶ ὑμεῖς ἐπιφθέγξησθε αὐτῷ Kai τῷ πνεύ- pati cov. Also In Matt, Hom. XXXII (al. XXXIII) p. 374 (Μ. vii. 385): Διὸ ἐνταῦθα δέξασθε μετὰ ἀγάπης εἰσιόντας ἡμᾶς πρὸς byas' Kal ὅταν εἴπω, Εἰρήνη ὑμῖν, εἶτα εἴπητε, Kai τῷ πνεύματί σου μὴ τῇ φωνῇ μόνον ἀλλὰ καὶ τῇ γνώμῃ λέγετε. Cf. Hom. In eos qui Pascha jejunant, p. 614 (Μ. i. 870) and elsewhere. 2 The position assigned to this Hymn is not certain, but seems probable on the following grounds. That it was used in the Eucharistic service seems implied in Zn Ep. ad Coloss. Hom, III. p. 347 (M. xi. 321): Διὰ τοῦτο εὐχαριστοῦντεΞ λέγομεν, Δόξα ἐν ὑψίστοις Θεῷ, #.7.A. But 5. Chrysostom’s way of alluding to it in another place is strikingly different from his way of speaking of the Tersanctus, and seems to imply that the former did not come in the ‘Missa Fidelium.’ Jn Ep. ad Coloss. Hom. IX. p. 393 (M. xi. 363): Tis 6 ὕμνος τῶν ἄνω, Ti λέγει TA Χερουβίμ, ἴσασιν οἱ πιστοί. Τί ἔλεγον οἱ ἄγγελοι κάτω; Δόξα ἐν ὑψίστοις Θεῷ. If it were used in the M. Catechumenorum, we have the analogy of the Syriac S. James, the Liturgy of SS. Adaeus and Maris, the Roman and the Mozarabic, for placing it thus close to the commencement, Missa CATECHU- MENORUM. Ja) Approach the Altar. B. Instruction. 10 The Liturgy Jrom the Writings ὁ ᾿Αναγνώστης. “Τάδε λέγει Κύριος. ὁ Διάκονος. * Πρύόσχωμεν (πολλάκι:). ° Lesson from the Old Testament. ὁ ᾿Αναγνώστης. *Tdde λέγει Κύριος. ° Epistle. > The Gospel. The Preacher. ° Εἰρήνη [a rac | ὑμῖν". 3 In Ep. II. ad Thess. Hom. Ill. p. 527 (M. xi 484): Ὅταν γὰρ ἀναστὰς 6 ἀναγινώσκων λέγῃ, Τάϑε λέγει Κύριος, καὶ 6 διάκονος ἑστὼς ἐπιστομίζῃ πάνταΞξ, κ.τ.λ. * In Acta Apost. Hom. XIX. p. τξο (M. ix. 156): Κοινὸς διάκονος, ἕστηκεν ὃ διάκονος μέγα βοῶν καὶ λέγων, pdoywpev, καὶ τοῦτο πολλάκις... .. Mer’ ἐκεῖνον ἄρχεται 6 ἀναγνώστης τῆς προφητείας Ἡσαΐου"... Εἶτα εἰς ἐπήκοον ἐκφωνεῖ λέγων, Τάδε λέγει Κύριος. In Ep. ad Hebr. Hom VIII. p. 91 (Μ. xii. 75): Kal ἀνελθὼν ὃ ἀναγνώστης λέγει πρῶτον τὸ βιβλίον Tivos ἐστί, TOU deivos τυχὸν προφήτου, ἢ ἀποστόλου, ἢ εὐαγγελιστοῦ, καὶ τότε λέγει ἃ λέγει, ὥστε εὐσημότερα ὑμῖν εἶναι, καὶ μὴ μόνον τὰ ἔγκείμενα εἰδέναι, ἀλλὰ καὶ τὴν αἰτίαν τῶν γεγραμμένων, καὶ τίς ταῦτα εἴρηκεν. 5 That there were three Lections from (a) Old Testament, (6) Acts and Epistles, (c) Gospels, respectively, appears from In Acta Apost. Hom, XXIX. Ρ- 229 (M. ix. 217): Τοσούτων μὲν προφητῶν δεύτερον τῆς ἑβδομάδος ὑμῖν δια- λεγομένων, τοσούτων δὲ ἀποστόλων, εὐαγγελιστῶν, πάντων τὰ σωτήρια δόγματα προτιθέντων, supported by many other passages in which 5. Chrysostom refers to portions of Scripture from these different sources as having been just read to the congregation, e.g. Ad Pop. Antioch. Hom. VII. p. 85 (Μ. ii. 92); ibid. Hom. XV. p. 158 (M. ii. 160); Hom. Cur in Pentecoste Acta, p. 89 (M. iii. 105); Ad Pop. Antioch. Hom. 11. p. 25 (M. 11. 39); Jn Joann. Hom. XI. p. 62 (M. viii. 77): Κατὰ μίαν ΞΣαββάτων, ἢ καὶ κατὰ Σάββατον, τὴν μέλ- λουσαν ἐν ὑμῖν ἀναγνωσθήσεσθαι τῶν Ἑὐαγγελίων περικοπήν, ταύτην πρὸ τούτων τῶν ἡμερῶν μετὰ χεῖρας λαμβάνων ἕκαστος οἴκοι καθήμενος ἀναγινώσκετο συν- εχῶς, κιτιλ., with many others. This last passage shows also incidentally that there was a fixed and known Calendar of Lections. The custom of rising to hear the Gospel read is perhaps alluded to in Jn Matt. Hom. I. p. 18 (M. vii. 24); but 5. Chrysostom is not B darts there of the liturgical Gospel. 6 In Epist. I. ad Cor. Hom. XXXVI. p. 339 (Δ. x. 312): Ἐπειδὰν ἀρξώ- μεθα λέγειν, ὃ λαὸς ἀντιφθέγγεται, TS πνεύματί σου. Hom. In eos qui Pascha jejunant, p. 614 (M. i. 870): ᾿Αναστὰς (6 πατὴρ) οὐ πρότερον ἄρχεται τῆς πρὸς ὑμᾶς διδασκαλίας, ἕως ἂν ἅπασι δῷ τὴν εἰρήνην. In Ep. ad Col. Hom. III. p. 348 (M. xi. 322): Ὅταν εἰσέλθῃ ὁ τῆς Ἐκκλησίας προεστώς, εὐθέως λέγει, Ἐϊρήνη πᾶσιν: ὅταν ὁμιλῇ, Kiphyvy πᾶσιν’ ὅταν εὐλογῇ, Ἐϊρήνη πᾶσιν: ὅταν ἀσπάζεσθαι κελεύῃ, Ἑϊρήνη πᾶσιν: ὅταν ἡ θυσία τελεσθῇ, Kipqyy of S. Chrysostom. ΤΊ ig ’ \ = te » ὁ Λαός. Καὶ τῷ πνεύματί σου. The 7Sermon (or Sermons), ending with a ‘ Doxology to the Blessed Trinity. ὁ Διάκονος. 8 Ὑπὲρ τῶν κατηχουμένων ἐκτενῶς δεηθῶμεν. C. a a a Dismissals. Στῶμεν καλῶς. Δεηθῶμεν. ὙΠ v ΄ od A Ἵνα 6 πανελεήμων καὶ οἰκτίρμων Θεὸς ἐπακούῃ τῶν δεήσεων Of the ~ τῇ ἘΣ Ἂς A 5 Εν atechu- αὐτῶν" iva διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν ὥστε ἀκοῦσαι ἃ mens. > a \ ΄ 5 7, ὄφθαλμος οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώ- AES rh hie που οὐκ ἀνέβη" καὶ κατηχήσῃ αὐτοὺς τὸν λόγον τῆς ἀληθείας , an ΟῚ re \ , ἊΝ ἵνα κατασπείρῃ τὸν φόβον αὐτοῦ ἐν αὐτοῖς" καὶ βεβαιώσῃ τὴν / 3 ~~ 5 a , νος ΤΥ ee, D) A δ, ° \ πίστιν αὐτοῦ ἐν ταῖς διανοίαις αὐτῶν iva ἀποκαλύψῃ αὑτοῖς TO ’ / nan ͵7 e >) a “ a ov , εὐαγγέλιον τῆς δικαιοσύνης" iva αὐτοῖς δῷ νοῦν ἔνθεον, σώφρονα ’ na a Ν λόγισμον καὶ ἐνάρετον πολιτείαν, διαπαντὸς τὰ αὐτοῦ νοεῖν, τὰ δ ce. a Ν b) a Tas 3 a , b) a , αὐτοῦ φρονεῖν, τὰ αὐτοῦ μελετᾶν, ἐν TO νόμῳ αὑτοῦ KaTayLVE- «Ἡ 7 \ , σθαι ἡμέρας Kal νυκτός. Υ 3 , Cas ἄν να , [2 3 , Ετι ἐκτενέστερον ὑπὲρ αὐτῶν παρακαλέσωμεν, ἵνα ἐξέληται 2. Ν / n \ 3 \ αὐτοὺς ἀπὸ πάντος πονηροῦ καὶ ἀτόπου πράγματος, Kal ἀπὸ / / a / os πόντος ἁμαρτήματος διαβολικοῦ, Kal πάσης περιστάσεως TOV 3 7 - [4 7 3 Ἂς 5 a }0 , “ἊΝ Αντικειμένου" ἵνα καταξιώσῃ αὐτοὺς ἐν καιρῷ εὐθέτῳ τοῦ ’ἅ ΄-“ nr n n “ λούτρου τῆς παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν, τοῦ > 3 “ 5 ΄ὔ “ 3 / 5S > , ede Ein \ ἐνδύματος τῆς ἀφθαρσίας" ἵνα εὐλογήσῃ Tas εἰσόδους αὐτῶν καὶ a 3, 3 lal \ τὰς ἐξόδους, πάντα τὸν βίον αὐτῶν, τοὺς οἴκους αὐτῶν Kal τὰς > 7 Ν / a τὰ A ed old ? 7 \ 3 ’ οἰκετίας" τὰ τέκνα αὐτῶν ἵνα αὐξήσας εὐλογήσῃ καὶ εἰς μέτρον ε 7 3 \ , Ὡ , b) a / SS ἡλικίας ἀγαγὼν σοφίσῃ" ἵνα κατευθύνῃ αὑτοῖς πάντα τὰ προ- κείμενα πρὸς τὸ συμφέρον. > / lat iP 7 Eyeipec0e. Tov ἄγγελον τῆς εἰρήνης αἰτήσατε, ot κατηχού- ENS “ X\ \ μενοι. Ἑἰρηνικὰ ὑμῖν πάντα τὰ προκείμενα εἰρηνικὴν τὴν Κ᾿ / la n lal ’ / παροῦσαν ἡμέραν, καὶ πάσας Tas ἡμέρας τῆς ζωῆς ὑμῶν αἰτὴ- la / cacbe Χριστιανὰ ὑμῶν τὰ τέλη: TO καλὸν καὶ TO συμφέρον. πᾶσιν" καὶ μεταξὺ πάλιν, Χάρις ὑμῖν καὶ εἰρήνη... . Καὶ λαμβάνοντες καὶ ἀντιδίδοντες, τῷ δίδοντι τὴν εἰρήνην πολεμοῦμεν ; λέγεις, ΚΚαὶ τῷ πνεύματί σου. 7 The Homilies of S. Chrysostom themselves give ample evidence of this. 8. Hom, III. de Incompr. Dei nat. p. 471 (M.i. 728): Μετὰ τὴν παραίνε- σιν εὐθέως εὐχή. For this particular formula and following prayer in full see In Ep. II. ad Cor. Hom, II. p. 435, etc. (Δ. x. 399-404). Missa FIpDE- LIUM. E. Second Oblation. 12 The Liturgy from the Writings « Q a a a a an a Eavrovs τῷ ζῶντι Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παράθεσθε. » " KAtvare τὰς κεφαλάς. « \ > re 3 tA O προεστὼς εὐλογεῖ αὐτούς. ᾿Επιβοῶσιν ἅπαντες τό, ᾿Αμήν. [A similar Bidding Prayer by the Deacon and Blessing by the . Celebrant over (a) 19 Energumens, (8) "" Penitents.] ὁ Διάκονος. ἸΞὍσοι ἐν μετανοίᾳ ἀπέλθετε πάντες. 1’ Απέλ- θετε οἱ μὴ δυνάμενοι συνδεηθῆναι. [15 Μήτις τῶν κατηχουμένων᾽ μήτις τῶν μὴ δυναμένων" μήτις τῶν μὴ ἐσθιόντων" μήτις τῶν κατασκόπων" μήτις ἀμύητος] 11’ Ἐπιγινώσκετε ἀλλήλους. (Then, when all are gone out) 15 Δεηθῶμεν πάντες κοινῇ. [*° Elements placed on the Altar.] ° In Ep. II. ad Cor. Hom. 11. p. 440 (M. x. 404): Εἶτα κλῖναι τὰς κεφαλὰς κελεύομεν, τεκμήριον τοῦ τὰς εὐχὰς ἀκουσθῆναι ποιούμενοι TO TOV Θεὸν εὐλογεῖν. 70 Hom. III. de incompr. Dei nat. p. 470 (M. i. 727): Τοὺς ἐνεργουμένους κατ᾽ ἐκεῖνον ἵστησι τὸν καιρὸν ὃ διάκονος, καὶ κελεύει κλῖναι THY κεφαλὴν μόνον, καὶ τῷ σχήματι τοῦ σώματος ποιεῖσθαι τὰς ἱκετηρίας" εὔχεσθαι γὰρ αὐτοὺς μετὰ τοῦ κοινοῦ συλλόγου τῶν ἀδελφῶν οὐ θέμις. Hence we see that they might not pray for themselves, and that there would be nothing here answering to the clause for the Catechumens beginning ᾿Εγείρεσθε, #.7.A. In Matt, Hom. LXXI, (al. LXXII) p. 699 (M. vii. 666): Kal ἡ πρώτη δὲ δέησις ἐλέους γέμει, ὅταν ὑπὲρ τῶν ἐνεργουμένων παρακαλῶμεν" Kal ἡ δευτέρα πάλιν, ὑπὲρ ἑτέρων τῶν ἐν μετανοίᾳ, πολὺ τὸ ἔλεος ἐπιζητοῦσα. The ἐλέους γέμει probably refers to the people’s response, Κύριε ἐλέησον, at every sepa- rate clause: as also De incompr. Dei nat. Hom. IV. p. 477 (M.i. 733): Πάν- των ὁμοθυμαδὸν τὸν κοινὸν Δεσπότην ὑπὲρ αὐτῶν ἐξαιτουμένων, καὶ ἐλεῆσαι παρακαλούντων μετὰ σφοδρᾶς τῆς βοῆς. 4 Cf. quotation 2 of last note, and see the introductory passage. 12 The Form actually referred to and quoted In Ep. ad Ephes. Hom. III. p. 23 (M. xi. 29). 15 These exact words come from a Homily on ‘ The Prodigal Son,’ falsely attributed to S. Chrysostom, but possibly the work of Severianus, Bishop of Gabala (M. vili. §20), not however among his Homilies in the Armenian. * Adv. Fudaeos, Hom. I. p. 593 (M. i. 849): Οὐχ ὁρᾶτε ἐπὶ τῶν μυστηρίων τί βοᾷ συνεχῶς ὃ διάκονος ; ᾿Εππιγινώσκετε ἀλλήλους. 15 This may probably be inferred from part of the passage referred to above (note 12), viz. οὕτω δὴ καὶ ἐνταῦθα, ἐκφερομένης τῆς θυσίας, καὶ τοῦ Χριστοῦ τεθυμένου, καὶ τοῦ προβάτου τοῦ Δεσποτικοῦ, ὅταν ἀκούσῃς, Aen- θῶμεν πάντες κοινῇ, ὅταν ἴδῃς ἀνελκόμενα τὰ ἀμφίθυρα, τότε νόμισον, K.T.A, of S. Chrysostom. 13 6 Διάκονος. 1° Δεηθῶμεν. (This Bidding Prayer included the following petitions) ὑπὲρ τῆς οἰκουμένης. ὑπὲρ τῆς ᾿Εκκλησίας τῆς μέχρι περάτων τῆς γῆς ἐκτεταμένης καὶ ὑπὲρ τῶν διοικούντων αὐτὴν ἐπισκόπων ἁπάντων. ὑπὲρ τοῦ ἐπισκόπου, καὶ τοῦ γήρως, καὶ τῆς ἀντιλήψεως, καὶ Ὁ“ 5 n \ , “ 5 Si ee te ἃς a 2! n \ iva ὀρθοτομῇ τὸν λόγον τῆς ἀληθείας, Kal ὑπὲρ τῶν ἐνταῦθα, καὶ ὑπὲρ τῶν ἁπανταχοῦ. 18 ὑπὲρ πρεσβυτέρων. ὑπὲρ βασιλέων. ὑπὲρ τῶν κρατούντων. ὑπὲρ νοσούντων. ὑπὲρ [τῶν καρπῶν] γῆς καὶ θαλάσσης. ὑπὲρ ἀέρων. [[ἙἜγείρεσθε:] 1" τὸν ἄγγελον τῆς εἰρήνης . . . αἰτησώμεθα. τὰ προκείμενα πάντα εἰρηνικά.. .. αἰτησώμεθα. ὁ Ἱερεύς. 39 Εἰρήνη πᾶσιν. 6 Λαός. Καὶ τῷ πνεύματί σου. [Then followed probably an εὐλογία by the Celebrant.] ὁ Ἱερεύς. 7! Εἰρήνη πᾶσιν. 16 De prophetiarum obscur. Hom. II. p. 188 (Μ. vi. 182). (The whole pas- sage is worth looking at.) 17 During this Prayer the people were prostrate, and rose at the close of it (see the introductory passage) probably for the Commendation, after the analogy of the Prayer for the Catechumens. It is specially noticed that the children joined in this prayer, and not till this. Zn Matt. Hom. LXXI. (al. LXXID), p. 699 (M. vii. 666): Kal ἡ τρίτη (δέησις) πάλιν ὑπὲρ ἡμῶν αὐτῶν, καὶ αὕτη τὰ παιδία ἄμωμα τοῦ δήμου προβάλλεται, τὸν Θεὸν ἐπὶ ἔλεον παρα- καλοῦντα. 18 In Ἴοαπ. Hom. LXXVIII. (al. LXXVII), p. 464 (M. viii. 426) : Ἔν τοῖς μυστηρίοις... ἐπὶ τῶν ἀμυήτων κοινὰς ποιούμεθα τὰς εὐχάς, λιτανεύοντες ὑπὲρ νοσούντων, καὶ τῶν καρπῶν τῆς οἰκουμένης, καὶ γῆς καὶ θαλάττης. Cf. in Ep. 2 ad Cor. Hom. II. pp. 440-1 (Μ. x. 404). 19. In eos qui Pascha jejunant, p. 614 (M. i. 870): Καὶ ὁ διάκονος δέ, κελεύων εὔχεσθαι μετὰ τῶν ἄλλων, καὶ τοῦτο ἐπιτάττει κατὰ THY εὐχήν, αἰτεῖν τὸν ἄγ- γελον τῆς εἰρήνης καὶ τὰ προκείμενα πάντα εἰρηνικά. 20 Tn eos qui Pascha jejunant, p.614(M.i.870): Καὶ μέλλοντες εὐλογεῖν οἱ ἱερεῖς, πρότερον τοῦτο ὑμῖν ἐπευξάμενοι, οὕτω τῆς εὐλογίας ἄρχονται. 21 See the passage from Hom. III. In Ep. ad Col. quoted in note 6, D. PRAYERS OF THE FAITHFUL. 17 Bidding Prayer of the Deacon. The Kiss of Peace. THE ANa~- PHORA. ἘΠῚ Benediction. Sursum Corda. The Preface. 14 The Liturgy from the Writings ς ΄ aga > ὁ Λαός. Kai τῷ πνεύματί σου. 22: The Kiss of Peace. ε , 2 7 ἴω ὁ Ἱερεύς. 2) Εἰρήνη πᾶσιν. ΄, δ ν SX cal , , ὁ Λαός. Καὶ μετὰ τοῦ πνεύματός σου. ὁ Διάκονος. **’OpOol στῶμεν καλῶς. ες ΄ 95 ae | / aN fa / / Ἐ ἐπὶ \ 2) ὁ Ἱερεύς. χάρις τοῦ Κυρίου. .. or χάρις ὑμῖν καὶ εἰ- 7 PUL) τ τὰ ec , “ΤΌΝ ™ / 7 ὁ Λαός. Καὶ τῷ πνεύματί σου. ς re 26 yy cal \ la) \ ἃς ’ὔ Ἱερεύς. Ανω σχῶμεν τὸν νοῦν καὶ τὰς καρδίας. On ὁ Λαός. Ἔχομεν πρὸς tov Κύριον. [ὁ Ἱερεύς. “1 Εὐχαριστήσωμεν τῷ Κυρίῳ. ὁ Λαός. ἤΑλξιον καὶ δίκαιον. Then follows Ἢ Εὐχαριστία (** the Thanksgiving par excellence), or Preface, containing a mention of the Cherubim and Seraphim; and leading up to #2 See the introductory passage. Also 715 Matt. Hom. XIX. p. 257 (M. vil. 284): Πῶς οὖν ἀσπάσῃ τὸν ἀδελφόν ; πῶς ἅψῃ τῆς θυσίας ; πῶς ἀπογεύσῃ τοῦ αἵματος τοῦ Δεσποτικοῦ, τοσοῦτον ἔχων ἐπὶ τῆς διανοίας ἰόν; from the context it appears that S. Chrysostom is speaking of the Salutation in the Liturgy. He alludes to the ceremonial of it In Ep 2. ad Cor. Hom. XXX. p- 650 (M. x. 606, 7): Nads ἐσμεν Tov Χριστοῦ: τὰ τοίνυν πρόθυρα φιλοῦμεν τοῦ ναοῦ καὶ τὴν εἴσοδον, ἀλλήλους φιλοῦντες, Ἢ οὐχ δρᾶτε ὅσοι καὶ τὰ πρόθυρα τοῦ ναοῦ τούτου φιλοῦσιν, οἱ μὲν κύψαντες, οἱ δὲ τῇ χειρὶ κατέχοντες, καὶ τῷ στόματι τὴν χεῖρα προσάγοντες; cf. De Compunctione, lib. I. p. 127 (Μ. i. 398) : ᾿Ασπαζόμενοι ἀλλήλους μέλλοντος τοῦ δώρου προσφέρεσθαι. 25. See the introductory passage (point 7). ** De incompr. Dei nat. Hom. IV. p. 478 (M.i. 734): Ὀρθοὶ στῶμεν καλῶς . . - Ψενομοθέτηται iva τοὺς χαμαὶ συρομένους λογισμοὺς ἀνορθώσωμεν, iva τὴν ἔκλυσιν τὴν ἐκ τῶν βιωτικῶν ἡμῖν γινομένην πραγμάτων ἐκβαλόντες, ὀρθὴν ἔμπροσθεν τοῦ Θεοῦ παραστῆσαι δυνηθῶμεν τὴν ψυχήν. 25 De sancta Pent. Hom. I. p. 463 (M. ii. 458): Οὐ πρότερον ἅπτεται (6 ἱερεὺς) τῶν προκειμένων ἕως ἂν ὑμῖν αὐτὸς ἐπεύξηται THY παρὰ τοῦ Κυρίου χάριν, καὶ ὑμεῖς ἐπιφθέγξησθε αὐτῷ Kai τῷ πνεύματί σου. And see again note 6 for the second formula. 6 De Poenitentia, Hom. IX. p. 349 (M. ii. 345): Τί ποιεῖς, ἄνθρωπε; οὐχ ὑπέσχου τῷ ἱερεῖ εἰπόντι, Ἄνω σχῶμεν ἡμῶν τὸν νοῦν καὶ τὰς καρδίας, καὶ εἶπας, Ἔχομεν πρὸς τὸν Κύριον ; 77 See the introductory passage (point το). *8 Ibid. (point 9). De Poenitentia, Hom. IX. p.349(M. ii.345): Τῆς τραπέζης τῆς μυστικῆς ἐξηρτισμένης ... τῶν Χερουβὶμ παρισταμένων, καὶ τῶν Σεραφὶμ of S. Chrysostom. 15 29” Aytos, “Aytos, “Aytos. The same continued, recounting the °° work of Redemption. - The 5: WoRDS OF INSTITUTION. %2 The Great Oblation. 38 The Invocation of the Holy Ghost. ἱπταμένων, τῶν ἑξαπτερύγων τὰ πρόσωπα κατακαλυπτόντων, πασῶν τῶν ἀσωμάτων δυνάμεων μετὰ τοῦ ἱερέως ὑπὲρ σοῦ πρεσβευουσῶν, k.T.r. In Esai. vi. Hom 1. Pp. 95 (Μ. vi. 97): “Avw στρατιαὶ δοξολογοῦσιν ἀγγέλων: κάτω ἐν ἐκκλησίαις χοροστατοῦντες ἄνθρωποι τὴν αὐτὴν ἐκείνοις ἐκμιμοῦνται δοξολογίαν. “Avw τὰ Σεραφὶμ τὸν τρισάγιον ὕμνον ἀναβοᾷ᾽ κάτω τὸν αὐτὸν ἡ τῶν ἀνθρώπων ἀνα- πέμπει πληθύς 59. This Hymn, the ὕμνος ἐπινίκιος or Tersanctus, is constantly alluded to by S. Chrysostom, and probably included more than the mere words taken from Isaiah vi (as we find to be the case in the actual Liturgies that have come down to us), for he often uses some phrase about it such as ἴσασιν of πιστοί (οἱ μεμυημένοι), e.g. In Coloss. Hom. IX. p. 393 (M. xi. 363): Τίς ὁ ὕμνος τῶν ἄνω, Ti λέγει TA Χερουβίμ, ἴσασιν of πιστοί. The name émvixios won occurs in Hom. De Bapt. Christi, p. 374 (M. ii. 370). 39 In Ep.1 ad Cor. Hom. XXIV. p. 212 (M. x. 199): Εὐλογίαν ὅταν εἴπω, πάντα ἀναπτύσσω τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησαυρόν, καὶ τῶν μεγάλων ἐκείνων ἀναμιμνήσκω δωρεῶν. Kal γὰρ καὶ ἡμεῖς ἐπιλέγοντες τῷ ποτηρίῳ τὰς ἀφάτους εὐεργεσίας τοῦ Θεοῦ, καὶ ὅσων ἀπολελαύκαμεν, οὕτως αὐτὸ προσάγομεν καὶ κοινωνοῦμεν, εὐχαριστοῦντες ὅτι τῆς πλάνης ἀπήλλαξε τὸ τῶν ἀνθρώπων γένος" ὅτι μακρὰν ὄντας ἔγγὺς ἐποίησεν" ὅτι ἐλπίδα μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ ἀδελφοὺς ἑαυτοῦ κατεσκεύασε καὶ συγκληρονόμους. Ὑπὲρ τούτων καὶ τῶν τοιούτων ἁπάντων εὐχαριστοῦντες οὕτω πρόσιμεν. δι Jy Ep. 2 ad Tim. Hom. II. p. 671 (M. xi. 612): Ἡ προσφορὰ ἡ αὐτή ἐστιν ἣν 6 Χριστὸς τοῖς μαθηταῖς ἔδωκε καὶ ἣν νῦν οἱ ἱερεῖς ποιοῦσιν". οὐδὲν ΔῚ ce αὕτη ἐλάττων ἐκείνης, ὅτι καὶ ταύτην οὐκ ἄνθρωποι ἁγιάζουσιν ἀλλ᾽ αὐτὸς 6 καὶ ἐκείνην ἁγίασας. “Ὥσπερ γὰρ τὰ ῥήματα, ἅπερ ὃ Θεὸς ἐφθέγξατο τὰ αὐτὰ ἅπερ ὁ ἱερεὺς καὶ νῦν λέγει, οὕτω καὶ ἣ προσφορὰ ἡ αὐτὴ ἐστι, καὶ τὸ βάπτισμα ὅπερ ἔδωκεν. ... Καὶ τοῦτο τοίνυν σῶμά ἐστι, κἀκεῖνο, ὃ δὲ νομίζων τοῦτο ἔλαττον ἐκείνου εἶναι οὐκ οἶδεν ὅτι ὁ Χριστὸς καὶ νῦν πάρεστι καὶ νῦν ἐνεργεῖ. 32 This is implied by the regular use of προσφορά and θυσία. Also in Ep. ad Hebr. Hom. XVII. p. 168 (M. xii. 131): Τί οὖν ; ἡμεῖς καθ᾽ ἑκάστην ἡ μέραν ov προσφέρομεν ; Προσφέρομεν μέν, ἀλλ᾽ ἀνάμνησιν ποιούμενοι TOU θανάτου αὐτοῦ" καὶ μία ἐστὶν αὕτη καὶ οὐ πολλαί. Πῶς μία καὶ οὐ πολλαί; ᾿Ἐπειδὴ ἅπαξ προσηνέχθη, ὥσπερ ἐκείνη ἡ εἰς TA” Ayia τῶν ἁγίων. Τοῦτο ἐκείνης τύπος ἐστὶ καὶ αὕτη ἐκείνης" τὸν γὰρ αὐτὸν ἀεὶ προσφέρομεν, οὐ νῦν μὲν ἕτερον πρόβατον, αὔριον 'δὲ ἕτερον, ἀλλ᾽ ἀεὶ τὸ αὐτό: ὥστε μία ἐστὶν ἡ θυσία. 38. De Sacerdotio, III. 4. p. 383 (Μ. i. 642): Ἕστηκε γὰρ ὃ ἱερεύς, οὐ πῦρ ε καταφέρων ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον" καὶ τὴν ἱκετηρίαν ἐπὶ πολὺ ποιεῖται, οὐχ Triumphal Hymn. (K) iL M. IN. 16 The Liturgy from the Writings The Great Intercession, containing intercessions **for the peace of the world, for all men, for the living Church, the faithful dead, those who made memorials for them, with martyrs, confessors, and iva Tis λαμπὰς ἄνωθεν ἀφεθεῖσα καταναλώσῃ τὰ προκείμενα, ἀλλ᾽ ἵνα ἡ χάρις ἐπιπεσοῦσα τῇ θυσίᾳ δι᾽ ἐκείνης τὰς ἁπάντων ἀνάψῃ ψυχάς, καὶ ἀργυρίου λαμ- προτέρας ἀποδείξῃ πεπυρωμένου" where the prayer for spiritual benefit to the recipient (see ‘Liturgies, Eastern and Western,’ Introd. p. xxxvi) is clearly spoken of. Hom. in Coemeterii appellationem, Ὁ. 401 (M. 11. 398): Ὅταν ἑστήκῃ πρὸ τῆς τραπέζης ὃ ἱερεύς, τὰς χεῖρας ἀνατείνων εἰς τὸν οὐρανόν, καλῶν τὸ Πνεῦμα τὸ ἅγιον τοῦ παραγενέσθαι καὶ ἅψασθαι τῶν προκειμένων, πολλὴ ἡσυχία, πολλὴ σιγή" ὅταν διδῷ τὴν χάριν τὸ Πνεῦμα, ὅταν κατέλθῃ, ὅταν ἅψηται τῶν προκειμένων, ὅταν ἴδῃς τὸ πρόβατον ἐσφαγιασμένον καὶ ἀπηρ- τισμένον, τότε θόρυβον ... ἐπεισάγεις. De sancta Pent. Hom. I. p. 463 (Μ. li. 459): Ἡ rod Πνεύματος χάρις παροῦσα καὶ πᾶσιν ἐφιπταμένη τὴν μυστικὴν ἐκείνην κατασκευάζει θυσίαν... Οὐδὲν ἀνθρώπινον τῶν γινομένων ἐν τῷ ἱερῷ τούτῳ βήματι. Possibly at this point, as in the Lit. of 5. James (see Lit. «Eastern and Western,’ p. 42), occurred the ἐλέησον ἡμᾶς, σῶσον ἡμᾶς of In illud Vidi Dominum, Hom. I. p. 97 (M. vi.g9): Πῶς οὖν συγγνώμην ἐξαιτήσῃ TOV οἰκείων ἁμαρτημάτων ; πῶς εἰς οἶκτον ἐπισπάσῃ τὸν Δεσπότην, οὕτω καταπεφρονημένως τὴν δέησιν προτεινόμενος; Ἐλέησόν με, ὃ Θεός, λέγεις, καὶ τοῦ ἐλέους ἀλλότριον τὸ θος ἐπιδείκνυσαι. Σῶσόν pe, βοᾷς, καὶ ἑένον τῆς σωτηρίας τὸ σχῆμα διατυποῖς, together with what occurs just before, δέον σε δεδοικότα καὶ τρέμοντα τὴν ἀγγελικὴν δοξολογίαν ἐκπέμπειν, φόβῳ τε τὴν ἐξομολόγησιν τῷ Κτίστῃ ποιεῖσθαι, καὶ διὰ ταύτης συγγνώμην τῶν ἐπταισμένων αἰτεῖσθαι, x.7.A. The confession of sin appears to come just later; but the Oblation, Invocation, and Intercession formed one great whole—the central act of the service. 8# Said by the priest. Jn Matt. Hom. XXV (al. XXVI), p. 311 (M. vii. 331): Διὸ δὴ καὶ 6 ἱερεὺς ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῶν προτέρων, ὑπὲρ τῶν νῦν, ὑπὲρ τῶν γενηθέντων ἔμπροσθεν, ὑπὲρ τῶν μετὰ ταῦτα ἐσομένων εἰς ἡμᾶς εὐχαριστεῖν κελεύει, τῆς θυσίας προκειμένης ἐκείνης. In Ep. ad Phil. Hom. III. pp. 217, 8 (M. xi. 204) : Ὅταν γὰρ ἑστήκῃ λαὸς ὁλόκληρος χεῖρας ἀνατείνοντας, πλήρωμα ἱερατικόν, καὶ προκέηται ἡ φρικτὴ θυσία, πῶς οὐ δυσωπήσομεν ὑπὲρ τούτων (the dead) τὸν Θεὸν παρακαλοῦντες ;.. . Διὰ τί γὰρ ὑπὲρ εἰρήνης καὶ εὐσταθείας τοῦ κόσμου ἐκέλευσεν (6 Θεὸς) εὔχεσθαι ; διὰ τὶ ὑπὲρ πάντων ἀν- θρώπων. In Ἐῤ.τ ad Cor. Hom. XLI. pp. 392-3 (Μ. x. 361): Οὐδ᾽ εἰκῇ μνήμην ποιούμεθα τῶν ἀπελθόντων ἐπὶ τῶν θείων μυστηρίων, καὶ ὑπὲρ αὐτῶν πρόσιμεν, δεόμενοι τοῦ ᾿Αμνοῦ τοῦ κειμένου, τοῦ λαβόντος τὴν ἁμαρτίαν τοῦ κόσμου, ἄλλ᾽ ἵνα τις ἐντεῦθεν αὐτοῖς γένηται παραμυθία: οὐδὲ μάτην ὃ παρε- στὼς τῷ θυσιαστηρίῳ τῶν φρικτῶν μυστηρίων τελουμένων Boa Ὑπὲρ πάντων τῶν ἐν Χριστῷ κεκοιμημένων, καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελούντων. . . . Διὰ τοῦτο θαρροῦντες ὑπὲρ τῆς οἰκουμένης δεόμεθα τότε. καὶ μετὰ μαρτύρων αὐτοὺς (the dead) καλοῦμεν, μετὰ ὁμολογητῶν, μετὰ ἱερέων. of S. Chrysostom. 17 priests. *°It included also a confession of sin, and ended with the Preparation 36 » \ es a oY : of the Com. words ὅ5 εἰς τοὺς αἰῶνας τῶν αἰώνων: to which the people responded, municants. ᾿Αμήν. This Intercession, or its chief petitions, was repeated by the [?Q.] ὅ Deacon διὰ προσφωνήσεως. The Ritual 38 5 Preparation. The Lord’s Prayer. ὁ Ἱερεύς. *9 Εἰρήνη πᾶσιν. R. ὁ Aads. Καὶ τῷ πνεύματί σου. ὁ Ἱερεύς. 4° Τὰ ἅγια τοῖς ἁγίοις. 85 In Ep. ad Hebr. Hom. XVII. p. 166 (M. xii. 129): “Ent τῆς προσφορᾶς ἧς ἀναφέρομεν, προφέρομεν καὶ τὰ ἁμαρτήματα λέγοντες, Hite ἑκόντες εἴτε ἄκοντες ἡμάρτομεν, συγχώρησον᾽ τουτέστι, μεμνήμεθα αὐτῶν πρῶτυν, καὶ τύτε τὴν συγχώρησιν αἰτυῦμεν. 86 In Ep. τ ad Cor. Hom. XXXV. 1. 325 (M. x. 300): Οὐ γὰρ ἀκούων τό, Eis τοὺς αἰῶνας τῶν αἰώνων, ὅπερ ἐστὶ τέλος, οὐ λέγει τό, ᾿Αμήν. 37 In Act. Apost. Hom. ΧΧΙ. p.176 (M. ix. 170): Οὐχ ἁπλῶς ὁ διάκονος Bod, Ὑπὲρ τῶν ἐν Χριστῷ κεκοιμημένων, καὶ TOV τὰς pvelas ὑπὲρ αὐτῶν ἐπιτελουμένων. This repetition of the Deacon’s Litany is found in the Clementine Liturgy and the Greek S. James; and (as an echo of the Priest’s intercession at each petition) in the Syriac and Coptic Liturgies. In the first family it not improbably marks the time during which the priest is performing the ‘ritual preparation’ (Fraction, etc.). 8S In Genesim, Hom. XX VII. p. 268 (M. iv. 251): Ἂν τοῦτο κατορθώσωμεν, δυνησόμεθα μετὰ καθαροῦ συνειδότος καὶ τῇ ἱερᾷ ταύτῃ καὶ φρικτῇ τραπέζῃ προσελ- θεῖν, καὶ τὰ ῥήματα ἐκεῖνα τὰ τῇ εὐχῇ συνεζευγμένα μετὰ παρρησίας φθέγξασθαι Ἴσασιν of μεμνημένοι τὸ λεγόμενον. Hom. In Eutropium, p. 385 (M. iii. 396): Πῶς δέ, τοῦ θεάτρου τούτου λυθέντος, ὑμεῖς μυστηρίων ἅψεσθε, καὶ τὴν εὐχὴν ἐρεῖτε ἐκείνην, δι’ ἧς κελευόμεθα λέγειν, “Aces ἡμῖν καθῶς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφελέταιΞ ἡμῶν. This quotation might be consistent with the occurrence of the Lord’s Prayer after reception; but it does not necessitate this; and we have the analogy of the other Liturgies of this family for placing it as above. *° See the passage quoted from Jn Ep. ad Col. Hom. III (note 6): Ὅταν ἡ θυσία τελεσθῇ (λέγει), Ἑϊρήνη πᾶσιν. * Said by the priest in a loud voice, with uplifted hand. In Ep. ad Heb. Hom. XVII. pp. 170-1 (M. xii. 133): μεγάλῃ τῇ φωνῇ, φρικτῇ τῇ βοῇ, καθά- πέρ Tis κἠρυξ τὴν χεῖρα αἴρων εἰς TO ὕψος, ὑψηλὸς ἑστώς, πᾶσι κατάδηλος γεγονώς, καὶ μέγα ἐπ᾽ ἐκείνῃ τῇ φρικτῇ ἡσυχίᾳ ἀνακραυγάζων, τοὺς μὲν καλεῖ, τοὺς δὲ ἀπείργει ὃ ἱερεύς... . Ὅταν yap εἴπῃ, Τὰ ἅγια τοῖς ἁγίοις, τοῦτο λέγει: Ei τις οὐκ ἔστιν ἅγιος, μὴ προσίτω. Cf. In Matt. Hom. VII. p. 114 (M. vii. 80). 58. Chrysostom is remonstrating with his hearers for_fre- quenting the theatre instead of the Lord’s Table, and says, AAA’ ὅμως αὐτὸς Cc n 18 Lhe Liturgy from the Writings The Communion. *| Thanksgiving after communion. ὁ Διάκονος. **Tlopedeode ἐν εἰρήνῃ. I subjoin a few passages which throw some light upon ritual or Other ecclesiastical usages, though not strictly indicating parts of the Liturgy. Iam convinced that further search will discover many more such. The churches had porches or vestibules '(zpomvAaa); and the sanctuary within 2 (βῆμα), in which stood the altar, was raised (sc. 6 Χριστὸς) οὐκ ἀναχωρεῖ, ἀλλὰ μένει, καὶ Tap ἡμῶν αἰτεῖ πιεῖν οὐχ ὕδωρ. ἀλλ᾽ ἁγιωσύνην' τὰ γὰρ ἅγια τοῖς ἁγίοις διδῶσιν. t Hom. de Bapt. Christi, p. 374 (M. il. 370). He is reproving those who left, after having communicated, before the end of the service. Βούλεσθε εἴπω πόθεν ὃ θόρυβος καὶ ἡ κραυγὴ γίνεται; Ὅτι οὐ διαπαντὸς ὑμῖν Tas θύρας ἀποκλείομεν, ἀλλὰ συγχωροῦμεν πρὸ τῆς ἐσχάτης εὐχαριστίας ἀποπηδᾶν καὶ ἀναχωρεῖν οἴκαδε... Βούλεσθε εἴπω τίνος ἔργον ποιοῦσιν οἱ πρὸ τῆς συμπλη- ρώσεως ἀναχωροῦντες, καὶ τὰς εὐχαριστηρίας ᾧδὰς οὐκ ἐπιφέροντες τῷ τέλει τῆς τραπέζης: ... Exeivos (sc. 6 Ἰούδας) μὲν μετὰ ᾿Ιουδαίων, οὗτοι δὲ μετὰ τοῦ Δεσπότου ὑμνήσαντες ἐξῆλθον. Ὁρᾷς ὅτι ἡ ἐσχάτη μετὰ τὴν θυσίαν εὐχὴ κατ᾽ ἐκεῖνον γίνεται τὸν τύπον; This seems to indicate that the Thanks- giving, or concluding Prayer after communion, consisted of Psalms or Hymns of Praise. Among the Psalms sung either now or at the time of communion were Ps, cxviii, with the antiphonal response, ‘This is the day which the Lord hath made, we will rejoice and be glad in it.’ See Expos. in Ps. 117 (118), p. 317 (M. v. 328): Ἡ μὲν pots τοῦ ψαλμοῦ ἣν ὑπο- ψάλλειν ὃ λαὸς εἴωθε τοιαύτη Tis ἐστιν Αὕτη ἐστιν ἣ ἡμέρα ἣν ἐποίησεν ὃ Κύριος: ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ" καὶ πολλοὺς διανίστησι καὶ κατὰ τὴν πανήγυριν ἐκείνην τὴν πνευματικὴν καὶ κατὰ τὴν οὐράνιον ἑορτὴν μάλιστα τοῦτο ὑπηχεῖν ὃ λαὸς εἴωθεν. Ps. cxlv, apparently with the similar’ response, ‘ The eyes of all wait upon thee, and thou givest them meat in due season. See Expos. in Ps. 144 (145), p. 466 (M. v. 464). And perhaps Ps. 11; see Hom. In Esai. VI. 1, p. 97 (M. vi. 99, 100). ‘2 Hom, In eos gui Pascha jejunant, Ὁ. 614 (M. i. 870): Kat τῆς συνόδου ταύτης ἀπολύων ὑμᾶς (6 διάκονος), τοῦτο ὑμῖν ἐπεύχεται λέγων, ἸΤορεύεσθε ἐν εἰρήνῃ. 1.758.Ε}. τ ad Thess. Hom. XI. p. 507 (Μ. xi. 466): Ἐν ταῖς ἐκκλησίαις καὶ ἐν τοῖς μαρτυρίοις προκάθηνται τῶν προπυλαίων οἱ πένητες. 2. De Sancta Pent. Hom. I. p. 463 (M. ii. 458). He speaks of the Bishop mounting to the βῆμα, saluting the people, preaching, praying, standing by the Holy Table and offering ‘ the dread Sacrifice.’ of S. Chrysostom. 19 above the rest of the church, and separated off by curtains ὅ (ἀμφίθυρα), which concealed the altar from view, and were drawn aside at some part of the service, either at the beginning of the Missa Fidelium, as seems rather most probable, or after the Consecration, ‘The women were *separated from the men by wooden barriers: though this was not a custom of long- standing. ‘Two customs practised on entering the church are mentioned, viz. (a) of ὅ washing the hands, for which purpose there were fountains, or vessels of water, placed near the doors; (8) of kissing ὃ the doorposts or thresholds of the entrance. The use of the 7cross in connection both with the altar and the Holy Bread is clearly indicated, though it is not so clear whether the words imply that a representation of the cross was set up on, or over, the altar, and stamped upon the Bread, or that the sign of the cross was made by the priest over them. The *deacons appear to have distributed the consecrated elements, as in the Greek Liturgy of S. James, and to have 3 In Ep. ad Ephes. Hom. III. p. 23 (M. xi. 29). See the passage quoted above, note 15. * In Matt. Hom. LXXIII (al. LXXIV), p. 712 (M. vii. 677): Ἐχρῆν μὲν οὖν ἔνδον ἔχειν τὸ τεῖχος τὸ διεῖργον ὑμᾶς τῶν γυναικῶν. ᾿Ἐπειδὴ δὲ ov βούλεσθε, ἀναγκαῖον ἐνόμισαν εἶναι οἱ πάτερες, κἂν ταῖς σανίσιν ὑμᾶς ταύταις διατειχίσαι: ὡς ἔγωγε ἀκούω τῶν πρεσβυτέρων ὅτι τὸ παλαιὸν οὐδὲ ταῦτα ἣν τὰ τειχία. 5 De verbis, Habentes eundem spiritum, Hom. III. p. 289 (M. iii. 300): Ka- θάπερ yap κρήνας εἶναι ἐν ταῖς αὔλαις τῶν εὐκτηρίων οἴκων νενόμισται. iva οἱ μέλλοντες εὔχεσθαι τῷ Θεῷ πρότερον ἀπονιψάμενοι τὰς χεῖρας οὕτως αὐτὰς εἰς εὐχὴν ἀνατείνωσιν" οὕτω καὶ τοὺς πένητας ... κ.τ.λ. 6 In Ep. 2 ad Cor. Hom. XXX. p. 650 (Μ. x. 606-7): Ἢ οὐχ ὁρᾶτε ὅσοι καὶ τὰ πρόθυρα τοῦ ναοῦ τούτου φιλοῦσιν, οἱ μὲν κύψαντες, οἱ δὲ τῇ χειρὶ κατέ- χοντες, καὶ τῷ στόματι τὴν χεῖρα προσάγοντες; 7 Demonstr. Quod Christus sit Deus, p. 571 (M. i. 826): Οὗτος (sc. ὃ σταυρὸς) ἐν τῇ ἱερᾷ τραπέζῃ, οὗτος ἐν ταῖς τῶν ἱερέων χειροτονίαις, οὗτος πάλιν μετὰ τοῦ σώματος τοῦ Χριστοῦ ἐπὶ τὸ μυστικὸν δεῖπνον διαλάμπει. 8 In Matt. Hom. LXXXII (al. LXXXIII), p. 789 (Μ. vii. 744): Καὶ γὰρ ἀναγκαῖον καὶ πρὸς ὑμᾶς (τοὺς Siaxovovpévous) διαλεχθῆναι, ὥστε μετὰ πολλῆς τῆς σπουδῆς διανέμειν ταυτὶ τὰ δῶρα. Οὐ μικρὰ κόλασις ὑμῖν ἐστιν εἴ τινι συνειδότες τινὰ πονηρίαν συγχωρήσετε μετασχεῖν ταύτης τῆς τραπέζης.. .. Διὰ τοῦτο ὑμᾶς 6 Θεὸς ἐτίμησε ταύτην τὴν τιμήν, ἵνα τὰ τοιαῦτα διακρίνητε. ς 2 20 The Liturgy from the Writings ‘exercised some discretion in rejecting notoriously unworthy Communicants. They were vested in ° white albs, and seem to have worn a stole? or tippet of linen on their shoulders, which floated in the air with any rapid movement. It is difficult to make out exactly how frequently the Holy Eucharist was celebrated. Probably there was no fixed rule for all churches, or even for all places belonging to one church- province. ‘There are some passages which clearly imply that it took place" daily. Others speak as distinctly of 15 four times a week being the average rule: Friday, Saturday, and Sunday being the regular days, and the fourth being made up by some Martyr’s Festival, which would occur on an average weekly by this time. Another passage again seems to say that in country churches the Celebration was on * Sunday only: but the same * The same cont.: Τοῦτο ὑμῶν ἡ ἀξία, τοῦτο ἡ ἀσφάλεια, τοῦτο 6 στέφανος ἅπας, οὐχ ἵνα λευκὺν χιτωνίσκον καὶ ἀποστίλβοντα περιβαλλόμενοι περιίητε. 10 The Homily quoted above, note 13 (M. viii. 520): Ἐπίστασϑε τὴν πνευματικὴν εὐφροσύνην... τῶν λειτουργῶν τὴς θείας ἱερουργίας, τῶν pupov- μένων τὰς τῶν ἀγγέλων πτέρυγας ταῖς λεπταῖς ὀθόναις ταῖς ἐπὶ τῶν ἀριστερῶν ὥμων κειμέναις, καὶ ἐν τῇ ἐκκλησίᾳ περιτρεχύντων καὶ βοώντων, K.T.A. (as in npte 13). 1 In Ep. ad Ephes, Hom. 111. p. 23 (M. xi. 29): Εἰκῇ θυσία rabnpepwi, εἰκῆ παρεστήκαμεν τῷ θυσιαστηρίῳ" οὐδεὶς ὁ μετέχων. And a little lower down, still continuing the same subject, Ἔρχεται (6 βασιλεὺς) καθ᾽ ἑκάστην ἰδεῖν τοὺς ἀνακειμένους. Hom. De beato Philogon. p. 499 (M. i. 755): Καιρὸς 7, > ε Ἁ \ / \ > Ν c ~ / “Ὁ. ὕ κοινωνίας οὐχ ἑορτὴ καὶ πανήγυρις... τὸν οὐδὲν ἑαυτῷ συνειδότα φαῦλον καθ ἑκάστην δεῖ προσιέναι τὴν ἡμέραν. In Matt. Hom. L (al. LI), p. 517 (Μ. vii. “4 A x S93 » 3 \ cay a ΡΟ > a 508): Tots μὲν οὖν Ἰουδαίοις κατ᾽ ἐνιαυτὸν ὑπόμνημα τῶν οἰκείων εὐεργεσιῶν ταῖς ἑορταῖς ἐνέδησεν ὃ Θεός" σοὶ δὲ καθ᾽ ἑκάστην, ὡς εἰπεῖν, τὴν ἡμέραν διὰ τούτων τῶν μυστηρίων. In Εῤ. τ ad Tim, Hom. V. p. 577 (M. xi. 530): Καὶ ἐν Παρασκευῇ καὶ ἐν Σαββάτῳ καὶ ἐν Κυριακῇ καὶ ἐν ἡμέρᾳ μαρτύρων ἡ αὐτὴ θυσία ἐπιτελεῖται. Hom. In eos qui Pascha jejunant, p. 611 (Μ. i. 867): Ἕτερον πάσχα, καὶ ἕτερον Τεσσαρακοστῆ. Ἱεσσαρακοστὴ μὲν yap ἅπαξ τοῦ ἐνιαυτοῦ γίνεται, πάσχα δὲ τρίτον τῆς ἑβδομάδος, ἔστι δὲ ὅτε καὶ τέταρτον, μᾶλλον δὲ ὁσάκις ἂν βουλώμεθα. Ὁ In Act. Apost, Hom. XVIII. p.150(M. ix. 147). Exhorting his hearers to contribute to church-building in country places, S. Chrysostom says, Εὐχαὶ ἐκεῖ διηνεκεῖς διὰ σέ, ὕμνοι καὶ συνάξεις διὰ σέ, προσφορὰ καθ᾽ ἑκάστην Κυριακήν. ' of S. Chrysostom. 21 passage speaks of “daily service morning and evening, of which Hymns formed a part, and at which intercessions were offered. It is evident from the second passage quoted in this last note that the names of benefactors were commemorated at the obla- tion; and that a * money-collection was also made. 14 As in last note: Οἷόν ἐστιν ἀπελθεῖν καὶ εἰσελθεῖν εἰς τὸν οἶκον TOU Θεοῦ ... καὶ ῥῖψαι ἑαυτὸν ὕπτιον, καὶ μετὰ τὴν αἰώραν τὴν σωματικὴν καὶ λυχνικοῖς καὶ ἑωθινοῖς ὕμνοις παραγενέσθαι. Ibid. Ρ. 151 (Δ. 148): Ὅσον δέ ἐστιν ἀγαθὸν μετὰ πολλῆς ἡσυχίας ἐν τῇ ἐκκλησίᾳ τὸν ἱερέα παραγίνεσθαι, ἵνα προσίῃ τῷ Θεῷ, καὶ λέγῃ ὑπὲρ τῆς κώμης καθ᾽ ἑκάστην ἡμέραν, ὑπὲρ τοῦ κεκτημένου. Μικρόν ἐστιν, εἰπέ μοι, τὸ καὶ ἐν ταῖς ἁγίαις ἀναφοραῖς ἀεὶ τὸ ὀνομά σου ἔγκεῖσθαι, καὶ καθ᾽ ἑκάστην ἡμέραν ὑπὲρ Ths κώμης εὐχὰς γίνεσθαι πρὸς τὸν Θεόν. Cf. In Act. A post. Hom. XXIX. p. 220 (M. ix. 217). ‘S In Matt. Hom. VII. p. 112 (M. vii. 79): Φδοβηθῶμεν τοίνυν μή ποτε σχῆμα μὲν ἱκετῶν καὶ προσκυνητῶν ἔχωμεν, ἐν δὲ τῷ ἔργῳ τὰ ἐνάντια ἐπιδειξ- ὠμεθα.... Kav χρυσὸν ἔχωμεν, αὐτῷ (sc. τῷ Χριστῷ) προσενέγκωμεν, καὶ μὴ κατορύξωμεν. ti, FRAGMENTS OF ANCIENT EGY? LITURGIES. Tue two following Fragments were published at Rome in 1789 by A. A. Giorgi, an Augustinian monk, in an Appendix to some important fragments of S. John’s Gospel from a bilin- gual (Greek and Coptic) MS. of the fourth or fifth century. All these fragments were then in the Borgian Library at Vel- letri. The biblical fragments are now in the Library of the Propaganda at Rome, and a description of them may be seen in Dr. Scrivener’s Introduction to the Criticism of the New Testament, pp. 132, 346. Giorgi’s book is entitled, ‘ Frag- mentum Evangelii S. Johannis Graeco-Copto-Thebaicum sae- culi ΓΝ, Additamentum ex vetustissimus membranis Lectionum evangelicarum, Divinae Missae, Cod. Diaconici reliquiae, et Liturgica alia Fragmenta veteris Thebaidensium Ecclesiae ante Dioscorum, etc. etc., opera et studio F. Augustini Antonii Georgii, Eremitae Augustiniani’ (Romae 1789). Of the two Liturgical Fragments here presented, Giorgi gives the Coptic original of the first, together with a Latin translation of his own. In this case I have only transcribed Giorgi’s Latin version. ‘The second is for the most part bilingual, Greek and Coptic. Here I have transcribed the Greek, merely giving Giorgi’s Latin where there is no Greek counterpart to the Coptic. I am very sensible of the disadvantage under which I labour fragments of Ancient Egyptian Liturgies. 23 in this particular portion of the work, through ignorance of the Coptic language. It is a serious drawback to be obliged to trust to translations, and not to be able to judge of the accuracy of these translations or the character of the original. Until however some competent scholar shall do better, the following representation of these really interesting and remarkable docu- ments may serve to give some information about them. What- ever there is of value in the following suggestions and correc- tions is due to my friend the Rev. S. C. Malan, who has kindly placed his learning at my disposal. He tells me that the dialect of the Fragments is debased: being neither true Thebaic, nor true Memphitic, but a mixture of both, and incorrectly printed: and that Giorgi has dealt very freely with letters and words in his interpretation. In the first Fragment he has sup- plied several important corrections of Giorgi’s translation, which I am allowed to give in the footnotes, marked (M.). The re- ferences in other footnotes are to the pages of my ‘ Liturgies Eastern and Western.’ I. This Fragment, containing a considerable part of an Ana- phora, consists of four leaves, or eight pages, of parchment, which bear the numbers 105, 106, 107, 108, 113, 114, 115, 116. The lines of writing run across the whole page. The archetype of it, Giorgi thinks, belongs to a time after that of 5. Basil and Gregory, who are commemorated in it, and probably anterior to that of Severus and Dioscorus, in fact earlier than the Council of Chalcedon. From the fact that no directions for the deacon or people occur in it, he infers that the MS, when whole, was (like a Western Sacramentary) a volume intended only for the priest’s use; while the Deacon would have another special volume, like that of which our Fragment no, 2 probably formed a part, not indeed for use in the Church, but for studying and getting by heart his parts of the Service. It is possible on the other hand that the directions in question were omitted as being handed on by tradition and well known to all. 24 Fragments of Ancient Egyptian Liturgies. There is a difficulty about accepting Giorgi’s date in the mention of the B. V.M. (p. 27), the regular insertion of which in the Liturgy is usually ascribed to Peter the Fuller, Mono- physite Patriarch of Antioch, a-p. 476. Giorgi points to the commemoration of ‘James, archbishop and martyr,’ as an in- dication of extreme antiquity and of derivation from the Liturgy of the Church of Jerusalem. Some such derivation as this might account for the petition for ‘rain and dews’ (p. 25) remaining in the Liturgy of a country—the Upper Thebaid— where rain and dew never fall. But it is curious that the peti- tion for James occurs almost verbatim in the Syriac S. James’ Liturgy (Lit. E. and W. p. 75), which is a Jacobite Liturgy. No other Alexandrine Greek or Coptic Liturgy commemorates S. James. But the Jacobites, though so named from James Baradaeus, their leader in the sixth century, preferred to consider themselves named after S. James the Apostle (Gibbon’s Ro- man Empire, chap. xlvii. note 129). Hence a suspicion forces itself on one that the Liturgy to which this Fragment belonged may after all be of a date subsequent to this, or may at least have received interpolations of a later date. It is consistent with great antiquity that the Preface and the Consecration are entirely cast in the second person, addressed to Jesus Christ : in this peculiarity however our Fragment resembles the Coptic Liturgy of S. Gregory. In two remarkable features this Liturgy stands almost alone among Eastern Liturgies. Giorgi represents that in the relative order of the Intercessions and Consecration. it resembles the Greek S. Mark and the Coptic S. Cyril: that is, the normal Alexandrian arrangement. When however we institute a more careful comparison between the different types of Liturgies, we see that this is not really the case. The original intention of the Preface was to call to mind the various blessings of God for which thanksgiving was to be offered to him. In its earliest full form it commenced with the temporal mercies recounted historically, then it described the whole scheme of Redemption consummated in the great Eucharistic Sacrifice of our Lord himself at the Institution. .The Triumphal Hymn divided these Fragments of Ancient Egyptian Liturgies. 25 two parts of the Thanksgiving from each other. Now in the typical Liturgies of the Alexandrian amily the Great Interces- sion will be seen to be interpolated into the former parts of the Preface (see above, pp. 180, 206). So that the exact order of parts is as follows:—Commemoration of temporal benefits, Great Intercession, commemoration of heavenly glory, Trium- phal Hymn, commemoration of Redemption and Institution. In the Liturgy of S. Gregory, both in the Coptic and Alexan- drine Greek forms (see Renaudot, tom. i.), which this Fragment 171 some respects closely resembles, there occurs first a short ascription of Praise, not unlike the form which the Preface has assumed in later times, ending with the Triumphal Hymn; and then God’s work in creating and redeeming man is re- counted, much as in this Fragment, but more shortly; and this leads at once up to the Institution. But then this Liturgy of S. Gregory follows the order of the Constantinopolitan Family in deferring the Great Intercession till after the Consecration. If we regard this Fragment closely at the Azafus (p. 28), and the contents of the Preface which follow it, we shall see that the hiatus must have contained the commemoration of the Creation: and, since this follows the Great Intercession, at all events the order is not that of (Greek) S. Mark and (Coptic) S. Cyril. Not improbably the Aza/us also contained some ascription of praise and the Triumphal Hymn, like S. Gregory’s Liturgy. At all events the contents of what here remains show that the order of parts is more like that of the Hispano-Gallican (Western) Family, in which the Intercession occurs altogether outside the Preface, at the earlier Oblation of the Elements, or Offertory. This resemblance to a Western type in an Eastern Liturgy is very remarkable. Scarcely less so is the occurrence of the second peculiarity. This is the use of the future tense (see p. 30) ‘/radetur,’ ‘ effun- detur, in the words of Institution. In all the various readings given by Tischendorf (8th ed.) and Tregelles, on all four ac- counts of the Institution, gathered from MSS, Versions, and Patristic writings, there is only one case from Eastern sources in which the future tense anywhere occurs. This is in a quotation 26 Fragments of Ancient Egyptian Liturgies. from the Ophite (heretical) book, called ‘ Pastis Sophia,’ which Tischendorf in the Prolegomena to his 7th edition seems to assign to the. first two centuries; while Canon Westcott, in his ‘Canon of the N. Τ᾿ p. 356, n. © (2nd ed.) Sayssetame perhaps impossible to fix with precision the date of the δος Sophia.” Ina passage in this book, which seems to paraphrase S. Matt. xxvi. 27, 28, ὃ ἐκχυθήσεται represents τὸ ἐκχυνόμενον of the sacred Text. This is the nearest approach to the use of the future tense in any Eastern representation of the biblical accounts of the Institution. And every known Eastern Liturgy but three, in conformity with the Scriptural accounts, keep to the present tense. The three which differ are the Coptic S. Cyril, which has the future in relation to both the Bread and the Cup (see p. 220), the Ethiopic of All Apostles, derived from the Alexandrian type, which has the future in relation to the . Cup (see p. 258), and another Ethiopic Liturgy which follows the same type (Neale and Littledale’s Translations, p. 233). In the West, on the other hand, the Latin Versions of the New Testament for the most part give the future tense, though even here there are exceptions where the present tense occurs in some good copies, both of the Vefus Latina and of 5. Jerome’s revision. And the Liturgies, both the Roman with its derivatives and the Mozarabic, following /her scriptural authority, exhibit the future tense. Returning now to our Fragment, we may say that it is in its favour that it conforms in this peculiarity to the Coptic S. Cyril. But the deeper and more interesting question at once suggests itself how far there was a connexion between the Liturgies of Alexandria and the West. Archdeacon Freeman (Principles of Divine Service, vol. ii. pp. 369, 370, 395 seq., 407) thought he saw independent reasons for suggesting that the Roman Latin Liturgy was in some respects modeled upon that of S. Mark, or some common source with it. It is a question too long to discuss here: but the features which this Fragment has in common with both give it a special interest in this respect for the student of Liturgies. Fragments of Ancient Egyptian Liturgies. 27 .... *v1am quae eos ducal ad pietatem. Incende, velut igne P. 105. argentum, fidem orthodoxorum ut firma sit pax Ecclesiae tuae. Varietatem fructuum *hujus anni largire nobis in bona temperie. ὁ Descendant fac rores et pluviae quae sint utiles ad proferendos fructus terrae perfectos in magna copia. * Adscendant fac super terram aguae fluvzales fluminis ex promptuariis juxta morem, et ad consolationem pauperum qui °ex mdsertcordia et benignitate tua vivunt. ‘Tu enim es nutritor pauperum: Tu dator vitae lis qui in angustiis versantur. Tu ille es qui subministras subsidia creaturae in Opportunis temporibus multis, ut 5101 victum ad vitam de die in diem inveniat. Aperi manum tuam, et ° suffictt omnibus. Et corruptionem omnem et plagam omnem et iram omnem, quae super nos modo est, a nobis repelle, ut nec iniquitates nostrae benignitati tuae opponantur. Memento, Domine, ’monasterii hujus et omnium monasteri- orum orthodoxorum, et domorum omnium fidelium; et *con- serva nos ipsos una cum illis in fide catholica ad extremum usque vitae spiritum. Haec est enim spes nostra. Memento, Domine, 3 Patrum et Fratrum nostrorum adstan- tium et nobiscum orantium, et ceterorum etiam absentium. Custodi nos ipsos praesidio dvinarum tuarum virtutum, et [Ρ. 106.] libera nos etiam a telis succensis diaboli, ab omni diabolico laqueo, et a muscipula falsarum justificationum. Memento, Domine, omnium qui nobis hanc curam commi- serunt 74ut eorum memoriam ageremus in orationibus, et sup- plicationibus nostris apud te, Deus noster, et in tempore hujus * For the words in italics read either ‘ monstrare’ or ‘monstra eis viam in pietatem. Urendo purgent in igne (velut) argentum’ (M.) *hujus’ is not in the text (M.) % Read ‘demissionem rorum et pluviarum,’ still depending on largire (M.) * Read ‘ (largire) incrementum aquarum lotionum’ (M.) 5 Read ‘ex misericordia tua et subsidio vitae (a te dato)’ (M.) 6 Read ‘curam habeas omnium, omnis corruptionis et omnis plagae’ (M.) 7 This seems to show that the Liturgy, of which this is a fragment, was transcribed for the use of some monastery. = Ci, Vat. Copt. S. Cyril; p. 214, p. * [bids prea 10 Read ‘divinae potentiae tuae”’ (M.) enh, Copt..S. Cyril, p. 214, τ: 28 Fragments of Ancient Egyptian Liturgies. sanctae oblationis, et in hac commemoratione quam de illis nunc facimus. Esto eis murus firmus et protegens eos ab omnibus aggressionibus daemonum et a cunctis hominis mali insidiis. Eis, qui pauperes alunt, qui peregrinos hospitio recipiunt, qui administrant indigentiis sanctorum et fructum ferunt in omni abundantia bonorum omnium! retribue in die justi judicii: et ii fac audiant tuam illam beatam vocem: Venite benedicti Patris mei, possidete regnum quod vobis paratum est @ constitutione mundi. Esurivi enim, vos me cibastis; Sitivi, vos me potastis, hospes eram, vos me collegistis : nudus eram, vos me induistis; infirmus eram, et in car- cere, Vos me visitastis. Memento, Domine, 2 catechumenorum hujus populi tui ut eOs instruas in spem salutis. Libera eos perfecte a servitute diaboli. Adnumera eos gregi tuo *paczfico *tntus in gaudium tuum, °tn lumen quod a facie tua orttur super eos ° gut exceplt sunt intra tabernacula tua a te praeparata. 7.716 est locus ‘uus sanctus, Domine, quem manus tuae praeparaverunt. Memento, Domine, eorum * qui tibi haec dona hodierno die offerunt, et uniuscujusque eorum qui in corde suo offerre statuerunt, et Omnium, qui tibi offerunt ex his quae habent, et qui offerre tibi volunt sed non possunt. Tu enim scis praepa- rationem cordis singulorum, et tu illis dona tua indefectibilia et opulenta ὃ retrzbue. *°Quoniam, Domine, ordinatio est unigeniti Filii tui ut com- municantes memoriam 1: /aciamus sanctorum tuorum, fac nos ? Notice that the address is to Jesus Christ. 4 Ch psoas * This word does not exist in the original (M.) * Read ‘ et include eos in ovili tuo’ (M.) > Read ‘ manifesta lumen faciei tuae’ (M.) ® Read ‘ admitte eos in’ (M.) 7 Read ‘in locum hune sanctum’ (M.) * Cf. Lit. 5. Mark (Greek), p. 183, g; and Lit. Copt. S. Cyril, p. 210, k. ® Read ‘ retribues,’ or ‘retribuas’ (M.) Ὁ Cf. Lit. Alex. 5. Basil in Renaudot, tom. i. p. 70: ᾿Επειδι), δέσποτα, πρόσ- ταγμά ἐστιν τοῦ μονογενοῦς σου υἱοῦ τῆς μνήμης τῶν ἁγίων σου κοινωνεῖν ἡμᾶς. 4 Read ‘faciant’ (M) Fragments of Ancient Egyptian Liturgies. 29 etiam dignos memoriam agere eorum, ‘qui tibi a saeculo placu- erunt, Patrum nostrorum Patriarcharum, Prophetarum, Aposto- lorum, Martyrum, Confessorum, Praeconum, Evangelistarum, omniumque spirituum qui in fide tua divina sunt consummati. In primis vero Dei genetricis sanctae et semper Virginis Mariae, et caeterorum omnium sanctorum. Etenim et hi ° gestunt nobiscum praesentes esse et tibt offerre hoc sacrificium rationale et incruentum: tametsi ii qui caelestia tabernacula tenent et digni erunt honoribus sublimari ea resurrectionis hora, qua Sguisque secundum mensuram operum suorum in lumine sanc- torum coronam fuam ferent, non indigeant oblatione pro se, *af remisstonem tamen iniquitatum nostrarum praestant per preces et per nomen sanctum tuum quod invocatum est super nos. Memento, Domine, ®°Episcoporum orthodoxorum qui obdor- mierunt jam inde a Jacobo archiepiscopo et martyre ad id usque temporis; quique validi suasores fuere verbo ad fidem orthodoxam. Memento, Domine, Patrum nostrorum sanctorum Basil et Gregorii qui decertarunt pro nomine tuo sancto, ut tuam sanctam ecclesiam illustrarent lumine cognitionis. Horum in- tercessionibus gratiam nobis dona vitae irreprehensibilis et fidei apostolicae immutabilis, ut perveniamus ad stationem a te prae- paratam, et prorsus securam a potestate tenebrarum, et assista- ‘mus altari tuo timore pleno cum fiducia. Memento, Domine, *Presbyterorum qui jam ante requieve- runt, et Diaconorum et Subdiaconorum, et Lectorum et Mona- chorum et Virginum et Laicorum, et eorum et omnium qul ante requieverunt in fide Christi, itemque illorum qui obtulerunt Per eat. Copt. S: Cyril. p. 208, f. 2 Cf. Lit. Syriac S. James, p. 75, XII. k; and Copt. 5. Cyril, as above. Read ‘ gaudent maxime eo quod nos adstamus cum eis et tibi offerimus 7 (M.) 3 Read ‘fecisti coronas tuas unicuique secundum mensuram operum suorum’ (M.) * Read ‘condona autem iniquitates nostras per preces eorum’ (M.) ipa 75>. ἢ, ΘΕ Lit. Syriac 5. James, Ὁ. 76, XI. Ὁ. [P. 113.] 30 0=— Fragments of Ancient Egyptian Liturgies. tibi pro se, et eorum etiam quorum nomina hoc in loco tibi hodierno die commendamus :— 1NOMINA. | Destderantur ex sctsso cod. folia duo a pag. 109 ad pag. usque 112.] . . In omni pulchritudine, inspirasti in eum spiraculum vitae: posuisti eum in paradiso deliciarum: tu ei illarum fruitionem in ipso concessisti, angelosque ad ministros secundum imperium tuum ei constituisti. Deinde etiam ei dixit Deus: non est bonum ut homo maneat solus, faciamus ei adjutorem secundum ipsum: immisit super eum somnum: dormivit. Secundum sa- pientiam tuam ineffabilem sumpsisti unam ex costis illius lateris, implevisti carne locum ejus. Adam autem erat opus manu Dei fabricatum, Evha vero aedificata. Ipsam adduxit ad Adam, qui dixit: Haec est os ex ossibus meis et caro de carne mea. Haec vocabitur mulier quia desumpta est ex homine. Posuit ambos in paradiso: dedit eis omnem arborem quae in 60 erat; dedit ipsis legem suam, reliquitque vim salutarem praecepti sui, dum eis dixit ut ex omnibus esculentis illis arboribus quae sunt in paradiso comederent, una tantum excepta, una illa sola de qua dictum eis fuerat: Quandocumque comederitis ex ea morte moriemini; non quod contaminatio esset arbor illa prae reliquis omnibus arboribus paradisi, sed propter praeceptum quod eis impositum fuit non comedendi de ea. Quum autem vidisset gloriam nostram ille, qui generi nostro ab initio invidit, nec ferre vellet aspectum gloriae, quae ei inerat, sed ipsum in abjec- tionem trajicere vellet, velletque nobis fruitionem arborum para- disi surripere, ?non est ingressus propter angelos qui custodi- ebant paradisum: occasionem cepit opportunam quam nemo explorare, nemove scire posset. Et ille quidem extra paradisum erat, Evha vero intus in deliciis paradisi circumambulans arbores. Suscepit autem formam reptilis stantis contra eam. Os immisit intus paradisi delicias: Evha et ipsa quoque aures * This is a rubrical direction for reciting the names to be commemorated from the diptychs. * Or, as Giorgi gives it in his note, noluit vero ingredi. fragments of Ancient Egyptian Liturgies. 31 admodum attentas praebuit illius ori. Dumque ei immurmuraret, suum fecit cor ejus; 'vasdoczni’s eam implicavit, transtulit mentem ejus in corruptionem. Festinavit illa aperire mysterium a Deo dispositum, ut dum ei diceret: cur vos non comeditis de omni- bus arboribus paradisi? illa festinans statim responderit: de omnibus arboribus paradisi fecit nobis potestatem Deus, ut de iis comederemus: una tantum est, de qua nobis dixit, ne de ea comederemus: et si de ea comederitis, morte moriemini: et interea praevaricans, gustavit arborem gratam visui oculorum, extendit manum suam, carpsit de arbore, comedit, et secum ipsa praevaricari etiam fecit Adamum. Quumque simul trans- gressi essent mandatum Dei ipsis datum, manserunt indumentis etiam *caelestibus nudati: acceperunt folia ficus, contexerunt- que sibi pudenda. Postea venit Deus perambulans posses- sionem, quam ipse plantaverat, ut videret, an administrator eam custodisset secundum praeceptum: qui quum audissent vocem Dei, aufugientes absconderunt se sub arboribus paradisi. Iratus ille qui decipi nescit, ejecit eos e paradiso deliciarum: posuit Cherubim cum gladio igneo versatili, et excubitorem statuit viae ad arborem vitae. Fugavit autem eos 6 paradiso, ut per con- spectum arborum, de quibus comedere non possent, id esset eis in poenitentiam, colendo terram quin daret eis virtutem suam : gignendo filios in tristitia, in doloribus, in cruciatibus, terramque vertendo inimicam in fletibus suis multis. Post haec misertus nostri, ut Deus bonus et amator hominum, voluisti eripere nos 6 manu illius qui nos in servitutem redegit: et volens ut nos iterum regrederemur in paradisum deliciarum misisti ad nos Pro- phetas tuos ὅ 27: salutem nostram, legemque dedisti ut in adjuto- rium esset. Voluisti tumetipse mortem sponte subire pro nobis et pro vita mundi. Qua enim nocte teipsum traditurus eras, *EULOGIAM CONFICITE. 1 Read ‘ratiocinium ejus’ (M.) 2 i.e. the gifts of divine grace with which they had been clothed. 3 Read ‘ zon potuerunt nos servare’ (M.) * A rubric, in Greek uncial letters, EYAOTIC ATE, i.e. prob. -- εὐλογήσατε, not benedicite, but as in the text. On εὐλογεῖν used for ‘to consecrate,’ Bo Fragments of Ancient Egyptian Liturgies. Accepisti panem super manus tuas divinas sanctas, sustulisti oculos tuos ad Patrem tuum bonum, et benedixisti, gratias super eum egisti, signasti illum, fregisti illum, dedisti illum discipulis tuis sanctis et apostolis tuis venerandis, dicens: Accipite et manducate ex eo omnes. Hoc ENIM EST CORPUS MEUM, QUOD TRADETUR PRO VOBIS ET PRO MULTIS IN REMISSIONEM PECCATO- RUM. FacITE HOC IN MEAM COMMEMORATIONEM. Similiter etiam post manducationem accepisti calicem in manibus tuis divinis et sanctis, miscuisti ex genimine vitis et aqua, sustulisti oculos ad Patrem tuum bonum et benedictum, gratias egisti super eum, sanctificasti, signasti, dedisti eum dis- cipulis tuis sanctis et apostolis venerandis, dicens: ACcCIPITE VOS: BIBITE EX EO OMNES: Hic ENIM EST SANGUIS MEUS TES- TAMENTI NOVI. Hic EFFUNDETUR PRO VOBIS ET PRO MULTIS IN REMISSIONEM PECCATORUM. Hoc FACITE IN MEAM COMMEMO- RATIONEM. Quotiescumque enim manducaveritis hunc panem et biberitis hunc calicem, annunciabitis mortem . 2. The second Fragment, which contains several Deacon’s Litanies, is probably part of a ‘ Diaconicon, or Book contain- ing those parts of the service which were said by the Deacon: for it includes no prayers or forms to be said by the Priest. This too Giorgi assigns to the early part of the fifth century ; founding his opinion chiefly on the characteristics of the Greek writing, which is in unicals of elegant form, not unlike (so he says) those of the Cod. Alexandrinus. The initial letters are beautifully illuminated. Giorgi thinks it probable that the book, of which these eight parchment leaves are the only remnant, was transcribed for the use of the monks of 5. Pachomius in the Upper Thebaid. Considering that the contents are in their form thoroughly Byzantine, we have in it an interesting illustration of the con- nexion between the Constantinopolitan and Alexandrine Litur- and εὐλογία for ‘the consecrated Bread,’ see Suicer, Thes. 5. v., and Casau- bon, Exercit. XVI. No. 33. Here we observe the Coptic custom of Frac- tion at the Words of Institution. Fragments of Ancient Egyptian Liturgies. 33 gies (see Introd. pp. liv, lv) at some very early date, It helps us also to understand how it was that entire portions of the Liturgies, which were originally Greek, were left unchanged, or transferred bodily into the Coptic Liturgy, and remain as they still do to be recited in Greek in the midst of a Coptic Service. (See Renaudot, tom. i. Déssert. de Copt. Alex. Lit. δὲ iv, x, xviii). As Giorgi’s book is sufficiently accessible to scholars, I have not thought it necessary to transcribe ///eratim the text given by him from the MS, disfigured as it is by numerous itacisms of a careless or ignorant scribe, probably a Copt. I have silently corrected these with the help of Giorgi’s suggestions, and placed the substance of some of his notes among the notes at the bottom of the pages. ᾿ “Ὑπὲρ τῆς σωτηρίας τοῦ ἁγίου τόπου τούτου καὶ εὐσταθείας πάντων τῶν ἁγίων πανταχοῦ μοναστηρίων. Ὑπὲρ τῶν θεοφόρων καὶ θεοτίμων τῶν πατέρων ἡμῶν ἀββᾶ 2 τοῦ δὲ πρεσβυτέρου καὶ ἀρχιμανδρίτου, καὶ ἀββᾶ τοῦ δὲ πρεσ- βυτέρου καὶ δευτεραρίου, καὶ τῶν ἀδελφῶν ἡμῶν, καὶ τῶν συνε- λεύσεων ἡμῶν, καὶ φιλοχρίστου λαοῦ. Περὶ τῶν προσφερόντων. Περὶ τῆς ἁγίας θυσίας αἰνέσεως. ὃ πρόσχωμεν, 3 ἐν εἰρήνῃ Κυρίῳ ψάλλετε. ὁ Διάκονος. ᾿Ορθοὶ * μεταλαβόντες τῶν θείων καὶ ἀχράντων καὶ ἀθανάτων καὶ φρικτῶν καὶ φοβερῶν καὶ ἐπουρανίων μυστηρίων τοῦ ἁγίου ' This is probably the Litany said by the Deacon after the Priest has concluded the Great Intercession, and before the Communion. Cf. Clem. Lit. p. 20; Lit. S. James, p. 46. 2 Sc. Abbate N. Presbytero et archimandrita. 3 We need not suppose that these announcements of the Deacon followed upon one another without anything intervening. Perhaps, as in the Clemen- tine Liturgy, a prayer by the Celebrant followed the Litany; and the τὰ ἅγια Tots ἁγίοις with the response of the people, and the Communion, followed the πρόσχωμεν. Cf Clem. Lit. p. 21, XVIII. a. D 34 Fragments of Ancient Egyptian Liturgies. \ a a / \ σώματος καὶ τοῦ τιμίου αἵματος καὶ τοῦ μεγάλου ἀρχιερέως καὶ, τοῦ βασιλέως ἡμῶν ᾿Ιησοῦ Χριστοῦ, αὐτῷ τῷ καταξιώσαντι ἡμᾶς ς ἡμῶν ᾿Ιησοῦ Χριστοῦ, αὐτῷ τῷ κατ iy ἐπὶ TA... . εὐχαριστήσωμεν. ae ΟΣ τον ν ᾽ / ....(k)ad’ ἑκάστην ἡμέραν ὕμνον ἀναπέμπομεν, σὺ φιλάν- θρωπε, ὅτι σώσεις κόσμον, Σωτὴρ ἡμῶν. ὁ Διάκονος. ᾿Επὶ προσευχὴν στάθητε' προσεύξασθε. ΄ ΄ι a” , Περὶ τῶν ἀξιωθέντων μεταλαβεῖν τῶν ἁγίων καὶ ἀχράντων καὶ ἀθανάτων καὶ ἐπουρανίων μυστηρίων. Περὶ τῆς σωτηρίας παντὸς τοῦ λαοῦ. “ los n ΑΝ Περὶ τῆς πίστεως καὶ εἰρήνης τῆς ἁγίας καθολικῆς καὶ ἀπο- ; aes , στολικῆς ἐκκλησίας. Τὰς κεφαλὰς ὑμῶν ἐπὶ 1 εὐλογίαις τῷ Κυρίῳ κλίνατε. Πορεύεσθε ἐν εἰρήνῃ. : Pro ordine Baptismt. Περὶ τοῦ ἁγίου μύρου. Περὶ τῆς ἀλείψεως τοῦ ἁγίου ἐλαίου. Περὶ τῆς ἁγίας κολυμβήθρας. Περὶ τοῦ * κατηχουμένου. Περὶ τῶν κατηχουμένων. Περὶ τῶν νεοφωτίστων. MUO Wee Se Quum dedicatio fiet in Monasterio. Περὶ τῆς συστάσεως καὶ διαμονῆς τοῦ ἁγίου μοναστηρίου τού- του. 1 This may refer to the ἀντίδωρον, in which rite the pieces of blessed bread distributed were sometimes called εὐλογίαι, or it may mean merely ‘benediction. In this sense the use of the plural would be unusual. ? Spelt κατοιχουμενου, κατοιχουμενων. Giorgi notes from Martene, ‘de Ant. eccles. ritibus,’ Lib. I. cap. i. Art. 2. § τό, that there is independent evidence that Baptism was administered in the monasteries of S. Pa- chomius. fragments of Ancient E SIptian Liturgies, 35 \ “ ε 7 an ἴω Περὶ τῆς ἁγίας συναγωγῆς ταύτης καὶ πάντων τῶν ἐνοικούν- των ἐν αὐτῆ. Γ Quum autem dedicatio fiet in coemeterio, dicetur. Π Ν “, ς ¢ ,ὔ ͵7 Ν ’ an / Spt τοῦ ἁγίου τόπου τούτου, καὶ πάντων τῶν φροντιζόντων αὐτοῦ. i \ ὧν εν n , a 7 \ Ud Uy Ν

/ ς \ ’ a x a , Ν 5 ”~ Εκτενέστερον ὑπὲρ αὐτοῦ καὶ τῶν συμπαρόντων καὶ αὑτῷ ᾿ς ς / ci » 7 a / \ na / \ τιμίων ἱερέων, τῆς ἐν Χριστῷ διακονίας, παντὸς TOU κλήρου, καὶ τοῦ λαοῦ, δεόμεθά σου, κ-τ.λ. ς n na , Ὑπὲρ τοῦ εὐσεβεστάτου καὶ φιλοχρίστου ἡμῶν βασιλέως, a / κράτους, νίκης, διαμονῆς Kal μακροημερεύσεως, ἀντιλήμψεως, εἰρήνης καὶ σωτηρίας αὐτοῦ, δεόμεθά σου, K.T.A. nS Ν an na 9. ἊΝ \ / ἄς ole Ades. Ὑπὲρ τοῦ συμπολεμῆσαι αὐτῷ, καὶ καθυποτάξαι αὐτῷ ὑπὸ “ a , / τοὺς πόδας αὐτοῦ πάντα τὰ ἐχθρῶν καὶ πολεμίων, δεόμεθά σου. K.T.A. > , ok > irs, / “ ΄ Ν a Εκτενέστερον ὑπὲρ αὑτῶν πάντος τοῦ παλατίου καὶ TOV στρα- / b Meat ον / , τοπέδου αὐτῶν, δεόμεθὰ σου, K.T.A. \ c an a fal Ὑπὲρ τοῦ ἐνδοξοτάτου καὶ φιλοχρίστου ἡμῶν τοῦ δέ, “ ἰλλου- 8 ΄“ | n~ στρίου καὶ * παγάρχου, μετὰ πάντων τῶν συμπαρόντων avTa, δεόμεθά σου, K.T.A. 1 ὑπὲρ τοῦ συμπολεμῆσαι κ.τ.λ. is found in Lit. 5. Chrys. p. 91. The original has αὐτούς for αὐτῷ here in both places. This change is not so violent as it seems at first; case-endings, as well as genders, being hope- lessly confused in this fragment, which betrays a scribe ignorant of Greek. At the same time there is an evident confusion in these three suffrages between petitions for the Emperor (βασιλέωΞ), as in 5. Mark’s Liturgy, and βασιλέων, as in S. Chrysostom’s. 2 In this word Giorgi finds an argument for the date assigned by him to this Litany. ‘TIllustris’ (he says) is a title that was not given to a mayapxos, as such: but in the year a.D. 394 a certain Alypius was praefect of the district in the upper part of the Thebaid, the probable home of this Diaconicon, who in 391 had been praefect of the city, and therefore would have borne this title by right. If the Litany belong to the same time, or even a few years later, here is a πάγαρχος who would rightly be designated ‘i/Justris.’ 8 πάγαρχος, the same official who was called νομάρχης, Herod. ii. 177, and 338. Fragments of Ancient Egyptian Liturgies. CARN “ ,ὔ Ψ \ 4 , λ fe \ Ὑπὲρ τῆς πόλεως ταύτης, καὶ πάσης πόλεως καὶ χώρας καὶ κωμῆς, καὶ τῶν ἐν πίστει οἰκούντων ἐν αὐταῖς, δεόμεθά σου, κιτ.λ. ς ΄σ / las nm Υπὲρ τῆς συστάσεως καὶ διαμονῆς τῆς ἁγίας συναγώγης Tav- Ν an 5 / 5 1 pad /, / της καὶ πάντων τῶν ἐνοικούντων ἐν “ αὑτῇ, δεόμεθὰ σου, K.T.A. ς Ν a / a Υπὲρ THs συστάσεως καὶ εὐσταθείας τοῦ ἁγίου μοναστηρίου la a τούτου Kal πάντων τῶν ἐνοικούντων ἐν αὐτῷ, δεόμεθά cov, K.T.A. ς Ν ΤΣ ΟΣ / > id “ a ΘΟ , Ὑπὲρ τῆς * ἐμμέτρου ἀναβάσεως τῶν ποταμίων ὑδάτων, δεό- ld μεθὰ σου, K.T.A. ς Ν 3 v4 Sif. \ 3 ’ a a ἴω lad Ὑπὲρ εὐκρασίας ἀέρων, καὶ εὐφορίας τῶν καρπῶν τῆς γῆς, Kat καιρῶν εἰρηνικῶν, δεόμεθά σου, K.T.A. « la U ΄ Υπὲρ ὑετῶν [καὶ] δρόσων ὠφελίμων ἐπιρροῆς, δεόμεθά σου, oT: ς Ν , ἌΡ 3 μὰ / \ , Ὑπὲρ πλεόντων Kal ὁδοιπορούντων, νοσούντων καὶ καμνόντων, καὶ τῆς ταχείας ἰάσεως καὶ σωτηρίας αὐτῶν, δεόμεθά σου, K.T.A. ς 5S me “ CA Sia I 7. > a S) EE Υπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως, ὀργῆς καὶ avay- kns, δεόμεθά σου, K.T.A. ς , lal an a Ν Υπὲρ πάντων τῶν χρηζόντων τῆς σῆς, Κύριε, βοηθείας [καὶ] ἀντιλήμψεως, δεόμεθά σου, κ.τ.λ. ς Ν an n n \ 8 3 f δ Ν mn Ὑπὲρ Tod περιεστῶτος λαοῦ καὶ ὃ ἀπεκδεχομένου TO Tapa σοῦ πλούσιον ἔλεος, δεόμεθά σου, K.T.A. / « a \ / » "Ed€noov ἡμᾶς, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου, δεόμεθά cS , eae / σου" ἐπάκουσον καὶ ἐλ[ enor]. 6 Aaos. * Interrupiio. ς ΄ “ n a yf an n [ὁ Acdkovos]. Στῶμεν καλῶς. “Ere καὶ ἔτι ἐκτενῶς τοῦ Κυρίου δεηθῶμεν. £ a , - . τ 5 πραιπόσιτος τοῦ πάγου, Euseb. H. E. ix. 1. The word is found in Isidore of Pelusium, Lib. ii. Ep. 91: πάγαρχοι καλοῦνται of τῶν κωμῶν ἢ τύπων τινῶν ἄρχοντες. 1 The original has αὐτῷ. 2 Cf. Lit. S. Mark, pp. 176, 182: τὰ ποτάμια ὕδατα ἀνάγαγε ἐπὶ τὸ μέτρον αὐτῶν. In the Alexandrine Greek Litt. of 5. Basil and Gregory (see Renaudot) σύμμετρος is used in the corresponding petition. 4 Cf, Lit. S. James\(Greek), p. 30. * Giorgi thinks that this indicates a pause to be made by the Deacon while the people recite the whole of the 51st Psalm, the beginning of which is here given, Fragments of Ancient Egyptian Liturgies. 39 ς a Ὑπὲρ τοῦ προσκομισθέντος καὶ 1 τελεσθέντος τιμίου δώρου, καὶ τοῦ προσκομίζοντος ἱερέως, Κύριον τὸν Θεὸν παρακαλέ- σωμεν. ἐ Ν / 5 7 a Les 2 b) ede lal πὲρ πάντων ἐντειλαμένων τοῦ μεμνῆσθαι 5 αὐτοῦ ἐν ταῖς / ¢ lan \ ipo F δεήσεσιν ἡμῶν, Kal τῆς ἄνωθεν ἐπισκέψεως Kal βοηθείας . . ᾿] n Ν ἈΠ 8 a Ν hl ἃ / [ adr |v δὲ καὶ ἡμῶν τὸν Κύριον παρακαλέσωμεν. : Kat ὑπὲρ [τῶν] τὴν καλὴν [ὁμολογίαν] ὁμολογησάντων ἐκ- τενῶς παρακαλέσωμεν. « na a Ὑπὲρ τῶν ἐν πίστει προκεκοιμημένων πατέρων ἡμῶν Kal ἀδελφῶν, ὅπως Κύριος προσλαβόμενος αὐτοὺς κατὰ τάξιν * ἐν ae 5 τ 5 / na A 2) / ΟΣ Ζ \ τόπῳ ἀναπαύσεως, EV παραδείσῳ τρυφῆς, ὅθεν ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός, τὸν Κύριον καρακαλέσωμεν. ς \ lal =! / ς Ν la) 5 , , 5 id Ὑπὲρ τῶν ἀγωνισαμένων ὑπὲρ τῆς ὀρθοδόξου πίστεως + ὑπο- μονῆς τελείου εἰς τελεσμὸν ἡ πίστεως αὐτῶν τε καὶ ἡμῶν, τὸν Κύριον παρακαλέσωμεν. ς Ν “ 2) / a \ a lal ς , Ὑπὲρ τῆς ἀντιλήμψεως, σκεπῆς καὶ φωτισμοῦ TOV ἡμετέρων ἡμῶν, καὶ τῆς ἐπιγνώσεως τῶν ἰδίων ἡμῶν κακῶν, καὶ + ἀπο- σκέπης αὐτῶν... ἐπιποθίας Χριστοῦ τοῦ Θεοῦ ἡμῶν, δεηθῶμεν. «ς Ἂς - / «ε an \ Vd / Ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρήσεως πλημμελημάτων ἡμῶν, τὸν Κύριον παρακαλέσωμεν. ς a a an , / «ε lal Ὑπὲρ Tov συγχωρισθῆναι ἡμῶν πάντων πλημμελημάτων ἡμῶν, nm an if. n ἑκουσίων τε Kal ἀκουσίων, καὶ τοῦ προσδεχθῆναι τὰ ἐλέη TOU Lal ὶ X 2 Ν > an > i. / ς -“ \ K / Θεοῦ καὶ τοὺς οἰκτιρμοὺς αὐτοῦ ἐπὶ πάντας ἡμᾶς, Tov Κύριον / παρακαλέσωμεν. νὶ ΄ ΄ € ,΄ “ "Κανόναριν τῶν Βηζαντίων ὅταν γίνεται ἡ ἁγία σύναξις μυστικῆς λατ- ΄σ ΄σ pelas τὸ πρῶτον οὕτως ἄρχεται. 1 The tenses show that the Litany, or at least this part of it, was recited after the Consecration of the Elements. 2 Cf. Lit. 5. James (Greek), p. 36. The original, which is manifestly corrupt, has KAI ITPOCKOMICONTOC QC IEPEYC KE TON ΘΝ ΠΑΡΑ- KAAEC OMEN. 3. Quasi αὐτοῦ ἑκάστου or, more simply, αὐτῶν. * συνάψῃ, from the analogy of Litt. of 5. Basil and 5. Gregory (Alexandrine Greek), in Renaudot, or some other similar word, must be understood. 5. The original is again corrupt. YHOMENOY TEAIOOEIC TEAEITMOTC. ® This form is given by Du Cange in his Greek Glossary, and explained 40 Fragments of Ancient Egyptian Ltturgies. MEv εἰρήνῃ τοῦ Κυρίου δεηθῶμεν. a / \ , ᾿Αντιλάβου, σῶσον, ἐλέησον, ἀνάστησον, καὶ διαφύλαξον Ls ™~ ς / 3 aS Ὡς ἡμᾶς, ὁ Θεός, ἐν TH ON χάριτι. ς Ν a o , 7 \ 7 na lal « “-“ an γπὲρ τῆς ἄνωθεν εἰρήνης καὶ σωτηρίας τῶν ψυχῶν ἡμῶν, TOU Κυρίου δεηθῶμεν. | « ὌΝ (ao oA a , , \ 3 ’ὔ ἊΝ Υπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, καὶ εὐσταθείας τῶν ἁγίων ἐκκλησιῶν, τοῦ Κυρίου δεηθώμεν. an ΄σ΄' n \ ral na Ὑπὲρ τῆς ἐνθάδε ἁγίας τοῦ Θεοῦ ἐκκλησίας, Kal τῆς TOV πάντων ἑνώσεως, τοῦ Κυρίου δεηθῶμεν. ς Ν ἊΝ ΤΕ / 5 ,ὔ «ς n bd (eg a / \ Ὑπὲρ τοῦ ἁγιωτάτου ἀρχιεπισκόπου ἡμῶν ἀββᾶ τοῦ de, καὶ ret “XS / / «ε “ Ψ ὯΝ n / > ᾿ 5 , TOD ὁσιωτάτου πατέρος ἡμῶν ἀββᾶ τοῦ δέ, ὀρθοδόξου ἐπισκόπου, las 7 \ ἀρχιερωσύνης, ἀντιλήμψεως, διαμονῆς, εἰρήνης, Kal σωτηρίας αὐτῶν, τοῦ Κυρίου δεηθώμεν. (Reliqua perierunt.) by Canonarium, Regula, The examples which he gives, cited from Leo Allatius in Dissert. τ de libris Eccles. Graecorum, would be best explained by ‘Table’ or ‘Calendar.’ Here however it is evidently equivalent to ‘ ordo.’ 1 Tt is at once evident how closely this resembles the commencement of the Litany proper of Constantinople (see above p. 91). The portion before the M. Catechumenorum being all preparatory. Lit. FRAGMENT OF AN ANCIENT EAST-SYRIAN EI π αἷς: Tuis Fragment, found in Syriac in Cod. 14669 of the British Museum, contains part of an Anaphora belonging to the East Syrian Family; as appears from the occurrence of the Great Intercession between the Words of Institution and the Invoca- tion of the Holy Spirit. That it is not a Nestorian but an orthodox Liturgy may be inferred from the petition pro regibus jfidelibus. ‘There remain but two leaves, which are assigned by Dr. Bickell to the sixth century. The writing is much faded, and in some parts illegible without the aid of chemical reagents, the use of which is forbidden by the Statutes of the Museum. Dr. Bickell published as much as he could decypher in 1871 in his Conspectus ret Syrorum Literariae, pp. 71, 72. 1 owe however to his great kindness the following careful representa- tion of the fragment, with some corrections made by him on a second collation of the codex during a subsequent visit to England. The columns and lines of the MS. are here reproduced, each dot occupying the place of an illegible Syriac letter; words in italics are conjectural, the conjecture however being based upon some visible traces; where words in italics are enclosed in square brackets, it means that they are conjectured only from the sense of the period. Capitals represent the corre- sponding Syriac letters where the rest of the word cannot be made out: A standing for alef, Q for kof, S for samech, and T for fat. 42 Fragment of an Ancient East-Syrian Liturgy. Enough remains to show that the Preface or Thanksgiving is constructed like that in the preceding Coptic Fragment: that is, following a rather unusual type among Eastern Prefaces. For there seems to be first a general ascription of praise in union with the heavenly Host, breaking out into the Triumphal Hymn: and then follows the somewhat lengthy Commemora- tion of the Creation and Redemption leading up to the words of Institution. Then there are sufficient traces for us to recog- nise in order the Great Intercession, the Invocation, a Prayer of Humble Access, and a Post-communion Prayer. The Preface is interesting as being intermediate between the elaborately detailed form of the Clementine Liturgy and the shorter Acts of Praise which stand for the Preface in later Liturgies. There is no mention here of the various works of creation, or of the guidance of the human race before Christ: so that though in part it is as long as that of the Clementine Liturgy, we seem to see in it a step of the gradual change that affected this part of the Liturgy. Fragment of an Ancient East-Syrian Liturgy. 43 First Cotumn. I : rans, 2 =, aL 3 Ser a 4 OK 5 eorum 6 a spirituales Η . A sanctipraedicatio . . . terreni ΝΠ τὸ δ ul, dum sanctipraedicant Te, g [fer]. .[Zuum] sanctum sanctificentur; et per glorifica- tionem ‘Tuam 10... .... VN spiritualem glorificemur pie.» see? ili in una concordia Sees. . SLUPOTIS Εἰ in Clamore 13 ..... . in sanctipraedicatione silentii π΄... .. locis eee - . Kk eorum ad Te tet)... ΧΕ ex 7... - emittunt et una voce ie. . .-2 . . 22 concorda clamant aac . - e7 dicuni, ut et nos, 20 [guos| gratia Tua fecisti sanctos 21 sicut illos, cum 115 in una 22 concordia, anima pura 23 et mente illuminata sancte 24 clamemus et dicamus: 25 SANCTUS, SANCTUS, Sanctus! 26 Sanctus es Tu et glorificandus, et magnum 27 nomen Tuum, Domine omnium, e/ Deus 28 et creator omnium, rex [regum], 29 Domine dominorum, judex judicum, 30 gubernator, qui ab al/ero [non] 31 gubernaris, judicans omnia, cui judex [non es!], a fex, CUiregnum KR... 33 super potestatem ejusnon MT... 34 Domine unice, quia non est dominatio πο Uae S22 ..-. . 2 2 + 44 om atm fF WH N FS Fragment of an Ancient East-Syrian Liturgy. SECOND CoLUMN. Deus, essentia, cujus nemo resistit potestati! Tu es una sola natura sancta et essentia adoranda; Tu es sicut es, at quomodo es, nemo scit! Stupendum est nomen Tuum, et tremenda commemoratio Tua, et mira narratio de Te et terrifica explicatio essentiae Tuae! Tu es ille, qui in veritate [ Zonus] es, et non per similitudinem ... . bonitas Tua; non appropinquat | mutatio| ad gratiam Tuam, quia in veritate sine mutatione est bonitas Tua. Tues causa gratiae Tuae, quia natura Tua est fons miserationis Tuae. A Te ascendit et super omnia effunditur fons plenus misericordiae Tuae. Non sumpsisih . .A... ..dedisti aliis, quia nemo est [ator] Te, ut Tibi mutuum det; nec e/zam indiges Tu, ut mutuum accipias, quia in Te et apud Te coacervatae sunt divitiae omnis vz/ae. Tu beneficia tantum tribuere nosti et suades creaturis Tuis, ut [accepiant| gratiam Tuam. Vocas creaturas Tuas, ut accipiant dona Tua. Piteresienm τὰ, τ DN 2. Gea et des 3. ue a. Sele τι Tuas τ τον ie Oa gee ens τρις quia non est, qui suffictat.... ST ae CATE oy bake Fragment of an Ancient East-Syrian Liturgy. Tuirp (ΟΜΝ. secreto dispergis ee... K omnipotens brachium Tuum meee. Ccreatio Lua, quam vocavit . ex nihilo nutus voluntatis Tuae. Tu es Deus, qui cum esses solus, et alius Tecum in essentia non adesset, praeter Filium, qui ex essentia Tua, et Spiritum, qui ex natura Tua, creasti creaturas vivas et potestates spiritus, et fundasti mundum ἘΠῚ ΠΙΕΠΙΟΤΆ, ct excornasi . -. . ὦ. superiorum, εἰ mandatum Tuum Z.. . mundos secreto S..2. Effudisti autem gratiam Tuam abundantius super genus debile humanitatis nostrae. De terra enim imaginem Tuam fecisti nos, et de pulvere similitudinem Tuam nobis tribuistt, et potestatem . . . A Divinitatis Tuae posuisti . . . super imaginem Tuam per graham Tuam, ut omnia obedirent imagini Tuae et praestarent servitutem similitudini Tuae. Et ecce impositum est super omnia, quia Tu sic voluisti, jugum regni hominis mortalis, et obediunt creaturae omnes dominationi ejus. Per gratiam enim Tuam adoratam ab omnibus constitutus est, ut dominus sit maeeeey Vv. .K.. Tein medio foe lum . .A gloriosum . . Le pulvere potestatem tribuisti Q . ΘΕ We Servint ale Wie ss gee. ys ΡΠ oe 4. 5 owTr no f © NH F Fragment of an Ancient East-Syrian Liturgy. FourTH CoLumn. gratiam . [ies Rat Stee ee genus . ee ata eel hy Siig εἰ Sloripcemus τς is =. . [Pare et Filium [ef Sperctem Sanctum | MaeCACC Mic gets ext wean ee aan amen et amen! Adoramus [7106] Te, adorande, et glorificamus [70s] Te, glorificande, et sanctum praedicamus [705] Te, sancte natura Tua, et magnificamus | Ze], quamquam non sufficimus [Zaudi Tuae], o Tu, qui omnibus sufficis! . . superabundans, qui omnia nutris . super omnem creationem enim . exrensaJest et ΟΊ ΔΙΑ «12 ji. γε τὰ effusa est gratia quae . . et omni tempore ab omni . PSN by' oie evs javactons g auxilia et repositorium omnzum divitiarum spiritualium. ‘Tibi sunt omnia; et nos cum omnibus, ut tui essemus, fecisti, et vocasti nostrum nomen secundum nomen Tuum, et magnificasti nos et honorasti nos et elevasti nos et exaltasti nos et purificasti nos et sanctificasti nos et per Te . . . H εἰ turpitudo voluntatis nostrae .. . ZT, et amaritudinem libertatis nostrae edulcasti per fructum ae ee = gu? Tissus est ad nos . . . M genimen arboris Tuae pe it doe ee eracice enim essentiae Tuae fructum vivificum misisit in regionem nostram, ut det nobis ον . A quod voluit voluntas Tua, ut daret ean A on en a | OS orranrkr Wnt OU ONT AM FW ND "κ COL Go Go. GOO Ὁ δ Neon Ὁ ἢ NH Ὁ Nw mwne OW On AT SP WD NWN HS Ὁ Ww σι fragment of an Ancient East-Syrian Liturgy. FirtH CoLtumy. 6S «᾿ς ᾿ς, se ipsum, asumpsit nos ef [ /actus 651]᾿ ex Virgine homo . . . . Deus de Deo venzt . . . et curavit nos omnibus modis - πτ..-. .: . dilectio ejus wee. . se Obtulit. Passioni Poe . . “f Sua passione nos liberaret ».... . SUa curatione vitam .... . nobis daret, et per resurrectionem eee = ~ |. c##2-1pso a morte - . +. . per ascensionem suam glorzosam meee)... 1p altitudinem nos eveheret ... gloriosam. Et quia paratus erat, ut ascenderet de regione nostra et elevaretur in regionem spiritualium, unde descenderat, reliquit in manibus nostris pignus corporis 58] sancti, ut de propinquo esset nobiscum per corpus suum, et omni tempore se nobis immisceret per virtutem suam. Ante enim tempus crucifixionis ipsius et horam, in qua glorificandus erat, accepit panem et vinum, quae fecerat voluntas ipsius, sanctificavit ea per verbum Spiritus, et hoc mysterium .... reliquit nobis, et bonam similitudinem commisit nobis, ut, quemadmodum ipse fecit [vos guogue faciamus | jugiter et salvemur fer mysteria [ejus |. 48 ΟΟ“Τ δι +f WD DY "» wown nbs NY HN YN NN DD WN A HK YS SB RR Se Oe se OO} COs HARD Ne OW OMT A SF WH NY HF OO 2 Ww ws or Ἢ ow Fragment of an Ancient East-Syrian Liturgy. SrxtH CoLuMn. ee} 817 e κ᾽ <6 ἢ Lec te πῶ sb?) se Gee Ne. fe 10. Tile. epee ine) Oe pike) ΤΥ δ᾽ Ὁ. Ν᾽ τος ότι, ἴα Ne Pte ie) 8) es Pro |£cclesia Tua sancta] .. . GUE TES cS nets Bo Pals δέ θαΣ α΄ pro omnibus ΠΣ ἢ ἢ et universo sacerdotio ΠΟΥ πὶ... ὕ. Ἔν ει εἰ | we Virgine| sanctayquac JWT... 45," [ seme] PIU GHE Web, hots ie Mee a oe OTe PYOMAPOStOlis. S {sus leew et Martyribus et ΣῊΝ ἌΤΙ rectis et justis, pro regibus fidelibus, qui triumphare fecerunt in dione sua veritatem regni Tui, ut per . Tuum custodiantur fines gubernationis eorum, et pro corona anni, ut denedicalur . UU TO ak 4 on 8 OMNES Soe bo gig Θ᾿ 15 τό 24 27 Fragment of an Ancient East-Syrian Liturgy. SEVENTH COLUMN. Soe OC ee ὁ. ο ὁ ὁ ΝΟ I τ πο ο ο ὁ ο6 Cy πο ὦ ἃ ο :- ὦ - . . . ὁ, α Φυνα κυ a) hel .ἋᾺ,ὄδθϑ alte. ὦ ae See 6 sei se πε [ut factat | panem [unc corpus Filit Tur et vinum [Zoc sanguinem] sanctum Unigeniti Tui a fide Zi wee Fk. es «£ α «ἃ ...Aetad vazamaA. ° . CK . oa guz bibit, et ad expiationem culparum et peccatorum ...... See ncn, πὰρ Α΄. .V .... Tuo et digni habiti sunt communzone Ecclesiae Tuae .. DAV... ΝΥΝ en ee ὁ ὁ quod de Te est οὖς ον fudicium a ν ee δ ὁ αὶ ee Ἃ 0 ‘en ey δ σύν π᾿ ABS 49 50 or ant wD H Fragment of an Ancient East-Syrian Liturgy. ἘΊΘΗΤΗ CoLumn. a) 10 eo! ei, o> Yat fei ee Bes pe 4, ον "δὴ ae Cf er ne rah δ . MNA ἈΠΕ ΠΌΡΕΝ ere puri et sancti SUMS τ ΠΡ UN woe ose lat τς πὰ sanctificemur secrefo . Filii Tui τού. WRU SIMS 00 cos ware os 1 LOOMIS ots oe Ook adoremus et glorificemus naturam dzvinam poientem et sanctam in omnibus, Patrem et Filium et Spiritum Sanctum, in saecula, amen. ORATIO, POSTQUAM SUMPSERUNT SACRIFICIUM. ..... qui nos gratia Tua dignatus es participatione mysterii sancti et sumptione Corporis et Sanguinis Unigeniti Tui ieee. oe τ *Sint ἜΤ SANG? Ct 1S τι apes ut puri ty Shaaasien rae N cum fiducia Siro saute . . adoremus et glorificemus ΤῊΣ ejus | ineffabili. IV. FRAGMENTS OF ANCIENT GALLICAN LITURGIES. Ί. TueE following Fragments, from an old Palimpsest in the Ambrosian Library at Milan, are given by Amedeus Peyron in the Preface to his edition of some unpublished fragments of Cicero (M. T. Ciceronis Orationum Fragmenta inedita, etc., Stuttgard et Tiibingen, 1824), pp. 226, 227. He assigns the * ancient writing to the seventh century. It ‘is beneath a volume of Bede ‘de ‘emporzbus, the Press-mark of which is given as M. 12. The suspicion arises that it must be the same MS. as that from which Card. Mai took his specimens (wd. sup. Introd. p. Ixxxi). At any rate the fragments seem to belong to the Gallican type. . . ministerii ' susceptor apud omnipotentem deum tamquam pius magister excuset; deinde pro omni ecclesia, cuius ipse fundamentum factus est, cuius principatum indeptus est, ut intercedat ; dominicarum ovium curam bonus etiam nunc pastor inpendat, accepta priviligio potestatis legata dissolvat prevalere nobis intercessionis suae studio. . . - - ac sollicitudine caelebremus ut quo dominus noster XL 2 dierum vel noctium cursum absque... amine sub indumento corporis ieiunavit. Nam sicut reliquo anni tempore ieiunare 1 Evidently referring to 5. Peter. 2 This looks like part of the ‘Praefatio Missae’ for the beginning of Lent. : E2 52 Fragments of Ancient Gallican Liturgies. praemium est ; illa enim voluntaria sunt ieiunia, ista necessaria ; illa de arbitrio, ἰδία veniunt de mandatum’; ad illa denique invitamor, ad ista compellimur, praecemur ergo dominum ut nobis ieiuniorum dies tribuat ad ? profectu iungente desiderium qui ita in eis salutis congruae donavit exemplo*, per dominum nostrum ... Deus, quem in Patre et Filio et Spiritu sancto, indivisa Trinitate, divisis Personarum nominibus, confitemor, te devotis mentibus depraecemur uti, etc. .... caritas humilis, benigna patientia; non in conviclis lingua aspera, in obtrectationibus os amarum; non in vanitate adque iactantia multiplices sint loquillae ; non aliut diffusa vox resonet, aliud occulta mens occulat, non aemulatio nos adurat, non inflet ambitio, non pompa delectet, sed fideliter dicto fac- toque cogitatione correcti, quaecumque pia sancta caelestia meditemor, loguamor, Operemor .. . Deus, sub cuius oculis nulla corda non trepidant, nullae conscientiae non paviscunt, propitiare gementibus, omnium singulorum medere vulneribus, etc. .... ‘resurrecturus nos esse promisit; unde excessum cari nostri illius non appellamus mortem sed somnium. Mori timeat qui ex aqua et spiritu sancto non est renatus gehennae ignibus mancepetur; mori timeat qui non Christi cruce et passione 5 cinsetur; mori timeat quem de saeculo recedentem perennis poenis aeterna flamma torquebit, etc. The same volume seems to have been seen by Muratori, who notices it (Antiquit. Ital. iii. 833), but contents himself with giving the following extract :— ‘Non vox, aut lingua mortalis sed inspiratio coelestis operetur per Dominum Iesum Christum filium, etc... . Sacrificium et ad te, Domine, habe,’ etc. 1 sc. mandato. ? sc. profectum. 3 exemplum. * ? resurrecturos. > censetur. Fragments of Ancient Gallican Liturgies. 53 ll. These Fragments, also belonging to the Gallican Family of Liturgies, were published by Bunsen (Analecta Ante-Nicaena, vol. ili. pp. 263-266), having been given him by Niebuhr, by whom they were taken from a Palimpsest codex belonging to the Library of S. Gall. The first is part of a Missa pro defunctis, and they are ascribed by Bunsen to S. Hilary of Poictiers (c. A.D. 350). Lie ‘(Resur)rectionis futurae conditor et indultor: Deus, immor- talitatis promotor, dispensator adque (Il. atque) largitor; qui posuisti praesentis vitae terminum ut aeternitatis reserares intro- itum, et per finem praesentium principia panderes futurorum ; ac per depositionem corruptibilem incorruptionis limen aperires: Deus, qui dissolutionem recedentium a corporibus animarum non interitum voluisti esse, sed somnum, ut dissolutionem dor- miendi roborares fiducia resurgendi, dum in te credentium vivendi usus non adimitur sed transfertur; et electorum tuorum mutatur vita non tollitur: Deus, cujus restitutioni nulla diversitas mortis, nullum ingenium variae perditionis inludet; sed in tantum opera digitorum tuorum perire non pateris, ut quidquid in homine, per mortis varietate (1. varietatem) tempus labefe- cerit, aura dissolverit, ignis adsumserit (1. absumserit), ales rapuerit, fera carpserit, terra sorbuerit, gurges immerserit, piscis exhauserit, id totum in veterem mariam (1. materiam) redactum, et reviventi reddivivum terra restituat, induatque incorruptionem corruptione deposita: precamur ergo ac petimus ne spiritus servi tui illius, vel ancillae.... tristibus abyssi tenebris, aut ignitis Gehennae caminis, aut perpetuis Tartari frigoribus depu- tatus, poenalis locum habitationis introeat ; sed in sinu Abrahae, et in gremio patriarchae tui requiescens, tempus resurrectionis, diemque judicii cum gaudio secuturae immortalitatis expectet. ‘Per Dominum nostrum, Qui pridie quam pateretur Fiat nunc quaesumus, indulgentissime pater, per invocationem 54 Fragments of Ancient Gallican Liturgies. nominis tui atque infusionem spiritus tui sancti creaturis omni- bus haec creatura. ... .’ 2. (in)tercessione gaudebimus. Per Dominum nostrum. Collectio. Deus vivorum, et noster, et mortuorum, cui omnia non mortuis vivunt, et cui nihil perit nisi quod sibi deperit: indicaturus ipse de omnibus, et poenae meritum ignoranti moderaturus errori: dona famulo tuo illi vel illi, quem in pace adsumere dignatus es, requiem, remissione concessa; quia tibi est gloria aput aeternum patrem. Item exhortatio ... illi S. Recitatio. Co.....mus... hostia ee ey Cf. ae ee Uden 9 ΣΝ ὁ pep gee Sa SEE ALOR HER ATRYN Uw, wot hex, RS MRE EO STP ES LG By SRE eee ων WIP GH Le eee rin ar het lehelad A Oe at ey eh iy ον Meee ΕΣ Peete SPLPEKy ¥SUN YT GoM, WR τρέχα ΡΥ ὁ τ τω ρας ἐψναςτως,κοΣ ey Ἢ ναχες ἐὰν a cae + WiSeay at ISS yA eg A re πὰ = BEGIM Oa Pe Rng LS ey 3 oS δένα I eae Ὁ re ie ee ς bi a a SW RSE WIEN LNA Fg a Sass OE TN κοῖς Ron serie es ae s FERRI IN DL Deo eres erent Ons rere Sie Tn BHT OW oy Ἐπ Sells ας το Val ects at τὰ δὶ ON ΠΑ ΤΑ ΚΑ; τῶν ὡς τῳ τας τὶ my eee ery wae a peer ery ee PEGE NC a Seem EOF PL NTN κοὐ WAST: oe Roe ee ν" Se ae eae γεηρνζονον FAG Cc Sere 2 . ἊΣ SDS ΨΚ) ἌΣ pV WE we NR eet tard sags TNT Wen ABT: Eeury VON PA οὐς παν i ey ame PAS RGA RY τὰ Ray, be i ea ny ear a NC τ τεσ i SON SS, ORS τὰ γον east woe Stas i le als PTR YS any Πῶς DEF WE Te s ielahiee πὶ NEV EEN Hey POPS E Ye ATTEN Ry τὰ σῆς TE τὸς γα, Fy PRAM αὶ τος Slats ἴων μὰ La 9 Φυρ at FB ΠΝ τον IL ae at ον pe τὰ τὶ 0 PAE Rey Way! Sey τὰν ποῖ δ σῶν νων ke