§ 100.

PLACES AND TIMES OF PUBLIC WORSHIP.

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Since basilicae1 had frequently been converted into churches after the time of Constantine, and churches had been built in the form of basilicae,2 the name basilica was also the more readily transferred to the churches themselves, because it was susceptible in this instance of a signification so appropriate. The churches, now large and splendid, were divided into three parts: the vápОnš (πpóvaoç, ferula) porch, from which the beautiful gates, múlaι paíai (according to Acts iii. 2-10), led into the body of the church, vaós, navis (where was the åμßwv, pulἄμβων, pitum), which again was divided from the Bua, sacrarium, sacristy, by cancelli, kiуkλídɛç, a lattice-work. There were usually other buildings attached to the churches, and especially a baptistery, ẞaπTIOTρov, with the font, piscina, fons, koλvμẞý@pa. All the buildings were situated in an inclosed court (ai@piov, avλý, atrium), in which was also a reservoir or large vessel of water (pývŋ, cantharus) for washing the hands before entering the church, after the ancient, originally Jewish fashion.

christl. Kirchen vom 5ten bis zum 14ten Jahrh. von J. G. Müller. Trier. 1835. 8. S. 42, ss.). These Salvator-pictures continue for a long time the only ones. Pictures of the crucified, the Ecce-homo, the dead Christ in the bosom of the mother, belong to the middle ages. The caput radiatum or the nimbus was taken from heathen and transferred to Christian art. See Schoepflini Comment. hist. et crit. p. 69, Münter's Sinnbilder, ii. 28.The Thomas-Christians in India suppose that Cyril introduced the to them hateful pictures. See La Croze Hist. du Christianisme des Indes, a la Haye, 1724. 4. p. 243. Assemanus Bibl. Orient. iii. ii. 401, endeavors indeed to prove that this tradition can not be very old; but it is a remarkable fact that it is also related by the Copt Elmacin (about 1250) on whose authority it is repeated by Makriz (about 1400). (See Renaudot Hist. Patr. Alex. p. 114, Makrizii Hist. Coptorum ed. Wetzer. Solisb. 1828. 8. p. 53.) On any supposition, it is historically established that pictures were introduced into churches in the time of Cyril.

1 The Roman basilica, an imitation of the croù Baoiλký in Athens, consisted partly of an oblong four-cornered space, which served principally for a place of merchandise, and partly of a second space situated over against the entrance which formed a semicircle, and in which a court was held, the so called tribunal. See Vitruv. v. i. Hirt's Baukunst, iii. 180. Dr. F. Kugler's Handbuch der Kunstgeschichte. Stuttgart. 1842.

2 On the form of the churches, see the description of the city of Rome by Platner, Bunsen, Gerhard, and Röstell, i. 419. Die Basiliken des christl. Roms. Kupfertafeln u Erklärung (von Bunsen). München. 1843. fol.

3 Hieronymus Ep. 35; epitaph. Nepotiani: basilicas ecclesiae.

Fasts, hitherto voluntary, were now prescribed by the Church.4 Festival days were more regularly arranged, and, at the same time, multiplied. In the east, the Epiphany was celebrated as the festival" both of the birth and baptism of our Lord; in the west, the 25th December had been adopted as the birth-day ever since the middle of the fourth century; the cus

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4 The older and more liberal view (see Div. I. § 73, note 1) is still maintained by Victor Antiochenus (about 400), Comm. in Ev. Marci, c. 2 (Bibl. PP. max. t. iv.): Enimvero inter eos, qui in Moysis, et eos rursum, qui in gratiae lege jejuniis dant operam, hoc praeter caetera interest, quod illi quidem jejunia a Deo praefinita habebant, quae proinde modis omnibus explere obligabantur, etiamsi alias noluissent; hi vero virtutis amore, liberaque voluntatis electione jejunant verius, quam ulla legis coactione. Quodsi vero quadragesimale vel aliud quodcunque jejunium definitum habemus, propter ignavos et negligentes, quo nimirum quoque ii officium faciant, praefinitum habemus. Chrysostomus Hom. lii. in eos qui primo Pascha jejunant. Cassianus Collat. xxi. c. 30: Sciendum sane hanc observantiam quadragesimae, quamdiu ecclesiae illius primitivae perfectio inviolata permansit, penitus non fuisse. Non enim praecepti hujus necessitate nec quasi legali sanctione constricti, arctissimis jejuniorum terminis claudebantur, qui totum anni spatium aequali jejunio concludebant. Socrates, v. 22. On the contrary Epiphanius Haer. lxxv. 6, Expos. fidei, c. 22, derives the Wednesday and Friday fasts from an apostolic arrangement. Hieronymus Ep. 27 (al. 54), ad Marcellam: Nos unam quadragesimam secundum traditionem Apostolorum, toto nobis orbe congruo, jejunamus. Leo P. Serm. 43, de Quadrages. 6: Apostolica institutio xl. dierum jejunio impleatur. While in the Oriental church all fasting was prohibited on the Saturday, the custom of fasting on this day arose in the west, especially in Rome, perhaps even in the third century (Neander, i. i. 510: Tertullian de Jejun. c. 14, does not, however, prove this. See my remarks in the Theol. Stud. und Kritik. 1833, iv. 1149). In the fourth century, Saturday as a fast day entirely took the place of Wednesday at Rome (Innocent I. Ep. 25, ad Dicentium. c. 4. Augustini Ep. 36, ad Casulanum). Cf. Quesnel. Diss. de Jejunio Sabbati in Eccl. Rom. observato, in his edition of the Opp. Leonis, ii. 544.

5 Cassian. Collat. x. c. 2: Intra Aegypti regionem mos iste antiqua traditione servatur, ut peracto Epiphaniorum die, quem provinciae illius sacerdotes vel dominici baptismi, vel secundum carnem nativitatis esse definiunt, et idcirco utriusque sacramenti solemnitatem non bifarie, ut in occiduis provinciis, sed sub una diei hujus festivitate concelebrant, epistolae pontificis Alexandrini per universas dirigantur Aegypti ecclesias, quibus et initium quadragesimae et dies paschae non solum per civitates omnes, sed etiam per universa monasteria designentur.

6 According to Epist. Johannis Episc. Nicaeni, in the auctar. Bibl. Patr. ed. Combefisius, t. ii. p. 297, and an Anonymus ap. Cotelerius ad Constitt. Apost. v. 13, which, however, are too modern to be regarded as proper witnesses, although they certainly come near the truth, this day was established by Julius, bishop of Rome (337-352). An expression of his successors, Liberius (352–366) in Salvatoris Natali is adduced by Ambrosius de Virginibus, iii. c. 1. Even an ancient Syrian in Assemani Bibl. orient. ii. 164, states that the natalis solis invicti falling on this day (Winter-solstice, according to the erroneous reckoning of the Julian calendar on the 25th December, see Ideler's Chronologie, ii. 24), was the reason why the natalis Christi was assigned to the same day. So also Jo. Harduin (Acta SS. Junii iv. 702, D.) and especially Jablonski de Origine festi nativit. Christi. diss. ii. § 2 (Opusc. ed. te Water, iii. 348). Even so late as the times of Leo the Great, there were many in Rome quibus haec die solemnitatis nostrae non tam de nativitate Christi, quam de novi, ut dicunt, solis ortu honorabilis videatur (Leonis M. Sermo xxi. c. 6). According to Credner de Natalitiorum Christi et rituum in hoc festo celebrande solemnium origine, in Illgen's Zeitschr. f. d. hist. Theol. iii. ii. 228, this festival began in Egypt in the fourth century.

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tom proceeding from Rome and spreading into the different parts of the empire. This festival began now to obtain in the east; and at last, also (shortly before 431) in Egypt. The Epiphany was observed in addition as the day of baptism, and came to be kept as such even in the west.9 The celebration of the passover, as customary in Asia Minor, had been rejected at the council of Nice ;10 and since that time, those who still retained it were regarded as heretics, TeocapeokaιSEKATĪTαι, Quartodecimani.11 With respect to the appointment of the Easter festival, they followed for the most part the patriarch of Alexandria;12 yet not always, especially in the west; and thus Easter was sometimes observed on different Sundays in different provinces. The Paschal festival, which was announced at the

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7 For example, in Antioch about 380. Chrysost. Hom. 31, de Natali Christi (ed. Montfauc. ii. 355): Ούτω δέκατόν ἐστιν ἔτος, ἐξ οὗ δήλη και γνώριμος ἡμῖν αὕτη ἡ ἡμέρα γεγέννηται. What follows furnishes a remarkable illustration of the ease with which customs of a recent date could assume the character of apostolic institutions: Пapà μèv TOĨS TÈV ἑσπέραν οἰκοῦσιν ἄνωθεν γνωριζομένη-παλαιὰ καὶ ἀρχαία ἐστὶ, καὶ ἄνωθεν τοῖς ἀπὸ Θρᾷκης μέχρι Γαδείρων οἰκοῦσι κατάδηλος καὶ ἐπίσημος γέγονε.

8 Comp. Cassian Collat. x. 2, above, note 5. On the other hand, in the Acts of the Ephesian council (ap. Mansi, iv. 293) Pauli Episc. Emiseni homilia 2ɛx0ɛtoa kỨ Xoiùk (25 Dec.) ἐν τῇν μεγάλη ἐκκλησίᾳ Αλεξανδρείας—εἰς τὴν γέννησιν τοῦ Κυρίου, κ. τ. λ. About the same time under bishop Juvenalis the festival was also adopted in Jerusalem, which was united with Alexandria against Antioch. See Basılides Seleuc. de S. Stephano, in S. Joannis Chrysostomi de Educandis liberis lib. ejusdem tractatus alii quinque, etc. ed. Franc. Combefis. Paris. 1656. 8. p. 302.

9 The first trace of it is in 360, when Julian, according to Ammian. Marcell. xxi. c. 2, celebrated the Epiphany in the church at Vienne. In the west, the commemoration of the arrival of the Magi (i. e., three kings, according to Psalm lxxii. 10) and the first miracle in Cana were united with this feast. Bingham, vol. ix. p. 80. Neander, ii. ii. 657, ss. 10 Comp. Div. I. § 60, note 15. Constantini Epist. ad ecclesias de decretis syn. Nic. (ap. Eusebius de vita Const. iii. 18) et Epist. Syn. Nic. ad eccl. Alexandr. ap. Socrates, i. 9: Ὡς πάντας τοὺς ἐν τῇ ἑᾳ ἀδελφοὺς τοὺς μετὰ τῶν Ἰουδαίων τὸ πρότερον ποιοῦντας, συμφώνως Ῥωμαίοις καὶ ἡμῖν-τὸ πάσχα ἐκ τοῦ δεῦρο ἄγειν. There is nothing more precise on the subject. This Nicene decree was confirmed by the Conc. Antioch. ann. 341, can. 1.

11 The name first occurs in Conc. Laodic. (about 364) can. 7. Conc. Constant. oec. ii. ann. 381, c. 2. Epiphan. Haer. 50. On the other hand, Philastrius Haer. 87, knows nothing of it.

12 Leonis Ep. 121 (ed. Quesn. 94): Paschale festum-quamvis in primo semper mense celebrandum sit, ita tamen est lunaris cursus conditione mutabile, ut plerumque sacratissimae diei ambigua occurrat electio, et ex hoc fiat plerumque quod non licet, ut non simul omnis Ecclesia quod nonnisi unum esse oportet observet. Studuerunt itaque sancti Patres occasionem hujus erroris auferre, omnem hanc curam Alexandrino Episcopo delegantes (quoniam apud Aegyptios hujus supputationis antiquitus tradita esse videbatur peritia), per quem quotannis dies praedictae solemnitatis Sedi apostolicae indicaretur, cujus scriptis ad longinquiores Ecclesias indicium generale percurreret.

99.

13 Ambrosii Ep. 23 (al. 83). On the different paschal cycles see Bingham, vol. ix. p. Ideler's Chronologie, Bd. 2, S. 200, ss. In Alexandria a cycle of nineteen years invented by Anatolius was used (evvɛakaidɛkαɛтηpíç). In Rome, to the time of Leo the Great,

Epiphany, was preceded by the Quadragesima (7ɛσσapakooтý)11 and divided into the ráoxa oravρwoμov, hebdomas magna, the great week, in which the feria quinta ( ȧyía пÉμптη), the ' (ή πέμπτη), πaρaσkεvý, and the Sabbatum magnum were distinguished from one another; and into the Táoxa ȧvaoтáopov, the week of the resurrection, which ended with the Dominica in albis (Kaiv kvpιaký). This festival was followed by the Quinquagesima (πεντηκοστή), which included the ascension (ανάληψις), and ended with pentecost (πεντηκοστή).

The nightly service (vigiliae, ñavvvxídɛs) which preceded the Easter festival was observed with great splendor;15 but now similar vigils were also annexed to other festivals, especially to those in honor of martyrs.

§ 101.

RITES AND CEREMONIES OF WORSHIP.

Christian worship was now invested with a splendor hitherto unknown. The clergy began to wear a peculiar costume while engaged in holy things. In some of the services lights were

1

and in the west, the cycle of eighty-four years. With the Alexandrians, Easter festival must fall between 22d March and 25th April; with the Latins, between the 18th March and the 21st April. Hence there was a difference in the keeping of Easter, and hence arose the discussions respecting it. Ideler, ii. 254, ff. For this reason, Leo M. Ep. 121 (see note 12), applied to the emperor Marcian: Obsecro clementiam vestram, ut studium vestrum praestare dignemini, quatenus Aegyptii, vel si qui sunt alii, qui certam hujus supputationis videntur habere notitiam, scrupulum hujus solicitudinis absolvant, ut in eum diem generalis observantia dirigatur, qui nec paternarum constitutionum normam relinquat, nec ultra praefixos terminos evagetur. Quicquid autem pietas vestra de hac consultatione cognoverit, ad meam jubeat mox notitiam pervenire, ut in divinis mysteriis nulla dissonantiae culpa nascatur.

14 Among the Orientals seven weeks, among the Westerns who fasted also on the Sabbath (see above, note 6) six; in both cases, therefore, thirty-six days. Cassiani Collat. xxi. 24, 25 (qui substantiarum nostrarum omniumque. fructuum decimas offerre praecipimur, multo magis necesse est, ut ipsius quoque conversationis nostrae, et humani usus, operumque nostrorum decimas offeramus, quae profecto in supputatione quadragesimae implentur), 27, 28. Comp. Socrates, v. 22.

15 Euseb. de vit. Const. iv. 22. Gregor. Nyss. Orat. 5, de Paschate Gregor. Naz. Orat.

19 et 42.

1 All the clergy wore the orixúptov (vestis alba tunica); bishops, presbyters, and deacons wore over that the ¿páptov (according to Jo. Morinus de sacris Ecclesiae ordinationibus, p. 174, ¿pápiov, according to Suicer. Thes. eccl. ii. 498, ỏpáptov lat. orarium, afterward Stola), bishops and presbyters over that the pøɛλóvns or paíλovns (planeta, casula; comp. Morinus, p. 176. Suicer. ii. 1422). The wμopóptov (pallium) distinguished the bishops in

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also used in the day-time; and in the fifth century frankincense began to be employed. More attention was paid to the music. The custom of singing in responses, first introduced into the Church at Antioch, soon spread in the east, and was transferred to the Western Church by Ambrose. The disciplina arcani (distinction between the initiated and uninitiated) reached its highest development in the fourth century, but afterward gradually disappeared as heathenism ceased. Public worship (λetrovрyía, missa) was divided on account of it into several

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the east; in the west it was not yet in use (cf. Pertsch de Origine, usu et auctoritate pallii archiepiscopalis. Helmst. 1754. 4. p. 91, ss). That no tonsure was ever practiced either by monks or clergymen may be inferred from Hieronymus ad Ezech. xliv. 20: Quod sequitur; caput suum non radent neque comam nutrient, sed tondentes attondebunt capita sua, perspicue demonstratur, nec rasis capitibus, sicut sacerdotes cultoresque Isidis ac Serapis nos esse debere, nec rursum comam demittere, quod proprie luxuriosorum est, barbarorumque et militantium, sed ut honestus habitus sacerdotum facie demonstretur, etc. Comp. Bingham, vol. ii. p. 413, iii. 50.

2 Before the relics of martyrs, and in the east also during the reading of the Gospel. See Hieronymus adv. Vigilantium. Lactantius (Institutt. vi. 2) still mocks the heathens on account of it.

3 The first certain trace of it is found in Pseudo-Dionys. Areop. de Eccl. hier. c. 3. It had been used before as a mark of honor to the emperors. See § 99, note 4.

4 According to Theodoretus H. E. ii. 19. Flavianus and Diodorus, two monks in Antioch, in the time of Constantius, were its originators: Оυтоɩ πрíтoi, dixñ dieλóvtes toùs τῶν ψαλλόντων χορούς, ἐκ διαδοχῆς ᾄδειν τὴν Δαυτικὴν ἐδίδαξαν μελῳδίαν· καὶ τοῦτο ἐν ̓Αντιοχείᾳ πρῶτον ἀρξάμενον πάντοσε διέδραμε, καὶ κατέλαβε τῆς οἰκουμένης τὰ τέρμara. According to Theodore of Mopsvestia in Nicetae Acomin. Thesaurus orthodoxiae, v. 30, they first only translated Antiphonies from the Syriac into Greek: and Socrates, vi. 8, attributes the first introduction of this kind of music to Ignatius (Augusti Diss. de hymnis Syrorum. Vratisl. 1814. 8. Hahn über den Gesang in der syrischen Kirche, in the Kirchenhist. Archive für 1823, iii. 52). The custom of singing in responses was especially diffused by the monks (TÒ ÚVτíOWVOV, Úvтíówvoi vμvoi). Comp. generally M. Gerbertus de Cantu et musica sacra (tomi ii. typis San-Blasianis, 1774. 4), i. 40. Schöne's Geschichtsforschungen über die kirchl. Gebräuche, ii. 191.

5 Augustini Confess. ix. 6, 7. Paulinus in vita Ambros. p. iv. On the musical character of the Ambrosian singing see Kiese wetter's Gesch. d. europäisch-abendländischen Musik. Leipzig. 1834. 4. S. 3.

6 Comp. Div. I. § 67, note 3. Basilius de Spir. sancto, c. 27. Comp. especially Cyrilli Hieros. catecheses. Hence the formula so frequent among the orators, loaoi oi peuvŋμεμνημένοι οι οἱ συμμύσται, in opposition to the ἀμύητοι : in Augustine, norunt fideles: Frommann de Disciplina arcani, p. 43.

7 Comp. Suiceri Thes. eccl. ii. 220. Bingham, v. 16, particularly the solemnity of the Lord's Supper, but in other respects every religious service too.

› Missa, i. e. missio: as remissa, offensa, for remissio, offensio. Avitus (archbishop of Vienne about 490) in Epist. i.: In Ecclesiis, Palatiisque, sive Praetoriis missa fieri pronunciatur, cum populus ab observatione dimittitur. In the first part of the service, which consisted of psalms, readings, and sermon, even the unbelieving portion of the people were permitted to join. After their retiring, the proper missa catechumenorum followed, which was a series of prayers, whereby the catechumens, penitents, and possessed, were dismissed in classes (by the call οἱ ἀκοινώνητοι περιπατήσατε. μή τις τῶν κατηχουμένων), etc. (Cf. Conc. Carthag. iv. ann. 398, can. 84: Ut Episcopus nullum prohibeat ingredi VOL. I. -28.