century John1 of Rouen (or Avranches) speaks of it as twice said. In the twelfth, John Beleth,2 A.D. 1162, speaks of it as sung twice with the petition, "Have mercy on us," and a third time with "Grant us Thy peace;" as in our Mediæval and in the Roman Liturgy. This variation is recognised by Innocent III., A.D. 1198; and from that age it became general, but has never been admitted into the Office of the Lateran Basilic. A Roman Ms. Missal, dated 1158, has it thrice, but a prayer of preparation for the Communion comes between the first and second Agnus.5 In the thirteenth century Durandus gives them without a break. The Carthusians still sing the Agnus but once. In England, Archbishop Elfric, probably about 957, forbade the Agnus as well as the Offertory and Communia to be sung on Easter Eve; and Lanfranc declares, two centuries later, that this was the general custom of the "chief Churches of the Monks." The rule was borrowed from Rome, where we find it in an Ordo of the eighth century.10

From the life of S. Meinwerc, it is inferred that it was a custom in the eleventh century (perhaps a very partial one) for the Bishop to "ascend the pulpit after the Agnus Dei,” and address the people thence."1

SECTION VII.-The Peace before Communion.

In our earlier Liturgies the Commixture (preceded by the Agnus Dei) was followed by the Kiss of Peace. In the Roman the Agnus Dei intervenes. In the Sarum, Bangor, and Hereford Missals, as well as in that of Rome, a prayer is provided to be said before the Peace is given; not in that of York.12 The Sarum and Bangor give the same, while that of Hereford agrees with the Roman form. The Sarum and

1 De Offic. Eccles. c. xlviii.

3 De Myst. Miss. L. vi. c. iv. tom. i. p. 413.

2 Div. Off. Expl. c. xlviii.

4 Bona, L. ii. c. xvi. n. v. ; Romsée, Carem. Art. xxxviii. §i. We are told the same by John the Deacon, 1170, De Eccl. Later. c. vi. Mus. Ital. tom. ii. p. 566.

5 Romsée, De Carem. Miss. Art. xxxix. § i.

7 Romsée, App. Art. i. § iv. n. ii.

6 L. iv. c. lii. n. 2.

8 Johnson's Canons, P. i. p. 404. Lanfranc has Communio, correctly. 9 Constit. Wilkins, vol. i. p. 339. 10 Mus. Ital. tom. ii. p. 28.

11 Vita, c. xiii. n. 96; Bolland. Jun. v. p. 544. 12 This prayer is comparatively modern in the Roman. "It is not in the ancient," says Gavanti, "but has a place in a Ms. Missal in the Vatican with the two following."-In P. ii. tit. x. Rub. Miss. Durandus implies that some prayer was said:- "Facta Commixtione, et finita oratione accipit Pacem," etc.-L. iv. c. liii. n. i.

Bangor Rubric then says, "Here let the Priest kiss the Corporals on the right side, and the top of the Chalice, and afterwards the Deacon, saying, Peace be to thee and to the Church" [of God, Bang.] To which the Deacon answers, "And with Thy Spirit." The Rubric then proceeds, "Let the Deacon on the right of the Priest take the Pax from him, and hand it to the Subdeacon. Then at the step of the choir let the Deacon himself carry the Pax to the directors of the choir, and let them bear the Pax to the choir, each to his own part, beginning with the elder." York has, "Here let the Kiss of Peace be given, saying, Hold the bond of peace and charity, that ye may be meet for the most Holy Mysteries of God." Hereford:" Then let him offer the Peace; but first let him kiss the Chalice, then the Altar, saying, Hold the bond," etc. "And when he kisses the Minister let him say, The Peace of Christ and of the Holy Church be to thee and to all the sons of the Church. In the Roman the Priest kisses the Altar, and approaching1 his left cheek to that of the Minister, says, "Peace be to thee," to which the other. responds, " And with thy spirit." If no Minister is present he does not kiss the Altar, though he says the prayer of Peace.2 The Carthusians, Dominicans, and some other Religious retain the Osculatory; which is also prescribed in private Masses.3

In the Greek Church, although the Kiss of Peace is no longer observed, and was in fact never observed at this part of the Service, a very edifying custom nevertheless prevails, which breathes the same spirit as that ancient rite. Immediately" before they receive the Sacrament, they ask forgiveness one of another. The Deacon begs it of the consecrating Priest, who always takes care to be reconciled to any one who has a matter against him, before he approaches the Altar. The Priests who assist turn their heads to the right hand and to the left, signifying by this gesture their desire of forgiveness, if they have offended any then present. And the people who communicate, every one for himself, says aloud in the hearing of all, before the act of receiving, Forgive, O Christians; which the rest with one voice answer, God forgive you." ."4

1 When the Bishop celebrates, the cheeks touch.-Cærem. Episc. L. ii. c. 8, Romsée, De Miss. c. ii. Art. xxxix. n. iii. Some (as Merati, P. ii. tit. x. n. xliv. tom. i. p. 357; Cavalieri, tom. v. c. xxiii. n. xv.) speak of their lightly touching in all cases; but "general use," according to Romsée, is in favour of approach "without physical touch."-—Ibid. note.

2 Rit. Celebr. Miss. x. 3.

3 Romsée, De Cærem. Miss. c. ii. Art. xxxix. n. iii.

✦ Smith's Greek Church, p. 143; see Goar, p. 149, note 169.

For other and more numerous particulars respecting the Kiss of Peace, see Part II. Ch. ii. Sect. ii. p. 500.

SECTION VIII.-The Proclamation, Sancta Sanctis.

28

In S. Mark, S. James,2 the later Greek, and the Armenian Liturgies, after the Lord's Prayer and before the Fraction; in the Nestorian5 and Egyptian, after both; in the Ethiopian (which, like ours, postpones the Lord's Prayer), after the Fraction; in the Syrian, after the first Fraction and Lord's Prayer, but before the second; the Celebrant lifts up the Mysteries, "yet not so as to be seen by the people "8 (the door being still closed or the veil drawn, and he standing with his face to the Altar), and proclaims "Holy Things for holy persons." The Clementine is without any directions for the Fraction, and without the Lord's Prayer; but this formula is used immediately after the Benediction. In the West it is preserved in the Mozarabic10 Liturgy, and in some old provincial French Missals; but it was misunderstood of the "Conjunction" of the sacred Elements; and in more than one of the latter,11 Sancta Sanctis was altered to Sancta cum Sanctis to suit the misinterpretation.

From its early universality, and the Scriptural title, “the Saints," which it gives to the Faithful, we may infer that this proclamation belongs to the Apostolic age. The first Father, however, who refers to it is S. Cyril 12 of Jerusalem :—“ After these (the Lord's Prayer and Response) the Priest says, 'Holy

1 Renaud. tom. i. p. 161.

2 Assem. tom. v. p. 53; Lit. PP. p. 33.

3 Goar, pp. 81, 175.

4 Neale's Introd. p. 638. But the formula here is, "The Holy of Holies;" or, as others, "For the holiness of the holy."-Le Brun, Diss. x. Art. xx. tome v. p. 313.

Renaud. tom. ii. p. 595; Le Brun, Diss. xi. Art. xii. tome vi. pp. 522, 525. Here again the words are altered, "Sancta sanctis decet in perfectione." The Malabar has "Sanctum Sanctis decet, Domine mi, in consummatione."— Raulin, p. 325.

Renaud. tom. i. pp. 23, 82, 122.

7 Ibid. p. 519.

8 Goar, p. 145, note 158.

9 Const. Apost. L. viii. c. xiii. Cotel. tom. i. p. 404.

10 Leslie, pp. 6, 232. "Sancta sanctis, et conjunctio Corporis D. Nostri J. C. sit sumentibus et potantibus nobis ad veniam, et defunctis fidelibus præstetur ad requiem."

11 One Angers Missal has "Sanctum cum sanctis; hæc sacrosancta commixtio," etc. Another, "Sancta cum sanctis, et commixtio," etc. A Rheims Missal, so late as 1491, has "Sancta cum sanctis, et conjunctio (the word used in Spain), etc. Martene, L. i. c. iv. Art. ix. n. ii. tom. i. p. 151. 12 Catech. Myst. V. § xvi. p. 300.

Things for holy persons; the Holy Things set forth (on the Altar) on which the Holy Ghost has come; ye also being holy persons, having the gift of the Holy Ghost.' The Holy Things therefore correspond to the holy persons." S. Chrysostom1 makes it the ground of a very solemn exhortation:-" When he saith, Holy Things for holy persons, he saith, If any one be not holy, let him not approach. He saith not merely, free from sins, but holy. For mere freedom from sins maketh not saints, but the presence of the Holy Ghost and wealth of works." Cyril of Alexandria :-"The Ministers of the Divine Mysteries call out to those who wish to partake of the Mystic Blessing, Holy Things for the holy,' teaching that the Communion of the Holy Things is most meet for those who have been sanctified by the Spirit."

The elevation of the Bread, which takes place here in the Greek and Oriental rites, is not with a view to adoration. It is only seen by those within the Bema,3 the doors of which are still closed. The pure Armenian5 Liturgy merely directs the Priest to "lift up the Sacrifice before his eyes;" but there are copies, accommodated to Roman notions, which order him to "show it to the people." Pseudo-Dionysius,7 about 450, only speaks of the Elevation (if in his time it could be so called) as a "showing of the Gifts." But Anastasius Sinaita, A.D. 599:-" The Priest lifts up the bread of life, and shows it to all. . . . Then forthwith he adds and says, The Holy Things for the holy." And similarly Cyril of Scythopolis, 555, or his interpolator Simeon the Metaphrast, 901-Stretching forth his hands to heaven, and as if showing to them the Mystery dispensed for our salvation, he says with a loud voice, "Holy Things for holy persons." Maximus,10 the scholiast on pseudo-Dionysius, A.D. 645, hesitates on the meaning of his author:-" Perhaps he means the lifting

1 Hom. xvii. in Ep. ad. Hebr. § 5, tom. xii. p. 245.

2 Comm. in S. Joh. Ev. L. x. (c. xx. v. 17), tom. iv. p. 1086.

3 "Non ita tamen ut a populo conspiciatur."-Goar, note 158, p. 145. "Orientalium disciplina," says Renaudot, "est elevare et astantibus ostendere sacra mysteria."-Tom. ii. p. 608. I presume that the astantes are only those about the Altar.

4 Goar, pp. 84, 151. See before, note 3, p. 667.

5 Neale's Introd. p. 638.

Le Brun, Diss. x. Art. xx. tome v. pp. 313, 6.

gifts.

7 Eccl. Hier. c. iii. n. ii. Opp. tom. i. p. 284,-"Having shown the he both proceeds to the Communion of them himself, and invites the others." Comp. n. iii. § 10; p. 296. The date is very doubtful. 8 De Sacra Synaxi, p. 457.

9 Vita S. Euthymii, n. 81; Cotel. Eccl. Gr. Monum. tom. ii. p. 268. 10 Dionys. Opp. tom. i. pp. 306, 312.

up and elevation after the consecration of the Divine Bread." But he confidently affirms the practice :-"This is clear, that the chief Priest, lifting the holy Bread, showed the Blessing, or Sacrament, saying, Holy," etc. At a much later period it is thus referred to by Symeon1 of Thessalonica:-"Having robed and lifted up the Bread, and proclaimed 'Holy Things,' etc., he invites all holy persons to that Divine lively food of the Sacred Table, (that is) when he says, Holy Things for the holy." Dionysius Bar Salib: 2-"The Priest lifts up and carries about the Sacraments, crying out and saying, Holy Things for the holy." James of Edessa :-" The Priest shall proclaim to the people that the holy things of the Body and Blood are for those who are pure and holy, not for those who are not cleansed. And uttering these words with a loud voice, he lifts the Sacraments on high for a witness of that which he has just announced."

At the same time, it was taught that this lifting up of the Body of Christ "represented the lifting up on the Cross, and the death on it, and the Resurrection itself."4

We have before had occasion to speak of the undue veneration paid to the unconsecrated Elements at the Great Entrance in the Greek and Oriental Churches. Nothing of the kind takes place after the Consecration. There is no Rubric prescribing, or prayer embodying, the adoration of the Elements in any Greek or Oriental Liturgy. Nor do the exhortations to reverence and godly fear at this part of the Office which we meet with in Ecclesiastical writers necessarily imply anything like the Roman worship of the Host as God. The strongest passages alleged are such as these, from Syrian writers:-"All cry out (at the elevation of the Bread), as the thief cried to Him, Have mercy upon me, Lord, when Thou shalt come into Thy Kingdom." "All of the laity shall bow their heads, worshipping God in fear and trembling, with tears, with the utmost earnestness, and beating of their breasts, imploring the remission of their sins," etc. This worship may simply be addressed to Christ, especially present, as a Primitive Christian or a member of

1 De Templo, etc., Goar, p. 228.

2 Comment. in Renaud. tom. i. p. 267.

3 Le Brun, Diss. ix. Art. i. tome vi. p. 610.

4 German. C. P. Theoria Mystica, Liturg. PP. p. 177; Symeon Thess. Goar, p. 228; Severus Aschm. De Exerc. Christianorum, Renaud. tom. i. p. 266, etc.

5 See Part I. Ch. xii. Sect. viii. p. 379.

6 Severus, De Exerc. Christian, Renaud. tom. i. p. 266.

7 An addition in a later copy of Gabriel Patr. Rituale, Renaud. u.s.