that of the Monophysite and the orthodox liturgies of St. Jamest: the hymn "Tersanctus"." Chrysostom does not appear to refer directly to the commemoration of our Saviour's deeds and words at the last supper, as used in the liturgy; but since he attributes great efficacy to the words of our Lord, we may infer that they occurred in the liturgy at that time. He often speaks of the eucharist under the title of an unbloody sacrifice, which is at least quite consistent with the words of verbal oblation in the liturgies of St. James. I am not aware that he mentions the invocation of the Holy Spirit. On this part of the liturgy, namely, the words of Christ, the verbal oblation, and the invocation of the Holy Spirit, the Christian writers spoke but little, and with caution. It was contrary to the discipline of the church to reveal openly to t See last quotation, which refers to the part of the thanksgiving immediately before Tersanctus. The following passage refers to the thanksgiving more at large. In speaking of "the cup of blessing," he says, Οὐ γὰρ μικρὸν τὸ εἰρημένον, εὐλο γίαν γὰρ ὅταν εἴπω πάντα ἀναπτύσσω τὸν τῆς εὐεργεσίας τοῦ Θεοῦ θησαυρὸν, καὶ τῶν μεγάλων ἐκείνων ἀναμιμνήσκω δωρεῶν, καὶ γὰρ καὶ ἡμεῖς ἐπιλέγοντες τῷ που τηρίῳ τὰς ἀφάτους εὐεργεσίας τοῦ Θεοῦ, καὶ ὅσων ἀπολελαύκαμεν, οὕτως αὐτὸ προσάγομεν, καὶ κοινων νοῦμεν, εὐχαριστοῦντες, ὅτι τῆς πλάνης ἀπήλλαξε τὸ τῶν ἀνθρώπων γένος, ὅτι μακρὰν ὄντας, ἐγγὺς ἐποίησεν, ὅτι ἐλπίδα μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ, ἀδελφοὺς ἑαυτοῦ κατεσκεύασε καὶ συγκλη ρονόμους. Hom. xxiv. in 1 Cor. P. 532. tom. ix. u See Hom. xviii. in 2 Cor. p. 873. aleady quoted. Διὰ τοῦ το καὶ ὁ μέγας οὗτος ἀρχιερεὺς (Christus) ἐπειδὰν ἐπὶ τῆς ἁγίας ταύτης ἑστήκῃ τραπέζης, τὴν λογικὴν ἀναφέρων λατρείαν, τὴν ἀναί μακτον προσφέρων θυσίαν, οὐχ ἁπλῶς ἡμᾶς ἐπὶ τὴν εὐφημίαν ταύτην καλεῖ, ἀλλὰ πρότερον τὰ Χερουβείμ εἰπὼν, καὶ τῶν Σεραφεὶμ ἀναμνήσας, οὕτω παρακελεύεται πασιν ἀναπέμψαι τὴν φρικωδεστάτην φωνὴν τὴν διάνοιαν ἡμῶν ἀπὸ τῆς γῆς ἀναστῶν, καὶ μονονουχί βοῶν πρὸς ἕκαστον ἡμῶν, καὶ λέγων, μετὰ τῶν Σεραφείμ δεις, μετὰ τῶν Σεραφεὶμ στῆθι, μετ' ἐκεί νων τὰς πτέρυγας πέτασον, μετ' ἐκείνων περιίπτασο τὸν θρόνον τὸν βασιλικόν. Serm. vi. in Esaiam. p. 890. tom. iii. heathens or heretics the form of consecration, and some other practices and doctrines which were likely to excite opposition or ridicule. With the wisdom of serpents, as well as the harmlessness of doves, the primitive Christians did not give that which was holy unto the dogs, nor cast their pearls before swine; remembering the admonition of Christ, and his salutary caution," lest they trample them "under their feet, and turn again and rend you.” Chrysostom speaks plainly of the general prayers which follow, and especially of the commemoration of the living and the dead". He mentions the use of the Lord's Prayer", the form тà ayia тois άyíois*, the breaking of the bready, and the communion. Altogether, it may be said, that there is nothing in the writings of Chrysostom which is inconsistent with the Anaphora, as ascertained by a comparison of the orthodox and the Monophysite liturgies of St. James. On the contrary, he confirms its order, substance, and sentiments, in a remarkable manner; and we may therefore say, that the same liturgy (substantially) was used at Antioch in the latter part of the fourth century, as I have shewn to have been used there before the middle of the fifth. In the same century as Chrysostom, but at an earlier period, lived Ephrem Syrus, deacon of the church of Edessa, beyond the Euphrates, but still v Hom. xxi. on Acts tom. viii. Hom. xli. on 1 Cor. p. 702. tom. ix. w *Αν τοῦτο κατορθώσωμεν, δυνησόμεθα μετὰ καθαρὰς συνειδήσεως καὶ τῇ ἱερᾷ ταύτη καὶ φρικτῇ τραπέζῃ προσελθεῖν, καὶ τὰ ῥήματα ἐκεῖνα τὰ τῇ εὐχῇ συνεζευγμένα 66 66 μετὰ παῤῥησίας φθέγξασθαι, referring to these words, "forgive us our trespasses as we forgive them," &c. Hom. xxvii. in Genes. p. 358. tom. ii. x Hom. vii. in Matth. p. 70. tom. vii. y Hom. xxiv. in 1 Cor. within the patriarchate of Antioch. In his discourse de Sacerdotio," he speaks mystically or ænigmatically of the eucharist, covering his meaning as far as possible from the understandings of those who were not initiated into the Christian religion. However, he plainly refers to the order of the solemn prayer used in the consecration of the eucharist. He speaks of the oblation, then of the prayer of deprecation and repentance to God, then of the invocation of the Holy Spirit to sanctify the gifts, then of the prayer of the priest for all things, then of the communion. At the end of the treatise he plainly refers to the latter part of the thanksgiving, and the hymn Tersanctus. The allusions " z He calls the wine mystically "palmes vitis," the bread, granum frumenti." When these are together with the priesthood, or in the hand of the priest, then "thesauros "offert Regi," He offers an oblation to God. (Compare Lit. Jacobi Renaudot, p. 32. Asseman, p. 38.) Then the priest "ante excelsum thro"num instanter pro servis "orat Dominum, lacrymas et "gemitus conservorum depor"tans, proprioque similiter "Domino ferventem depreca"tionem simul et pœnitentiam "offerens, misericordiam et "immortalitate plena, prævio "sacerdote orationem pro "cunctis faciente, (compare "Ren. p. 34, &c. Asseman "p. 41, &c.) tunc animæ ac"cedentes, per illa tremenda "mysteria macularum purifi"cationem accipiunt." Ephraem Syrus de Sacerdotio, tom. i. p. 1. Oper. Romæ, 1589. a Hujus, inquam, semper memineris vocis, et attende ut possideas thesaurum, animum tranquillum, quo possis spiritaliter in metropolim Hierusalem supernam ascendere, spiritaliaque sacrificia Regi Deo inaccessibili offerre, ubi texantur coronæ immarcessibiles et incorruptibiles, ibique tu coram angelis à Christo coroneris corona immortalitatis, ipseque cum supernis illis choris hymnum victoriæ decantes sanctissimæ Trinitati in sæcula sæculorum. Compare Renaudot. Lit. Jacobi, tom. ii. p. 31. Asseman, tom. v. p. 33. are such as would be clearly understood by those who were permitted to be present during the celebration of the eucharist, and by none others; and they confirm remarkably the text of the Syriac liturgy of St. James. He also speaks of the custom of praying or making a commemoration for the departed in the liturgy, which agrees with the liturgies of St. James. Let us now turn our attention towards the writings of Cyril bishop of Jerusalem, whose diocese lay within the patriarchate of Antioch. Cyril probably wrote the work which we are going to consider about the years 330 or 340. In his fifth mystical catechesis, addressed to those who were recently baptized, he describes the solemn liturgy which was celebrated after the dismissal of catechumens and infidels, with a minuteness which is most satisfactory, and which establishes in a remarkable manner the antiquity of St. James's liturgy. Cyril begins by speaking of the ceremony of the bishop or priest's washing his hands, as denoting the purity which on this occasion should be in the mind. He then mentions the kiss of peace. These things belong to the introduction of the liturgy; what follows bears on the Anaphora. He mentions the form of Sursum cordad, and then most minutely describes the thanksgiving down to the hymn Tersanctuse. Whoever compares the orthodox and the Monophysite thanksgivings of St. Jamesf with this passage of Cyril, will acknowledge that b See p. 294. tom. iii. e Cyrilli Opera a Milles, p. 295. d Ibid. p. 296. e P. 296, 297: f Renaudot. Liturg. Oriental. tom. ii. p. 31. Asseman, Codex Liturg. tom. v. P. 33. the order, sentiments, and expressions are the same; and will perceive that this portion of the liturgy of St. James can be proved beyond question to be older than the middle of the fourth century, and that it was then used at Antioch and Jerusalem. Cyril does not allude to the words of our Lord, but he plainly refers to the solemn oblation of the gifts". He then proceeds to speak of the invocation and prayer for the Holy Ghost to make the bread and wine the body and blood of Christ. Cyril notices next the general prayers for all men and things, the commemoration of the living and dead'; and the heads of petitions which he mentions are all found in the corresponding part of the orthodox and the Monophysite liturgies of St. James. His remarks on the Lord's Prayer are next in order, and he speaks of the form τὰ ἅγια τοῖς ἁγίοις, and the response of the peoplek; all which occur in the liturgies under consideration. The thirty-third Psalm, 66 gustate et videte," was sung while the people received the sacraments!. Jerome also testifies that this custom prevailed in Palestine". After communion Cyril says there was a prayer of thanksgiving", All this critically agrees with the order, the substance, and the expressions of the Anaphora, which may be deduced from a comparison of the orthodox Κ' εἶτα μετὰ τὸ ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμού, Ρ. 307. h P. 397 P. 297. Compare Renaudot, p. 33. Asseman, p. 40, JP, 398-300, k P. 300. m Quotidie cœlesti pane saturati dicimus, “ gustate et vi"dete." Hieronymi lib. ii. in Esai. c. 5. n P. 301. |