ἐξορίαις, τῶν ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις LITURGY ὄντων πατέρων καὶ ἀδελφῶν ἡμῶν. Μνήσθητι κύριε τῶν νοσούντων καὶ καμνόντων καὶ τῶν ὑπὸ πνευμάτων ἀκαθάρτων ἐνοχλουμένων, τῆς παρά σου τοῦ θεοῦ ταχείας ἰάσεως αὐτῶν καὶ σωτηρίας. Μνήσθητι κύριε εὐκρασίας αέρων, ὄμβρων εἰρηνικῶν, δρόσων ἀγαθῶν, καρπῶν εὐφορίας, καὶ τοῦ στεφάνου τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου· οἱ γὰρ ὀφθαλμοὶ πάντων εἰς σε ἐλπίζουσι, καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ· ἀνοίγεις σὺ τὴν χεῖρά σου, καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. Μνήσθητι καὶ πάντων τῶν ἐντειλαμένων ἡμῖν τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς. OF ANTIOCH. diptychis hic Ἔτι μνησθῆναι καταξίωσον καὶ τῶν τὰς προσφορὰς ταύτας προσενεγκάντων ἐν τῇ σήμερον ἡμέρᾳ ἐπὶ τὸ ἅγιόν σου θυσιαστή ριον, καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν, ἢ κατὰ διάνοιαν ἔχει, καὶ τῶν ἀρτίως σοι ἀνεγνωσμένων. Μνήσθητι, κύριε ὁ θεός, τῶν πνευ- Nomina et μάτων καὶ πάσης σαρκός, ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν legebantur. ὀρθοδόξων, ἀπὸ ̓Αβελ τοῦ δικαίου μέχρι τῆς σήμερον ἡμέρας. Αὐτὸς ἐκεῖ αὐτοὺς ἀνάπαυσον, ἐν χώρᾳ ζώντων, ἐν τῇ βασιλείᾳ σου, ἐν τῇ τρυφῇ τοῦ παραδείσου, ἐν τοῖς κόλποις ̓Αβραὰμ καὶ Ἰσαὰκ και Ιακώβ, τῶν ἁγίων πατέρων ἡμῶν· ὅθεν ἀπέδρα ὀδύνη, λύπη καὶ στεναγμός· ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ προσώπου σου, καὶ καταλάμπει διὰ παντός. Ἡμῶν δὲ τὰ τέλη τῆς ζωῆς, χριστιανὰ καὶ εὐάρεστα καὶ ἀναμάρτητα, ἐν εἰρήνῃ κατεύθυνον κύριε, κύριε, ἐπισυνάγων ἡμᾶς ὑπὸ τοὺς πόδας τῶν ἐκλεκτῶν σου, ὅτε θέλεις καὶ ὡς θέλεις, μόνον χωρὶς αἰσχύνης καὶ παραπτωμάτων, διὰ τοῦ μονογενούς σου υἱοῦ, κυρίου τε καὶ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Αὐτὸς γάρ ἐστιν ὁ μόνος ἀναμάρτητος φανεὶς ἐπὶ τῆς γῆς. Populus. Ανες, ἄφες, συγχώρησον ὁ θεὸς τὰ παραπτώματα ἡμῶν, τὰ ἑκούσια, τὰ ἀκούσια· τὰ ἐν ἔργῳ καὶ λόγῳ· τὰ ἐν γνώσει καὶ ἀγνοίᾳ· τὰ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ· τὰ κατὰ νοῦν καὶ διάνοιαν, τὰ πάντα ἡμῖν συγχώρησον, ὡς ἀγαθὸς φιλάνθρωπος. Sacerdos. Χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογε νοῦς σου υἱοῦ, μεθ ̓ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. Populus. Αμήν. LITURGY OF ANTIOCH. Oratio Duminica. Panem frangit, et partem in calicem immergit. Post-communio. Sacerdos. Εἰρήνη πᾶσιν. Populus. Καὶ τῷ πνεύματί σου. Sacerdos. Ὁ θεὸς καὶ πατὴρ τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ὁ καθήμενος ἐπὶ τῶν χερουβὶμ καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ, ᾧ παρεστήκασι χίλιαι χιλιάδες καὶ μύριαι μυριάδες ἁγίων ἀγγέλων καὶ ἀρχαγγέλων στρατιαί, τὰ μὲν προσενεχθέντα σοι δώρα, δόματα, καρπώματα, εἰς ὀσμὴν εὐωδίας πνευματικῆς προσεδέξω, καὶ ἁγιάσαι καὶ τελειῶσαι κατηξίωσας ἀγαθέ τῇ χάριτι τοῦ Χριστοῦ σου καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου σου πνεύματος· ἁγίασον δέσποτα καὶ τάς ἡμετέρας ψυχὰς καὶ σώματα καὶ τὰ πνεύματα· καὶ καταξίωσον ἡμᾶς δέσποτα φιλάνθρωπε μετὰ παῤῥησίας ἀκατακρίτως, ἐν καθαρᾷ καρδίᾳ, ψυχῇ συντετριμμένῃ, ἀνεπαισχύντῳ προσώπῳ τολμᾷν ἐπικαλεῖσθαί σε τὸν ἐν οὐρανοῖς ἅγιον θεὸν πατέρα, καὶ λέγειν. Populus. Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, κ. τ. λ. Sacerdos (inclinatus dicit). Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πει ρασμόν, κύριε, κύριε τῶν δυνάμεων, ὁ εἰδὼς τὴν ἀσθένειαν ἡμῶν· ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, νῦν καὶ ἀεί. Populus. Αμήν. Sacerdos. Εἰρήνη πᾶσιν. Populus. Καὶ τῷ πνεύματί σου. Sacerdos. Τὰ ἅγια τοῖς ἁγίοις. Populus. Εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Sacerdos. Ένωσις τοῦ παναγίου σώματος καὶ τοῦ τιμίου αἷματος τοῦ κυρίου καὶ θεοῦ καὶ σωτήρος ἡμῶν Ἰησοῦ Χριστοῦ. Fractio panis et signatio calicis. Communio cleri et populi. Post communionem populi : Ὁ θεὸς ὁ διὰ πολλὴν καὶ ἄφατον φιλανθρωπίαν συγκαταβὰς τῇ ἀσθενείᾳ τῶν δούλων σου, καὶ καταξιώσας ἡμᾶς μετασχεῖν ταύτης τῆς ἐπουρανίου τραπέζης, μὴ κατακρίνῃς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ τῇ μεταλήψει τῶν ἀχράντων σου μυστηρίων, ἀλλὰ φύλαξον ἡμᾶς OF ANTIOCH. ἀγαθὲ ἐν ἁγιασμῷ τοῦ ἁγίου σου πνεύματος, ἵνα ἅγιοι γενόμενοι LITURGY εὕρωμεν μέρος καὶ κληρονομίαν μετὰ πάντων τῶν ἁγίων τῶν ἀπ ̓ αἰῶνος σοι εὐαρεστησάντων, ἐν τῷ φωτὶ τοῦ προσώπου σου, διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς σου υἱοῦ, κυρίου τε καὶ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μεθ ̓ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῳ καὶ ζωοποιῷ σου πνεύματι. Populus. Αμήν. Sacerdos. Ειρήνη πᾶσιν. Populus. Καὶ τῷ πνεύματί σου. Diaconus. Τὰς κεφαλὰς ἡμῶν τῷ κυρίῳ κλίνωμεν. Sacerdos. Ὁ θεὸς ὁ μέγας καὶ θαυμαστὸς ἔπιδε ἐπὶ τοὺς δού- Benedictio. λους σου, ὅτι σοι τὰς αὐχένας ἐκλίναμεν. Εκτεινον τὴν χεῖρά σου τὴν κραταιὰν καὶ πλήρη εὐλογιῶν καὶ εὐλόγησον τὸν λαόν σου διαφύλαξον τὴν κληρονομίαν σου, ἵνα ἀεὶ καὶ διὰ παντὸς δοξάζωμέν σε τὸν μόνον ζῶντα καὶ ἀληθινὸν θεὸν ἡμῶν· τὴν ἁγίαν καὶ ὁμοού σιον τριάδα, πατέρα καὶ υἱὸν καὶ τὸ ἅγιον πνεῦμα, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Populus. Αμήν. Liturgy. The ancient Gallican Liturgy began with an Anthem, Gallican followed by a prefatory Exhortation. After the mutual salutation of the priest and people, a Collect was said. Then the Trisagium was sung, followed by the Canticle 'Benedictus.' Then came Lessons from the Prophets and the Apostolic writings; after which the Hymn of the Three Children was sung. Then the Gospel was read, before and after which the Trisagium was again sung, and the people gave the response (still continued by tradition in the English Church), Glory be to Thee, O Lord.' Afterwards the bishop preached, or a Homily was read. Then the appointed Prayers were said by a deacon for the hearers and catechumens. After their dismission, the bread and wine were brought in, and an oblation of them made, while an Anthem was sung, which answered to the Offertory of later times. Then the Diptychs, containing the names of Christian worthies, were read; the Collect post nomina was said; the kiss of LITURGY. GALLICAN peace given; and the Collect ad pacem said; after which the Canon followed, which was very short. After the consecration came the Prayer post secreta; 'postea fiebat confractio et commixtio corporis Christi.' In the meantime the choir sung an Anthem. This was followed by a Collect, the Lord's Prayer, another Collect, and the Blessing, 'Pax, fides, et caritas, et communicatio corporis et sanguinis Domini sit semper vobiscum.' During Communion an Anthem was sung. Then one, or perhaps two, Collects were said, and the people were dismissed'. This was probably the original form according to which the British Church celebrated the Holy Eucharist till the end of the 6th century. It doubtless provided Augustine with some particulars which, being grafted The Anglo- upon the Roman, formed the Anglo-Saxon Liturgy3. The Norman invasion brought with it a nearer approximation to the ecclesiastical customs of Rome; but it could not effect an entire conformity. The distinctive Uses of the English Dioceses maintained their ground: and that of the Church of Salisbury, which was the Liturgy most widely adopted (1087-1549), was framed by Bishop Osmund, with the full idea not only that national Churches had a certain independence, but that exact uniformity of ritual is by no means necessary to ensure agreement in Catholic truth. This famous Liturgy is given as presenting the Eucharistic Office which was Saxon 1 Martene, De Antiq. Eccles. pp. 3 The few liturgical documents which are extant seem to show that the permission of Gregory the Great (above, p. 2), to select an Office from orthodox Liturgies, was acted upon by Augustine. This would gradually spread through the dioceses, receiving partial alterations perhaps in each: so that 'the Eucharistical Offices of the Anglo-Saxon Church may have been for many years distinguished from each other by very important variations.' Maskell, ibid. p. lvii. used by the medieval English Church, until the second SECT. II.-Ordinarium et Canon Missæ2, secundum Usum MISSA ECCLESIÆ SARISBU RIENSIS. RIUM Ad missam dicendam dum sacerdos induit se sacris vestibus dicat ORDINAhymnum: Veni creator Spiritus. Emitte Spiritum tuum. Et MISSE. renovabis faciem terræ. Oratio. Deus cui omne cor patet et omnis voluntas loquitur, et quem nullum latet secretum: purifica per infusionem sancti Spiritus cogitationes cordis nostri; ut perfecte te diligere et digne laudare mereamur. Per Christum. Deinde sequatur Antiph. Introibo ad altare. Ps. Judica me Deus. Deinde dicitur Antiph. Introibo ad altare Dei, ad Deum qui lætificat juventutem meam. 1 See Maskell, Ancient Liturgy of the Church of England, where the Sarum Liturgy is compared with those of the Use of Bangor, York, and Hereford, and also with the Ordinary and Canon of the Roman Church. See an Exposition of the Mass in Soames, Hist. Ref. Ed. VI. pp. 252-270. 2 In the medieval Church, Masses were distinguished according to the ceremonies which were used in them. Missa solemnis, alta, magna, was celebrated with the full attendance of ministers, deacon, subdeacon, acolytes, and with all the rubrical ceremonies. At the Missa publica or communis, persons of either sex were permitted to attend. Missa privata, familiaris, peculiaris, specialis, singularis, was celebrated by the priest with only one attendant: as distinguished from High Mass, it was what is now called Plain or Low Mass; but as opposed to the Missa publica, it means that, whether people were present or not, the priest alone communicated. In the Missa solitaria a priest consecrated, and performed the service without any attendant: it was for a time not uncommon in monasteries, but was at length forbidden, and was always discountenanced in England. Missa votiva was said at the option of the priest, not agreeing with the Office of the day, though subject to certain rules: some votive Masses were fixed to be said at certain times, as the Missa pro defunctis on the second of November. Missa præsanctificatorum was an imperfect Service, in which no consecration was made, but the priest communicated of the oblation which had been consecrated on a previous day in the Greek Church, these Masses only are allowed during Lent, except upon Saturdays and Sundays, and the Feast of the Annunciation: in the Latin Church, it was limited to Good Friday. Missa sicca, if it was at any time permitted, was a part only of the Service, without consecration, and without communion: the Missa nautica, or navalis, was of this sort, and was allowed tempore navigationis, quando scilicet ob periculum effusionis non licebat celebrare.' See Maskell, Ancient Liturgy, 'Addit. note,' pp. 146 sqq. |