be with you,” and the reply, and the kiss of peace", which are likewise mentioned by Isidore of Pelusium, and Origenr. The form of στῶμεν καλῶς is apparently referred to by Cyril Alexandrinus. The eucharistia or thanksgiving is mentioned by Dionysius, bishop of Alexandria' and Origen*. Athanasius speaks of the prayer for the emperor'. The commemoration of the departed is mentioned by the Egyptian bishops in their epistle to Anatolius, bishop of Constantinople", by John Cas n Speaking of our Saviour's saying, εἰρήνη ὑμῖν, he says, τοιγάρ τοι καὶ ἐν ταῖς ἁγίαις μάλιστα συνόδοις, ἤτοι συνάξεσι, παρ ̓ αὐτὰς τοῦ μυστηρίου τὰς ἀρχὰς, τοῦτο δὲ ἡμεῖς ἀλλήλοις φαμέν. Cyril. Alex. Com. in Joh. c. 20, lib. xii. tom. iv. p. 1093. Paris, 1638. 。 "Pacem Sacerdos ex cathedræ fastigio ecclesiæ pronunciat, Dominum scilicet imitans cathedram assumentem, cum pacem suam discipulis relinqueret et daret. Illud autem quod a plebe responditur, Et cum spiritu tuo, hanc habet sententiam," &c. Isidor. Pelus. Epistol. lib. i. ep. 122, p. 38. edit. Paris, 1638. P In Ruffinus's translation of Origen's Commentary on the Epistle to the Romans, we find mention made of the osculum; but Ruffinus has evidently used post instead of ante, in order to suit the liturgy of Italy. “ Ex hoc sermone (salutate invicem in osculo sancto aliisque nonnullis similibus, mos ecclesiis traditus est ut post (lege, ante) orationes osculo se invicem suscipiant fratres." Origen. lib. x. in Rom. xvi. 16. tom. iv. ed. Bened. Ρ. 683. Speaking of the deacon's office, he says, ἢ οὐκ αὐτοὶ προστάττουσι διακεκραγότες ἐν ἐκκλησίαις—ἐν κόσμῳ μὲν ἑστάναι ; Ador. in Spir. et Verit. p. 454, tom. i. lib. xiii. • Dionysius objected to rebaptizing a certain man thus, εὐχαριστίας γὰρ ἐπακούσαντα, καὶ συνεπιφθεγξάμενον τὸ ̓Αμὴν, καὶ τραπέζῃ παραστάντα, καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτείναντα· καὶ ταύτην καταδεξάμενον, καὶ τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετασχόντα ἱκανῷ χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι. Dionys. Alex. ad Xystum Rom. ap. Euseb. lib. vii. c. 9. S 3 Ἡμεῖς δὲ τῷ τοῦ παντὸς δημιουργῷ εὐχαριστοῦντες, καὶ τοὺς μετ ̓ εὐχαριστίας καὶ εὐχῆς τῆς ἐπὶ τοῖς δοθεῖσι προσαγομέ νους ἄρτους ἐσθίομεν. Origen. adv. Cels. lib. viii. tom. i. p. 766. Σὺ δὲ θεοφιλέστατε βασιλεῦ, ποῦ τοὺς λαοὺς ἂν ἤθελες ἐκτεῖ ναι τὰς χεῖρας καὶ εὔξασθαι περὶ σου ; Athanas. Apol. ad Imp. Constant. cap. 16, p. 304, tom. i. ed. Paris, 1698. u "Etiam in venerabili diptycho, in quo piæ memoriæ sian, and by Origen, who appears to quote from the liturgy, and his quotations are accordant in meaning and substance with the prayers in the Egyptian liturgies ". 66 The deacon's proclamation to “ arise” is probably alluded to by Cyril. The part of the preface or thanksgiving which speaks of "ten thousand thousand angels,” &c. is perhaps referred to by Origen"; at least, the idea was familiar to him in connection W Πολλάκις ἐν ταῖς εὐχαῖς λέγομεν, Θεὲ παντόκρατορ, τὴν μερίδα ἡμῖν μετὰ τῶν προφητῶν δός. τὴν μερίδα ἡμῖν μετὰ τῶν ἀποστόλων τοῦ Χριστοῦ σοῦ δὸς, ἵνα εὑρεθῶμεν καὶ μετ ̓ αὐτοῦ τοῦ Χριστοῦ. He immediately afterwards amends the expression thus, δός μοι μερίδα μετὰ τῶν προφητῶνδός μοι μερίδα μετά τῶν ἀποστόλων. Orig. Hom. xiv. in Jeremiam, (olim xi.) p. 217, 218; tom. iii. ed. Benedict. In the liturgy of Mark we find, Κύριε Θεὲ πάτερ παντόκρατορ, p. 144; and having spoken of πατριαρχῶν, προφητῶν, ἀποστόλων, &c. the liturgy Re proceeds thus, δὸς ἡμῖν μερίδα καὶ κλῆρον ἐχεῖν μετὰ πάντων τῶν ἁγίων σου, p. 150. naudot. See nearly the same in the liturgy of Cyril, p. 4042, probably a little altered and added to after the time of Augustine, who first objected to the primitive custom of praying for the martyrs and saints. Another petition is found in the Alexandrian liturgy, which agrees in sense with Origen's quotation at p. 6 of Basil's Coptic liturgy. See Renaudot, tom. i. * ἢ οὐκ αὐτοὶ προστάττουσι διακεκραγότες ἐν ἐκκλησίαις— διανιστᾶσιν εἰς προσευχάς ; Cyril. Alex. de Ador. in Spir. et Verit. lib. xiii. p. 454, tom.i. y Having spoken of the oblations made to the true God and not to demons, he adds, εἰ δὲ καὶ πλῆθος ποθοῦμεν ὧν φιλανθρώπων τυγχάνειν θέλομεν, μανθάνομεν ὅτι χίλιαι χιλιάδες παρειστήκεισαν αὐτῷ, καὶ μυρίαι μυριάδες ἐλειτούργουν αὐτῷ· αἵτινες, ὡς συγγενεῖς καὶ φίλους τοὺς μιμουμένους τὴν εἰς Θεὸν αὐτῶν εὐσέβειαν ὁρῶντες, &c. See the whole context. Orig. adv. Celsum, lib. viii. p. 766, tom. i. et Benedict. with this part of the liturgy. The part of the * Σύμβολον δὲ τὸ, ταῖς πτέ- a * The deacon's office he says Probably alluded to in the sum. Ó κατηχούμενος - θυσίας Origen", refer to the invocation of the Holy Ghost. The concluding Amen of the people is mentioned by Athanasius', and Dionysius of Alexandria', as the breaking of the bread is by Theophilus Alexandrinus and others. I have not the slightest doubt that a more minute examination of the Egyptian Fathers than I have been able to make, would discover many additional proofs and coincidences. What has been done will perhaps shew, that there is a sufficient confirmation of the general order of the Egyptian liturgy already described, from the writings of the Egyptian Fathers. I have myself observed some other things, which might give confirmation to what has been said. But as they arise chiefly from a conformity of expression and idea on many topics between the Egyptian Fathers and liturgies, the discussion would be too long. I have, then, shewn that a certain form of liturgy prevailed throughout the patriarchate of Alexandria in the fifth century, from a comparison of the liturgies used by two bodies of men who have held no communion since that time. I have compared the liturgy thus ascertained with the writings of the Egyptian Fathers of the fifth, fourth, and third centuries; and so far as I can discover from thence, the same order appears to have prevailed from the ear πῶν εὐλογίαν—ἀλλὰ μεμνημένος ὡς αἷμα Χριστοῦ τὴν τούτου ἀπαρχὴν τὸ θεῖον ἐργάζεται πνεῦμα, οὕτως αὐτῷ κέχρησο. Lib. i. Epist. 313. h When he says, owμa yɛvoμένους διὰ τὴν εὐχήν. Lib. viii. adv. Cels. cited above. ελθόντων μία γένηται φωνὴ, λεγόντων τῷ Θεῷ τὸ ̓Αμήν; Apolog. ad Imper. Constant. c. 16, p. 305, tom. i. In the passage quoted in note, p. 101. * In the passage quoted above in note, p. 103, from 1 τί ἐὰν τοσούτων λαῶν συν- the Lib. Pasch. I. liest period. I have also remarked, that the Ethiopians have probably had the same liturgy, as to order, since the fourth century, when they derived it from Alexandria; and I find that order agreeing with the Alexandrian of the fifth century, already ascertained. In conclusion, then, we can ascertain with considerable certainty the words and expressions of the Alexandrian liturgy before the council of Chalcedon, A.D. 451; and we can trace back its substance and order to a period of far greater antiquity. In fact, there is nothing unreasonable in supposing that the main order and substance of the Alexandrian liturgy, as used in the fifth century, may have been as old as the apostolic age, and derived originally from the instructions and appointment of the blessed Evangelist Mark. p. The liturgies of Cyril and Mark are found at 38 and 131 of the first volume of Renaudot's Collection of Oriental Liturgies. The reader, however, should remember, that he must prefix the Introduction, which extends from page 1 to page 12 of the same volume, in order to complete Cyril's liturgy. The notes of Renaudot on Cyril's and Mark's liturgies are useful. But the chief explanations of Egyptian rites (chiefly those of the Monophysites in latter times) are found in his notes on Basil's liturgy in the same volume. The Ethiopian liturgy with notes is found at the end of the volume. |