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LITURGIES
EASTERN AND WESTERN
*
EASTERN
BRIGHTMAN
HENRY FROWDE,
M.A.
LITURGIES
EASTERN AND WESTERN
BEING
F.
E.
BRIGHTMAN,
PUSEY LIBRARIAN
M.
,1
E.
HAMMOND,
M.A.
VOL.
I.
EASTERN LITURGIES
^
Ojforb
DOMINIS REVERENDISSIMIS
EPIPHANIO
ARCHIEPISCOPO
S.
FLVMINIS IORDANIS
EDWARDO
EPISCOPO LINCOLNIENSI
AMBROSIO AMELLIO
ARCHICOENOBII
S.
NECNON ET STVDII
CHRISTIANITATIS READVNANDAE
MONVMENTVM QVANTVLVMCVNQVE
MeNl
MEN
r*P
TA YTTep
hi*
HMtoN
IC
TO
^IHNGKCC
FNA
&O>pA
TTpOC(t>epC0N,
TTpCOTON
eAYTON
Toy
CTAypoy
npoceNefKAC
KAI
AycH
^IABHKHC, THN
THCAC,
Beoc,
eNTeAecTepAN he
Ayroc
Ayroc iepefoN,
AyT()c
GYMA,
AYTOC
fepeyc,
Ayroc
GyciACTHpiON,
AYTOC
ANGpumoc,
TTAINTA
AyToc
N
BACiAeyc,
AYTOC
Apxiepeyc,
AYTOC
rrpoBATON,
AYTOC ApNION, TA
KAI
EPIPH. Haer.
Iv. 4.
PREFACE
WHEN
Mr.
the
Delegates
of a
the
University
Press
invited
first published in 1878, with their consent he put the book into my hands with the generous permission to do as I liked with it. The present volume is an instalment of the result.
new
edition of his
LITURGIES
It will
be obvious at once that considerable changes have I can best explain the aim of the present
its
volume by describing
first
relations to Mr.
Hammond s
work.
place,
in
below,
This
first
has been necessary to divide it into two volumes. volume accordingly contains only the Eastern texts
with related appendices, while the Introduction is confined to the description of materials, such properly liturgical dis
cussions as
I
may have
The
it
is
merely with the determination of their place among the rites and not with their internal litur
seems properly to belong to this Introduction. cannot but regret the division of volumes, since part of the value of Mr. Hammond s valuable work lay in its handiness,
and
r
At
the
W estern
viii
Preface
is
division
and
it
is
it
present volume
in itself.
be found, so
far as
Secondly, Mr.
texts
Hammond
confined himself to
reprinting
whether Latin or English, derived from the collections of the older ritualists and elsewhere,
translations,
and
without
sources.
reference
to manuscripts or other authoritative In the present edition resort has been had so far
in
as
possible
editions,
ably revised and all are in English. This has involved some difficulty, and the results are, almost inevitably, not always
entirely satisfactory.
common
of,
with what one can get while, the subject will know, printed service-books are difficult to handle with any confidence without a larger experience of the
practical rendering of the several rites than
most of us can
of language.
pretend
above.
to.
difficulties
And some
exceptions have to be
made
down
The anaphora
the translation was printed that there are available manuscripts in the British Museum. The text
at the
moment when
by the Vatican manu it. And in some details, especially in the rubrics, the Armenian liturgy does not follow the current texts, none of which seem to be strictly
script,
of S.
corrected, not
s
edition of
but has been adjusted by Dr. Baronian to to be a better authorised It will be type. noticed that in some cases texts of widely different dates have been combined. This is inevitable, but it is of no
authoritative,
what he holds
great
importance
for,
are
for
Preface
the most part comparatively
to choose
ix
between modern rubrics and none, the text of the prayers has probably nowhere varied to any great extent
within the period covered
by existing manuscripts.
texts
Thirdly, Mr.
Hammond s
and translations
for the
most part included only the invariable elements of the rite in each case, and that simply according to the arrangement of the books, an arrangement which it is often difficult to
follow,
among
movements
on the other hand an attempt has been made, wherever possible, to represent the whole liturgy as it is celebrated
With
proper lections
liturgy
and hymns
is
for
particular
(b)
:
wherever the
full
(d)
subordinate
paragraphs which do not properly belong to the central public service are printed in small type: (e) where the rubrics are
incomplete they have been
several sections.
if possible supplemented from other sources, as indicated in the titles at the head of the
difficulty.
;
The
the
texts are not always of certain interpretation and in case of rites no longer in use the arrangement rests
simply on
accordingly.
S.
my own
This
for
judgement and
applies
is
particularly
to
Mark
bishop Dionysius of Zante, which I would here gratefully commemorate, I had the opportunity on July 2, 1894, of
assisting at the celebration of S.
James
in his
metropolitan
church, yet for reasons given in the Introduction the present use of Zante scarcely represents the older Syrian practice.
Unfortunately it is only since the texts were in type that have also had the opportunity of witnessing the celebration
x
of the
Preface
monophysite
rites, Syrian, Coptic, and Abyssinian to be able to say that, so far as I could grateful
:
but
am
I
judge,
means of some
to correct
have not seriously misinterpreted those rites, and by addenda and corrigenda I have been able
my
I
have had the advantage of the help of the Archbishop of the Jordan, and for the Armenian that of the Rev. Dr. Baronian. For the Nestorian, the least accessible
rite
Greek
and least known of Eastern rites, I have been allowed to draw continually on the observation and experience of the Very Rev. A. J. Maclean, formerly of the Archbishop of
Canterbury
s
mission at Urmi.
to
Hammond
end of the fourth century collected by Bingham S. Chrysostom, and published Dr. Bickell s
Latin reproduction of a fragment of a Persian anaphora, with some other matter and in three small pamphlets, with the
;
title
i-iii
(Oxford, Parker
&
Co.),
he
and supplemented. S. Chrysostom s evidence for Antioch has been disentangled from that relating to Constantinople,
been collected
for
the
I
rites
of
For some of
this evidence
have
s
else
where acknowledged
my indebtedness
to Dr. Probst
Liturgie
und deren Reform, Besides this the Appendices contain some other matter of various interest,
and
in particular
have been very much extended. Perhaps they will appear excessive but it seemed worth while in this way to attempt
:
Preface
to trace the sources of liturgical language
its
xi
and
to indicate
associations.
in the other texts, they have been exhaustively verified in the verified originals from the several vulgates, largely but not completely. I have not always had the whole text
before
me
have made,
have
confined myself to such parts of the Bible as have been It must be published without resorting to manuscripts.
understood therefore that in many cases seeming quotations have been assumed to be such and marked accordingly. In
the
I
Greek texts I have marked as a quotation anything have noticed as agreeing with any reading in the New Testament or the LXX but it is possible that in some cases
:
In derived from the liturgical text. the index of quotations a few references are given to other
is
than biblical sources, and a few biblical references are added where the quotation has been overlooked in the text.
In the translations, while the aim has been to preserve the
forms of ecclesiastical English, it has seemed desirable at the same time to be as literal as possible. This is important with a view to the determination of the mutual relations of texts,
while
it
which occasionally reproduce literally idioms of their Greek originals without regard to intelligibility. On the other hand, in translating quotations from Holy Scripture my aim has
been to follow the language of the Authorised Version or of the Book of Common Prayer, except where there seemed
reason for doing otherwise. Accordingly these renderings are not always strictly accurate, and in some cases they
represent
the
liturgical
text
in
fact
but it has seemed more valuable depends upon the to emphasise the suggestion of sources and associations by the use of familiar words than to aim at an accuracy
:
LXX
xii
Preface
a
Again,
great
literated.
many technical words are simply trans This seemed desirable for several reasons. The
in
themselves
and besides
while
to
attempt
closely corresponding
render
other
tion
rites might sometimes be misleading, a literal transla of them would be no more intelligible than a trans literation. But what is more important, such transliterations
illustrate the
degree
in
which Greek has supplied the technical words being very often
To
call
this or to the
would venture to
the attention
of those who, whether with authority or without it, undertake to translate the English Prayer Book into foreign languages.
In the
Glossary
the
several
languages
as
Ecclesiastical terms are not always to be found in lexicons and are a frequent source of difficulty. It has seemed worth
My
Ancient Coptic
Churches of Egypt will be obvious. My transliterations need I make no doubt they are often throughout apology but I hope inaccurate, as they are certainly inconsistent
:
they are
It
intelligible
enough
l
.
will
of editions and of
manu
make no
ness.
The
lists
meant
but references to authoritative sources or available texts, with such account of their origin as I have been able to gather
while as to the manuscripts,
1
sented by
In the transliterations of syriac the Jacobite zekofo is throughout repre and in Nestorian rubncs the present Nestorian o, the Nestorian by a
;
.,.lc2
Preface
xiii
I have myself inspected or collated, and those of which I have found entries in such Ijsts or catalogues as I have either met with in the course of things or been able to lay hands upon
my
way, and they are perhaps sufficient and proportions of the accessible
Besides the acknowledgements which I have already made, have to return my best thanks to many who have helped
me and without whom this volume, such as it is, could not have been put together. Of those who have put material at my disposal, I have to return thanks to the Most Reverend
the Metropolitan of the Pentapolis of Cyrene for the loan of his copies of the Cairo MSS. of S. James: to the Right Reverend the Bishop of Lincoln for the use of the collations
Rome, Paris, and Oxford, made for him some years ago by Dr. Mann and myself, and of a list of Greek manuscripts drawn up by himself and the late Mr. Philip
of manuscripts at
Pusey
of the
to the Rev. G. B.
Howard
:
manuscript
to the Rev. G. A. Cooke and Syriac S. James Mr. A. E. Cowley for collations made at Sinai to M. Perruchon
:
for extracts
at Paris
to the Syndics
of the
text of S.
Cambridge University Press for leave to correct the Mark by the edition of Dr. Swainson and to
:
fragment of S. Mark.
Ethiopic, and Armenian, I have been almost entirely depen dent on the kindness of others, and I desire to thank the
Very Rev. A.
C. F. Burney,
;
J.
W.
and Mr.
Prof. Margoliouth and Mr. G. B. Gray for Syriac texts the Arabic the Rev. C. J. Ball for the Ethiopic (including the collation of the British Museum manuscripts), and the
;
extent of
my
obligations to
them
xiv
allowed
Preface
me
to
make
constant
reference
in
to
them
in
all
difficulties
their readiness to
feel
at
is
my
of
disposal.
In
Armenian
must
At
the
same time
:
relieve
in detail
me
my own
was
capable of one, sometimes without consulting them, and in some cases I have maintained my own judgement in
opposition
to
theirs.
For
the
Slavonic
words
in
the
Glossary
this I
am
Besides
and
in
have to acknowledge the courtesy of many librarians, particular to thank the Rev. Padre Antonio Rocchi.
House.
and
I
return
my
of various parts
of
the
proofs
the
the Jordan
and
my
Most Reverend the Archbishop of friends the Rev. Roland Allen and
Mr. C. H. Turner.
F. E. B.
FEAST OF
S.
THOMAS
1895.
CONTENTS
INTRODUCTION
I.
........
.....
. .
PAGE
xvii
II.
in
245
III.
IV.
APPENDICES
INDEX
OF
BIBLICAL
REFERENCES
........ ........
QUOTATIONS
...
307
459
AND
CROSS553
....
568
INTRODUCTION
I.
THE SYRIAN
i.
RITE,
p. xvii.
p. xvii.
xviii.
ii.
iii.
p. xxiv.
forms, p. xxix.
p. xxix.
2.
in
p. xlvi
B.
C.
Liturgies, p.
Iv.
II.
THE EGYPTIAN
A.
B.
RITE,
p. Ixiii.
Ixiii.
The Greek
Liturgies, p.
C.
III.
THE PERSIAN
IV.
THE BYZANTINE
B.
RITE,
p. Ixxxi. p. Ixxxi.
The Armenian
Liturgies, p. xcvi.
INTRODUCTION
I.
A.
THE
a body of law and ethics and in some degree of doctrine exhortation and applied, enforced and illustrated by instruction, example, purporting to come from the mouths of the apostles,
speaking now collectively and now individually, and to be given to the world through S. Clement (Ap. Const, vi. 18: Ap. Can. 85). In the course of them there occur a number of liturgical forms,
10
and the particular the so-called Clementine Liturgy are which of both the second outline in given below. book, These forms come to us therefore not as the libelli of a living
and
in
rite,
of development
and it but as chapters in an apocryphal literary work have not been subject to the processes which affect all living rites, and therefore that
:
15
were preserve unchanged the form in which they that and in the Constitutions secondly originally incorporated must and date their into significance sources, any inquiry start from the question of the origin and composition of the 20 work of which they form a part. They therefore require a treatment at this point different from that of the rest of the
they
still
:
documents contained
in this
volume.
xviii
Introduction
Lips, et
1853, PP- 281 sq., Pitra Juris eccl. graec.hist.et mon. i. Romae 1864, p. The text adopted editions, Ueltzen pp. xxii. sqq., Pitra p. 112.
5
in
for
is
below
apparatus gives the readings of all his mss. and of the edilio princeps, Turrianus, Venice 1563: Pitra adds the readings of the Vatican mss. and of several editions). The numbering of chapters and sections below is
Lagarde
s (his
Ueltzen
and
10
Pitra,
(Lagarde s chapters do not always correspond with those of Ueltzen and neither Lagarde nor Pitra subdivides the chapters).
it
:
The
purpose,
may be summarised
as follows
The latest and fullest discussion is that of Dr. F. X. Funk die apostolischcn KonsMutionen Rottenb. 1891. For the history of the question see pp. 1-27.
i.
The
i.
15
Bks. i-vi are derived, by means of considerable inter polation and some omission and modification, from the
Didaskalia Apostolorum, a work of the early third century and of the same general character as the A. C., except that the
is known only through a syriac version published by Lagarde, apostolorum syriace Lips. 1854, simultaneously with his recon struction of the greek in Bunsen Analecta antenicaena ii. Lond. 1854. The original was produced in Syria in the first half of the third century, and perhaps
The
Didaskalia
Didascalia
Funk
pp. 28 sqq.,
Harnack
is
Gesch.
On Lagarde s
reconstruction
see
Funk
p. 41,
indebted for
details, pp.
107-112.
large part of the matter of bks. i-vi is also contained in the Arabic and the Ethiopic Didaskaliae but these are derived
:
30
from A. C.
unpublished, see Funk pp. 215 sq. for the 222 sq. The ethiopic is published in It is derived from Platt The ethiopic didascalia Lond. 1834 (ethiop. and engl.). the arabic, perhaps mediately through a Coptic form: see Funk pp. 207 sqq.;
the arabic Didaskalia, which
is
;
On
contents, as
compared with A.
C., pp.
Bk.
vii.
1-32
is
twelve Apostles,
which belongs
similarly derived from the Teaching of the at least to the second century.
xix
of which no source
the Didache see
known.
op.
cit.
Harnack
pp. 86 sqq.:
bk. vii,
Funk
pp. 118-120.
3.
o.
Bk.
viii falls
cc. i,
TTtpl xapr/zcm0i>,
xpio>iarc0i/
of S. Hippolytus
is
the
On the work of S. Hippolytus and its possible relation to these chapters see Funk pp. 136-142 Harnack p. 643 Achelis die Canones Hippolyti in Gebhardt- 10 Harnack Texte u. Untersuch. vi. 4, Leipz. 1891, pp. 269 sqq. On the signs of the compiler s hand in the present form see Funk pp. 139-141, Achelis
;
cc.
3-27
iTfp\
x"porovi5>i>,
mass
at the
consecration of a bishop.
cc.
28-46
Trepl
KCLvovw,
various
apostles
subjects
put
into
the
regulations and formulae for the (29), for the office of evening (35-37) 20 and morning (37-39), for the offering of first-fruits (40) and for funerals (41).
and
blessing of
oil
including or water
in other
documents
25
completely satisfactory inter to of their relations one another and to the Constitupretation tions has yet been, or perhaps with the present materials is
Constitutions.
likely to be, arrived
at.
the
No
The documents
(i) In Greek, besides a number of mss. containing fragments of various lengths of the matter of bk. viii, which are of
no importance for the present purpose, there is an important group containing substantially c. i sq., 4 sq., 16-28, 30-34,
42-46,
i.
e.
the
rrfpl
x aP L(r i ^
JL
v
>
the
TTfpl
x ft P or
VL
^ v omitting the
liturgy (and with shorter forms of the prayers for the bishop and the presbyter and a different regulation as to the reader),
and the
itfp\
the
liturgical
elements
the 35
ascriptions
to
particular
apostles b 2
are
omitted
throughout.
xx
This document
is
Introduction
perplexing in some respects, and perhaps
the only view of it which is possible at present is one which regards it as a preliminary draft of the eighth book by the hand of the compiler himself or an excerpt from such a form.
5
(but the
For the mss. see Pitra Juris eccl. graec. hist, et mon. i, Romae 1864, pp. 46 sq. list seems incomplete and the description of the contents not always
Funk pp. 142-144. The text is printed from three mss. in Lagarde Reliquiae, juris eccl. antiquiss. graece Vindob. 1856, pp. 1-18, under the titles AiSafftcaXia TWV 07. OTTOITT. irfpl x^pi^^drojv ( = A. C.
I
SO
viii.
(
sq.)
avrSiv
cry.
IinroXvTov
= 4-46), and
the latter also in his Hippolyti romani quae feruntur omnia graece
to
sometimes given
The ascription to Hippolytus is sometimes omitted, the whole of this latter, sometimes only to the section
viii.
corresponding to A. C.
i
4-31
see
Lagarde (ppp. citt. viii and 89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, Achelis (p. 243) as a proximate source, and Harnack (p. 643^ as an excerpt On the one hand it refers to previous from an older form of A. C. viii. regulations, which find no place in the document itself, while they occur in
to the relation of this
:
As
document
20 the earlier books of A. C. (Lagarde Hippol. p. 74, c. = A. C. viii. 32 12, cp. iv. 12 p. 82, p. 82, c. 20
:
=A.
21
C.
viii. 4,
cp.
ii.
sqq.:
i,
c.
= A.
C.
viii.
33
cp. in
vii.
23
(see below);
and
view of the
2i(
= A. C. viii. 33) it cannot be dated earlier than the On the other hand, the prayers for (see below).
25 the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, are in a shorter form than in A. C. viii. 5, 16, and the passages they omit are
those in which the compiler s hand is most clearly marked; so that the omissions can scarcely be the result of excerption. The simplest solution therefore seems
to be that given above.
30
ritpi
x a P lff
f*<*Tow
see
Funk
(2)
The
cc.
substantially coincident with A. C. viii, omitting the prayers throughout and both the rubrics and the prayers of cc. 35-40.
It
35
may be assumed
5-15 of the
latter,
to
be an excerpt from either the present The passage corresponding to viii. which alone concerns the present purpose,
:
given below in Appendix A i, pp. 461-3 by the omission of the prayers the text is reduced to little more than a rubrical
scheme
40
otherwise
it is
The
pp. 239-291
is in Lagarde Aegyptiaca Gotting. 1883, a late (1804) boheiric version from the sahidic with an english
xxi
Tattam The Apostolical Constitutions or Canons of the Apostles in the ms. (Berlin Or. 519) from which Tattam s text is taken contains also an arable version, and there are several other known The boheiric is divided into seven books, of arabic mss. (Funk p. 245).
Lond. 1848
:
which
Tattam
i-io.
text omits
Lagarde
cc.
74, 75
ft,
On
Funk
pp. 243-245.
A. C. viii: Funk p. 256. Bemcrkungen zur Komposition d. Clemensliturgie in Theol. Studien u. Kritiken, 1883, pp. 41 sq., treats them as derived from a source the 10 of A. C. viii and not from the latter itself, but on no sufficient grounds divergences from A. C. viii in the liturgical section prove nothing as to its assimilations priority, and in the only important cases they can be explained as to egyptian forms due to the sahidic translator; while the use of apxapcvs, decisive in favour of the whole being an p. 462. 23 (cp. 14. 8 sqq.), is almost
Cc. 63-79 are generally regarded as an excerpt from
But Kleinert,
in
an
article
excerpt.
In
(3)
matter of A. C.
In Syriac, besides some unimportant mss. containing the viii from c. 27 or 28 onwards, there is one
of which corre (Paris 5. Germ. 38) containing a document, part This has been edited by 20 above. document sahidic the to sponds
Lagarde and
is
called
ing to the colophon, bks. iii-vi are apparently identical with iii and vi correspond respectively to the (2), and in the text bks. it of end and the (=A. C. viii. i sq. and 28 sqq.), but beginning
bks. iv
and v are wanting and are therefore unknown in detail. to be identical in origin with the sahidic and to represent an excerpt from A. C. viii.
text
is
25
in
eccl.
ant. syr.
Vindob. 1856.
first
Cp.
Funk
mentioned see
3
Funk
(4)
The
so-called Egyptian
Sahidic Ecclesiastical Canons, cc. 31-62, form the Church Ordinances. This document includes
a large amount of matter contained also in A. C. viii. 4-34, but with considerable differences in detail and disposed in a some what different order. Much of the contents other than what it
35
shares with A. C. suggests an early date, and it is impossible to put it later than the latter or to regard it as derived from it,
unless
it is
to
of antiquarianism.
be regarded as an elaborate and successful piece Its origin will be referred to lower down.
xx ii
Meanwhile
it
Introduction
is
enough
to notice that
it
must be a source of
A.
or rather, closely related to a source. Of the matter corresponding to A. C. viii. 5-15, with which we are concerned, c. 31 contains the rubrics for the consecration of a bishop,
C.
viii,
followed by the offertory and the beginning of an anaphora 2, p. 463) corresponding to pp. 13. 33 (given below Append.
and and
10 pp.
below: and
c.
43 corresponds to pp.
rite,
3. 10,
5. 29
of which the
3,
463
sq.,
forms a part.
:
The text is in Lagarde Aegyptiaca, pp. 248-266 a german translation in Achelis die Canones Hippolyti, pp. 39-137: an english translation from the boheiric in Tattam pp. 31-92. (The title Egyptian church ordinances \agyptische
Kirchenordnung\
is
that adopted
s Constitutioncs
:
15 ecclesiae
but this aegypiiacae in Bunsen AnaJecta antenicacna ii. p. 451 document is to be distinguished from Harnack s agyptische sog. apostolische Kirchenordnung, u. s. pp. 451 sqq., which is the Sententiae apostolorum of Pitra
hist, et
mon.
i.
p. 75,
and the
apostolische
ss.
apostolorum
of
Funk
p.
249).
Funk s argument,
20 priority of
A.
C. viii is unconvincing.
(5) The Ethiopic Statutes of the Apostles which form part of the Smodos, the law book of the Abyssinian church, are a form of the same document as is represented by the sahidic
Ecclesiastical Canons,
25
and
stat.
21-71 correspond to
cc.
31-62
of the
the Egyptian Church Ordinances. The ethiopic differs from the sahidic in containing the ordination prayers for
latter, i.e.
the bishop
in a short
form
(p.
xx.
30
24 sqq. above) and the latter still shorter than that of the greek document (i). It is thus not derived from the present form of the sahidic, but lies nearer to the form which must have been the common source of the ethiopic, the sahidic and
A.
C.
viii:
is
presbyter
35
while the shortened form of the prayer for the difficult to account for simply. In stat. 21, which
c. 31 and to A. C. viii. 4-15, besides the rubrics and the prayer for the consecration of a bishop, with the offertory and beginning of the anaphora, the ethiopic
contains the whole anaphora given below, pp. 189-193. One passage of this, the Invocation, p. 190. 14-20, is obviously con nected with the corresponding paragraph of the Clementine,
xxiii
and this perhaps implies that the common source contained a liturgy in some form, if not the ethiopic
form
The
itself.
text
and a
Ludolfus
ad suam
pp. 314-328.
On
historiam aethiopicam Commentarius Francof. ad M. 1691, 5 the mss. see Fell Canones apostolorum aethiopice Lips. 1871,
See also Funk pp. 245 sqq. In the title below, p. 189, this section pp. 8-1 1. of the statutes is called The ethiopic church ordinances in correspondence with
Whether it contains any more of the title of the egyptian. io prayers cannot be discovered from Ludolfus extract which extends only to the ordination of the deacon but apparently the deacon s prayer is wanting.
the accepted
:
source of the document represented by (4) and (5) is to be found in the Canons of Hippolytus, which, though probably not due to S. Hippolytus himself, are a body of canons of
(6)
The
the end of the second or the beginning of the third century and of Roman origin. With some addition and some omission, and considerable modification, the Church Ordinances reproduce the Canons of Hippolytus, which are thus the ultimate source of
:
]-
while the fact that can. 3 contains the a part of A. C. viii bishop s consecration prayer, in a form which is obviously the 20 basis of the later forms, indicates that, while the sahidic in its
present form is not, the ethiopic so far is, in the direct line between the Canons of Hippolytus and A. C. viii. The canons
do not concern us
can. 2 sq. the directions for the consecration of a bishop consist 25 of the rubrical directions and the consecration prayer, with the
and the beginning of the anaphora as in the sahidic that can. 19, corresponding to the sahidic c. 46, (App. 2), and contains the baptismal mass which is reproduced with some
offertory
A 3).
are extant only in arable, a version of a version. put in parallel with the Church ordinances and the correspond ing passages of A. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137. This work is a discussion of the origin of the canons, in the main satisfactory.
latin translation
Duchesne, in Bulletin critique, February 1891, pp. 41-46, while accepting 35 argument as to the date, disputes the Hippolytean authorship, and attributes them to some contemporary pope. Funk, pp. 269 sqq., follows Duchesne as against the Hippolytean authorship, but his attempt to go further, and reversing the process of growth to derive the canons through the Church
Achelis
xxiv
ordinances from
Introduction
A.
C. viii, besides
presupposing his previous argument, pp. 254 O. from A. C, is ineffectual. Harnack, p. 643, is apparently not quite satisfied with Achelis result.
8. c.
The by an epilogue to the whole work. sources of the canons are the canons of the synod of principal Antioch (A. D. 341) and the Constitutions themselves.
canons,
followed
Lagarde does not print the canons in his edition of A. C, having already the canons see Funk given them in Rel. jur. eccl. ant. grace, pp. 20-35. O 10 pp. 180-206. Twenty are derived from the Antiochene (Bruns Canones
apostolorum et conciliorum Berlin 1839, i- PP- 80-87), eighteen from A. C., six from the Nicene canons (ib. 14-20), and three perhaps from the Laodicene
(ib.
73-80)
Funk
ii.
The Compiler.
i.
15
The
marked
Among
of
bks.
i-vi
has
may be mentioned
(i)
number
either in themselves or for their frequency of occurrence or for their persistence in certain contexts: e.g. the following
aipe<nwrr]s
CUTJOS
d/a and
(judicial sentence) yvafjir) (will) Sfffpov Sr]fuovpy6s otardaffo^ai Svffuvvfj.os CTTdcaKTos fmxopr]yeii> fvooittw 0O(pi\r]s Koivuvtiv
our Lord) Tr/xxrSe xecr&u irpoa-rdaafiv irpox(ipifff6ai irpovoia ffvyx^P^" 2$ awa$poi(iv avaraais Tipupia (esp. ov/t dTi^uprjTos) Qvffts, XPIOTOKTUVOS and the like,
if
<rv/J.<pcavos
fvod/vvfj.os
and compounds
:
in iptvSo:
dat&is
Svaatfirjs (vafp-fjs
:
tvvoia. KO.KOVOIO.
Tvyx<*
and the
genit.
(ii.
:
like
privatives in d-
and perhaps
in
ii.
adjj. in -IKOS
dfiovftv
2,
with quotations
i, vi.
the sense of
31, 53
5,
to
2).
27
39
is
30
cp.
61
30 vocabulary
copious and varied according to circumstances. (2) A style marked by the use of short sentences strung together the construction is always simple, but drawn out by accumulation whether of single words or
.
.
generally a desire to give a reason for every statement or precept and to contradict its opposite. (3) The repetition of topics more or less in the same words see ii. 6 i ii. 7 3, vi. 22 1,4: i. 6 iii. 18 4, vi. 22 40 i. 6 4 8, 44 i,
:
phrases or of co-ordinate clauses, esp. antithetical (esp. with OVK d\\d, ov dAAd KO.I, d\\ ov, clj ovrcas) or parenthetical (esp. with 70^), 35 or by the addition of an explanation (esp. with on or yap, or by a participial clause whether simply qualifying a word in the main sentence with or without is or in a gen. absol. construction). The style is very the result of
.
P.OVOV
xxv
i
:
16
4
2,
iii.
17, v. 7
18, vi. 15
v.
vi.
2, vi.
3,
26
v.
19
6, vi.
30
18
2:
vi.
ii
2,
27
in
:
5:
14
28
i.
(4)
very copious
examples
:
names are
4 of
characteristically
i.
by an epithet or
a descriptive
17 5
14
is
in
7 3, 41 i, 13 5 8: and of Matt. v. 45 in
ii.
of Lev. xix. 17 in
ii.
53
Is. Ixii.
(?)
in
ii.
14
4.
(5)
As
it
phrases which may be orthodox in them selves but are suspicious in their combination and iteration, on the preeminence of the Father and the correlative subordination of the Son and the Holy Ghost 10 3 the Father 6 efs KOI p.ovos a\t]0tvos 6t6s ii. 6 7, 16 9, 56 i, v. 6
enough
ii.
17, vi.
26
v.
is
ii.
ii.
16
i, vi.
ii
I, 27 4 6 ITU TTCLVTOJV 6eos i. 8 18, vi. 7 14 9, v. 7 of the Son Ofos povoyevr)* iii. 17, v. 20 5 6ebs \6yos ii. 24 3: while the use of Of 6s absolutely of the Son is avoided
:
i, 2,
[it
ii.
24
Son
in
j^
26
61
2,
30
2, v. 7
4, vi.
ii
and irpcuroTOKos irdorjs Kriaecai emphasized in of the Holy Ghost ii. 26 3), and on the highpriesthood
12,
20
6,
of the
Son
(ii.
25
5, v.
6
iii.
7, vi.
of the
his
Holy Ghost
(iii.
(esp.
17, vi.
n n
3)
i,
witness
(vi.
17, v. 7
:
18, vi. 15
2)
the denial of a
human
soul to our 20
polemic against second and third century heresies, i), and sabellian (vi. 26 gnostic (vi. 10 sq., 26), psilanthropic (vi. 10 sq., 26 the constant association of creation and providence (ii. 36 i, vi. 4, i, i) into the death of our Lord 14 2, 23 3, 16 i), the insistence on baptism v. 7 18, vi. 15 2), and on the sabbath in relation to creation 25 i, 23 (iii. 17,
Lord
26
i)
(ii.
36
2.
i, vi.
23
cp. v. 15
i).
These
and
viii
and
The
a unity, and with the Canons are the work of a single compiler. It has commonly been held that bks. vii and viii are a separate work or 30
works, arbitrarily or accidentally attached to the earlier i-vi. See Diet. Christian still maintained by Zahn Ignatius v. Antiochien Gotha 1873, antiqq. p. 123
:
pp. 144 sqq. The doxology at the end of vi, the use of i-vi in the arabic and the ethiopic Didaskaliae, and the limitation of S. Epiphanius supposed quotations to bks. i-vi, seemed to point to this conclusion. But on the other hand, the 35 doxology is derived from the groundwork, the Didaskalia bks. i-vi do not occur
;
in
greek apart from vii sq.; S. Epiphanius quotations are from the Didaskalia. not from A. C. (Funk pp. 86 sqq.); the pseudo- Ignatius implies the exist ence of the whole octateuch, and the internal characteristics of bks. vii and
point unmistakably to the same hand as that which interpolated the 40 Didaskalia while the residuum of apparent inconsistencies is scarcely
viii
;
The
internal
by Funk
but his
proofs
of identity
might
be
supplemented.
characteristics
xxvi
Introduction
enumerated above as a test to bks. vii and viii (excluding for the present the prayers and the rubrics bearing immediately upon them) we find (i) that threequarters of the characteristic words reappear similarly used, and besides this
5
the rest of the vocabulary can to a considerable extent be paralleled in the earlier books so tvvoia &c. and evcre/S^s &c., and for the rest see (pvcrti vii. 22 2, 23 2, 8 OLKOIHU similarly used in vii. 24 viii. 46 2 rvy \avtiv c. gen. can. 8. For
:
vii.
vii.
vi. i
2, cp. iv.
.
. .
10
viii. i
i,
2 itaGws avTos
I,
irotxprjaiv
3 Kav
10 v. 7 are
vi.
KO.V
see
2.
iii.
3, v. 7
&c.
viii.
3 TO iraXaiov see
34
2,
4, vi. i
(2)
The
. .
same
type.
i
(3)
Passages
.
.
more or
3
:
from
ii.
i-vi
e.g. vii. 2
dya-ndv
\nwov
I
:
20
ov fAKTrjafts
vi.
Idovpaiov
I
:
53
ov
TCLS (pvfffis
KT\
cp. iv. 10
:
2 ov (pavXrjs KT\
23
<j>vaiv
I 3, 28 /ccx U F t(T At I yap KTX vi. 14 2 I Ft(ei ii. 10 4 Ax^P yap KTX vi. 28 2 2 16 77 x e 9, 15 us yevtaccas ainov ii. 36
oiaipfis
porovia
v.
3>
20
vi.
5, cp.
:
ii.
46
i
:
i, iv.
13
20
/JUTO,
oiKaioavvrjs
ii.
15
i,
25
2, 3,
47 TO
J)
fjLtv
27 5 XP?ff P a KT *-
22
i?
rov
d-rroffTfiXai Tos
KTX
iii.
17, v. 7
i
:
18, vi. 15
i
i"-
23
:
2 tv oe V.OVQV KT\ v. 15
2 26 I i vupov Ka.Tacf>vT(vaas Ttfitov ai fWTOS KT\ vi. 23 3 31 20 TOV \6yov TTJS (vaefifias v. 9, vi. ii I Didask.} Tijj.a,Tt TOVTOVS KT\ii. (20 i, 13 2 TT poarrjvai TOV i//(v8ovs, iii. 19 33 i 32 i 6 TOV ifsevdovs irpoaTaTris cp. ii. 49
:
:
25 KT\ vi. 20
virep
TOV
TTJS
tvaffleias irpoaraTai
viii. i
iii.
5
ii
2, vi.
r,
20
19
3
6,
TTo\vd. TrXavrjs, v.
6
:
TO>
40
25
i
irpu aluvtav
KT\
vi.
V.
7, v. 7
:
25 v. 7
42
14
Ka\S;s
wKovo^Tai
iv.
ii.
:
24 32
(ii.
cvic
i i
em
SiafioXri
KT\
14
27 cp.
iii.
23 20 32
6 p.oXoyfjaas
:
31 \v TOIS pvaTifcois
iii.
ii.
39
i
i
TTJI/
vi.
9
2
10 cp.
ii.
26
r,
30 46
KopaTcu
icrX
6 ii. 27 rn*.wv KrX ii. 14 5 TCI 5e Ifpfcav 9 Siv (is j]v ^Tt^avos KTX vi. 30 5 : besides what is common to the Canons with the earlier books. Three of the marked (4) The same use of Scripture. in viii. 43 readings mentioned above recur Deut. i. 17 in vii. 5, 10 Is. Ixii. And compare the combinations in vii. 6 with ii. 62 2, 2. 35 Matt. v. 45 in vii. 2 in vii. 12 i with iii. 4 On the quotations in 2. 3, and in vii. 20 with iv. 5
KaTa/^aveis
:
ii.
i
:
cp. v. 14
777?
dpxifpojovi
rjs
:
vii
see Funk pp. 124 sqq. (5) The theological passages, so far as they go, are of the same character: 6 ds Kal /jiovos d^rjOivos Geos viii. I i, cp. vii. 2 i,
fj.6vos
26
I,
Otos orj/juovpyus
TWV oXcav
vii.
40
km
47
35
i,
27 26
I,
i
:
o irapdK\T)Tos vii.
:
22
33
2, can.
49,
:
46
2,
TOV QdvaTov
vii.
22
creation vii. 23 i 2, viii. 33 (in 45 memorial of the resurrection), cp. can. 66.
i 2 creation and providence vii. 25 the sabbath and 25 2, can. 50, cp. 47 both cases contrasted with Sunday as the
:
xxvii
the 3. The same characteristics reappear unmistakably in work of the pseudo-Ignatius, the interpolator of the seven genuine epistles and the forger of the remaining six of the long recension of the Ignatian Epistles. Hence the compiler
is
identical
with the
pseudo-
etlgn. ep.
the pseudo-Ignatius with the compiler of A. C. was first Oxon. 1644, p. Ixiii sq.), but was not commonly
eccl.
Harnack
(die
Lehre d.
zwolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10 whole question is well discussed). Bp. Lightfoot (The Apostolic Fathers II. i. ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to
pointing out a number of correspondences between the long recension and A. C. and showing the priority of the latter (cp. Funk p. 342). But the characteristics
of the long recension which he enumerates, pp. 246 sqq., and still more the tests iby which he establishes the authorship of Philippians, pp. 254 sqq., are largely applicable to the question of the authorship of A. C. and available to identify while his argument for the priority of A. C. it with that of the long recension In fact there is fully satisfied if these be a prior work of the same author. with a growth in the 20 is some development observable in the two works amount of interpolation as A. C. proceeds there is some change of characteristics, partly in the form of an intensification of those which are found throughout, partly in the introduction of new ones, and this culminates in the epistles, and the relation of bks. vii and viii to the epistles is perhaps closer than their in some respects the greatest interval is between vi and vii, relation to i-vi 25
:
: :
and it would perhaps be easier to question the identity of the compiler of i-vi with the compiler of vii and viii than to question the identity of the latter with For the proof of identity see Harnack die Lehre d. zwolf pseudo-Ignatius. For the present purpose it is enough Apostel, pp. 246 sqq., Funk pp. 322 sqq.
to apply the test of the characteristics given above,
all
(i)
afftp-fjs
Of
the single
words 30
:
5vaa(@T]s Bfoafp-rjs:
adjj. in -IKOS
(f>vfffi
the same use Mar.-Ign. 3, Magn. 3, Tars. 6. (2) There are the same characteristics of style, however modified by the necessities of the Ignatian
:
dAA.d dAAd, ov povov at, and yap. (3) The same 35 use of Scripture see Funk s parallels, pp. 322 sqq. (4) The reading of Matt. v. 45 (A. C. ii. 14 4 vii. 2 2) the same in every respect. is found in Philad. 3 and notice the combinations in Philad. 3 and vi. 18 2, 3
parody
esp. OVK
repetition of topics
Ant. 2 and
theological
v.
20
Ant. 3 and
v.
16
:
Trail.
10 and
(j.6vos
v.
19
3, 6.
6 (Ts KOI
d\TjOiv6s Oeus
The Magn. u, 40
(5)
:
Ant.
2,
TWV
em
Ofbs
fiovojfVTis Philad.
6: Oeos \6yos Magn. 6, Tars. 4, 6, Philip. 2, &c.: the subordi nation of the Son and of the Holy Ghost emphasized Philip. 12, Epli. 9 the Son as highpriest Trdffrjs Kriatus Tars. 4, Sniyrn. i, Eph. 20
; :
xxviii
Magn.
Introduction
7,
Philip. 8
Smyrn. 9: TtapanXijTos Philip. 2, 3, Philad. 4: the witness in the denial of our Lord s human soul is put more strongly and the same polemic against early heresies explicitly, Philad. 6, cp. Philip. 5 Trail. 6, Philad. 6, Smyrn. 6, Tars. 2-6, Philip. 7 (docetism is added in imitation
4,
:
5 of the real
Philad.
the association of creation and providence 3, &c.) baptism into the death of our Lord, Philip, i the sabbath Magn. 9. In contrast with A. C. i-vi a-ytwijTos is constantly used of the Father, Trail. 6,
Ignat, Philip.
5,
Ant. 14, &c. (in A. C. i-vi only vi. 10; so viii. 47 epil.), and used absolutely of the Son, Trail. 10, Tars. i. The proof of identity from 10 such characteristics is of course supplemented by the other indications of
Philip. 7, Philad. 4,
Oeos is
identity of date
and
place.
4.
not clearly determinable theological affinities, who wrote at Antioch or in its neighbourhood in the latter half of the fourth
15
century.
(i)
On
pp. 266-273.
the theology set Funk pp. 98-107, 120-123, 165-168,284-311 Lightfoot The data are more strongly marked in the Epistles than in A. C.,
:
whether because the former allowed more scope or because the writer s ten dencies were intensified with time. The fixed points are that he was not an 20 Arian, and that he denied our Lord s human soul. From the latter Funk still argues that he was an Apollinarian but Lightfoot s objections still hold, and his conclusion must be acquiesced in, that it seems impossible to decide with certaint} the position of the Ignatian writer/ p. 272. (2) On his home see Funk pp. 96 sq., 118, 164 sq., 314; Lightfoot p. 274. Syria generally is in:
i 2, 20 i, 17 25 dicated by the use of the syro-macedonian kalendar in v. 14 (see Funk p. 96) by the slip in Philip. 8 where he refers to the return of the
;
TO,
rybe
7rai/o5os
(see Lightfoot
ad
loc.~)
Palestine
33
2) to Christmas,
w hile
r
Antioch
2,
is
till after 425 (Duchesne Origines dit suggested by the precedence given to
culte chretien, p.
it
in
vii.
46
i, viii.
10
and
perhaps
by the
interest
shown by
it
the
pseudo-Ignatius
in
(Mar.-Ign. i, Hero 9). What is more important is that in A.C. v. 13 and Philip. 13 the holy week is not included in the forty days of Lent but forms a seventh week this was the usage from 35 Constantinople to Phoenicia (Soz.H. E. vii. 19 for Antioch see S. Chrys. in Gen. xxx. i [iv. 294 A]) as distinguished from that of Palestine, Egypt and the west,
where
the holy week was included in Lent. And again the principal source of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned Harnack (die Lehre d. zwolf Apostcl, to the writer range over sixty years.
Funk
(pp. 78-96,
century:
C. between 340 and 360, with a preference for 340-343 116-118, 161-164, 311-314) at the beginning of the fifth Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter
:
The
positive indications
seem
to
converge on
xxix
370-80. A. C, vi. 24 sq. implies a date well after the conversion and legislation of Constantine, while the reference to the position of the Jews under the the empire suggests an allusion" to the measures of Constantius in 353 and
re-enactment of Hadrian s edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed. Smith Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342) a reference to Julian s 5 failure to rebuild the temple would have been apposite if the writer had lived
:
:
after
363
recent an
but on the other hand he might regard an overt reference to so event as precluded by the apostolic fiction. The ecclesiastical o
organization is identical with that of the canons of Laodicea, about 363, where singers are first mentioned (notice also that subdeacons are called v-nrjpirai as in A. C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of
S. Chrys. horn, in
was unknown
Antioch
c.
s. Philog. 3 (i. 497 c) in 386, and it includes Christmas which to S. Epiphanius in 375 (haer. li. 16, 27), and was first observed in 378 (S. Chrys. in Natal, i [ii. 355 A]), and was well established in
Asia in 387
(viii.
The feast of S. Stephen 15 martyrology of the end of the fourth century (Duchesne Origines, p. 254) and by S. Greg. Nyss. in 379 (or. m s. Bas. init. [Migne P. G. xlvi. 790 A]) and feasts of apostles also in S. Greg.
{C.
Turner
in
Studia
biblica
ii.
p. 132).
33
3) is
otherwise
first
mentioned
in a
Sunday is implied see 29), in S. Bas. ep. xciii 20 1 86 D) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or (iii. 377, and implied in S. Chrys. /;/ Jo. xi. i (viii. 62 B), xxv. i (143 B), in i Tim. v. 3 The observance of Christmas would be decisive for c. 380 (xi. 577 E) after 398.
Nyss.
in
ibid.
The
some
sort in
c.
363
in
Can. Laod.
were
cycle,
it
not that
it
is
possible that
A.
C.
was intended
to
develop the
festal
grounds for a date after 400 are insufficient, 25 and in fact amount to very little while the dogmatic position, which is Harnack s main ground for so early a date as 343, is too indeterminate to be secure, even
in fact did so.
s
;
and
Funk
could be granted that A. C. was necessarily written at the moment of the On the other hand the greatest influence of the party which it represented. scantiness of allusion to monks (only in the liturgy) and a certain hesitation as 30 to virgins (iv. 14, viii. 24), so far as they go, favour an early date. On the whole
if it
merely
is
Lightfoot s general conclusion must be acquiesced in, and the work assigned to the second half of the fourth century ; in the positive indications there
some balance
in
may
35
suggest 350-360.
The
Ignatius,
in
Antioch or
neighbourhood
iii.
The
i.
Liturgical forms.
4o
The
to
the
XXX
Introduction
by the following
Italics indicate that the passage consists only of rubrics square brackets that the correspondence is only liturgical, not literary. Italics are not used in the second column in reference to passages where diakonika and one or two other
:
"
c.
43
when
mens.
And
the teacher has finished instructing let the catechumens pray from the faithful, and let the women stand praying in by themselves alone, whether they be faithful or catechu when they have prayed let them (sc. the catechumens) not give
xxxi
From this it will be seen that the prayers of the liturgy, except at one point, occur only in the Apostolic Constitutions ; while, except in the second column which represents an excerpt, no identical formulae occur other than the dialogue
at the
at the elevation.
The
whole and
its
along other
o.
lines.
comparison with Appendices B and C makes it clear constructed on the main lines of the Syrian and in The rubrical scheme is particular of the Antiochene order.
that
it
is
10
that of Antioch.
Whether an
official
rubrical
has merely reduced current practice to writing in his be determined but the latter seems more probable.
;
own
The
more
in the hortatory
manner
10
there are
which attach them to the apostolic fiction some apparent marks of the compiler s hand
:
ra>
p. 3. 8, cp. v.
19
2 irpoa\aXrjaavrfs
rS>
Aao)
TO. irpos
ffcarrjpiav, vi.
rS>
n
46
\6jovs
:
SiSaff/caXias irpoaXaXfjaai
Xay
3.
Xoyu
:
TTJS
StSacrKaXias
2, 4,
20
12.
9 dpxifpfvs (so
24:
57
12
sq., viii.
cp.ii.
avaKcintvew (Qtu belongs to Didask,} 14. 14 av^uvca^ 55 sq., where it is several times used in the like con
5.
On
22 and 25.
compiler
in
viro8ia.Kovoi 13. 20, 2 they are called vnrjptrai by the 25 sq. they discharge the function which belongs to the
iii.
and
vi.
17
s -rrvXcupoi
ii.
57
7, iii.
i, vi.
17
2.
ft. comparison of p. 4 with S. Chrysostom s quotation of the corresponding prayer shows that the Antiochene litany under lies the text, and it may be inferred that the Antiochene diakonika 3
have been similarly worked over and incorporated throughout the Clementine liturgy. From the similarity of the style of the
intercession within
the anaphora (pp. 21-23) to tnat of the of the faithful (pp. 9-12) it may be conjectured prayer that the former also is derived from the Antiochene use. 35
deacon
the peace for their kiss is not pure. But let the faithful alone salute one another, the men the men and the \vomen the women but let not a man salute a woman. refers to the instruction of catechumens before baptism (This chap, the references to the faithful are thrown in There be no real gratuitously.
: : :
literary
connexion with A.
may
C.)
xxxii
Introduction
:
For S. Chrysostom s quotation in horn. ii. in 2 Cot. 5 sqq. see below p. 471 a comparison of the texts shows how the compiler has dealt with his material, and some of the changes and additions are characteristic. Notice the words
cvfjLfvws irpoa8td/j.tvos -npoardy^ara. 5
below
ii.
p.
xxxiv sqq.)
4- 5
dyaOos
ital
15
i
4.
12 Otoyvaaiav
;
2 Didask^): 4. 14 tyKaracpvTevari, vii. 26 5. 7 3 dyevvrirw (dQffftcas) TVXOVTCS ii. 18 There are similar signs in the rest of the diakonika
26
4 (13
KaTafyvTCvaas
4.
29
TO>
OtS>
p.6v<a
see below on
besides the
:
5. 15.
common
6.
characteristic words,
6.
5 KaTaSwaaTtias,
:
iv.
2 KaraSwaarfvovrfs
7-77?
TO)
2,
IO dpxftdKu SiapuXy see below on 17. 32 3 cp. Philip, n, 12, Philad. 6, iii. 19
7.
6. 7 TOIS diroffTdrais
:
(vaf&eias, vi. 9
6.
6 nvrjeevras
vi.
15
:
2, vii.
*
22
ibid.
(Is
rbv
avvavaarrfvai
&/. /xero^ou? ytveadai /crA. (vi. 30 4 Dida$k.} notice constructions with on and yap, and for quotations see v. 7 14,
iii.
17
8.
ii.
13 15 18 3
15 8. 16 sq., cp.
T^V irporfpnv diav and following quotation ii. 41 4, cp. 9. 16: n. 13 sq. vtotpwriffrcav .. pepaiuor) v. 6 3, ii. 16 see on 19. 26 23. 26 23. 16 5ta TTJS /xecrirem? KT\ viii. 47 epil. cp. 26. 13 /foti/ott ot T^J dd\T]afcas avruv v. i 0f/3aiQjO><nv see on ii. 13 above 5 23. 31
ii.
13
3,
Ap.
can. 51
8.
21
d-no/tar.
tls
i/o<j>.
In the Intercession, pp. 21-23, 20 vnoStaKovaiv 22. r is against the compiler s use (see above: the use of vnrjpfaia in the diakonika 10. 28 and 23. 21 [where some mss. have Kal virrjpeatas after
25.
26
TO;
^""a;
076^.
OtS>
see below on
5. 15.
StaKovias]
is
not inconsistent with the derivation of the diakonika and this same source, since virrjpfffia may well be used as the
abstract of vnodiaKovos,
"
and an abstract is needed with haxovia). But there are hand opovoia. dva8tiris d\\6rptos TrpoaSegrj 22. 19 e\iri8os fjuwv see below on 5. 25
:
:
"rrjs
T JJV xfipaContvcav
71-00-775
viii.
35, 37
i,
Eph. ii
22.
30
aiffdrjTfjs
22. 7 drru^XrjTOV
Ttoirjffris
occurs in the
prayer 27.
.
6,
and 31 drpfnTovs
epil.
d/iCfiTrrows dvtyfcXrjTOvs in
,o
viii.
5
y.
3,
47
?,5
comparison of the Thanksgiving with those of S. James and with the passages quoted below from S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates that the drift and articulation of the Syrian thanksgiving is Besides this a few lines are common to the reproduced. Clementine invocation and that of the Ethiopia Church
and S.
Basil,
Ordinances,
but
otherwise
no
sources
of the
prayers
are
known.
Notice that on
p.
14 the
Kvptos /xera
irdvr<av
l^.ujv
on which see p. 479 n. 17 40 egypt. and eth. C. O. is replaced by the Syrian grace, to cover Egypt and the west). (there is no reason to press Theodoret s statement With p. 479. 23-37 cp. pp. 16. 22-17. 8: 19. 9-25: and with p. 522. 14-40 cp.
pp.
15.
14-20. 12.
It
is
xxxiii
invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. the other parallels marked by Achelis Can. Hippol. pp. 52-60 are either too slight to be of any importance or more than accidental (190. i was carried in
:
the
womb,
TCI Sffffia
places.
19. 23 yeyovfv ev /j.r)Tpq: 190. 6 burst the bonds of Satan, 20. 8 /5i7j7 TOV S.a^oXou), or are fanciful, or are mere inevitable liturgical common- 5 The coincidence in the invocation may be accidental so far as affects
:
that
is
may have
incorporated
an existing Abyssinian anaphora which happened independently to have derived On the other hand, if the common its invocation from the same source as A. C. source of C. O. and A. C. contained an anaphora, it is obvious that either the 10
ethiopic or
o.
A.
C. or
Whatever sources the compiler has used, it is plain he has dealt very freely with them, and that in particular the prayers are substantially his own work.
that
(i) This is antecedently probable on the ground of his procedure elsewhere.
15
(1)
in vii.
33-38
is
obviously the
as that of the prayers of the liturgy, cannot be regarded as a public formula, but is rather
:
a form of private devotion there is no obvious place for it in 20 the public liturgical organization, nor is there anything in the
text to suggest that
it is
(2) Liturgical formulae are not regarded by the compiler as rigidly fixed in the regulations for the catechumenate and
:
initiation in the
drift
seventh book at some points he gives only the of the prayers without prescribing a formula.
vii. 39 2 the prayer for the catechumen, 42 the consecration of the oil, 2 he passes into a formula the consecration of the water, where in 2 continues i he gives the beginning of a formula of confirmation, and in
:
25
See
43
in
i
44 ravra
avTT]
KO.I TO,
77
ovvams
7775
x ei P^ (ff Las
tarty
30
eav yap
et s
tls
roiavTT) Tt?
vo&p povov Kara&aivet KT\, thus explicitly leaving the wording In the liturgy itself the formulae seem some
:
5.
14 cv\oyiav TOiavof,
9. i rotdSe.
He
e. g.
with the
35
The creed
is
in vii. 41.
reconstructed by Dr. Hort (Two dissertations Camb. 1876, p. 148) it will be found that the differences consist in additions which largely bear the marks of the
xxxiv
compiler
s
Introduction
hand
:
iroXiTfvadfifvov
irapdevov cp.
officas,
(ii)
below
with
19
l/f rrjs
dyias
Magn.
with
KO.L
o~TavpcuOtvTa
teal
vttcpovs cp. v.
6, vi.
30
with T^
ivepyrjffav cv irdai
:
KT\ cp. Philip, i TO evfpyijaav fv MOKTT} KOI irpotprjTcus with varepov ol diroaTaXtv cp. the frequent 6 drroffTtiXas
i
4,
Magn.
11,
Smyrn.
3, &c.,
(6)
dwoo-TcXfvs
iii.
17
ib.
The
Gloria in excelsis
in vii. 47, in a form which differs from other known forms (see Church Quarterly Review, 41, Oct. 1885, pp. i sqq.) chiefly in the addition of bid TOV 6tov dyivvrjTov tva a.Trp6airov fj.6vov e/ajj ^ 70V 1O fJifydXov dpx 5 cp. ii. 25
is
t
t>vra
/>
>
Sid
irjaov
v.
12
fj.6vos
To
praj er at the bishop s consecration, viii. 5, where the additions to the form represented by the ethiopic or the earlier greek are very characteristic, (W) the 15 prayer at the ordination of a presbyter, viii. 16, as compared with the ethiopic and the earlier greek, (e) the prayer of firstfruits in viii. 40 as compared with
vii.
25 sq.
(ii) signs of the compiler s hand are unmistakable in the text of the prayers.
The
20
characteristic
f>0~fj.6v
Applying the test of the characteristics enumerated above we find (i) of the words two-thirds occur in the prayers of the liturgy, viz.
or)(j.iovp^6s
dm
5iaTais
8id<popos
napdvo^os Tro\iTfV0~Oai
ir\r)H/j,f \rjfjLa
i[/tv8<i>vvfj.os
more or
less frequently
elsewhere
d\\oTpios
KaTopOooJ XoyiKos
ir\r]p6ca
virTjpeTfiaOat,
affapttos SiairXaffffO}
t
&c.
occur elsewhere
f(Vfj.(i>iT0ai
ZvOffffios Otoyvcaala
lfpaTViv KardX: :
^o XrjXos these
fj.vta0ai -npocTaTt]^
o~o<piaj,
might be extended, and some additions will appear lower down a large number of privatives, dae(iT)s fvfff^rjf, tvvoia ttaicovoia p.eTavoia reappear see esp. p. 12. ii, 18, 21, 27 sq.: 14. 27 sq., 32 sq. 26. 23, 28 sq. adjj. in -joy
lists
: :
(roTrttfoj
35 vofUKos
TroXefiiKos }
(2)
6.
The
:
p.Ta&aTiKos irpoyoviKos (pvffiKos iepaTiKus (pvo-fi p. 20. 6: 26. 28 sq. Tvyxdvfiv with gen. characteristics of style are those of the compiler:
:
OVK
15-28:
12.
:
15.
28-16. 17:
18. 3, 5, 10
:
9. 7
19
explanation (on p. 9. 7, 14 12. 24, 27 40 26. 2: yap 9. 14: 12. 25: 17. 8; otherwise 19. 12 sqq.: 17. 17). Some further illustration of details of construction will appear below. (3) A large number
. . .
ov n6vov
dXXd
Kai p. 16. 18
17. 13),
of passages and phrases can be paralleled elsewhere in A. C. and in the pseudo(Round brackets indicate that the passage belongs to the Ignatian epistles. groundwork square brackets that the word is critically doubtful.)
;
xxxv
15-27.
Eph. 7
0ebs o
KCU.
51 povoyevovs iraTTjp.
viii.
47
i
epil.
Ant.
14,
Hero
6, 5
Philip. 7
170
vi. II
Trjs
ii.
18 SiSaffKaXovs
eiiffefieias
rrpbs
udOrjffiv
20
i, vi.
2 5i5dffKaXos
evffefieias
Phi/ad. 5
Philad. 6.
ii.
jo
22
Cp.
vii.
35
33
vi. 1 8
4 Sid
ii.
Irjffov
r}fj.wv:
TOV
vrrep
v.6
P. 6. 15-32.
Mar.
17 TOV avBpcairoKTovov
o<ptv
20
in
11
27
Philip.
p.
7.
16-24.
iii.
17 T^V irv(Vfj.aTiK^v dv
16 TO
irvevf
19
ira.payKeva.ffov
diovs ftvtffOat
TTJS
vii.
ffUTTJpOS
flfJLfJjV
vi.
30
4 5id
Irjffov
XpiffTov
p. 9. 2-19.
Stnyrn. g
efxpVTOV Kal ypairTov 16. 31
elp-fjvrjv
Kal fvvo^iav
irpv-
4 vop.ov
Eph. 17 ejxpvTov
KpiTTjpiov.
Cp.
vi.
20-23
7
d/zap-
vii.
14
Philad. ii
aAAa
rA
TT^V
ptT&VOUUT
Philad. 3
10 6 GeAcoN
no
35
i
:
TON Y^ON TrpoaSfgafitvos KT\ 14 CAN 70;) ANOM IAC KT\ ev rp irpoTepq 1 6 aTro/fardcrTTycrov .
.
Cp.
ii.
ii.
ii.
16
41 2
Magn. 10
41
wpOTepav diav
ib.
40
22
17 8ta XpiffTov KOI
fj[j.Sjv
14
[al.
rot)]
Tars,
XpiaTov
TOV
aojrfjpa.
pov Kal
13.
0(6v
C 2
XXXVI
P. 12. 10-13. 3.
1 1
Introduction
KTipvyfM -fvwatcas
ts
firiyvaffiv
Cp.
vi.
II
OVK dyvcuarov
at
fj
dAXa
5td i/o/xou
:
aofifvov
5
1
Trail.
22 ov
xP lffTOV
v.
ffov aijj.an
28 dirapa\6yio~T
10
TIACHC NOCOY KT\ P. 14- 25-33-
irapa\ojtadfjvai
See on
12
19.
26
v.
irept
rov
OI/TOJ
0ou
6,
yiw/. 14 o
Philip. 7
vi.
10
28 avapxov
TOV Troops
cuTt as
Kal
vi.
II
.
I
.
.
dXX
8
I
diStov
Kal
avapxov
cp.
vi.
2
dvfvofTjs
20
virdpx&v Ty
<j>va(t.
20
Cp. Philip. 9
33
fj.6vos
T>
civai
ai
KpeirraiV TTCLVTUS
vi. ii
f)
P. 15-
2 avrov S^ 25
IT/JO
Travrcui/
alwvwv ytvvrjffas
ao<piav
v. 1 6
[alwv(av~\
(g
irpuTOTOttov
rfjs
iraarjs
Krlaeais
ajye\ov
jj.ya\rj$
&ov\f]s aov
yevvjjOfvra vibv fj.ovoytv^ \6yov 0tov Philad. 6 dfbv povoyevr) Tars. 4 Kal <ro(piav Kal \6jov 6fov
:
:
avrov
apx.itpta aov
irpOJTOT.
7T.
KT.
Kttl
OtOS
:
\6yOS KOI
Stnyrn. 9 rov TrpcuroTOV irarpbs
avrbs
fTToirjaev
rd travra
Irjffovv
TTI (pvaei
20
ftovoyfvij Otov,
Cp.
ii.
24
2, vi.
ii
35
3,
&c.
ovvdjjiti
v-bvr)
.
.
ftovXrjcffi Kal
v. 7
10 o
irapayayuv,
.
n
. .
^ovXrjafi
naprjyayev
vi.
27
5 -yvwurj
Pov\r]aei
40
6 Kvpiov
ira.0T]S
vorjrrjs
Kal
Philip. 5 o TfdXai
(j.tv
vorjTTfV (pvffiv
KaraaKfvdffas
iraTpos
7 Si avrov
ib.
n,
Philad.
5,
Smyrn. 8
Philad. 9
2
ra irdvra
TTtiroirjKas Kal
8t TO.
vii.
25
Kal
5t"
01
auroG
TUV
45
ou o nar^ip
TWV
oXcuv irpovofi.
Cp.
ii.
44
xxxvii
vi.
aov
11 rd
Kal TTpojTOTOKOv
Kal rd
ffepa(f>ifJi7
KTiffeus
x f P ov &lp
KOI
alwvds
Te
Kal
Trail.
Te
OTpaTids,
8vvdfj.eis
dpxo.yye\<uv
Statyopds, 5
18.
25
rrapa\\ayds,
TOIV
aluvcav
Te
fj.tya\eioTr]Tas
Te
rdy vt
17
yvujjtri HOVT]
KaTaffKevdaas
Philip. 5
KaTaOKevdaas
15. 3, 16. i
Cp. on
19
els
10
dvdirav\av ...
els
dpxds
els
Cp. v. 12
els
divov KT\
<pavo~iv
ei
P. 16.
i
6 ffvffTrjffdnevos
Eph. 18
rd
15
irdvTa
TOV
TTOT/JOS
o~vo~Tr/-
adpevos
rroTe oe
arj
Cp. on
18. 8,
Magn. 5
ypa<pr)
TT?
ffofia
TToiHCCOMN
v. 7
pa prvpei \eyovTa
XpiffTcp
TO)
novoyeve?
KT\
5ia-
20
23
TteTToir/Kas
avTov
$vxfjs dQavaTov
v. 7
12
fir)
avTw
Kal
TT)V
$vxr)v
TOV
prj
(f TOV
/IT)
OVTOS
ev
vi. 1 1
dffcufiaTov
rjfuv
2 ^vxnv dOavaTov
Sid vvQuo tv
o[jLO\oyovJiev
d\\ ov
(pOapTrjv ws
Ta 2s
Aodfj.
trro<x
TO
e
o~(a/j.a
:
eK
TOUV Teaadpcav
irds
"
Eph. 16
avdpcurros
el\rj<pujs
30
KT\
v.
StaKptvei
8e
TOVS
evffffitts
(K TUIV datfiuiv
30
<l>?
av
9.
ii.
4i
v ^ 20 26
<pvaei
vii.
31
TOIS
P. 17.
1
irdvTcav
fjitv
dvrjKas aura)
TTJI/
e^ovaiav
vii.
26
rd
TT^OS neTaXrjif/iv
evTpemoas
irpbs ueTa\ri\f/iv
dvOpdiirois
vi. 7
40
2 (TOV A5d/x Trj yevffei TOV v\ov TTJS var 7ra77\/ai ddavaaias e0T(pT)ffev). drreiTfeTv iv.
5, vii.
3, vi.
28
4 dfteXrjffavTa S
Trjs evTO\rjs
Kal yev-
Trail.
XXXV111
Introduction
yvvaiKos
Srnyrn, 7 TOV dpxot. TiV(VfjLa.Tos TOV TOV A8dfi Sid TTJS yvvaiKos TTJS
(XrjffavTa cp.
iv.
ii
3,
4, iv.
ii.
viii.
46
2, vi.
dirayoptvo}
i.
28
3
ii.
20
avpPovXia 4, 21
44
(fadea!
i,
i,
40, vi. 8
7
Philip, ii,
\
Smyrn.
2
1 1
irpos
oXiyov
v. 7
6, v. 7
ii.
22
iraXiyy(V(ffiav
Cp.
vii.
9
Tjfjuv
12 farjv if
dvaffTdfffOJs itrrjyydXoj
TT)V dvdo~Tao~iv
15
A/3<\
Katv
3rjO
T\
Cp.
v.
55
vi.
12
15 16 ToO
d8e\<poKT6vov
Katv
17 us ivayovs
us ivayrjs
Philip. 3, 1
Philip. 7
v i- 3
T<
Kofffj.<u
of T(\OS itrdyovTos
Iwf3
:
v. 7
14
20
32 TOV dpxcfdrcov
oipeus
See on
17. 4.
Cp.
vi.
2 TOV rca/fovpyov
0(plV
P. 18.
vi.
27
v.
2 12
25
7 irapa(pd(ipdvTOJV 19. 12
8 TOV
(pVfflKOV VOflOV
Cp. i. 6
v.
lovddiKfj Trapatpeopd
i,
3, vi.
19
22
4,
23
avTopaTov vofuf)
12
TT)V dt
KTifftv
ijSr]
irXeicv OavfJLOo-xoiroiri-
8(i
Tifirj-
US iv
fpTjf^Q}
1TOT6
:
8f
TOV
:
jvvTts
vi.
Magn. 5
8^
avTOfj.aTov
OVTO.
<popds
XfyovTfs Ta
avvtOTdvai
TO OVK taaas
("
35
i), v. 7
5, vi. 24.
Cp.
2
(ii.
20
4), iv. ii
3, vi.
27
vi.
20
T7)s
iroXvOiov n\dvr]s
v.
15
TTJV itoXvO.
paviav
15 TOUS
At7U7rTtoi;s
SfKairXriyat
(Tifj.(a-
vi.
20
prjact},
ira.Tda.VTa,
SifXovTa
(TOV
vSup tyXvicavas,
vScap
tit
irtrpas dtcpoTOpov
d;s) iirirov
dvex ea Si
i
ovpavov TO pawa.
depos oprvyo^rjTpav,
avToiv
Kal
45
vaas, rpotprjv
TOV
(Is
Mtppav
TTiKpdv
xxxix
,
arvXov
vfcftfXtjs
rjufpas npbs
0d\irovs
rov arvXca
ve<f)(\rjs
IOVTO.
(/cat
oSijyovvTa ) TOVS 5
t
Tftxos
TO.
evfffv
rjpds
StaaTTjffavTa Kal
us
8t
(prjfj.ov
&apau
avrSjv (/^er* avrwv, 15 rbv y\VKavavra irrjyr)v auTofs) fierd v\ov (/cat fK irtrpas} aKpor6fj.ov
Stifsuxri,
ovpavov
/JLavvoSorTjffavra
avrois Kal) l
depos (KpfoSorriffavra, 20
fls (pcariff-
arvXov
(vf(f>f\rjs
cts
aKiaapbv
avrbv 25
rjfitpas} Sid
rbv
-f)Xiov
tp\oyfiov
fj.fr
Hero 8 us
P. 19.
7 b Kvpios
^/j.S>v
Eph. 15
6
Irjffovs
rbs bs
rS>
fls
xpiaros
v.
20
TO)
6 0fbv Xoyov
Ofcp
Ofai
avrov
Kal
fis
re
virrjpfrovfjifvov
avrov Kal 3
:
orjfjiiovpyiav
oid(popov
irpovoiav
narpl
(Is rrjv
ru>v
oXtav Srjfttovpyiav
KardXXrjXov
Philad. 5
fis
6 fifairrjs Ofov
Kal
voqrwv
i
Kal
KardXXrjXov
vi.
tva 35
Std
irpo-
SrjfJLiovpybv
8ia<p6pov
Kriafcas
Xptarov
VOTJTTjV
. .
iroiqrrjv,
rbv avrbv
irpo([>T]TiKovs
ii.
55
rovs
fJLfrd
rbv vouov
8t
dyyfXwv
40
Kal
npO(pT)Ta>v
15
}if \\6vTcav
Trail.
ovSf-rrca OvrjffKfiv
vi.
ii
fbs
dv0puirov
avOfxairos
dvOpcanov ytvfffOai
xl
6 vonoQeTrjs virb vo/xou?,
tfpfiov, 6
Introduction
yvvaift&s aiiTov
rov
vi.
iroir)TT)v
dvSpos Kal
o vo(*o6fTT]s
:
22
4 Kal fyevfro
avros -nXrjpcaua VO/JLOV Philad. 9 OVTOS fan ... TO itpfiov (cp. ii. 48
f 2)
:
ii.
20
22
5,
Philad. 9 o
cp.
Trot/xTji/.
With
1
yvwfjiTi ajj
on
15.
ffV[j.(viffa.To
ii.
12
3, vi.
6,
v.
ii.
6
24
\6yov
21 Kara ray
prjOfiyas
1
iii.
17
fj,ovoyi>r)s
6eus
o dyaTTTjTus [yl6f],
irfpl
avTov
UTT
OVTOV npoplovSa
Mar.-Ign.
irpotpTjTcias
(K
Aftpadfji
Cp.
v.
(f>v\rjs
avrov irpoppr)6fioas
Ttiiv
Trpo<f>r)Twv
(pcuvds
napd TOV
7
vi.
e
xPv
Rom.
I
oyAA AN Aiv
irapQivov b 5iaw\dff-
Trail,
ii
d\T)6ws
ytyovev
vi.
nrjrpa.
awv
6m2
8iair\daattv
1 1
24 iaapKuOrj
Eph.
7 o
d
(T
iv awfiari, 6 (aTra^y) iv
fai) iv (pOopa.
daapKos
vi.
26
25
6 axpovcus ffwrjOfis iv
VTJTCLl
XP
Kal
yfytv-
iro\iTtvcrdfJLVOS offius
iraiStvffas
Magn.
iro\iT(Vffafji(vc[} oaicas
Kal ndcrav
iv
30
fvOtfffjius,
iraaav voaov
e
Kal
-naaav
VOGOV Kal
rS>
fj,a\aiciav
9(paTT(v<javTi
p.a\aKiav
arjfifid
avBpw-ncav Kal
dire\daas,
TO)
\aa>
Kal
iir
arj^fia
Kal
rtpara
;
repara iv
Aaa)
TTOiTjaavn
vi.
evepytcria
dvOpwnuv
iroirjaas
ii
iro\iTevffd[*(vov
dvcv
i,
dpapTias:
viii. i
Smyrn.
ii
35
Trail.
10
Philip. 5,
26 TTACAN NOCON
27
TA
12.
28
viii. i
Magn.
CHM?A
6
KAI
TepATA KT\
TOVS
Magn.
XPVCOVTCLS
Philip.
ii, Trail.
28
Tpt<pojv
-navras
9 TOV
2
4).
Tpt<povTa
Stoutvovs
40 29
eMTTITTA(X)N
HAN
aov
T\
(ir\r)pojff(
iv.
31 TO
OlkrjfJM
(v. i
iv.
Cp.
v.
19
6, viii. i
32 KaropQuaas
P. 20.
2, v. 7
15, vii.
31
aov rrapa-
v.
18
2
i
viii.
vopov irpoSoaia
Kaia^as 6
ij/fvSwv.
xli
5 avvtopiov Trapavofwv
Trail.
10
vito
TUV
ipfvooiovoaiojv
Magn. 3
5, 15
I
2 ToG
TT)V
KaKiav voffrjaavTos
vi.
3
eiri
vrroffrds
IJlXcLTQJ
ay
T(S
Magn.
Kal 6
KplOflS
crcarrip
riav
xpiCTOKTovcav
iovSaiwv
Kal
6 Kpirrjs
Kal KaraKpiOfh
irpoar)\d>0r]
noi/Ttoi;
IL\aTOu
rjyffJiovos
Hpu-
aravpai
dirad^s
Kal
direOavfv 6
6
(T<i<p7]
TTJ
<pvo~ei
dBdvaTOS KOI
ii.
24
2 ovvt\6jprj(pvffd
aTradrj
:
iraOftv
TOV
.
TT}
.
.
10
Trail. 10 vTrb
Hi\aTov TOV
. .
.
fjye-
povos 6 KpiTTjs
cKpiOrj
.
KaTeKpiOrj
XrjQ&s
l
dircdavtv
o~Tavp>
(Ta.(pr]
Philip. 7
poar)\(uff6ai
59
6 iva
TrdOovs \vffr) Kal Oavarov (^
Si
ii.
24
TOVTOVS
prj^rj
pvarjTai OavaTov
vfjids
ii.35
(ippvaaTo
TUV
30.
fuet-
20
aaKTcav ofapuv.
Trail.
Cp.
vii.
at dvfffTT) Sid
Tpiwv
7jfj.fpwv
TfffffapaKovra
rj^pSiv
avvSia-
rptyas rofs paOrjTaTs dve\rj(pOT) et? TOV? ovpavoiis Kal (KaOtaOrj tK 8et<jjv
ffov
TOIS diroo~T6\ois
dv\rj<f>0T)
jrpbs
Tpiaiv
rjfJLfpSiv
Kal
fifTa
TT)I/
dvd-
aTaoiv TtOffapciKovTa
[Mivas TOIS aTroaToAots
irpbs
rjfAtpas irapa. . .
dvf\rj(f>0rj
Kal iraTfpa
v. 7
fyfaiv avruv
6, vi. ii
i,
cp.
18,
19
3os:
01
rjfjids
Magn.
13
d>V
ii
TT\7)~fds
Si
jJ/ittS
iii.
19
Kal aTavpbv
viro/jifivavTOS.
Cp.Magn.n,Eph
16 35
19 OpVITTOfltVOV
Philad. 4 tls jdp dpTos Tofs irdaiv fdpiKpdt] (of the Eucharist)
vii.
30 (evxa/xcTTOWTes)
^ovjj.fvoi)
i<p
Kal
ofs (vfpyfTrjfffv
40
. .
ITT"
vi.
20
(ou
dvfvotrjs
fvSoKuv
6 TON
MAtyA
TO)N TTA0HMATCON
V. i
(TT}S ftapTvpias
:
TWV
iraOr] fMTcav
avTov)
Rom. 2 TWV
eauToG
TraOr]-
45
xlii
Introduction
ii.
d(f>t
crews T(v6fjifvoi
nvfvfiaTos
yov
oarjs
Smyrn. 13
Philad. 3
at
aiuviov Tuywaiv
:
rv
aajTTjp ias
Smyrn.6
22
(Totyiffas irvfVfjaTos
ayiov irXrjpwarjs
P. 22.
T\
(ii.
25
19
10),
i
:
iii.
15
Philad. 4
25 di/eAAtJWS 23. 3
10 30 irdays aladijTrjs
teal vorjrrjs (pvcrfus
vi.
See on See on
15.
Eph. ii 6
12. 18
3 aT(\fVTT)TOVS
p. 26.
v. 7
IK
4 ttaOwo iojfj.tvojv
v.
14
ii.
6
6
KaOocrioaffiv
T<i
dr/pooy/iei/a
diroKa.Xv tyov,
Ta \d-
Cp.
7 TOVS
dyvoovrTas oi8do~K(T(,
OTrjpi^fTf,
TOVS
firicfTafitvovs
TOVS
p.va Kparvvov
20 13 TOUS veoreAffs
1 1
rd
TTtir\av7)fj.tva
fifftaicaffov
v.
3 (TO
vi.
25
o ryirots
/)
TTfpiypa(p6fji(Vos
Cp.
27
P.TI
Holy
Ghost)
28
<pvaei
TTj
<pvfftl
aTpflTTOV (of
25 30 \oytKais
(pv
daoj/j.dToav
<pvo~eojv
ii.
56
(4)
i at
firovpdvtai
<pvff(is.
There
is
the same large use of Scripture, both in strings of quotations (see 12. 10-31 of course the usual formulae of quotation
:
are not to be expected in prayers) and in series of examples (17. 15-18. 21), 18. ii 30 with the characteristic use of epithets and titles (17. 16, 23, 27, 31 20. 4 27. i), as well as a great deal of scriptural language worked into the
:
:
text.
The
of
some
them are
12. 19,
28
:
18. ii
19.
27
21. 6.
(5)
:
Most of the theological characteristics reappear o HOVQS dXrjOivbs 0t6s 5. 15 and as in the 35 TWV oXcav Kvptos 5. 17, SeanoTa TUIV 9. 2 (not Ofbs TUV oXcav rest of vii and viii, except viii. 47 epil., o 67rt irdvTuv Of 6s is not used): Ofbs uovooX<av
:
ytvrjs 6.
28
19.
20
npcoToTOKos
-rrdarjs
KTiafcas 15. 4:
19.
21
put emphatically 19. 7 sq. as in v. 20 5, cp. 19. 16 and the operation of the Father through the Son is strongly marked 5. 18 16. 28 (cp. iv. 13, v. 7 15. 2, 7-11 i, &c.) 15, vi. 40 7. 17 9. 4 12. ii and o Ofbs teal TTOTT)/) TOV xPlffT v ar the like are common, 5. 16: 15. 10
the
service
of the
Son
is
"d
19. 8,
18
25.
29
and
irais is
viii.
47
epil.
while the liturgy shares with the Epistles the common use of dyfvvrjTos of the Father (5. 15 14. 27, 32), and of Otos absolutely of the Son (9. 17 13. 2 19. 7,
:
xliii
Our Lord s highpriesthood 15. 5: 19. 17. O irapa.K\r]TOS of the 18: 24. 7). Holy Ghost 5. 17 (the witness does not appear: and there is no commemora tion of the Holy Ghost where it might be expected in the Thanksgiving, p. 15 indeed the mention of the Holy Ghost is for the most part incidental). The denial of our Lord s human soul is wanting, but it may be noticed that the soul is twice alluded to (in vi. 26 is not mentioned in 19. 15-25, where the oap of tyvxn* i, where alone in i-vi the compiler s heresy appears, the meaning /rai aajftaros might escape notice were it not made quite explicit in pseudo:
<
There is an implicit antignostic polemic in 12. 11-13: 14. 29-15. i Ignatius). 26.29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10 baptism into the death of our Lord occurs only in the deacon s 19. 8 sq. and suffrage 7. 6, where however it may be an addition of the compiler s
:
:
is
it
is
emphatically commemorated
thanksgiving in
vii.
thanksgiving in vii. 33 sqq. be compared in detail with the prayers of 15 the liturgy the impression will be confirmed that both are by the same hand
If the
and
hand of the compiler. It will have been noticed that there seem no important parallels between the commemoration of creation (15. 15-16. 17, and vii. 33 sqq.) and the compiler s work elsewhere. This is accounted for by the absence of occasion for such description elsewhere, while here no 20 doubt it corresponds to and is occasioned by the practice of the church.
this the
to be
We
conclude therefore that the Clementine Liturgy is con scheme and includes the Antiochene
Apostolic
filled
Constitutions,
worked over and expanded by the compiler of the who is also the pseudo- Ignatius, and
prayers
25
which, whatever sources they include, are very largely the work of the same compiler.
in
with
may
the
It will
be seen
that,
filling in
scheme with matter substantially of his own composition has only done what was presumably within the competence of any bishop in the exercise of his ius liturgicum. Other analyses of sources have been proposed, but mostly without regard to the literary affinities of the liturgy with A. C. and pseudo-Ignatius on the one hand and with S. Chrysostom s quotations on the other. They are based mainly on certain inconsistencies, real or apparent, in
traditional
the text.
Dr. Probst in Liturgie d. drei ersten christlichen Jahrhunderte Tubing. 35 1870, pp. 276 sqq. notices (a) the inconsistency between 13. 26-30 referring to the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of
:
a later origin
(/3)
asserts that Krjpvaairca cannot apply to the recitation of the litany, while a litany
in this position is otherwise unattested in early writers.
Accordingly he con- 40
eludes that two documents have been combined, the line of division running between 23. 13 and 14, and that 13. 5-21 is an insertion in the first document
due
to the editor.
Bruckner
xliv
(a) the inconsistency
Introduction
between 13. 26sqq. and pp. 3-9, which it seems to repeat, the repetition of the intercession, pp. 21-23 9~ I2 (7) some inconsistencies of terminology. He concludes that the editor had before him two complete
()8)
>
3.
to the other. Kleinert in the same 5 14 belonging to one document, 13. 16-23. no. of Theol. Stud. u. Krit. pp. 33 -52 contends for three documents, (a) a rubrical
scheme reproduced by the Egyptian document Append. A i, which is prior to A. C., () an 7rter/f07roy-document, the source of all the prayers rubricated with (iriffKonos, (7) an dpxiepfvs- document from which are derived the prayers rubri10 cated with dpxifptvs and he finds differences of character between the two
:
latter.
writer in the Church Quarterly Review 27, April 1882, pp. 37 sqq. postulates three documents at least, one covering 3. 2-13. 22 and perhaps 23. 13 to the end, the second 7. 3-26 inserted in the first, and the third the passages
rubricated with dpxitptvs
;
These theories could not be adequately discussed apart from liturgical considerations, for which this is not the place. It is sufficient to say here (i) the most serious difficulty is that of the relation of 13. 25-32 to the preceding
polemic.
dismissals &c. but it is possible that the difficulty existed in the compiler s 20 rubrical source, whether that source was a written document or the practice of his church in other words, the simpler dismissals &c. may have been
;
:
already in the latter half of the fourth century merely a survival, deprived of their significance by the development of the more elaborate forms. It must be
25 editor
remembered, and these critics seem to forget it, that on any supposition the was describing with whatever freedom what was continually before his own eyes and those of his readers, and the last place in which to look for
gratuitous incoherencies in practical directions is in a work where the author has so free a hand, unless it be supposed that the inconsistencies would justify
30 there
themselves as corresponding to something in current practice. And in fact is some trace of such inconsistency in S. Chrysostom s allusions to his
own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can be explained (a) the figurative fvvovxoi n. 3 is as natural in a prayer as daKijrai 25. 3 is in a rubric, (/3) the same explanation is applicable to x fl fj a ^fjl(l 01 22 J 9
:
-
compared with wtpyovpevoi 5. 31, &c., and besides x A aC^A is .characteristic 35 of the compiler (see above), whereas evtp-f. occurs only in diakonika, (7) virrjpeaia 10. 28, as abstract and appropriate with Siatcovia, as comp. with vTroSiaKovos 22. i &c., has already been noticed, and again virrjp. occurs only in diakonika, (5) dpxifpfvs 12. 9 and 14. 9-24 as comp. with k-niaKoiros elsewhere may be only an accidental variation (cp. ii. 57, where iman., ifpii/s and dpxifp. are used indiscriminas
l t
is characteristic of the compiler (see above), who is perhaps alone in using it in this sense at so early a date (and it is likely that the condi tions of the fourth century would first give rise to its use), and it only occurs
in
we have
is
mainty
the compiler s work, except in 14. 12-20, where he has almost certainly inserted of Can. Hippol. and the 4^ it, for it does not occur in the corresponding passage
xlv
(3)
The
internal
imaginary, except in so far as they are severally appropriate to their occasion of course there is more scope for the expansion of theological ideas in the Thanksgiving than elsewhere while
: ;
the antignostic polemic is a marked characteristic of the compiler of A, C. (4) 5 Dr. Probst is wrong as to facts KTjpvffaeroj 23. 13 is the technical word in such
:
a connexion (see below p. 524 n. 8), and in fact it is so used 7. 27 while there are traces of a litany like that of p. 23 in S. Chrys., see p. 475. 1-9 and note 62. 8 sqq. Thus the grounds for 97. 7 sqq. 138, 19 sqq. cp- P- 533- 3, 57
;
It
prima facie no
significance
whatever
point of date or of geographical range can be claimed for the Clementine Liturgy larger than that of the Syrian rite
in
generally, as represented e. g. by S. Chrysostom s Antiochene writings, and that its main value lies in its filling out in detail
15
derived from the Syrian writers of the fourth as to origins it presents precisely the same while century; problems as do the indications of those writers as a pheno menon to be accounted for it is simply co-ordinate with 20
the outline
:
Appendix C.
Its claim to a larger significance must be established, if at all, on other con siderations than those hitherto dealt with but such other considerations do
:
not belong to this place. The most elaborate work on the subject is Probst op. cit., which is an attempt to show that it approximately represents the liturgy 25 or at least the anaphora of the whole church throughout the antenicene period.
in Bickell
Messe
u.
The
writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early date of the d/jx f^fi y-document. At this point two remarks may be made on
first,
30
A.
C. generally
and
whereas
this relation
some of the marks of antiquity in a new light and shows that they are the antiquarianisms of the compiler: and secondly, that parallels quoted from earlier writers, while they may indicate the sources of the compiler s
puts at least
several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35 of the prayers in which they are combined. Dr. Bickell op. cit., in his attempt
to find the origin of the Christian
anaphora
:
in the
Jewish paschal
is
ritual,
assumes
Dr. Probst
conclusions as established
equally satisfactory
or unsatisfactory
The Clementine
^fl.
by Leontius of Byzantium 40
19 (Migne P. G. Ixxxvi 1368 c) under the title rSiv diroaTuXcov avatyopa, and in [S. Proclus] de traditione divinae missae 77 (ib. Ixv. 849 B), of uncertain date. After Nicetas Pectoratus c. Latinos (ib. cxx. 1017 CD,
531) in c.Eutych.
Nestor,
iii.
xlvi
10190, IO2OD)
in
Introduction
about 1054, the Constitutions seem to have been neglected
corpore
until their publication in 1563 (Ueltzen p. xi, Funk p. 2), but the liturgy is quoted in the eleventh or twelfth cent, by Nicolas of Methone in de et
sanguine Domini (Migne P. G. Ixxxv. 514 D) and in the fifteenth cent, probably 5 from Nicolas by Mark of Ephesus de corp. et sang. Dom. (tb. clx. 1080 B) and Bessarion de sacramento Eucharistiae (tb. clxi. 500 D, 514 CD, 517 D). The frag
graec.
= p. 20. 13-21. 8 below) in Bodl. Misc. graec. 134 f. 251 b and Paris Suppl. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) also seems to be derived from the tract of Nicolas of Methone, which is con
ment
(
The Clementine
.
.
pp. 258-275, a German version. On the liturgy, besides the authorities already alluded to, see Cotelier s notes on A. C. viii in SS. Pair. Apostol. Amstelod. 1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. fiber d.
20 Konstit.
it. Kan. d. Apostel Tubing. 1832, pp. 106-112, Daniel u. notes below the text pp. 48-79.
s.
25
The order of the Liturgy in the second book. Of the two chapters, 57 sq., given below, the greater part 2-1 1 and of 58 belongs to the Didaskalia, and has only of 57 been worked over and slightly modified by the compiler while ~ 57 5 sch I2 I belongs entirely to the compiler. In other words, the body of rubrics, p. 28. 1-29. 22 below, belongs mainly to the Didaskalia while the whole of the order of the
2.
;
^>
service, pp. 29. 25-30. 41, except a part of the rubrics p. 30.
30 i-i2, is the interpolator
s.
passages
In the rubrication 28. 1-29. 22 the principal modifications are in the following 28. 1-12 derived from Didask. 12 and in your assemblies in the holy
:
and
let
And
in
reverence
:
a place
set
apart on
of the bishop be set in the midst of them and let the presbyters sit with him. And again on the second east side of the house let the lay men sit, for so it is required that on the east side of the house
the throne
and
should be seated the presbyters with the bishops ; and behind, the lay men, and then the women. The changes here are mainly the insertion of (i) the figure of the
40 ship and
i.
its crew, apparently from the Clementines, Ep. Clem, ad lac. 14 (Cotel. 609), (2) of the sacristies and the deacons vestments, (3) of the doorkeepers, 2. P. 28. 12-14 from and let the other [deacon] 2, vi. 17 12, 28 cp. ii. 25
xlvii
him
observe
ye
offer let
in the church
them that enter : and afterwards when : 29. 8 from if he is not willing
him speak over the chalice : but if while ye are sitting, &c. Here the regulations are simply altered by the interpolator. In the liturgical order (i) p. 30. i-io is derived from Didask. 12 that when ye 5 stand up to pray the leaders may stand in front, and behind them the lay men
to offer at least let
and then again the women. For it is required that ye pray towards the east, as ye know it is written O sing praises unto God who rideth on the heaven of heavens in the east. But of the deacons let one of them stand continually by the offerings of the eucharist. (2) The rest is independent of Didask. except in so far as 10
certain
to
elsewhere:
ii.
39
2 sq.=Didask.
10
(the
bracketed words belong to Didask?) (us TOVS WVIKOVS orrurav O&caffi ptravotiv Kal ? (KK^rjaiav irpoaSfXofJifOa OTTQJS TOV iiriffTpffpeii/ TTJS TT\dv7]s \6yov O.KOVOJGIV, ov
i
fj.T)v
Aa/3<W? Tf\(ia>OuiffiV
aj Kap-nuv (TriOfigajaiv)
a.TToA.aji
firiTp6Trofj,fv
firj
TcAetcws dpSrjv
Tat,
fj.r)
KOivoivfiTcacfav
.vat
T>V
ovTts
irtpl
Didask.
11
Sid TOV fitvai tTri@e\TiQjOw<ri T^V dvaffTpo^v TOV fiiov ffirovSdray avvdtts ditavTqv 6<rTj/j.fpai Kal (TT) Sfrjffft) <rxohdfiv : 54 i = (Sid TOVTO eiriaKoiroi) [sc. in order that your offerings and your prayers 20
S>
may be
Kal
accepted]
fj,(\\6vTcav
(vfj.u.
TT)I/ i[>a\nuSlav
Kal TT)V
(jxai/TJs
(irl
ra?y
ypa<pais
(fj,Ta tyrj\rjs
Qeov
(/cat
:
5ia\\a-ya><ri
(3)
:
hand
the apostolic 25
fiction 29.
30-36
characteristic
words
virrjptTtiadat dpxifptvs
(= bishop)
-7-775
KvpiaKos
vo/j,fjs ii.
work elsewhere,
i
dis
30. 6
dpxaias
41
dire0\.r)0r]
30.
vtrrjpfTOVfifvoi
^erd
<f>6@ov
above
30.
17 SoXtcas us KT\ v. 14
@a<n\t<vs
ffufian vi.
30
I TT)V dvTiTvirov
evxapiffTiav
6, 17,
25 sqq.
relating to the ordering of the derived from the Didaskalia and substantially the liturgical belongs to the first half of the third century order is the compiler s and is of the latter half of the fourth
Thus
the
body of rubrics
is
congregation
35
century.
The corresponding arabic and ethiopic is in cap. 10 of the respective Didaskaliae: see ms. Bodl. Hungtingt. 31 ff. 88 b sqq. Platt The ethiopic didaskalia,
:
and eng.).
40
xlviii
Introduction
B.
i.
i.
The Printed
BncrtXeiou
aSeX-
TOV
/xf-yaXou,
iwdvvov
TOV
xP
v<ro(TT
ov
Parisiis ap.
Guil.
Morelium 1560.
of this text of S. James,
It is
is
textus receptus,
reproduced
in
Fronto Ducaeus
Bibliolh. vet.
patrum
t.
ii,
Paris 1624
in
10 \KTfQi\roi irapa. w<opiSt. A. Assemani Cod. in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719: J. The greek liturgy of S. James W. univ. t. v, Romae 1752; Trollope eccl. liturg.
</>i
H 0EIA AEITOTPFIA TOY AFIOT lAKflBOT TOT ADO5TOAOTEN TH 2AAAKATH Venetiis 1645: Acw rr, itpa TUV
&c. Edinb. 1848: J. M. Neale Tetmlogia liturgica Lond. 1849, The liturgy of H. A. Daniel Cod. lit. eccl. univ in epit. redactus t. iv, Lips. S. James Lond. 1858 Lond. 1858. Also [Bp. Rattray] 15 1853: Neale and Littledale The greek liturgies The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed with an cnglish translation, notes 1744: Bunsen Analecta from all later additions to the antenicaena iii, Lond. 1854 (the anaphora omitting all that is not common
: .
. .
20
syriac with the greek). issued in Latin collection generally corresponding to the greek above was the same year Liturgiae sive missae ss. patrum lacobi apostoli etfratris Domini,
Basilii
magni
e vetusto
.
.
Chrysostomi interprcte
officina
Leone Thusco
Parisiis ap.
Guil.
The version of
t
j
S.
vi
:
and again Antwerpiae in aedibus loannis Stelsii Paris James was reproduced in Biblioth. ss. patrum
i
:
I575
vet.
p aris
I5 8 9
t.
t. ii
the principal and Assemani u. s. English translations in T. Brett A collection of M.S.: Neale History of the holy eastern church: liturgies Lond. 1720: Rattray Neale and Littledale The liturgies 30 introd. Lond. 1850 pp. 531-701 (anaphora): transl. with introd. and appendices Lond. 1868 &c. (ist of SS. Mark, James German in Antenicene Christian library xxiv, Edinb. 1872. ed. by Neale 1859)
.
. .
:
Magna biblioth. vet. pair. Colon. 1618 t. Maxima biblioth. vet. pair. Lugdun. 1677 t.
:
Biblioth.
Fabricius
Probst Liturgie
J.
d. drei ersten
35
A. Assemani Codex Liturgicus ccclesiae universae, t. v, Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antique
mss. messanensi quod
nondum lucem
aspexit.
p.
On
325
calls
it
the Sicilian
liturgy.
C. A.
4 o authorities
chiefly
Cambridge
1884,
pp. 214-332,
where
xlix
2509 and Paris Suppl. graec. 476) with collations of the receptus
in the
margin.
It is unfortunate that so important an the mss. see below A, B, F, D. addition to materials is marred for purposes of the criticism of the text by
On
inexactness of collation, and for purposes of comparison by a rearrangement of the paragraphs in the several columns.
perplexing 5
a Xeiroupy/a
rot) d-yi ou
TU>V
tv86ov drroaroXov
laKoo/3ov TOV
8iaTciea>s
dfieXipodeov
KOI
7rpa>rou
Ifpap^ov
lepo-
Zante 1886.
For
this
edition,
the
purpose of which was to eliminate the byzantine 10 and to reorganize the rubrication, the late
archbishop consulted some mss. in western libraries as well as those in Zante and made use of the printed textus receptus but its aim was practical, to supply a book for use in the celebration of the liturgy traditional in Zante on S. James
:
day.
Accordingly
it
and
is
of
little
its value lies in its representation of the reformed Zante use, 15 value for the reconstruction of the text or for the history
:
In general character
it
Manuscripts. A. MESSINA, Library of the University. Graec. 177. Two pieces of a parchment roll of the end of the tenth or the
ii.
20
beginning of the eleventh century, formerly belonging to the Basilian monastery of S. Salvator in Messina, containing the
greater part of S. James, which occupies the whole of the recto Printed in Assemani pp. 68-99 (with and part of the verso.
25
only the cues of the prayers already given in the receptus), Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328
(first
col.
complete, from a
new
collation).
It
the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii. further mutilated since Monaldini copied it for Assemani in 1749.
On
has become 50
Its text
now
corresponds to pp. 34. 21 6-39. 12 a, 45. 10 a to the end of the text below. Its most substantial difference from the text below is a long series of com
memorations
patriarchs
in the
after 57.
7.
Its
date
is
Messina
suggests
Eneas the apostolic and first of the bishops p. 294, and Lydda (Acts ix. 33) but Zenas one of the seventy is traditionally the first bishop of itself Lydda (Lequien Or. christ. iii, 581), and there seems to be no tradition as to Aeneas. It certainly does not belong to Jerusalem, and its special interest in 40
:
Introduction
B.
Vat. gr. 1970 olim Basilianus thirteenth Parchment, century, containing cryptoferratensis S. Chrysostom, Presanct., S. Peter, S. Mark and S. James.
ROME,
Biblioth. Vaticana.
ix.
James is printed in Swainson pp. 214-330 (second col.) ; notes of variants in latin in Assemani pp. 400-408, and thence
S.
in Daniel iv, pp. 88-133. On the ms. see Batiffol L abbaye de Rossano Paris 1891, pp. 51, 75, 84 Assemani p. 398 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq. Its text is of the same type as A. Among the living it commemorates our
;
10 patriarch
unnamed (p. 280), and among the dead the latest patriarch of Jerusalem commemorated (p. 294) is Orestes who sat 995-1010 c., the latest of Antioch (p. 296) Theodosius who sat c. 1075 the text therefore seems to No bishop is commemorated it therefore be of the eleventh century.
: :
C. ROME, Biblioth. Barberina. If5.vi.io. Paper, sixteenth or seventeenth century, fo. Unpublished. The armorial bearings in the title indicate that it was written for a Barberini. The text is closely akin to B, and It is frequently corrected by a second hand. since the same names are commemorated the two mss. must be nearly related
20 in genealogy.
Paper,
f.
century, containing S.
is
James
i,
S. Peter
35
v.
(fourth col.). sommaire des mss. grecs de la Bibl. Nat. iii. Swainson p. xxv. Its text is of the same general type as 25 Paris 1888, p. 267 the preceding, but has many peculiarities. It commemorates among the living our father the patriarch (p. 281) and our bishop (p. 289) both unnamed, and among the dead the archbishops of Jerusalem (p. 295\ the last being Leontius who was sitting between 1187 and 1193, and it has a suffrage for 30 pilgrims at the holy places (p. 285) hence its text seems to be of the late
see
S.
printed in
Omont
:
Inventaire
Date?
Of this ms. I have seen only a copy, which I owe to the kindness of 35 the Metropolitan of the Pentapolis, and have no information as to its date and character. Its text is of the same type as the foregoing and is in some
points akin to
in particular.
It
F. PARIS, Biblioth. Nationale. Graec. 2509. Paper, fifteenth century, containing inter alia S. James f. 194, S. Basil f. 210 v,
40 S. in
Chrysostom f. 231 and Presanct. f. 237. S. James Swainson pp. 215-332 (third col.) and below.
is
printed
li
Omont
Inventaire
ii.
p. 274,
Swainson
p. xxv.
from the foregoing chiefly in the shortening of the intercession by the omission of the particular commemorations and in containing fewer byzantine insertions. The ms. is not a ritual book, and its source therefore may well be much older
than
itself,
it
John the patriarch (34. 20, 36. 31) may be John IX of Constantinople, 1111-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who was archbishop under Alexios Komnenos and died before 1134; the &aai\cis (55- J 3) John II Komnenos and Irene 1118-43, and the QaaiXiaaa Irene widow
century.
of Alexios.
If this
10
G. PARIS, Biblioth. Nationale. Suppl. graec. 303. Paper, sixteenth century, fo. written by Constantine Palaeocappa for the cardinal Charles of Lorraine, 1554-1574. Contains S. James
;
f.
19, S. Basil
tracts &c.
On
is
the
f. 58, S. Chrysostom f. 89, and a collection of various on the mass. Unpublished. ms. see Omont Inventaire iii. p. 246, Swainson pp. xxxiii sq. Its text
15
that
is
approximately that of the receptus, but Dr. Swainson is wrong in concluding it is the copy from which the editio princeps was printed. This it certainly
not: notably it does not contain the curious lections-rubric of the receptus is there any reason for supposing, with Swainson, that it is derived from F. 20 contains nothing to indicate its source or the date of its exemplar.
-.
Nor
It
Paper,
also written
apparently, from the frequent occurrence of the english royal arms, for Henry VIII. theological catena including S. James,
f.
240.
Unpublished.
text
is
The
of the
same type as
it.
It
has no
and in Paris Suppl. graec. 143, ff. 91-94, both written by Palaeocappa, are fragments, of which the former ( = pp. 51. 6-54. 21 3 the latter ( = pp. 51. 6-54. 16) differs from below) gives a text closely akin to
both
and H.
ms. from ZANTE in the possession of the editor. Paper, J. seventeenth century, probably written in Zante, and evidently used in the celebration of the liturgy small additions and
:
35
corrections in the margin by a second hand. The text is of the same type as G and H, but has some its own.
a
characteristics of
This rubric
Tf
TTO.OT] KO.I
77
is
as follows
naXaids
TO.
SiaOrjKrjs KCLI
T&V
npo<f)T)T<Jji
TO.
if pa
\uyia
rrjs
QOV
evavQpuTrrjais
veitptav
avaoraais,
1
avTOti
(j.(Ta
So^rjs
Tiapovaia
TOVS ovpavovs avodos tcai -naXiv 77 SfVTtpa Kal TOVTO fivfTai K0.6 (KaaTTjv kv TT) Ifpa at Otiq
els
tfpovpyiq.
lii
Introduction
knowledge of
L.
its
date.
Paper,
This ms. has probably perished in the earthquake of 1894 which destroyed A slight inspection led to the conclusion that it was
it
probably a copy of the printed textus receptus. There was a ms. of S. James in the Library of Strassburg, but presumably perished in the siege of 1870.
J5
The
last
mss. obviously fall into three groups A-E, F, G-L, the and there is some reason being akin to the receptus
.
to
suppose
distribution,
G-L
jo last
grouping corresponds to geographical being eastern (Patriarchate of Jerusalem), western (Zante), and F intermediate (Thessalonica). This has been chosen for the present volume as being
this
that
A-E
intermediate in character.
Besides these mss. of the whole liturgy there are two con
taining only the diakonika M. SINAI, Library of
:
the
Grace. 1040. Paper, fourteenth century. diakonika of S. James, the the containing
S. James, S.
of
Chrysostom and the Presanctified of S. Basil. The diptychs of S. James are given below in Appendix H,
p. 501.
30
the ms. see Gardthausen Catal. cod. graec. sinait. Oxon. 1886, p. 219. The first group, but it differs from the other copies in that the paragraphs which appear as diptychs are in A-E incorporated in the celebrant s
On
prayers.
and
35
that
provenance
is
N.
written
A ZANTE
in
1860.
ms. in the possession of the editor. Paper, Diakonika of S. James with cues of the
The
text
is
that of J.
liii
History, &c.
(1)
In Appendices
B-D
is
collected
some evidence of
could
On
Venice
1763. A great deal of evidence was collected from the writings of S. Chrysostom by Claude de Sainctes in Litt. sive missae ss. patrum Antv. 1560, ff. 188 sqq. and by Bingham in Antiquities xiii. 6, but no attempt was made to distinguish the Antiochene from the Constantinopolitan writings. The Antiochene evidence TO
was
collected
by Dr. Probst
in
an
and again
in Liturgie d. vierten
am much indebted, though it is 1893, pp. 156 sqq. characteristic of Dr. Probst to be fanciful and forced in his interpretations and to see allusions to the liturgy where it is difficult to find them. Cp. Grancolas 15 Les ancicnnes liturgies Paris 1704, pp. 134-49 Montfaucon Opp. S. Chrys. xiii,
:
deren
Reform Miinster
i.
W.
(2)
is
it
In Appendix
given. well represent an outlying type intermediate between the 20 Syrian and the Persian. But both the origin of the Dionysian
This
is
the liturgy from the Dionysian writings provisionally assigned to the Syrian rite, and
may
writings and the character of the liturgy are too indeterminate to admit of certainty.
the origin of these writings see Bp. Westcott Essays in the history of the of the west Lond. 1891, pp. 152 sq., where they are assigned to 25 Edessa or its district and to the date 480-520, a conclusion with which the
religious thought
liturgical data are
On
biography
i.
p.
847
very consistent. Bp. J. Wordsworth in the Diet, of Christian is undecided between Syria and Egypt but there is nothing
:
Data
history of S.
30
scattered.
earliest mention of the liturgy by name to which a date can be assigned Can. 32 of the Council in Trullo A. D. 692 (Bruns Canones i. p. 47). The Barberini MS. iii. 55 (8th cent, fin.) p. 518 gives an (v\^ \fjon(i>T) kv rw SIUKOVIKW
The
in
is
fj.era
TT)I>
The
divinae missae
f.
(Migne P. G.
Ixv. 849)
and the
2500
207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to S. John the Faster (t595), both telling the same story of S. Basil s abridge
S.
ment of
verified.
and the letter James, are unauthentic and of uncertain date ad derunt Ravennat. quoted by Bona R.L. i. 12 cannot be 40 Evidence of the narrow range of the use of S. James at the end of
;
liv
Introduction
the twelfth century is found in Theodore Balsamon in can. 32 in Trullo p. 193 (Migue P. G. cxxxvii. 621 B) and responsa ad Marcum i (ib. cxxxviii. 953) but it was and continued to be known and quoted see Isaac Armen. Invectiva
:
(twelfth cent.) in Maxima biblioth. pair, xx Lugdun. 1677, p. 1241 c, Bessarion de sacratn. Eucharistiae (Migne P. G. clxi. 500 D, 504 A, 514 c, 515 A). Cp. Leo Allatius 2i ^A"KTa Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction
of
in
Rome in the eighth or ninth century see the diptych of Flavius Clementinus the Liverpool collection of ivories (Pulszky Catal. ofFtjervdry ivories Liverpool
1856, pp. 40-43: Maskell Ivories Lond. 1875, p. 38: the diptych commemorates 10 P. Hadrian I or II). For other traces of it in the west see the prayers derived
from it in French German and Italian ordines in Martene de ant. eccl. ritibus i, Antw. 1736: viz. Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.}, 532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from O 6tos 6 irpoa8fdp.tvo<i p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530
j
Omn. semp. deus qui es in satictis (Troyes) from O Oeos 6 TravTOKparup p. 33 and Omn. semp. deus qui es repletus c. 525 (S. Denys) from 2oi TO) Trcn\r)poj^,tv(v Dominator et vivificator c. 523 (S. Denys) from AeairoTa faoiroie p. 40 p. 36
:
Domine deus qui es omnium dominator Qui es omnium deus c. 425 (Subiaco,
20 twelfth cent.) from
(4)
c.
A. D. 1075),
No
:
ancient
commentary
is
known.
Among modern
collection
Lebrun Explication litte rale historique et dogmatique pp. 272-90 . de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer
. .
25
Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope The greek liturgy of S. James &c. Edinb. 1848 (notes and recon
structions):
Daniel Cod.
iii.
lit.
iv.
Bunsen
Analecta antenicaena
Among
30 much disputed, largely in view of its dogmatic use e. g. sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius
2t5ju//t/fra
p.
176 (and in
Corpus byzantinum xxv, Venet. 1733), Bona Rerum liturg. lib. i. 8 3, Sala on Bona (/. c. t. i. p. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. ii. 3 13
(Opera\\\\. Venet. 1767^.29) defend the greek tradition of apostolic authorship; 35 Natalis Alexander Hist. eccl. saec. i, xii. 3, S. Basnage Annal. polit. eccles. i.
c.
xv. p. 695,
discussion is scarcely of present interest, but Dr. Neale in Essays on liturgiology Lond. 1863 attempts to argue that the writers 40 of the New Testament quote from the liturgy of S. James.
biblioth.
John Lightfoot Opp. posthuma Franeq. 1699, max. patr. i, Paiis 1703, cc. 24-30, and
Iv
The
in
diakonika of this
hitherto
are
The
prayers
5
sufficient to indicate
On
above.
com
hence
memorated as in the ordinary liturgy of S. James in the same volume the text of the Presanctified is also of about 1166.
C.
is
necessary to make 10
two
distinctions
(1)
between the several parts of the liturgy, which are commonly contained documents (a) the ordo commums, the common framework into which the several anaphoras are fitted, including the whole of the mass of the catechumens, the rubrication and certain standing formulae of the mass of the the anaphora, faithful, and the conclusion of the whole (p. 106. 8 sqq. below) (/3)
in separate
:
15
faithful (pp.
83
sq.
below)
:
(S)
the
lectionary
(e)
These
more or less: e.g. the ordo communis is 20 some anaphora, or contains a typical set of lections and
present purpose and may be neglected. whose use they represent viz. the Jacobites (2) between the communions on the one hand, including the Christians of S. Thomas in Malabar, who now 25 use the Jacobite rite and the Uniats on the other, whether Syrian, i. e. the Roman
:
community drawn out of the Jacobites since the end of the eighteenth century, or Maronite, i. e. the formerly Monothelete community of the Lebanon which entered the Roman communion in the twelfth century. All these observe the same rite with slight variations in detail. 30 Similar distinctions mutatis mutandis must be made in respect of the other
living oriental liturgies.
i.
i.
Printed texts.
of the following
is
Much
rei
syrorum
literariae
35
(i) Jacobite.
The
Ivi
Introduction
a.
Ordo cotnmum s.
et
Fabricius
baptismi
Boderianus D. Seven alexandrini de ritibus sacrae synaxis apud Syros christianos receptis Antw.
. . .
1572
This
cj
(syr.
is
and
lat.).
variety of usage not hitherto available in english. It has been supplemented as indicated on p. 2 cues have been expanded, and additions, marked by square 10 brackets, made from the other sources there mentioned; and in particular the
;
only a fragment, attributed to Severus, apparently by a mistaken extension to the liturgy of the authorship of the baptismal office. It has been used for the first part of the text in this volume (pp. 69-74) as giving a
long prayer on pp. 73 sq. follows the text of (2). Boderianus Latin version is reproduced in the Bibliotheca patrum Paris 1575 * iv I5 8 9 *. vi, 1654 t. vi, Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin
>
is
given by Renaudot
their
Hough
iv.
Howard The
ii. 12-28 (ed. 1847"!. Lond. 1845, pp. 623-33, 642-5 liturgies Oxford 1864, pp. 199-221
Anaphora of
Jacobite text
:
No
20
apocr.
S.
Translations
Latin in Renaudot
N. T.
iii.
pp. 122-146.
English in
Hough
pp. 633-42
Howard
pp. 222-
249 (Malabar
y.
texts).
Liber
ministerii.
25
separate document is published, but most of the contents are included in the text or translations above.
(2)
No
Syrian Uniat.
a
and /3. Ordo commums and Anaphora of S. JAMES. Missale Syriacum iuxta ritum ecclesiae antiochenae syrorum Romae 1843 fo., pp. 1-43, 103-118.
30
The
carshuni
the audible prayers are given both in syriac and The ordo communis is attached to the
Liber ministerii.
Jofco (The book
35
ecclesiastical
ministries}
Beirut
1888
Ivii
Maronite.
a.
Ordo communis.
1592 and 1716. J-oo.^!? ji-^? j**^. (The book of the oblation according
Romae
jujo;_tt9
y! UOJOD? joko
$
to the rite of the Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 1888. JLJO^D? kso^jjf Jl,-^? }+*. y+l Jasjoo? U^j (The order of the oblation according to the rite of the Maronite church
The
and some of the formulae in carshuni IO number and the order of the
Latin in Renaudot
et
ii.
pp.
i-n
des Maronites
which see
/3.
Anaphora of
S.
JAMES.
Missals as above.
to the ordo
In the edd. of 1592 and 1816 (and 1838 ?) the anaphora of S. James communis in the rest it is placed elsewhere.
:
is
attached
Assemani Cod.
This
is
lit.
iv.
pp. 131-179.
is all
20
in syriac.
s.
Translations
Latin in Assemani u.
English
in
Liber ministerii.
ecclesiae nationis
Maronitarum
jofco
to
25
Romae
nationis
jl^a^l?
jwoo^c? juscu^jf?
the rite
(The book of
the ministry
according
edd.).
of the Maronite church of Antioch} Assemani Cod. lit. iv. pp. 180-226.
editions are in carshuni
Kozhayya
s,
(several
30
The
official
and
syriac;
Assemani
which
is
from
Other Anaphoras
Besides S. James sixty-four Anaphoras are known at least by name, and of many of them either the text or translations or both have been published.
35
Iviii
Introduction
and
a. The original text of the following has been printed, translations of some of them.
M = the Maronite missal, the In the following list S = Missale syriacum numbers indicating the editions in the order of the list above; A = text of Assemani op. cit. iv, vii, A = the latin version in the same; R = Renaudot s Howard s english u. s., Morel s Fabricius latin u. s., latin u. s., F french u s.
;
H=
1.
S.
BASIL*
1867, p. 332
SRA
11.
S.
LUKE
or
TWELVE APO
2.
STLES
12.
S.
W^ARA
M
i
1
13.
MARK MARUTHA
(t6 49 )
W-RFH M^ARAF
OF
TAGRITH
/?
(11171)
S.
ii
RH
1
14.
M /? S. JOHN CHRYSOSTOM M R
EUSTATHIUS
2
8.
JOHN OF
9.
20 10.
ft
W^RFM
M
The
2 6
"
RH
SM
6
/?
iii
2 6
-
YESHU
(tio 73 )
BAR
SHUSHAN
M
is
t.
1
1
.
that of
iv,
Andr. Masius, Antw. 1569, reprinted in the Bibliotheca patruni Paris 1575, b Called by mistake Dionys. Areop. in M 1589 and 1654, t. vi.
.
In
part
missal.
It
occurs in ms.
/3.
The
20. S.
21. 22.
3
CLEMENT OF ROME
32.
33.
23-
THE DOCTORS
GREGORY
(ti286)
34.
35.
JAMES OF EDESSA(t7o8) JAMES OF SERUGH (t52i) JOHN OF BosTRA b (t 650) JOHN BAR MA DANI (11263) JOHN THE SCRIBE (c. 1200)
i
24.
BARHEBRAEUS
S.
JULIUS OF
ROME
OF
36.
25- S.
35 26. S.
GREGORY NAZIANZ.
IGNATIUS OF ANTIOCH
37.
BAGH-
830)
THE
ELDER
38.
lix
40.
PETER ii PHILOXENUS OF MABOGH or SIMEON (t c. 523) i THE PERSIAN (fl. 510) or PROCLUS
41.
42.
43.
THOMAS OF HARKEL
615).
(fl.
All of these are given in Latin translations in Renaudot, except 25 S. GREG. NAZ. which is in Assemani Cod. lit. vii. pp. 185 sqq. 21 DIOSCORUS is also in Assemani ib. pp. 199 sqq.
28 S. JAMES
ii
is
pp. 704 sqq. and 42 SEVERUS pp. 102 sqq., both from Renaudot
n
Brett
Collection
of
lit.
10
s Latin.
S.
James
it
ii
is
maphrian of the
attributed
an abridgement of the great S.James, attributed to Gregory Renaudot misread the date and east, i. e. Barhebraeus
:
to a later
Gregory
Neale
b John of Bostra is the source 15 History : introd. p. 382 follows Renaudot). of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187.
3.
Lectionaries
The Lectionaries, of which there appear to be two or more arrangements, have been neither published nor studied com pletely. Wright CataL of syr. mss. in Brit. Mus. Lond. 1870,
pp. 155-7, tabulates the lections from the Old Testament and the Pauline Epistles for Sundays and festivals according to the arrangement of Athanasius of Antioch (987-1003), from Add. 12139 (A. D. 1000) Forshall CataL codd. mss. orient. Mus. Brit. syr. Lond. 1838, pp. 32-48, tabulates the Gospels for the year according to at least two arrangements from Rich. 7169, 7171 (c. xii), 7170 (xiii), 7172 (xiv), and Payne Smith CataL codd. mss. bibl. Bodl. syr. Oxon. 1864, cc. 138-52, the Gospels for the year from Dawk. 50. The Missale syriacum gives the Apostles and Gospels in carshuni and syriac from Maundy Thursday to Low Sunday, and the Gospels in carshuni for the festivals of the
:
20
25
30
year
the Missale chaldaic. Maronit., ed. 1888, gives the Gospels Cp. E. Ranke in Herzog-Plitt Realxi,
Encyclopddie
to the
i.
New
Testament, ed.
Lond. 1894,
35
p.
413
x
ii.
/;/ troduction
Manuscripts.
There are large numbers of manuscripts of these liturgies in European libraries. There are certainly differences among them, and an examination of them from a liturgical point of view would probably reveal considerable variety of local usage,
besides throwing light on the history of the rite: but apparently
no such
classification
cent, ix or
(r),
Brit.
14493, 14496:
xii
c.
x or
xi
ib.
14495. 14667
17128,
15
Mus. Add. 14498, 14690: c. xiii ib. 14693 xv ib. 14737 I 72 Vat. Syr. xxv, xxxiii, Paris Suppl. 16, Anc. fonds 64 c. xvi Vat. Syr. xxxiv, Paris Anc. fonds 36 c. xvii Brit. Mus. Rich. 7180 c. xviii Paris Suppl. 47, Anc. fonds 70 c. xix Bodl. Or. 626 of unassigned date Berlin Sachau 157. (2) Anaphoras c. viii or ix Brit. Mus. Add. 14523 (fragm.) c. ix or x ib. 14518 c. x ib. 14523 (3)-i4525 c. x or xi ib. 14499, 14667 (2) c. xi ib. 14500 c. xii or xiii Brit. Mus. Add. 14737 (4) c. xiii ib. 14691, 14694, 14736, 14737 J 4738 (2), 17229, Bodl. Dawk. 58, Berlin Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2\ 14737 (2) and (3), 14738 (i), Berlin Sachau 151 c. xv Vat. Syr. xxvi, Bodl. Hunt. 444 c. xvi Vat.
c.
Brit.
c.
c.
xiv
ib.
14738
(3),
17239:
(5)>
69>
(0>
20 Syr. xxxv, Paris Suppl. 25, 51, 61, Anc fonds 65, 66, 68 c. xvii Bodl. Poc. 85, Paris Suppl. 32 c. xviii Paris Suppl. 47 of unassigned date Vat. Syr. c. xvii Vat. Syr. cccii. xxxvi, Hunt. 133, Berlin Sachau 152. (3) Diakonika
:
given by Gregory in Tischendorf Nov. Test, graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr. 25 cclxvi-lxxii, cclxxiv, cclxxvi, cclxxvii Brit. Mus. Add. 14485-7 (c. ix) &c. (nos. ccxxiii-xlii in Wright Catalogue] Bodl. Canon, or. 130, Bodl. or. 119, 361, 666,
(4) Lectionaries.
considerable
list
is
i,
Dawk.
S. Paul.
50.
Manuscripts
of the
New
p.
Testament are
Acts
commonly
on
30 lection is called Praxis in the rubric, though taken from i and the Cath. Epp. form a single volume.) In mss. of the complete N. T. the books are arranged in the above order, the Gospels being given the place of
honour, the rest arranged as read. In the Jacobite Massorah ( Karkaphensian the books are arranged absolutely according to the order of the } See Gwilliam in Studia 35 lections Acts and Cath. Epp., S. Paul, Gospels.
Syriac
biblica
iii,
Maronite
Oxford 1891, pp. 53, 56 sqq. c. xv Vat. Syr. (i) Ordo &c.
: :
xxviii, xxxii
:
c.
xvi
ib.
ib.
xxix, xxxi,
c. xviii,
undated
ccxcii, ccxcviii,
ccxcix, Brit. Mus. Syr. 10042. (2^ Anaphoras: c. xvi Vat Syr. ccxcv, Brit. Mus. 40 Harl. 5512 c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67 c. xviii Vat Syr. ccxcvii undated ib. ccxciv. (3) Diakonika c. xvii Paris Anc. fonds 95 c. xviii Vat.
: : :
: :
Syr. ccci.
cclxxxi (Gospp
).
Ixi
The following additional Anaphoras are found in one or more of these manuscripts or in copies mentioned elsewhere. 50. JOHN I OF THE SEDROS 44. S. ATHANASIUS, Vat. Syr. Berlin Sachau xxv. (t 648), 185. 45. CYRIAC PATR.(t8i7),B.M. Add. 14690, &c. 51. LAZARUS BAR SABHETHA ii or S. EUSTATHIUS ii, 46. DIONYSIUS BAR SALiBi ii, Vat. Syr. xxv. B. M. Add. 14690. 47. DIONYSIUS BAR SALIBI iii. 52. S. LUKE ii. See Ren.ii. 175. See Assem. B. O. ii. 175. KALLINIKUS OF 53. PETER 48. GREGORY BARHEBRAEUS ii, (+59 1 )- See B. O. ii. 77. B. M. Add. 14693. 54. THEODORE BAR WAHBON
49.
10
IGNATIUS
Syr. xxxiii.
BEHNAM,
Vat.
See Assemani Biblioth. apostol. Vaticanae codd. manuscriptorum catalogtts ii 1758: Mai Scriptoruw vet. nov. coll. v (2) Romae 1831 Forshall Catal. codd. mss. orient. Mus. Brit. Lond. 1838 Wright Catal. of syriac mss. in the Brit. Mus, Lond. 1870 Zotenberg Catal. des tnss. syr. de la bibl. nationale Paris 1874 Sachau Kurzes Verzeichniss d. sachait schen Sanmilung syrisch. Handschr.
15
Romae
Berlin 1885.
iii.
20
Commentaries,
(i)
c.
Syriac writers, James of Edessa (640-708), besides the lost work mentioned below, wrote the letter to Thomas the
presbyter published with a latin version by Assemani (B. O. ii. pp. 479-486): an english version from the syriac is given below
in
Of
25
from Dionysius bar Salibi Exposition c. 3 mentioned below, and is perhaps not wholly to be depended upon otherwise a fragment of it is preserved in Brit. Mus. Add. 17215, f. 22 b. James also addressed a tract on the liturgy to George of Serugh, pre- 3 served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and tracts on Azymes against the Armenians (see S. E. Assemani Bibl. Med. Laurent, et Palat. codd. mss. orient, catal. Florent. 1742, no. Ixii, p. 107 sq.). Benjamin of Edessa wrote On the offerings: concerning the liturgy and baptism contained in Brit. Mus. Add. 35 Moses bar Kepha (813-903) wrote a Comment, 14538, f. 38 b. in liturgiam (B.O. ii. 131) being an exposition of the liturgy and the Lord s Prayer, found in Brit. Mus. Add. 21210, f. 1703. Of
Appendix
F.
Assemani
s text is extracted
Ixii
Introduction
Dionysius bar Salibi (tuyi) Exposition of the liturgy an abstract given by Assemani B. O. ii. 176-207 (cp. Catal. Vat. syr. ii pp. 553-6): it is contained in Vat. Syr. cii, Paris Anc.fonds 35,
is
5 lit.
Sachau 156 (in carshuni). J. A. Assemani Cod. 227 sqq. gives a latin version of a treatise attributed to John Maro, which seems to be in fact the work of Dionysius bar Salibi interpolated by a Maronite hand.
69, 125, Berlin
v.
treasures (B. O.
i.
487, 469),
Wahbon
10
(
"I*
(flips) Tract, de
elucidat.
missae
(ib.
and prayers
(2) The following additional Anaphoras are mentioned, but are otherwise unknown.
The
reff.
orient,
ii
55.
BAR KAINAYA
(c.
1360)
c.
60.
JOHN SABHA
ii.
(fl.
680) B. O.
56.
463.
(fl.
61.
MICHAEL
(fl.
THE
YOUNGER
ii.
1207) B. O.
57. S.
20 58.
ib.
62.
830)
63.
130.
123.
(t
SEVERUS OF KENNESHRE
^640) B. O.
ii.
59.
JOHN OF LECHPHED
Bickell p. 68.
1173)
64.
463.
TIMOTHY OF ALEXANDRIA
ii.
Bickell p. 67.
-25
(3)
Of modern
Renaudot
ii,
which
has commentaries on
all
work
30
580-625: Etheridge Syrian churches pp. 135-149 Neale History of the holy eastern church: introd. pp. 151-153, 326-335 Badger The Nestorians and their rituals Lond. 1849, i-ix Parry Six months in a Syrian monastery Lond. 1895. On the Christians of S. Thomas in their modern
: :
Lebrun Explication
35
Howard The Christians of S. Thomas and their Oxford Rae The Syrian liturgies 1864, pp. 44 sqq., esp. 120-147 church in India Edinb. 1892, pp. 265 sqq. On the Maronites, Dandini Missione apostolica al patriarca e maroniti del Monte Libano Cesena 1656 (English transl. Lond. 1698, and in Osborne
Jacobite period,
:
Ixiii
1745) : Lebrim iv in Quarterly state Bliss pp. 625-644: Etheridge pp. 172-187: ment of the Palestine exploration fund 1892.
of voyages
and
travels
Lond.
is
(p.
Ixxiv
5
(p. xcviii).
II.
i.
The
Mark
*ai euayyeAioroC
i.
Printed texts.
AnOorroXou
MdpKOV 10
in
et latine
Edited by Jo. a S.Andrea, canon of Paris, from a copy made for Card. Sirleto of a ms. in the Basilian monastery of S. Mary at Rossano, i.e. Vat. Graec. 1970
see ms.
below.
The
text
is
it
is it
has become 15
the textus receptus. It is reprinted in Fronto Ducaeus Biblioth. vet. pairum t. ii, Paris 1624, Renaudot Lit. or. coll. t. i, Paris 1716 (ed. 1847, pp, 120-148),
Fabricius Cod. apocr. N. T., pars
univ.
t.
vii,
Romae
t. iii,
antenicaena
iii, Hamb. 1719, J. A. Assemani Cod. lit. eccl. 1754, Neale Tetralogia liiurgica Lond. 1849, Bunsen Analeda Lond. 1854, H. A. Daniel Cod. lit. eccl. univ. t. iv, Lips. 1853, 2O
liturgies Lond. 1858. Latin version accompanying the text in the editio princeps was reproduced by Renaudot, Fabricius, Assemani u. s., and in Bibliotheca patr., Paris 1589 t. vi,
The
Lugdun. 1677 t. ii. English versions Lond. 1720, pp. 29-41 (anaphora) 25 Neale History of the holy eastern church : introd. Lond. 1850, pp. 532-702 (anaphora), The liturgies ofSS. Mark, James. transl. with introd. and appendices Lond. 1859 (Neale and Littledale, 1868 &c.) Antenicene Christian library xxiv, Edinb. 1872.
t.
1610
vi,
1624
t.
ii,
Colon. 1618
t.
i,
T. Brett
collection
of the principal
liturgies
German
Tubingen 1870,
30
PP- 318-334.
Swainson The Greek Liturgies chiefly from original authorities Cambridge 1884, pp. 2-73, where S. Mark is printed from three mss., Rossanensis, Vaticanus and Messanensis, with collations of the textus receptus and of the emendations of
C. A.
35
On
Ixiv
Introduction
Manuscripts. A. MESSINA, Library of the University. Grace. 177. The roll described above (p. xlix, A) verso, twelfth cent. A considerable fragment of S. Mark. Printed in Swainson, pp. 3-69 (3rd col.).
5
ii.
On
Its text as
It
is
now mutilated
same type
is
of the
The
nothing to indicate
source.
:
B.
ROME,
Biblioth. Vaticana.
(p.
1,
described above
10
source of the textus receptus printed in Swainson pp. 2-72 (ist col.: codex rossanensis) on the basis of a new collation reproduced below from Swainson,
B).
:
The
with additions.
On
S.
5
Andrea prefixed
the ms. see above, and the correspondence between Sirleto and Jo. a to the editio princeps and in Renaudot i, pp. 149-151.
C.
ROME,
1207
:
Biblioth. Vaticana.
parchment
roll, A. D.
Printed in Swainson
rotulus vaticanus).
the ms. see Swainson pp. xix sq. Its text is marked by the effects of a double influence, that of S. James and of the Byzantine, to which latter it is
On
20 largely assimilated, especially by the insertion of SIOKOVIKO. and ttctycavrjads. Both the patriarch and an archbishop are commemorated (Swainson p. 42 Dr. Swainson has not noticed this,
indicate
its
p.
is
nothing to
origin.
D. SINAI, Library of the Monastery of S. Katharine. parchment roll, twelfth or thirteenth cent.: arabic version
the margin.
A
in
fragment. Unpublished. The fragment corresponds to pp. 124. 6-134. J 7 below, or more accurately Swainson, 2nd col., p. 26 MeyaXwarf 56 fin. The text is substantially identical
with that of C.
My
knowledge of
this
ms.
is
Orthodox Patriarchate.
Paper,
sixteenth cent.
Unpublished.
According to a note written by Amphilochius bishop of Pelusium, dated 1870, ms. was written by the patriarch Meletius Pegas in 1585-6, and was Its text is 35 rescued from his papers and bound by the writer of the note.
this
substantially that of C, except in so far as the assimilation to the Byzantine rite is carried further and the additions are given in fuller form. Only the patriarch is commemorated, and there seems to be nothing to indicate the origin of
the text.
Ixv
S.
GREGORY
Printed texts.
Renaudot
BotrtXetovl.
Lit.
Or.
Coll.
1,
pp.
57-85
[Aeirovpyi
roC
dyt ou
Renaudot
fv ayiots
Lit.
fj^iSov
or.
COIL
i,
pp. 85-115
narfios
Tprjyopiov.
Text and translation reprinted in Accompanied by a Latin translation. Assemani Cod. lit. vii, Romae 1754, pp. 45-133. S. Basil in English in Brett,
pp. 71-80.
ii.
Manuscript.
Ic
PARIS, Biblioth. Nationale. Graec. 325. Paper, fourteenth cent. arable version in the margin. The printed text is derived from this ms. Two or three leaves are wanting
:
at the
On
Omont
Inventaire
p.
p.
33:
314.
Renaudot
i,
p.
xcii
Paris 1708,
3.
rite
(1) In Appendix J notices of the liturgy are collected from Egyptian writers, mostly of the fourth and fifth centuries. The evidence might no doubt be indefinitely extended.
20
Comp. Probst Liturgie d. vierten Jahrhunderts u. deren Reform pp. 106-124, to which some of the references to S. Athanasius are due.
(2)
An
is
This Didaskalia, of unknown date, is for the most part (chaps. 1-22, 24-34) derived from Ap. Const, i-vi. Chaps. 23 and 35-39 are additional to the general scheme, though in part derived from Ap. Const, ii and viii. The. paragraph of ch. 38 which contains the liturgy, already in part described in ch. 23, attaches itself to no source it is in fact
:
25
a sketch of the Egyptian liturgy at a stage of development 30 In the latter, while the implied in the present Coptic form.
prothesis has been carried further back (pp. 145 sq.), the prayer of prothesis (p. 148) is still in the position occupied by the whole Since the arabic is apparently prothesis in the Didaskalia.
it
may
e
35
Ixvi
Introduction
represents a stage in the growth of the Greek liturgy as well as of the Coptic.
On
5
Funk
pp. 215-42: contents pp. 222-4: german trans and of the last five chapters pp. 226-36, where
In App. K the text of Bodl. Huntingt. has been followed, compared with Brit. Mus. Rich. 7211, f. 108 (A. D. 1682). On the other mss. see Funk p. 215 (in Bodl. Huntingt. 458, f. 171, ch. 38 with the liturgy is reduced to a very small compass). Ch. 23 frcm contains, with some verbal variations, 11. 5-23 from the Psalms, omitting
121
A.
D 1680
10 the
booki8
Funk
On
see
p. 237.
(3)
The
Presanctified Liturgy of S.
Mark
(TO.
Trpn^yia<r^fva
roO
anovroXov MdpKov) is mentioned in a rubric of the greek Egyptian S. Basil, in which the prayer of inclination before communion is
15
it
but
it is
otherwise unknown.
p. 76,
S. Basil
The prayer is common to the p. 321. (Ren. i, p. 21) and it is obviously related to the T(Tt\jTai (pp. 344, 411 below).
and note on
S.
There
is
Mark, and
days of
its
20
it
last
a subject of correspondence
between Theodore Balsamon and Mark of Alexandria (Migne P. G. cxxxviii. 953\ and is alluded to by the former in his comment on the 32nd Trullan canon (t b. cxxxvii. 621).
25
Some of the inscriptions in Revillout s article Les pritres pour les morts dans Tepigraphie egyptienne in Revue egyptologique vol. iv, 1885, are greek and illustrate
liturgical language.
ed. 4, p.
not to
The seventh century writer quoted by Palmer Origines i, 88 (from Spelman Concilia i. 177) is referring to the divine office and the liturgy; and both his account and the allusion of Nicolas of Methone
30 (de corpore ct sanguine Domini in Migne P. G. cxxxv. 5130) seem to depend not upon any known formula attributed to S. Mark, but only on the belief or
assumption that the apostles initiated the liturgical traditions of the several churches. S. Mark does not seem to have been quoted in the controversy between the Latins and the Greeks in the fifteenth century neither Mark of
:
it.
Renaudot s dissertation and notes and S. Gregory, Lit. or. coll. pp. Ixxxiii sqq., 116 sqq., 313-42: Palmer Origines pp. 82-105: Daniel iv, pp. 134-36 and notes to pp. 137-170.
(5)
Of modern
Mark,
writers see
on
S.
S. Basil
i,
i,
Ixvii
James, the question of authenticity is discussed by the 8 2 and Sala in loc. 4, modern writers: see Bona R. L. Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae Neale s argument for N. T. quotations from S. James is equally sacr. ii. 3 13.
earlier of the
i.
B.
The ritual books necessary for the Liturgy are (a) the Khulaji (tvxo^oyiov) the priest s book (/3) the Kutmdrus (Copt, katameros i. e. Kara pepos or Kadrjfj,(pios} the Lectionary, containing the four lections and the psalm before the
:
Gospel
saints,
fp.
156)
(7) the
sometimes substituted for the lection from the Acts (cp. p. 155. 9; (5) the manual of the deacon and the choir containing the diakonika, the responses, and the hymns fixed and variable. Service books whether printed or in ms.
the generally have a marginal arabic version of the text of the prayers &c. rubrics in mss. are generally short and in a mixture of greek and Coptic, with 15 marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below)
:
in arabic
on printed editions see below. a Coptic Uniat, whose slightly modified rite edition of Tuki and its derivatives noted below.
only
is
:
There
is
represented by the
i.
Printed texts.
a.
20
et
arabice
Romae
1736.
is
inserted in the
added in the creed. Additional rubrics are given, in arabic only. Reprinted, with rubrics in latin only, in J. A. 25 Assemani Codex liturg. vii missale ahxandrinum pars 2, Romae 1754, pp. i sqq.
and the Filioque
: ,
John marquess of Bute The Coptic morning Lord s day Lond. 1882, pp. 35 sqq.
This
is
service
for
the
derived with
text.
Modifications in
present practice are pointed out in the notes. The original is given only of 30 what is audible the rest with the rubrics is in english. The volume contains also the office of the morning Incense and an appendix on the Divine Office.
:
(
at
the
El-Watan
office,
in
the
s-yji
^ _U-iJl
e 2
U ^(Book 35
of the readings
office,
of what
is
in respect
in the service
and
El-Watan
same
date.
Ixviii
Introduction
These are service books, the former edited by Philotheos hegumen of the The former contains the prayers of in Cairo. patriarchal church of S. Mark the celebrant, the latter the diakonika, the responses and the hymns, fixed and
variable, all in Coptic
rubrics.
Scialach Liturgiae Basilii magni, Gregorii ex arabico conversae Aug. Vind. 1604 (reprinted in theologi, Cyrilli alexandrini a Paris ms.): i Magna biblioth. pair. Paris 1654, t. vi) Renaudot i, pp. sqq. (from Assemani u. s. English in S. C. Malan Orig. documents of the Coptic church v: Neale the divine evxo^oytov Lond. 1875, pp. i sqq. ( from an old ms. ) Bute u.s.
Translations:
Latin
10 History: introd. pp. 381 sqq. (from Ren. s latin): Rodwell The liturgies of S. Basil, S. Gregory and S. Cyril from a Coptic manuscript of the thirteenth church association, no. xii) Lond. century (Occasional papers of the eastern the library of Lord Crawford). 1870, pp. 25 sqq. (from a ms. now in
|8.
The Anaphoras.
15
contained in R. Tuki Missale coptice et arabice Romae 1736. The Cairo manual contains the common diakonika and hymns.
Translations:
i.
S. (i) S. BASIL,
GREGORY and
S.
CYRIL or
S.
MARK
are
Magna
biblioth. pair,
u.s.:
i,
pp. 9-51
English in Rodwell
v, vi,
Renaudot Lond.
BASIL is also contained in A. Assemani Cod. lit. vii, pars. 2, Romae 1754, pp. 47 9 rubrics in latin). Tuki (from service for the John marquess of Bute The Coptic morning
(2)
S.
J.
25
Lord
day Lond. 1882, pp. 77-117 (from Tuki?). Cairo 1887, pp. 78-116.
^y>
Translations:
Bute
(3) S.
?,o
GREGORY
is
also contained in
-
t^V*
The
Sammlung
d.
Papyrus Erzherzog-
Wien
1887, p. 71.
fragment
Latin in
in sahidic.
Assemani pp. I34~5 6 ( from Tuki s text). is given in Hyvernat Canon-Fragmente d. 35 translation of a sahidic fragment 10 sq. from a Borgian ms. (Zoega CataL Rom 1888, pp. altkoptischen Liturgie Romae 1810, no. c) of about the tenth century. cod.
Translations:
latin
copt.
(4)
S.
CYRIL or
S.
MARK.
No
Ixix
latin Translations: Latin in Assemani, pp. 157-84 (from Tuki s text). version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below is given in Hyvernat u.s. pp. 11-13, fr m the Borgian ms. above.
(5)
Other Anaphoras.
5
A. A. Giorgi Fragmentutn evangelii S. Joannis graecocoptothebaicum: additamentum...divinae missae, cod. diaconici reliquiae
ct liturgica alia
fragmenta
Romae
fragment of an anaphora otherwise unknown, from the Borgian ms. mentioned above. A corrected latin
This contains the sahidic text
and a
latin version of a
version
The codex diaconicus, pp. 353-66 10 is given by Hyvernat u. s. pp. 15-19. (Zoega, no. ci), a collection of greek diakonika, is the source of the insertions marked 2 in the text of S. Mark below, pp. 139-41.
Hyvernat
Canon- Fragmente
der
altkoptischen
Liturgie
Rom
This contains a
nos. c, ex).
The
Inclination Gratias
agimus
p.
fragments from the same ms. (Zoega, 15 tibi p. 23 is a form of the prayer
of the soul
243 below
cp.
Renaudot
i.
p.
494,
Ludolfus ad
suam
hist. aeth.
Comment,
p. 345.
(y)
The Lectionary.
20
Mai Scriptorum veterum nova collectio iv (2) Romae 1831, Malan The holy Gospel and versicles for every pp. 15-34 other and Sunday feast day in the year ; as used in the Coptic church (Original documents of the Coptic church iv) Lond.
:
1874 1879
Lagarde
in
Abhandlungen
d. historisch-philologischen
Classe
25
d. konigl. Gesellsch. d.
:
V arche ologie
assyriennes
vii,
and for Saturdays, (i) Mai gives the table of Gospels for feasts and fasts Sundays, Wednesdays and fridays of the year from Vat. Arab, xv, reprinted from Assemani Biblioth. apostol. Vatic, cod. mss. catalogns iii (2), pp. 16-41. 30 matins and (2) Malan gives the Sunday Gospels and versicles for vespers,
liturgy for the year, from a coptic-arabic ms.
(The versicles of the liturgy are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of The table of Gospels is reprinted in Did. Christian antiq. peace p. 163. 35.)
months 35 pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the athor to mechir and epepi to the little month (i. e. approximately novemb. to
feb.,
and June to
aug.), for
fast,
for the
Sundays of
Eastertide and for the principal feasts, from the Gottingen mss. Or. 125. 7-9, 12-15. (4) Maspero gives a fragment of a table of lections in sahidic.
Ixx
ii.
Introduction
Manuscripts.
x
:
Containing the anaphoras of S. BASIL, S. GREGORY and S. CYRIL: Vat. Copt, xvii (A.D. 1288), xxiv (i4thc.), xxv (1491% xxvi (i6i6 Brit. Mus. Suppl. arab. 18 (xii), Add. 17725 (1811) Bodl. Huntingt. 360 ,xiii, the text translated below), Marsh 5 (xiv), Marshall 93 (xviii) Paris Copt, xxvi, xxviii, xxxi.
(i)
:
(2)
GREG.: Paris Copt, xxix, xxxix. (3) S. BAS. arid S. CYR. Bodl. Vat. Copt, xviii (before 1318), xix Huntingt. 572 (xiii or xiv). (4) S. BASIL (1715), Ixxviii (1722), Suppl. Copt. Ixxxi (1723), Ixxxv (i8th c.\ Ixxxvi (1713) Paris Copt, xxiv, xxv, xxvii, xxx. Vat. Copt. (5) S. GREG, and S. CYR.
S. BAS.
S.
:
and
10
xx
li
xl.
(undated): Bodl. Huntingt. 403 (xiii or xiv). (6) S. GREG.: (7) S. CYRIL: Vat. Copt, xxi (1333^ xxii (before 1580): Paris
Pontifical
(8
mass
chrism
(I3th
c.).
:
tionary
15
Vat. Arab,
for the
whole year
Vat.
Arab,
xxix (1712), xxxii (1723), Bodl. Huntingt. 18 (1295), 278 (1349?), 89, containing all the lections, and covering in whole or in part the months from thoouth to mechir, i. e. approximately September to february ib. 26 (1265), Paris Copt, xix, xx, for Lent Vat. Arab. Ix (1673), Copt, xxxi (1711), xxxiv (c. 1700), Bodl. Huntingt. 5, for Holy Week: ib. for Eastertide:
lix (i7th c.), Copt,
:
:
3,
20
47, Paris Copt, xxi (?}, for Sundays in Eastertide and those of the months pachon to mesore and the little month, i. e. from may to august Bodl. Huntingt. 254, for the principal feasts Vat. Copt, xxx (1714), xxxiii (1719), for Sundays from
ib.
: :
to the end of the year: ib. Arab, xxxix (i6th c.), for Sundays and festivals. In Coptic mss. of the New Testament the divisions and the order of the books The Gospels are commonly in a separate 25 correspond to the lection system. volume S. Paul is either in a separate volume or is combined with the rest of the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes noted in the text. See Gregory in Tischendorf Nov. Test, ed.
:
Lent
graece,
8,
iii,
Scrivener Introd.
ii,
to
the
criticism
of the
New
Lond. 1894,
pp.
no sqq.
is
Brit.
ments, including part of a table of lections invocations (one of which is a compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction
&c., one of which is the inclination, absolution, fraction and confession of S. 35 Basil and two fragments of diakonika, one of them including also an institution and intercession. There are similar collections at Leyden and elsewhere.
;
See Codd.
Codd. arab.
or.
Mai
coll.
:
(2),
Romae
1831
biblioth. Vatic, in
Mai
:
ib.
iv (2),
Romae
. . .
1831
catal.
Mus.
Brit. arab.
:
40 Lond. 1894
iii.
Lond. 1846 Rieu Suppl. Uri Bibl. Bodl. codd. mss. orient.
to cat.
Oxon. 1787.
Appendix
liturgy.
in the Arabic Didaskalia given below in represents a stage in the history of the Coptic
Ixxi
the liturgy are to be found in Revillout s article Les prieres pour les marts dans On the relations of I epigraphie egyptienne in Revue egyptologique vol. iv, 1885.
languages, greek Coptic and arabic, in Egypt see Quatremere Recherches critiques et historiques sur la langue et la litte rature de FEgypte Paris 1808; Butler The 5
ancient Coptic churches of
Scrivener
1894,
ii,
Egypt Oxford 1884, ii, pp. 250-55 Bp. Lightfoot in plain introd. to the criticism of the New Testament, 4th ed., Lond. pp. 97-100, with Mr. Headlam s corrections of the account of the
;
to have been collected on a large scale, but many regulations bearing on the liturgy are contained in the constitu tions of the patriarchs Abdu 1 Maslh (Christodulus, 1047-78),
do not seem
Akhmlm
(Echmimensis, xiith cent.) and Safi 1 Fada il ibn al Assal (Ebnassalus, xiiith cent.). These are unpublished, but are largely quoted in the notes of Renaudot.
Renaudot, in his notes
Lit. or.
coll.
i,
pp.
On
see Renaudot Hist, patriarch, alexandrin. jacobit. Paris 1713, pp. 420-4, Neale Patriarchate of Alexandria ii. Lond. 1847, p. 213 for those of Gabriel, Ren.
:
p.
and on Ibn
fonds 120
;
Assal,
ib.
that of Ibn al
582: on the Imperial canons, ib. 213, The collection of Faraj Allah is in Paris Anc. 25 586. Assal in Anc.fonds 121-123, Suppl. arab. 84, 85 that
Ren.
p.
There are several arabic Commentaries from which 3. Renaudot quotes largely, otherwise unpublished especially Abu Saba Tractatus de scientia ecclesiastica, Abu 1 Bircat A light in the darkness and an exposition of the offices (xivth cent.) and Gabriel V Rituale sacramentorum (1411). To these may be added
:
30
the history of Abu Dakn published in a latin version Historia Jacobitarum scu Coptorum opera Josephi Abudacni Oxon. 1675, and in an english translation from the latin, E. S[adleir] The
.
35
Abu
p.
Bircat s
work
is
Upsala 1849,
Ixxii
Introduction
4.
Of modern
writers
see Vansleb
iii.
Histoire
de
Veglise
i,
:
i)
Renaudot
iv,
Lebrun Explication
:
pp. 469-518
Neale History of the holy eastern church: introd. p. 323 sq., The A. J. Butler The ancient patriarchate of Alexandria Lond. 1847 Evetts and Coptic churches of Egypt Oxford 1884 (esp. vol. ii) Butler The churches and monasteries of Egypt Oxford 1895.
:
C.
10 containing the complete text of the liturgy synopseos), the Lectionary, the contents of
There
is
(#) the Sher dta ge$awe (ordo which are indicated below. whose use the Roman edition below seems
:
to be intended.
i.
Printed texts.
i
.
15
The PreanaphoraL
.
.
with
an appendix con
. .
edited taining the Coptic ordinary Canon of the Mass translated by Dr. C. Bezold Cambridge 1884, pp. 349-95.
and
The singularly described document in the appendix is in fact the Ethiopic 20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin from Or. 546, and an inadequate english translation. The folio, following f. 43,
noted on
p.
392 as wanting,
xliv, in
is bound up as f. 52 in the ms. Dr. Swainson is saying that the mss. above do not contain the anaphora
:
Ordo communis
with the
Missale cum benedictione [Tasfa Sion] Testamentum novum incensi cerae &c. omnia Fr. Petrus quae Ethyops auxilio piorum sedente Paulo III pont. max. et Claudio illius regni imperatore imprimis curavit [Romae] anno sal. mdxlviii, ff. 158-67.
. .
.
30
The
creed.
text has been so far latinized that the Filioque has been inserted in the
Reprinted
iii,
:
item Missa qua nunc primum ex 35 lingua chaldaea sive aethiopica in latinam conversae Romae apud Antonium Bladum mdxlix mense aprilis reprinted, Louvain 1550. In the prefixed letter
in ecdesiis Africae
Modus
baptizandi
universalis appellatur
Ixxiii
is
the text above, but it is further latinized by the mutilation of the invocation, in addition to the insertion of the Filioque in
the creed.
Some
notes of
little
This version
:
is
repro
duced
thecae
in
Mogunt. 1555
Colon. 1622
iii,
in the Biblio- 5
t.
iv,
1589
t.
vi,
1654
t.
vi,
xv, Lugdun.
1677
t.
N.
T. pars
:
Hamb.
in Migne Matthaei qua aethiopes utuntur G. Cassander Liturgica (Opera Paris 1616, p. 27) gives an abstract of this version. An emended latin version of the same text is given in Renaudot i, pp. 472-95, and 10 reprinted in Bullarhim patronatus Portugalliae &c. u. s. pp. 239-57. English from
liturgia S.
Ren. s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. Add. 16202 in Rodwell Ethiopic liturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used
at funerals given
by Rodwell, pp. 48
sq., is
3.
Other Anaphoras.
The
(1)
JESUS CHRIST (We give thanks unto thee, Testamentum novum &c. Romae 1 68 Ludolfus ad suam hist, aethiop. Commentarius ff. 1548, sq.: Bullarium patr. Portug. Francof. ad M. 1691, pp. 341-345
:
OUR LORD
20
pp. 221-4.
Translations
ed. 1548
:
English in Rodwell
u. s.
and Ludolfus).
(2) OUR LADY MARY which father Cyriac pope of the city of Behnsa composed (My heart is inditing of a good matter). Testamentum novum &c. ff. lyosq. Bullarium pp. 225-33.
:
25
English in Rodwell
16202.
it.
s.
text
and
Brit.
Mus. Add.
(3) S.
his kingdom}.
1661,
DIOSCORUS (Before the world and for ever is God in Vansleb in Ludolfus Lexicon aethiopicum Lond. appendix (from Bodl. Poc. 6) hence in Bullar. pp. 260-2.
:
30
iv,
pp.
u. s. p.
46
sq.
from
Brit.
(4)
S.
declare
essence
35
of the Father who was before the creation of the world}. Dillmann Chrestomathia aethiopica Lips. 1866, pp. 51-6 (from Bodl. Poc. 6).
ii.
Manuscripts.
:
:
Containing the ordo commnnis with anaphoras seventeenth century, Brit. Mus. Or. 545, Paris Eth. 69, Berlin Diez A d. 1 1 eighteenth century, Brit. Mus.
(i)
Ixxiv
Introduction
ii,
(2)
(Rodwell,
p.
45)
sixteenth
^f: seventeenth century, Paris Eth. 70, 116: eighteenth century, Brit. Mus. Add. 16202, Paris Eth. 54, 60 nineteenth century, Brit. Mus. Or. 80, Paris Eth. 132 of unassigned date, Bodl. Pocock 6, of which Paris Eth. 136 is a copy. (3) Of unassigned character and date, Vat. Ethiop. xiii,
century, Paris Eth.
:
:
10
Besides the Anaphoras already enumerated the following are found in one or more of these manuscripts.
(5)
S.
thee,
o Lord,
we have
up our
S
hearts).
(It is
BROTHER
just
15
to
praise
S.
give thanks
to thee).
(7)
give thanks
thee,
Ghost, undivided).
ATHANASIUS
(/ call the heavens to witness unto you, unto you, that ye stand in awe}.
(n) S. GREGORY
(12) S. his holiness).
to
our
EPIPHANIUS (Great
God
25
(13) S. CYRIL i (With thee, o Lord, of lords, God, hidden essence, infinite). (14) S.
we
30
bless thee
CYRIL ii (We give thanks to thee and we magnify thee, and we praise thee, even thine holy and blessed name).
(15) JAMES OF SERUGH (Arise with reverence towards that ye may hearken, open the windows of your ears).
S. James, which is evidently derived from the syriac, and S. Cynl only in Paris Eth. 69 of the mss. above.
(3)
ii
God
are found
Lectionaries
:
Brit.
(fifteenth cent.),
Add. 18993
or sixteenth
cent .),
Or.
544
(eighteenth cent.), for Sundays. The lectionaries are similar to and presumably derived from the Coptic, and contain the psalm and gospel for vespers, and the
four lections and
p.
at least
in
some cases
Ixxv
a reference to the homily, for the liturgy. Manuscripts of the N. T. are commonly in three volumes, Gospels, S. Paul, and Catholic Epp. with Acts
and Apocalypse, so
introduction, 4th ed.,
far
ii,
corresponding to the lection system. (Scrivener Plain p. 155: Gregory in Tischendorf N. T. graece ed. 8, iii,
5
pp.
Mus.
Brit,
iii,
Bodl.
vii, Oxon. 1848, Verzeichniss d. abessin. Berlin 1878 Wright Catal. eth. mss. in the Brit. Mus. Lond. 1877 Zotenberg Mai Scriptt. vett. nov. coll. Catal. des mss. e thiop. de la bibl. nationale Paris 1877
:
(2),
Romae
Io
iii.
History, &c.
given
of the Ethiopia Church Ordinances which is 189-93, as nas been already pointed out, follows the consecration of a bishop and corresponds to the Clementine liturgy. It is related (i)to the Canons of Hippolytus
1.
The Anaphora
below pp.
15
which are the source of the offertory-rubric and the opening dialogue (p. 189. 2-16) and of the oblation of the oil after the invocation (p. 190. 25-7) (2) to the Clementine liturgy the invocation of which seems to be derived from the same source
:
as that of the Ethiopic (3) to the Ethiopic Anaphora of the Apostles which is formed out of that of the Church Ordinances by the addition of the details of the Egyptian anaphora. There
:
20
are at present no
On the Church ordinances see p. xxii (5). (i) Can. Htppol. 3 (Achelis 20-27, pp. 48-51) =sahid, Eccl. cart. 31, p. 463 below after which the canon proceeds 25 (Achelis p. 56) quodsi adest oleum oret super illud hoc modo : sin autem solummodo illas particulas. (2) On the relations of the Clementine and the
;
Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below pp. 228. 3-21 231. 6 sq., ir sq.: 232. 1-35 233. 5-9, 26-29: 234. 15-235. 23: 30 Bunsen Anal, antenic. iii p. 21 regards the liturgy of 237. 14-25 243. 11-17.
:
second century, but on merely subjective grounds. Such a view very improbable, and the history of liturgical development in Abyssinia is too little known to justify even conjecture.
C. Q. as of the
is
liturgy
Ethiopic commentaries or regulations bearing on the to have been published but the following exist in manuscript, (i) The so-called Testament of the Lord, several
2.
No
35
seem
chapters of which are concerned with the subject: but since it is not Ethiopic in origin, its regulations probably throw little
Ixxvi
light
Introduction
on the Abyssinian rite, unless, as is possible, they have been assimilated to Abyssinian use. (2) The later mss. of the
canonical
collection
Smodos
some
5
them liturgical in the narrower sense. (3) Part of the so-called Order of the Church is a priest s ceremonial. (4) A tract on the duties of a priest.
of
(i)
part of the
Lagarde
and retranslated into greek in Rel. jur. eccl. ant. Cp. M. R. James Apocrypha
p. 208.
33-36,
who come
come
1
late to church,
:
and
lag behind
eccl.
late
is
cp.
86.
The
ethiopic
Testament
5 (2)
The
:
contained in Brit. Mus. Or. 793, 795, of the xviiith century. Smodos is contained in Brit. Mus. Or. 793, 795, 796, all of the xviiith
Or. 794
(c.
century
(3)
The Ceremonial
is
in Brit.
Mus. Or. 549, 550, 788, 799, of the xviiith century, and Add. 16205. (4) Part of the tract on the priest s duties is in Brit. Mus. Or. 829* (xviiith cent.). The Fatcha nagasht (Law of the Kings) is a version of the arabic collection of
20 Ibn
al
Assal.
3.
Of modern
ma<;am
25
Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley, Narrative of the Portuguese embassy to Abyssinia during the years 1520-1527, Hakluyt Soc., Lond. 1881) Job Leutholf (Ludolfus)
:
suam historiam Historia ethiopica iii, Francof. ad M. 1681, ethiopicam antehac editam commentarius iii, Francof. ad M. 1691
:
Ad
Renaudot
30
i,
pp. 496-518
v. 12,
Lebrun Explication
3
iv,
pp. 519-579*.
2nd ed. Edinb. 1805: Neale The patriarchate of Alexandria Lond. 1847: Gobat Journal of a three years residence in Abyssinia, 2nd ed., Lond. 1847: Harris The highlands of Ethiopia vol. iii, 2nd ed., Lond. 1844 Bent The sacred city of the Ethiopians Lond. 1893 Evetts and Butler The churches and monasteries of Egypt Oxford 1895, pp. 284-291.
Bruce Travels
:
:
35
p. 28)
Ixxvii
III.
are to be distinguished from those of the two Chaldaean the western, which was formed in the middle of the seventeenth century and has its centre at Mosul and the eastern, consisting of such of the Christians of S. Thomas in Malabar as still adhere to the Roman communion 5
Uniats
synod of Diamper. books required for the celebration of the liturgy are (a) the Tachsa (rats) containing the text of the liturgy (the deacon s manual Shamashutha the Psalter and is sometimes found separate!} ): (j8) the Dawidha containing
and. the results of the
The
ritual
10 the litanies (pp. 262 sqq. below) (7) the Lectionary, in three volumes containing respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and See Badger The the Gospels (S) the Hudhra containing the proper hymns.
: :
Nestorians
of the
i.
and their rituals ii, pp. 19-25 Maclean and Browne The East and his people pp. 232 sq., 240 sq.
:
Catholicos
Printed texts.
i.
15
Nestorian.
duae
Liturgia sanctorum Apostolorum Adaei et Marts: cui accedunl aliae in quibusdam feslis et ferns dicendae : necnon ordo
i]
:
mdcccxc
ibid,
mdcccxcii. Apostles
20
KliO.A^lGK a
r^MtW.
rl*io
(Lections,
and
Gospels] Urmi, the archbishop of Canterbury s mission, 1889. These volumes form the editio princeps of the Nestorian rite, unmodified except by the omission of the heretical names. Of the liturgy, the first volume contains the ordo communis and the three anaphoras, of the APOSTLES, of THEODORE and 25 of NESTORIUS, from an Alkosh ms. with some variants from several mss. of the districts of Alkosh, Kurdistan and Urmi. The second volume contains the prothesis and the prayers, pp. 247-52, 262-6 below the third the table of lections for the whole year. The text below is translated from these books so far as they go: the variable hymns, except that on p. 297, which is contained in the 30 first volume p. 52, are from a ms. Hudhra which Dean Maclean used in on the Diptychs see below. The Hudhra is unpublished. Kurdistan Translations Latin in Renaudot ii, pp. 578-632 (ordo communis and the
: :
:
three anaphoras, from mss. representing a local use in some respects different from that of the text above: see Ren. p. 561 and manuscripts below) from which 35 the ordo communis and the anaphora of the Apostles are reproduced in Lebrun
vi, pp. 468-512 and Daniel iv, pp. 171-193(^6 principal paragraphs of Theodore and Nestorius are added in the margin of the latter). English in G. P. Badger The syriac liturgies of the Apostles, Nestorius (Occasional Theodorus and papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40
. . .
.
Ixxviii
Turkey: The
Introduction
&c. Lond., S.P.C.K., liturgy of the holy apostles Adai and the anaphora of the 1893, pp. 1-62, 83-89, from the Urmi edition above Apostles from Renaudot s latin in Etheridge Syrian churches pp. 221-235 and
:
Man
1872: of Nestorius
in
Brett Collection
5 pp.
91-101 (anaphora only) also from Renaudot s latin, and in Badger The of Theodore Nestorians and their rituals ii, pp. 215-43 from mss. in Turkey in Neale History of the eastern church : introd. pp. 533-703 (anaphora only) from
:
compared with Brit. Mus. Rich. 7181. The table of lections is given Maclean East Syrian daily offices Lond. 1894, pp. 264 283 the O. T. 10 lections for Sundays in Forshall Catal, codd. mss. orient. Mus. Brit. syr. pp. 29-32 from Rich. 7168, the Gospels for the year pp. 48 53 from Rich. 7173,
Ren.
s latin
in A. J.
7174 the divisions of the Psalter in Maclean and Browne The Catholicos of the East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, pp. 471-3: Maclean and Browne op.cit. pp. 253 sq.
:
15
2.
Chaldaean.
(1)
Western.
s.
congregations de propaganda
of the lectionary, the
Romae
1767.
:
Of
20 apostles and gospels for the year. Translation German by Bickell in der katholische Orient 4-6, Minister 1874.
:
(2)
Eastern.
Ordo chaldaicus missae beatorum Apostolorum inxta ritum Ordo chaldaicus rituum et ecclesiae Malabaricae Romae 1774.
25
lectionum
iuxta
morem
ecclesiae
Malabaricae
Romae
1775.
(The book of the orders and the lections chaldaean order of Malabar} Rome 1844.
according
to
the
In the last, and presumably in the second, the liturgy is inserted, with a 30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese title below, these texts, which contain the ordo communis, the lections (apostles
and gospels) and the anaphora of the Apostles, have been purged from real or supposed nestorianisms and considerably dislocated by de Menezes and the
Translations
Dom
Frey
Aleixo de Menezes primaz da India Oriental quandofoy as Serras do Malauar etc. (Append. Missa de que usam os aniigos christidos de Sao Thome do Bispado de
erros
&
Raverendissimo blasfenn as Nestorianas de que estava chea pello Illustrissimo Frey Aleyxo de Menezes Arcebispo de Goa Primaz da India quando 40 Senhor foy reduzir esta Christandade d obediencia da Santa Igteja Romana, tresladada
&
Dom
Jxxix
Reproduced
Colon. 1618
baricae
in
diets
same year)
t.
. .
xxvii
the Bibliotheca patrum, Paris 1654 t. vi, J. F. Raulin Historia ecclesiae Mala:
accedunt
cum
Romae
Lebrun Explication
vi.
Mark
An
ancient Anaphora.
Dr. Bickell published in Zeitschr. d. deutschen morgenlcind. Gesellschaft xxvii (1873) pp. 608-613 the text of a fragment in Brit. Mus. Add 14669, ff. 20 sq., containing an anaphora of the
10
Persian
rite,
Appendix L.
its
of which his Latin reproduction is given below in Its title is unknown, but its structure indicates
the Intercession intervening between the
15
Persian
affinities,
Institution
See below, p. 511 note. Dr. Wright in A short history of Syriac literature Lond. 1894, p. 28 calls this anaphora Diodore of Tarsus, on what ground does not appear but cp. iii. i below.
:
ii.
Manuscripts.
Nestorian
(c.
:
(i) Liturgies.
Vatican Syr.
ccciii
(1608), Brit. 20
xvi\ Paris Suppl. 31 (xvii), 39 (1697), 32 (written by Renaudot), 70 \xviii), 81 (1724). Chaldaean Vat. Syr. xliv (i69i\ xliii (1701), ccxc (1751), ccxci (1766), Bodl. Ouseley 267 (xviii with lat. vers. \ Paris Anc. fonds 67 (xvii Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot),
:
68 (1699), 94 ,1711), 49 (xviii). The diptychs given below, 25 (2^ Diptychs. pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., of which the one ^a) was written by the rabban Yonan, who died a few
years ago, from two mss., one long, the other short, which he combined without distinguishing the elements contributed by each: this composite ms. is the basis of the list below the other (), which is now at the end of the
:
30
Hudhra
of the village of Guktapa near Urmi, was written about 200 years ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi tions taken from & are distinguished below by square brackets. From the
names of the metropolitans it is clear that a belongs to the province Mosul, which was formerly part of that of Arbela the names up to Titus, p. 277. n, 35 belong to Arbela, and the list is then continued in the line of Mosul. From the names and the mention of Cubha (i.e. Nisibis), p 278. 5, it appears that /3
:
belongs to the province of Nisibis. The notitiae of the Neslorian bishops are not complete enough to enable us to identify the cities to which the lists belong, but perhaps a is of Ardashir and of Mardm. Brit. Mus. (3) Lectionaries
:
^o
Add. 14492
68 1
i^xiii),
(c. ix),
14491 (ix or
x\
14705, 17923
(xi),
14688
xii
or
xiii),
Egertoii
Ixxx
iii.
Introduction
History, &c.
10
Three other anaphoras are mentioned, but are now unknown. mentioned in the Catalogue of (1) BAR^AUMA (fl. 480) iii O. B. Abhdishu (Assemani [i] p. 66). mentioned also by Abhdishu (ib. p. 65). (2) NARSAI (fl. 490): An anaphora under this title is (3) DIODORE OF TARSUS. Menezes de synod of Diamper along with those proscribed by of Nestorius and Theodore (act. v deer. 2, ap. Raulin Historia Romae 1655, p. 153), and Abraham Ecchellensis (Catal. Hebedjesu Renaudot (Lit. or. coll. ii, p. 569) questions p. 135) mentions it.
1.
:
its
names of Theodore and Diodore both and the doubt seems gratuitous.
the
15
x
Comp.
c. A. D.
i.
3 above.
c.
On
et
531)
Eutych.
the anaphora of Theodore see Leontius of Byzantium Nestorium iii. 19 (Migne P. G. Ixxxvi. 1368 c).
history of the rite must otherwise be sought in the commentators, of whom the works of the following are extant. Ishu yabh of Arzon (t 595) Questions on the mysteries, found in
2.
The
20 part in
Vat. Syr.
(fl.
cl (5)
(Assemani Vat.
catal. or.
iii
p. 280).
George
of Arbela
960) Exposition of all the ecclesiastical offices is abstracted in B. O. iii (i) pp. 518-40 (tr. iv. is on the liturgy); his Questions on the ministry of the altar is extant in Vat. Syr. cl (i).
25
Yabhallaha II (t 1222) Questions on betrothals and marriages and Abhdishu of Nisibis (1318) The on the sacred liturgy, ib. (3). Pearl is printed with a Latin translation in Mai Scriptt. vet. nov. coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in Badger The Nestorians and their rituals ii, Lond. 1852, pp. 380-422
:
iv.
sq. is
on the Eucharist.
Timothy
is
30 causes
of
the mysteries
of the church
The Book of the Fathers or The heavenly intelligences, included in the Nestorian \aw-bookAshithaSunhadus, is attributed
pp. 572-80.
to
(t c. p.
340) but
30,
is
certainly
much
:
later
unpublished.
Narsai
(fl
[i]
p. 65),
Hannana
of
Hedhaiyabh
(ib.
83),
Ixxxi
On the division of the offices (ib. 166) are mentioned in the Catalogue of Abhdishu, but are no longer extant, unless the anonymous tract mentioned in B. O. ii short history of Syriac p. 489 n. xi be the work of Ishu barnon. Cp. Wright
literature
Assemani Biblioth. orient, iii (i) and (2) on Nestorians, Chaldaeans and Malabarese Renaudot Lit. or. coll. ii pp. 561-642 has a dissertation and notes on the liturgies Neale History of the
3.
Of modern
all
:
writers
gives
sorts of information
holy eastern church : introd. pp. 319-323 discusses the originality of the Persian rite as against Palmer Origines liturgicae i, 10
pp. 194-196 (4th ed.): Bickell Conspectus rei syrorum literariae On the Nes pp. 61-5 discusses some points of the liturgy. torians see Etheridge Syrian churches pp. 54-134, Badger
their rituals Lond. 1852, Yule Cathay and Hakluyt Soc. 36, 37, Lond. 1866, Legge The Nestorian monument of Hsi-an Fu Lond. 1888, Maclean and Browne The Catholicos of the East and his people Lond. 1892. On the Chaldaeans, Lebrun Explication vi, pp. 369-571, Badger
the
way
thither,
15
u.
der katholische Orient Miinster 1874, 1-6 (no. 6 s., Bickell has notes on the liturgy comparing the Uniat and the Nestorian forms in detail). On the Malabarese see Raulin Historia
ecclesiae
20
Malabaricae
Romae
1745,
Binterim Denkwurdigkeiten
iv (2)
Mainz
1827, pp. 240 sqq., Etheridge u. s. pp. 150-171, The Christians of S. Thomas and their liturgies Oxford
25
IV.
A.
The
liturgies of S.
CHRYSOSTOM, of
BASIL and of
S.
or the Presanctified exist and are in use in several languages. there is a Uniat rite alongside of the Orthodox.
are the following: (i) Greek, in use among the greek-speaking populations of the Levant, whether Orthodox or Uniat, and in the western Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer
in use but formerly the
The languages
language of the Syrian Melkites or Orthodox (3) Arabic, the language of the arabic-speaking Orthodox, at least in Palestine, and of the 35 Uniat drawn from the Orthodox of Syria, now called Melkites or Greek
:
Ixxxii
catholics
in
Introduction
:
language of Georgia, the exarchate of Tiflis, now process of displacement by Slavonic (5) Old Slavonic, the ecclesiastical language of Russia and of the Slavonic populations of the Balkan (6) Roumanian, peninsula and Austria-Hungary, both Orthodox and Uniat
(4) Georgian, the
in
some degree
since the middle of the seventeenth century, when it displaced Old Slavonic, the language of the church of Roumania and of the Roumanians of Hungary,
(7)
provinces of Russia: (8) Finnish and Tartar dialects of E. Russia and N. Asia, Eskimo and Indian dialects of N. E. Asia, the Aleutian islands and Alaska, as 10 well as Japanese and Chinese, in use in the missions of the Russian church:
(9) English, in use
among
Austrian colonists in N. America, formerly Uniat, the bishop of Alaska and the Aleutian islands resident in
it
Of
is sufficient
to
mention
(i) the
Turner, containing
and dealing
with questions of occurrence and concurrence, &c., and indicating most of the first published in IVTTIKOV /mi TO, a-rropprjTa Venice 1545, and again variables
;
TVTTIKOV avv
&fa>
ay ia
irepiexov iraaav
TT)I/
Si&rafiv TTJS
fKK\r)aia<jTiKf)s
a.KO\ov6ias
TOV xpovov o\ov Venice 1685, and much simplified in TVTTIKOV Kara TTJV rniv rrjs 20 TOV "XpitTTov iu,ya\T)s (KK\T]atas Constantinople 1888. Selections from the Typikon are given under the several months and days in the M^i/afa, the Ai/0o-
and the books de tempore in (7) below. (2) The Evxohoyiov contains, besides the offices for the rest of the sacraments and the occasional and
\u~yiov
liturgy, the
more or
less abbreviated.
(3)
The
Aetrovpyucuv or
At 6tiai XdTovpyiai contains the text and rubrics of the liturgies, apart from the other matter contained in the Euchologion, with some of the less frequently varying of the variable formulae appended. (4) The IfpoSiaKoviKov contains the
lfpoia,KoviKov tv
(5)
o5
Trfptf xfrcu
airaoa
f/
The
fixed
hymns
in the ^v\\(irovpyiKuv
e. g.
(6)
The
AvayvcaoTittov, the
ffv\\iTovpyiKa Venice 1549, 1641, and vccaffTi SiopOodetea (sic) 1644. ATTOCTTOAOS or Hpaair6(TTO\os and the Eua77eAtoi con
N.T.
lections.
(7)
i,
The
variable
35
are found, for Sundays in the OKTWTJXOS (Venice 1525 &c. N for Lent and the three preceding weeks in the Tpiwdiov (Venice 1522 &c.), for Eastertide in
hymns
the TifiTr/tcooTapiov (Venice 1544 &c.), and for the immovable feasts in the the festal hymns are repeated in the AvOoboytov MrjvaTa (Venice 1548 &c.)
:
(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns t 40 of the Little Entrance, in the npo\6yiov( Venice 1509 &c.). It will be unnecessary further to refer to any of these books except those contained in (2), (3) and (6).
See
J.
Leo
Allatius
de
libris
ecclesiasticis
in
A. Fabricius Bibliotheca graeca v, lit. ii, Lond. 1698, diss. 2, pp. 30-60
:
cedes, hist,
Neale History of the holy eastern church : Daniel Cod. lit. iv, Lips. 1853, pp. 314 sqq.:
Ixxxiii
Pitra Hymnographie de Veglise grecque Rome 1867, pp. 62-64 Legrande Btbliographie hellenique au quinzieme et seisieme siecle Paris 1885, Bibliogr. hellen. au
In speaking of a great living rite like the Byzantine it is impossible, as it is unnecessary, to do more than indicate certain groups whether of printed texts or of manuscripts.
i.
Greek printed
fj
T>V
texts.
At dflin \fiTovpylai TOV dyiov loudwov TOU ^pvcrooroyuot;, BatriXeiov TOU p.cyd-
Xov KOI
7Tpor]yiao-p.eva>v
Teppdvov dp^ifmcrKOTrov
Ei>
Kcoi/oTairti/ouTroXecoy
(pK<^
ItTTOpia fKK\T)criaarTiKr)
P.TJVOS
KOL
/jLvariKr) deaipia.
Pd)p,r)
^iXioorw
(1526) IO
oKToftpiov
is
dfia>TT]Ti
A^/j.7/rpiou
AovKa TOU
KprjTos.
This
the
editio
Clement VII and, according to the colophon, edited with the co operation of the archbishops of Cyprus and of Rhodes. Beyond this the source of its text
unknown. The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys. was published separately in Aeirovpjia TOV dyiov laavvov rov -xpyaoaro^ov Kara
is
7-rjV
15
(sic)
ou TOV jfpucrooTOfiov
dlVintt nilSSd
Antonium
et fratres 20
latin).
text
is
closely akin
to,
dyiav rrciTfpwv
laKco/3ou
dSeX^o^ oi
The source
of the texts
is
the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560, Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a S. Andrea describes the documents there contained as
drawn
(f.
The
S.
an ancient ms. of Johannisberg Chrysostom, that of Leo Thuscus (see below pp. Ixxxiv 10, Ixxxv 3o\
latin version of S. Basil is that of
2 v). of
;
30
J.
Goar EYXOAoriON
sive rituale
graecorum
mm.
ss. et
.
.
editis
illustratum. exemplaribus collatum. Interpretatione laiina Ed. secunda Venetiis mdccxxx. Lutetiae Parisiorum mdcxlvii.
This
is
35
the most considerable collection of materials for the history of the Daniel Cod. text that has been made, and it has never been adequately used.
lit.
iv pp. 327 sqq. makes some use of it and embodies some of its collations for Chrysostom. Its most important texts are the Barberini, on which see below and the following 40 f 2
S.
Ixxxiv
Ibid. pp.
Introduction
153-156
(ed. 2)
Exemplar aliud
liturgiae Basilianae
juxta M. S. Isidori Pyroniali Smyrnaei monasterii S. Joannis in insula Patmo diaconi. An undated text of S. Basil, of an ancient
type intermediate between the Barberini and the mass of later
5
texts.
The ms., brought to Europe by Isidore Pyromalus, a friend of Goar recognized by the latter as closely related to the latin text given by
s,
was
la
De
Bigne (Morel is apparently meant, viz. in Liturgiae patrum Paris 1560: at least Morel s text is evidently identical with that referred to), the origin of which 10 he had been anxious to ascertain. This translation was, no doubt, in fact
derived either from
et
J.
omnem
lector
alium
cultum Dei
Cochlaeus Speculum antiquae devotionis circa niissatn ap. S. Victorem extra muros Moguntiae
. . .
pietatis
quae
missam S.
Basilii
15 1555: and Cochlaeus and Witzel derived it independently from a vetustus codex latinae translations belonging to the monastery of S. John in the Rheingau,
Johannisberg on the Rhine below Mainz: see Speculum p. 117 and Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the at least, Goar s greek is not in the Bibliotheque Nationale, and present 20 the Johannisberg ms. has probably perished, the library having been burnt at
i.e.
:
the beginning of the present century. The texts are important as containing the diakonika and an order in some ways different from that of later texts. It
noticed that the prayer of the Cherubic Hymn OuSas agios is wanting, and the text of the prayer of Elevation Upoffx** Kvpie is intermediate between identical with the text in [Amphi25 that of the Barberini ms. (p. 341 below opera omnia ed. lochius] Vita S. Basilii 6 in S.S. patrum Amphilochii Combefis, Paris. 1644, p. 176 B) and that of S. Chrysostom in Grottaferrat. T /? vii
may be
C. A. Swainson
3
chiefly
from
original
sources
in S.
This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants Chrysostom from Vat. Graec. 1970 (codex Rossanensis], and again pp. 101144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio
princeps with variants from other edd. and some mss. The comparison of 35 eleventh and sixteenth century texts is inconveniently arranged and misleading. The choice of materials is arbitrary and inadequate, and it is assumed that
conclusions can be
drawn from the mere length of a text without regard to its intended scope, whereas in fact a modern altar-book is not materially longer than the earliest known text. Hence the comparison of an eleventh century
40 altar-book with a more or less complete sixteenth century text leads to no The inadequacy of result, and the remarks on p. 148 are entirely illusive. materials may be gathered from p. 174 where the editor remarks that he has met
with no ms. of the Presanctified later than the Barberini and the Rossano codices,
Ixxxv
whereas such mss. are quite common and on p. 74 the mss. of the thirteenth and fourteenth centuries are said to be chiefly fragmentary, which is not the case unless it be meant that they are altar-books and therefore do not contain
the diakonika.
teenth centuries
The
momentous
additions
p.
six
5
their only the Prothesis extent and their momentousness can be judged of from Appendix Q below.
referred to on
xxxvi
The
century, seem to have been printed exclusively at Venice where the Euchologion was published in 1526, 1545, 1558 &c., and there has been a series of issues by various editors ever 10
since.
Af
/y a 1803, and at Athens, e.g. the latter \fiTovpyiat 1835, representing the use of the church of Greece which has characteristics of its own. Of the
Constantinople, e.g.
0eTai
service-books of the Uniats, the Basilian use of Italy is repreat? edos ifpovpyelv rols iTaXoypaiKols Sented by At $etai Aeirovpy/m
. . .
15
TI]V
TO.II>
TOV TVTTIKOV
//
^p^rat
f]
crf^aap-ia
cri/v
KpvTTTTjs
TTJV
Qeppdrys
Ka\ovp.fi>r)
Rome
l6oi and
A.eiTovpyiKov
TTJS
Gew
ayico
IJLTJV
Kara
Trjs
Trai/creVroi; p.ovrjs
KpvrrTofpepprjs val
f]fjLa>v
Kal fdos
TWV iTa\oypaiKa)v
ju,oi>abWa>i>
BacrtXetbu 20
1683, the latter arranged as a Roman missal ; while the editions of Ei>xo\6yiov TO /ze ya, Rome 1754 and 1873, repre sent the use of the Greek Uniat in general.
Rome
See E. Legrande Bibliographic hellenique an xv et xvi siecle Paris 1885, Bibliog. au dix-septieme siecle Paris 1894-5. From one or more of the editions of 25 the service-books are derived several western literary editions: e.g. Daniel
hellen.
Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. from edd. Venice 1840 and 1842), J. N. W. B. Robertson Af 0e?cu Xfirovpyiai Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). Translations, (i) S. CHRYSOSTOM was translated into Latin for Rainaldus de 30 Monte Catano by Leo Thuscus in about 1180 from a text of the end of the
eleventh or the beginning of the twelfth century, as is indicated by the names of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios the emperor (Komnenos 1080-1118) commemorated in the great intercession
(the other patriarchs cannot be identified).
Beatus Rhenanus
ecclesiae
d.
Joannis Chrysostomi secundum veterem usum Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel
in
Missa
d.
B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae
sive
in
missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it Another latin version was made in about 1510 by 40 Swainson, pp. 145-7. Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in
Ixxxvi
euchar. Colon. 1527,
Introduction
f. 113) from two mss., one of them said to be of the twelfth cent (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and
Erasmo Roterodamo
""Icaavvov
and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 rov and t. iv Paris 1624 and again in Tfjs Qtias \tiTovpyias rov ayiov and version of 1528, and XpvffoffT6fj.ov Svo Kti/j.eva Venice 1644 (being the text
;
version, described
in
the preface
as
reprinted from
an edition by Morel, 1570) and \firovpyias rov dyiov luavvov rov xP vaoar ^tJLOV 10 Ire pa ttcfioais nXtTaOat fv nai r&iv fj.ova.aTrj plow Venice 1644 (being apparently a reprint of the second part of the former). Another version was published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks
ei&>&vias
on the great differences between the Trier text, that used by roll in the cathedral church of Worms: this last is also men15 tioned in a letter of Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and another from the ed. of 1526 at Prague in 1544, and another from the same ed.
in his preface
Erasmus, and a
by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the BiblioMontfaucon Opera S. Chrys. theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii.
t. xii, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi. 20 Etonae 1612 (described as derived from ed. Morellii Paris. 1570, i.e. apparently AHT. T. ay. Trarepcav Paris. 1560). See Cave Scriptt. eccles. i p. 305, Fabricius
651 sq., xiii p. 824, Burbidge Liturgies and offices of the church Lond. 1885, pp. 41 sq., Legrande Bibliographic hellenique au dix-septieme siecle A German translation was published i p. 459 sqq.: Gasquet and Bishop u. s. 25 by G. Witzel in 1540 (Horawitz and Hartfelder u. s. pp. 466, 469), and a modern
Biblioth. graeca vii p.
version by
Rajewsky in Euchologion d. orthodox-katholischen Kirche Wien 1861-2. English in Brett Collection pp. 42-56 (anaphora from Goar) Covel Account of the present Greek church Cambr. 1722, pp. 15-28 (from Ei/xo^oyiov Venice 1673)
:
ceremonies of the Greek church in Russia Lond. 1772, pp. 137-84 30 (from the Slavonic): Neale History: introd. pp. 341-726 (from edd. Venice 1839, in The divine liturgy of our father among the saints John Chrysostom 1842)
King
Rites
and
Lond. 1866
Robertson fd
OtTai \firovpyiai
above). (2) On the old Latin version of S. BASIL see above p. Ixxxiv. A version of his own was also published by G. Witzel in 1546 (according to Gasquet and
35 Bishop
u. 5.):
1548, reprinted in the Biblioth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii and another from a ms. in Offenbach s library, consisting of leaves promis
cuously arranged,
in J.
p. 498, 1291 sqq. (certainly not of the ninth century as Rajewsky u. s. English in Brett pp. 57-70 (anaphora
was
(3) The PRESANCTIFIED only, from Goar), and Neale and Robertson as above. translated, from the edition of 1526 and an Euchologion, by Gilbert Genebrard, and published in the Biblioth. pair. Colon. 1622 t. xv, Paris 1624
t.
t. ii, 1644 and 1654 t. xii, Lugdun. 1677 45 Rajewsky, Neale and Robertson as above.
xxvii.
in
Ixxxvii
The Lectionary. (i) The Awyi/oxm? or awyi/wo-fiara, the Old Testament lections of the divine office, were printed separately
with the proper
rrdvTa
TO.
Avayvcao-riKov Trcpie^ov
TO.
Tf
Trfi
vpirrKop.eva
fV TOIS /3t/3Xiotj
StoSeKa
p.r)vcov
T^Koorapt a)
This has not apparently been often reprinted, if at all. The lections do not belong to the liturgy except in from Genesis Lent, when the two lections of the ferial and Proverbs respectively, become on Wednesdays and fridays
(<nrfpu>Qs,
Venice 1595-6.
They
containing the Apostles (S. Paul) and the lections from the Acts substituted for
ATTooroAos
npa^aTToo-ToAos,
The
or
the Apostles in Eastertide, was printed at Venice in 1550 and In some editions at least the proper wpoKfifieva frequently since.
and
(3)
The
con-
15
taining the Gospels for the year, was published at Venice in 1539 and often since. (4) The EvayyeXurrtipiov or table of Sunday
EvayyeXio-rdpwv Trepiexov
TTOU
TTJV
ap^ovrai
Kal
1614, 1624,
e.g.
and is appended to modern Venice 1872. The later editions include the Apostles
table of lections
the table.
is given in Smith and Cheetham Diet, of Christian anti Lectionary, pp. 955-9, and in Scrivener Introduction to the textual On the structure of the 25 criticism of the New Testament, ed. 4, i pp. 80-89. lectionary see E. Ranke s excellent exposition in Herzog-Plitt Real-Encyclopddie
The
quities s. v.
xi, s. v.
Perikopen, pp 463-8. See also Burgon The last twelve verses of S. Mark Oxford 1871, pp. 191 sqq., and Scrivener op. cit. pp. 74-7, 327 sq. (inaccurate in
detail).
On
ii.
The other languages of the rite. Of the Melkite Syriac only the Gospel
a Paulo de Lagarde
test,
Ranke
The
bibl.
Herzog-Plitt Real-Encyclopddie xi, 5. v. Perikopen, pp. 470 sq. Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal. codd. syr. Bodl. cc. 114-29.
in
Ixxxviii
Introdiiction
for the use of the
The Arabic
in
At
Orthodox
L*jj>.
in Palestine is printed
c_>Lo
(The book of the j\j^i\ service of the holy mysteries] Jerusalem, at the Patriarchal press, 1860 (arabic only). The Uniat Melkite use is found in A* tidai
\ftTovpyiai
5 \firovpyiai
0etm
L^j^Il
oL^y^J
L_>Lo
Vienna 1862
(parallel
(Rome
1839?),
The Gospel lectionary is tabulated in Mai Scriptt. 1831, pp. 34 60 from Vat. Arab, xvi (twelfth cent.).
nov.
coll. iv (2)
Romae
10
In Slavonic the liturgies of S. Basil and S. Chrysostom were published for Servia, with the lections at Venice in 1519, 1554, and in three editions about 1570, and without lections at Venice in 1527 (Dobrowsky Institutions linguae slavicae Vindob.
1822,
p. xl
;
P. J.
Safarik Gesch.
t.
d.
sudslawischen Literatur,
ed. Jirecek,
15
Prag 1865, pp. 284 sq.), and the liturgies for Russia at Venice in 1574 (Zaccaria Biblioth. ritualis Romae 1776, p. 19) and at Moscow in 1602 (Dobrowsky op. cit. p. xlix). The Georgian books were printed before 1798 (F. C. Alter
iii
i,
German
Wien 1798, p. 122). the liturgies are published for the use of the
at
Russian colony
in
Maltzew
die
gottlichenLiturgieen unserer heiligen Vater Johannes Chrysostomos, Basilios d. grossen u. Gregorios Dialogos deutsch u. slawisch tinier
Berilcksichtigung
d.
The
25
and
till
in
In
liturgies have been printed in Japanese (2nd. ed. 1895) Chinese (1894), and in several Finnish and Tartar dialects.
1643 Old Slavonic was the ecclesiastical language, and same century Servian was that of commerce and law. Since that date Roumanian has been substituted, but the Cyrillic alphabet was retained till 1828 when it was modified in about 1847 it was finally abandoned and the 30 roman letters adopted. See Grober Grundriss d. romanisch.Philologie Strassb.
till
Roumania
sometime
in the
i,
Moscow, translated or assisted in the translation of the liturgy into several dialects of N.E. Asia, the Aleutian islands and Alaska. See American church review July 1877.
35
iii.
1886, p. 437, Morfill Slavonic literature Lond. 1883, p. 24. of Kamchatka (1840-68^, afterwards metropolitan of
Innocent archbishop
Manuscripts.
(i)
ROME,
Biblioth. Barberina.
in uncial.
MS.
iii.
Euchologion.
The
liturgies
2),
Goar
EfyoAoyioi/ pp.
Ixxxix
and printed at length in Bunsen Analecta antenic. iii. pp. 201-36, and from a new collation in Swainson pp. 76-98, and again from a new collation, with additions from early sources, below The ordinations are printed in Morinus de sacris pp. 309-52. ecclesiae Ordinationibus Antw. 1695.
According to a note on the fly-leaf, the volume was bequeathed to the convent of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, according to Goar s prooemium, by a member of the Council of Florence in 1439.
On palaeographical grounds it is assigned to the eighth or ninth century, and the date is probably more closely defined as between 788 and 797 by the com- 10 memorations on p. 333 below, where the @aat\(is must be Constantine VI
(779 "97) an d
&aai\iaoa. the
is
Mary (married in 788) or Theodota (married dowager empress Irene. The lacuna of eight supplied below, pp. 327-36, from Grottaferrata T /3 vii.
(2)
in 795),
and the
leaves in S. Basil
to the
The bulk of existing manuscripts are of the eleventh seventeenth century, while texts of the tenth century are
The
diversities
15
texts, so frequently the completeness of the contents and only in a small degree the text of the liturgy celebrant s altar books are commoner than more complete 20
rare.
among manuscript
most part
affect
insisted upon,
for the
documents.
F
Ninth or tenth century, Grottaferrat. Ty3 vii (i). Tenth century, Grottaferrat. Eleventh century, Grottaferrat. F /3 ii, iv, xx (2) Paris Grace. x, xx (i).
:
/3
42 (given in Swainson, Chrys. Bas.). Twelfth Milan F. 3 sup. 25 century, Rome, Bibl. Angelica C. 4. 15 Grottaferrat. T /3 xxi Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Aud. E. 5. 13 Burdett-Coutts
328
(i)
Burdett-Coutts
iii
i.
/3
10 (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat. xiv Milan E. 20 sup. Paris Graec. 112 Bodl. Cromw. n. Fourteenth
:
vii (a\ xviii Grottaferrat. T century, Vat. Ottobon. 288 Paris Graec. 324, 328 (2), Suppl. graec. 469 grace. 447, 452
: :
Venice Append,
Cairo Patriarch. 30 69: Jerusalem Patriarch. 520, S.Saba 605, 607 (patriarchal Siara^y). Fifteenth century, Milan P. 112 sup.: Paris Graec. 326, 2509, (Gear s ms., pp. 78-83),
:
5.
Mazarin Graec. 727 Munich Graec. 540 Patmos 641, 690, 703 Jerusalem Sixteenth century, Rome, Bibl. Corsiniana 41 56. 29, 41 E 31 Grottaferrat. T Venice Nanian. 192, ii 147 Paris Graec. 393 35 ix, xxiv Bodl. Barocc. 42, 107 Munich. Graec. 409: Jerusalem 5. Saba 48, 53, 250, 392, Seventeenth century, Venice Nanian. 219, 221, ii. 159, 401, 618, 621, 687, 692. ii. 160, xi. 28 Paris, Bibl. Mazarin Graec. 725 Jerusalem Patriarch. 74, 99, 334,
Bibl.
:
Saba
Of unassigned date, Barberina iii. 12, 22, 35, 40 48, 64, 89, 105, 1 08, 112, 129, iv. i, 10, 13, 17, 25, 40 (Gear s Barberin. secund.}, 41, 70 (these are described simply as Euchologia, and probably they do not
Rome, Vat.
Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl.
xc
all
Introduction
contain the liturgies, while no doubt some of them belong to group (4) Gear s below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem S. Saba 570. Euchologion patriarchate (Grottaferrat. r )3 i, twelfth cent.) does not contain the liturgies. Some other mss. are mentioned by Goar and by Swainson, but
5
they are
(3)
difficult to identify
the eleventh to the fifteenth century commonly, and for a century or two before and after this period occa
sionally, the liturgies were written on a roll, a strip of parch ment several feet in length and from six to eight inches broad
10
From
attached to a
wooden
roller with
ornamental
finials,
written over
on both
in
order that in
beginning from the roller use the parchment after being unrolled might
little
:
be rolled up again.
books containing
15
Such manuscripts are generally celebrant s beyond the prayers and short rubrics in some cases they have at least the cues of the diakonika, and deacon s rolls containing only the diakonika are not unknown. Each roll commonly contains a single liturgy, occasionally two
or even the three.
Ninth or tenth century, Grottaferrat. T & xxix (fragments). Eleventh Bodl. Bodl. Add. E 12, E. D. Clarke 20 century, Grottaferrat. F /3 xli (fragment)
:
38
(ff.
i,
230: fragments).
Paris
Graec. 409:
:
27564:
Brit.
Twelfth century, Brit. Mus. Add. 22749, 27563, Monte Cassino (fragment): Messina Graec. 176:
Jerusalem S. Saba 2 (fragment). Thirteenth century, Mus. Add. 18070 Paris Graec. 409 A, Suppl. graec. 468: Patmos 707, 709, Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721, 25 7!0, 731. 727-30, 733; Jerusalem Patriarch. 517, 518, 520. Fifteenth century, Paris Graec. 408: Patmos 708, 711, 712, 718, 720, 722, 725, 732, 734. Sixteenth century,
Chalki Theol. School
:
Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717. On these mss. generally, and for other examples, see Gardthausen griechische
30 Paldographie Leipz. 1879, pp. 58 sqq. Besides the liturgies, other parts of the Euchologion, e.g. ordinations, occur in rolls.
KOVTO.KIOV
This form of liturgical ms. is called KOVTOLKLOV, KovSatciov, KovdaKi. Hence &c. are used for a copy of the liturgy, whatever its form (Theod. Balsamon in can. 32 in Trullo p. 193 [Migne P. G. cxxxvii. 621 B], resp. ad Marc.
,
35 5 Vb- cxxxviii. 957 B]: EvxoXoytov in ordin. presb similarly in arabic kindak (Bodl. Bodl. 402, f
.
e.g.
i
:
in
generally of a
roll,
40
important group of manuscripts is that of the Basilian (4) communities of Italy and Sicily. They no doubt in some cases may preserve usages which have vanished from the eastern books and besides this they have an interest of their own both
;
An
xci
as representing a development more or less independent of the eastern tradition and as containing a western admixture
rite.
They do
not appear to
in
the
library of Grottaferrata,
the 5
:
Basilian monastery in the Alban Hills of the twelfth century, F /3 viii, xv of the thirteenth, F of the fourteenth, F & iii (Goar s cod. B. Falascae], xiii
xii
:
xxxviii
of the sixteenth, F of the seventeenth, F xxiii, xvii, xix, xxxiii of the eighteenth, F /3 xxvi, xxviii of the nineteenth F xxxii. (See
:
Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.), 144 (xvi) 10 are Basilian euchologia, and probably the liturgies ib. 160 (xiv), 147 (xvi), 56 and Vat. Basilian. grace, ix (= Vat. gr. 1970, Swainson s C), (xvii) are Basilian xvii, xviii, li, Milan C 7 sup. (xiith c.), Paris Graec. 323 (xvi) probably all belong
:
to this group, as no doubt do many of the Barberini euchologia mentioned above: and Bodl. Auct. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 15 monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., with latin
versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Miinster, described by F. J. Mone in Lateinische u. gricchische Messcn Frankfurt a. M. 1850,
pp. 138 sqq.
The
20
In connexion with this group of manuscripts may be mentioned the so-called LITURGY OF S. PETER, which is a compilation from the Byzantine and the Roman rites, being the Byzantine liturgy with a Roman mass and the canon substituted for the corresponding Byzantine paragraphs. It may be that it
is
25
text in the several copies suggest rather that it represents a serious attempt to combine the two rites and that it was actually in use in the Greek communities in Italy. It was first published,
from a manuscript in the library of card. Sirleto, itself derived no doubt from the Vatican manuscript below, by Guil. Linden
in
30
Apologia pro
litiirgia
Petri apostoli
et
commentarms
in
eandem
cum missa
apostolica Petri apostoli Antw. 1589 and Paris 1595, and was reprinted in Biblioth. patrum ii Paris 1624 and Fabricius
iii
Hamb. 1719
/3
(greek and
latin).
35
contained in Grottaferrat. F
vii
Paris Suppl. grace. 476 (xv), Graec. 322 (xvi). Swainson pp. 191203 prints it from the Vatican ms. with variants (inaccurately given) from the first Paris ms. Cp. Le Nourry Apparat. ad biblioth. patrum i, c. 34 Pitra
1970
(xii),
Hymnographie de
Veglise grecque
Rome
40
xcii
Introduction
(5)
The
the
EvayyeXtov
Lectionary. The manuscripts of the ATrooroAo? and are tabulated in Tischendorf-Gregory Novum
ed. 8, pp. iii, ed. 4, pp. 328-76.
Testamentuni graece
Introduction
5
i,
687-800 and
in
Scrivener
of these manuscripts also contain Old Testament lections, but the documents of the Ai/ayi/axrrucdi/ have not apparently been collected.
Messina Graec. 102, 122, 131 of the twelfth century and 164 of the thirteenth
Some
are (6)
10
Syriac.
Mus. Add. 14497 (c. xi or xii) Vat. Syr. xli with arabic rubrics). Vat. Syr. (2) Ledionaries. cclxxviii (pth c.\ cclxxix (before 1141), cclxxx (1505): Bodl. Dawk. 5, 9: Brit. Mus. Add. 14489 (A.D. 1023), 17218 (xi).
Brit.
:
(i4th
c.),
ib.
xl (i6th c.
15 (i6th
Vat. Arab, xlvii (greek-arabic, A.D. 1582): xlviii (i) Liturgies. Jerusalem 5. Saba 327 (1640: Uniat): Bodl. Bodl. 402 (S. ChrysO Vat. Arab, xvi (i2th c.), dcxii (i5th c.) greek-arabic). (2) Ledionaries.
c.,
:
:
Arabic,
History &c.
(1)
20 liturgies
and
are given
outlines
of the
of Asia
and
Pontus,
which were
absorbed
into the patriarchate of Constantinople, gathered respectively from the canons of Laodicea and from the writers of the Pontic diocese.
Cp. Palmer Origines liturgicae Lond. 1845, pp. 45-72, 106-110, Probst LUurgie
2 5 d. vierten
Jahrhunderts
ti.
deren
Reform Miinster
i.
W.
(2)
In Appendix
O similar outlines of
fifth
On
S.
Combefis, Paris 1644, p. 176). S. CHRYSOSTOM is not alluded to by name before the Barberini ms., where three prayers are attributed to him, pp. 315. 319, 343 below. Swainson, p. xxxi, argues from the absence of a title, and the assign
to S.
xciii
But the abrupt opening of attributed to him at the date of this ms. the liturgy without even a rubric suggests that the omission of the title is accidental, and that an illuminated title, like that of S. Basil, was meant to be
inserted and afterwards forgotten while it is not unusual to attach the name of the reputed author of a liturgy to individual prayers contained in it (see e.g. 5 Swainson p. 156, and the rubric before the prayer of the catechumens of
;
Both S. Basil and S. Chrysostom S. Chrysost. in Paris Graec. 328, 330, 392). are mentioned in the tracts, of unknown date, attributed to S. Proclus and
The PRESANCTIFIED is first mentioned in S. John the Faster (p. liii above). the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the 52nd canon in 10 Trullo, A. D. 692 (Bruns Canones i p. 53) and in the tract of [John the Faster]. It is
generally attributed in mss. and editions to S. Gregory Dialogos, i. e. S. Gregory the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl. Cromw. n) or to S. Germanus of Constantinople (Corsiniana 41 E 29, 41 E 31,
5. 13), and a passage common to Theodore of Andida Comment. 15 32 and Sophronius Comment. Kturg. i states that some attribute it to S. James, others to S. Peter, and others to other authors and in Sinai Graec.
Bodl.Auct. E.
liturg.
1040
it
is
pp. 97-99.
See Mai Nov. patrum biblioth. v (4) (The liturgy of Gregory Dialogos in the second edition of the
Liturgy of S. Peter Paris 1595 [Swainson p. ix], is not the Presanctified as 20 Swainson states [ib. note r] but a greek version of the Roman mass).
(3) In Appendix Q illustrations are given of the develop ment of the Prothesis from the ninth to the sixteenth century.
Such
are
illustrations
enough
the Prothesis in
is
might be indefinitely multiplied, but those collected below development and to dispose of the view that 25 anything like its present complicated form is of so early a date as
suggested by Neale in History of the holy eastern church : introd. p. 346, note g. Cp. Pitra Hymnographie de Veglise grecque p. 64. (Where, to save space, references to the body of the book are given in this appendix, it is meant only that the
texts correspond, not that the readings are absolutely identical.)
30
There are several Greek commentaries, (a) S. Maximus (Migne P. G. xci. 657-717), of which a latin version was published in Lilurgiae patrum Paris 1560. See below p. 537.
(4)
Mvo-rayooyi a
(/3)
/cai
S.
Germanus
of Constantinople (t
!
c.
740)
lo-ropi a
K/(X7;ortao-T<Kj)
(MigneP.G .xcviii.384-453)published in Aftrovp-yuu rS)v aytuv irarep&v Paris 1560, and in latin in Liturgiae patrum Paris 1560 and in H 6cia Xfirovpyia fpp.rjvevfj.evr) trapa TOV ayiois
:
ei>
HVO-TIKT) tfecopi a
35
Trarpbs
f]p.a>v
Yeppavov
fttra
K.OL
/iXAa>z>
TIVWV
been interpolated, probably in the eleventh or twelfth century, and its original form is at present irrecoverable. See below, (y) S. Theodore the Studite (t 826) Ep^veia TTJS
text has
The
xciv
\dTovpyias
TGOI>
Introduction
TrporjyicHTp.ei
tov (Migne P. G. XCix. 1687-90) first in Nova Mai patrum biblioth. v (4) Romae 1849. published by TWV ev Ti/ 6f!q Andida Of Theodore Ke(/)aXata)o-fa)j irf pi npo&copia (8) KOI ^vcrTr]piu)V (Migne P. G. Cxi. 417-68) \fiTovpyiq yivofjifvcov av^okwv first published by Mai in Nova patrum biblioth. vi (2) Romae Theodore is unknown but since 1853, pp. 547 sqq. The date of in c. 5 he refers to a commentary current under the name of S. Basil, alluding no doubt to that of S. Germanus which is often attributed to S. Basil, his date must be later than that of
;
10 S.
(f)
a fragment breaking off after the exposition of the great entrance (Migne P. G. Ixxxvii. 3981-4001), first published by Mai in Spicileg.
\eiTTOfj,fpfi d(f)fiyr)criv
Travr&v TWV ev
15
romanum
S.
It is attributed to 1840, pp. 31 sqq. is certainly of much but of Jerusalem (t 637) Sophronius The three later date and apparently later than Theodore. commentaries, of S. Germanus, of Theodore of Andida, and of
iv,
Romae
20
in common Sophronius, have a considerable amount of matter of Thessalonica Cabasilas Nicolas below. (t) cp. p. 540 P. G. cl. 368-492) Epp.r)v(ta TT}? faias Xrov/>yias (Migne (fl. 1350)
:
first
Paris 1548, reprinted in Liturgiae patrum Bibliothecae patrum Paris 1575 t. iv, 1654 t.
25
t.
Lugdun. 1677
Paris
ne/>i
xxvi
t.
the text
ii.
1624,
(rf)
S.
Biblioth. pair.
(t
1429)
\firuvpyias
(ib.
(Migne P. G.
roO
ayi nv
vaov
305-61), being sections of a work first published by John 71 Molibdos of Heraclea under the title 2vp.ca)v C p-axapiov apx * 7 is a KT\ of which Kara Migne reprint. 30 Qc<r(ra\oviitr)s alpfrrtav Jassy 1683, latin version of a shorter text had been published by Jac.
"
"*
Pontanus S.
J.,
in Biblioth. pair, i, Ingolst. 1603, and reprinted text of the same type as Pontanus with an
emended
35
given in Goar Evxo\6yu>v pp. 179-94 Betas Kal Ifpay Nicolas Bulgaris Kar^o-iy lepa fjroi (6) (ed. 2). 1861 (in 1681 Venice (2 Constantinople edd.), f^yrja-ts Xetrovpyias Nicolas english by Daniel and Bromage, The holy catechism of
latin translation is
-7-775
77ie
S.
Byzantine Rite
xcv
Germanus work
is
:
Pitra Jur. eccl. vii, p 548 Pitra discovered an almost graecorum hist, et mon. ii, Romae 1868, p. 297. contemporary latin version by Anastasius Bibliothecarius of the uninterpolated text, and he published the first six chapters of it, M.S. pp. 298 sq.: he died
:
frequently to S. Basil
before fulfilling his intention of publishing the whole, and the ms. is for the present lost. The discovery of this version disposes of the view mentioned 03^ Fabricius Biblioth. graeca u. s.) that the commentary is the work of Germanus II
(fc. 1255).
On Theodore
Simeon
of
bibl. vi (2^
pp 545
sq.
On
of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 10 John Nathanael H Qeia \eirovpyia p. 328, reprinted in Migne P. G. civ. 18. Utra f^rjyrjfffcav SicKpopajv 8i8aaKa\aj-; Venice 1574 is a compilation from Germanus,
the text of
15
Romae
apx&v
1868,
and Gedeon
Kavovucai diard^fts
TU>V
aytcorcmoi/ narpi-
Ka)z/o-Tni/Tti/ov7roAfa>r
Constantinople 1888
in particular of celebrations at
and points of ritual, which the emperor and the court by Constantine VII Porphyrogennetos
:
(912-58)
in
"EKdeo-is
TTJS /Sdo-iXft nu
rilgtws
Migne P. G.
T>V
cxii.)
1450)
TTJS
Tlfpl
o<p<piKia\ia>v
o<p<piKi(i)v
(6)
On
the
Goar E
25
Leo
Allatius
De
occidentals atquc
7
oriental s perpetua
consensione Colon. 1648, cc. 1531-1600 de missa praesantificaP. Arcudius De concordia ecclesiae occidentalis et torum)
:
orientalis
in septem sacramentorum administratione iii, Paris. 1672: N. Blancardus Philippi cyprii chronicon ecclesiae graecae :
.
Christophori Angeli de statu hodiernorum graecorum enchiri- 30 dion Franeq 1679 Tho. Smith De graecae ecclesiae hodierno
.
:
Oxon. 1676, Lond. 1678, Trajecti 1698 P. Ricaut The present state of the Greek and Armenian churches Lond. 1679 Covel Some account of the present Greek church Camb. 1722
statu
: : :
Neale History of the holy eastern church : general introduction Lond. 1850 Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on S. Chrysostom) *al Xfirovp-yiK^ Athens Rompotes x^iancm*/) 1869 A. Riley Athos or the mountain of the monks Lond. 1887 H. Lucas in Dublin Review cxii (April 1893) pp. 268-92 (on the
: :
^9<K/)
: :
35
xcvi
Enarxis).
Introduction
On
the
Greek
rite in Italy
see Rodota
DeW
origine
:
progresso
F.
Lenormant La
di Grottaferrata Roma 1884 H. F.Tozer in Antiquary Aug. 1883, Oct. and Nov. 1888, Journal of Hellenic studies Oct. 1889: Vannutelli
XVI
sguardo air
oriente
le
colonie Italo-greche
Roma
1890: P.
10
Rossano Paris 1891. On the Russian rite, Uabbayc J. G. King Rites and ceremonies of the Greek church in Russia Lond. 1772 Rajevvsky Euchologion dcr orthodox-katholischen KircJie Wien 1861-2 Maltzew Die gottlichen Liturgiccn unsercr
Batiffol
de
For
besides
Allatius
De
Texier and
tion bk.
Pullan Byzantine architecture Lond. 1864: Neale History: introduc ii Mai Nova patrum biblioth. vi (2) p. 585 (engravings of
:
a series of miniatures from a Jerusalem manuscript, now in the Vatican) Sabas bp. of Majaish Sacristie patriarcale dite synodale
:
de Moscou, 2nde ed., Moscou 1865 (engravings of the treasures 20 of the Moscow sacristy) Marriott Vestiarium christianum Lond.
:
1868
Rohault de Fleury
La
Bayet
art
B.
It is
e.
those of the
and Turkey under the catholicos of Edchmiadzin, and e. the Armenians since the xivth century in communion
titular patriarch
with the
Roman
in Austria
of Cilicia and
i.
Printed texts.
i.
30
Gregorian.
a.
S. Nerses of
L.
Lambron
Ju/i^^u/^/"-/?^*.^
fr
y//y/y/y
trLlrnlfqi-nj
tions
on
\^lf^bni.p-fiL^/ funft^ft/f-nj ujuiuiui[iiu ij^i (Considera the orders of the church and Commentary on the mystery of
the oblation]
xcvii
This is the text of the liturgy with the ordination of a presbyter, prefixed to the Commentary, derived from three mss. of 1306, 1332 and the end of the
The
the
title
uftfiujiftjju
^infi^fifj-iuuilruifi
ufujujujfiujif.fi
(The mystery-manual
1794,
Smyrna
1761,
Nor-Nakhidcheran
Edchmiadzin
10
of Armenia
London 1887
(arm.
and
The text is from the editions Smyrna 1761, Jerusalem 1873. Translations: Russian by Joseph Arghouthiants prince Dolgoroucki archbishop of the Russian Armenians, S. Petersburg 1799. French in [Dulaurier] Histoin dogmes traditions et liturgie de V eglise amtenienne Paris 1855 (source not indicated).
English by R. W. Blackmore in Neale Hist, of the holy eastern church : introd. pp 380-700 from Dolgoroucki s russian Malan The divine liturgy of S. Gregory
:
Lond. 1870, from the ed. Constantinople 1823, repeated with additions in the edition of Asdvadzadouriants above Fortescue The Armenian church London 1872, pp. 57-113, from Blackmore corrected by the ed. Jerusalem 20 Daniel s Latin (Cod. lit. iv pp. 451-480) is from Blackmore s english. 1841. The translation below is founded on Malan s and follows the texts of Asdvadza
the Illuminator
:
douriants and Jerusalem 1844, with additions in the rubrics explaining some points and with some modifications where unauthorized changes have been made in current texts. 2;
(Hoursbook) Julfa 1641, Amsterdam 1662, 1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 1704, 1712 &c.
The
diakonika,
sometimes appended to
which are not commonly contained in the this, the book of the divine office.
altar-book, are
30
y. 7\*u/2/i^7^ (Lectionary] Venice 1686, Constantinople and 1732; according to the rearrangement of the catholicos Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru salem 1873.
The
table of
pp. 42-49.
pp. 382 sq.
8.
Sunday lections is given in Fortescue The Armenian church 35 Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, 5. v. Perikopen,
xcviii
Introduction
f.
Amsterdam
those of maundy This contains the hymns of the divine office, of which thursday are sometimes used as communion hymns.
2.
Uniat.
(arm.)
10
Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and missae Armenorum seu liturgia armena latin), Codex mysterii Romae 1677 (arm. and lat), Liturgia armena Romae 1677 and editions Rome 1686, Venice 1690, 1741, 1808, 1874,
:
4"
cum imagimbus Venet. 1823 (two edd. and 8, arm. and lat.), Avedichian Liturgia armena trasportata in italiano Venezia 1826, 1832 (arm. and ital. with plates).
Liturgia armcniaca
Translations
has an abstract)
Lit.
arm. cum
Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica Ordo divinae missae Armenorum Romae 1632 Pidou de S. Olon ed. ritu et cantu ministerii circ. 1680 (from mss. supplemented by
: : :
v: and the versions mentioned above. 1677) reprinted in Lebrun Explication above and Liturgia armena tradotta in italiano Venezia Italian, Avedichian as
French in Liturgie de la niesse armenienne Venice 1851 (with plates). 1873. 20 German, F. X. Steck die Liturgie d. katholischen Armenier Tiibingan 1845. Venice 1872. English, Issaverdenz The Armenian liturgy
ii.
Manuscripts.
i.
of manuscripts consists of of which Paris Arm. Lyons, Bibl. Municip., Or. 15 (A.D. 1314, from 6 Arm. Munich (A.D. 1427, copied suppl. 12 bis is a copy), Arm. S. Bibl. Lazzaro, 1411 and of Venice, an exemplar 1288)
(xiiith cent.).
the
title S.
These contain, besides the ordinary liturgy under ATHANASIUS, the following no longer in use
:
(1) S.
from JOHN CHRYSOSTOM (Lyons, Munich, Venice) some adaptation in the preanaphoral.
S.
THE PRESANCTIFIED
S.
BASIL (Lyons, Munich, Venice) from the Greek. (Lyons, Venice) from the Greek.
Syriac.
Lit.
(6)
THE ROMAN
xcix
// is
and
Munich).
(8)
S.
GREGORY NAZIANZEN
and
and
with glorification
worship
thee,
God
uncreate (Lyons).
(9)
S.
CYRIL OF ALEXANDRIA
ISAAC THE
GREAT THE PARTHIAN (t 439) // is that have received these eternal benefits us very right and meet for
(10) S.
are anaphoras opening at the offertory prayer (5) and (7)-(io) corresponding to the Prayer of Athanasius p. 432 below: the rest are complete The liturgies of S. Basil and S. Ch.rysos.tom are referred to in one
liturgies.
10
(Lyons). Of these
xxv.
(goldenmouthed) Chrysostom. (Most of the Armenian names in the document are corrupt). Versions of the Roman are contained also in Paris Ann, 22 (Franciscan^,
S.
of the responsiones of the Armenians at the council of Sis in 13.42 (Mansi Concilia Osauri in the same passage is probably a corruption of c. 1243). and the liturgy of John Osauri that of Oskeberan
Arm.
suppl. 3,
ff.
ib.
71 (Dominican).
2.
The
The
S.
ATHANASIUS.
include the ordinary liturgy under the title of a second copy of the year 1432 (forming
:
Vienna Arm. 9 (1635), Paris Anc. fonds 24 (1675) I9 (1653"), 27 (1664: deacon and clerks book), 18 (c. 1700: Gallician Uniat) 25 Uniat abridged for low mass). There are many Bodl. Marshall or. 106 ,1675
:
:
:
at S.
Lazzaro
at
Venice.
lectionary,
is
The Jerusalem
lectionary,
Armenian
contained in Paris Anc. fonds 20 (ixth cent.?), Bodl. Arm. d. 2 (xiiith cent.). See Kalemkiar Catal. d. arm. Handschr. in d. k. Hof- u. Staatsbibliothek zu 30 Munchen Wien 1892 Dashian Catal. d. Handschr. in d. k. k. Hofbibliothek zu
:
Wien 1891
Delandine Manuscrits de
la biblioth.
In the proceedings of the council of Sis, mentioned above, a passage is quoted from the ordinary liturgy under the title of missale S. Athanasii, and it bears the title of S. ATHANASIUS in the Lyons, Munich and Venice mss. as already ^c mentioned. S. Nerses of Lambron in his Commentary calls it S. CHRYSOSTOM.
It is probable that only the anaphora is properly called S. ATHANASIUS, while the ordo communis might be attributed to S. Chrysostom on the ground of its
i.
40
(c.
950) wrote
Introduction
commentary on
the
was published
Freiburg
5
i.
prayers of the oblation the text of which Lazzaro, Venice, in 1869, and a latin version in Vetter Chosroae magni explicatio precum missae
at
S.
B. 1880.
text,
corresponding to pp. 428-455. 15 below. The Commentary on the mystery of the oblation of S. Nerses of Lambron (t 1198) contained in the Considerations $c., S. Lazzaro, Venice 1847, pp. 193-226, mentioned above, quotes the greater part of the
liturgy, in
10
than the present order. The commentary in Paris Ann. 29 described as of S. Nerses IV Claiyetzi, f 1172) is in fact a compilation from Chosroes and Nerses
by John of Arjesh
2.
(xiiith cent.).
Lambron
Among
15
there are
many which
c.
D. 325, and the responses of Macarius of both Jerusalem, 340, probably unauthentic the canons of the of Vagharshapat under S. Isaac the Great, c. 425 of John synod
the Illuminator, A.
>o
Mandakuni (1487); of the synod of Dvin under Nerses II, c. 524; of John of Manazkuert, c. 650; of Isaac III (t 702) of the synod of Dvin under John IV Oznetzi, 719; of the synod of Partav under Sion I, 767 and of the synods of Sis in 1203 and c. 1243, and the responsiones of that of 1342
;
mentioned above.
^5
See Mai
(2)
Romae
73 sqq.,
176
sq.,
180 sqq.
Mansi
3. Of modern writers see Lebrun Explication v: Ricaut The present state of the Greek and Armenian churches Lond. 1679: Picart The ceremonies and religious customs of the various nations of the
(to
Venezia 1786
the Illuminator
35
Malan The life and times of S Gregory London 1868 (a collection of documents from the
:
armenian, with a historical introduction) and The divine liturgy of the Armenian church of S. Gregory the Illuminator Lond. 1870 (with introd. and notes, including an extract from Mouravieff s
Travels}
:
Gregory of Chios
n^pl
eVo><rea>j
TU>V
Apfj.evi&v
/nera
T?}?
ci
oocXT/o-tas
Constantinople
1871
Issaverdenz
Armenia and
1875
:
Armenians ii ; Ecclesiastical history Venice F. Neve Fortescue The Armenian church Lond. 1872
the
:
L Arme nie
Mikelian
chrc tienne et sa
die
litte rature
Louvain 1886
ihren
rite,
A. Ter-
armenische
Kirche
in
Bcziehungen
see Lebrun
zur
tt.
On
the Uniat
s.
ecclesiology &c., besides some of the above, see the plates in the editions of Avedichian, Texier 10 Description de I Arme nie, la Perse et la Mesopotamie i, Paris 1842, and Neale History of the holy eastern church : introd.
1876 (also
in English, 1872).
On
pp. 288-305.
NOTE
Uncials indicate
j) in the texts, quotations from Holy Scripture: appendices, passages identical with passages in the texts.
type indicates (i) prayers
(2)
in the
Small
&c. which do not belong to the central public such as preliminaries and conclusions not performed in the sanctuary, private prayers of the ministers, &c. (2) duplicates of existing
service,
:
) enclose insertions in
(3)
the text
(i)
titles
(2)
conjectural corrections
it
any additions
in
cases
where
for
any reason
is
important to
what is contained in the original document and what (In ordinary cases standing cues, such as those of doxologies of prayers which in mss. are seldom written at length, are expanded without
distinguish exactly
not.
is
note.)
}
In Litanies,
first
when
the Response
is
constant
it
is
suffrage
and
is is
each Response
it
belongs and
when it changes, given only after the first suffrage of the group to which to be understood after the rest.
is
to
53 to the
P. Ixxxii.
In
wandering scholar in
on p. Ixii. Levant Lond. 1896, p. 84, Mr. Hogarth the Lake of Egerdir in Asia Minor there are fifty
list
the
two
priests
whose
rite is in Turkish.
8,
1.
for xivth
read
xvth.
read
irpoe\OtTf.
P. 13,
28,
1.
for
:
irpo[ff~\(\OcT(
i,
Pp. 19,
P. 23,
P. 44,
1.
51,1.
12,
11.
33.
[Yi oC]
conjectural
correction
6fov (F
GHJ
K).
Irjffov
original
ffaJTfjpos TjuSiv
BCDE
and omitted
Kvpiov
KO.L
1.
before 6tov).
18,
P. 51, P. 72,
1.
P. 76,
is
1.
for ecureffTiXas (AD J) read fgairoaTfi\a.s (cett. ). 39 and passim, for KurillTson read Kuryallai sun. 34, for A voice {and the resty read THE VOICE OF JOY AND HEALTH
IN
^Ps.
THE DWELLINGS OF THE RIGHTEOUS said the Holy Ghost by David. From a MS. at S. Mark s House in Jerusalem. cxviii. 15).
1
>
P- 7 8
3,
for
{and
who were sent of God INTO ALL THE the rest} read to PROCLAIM the preaching of the Son among the
nations and the ends of the earth, PREACHED THE KINGDOM of heaven, speaking to the faithful (Mark xvi. 15, 20, Luke ix. 60). From the same
P. 78, 1. 21, for {and the rest} read I have heard, saith that if any COME and PREACH aught UNTO YOU beyond THAT WE HAVE PREACHED UNTO YOU, even if he be AN ANGEL FROM on high, LET HIM BE ACCURSED from the church and behold they are flooding us with divers doctrines from all sides. Blessed be he that beginneth and endeth with THE DOCTRINE OF GOD (2 Cor. xi. 4, From the same source. Gal. i. 8, Tit. ii. 10).
:
The Jacobite form, also from OFFER UNTO HIM THE SACRIFICE OF THANKSGIVING: BRING PRESENTS AND COME INTO THE COURTS OF THE LORD O WORSHIP THE LORD AT THE altar OF HIS HOLINESS (Ps. cvii. 22,
P. 79,
11.
5-9.
MS.
at S.
Mark s House
ciii
T*litho* read
TldHtho.
P. 88,
11.
1.
P. 100,
for FORGIVE
read
HAVE FORGIVEN.
1
or M. H M" read 5 and passim, for 1. 36, add (The choir sings the Aspasi-nos} {Asbasmus Wattis said in the holy fast I know that thou art good and merciful and compassionate remember me in thy mercy world without end. Alleluia alleluia alleluia.
P. 151, P. 163,
1.
:
forgive
Christ hath fasted for our sake forty days and forty nights accept our fast, us our iniquities through the supplications and the intercessions of
:
our lady, lady Mary save us and have mercy on us, holy holy holy Lord of sabaoth After the lifting of the prospharin, alike whether there be an asbasmus or not, the deacon says Through the intercessions of the holy theotokos
[-
worship thee, Mary, o Lord, bestow on us the forgiveness of our sins. o Christ, with thy good Father and the Holy Ghost, for that thou hast come Deacon s manual Cairo 1887, pp. 185, 51. and saved us. Have mercy on us.
P. 165,
1.
We
33, for
2,
horologia
read
euchologia.
(?).
P. 180,
1.
for unsearchable
read unquestioning
1
Read
priests
and congregation
and omit
(shall do the
P. 188, 1. 20, after blessing add The Blessing {in the holy fast of the XL days Jesus Christ the KING OF THE AGES who for our sake hath fasted forty days and forty nights, accept our fast and forgive us our iniquities, pardon our
transgressions and grant that our end be Christian, acceptable unto thee, and keep us IN HOLINESS AND RIGHTEOUSNESS ALL the DAYS of OUR through
life},
the prayers and supplications which our lady, the lady of us all the holy theotokos S. Mary offereth for us at all times, and the iii great resplendent saints
elders and the cherubim
Michael and Gabriel and Raphael, and the iv bodiless creatures and the xxiv and the seraphim and all the heavenly orders, and S. John Baptist and our lords the fathers the apostles and S. Stephen and the
contemplative evangelist Mark the holy apostle and martyr, and S. George
S. Theodore and fatherloving Mercury and the holy apa Mena and all and the blessing of our lord righteous father the the choir of the martyrs great abba Antony and the righteous abba Paul and the iii holy abbas Macarius:
and
and the blessing of all the choir of the crossbearers and the just and the and the blessing of the holy righteous, and the angel of this blessed day the blessing of the saving fast of theotokos S. Mary, first and last
:
{and
their holy blessings be with us all for ever. the KING OF PEACE, GRANT us thy PEACE, appoint thy peace for us, forgive us our sins for thine is the power and the glory and the blessing and the might for ever. Amen. Depart in peace. The Lord be
good Saviour)
Amen.
Christ our
God
with you. Amen: so be it. (And he distributes the Baracahy (i Tim. i. 17, Lk. i. 75, Heb. vii. 2, Is. xxvi. 12). Euchologion Cairo 1887, pp. 408, 395, 410, 416. P. 198, 11. 20-25. This is a hymn, not a rubric, and should be in large type.
P. 199,
1.
27.
feedeth me.
P. 213,
1.
10,
The MS. reading yere eyam seeth me is a mistake for yere eyani Read therefore THE LORD is MY SHEPHERD (Ps. xxiii). for Paul read the Paul The blessing of the Father and the
civ
bounty fef of the Son and the gift (habct fiery tongues on the apostles be upon you.
P. 232,
P. 232, P. 240,
1.
of the
like
29, for
30,
Take
for
read
TAKE (Mark
FOR YOU
xiv.
1.
for
you
read
1.
27, for
PRAISE
GOD
IN HIS HOLINESS
and
the rest
of ps. clS
P. 243, 1. TO, for (and the rest) read unto the righteous a guide and unto the saints a glory grant us, o Lord, eyes o knowledge ever to see thee, and ears also to hear thy voice alone, what time our SOUL hath BEEN FULFILLED
:
with thy grace MAKE us A CLEAN HEART, o LORD, that we may ever under stand thy greatness, o our God good and a lover of man be well pleased in our soul and bestow on us a mind that turneth not aside, who have received FOR THINE is thy body and thine own blood, even us thine humble servants THE KINGDOM, o Lord praised and glorious, the Father and the Son and the Holy Ghost, now and ever and world without end. Amen. (Ps. Ixiii. 6, li.
:
:
10,
Mat.
vi. 13.)
1.
Ludolfus Comment,
p.
345.
Add, from a MS. at the Abyssinian monastery in Jerusalem, (EULOGIA) 77?* assistant when he ministers the Aulogyd (says) O Lord our God and our creator, WHO GIVEST good and FOOD TO ALL FLESH, thou art he that stretch forth giveth blessing to THY SERVANTS THAT FEAR THINE holy NAME thine holy right hand today also in this hour and bless this bread upon mine hand and let thy blessing and thy goodness be upon it, and let it be even now to everyone that taketh of it salvation and medicine to the soul, strength and
P. 244,
26.
power
to the flesh
is
thine
kingdom thriceholy, o Father and Son and Holy O Lord, let thy blessing be upon this bread and upon him that giveth Ghost. and upon him that taketh of it and upon them that minister it in thy fear. Glory be to the Father and to the Son and to the Holy Ghost: both now and ever and world without end. Amen. (Ps. cxxxvi. 25, Apoc. xi. i8.
and that
praise thy
N
we may
36,
for
{Timothy read
Timothy]-.
P. 262,
.136, for ma dpra read ma apra. P. 263, 32, add &c and so throughout. or 800 read 795. P. 308, 3) f
.
P. 370, P. 455,
4 a, for
24, for
l
XpicroN
read
. .
{XpiCTON
read
GUARD
CHURCH
guard
church
20. The words of administration in one kind are found in Mark P. 523, the Hermit c. Nestorian. 24 douety jap TOV iepeus 2o)^a djiov Irjaov Xpiarov tis
.
farjv aluviov
(Kerameus-Papadopulos Avd\KTa ifpocro\vp.iTiKrjs aTaxvo\oy ias i, Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 (Kunze Marcus Eremita Leipz. 1895, p. 192).
S.
I.
AP. CONST, viii. 5-14. From P. A. de Lagarde Pp. 1-27. Constitutiones apostolicae Leipz. and Lond. 1862, pp.
239-261.
Pp. 28-30.
AP. CONST,
ii.
57, 58.
:
From Lagarde
op. cit.
pp. 84-89.
Rearranged
From Pp. 31-68. THE GREEK LITURGY OF S. JAMES. Paris. Bibl. nat. MS. graec. 2509 (xivth cent.) ff. 194-210. The prayer supplied on p. 36 is from the S. Salvator
kontakion (xth cent.) in the library of the University of Messina cp. Swainson Greek Liturgies p. 228.
:
Pp. 69-109.
et sacrae
S.
JAMES.
receptis
Trans Antw.
de ritibus baptismi
the Rev. G. B.
synaxis
:
MS. Syr.
defective): (3) Bodleian e 5 (modern, from Malabar) (4) Brit. mus. MS.
:
(5) Missale syriacum (A.D. 1182) ff. 3 a- 14 a juxta rit. eccl. antioch. Syrorum Romae 1 843 (6) Assemani
Add. 14690
Cod. liturg.
(7)
t. ii
f.
eccl.
univ.
Romae
mus.
1752,
t.
v pp. 180-226
Renaudot Liturg.
pp. 1-42
:
ad M. 1847,
f.
(8) Brit.
MS. Add.
179 sq.
(9)
Bodl.
MS.
Pp. 69-74. 28 are from (i) supplemented by (2) and the rest of the ordo communis, pp. 74-83, 97-99, (3)
:
102-104, 106-110, from (2) supplemented by (3): proper of the anaphora, pp. 83-106, from (4).
the
The
sources of additions are indicated by numbers prefixed referring to the list above. The lections (for the Epiphany)
in Jerusalem.
1.
THE CLEMENTINE
(MASS OF THE CATECHUMENS)
(THE LECTIONS AND THE SERMON)
Me-rd TTJV dvaYvaxriv TOV Nojxov Kal TWV Flpo<j)T]Tuv TWV re EmoroXwv T]p.wv al TWV ripd^cwv Kal TWV EuaYY 6 cov dcriracrdo-0w 6 x l P OTOVT) ^ [tmcncoiros
TTJV eKK\T)criav
Xeywv
C
H
060Y
KAI
AfAHH TOY
TOY ApOY
nNYMATOC MGTA
TTANTCON
Kal MGTA
Kal
(THE DISMISSALS)
Kal
irXir]pwcravTOS
avroO TOV
TTJS
8i8a<TKa\ias
u8eX4>os
FltTpov, avatTTAvTcov
OLITCIVTCOV
KT]pVTTT(0
M.YI Ti$
T>V
aKpociofjievw
fj.rj
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tjo-vxi
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ot
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napa-
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elcraKOV(Trj
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10
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vo-^ia
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Kal
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ra)
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eh TO
a-vpfytpov
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TCOV
ayiw
fj.vo~Tr)piow
dyicov
01
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ra
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8e TOUTCOV
wv
6 BiaKOvos
ws
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6 Xaos 10
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Kal irp6 irivTcov rd iraiBia)
8e
avrwv rds
K<|>aXds
@eos
15
v TOV fiovoyevovs TOY xpicroy 6 TOV IIapaK\r)TOV 7rpojSoXeL>? Kal TCOV oXcov Kvpios,
n<\THp
Sia
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7779 evo-epeias
rouy
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kirl
rrpbs
jj.ddrjo Lv
TOVS SovXovs
o~ov
KAI 20
Kal TTOLCLV TO
OeXrjfjLa o~ov
IN
QeAOYCH
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e/c^Xrycria
7779
ayias
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Kal eVaxroi/
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dyia aov
SiO,
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25
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5
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r<3
a/
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r^ 8vvdfj.L
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15
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6
TON
ic)(YpON
AHCAC
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6<j)lV
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ON
(})piTTei
KAI
a>c
coy, 6
prjas avrov
20
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e/y
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SL*
e/y
777
1/
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y
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diro
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eic
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vfj.vova-1
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Kal Trpoa-Kwovcriv ayyeXof, 6 eniBAenooN eni THN THN
6pO>N
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KAI
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TAI,
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KAI
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6 nepi-
kir
k8d<f>ovs
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e/y
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oroo^o/ze^a)^
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nl TOVS (3a7TTi-
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rfj S
2o
CCJOZOM6NCON IniCrNAfCOrHC
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25
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kv ptTavoia
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6 faXoiKTipfJ.?
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ptravotas
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Kal Kal
Kal
cyNTpiVn TON CATANAN yno Toyc TTOAAC OLVTWV EN TA)(ei XvTpaKrrjTai avrovs OLTTQ THC nAn Aoc Toy AiABoAoy Kal
enrjptias ratv SaifJiovGov
rfjs
5e
avrois trdvTa
7rapa7rrc6//ara
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rd re
eKOvcria Kal
ra
aKov<na
elAAeiVn TO KAT
10
avrcov x ei porp^4>N
errp^YHTAi avrovs IN BiBAco ZOOHC Kaddprj 8e avrovs AHO HANTOC MOAycMoy CApKoc KAI Kal evaxrri avrovs aTroKaraoTTjcray e/y TTJV ayiav avrov
OTI
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OTL
TIC
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e?NAI ATTO
15
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vjrep
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OTI
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yt^^Tai GN
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AMAPTOOACO MGTANOOYNTI
irav tpyov dBefjarov
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7rpdti dya6f)
6
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ei)/ze^a)y
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e/y
irportpav
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MATA
d\Xa
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paTTTto-Tov,
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aov
6 SUIKOVOS
30
Tay /ce0aAa?
fjfjLwv
T<
Kvpia)
The Liturgy of
St.
James
67
Qeoc
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MG TAG KA
TO/)?
SovXovs
crov
KpATAIAN
Kal
7T\rjprj
tKreivov THN
Xe
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5
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crov
8odaytav
ce TON
MONON ZOONTA
KAI
AAHGINON 6eoN
rr]v
Harepa
a/a)i/ay
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e/y
royy
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coi
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77
10
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r<>
v^apL(TTLa TO)
e/s
Harpl
Kal
ra>
T/a>
Kal
dyi<t>
TOVS alwvas
rS>v
alavoov
(THE DISMISSAL)
O
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SLOLKOVOS
eipHNH XpicToy
Kal irdXiv
Xaos
C
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irapd roti
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*cai
es TOVS
auavav.
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<IN
THE SACRISTY)
O
*Ert
at
SIUKOVOS
elprivrj
en
cai
5ta iravrbs ev
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jxerd TT\V airoXvonv
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TW
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4.
THE ANAPHORA OF
First the priest praises
ST.
JAMES
:
and says
and upon us
Glory be to the Father and to the Son and to the Holy Ghost weak and sinful be mercy and grace at all times
Prayer of
the beginning
o Lord God, with knowledge and fear and beauty of 5 spiritual order to stand before thee in purity and holiness and to serve thee as the lord and creator of all, to whom is due worship from all, Father and
us,
Vouchsafe unto
for ever.
<THE
and
the people
And
HAVE MERCY UPON
and
he says
(of Ps.
And
now and
at all
And
I
when he
entered and before thy sanctuary have pardon me all wherein I have sinned against
I
thee
And
when he
kisses the
horn of
BlND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 2O
when he puts off his ordinary clothes he says Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me, by the loosing of my evil thoughts, and clothe me with the choice garments that are fitting for the service of thy glory and for the praise of thy holy name, o our Lord and our God, for ever
And
And when he puts on the Cuthtno he says Clothe me, o Lord, with the robe of incorruption and gird strength of thine Holy Spirit, o our Lord
10
me
with the
And
when he puts
the
Uroro on
GiRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING TO THY WORSHIP AND RENOWN
Then he girds
his loins with the
THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES
IN?
MY SIGHT
And
all
when he puts on
the left
Zendo he
20 are
for
o Lord, and meet for making us pure temples and CHOSEN VESSELS that the service of thy glory and for the praise of thy holy name, o our
right works,
for ever
and he adds
TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF
STEEL
125
the rest
30
THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL MAKE ME GREAT THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, THAT MY FOOTSTEPS SHALL NOT SLIDE
:
And
when he puts on
the
Phaino he signs
it
and says
LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH JOYFULNESS FOR THY SERVANT DAVID S SAKE TURN NOT AWAY THE PRESENCE OF THINE ANOINTED.
:
35
And
and
the chalice
and he puts the paten on the left side on the right and the purificator and the spoon with the paten on the left side and the cloud on the right
And
4
IN
and
says
of light,
who
art
THE TRUE
The Liturgy of
the
Syrian Jacobites
:
71
and on
and
says
dwellest in abodes of light keep far away evil passions and hateful thoughts grant us that with purity of heart we may 5 do the works of righteousness.
:
who
(THE PROTHESIS)
and arranges the seal in the paten and says HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS IO SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION
he brings
And
THE PLACE, o LORD, WHICH THOU HAST MADE FOR THEE TO DWELL IN THY SANCTUARY, O LORD, WHICH THY HANDS HAVE ESTABLISHED. THE LORD SHALL REIGN FOR EVER AND EVER
:
And
when he mixes
Our Lord Jesus Christ was crucified between two robbers in Jerusalem and was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed OUT therefrom BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS RECORD IS TRUE
I
15
and
the rest
20
And
First the prunilon
is
We
this
name
in
May
who are gathered together in thine holy 25 they put on thy spiritual weapons,- may they
Spare their sins by thy grace and by thy mercy that they may lift up praise unto thee. Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. I a sinner of years have turned aside from thy way. Grant me to confess 30 my sins and to forsake them and to live by thy grace. At what gate shall we go and knock save at thy gate, o gracious one our Lord, and what have
forgive their offences
we
if
whose glory kings do worship? Glory Father and Son and Holy Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35 one and from the hosts of him that fighteth against us with the wings of thy
o king
:
mercies hide us
the good are severed from the wicked. From everlasting Let the voice of our ministry be a key that openeth the gates of heaven and
when
the archangels say from out their ranks How sweet is the voice of the earthborn The Lord quickly answer their request The smoke May we be 40
may
me my
faults
all,
have mercy on
me
art in
Kurillison three
heaven
and
this seal
Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord, jo a sweet-smelling savour, even all our thoughts and words and deeds and holo causts, and without spot to appear before thee all the days of our life, o Father and Son and Holy Ghost for ever.
The
service
of penitence
is
finished which
was foreshadowed by
and
the taw.
*5
The second
service of the
Kurbono
and says
:
Glory be to the Father and to the Son and to the Holy Ghost us weak and sinful be mercy and grace at all times
Prayer
2O
and upon
Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy
of holies, high and exalted, and in purity and holiness to stand before thine holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN
And
afterwards bowing
the
Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN THE DEATH OF a sinner to thee, o Lord, do I stretch forth the hands of my heart and I implore of thee forgiveness for all my unlawful deeds, albeit unworthy but I beseech thee keep my mind from the operations of the enemy, ^o mine eyes that they look not incontinently, mine ears that they listen not to vanities, mine hands from the service of hateful things, and my reins that they
:
be
moved
in thee, so that
unto
ever.
me
the
gift
I be entirely thine. And from thee be there granted of thy divine mysteries, o Christ our Lord and our God, for
35
and
and
says
Stomen kalos
<
The people}
Kurillison
The Liturgy of
the
Syrian Jacobites
73
And again removing the veils, that is the covering of the mysteries, he places that of the paten on the south, and that of the chalice on the north. Over that of the paten he says
THE LORD is KING AND HATH PUT ON GLORIOUS APPAREL PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH
and
the rest
:
offered to his Father an acceptable offering for the expiation and redemption of the whole world vouchsafe us to offer ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 10
LAMB who
God
for ever.
Amen]
hand over his
And he
left
hands
in the form
of a
and] takes the paten in his right hand and the chalice in his left crosswise [and lifts them up on high above the part where is the fixed tablttho] and says the general
prayer on
this
wise
Lord and our God and our Saviour Jesus Christ and of all his saving dispensation on our behalf: to wit the message of the watcher, and his glorious conception and his birth in the flesh and his baptism in the Jordan and his fast of forty days and his saving passion and his uplifting on the cross and his quickening death and his honourable burial and his glorious 20 resurrection and his ascension into heaven and his session on the right hand of
The memorial
of our
God
the Father
according to his
own command
unto us
we
are
commemorat
ing at this time upon the eucharist that is set before us. Then particularly for our father Adam and our mother Eve and the holy mother of God Mary and the
prophets and apostles, preachers and evangelists and martyrs and confessors, 25 righteous men and priests and holy fathers and true shepherds and orthodox
doctors, solitaries
us with
all
those
and cenobites and those who are standing and praying with the world began have been wellpleasing unto thee
unto this day.
Again
we
who have
taught us the
and our departed and all the faithful departed, particularly and by name them that are of our blood and them that had part in the building of this temple and them that had part and are still taking part in the support of this place, and all
in word or in deed, in little or in much, especially behalf this kurbono is offered here he mentions him 35 for whom (he is celebrating} and pardon his offences and his sins in thy mercy. O God, make a good remembrance for : then for whoso is worthy : and if he is
whether
him
for
whom
and
in
whose
let him say and for saint mar whose commemoration we are celebrating today then he shall say particu larly then for the holy mother of God Mary in whose honour and for whom this 40
kurbono
is offered today peculiarly and distinctly that she, o my Lord, may be an intercessor unto thee in the behalf of every one that taketh refuge in the aid of
her prayers. O good and merciful God, by her heard and acceptable prayers unto thee answer in thy goodness his requests who sets apart and honours her
74
remembrance
:
remove from him temptations and chastisements and rods of in thy mercy, by the prayers of thy mother and of all thy saints. Amen. Again O God, thou wast the offering and to thee the offering is offered receive this offering from my weak and sinful hands for the and he repeats it three times. Again O God, in thy graciousness make 5 soul of rest and good remembrance to my father and to my mother. And iffor the sick O merciful God. be gracious to TV and grant him healing of soul and body. And iffor the departed O God, make to him rest and good fruition in thy mansions of And make rest and good remembrance to light with all the doers of thy will. 10 my father and to my mother and to all who are with me and who have com panionship with me and to all who ask of our weakness that we make memorial of them in this thine offering offered unto thee by our sinfulness, whose names
anger and forgive his offences
:
are
known unto
the west
thee.
the mysteries
and
and
the paten to
on the tablttho and he covers them, with the annaphura and says
all
Creation
WAS FULL
OF HIS PRAISE.
Stomen kalos
( The people)
Kurilllson
The
priest
25
To that glorious and adorable one who hath magnified the memory of her that brought him forth in heaven and in earth and who hath made victorious the memory of his saints in every spot and place and on every wise
The general prumton
and hath
distilled the
the limbs
to
him praise
is fitting
And he sets
the sedro
We adore
glorify
35
worlds and disposer of things created, the blessed ROOT that budded forth and sprang up OUT OF A DRY GROUND, even of Mary, and all the earth was filled with the savour of its glorious sweetness and it drove away the foul savour of heathenness from all regions by its glorious doctrine.
thee, the creator of the
We
offer before thee this incense after the pattern of Aaron the priest who offered pure incense unto thee in the tabernacle that
was
for a time
The Liturgy of
of Israel.
the
Syrian Jacobites
75
savour of
So we beseech
spices which our lowliness offers unto thee by reason of our sins and our offences, in the behalf of our father Adam and our
in the behalf of the prophets and apostles, in the behalf of the just and righteous, in the behalf of the martyrs and confessors, in the behalf of the fathers and orthodox doctors,
mother Eve,
monks and
in the behalf of
and the
afflicted, in
and charged us to remember them in prayers to thee, o Christ our God, and in the behalf of the living and the dead and the repose of their souls in the heavenly Jerusalem. And glory and worship we will send up to thee, o my Lord, and to thy Father and to thine Holy Spirit now and at all times for ever. Amen
He
burns incense and says
15
To
incense
is set on by my hands weak and sinful Let us pray all of us mercy and grace ask we from the Lord. merciful Lord, have mercy on us and help us
:
20
and he
and worshipping
of
life
three
times, which is
horn he censes
three times,
which
is
a type of
the
Adoration
and
the south
to the merciful
which
is
Son
horn he censes
three times,
Adoration
and he ascends
the step
to the living
and
30
With
the
smoke
of spices be there a
remembrance
to
the Virgin Mary mother of God and bringing it to the west side he says
With
the smoke of spices be there a remembrance to the holy prophets apostles and martyrs
35
76
Glory be
to the
With
5
the
Father and to the Son and to the Holy Ghost smoke of spices be there a remembrance to
the doctors and the priests and the just and the
righteous
and
to the
From
With
and
the
smoke of
and
from
Smoke Receive, o my Lord, in thy mercy the incense of thy servants and be reconciled by the smoke of thy priests and be appeased by the service of thy worshippers and magnify thereby
15
the
saints
and of
all
the
faithful departed, o
Son
the Christ
who
thine
20
worshipped and glorified now and at all The seal May the just and righteous, the prophets and apostles and martyrs and confessors and the holy mother of God Mary and all the saints who in all generations have been wellpleasing unto thee, o God, be intercessors and
Holy
Spirit art
suppliants unto thee in the behalf of the souls of all of us, that by their prayers and supplications wrath may cease from thy
25
the flock of thy pasture and make and thy tranquillity thy peace to dwell in the four quarters of the world and to the departed grant pardon in thy Examination goodness, o our Lord and our God, for ever. Let Mary who brought thee forth and John who baptized thee be suppliants unto thee in our behalf and have
people.
:
30
mercy upon
us.
<THE
LECTIONS)
the books of the
for that
day from
Old Testament
the
A voice
35
{and
the resf)
77
{AND THE LORD SAID UNTO MOSES WHEREFORE CRIEST THOU AND HIS SERVANT MOSES Exod. XW 15-31
TURNETH AWAY
5
WRATH EcduS.
i 1-2
THE WILDERNESS AND THE SOLITARY PLACE AND SIGHING SHALL FLEE AWAY Is. XXXV
And
he begins the responsory of
SORROW
\
Mar
Severtts
By
who brought
WILL MAGNIFY THEE, O GOD MY KING, whose Only-begOtten Son who was immortal in his nature and came in grace for the life and salvation of the race of men and became incarnate of the holy and glorious pure virgin the mother of God Mary: he took a body without change and was crucified for us, even Christ our God, and by his death trampled under foot our death and destroyed it, who is one of the holy Trinity and is worshipped and glorified equally with his Father and
his
15
Holy
Spirit
all.
20
Have mercy on us
And
they say
HOLY art thou, o God HOLY, o mighty: HOLY, o immortal who wast crucified for us have mercy upon us
:
:
25
HOLY art thou, o God HOLY, o mighty: HOLY, o immortal who wast crucified for us have mercy upon us
:
and
Kurilllson
three times.
30
78
5
The priest
The chosen
{and
apostles
the rest}
and immovable in the and to be stablished in doctrines and by good profitable works to be
I0
faith
their
and
well-
of our
o
life
and
to
the
Christ
our
God and
life
hope
i
of
our
and
Amen]
He
reads the Praxis
HATH
Again
the
prayer before
the Apostle
Accept,
Lord
God,
our
and of Paul THE ARCHITECT and builder of thine holy church, o our Lord and our
?.o
God
The deacon
for ever
to [the Corinthians}
my Lord
My
35
brethren {I
The Liturgy of
the
Syrian Jacobites
79
The deacon
Bless, o
my
Lord.
The people
OFFER TO him
[sacrifices,
BRING PRESENTS
IN
COME
his
HOLY TEMPLE
by
whom
life
is
bestowed
10
Halleluiah].
The deacon
The
Bless, o
my Lord
7
With
ye [stand, is the holy Gospel which is being read, Brethren, haste ye and hear
silence
Grant
fill
"d
ing of thine holy Gospel and the riches of thy divine gifts an d the indwelling of thine
God]
20
25
Peace be
to
you
all
The people
And
with thy
The
priest
spirit
The holy Gospel of our Lord Jesus Christ, the life-giving Gospel of {Luke} the apostle who preached life and salvation to the world
The deacon
30
BLESSED
is
HE THAT COMETH
IN
8o
In the time therefore of the dispensation of our Lord and our God and our Saviour Jesus Christ, the Word of the living God who was incarnate of the virgin Mary, these things were done
The deacon
We
IN
THEE
And
peace be
to
you
all
The people
And
To our Lord Jesus
15
who who
and our blessing for his lifegiving word to us, and to his Father sent him for our salvation, and to his living and holy Spirit giveth us life, now and at all times for ever. Amen.
PRAYERS)
20
And
Let us pray
merciful
all of us ask we mercy and grace from the Lord. Lord have mercy on us and help us Prumion 8 With the operation of good works and noble and holy thoughts and the pleasant savour of the true faith and the
25 firstfruits
of the
gifts
we
accounted
THE HIGHPRIEST OF OUR CONFESSION, EVEN worthy a Christ, JESUS holy and righteous sacrifice for that he of him self hath MADE PURIFICATION OF our SINS and redeemed the whom befitteth glory and honour world by his sacrifice
to offer to
:
30
at
this
at all times}
f
Sedro of the entrance {O Christ who art God the maker and the possessor of all, the redemptive breath of the worlds, pure immortal chrism and pleasant savour that never dieth, the
The Liturgy of
the
Syrian Jacobites
sweet and pleasant savour, the knowledge of thee filleth our hearts and thou hast vouchsafed to us poor and earthly things
to
and unspeakable mysteries which even ANGELS DESIRE TO LOOK INTO. Free our souls, o Lord, from the
Df thy divine
yoke of the bondage of sin that we may live before thee with watchfulness of mind and fixed rules of conversation all the
days of our lives and come to a blessed end and to life everlast ing, wherefrom troubles and lamentations and groanings are noved far off: through thy grace and the goodpleasure of thy
10
Father blessing and blessed, who ;hrough the operation of thy Spirit allholy and good and idorable and lifegiving and consubstantial with thee now
sent thee to save us, and
md
He
continues
15
Amen
he adds
And
Peace be
to
you
all
The people
20
And
May the pardon of the Son of God be bestowed on our souls ind on the souls of our fathers and of our brethren and of our
nasters and of our teachers and of our departed and of all the aithful departed, children of the holy church, in both worlds for
iver.
25
Amen
he burns incense
And
and makes
three crosses
on
the censer
and
says
Let us answer and say Ho^ly is the holy Father, ho^ly is holy Son, hoJly is the living and holy Spirit, who halloweth ;he incense of the sinner his servant, sparing and having nercy on our souls and on the souls of our fathers and of our Drethren and of our masters and of our teachers and of our departed and of all the faithful departed, children of the holy :hurch, in both worlds for ever and ever. Amen.
;he
35
82
CREED)
The deacon
priest begins
the priest shall
believe and
say
We
believe]
I believe [in one God the Father almighty maker of heaven and earth and of all things visible and invisible. And in one
Lord Jesus Christ the only Son of God, who was begotten of
the Father before
10
all worlds, light of light, very God of very God, begotten and not made, and equal in substance to his Father by whom all things were made who for us men and for our salvation came down from heaven and was incarnate of the Holy Ghost and of the virgin Mary mother of God and was made man and was crucified for us in the days of Pontius Pilate and suffered and died and was buried and rose again the third day as he willed and ascended into heaven and sat down at the right hand of his Father and he shall come again in glory of whose kingdom there is no to judge the quick and the dead
: : :
15
end.
20
one Holy Ghost who is the Lord, the quickener of all things, who proceedeth from the Father, and with the Father and with the Son is worshipped and glorified, who spake by the apostles and the prophets*. And in one church apostolic b I acknowledge that there is one baptism catholic and glorious
And
in
which
25
is
and
new
life in
Amen.]
(THE LAVATORY)
And
and
says
away, o Lord God, the foul pollution of my soul and cleanse me with thy sprinkling of life that in purity and in holiness I may be accounted worthy to go in to the holy of
Wash
holies, thine
holy and hallowing house, and without defilement adorable and divine mysteries, that with pure thine handle to conscience I may offer unto thee A LIVING SACRIFICE that may be WELLPLEASING UNTO thy godhead and like unto thy glorious
35 sacrifice,
The Litiirgy of
the
Syrian Jacobites
83
My
And
brethren and
he bows
my
me
that
my
sacrifice
be accepted.
down
before the table
of
life
and prays
this
prayer in silence
r
and says
me
o holy
and glorious Trinity, forgive me my sin o holy and glorious Trinity, receive this offering from my weak and sinful hands.
God,
in thy
mercy make
rest
thine holy and heavenly altar for thy mother and for thy saints and for all the faithful departed. God, pardon and remit in this hour the sins of thy sinful servant and help my weakness
which crieth unto thee at all times and by the prayers of thy mother and of all thy saints, o God, in thy lovingkindness pardon and remit the sins of them of our blood, our fathers and our brethren and our masters and of him for whom and in the
behalf of whom this sacrifice
is
15
offered
whomsoever he
will.
here he mentions
And
and
and
begins the
Kurobho
of our
Lord
2o
PEACE)
and Lord, account these our unworthy selves worthy of this salvation, o thou lover of men, that pure of ALL GUILE AND all HYPOCRISY we may greet one another WITH A KISS HOLY and divine, being united with the bond of love and peace through our Lord God and Saviour Jesus Christ thine only Son our Lord through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
of
all
:
O God
25
30
The people
Amen
The
priest
Peace be
to
you
all
35
The people
And
with thy
spirit
84
The
priest
alone art a merciful Lord, send thy blessings on them that bend their necks before thine holy altar, o thou that
Thou who
15
DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT bless them through the grace and mercies and love towards mankind of Christ thine only Son through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
20
The people
Amen.
PRAYER OF THE VEIL)
The pnest
<THE
25
O God the Father who for thy great and unspeakable love towards mankind didst SEND thy SON INTO THE WORLD to BRING
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy FOR face from us who offer this fearful and unbloody sacrifice WE TRUST NOT IN OUR OWn RIGHTEOUSNESS BUT IN THY MERCIES. We intreat therefore and beseech thy goodness that this mystery which is administered for our redemption be not for judgement unto thy people but for the wiping out of sins and for forgive ness of trespasses and for thanksgiving unto thee through the grace and mercies and love towards mankind of thine only Son through whom and with whom to thee is fitting glory and honour
:
:
30
The Liturgy of
the
Syrian Jacobites
85
and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
The people
Amen.
(ANAPHORA)
The deacon
Stand we
fairly
The people
Mercies, peace,
<THE
<a
sacrifice of praise)
I0
THANKSGIVING)
to flutter
He makes
the
annaphura
and says
the Father AND THE GRACE S [OF the onlyAND THE Son FELLOWSHIP and descent OF THE HOLY begotten GHOST BE WITH YOU ALL, my brethren, evermore]
The people
15
And
The minds and
They
hearts of
all
of us be on high
20
The people
God
Let us give thanks unto the Lord with fear 6 [and worship with
trembling]
The people
It is
25
The
It
is
g*hontho
very meet
right
fitting
duty to
3
praise thee, to bless thee, to celebrate thee, to worship thee, to give thanks to thee the creator of EVERY CREATURE VISIBLE
AND INVISIBLE
T e htho Whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL the choir of THE STARS, THE EARTH AND THE SEA AND ALL
35
86
THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS archangels princedoms POWERS THRONES DOMINATIONS VIR
5
TUES above the world, heavenly ARMIES, the cherubin with many eyes, and the seraphin with six wings and WITH TWO of their wings THEY veil THEIR FACE AND WITH TWAIN THEIR FEET AND WITH TWAIN THEY DO FLY one to another, with unceasing voices and unhushed theologies, a hymn of victory majesty and EXCELLENT GLORY with clear voice hymning, and
crying and shouting
10
AND SAYING
The people
HOSANNA
BLESSED
is
in the highest
20
HE THAT came and COMETH IN THE NAME OF THE LORD HOSANNA IN THE HIGHEST The priest gf hontho Even as in truth thou art holy, KING OF THE WORLDS and giver of all holiness, and holy also is thine onlybegotten Son our Lord and God and Saviour Jesus Christ and holy also is thine Holy SPIRIT who SEARCHETH ALL THINGS, even THE DEEP THINGS OF thee, GOD and Father. For holy art thou all:
25
sovereign almighty terrible good, of fellowfeeling and especially who madest man out of earth and as touching thy creature
:
gavest him delight in paradise but when he transgressed thy commandment and fell thou didst not pass him by NOR FORSAKE
:
30 father
him, o good, but didst chasten him as an exceeding merciful thou calledst him by the law, thou didst lead him by the
:
prophets and LAST OF ALL didst SEND thine ONLYBEGOTTEN SON INTO THE WORLD that he might renew thine image who, when he had come down and been incarnate of the Holy Ghost and
:
God and
all
evervirgin Mary and CONVERSED things for the redemption of our race
T*tltho
to accept a voluntary death for without himself sin, IN THE SAME NIGHT IN WHICH sinners,
us
HE
the
Syrian Jacobites
87
for THE LIFE and salvation OF THE WORLD TOOK BREAD on his hory spotless and unpolluted hands and showed it to thee, God and Father, and when he had GIVEN BRAKE AND GAVE TO HIS THANKS *i HE BLESSED hallowed DISCIPLES and holy apostles SAYING TAKE, EAT of it THIS is MY BODY WHICH FOR YOU and for many is BROKEN and given for the remission of sins and for eternal life
>{<
>J
The people
Amen
The
priest
IO
And LIKEWISE
THE CUP AFTER HE HAD SUPPED when he had mixed with wine and water HE GAVE THANKS BLESSED ^ hallowed ^ AND GAVE TO HIS DISCIPLES and holy apostles SAYING THIS is MY BLOOD OF THE NEW TAKE, DRINK YE ALL OF IT TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given FOR THE REMISSION OF SINS and for eternal life
also
>J<
15
The people
Amen
The
priest
I
REMEMBRANCE OF ME FOR AS OFTEN AS YE EAT THIS BREAD AND DRINK THIS CUP YE DO proclaim my DEATH and confess my resurrection UNTIL I COME
THIS IN
The people
6 Thy death, o Lord, [we commemorate and thy resurrection we confess and thy second coming we look for, and we ask of thee
Do
20
25
mercy and compassion and we implore the forgiveness of Thy mercies be upon us all].
<THE
sins.
INVOCATION)
priest
The
Commemorating therefore, o Lord, thy death and thy resur- 30 rection on the third day from the tomb and thine ascension into
heaven and thy session at the right hand of God the Father and as well thy second coming fearful and glorious wherein thou SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt RENDER TO EVERY One ACCORDING TO HIS DEEDS, WC offer thee this fearful and unbloody sacrifice that THOU DEAL NOT WITH us
35
88
AFTER OUR
SINS, O Lord, NEITHER REWARD US AFTER OUR but after thy leniency and thy great and unspeakable iniquities, love towards mankind BLOT OUT the sins of us thy servants who
For thy people and thine inheritance and through thee and with thee the Father saying
intreat thee.
intreat thee
The people
HAVE MERCY
[upon
us,
GOD
the
us]
mercy upon
The
TO
priest
6 too, o Lord, receiving thy grace, [weak and sinful, thy servants, give thanks unto thee and praise thee for all things and by reason of all things]
We
The people
We
15 in
glorify thee,
:
we worship
thee,
we
believe
thee
we pray
thee be propitious, o Lord God, have mercy upon us and hear us]
The deacon
6
of
and say
The
The peace and tran [stand and pray. God the Father of us all be with us. Cry we we thrice Kurilllson Kurilllson Kurilllson]
priest
:
the Invocation of the Holy Ghost the Father almighty, and send upon us, us and upon these gifts set before thee thine Holy Spirit the Lord and the lifegiver who shareth thy throne, God and Father, and
:
ge hontho
God
25
coeternal,
shareth the kingdom with the Son, who is of one substance and who spake in the law and the prophets and thy new
testament,
who descended
in the likeness of a
Hear me, o Lord [hear me, o Lord hear me, o Lord,] and have mercy upon us [and may thy holy and living Spirit, o Lord, come and descend upon me and upon this oblation]
:
The people
35
Kurilllson
The priest
:
telitho
that
body
redeeming body
the heavenly
77ie
89
which sets free our souls and bodies, the body of our Lord God and Saviour Jesus Christ for the remission of sins and eternal life to them that receive. Amen
The people
Amen
The
priest
And
is
in
this
the lifegiving blood the testament J the redeeming blood heavenly blood which sets free our souls and bodies, the blood
>J<
of our Lord
sins
and eternal
God and Saviour Jesus Christ for the remission Amen life to those who receive it.
The people
of
10
Amen
The
priest
That they be to all who receive of them the hallowing of souls 15 and bodies, fruitfulness in good works, for the confirmation of thy holy CHURCH which thou hast FOUNDED UPON THE ROCK of the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT, delivering it from all heresy and from every STUMBLINGBLOCK of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD 20 by the grace and mercies and love towards mankind of thine only Son through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end 25
:
The people
Amen.
(THE INTERCESSION)
6
[The deacon
The
priest
hontho
Bless, o Lord
Wherefore we
thee, o Lord, this
ful
offer
unto
fear-
30
Let us pray and beseech our Lord and our God at this great and dread and holy
rulers
same
and unbloody
sacrifice for
of
and
and
especially for
35
90
tend
N
5
and rule the holy churches of God the venerable and most blessed mar our patriarch and for
:
mother
of
all
mar
churches: and for thine holy church which is in all the world grant her, o Lord,
:
the
rich
gifts
of thine
Holy
Spirit
Remember
also,
o Lord, our
bishops
us beseech the
Lord]
I0
RIGHTLY
WORD OF
TRUTH
our patriarchs mar TV and our bishop. Grant them, o Lord, an honourable old age for a long time preserve them TENDING THY PEOPLE in all piety and
:
holiness
15
Remember also, o Lord, this honourable presbytery which is here and in every place and the diaconate in Christ and the residue of all the ministry and every order of the church
I
Remember also, o Lord, my lowliness whom all unworthy as am thou hast accounted worthy to call upon thee. REMEMBER
I
20
NOT the sins of MY YOUTH and mine ignorances BUT AFTER THE MULTITUDE OF THY MERCIES THINK THOU UPON ME for IF THOU WILT BE EXTREME TO MARK iniquity, O LORD, WHO MAY endure before thee ? FOR WITH THEE is propitiation visit me and me and where SIN ABOUNDETH THERE let thy GRACE purify
:
25
those from
are cast into bondage and are in prison and in exile, them that are sick and ill and them that are oppressed and vexed OF EVIL SPIRITS
7,0
Remember
and the
fruits
also,
o Lord, the air and the rains and the dews of the earth BLESS THE CROWN OF THE YEAR
:
WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND THOU OPENEST THOU GIVEST THEIR food IN good SEASON THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH
I
35
good WILL
And
and
straits
deliver us, o Lord God, from all oppression and wrath and all hurt and opposition of wicked men and from
The Liturgy of
all
the
Syrian Jacobites
91
and violence of devils and from every scourge sent from o thee, God, which is brought upon us by reason of our sins and preserve us in the orthodox faith and the keeping of thine
force
holy lifegiving commandments, us indeed and all that are accounted worthy to stand before thee and to wait for the rich mercies which come from thee
pleasure in mercy and to thee
:
God
that taketh
we offer up glory and to thine only Son and to thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world
without end
The people
10
Amen
c [
The deacon
The priest
g^hontho
15
who have
before
and charged our humility and our weakness to remember them in this hour and at this time and for all who have been cast
bidden
:
20
our
into all
manner of grievous
temptations and take refuge in thee, o Lord, the mighty God, and for their salvation and their visitation by thee speedily: and for this city preserved of God and for the concord and advance of
the faithful inhabiters there
to their salvation
thine
holy altar
3
Lord]
and those for whom each has offered and those who have wished to offer and could not and those who are in anyone s mind and those who are now mentioned by name
35
Remember, o Lord,
those
all
those
whom we
:
whom we have not mentioned according to the greatness of thy reconciliation afford them the joy of thy salvation, receiving
and hast pleasure in mercy. To thee is fitting and honour and power with thine only Son and to thy glory Spirit allholy and good and lifegiving and adorable and consubstantial with thee now and ever and world without end
art merciful
The people
Amen
10
6
[The deacon
The
priest : g^hontho
re-
who
in
the four
15
churches
of
God
and queens LAY HOLD UPON SHIELD AND BUCKLER AND STAND UP TO HELP them, subdue unto them all their enemies and them that
them, THAT WE A PEACEABLE AND pass QUIET LIFE IN ALL GODLINESS AND humility
fight against
Christian
MAY
and the
20
T litho
salvation and an help and a victorious leader of all them that call unto thee ing power and hope in thee, o Lord, and to thee we offer up glory and to thine only Son and to thy Spirit allholy and good and ador able and lifegiving and consubstantial with thee now and ever and world without end
art
FOR THOU
AN HOUSE OF REFUGE of
25
The people
*o
6
Amen
[ The
deacon
The
priest
g^hontho
we commemorate
is
to
be
called
all
then, o Lord, as thou hast the power of life and of death and art a God of mer
cies
Forasmuch
kind, vouchsafe to
all
remember
well-
blessed
mother
of
those
The Liturgy of
God Mary
also
let
:
the
Syrian Jacobites
93
world began, holy fathers and forefathers, prophets and aposties and John the forerunner and baptist and S. Stephen 5 chief of deacons and first of
martyrs,
and
the
holy
and
glorious mother of
God and
all saints
mar Stephen
chief of dea-
evervirgin
Mary and
10
let
and
tfilitho
ask of thee, o Lord great in mercies, who makest possible things impossible, unite us to the blessed church, number us with that church, give us a place through thy grace among THE
We
15
we
For for this CaUSC remember them that they too while they stand before thy lofty tribunal may remember our misery and poverty and
too
20
may
unto thee with us this fearful and unbloody sacrifice for the care of them that live and for the assurance of us who
offer
have
are miserable and unworthy, and for the repose of all them that fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our
25
and brethren. By the grace and mercies and love towards mankind of thine only Son, through whom and with whom to thee is fitting glory and honour and power with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
fathers
The people
3o
Amen
6
[The deacon
The priest
gfhontho
who among
the saints
have aforetime fallen asleep in holiness and are at rest and have kept undefiled the
Remember also, o Lord, our holy bishops who have gone to their rest aforetime, who interpreted for us the word of truth, who from James the archbishop
35
94
apostolic faith
it
<
and delivered and those of the three pious and holy and ecumenic synods we proclaim, to wit of Nicaea and of Constantinople and of Ephesus and our glorious Godbearing fathers and or thodox doctors James the brother of our Lord who.
to
us
was
apostle
martyr _ and
Ignatius,
archrjisHop.
and
thius,
John
who expounded
Word
of
20
God,
anid
mar James
25
and mar Ep^iraim, eloquent mouths and pillars of our holy church, and them also that before them, with them and after them kept the one orthodox and uncorrupted faith and delivered it to us
:
let
the luminaries and teachers of thine holy church, even them that 30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine
holy NAME before THE GENTILES AND KINGS AND THE CHILDREN OF ISRAEL by whose prayers and supplications grant thy peace Their doctrines and their confessions confirm in to thy church.
:
35
our souls, speedily destroy heresies which trouble us and grant to us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME.
art
and
to thee
we
offer
up glory and
The Liturgy of
to
the
Syrian Jacobites
95
thine only Son and to thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
The people
Amen
*{The deacon
The
priest:
g^hontho
or-
who
from this holy altar and this town and this place and from all places and quarters have
departed, the departed who in the belief of the truth
thodox presbyters who have gone to their rest aforetime, deacons subdeacons singers
readers interpreters exorcists monks anchorets hearers per
petual
virgins
10
and
seculars
who have
those
offered
tate
whom
each
has
FLESH.
our
God who
hath received
spirits
their souls
and
unto
pardon of
offences
sins
and
to
remission of
and
bring us
and
25
them
to his
heavenly king
dom
Together
let
Kurillison]
and
t"titho
Lord, Lord GOD OF SPIRITS and OF ALL FLESH, remem Lord, those whom we have mentioned and those whom we have not mentioned, who have passed from this life in the orthodox faith. Rest their souls and bodies and spirits, deliver
ber, o
35
them from eternal punishment to come and vouchsafe to them delight IN THE BOSOM OF ABRAHAM and of Isaac and of Jacob, where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS
96
and tribulations and SIGHINGS are FLED AWAY. Impute to them none of their offences and ENTER NOT INTO JUDGEMENT WITH THY SERVANTS, FOR IN THY SIGHT SHALL NO MAN LIVING BE justified for there is no man that is not guilty of sin and that is pure from defilement of them that are among the sons of men upon the earth, save only our Lord and God and Saviour
:
Jesus Christ, thine onlybegotten Son, through whom we too hope to obtain mercies and forgiveness of sins for his sake,
both for ourselves and for them
10
The people
Rest them, pardon, remit [and forgive, o God, the offences and the shortcomings of us all, which we have done wittingly
or unwittingly]
The
15
priest
:
g^hontho
Rest them, remit, forgive, o God, our offences, done volun tarily and involuntarily, wittingly and unwittingly, by word and deed and in thought, those that are hidden and those that are manifest, those that were done long ago, those that are known and those forgotten, which thine holy name knoweth
and
frlttho
20
Our end preserve Christian and sinless and gather us beneath the feet of thine elect when thou wilt and where thou wilt and
as thou wilt, only without
faults, that in
and blessed name may be glorified and extolled with the name of our Lord Jesus Christ and thine Holy Spirit now and ever and world without end
The people
it
As
was,
[is
and awaiteth
30 tions
and
to the
for the generations of the generagenerations of the ages to come for ever.
Amen].
<THE
BLESSING)
The priest
Peace be
25
to
you
all
The people
And
The Liturgy of
The MERCIES
Of THE
the
Syrian Jacobites
97
The
priest
GREAT GOD AND OUR SAVIOUR JESUS CHRIST SHALL BE WITH YOU all
The people
And
with thy
spirit.
the Kathultkt
The
priest breaks
and
signs saying
[Bless, o
Lord
Thus
Again and again by this pure holy oblation and propitia tory sacrifice which has been
offered to
God
sacrificed
TO
cross
and
God
the
Father
and consecrated and accom plished and consummated by the descent of the living Holy Ghost for our father
:
from his body, albeit his god head was in no wise severed either from his soul or from his
body
>J<
15
IN HIS SIDE
the
illustrious
priest
who
offered
for
it is
AND THERE flowed thereout BLOOD AND WATER A PROPITIA TION FOR THE WHOLE WORLD J and his body was stained therewith
J<
20
folk
and
ceive
circle of the
world
>J
the
Son
his
to
25
*fr
And
it is
offered
and consecrated
especially we
again more
are
HE RECONCILED and united and HEAVENLY things with the things of EARTH and the
knit
30
trembling
among
and
it
people with the peoples and the souls with the body. AND
earthborn
men
is
feel
not,
wherein pardon
nigh
sinners
one
Emmanuel
after
flee
not
divided
the
and is union
35
9s
Tremble ye ministers of the church for that ye administer a living fire and the power
which ye wield surpasseth
5
two natures.
Thus we
we
believe, thus
we
seraphin
s.
Blessed
is
is
the
soul which
church
because
writes
ic
in purity at this
mar
the
down
it
its
O
Son
uplifts
to
heaven
tiates thee
who
died for
me and may
him.
be
Be
my
prayers mercy on us
and
all
perform
hands and be reconciled unto me and remember not against me the sins which I have com
mitted against thy sovereignty. Behold his blood poured out
before
thine altar
sake receive
my
petition.
As
Remember,
grace
25
Lord,
by thy
divine
and
by
thy
compassion the fathers and pontiffs: may their prayer be a wall to us Remember, o Lord, our fathers and brethren again and our
teachers,
30
offering for them, for the offering and the sacrifice is be greater far than the sins
upon the
Remember, o Lord, them that are absent, have mercy on them that are here give
:
cause
his
sinned
thy
beloved
:
3.-,
departed and
have
mercy
may
for
live.
Glory be to the
delivered his
Father
who
Son
The Litiirgy of
The departed who
the
Syrian Jacobites
99
are severed from us and have passed from this world, grant rest, o Christ, to their spirits with
:
be to the Son who died upon the cross and restored us all
to life
the righteous and the just be thy cross a bridge to them and thy baptism a covering
and thanksgiving be to the Spirit who began and ful filled the mystery of our salva-
tion.
all,
have mercy on us
Another prayer of
the Fraction
kingdom
May we
to
lift
be accounted worthy
Thou art Christ the God who was cleft in his side on
the height of Golgotha in Jeru
10
15
us
now
And
prayer
The people
Amen].
<THE
LORD
:
PRAYER)
25
The
priest
the
Our Father
which art
O GOD THE FATHER OF OUR LORD JESUS CHRIST, THE FATHER OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE CHERUBIN and art glorified of the seraphin, BEFORE whom STAND
A THOUSAND THOUSAND THOUSAND angels, hosts
archangels, TEN
30
rational and heavenly, who hast vouch safed to sanctify and perfect the offerings and gifts and perfec tion of fruits which are offered to thee FOR A SWEETSMELLING
SAVOUR by the grace of thine onlybegotten Son and by the 35 descent of thine Holy Spirit sanctify, o Lord, our souls and H 2
:
ioo
our bodies that with a pure heart and with soul enlightened and we may make bold to call upon thee, o God
IN
HEAVEN
The people
10
HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN GIVE US THIS DAY THE BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
:
The
priest
15
YEA, o LORD our GOD, LEAD us NOT INTO TEMPTATION which we are not able to bear BUT MAKE WITH THE TEMPTATION also A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and DELIVER us FROM EVIL: by Christ Jesus our Lord through whom and with whom to thee is fitting glory and honour and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world with out end
The people
20
Amen.
<THE
INCLINATION)
The priest
Peace be
25
to
you
all
The people
And
Let us
with thy
The deacon
spirit
the
Lord
30
God
To thee thy servants bow down their heads awaiting the rich mercies which come from thee. Send, o Lord, the rich blessings which come from thee and SANCTIFY our SOULS AND BODIES AND
35
SPIRITS that
we may be worthy
to
The Liturgy of
the
Syrian Jacobites
101
of Christ our Saviour: by the grace and mercies and love towards mankind of Christ Jesus our Lord with whom thou art blessed and glorified in heaven and on earth with thy Spirit allholy and good and adorable and lifegiving and consubstantial with thee now and ever and world without end
The people
Amen
The
priest
Peace be
to
you
all
The people
Io
And
THE GRACE
of the holy Trinity uncreated and eternal and consubstantial BE WITH YOU ALL
The people
15
And
with thy
spirit.
<THE
ELEVATION)
The deacon
Give we heed
The pnest
in fear
20
The
The one Father
and
is
Son
is
holy, the
one Spirit
he raises the 25
holy
setting
it
paten
:
chahce also
in his right
down
he holds them up, the paten crosswise over the tablitho and] says
The one holy Father be with us R Amen. The one holy The one holy Spirit be with us Son be with us R Amen. R Amen. Blessed be the name of our Lord in heaven and in
earth for ever
30
R Amen.
102
COMMUNION
The
takes
>
the clerks
let
us
remember them
5
Then
the mysteries and and places it on the chalice and comes down in front of the altar and bowing before the table of life
priest covers
the spoon
By
the king
faith
10
and unto the Son who by his cross redeemed us say we all
of us together
Blessed be
15
holy art thou, holy art thou, holy art thou who in all places magnifiest the memory of thy mother and of the saints and of the
:
our redeemer
may I be accounted worthy of the pardon of offences and the remission of sins, o our Lord and our God, for
ever.
Amen
Another
us, o
Vouchsafe
bodies be
Lord God,
that our
faithful
departed
Halleluiah
made holy by thy holy body and our souls made radiant by thy pro
and may it be for the pardon of our offences and for the remission of our sins, o our Lord and our God, for ever. Amen
pitiatory blood
The heavenly
20
Another
o Lord God, to eat thy holy body and to drink thy pro pitiatory blood and may we be heirs
us,
Vouchsafe
Draw
nigh par
in
thine heavenly
kingdom with
all
Halleluiah
Amen
ascends the step
Upon
And he
and when he
chalice in the
30
holding who holdest the bounds, thee I am grasping who orderest the depths, thee, o God, do I place
I
Thee
am
in
my
mouth
judgement
Halleluiah
25
by thee may
be de
and
who de
body and
be accounted worthy of the remission of sins like the sinful woman and the
robber, o our Lord and our God, for
ever.
Amen
The Liturgy of
the
Syrian Jacobites
When
The
he partakes he says
103
body
given
and again
luiah
Halle
pardon of
Worshipped and glorified be the Father and the Son and the Holy Ghost from ever lasting and world without end to him be glory].
:
offences and for the remission of sins 5 in both worlds for ever and ever.
Amen
Arid when he drinks from
he says
the chalice
By thy living and lifegiving blood 10 which was poured forth on the cross may my offences be pardoned and
my
Word
of
God who
Amen.
priest
15
And
The
when he communicates a
with the spoon he says
propitiatory coal of the body and blood of Christ our God is given to an illustrious priest or a modest 20 deacon or an Antonian monk and then
and steward of God for the pardon of and the remission of his His prayers be with us. Amen. sins.
his offences
And
conies
the
hand and
and
25
from
and
and
as the
thy propitiatory altar let there come down pardon for o Son of God, who came for our salvation and servants, thy shall come for our resurrection and the renewal of our race 30
From
for ever
and
he continues
Stretch forth, o Lord, thine invisible right hand and bless the multitude of thy worshippers which receives thy glorious body and blood for the pardon of offences and for the remission of
sins
35
and
God
The love of the GREAT GOD OUR SAVIOUR JESUS CHRIST be upon the bearers of these holy things and upon the givers of them and upon the receivers of them and upon all who have 4
IO4
laboured and have had part and are having part in them love of God be upon them in both worlds for ever. Amen.
7
the
the clerks
And
:
when he communicates
he says
the people
My
5
To
true
believers
for
the
for
pardon of offences
and
and sing praise. This is the cup which our Lord mixed on the wood of the cross.
10
And
Amen.
Draw nigh, ye
of
it
Halleluiah.
praise of
And whom
to
him be
flock
his
And
Glory our God
turning
to the right
he says
to thee, glory to thee, glory to thee, o our Lord and for ever. our Lord Jesus Christ, let not thy holy
20
body which we have eaten and thy propitiatory blood which we have drunk be unto us for judgement and for vengeance but for the life and salvation of us all and have mercy upon us.
:
(THANKSGIVING)
And
Stand we
all fairly,
after (etc}
The people
2
-
We We
30
give thanks unto thee, o Lord our God, and especially thanks unto thee for the abundance of thy great and un give speakable mercy and love towards mankind, o Lord, who hast accounted us worthy to partake of thine heavenly table. Con
demn
late
us not by reason of the reception of thine holy and immacu mysteries but preserve us, o good, in righteousness and
holiness that being worthy to partake of thine Holy Spirit we may find A PORTION and a lot and AN INHERITANCE with all THE
35
SAINTS
began
wellpleasing unto thee since the world by the grace and mercies and love towards mankind of
The Liturgy of
thine onlybegotten
is fitting
the
Syrian Jacobites
105
to thee
glory and honour "and dominion with thy Spirit allholy and good and adorable and lifegiving and consubstantial with
thee
now and
Amen.
(THE INCLINATION)
The
priest
Peace be
to
you
all
The people
10
And
Let us
the Lord
God
priest
O GOD WHO ART GREAT and marvellous, who didst BOW THE HEAVENS AND COME DOWN for the salvation of the race of the sons of men turn thee unto us in thy mercies and pity and BLESS thy PEOPLE and preserve thine inheritance that in very 20 truth and at all times we may glorify thee who alone art our TRUE GOD, and God the Father who begat thee and thine Holy Spirit now and at all times for ever
:
The people
Amen.
(THE DISMISSAL)
The deacon
*5
Bless, o
Lord
The priest
Bless us
all,
preserve us
all,
protect us
all,
show us
all
the 30
way
and salvation and from the mouths of us all let there ascend praise to thy majesty, o Lord of us all. Yea, o Lord, and all the faithful who have taken part in this eucharist which was brought in and uplifted and set in its place on this
of
life
io6
holy
altar, may God who accepted the offerings of the holy fathers himself accept their offerings and vows and tithes, and bless them that are afar off and protect them that are nigh
and grant rest and a good memorial to their dead and a blessed hope and preservation to their living. Finished is the Annaphura of the holy and Godbearing mar James the brother
of our Lord.
His prayers
be with us.
his right hand upon the throne and says this commendation and makes three crosses on the people saying
10
Depart in peace, brethren and beloved, whilst we commend you to the grace and mercy of the holy and glorious Trinity with the viaticum and the blessing which ye have received from the propitiatory altar of the Lord, those afar off and those that are nigh, the living with the dead, saved by the victorious cross
of the Lord, stamped with the sign of holy baptism, that it may be a propitiation for your offences and may remit your short
15
comings and may give rest to the spirits of your departed. And may I the weak and sinful servant be favoured and helped by the helps of your prayers, brethren and masters, for ever.
20
Amen.
<THE
ABLUTIONS)
The
we have offered this day the Lord God be appeased and holy angels, and may he make rest and good remembrance for 25 his mother and for his saints and for all the faithful departed and especially for him for whom and in the behalf of whom this offering has been offered this day
By
the offering which
and
his elect
Another
30
Thy sacred and holy mouth, o my Lord, hath promised and said on this wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVEIH IN ME DWELLETH IN ME AND I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY. And to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood,
let it
tion to
not be for judgement, for vengeance nor for condemnation nor for accusa me and to thy faithful people but for the pardon of offences and for the
remission of sins and for a blessed resurrection from the house of the dead and
35 for boldness before thy fearful judgementseat, o our Lord and our
God
for ever.
And
THE LORD
is
wiping up
the
LACK NOTHING
HE SHALL
The Lititrgy of
And
If there
the
Syrian Jacobites
107
member remaining it remaineth to thy knowledge which created the world and if there be a member remaining the Lord be its keeper and
be a
forgiving
when he ministers the chalice he says SHALL I GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL UPON THE NAME OF THE LORD I WILL PAY MY VOWS ALSO UNTO THE LORD
And
WHAT REWARD
With
the sign
of
mar James
10
O Son of God, who by his immolation saved the guilty, by thy living sacrifice Good is he that came and they dispel my passions and heal mine infirmities.
pierced his side on Golgotha.
By
mingled he says
15
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER FOR WITH THEE IS THE WELL OF LIFE and the rest (of Ps. xxxvi).
And
The
living fire
fire
when he ministers
his
hands he says
flame of the
of the glorious body and blood of Christ our God quench the 20 and the dread and vehement torments from my members and
from the souls and bodies of the faithful departed who have PUT thee ON BY WATER AND THE SPIRIT, and do thou call and set them on thy right side at the last day as thou hast promised, o our Lord and our God
When
Let
hand
25
my
and
my mouth
thy thanksgiving.
By
the
and when of
hand, he says
right
all
deceitful
me
for
And
THEY SHALL BE
when he drinks
SATISFIED
And
Wipe away,
which
I
wiping
a sponge he says
3^
(In
mar Ephraim)
sins
o Lord, with the sponge of thy mercy all mine offences, and the have committed before thee pardon in thy lovingkindness, o king Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe me with the just who have loved thee and with the righteous who have desired 40 thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, continually, o my Lord, and amen now and always for ever.
io8
And
and says
And
5
and says
BRING UNTO THE LORD, o YE MIGHTY, BRING YOUNG RAMS UNTO THE LORD and the rest (of Ps. xxix}.
And
First the
prumlon Let us all pray let us ask mercy and grace from the Lord. O merciful Lord have mercy on us and help us. Glory be to him who 10 by his death hath abolished our death and by being sacrificed for us hath made
propitiation for all the children of
Adam,
the
shall
be
brought and whom we will glorify at this time and in all feasts and times and hours and seasons and all the days of life now and always and for ever
15 rise again, do thou receive, o
Sedro Thou that quickenest the dead and makest them that are buried to my Lord, the souls of these thy servants whose
commemoration we are this day accomplishing. Make them to dwell, o my Lord, THE blessed MANSIONS OF THE FATHER S HOUSE WITH ABRAHAM AND ISAAC AND JACOB thy FRIENDS and with all the faithful and the saints who sleep in thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 20 mercies abound upon us all. And we will all of us send up glory and thanks giving unto the holy Trinity now and always and for ever. He continues From God and the rest. The voice: O our Lord Jesus Christ Let not thy body and thy blood which we have received be unto us for judgement and for vengeance, o my Lord, but for the pardon of trespasses and for remission and for standing
IN
And thou shalt give them drink of 25 at thy right hand, halleluiah, with boldness. thy pleasures as out of a river May thy body, o our Lord, which we have received and thy living blood which we have drunk in faith be a bridge and
whereby we may be delivered from fire and from hell, halleluiah, and life. Glory Let not the hands which have spread out their palms 30 and received from thee the earnest, o Son of God, be drawn back at the judge ment at the last day through the fierceness of the flame, halleluiah, yea by thee
a passage
may
inherit
they be stretched forth. From everlasting On the height of the tree on Golgotha our Saviour heard the voice of lamentations of the dead and he was moved and came down and brake the yoke of death from the necks of the The smoke A sweet savour, o Lord, to 35 buried, halleluiah he comforted them. thy servants and thine handmaids be this offering which we offer unto thee for them this day. May thy goodpleasure, o my Lord, be thereby appeased, and
may
give
them
life
rest in thy
mercy.
Examination
If
gave
to
Reuben who
sinned,
them
And
Kurilllson
he says Kurilllson
Kurilllson
The Liturgy of
O our Lord, have
Lord.
the
Syrian Jacobites
have mercy upon
us,
109
o our
mercy upon
Receive our service and our prayers and have mercy upon us. Glory be to thee, o God, glory to thee, o Creator, glory to thee, o king Christ, who hast pity on thy sinful servants
art in heaven.
And
Remain
taking leave
of
the throne
kissing he says
in peace, o holy
I
and divine
Henceforth
know
to see
not whether
thee in THE
May
me
this
is IN
HEAVEN and on
cove
1
nant do
trust
in peace, o
holy propitiatory altar of the holy body and propitiatory blood which I have received from off thee. May it be to me for the pardon of offences and for the remission of sins and for boldness before thy fearful judge-
Remain
mentseat, o our Lord and our God, for ever Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 for me that my remembrance may not cease from thee henceforth and for ever.
The order of
the
Kurbono
is
complete without
defect.
(THE EULOGIA)
Again
the
midday during
the fast
and
days and on vigils after the kuddas, which is 20 in the evening on vigils, let blessed bread
And for this purpose we shall insert two prayers, be distributed among the people. one long and the other short: if there be not opportunity for the long one, he shall read the short one. Only if the bishop be present he shall bless the bread, and
in his absence his deputy
:
who
celebrates that 25
the church must prepare day or some other shall bless it. Accordingly the servant of or brass or bread, divided into a sufficient number of portions, in a plate of silver
it to
be blessed
Glory be to the Father and to the Son and to the Holy Ghost who hath stretched out his right hand and blesseth this bread which is set upon our hands by his grace and his abun
dant mercies for ever
[The people}
30
Amen
[The
priest]
35
O good dove and sustaining all flesh, o Lord, who GIVEST food to thy servants IN the fairness of the SEASONS, stretch out, this bread in thine o God, thine invisible right hand, bless
[>J<]
1 1
name and cause thy satiety and thy blessing and thy nourish ment and thy fulness to abide therein so that it may be to us and to all who receive and partake of it for the sustenance of the body and for the pardon and healing of the soul and for provision for the journey of the way everlasting and for thanks giving and praise and for the glory of thine holy name for ever
holy
[The people
Amen
The
10
priest]
Son and of the Holy Ghost come and descend upon this burc e tho and bless it and upon him that giveth it and upon him that receiveth and upon all that have laboured and have partaken and are par taking in it be the mercies of God in both worlds for ever and
of the Father and of the
[>i]:
The power
15
ever
[The people]
Amen
[Another prayer
May
20
Holy Trinity come from heaven and burc e tho and upon them that give it
:
and them it and them that minister it and all that have partaken and are partaking in it be the mercies of God in both worlds for ever and ever
The people
25
Amen
cat it and distribute portions to each of the clergy: but if the bishop be not present then each of the priests shall take a piece in his hand saying
Then
and
30
Grant us, o Lord God, by this burc e tho pardon of offences and remission of sins And the priest who takes last shall distribute to the rest of the clergy and then one of
the deacons shall distribute the eulogia to the people].
NOTE. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod. v p. 213) with different opening words, seems to be the continuation of the deacon s invitation after being accounted worthy and receiving the body and the blood of our Saviour, the mystery and the earnest that passeth not away nor faileth. Pray we then that it abide in us in purity and for our part guard we it in integrity and holiness. To him be glory, the good Lord who hath accounted us worthy of this spiritual gift.
lit. t.
:
II
II.
1.
Pp. 113-143.
MARK.
The
textus receptus (Paris 1583) as corrected by Dr. Swainson from Vatican. MS. graec. 1970 (7^/te Greek Liturgies Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.) The additions are from (i) the greek passages of the
Coptic
1754,
t.
text,
vii
Assemani Cod.
:
liturg.
eccl.
univ.
Romae
:
(2) Giorgi Fragment, evangelii S. append. Johannis graeco-copto-thebaicum Romae 1789, p. 353 (3) the Messina kontakion of S. James (cp. Swainson op. cit. pp. 310-314 col. i): (4) Dr. Swainson s 2nd and 3rd columns, pp. 66-69, being the rotulus vaticanus (A. D. 1207) and the back of the Messina kontakion (xiith cent.):
(5) the greek Egyptian S. Basil and S. Gregory in Renaudot Liturg. orient, coll. Francof. ad M. 1847, t. pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth
i
cent.).
2.
Pp.
S.
144-188. CYRIL.
xiiith cent.) ff. 4-48 a, 2oia-2O4a, 53-6oa, 86 sq., 227-286a, io9a-ii7a, 286-295 a The passages in (alternative forms being omitted). simple square brackets are from the Liturgies and the Deacon s Manual published in Cairo in 1887 those in numbered square brackets from (i) Assemani it. s.: The (2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). lections and psalm (for the 6th day of the 7th week of Lent i.e. the friday before Palm Sunday) are from Bodl.
(copt.-arab.
207a-226,
MS.
3.
Huntingt. 26
(xiiith cent.).
Pp. 189-193.
Hist,
THE
comment.
Francof.
ad
M.
1691,
pp.
324-3274.
THE ETHIOPIC LITURGY OF THE APOS Pp. 194-244. TLES. Translated from [A] Brit. mus. MS. Or. 545 (A.D. 1670-75) ff. 24-54, with corrections and some variants from [B] Or. 546 (1730-1 737), [C] Or. 547
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 (1756-1769). The text of the trisagion p. 218 is from Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the addition on p. 242 from Fabricius Cod. apocr. nov. test.
The lections and psalm 1719, p. 250. day before the Sabbath of Palms i. e. the friday before Palm Sunday) are from Brit. imis. MS. Add. 16249 (modern copy of MS. of unassigned date).
pars
iii,
Hamb.
1.
KAI
EYAITEAIITOY MAPKOY
O
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8lUKOVOS
6
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6 Xaos
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77
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10
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6 SiaKovos
p TOV
6 Xaos
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81
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trvv
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dyaO<&
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6 Xaos
35
Upcvs
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6 Xaos
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The Liturgy of
6 SlCLKOVOS
St.
Mark
115
6 Xaos
e XtT/crov,
Kupie e\er)o~ov
5
6 Upcvs
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;
o~vv TTCUTIV
raiff
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TTJS
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p.6vrjs
avTols ^api^d/Ltej/os*
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ras
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Kvpif 15
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30
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35
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10
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(THANKSGIVING)
Kul
P.CTO.
Upcus
Elprjvrj
irdvLV
6 Xaos
TO)
irvev[jLaTi
6
crov
6 SiaKovos
Upevs
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TT]V euxapio-riav
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EYX^PICTOYMEN
Kypie
6
,
,
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KO.NCON. AN TOY
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aytas
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Trepnroirja-iis
25
Kvpie tXtrj&ov]
StKTOV Tr]V
OS TOV
142
St
ov Kal
Kal
/*&
ov
crol
H AoL\
K<\)
TO KP&TOC o~vv
ro>
iravayicp Kal
dyaOa>
TO>N
AlOiNCON
6 Xa6s
(THE INCLINATION)
2
SiaKovos
Tas K0aXa?
u/zcor/
kfrl
evXoyiais
ra>
Kvpi<p
/cXiVare]
eira 6 lepevs
<rTpt<j>Tai
yueyicrre
/ccti
ra>
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e/c
ra>
da)
Kpdrei TOV
ic)(Yp(
(TKvXtva as
Kal TOV
ra0ou
aracrTTjora? r
OtovpyiKrj vov
Kal
15 5eo-7rora
(fxoTLo-TiKrj
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crcoyuaroy
TOV
TLfiLov (TOV
TTJV TrXrjpr]
tvXoyrjo-ov OLKTLp7]o~ov
Trep^eXe
d<f>
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crov
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TJ/JLCDV
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20 yao~ov
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ra>
TrpocrKvvrjaris
K<M
Toyc
AICX>NAC
TCON AIOONOON.
25
<THE
DISMISSAL)
*O SLCIKOVOS
IN
6 Xa6s
EN ONOMATI Kypi oy
The Liturgy of
6
c
St.
Mark
2V*>
143
tepe-us
K<j>covcos
<\|-ATTH
Kypi oy #e
wi
iHcoy XpiCToy, H
eirj
MGT<\
AoopeA
TOY iravayiov
e/y
TTANTCON
To^y
5
5 Xa6s
Em
TO ONOMA Kypi oY
<IN
THE SACRISTY)
Iv
Upiis evxcrat
T^ SIQKOVLKU
Xtycov
lo
xti/
rou Tipiov
ai[jia.Tos
T^ p.TOV(riq TOV Travayiov (rca/naros Kai viov dos yptv rrjv X^P IV Ka T HN ^COPCAN
^ia>
xat obrjyrjo-ov els Toy iravayiov TTNeyMATOC Kal 0uXa|oj/ Ty/iay ap.wp.ovs ev TCO TTJV Tfheiav aKo\vTp<i)(TLv Kai viodea-iav Kal els ray p.e\\ovaas alaviovs oTroAau(rets
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yap
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6 ayi,ao-p,bs
f}p.a>v
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TO>V
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15
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ayi a) IIi/eu/zaTi
i/Ov
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6 Xa6s
TTCKTIV
2O
5 Xa6s
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TO>V
a>N
eyAorHTOC
eic
TOyc 25
AICONAC
2.
THE ANAPHORA OF
A
S.
MARK OR
S.
CYRIL
(THE PROTHESIS)
(F. 4)
prayer of
the patriarch the
Sevents for
Lord [which the priest says secretly] KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN WHICH LORD, THE HOLY PLACE, which is alone without sin and hath power to forgive sins 5 thou art the master that knowest mine unworthiness and mine unpreparedness and mine insufficiency for this thine holy service. And I have not the countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF THINE HOLY GLORY but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL 30 TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and send down to me POWER FROM ON HIGH that I may begin and make ready and accomplish after thv goodpleasure thy holy service ACCORDING TO THE APPROVAL
of
:
:
15
FOR A SWEETSMELLING SAVOUR. Yea, o our master, be with us, have fellowship with us in our working bless us. For thou art the absolver of our sins, the light of our souls, our life and our strength and our boldness, and thou art he to whom we send up the glory and the honour and the worship, the Father and the Son and the Holy Ghost, for ever. Amen
of thy will
:
[He
20
of the holy altar, to the Father prayer us this hast o mystery of salvation thou hast called great taught Lord, Thou, us thy lowly and unworthy servants to be the ministers of thine holy altar do thou also, o our master, enable us IN THE POWER OF thine HOLY SPIRIT to
after the preparation
: :
accomplish this ministry, to the end that without falling into judgement IN THE PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory God who givest grace, who sendest 25 and great comeliness in thy sanctuary.
The Liturgy of
145
redemption, who workest ALL IN ALL grant, o Lord, that our sacrifice be accepted in thy sight, FOR mine-own sins and THE IGNORANCES OF thy PEOPLE, and that it be sanctified according to THE GIFT OF thine HOLY SPIRIT in Christ Jesus our Lord through whom THE GLORY and the honour AND THE DOMINION befitteth thee with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and WORLD WITHOUT END. AMEN.
:
[The priest takes the Lamb: then he washes his hands and says THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN THOU SHALT WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR
!
OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY JO
REJOICE
I
O LORD, THAT
WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR, I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia.
Then he rubs
the
Lamb
with his
{and
When
thou
on behalf of any one whether alive or dead thou shalt mention his name here
or and grant him a place If he be dead Remember, o Lord, thy servant of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20 of our holy fathers. And if it is on behalf of one who is sick, then he says as
follows
N M
or and keep him by an angel of Remember, o Lord, thy servant peace and make him whole. And if it is on behalf of a traveller or travellers he shall say Keep him by an angel of peace.
During
the circuit
of the
Lamb
on fasts
And
wrap
*
when
this is finished he
shall 25
The choir
I viT)
the
Lamb
in
silk veil
on
^s
head and
silk veil
in like
AAAHAOUia
wrap
raise
of wine in a
and
on his
head also
"
carry a lighted torch and ^all they shall go round about the altar once
And be fore
each
them
AAAHAOUia.
Peace and edification upon the one only holy catholic apostolic church of God. Amen. Remember, o Lord, those who have offered thee these 40 gifts and those for whom they have brought them and those through
Ghost.
whom
them
all
146
When the circuit is completed according to all that has been explained, lie shall stand in his place with his face to the east and the deacon shall staud in his place
This
5
is
circuit
wi{h his face to the west Then he shall sign both together three read by the deacon after the When times, i.e. with three crosses of the Lamb during the signs he has inclined to his brethren the priests
AMHV
OJUHV ajuHV
and said
to
them
Etc
TTaTHp
:
arioc
ev
etc
Yioc
they
:
ctfioc
TTveujua
ariov
10
and make
the sign
upon
the
Psalm cxvi
PRAISE THE LORD ALL YE HEATHEN PRAISE HIM ALL YE FOR HIS MERCIFUL NATIONS.
:
name of the Father and of Son and of the Holy Ghost one
the first sign
God
Blessed be
God
15
amen
the
IS EVER MORE AND MORE TOWARDS US AND THE TRUTH OF THE LORD ENDURETH FOR EVER. QJUHV
KINDNESS
second sign
20
AAAHAouia
The people
(He puts
the
Lamb
paten)
AoSa
jacm afioo
Glory and honour unto honour and glory be to the allholy Trinity the Father and the Son and the Holy
eic
TOUC
QJUHV
Ghost
out end.
(He pours
AAAHAouia.
and adds
thereto
little
water}.
<ENARXIS>
And
30
and
the singers
as follows
Pray
And
and he
35
he shall
bow
his
head
to the priests
saying
EuAOflGOV
with the sign shall turn himself towards the west and sign the people of the cross saying
ElpHVH TTQOIV
The Liturgy of
and
147
of the morning
Let us give thanks unto the doer of good and the merciful, God the Father of our Lord and our God and our Saviour Jesus Christ for he hath sheltered us, he hath succoured us, he hath kept us, he hath redeemed us unto himself, he hath spared us, he hath helped us, he hath brought us to this hour. Let us therefore pray him that he keep us in this holy day and
:
all
life
God
10
God have mercy upon us, that he com Pray TTposeuHaoGe. HEAR us, that he receive our prayers that he passionate us, and our supplications at our hands WHEN we CALL UPON
that
he receive the prayers and the supplications of 15 hands in our behalf for good at all times that he account us worthy to receive from the communion of his blessed mystery the forgiveness of our sins
him:
that
[The
Master Lord God almighty the Father of our Lord and our God and our Saviour Jesus Christ, we give thanks to thee as touching all things and for all things and in all things because thou hast sheltered us, thou hast succoured us, thou hast kept us, thou hast redeemed us unto thyself, thou hast spared us, thou hast helped us, thou hast brought us to this For this cause we pray and beseech thy goodness, hour.
o lover of man, grant us to accomplish this holy day also and All envy, all all the days of our life in all peace and thy fear. temptation, all WORKING OF SATAN, the counsel of evil men. the uprising of enemies secret and open, [he signs himself] take away from US, [he signs the people ] and from all thy people, [he signs the altar] and from this holy place of thine but those things that are
:
20
25
30
good and those that are expedient supply unto us. For it is thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL in the grace and compassions and love towards mankind of thine only:
35
L 2
T4 8
God and our Saviour Jesus GLORY and the honour AND THE through whom THE the lifeDOMINION befitteth thee with him and the Holy Ghost WORLD and ever and now thee with substance one giver and of
WITHOUT END.
AMEN.
the holy oblation [secretly over the bread and the prayer over the prothesis of to the Son wine ] when thou hast set it on the holy altar :
to
Son and Word of the for of one substance with the Holy Ghost spotless Father, HEAVEN FROM DOWN CAME WHICH thou art THE LIVING BREAD WITHOUT SPOT FOR and didst aforetime make thyself a LAMB beseech and we thy goodness, WORLD THE pray OF THE LIFE THY FACE TO SHINE O lover Of man, [he signs the bread] MAKE
eternal
UPON
15
and upon
:
this cup,
which we
Ifirst sign} bless them, thy priestly table them and change hallow sign-] [third [second sign] sanctify them, become his hand to the bread-} that this bread may with them, \hepoints the the and to hand his wine} indeed thine holy body, [he points with And blood. they may mixture in this cup indeed thy precious and healing and salvation 20 become to us all for participation For thou art our God and bodies spirits. of our souls and with thy good THE GLORY befitteth thee AND THE DOMINION one substance of and Father and the Holy Ghost the lifegiver AMEN. END. WITHOUT WORLD with thee now and ever and
have
set
upon
this
25
[Then
the chalice each of them with the priest covers the paten and covers the whole with the prospharin.
veil
and he
And
Son
30
their km ?/* they ministers while / are kneeling upon the mvrnsieri on or absolution of ine he be prest read shall it, if the priests he that is foremost among
God and
praver of Absolution,
to the
Son
35
Son and Word Master Lord Jesus Christ the onlybegotten of our sins bond broken every of God the Father, who hath INTO BREATHED who sufferings, through his saving lifegiving SAYING and apostles holy THE FACE of his saintly disciples WHOSESOEVER SINS YE TO THEM RECEIVE AN HOLY SPIRIT THEM AND WHOSESOEVER REMIT THEY ARE REMITTED UNTO
:
The Litiirgy of
SINS YE RETAIN
149
master, through thine holy apostles hast given grace to them that labour in priesthood from time to time in thine holy church
to
Now again we pray and beseech thy goodunrighteousness. ness, o lover of man, on behalf of thy servants my fathers and
my
brethren and mine
:
their
heads
before thine holy glory grant unto us thy mercy and loose the bonds of our sins, and if we have done ought wittingly or
unwittingly or in fear of heart, whether in word or in deed, 10 or from faintheartedness, do thou who knowest the feebleness
of men, as a God good and a lover of man, bestow on us the forgiveness of our sins bless us, purify us, absolve us, fill us For thou with thy fear and direct us into thine holy good will.
:
art
our
God
May
signs the
thy servants ministering this day, the presbyter [and he celebrant once], and the deacon [and the deacons once}, and the
clergy once],
and
all
my
weakness
20
and the Son and the Holy Ghost one only holy catholic and apostolic church and out of the mouths of the xij apostles and out of the mouth of the contemplative evangelist Mark the holy apostle and martyr, and the holy patriarch Severus [and our doctor Dioscorus and S. Athanasius the apostolic and S. Peter sacred martyr pontiff and S. John Chrysostom] and S. Cyril and S. Basil and S. Gregory and out of the mouths of the cccxviij who were assembled in Nicaea and the cl of Constantinople and the cc of Ephesus and out of the mouth of our patriarch or honoured father abba and out of mine own mouth, the least though I be. For blessed and full of glory is thine holy name the Father and the Son and the Holy Ghost now and ever and world without end. Amen.
allholy Trinity the Father and out of the mouth of the
25
30
35
50
prayer of the incense [secretly] when thou hast set it on the altar : thou sayest
it
the censer of pure gold bearing the sweet spice that was in the hands of
This
is
God
the
eternal,
without
Aaron
10
mighty
in
all
:
IN HIS
the altar]
places
beings
be with us
our
sanctify our
all
which we have done wil lingly or unwillingly and grant us to offer before thee reason able oblations and sacrifices of praise and a spiritual sweet savour ENTERING IN WITHIN
holy of holies pray thee, our master: remember, o Lord, the peace of the one only holy catholic and apostolic church
THE VEIL
in the
And
we
TOU
OeOU GKKAHGiaC
is
which world
to the other
Remember,
our
The Liturgy of
151
abba
N or M
o SICLKCOV Xeyei
Trcrrpi-
apxa
H
HJUCOV
nana appa
bpiac
KQI
TOU
opGoboSou
^
emoKorrou
preserve him in safety unto us many years and in peaceful times Remember, o Lord, our congregations
:
10
S
15
bless
them
o SIO.KCOV Xeyci
20
be held without impediment after thine holy and blessed will, houses of prayer, houses of purity, houses of blessing. Bestow them on us, o Lord, and on thy servants who come for ever. after us ARISE, o LORD GOD, LET all THINE ENEMIES BE SCATTERED, LET
35
ALL THEM THAT HATE thine holy name FLEE FROM BEFORE THY FACE but let thy people be in blessings unto THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOUSAND doing thy
:
30
35
will.
In the grace
{and
the resf)
152
\_After finishing the three
down and
\_This
to the
Son
i
We
5
adore
thee,
o Christ,
O
who
and thy good Father and the Holy Ghost for thou hast
{come}, thou hast saved us].
Christ our God, the great art faithful and true, the
OFFERED TO thine
master,
tions
J5
accept
our
supplica
true evening sacrifice, who was himself offered up for our sins
25
on the precious cross after the thy good Father, who art blessed with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without
will of
end.
Amen.
(THE LECTIONS)
(i.
Epistle of S. Paul)
the beginning
[The preface of
the
Paul:
of the
epistle to the
Romans
PAUL THE SERVANT OF OUR LORD JESUS CHRIST, CALLED TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF GOD
then the deacon reads three stichoi
from
the chapter
35
IN
2,
TO THE
The Liturgy of
and
153
present
For THE GRACE OF OUR LORD JESUS CHRIST shall be WITH THY pure SPIRIT, my lord honoured father pontiff papa abba Cyril
when
the
abba patriarch
is not present, if the matran is there or the bishop the following shall be said
With our
father metropolitan or bishop abba all the laity be saved in the Lord.
N or M may the
Amen
:
so be
it
Amen
Son
priest^, to the
Lord of knowledge and DISPENSER OF WISDOM, WHO DISCOVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER ANCE to them that proclaim good tidings IN GREAT POWER, who of thy goodness didst call Paul, WHO sometime WAS A PERSECUTOR, to be A CHOSEN VESSEL and Wast WELLPLEASED in him that he should be CALLED TO BE AN APOSTLE and a PREACHER Of THE GOSPEL OF thy KINGDOM, O Christ OUr God do thou also now, o good and lover of man, we pray thee, bestow on us and on all thy people a mind without distraction and a purified understanding that we may know and understand how profitable are thine holy teachings which have been read to us now through him and as he was like unto thee, thou PRINCE OF LIFE, so make us also worthy to be like unto him in deed and faith, giving glory to thine holy name, GLORYING IN thy CROSS at all times and to thee we send up the glory and the honour and the worship with thy good Father and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen.
I
:
15
20
25
(2.
The
Catholic Epistle)
the Catholicon
30
[ The preface of
KaeoAiKov
then the deacon shall read
from
as are fitting
My
beloved {BE PATIENT THEREFORE THE COMING OF THE LORD DRAWETH NIGH James v 7, 8}
5".
35
and
LOVE NOT THE WORLD NEITHER THE THINGS THAT ARE IN THE WORLD THE WORLD PASSETH AWAY AND THE LUST
I
154
:
THEREOF BUT HE THAT DOETH THE WILL OF GOD ABIDETH FOR EVER. Amen.]
A
5
secretly], to the
Father
10
Lord our God, who by thine holy apostles didst MAKE KNOWN UntO US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CHRIST, and didst give them ACCORDING TO the great immeasurable GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD TIDINGS OF THE inscrutable RICHES of thy mercy we pray thee, our master, account us worthy of a part and a lot with them. Grant us evermore to follow their footsteps and to imitate their conflict and to have fellowship with them in the labours which
:
15
they accepted for godliness sake. Watch over thine holy church which thou hast founded by their means and bless the sheep of thy flock and make to grow this VINE WHICH THY RIGHT HAND HATH PLANTED in Christ Jesus our Lord through whom
i
and
(3. choir
the rest.
The Acts
of the Apostles)
2
{The
{A prayer of
in
truth
the
the
with thy good Father and the for thou hast Holy Ghost
:
accept at
our hands
also,
our
pense thereof thy rich mercy, making us to be clean from all illsavour of sin and make us
worthy
30
Remember, o Lord,
35
the peace
[He completes
TTpaSic
a
and
and
The preface of
the Praxis
:
their
holy blessing be
p. 150.
In Huntingt. 360
29 this prayer
is
The Liturgy of
155
many
EVEN AS
A cts XV 4-8
shall
shall
GROW and
shall
be
be established
in the
(The Trisagion)
the prayer of the Gospel [After the reading of the synaxar this shall be said before
The choir
10
aGavajoc
eAenaov Hjuac
Arioc o Oeoc, arioc lox^poc, arioc aGavaroc o ojaupooGeic bi Hjuac
J
eAenoov Hjuac
Afioc o Oeoc, arioc loxupoc, arioc aGavaroc o avaorac GK TOOV veKpoov Kai aveAGcov etc TOUC oupavouc
eAeHaov Hjuac
AoSa
KQI
TTarpi KQI Yico KOI arioo TTveujuan vuv KQI aei Kai eic TOUC aioovac
20
The Gospel)
to the
Son
25
Master Lord Jesus Christ our God, who said to his saintly MANY PROPHETS AND RIGHTEOUS disciples and holy apostles MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM BUT YE, BLESSED ARE YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR may we be accounted worthy to hear and to do thine holy
I I
35
Kupie eAeHaov]
156
have bidden us
to
remember them in our prayers and supplications which we offer unto thee, o Lord our God give rest to them that have fallen art the life asleep heretofore, heal them that are sick for thou of us all and the salvation of us all and the hope of us all and the healing of us all and the resurrection of us all and to thee we send up the glory and the honour and the worship with
:
thy good Father and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end.
10
Amen.
the {After the reading of the prayer of the Gospel,
Psalm
shall be recited
:
{LET THE HILLS BE JOYFUL TOGETHER BEFORE THE LORD FOR HE IS COME TO JUDGE THE EARTH Xeis
I
Ps. XCVUl
it
9,
10}
at the end of
shall follow
alleluia
alleluia
is
and
20
this
provided}
BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, O Lord, the rivers and the springs and the sowings and the fruits
Alleluia.
The deacon at
the
ZicxGHTe juera
cpopou Oeou
Aoa
And
30
after the reading
ooi Kupie
the deacon shall
of
the
say
To our Lord and our God and our Saviour and the king of us all Jesus Christ the Son of the living God be the glory for ever (THE SAME DAY THERE CAME .... IN THE NAME OF THE LORD
5. Luke xiii 31-3$} and at
the conclusion he shall say
The
35
glory
is
our God
Amen
Kupie.]
The Liturgy of
157
Father
LONGSUFFERING, OF great MERCY AND true, receive from us our prayer and our supplication, receive from us our petition and our penitence and our confession upon thine holy altar stainless
in heaven.
May we
AND SIXTYFOLD AND THIRTYFOLD in Christ Jesus our Lord, o thou who art blessed with him and the Holy Ghost the lifegiver
:
gospel and to keep thy precepts and thy to BEAR FRUIT therein AN HUNDREDFOLD
and
the rest
10
Remember, o Lord, those of thy people that are them IN MERCIES AND COMPASSIONS, heal them.
o Lord, our fathers and our brethren
sick
visiting
Remember,
:
who
bring them back to their dwellingplaces in peace and safety. Remember, o Lord, the sowings and the increase of the land
:
15
they grow and multiply. Remember, o Lord, the airs of heaven and the fruits of the earth bless them. Remember, o Lord, the waters of the river bless them, bring them up after
may
and the
their right measure. Remember, o Lord, the fowls of heaven fishes of the sea. Remember, o Lord, the safety of 20
monasteries of our orthodox Remember, o Lord, the king of the land thy servant
:
keep him in peace and righteousness and o Lord, the captivities of thy people. our fathers and our brethren who have
sacrifices,
fortitude.
25
fallen asleep
receiv
ing their souls give them rest. Remember, o Lord, the the oblations, the thankofferings of thy servants. Remember, o Lord, them that are afflicted in tribulations and prisons and deliver them. Remember, o Lord, catechumens 30 servants have thy mercy on them, stablish them in the faith in thee, banish all remains of idolatry from their heart,
:
stablish
in
their heart
thy law,
thy
fear,
righteousnesses,
KNOW THE
35
may they be accounted worthy of the WASHING OF REGENERATION for the remission of their sins: prepare them to be a temple of thine Holy Spirit:
in the time appointed
INSTRUCTED and
158
in the grace
and mercies and love towards mankind of thine onlybegotten Son our Lord and our God and our Saviour Jesus Christ through whom
and
5
the rest.
the necessary notices shall be given).
{Then
Sermon and
(MASS OF THE FAITHFUL) The beginning of the order of the holy 201) Iuy Gcw. of our holy father Mark the apostle which the thriceAnaphora
<F.
10
Amen
to the
Father
Maker of
15
dence is over all things, for they are thine, OF SOULS: I beseech thee, o Lord, who hath power over all things, I the weakest and neediest and most useless of all thy ministers, while I approach thine holy of holies and handle this
holy
rite
Holy
:
immaterial
20
25
and incomprehensible which consumeth all feebleness and which burneth up evil inventions may he MORTIFY the MEMBERS of the flesh WHICH ARE UPON THE EARTH and may he bridle the motions of the mind that are led into imaginations full of make me to passion, and mystically and as becometh priests rise above every dead thought, and may he put within me the consecrating words to perfect this gift that is set forth, to wit the mystery of all mysteries, in the fellowship and the com munion of thy Christ, o thou whom the glory befitteth with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen.
(THE PRAYERS)
[This (greek} petition belongs peculiarly to the fast of Nineveh and to the holy fast It (is now} said at the offering of the morning incense after the of the days.
30
XL
And
[o SIO.KCJV
35
Em
npoaeuxHv
The Liturgy of
159
TTpooeuaa9e unep TOOV ^OOVTOOV npooeuEaG0e unep TOOV vooouvTOOV npooeuEaoGe unep TOOV anobHjuoov
KAivoojuev
ra
rovaia.
AvaGToojuev.
KAivoojuev
TQ
rovara.
Kai avacTcojuev.
KAivoojuev ia rovara
o Xaos 5
Kupie eAeHGOv
TTpOGeuSaGGe unep TCOV ara0oav aepcov Kai TOOV Kapnoov THC rnc*
TTpooeuSaaGe unep THC aujujueTpou avapaaeooc TOOV noTajuicov
ubaroov npooeuSaaGe unep TOOV araSoov UCTOOV KCU onopiJUOOV THC fHC
KAtvoojuev
TQ
rovaTa.
AVOGTOOJUGV.
KAivoojuev
TCX
KAivoojuev
Ta
rovoTa.
Kai avaoToojuev.
TOVOTQ
o
Xaos
Kupie eAenoov
TTpoGeuSaoee
unep
THC
cooTHpiac
avGpoonoov
KQI
KTHVOOV
KCU
15
npoGeu&ao9e
noAeooc
HJUOOV
unep
THC
cooTHpiac
TOU
KOOJUOU
TOOV
THC
TQUTHC*
npoceuSaGOe
unep
cpiAo)(piGTOOv
paGiAeoov
2O
KAivcojuev
o Xaos
Kupie eAeHGOv
npooeuao9e unep
HJUOOV
TOOV
npocnpoo25
cpepovToov
npoGeuSacSe
GAipojuevoov
Kupie eAeHGov.
ft
The
priest says*
For blessed
is
perfect Trinity.
a
We worship him
service, p.
the 30
6l
sings.
160
\Then
up
to the haical
and
and says
Pray
Then he begins
the reading
(F. 53)
5
Again
our
thy
let us pray God Lord and God and our Saviour Jesus Christ. We pray and beseech remember, o Lord, the peace of goodness, o lover of man
:
10
npoaeuEaoGe urrep THC eipnvHC THC aj-iac JUOVHC anoojoAiKHC opGoooEou TOU Oeou eKKAHoiac
[o
a0oAiKHC KCU
Xaos
which
15 all
is
bless
peace that
is
us graciously. The king, the armies, the magistrates, the councillors, the multitudes, our neighbours, our
20
goings in and our goings out, order them in all peace. O KING OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL THINGS possess us, o GOD, for BESIDE THEE WE KNOW NONE
:
OTHER
WE MAKE MENTION
Let
all
OUr
souls live through thine Holy Spirit and let not the death of sins have dominion over us thy servants nor all thy people.
25
For
let
the pope
us pray God almighty the Father of our Lord and Again our God and our Saviour Jesus Christ. pray and beseech
We
N or M
o
man
8iaKo>v
H TTpoaeuc(G0e unep TOU naTpiapya HJUCOV nana appa THC juefaAonoAeooc Kupiou apxieniGKonou AAeavbpiac KCU TOU op9oboou emoKonou
[o
N M
Xaos
35
Kupie eAenaov] years in peaceful times fulfilling that holy pontificate which thou hast thyself committed unto him according to thine holy and blessed will, RIGHTLY
many
DIVIDING THE
WORD
The Liturgy of
161
AND RIGHTEOUSNESS, with all the orthodox bishops and pres byters and deacons and all the fullness of thy one only holy catholic and apostolic church. Bestow on him with us peace
and safety from all places and his prayers which he maketh on our behalf and on behalf of all thy people [he shall put on an handful of incense] and ours as well on his behalf do thou accept on thy reasonable altar in heaven FOR A SWEETSMELLING SAVOUR. And all his enemies visible and invisible do thou BRUISE and humble UNDER his FEET SHORTLY, but himself do thou keep in peace and righteousness in thine holy church
:
10
For
the congregations
Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. pray and beseech
We
man
bless
them
O SlOXCdV
TTpooeuSaoee urrep THC ariac CKKAHGIQC TQUTHC KCU TCOV auveAeuoeoov HJUGOV
[o
\aos
20
Kupie eAeHGOv]
Grant that they be to us without hindrance, that they be held without impediment after thine holy and blessed will, houses
of prayer, houses of purity, houses of blessing. Bestow them on us, o Lord, and thy servants who come after us for ever
[he censes towards the east], ARISE, O LORD God, LET all THINE ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy name FLEE FROM before THY FACE, [he censes towards the west} but let thy people be in blessings unto thousand thousands and ten thousand times ten thousand doing thy will in the
:
25
grace
{and
the resf),
30
(THE CREED)
SldKCOV
Ev 00910 Oeou
[Bless
35
62
[God the Father almighty, who things visible and invisible. believe in one Lord Jesus Christ, the onlybegotten Son of God, begotten of the Father before all worlds, light of light, very
believe in one God,
earth,
We
We
God of very God he is begotten, he is not made he is of one substance with the Father by whom all things were made who for us men and for our salvation came down from heaven,
:
: :
10
took flesh of the Holy Ghost and of the virgin Mary, was made man and was crucified for us under Pontius Pilate he
:
15
20
and was buried and the third day he rose again from the dead according to the scriptures he ascended into heaven, sat down at the right hand of his Father and shall come whose again in his glory to judge the quick and the dead kingdom is unfailing. Yea, we believe in the Holy Ghost the Lord, the giver of life, who proceedeth from the Father with the Father and the Son he is worshipped, he is glorified who spake in the prophets. In one holy catholic apostolic church we acknowledge one baptism for the remission of sins we look for the resurrection of the dead and the life of the world to
suffered
: : :
:
come.
Amen
ministering deacons shall stand with the book in his
One of the
hand
at the
head
of the entry of the haical with his face to the west with two of the deacons, on his And he shall right hand and on his left, and in the hand of each of them, a candle.
25 recite this creed in coptic
And
and the people remain silent until he come to of sins and then at this point all the deacons shall respond with the rest of the creed in a chant. after that a second deacon shall advance and interpret it in arabic and at the
:
him
in one
melody
it
in the voice
of a chant
saying
Amen.
And
recite
30
(THE
[
KISS
OF PEACE)
the people with the sign
his
Pray.
EipHVH nasty
to
whom
The Liturgy of
163
EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN EARTH AND THINGS UNDER THE EARTH, UntO whom every man is subjected and is in the bond of servitude, bowed to the
sceptre of thy kingdom, whom the angelic hosts glorify and the heavenly ranks and the intellectual natures with unsilenced
voice that celebrates thy godhead, and who hast been wellpleased in us also, weak inhabiters of earth, that we should minister to
thee, not by reason of the purity of our hands ; for we have wrought nothing good upon the earth ; but for that thou wiliest to grant us of thy purity, luckless that we are and unworthy
o SiaKuv Aeyei
5
10
TTpoceuSacee unep THC reAeiac eipHvnc KCU apoov aonaGjuoov TOOV anocroAoov
arannc KCU
TCOV
Accept us, good and lover of man, as we draw near to thine holy altar after the multitude of thy mercy and vouchsafe us the peace of heaven which befitteth thy godhead and is full of salvation, that we may give it one to another in perfect love and GREET ONE ANOTHER WITH AN HOLY KISS, not with thoughts
disdainful
15
and
full
and contemptuous of thy fear, not with crafty mind of the maliciousness of the traitor, for that our con- 20
science
is
bound up
our
souls and joy in our hearts, for that we have the great and And cast perfect sign of the love of thine onlybegotten Son.
us not away, thy servants, by reason of the defilement of our for thou knowest, as the creator of our frame, that none that is born of woman shall be a justified a in thy sight. Vouch
sins
:
25
and a soul
thee this
AND OFFER
SACRIFICE, HOLY REASONABLE SPIRITUAL and Unbloody, FOR pardon of our trespasses AND forgiveness of THE ERRORS OF thy 30
PEOPLE
thee
merciful and to
the glory and the honour and the worship, the Father and the Son and the Holy Ghost, now and ever and
we send up
Amen
Xeyei o Sicucuv
35
In margin
prevail.
164
luc
0w
ayia
The deacon says
cu
a4>opa
of
:
the
prospharin
Kupie eAeHoov
NAI
Kupie eAeHaov
Kupie eAenoov
Kypie
so
it
is.
Tpojuou
GTCOHTe
TTpoG)(oouev
o Xaos
EAeoc eipHVHc
<THE
GyciA AINGCGWC
THANKSGIVING)
on
the people once while he says]
O ipvs
15
[shall
make
the sign
O ipvs
20
[shall
make
the sign
says~\
ANOO
TQC KApAi^c
o Xaos
E)(6L>juev
o icpeus [shall
make
the sign
25
lpVS
Kai rap aAneooc it is MEET and right and it is holy and becoming and expedient for our souls and bodies and spirits, eternal, master, Lord God the Father almighty, AT ALL TIMES
30
and
IN
ALL PLACES OF thy sovereignty, to praise thee, to hymn SERVE thee, to adore thee, TO GIVE THANKS
:
* MS. Huntingt. 360 Tpojiou Huntingt. 572, Marshall 93 rponou. Huntingt. 360 and Marshall 93 have jponov in the margin. Assemani (Cod. lit. eccl. univ. Bute Coptic t. vii app. p. 47) and the modern texts (Deacon s Manual p. 33 morning service p. 77) have KQTQ rponov GTaGHTe Kara rpojuou. P. 124 1. 7 above
;
The Liturgy of
TO
165
unceasing
Thou
art
NIGHT AND DAY, with and unsilenced heart and unwearied doxologies. HE THAT HATH MADE THE HEAVENS and the things
5
heavens, THE EARTH AND all things therein, THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE ALL THINGS THROUGH THY WlSDOM, thy TRUE LIGHT thine onlybegotten Son our Lord and our God and our Saviour and
that are in the
all Jesus Christ through whom we give thanks, unto thee with him and the Holy Ghost, the holy consubstantial undivided Trinity, this REASONABLE sacrifice and this unbloody SERVICE which all nations offer unto thee
the king of us
offer
10
we
FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE SAME and from the north to the south, FOR thy NAME is GREAT, o Lord, AMONG all THE GENTILES AND IN EVERY PLACE INCENSE is OFFERED UNTO thine holy NAME AND A purified sacrifice.
<THE
15
INTERCESSION)
And
20
[Kupie eAeHoov]
(The
pnest")
o lover of
man
shall begin
shall set
it
now
and
with the aid of God with what is appointed for above every prayer according to the arrangement of 25 likewise in the greek copies also, with intent that the
order of the prayers be observed according to the reading of them and that the it is upon what the delivery be not disconnected from its continuation, based as
and guidance.
deacon that
to the
therein by the aid of almighty God and his During the reading of the kuddas the priest shall make a sign 30 he pray and inform the congregation of the contents of the prayer
and
from
it is
kuddas
to the
end of it
likewise.
in each
Unto
Amen
35
First asfolloivs
Pray
the peace of the one only holy catholic apostolic church, the salvation of God among the peoples and
for
66
Remember,
:
apostolic church, which is from one end of the world to the other bless all the peoples and all the lands the peace that is
:
10
from heaven grant in all our hearts but also the peace of this life bestow upon us graciously. The king, the armies, the magis trates, the councillors, the multitudes, our neighbours, our goings in and our goings out, order them in all peace. O KING OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL THINGS possess us, o GOD, for BESIDE THEE WE KNOW NONE OTHER WE MAKE MENTION OF THINE holy NAME. Let all OUr
:
:
Holy
Spirit
and
let
all
thy people
The people)
15
o SiaKojv
[Kupie eAenaov]
our fathers and our brethren who are sick of whatso Pray ever sickness whether in this place or in all places that the Lord God bestow on us with them salvation and healing
for
:
that
25
Those of thy people that are sick, visiting them IN MERCIES AND COMPASSIONS, heal them take from them and from us ALL SICKNESS AND ALL DISEASE the spirit of sicknesses do thou drive away. Those who have lain long in diseases raise up and comfort, set free all them THAT ARE VEXED WITH UNCLEAN
: i
SPIRITS
them
that
in
exile
or
captivity or held in bitter bondage, o Lord, set them all free and have mercy on them. For it is thou that loosest them that
30 are
bound and settest up them that are cast down, the hope of the hopeless, the help of the helpless, the comfort of the weakhearted, the harbour of the tempesttossed. To every soul that
is in affliction
35
and that is oppressed give mercy, give rest, give refreshment, give help. And for us also, o Lord, heal the sicknesses of our souls, cure those of our bodies, o physician of
our souls and our bodies THY SALVATION
:
overseer of
all flesh,
VISIT us
WITH
The Liturgy of
167
The people)
[Kupie eAenaov]
o Siaiccov
Pray
for
who
:
who
ways whether by sea or rivers or lakes or highways or by what means soever they go that the Lord God bring them back that he forgive us our sins to their dwellings in peace
: :
minded
o icpcvs
Our
fathers
10
are minded to go, in all places, direct all their ways whether by sea or rivers or lakes or highways or by what means soever
all in every place restore to a tranquil haven, to they go a haven of safety vouchsafe to be a fellowvoyager, a fellowgrant them to their own, in joy to the wayfarer with them
:
15
be a fellowworker with rejoicing, in health to the healthful for us also, o Lord, guard in all And servants good things. thy our pilgrimage in this life without harm, without storm, without
:
end
(The
2
people)
2O
[Kupie eAenoov]
o SiaKcov
Pray
year
that
God
bless
due measure, that he give gladness to THE FACE OF THE EARTH, that he nourish us the children of MEN, that he give safety to the BEASTS that he forgive us our sins
:
tfpeiis
:
bring
30
them up
gladden the face of the earth may HER FURROWS be WATERED, HER FRUITS be MULTIPLIED provide prepare it for seed and for harvest for our life AS MAY BE MOST EXPEDIENT according to thy holy and blessed will. BLESS THE CROWN OF THE YEAR WITH THY GOODNESS for the sake of the poor of thy people, for the sake of the widow and the orphan and the stranger and the sojourner and for the sake of us all who hope in thee and supplicate thine
after their
:
due measure,
35
holy
name
for
68
for
WHO
OUR HEARTS WITH JOV AND GLADNESS THAT WC also ALWAYS HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY GOOD WORK
(F. 86)
When
to the
end of
the
sayest
Vouchsafe, o Lord, to bless the sowings and the increase of the earth
and
10
the rest
of the prayer of
is
the fruits.
And
likewise
when
the
month athor
Vouchsafe, o Lord, to bless the fruits of the earth and the rest. And likewise at the end of the month athor Vouchsafe, o
to
thou sayest
send rains of blessing and ordered Lord, weathers and plenteous dews on the fruits of the earth bless
:
15
them
and
the rest.
When
thou hast reached the izth of the month paoni thou sayest
:
the
20
middle of the month paopi. And from the i$th of the month paopi thou sayest
:
gladden
The people}
25
[Kupie eAenoov]
(F. 227) o BiaKoov
Pray that God grant us mercies and compassions before the that he soften their hearts towards us unto ruling powers good at all times that he forgive us our sins
:
30
o ipevs
Thy servant the king of the land preserve in peace and righteousness and strength. May all the barbarous PEOPLES THAT DELIGHT IN WARS be subdued unto him for the pros perity of us all speak to his heart for the sake of the peace 35 of thy one only holy catholic and apostolic church grant him to think peaceable things towards us and towards thine
: :
holy
name
THAT WE
also living
A QUIET and
restrained LIFE
The Liturgy of
may
thee
169
The people)
[Kupie eAeHGOv]
o lepcus
5
our fathers and our brethren who are fallen asleep, whose souls thou hast taken, give rest, remembering all saints who have been wellpleasing to thee SINCE THE WORLD BEGAN our
:
To
the prophets, the apostles, the the the evangelists, preachers, martyrs, the confessors, all JUST 10 SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most
mother of God and evervirgin, John the forerunner and baptist and martyr, and S. Stephen the protodeacon and protomartyr, and S. Mark the apostle and evangelist and martyr, and the holy patriarch Severus and S. Cyril and S. Basil and S. Gregory and our righteous father the great abba Antony and our father abba Paul and the iij abbas Macarius and our father abba John and our father abba Pishoi and our Roman fathers and our father abba Moses and the xlix martyrs and our father abba John the black and the whole choir of the saints. Not that we,
chiefly her that is holy glorious the holy theotokos Mary, and S.
15
20
o master, are worthy to intercede for their blessedness who are there, but with intent that standing before the tribunal of thine
may
Be
in
recompense intercede
for
our
25
the remitter of our iniquities for the sake of their holy prayers and for thy blessed NAME S sake WHEREBY WE ARE CALLED. Remember, o Lord, our holy
time,
orthodox fathers and archbishops who have fallen asleep afore who have RIGHTLY DIVIDED THE WORD OF TRUTH, and give us also a part and a lot with them, remembering also
those
30
whom we remember
to-day
asleep are recited here
2
Pray for our fathers and our brethren who have fallen asleep and gone to their rest in the faith of Christ since the world began our holy fathers the archbishops and our fathers the bishops, our fathers the abbats and our fathers the presbyters and our brethren the deacons our fathers the
:
:
35
170
fathers
the laics,
and
for all
repose of
to all their
And
these, o Lord, and all whose names we have recited and those we have not recited, them that each of us has in memory
in our minds, who have fallen asleep and are gone to their rest in the faith of Christ, vouchsafe to grant rest to all their souls IN THE BOSOM OF our holy FATHERS,
10
ABRAHAM and
joy,
NOURISH them IN A PLACE of WATERS OF COMFORT, in the paradise of whence SORROW AND SIGHING AND WEEPING HAVE FLED
Isaac and Jacob
:
AWAY,
in the
15
20
in the light of thy saints. Raise up their flesh also day which thou hast appointed according to thy true promises THAT CANNOT LIE: grant them the good things of thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE THINGS WHICH thou HAST PREPARED, O GOD, FOR THEM THAT LOVE thine holy name. For there is no death unto thy servants but if some listlessness have seized them or but a passage some heedlessness, as men who have worn flesh and dwelt in this world, yet do thou, as a God good and a lover of man, for there is none clean from vouchsafe to forgive them if his on earth not even life be but one day. To those, blemish,
: :
25
o Lord, whose souls thou hast taken, grant rest may they be COUNTED WORTHY OF THE KINGDOM OF heaven. And to us all
:
grant that our end be Christian, wellpleasing in thy sight, and give them and us a part and a lot with all thy saints
<
The people)
30
O SiaKuv
[Kupie eAeHGOv]
Pray
for those
the
firstfruits,
altar:
35
that the Lord God recompense them in THE HEAVENLY JERUSALEM that he forgive us our sins
:
o icpcus
sacrifices, the oblations, the thankofferings of them that offer honour and glory to thine holy name, receive upon thy
The
The Liturgy of
171
reasonable altar in heaven for a sweetsmelling savour, into thy vastnesses in heaven, through the ministry of thine holy angels and archangels like as thou didst accept the gifts of RIGHTEOUS ABEL and the sacrifice of our father Abraham and the two mites
:
of the widow, so also accept the thankofferings of thy servants, those of the great and of the small, the hidden and the open, of them that will to offer to thee and have not wherewithal, and of them that have offered to thee these gifts this day. Give
them things INCORRUPTIBLE in requital of things CORRUPTIBLE, HEAVENLY in requital of EARTHLY, ETERNAL in requital ofio TEMPORAL their houses, THEIR GARNERS FILL WITH all good. Compass them about, o Lord, with the host of thine holy angels and archangels. Like as they have remembered thine holy name upon earth, do thou remember them also, o Lord, in thy 15 kingdom, and in this world forsake them not
:
<
The people}
[Kupie eAenoov]
o SiaKcov
Pray
for
patriarch abba
alive
and confirmation of our honoured father or that the Lord God preserve him unto us for many years and in peaceful times that
the
life
20
or preserve to us in patriarch honoured father abba years in peaceful times fulfilling that holy ponti- 25 ficate which thou hast thyself committed unto him according
safety
Our
N M
many
holy and blessed will, RIGHTLY DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE in holiness and righteousness. Bestow on him with us peace and safety from all places and his prayers which he maketh on our behalf and on behalf of all thy people and ours as well on his behalf, do thou accept on thy reasonable altar in heaven for a sweetsmelling savour. All his enemies visible and invisible do thou BRUISE, humble under HIS FEET SHORTLY and himself do thou keep in peace and righteousness in thine holy church
to thine
:
30
35
The
<
people")
[Kupie
172
Pray
our fathers orthodox bishops in all places and the presbyters and the deacons and every order of the church,
for
that the
5
Lord God
:
stablish
that
faith
unto
Remember, o Lord, the orthodox bishops in all places, the presbyters, the deacons, the subdeacons, the readers, the singers, the exorcists, the monks, the virgins, the widows, the
10
and them
orphans, the celibates, the laics, them that are knit in marriage that are bringing up children, them that have bidden
us remember them and them that have not bidden, those we know and those we know not, our enemies and our beloved o God, have mercy on them
:
15
2
(The people}
[Kupie eAencjov]
o SULKCOV
Pray
20
orthodox
in all places
all
of the world
that the
EVIL: that he
Remember, o Lord,
of the world
all
places
25
[Kupie eAeHoov]
O SlUKtoV
Pray
fathers,
and all places of our the deserts and the ancients that dwell therein,
:
:
30
and the stability of the whole world together that the Lord God DELIVER them FROM all EVIL that he forgive us our
sins
o icpeus
35
holy place and every orthodox monastery and every city and every country and the villages and every house of the faithful, and keep us all in the orthodox faith unto the last breath for this alone is our hope
Remember, o Lord,
this thine
{ The people}
2
[Kupie eAenoov]
The Liturgy of
173
O SlCLKCOV
Pray for those who stand in this place and have fellowship with us in prayer that the Lord God accept their prayers that he forgive us our sins
: :
o ipevs
that stand in this place and have fellowship with us in prayer, our fathers and our brethren and the rest and them that are in all places of the world keep
them with us amid armies of holy hosts and deliver us from the FIERY kindled DART OF THE devil and every diabolic ambush and
the snare of false justification
o Biaicwv
10
Pray
have bidden us remember them, each one by his name that the Lord God remember them for good at all times that he forgive us our sins
for all that
: :
lpVS Remember, o Lord, all that have bidden us remember them in our prayers and our supplications which we offer before thee, o Lord our God, and at this time of this holy anaphora, those whom we remember at all times and those who are in the mind
of each one of us, and let the remembrance of them which has been made at this time be to them in recompense a strong
20
all
men
O SldKUV
Worship God
ij<rvx
IN
ia
and wretched soul and grant a great thing it is for me to stand at thine holy altar, and cut off from me all pleasures of ignorance 30 and those of youth, that this be not unto me for a burden in the
Remember, o Lord,
to
my
feeble
me
understand
how
defence of that fearful day and deliver me from all working of the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS
:
FOR ME, but SHOW ME also THY GOODNESS AND SAVE ME THAT AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT
towards
that
I
35
me
cry aloud here
may
bless
174
The people)
[Kupie
O OldKCOV
Pray also
5
order
for this holy sanctuary and every orthodox hieratic that our Lord God deliver them from all evil that
:
10
o Lord, this thine holy sanctuary and every orthodox hieratic order and all thy people which stands before thee remember us also, Lord, o Lord, in mercies and compas
also,
:
Remember
sions and blot out our iniquities, as a God good and a lover of man have fellowship with us while we minister to thine holy
:
name
<
The people}
!g o Siatcuv
[Kupie GAGHGOV]
20
Pray for this our congregation and for all congregations of the that the Lord God perfect them in orthodox peoples he that forgive us our sins peace
: :
(The people)
2
[Kupie eAenoov]
o tepevs
25
Our congregations do thou bless. Root out utterly from the world the worship of idols. Satan and all his evil hosts BRUISE, humble UNDER our FEET SHORTLY. Bring to nought offences and
them come
at all
that
to
make them let the deadly divisions of the heresies The enemies of thine holy church, o Lord, as times so now do thou humble consume their pride and
:
an end.
show them
all
their
weakness shortly
their calumnies
effect,
us,
o Lord,
make of
35
God, who frustrated ARISE, o Lord GOD, LET ALL THINE ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy name FLEE FROM before THY FACE, but let thy people be in blessings unto thousand thousands and ten thousand times
none
and
Oi KaGHjuevoi avaorHre
The Liturgy of
o iepvs
175!
The people)
Loose them
deliver
that are
bound
[Kupie eAeHoov
them
Kupte eAeHoov
Kupie eAeHaov
that are
hungry
satisfy
Kupie eAenoov
upon
their feet
bring them
the
way
of thy salvation
reckon them with thy people and us also redeem from our sins
over us in
all
Kupie eAenaov]
10
who
art a
things.
<THE
THANKSGIVING CONTINUED)
SIUKCOV
Eic avaTOAac
o lepevs
pAeyare
*5
For thou art God that art ABOVE EVERY PRINCIPALITY AND EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT ALSO IN THAT WHICH IS TO COME for BEFORE thee STAND the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN THOUSAND of the angels and archangels SERVING thee for before
I
2O
sixwinged and manyeyed, seraphim and cherubim, WITH TWO WINGS COVERING THEIR FACES by reason of thy godhead which none can gaze upon nor comprehend, AND WITH TWAIN COVER ING THEIR FEET, WITH TWAIN ALSO FLYING
cry aloud, o priest
25
But with all them that things hallow thee. hallow thee, receive our hallowing, o Lord, at our hands also, 30 praising thee with them and saying
for at all
times
all
O SlOXCOV
76
Apoc
nAHpHC
5
Afioc
Apoc Kypioc
f"H
oupavoc KCU H
o iepus
Truly heaven and EARTH are FULL OF THINE HOLY GLORY through thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ. Fill this also thy sacrifice, o Lord, with the blessing that is from thee, through the descent upon it of thine Holy Spirit, and in blessing bless
o
10
Xaos
AjUHV
and
15
AjUHV
these thy precious gifts which have been set before thy face,
this
Xaos
AJUHV
20
For thine onlybegotten Son our LORD and our God and our Saviour and the king of us all JESUS Christ IN THE SAME NIGHT IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF OF OUR SINS and the death which he accepted of his own will
himself in behalf of US
all {he shall take the bread upon his hands saying]
25
TOOK BREAD upon his holy spotless and undefiled and blessed and lifegiving hands, {he shall raise his hands with the bread while his gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee his own Father, God and master of all {he shall make the sign on the bread and say: first sign] when HE HAD GIVEN THANKS
:
30
o Xaos
AJUHV
BLESSED
IT {second sign]
o Xaos
AJUHV
he \HE
hallowed
it
{third sign]
o Xaos
AJUHV
The Liturgy of
177
HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly DISCIPLES and holy apostles SAYING TAKE, EAT YE all of it FOR THIS IS MY BODY WHICH SHALL BE broken FOR YOU and for many and be given for the remission of sins DO THIS IN commemoration OF ME
:
o Xaos
[The
priest shall
put
his
hand on
the side
of the
chalice
and
shall say]
it
SUPPER, he mingled
:
of
10
[he shall
make
first sign]
WHEN HE HAD
GIVEN THANKS
o Xaos
AjUHV
he blessed
o
it
[second sign]
Xaos
AjUHV
he hallowed
it
[third sign]
o Xaos
AJUHV
20
he tasted, he GAVE IT also TO his own honourable saintly disci holy apostles SAYING [he shall move the chalice in the form FOR THIS IS MY BLOOD of a cross] TAKE, DRINK YE ALL OF IT OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and
ples and
I
DO THIS
25
The
hands towards
FOR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30 AND DRINK OF THIS CUP YE DO SHOW my DEATH, ye do confess my resurrection, ye do MAKE MY MEMORIAL UNTIL I COME
o
Xaos
KCU THV
anav oou
35
178
INVOCATION)
o icpevs
JO
Now also, o God the Father almighty, SHOWING THE DEATH OF thine onlybegotten Son our LORD and our God and our Saviour and the king of us all Jesus Christ, confessing his holy resurrection and his ascension into the heavens and his session at thy right hand, o Father, looking for his second advent, coming from the heavens, fearful and glorious at the end of this world, wherein he cometh TO JUDGE THE WORLD IN RIGHTEOUSNESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS
WHETHER
KAT<\
IT
BE GOOD OR BAD
o Xaos
15
Set thine
OWn
gift
OF THINE
down]
Ze
Holy Ghost]
We
25
30
35
pray and beseech thy goodness, o lover of man, PUT TO SHAME in the EVERLASTING CONTEMPT NEITHER REJECT US FROM AMONG THY SERVANTS, CAST US NOT AWAY FROM THY PRESENCE, SAY not UntO US I KNOW YOU NOT but grant WATER to our HEADS AND FOUNTAINS OF TEARS to our EYES that we may WEEP DAY AND NIGHT before thee for WE ARE THY PEOPLE by reason of our transgressions Pass by our iniquities, AND THE SHEEP OF THY PASTURE. pardon our transgressions, those we have done wilfully and those we have done without our will, those we have done wittingly and those we have done unwittingly, the secret and the open, those we have heretofore confessed and those we forget, which thine holy name knoweth. Hear, o Lord, the prayer of thy people, give heed unto the
US NOT
I
:
The Liturgy of
179
groan of thy servants, nor by reason of mine own sins and the
defilements of
thine
my
Holy
Spirit
aloud
5
us,
God
:
o upeus Tjcruxia
thou alone
Have mercy upon us, o God the Father almighty, and SEND down FROM thine holy HEIGHT and FROM HEAVEN THY DWELLINGPLACE and from thine
infinite
10
kingdom of thy
is
glory, him, the Paraclete thine Holy Spirit, who the indivisible, the unchangeable, who is the Lord, hypostatic, the giver of life, who spake in the law and the prophets and the
everywhere, who filleth all places and no place and of his own will after thy goodpleasure on those in whom he delighteth, not sanctification working in his nature, manifold in his operation, ministerially simple
apostles,
is
who
15
containeth him
who
is
the
kingdom of thy glory with thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ send him down upon us thy servants and upon these thy precious gifts which have been set before thee, upon this bread and upon this cup that they may be hallowed and changed
:
25
and]
this
o Xaos
AJUHV
[he shall sign three times
on
the chalice
and
and
this
NEW TESTAMENT
AJUHV
the
35
Jesus Christ
Xaos
AJUHV
180
that they
who shall receive of them unto faith WITHOUT DISSIMULATION, unto endurance
hope
unto healing, unto joy, unto renewal of soul and body and unto fellowship of blessed spirit, unto glory of thine holy name, ness of eternal life and immortality, unto forgiveness of sins,
things thy great holy name, in all and honoured blessed, may be glorified and blessed and things exalted with Jesus Christ thy beloved Son and the Holy Ghost
that in this also as in all
o Xaos
\Y6i
eic
(THE CONSIGNATION)
[The
15
priest shall
say
EipHVH naaiv
The people shall say
A
20
art in heaven
us give thanks to God the almighty, the Father of Again our Lord and our God and our Saviour Jesus Christ, for that he
let
hath vouchsafed us again at this time to stand in this holy place to lift up our hands and to minister to his holy name. Let us again pray him that he account us worthy of the fellowship
and
[o
Xaos
AjUHV]
[he shall take the pure body in his
left
it
hand and
shall
put
upon
saying~\
the holy
30
body
We
The Liturgy of
181
then he shall sign the body twice with the blood, above
below, saying]
God
Kupie eAeHoov].
(THE FRACTION AND THE LORD
[The
priest shall say
PRAYER)
ElpHVH naOtV
The people shall say
TTpoaeuSaoSe
prayer for
at the
[The
15
CHRIST our Lord, ACCORDING TO THE GOODPLEASURE OF thy will unto the honour OF THE GLORY OF thy GRACE WHICH thou HAST bestowed UPON us IN thy BELOVED, in whom we have our REDEMPTION THROUGH HIS holy BLOOD, UntO THE REMISSION of sins we give thee thanks, o Lord our God the almighty, for 20
:
that thou hast accounted us worthy, even us sinners, to stand in this holy place and to accomplish these holy mysteries of THE
worthy to accomplish them, so also we may be accounted worthy of communion in them and participation of them. Thou 25
WHO
DIDST OPEN THE EYES OF THE BLIND, Open THE EYES OF Our hearts, that casting away from us all darkness of MALICE AND WICKED
NESS, even the semblance of a stain, we may be able to lift up our eyes to the beauty of THINE HOLY GLORY. As thou didst cleanse the lips of thy servant Isaiah the prophet when ONE OF THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF THE ALTAR AND laid it on his MOUTH AND SAID to him Lo IT SHALL TAKE AWAY THINE THIS HATH TOUCHED THY LIPS
I
30
INIQUITIES
also
AND PURGE
sinners,
all
THY
SINS
in
like
manner
lips
for us
humble
who
and our
82
10
and grant us this true coal, quickening soul and body which is the holy body and the precious blood of thy Christ, NOT UNTO JUDGEMENT nor unto condemnation nor unto reproach and reproof of our transgressions, lest receiving of them UNWORTHILY we prove GUILTY OF them ; that the abun dance of thy gifts, o our master, be not to us for an occasion of AN EXCEEDING WEIGHT of condemnation, as being unthankful to but bestow upon us thine Holy thee, even thee our benefactor A that with PURE HEART AN enlightened CONSCIENCE, AND Spirit with face unconfounded AND FAITH UNFEIGNED, with perfect love and stablished hope we make bold in fearless confidence to say the holy prayer which thy beloved Son gave to his own holy disciples and saintly apostles saying unto them For at all times, SO YE BE GOING TO PRAY, PRAY ON THIS WISE and SAY OUR
hearts,
and
spirit,
15
IN
HEAVEN
o AO.OS
20
IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN GIVE US THIS DAY OUR BREAD OF TOMORROW AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
:
A
Yea,
25
prayer after
Our Father
[secretly]
thee, o Lord our God, LEAD none of us INTO TEMPTATION which we are not ABLE TO BEAR by reason of our weakness but WITH THE TEMPTATION give us ALSO THE WAY OF
we beseech
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY kindled DARTS OF THE enemy, AND DELIVER us FROM THE EVIL ONE and his works in Christ Jesus our Lord through whom
:
5(O
and
the rest.
<THE
INCLINATION)
8iaK<ov
Tac KG9aAac
The Liturgy of
[
183
The
Father
bodily necks and our servitude confessing acknowledging thy sovereignty and asking also for what is expedient for each one of us thou therefore, o good and lover of man, we pray thee, set us free from the passions which trouble us, the risings of the love of
:
To
thee, o Lord,
the sin of the flesh and the passionate pleasings of ourselves and divisions full of antipathy and all warfare one with another
and all inward corruption that lies in heretical words and STRIFES TO NO PROFIT and disputes full of contentiousness wipe them all out, o our master, from the conversations of us
:
10
all
and
own what
is
ours
strengthen
Grant us also now force of knowledge and strength of understanding that rising above the earthly senses we may receive these gifts IN SINCERITY and without passion and a conformably to the nature of the mystery
us in the patience of thy
of thine onlybegotten Son a unto salvation of us all, unto glory and honour of thine holy name, the Father and the Son and the
,
15
Amen.
2o
09 a)
prayer of Absolution,
to the
Father
Master Lord God almighty, the healer of our souls and our spirits, thou who saidst to Peter by the mouth of thine onlybegotten Son our Lord and our God and our Saviour Jesus Christ THOU ART PETER upon THIS ROCK 25 I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL I WILL GIVE UNTO THEE THE KEYS OF THE NOT AGAINST IT KINGDOM OF HEAVEN WHAT things THOU SHALT BIND ON EARTH SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN let thy Servants 3 therefore, o master, my fathers and my brethren and mine own infirmity be absolved out of my mouth and through thine Holy Spirit, o God good and lover of man, WHO TAKEST AWAY THE Be ready to receive the repentance of SIN OF THE WORLD. thy servants for a light of knowledge unto forgiveness of sins 35
bodies and our
: I
arabic
The marginal in the manner in which the mystery ... is by nature. seems to make no sense of it and the original syriac is difficult see Renaudot Lit. or. coll. ii p. 436, note n.
"
Copt.
184
for
THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER ABUNDANT IN THY GOODNESS AND TRUTH. But if WC have sinned against thee whether in word or in deeds, pardon,
ING and
forgive us, as a
5
a lover of man.
Absolve us
[and absolve
all all
thy people here he mentions whom he will} from sins and from all curses and from all denials and from false oaths and from all intercourse with the heretics and the
all
heathen.
Bestow on
us,
o our master,
understanding and
:
power
10
that
we may
utterly flee
adversary, and grant us at all times to do thy goodpleasure write our name with the choir of thy saints in the kingdom of
heaven
in Christ
whom
<THE
O
The priest [shall take
UldKWV
Ta
20
eic
Yioc afioc
ev TTveujua aj-iov
o ipevs
on
and
say]
eic
TOUC aicovac
from
the
and
:
shall
make one
sign with
30
# n
Zcojua
opoXoyia,
apov KOI
aijua TIJUIOV
TOU 6eou
[then he shall sign the blood with
it
ajuHv
shall
and
put
it
Ariov
35
The Liturgy of
185
The body and the blood of Emmanuel our God this is in truth. Amen. I believe, I believe, I believe and I confess unto the
last
is
begotten Son our Lord and our God and our Saviour Jesus Christ took of the lady of us all the holy theotokos S. Mary he made it one with his godhead without confusion and without
confession before Pontius Pilate he gave it also for us on the holy tree of the cross by his own will, himself for us all. I verily
godhead was not severed from his manhood for one MOMENT nor for THE TWINKLING OF AN EYE. It is given for us to be salvation and forgiveness of sins and life everlasting to them that shall receive of it. I believe that this is so in
believe that his
truth.
Amen
[he shall lay the elements
15
from
his
hand on
the paten
The deacon
believe,
believe,
is
so in truth.
Amen
20
and
them
in the
<THE
O
r-
SICXKGJV
Ev
eipHVH
KCU
ararm
IHGOU
on
this 25
XplOTOU
\|/aAAa>uev
o Xaos
AAAHAOUia
PRAISE
GOD
me
IN HIS
HOLINESS
life
3o
(AAAHAOUICX
T-X
me
wellpleasing unto thee, that evidently pleasing thee . 1 may Uve in thee doing thy command
to
bring forth
fruit
AAA AOUIQ
and
the rest
ments, CALLING UPON thee, FATHER, making bold and invoking THY KING- 35
also be
art
of Ps.
DOM and THY WILL: and HALLOWED ,. c THY NAME in me for mighty
.
AAAhAOUia
thou in
all
things
and blessed.
86
AoHa
I
THINE
IS
THE
GLORY
F OR
EVER.
AMEN
IveuucxTi
And
auHV
>
after this
Km
5
the holy
cuwvac TOW
l
of the
apply
chalice let
to the
tivice to
[When
This
is
in truth the
Amen
And
10
the
communicant
:
shall say
Amen
\When
the paten is brought
believe]
the
down
to
communicate
women
the
BLESSED
is
HE THAT COMETH
IN
(THANKSGIVING)
{The deacon
jueTaAH\|/e<JOC
Kupie eAeHGOv]
(F. 286)
20
25
30
have received of spiritual incorruption have been healed in the powers of our soul, and unto thee, beneficent God plenteous in thy gifts, we offer songs of thankfulness and we pray thee, o our master, turn not our festivities into mourning nor our hymns into sadness. Thou exactest not judgements and takest not vengeance by reason of strict examination of the But giving indulgence participation of these holy mysteries. unto the weakness of our nature, forgive us, spare us, have compassion upon us, accounting NOT thy gifts to us FOR JUDGE MENT or for condemnation but for sanctification and preservation and provision for the journey of our salvation in Christ Jesus our Lord through whom
that
:
We
and
the rest.
(THE INCLINATION)
[The deacon shall say
Tac KecpaAac
KAivare
The Liturgy of
The priest shall say
:]
187
of John of Bostra
Thou art he to whom we have committed our life, Lord Lord who fillest all guard us in all places whereon we shall and the compunction which has come to us through light
:
:
prayer and the encouragement unto right life guard unto us unstolen and unrepented of, that at all times and in all places
of thy sovereignty, looking unto thee and walking in the things that please thee and wherein thou delightest we be not con
founded
shall
in the day of the righteous judgement wherein every one receive retribution while angels stand and thine only-
10
begotten
Son
the rest.
(THE DISMISSAL)
Likewise also a prayer of Imposition of hands after the receiving of the mysteries : thou sayest it in the anaphora of S. Cyril
1
God who
art
whom
the angelic hosts glorify and all the choirs of the righteous worship, the foundation and the stability of the world, who sustainest all creation by thine holy godhead and hast 20
all
made every nature visible and invisible through thine onlybegotten Son in the Holy Ghost BLESS thy servants WITH ALL SPIRITUAL BLESSING who have come beneath thy right hand,
:
have bowed their neck to thee guard them in THE WAY OF RIGHTEOUSNESS may they BE HOLY AND WITHOUT blemish deliver them and preserve them from every operation of the adversary and every power of the devil, OPEN THOU their EYES unto
:
: :
25
THY LAW, fill them with the grace of thine and keep them WITHOUT BLAME from THIS EVIL WORLD THAT NOW is, comfort them with spiritual and heavenly comfort may they be accounted worthy of thine INHERITANCE INCORRUPTIBLE to come by the intercession of the holy glorious evervirgin theotokos S. Mary and the prayers and the suppli cations of the holy archangels Michael and Gabriel, and S. John the forerunner and baptist and martyr, and S. Stephen the protodeacon and protomartyr, and our holy fathers the apostles, and S. Mark the apostle and evangelist and martyr, and the
the holy mysteries of
Holy
Spirit
30
35
88
holy patriarch Severus and our righteous father the great abba Antony and our father abba Paul and the iij abbas Macarius and our father abba John and our father abba Pishoi and our Roman fathers and our father abba Moses and the xlix martyrs
5
10
and the holy abba John the black and all the choirs of the through whose prayers and supplications vouchsafe us, o our master, to attain unto a part and a lot with them in the kingdom of heaven: in Christ Jesus our Lord through whom all glory and all honour and all worship befitteth thee with him and the Holy Ghost the lifegiver and of one substance with thee now and ever and world without end. Amen
saints,
Kupie eAeHaov.
Then
1
pour water upon his hands and shall make with a little thereof upon the table and shall say
the sign
Angel of this sacrifice soaring on high with this hymn make memorial of us before the Lord that he forgive us our sins.
and
Then he shall wipe his face with his hand and his brother priests above and below the whole congregation (shall do the like} and he shall bless them and give them
20 the dismissal
and
shall
the blessing.
And
to
always}.
S.
Mark
God
is
finished
Amen
3.
THE ANAPHORA
ORDINANCES
ETHIOPIC CHURCH
<THE
OFFERTORY)
And
let the deacon bring the oblation to [the newly consecrated bishop}.
(THE THANKSGIVING)
And
hand on
and
5
wise
THE LORD
And
SPIRIT
up your hearts
the people shall
10
And
say
We
lift
them up unto the Lord our God And the bishop shall say
The people
It is
1
right
and
just
And
then [the presbyters~\ shall say the consecration of the oblation following
the bishop
GIVE THEE THANKS, O LORD, IN thy BELOVED SON JeSUS Christ whom IN THE LAST DAYS thou didst SEND unto us
a SAVIOUR
WE
20
AND REDEEMER, THE ANGEL OF thy COUNSEL, who is the Word from thee, THROUGH WHOM thou madest ALL THINGS by thy will. And thou sentest him from heaven into the bosom
190
of the virgin
:
womb and
he might
5
thy
fulfil
out his hands, suffering to loose the sufferers that trust in thee who was delivered of his own will to the passion that he might
10
destroy death and burst the bonds of Satan and trample on hades and lead forth the saints and establish a covenant and make known his resurrection. Therefore HE TOOK BREAD, GAVE THANKS AND SAID TAKE EAT THIS IS MY BODY WHICH IS broken FOR YOU. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY BLOOD WHICH is SHED FOR you as often as ye do THIS ye shall DO it in REMEMBRANCE OF ME.
I :
<THE
INVOCATION)
Remembering
15 offer
we
thee this bread and cup giving thanks unto thee for that thou hast made us meet to stand before thee and do thee
priestly service.
We
20
on the oblation of this church give it together unto all them that partake [for] sanctification and for fulfilling with the Holy Ghost and for confirming true faith, that they may laud and praise thee IN thy Son JESUS CHRIST, through whom TO thee BE GLORY AND DOMINION IN THE holy CHURCH both now and ever AND WORLD WITHOUT END. AMEN
thine
Holy
Spirit
(Of
the oblation
of
oil
that shall offer oil in the offering of bread and wine, likewise giving thanks in 25 this manner, if he use not these words, shall give thanks in other words to the best
He
Like as hallowing this (creature of) oil thou givest it to them that are anointed and receive it, wherewith thou didst anoint
30 priests
and prophets after the same manner also strengthen them and whosoever partakes thereof and hallow them that
:
receive
it)
As
35
it
was,
is
and
shall
AMEN.
And
Lord
the almighty Lord the Father of the again and our Saviour Jesus Christ to grant us to take with
we beseech
191
blessing this holy mystery and not to condemn any of us but to all that partake of the reception of the holy mystery
God
5
Pray ye
(The bishop
shall say}
Lord almighty, grant us effectual reception of this holy mystery and condemn none of us but bless every one in Christ through whom to thee with him and with the Holy Ghost be glory and dominion [both now] and ever and world without
:
10
end.
Amen.
THE INCLINATION)
The deacon shall say
Ye who
stand,
Lord eternal which knowest what is hidden, unto thee thy people have bowed down their head and unto thee have sub dued the hardness of heart and flesh behold FROM HEAVEN THY DWELLINGPLACE and bless them, men and women INCLINE THINE EAR TO them AND HEARKEN UNTO their PRAYER stablish them WITH THE STRENGTH OF thy RIGHT HAND and protect them from evil affliction be thou to them a guardian, to body and soul INCREASE unto them and us FAITH and fear through thine only Son through whom to thee with him and the Holy Ghost be glory and dominion always and world without end. Amen.
:
20
25
<THE
ELEVATION)
Give we heed
And
the bishop
30
One
is
one
is
the holy
Son
one
is
the
35
holy Spirit.
192
The Lord be
5
with you
all
And
Then
they shall raise
the
go
in to receive
forgiven.
(THANKSGIVING)
Prayer
10
after he
15
through thine only Son through whom to thee with him and with the Holy Ghost be glory and dominion eternally both now and ever and world without end. Amen
The people shall say
Amen.
(DISMISSAL)
20
The Lord be
<
with you
all
And
25
Lord eternal almighty, Father of the Lord and our Saviour Jesus Christ, bless thy servants and thine handmaids protect and help and succour them by the host of thine angels, guard
:
in thy fear, with thy majesty adorn them, grant that they may think the things that are thine and believe 30 the things that are thine and grant that they may will what is
thine,
thine only
even peaceableness without offence and wrath through Son through whom to thee with him and the Holy Ghost be glory and dominion
:
{and
the rest}
193
Amen.
The bishop shall say
The Lord be
with you
all
The people
And
Go
And
4.
THE ETHIOPIC
INCLUDING
In the name of
the Father and of the Son and of the Holy Ghost one
God
The order of the Keddase which is to be said by the presbyter and the deacon and the people together with everything that
is
proper each in the time thereof according to the order of our fathers the Egyptians
(THE PREPARATION OF THE MINISTERS)
Now first
10 Penitence:
of all the presbyter when he entereth the church shall say the prayer of
and next he shall say the 2$th psalm of David UNTO THEE, o LORD, WILL I LIFT UP MY SOUL, the 6ist HEAR MY CRYING, O GOD, the IO2nd HEAR MY PRAYER, O LORD, the lO^rd PRAISE THE LORD, O MY SOUL, the T^oth OUT OF THE DEEP and the 13 is/ LORD, I AM NOT HIGHMINDED
And
15
Lord our God, thou alone art holy and thou hast bestowed holiness on all of us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send
The Litiirgy of
thine
vessels
the
Abyssinian Jacobites
195
Holy Spirit upon the church and upon this ark and upon all their holy whereon thy precious mystery is ordered. And now bless them and hallow them and cleanse them from all uncleanness and defilement through the remission of the second birth so that there be not left on them any remem brance at all of transgressions and pollution, and make this church and this ark 5 vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness and defilement and pollution of transgressors, LIKE SILVER REFINED PURGED AND TRIED FROM THE EARTH, and when they are purified make them such that on them may be wrought the mystery of the Father and the Son and the Holy Ghost both now and ever and world without end. Amen 10
Prayer
before the
withdrawing of the
the veil
veil
Lord our God, who knoweth the thought of man and TRIETH THE HEART AND
forasmuch as, albeit I am not worthy, thou hast called me to minister in holy place, disdain me not nor turn away thy face from me, but take away sin and purify the uncleanness of my soul and my body. And now I pray
]
my
TEMPTATION.
and LEAD us NOT INTO ME NOT ASHAMED OF MY HOPE but send down upon me the grace of the Holy Ghost and make me meet
my
error and the trespass of thy people me not away AND MAKE
may
offer
humble heart
my error
and
unto thee a pure oblation with an 2O my sin and remember not the
:
:
trespass of thy people which they have wrought wittingly or unwittingly vouch safe rest unto our fathers and brothers and sisters who have fallen asleep keep
:
and defend thy people. To thee and to thine only good and merciful Son and to the Holy Ghost the lifegiver be glory world without end. Amen
25
And
LORD our GOD and our creator WHO HATH MADE ALL THINGS THROUGH HIS WORD AND hast brought us in unto this mystery BY THY WISDOM, who didst form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might JUDGE IN RIGHTEOUSNESS AND PURITY GRANT US THE WISDOM which dwelleth
:
thy treasuries, CREATE IN us A CLEAN HEART and forgive us our sins and hallow our soul and make us meet to draw nigh unto thy sanctuary that we
in
may
offer
our Lord and our God and our Saviour Jesus Christ who hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35 thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE,
sin of thy people.
make us worthy
of thine holy gospel and of thy love, and in the greatness of thy lovingkindness hear us that we may do thy will in this hour, offering to thee a good oblation and spiritual fruit that may be wellpleasing unto thee in thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 40 upon this mystery thine Holy Spirit let it be to the glory of thine only Son
:
our Lord and our Saviour Jesus Christ world without end.
96
of the church
Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who of thine own goodness didst command Moses thy servant to TAKE THE BLOOD now also we pray AND SPRINKLE IT on ALL THE VESSELS OF the tabernacle thee and beseech thee, o good and lover of man, that thou wouldest sanctify these vessels BY thine HOLY SPIRIT AND THE SPRINKLING OF THE BLOOD OF our Lord JESUS CHRIST let these vessels be made pure for thy service and let this
: :
same holy ordinance be in truth these lifegiving mysteries, the precious body is thine holy 10 and blood of our Lord Jesus Christ: for holy and full of glory world without name, Father and Son and Holy Ghost, both now and ever and
end
Prayer over the machfaddt Lord our God and our Lord Jesus Christ, to whom belong treasuries which and mercy, o giver of good things to all that trust in 5 are full of lovingkindness a diverse law him, who did spread out the heaven by his wisdom and gave to the firmaments and the clouds and the skies, the line whereof hath not down thine hand and changed now also, o our God, thou lover of man, send the power of thy godhead upon these cloths which shall cover thine holy body. 20 Thou who didst send power on the cloths which were wrapped around thine
1 :
also be made in the likeness of those that holy body in the sepulchre, let these are in the heavens for thine is the glory and the power and the might with now and ever and world without end. thy Father and the Holy Ghost both
:
Amen.
2
.
(THE VESTING)
And
next he shall go in
and worship
and
then he shall
Lord our God WHO SITTETH above the angels and the archangels, the lords and the dominions, THE CHERUBIN and the seraphin, who was before all who is exalted above all glory, who LIFTETH UP the lowly FROM THE 3 o creatures, EARTH and exalteth them to heaven thou who hast manifested unto us A NEW
:
WAY
lover of man,
by
35
poor ones, thy people, to know the mystery of praised also be thy glory which thou thine holiness and thine awful word Lord our God, good and lover of man, suffer us to come hast ordained for us.
thy will thou hast taught us
into thine holy place
and read the mysteries of thy words as befitteth thy make the light of thy glory to shine upon godhead with a right faith do thou the polluting thought and the deed of sin, and send us, which removeth from us the CONSUMING FIRE, which the fiery ones upon us the grace of the Holy Ghost, which consumeth the evil thought and burneth up sins 40 cannot approach unto, vouchsafe knowledge to THE EYES OF OUR HEARTS and keep OUR LIPS from for thou art the and teach us righteousness speaking EVIL, give us peace
:
our sickness, the artificer of our kind. And holy garment, the medicine of make us to become meet for this thine holy mystery and put away from us all
The Liturgy of
the
Abyssinian Jacobites
may
offer
197
unto
evil thoughts and LUSTS which fight against THE SOUL that we thee a good heavenly oblation without spot or uncleanness.
Through thy
great lovingkindness and mercy and favour may we accomplish this heavenly mystery which is above all mysteries. To thee with thy good heavenly Father and with thine Holy Spirit the giver of life will we raise glory and majesty and honour world without end
up with reverence and shall bow first of all before and once to the presbyters and to the deacons once. And he shall come to the tabot and take the vestment into his hands and say Our Father which art in heaven then he shall bow thrice. If there is a pope present he shall go to him with 10 the vestment to be blessed and vested : but if there is none, he shall bless and vest
The
celebrating priest shall rise
the tdbot once
:
himself
a
.
(THE PROTHESIS
And
LORD WHICH KNOWETH THE HEARTS of each and all, which DWELLETH IN THE HOLY PLACE, which is without sin and alone able to forgive sin whereas thou
:
knowest, o Lord, that I am not pure for this thine holy service and that I have not the countenance wherewith to draw nigh and to open b my mouth b before
thine holy glory
:
my
sin, for I
am
yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me a sinner grant me TO FIND GRACE AND mercy in this hour 20
:
accomplish thine holy service according to thy will and thy goodpleasure, and And do thou also, that this incense also may be a sweetsmelling savour.
o our Lord, be with us and bless us: for thou art the absolver of our sin and the light of our souls and our life and our strength and our hope and our refuge 25 and to thee we send up unto the highest thanksgiving and honour and worship,
to the Father
at all times
both
now and
ever
of the Father
hast taught us this great mystery for our salvation, thou who 30 hast called us thy lowly servants, although we be unworthy, to be ministers
a The following alternative form of this rubric is given in a smaller hand in the margin of Again what is meet, that is what is necessaty for the priest by the order of the kedddse of the mysteries for the ministry of the holy tabot. First he shall come unto the tdbot and take the vestment in his hand and turn his face towards the And again east and bow three times and say Our Father which art in heaven. he shall turn to the people to see whether there is a deacon to minister before he puts on the complete vestments : for if there is no deacon to minister and assist in the ministration it will be impossible for the priest to take off his vestments after vesting. And when he tvill vest, let the presbvter look whether the vestment is too long or too short : for after vesting it is not proper to unvest. And then he shall put on the Akmdm and shall tie it with the Zendr. And he shall collect his thoughts and not let them turn aside unto the business of the world nor even go out of the door of the sanctuary. And if there is an archpope or a bishop present he shall take the vest ments in his hand and turn to him. and bless them for him before he vests. b D E wanting in B.
O God who
198
unto thine holy altar
:
c,
do thou, o our master, make us meet IN THE POWER OF mystery to the end that without falling into judgement IN THE PRESENCE OF thy great GLORY we may present unto thee a sacrifice of praise and glory and great comeliness in thy sanctuary. O Lord giver of redemption and sender of grace, who workest all in all, grant
Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray thee and beseech thee that thou wilt not forsake thy people by reason of their for holy is thine holy place sin and especially not by reason of my foolishness
us,
:
according to the gift of the Holy Ghost in Jesus Christ our Lord to whom with 10 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour and glory and power both now and ever and world without end. Amen.
:
Prayer after
the
withdrawal of the
veil
15
How awful is this day and how marvellous this hour wherein THE HOLY GHOST WILL come down and OVERSHADOW this In quietness and IN FEAR AND TREM oblation and hallow it. BLING stand ye up and pray that THE PEACE OF GOD BE with me a and WITH ALL OF YOU. And when the priest is vested all the people shall say b in the first mode b
{i
Halleluia.
20
If there be any one of the faithful that hath entered the church at the time of the keddase and hath not heard the holy scriptures and hath not waited until they finish the prayer and the keddase and hath not received the host, let him be excommunicate
from
2
-
the church
the
spirit.
law of God and disdained to stand before This the apostles have taught us in
c
.
their
canon
:
Prayer
choice vessels and set
masob
30
Lord our God, that said unto Moses his servant and prophet Make me them in my tabernacle upon mount Sinai now also, our God almighty, stretch forth thine holy right hand upon this pot, fill it with power and virtue and purity and the grace of the Holy Ghost and thy glory
:
that they
apostolic church
body of thine only Son in this holy with thine only Son and the Holy Ghost both now and ever and world without end
may make
:
Thou art the POT OF pure GOLD wherein is hidden THE MANNA, THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH LIFE UNTO all THE WORLD
or in unison you A. W.Fell Canonesapostolorumaethiopice Li^s. 1871, p. 34: Can. vii Quivis fidelis qui ecclesiam ingreditur et scripturas audit non autem subsistit donee (fideles) preces absolverint neque sanctam eucharistiam sumit pro tali ne faciant preces debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81.
c
: ;
The Liturgy of
The
priest
the
Abyssinian Jacobites
bread shall say
199
making
matSn
hagios in truth.
Amen
-
and
then he shall take the host *with his pure hand while wet rub it over and under saying
Christ our very God, sign with thy right hand and bless with thine hand and hallow with thy power and give virtue to this bread : let it be for the remission
Amen
it
and
into the
machfad saying
Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and 10 thou wast wellpleased in them, in like manner be wellpleased in us
and
it
and say
this
The hallowing and the thanksgiving and the exaltation, accepted be it of God the Father, for the remission of sin. b Power and blessing and light, hallowing and the holy be in this holy apostolic church. Amen. b
And
then the priest shall compass the tdbot with the taper in front of him. and the deacon shall compass it thrice holding the chalice
The
Lord our God, who didst accept the offering of Abel in the wild and of Noah within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 Carmel and of David in the threshingfloor of Oman the Jebusite and the widow s mite in the sanctuary accept likewise the oblation and offering of thy servant John which he has brought unto thine holy name and let it be the redemption of his sins recompense him with a goodly recompense in this world and in that which is to come both now and ever and world without end 25
: :
and
c
The Lord
seeth
me
c
!
thereof.
And
The
and
pour
OQ
priest shall say this prayer following after he hath set the host
on
the paten
Lord our God good and lifegiving, who didst spread forth thine holy hands on the tree of the cross place thine holy hand on this paten which is filled with good things, whereon they that love thy name have prepared the susten ance of a thousand years. Now, our God, bless with thine hand and hallow 35 and cleanse this paten which is filled with live coal, even thine own holy body
:
his wet hand he shall rub the bread over and under and he shall sign a second time D. This passage varies considerably in the MSS. D has Power and light, greatness and blessing and the hallowing of the holy be on this church And he shall say furthermore This hallowing be accepted, the thanksgiving and the exaltation for the remission of sin on the part of God the Father. Amen so be it, so be it. C.
*
b
and with
it
over
2OO
which
for thine
lifegiver
Prayer over the chalice Lord our God Jesus Christ alethinos true, our God that was made man, whose godhead was not severed from his manhood, who of his own goodpleasure did pour out his blood for the sake of his creatures now, our God, place thine holy hand on this cup, hallow it and cleanse it that this may become thy precious blood for life and for remission of sin unto every one that shall 10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy Ghost the lifegiver both now and ever and world without end
5
:
second prayer, of the nuptials, over the chalice Christ our very God, who wentest to the marriagefeast when they called thee in Cana of Galilee and didst bless them and didst make the water wine
:
15 do thou in like sort unto this wine which is set before thee bless it and hallow it and cleanse it let it become the joy and the life of our soul and our body
: :
At
Fill
it
all
times
may
and
for the
remission of sin, for understanding and for healing and for counsel of the Holy 20 Ghost both now and ever and world without end Purity and sweetness and blessing be to them that drink of thy blood
precious alethinos true.
Lord our God, who didst make thy servant Isaiah meet to behold the seraph 25 when with THE TONGS in his hand HE TOOK therewith A LIVE COAL FROM OFF THE ALTAR and laid it on his mouth now, Lord Father almighty, place thine holy hand upon the cross-spoon for the administering of the holy body and blood of thine only Son our Lord and our God and our Saviour Jesus Christ bless now and hallow and cleanse this cross-spoon and*give it power and glory
:
:
for thine is the glory and the 30 as thou gavest to the tongs of the seraph dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both now and ever and world without end. Amen.
:
And
35
the sign
of the
Amen
(The
priest shall say)
And
40
Christ b
Amen
a
man
Mary
for
our salvation C.
The Liturgy of
{The
the
Abyssinian Jacobites
201
And
blessed be the
{
Amen
and he
shall say over the chalice also in like
1
manner
Again he
Glory and honour are due unto the holy Trinity the Father and the Son and the Holy Ghost coequal Trinity both now and ever and world without end.
And
10
speaketh the
word
Remember me, my
father presbyter
He
also shall
And
then the priest shall stand upright and with his face to the east stretching 15 forth his hand and shall say with a loud voice
One
is
is
is
the
Holy Ghost
The people shall say
20
PRAISE THE
say
25
IS
OF THE
The
Glory be to the Father and to the Son and to the Holy Ghost Both now and ever and world without end. Amen.
Halleluia
and
the people also shall
say in
like
manner.
and blood
and afterwards C.
202
Stand up
5
for prayer
all
With thy
i
spirit
The
We give thanks
God
:
unto the doer of good unto us, the merciful Lord and our God and our Saviour
15
for he hath covered us and succoured us, he Jesus Christ hath kept us and brought us nigh and received us unto himself and undertaken our defence and strengthened us and brought us unto this hour. Let us therefore pray him that the almighty
in this holy
day
all
life
peace
20
25
Pray ye Lord Lord God almighty, the Father of our Lord and our God and our Saviour Jesus Christ, a we render thee thanks upon a for that thou every thing, for every thing and in every thing hast covered us and succoured us, hast kept us and brought us nigh and received us unto thyself and undertaken our defence and strengthened us and brought us unto this hour
,
Entreat ye and beseech that the Lord have mercy upon us and compassionate us and receive prayer and supplication from
30
all times.
what is expedient at he make us meet to May partake of the com munion of the blessed mystery and remit unto us our sins
his saints in our behalf according to
The priest shall say
this
35
entreat of thy goodness, o lover of man, grant us to fulfil this holy day all the days of our life b in b peace along with thy fear. All envy and all trial and all
For
cause
we pray and
AB
omit.
and
in all
peace C.
The Liturgy of
the
Abyssinian Jacobites
203
the working of Satan and the counsel of evil men and the insolence of adversaries secret and open remove far from me
benediction
and from
all
all good things that are expedient and excellent command thou for us, for thou art he that HATH GIVEN US POWER TO TREAD UPON SCOrpionS AND SERPENTS AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL EVIL in the grace and lovingkindness and love towards man kind of thine only Son our Lord and our God and our Saviour Jesus Christ through whom to thee with him and the Holy Ghost the lifegiver who is coequal with thee are fitting glory and honour and might now and ever and world without end.
benediction towards the altar
:
thine
10
Stand up
The assistant
for
prayer
15
Peace be unto you all And again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ on behalf of those who bring an offering within the one holy catholic church, an oblation, firstfruits, tithes, a thankoffering, a memorial, whether much or little, in secret or openly, and of those who wish to give and have not wherewith to give, that he accept their ready mind, that he vouchsafe the heavenly kingdom, who hath power unto every deed of blessing, even the Lord our God
The deacon shall say
20
Pray
for
them
sisters,
Accept the offering of the brethren, accept the offering of the and ours also accept, our offering and our oblation
The deacon shall say
30
The commandment
in his heart
of our fathers the apostles Let none keep rancour or revenge or envy or hatred towards his neighbour
:
in fear
35
we worship and
thee
we
glorify
204
Lord our God who art almighty, we pray and beseech thee for them that bring an offering within the one holy catholic
5
church, an oblation, firstfruits, tithes, a thankoffering, a memorial, in secret or openly, whether much or little, and for those who
wish to give and have not wherewith to give. Thine acceptance let the recom of their ready mind grant thou unto every one pense of blessing be a portion world without end. Amen.
:
The
10
of the Mystery
O my
Father and
master Jesus Christ, coeternal pure Word of the Word of the Holy Ghost the lifegiver thou art
:
Lamb without spot FOR and now also we pray and beseech o lover of man, make thy face to 15 of thine excellent goodness, shine upon this bread pointing, and upon this cup pointing, which we have set upon this spiritual ark of thine bless he shall bless once the bread, and hallow he shall bless the cup, and cleanse them both he shall bless once because of both, and change this bread pointing: let it 20 become thy pure body, and what is mingled with this cup pointing thy precious blood and let it be offered for us all and be the healing and salvation of our soul and our body and our Thou art the king of us all, Christ our God, and to thee spirit. we send up praise and worship and to thy good Father and to the Holy Ghost the lifegiver who is coequal with thee both now 25 and ever and world without end. Amen.
didst foretell that thou wouldest be the
And then
to the tdbot
and
and bow
and
shall
bow
both
the presbyter
and
they shall
bow
together.
,,
And
a low
voice this
prayer which
is
S. Basil s
35
Lord our God, who by reason of thine unspeakable love towards mankind didst SEND thine ONLY SON INTO THE WORLD we beseech thee, o our to bring back unto thee the lost sheep master, turn us not back as we draw nigh to this awful sacrifice without defilement and trusting NOT IN OUR OWN RIGHTEOUS NESS BUT on THY MERCY wherewith thou hast loved our race we pray and beseech of thy goodness, o lover of man, that this
:
:
205
mystery when thou hast prepared it for our salvation be not to us thy servants and all thy people for condemnation, but that it be profitable for the blotting out of our transgression and the
forgiveness of our negligence.
to thine
now and
Amen.
And
of the Son
Lord Lord Jesus Christ the only Son, the Word of the Lord the Father, who hast broken off from us the bond of our sins through thy lifegiving and saving sufferings, who didst BREATHE UPON the face of thine holy disciples and pure ministers SAYING TO THEM RECEIVE THE HOLY GHOST WHATSOEVER men s SINS YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER SINS YE RETAIN THEY ARE RETAINED thou therefore now,
:
:
10
o Lord, hast vouchsafed unto thy pure ministers that do the priest s office at all times in thine holy church that they should
15
bind
and
loose
every bond of
Now again we pray and entreat of thy goodness, o lover of man, in the behalf of these thy servants my fathers and my brothers and my sisters and of me thy sinful and feeble
servant and of them that
altar
:
make
bow their heads before thine holy way of thy mercy, break and sever whether we have trespassed against
20
thee wittingly or unwittingly or in deceit, whether in deed or in word or through faintheartedness, for thou knowest the feeble ness of man. O good lover of man and lord of all creation, 25 grant us the forgiveness of our sins, bless us and purify us and
and loose all thy people and here he shall and fill us with the fear of thy name and stablish us to do thine holy will, o good for thou art our God and our Saviour and to thee is fitting the glory and the praise 30 with thy good heavenly Father and the Holy Ghost the lifegiver who is coequal with thee both now and ever and world without end May thy servants who have ministered on this day, the presbyter benediction towards the presbyter, and the deacon benediction 35 towards the deacons, and the priests benediction, and all the people and
free us
set us loose
mention those
lately departed,
:
and
also,
benediction towards
206
himself
be absolved out of the mouth of the holy Trinity the Father and the Son and the Holy Ghost and out of the mouth
10
15
of the one holy catholic and apostolic church, and out of the mouth of the xv prophets and out of the mouth of the xij apostles and out of the mouth of the Ixxij disciples and out of the mouth of the divine and evangelist Mark the apostle and martyr and out of the mouth of the archpopes S. Severus and S. Dioscorus and S. John Chrysostom and S. Cyril and S. Gregory and S. Basil, out of the mouth of the cccxviij orthodox that assembled in Nicaea and the cl in Constantinople and the cc in Ephesus and out of the mouth of the honoured father the archpope abba John and our blessed pope abba Smoda and out of the mouth of me also thy sinful and feeble servant. May they be absolved out of the mouth of our lady Mary parent of God, the new loom. For awful and full of glory is thy name, o holy Trinity, Father and Son and Holy Ghost, both now and ever and world without end. Amen.
The deacon shall say
20
For peaceable holiness we beseech, that the Lord make us peaceable by his own lovingkindness
The people shall say at each pause
Amen.
For our
faith
Klralayeson.
25
beseech, that the Lord would grant us to be wellpleasing, to keep the faith in purity For our congregation we beseech, that the Lord would keep us unto the end in the fellowship of the Holy Ghost
we
that the
Lord vouchsafe
our tribulation
For the holy prophets we beseech, with them For the holy apostles we beseech,
be
wellpleasing
that the
Lord number us
that the
even
lot
as
apportion unto us a
35
wellpleasing
For the holy martyrs we beseech, that the Lord grant us to perfect the same conversation For our archpope abba Matthew and our blessed pope abba Slnoda we beseech, that the Lord grant them unto us long
The Liturgy of
the
Abyssinian Jacobites
207
word
of faith in purity without spot for that they are the guardians of the church
For the presbyters we beseech, that the Lord never take from them the spirit of priesthood, the zeal and fear of him unto the end and that he vouchsafe them (the fruit of)
their labour
For the deacons we beseech, that the Lord grant them to run a perfect course and to draw nigh unto their work in 10 holiness and that he remember their love For the subdeacons and the anagnosts and the singers we beseech, that the Lord grant them to perfect the zeal of
their faith
For the widows and the celibates we beseech, that the Lord hear their prayer and vouchsafe them abundantly in their hearts the grace of the Holy Ghost and accept their labour For the virgins we beseech, that the Lord grant them the crown of virginity and that they be unto the Lord children and daughters and that he accept their labour For the ascetics we beseech, that the Lord grant them to receive their reward through abstinence For the laity and faithful men we beseech, that the Lord grant them a share in the washing away of sin and seal them
with the seal of sanctification
15
20
that the
25
much peace
in his
days
For the judges and those who are in authority we beseech, that the Lord give them wisdom and the fear of him For all the world we beseech, that the Lord prevent the thought thereof and put into the mind of all and each to desire that which is good and expedient For them that travel by sea or in the desert we beseech, that the Lord guide them with a merciful right hand For the excommunicate we beseech, that the Lord grant them patience and wholesome discipline and vouchsafe that their
labour be perfected For the sad and sorrowful
perfect consolation
30
35
we
2o8
For the hungry and
their daily food
we
that the
their
that the
them
to their
country in peace For those of the Christian congregation who are fallen asleep we beseech, that the Lord vouchsafe them a place of rest
10
sick and suffering we beseech, that the Lord heal them speedily and send upon them LOVINGKINDNESS AND MERCY For those of our fathers and our brothers and our sisters who
For the
have trespassed we beseech, that the Lord cherish not anger against them but grant them rest and relief from his wrath For the rains we beseech, that the Lord send rain on the place that needeth it
rivers
we
fill
them
For the
20
And
fruit of the earth we beseech, that the Lord give to the earth her fruit for sowing and for harvest all of us who ask and beseech in prayer may he clothe with
the spirit of peace and vouchsafe us to the Lord that he hear and accept
we may have knowledge and grow in his grace and glory in his name and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS AND APOSTLES Let us draw nigh and ask the Lord that he hear and accept our
prayer
30
For our thanksgiving we beseech, that the Lord write our petition IN THE BOOK OF LIFE and the eternal God
35
remember us in the restingplace of saints in his own light For those of our brethren and sisters who lag behind we beseech, that the Lord grant them to have a fervent desire and turn away from them the bondage of this world and give them a good conscience and love and good hope For the sake of the body and blood of the Son of God so be it,
so be
it.
And
The Liturgy of
209
CENSING)
And the
left,
to
of incense in his right hand and the censer in the a pope present he shall bring unto him the incense and the censer bless them, and if there be no pope present he shall bless them himself, making mention of the current year of grace and of the beginning of night and day
priest shall take grains
and
if there be
And
I
say this
pray and beseech thee, o Lord our God, as thou wast well10
pleased with the offering of Abel thy beloved and the oblation of Enoch and of Noah and the incense of Aaron and Samuel
and Zacharias
in like
this incense as
a sweetsmelling savour for the remission of our sins and forgive all thy people their trespass for thou art merciful and to thee glory
now
with thine only Son and the and ever and world without end. Amen
is
fitting
and
Amen
The assistant shall say
20
And
who
blessed be the only Son our Lord Jesus Christ was made man of Mary the holy virgin for our salvation
The
priest shall say
And
blessed be the
who
strengtheneth us
25
Glory and honour be to the Holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without end. Amen
I WILL OFFER UNTO THEE INCENSE WITH RAMS ALL THY GARMENTS SMELL OF MYRRH ALOES AND CASSIA LET MY 30 PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE Yet again we offer unto thee this incense for the remission of
: I
sins and the trespass of thy people For blessed and full of glory is thine holy name, Father and Son and Holy Ghost, both now and ever and world without
my
35
end.
Amen
P
10
THE FIRST AND THE LAST, which hath neither nor which is GREAT IN his COUNSEL and MIGHTY end, beginning IN his WORK and righteous in his purpose and strong in his might, WHICH is AND is TO BE in all things be with us in this hour and STAND IN THE MIDST OF us all and purify our hearts and sanctify our souls and our flesh and wash us from all our sins which we have done wittingly or unwittingly grant us to offer before thee a reasonable oblation and an oblation of blessing, the which thou wilt make to ENTER IN WITHIN the inner chamber of THE VEIL, the holy of holies thy dwellingeternal God,
:
:
place
and
20
We pray
thee, o Lord,
that thou
remember
the one holy apostolic church which reacheth from one end of the world to the other
The deacon shall say
Pray
25
for the
in the
Lord
the honoured father our archpope abba Matthew and our blessed pope abba Sinoda and all orthodox
Remember, o Lord,
30
bishops presbyters and deacons. And if he (the archpope} be entered into rest he shall say Rest, o Lord, the soul of our father the archpope abba TV and make him to dwell in the kingdom of heaven with seat for us on his throne in his stead a GOOD the righteous
:
SHEPHERD and
and
35 that
let
let
make
Pray for our archpope abba Matthew and for our blessed pope abba Smoda and for all orthodox bishops presbyters and deacons
The Liturgy of
The
the
Abyssinian Jacobites
211
Remember, Lord, our congregation, bless them and make them to be neither separated nor estranged make them an
:
house of prayer, an house of purity and an house of blessing vouchsafe it, Lord, unto us thy servants and to them that shall come after us, unto eternal days vouchsafe it
The deacon shall say
Pray
for
is
the keeping of us
all
ARISE, LORD my GOD, AND LET THINE ENEMIES BE SCATTERED AND LET ALL THEM THAT HATE thine holy and blessed name FLEE BEFORE THEE, but let thy people who do thy will be blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOUSAND through thine only Son through whom to
:
10
both
now and
15
Stand up
The people shall say
20
all
The
first
day of
the week
25
Son and
The
the
in
one
30
Pray
virgin
for us
,
-
Thou
THE GOLDEN CENSER which
Blessed
is
art
didst bear the live coal of fire. he that receiveth out of the sanctuary him that forgiveth sin and blotteth out error, who is God s Word that was made man of thee, who offered himself to his Father for
incense and an ACCEPTABLE OFFERING worship thee, Christ, with thy good heavenly Father and thine Holy Spirit the lifegiver, for thou didst come and save us.
We
(THE LECTIONS)
(i.
Epistle of S. Paul)
to
us what was hidden in the depth of darkness, giver of a word of gladness to them that proclaim the greatness of thy power thou it was that after thy great goodness didst call Paul WHO
:
didst
make him
CHOSEN
25
VESSEL and wast wellpleased with him that he should become an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM, a summoner thereunto, o Christ our God. Thou art a lover of vouchsafe us a mind without distraction and man, o good a pure understanding that departeth not from thee, that we may both perceive and know how great is thine holy teaching which is now read to us out of him and as he was like unto thee, o prince of life, so make us also meet to be like unto him in deed and in faith and to praise thine holy name and glory
:
for thine is the kingdom, the in thy precious cross at all times might, the majesty and the sovereignty, the honour and the Amen. 30 glory world without end.
:
Every one THAT LOVETH NOT OUR LORD and our God and our Saviour Jesus Christ and believeth not in his birth of
35
the holy virgin, in the a twofold a ark of the Holy Ghost, until HIS COMING again, as saith Paul, LET HIM BE
Mary
ANATHEMA
*
or second.
The Liturgy of
and
the
Abyssinian Jacobites
Paul
213
TO THE
7}
.
And
Accept me, o
my
father presbyter
And
him saying
The Lord accept thine oblation and smell the savour of thine incense as he did accept the oblation of Melchizedek and the incense of Aaron and Zacharias.
And
hand upon the deacons and say Paul: and then over the people he shall say
the blessing
of
10
The Lord
And
this,
bless
doors
going round
to the several
Glory and honour to the holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without end.
Amen
and
then he shall say
Lord our God, who of old didst make the wall of Jericho down by the hand of Joshua thy servant in like sort now make the wall of the sin of these thy servants and thine handmaids to fall down by the hand of me thy servant
to fall
:
20
and
upon
the altar
saying
accepter of penitence and remitter of sin, Jesus Christ, remit my sin and the sin of all thy people accept the penitence of these thy servants and thine handmaids and make the light of thy grace to shine upon them for thine holy NAME S sake BY
:
25
WHICH we ARE CALLED through whom to thee with him and the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
:
The
blessing of the Father and the bounty of the Son and the 30 who came down upon the apostles gift of the Holy Ghost in the upper room of holy Sion, in like sort come down
us.
Amen
Holy apostle Paul, goodly messenger, healer of the sick, thou 35 hast received the crown pray and intercede for us cause our
:
souls to be saved in the multitude of his lovingkindness and his mercy for his holy name s sake.
214
Stand up
for
prayer
all
With thy
jo
spirit
The
15
O eternal God, THE FIRST AND THE LAST, which hath neither beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY IN his WORK and wise in his purpose, who is in all things we in thou be with us and that this beseech thee pray thee, Lord, hour make thy face to shine upon us and abide with us in the
:
midst of us
and
and remit
:
make
20
Lord, to offer unto thee a pure oblation, a reasonable and let it enter into the holy temple offering spiritual incense of thine holiness thine through only Son our Lord through
us,
:
whom
to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
our Lord
us.
the Epistle of {James} disciple and apostle of Jesus Christ. His prayer and his blessing be with
Amen
TO NOW, YE RICH MEN THE LORD S. James v\-i\
and
after reading
Go
when he goeth
say
30
35
THE WORLD NEITHER THE THINGS THAT ARE IN THE WORLD FOR ALL THAT IS IN THE WORLD, THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for all is passing, BUT HE THAT DOETH THE goodpleasure OF GOD ABIDETH FOR EVER
brethren, LOVE NOT
:
O my
7^he
Liturgy of
the
Abyssinian Jacobites
215
Holy consubstantial
thine
holy
elect
disciples
sake
name
s sake.
The Acts
of the Apostles)
Stand up
for
prayer
jo
all
With thy
The
spirit
was
15
holy apostles the mystery of the glorious gospel of thy Messiah and didst give them the great and immeasurable GIFT that is OF thy GRACE and didst send them to proclaim in all the ends of the
world the inscrutable riches of thy grace through thy mercy we pray thee also and beseech thee, our Lord and our God, that thou wouldest make us meet for AN INHERITANCE and A POR TION with them that we may walk in their ways and follow and vouchsafe us at all times to imitate them in their footsteps and to continue in their love and to have fellowship with them
:
_>
in
their
church
bless
benediction
and do thou keep thine holy labour in godliness which thou hast founded by their means and
: :
25
the sheep of thy flock and increase this VINE thou hast PLANTED with THY RIGHT HAND which benediction our Lord through whom to thee with him Christ through Jesus and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
benediction
30
pure fountain which is from the pure fountains of the law, The to wit the history of the Acts of the pure Apostles.
blessing of their prayer be with us.
Amen
35
2i6
(NOW
IT
WAS DAY
and
Full
is the word of the Lord and it holy church and many are they that believe in our Lord Jesus Christ to whom be glory world without end. Amen
hath increased in
10
HOLY HOLY HOLY art thou, God the Father almighty HOLY HOLY HOLY art thou, only Son which art the living Word of the Father HOLY HOLY HOLY art thou, Holy Ghost
which knowest
all
things.
And
Glory and honour be to the holy Trinity the Father and the Son and the Holy Ghost both now and ever and world without
end.
Amen
then the priest shall say this prayer following, standing before the altar
and
20
Lord our God who didst accept the sacrifice of our father Abraham and in the stead of Isaac didst prepare and send down to him a ram for his ransom even so, o our Lord,
:
25
accept from us our oblation and this savour of our incense and send unto us from on high in recompense thereof the riches of thy lovingkindness and thy mercy that we
may
all
minister
before
PURITY
and
all
in joy
We pray thee,
Hail, o thou of
35
remember
The
whom we
high to
mother of Christ offer up our prayer on thy beloved Son that he forgive us our sins
:
Hail, o thou who barest for us the very light of righteousness, even Christ our God o virgin pure, plead for us unto our Lord that he show mercy unto our souls and forgive us our sins
The Liturgy of
Hail, o virgin pure,
the
Abyssinian Jacobites
217
Mary holy parent of God, very pleader mankind, plead for us before Christ thy Son, that he vouchsafe us remission of our sins Hail, o virgin pure, very queen hail, o pride of our kind we pray thee that hail, o thou that barest for us Emmanuel thou remember us, o very mediatress, before our Lord Jesus that he forgive us our sins.
for the race of
:
And
go forth
and
the time of blessing, this is the time of choice incense, the time of the praise of our Saviour, lover of man, Christ.
This
10
The incense
is
Mary
:
the incense
is
he who was
in
her
:
womb
which is fragrant the incense is he whom she bare he came and saved us, the fragrant ointment Jesus Christ. O come let us worship him and keep his commandments that he forgive us our sins To Michael was given mercy, and gladtidings to Gabriel and a heavenly gift to Mary virgin. To David was given understanding, and wisdom to Solomon and an horn of oil to Samuel, for he was the anointer of kings. To our father Peter were given the keys, and virginity to John and apostleship to our father Paul, for he was the light of the church The fragrant ointment is Mary for he that was in her womb, who is more fragrant than all incense, came and was made flesh of her. In Mary virgin pure the Father was wellpleased and he decked her for a tabernacle for the habitation of his well:
20
25
beloved Son
To Moses was
Aaron
:
to
given the law, and the priesthood to Zacharias the priest was given the choice
incense.
They made the tabernacle of the testimony 30 according to the word of the Lord and Aaron the priest in the midst thereof made the choice incense to go up
seraphin worship him and the cherubin glorify him
:
The
they cry saying HOLY HOLY HOLY is THE LORD among the thousands and praised among the tens of thousands
Thou
our Saviour,
us,
for
and save us
o Lord.
218
mighty, HOLY living immortal of Mary the holy virgin, was born [who have mercy upon us, o Lord HOLY God, HOLY mighty, HOLY living immortal who was baptized in Jordan and was hung on the
a
10
have mercy upon us, o Lord HOLY God, HOLY mighty, HOLY living immortal who rose from the dead the third day, ascended with glory into heaven and sat down at the right
shall
hand of his Father, come again with glory to judge the quick and have mercy upon us, o Lord
Glory be
the dead,
j-
to the Father, glory be to the Son, glory be to the Holy Ghost both now and ever and world without end
so be
it,
so be
it]
a.
mercy upon
say
us.
priest shall
-5
THE LORD
The
IS
WITH THEE
say
AND BLESSED
30
IS
The
Son
And
The Liturgy of
The
219
Glory and honour to the holy Trinity, the Father and the Son and the Holy Ghost, now and ever and world without end.
(4. The Gospel) The deacon shall say
Stand up
for prayer
all
I0
With thy
PROPHETS AND thy pure apostles RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM AND BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that have HEARD like them do thou make us also meet to hear and to do the word of thine holy gospel through the prayer
and
: :
MANY
20
of the saints
The deacon shall say
25
have bidden us to remem ber them in the time of our prayer and our supplication wherewith we make request of thee, o Lord our God. Give rest to them that have fallen asleep before us heal speedily them that are sick for thou art the life of us all and the hope of us all and the deliverer of us all and the raiser up of us all and to thee we send thanksgiving unto highest heaven world
again, Lord,
that
: :
Remember
them
30
without end.
The deacon shall speak
before the Gospel signifying
what he
is
going
to
proclaim
?:
on The
and
say
following
all
And
the
220
into his holy church to be joined with (the entry of) his holy angels who chant unto him with fear and with trembling and glorify him at all times and all hours world without end
5
And then
compass
him and
the
Gospel behind
towards the
And
The
And
blessed be the
Stand up and hearken to the holy Gospel, the message of our Lord and our Saviour Jesus Christ
The
priest sliall
say
The
2
-
Son
of
God
Glory be to thee, Christ my Lord and my God, at all times {O MAGNIFY THE LORD OUR GOD AND FALL DOWN BEFORE HIS FOOTSTOOL: FOR HE is HOLY Ps. xcix i\^
The assistant priest shall say
in
a low voice
30
FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS indeed, receive our prayer and our supplication and our
a The proper is given in the Lectionary. The Liturgy has SING WE MKRRILY UNTO GOD OUR STRENGTH MAKE A CHEERFUL NOISE UNTO THE GOD OF JACOB. TAKE THE PSALM, BRING HITHER THE TABRET THE MERRY HARP WITH THE LUTE. In Lent [instead of Sing we merrily D EJ In the gospel thou hast shown O thou who hast us the way and in the prophets thou hast comforted us.
:
[And
The Liturgy of
the
Abyssinian Jacobites
221
humility and our penitence and our confession toward thine ark and thine holy altar heavenly stainless and spotless make us meet to hear the word of thine holy gospel and to keep thy
:
we may
one
Remember,
5 thirtyfold and sixtyfold and an hundredfold Lord, the sick of thy people visit them in thy
:
Remember, Lord, our fathers lovingkindness and heal them. and our brethren who are gone to sojourn abroad bring them
:
and peace. Remember, the rains and the waters of the 10 of the Lord, downcoming rivers bless them. Remember, Lord, the seed and the fruit of the fields make them abundant. Remember, Lord, the sweetness of the airs and the fruits of the earth bless them. Remember, Lord, the safety of man and of beast. Remember, Lord, the safety of thine own holy church and of alt orthodox 15 cities and countries. Remember, Lord, our king John lover of God and keep him in peace and health. Remember, Lord, our fathers and our brethren who have fallen asleep and are gone to their rest in the orthodox faith give them rest. Remember, thee this incense and 20 unto that have them Lord, presented oblation a and those also for whom b they b offered and those who c brought c it from them grant them all the recompense in heaven and comfort them after all tribulation. Remember, Lord, all captives and bring them again in peace to their cities.
back
to their dwellingplace in safety
:
:
Remember, Lord, thy poor servants who are Remember, Lord, the afflicted and distressed.
Lord,
the
stablish
in
torment.
25
them
remains of idolatry
fear
banish from their heart all right faith stablish in their heart thy law and the
:
of thee,
thy
:
thine ordinance
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they have been instructed make them all meet for the new birth and for the remission of their sin and prepare them to be an
Holy Spirit: through the grace and lovingkind- 35 ness of thine only Son, lover of man, our Lord and our God
ark for thine
* b
for
whom
A B.
they offered D.
c
DE
corrupt in
A B.
222
and our Saviour Jesus Christ, through whom to thee with him and with the Holy Ghost the lifegiver who is coequal with thee in godhead a glory and honour and majesty are fitting a both now and ever and world without end. Amen.
5
The
apostle of our Lord Jesus Christ the Son of the living Amen to him be glory continually world without end.
God
and
10
15
Luke s IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN FOR ONE TITTLE OF THE LAW and the prophets TO FAIL, said
the
Lord
to his disciples b The people shall say at each Gospel in tone as follows
IS
20
25
LIKE UNTO THEE, O LORD, AMONG THE GODS? DOEST WONDERS thou didst SHOW thy POWER UNTO thy PEOPLE and didst save thy people with thine arm thou wentest into hades and broughtest up thence them that were in captivity and didst desire us again to be set free, for thou For this cause we glorify thee saying didst come and save us. Blessed art thou, our Lord Jesus Christ, for thou didst come and save us c
Lukes
WHO
is
Thou
it
that
Go
a
:
forth,
ye catechumens.
:
C E wanting in A B D. The forms for the other Gospels are given in the text thus Matthew s HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, Mark s HE THAT HATH EARS TO HEAR LET HIM said the Lord to his disciples. HEAR. Johns HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE. The responses for the other Gospels are Matthew s We believe in the very Father and we believe in the very Son and we believe in the very Holy Ghost we verily believe in their Trinity. Mark s And they, the cherubin and seraphin, offer up glory to him saying HOLY HOLY HOLY art thou, Lord, the Father and the Son and the Holy Ghost. Johns IN THE BEGINNING WAS THE WORD THE WORD WAS the Word of GOD THE WORD WAS MADE FLESH AND DWELT AMONG US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS FATHER the living Word of the Father and the lifegiving Word, the Word of God, rose again and his flesh was not corrupted.
b
:
The Liturgy of
the
Abyssinian Jacobites
223
PRAYERS)
{ 77?* deacon )
Stand up
for
prayer
5
Peace be
to
you
all
With thy
The
spirit
10
Again let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ. We ask and entreat of
thy goodness, o lover of man remember, Lord, the peace of the church holy one apostolic which reacheth from one end of the world to the other
:
15
Pray
for the
in the
Lord
all
the peace that is from heaven send thou into the hearts of us all and the peace
of our life vouchsafe us therein. Vouchsafe peace to our king John, to his palace and to his armies and to his princes and to his nobles and to the multitude of our neighbours at home and
25
abroad adorn them with all peace. O KING OF PEACE, GIVE us PEACE FOR THOU HAST GIVEN US ALL THINGS POSSESS US, o LORD, and requite us, FOR BESIDE THEE WE KNOW NONE
: :
OTHER
it
WE MAKE MENTION OF THINE holy NAME and Call Upon may live through the Holy Ghost and that the
all
30
death of sin have not dominion over us thy servants and thy people
The people shall say
Klralayeson.
The deacon shall say
35
Stand up
for prayer
224
all
With thy
The
spirit
the
10
again let us beseech the almighty Lord the Father of Lord and our Saviour Jesus Christ for the blessed pope abba Matthew that he truly preserve him to us for many years and in peaceful days to fulfil the office of the priesthood which thcu hast committed unto him. The Lord our God who is rich
in
And
grace vouchsafe
for
it
our archpope abba Matthew lord archbishop of the Pray great city of Alexandria and for the head of the city of our fathers the blessed pope abba Slnoda and all orthodox bishops presbyters and deacons
The
priest shall
say
20
Lord our God who art almighty, we pray and beseech thee our blessed pope abba Stnoda that thou truly preserve him
for for
years in peaceful days fulfilling the office of the priest hood which thou hast committed unto him, with all orthodox bishops presbyters and deacons and with all the entire congre-
many
25
and the prayer also gation of the one holy catholic church which he shall make on our behalf and on behalf of all thy open to him the treasurehouse of thy people do thou accept
: :
30
Furthermore vouchsafe him abundantly the grace of blessing. the Holy Ghost pour upon him from heaven thy blessing that he may bless thy people and all his enemies visible and invisible do thou subdue and BRUISE UNDER his FEET SHORTLY but himself do thou still preserve unto us, unto thine holy church,
:
:
in thy
through thine only Son through whom to priesthood thee with him and with the Holy Ghost be glory and dominion
:
35
both
now and
Amen.
Stand up
for prayer
The Liturgy of
the
Abyssinian Jacobites
225
all
5
With thy
spirit
again let us beseech the almighty Lord the Father of Lord and our Saviour Jesus Christ we pray and implore of thy goodness, o lover of man remember, Lord, our congregation bless thou them
the
: : :
And
10
Pray
hindrance and without intermission doing thine holy and blessed will: an house of prayer, an house of purity and an house of blessing vouchsafe, Lord, unto us thy servants, and to them that shall come after us unto eternal days vouchsafe it. And the
to
priest shall
be
to thee without
20
LORD my GOD, AND LET THINE ENEMIES BE SCATTERED AND LET all THEM THAT HATE thine holy and blessed name FLEE BEFORE THEE while speaking he
cense the altar saying
ARISE,
but let thy people be blessed with blessings a thousand thousand and ten thousand times ten thousand through the grace and lovingkindness of the lover of man thine only Son our Lord and our God and our Saviour Jesus Christ through whom to thee with
three
and bow
times
25
him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
<THE
30
CREED)
Speak we all in the wisdom of the Lord Answer ye the prayer of faith
*
End
of
f.
bound up as
f.
p.
226
1.
34)
is
misplaced and
226
one God the Lord the Father almighty, maker of the heavens and the earth, the visible and the invisible. And we believe in one Lord Jesus Christ the only Son of the Father, who was with him BEFORE THE WORLD WAS CREATED,
We believe in
10
15
20
God, begotten not made, equal with the by whom all things were made but WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor who for us men and for our salvation came down in earth from heaven and was incarnate of the Holy Ghost and of Mary, of the holy virgin he was made man and was crucified for us in the days of Pontius Pilate, he suffered and died and was buried and rose again from the dead the third day, as it is written in the holy scriptures he ascended with glory into the heavens and sat down on the right hand of his Father he shall come again with glory to judge the quick and the dead and of And we believe in the his kingdom there shall be no end. Holy Ghost the Lord, the giver of life, who proceedeth from the Father we worship and glorify him with the Father and And we believe in one the Son who spake by the prophets. believe in one baptism and we catholic church apostolic holy for the remission of sin and we look for the resurrection of the dead and the life to come world without end. Amen.
:
:
<THE
LAVATORY)
of
the paten with his hand.
25
And
away
the covering
And
And
after
hand turning
following while he sprinkles water with the his face to the west
30
any who is pure let him receive of the host and whoso is not pure let him not receive, that he be not consumed in the fire of the godhead, whoso hath revenge in his heart and whoso hath an alien mind by reason of unchastity. I AM PURE
If there be
sacrilege against
3?
I have nought to do with your the body and blood of Christ I am pure of your error, and your sin will thereof: reception return upon your own head if ye receive not in purity.
The Liturgy of
<THE
the
Abyssinian Jacobites
PEACE)
227
KISS OF
Stand up
for
prayer
all
With thy
The
spirit
i
CAME at first INTO THE WORLD THROUGH ENVY OF Satan, by the advent of thy living Son our Lord and our God and our Saviour Jesus Christ and didst fill all the earth with thy peace which is from heaven, wherein the armies of heaven glorify thee saying
LORD
GLORY TO GOD
manner:
Lord, in thy goodwill fill our hearts and purify us from all 20 filthiness and from all a lasciviousness a and from all revenge and
envy and from all wrongdoing and from the remembrance of ill which clothes with death. Make us all meet to SALUTE ONE
KISS
25
Pray for perfect peace and love SALUTE ONE ANOTHER WITH AN HOLY KISS
The people shall say
and
to partake without condemnation of thine holy immortal heavenly gift through Jesus Christ our Lord through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
:
35
ft
DE
corrupt in
A B.
228
(ANAPHORA)
(THE THANKSGIVING)
The
priest shall say
WITH THY
The
SPIRIT
is
MEET
The
Lift
up your hearts
We
J5
lift
them up unto the Lord our God The Keddase of the Apostles
The
priest shall say
20
GIVE THEE THANKS, o LORD, in thy BELOVED SON the Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, THE ANGEL OF thy COUNSEL, thy Son the saviour and REDEEMER, who is the Word from thee and THROUGH WHOM thou MADEST
all
WE
(THE INTERCESSION)
The deacon shall say
25
For the sake of our blessed and holy archpope abba Matthew and the blessed pope abba Smoda while they yet give thee
prayer and in their supplication Stephen the protomartyr, Zacharias the priest and John the baptist, and for the sake of all the saints and martyrs who have Matthew and Mark, Luke faith gained their rest in the
thanks
in their
3o
and John, the iv evangelists Mary the parent of God hear us. For the sake of Peter and Andrew, James and Thomas and Matthew, John, Philip and Bartholomew, Thaddaeus and Nathanael and James the son of Alphaeus and Matthias, the xij apostles and James the apostle,
: : :
35
Paul
The Liturgy of
Timothy
Silas
the
Abyssinian Jacobites
229
and
Barnabas, Titus
Philemon Clement,
:
the Ixxij disciples, the d companions, the cccxviij orthodox the prayers of them all come unto us a
And remember
thou the catholic apostolic church in peace, which was made by the precious blood of Christ ^ Remember thou all archpopes popes bishops presbyters and deacons and all Christian people.
The assistant presbyter shall say
the
prayer of benediction
holy Trinity, Father and Son and Holy Ghost, bless thou benediction thy people, christians beloved, with blessings heavenly and earthly, and send upon us the grace of the Holy Ghost and make the doors of thine holy church open unto us in mercy and in faithfulness. Perfect unto us the faith of the Trinity unto
10
our
heal
last
breath
O my
visit
the
sick
of thy people
15
them
:
And guide our fathers and our brethren who have gone forth and are travelling abroad bring them back to their dwellingplace in peace and in health Benediction Bless the airs of heaven and the rains and the fruits of the earth of this year according to thy grace, and make joy and gladness perpetual on the face of the earth and stablish
for us thy
20
peace
the heart of mighty kings to deal kindly with us alway. Give favour to the elders of the church that are gathered in 25
Turn
thine holy church, to all, to each by their several names, in lift them up the presence of powerful kings Rest the souls of our fathers and our brothers and our sisters
:
that
have
:
fallen asleep
Christ
rest
them
benediction
them that occupy themselves with the incense and the oblation and the wine and the oil and the chrism and the veils and the books of the lessons and the vessels of the sanctuary, that Christ our God bring them to
bless
And
35
assembled with us
visit
to
entreat
for
us B.
230
mercy
:
God be
propitious unto
them
and
all
them
that give alms before thine awful throne, receive them Lift up every straitened soul, them that are bound in chains
in exile and captivity and them that are held bondage our God, deliver them in the greatness of thy mercy And all them that have entrusted it to us to remember them Christ our God, remember them in thine heavenly kingdom. O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE benediction GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep them in the right faith, in glory and honour all the days of their with love that is exalted above all under life, and endue them standing and above all wisdom By the intercession and by the supplication which the lady of us all, thy parent the holy and immaculate Mary, maketh
jo
15
20
25
30
on our behalf, and by the iv great luminaries, a holy Michael and Gabriel, Raphael and Suriel, and by the iv incorporeal creatures, the xx and iv priests of heaven, and our fathers of exalted memory, Abraham Isaac and Jacob, and S. John the baptist, and the cxliv thousand holy babes, and our fathers the elders, the apostles, and S. Mark the evangelist, the Ixxij the head of disciples, the vij holy children, and S. Stephen deacons and first martyr, and S. George and S. Theodore and S. Mercury and S. Basilides and S. Claudius and S. Mennas and S. Manadelewos and S. Philotheus and S. Cyriac and all martyrs, and holy abba Nob virgin and martyr, singular valiant and courting the battle, and my lord the great and righteous father abba Antony and our holy fathers the iij Macarii and our father abba Besoi and our father abba John Kama and our father abba Pachomius and our father abba Barsumas and our father abba Smoda and our father abba Besneda and the righteous abba Bula, and our holy Roman fathers Maximus and Demetrius, and the strong and holy abba Moses, the xl and ix martyrs and all them that wear the cross, righteous
their blessing and good, and the angel of this blessed day and the grace of their help be with us world without end O peaceful king of peace Jesus Christ, thy peace give us and
:
35
-holy B.
The Liturgy of
the
Abyssinian Jacobites
231
confirm unto us thy peace and forgive us our sins and worthy that we may go out and come in in peace.
(THE THANKSGIVING CONTINUED)
The
a priest shall say
make us
And
the
for these
and
for
them
all,
and be propiinto
who
sentest thy
bosom of the
virgin
The deacon shall say
Ye
that
The
sit,
stand up
io
He was
carried in the
revealed OF THE
womb, WAS MADE FLESH and HOLY GHOST. Unto thee, before whom
his birth
was STAND
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU SAND and the holy angels and archangels and thine honourable
creatures that have six wings, the seraphin and cherubin
The deacon shall say
15
Look
The
to the east
WITH TWO of
TWO
of their
wings THEY COVER THEIR FACE, WITH COVER THEIR FEET, AND WITH TWO THEY wings
their
to
20
Give we heed
The
priest shall say
with Continually therefore as they all hallow thee and praise, all them that hallow thee and praise thee, receive our hallowing
also
25
which we utter unto thee: HOLY HOLY HOLY LORD OF SABAOTH the heavens and THE EARTH are wholly FULL of THE HOLINESS OF thy GLORY
:
30
Answer ye
The people shall say
35
in
a loud tone D.
232
And
Truly the heavens and EARTH are FULL OF THE HOLINESS THY GLORY in our Lord and our God and our Saviour Jesus Christ thine holy Son. He came and was born of the virgin, that he might fulfil thy will and make a people for thee.
OF
Here
the censing. He stretched out his hands to the passion, who was suffering to save the sufferers that trust in thee delivered of his own will to the passion that he might ABOLISH DEATH and burst the bond of Satan and trample on
:
10
hades, lead forth the saints, establish a covenant and make known his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED
it
We
is
true
we
believe
20
in his hands holy and blessed that were without he spot looked up TO HEAVEN toward thee his Father benediction, HE GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM
:
TAKE, EAT
pointing
pointing
is
WHICH
THIS bread he shall bow himself is MY BODY broken FOR YOU for forgiveness of sin
The people shall say
we
This
is
true
we praise we believe
thee,
AND LIKEWISE
30
ALSO THE CUP, GIVING THANKS benediction, he blessed it benediction, and hallowed it AND GAVE IT TO his disciples AND SAID UNTO THEM Take, DRINK pointing THIS CUP MY BLOOD pointing IT IS he shall shake it, WHICH IS SHED for yOU FOR THE remission OF SIN
he shall bless
:
Amen
The
35
amen
this
amen
of ME
And
as often as YE
DO
MAKE YE MEMORIAL
We
SHOW
we
The Liturgy of
believe thine ascension
:
the
Abyssinian Jacobites
:
233
we praise thee and confess thee confess thee, o Lord our God. and thee supplicate
(THE INVOCATION)
The
priest shall say
we
we
also, Lord, remembering his death and his resurrection, confess thee and offer unto thee this bread pointing and this and thereby thou hast made us cup, giving thanks unto thee
:
Now
meet
thee, Lord,
service. We pray and beseech thee that thou wouldest send the Holy Ghost and power upon this bread pointing, and over this cup
to stand before thee
10
pointing
Amen
Lord have mercy upon us, Lord have mercy upon Lord be propitious unto us
The
priest shall say
us,
.
}
May he make it he shall bless the bread and the cup three times each the body and blood of our Lord and our Saviour Jesus Christ for ever and ever
The deacon shall say
With
all
the heart
we beseech the Lord our God that he vouchgood communion of the Holy Ghost
The people shall say
2o
As
it
was,
is
and
shall be
He
Give it together unto all them that take of it, that it be unto them for sanctification and for fulfilling with the Holy Ghost and for confirming true faith that they may hallow and praise thee and thy beloved Son Jesus Christ world without end. Grant us to be united in thine Holy Spirit and heal us by this presphora that we may live in thee for ever world with
out end
The people shall say
30
Amen
The
grant us
35
234
THAT COMETH
IN
let
the
name
so be
it
manner*.
<THE
LORD
PRAYER)
The
Peace be
to
you
all
With thy
The
15
spirit
of the Fraction
we beseech the almighty Lord the Father of the our Saviour Jesus Christ to grant us to take with Lord and not this of holy mystery, to grant us confirmation and blessing
And
again
to
20
condemn any of us but to make meet all that partake of the of Christ reception of the holy mystery of the body and blood the almighty Lord our God
The deacon shall say
Pray ye
The people shall say
IN HEAVEN, HALLOWED BE THY WILL BE DONE IN EARTH AS THY KINGDOM THY COME, NAME, GIVE US THIS DAY OUR DAILY BREAD AND IT IS IN HEAVEN FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION FOR THINE BUT DELIVER US AND RESCUE US FROM ALL EVIL IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND EVER b
25
30
The
almighty, grant us effectual reception of this holy condemn none of us but bless every one in Christ and mystery
Lord
*
c
Send B.
+AmenB.
+ our God B.
- The priest
Amen
C.
The Liturgy of
through
the
Abyssinian Jacobites
235
whom
to thee with
both
The
n
now and
him and with the Holy Ghost be ever and world without
The hosts of the angels of the Saviour of the world stand before the Saviour of the world and encompass the Saviour
of the world, even the body and blood of the Saviour of the And let us come before the face of the Saviour of
the world.
world.
we thanks
to Christ. b
10
(THE INCLINATION)
The deacon shall say
Lord eternal which knowest what is hidden and what is manifest, before thee thy people have bowed down their head and unto thee have subdued the hardness of heart and flesh behold FROM HEAVEN THY DWELLINGPLACE bless them, men and women INCLINE THINE EAR TO them AND HEARKEN UNTO stablish them WITH THE STRENGTH OF thy their PRAYER RIGHT HAND, protect and succour them from evil affliction be a guardian both to our body and to our soul and INCREASE to them, both men and women, thy FAITH and the fear of thy
:
:
15
20
name through
thine only
end.
Worship
Before thee, Lord,
The
Lord with
fear
25
we worship and
thee
we
glorify
Lord almighty, it is thou that healest our soul and our body and our spirit, because thou saidst by the word of thine only Son our Lord and our God and our Saviour Jesus Christ which thou spakest unto our father Peter THOU ART A ROCK
a
30
with a varied ending. D has The hosts of the angels of the Saviour of the world, io io io, stand before the Saviour of the world. The people shall say And encompass the Saviour of the world, The priest shall io io io, even the body and blood of the Saviour of the world. Let us come before the face of the Saviour of the world, io io io in the say faith of him the apostles followed his steps.
b
:
:
236
AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT AND UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM WHAT THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED IN HEAVEN let all thy servants and thine handmaids according to their several names be loosed and absolved, whether they
: :
:
10
15
20
have wrought wittingly or unwittingly keep them, Lord, and defend them, thy servants and thine handmaids, my fathers and my brethren, and moreover loose my humility, me thy sinful and guilty servant and let them be loosed and set free out of the mouth of the Holy Ghost and out of the mouth of me also thy sinful and guilty servant. O merciful and lover of man, Lord our God, that takest away the sin of the world, receive the penitence of these thy servants and thine handmaids and make to arise upon them the light of everlasting life, and forgive them, Lord, their sins for thou art good and a lover of man. O Lord our God longsuffering and plenteous in mercy and righteous, forgive me and all thy servants and thine handmaids and deliver them from all transgression and curse if we have transgressed against thee, Lord, whether in our word or in our deed or in our thought, pardon and forgive, be propitious and remit, for thou art good and a lover of man. O Lord, loose them forgive me and all thy people
: : :
25
and
then the priest shall turn towards the people and sign three times and shall make mention of them that are ivith him &
Remember, Lord, all archpopes popes bishops presbyters and deacons and subdeacons, anagnosts and singers, men and women, adults and children and all Christian people confirm them in the faith of Christ
:
and
then he shall
make mention of
the
dead
Remember, Lord, our king John and loose him from the chain of the sin that he hath committed wittingly and unwittingly:
35
subdue his adversaries and his enemies under his feet shortly Remember Lord and loose all them that are asleep and resting in the right faith and lay their souls in the bosom of Abraham Isaac and Jacob
*
+ and
shall say B.
The Liturgy of
237
And us also deliver from every transgression and curse and from all apostasy and frpm all error and from all anathema and from all perjury and from mingling with heresy and pollu tion. Give us, Lord, wisdom and strength of understanding and prudence and knowledge that we may depart and flee for evermore from every a work of Satan the tempter give us, Lord, to do thy will and thy goodpleasure at all times, and write our names in the book of life in the kingdom of heaven with all saints and martyrs through Jesus Christ our Lord through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without
:
:
10
end.
Amen.
(THE MANUAL ACTS)
The deacon shall say
Give we heed
The
priest shall say
15
One
is
the holy Father, one is the holy Son, one is the c holy Spirit
20
And
The
The Lord be
With
The
with you
all
thy spirit
Christ
and
the
25
us,
with a loud voice three times, in a loiv tone three times, five each, people also shall say likewise.
And
and
shall
body in his hand and shall dip the tip of his make the sign once on the large portion d
the third time
30
and again
inside
and
Prayer
Ye
*
c
-work A B.
holy A.
35
+ outside
T).
238
Prayer
10
HAVE MERCY UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO THE MULTITUDE OF THY MERCY BLOT OUT their transgression redeem in peace their souls. guard them and keep them Cutting short their former conversation join them with thine holy church through the grace and might of thine only Son our Lord and our Saviour Jesus Christ through whom to thee with him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
Upon them
<THE
COMMUNION)
Stand up
j
for prayer
Peace be
to
you
all
With thy
spirit
This is the body holy true of our Lord and our God and our Saviour Jesus Christ which is given for life and for salvation and for remission of sin unto them that partake of it in faith.
25
Amen
The people shall say
Amen
(
the blood precious true of our Lord and our God a which is given for life and for salvation and for Christ 30 Jesus remission of sin unto them that receive of it in faith. Amen.
This
is
Amen.
35
body and blood of Emmanuel our very God. I believe, I believe and confess unto the last breath that this is the body and blood of our Lord and our God and our Saviour Jesus Christ which he took of the lady of us all the holy and pure virgin Mary and made it one
For
this is the
I
believe,
"
D E.
The Liturgy of
the
Abyssinian Jacobites
239
with his godhead without mixture or confusion, without division or alteration and he verily confessed with a good testimony in the days of Pontius Pilate and he gave it up for our sake
:
tree of his cross of his own sole will for the life of us Amen. I believe, I believe, I believe and confess that his godhead was not divided from his manhood, not for an hour
on the
all.
nor for the twinkling of an eye, but he gave it up for our sake for life and for salvation and for remission of sin unto them
that
I
partake of
it
in
is
faith.
true.
10
honour and glory and adoration, to the holy Trinity the Father and the Son and the Holy Ghost coequal at all b times both now and ever and world without end
fitting all
.
The
s prayer priest"
15
Lord c Lord, it in no wise beseemeth thee to COME UNDER ROOF of MY polluted house, for I have provoked thee and stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and have polluted my soul and my body and I have no good deed But for the sake of thy being made and thy becoming at all. man for my salvation, for the sake of thy precious cross and thy lifegiving death and resurrection on the third day, I pray thee and beseech thee that thou wouldest purge me from all and when I have received thine holy guilt and curse and sin mystery let it not be unto me for judgement nor for condemna tion, but have mercy upon me and be propitious unto me in the abundance of thy mercy and grant me remission for my sin and life for my soul through the petition of our lady Mary and of John Baptist and for the sake of all the saints and martyrs world without end
the
:
20
25
30
Behold thy Son, the oblation that is wellpleasing unto thee, and through this pardon me, because for my sake thy Son Behold the pure blood that was poured out for my sake died. d d upon Golgotha and let it cry aloud in my stead receive my
: ,
it.
By
b
reason of
:
he
believe,
(
believe B.
+AmenB.
-LordB.
baqaranyo
240
After that I was saved, Satan be wellpleasing unto thee. returned and pierced me through with his darts. Grant me
thy mercy, for he that summoneth to judgement is mighty and with the burden of sin he hath slain me. Avenge me of the
5
one that is insatiable for my life. Thou, Lord, king and saviour, bind up my wound. I will believe aright until the going forth of my last breath that this is the body and blood of Emmanuel our very God, which he took of the lady
crafty
of us
10
all
holy
Mary
And
then he shall sign therewith & upon* the body and blood, to wit with the sign of the cross of the body saying
God
for ever.
Amen]
on the blood,
to ivit the
While he
15
say
O my
upon me
Lord Jesus
:
Christ, let
it
rather
let
not this thy mystery bring guilt be for the purifying of my soul and body
The priest shall say as he goeth out
The deacon shall say after the priest and the deacon have received
Those
called,
whom
thou
hast
Pray ye
20
for
us
that
and
for
all
Lord, and
whom
thou
christians
bid
us
hast sanctified
make mention
of them in
make partakers
And
*5
them them
in
thy love
evil
and
in in
keep
thine
:
from
Precious
eternal
kingdom
Christ
psalm
{unto the end thereof}
thee with through him and with the Holy Ghost be glory and dominion both now and ever and world with
to
whom
out end.
Then he shall administer saying*, in every anaphora of the apostles
The bread
*
:
of
life
which
C E the preposition (dibd] has fallen out in A B. In the anaphora of our Lord The body of Jesus Christ, which Ghost, to hallow soul and spirit.
b
is
of the
Holy
241
able, grant
the
demnation.
me
that
bring
forth fruit that shall be wellpleasing unto thee, to the end that I may
appear in thy glory and live unto thee doing thy will, with confession 15 CALLING UPON thee, FATHER, and call
ing upon THY KINGDOM HALLOWED, for Lord, BE THY NAME with us
: :
mighty art thou, praised and glorious, and THINE is THE GLORY world with- 20 out end
and
And
FlLL
2^
my
gladness
mystery that was with it in com munion. The Holy Ghost came down 30 upon it when the Lord s priest did
consecrate in the great mystery
(the chalice)
life
:
This
is
is
the cup of
that 35
this
say
Amen
"And
and amen
in the
anaphora of the
elders
all.
of
242
water they
who
hath
given us the body and blood of our Lord Jesus Christ, world without end.
Amen
The deacon shall say
and amen
so be
it,
so be
it.
have received
10
Lord eternal, light of life, thou hast given, Lord, unto thy servants strength and protection, during the days and nights now is past keeping all in peace bless them on the day that
:
and on those that shall be hereafter: through our Lord Jesus Christ through whom to thee with him and with the Holy Ghost be glory and dominion both now a and ever and world
without end.
15
Amen.
(THANKSGIVING)
The deacon shall say
Let us give thanks unto the Lord, after taking of his holy
thing
20
That what we have received may be to us medicine for the soul s life, let us ask and entreat, while we praise the Lord our God
We
25
I
have received of his holy body this is the blood of Christ and let us give thanks unto him that maketh us meet to communicate in the precious and holy mystery.
: :
WILL MAGNIFY THEE, O GOD MY KING, AND THY NAME FOR EVER AND EVER
The people shall say
WILL PRAISE
The
EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE THY NAME FOR EVER AND EVER
The people shall say
35
IN
HEAVEN,
TEMPTATION]
and ever A.
The Liturgy of
The
the
Abyssinian Jacobites
243
SHALL SPEAK THE PRAISE OF THE LORD AND LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER AND EVER
The people shall sav
c
MY MOUTH
The pi test
Pilot
shall say
of the soul
the rest}
(and
10
And
again
we beseech
thee,
we
Let
15
not be unto guilt nor unto judgement but unto renewing of soul and body and spirit through thine only Son through
:
whom
him and with the Holy Ghost be glory and dominion both now and ever and world without end. Amen.
to thee with
(THE INCLINATION)
Imposition of the
hand
Lord
of thy
eternal,
light
of
life
unquenchable,
look upon
thy
20
sow
which
in thine
name and give them in blessing to bear fruit unto that own name hath been given unto them, even thy
25
body and thy blood. And let thine hand be upon them that have bowed down their heads before thee, thy people, men and women, adults and children, virgins and monks, widows and orphans. And us also here protect and succour and strengthen with a the a strength of thine archangels from every evil work
: :
turn us away, in every good work join us in Christ through whom to thee with him and with the Holy Ghost be glory and 30 dominion both now and ever and world without end. Amen.
DISMISSAL)
<THE
Bow down
your heads before the Lord the Father that he may bless you a C D E thy A B.
:
35
244
and
MAKE HIS FACE TO SHINE UPON THEE AND GIVE THEE PEACE THEE UNTO AND BE GRACIOUS
THE LORD
BLESS AND
and
5
then the priest shall say while he blesseth three times with the sign of the cross
GOVERN THEM AND LIFT THEM UP and keep them FOR EVER and keep thine holy CHURCH for ever WHICH thou hast PUR CHASED and ransomed WITH THE PRECIOUS BLOOD OF thine thou hast made to be only Son our Lord Jesus CHRIST, which and for a congregation, for kings princes, for a pure generation
and
for
10
an holy people
The deacon shall say
DEPART
The
IN
PEACE
all
The Lord be
.
j
with you
With thy
spirit.
Amen
20
THE BLESSING OF PEACE. Remission be unto us who have received thy body and thy Suffer us through the Spirit TO TREAD UPON ALL THE blood. POWER OF THE ENEMY. The blessing of thine holy hand which is
THE LORD
GIVE
full
25
hope for. From every evil work work join us. Blessed be he that hath given us his holy body and his precious blood. We have taken of grace and we have found life by the power of the cross Unto thee, Lord, do we give thanks, after of Jesus Christ. the of grace that is from the Holy Ghost. taking
of mercy, even that
we
all
The keddase of the Apostles is finished Their blessing be with their beloved our king John and our queen Sabla Wangel for ever and ever
Amen
Ill
III.
Pp. 247-305.
lated from Litiirgia sanctorum afiostolorum Adaei et Marts cut accedunt duae aliae necnon ordo baptismi
.
.
Urmiae
53.
being the
The
office
:
part of the book called Takhsa, pp. 1-31, of the preparation of the oblation
district of Jilu, since
(pp.
247-52
printed in the second part of the Takhsa, Urmiae 1892), the litany after the Gospel (pp. 262-66), the diptychs (pp. 275-81) and the proper of the Ascension through
out
Very Rev. A. J. Kurdistan, and a few additions explanatory or substantial, marked by square brackets, have been made from his observa
in
tion
brackets
of practice. In the diptychs, the passages in are from a second MS. containing the
ubha.
THE ANAPHORA OF
SS.
OUR FATHER
The
priest
prays
5
Vouchsafe us, o our Lord and our God, to go on in profitable works which are wellpleasing to thy majesty, that our DELIGHT may BE IN THY LAW and we may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy
Ghost, for ever
Psalms i-xxx
like the foregoing}. 10 {in three huldli, before each subdivision of which is said a prayer Meanwhile he brings fine flour and olive oil and warm water and mixes them
together
and pours
He
He
the
is
dough
in the middle,
on
the east,
on the west, on
and on
the south
and
covers
it
15
in which he puts
little
{for
the
purpose}
20
e n I. e. a portion of the dough from the last eucharist, kept as leaven (h mlra), not to be confused with the holy leaven (malca).
248
He
goes
vessel
This dough is signed and hallowed with the old and holy leaven of our Lord to us by our holy fathers mar Jesus Christ which was given and handed down made disciples of this eastern 5 Addai and mar Mari and mar Tuma the apostles, who in the name of the Father and of the Son and of the Holy Ghost
region
:
form of a
cross
and
and
signs
He also takes in two fingers the oil in the priesfs loaf in like manner. the malca saying
10
some of
in the
name
This broken portion is signed and hallowed with this holy leaven of the Father and of the Son and of the Holy Ghost.
He
the malca and goes and carries puts on the cover of the vessel containing then he says it to its place, i.e. to the altar, saying Ps. xxiv 1-6 :
Our king is with us and our God is with us and our HELPER is THE GOD OF HAPPY ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat YEA BLESSED ARE THE PEOPLE WHO HAVE THE LORD FOR THEIR GOD he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in its place.
JACOB.
:
And
20
he proceeds, beginning
IN
GLORY TO GOD
THE HIGHEST
OUR FATHER
as below, p. 252
He
and
kneading.
and says
25
HE BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS
He
the oven until
of fire and hangs it up and covers the fire in has got somewhat low. He wipes {the side of the oven} carefully and uncovers the fire. He takes a little incense and puts it in saying
fills
is
hallowed
in the
name
Son
He
proceeds
HOLY God.
Glory be.
HOLY God.
FROM EVERLASTING.
HOLY God
as below, p. 255
He
3c
*the priesfs loaf* in his hand saying puts his hand into the oven and takes b came down to be b and bowed his head before of baptized king kings John to be baptized of him
The
west saying
he arranges the priesfs loaf on the east side of the oven and another on the FROM THE EAST AND FROM THE WEST then another on the north and
:
south,
and another
malca
malca d e malci
The Liturgy of
on
the right ofthepriesfs loaf
the left saying
the Nestorians
:
249
on the right hand and another on two robbers were crucified with the one from his robbery but heavenly treasure he on his rignt hand would not cease b in his last robbery robbed the paradise of Eden for the others he says THEY SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LORD MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM
Dumachus on
:
"Titus
When he has done arranging them he says Like the smoke of the goodly incense and the savour of the sweet censer of thy servants receive, o Christ our Saviour, the request and prayer
three times.
IO
He
takes a
little
incense
and pours
:
it
Halleluiah halleluiah
three times.
(THE PROTHESIS)
They proceed Glorious art thou, o our Lord, and it is meet we should glorify thee day by * Glory to Christ and confession to him who day world without end. Amen.
:
opened our mouth and granted us to sing halleluiahs and praises to him three the third time say to times : the second time say to sing to him with praises * Let us 20 glorify the Father and the Son and the Holy Ghost for glorify him.
amen three times. * Our mouth fails to confess to thee, o our Lord, all the days of our life for thy grace three times : the second time say to honour thee * the third time to glorify thee. Continuation^ Have compassion on us by thy
ever
: :
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, O my Lord,
Thou
art
God and
meet
Amen
They proceed Peace be with us
Prayer of
the
Ldchumara
30
thine helps and graces to us past recompense let us confess and glorify thee without ceasing in thy crowned church which is full of all helps and all blessings for thou art lord and creator of all, Father and Son and
For
all
Holy Ghost,
for ever
They say
the
Ldchumara
35
Thee, Lord of
I
all,
we
confess
we
glorify
the quickener of our bodies and thou art the saviour of our souls
IN
INNOCENCY,
GO TO
THINE ALTAR
Thee, Lord of all, etc Glory be to the Father and to the Son and to the Holy Ghost
a b
40
Evang.infantiae 23 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193). Omitted, probably by an error, in the Jilu MS., but found in another MS.
said.
and always
250
From
Thee, Lord of
Amen
Prayer Lord, art in truth the quickener of our bodies and thou art the 5 good saviour of our souls and the constant preserver of our lives thee, o my Lord, we are bound to confess and adore and glorify at every season, Lord of all, Father and Son and Holy Ghost, for ever.
Thou, o
my
Lift
living
God,
all
ye people
mighty, HOLY immortal, have mercy upon us Glory be to the Father and to the Son and to the Holy Ghost
HOLY God, HOLY mighty, HOLY immortal, have mercy upon us From everlasting to everlasting world without end. Amen HOLY God, HOLY mighty, HOLY immortal, have mercy upon us.
15 will is
appeased: turn, o
all
my Lord,
all,
wont, at
times,
Lord of
who dwellest in the saints and whose and pity and have mercy upon us, as thou art Father and Son and Holy Ghost, for ever
on p. 255 below
all as
They proceed
Bow down
20
your heads
With our
souls in
may we
one concord of love be accounted worthy to raise to thee praise and honour and confession and worship at all times, Lord of all, Father and Son and Holy Ghost, for ever. Amen
all in
25
Anthem
THOU ART A
O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses when the judgementseat is set for thou art persuaded by thy sufferings in our
:
30 nature
in
it
STAND
IN
AWE AND
SIN NOT
his mystery, stand ye in awe of mixing with heathen and apostates that your faith be not made void and the baptism which ye received, by customs ye would learn from them destructive of body 35 and soul
Ye
disciples of Christ
and sons of
HE HEALETH THOSE THAT ARE BROKEN IN HEART Our Lord gave the medicine of repentance to the sealed
the priests of the church of wickedness come and
:
physicians
who
are
let
him
whom
show his sores to the disciples of the wise physician 40 and they will heal him with spiritual medicine Glory be to the Father and to the Son and to the Holy Ghost By the prayer of the blessed one may peace reign in creation, by the request
of the virgin
may
May
the
power
to his
which came down from on high and hallowed and so adorned her
The Liturgy of
the Nestorians
251
honour, that she bare the true Light, the hope and life of [all] creatures, be with us and amongst us all the days of our life. May it heal the sick and infirm and those who are cast into temptations may it bring back in safety to their homes them that are afar off that they be not hurt by the evil one. * May those who
:
travel
by sea be rescued from the billows and those who journey on dry land may those who have been carried captive be loosed from their bonds may thy compassion comfort the sorrows of those who
be delivered from barbarians
:
any are tormented by the evil one, may thy great who walk in sin and forgive their 10 trespasses. May thy godhead be appeased by them that have brought offerings and quicken them that have lain down in thine hope and give them life by thy * grace. May we that have taken refuge in the prayer of the blessed one the holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and
are taken by force
:
if
* conquer all his wiles. And in that great day of searching when the dead rise from the graves, when the good are severed from the bad may we be accounted 15 worthy to have our joy with her in the bridechamber of the kingdom of the highest and to sing threefold praise to the Father and the Son and the Holy Ghost
end.
AMEN
spiritual ones
etc
AND
Amid
the multitudes
who
and so on as many
while he
is
verses
taking the
little
wrapped in light etc [from the motwa of the Wednesday night office] as he loaves out of the oven and putting them on the paten.
are
Then he
takes a
fire
from
a
the oven
and puts
return to
it
in the censer
and
takes
25
little
incense saying
it
is
its
former nature
in the
name
Son and
of the
Holy Ghost
form of a cross. down from the oven with the paten in his right hand and He 30 the censer in his left and takes them in to the altar saying Ps. xcvi 1-8. puts the paten in the recess on right of the altar and hangs the censer in
he scatters the incense within, not in the
And
then he goes
its
place.
of the deacon
it
to
and
holds
form of a
:
The precious blood of our Saviour is poured into this chalice of the Father and of the Son and of the Holy Ghost, for ever
Then he
takes a
name
jar of water and pours it into the chalice in the same way with the sign of the cross saying 40 Water is mixed with wine and wine with water, and let them both be one in the name of the Father and of the Son and of the Holy Ghost, for ever
:
He- takes
the
it
AND
252
FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE THAT YE ALSO MIGHT BELIEVE in the name of the Father and of the Son and
:
of the
Holy Ghost,
for ever.
The order
of the
Kuddasha
of the Apostles
ID
NAME OF THE FATHER AND OF THE SON AND OF THE HOLY GHOST, forever. GLORY TO GOD IN THE HIGHEST repeat three times AND ON EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever.
IN THE
Amen
15
[OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME THY KINGDOM COME HOLY HOLY HOLY art thou, OUR FATHER WHICH ART IN HEAVEN: heaven and EARTH are FULL of the greatness of THY GLORY. Watchers and men cry to thee HOLY
HOLY HOLY
art thouj
20
25
IN HEAVEN, HALLOWED BE THY NAME, THY KINGDOM COME,, THY WILL BE DONE IN EARTH GIVE US THIS DAY THE BREAD OF AS IT IS IN HEAVEN OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL FOR THINE IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER AND EVER. AMEN
:
Ghost
30
FROM EVERLASTING TO EVERLASTING world without end. AMEN OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY NAME THY KINGDOM COME HOLY HOLY HOLY art thou, OUR FATHER WHICH ART IN
of
35
HEAVEN heaven and EARTH are FULL of the greatness THY GLORY. Watchers and men cry to thee HOLY HOLY HOLY art thou].
:
The Liturgy of
TV?*?
the Nestorians
253
deacon
Let us pray.
Prayer
before the
Peace be with us
Strengthen, o Lord our God, our weakness in thy compassion that we may administer the holy mysteries which were given for
the renewal and salvation of our nature by the beloved Son, Lord of all, Father and Son and
for ever
They begin the marmitha^
{Ps. XCVi
LORD
.
Io
Ps. xcvij THE LORD is KING Ps. XCVilj O SING UNTO THE Ps. XXXV 18-28
LORD
So WILL
:
Halleluiah.
Prayer of the Anthem of
the
Before the glorious throne of thy greatness, o my Lord, and the SEAT HIGH AND exalted of thine excellency and the
awful tribunal of the power of thy love and the propitiatory altar which thy will hath established and THE PLACE WHERE 20
THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND SHEEP OF THY PASTURE, with thousands of cherubin which sing halleluiahs to thee and ten thousands of seraphin and archangels which hallow thee, kneel worship give thanks and glorify thee at all times, Lord of all, Father and Son and Holy
Ghost, for ever
They say
{
25
the
Anthem of
let
the
Sanctuary
us wonder
THY
SEAT, o GOD,
the terrible seat of thy majesty and 30 their wings cover their faces for that they
a On memorials and ordinary days The adorable and glorious name of thy glorious Trinity be worshipped glorified reverenced exalted confessed and blessed in heaven and in earth at all times, Lord of all, Father and Son and Holy Ghost, for ever. b Pss. xv, cl, cxvii with farcings and gloria are always said now. c On memorials The great and terrible and holy and blessed and good and impenetrable name of thy glorious Trinity and the grace that is to our race we are bound to confess worship and glorify, Lord of all, Father and Son and Holy Ghost, for ever.
254
cannot
lift
of thy godhead. men, not to burn them my Lord, is thy mercy and thy grace which thou hast showed to our race. Glory be to thee THE LORD S SEAT is IN HEAVEN
fire
Thus
art thou glorified and dwellest among up but to enlighten them. Great, o
etc
to the
Holy Ghost
15
life and continual benefits, o our and take Saviour, refuge in faith, hiding themselves under the wings of the cross. Keep by thy compassion the company of thy worshippers and complete in them the promise which thou gavest in thy gospel to them that loved thee HE THAT BELIEVETH IN ME inheriteth the kingdom and LIVETH for ever and account us worthy, o my Lord, with thy saints to sing to thee in the bridechamber of thy kingdom Glory be to thee}.
Thy
the sweet savour of the fragrance of thy love is 20 wafted upon us, o our Lord and our God, and our souls are
When
enlightened by the knowledge of thy truth, may we be ac counted worthy to receive the revelation of thy beloved who and there may we confess thee and praise thee is from heaven
:
25
without ceasing in thy crowned church which is full of all helps and blessings for thou art lord and creator of all, Father and
:
for ever
They say
Thee, Lord of all, we confess thee, Jesus Christ, we glorify for thou art the quickener of our bodies and thou art the
: :
30
I
Thee, Lord of
*
For memorials andferias For all thine helps and graces to us past recompense us confess and glorify thee without ceasing in thy crowned church which is for thou art lord and creator of all, Father full of all helps and all blessings and Son and Holy Ghost, for ever.
let
:
The Liturgy of
the Nestorians
255
Glory be to the Father and to the Son and to the Holy Ghost FROM EVERLASTING TO EVERLASTING world without end. AMEN
Thee, Lord of
all
etc
The deacon
Let us pray.
Peace be with us
Prayer
Thou, O my Lord, art in truth the quickener of our bodies and thou art the good saviour of our souls and the constant preserver of our lives: thee, o my Lord, we are bound to confess and adore and glorify at all times, Lord of all, Father and Son and Holy Ghost, for ever.
10
living
God,
all
ye people
15
HOLY immortal, have mercy upon us be to the Father and to the Son and to Glory
mighty,
the
Holy Ghost
20
HOLY God, HOLY mighty, HOLY immortal, have mercy upon us FROM EVERLASTING TO EVERLASTING WOrld without end.
Amen
before the lection
holy glorious mighty and immortal who dwellest in the saints and whose will is appeased turn, o my Lord, and pity and have mercy upon us, as thou art wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever.
:
25
(THE LECTIONS)
The blessing with which
the priest blesses the reader
of the Lections
30
Blessed
his
is
God
:
the Lord of
all
who maketh
holy teaching
and upon the reader and upon the hearers be mercy outpoured at all times for ever
256
And they read the Lections CAME TO PASS WHEN THE LORD BEFORE HIM 2 KmgS U 1-15. THE FORMER TREATISE HAVE I MADE BRETHREN Acts 1-14}-
{AND
IT
TO THE GROUND
AND WITH
HIS
And
IS
Shurdya
GONE UP WITH A MERRY NOISE: AND THE LORD WITH [GOD THE SOUND OF THE TRUMP Let us honour the ascension of Christ with songs of
10
the Spirit:
SING PRAISES, SING PRAISES UNTO OUR GOD O SING PRAISES, SING PRAISES UNTO OUR KING Let us honour the ascension of Christ etc FOR GOD IS THE KING OF ALL THE EARTH SING YE PRAISES
I
15
WITH UNDERSTANDING
Let us honour the ascension of Christ
etc
etc
Let us honour the ascension of Christ etc to the Father and to the Son and to the Holy Ghost be Glory Let us honour the ascension of Christ etc FROM EVERLASTING TO EVERLASTING world without end. AMEN Let us honour the ascension of Christ etc
25
Prayer
before the
Apostle*
and our God, the motions of our understand the pleasant sound
divine commandments: give us in thy from them the profit love and hope derive to mercies grace and On memorials and in the fast, Sundays in the fast excepted Do thou, o wise
great governor which marvellously carest for thine household, turn thee, we house which pourest forth all helps and blessings in thy mercy, us as thou art wont at all have and upon mercy o our beseech thee, Lord, pity Son and Holy Ghost, for ever. times, Lord of all, Father and
the
treasure-
The Liturgy of
and salvation which
is
the
Nestorians
and body and
all
257
to sing to
meet
for soul
times,
Lord of all,
Amen
5
And
when
Bless, o
my Lord
answers
the priest
Christ
mirror to those
who
his holy teaching and make thee as a beautiful hearken unto thee
When
the priest
altar he
and
goes doivn from the bema and reaches the door of the the deacon both incline and the deacon says
10
Let us pray.
They
all
Peace be with us
go doivn
to the
been invited by the great purpose to the living marriagefeast of the banquet of the king of those in heaven and those in earth Behold the fire of the gospel and cleanse away all worldly thoughts from your minds with the divine furnace
ye that have
The Lord hath opened the treasure of benefits before them that made request to him and hath said Come receive the
deed of remission of your trespasses, o ye sinners Purify your heart and be converted like children and become inheritors of the kingdom on high and members of the
20
household
Lo
It
is preached unto you by spiritual voices and openeth for you the road to earthly blessings is meet that ye turn from the laws of children to the law of truth like Paul the son of the Hebrews
the gospel
25
the
in
Israel
him
to
be zealous
to the
among
the people
of the
3
Christians
See, lo he
was blinded
He
It
were opened by the drove from his soul all false thoughts and was made an apostle and preached his power among the Greeks is fitting that we listen to his glorious and true words which he preacheth now in the epistle to {Timothy
The Apostle
I
his eyes
35
{THIS CHARGE
HOLINESS WITH
258
SOBRIETY.
And
Thee, o BRIGHTNESS OF THE GLORY of thy Father and EX PRESS IMAGE OF the person of him that begat thee, who wast revealed in the body of our manhood and didst enlighten the
10
darkness of our knowledge by the light of thy gospel, we confess and worship and glorify at all times, Lord of all, Father
for ever.
Amen
the Gospel {he says)
make ready
Glory be
15
to
o Christ THE
the eternal mercy which sent thee unto us, LIGHT OF THE WORLD and the life of all, for ever.
go out {of
the altar he says)
Amen
When
he takes up {the Gospel} to
us wise by thy law, enlighten the motions (of our thoughts) by thy knowledge and sanctify our souls by thy truth and grant us to be obedient to thy words and to fulfil thy com20
Make
mandments
at all times,
Lord of
Of
all,
Amen
the censer
25
O my Lord, may the sweet SAVOUR that was wafted forth from thee when Mary THE SINNER poured the fragrant OINTMENT UPON thine HEAD be mingled with this incense which we place to thine honour and for the pardon of our offences and of our sins, Lord of all, Father and Son and Holy Ghost,
for ever.
Amen.
Zumara
{
30
to the
tune
Shepherd of Israel
IN THE HEAVENS OVER ALL FROM THE BEGINNING LO HE DOTH SEND OUT HIS VOICE, YEA AND THAT A MIGHTY VOICE
I
AND
O GoD, WONDERFUL
The Liturgy of
EVEN THE GOD OF ISRAEL POWER UNTO HIS PEOPLE
:
the Nestorians
259
BLESSED BE
GOD
Stand we prepared
If
it is
to
Be
{!
still
and
Turgama
ye who believe
head,
in the
make ready your intent to hear the divine mysteries o The eternal Son the Word of the Father put on manhood and was revealed in the world for the renewal of all and
the salvation of
men
I5
^ He
?
The
Spirit led
ness and vanquished the evil one o Then he began to do miracles among the struggling people, restoring the sick and healing the diseases of body and
soul
o
to fight and struggle in the quiet wilder made him to war during his fast and he
him
20
And
after all his dispensation he came to suffering and perfected the mystery of the salvation of our lives and
He
an hallowed death vanquished Satan and death and rose again not
ing his resurrection bodies of mankind
:
suffer- 25
made
His witnesses the xij apostles clothed with holiness recounted how they had seen him and touched him and heard his voice and how he had eaten of the honey ^ The Mount of Olives was their appointed place on the thursday whereon the way of the highest was opened
*
30
He
An
73
gave a blessing lifting up his spotless hands to the xij and to all the multitude on the day of his ascension impalpable vehicle of fire held him and the king rode
therein in the stead of a chariot of horses
S 2
35
260
^ The
The
y>
he was ascending
ascension
5
to
him
that sent
angels in all their orders cried Holy and celebrated the king in procession as he was entering the castle where feet tread not
spiritual
^ The
*o>
10
<*.
ones came down to comfort the troubled heart voices of joy and reassurance with xij The message to you of this Jesus who is now gone up thus he shall come at the end and evening of the world
of the
:
The
highpriest entered the great dwellingplace of the holy height to exercise his priesthood for mankind and the distressed race
<3
The king
15
returned to the palace of his kingdom with the garment which he took of us and put his enemies as a footstool under his feet
The
express image of the person, the temple of the Word, without separation, hath reclined on his throne and all
creation serveth his will
20
& Legions
9
of bright and flaming ones stood to minister to Christ the king without ceasing Their head mar Gabriel was deacon to the testaments and
Heaven and
earth are held and subdued beneath his power and are written and included in a deed of love under
his great name incline Luke made a collected account of the ascension a collected his with word hearken to to ears mind} your
:
The
30
priest proceeds
and
says
answer
And
He
5.
BLESSING GOD.
AMEN
Luke xxiv
36-53}
and when
Glory be
to Christ
our Lord.
The Liturgy of
the Nestorians
261
The Anthem of
IS
the Gospel
GONE UP WITH A MERRY NOISE! AND THE (GOD LORD WITH THE SOUND OF THE TRUMP The firstfruits who took our nature is gone up to the heaven of heavens on high, the onlybegotten Word of the Father celebrated in procession with chariots of cherubin, and hath opened a way for our race and made peace in the height and in the depth and made them rejoice in the day of his ascension.
He
his priesthood for our salvation and hath sat down on the seat 10 of his kingdom at the right hand of the Father who sent him, and hath lifted us up with him and set us on his right hand,
as
it
is
written.
for
Glorify and confess him with fear and love he is the head and substance of the holy
15
Beseech him and beg of him that he pity us HE RODE UPON THE CHERUBIN AND DID FLY. THOU ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE
church.
The
the
firstfruits
who
took
etc
Holy Ghost
20
In the great day of the Ascension of the heavenly king of kings to the great height of heaven HE LIFTED UP HIS holy
HANDS AND BLESSED the company of the apostles and WAS SEPARATED FROM the disciples and ascended in glory INTO HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD TWO angels STANDING IN WHITE APPAREL and SAYING to the company of the apostles YE MEN, WHY STAND YE GAZING UP INTO HEAVEN ? THIS SAME JESUS WHICH IS TAKEN UP SHALL COME in glory in the great day of the resurrection. The disciples RETURNED in sorrow FROM THE MOUNT CALLED THE MOUNT OF OLIVES AND WERE daily IN THE TEMPLE glorifying and BLESSING the Lord. According to the commandment they TARRIED IN THE TEMPLE of JERUSALEM UNTIL THEY WERE ENDUED WITH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. To him be glory}.
25
30
35
262
PRAYERS)
While
the priest the deac
the
the
cdrusutha
cdruzutha
is
being said,
and
go and
ihe priest
sorrow and care): let us beseech and Say O our Lord, have
week days
in
This paten is blessed, like the paten of the blessed apostles in the upper . room, o creator of sweet herbs and
pleasant spices, in the name of the Father and of the Son and of the
mercy upon US
10
At this time also the mddpra which has hitherto being lying on the altar is put on ^
15
And he
tion
places hosts on
and places
the
O
20
O our Lord, have mercy upon us our Saviour who carest for us and suppliest beseech thee
all things,
we
25
safety and security of all the world and of all the churches we beseech thee For our land and all lands and for those who live therein in faith we beseech thee For a moderate climate and a seasonable year, for the fruits and produce, and for the prosperity of all the world we beseech thee
a and all For the welfare of our holy fathers them that serve under them we beseech thee t For the kings who have power in this world we beseech thee O merciful Lord who in mercy governest all, we beseech thee tFor orthodox presbyters and deacons and all our brotherhood
NN
30
in Christ
we beseech
thee
The
patriarch, the metropolitan and the bishop. feasts of our Lord and
on memorials of
saints.
The Liturgy of
the Nestorians
263
thou that art RICH IN MERCY and overflowing with compas sion, we beseech thee tThou that art before all worlds, whose power abideth for
ever, we beseech thee Thou that art by nature good and the giver of all good things, we beseech thee tThou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT RATHER THAT HE SHOULD repent of his wickedness AND LIVE, we beseech thee Thou that art glorified in heaven and worshipped on earth, we
5
10
beseech thee
tThou who
REJOICE
in thine
Thou THAT by
t
AND DWELLEST
IN
THE
15
excellent LIGHT,
we beseech
thee
Save us
we beseech thee o Christ our Lord, in thy grace, increase in us thy peace and tranquillity and have mercy upon us
in thee,
all,
And
Let us pray.
another
20
The deacon
Peace be with us
God
the
Lord of
all
R Amen
25
That he hear the voice of our prayer and receive our petition and have mercy upon us
For the holy catholic church here and everywhere and make request to God the Lord of all
let
us pray
R Amen
3
That
tranquillity abide in
it
let
us
R Amen
:
That they may stand at the head of all their dioceses without blame or stain all the days of their life
35
And
t
NN let us
R Amen
Said only on Sundays, on feasts of our
of saints.
264
head of all and serve and MAKE READY FOR THE LORD A PEOPLE PREPARED, ZEALOUS OF GOOD and fair WORKS
raise
at the
them
that they
may
feed
R Amen
That with a good heart and pure thoughts they may minister before him
10
For
all
R Amen
That they may accomplish their good and holy course and receive of the Lord hope and promise IN THE LAND OF THE LIVING
15
For the memorial of the blessed mart Maryam the holy virgin mother of Christ our saviour and lifegiver let us
R Amen
20
That the Holy Ghost who dwelt in her sanctify us by his grace and perfect his will in us and seal in us
his truth all the
days of our
life
For the memorial of the prophets and apostles and martyrs and
confessors
let
us
R Amen
25
That by their prayers and sufferings he give us with them a good hope and salvation and account us worthy of their blessed memorial and their living and true promise in the kingdom of heaven
30
For the memorial of our holy fathers mar Diodorus and mar Theodorus and mar Nestorius bishops and doctors of the truth, and mar Ephraim and mar Narsay and mar Abraham and all the holy ancient and true doctors let us
R Amen
35
That by their prayers and petitions the pure truth of the doctrine of their confession and of their faith be kept in all the holy catholic church unto the end
of the world
The Liturgy of
the
Nestor ians
265
For the memorial of our fathers and brethren faithful and true who have died and departed from this world in the true faith and orthodox confession let us
R Amen
That he loose and forgive their transgressions and offences and account them worthy to have joy with the just and righteous who were wellpleasing
unto his will
5
For
this country and them that dwell therein, for this house and them that care for it, for this town or village and them that dwell therein, and especially for this congregation
let
10
us
R Amen
That he remove from us in his grace the sword and captivity and robbery and earthquakes and hail and famine and pestilence and all evil plagues that
are against the body
15
this true
faith
in the
us
R Amen
That he turn the hardness of their hearts and make them to know that God is one, the Father of truth and his Son Jesus Christ our Lord
20
For them
let
sick
and
tried of evil
spirits
25
us
R Amen
That our Lord and our God send his angel of mercy and healing to visit and cure and heal and help and com fort them in the multitude of his grace and mercy
For the poor and afflicted, orphans and widows, the tormented and troubled and grieved in spirit in this world let us
30
R Amen
That he give them what they need by his grace and supply them in his mercy and comfort them in his compassion and deliver them from him that despitefully useth them
Pray and make request of
35
God
the
Lord of
all
that ye be
266
cry to
the
all
your
soul, for
and
5
pitiful,
the Father of compassion, merciful that WILLETH NOT that those whom he hath
God
and
live
before him.
And
pray and confess and worship and glorify and honour and exalt our God the adorable Father Lord of all who by his
10
that he
Christ wrought a good hope and salvation for our souls, fulfil in us his grace and mercy and compassion unto
the end
The deacon proceeds
R Amen
With
15
20
25
request and beseeching we ask for the angel of peace and mercy R From thee, o Lord and our life we ask for continual peace Night day throughout for thy church and life without sin R From thee, o Lord We ask continual LOVE, WHICH is THE BOND OF PERFECTNESS, with the confirmation of the Holy Ghost R From thee, o Lord We ask forgiveness of sins and those things that help our lives and appease thy godhead R From thee, o Lord We ask the mercy and compassion of the Lord continually at all times R From thee, o Lord Let us commit our souls and one another s souls to the Father and the Son and the Holy Ghost
When
the
cdruzutha
is
beseech and ask of thee, o Lord God of hosts, perfect with us thy grace and pour out thy gift by our hands and may the mercy and compassion of thy godhead be for the remission
:
We
THE SHEEP OF THY PASTURE whom thou hast chosen to thyself in thy grace and mercy, Lord of all, Father and Son and Holy Ghost, for ever. Amen.
of
all
(THE INCLINATION)
35
voice
Bow down
your heads
the blessing
The Liturgy of
and
the people
the Nestorians
267
this
bow
their
O LORD GOD OF HOSTS repeat, thine is the holy catholic church which was purchased by the great passion of thy Christ, THE SHEEP OF THY PASTURE and through the grace of the Holy 5 Ghost who is of one nature with thy glorious godhead are given the degrees of the imposition of hands of the true priest hood in thy mere} o my Lord, thou hast vouchsafed to the feebleness of our frail nature to become known members of the great body of the holy catholic church and to administer 10
: :
Do
thou then, o
my
Lord, perfect thy grace with us and pour out by our hands thy and may the mercy and compassion of thy godhead be gift
:
on us and on
this
people and he
whom
and grant unto us, o my Lord, by thy compassion that all the days of our life we may all alike and together be wellpleasing to thy godhead in good works of righteousness which appease and reconcile the glorious will of thy majesty and that we
be accounted worthy by the help of thy grace to raise to thee
praise and
20
of
all,
honour and confession and worship at all times, Lord Father and Son and Holy Ghost, for ever. Amen.
OFFERTORY}
And
Let him that hath not received baptism depart Let him that doth not receive the sign of life depart Let him that doth not accept it depart Go, ye hearers, and watch the doors.
25
And they begin the anthem WAITED PATIENTLY FOR T THE JLORD
of Christ and his
The
"
priest goes to
:
put
the mysteries
the 3
the altar
vessels
on the
chalice
left
The body
the
paten in his
cross
precious blood are Upon the holy altar. Let US all draw
hands
in the
form of a
35
nigh to him in fear and love and with the angels sing aloud
And
268
unto him
LORD GOD
Let us send up praise to thy glorious Trinity at all times for ever. May Christ who was
sacrificed for
The body
Glory be
to the
precious blood
who commanded
Father and
to the
make
to the
Son and
Holy
Ghost
i
his
the holy altar let there be a memorial of the virgin Mary the mother of Christ
On
and resurrection receive our hands by grace and mercy for ever.
he
strikes
Amen
and
chalice
the
paten
each
on
the
three
times
and
time he
says
our Lord and our God repeat, these glorious and holy and
20
and divine mysteries are placed and ordered on the the propitiatory altar until
lifegiving
to
whom
Thy
\the
be glory
Amen
He
altar
holy altar with the just who have overcome and the martyrs
25
orders
the
mysteries
upon
the
and
with a
veil.
Lo
in
all
down
the
thine
hope
raise
that
in
glorious
30
resurrection
thou
mightest
glory.
them
up
in
And
going outside
cross
and
the gospels
and
says
Christ our Lord account you worthy to meet him with open face.
3^
Amen.
the
And
they
draw back
the veil
and the priest begins the Anthem of day and those within the altar repeat it
The Liturgy of
The Anthem of
{
the Nestoriaus
269
towards the
the Mysteries
And
us
Tune
I
By
the care
of
thy will to
four
WILL
MAGNIFY
THEE,
of the bema : first he Ivorships twice towards the east and then to the right, then once towards the east
sides
GOD MY KING
The
entered
habitation our Saviour
is
and
And then he 5 raises himself up. worships twice towards the east and then once to the left and then once to the
east
Moses
once
made
of old, which the highpriest alone was commanded to enter but he entered into
:
10
heaven to exercise his priest hood and prepare the kingdom which passeth not away. Al beit he deserved not to die, he gave himself for us that we might be made righteous like him. Blessed is he that took what is ours and dwelt in it and made it head and lord and judge. O thou being that dwellest on high, glory be to
thee
THOU
LORD
OF
HOSTS
The
entered
Glory be
to the
to the
Father and
to the
Son and
Holy
And he says Glory be in the anthem of the mysteries and conies down and
gives the peace to the people. And he comes as far as the deacons,
Ghost
when
they
{The
entered
of all be appeased with your ministry, adorn you with all beauty and enrich you with all the
benefits of his gift
God
the Lord
AMEN.
270
the right hand of thy o our Lord Jesus, to mercy, overshadow and abide on THY
Make
to
the
door of
the
sanctuary,
e.
of the
altar, he ivorships
and
says
PEOPLE AND THE SHEEP OF THY PASTURE. Lord, thy mercy is for ever on thy worshippers cast not the work of thine hands into the hands of the evil one.
:
enter
and ex
Make
holy altar and offer to thee SPIRITUAL and REASONABLE SACRIFICES IN THE BELIEF OF THE TRUTH
and
he proceeds
OF days.
But THOU ART GOOD AND WILT NOT ALWAY BE CHIDING NEITHER KEEPEST THOU THINE ANGER FOR EVER. TURN THY FACE FROM MY SINS AND PUT OUT ALL MY MISDEEDS in the great MULTI
and worship and glorify thy great and holy name at all
fess
TUDE OF THY mercifulness, Father and Son and Holy Ghost, for ever
or if he has not opportunity for he says
this
times
20
repeat three times
from
*.
Christ be with us
in his
Amen
[The preceding from
hearts
is
Having our
after
sometimes
is
said
the
anthem
finished}.
(THE CREED)
The priest goes up
to the
and
3
stretches forth
door of the altar and worships and stands his hands and says with a loud voice
We
believe in one
God
maker of
all
35
one Lord Jesus Christ the things visible and invisible. EVERY OF FIRSTBORN THE CREATURE, who was God of Son only all worlds and not made, very God before Father his of begotten of very God, of one substance with his Father by whom THE WORLDS WERE FRAMED and all things were created who for us men and for our salvation came down from heaven and was incar nate of the Holy Ghost and was made man and was conceived and born of the virgin Mary and suffered and was crucified in the rose again the third days of Pontius Pilate and was buried and
in
:
And
The Litiirgy of
the Nestorians
271
day according to the scriptures and ascended into heaven and down on the right hand of his Father and shall come again to judge the dead and the And in one Holy Ghost, THE quick. SPIRIT OF TRUTH, who proceedeth from the Father, the
sat
Spirit
one holy and apostolic catholic church: and we acknowledge one baptism for the remission of sins and the resurrection of our bodies and the life Amen. everlasting.
life.
the giver of
And
in
And
God
(PREPARATION FOR THE ANAPHORA) and worship three times, and while
the priest
the Lord of
all
Amen
worshipping before the altar he says 10 be with us all in us all by his grace and mercy for ever.
Here the priest washes his hands [in the place of the deacon and } they make the sign of the cross [in the air with joined hands] towards all the [four consecration-} crosses of the altar : and the deacons say the cdruzutha
And
God
the Lord of
strengthen thee to
sloivly~\
praises
to
And
and
the
altar
at each
and
the
catholici
all
and
lost
presby ters and deacons and young men and virgins and ofall who have departed and passed from this world in the belief
of the truth and of
fathers
all
bishops and of
prayer
Glory be
:
glory be to thee the gatherer of 25 the dispersed glory be to thee the bringer nigh of them that are afar off
:
our
TRUTH
glory be to thee, o
and brethren, of all our sons and daughters and of all faithful and Christloving kings and of all pro phets and apostles and of all martyrs and confessors of this and every place that God crown them in the resurrection from the dead and give us with them a good hope and a portion and
:
my
Lord, 30
who
even
frail
me, by
thy grace and didst bring me nigh to thee by thy compassion and didst set me as a known member in the great
that 35
may
LIVING AND HOLY AND ACCEPTABLE which is a memorial of the passion and the death and the burial and the
resurrection of our Lord and Saviour 40
Jesus Christ IN
whom
thou wast
WELL
to forgive the
272
an inheritance and life in the kingdom of heaven May this offering be received with openness of face and SANCTIFIED BY THE WORD OF
GOD AND
GHOST
that
BY
it
THE
be
to
HOLY
us for
and
tlic
rises
and
then he worships
left
and
rises
and
kisses
help and salvation and life world without end in the kingdom of heaven by the
rises
horn and then he worships and and kisses the middle and the right
the left side
side
and
and
right
he looks
side
to
wards
those
on
the
ivhile
grace of Christ.
pray for
accomplished
my
hands
to
and
they return
answer
all
him
God
to
the Lord of
his
will
strengthen thce
fulfil
and be wellpleased with thy sacrifice for us and for thyself and for the four corners of the world by the
offering
Amen
And
lost (etc)
then he repeats
worshipping and rising and kissing the middle and then worshipping and rising
and
kissing the
right side
and
then
worshipping and rising and kissing the a matuniya and left side and offering
and kissing the middle and the right side and the left side, looking towards those on the left side himself
rising
inclining on the right
and saying
35
Bless, o
my
Lord.
my
brethren and
my
this
accounted worthy
Lord Christ
and
holy for myself and for all the body of the holy church by the grace of his
compassion
for ever.
Amen
The Liturgy of
the Nestorians
and
they return
273
to
answer
all
him
God
the Lord of
be wellpleased
with thy
offering
and for
sacrifice and receive thine which thou offerest for us thyself by his grace and mercy
for ever.
he says
10 worshipping after the former order. And when the deacon says May this
offering be received the priest worships towards him and says on this wise
This offering
living
is
offered for
:
all
the
be received 15 of my sinfulness before the dread tri bunal of thy majesty, o our Lord, with
may
it
openness of face
from
down quickly and turning his 20 face towards the deacon who completes worships towards him and says on this
the priest goes
the raised place
And then
wise
thy words and FRUIT OF thy LIPS and 25 pardon the trespasses and sins of all them that hearken to thee
Christ
make
true
receive
the
And
altar
till
then
he
to
tht
and
the
kneels
whilst 30
prayer beseechingly
Cushdpa
Yea, o our Lord and our God repeat, look not on the multitude of our sins 35 and let not thy majesty abhor the
weight of our evil deeds, but in thine unspeakable mere} receive this sacri fice at our hands and through it give
7
that
when thou
art revealed at
manhood
274
When
and
and
repeats
the
the altar
all because
And know
must not
hands at
then
let
he has
out his
And
at the other
ge hdnthas,
him
stretch
received boldness,
and at each gfhdntha he worships and at the end. Arid his position shall be about and the space between his hands of like measure,
and
he shall
bow
his
head
to his knees.
At
the
altar
Then he
15
offers the
Kudddsha of
And with it they consecrate from the Sabbath disciples of the east. of the Resurrection till the Annunciation and on memorials of the Departed and on memorials of the Saints and on ordinaty days
who made
And
Bless, o
20
my
Lord
bless, o
my Lord
bless, o
my Lord
My
me
:
25
pleased with this sacrifice which thou offerest for thyself and for us and for all the whole world that looketh for and expecteth his
And
ge hdntha
of the apostles in a
loiv voice
We
30
confess, o
towards us repeat, thou hast accounted us worthy by reason of the multitude of thy mercies to administer the holy mysteries of the body and blood of thy Christ, asking for the help which is of thee for the
* that with entire love and BELIEF OF strengthening of our souls THE TRUTH we may administer thy gift to us
Lord, the overflowing riches of thy grace in that albeit we are sinners and of no account
my
3^
and
tlie
Kdnuna
and that we may raise to thee praise and honour and confession and worship now and ever and world without end
he crosses himself
4o
and
tlie
people answer
Amen.
The Liturgy of
the Nestorians
275
(THE DIPTYCHS)
Ar.d
the priest proceeds
answer
5
And
Furthermore I write
book of the living and the dead, of the mysteries before the door of the altar en
feasts of our
First he that
is
Let us pray. Peace be with us Let us pray and beseech of God the Lord of all for the peace of the holy catholic church here and in every country Let us pray also for the welfare of our holy fathers mar catholicus and patriarch and mar bishop and metropolitan Let us pray also for our fathers the bishops who are in this life Let us pray also for the presbyters and deacons and subdeacons and readers and monks and laymen, the faithful, men and women, young men and maidens, orphans and widows, who walk in this world with a good name and in seemly con
10
N
15
versation.
Amen
20
Let us pray for the peace of kings and governors of this world Let us pray also for those who are in affliction and persecution for the sake of God Let us pray also for the peace of the holy catholic church in all
the world.
Amen
[and the people answer
25
Amen]
That God
compassion visit all divisions of it with those which things help soul and body by his grace and mercy world without end
in his
[and
they
answer]
Amen.
He
proceeds
and
recites
the
Let us pray. Peace be with us and beseech God the Lord of all Let us pray That this oblation be accepted for all the just and righteous
fathers
35
who were
[let
us pray]
276
Also for the memorial of Adam and Abel and Seth and Enosh and Noah and Shem and all the just let us pray And of Abraham and Isaac and Jacob and Joseph and all the
faithful [let
5
all
priests
let
all
prophets
for the
10
us pray]
memorial of mart Maryam the holy virgin who bare Christ our Lord and our Saviour And of mar John the baptist the herald of Christ our Saviour And of Peter and Paul and Matthew and Mark and Luke and John and of all the apostles and of mar Addai and mar
Mari the apostles who were the converters of
this eastern
15
And And
region of Stephen the firstborn of the martyrs and of all confessors e for the memorial of Simon and Shahdost and B arba shand catholici Ishu and Abha and min and Babhay yabh
martyrs
The Liturgy of
catholic! patriarchs
the Nestorians
277
who have
region Also for the memorial of our holy fathers the cccxviij bishops who were assembled at the city of Nicaea for the raising
a5
278
John Abhdishu Ishu z e kha
Michael
Ishu yabh
Abhdlshu
Abhdlshu
Yabh
alaha
bishops metropolitan who have departed from the second province of the holy city of ubha]
Ch e namshu
bishops
this
country
bishops
who have
Also for the memorial of Shubhchal elshu bishop and metro politan [and martyr] who converted the Galayi and the
35
Daylumayi
The Liturgy of
Also for the memorial of
Ignatius
the
Nestor ians
279
Meletius
Basilius
Theodorus
Nestorius
Polycarpus Athanasius
Eustathius
Flavianus
Ambrosius
Gregorius
Gregorius Diodorus
Alexander
Meletius
5
Joannes
And
of Yulyani and Ephraim and Narsay and John and Michael presbyters and doctors
for the
in
Abraham and
And
memorial of the man of God and son of man, grace was victorious in signs and wonders, our blessed father mar Gabriel, witnessed to for holiness and famous for strength and marvellous in deeds, the founder of the High Monastery and its holy school the mother of
whom
10
virtues
And
memorial of our blessed father mar Abraham of the divine scriptures and of Piyon and Moses and James and Ishurachmih presbyters and
for the
15
the
interpreter
doctors
And
of
Paul
Evagrius
[Michael]
Barqusri
Elijah
2o
Antony
Macarius Arsenius
Mar Babhay
John RabbanHurmizd
Ukhama
Barsahdi Sabhrishu
Daniel Sabhrishu
Marcus
Abraham
Qiyori
John
25
Andrew]
for
And
for the
memorial of the
illustrious athletes
30
anchorets
Mar Acha Mar Isaac Mar Dencha Mar John Mar Abhun Pithyon Dumastyanus Abha
and
all
Gabhruna
Ba uth
35
their just
280
Also for the memorial of our holy fathers Mar Kudhaway Mar Abhda Diodorus
Mar Abha
Theodorus
SergiusDudha John
angelic
in
conver-
sation
Also for the memorial of the illustrious among saints and marvellous among weepers and great among religious and instructed among athletes and renowned in deeds mar rabban Bar Itta the sun of the saints and of Chanahlshu
10
And
of
Mar
Sergius
George
Cyriac
Pithyon
Ishu sabhran
Bacchus
Mar Sabha
Yuchana
15
And
and the poor woman and her two sons, famous martyrs for the memorial of
Mar SabhrIshu
John son of
the seers
Jo-
maran
Pran-
seph
Mar Ch e nanishu
20
Abraham
and
all
their companions,
Quqa
Also for the memorial of the holy martyrs and instructed athletes the sons of Gregory who are laid in this blessed
village
25
Also for the memorial of mar John two monasteries of the Syrians
Daylomaya who
built
Also for the memorial of the illustrious among saints and renowned in deeds and marvellous among confessors mar
in
built
an holy
church
Also for the memorial of rabban Sabha and the sons of Sh e muni
who
35
Also for the memorial of mar John the holy martyr witnessed to by his good deeds of holiness and of rabban Joseph his brother who are laid in this village
[And
for the
The Liturgy of
of Helena
the
Nestor ians
281
his faithful mother and of Constantine and Constans and Jovian and Theodosius and B e 9ay and Naaman and Moriqi victorious kings
Also for the memorial of the martyrs and renowned among athletes the raisers up of monasteries and churches and
givers of gifts and alms, the sustainers of orphans and widows, the amir Matthew and amir Mas od bey who were
killed
laid in this
village
Also for the memorial of the illustrious among athletes and providers of churches and monasteries, generous in alms, guardians of orphans and widows the amir Matthew and amir Hassan and amir Nijmaldm who departed in this
village
10
faithful
15
Also for the memorial of Aaron head of the scribes who gave alms and did good deeds in the holy church Also for presbyters and deacons and scholars who have de parted from this church
And
of
all
them
whom
that in a true faith departed from this world of our Lord [alone] knoweth the names, that Elohim
in the resurrection
20
crown them
of the dead.
[Amen
And
tlie
people answer]
us all to partake with them in his grace and mercy for ever. Amen.
25
<THE
KISS
OF PEACE)
to
another
and say
30
And for all catholici and bishops and presbyters and deacons and the whole company who have departed from the congrega tion of the church and for the life and peace of the world for THE CROWN OF THE YEAR that it be BLESSED and completed by THY GOODNESS for every child of the church who is worthy to receive this offering which is before thee and for all thy
:
:
35
282
time
for all of
them and
and
for all of us
be
for ever.
they
Amen
of the peace.
make
the procession
(ANAPHORA)
And
Let us
all
the deacon says
confess and
make
the
Cushdpa
Lord God of hosts repeat, aid my weakness by thy mercy and by the help of thy grace account me worthy to offer before thee this living and holy sacrifice for the help of the whole body and for the praise of thy glorious Trinity, o Father and Son and Holy
Ghost, for ever
request
and
beseech
Lord
10
in
purity and
groan-
ing.
Stand ye
fairly
and
behold those things that are done in the fearful mysteries which are being hallowed. The priest hath drawn nigh
15
20
pray that by his mediation PEACE may BE MULTIPLIED UNTO YOU. Cast down your eyes and stretch forth your thoughts to heaven Watchfully and diligently make request and beseech at this time and let no man dare
to
And
veil
rises
from
mysteries
round about
the chalice
to
let
speak.
Whoso
in
says
prayeth
heart.
o
him pray
in silence
his
25
And
us.
ye and pray.
my
Lord, accounted
me worthy
of
thy body and thy blood, even so account me worthy of BOLDNESS before thee
IN
Amen.
the incense
O
30
may
we
be
offer thee before thine holy altar within thy glorious temple acceptable unto thee and may it be for the joy of thine
;
holy name and for the pardon of thy servants and of thy flock o Father and Son and Holy Ghost, for ever.
The
35
priest says to the deacon
The Litiirgy of
And
the
Nestor ians
283
(THE THANKSGIVING)
h if proceeds
Kdnuna
THE grace OF OUR LORD JESUS CHRIST AND THE LOVE OF GOD the Father, AND THE FELLOWSHIP OF THE HOLY GHOST be WITH us ALL now and ever and world without end
he signs the mysteries
and
they
answer
Amen
and he
Lift
proceeds
up your minds
and
they
10
answer
Unto
thee, o
ISRAEL,
The
God
the
Lord of
all
15
and right
kdnuna
in
(and he
raises his
hands
in every
which
now
and
the
deacon says
Peace be with us
20
this
And
and prays
secretly
and says
cushdpa quietly
Cushdpa
Lord Lord, give us openness of face before thee that with the boldness which is of thee we may accomplish this LIVING AND HOLY SERVICE WITH OUR CONSCIENCES CLEAN FROM all EVIL and bitterness, and sow in us love and peace 25 and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN
And
he
rises
at the beginning
the altar.
And it must also be made known that ge hdntha he makes a mdtunlya and kisses
hands
in
And
gehdntha
Gehdntha
Worthy of praise from every mouth repeat and of confession from every tongue and of worship and exaltation from every creature is the adorable and glorious name of thy glorious Trinity, o Father and Son and Holy Ghost, who didst create the world by thy grace and its inhabiters by thy mercifulness and didst save mankind by thy compassion and give great grace unto mortals.
35
284
o my Lord, THOUSAND THOUSANDS of those on bow down and worship AND TEN THOUSAND TIMES TEN THOUSAND holy ANGELS and hosts of spiritual beings, MINISTERS of FIRE and SPIRIT, praise thy name * with holy cherubin and
Thy
high
ONE TO
answer
EARTH are FULL OF HIS PRAISES and of the nature of his being and of the excellency of his glorious splendour
in the highest
is
Hosanna
15
BLESSED
HE THAT came and COMETH IN THE NAME OF THE LORD HOSANNA IN THE HIGHEST
HOLY
the priest
and
makes a mdtunlya
this
And
20
he kneels
and says
Cushapa
aishdpa
heaven and EARTH are FULL OF PRAISES and of the nature of his being and of the excellency of his glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE LORD.
:
his
HOLY art thou, God THE FATHER of truth, of WHOM EVERY FATHERHOOD IN HEAVEN AND EARTH is NAMED HOLY art thou, eternal Son, BY WHOM ALL THINGS WERE MADE HOLY art thou, Holy Ghost, being by whom all things are sanctified. Woe is me! WOE is ME! FOR I AM UNDONE, BECAUSE I AM A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN LIPS AND MINE EYES HAVE SEEN THE LORD OF HOSTS. How DREADFUL IS 30 THIS PLACE, for this day I HAVE SEEN the Lord face to face, and THIS is NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. *And now, o Lord, let thy grace be upon us repeat and purge our unclean25
: :
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble ness with the hallowing of the seraphin and the halleluiahs of the angels. 35 Praise be to thy mercies who hast made creatures of dust partakers with
spiritual beings
And
Bless, o
he rises
and says
:
my Lord
bless, o
my Lord
g^hdntha
bless, o
my Lord
My
40
me
quietly
and he
The Liturgy of
And
the
Nestor ians
285
G e hdntha
with these heavenly hosts we give thanks to thee, o my even we thy servants weak and frail and miserable, for that thou hast given us great grace past recompense in that
Lord
repeat,
thou didst put on our manhood that thou mightest quicken it by thy godhead, and hast exalted our low estate and restored
and raised our mortality and forgiven our trespasses our sinfulness and enlightened our knowledge *and, o our Lord and our God, hast condemned our enemies and granted victory to the weakness of our frail nature in the
our
fall
and
justified
10
[OuR LORD JESUS THE. SAME NIGHT IN WHICH HE WAS DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND SAID TAKE, EAT THIS is MY BODY WHICH is BROKEN FOR YOU THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME MANNER ALSO HE TOOK THE CUP WHEN HE HAD SUPPED, SAYING THIS CUP IS THE NEW TESTAMENT IN MY BLOOD THIS DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME
: : :
15
or read
it
Kdniina
20
And
and graces towards us let us raise to thee praise and honour and confession and worship now and ever and world without end
for all thine helps
and
and
they
answer
-5
Amen.
<THE
INTERCESSION)
the deacon says
And
Pray
in
your minds.
Peace be with us
And
30 Cushdpa Lord God of hosts, accept this offering for all the holy catholic church and for all the just and righteous fathers who have been wellpleasing in thy sight and for all the prophets and the apostles and for all the martyrs and confessors and for all mourners and distressed and for all the needy and tormented and
for all the sick and afflicted and for all the departed who have been severed 35 and have gone forth from amongst us and for this people that looketh for and awaiteth thy mercies *and for my frailty and misery and poverty repeat.
YEA, o our LORD and our GOD, AFTER THY MERCIES AND THE MULTITUDE
286
OF THY GOODNESSES deal thou with thy people and with my misery and NOT AFTER MY SINS and transgressions, but that I and these may be accounted worthy of the pardon of offences and the remission of sins through this holy
body which
5
is
of thee.
we are Amen n
receiving IN
And
Bless, o
and
says
:
my
and
Lord
bless, o
my
Lord
bless, o
my Lord
My
10
me
quietly
he proceeds
and
repeats this
g^hantha
hdntha
Do
repeat
thou, o
make
my Lord, in thy many and unspeakable mercies a good and acceptable memorial for all the just and
who have been
wellpleasing in thy sight, in
of the departed instead
righteous fathers
n
Cushdpa of
15
20
25
jo
35
40
45
I worship thy grace, o my Lord, and I confess thy mercifulness, in that though I be unworthy by reason of my sins, thou hast brought me nigh unto thee in thy compassion and hast appointed me a minister and mediator of these glorious and holy mysteries, desiring of thee and beseeching thy sovereignty that they be for the tranquillity and peace of the world and for the preservation of thine holy church and for the increase of the true faith and for the exaltation of the righteous and for the pardon of sinners and for the acceptance of the penitent and for the return of them that are afar off and for the encouragement of the weak and for the refreshing of the tormented and for the comforting of the afflicted and for the healing of the sick and for the support of the poor and for a good memorial of the departed, and do thou to all of us, o my Lord, such things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of hosts repeat, may this offering be accepted in the heights above from my hands, sinner and offender that I am, like the offering of Abel in the plain and of Noah in the ark and of Abraham in the sacrifice of his son and of Elijah on mount Horeb and of the widow in the treasury and of the apostles in the upper room, and with the offering of the just and righteous fathers who from one generation to another have made their offering. Yea, our Lord and our God, may this offering be accepted for all the holy catholic church that it be established and and and for kings and rulers that they be established kept immovable, priests in the tranquillity of the churches and in the peace of their borders, and for the poor and needy and tormented and for the mourners and distressed and afflicted, and for all the departed who have been severed and have gone forth from among us, and for all those who stand before thine holy altar and make grant their requests, pardon their offences petition through my sinfulness and blot out their sins. And for this land and them that dwell therein, and for this village and the inhabiters thereof compass it, o my Lord, with a strong wall and turn away from it in thy grace hail and famine and death and THE LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the Spoiler have power over us and LET NOT THEM THAT HATE us REJOICE OVER us and for and
:
:
and
he
names
the cause and the matter, kneeling before tlie altar : cause of his own or of others he here brings before God.
and
every
The Liturgy of
the commemoration
offer
the Nestorians
287
of the body and blood of thy Christ unto thee on thy pure and holy altar as thou hast taught us, and grant us thy tranquillity and thy peace all * the days of the world. Yea, o our Lord and our God, grant us thy tranquillity and thy peace all the days of the world repeat
which we
THAT ALL THE INHABITANTS OF THE EARTH THAT THOU ART THE ONLY TRUE GOD the THOU HAST SENT our Lord JESUS CHRIST BELOVED. And he our Lord and our God
came and
in his
10 lifegiving gospel taught us all the purity and holiness of the prophets and the apostles and the martyrs and the confessors and the bishops and the doctors and the presbyters and the
deacons and all the children of the holy catholic church, even them that have been signed with the living sign of holy
baptism
and when he says them
below upwards
that
15
let
him sign
the throne
from
and from
<THE
INVOCATION)
Jiis
And
here he strikes
also, o my Lord repeat three times, thy weak and frail and 20 miserable servants who ARE GATHERED TOGETHER IN thy NAME, both stand before thee at this time and have received the example
And we
which
from thee delivered unto us, rejoicing and praising and exalting and commemorating and celebrating this great and fearful and holy and lifegiving and divine mystery of the passion and the death and the burial and the resurrection of our Lord
is
25
his
hands
O MY LORD,
30
Holy
Spirit and rest upon this offering of thy servants and bless it and hallow it that it be to us, o my Lord, for the pardon of offences and the remission of sins and for the great hope of resurrection from the dead and for new life in the kingdom of 35 heaven with all those who have been wellpleasing in thy sight.
And
288
us
*
we will give thee thanks and praise thee without ceasing in CHURCH redeemed BY THE PRECIOUS BLOOD OF thy CHRIST, thy
with unclosed mouths and OPEN FACES
Kaniina
5
lifting up praise and honour and confession and worship to thy living and holy and lifegiving name now and ever and world without end
and he
and
they
answer
Amen
]
\The
veil is closed \
let
him
and
he proceeds
Christ the peace of those above and the great tranquillity of those below, grant, o my Lord, that thy tranquillity and peace
15
may
abide on
the
and especially
within thine holy catholic church, and grant peace to the priest hood with the realm AND MAKE WARS TO CEASE IN ALL THE
WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL
20 sobriety
AND GODLINESS
And
he proceeds
25
1 THANK THEE, O FATHER, LORD OF HEAVEN AND EARTH, o Father and Son and Holy Ghost, that though I be a sinner and weak yet by reason of the multitude of thy mercifulness thou hast in thy grace accounted me worthy to offer before thee these
30
fearful and holy and lifegiving and divine mysteries of the body and blood of thy Christ that I may minister to THY PEOPLE AND SHEEP OF THY PASTURE the pardon of their offences and the remission of their sins and the salvation of their souls and the reconciliation of the whole world and the tranquillity and peace
of
all
the churches
He
proceeds
ME, O GOD,
35
ACCORDING
AWAY
MINE OFFENCES
O
{and
name
end of Ps.
/*
manner
alternately to the
The Liturgy of
UNTO THEE
LIFT
I
the Nestorians
289
IN
THE HEAVENS
{and
I
of Ps.
cxxiii
1-3^)
hands]
Prayer of incense
May our prayer and our petition be pleasant unto thee, o our Lord and our God, and may the smoke of our pleasant censer refresh thee like the censer of Aaron the priest in the tabernacle. And renew our souls with our bodies and be reconciled to thy creation for thy many mercies sake, o creator of pleasant roots and sweet spices, Lord of all, Father and Son and Holy Ghost,
for ever.
10
Amen.
(THE FRACTION AND CONSIGNATION)
The order of the signing and
the breaking
15
And
he
begins
the
order of signing
illiterate
and breaking and draws near with his men do and he censes his hands
20
and
*
Sweeten, o our Lord and our God, the savour of our uncleanness and our corruption with the sweet odour of the pleasantness of thy love and purify us therewith from the defilements of sin, o thou good shepherd, who wentest forth
and didst find us when we were lost and wiliest our Pardon me mine offences and my sins, those I know and those I know not, in thy grace and thy mercies repeat three
to seek us
return.
25
times
and say
Bless, o my Lord bless, o my Lord bless, o my Lord * The mercifulness of thy grace, o our Lord and our God, 30 bringeth us nigh unto these glorious and holy and lifegiving and divine mysteries albeit we are unworthy repeat three times
:
:
and
the deacon
answers htm
my Lord, we are not worthy. Have pity on us, my Lord, for that we are not worthy for our frailty by reason of our many sins
In truth, o
Each time
after he
35
says
breast in
the
form of a
cross
The mercifulness of he folds and kisses the middle of the right side and the left side
his
hands on
his
altar
and
also the
290
And
SEE THAT
I
IT IS
MYSELF
bftchra ivhich
in both his
in the
hands
ivhich
must not
then be
am
came
folded
and
looks
down from on
5
Saviour
in the
disciples.
Lord Jesus
Christ,
and worship
thy sovereignty at
all
Amen
For thou
art
life-
giving BREAD
kingdom
Father and
to
Glory be
to
to the
WORLD and
they
WHO
EAT of
DIE
the
NOT and they who receive it are saved and pardoned in it and live in it for
ever.
Amen
and
they
seraphin
fear
answer
and
the
Amen
trembling
altar
stand
before
And he kisses
of a
cross,
the
buchra
in the
form
lips,
and
and
left,
and says
the pardon
of
Glory be to thee, o
times,
ao
and
they
thou
who
in
mercy dost
Amen
He
holds the buchra firmly with both
We
draw
open to us, o my Lord, the door of thy mercies and let us enter by it and sing praise to thee by night and by day].
nigh, o
my
Lord,
of thy
name
holy mysteries and by thy compassion we break and by thy mercifulness we sign
the body and the blood of our Saviour our Lord Jesus Christ:
in the
of the
Ghost
and
tJicy
answer
Amen
the
While naming the Trinity he breaks buchra that is in his hands attentively
The Liturgy of
the Nestorians
into the
291
two halves.
pe rista
:
breaking
an
name of
the Trinity,
both hands.
is in his left
And he puts
hand
And with
the io
hand he
hand
into the
ofi$
both the portions. he signs the chalice with that half of the buchra and not with the upper side and its edge, as
others are
And
where
half
says
is
it is
to do, but with the part broken while the front of the 2O towards (the chalice}. And he
wont
zvhile
making
front east
west
is signed with the lifegiving body of our Lord Jesus Christ in the
:
The precious
blood
25
name of the Father and of the Son and of the Holy Ghost
for ever
this
while signing from cast to west 30 towards him. : and at the Holy Ghost
paten.
he signs from north to soutli towards the And so he signs the body in the
like
paten in
half whicJi
ac
signed with the propitiatory blood of our Lord Jesus Christ in the name of the Father and of the
:
The
holy body
Son and of
for ever
the
Holy Ghost
and
they
answer
Amen
U
2
292
had not
halves
been broken
and
let
his
forefingers
the
These glorious and holy and lifegiving and divine mysteries have been set apart and consecrated and perfected
10
and fulfilled and united and commingled and attached and sealed one to the other in the adorable and glorious name of the glorious Trinity the Father and
the
that they
may be to
1
pardon
of offences and the forgiveness of sins and the great hope of the resurrection
new
life in
the
2O
and to the holy church of Christ our Lord here and in every place now and ever and
kingdom of heaven,
to us
and at now he cleaves a cleft with his thumb at the part which was dipped in the blood, and then he puts the halves
25
on
the paten
wise so that the broken part of the lower one which was held in his left hand looks
chalice, and the broken part of the upper one which was held in his right hand looks towards the west to
towards the
wards
it
35
And he wipes his hands well and signs himself between his eyes with his thumb with the sign of the cross and also the deacons around him and says
Christ accept thy ministry: Christ Christ keep illumine thy face life : Christ nourish thy youth.
:
thy
40
Let him ttnwrap the veil which is folded round about the paten and chalice
and
Glory be
45
Christ, for that
say
to thee, o
though
thou hast
in
me
The Liturgy of
the Nestorians
a
minister
293
By
the
grace of
me worthy
and the
5
of offences
and
to thee,
then
Son
glory be glory be to
:
thee, o
all,
sanctifiest 10
for ever
answer
Amen.
BLESSING)
<THE
And
and proclaims
like
one making an
15
THE grace OF OUR LORD JESUS CHRIST AND THE LOVE OF GOD the Father AND THE FELLOWSHIP OF THE HOLY GHOST BE WITH us ALL now and ever and world without end
and
they
answer
20
AMEN
And
he signs himself lifting his
is
signing
received
his
own person.
opened],
<THE
COMMINUTION)
The
priest whispers in his heart
25
And
Let us
and
all
mys-
body and blood of our Saviour. With A PURE HEART AND FAITH UNFEIGNED let US TCmember his passion and
,
,
BLESSED ART THOU, o LORD GOD OF OUR FATHERS> AND GLO RIOUS is THY NAME FOR EVER FOR THOU HAST NOT 30 DEALT WITH us AFTER OUR SINS but in THE MULTITUDE OF THY MERCIES thou hast delivered us FROM THE POWER OF DARKNESS AND HAST bidden US TO THE KINGDOM OF thy DEAR SON our Lord 35
:
consider
for for
his
resurrection
j es us Christ
OUr SakeS the Onlybegotten of God took of mankind a mortal body and a reasonable and intelligent
While
this
is
and
for
the Children.
294
commandments
hath
TO
TO THE KNOWLEDGE OF THE TRUTH, and after all his dispensation for us he THE FIRSTFRUITS of our nature was lifted up on the cross and rose from the dead and was taken up into heaven.
He
we might commemorate
15
Let
us
then
with
overflowing
and manifold
us
partake in the mysteries of the church in penitent hope turning from our transgres
sions and grieving for our
25
sins
God
the
(THE LORD
PRAYER)
The deacon
30
We
condone the transgressions of our fellowservants R O Lord, pardon the sins and transgressions of thy
servants
purify our consciences from divisions and strife R Lord, pardon the sins and transgressions of thy servants
And we
35
With our
R O
souls freed from anger and enmity Lord, pardon the sins and transgressions of thy servants
The Liturgy of
the Nestorians
295
Let us receive the holy and be hallowed by the Holy Ghost R O Lord, pardon the sins and transgressions of thy
servants
And
union and concord of minds let us receive the of the mysteries in peace one with another
in
fellowship"
5
R O
That they be to us, o my Lord, for the resurrection of our bodies and the salvation of our souls and life world with
out end.
10
When
Let us pray.
and
Peace be with us
Pardon, o my Lord, by thy compassion the sins and trans gressions of thy servants and hallow our lips by thy grace that they may yield the fruits of praise to thine exalted godhead
with
all
15
If there are chalices which they are not consecrating he signs them here
And
and
and
says
ll
20
my Lord, thy PEACE IN our HEARTS and may our tongues proclaim thy truth and thy cross be the guardian of our souls while we make
thy tranquillity, o
Make
to dwell
amongst us
AND
new harps
of
fire.
of our mouths and speak a new tongue with lips Account us worthy, o my Lord, with the boldness of thee to pray before thee this pure and holy prayer
to
25
answer
ow
30
HEAVEN, HALLOWED BE THY THY WILL BE DONE IN EARTH AS KINGDOM NAME, TH.Y COME, IT IS IN HEAVEN GIVE US THIS DAY THE BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE
IN
:
ft
If
it
is
God,
OPEN
Account us worthy, o our Lord and our without blame WITH A PURE HEART and mercy is given us of thee that we may all upon thee and say ON THIS WISE
Lord
296
FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL FOR THINE IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER
:
AND EVER.
5
AMEN
And
the priest repeats this
prayer quietly
10
Lord God of hosts our good God and our merciful king, we desire of thee and beseech the abundance of thy mercifulness LEAD us NOT, o my Lord, INTO TEMPTATION BUT DELIVER us FROM THE EVIL ONE and his hosts FOR THINE IS THE KINGDOM AND THE POWER AND THE MIGHT and the strength and the dominion in heaven and in earth now and ever and WORLD WITHOUT END. AMEN
: :
or
tin s
15
YEA, o our LORD and our GOD, we desire of thee and beseech the mercifulness of thy grace, LEAD us NOT, o my Lord, lead us not, o my Lord, INTO TEMPTATION BUT save and DELIVER us
FROM THE EVIL ONE and his hosts FOR THINE IS THE KING DOM AND THE POWER AND THE MIGHT and the strength and
:
now and
ever
and
he signs himself
and
answer
AMEN.
(THE ELEVATION)
25
And
and
answer
And
3o
The
holy
answer
One
Glory be
to the
holy Father, one holy Son, one holy Spirit Father and to the Son and to the Holy Ghost world without end. Amen
The Liturgy of
[
the Nestorians
297
They draw
sanctuary
the veil
and
Kdnuna
TERRIBLE ART THOU, o GOD MOST HIGH, OUT OF THINE HOLY PLACE world without end. BLESSED BE THE GLORY OF THE LORD FROM HIS PLACE *
They repeat
it
in
a loud voice and the people in the nave ansiver the same words
Verses said in the sanctuary
IS GONE UP WITH A MERRY NOISE THE SOUND OF THE TRUMP GOD REIGNETH OVER THE HEATHEN HIS HOLY SEAT * TERRIBLE ART THOU etc*
GOD
IO
Choirs, choirs of spirits arose and escorted the on the day of his ascension *
Son
in
pomp
15
etc
Continuation
WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT
TERRIBLE ART THOU
etc
*
2O
The
precious blood and the body which we have all received, praise we it with confession and say Halleluiah halleluiah*
TERRIBLE ART THOU, o GOD MOST HIGH, OUT OF THINE HOLY PLACE world without end. BLESSED BE THE GLORY OF THE LORD FROM HIS PLACE}.
<THE
25
COMMUNION)
the veil
They open
and
the deacon
who said
the carusiitha
comes
to the priest
and says
30
chalice
Let us pray.
and
the priest takes the
Peace be with us
deacon
hand of
the
and
places
it
on the
saying
The grace of the Holy Ghost be with thee and with us and with the partakers thereof in the kingdom of heaven for ever.
Amen
and
the deacon ansivers
35
With
thee and with us and with the partakers thereof in the kingdom of heaven
298
And
And
the deacon
Praise ye the living God They say the Anthem of the Bema on
days of the mysteries
5
comes before
Let us pray.
the priest
and
veil
receiving
him
him a
Antiphon Blessed be thy body and thy blood, o our Lord, which thou gavest for pardon
to the nations
and puts
the paten
on
his
arm
and says
The
hallow
10
our
sing
we
thy
And
then
the
deacon
ivho
gave
the
might
and
praise
peace comes
and says
sovereignty
Let us pray.
Peace be with us
and
(Jthe
gives
to
him saying
When
Bless, o
my Lord
and
and
the sign of the cross over the people says in an audible voice
20
The
gift
fulfilled in
of the grace of our lifegiver our Lord Jesus Christ be mercy to us all
and
they
answer
Amen
when
the priest gives the
And
2 ^
And
the
the
body
antiphon
he says
My
brethren,
receive
saith
The body
of our Lord to
his cup in
kingdom
by those
for
the
And
heights Christ our Lord, the saviour of all, put on excellency and
35
{From
the exalted
The
glory and splendour and gave salvation to the nations and forgiveness of trespasses and
of sins for the pardon of
all
of
God
according
to his
degree
The Liturgy of
The
precious blood and the
all .re
the Nestorians
299
we
it
confessing
5
tune
With thousands
IN
V TARRY YE
OF JERUSALEM
THE CITY
UNTIL YE BE
ENDUED
heaven
WITH
POWER FROM
10
precious blood etc Thou hast fed us, o my Lord, with thy body and thy blood. What are our mouths
People
The
that
confess
Christ
thy
15
is
who
his
compassion
to the
20
Thou hast fed us etc A priest The disciples won dered then when the cloud
received him from them
25
and the multitude are celebrat ing thee and the Father crieth
Come,
enter,
my
beloved
3
People
Thou
who by thy suffering Son of God who didst promise us new life harms etc. as on p. joo. For memorials of the dead and ferias May the mysteries which we have received in faith be to us, o my Lord, for pardon of offences * O thou that art like him that is made [or like a servant] and also like the maker, thou art Christ, THE KING OF THE AGES * With thy body and blood thou didst pardon and forgive the faults and offences of all who have believed in thee * Account us all worthy in thine appearing with boldness to GO OUT TO MEET thee and with the bands of heavenly beings to sing praise. Amen and amen.
Praise for Sundays
didst vanquish the tyrant death *
in the
kingdom on high
Cause
all
hands that have been stretched out and have received the
:
fruits to
mouths which have praised thee within the holy place: do thou account
The worthy to sing praise ears which have heard the voice of thy praises let them not,
:
15
my Lord, hear the voice of alarm * The eyes that have seen
thy great compassion again, o my Lord, let them see thy
:
blessed hope
20 that
The tongues also have cried Holy do thou * The dispose to speak truth feet that have walked within the church make them to walk
:
:
in
25
the land
that
bodies
living
The
thy
body
do thou renew
*
with
tion
new life
which
Our congrega
:
30
hath
may
And open
35
abundantly render back praise the door to the petition of us all and may our
:
Cause from us
all
:
The Liturgy of
quillity
the
Nestor ians
301
our land
of thy manifestation
live before thee
:
we may
to
and may GO
and thy
10
love hath shined forth upon our * And thou hast blot mortality
ted out our offences through thy
pardon
praise to thy
name
:
for
a
BLESSED BE thy GLORY thy gift FROM out of thy PLACE who
forgivest
offences because
of
to confess
20
head
let
And
lift
every season
praise to thy
us
up
sovereignty.
And
when
the people
have received the holy thing the priest takes back the 25
{and
And
Let us
when
all then who by the gift of the grace of the Holy Ghost have drawn nigh and been accounted worthy and have partaken in the reception of these glorious and holy and lifegiving and divine mysteries give thanks all with one accord and glorify God who gave them
30
and
they
answer
UNSPEAKABLE GIFT
And
Let us pray.
the deacon says
35
Peace be with us
302
And
It
is
voice a
fitting,
my
repeat
and
it
is
right at
times and meet every hour, to confess and worship and for by thy grace, o my praise the fearful name of thy majesty Lord, thou hast accounted worthy the weak nature of mortal
all
man
name and
to partake
in the mysteries of thy gift and to take delight in the sweetness of thy words and to raise voices of praise and of thanksgiving to thine
10
times,
Lord of
all,
they ansiver
our Lord and our king and our saviour and our lifegiver and the forgiver of our sins, who in his grace and his mercies hath accounted us worthy to receive his
Christ our
God and
precious allsanctifying body and blood, grant us to be wellpleasing unto him in our thoughts and words and deeds and
ao actions.
And, o my Lord, may this earnest which we have received and are receiving be to us for the pardon of offences and the remission of sins and for the great hope of the resur
rection from the
heaven, with
25
all
those
dead and for new life in the kingdom of who have been wellpleasing in thy sight,
for ever.
Amen
And
while the priest is saying this one of the deacons binds up the veil while the priests are giving the peace one to another in the sanctuary they
[that are in the nave] say this
psalm
O
30
PRAISE THE
LORD OF HEAVEN The Son who gave us his body and blood
IN
PRAISE HIM
THE HEIGHT
us his body and blood
cxlviii
the rest
of Ps.
1-6 in
like
manner)
On ferias Praise, o my Lord, and honour repeat, confession and worship and continual gratitude are we bound to raise to thy glorious Trinity for the gift of the holy mysteries which thou hast given us by thy compassion for the pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever. b On Blessed be thine adorable excellence in thine exalted place, ferias c Christ the pardoner of our offences and our sins, who makest our transgressions to pass away by the glorious holy lifegiving and divine mysteries, o Christ the hope of our nature, at all times for ever.
The Liturgy of
and
the Nestorians
303
they proceed
of Ps. cxvif)
Glory be
to the
to the
Holy Ghost
end.
To
the
his
FROM EVERLASTING TO EVERLASTING world without To the Son who gave us his body and LET ALL THE PEOPLE SAY AMEN AND AMEN To the Son who gave us his body and
AMEN
10
blood
blood
Let us confess and worship and glorify The Son who gave us his body and blood
IN
HEAVEN
<THE
DISMISSAL)
The Seal
on Sundays and on
festivals
and on memorials
voice
20
and
an audible
and says
BLESSED US WITH ALL SPIRITUAL BLESSINGS IN HEAVENLY PLACES IN Jesus CHRIST our Lord and hath bidden us to his kingdom and called us and brought us nigh to his longed-for good things which pass not away neither cease nor are destroyed, even as he promised and assured to us in his lifegiving gospel and said to the blessed company of his VERILY VERILY I SAY UNTO YOU, WHOSO EATETH disciples MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND
n Seal on ferias May our Lord Jesus Christ, whom we have ministered to and celebrated and honoured in his glorious and holy and lifegiving and divine mysteries, account us worthy of the resplendent glory of his kingdom and of delight with his holy angels and of openness of face before him and of standing To him be at his right hand in Jerusalem on high by his grace and mercy. and may the right hand of his care overshadow us and all creation now glory and ever and world without end. Amen.
:
HE WHO HATH
25
304
I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM DEATH UNTO LIFE eternal may he then bless our company and guard our congregation and make our people glorious, which have come and had delight in the power of his glorious and
:
holy and lifegiving and divine niysteries. And with the living sign of the cross of our Lord be ye sealed and guarded from all harm hidden or open now and ever and world without end
and
10
they
answer
Amen.
And
the priest
and
<THE
EULOGIA)
hands and
of
the eulogia,
the
{The
1
the priesfs
which was
or deacons
buchri, is
distributed by one
priests
During
prayer of
Mary
the prayer, o my Lord, of the holy virgin and the request of the blessed mother and the beseeching and entreating of her
May
20
that is full of grace, mart Maryam the blessed, and the great victorious cross, and the divine help, and the petition of mar John the baptist be with us continually at all
power of the
all,
Amen].
(PRAYERS)
25
prayer
to be
said when a
man
thing
Hallow our bodies with thine holy body, pardon our offences with thy precious blood and make clean our thoughts with the hyssop of thy compassion, o Christ the hope of our nature Lord of all, Father and Son and Holy Ghost,
:
for ever.
3
Amen.
When
O my
Lord,
let
blood which
we
not thy living body which we have eaten and thy victorious have drunk be to us, o my Lord, for judgement and vengeance
but for pardon of trespasses and forgiveness of sins and for the great hope of the resurrection from the dead and for new life in the kingdom of heaven and
35 boldness before thee with the just and righteous
wellpleasing in
The Liturgy of
Holy Ghost,
For
for ever.
the Nestorians
:
305
Lord of
all,
Amen.
A nother
have received of thy body openly let thy power dwell in us secretly, and let us go forth to meet thee with gladness and praise thee with a threefold song with the just who fulfilled thy will, o Christ the hope of our
that
we
nature
for ever.
Amen.
For that we have received of thy body from the paten and drunk of thy blood from the chalice account us worthy, o my Lord, with the robber to sing praise 10 in paradise with the just who fulfilled thy will, Lord of all, Father and Son
and Holy Ghost,
for ever.
Amen.
Seal
For that thou hast accounted us worthy, o my Lord, to delight in thy body and thy holy blood, account us worthy also to delight in thy kingdom which passeth not away nor is destroyed, with all thy saints now and ever and world
without end.
15
Amen.
is finished,
who made
Amen.
IV
IV.
1.
Pp. 309-344.
CENTURY.
55
(c.
in S. Basil
(pp. 327-336)
supplied from Grottaferrat. MS. T ft vii The additions are from (i) S. Maximus
in S.
Mystagogia 8-24
(2)
c.
Maximi opp.
torn, ii ed.
Combefis,
:
1001
(3)
S.
Theodorus
1687-90
eccl.
biblioth. torn, v,
:
cc.
(4) S.
Nicephorus Canon.
Juris
Romae
1868,
Pp. 345-352.
THE LITURGY OF THE PRESANCTIFIED OF THE NINTH CENTURY. From the same MS., pp. 7486, 520. The additions are from (i) S. Theodorus Studit.
ii. s.
:
(2)
p.
385 in
Migne/
3
.
G.
xcii c. 989.
3-
Pp- 353-399-
S.
CHRYSOSTOM.
Venice 1869, pp. 34-74 and Ao\ov6ia TOV avayvuxTTOv TJTOL av\\fiTovpyiKov Athens 1890, The proper of the Theophania from TUTHKOI/ pp. 27-32.
Ev^oXo ytoi/ TO
Kara
TTJV
From
rd^iv
TTJS
TOV Xpioroi)
:
fj.fy( i\rfs
KK\r)(rias
Con
:
pp. 303
sq., 301 sq. QpnXayiov TO neya Venice 1870, pp. 113-115, 262 sq.
:
4.
Evx<>X6yiov
ya Venice 1869,
5.
Pp. 412-457.
Trans
lated from Khorhrdatetr srbazan pataragi ( The manual of the mystery of the holy Oblation} Jerusalem 1873 Ta:
gharan The Hymnbook] Constantinople 1850, p. 177. The proper of the 3rd Sunday after Pentecost homjashotzgtrk
(
(The Lectionary] Jerusalem 1873, vo1 P- 13 Sharacan (The CanticlebooK) Constantinople 1853, p. 409. See the
"
Introduction.
OF
S.
(IXTH. CENTURY)
(AEITOYPFIA
TOY XPYZOZTOMOY)
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S. Basil
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41
(THE INCLINATION)
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5.
is
When
fice
he
privately
this
hymn
With
the deacon he goes into the vestry where the vestments are kept
say in antiphon
Of LIGHT
chamber UNAPPROACHABLE
Ktsord LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS SING WITH JOYFULNESS
REMEMBER DAVID Phokh LORD AND ALL HIS TROUBLE and the rest of Ps. cxxxii
Son and
Glory be to the Father and to the Holy Ghost
to the
Now
didst
end.
Amen
The deacon proclaims
Adam
in a lordly
him
Again in peace let us beseech the Lord Let us in faith with one accord request of the Lord that he will bestow
on us the grace of mercy The almighty God our Lord save and have mercy and they say twelve times Lord have mercy.
The Liturgy of
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Armenians
The
priest says this
413
prayer
Through the
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all
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Lord Jesus Christ who DECKEST THYSELF WITH LIGHT AS WITH A GARMENT, thou didst SHOW THYSELF
our
onlybegotten
are
crea
renewed and man hath again been made immor tal, clad in a garment that none can take from him
UPON EARTH in unspeakable humility 5 and didst CONVERSE WITH MEN, who wast MADE eternal HIGHPRIEST AFTER THE ORDER OF MELCHISEDEC and didst adorn thine holy church almighty Lord who hast granted us to put on the same lo
:
me worthy,
thine unprofitable servant, at this hour when I make bold to draw nigh to the same spiritual service of thy glory, to
be stripped of all mine ungodliness which is the garment of filthiness and be adorned with thy light: remove my wickedness from me and blot out
15
wast poured on the apostles in the holy upperroom, o Holy Ghost, pour thy wisdom on us
also along with the vestment
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transgressions that
light
worthy of the
Grant
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me
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kept thy commandments innocently, so that I also be found ready for the 25 heavenly marriagefeast with the wise
virgins, there to glorify thee, o Christ,
who
men.
souls
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away
the sins of
all
For thou
our
God, 30
glory dominion and honour befitteth now and ever world without end.
Amen.
Then
the deacons
35
In peace
let
ABOUT
WITH TRUTH
Amen
his
the Saghavart upon head saying Lord, put upon me THE HELMET OF 45 SALVATION to fight against THE POWER
4H
Thou who
creating
arms
our
the
stars,
OF THE ENEMY: by the grace of our Lord Jesus Christ unto whom is fitting glory dominion and honour now and
ever and world without end.
strengthen
5
arms
with
Amen
For
the
Schapik
CLOTHE ME, o Lord, WITH THE GAR MENT OF SALVATION AND WITH THE ROBE OF gladness and gird me with
vesture of salvation
:
For
the
Clothe my neck, o Lord, with righ teousness and cleanse my heart from
all filthiness
of sin
by the grace
faith
For
15
the Goti
bound
in the
my
heart and of
my mind
with
the
cross-
quench
in
20
decked stole woven with gold and flowers like Aaron s for the honour of the sanctuary
purity and may the power of thy grace abide in them at all times: by the grace
For
the
Bazpan
Give strength, o Lord, to my hands and wash away all my filthiness that
I
by the grace
Vacas
For
Clothe
the
my
all filthiness
of sin
the
by the grace
Supreme divine sovereign of 30 all beings, thou hast covered us with a robe as with love
to
For
a
Schourdchar
me
with
bright garment and protect me against the wiles of the evil one that
I
mystery
glorious
name
by the grace
40
SOUL SHALL BE JOYFUL IN the Lord, FOR HE HATH CLOTHED ME WITH A GARMENT OF SALVATION and with he hath put a vesture of gladness upon me a crown AS upon A BRIDE
:
MY
worshippers
GROOM AND hath ADORNED me LIKE A BRIDE WITH HER JEWELS by the
:
grace.
The Litiirgy of
the
Armenians
415
coming
into the
Ktzord
I
I
SO WILL
Phokh
IN
INNOCENCY, O
I
LORD
AND
5
HAVE WALKED
INNOCENTLY
Psalm
x.vvi
Ghost
Now
Amen.
10
And for the sake of the holy mother of God, o Lord, accept our supplications and save us
The deacon
Let us make the holy mother of God and all the saints our intercessors with the Father in heaven that he be pleased
to have mercy and in his pity to save his creatures Almighty Lord our God, save and have mercy
15
The priest
Receive, o Lord, our supplications through the intercession of the holy mother of God, the immaculate mother of thine
20
onlybegotten Son, and through the supplications of all thy Hear us, o Lord, and have mercy: pardon expiate saints. and forgive us our sins and account us worthy with praises
to glorify thee with thy
the
25
all
the holy mother of God and before the saints and before you, fathers and brethren, all the sins
confess before
God and
I have committed for I have sinned in thought word and deed I have sinned, I have and with every sin committed of men sinned I pray you request for me of God forgiveness
: : :
30
The
[priests ]
standing by ansiver
the potentate have mercy on thee and grant thee for giveness of all thy trespasses past and present, deliver thee
God
35
from those in the time to come, confirm thee in every good work and give thee rest in the life to come. Amen
4i 6
answers
God
the lover of
men
set
you
also free
all
your trespasses, give you time for repentance and for the practice of good works and direct also your life in time to
5
come
through the grace of the Holy Ghost the potentate and merciful unto whom be glory for ever. Amen.
:
The bystanders
Remember
10
God
Ye
shall be
say Ps.
c in
antiphon
BE JOYFUL IN THE
Glory
be.
Now
The deacon
and ever.
15
Through the holy church let us beseech the Lord that through her he will deliver us from sins and save us through the
grace of his mercy
place,
bowing down
worship, glorify thine holy marvellous and triumphant {Resurrection} and unto thee with the Father and the Holy Ghost we offer blessing and glory now and ever
fear
25
we
we
Amen
antiphon
ivith
saying Ps.
xliii in
Ktzord
GOD
30
WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE OF MY JOY AND GLADNESS
The deacon
GlVE SENTENCE WITH ME, O GOD, AND DEFEND MY CAUSE AGAINST THE UNGODLY PEOPLE
Phokh
and
the rest
of Ps.
xliii
Glory
be.
Now
The deacon
and ever.
35
Again
in
peace
let
The Liturgy of
the
Armenians
417
Let us bless the Father of our Lord Jesus Christ who hath vouchsafed unto us to stand in this place of praise and
to sing spiritual
In this abode of holiness and in this place of praise, the dwelling of angels and expiatory of men, in presence of these
divine and bright holy signs and holy place, bowing down in we worship, we bless and glorify thine holy marvellous and triumphant {Resurrection} and unto thee with the Father and the Holy Ghost we with the host of heaven offer blessing and glory now and ever and world without end. Amen.
fear
10
and approaching
If the celebrant be a bishop he shall draw over his breast the venerable emtphoron : to the table of gifts and falling on his knees with copious flow
silently
and
is
Holy Ghost 15
who
the dispenser
of the work
33^ chap, of his Book of prayer] almighty beneficent lover of men, God of all, creator of all things visible and invisible, saviour and preserver, provider and peacemaker, mighty Spirit of the Father, we entreat thee with open arms with loud groanings of prayer 20 in thine awful presence we draw nigh in great fear and trembling to offer this reasonable sacrifice, first to thine unsearchable power, being as thou art sharer in throne, in glory and in creation with the unchangeable majesty of the Father and searcher as thou art also of the hidden deep mysteries of the almighty will of the Father of Emmanuel who. sent thee, who is the saviour 25
all.
to us the
God
known
as one, o thou
incomprehensible. By thee and through thee did the offspring of the patri archal family of old, called seers, declare aloud and clearly things past and things to come, things wrought and things not yet come to effect. Thou, 30 o energy illimitable whom Moses proclaimed SPIRIT OF GOD MOVING ON THE
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering of the new generations under the overspreading of thy wings madest known the mystery of the font who after the same pattern spreading first the liquid element as a veil on high didst in lordly wise form out of nothing, o mighty, 35 the complete natures of all things that are. By thee all creatures made by thee shall be renewed at the resurrection, the which day is the last of this
:
first of the land of the living. Thee also did the firstborn Son, thy fellow and of the same essence with the Father, in our likeness, obey with oneness of will, as he did his Father. Thee he announced as the true
God
40
equal and of the same substance with his mighty Father that blasphemy against thee should never be forgiven, and
he declared
stopped the impious mouths of thy gainsayers as fighters against God, while he the just
E e
4i 8
and spotless saviour of all forgave his own accusers, even he WHO WAS DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him be glory through thee, unto thee be praise with the Father almighty world
without end.
5
Jt shall
Amen
to the
again be repeated
same
effect
upward
again
contemplation of light be
wonderfully
certified
and
revealed,
the
bishop
We
and saving
keepest the saints and cleansest sinners and makest them temples of the living set us now free from all unclean will of the most high Father
:
deeds that are not conformable to thine indwelling, that the light of thy grace which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for
i
5 that
it is
And
by prayer and the incense of a godly life that we forasmuch as one of the Trinity is being offered
and another accepteth, wellpleased in us through the reconciling blood of his firstborn Son, do thou receive our supplications and make us an habitation unto honour with every preparation for partaking of the heavenly lamb and 20 for receiving without punishment of damnation this manna of life, of new And let our every offence be consumed by salvation, that maketh immortal.
this fire, like as
in all
was the prophet s by the live coal brought in the tongs, that may be proclaimed as the Father s lovingkindness manifested mercy thy
through the Son, who brought the prodigal son into the inheritance of his 25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. receive me also with them as requiring Yea, yea, I also am one of them
:
great lovingkindness and save me by thy grace who have been purchased by that in all this and in all thy godhead be made manifest the blood of Christ unto all, which is glorified together with the Father in like honour with one
:
:,5
For thine is the clemency, the power, the mercy, the strength and the glory world without end. Amen.
<THE
PROTHESIS)
remains during the whole prothesis~] Then the celebrant comes to the
tablg
,,0
ij
of gifts where the protodeacon brings the wafer and the celebrant takes it and places it on the * paten saying J
.
In
ings
in
the
Lord
temple
Christ
The Liturgy of
assembled
together
for
for
the
Armenians
the
419
it
the
Then taking
the
wine he pours
cross
into the
in
form of a
chalice
the
saying
upper
we form
For the remembrance of the saving dispensation of the Lord God and our
Saviour Jesus Christ
a choir, with sweet spices Favourably receive our pray ers as the savour of sweetsmelling incense, myrrh and cinnamon
this
prayer of
Keep
firm us
who
offer
it
to
now and
of
John Chrysostom GOD, EVEN OUR OWN GOD, who didst SEND FORTH the heavenly bread, 10 the food of the whole world, our Lord Jesus Christ, TO BE A SAVIOUR RE DEEMER and benefactor, TO BLESS and
to sanctify us:
ever in holiness
bless
it
now J
this presentation
receive
Through
intercession
on thine heavenly table. Remem ber, good and lover of man as thou
art,
it
and them
for
whom
it
is
offered,
and keep us
able
majesty of thy glory, of the Father and of the Son and of the
now and
Amen.
THE LORD
and
Glory
is
ON GLORIOUS APPAREL
the rest
of Psalm
xciii
30
be.
Now
and ever.
Then he burns
1 offer
incense saying
a sweetsmelling savour on to thine 35 holy heavenly and immaterial place of offering: do thou in its stead send
upon us the graces and gifts of thine Holy Spirit for unto thee we offer glory with the Father and the Holy 40 Ghost now and ever and world with
:
out end.
Amen.
E e 2
420
Christ
drawn
aside
and
hast
than
and
brighter hast
down
of the church
appointed within her after the pattern of heavenly hosts orders of apostles prophets
and censes the church and the and then returning bows tliree
times
to the altar.
and holy teachers we, priests deacons readers and clergy assembled here, burn incense before thee as Zachariah did
:
of old
the sacrifice
of Abel, of
Noah and
Through the
of
Abraham
of
intercession
the
20
Armenians
of the church
The
Hymn
REJOICE
GREATLY,
ZlON,
DAUGHTER of light, holy motherchurch with thy children adorn and embellish thyself, o fair spouse and heavenlike sanc
:
25
tuary, for
ficed
in
the anointed
is
God,
in
being of being,
thee
reconciliation
3
ever sacri
the
unconsumed
of
Father
fulfilment of his
dis
May he
35
the pure virgin Mary mother of God, from whom hath been
The Liturgy of
given us the bread of immor tality and the cup of rejoking.
the
Armenians
421
Give
ye
him
blessings
in
spiritual songs.
(ENARXIS)
The protodeacon standing
in the
Sir, give a
blessing
aloud
The
fricst
BLESSED BE THE KINGDOM of the Father and of the Son and of the Holy Ghost now and ever and world without
end.
10
Amen
The
clerks
say the
the proper
of the day
Onlybegotten Son and Word, God and immortal being, thou didst endure to take flesh of the holy mother of God and evervirgin thou unchangeable didst become man and wast crucified o Christ our God, thou by death didst overcome death, thou one of the holy Trinity, glorified with the Father and the Holy Ghost save us}
who
15
20
Again in peace let us beseech the Lord Receive save and have mercy
Sir, give a blessing
The
priest
Blessing and glory be to the Father and to the Son and to the Holy Ghost now and ever and world without end. Amen
25
Peace
>J
be
to all
The
clerks
And
Let us worship
The
clerks
God
aloud
35
power is unsearchable and thy whose mercy is unmeasurable and thy glory incomprehensible,
Lord
our
God whose
422
clemency boundless
love towards
look
down according
to thine
abundant
mankind upon thy people and upon this holy and pity on us and temple and abundantly perform thy mercy on them that pray with us for unto thee is fitting glory dominion and honour now and ever and world without end. Amen
:
Then
psalm and
hymn
a
{THE LORD
10
of thy church,
that
in
us hast been
made man
of the
holy virgin
glorify
King of glory, o
15
Christ,
Lord,
by
glory to thee
them
thee
:
that
for
in
Thou who
power and the dominion and the glory world without end. Amen
Peace be
to all
the
Thou
to
that
didst
teach
us
now
DIENT FOR THEM, granting us in this world the knowledge of thy truth and in the world to
come
life
everlasting
for thou,
o God, art good and a lover of man and unto thee is fitting glory dominion and honour
Amen
One
The Liturgy of
Glory be
to the
to the
the
Armenians
423
and
Father and
the
Then while
all
Son and
to
Holy
boiv before
Ghost
priest
bowing
to the
Now
without end.
Amen
Lord
God who
hast
dis- 5
Thou who by thy lifegiving ) blood hast enlightened the holy church, we sing to thee with
angels saying King of glory, o Christ,
glory to thee}
10
goodness
The deacon proclaims
Sir, give a blessing
15
The
priest
aloud
For thine
ever.
is
the
for
Amen.
and
Proschumen
Then one of
the deacons takes
up
[from
The
the altar
The
25
IN
THE
of
Holy God
holy and mighty holy and immortal
the trisagion the seraphim praise thee and the cherubim glorify and all the
who
{didst rise
from death}
heavenly hosts adore thee thou who 30 didst out of nothing bring all creatures into being, who didst make man AFTER
:
Holy God
holy and mighty holy and immortal
LIKENESS and him with all thy graces and didst teach him to seek wisdom 35 and good understanding and didst not
thine
didst adorn
who
424
Holy God
holy and mighty holy and immortal who {didst rise from death] have mercy upon us.
and keep us by thy goodness, forgive all our trespasses voluntary and
sanctify our souls and minds and bodies and grant us TO SERVE THEE IN HOLINESS ALL THE DAYS OF OUR LIFE through the intercession
involuntary,
God and
of
all
thy saints who since the world began have been wellpleasing unto thee for holy art thou, o Lord our God, and unto thee is fitting glory dominion and
:
honour
now and
Amen.
out end.
Then
20
the deacon
proclaims
Meanwhile
Again
the
in
peace
let
us beseech
arms
Lord
The
clerks
Lord our God, accept the fervent of thy servants have mercy upon us AFTER THY GREAT GOODNESS send down thy compas sion on us and on all this people
supplications
:
that
awaiteth
is
the
abundant
mercy
25
which
of thee
us
30
35
For all the holy and orthodox bishops let us beseech the Lord For the long life of our patriarch lord and for the salvation of his soul let us beseech the Lord For the doctors priests deacons clerks and for every order of the church s children let us beseech the Lord For religious kings and Godloving princes, their generals and their armies let us beseech the Lord For the souls of them that rest in death, who are fallen asleep in Christ in the true and orthodox faith let us beseech the Lord
The
clerks
The Liturgy of
Again in unity Lord
for
the
Armenians
faith let
425
us beseech the
The
clerks
clerks
Let
us,
us,
Let us
all
o Lord our GOD, AFTER THY GREAT say with one accord
The
clerks
15
The
priest
aloud
For albeit thou art God, thou art merciful and a lover of man, and unto thee is fitting glory dominion and honour now and ever and world without end. Amen.
Then he
kisses the altar
20
sits
on
the steps.
(THE LECTIONS) Saghmos Jashou appointed for the day ART o PRAISED IN SIGN {Tuou, GOD, AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM;.
Then
the Prophet
is
Then
25
read
{HEAR, o HEAVENS
Isa.
i
2-15}.
Then
Mesedi
^o
THY TEMPLE WONDERFUL IN RIGHTEOUSNESS Phokh THOU, o GOD, ART PRAISED IN SION AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.
Ktzord
{HOLY
IS
Then
\
LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH JESUS CHRIST OUR LORD Rom. vi 12-23}.
35
426
Alleluia
Alleluia
(LORD THOU HAST BECOME GRACIOUS UNTO THY LAND THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}.
5
Orthi
The
priest
Peace
ro
be to
clerks
all
77*
And
with thy
spirit
deacon
Hearken with
The deacon
fear
to
{Matthew}
The
clerks
Glory be
to thee, o
The deacon
Proschumen
77/<?
clerks
20
God
Then
speaks
{AT THAT TIME JESUS WENT ON THE SABBATHDAY .... EVEN OF THE SABBATHDAY S. Matt. XU 1-8}
and
25 at the end of
it
the clerks
say
And
30
believe in one God the Father almighty, maker of heaven and earth, of things visible and invisible. And in one Lord Jesus Christ, the Son of God begotten of God the Father, onlyGod of God, begotten, that is, of the essence of the Father Light of Light, very God of very God, an offspring and not a thing made of the very nature of the Father by whom all
:
We
The Liturgy of
things were
:
the
Armenians
427
made in heaven and upon earth, both visible and who for us men and for our salvation came down from heaven and was incarnate, was made man, was born perfectly of the holy virgin Mary by the Holy Ghost, by whom
invisible
he took body soul and mind and everything that is in man, truly and not in semblance who having suffered, been crucified and buried and rising again the third day, ascending into heaven in the same body, sat down at the right hand of the Father
:
:
he shall come again in the same body and in the glory of the Father to judge the quick and the dead whose kingdom shall have no end. also believe in the Holy Ghost uncreated and perfect who spake in the law and in the prophets and
:
10
We
in
a
who came down upon the Jordan, preached and dwelt in the saints. We also believe in apostle one only universal and apostolic church: in one b baptism, in repentance in propitiation and forgiveness of sins: in the
the gospels,
a
the
15
and bodies,
lasting
resurrection of the dead, in the everlasting judgment of souls in the kingdom of heaven and in the life ever
there
But those who say there was when the Son was not, or that was when there was no Holy Ghost, or that they came
20
into being out of nothing, or who say that the Son of God or the Holy Ghost be of a different essence and that they be changeable or alterable, such doth the catholic and apostolic
25
give a blessing
Gregory the Illuminator
The
But we
will glorify
the holy Trinity and the one Son and of the Holy Ghost
all worlds by adoring godhead of the Father and of the now and ever and world without
end.
Amen.
editions
and some MSS. Other MSS. and Nerses iii (cent, vii) have Nerses of Lampron (cent, xii) implies both forms. See Catergiaa De fidei symbolo quo Armenia, tituntur Viennae 1893, p. 15. b On baptism of repentance as probably the original reading see Catergian
ft
So printed
in the apostles.
<
o. c. p.
16.
428
Again
5
in
peace
let
us beseech
clerks
the
Lord
The
in
faith
O our Lord and Saviour Jesus Christ who art great in mercy and abundant in gifts of thy bounty: thou who at this
hour of thine own will didst endure the sufferings of the cross and of death on account of our sins and didst abun-
10
dandy grant the gifts of thine Holy Spirit on the blessed apostles make us also, o Lord,
:
15
will
thee, partakers of thy divine gifts, of the forgiveness of our sins and of
we beseech
receiving the
Holy Ghost
at all
upon
May
times enter
into the presence of his great majesty and may he grant us united in one faith to labour in good works in
righteousness
That he
25
will
May
the almighty
Save
us,
o Lord
sacrifice
That we may pass in peace this hour of the day now before us let us ask of the Lord
3
and the
The
clerks
it,
Grant
o Lord
The
let
The
35
us ask of the
Lord
The
great and powerful strength of the holy cross for the help of our persons let us ask of the Lord
The Liturgy of
Again
in unity for
the
Armenians
faith let
429
us beseech the
Lord
The
clerks
God
The
clerks
Let
us,
Let us
all
o Lord our GOD, AFTER THY GREAT say with one accord
The
clerks
15
That so we be accounted worthy to praise and glorify thee with the Father and the Holy Ghost now and ever world
without end.
20
Amen.
(THE INCLINATION)
The
priest
Peace { be
The
to all
25
clerks
And
Let us worship
The
clerks
God
30
aloud
WHICH PASSETH ALL UNDERSTANDING and words, defend us and keep us fearless from all evil, enrol us among thy TRUE WORSHIPPERS who WORSHIP thee IN SPIRIT AND IN TRUTH for unto the allholy
o Christ our Saviour,
:
35
430
Trinity
is
now and
ever
Amen
The
priest
makes
the sign
bless
clerks
>{<
you
all
Amen.
(THE GREAT ENTRANCE)
The deacon The
well:
priest takes off his saghavart
off his
:
if
a bishop he takes
emlphoron as
none
5
of
little
faith,
none
and
table
and prays
us
that
in secret
bound by FLESHLY passions and LUSTS is worthy to approach thy table or to serve thy
of
None
are
The body
20 forth
:
kingly glory: for to minister to thee is a great thing and a fearful even for
the heavenly hosts themselves.
Yet
through
thou,
\vast
thy
measureless
goodness
Father,
infinite
Word
of
the
didst appear as
voice
didst
The deacon
God who
Sing unto our Lord God, ye clerks, spiritual songs with sweet voice
Then
30
the clerks shall sing the
to the
who
sittest
the cherubic throne, o lord of seraphim and KING OF ISRAEL, who alone art
IN
THE
HOLY
alone
Hagiology
the
beseech
thee
who
according
Angels and
good and ready to hear, look upon thy sinful and unprofitable servant and cleanse my soul and my mind from all filthiness of the evil one and
me
With
35
thou
by the power of thine Holy Spirit enable me, that have been clothed
with the grace of the priesthood, to stand at this holy table and to sacri
fice
church.
THOUSAND THOUSAND
The Liturgy of
AND TEN THOUSAND TIMES TEN THOUSAND angels MINISTER UNTO thee, o Lord yet thou
:
the
Armenians
I
43*
precious blood.
neck bowed down, turn not thy face away from me and reject me not from
from
men
in mystic
song
these gifts be offered unto thee by me 5 for a sinner and unworthy servant
:
is
offered,
and giveth, o Christ our God, and to thee we offer glory with thine eternal Father and thine allholy 10 and good Spirit now and ever and
Amen
some churches and on some days the following is done. finished as they come burning incense to the holy mystery
When
the hagiology
\
IN
THEM HATH HE SET A TABERNACLE FOR THE SUN WHICH COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER
The
clerks
We
The
clerks
who
the cherubim
deacon says
25
AN HIGHWAY FOR HIM THAT RIDETH UPON THE HEAVEN OF HEAVENS TOWARDS THE EAST
CAST
UP
coming towards
deacon says
GOD SHALL COME FROM THE SOUTH AND THE HOLY ONE FROM MOUNT ?ARAN
lay
35
we
aside
all
worldly cares
then
coming
the bearer
tentively
40
O YE
432
AND BE YE LIFT UP, YE EVERLASTING DOORS, AND THE KING OF GLORY SHALL COME IN
The celebrant censes and says
WHO
IS
LORD MIGHTY
IN
we may
receive
all
the king of
The deacon
LlFT UP YOUR HEADS, O YE GATES YEA LIFT THEM UP, YE EVERLASTING DOORS, AND THE KING OF GLORY SHALL COME IN
:
The
priest
WHO
and
solemnly represent the order of the angels
IS
THE LORD
The deacon
THIS
Then
the celebrant receives the gifts
IS
them makes
25
the sign
from the hands of the deacons and with of the cross towards the people saying
IN
BLESSED
is
HE THAT COMETH
The
clerks
Alleluia].
And
the priest
burns
incense.
And
?>0
IN INNOCENCY, O
The deacon
A
us beseech
clerks
prayer of Athanasius
Again
35
in
peace
let
the Lord
The
being 8
who
all
things into
Again
in faith
of nothing,
who
love
77ie
433
God
fraud,
not with
wiles
or
whom we
tion
deceit, not with doubt and but not with little faith
:
and consummate
it
into
full
all
and good
in
10
works
prayer
table
let
us
stand
the
before
holy
find
in
5
of
God and
of
grace mercy the day of his appearing and at the second coming
of our Lord and Saviour
the
20
mercy
The deacon proclaims
Sir, give a blessing
^5
The
priest
aloud
Through the grace and love towards mankind of our Lord and Saviour Jesus Christ with whom unto thee, o Father, and to
the
Holy Ghost is fitting glory dominion and honour ever and world without end. Amen.
now and
30
<THE
KISS OF PEACE)
The
priest
Peace be
^ with
clerks
you
all
The
35
And
Ff
434
Let us worship
The
clerks
God
The deacon
among
you that are not able to partake of go without the doors and pray
The
10
clerks
:
this divine
mystery
Christ hath been manifested amongst us God, which is, hath seated himself here the peace hath been proclaimed, this holy greeting hath been enjoined the church hath become one soul,
:
BOND OF PERFECTNESS
enmity
hath been removed and love been spread abroad Now, o ye ministers, raise your voice and bless with one accord the united godhead unto whom seraphim sing
Meanwhile they
the hallowing song kiss the holy table and one another
festivals
On
20
some add
tJiis
The deacon
Ye who
with faith stand before the holy royal table, see the king Christ sitting and surrounded with the heavenly
The
clerks
hosts
25
We
our eyes upwards and implore on this wise saying Remember not our sins but in thy compassion expiate them
lift
With
and with thy
the angels
we
bless thee
saints, o
Lord,
we
(ANAPHORA)
,
The deacon
Stand we with awe, stand we with fear, stand we well and look upwards with good heed
The
clerks
To
35
thee, o
God
offered in sacrifice
The deacon
Christ the
Lamb
of
God
is
The Liturgy of
The
the
Armenians
435
clerks
sacrifice of praise
THANKSGIVING)
The deacon
The
priest
The grace, the love and the divine sanctifying power of the Father and the Son and the Holy Ghost be with you ^ and
with
all
The
clerks
10
Amen and
The deacon
15
We
And
lift
them up unto
thee, o
Lord almighty
The deacon
20
MEET and
some
right
On
festivals in
And we
Christ,
for
always and everywhere, through which the hosts praise thy marvellous {Resurrection}, the seraphim tremble and the cherubim shudder and the supreme powers in heaven make a choir and shout W ith sweet voice
7
25
and say
While they sing the priest says privately with clasped hands the prayer following
It is very meet and right with earnest diligence always to adore and glorify thee, Father almighty, who by thine immaterial
30
and fellowcreator
curse
all
:
Word
didst
who having made the church his own people reckoned those who believe in thee his property and was pleased to
35
among us in a material nature taken by dispensation from the virgin and as a divine architect framed a new work,
dwell
Ff
436
making earth
into
for that
he before
whom
even the
not to stand, awestruck at the dazzling and UNAPPROACHABLE LIGHT of the godhead, even he became man for our salvation and granted to us to join the
5
heaven
The
priest
aloud
10
and with seraphim and cherubim to frame songs in hallowing concert and with boldness to shout and cry aloud with them and say
The
clerks
BLESSED
art
IN
arms extended
:
art thou truly and allholy and who is that will presume to compass in words thine infinite out-
Thou who from of flowings of lovingkindness towards us? old in divers manners didst take care of and comfort man fallen
25 typical
by prophets, by giving the law, by priesthood and the offering of kine, but in these last days, having torn up utterly the sentence of condemnation touching all our debts, didst give us thine onlybegotten Son, both debtor and debt, immolation and anointed, lamb and bread of heaven, highpriest and sacrifice for he it is that distributeth and himself that
in sin,
:
30 is
distributed
in
the
For having been made man truly and not in sem blance and becoming incarnate by union without confusion from the mother of God and holy virgin Mary, he journeyed
sumed.
through
35
life with all the passions of our human life without sin and of his free will came to the cross whereby he gave life to the world and wrought salvation for us. Then
in
immortal
immaculate
77ie
437
and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND GAVE IT TO his chosen and holy DISCIPLES sitting at meat with him SAYING
The deacon
Sir, give
a blessing
aloud
is
The
priest
is
MY BODY WHICH
The
clerks
distributed FOR
YOU and
Amen
The
priest privately
10
LIKEWISE TAKING THE CUP he blessed, GAVE THANKS, drank and GAVE to his chosen and holy disciples sitting at meat with him SAYING
The deacon
Sir, give a blessing
15
The
:
priest
aloud
DRINK YE ALL OF THIS THIS is MY BLOOD OF THE NEW TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE
expiation and REMISSION OF SINS
The
clerks
20
Amen
Heavenly Father who didst give thy Son unto death for our sakes as debtor of our debts, we beseech thee through the shedding of his blood, have mercy on thy rational flock
The
priest privately
25
And thy good onlybegotten Son delivered us the command ment always to DO THIS IN REMEMBRANCE OF him, and having descended into the nether abode of death in the body which he took of our nature and having broken asunder with might the bolts of hell, made thee known unto us THE ONLY TRUE GOD, God of quick and dead.
<THE
30
INVOCATION;
And
and says
privately
We
this
therefore, o
commandment
Lord, presenting unto thee according to this saving mystery of the body and blood
35
of thine onlybegotten, do
sufferings he
43 &
endured for us, his lifegiving crucifixion, his burial of three days, his blessed resurrection, his divine ascension and his session at thy righthand, o Father, and we confess and bless
his fearful
5
The
little
offers
them unto
the Father,
and
And we
10
offer
own
clerks
of thine
own
in all
and
for all
We
i
things thou art blessed, o Lord bless thee, we praise thee, we give thanks to thee and we beseech thee, o Lord our God
In
all
the priest
arms
do indeed praise thee and give thanks unto thee, o Lord our God, continually, who passing over our unworthiness hast made us ministers of this fearful and unspeakable mystery, not for any good works of ours, whereof we are wholly bereft and
20
We
always find ourselves utterly destitute but ever trusting in thine overflowing indulgence we presume to approach the ministry of the body and blood of thine onlybegotten our Lord
:
and Saviour Jesus Christ, unto whom is fitting glory dominion and honour now and ever and world without end. Amen
25
The
priest
aloud
all
And
Let us worship
The
clerks
God
35
Son of God,
sacrificed for
to
the
:
Father,
among us for bread of life through holy blood, we beseech thee have mercy
The Liturgy of
the
Armenians
to the holy table
439
and says
We
adore and
we beseech and
upon us and upon these gifts here set forth thy coeternal and consubstantial Holy Spirit
then the deacon standing dose to the priest with great fear says softly at every blessing
and
reverence
Amen.
and
Sir,
give a blessing
loiv voice
blessing this bread J thou wilt make it truly the body 10 of our Lord and Saviour Jesus Christ thrice repeated, and blessing
by
whom
this
thou wilt make it really the blood of our Lord and cup Saviour Jesus Christ thrice repeated: by whom blessing this bread and this wine thou wilt make them truly the body and blood
>J<
>J
15
Holy
Spirit
thrice repeated
The
priest
aloud to
it
So
for release
from
20
condemnation and
Spirit of
God who coming down from heaven dost operate the mystery of him who shares thy glory, we our hands by
beseech thee through the shedding of his blood grant rest the souls of our departed.
<THE
to 25
INTERCESSION)
Henceforth the priest does not raise his hands spread over the gifts but holds them low and keeping his eyes on them he prays thus privately
Through
whole world,
to to
to the holy
30
to priests, deacons,
travellers,
to
those that
kings of the earth and princes, to peoples, seafarers, to prisoners, to those in danger, labour and to them that are at war among
35
barbarians
Through
fulness and
fruit-
return to health
440
Through
who
asleep in Christ, to
our forefathers,
apostles martyrs bishops presbyters deacons and the whole clergy of thine holy church and to all laity, men and women, who have died in the faith
The deacon proclaims
Sir, give a blessing
The
priest
aloud
With whom we
10
good God,
to visit us
Remember,
mercy
We
made
15
in this
the holy virgin Mary, and of John the baptist, of the protomartyr Stephen and of all the saints
The
clerks
God
of the table
The
priest privately
We
Lord
bless
and
thine
in this
holy catholic and apostolic church which thou didst saye with the pre cious blood of
th ine
doctors
martyrs
presby-
and
ters,
all
holy
patriarchs,
apostolic
bishops,
of
30
by his holy cross: grant her unsha ken peace Remember, o Lord, and
th d
deliver
all
Remember,
v
o Lord,
have mercy J and bless all X blsh P s who RIGHTLY DIVIDE THE WORD OF TRUTH
On feasts of our Lord We adore the blessed praised admirable and glorious
3b
among us
divine
Resurrection
of
Christ
The Liturgy of
The
clerks
the
Armenians
441
Glory be
to thy
Re
surrection}, o Lord
We
made
or
patriarch
martyr
apostle
or
dear to
God,
10
whose commemoration we
have made today
The
clerks
Remember, o Lord,
and have mercy)
We
beseech that
in this
holy
15
apostles
Thaddaeus
and
20
Aristaces
Verthanes
Hysic
Gregoris Nerses
John
Orot-
Sahac
Daniel
netsi
Khat Mesrobthe
doctor
and of
all
We
remembrance
be
-,$
made
Antony
442
10
and of all the holy fathers and of their disciples in the whole world
We
IP
beseech that
in
this holy
sacrifice
remembrance
be
made
holy and
Godloving princes
We
20
sacrifice
made
the faithful in
of
25
all
fallen
faith
and holiness
The deacon proclaims
Sir, give a blessing
The
3
priest
aloud
And
especially
grant
us
our
archbishop
the
venerable
of the
35
table
side
this
Remember, o Lord, and have mercy and bless thy people here present and us that offer
The Liturgy of
which
is
the
Armenians
443
on
this
it
holy table, to us
this sacrifice
"for
them what
profitable
is
holiness of
life
Remember, o Lord, and have mercy and bless the pilgrims and them that bring forth fruit
unto thine holy church
:
also
them
with
their
that
remember
the poor
10
Armenians,
to the priest
reverend
TV,
and
who
Let
it
alms and render them dues according to thy wonted bounty, an hundred fold here and in the world to
be for the strength and victory of Christian kings and of pious princes
for the souls of those
come Remember, o Lord, and have mercy and have pity on the
souls
15
of the
departed
give
who
are
for
at
rest
and especially
the
our departed prelates, for founders of this holy church and for all those
rest
them rest and light and rank them among thy saints in thy kingdom of heaven and make them worthy of thy mercy.
20
Remember
soul
who
who
for
grace upon the congregation here present and for the rest
of those
let
who have
died in
:
remembrance of them be
in this sacrifice
made
have mercy on him after thy great goodness and give him by thy visitation rest in the 25 light of thy countenance and if he be living save him from all snares of soul and body Remember also, Lord, them that have bidden us remember 30 in our prayers any that are
alive or departed direct the purpose of their prayers and
:
The
clerks
In
all
and
for
all.
ours to what is right and ACCOMPANIETH SALVATION and reward them all with thine
35
444
our
thoughts, make us temples fit to receive the body and blood of thine onlybegotten Son our
whom
to thee, o
Father
almighty,
with
thy lifegiving
and liberating Holy Spirit is fitting glory dominion and honour now and ever and
world without end.
BLESSING)
Amen.
<THE
give a blessing
t/ic
And
the
mercy OF OUR GREAT GOD AND SAVIOUR JESUS CHRIST be with ! you all
The
clerks
Amen and
20
<THE
with thy
S
spirit.
LORD
PRAYER)
While
the
The deacon
deacon
makes
this
pro-
Again
the
in
peace
let
US beseech
this
prayer
Lord
The
T
.
,
nr O GOD OF TRUTH
clerks
and Father
,
25
of mercies,
,,
we thank
hast
thee for
that
thou
been pleased
:
beseech the
our defaulting nature above the blessed patriarchs because thou wast called their
to exalt
Lord For the holy and divine sacrifice which is now on this
holy table the Lord
let
God, but
in
us
beseech
this
in
35
That the Lord our God who hath accepted it on his holy
The Liturgy of
heavenly
the
Armenians
445
and
immaterial
place of offering send down on us in recompense thereof the grace and gifts of his
the
let
us beseech
Receive save and have mercy and keep us, o Lord, by thy
g race
The
clerks
lo
Save
us,
o Lord
by thy grace
the
allholy ever-
Mary with
us
The
all
the
the
beseech
clerks
Lord
20
The
Lord have mercy Let us commit ourselves and one another unto the Lord
the almighty
25
God
The
clerks
Let
30
us,
o Lord
God,
after
give a blessing
40
446
grant us with bold voice to open our mouth and to upon thee heavenly Father and to sing and say
The
5
clerks then
And
call
IN HEAVEN, HALLOWED BE THY THY THY WILL BE DONE IN EARTH AS IT KINGDOM NAME, COME, IS IN HEAVEN. GlVE US THIS DAY OUR CONTINUAL BREAD AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
While they sing the priest prays in
silence
LORD OF
LORDS,
things created,
15
GOD OF GODS, KING ETERNAL, creator of FATHER OF OUR LORD JESUS CHRIST, LEAD
The deacon proclaims
Sir, give a blessing
all
us
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and Save US from temptation
The
priest
FOR THINE
20
IS
EVER.
AMEN.
(THE INCLINATION)
The priest %* be to all
clerks
Peace
The
25
And
Let us worship
The
clerks
God
The priest then bows his head and all the people bow down while prays privately
the priest
Holy Ghost which an the FOUNTAIN OF LIFE and the spring of mercy, have mercy on this people which bowed down adoreth thy godhead keep them entire and stamp upon 35 their hearts the posture of their bodies for the inheritance and possession of good things to come
:
The Liturgy of
the
Armenians
447
The
priest
to thee,
o Holy
5
Ghost, and the Father almighty glory dominion and honour is fitting now and ever and world witho.ut end. Amen.
(THE ELEVATION)
Then
the priest takes the holy bread in his
hand
Proschumen
and
the priest elevating
it
in the sight
10
holies
a loud voice
ONE LORD JESUS CHRIST TO THE GLORY OF GOD THE FATHER. Amen
One
holy,
The deacon
Sir, give a blessing
The
priest
God
20
Amen
The deacon
Sir, give a blessing
The
priest
God
2 ^
Amen
The deacon
Sir, give a blessing
The
priest
God
30
Amen
The deacon
Sir, give a blessing
44 8
77ie
Byzantine Rite
The
priest
Father and to the Son and to Holv Ghost now and ever and world without end. Amen
to the
The
5
clerks
And
tlie
priest
bows
Amen
The Father is holy the Son is holy
the
himself
and
privately
Look upon
us,
o our Lord
Holy Ghost
is
holy
10
Ghost
now
Jesus Christ, FROM HEAVEN THINE holyDWELLINGPLACE and from the throne of the glory come and of thy kingdom
:
purify and quicken us, o thou who sittest with the Father
and
art
here sacrificed
vouch
whole people
Having said
body he dips
it
this
he
worships
and
and taking
the holy
blood
and says
Lord
we now onlybegotten beseech thee, o Lord, account us worthy to receive this holy mystery for the remission of our sins and with thanks to
;
35
the
Amen
The Liturgy of
the
Armenians
449
give a blessing
of the congregation and says
Then
Let us taste in holiness of the holy holy and precious body and blood of our Lord and Saviour Jesus Christ who having come down from heaven is being distributed among us This is life a hope resurrection a expiation and forgiveness
of sins
Sing psalms unto the Lord our God, sing psalms unto our immortal king of heaven, who sitteth in the chariot of the cherubim.
(FRACTION COMMIXTURE AND COMMUNION)
{The curtain
is
10
drawn
The
to~\
hand
our Lord Sing psalms God, ye clerks, and spiritual songs with sweet voice
to
and he
with
tears,
saying 15
privately
What
givings
for this
blessing and
shall
what thanks
thee
we
render unto
for
unto
him
are
fitting
bread and for this cup? But, o Jesus, we bless thee alone with 20
the Father and the allholy Spirit now and ever world without end. Amen
he adds this also
Ye
Lord who
The
is in
clerks
heaven
sing
THOU ART CHRIST THE SON OF GOD, who didst 25 TAKE AWAY THE SIN OF THE WORLD
I
Christ
is
sacrificed
and
us
dis
then
chalice
breaking
tributed
among
Alleluia
The
his
fulness of the
Holy Ghost.
of the bread in 30
He
and
piece
he
sprinkles
Alleluia
holy
hand he says
blood upon us
and
Son
called us
Draw
nigh
unto
the
Lord
by
light
name
Older reading
hope of resurrection.
45
O
O
5
HOW GRA
IS
mystery
for the
LORD
forgiveness of our sins, stamp upon us the graces of the Holy Ghost as
who
PRAISE
OF
and became cleansers of the whole world. Now then, o Lord and good Father, make this commu
tasted of
it
nion
THE HEIGHT
disciples
part
of
the
supper of the
Alleluia
of sins.
me
Holy
Spirit, but
according to thine
infinite love
towards
mankind grant
that this
be for the
hymns
according
to the day.
Christ promised and said WHOSO EATETH MY FLESH AND DRINKETH MY BLOOD SHALL LIVE FOR EVER make it now to be to us for the expiation
:
shall eat and and glorify the Father and the Son and the Holy Ghost now and ever world without
who
drink of
it
may
bless
end.
Amen
Peace be
to all
thank thee, Christ o king, for that thou hast made me unworthy worthy to
I
partake of thine holy body and blood. Therefore now I beseech thee, let it
not be to
me
for
condemnation but
for
expiation and forgiveness of sins, for health of soul and body and for the
fulfilment of
all
that
it
purify
my
and body and so make me the temple and abode of the allholy Trinity and
to be worthy with thy saints to glorify thee with the Father and the Holy
Amen
4o
thee, o
Lord
accounted
The Liturgy of
the
I
Armenians
this
45
am,
divine and
me
in 5
thine holiness every day and during the whole time of my life, so that
may
unto thee,
who
suffer
my Lord
and die and rise again. Let Hot, 10 and God, the destroyer come
near to me, for that my soul is sealed with thy precious blood. Do thou, al mighty, cleanse me through these from
all
my dead works, thou who alone art 15 without sin strengthen my life, o Lord, against all temptation and let mine ad
:
versary turn back from me ashamed and confused so often as he riseth against
me
my mind
20
and of
my
:
my
body
IN HIM.
lover of
Thou didst say so, o thou man stablish the divine and
:
unchangeable words of thy mouth: for thou art the God of mercy, of pity and of love towards mankind and the
giver of
and unto thee is fitting glory with the Father and thine allholy Spirit now and ever
all
good
things,
Amen
and
.}
Then
the priest
signs himself
prays of the true God the sundry things he desires for himself, for the congrega tion and for the whole world: he also
shall pray for the
pardon of them that have offended him, his enemies and them 40
that hate
And
he tastes of the
chalice
In faith do
believe in
allholy 45
G g
452
Son and
the Holy Ghost In faith do I taste of thine holy lifegiving and saving body, o Christ my
God
sins
my
In faith do I drink thy sanctifying and cleansing blood, o Christ my God Jesus, for the forgiveness of my sins Let thine incorruptible body be to
me
for life
propitiation
for the
sins.
The deacons
\TJie curtain ts
also communicate.
withdrawn ]
to the
congregation
Draw near
Then
who
The
clerks
sing
Mother of
20
faith,
thou shrine
[The people come one by one and stand in front of the bema and the priest communicates them from the
chalice
in
which
is
:
the sacred
bread
and he
says each
time
of our
Lord and Saviour Jesus Christ be to thee for salvation and for
a guide to eternal
life].
GLORY TO
Which by
30
Thou
to
spotless bread
and givest us
Come
new
Lord
in
The Liturgy of
the
Armenians
453
and mighty
tabernacle
The
ancient
was
5
It
a type of you, but ye are of higher pattern burst the adamantine gates
:
hell to
parted Jordan
leader
:
ye cleave
10
tain
thine
Son of the Father THIS bread is THE BODY of Christ,THIS CUP IS THE BLOOD OF THE NEW TESTAMENT The greatest of mysteries is
revealed to us, God himself is manifested to us herein
*5
This
is
the
20
divine
Word who
the right
And
WHO
here
amongst us TAKETH AWAY THE SIN OF THE WORLD He is BLESSED FOR EVER With the Father and the Spirit Now and ever for the time to come and world without
end.
25
3o
When
all
clerks
BLESSED
Then
Our GOD and OUR LORD HATH APPEARED TO us is HE THAT COMETH IN THE NAME OF THE LORD
the priest
makes over
and says
35
:
SAVE THY PEOPLE, o LORD, AND BLESS THINE INHERITANCE GOVERN THEM AND LIFT THEM UP FOR EVER
[The curtain
is
draivn
to
again ].
454
sing
Meanwhile
We have been filled, o Lord, from thy good things, tasting of thy body and blood Glory be on high to thee who hast fed us
Thou who
us,
on
this wise
We
almighty who didst prepare for us the holy church for a haven of rest and a temple of holi
ness where the holy Trinity
is glorified.
continually feedest
Alleluia
J0
spiritual blessing
to thee
Again
]-
peace
us beseech
thank thee, Christ o king, who hast bestowed upon us life by thy lifegiving body and thine holy blood. Grant forgiveness and great mercy.
Alleluia
We
the Lord
The
clerks.
the
holy
Render
10
again in
faith
thanks
church.
Keep her
spotless by
who have
henceforth
Alleluia
tery
25
We
render thanks unto thee, o Christ our God, for that thou hast granted to us such a taste
of thy good things unto holi ness of life. Keep us through
it
We
render thanks unto thee, o Lord, who hast fed us at thine immortal table,
distributing thy body and blood for the salvation of
30
life
of our souls.
and benevolent
will,
whereby
being protected against every attack of the adversary we may be accounted worthy to hear thy voice alone and to follow
thee as our only most mighty
and true shepherd and to re ceive from thee the PLACE PRE-
The Liturgy of
the
Armenians
in the
455
kingdom
Christ,
PARED FOR us
of heaven, o our
who art blessed with the Father and with the Holy Ghost now
and ever and world without
end.
Amen
Peace be to
all
To
holy
domi
15
drawn
back]
and
and
after kissing
the altar
give a blessing
The
priest
20
aloud
them
and sanctifiest SAVE THY PEOPLE AND BLESS THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH to greet THE BEAUTY OF THINE sanctify these who in LOVE came HOUSE: glorify us with thy divine power and FORSAKE NOT THEM THAT PUT THEIR TRUST IN THEE Grant peace to the
Lord,
who
blessest
them
25
whole world,
their armies
and to all this people FOR EVERY GOOD GIFT AND EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art THE FATHER OF LIGHT and unto thee is fitting glory dominion
:
30
Amen
THE LORD
35
456
The
and
says aloud
Thou art the fulness of the law and of the prophets, Christ, o God our Saviour, who didst fulfil all the dispensation com manded of the Father fill us also with thine Holy Spirit.
:
<THE
LAST GOSPEL)
The deacon
Orthi
The
priest
Peace J be
10
to all
The
clerks
And
Hearken we
The
J
priest
to
John
Glory be
to thee, o
The deacon
Proschumen
20
The
clerks
God speaks
The
priest
IN
25
FROM THE FATHER OF LIGHT THE BEGINNING WAS THE WORD .... FULL OF GRACE AND
5.
TRUTH.
John
i 1-14
to the eve
or from Easterday
of Pentecost
ME. 5.
John
XXI 15-19.
Glory be
3
to thee, o
<THE
DISMISSAL)
The deacon
Let us beseech the Lord that through his holy cross he save us from our sins and keep us in life the by grace of his mercy Almighty Lord our God, save and have mercy
The Liturgy of
The
the
priest
Armenians
457
our God, under the protection of thine holy and venerable cross save us from enemies visible and invisible and account us worthy to glorify thee with thanks giving with the Father and the Holy Ghost now and ever and 5
Keep us
in peace, o Christ
Amen
The deacon
WILL ALWAY GIVE THANKS UNTO THE LORD HIS PRAISE SHALL EVER BE IN MY MOUTH
making
the sign
The
priest
10
Be ye
Go
IN
Holy Ghost PEACE and THE LORD BE WITH YOU ALL. Amen.
blessed with the grace of the
<THE
EULOGIA)
clerks
The
say
15
SOUL SHALL MAKE HER BOAST IN THE LORD THE HUMBLE SHALL HEAR THEREOF AND BE GLAD
and
the rest
MY
of Psalm xxxiv
Glory
and
Then he turns
to the east
be.
Now
psalm
the
and
ever.
is
Neschkar
distributed.
and bows
and
says
20
three times
before the
APPENDICES
APPENDICES
A.
B.
C.
The
p.
461.
of Palestine in the fourth century, p. 464. of Antioch from the writings of S. Chrysostom,
fifth
E.
F.
The The
p. 487.
James of Edessa
to
Thomas
the presbyter,
p. 490.
G.
The
H. Diptychs of Jerusalem, p. 501. The Liturgy from the writings of the Egyptian J.
p. 504.
fathers,
The Egyptian Liturgy of the Arabic Didaskalia, p. 510. Fragment of an Anaphora of the Persian rite, p. 511. M. The Liturgy of Asia from the Canons of Laodicea, p. 518. N. The Liturgy from the writers of the Pontic Exarchate
K.
L.
p. 521.
The Byzantine Liturgy before the seventh century, p. 527. P. The Byzantine Liturgy of the seventh century, p. 534. Q. The development of the Byzantine Prothesis, p. 539.
().
R.
Byzantine Diptych,
p. 552.
APPENDIX A
THE LITURGICAL FORMS OF THE SAHIDIC ECCLESIASTICAL CANONS
P. A.
de Lagarde Aegyptiaca
5
1.
Cap. 64 sq.
Mass
Let one
among
been consecrated
and
let
him.
the greeting in the
And And
when
him with
Lord
IO
them read
when
they have finished reading the Gospel let the bishop been consecrated greet all the church
who has
of our Lord Jesus Christ and the love of fellowship of the Holy Ghost be with you all
The grace
let
them
all
answer
spirit
And
with thy
let
him
word*
of exhortation.
And
let
on a high place
and proclaim
Let no unbeliever remain here.
And
so
when
the bishop
has finished
ivell
all the
prayers which
it
is
meet that he
make as
for
the sick as
let the deacon say to Greet one another with an holy kiss
rest
25
the
and
let
and
the
women
Let the
that they
the
little
women.
let
bema and
let
women
go to watch the men and amongst them and that none make signs to 30
the
deacons also
let
a subdeacon stand at
men
s door
and a deacon
462
stand at the
Appendix
And
5
women s door that no one go out nor the doors be opened at the time of tit e holy oblation even though it be a believer who is at the door. let a subdcacon bring water that the priests may wash their hands for a sign
of the purity of their souls dedicated to almighty God. And let the deacon also shout aloud
Let none of the unbelievers remain here o Let none of the heretics stand here with us today Mothers, lay hold of your children Let none allow a quarrel in his heart against any Let none stand here in dissimulation or in hypocrisy
Be ye
*5
all
Stand
we
to offer in fear of
And And
when
left
And let
20 stand one on each side of the altar holding light fans or peacocks fcatJicrs or light a linen* to drive away the
light not
made of some
little flying
creatures that
on
the chalice.
b 3 let the pontiff^ pray over the oblation that the Holy Ghost descend on making the bread the body of Christ and the chalice the blood of Christ. And when he has finished the prayers which it is meet that he say let the bishop 25 receive first, after him the presbyters, after them the deacons and in like sort also all
it
And likewise
them
let all
and when
30
communion }
him say
This
let
is
him
Amen
and
in like
manner again
is
let
let
the deacon
who
is
This
him again
35
Amen
and
let
[the
communion^
let
and when
all [the
men] have
received
the
women
also receive.
40 Having
aloud saying received the body and the precious blood of Christ let us give thanks to him for that he hath accounted us worthy to partake of his holy and
the singer ceases singing let the deacon cry
all
And
when
463
and
the
the bishop
pray giving thanks for the eating of the body drinking of the blood of Christ.
And when he has finished praying let the deacon say Bow down your heads unto the Lord that he may bless you
and when
they have received a blessing Go in peace.
let
let
them
like the
Ghost smote because they refrained not from setting at nought the Lord s sacrifice: 10 how much more them that shall think scorn of the body and blood of the Lord deeming that it is only bodily food that they receive, not spiritual.
and the deacons gather up, taking much over that so there be not exceeding great sons of Aaron and the sons of Eli whom the Holy
the presbyters
And
these things
we command you, o bishops and presbyters touching the holy ministry of the mystery.
and
deacons,
2. Cap. 31.
Mass
let
(p. 249).
And And
when he has
the deacons bring the oblation to him. laid his hand upon the oblation with the
let
presbyters
2O
Mera TOD
nveujuaroc oou
KuplOV
TOO
Kupico
Let
say
Aiov
and
let
KQI 6iKcuov
him pray
in like sort
to the
saying what follows after these things according custom of the holy oblation.
30
3.
Cap. 46.
Baptismal mass
(p.
257
sq.).
[Let the deacons bring the oblation to the bishop. And he shall give thanks over a loaf because it is the symbol of the flesh of Christ and over a chalice of wine because it is the blood Christ
that believe on
which was outpouredfor all 35 of him and {over} milk and honey mixed for thefulfilling of the promises
:
will give
464
and
honey]".
Appendix
This is the flesh of Christ which he gave unto us that they that on him might be nourished therefrom like babes to cast out bitterness of So of all these things shall the bishop heart through the sweetness of the word.
believe
And
when
the bishop
let
This
is
one of them saying the bread of heaven, the body of Christ Jesus
let
him
Amen
10
a presbyter besides let the deacons take the chalice and stand in fair order and give them the blood of Christ Jesus our Lord and the milk and the honey : and let him that giveth the chalice say This is the blood of Jesus Christ our Lord
and
let
him
15
Amen.
memphitic
to
supply
APPENDIX
THE LITURGY OF PALESTINE CENTURY
H IYNAEII
1
B
IN
THE FOURTH
SIO.KOVOS
VLi|/a<r6ai
(THE
Eira
KISS
OF PEACE)
POOL 6 Siatcovos
a7roXa/3ere
465
AAAnAcyc
ci
(ANAPHORA)
<THE
THANKSGIVING)
|3oa.
MCTO, TOVTO
"AND}
6 Upevs
etra diroKptveo-Oc
tepevs Xfyct
Top Kypioo
"AllON
KA! AlKAION
Mtra TavTa
fjLvrjp.ovevoiJ.ev
KA!
ceAHNHC,
opATHC TC
eloyciojN OpONCDN xepoyBiiw TWN noAynpocoancoN, 8vvap.fi \eyovrts TO TOV Aaj31S MeyaXware TOJ/ Kvpiov crvv ffioi fdedcraro Htraia? irapf(rrr]K.6ra IJ.vrjiJiovevop.fV KAI TOON CepA4>iM a ev Hvevp-an ayia
KVK\(j>
TOV
MN
Aycl TTTepy2l
KATAKAAynTONTA TO
20
AflOC AflOC
i7/xtv e /c
KyplOC CABACOG
raiv crepa(/)/Li
fita
TOVTO yap
TTJV
TrapaSo^eicrav
GeoAopAN
aTpaTiais
i]p,as
ravri/i/
8
Xe yo/ufv
OTTCOS /corvcai/oi
yevu>v,e6a
[oircof
OVTO.S
Tij\iKavTT]v
KaTT]iti>o-(v
X^P iv
.
. .
Tl
>
*X@P OVS
(vxapio-TovvTes yap
9
r]t;itoO-ev
dya6a>v
XptO-TOV TTAlAArCOrHCAC
6 Kypioc
Kai
10
KOL TT)\IKOVels
&IA
rrpo^HTCON
TH NyKTi H TTApeAlAOTO
xeipcoN 30
eyxApiCTHCAC
KCU
eni
eAyToy
^AffeTe
TOYTO
iwoy
em
TO COOMA.
CCTI
KOI AABCON
TOYTO MOy
TO A?MA
eic
(THE INVOCATION)
E?ra ayidaavTes tavTovs 6ia TWV 7rvevp.aTiKa)i> TOVTOIV vp.va)v TrapaKaXovfJifv TON ff)i\dvdpa>7rov OeoN TO ATION TTNeyMA TO eN NOMCO KA! npo<})HTAic TraXata
;
35
AiA0HKH AAAHCAN, TO eni TON KypiON HCoyN XpiCTON eN ei Aei nepiCTepAC KATCAGON, TO 6N TH TTeNTHKOCTH K.dT\dbv en! TOyC AnOCTOAoyC N ?&! aTTOOToXcov 40 TrypiNCON rAoocccoN evTavda eV rfj lepovo-aXrjp, ev Ty dj/torepa
KAI KAINH
I
rS>v
Hh
466
fKK\T]o-ia
Appendix
elATTOCreTAAi eni
12
.
B
TTOIHCH
TON
(THE INTERCESSION)
Eira p.era TO aTTnpTKrdrjvai TTJV TrvfVfjLaTiKrjv 6vo~lav, rrjv avatfiaKTOV \arpeiav, 5 ctrl TTJS Qvo-las K(iVTjf TOV 1X007x01) TrnpuKaXov/Jifv TOV Qebv yirep Kotvrjs TOON
eipHNHC,
vfTfp
TTJs
BACiAecoN,
i7rep
TMV KATATTONOyMeNOON
i)p.eis
arra^aTrXws
vjrep TTANTOON
BoH6e iAC
eira
^eoiweNOON
Scd/ze^a irdvTes
xni TCOV
KOI
GyciAN"
MNHMONeyOMN
rr\v dfrjo-tv
TlpO<})HT(jL)N
eiVa Kat
aTT\5>$
vnep
T(i)V
TCOV
7rpoKKOi-
AflCON TTATepOON
KO.I
f TTlCTKOTTaJV
Kal TTllVTtoV
V T]fUV TTpO-
<THE
LORD
PRAYER)
-qv
rf\v
et>XT|v
Xtyop-ev eKivT)v
<rcoTT|p
irap8a)K
TOIS oiKti
/nera
KAGApAC
<rvi>io
r]o-(a)s
TTATepA
KAI
(Triypafpopevoi
TOV
!C
OeoN
KA!
AefONTec
TTATtp
HMWN .........
MH eiCeNCTKHC HMAC
HtlpACMON
Kyplfc A
AM AN".
TA
25
ETc Afioc,
tic
Kypioc
Incoyc XpiCTOC
15
.
(THE COMMUNION)
Merd ravra aKOTjere TOV tJ/aAAovTOs p.Ta p,Xovs 0iou irpOTp6Tro(XVov {((jids
30
ls TT|V
flpoo-iwv
ovv
rrpos
p.!]
OeoO
0uo-iacrTf[piov
1
P"
Koivcoviav
TWV ayluv
p,vo-rr)picov
Tav \
Kapirots
irpoo-epxov
Kal XeyovTos
8iT]pT|p.evois TOIS
SaKTuXois dXXa.
TTJ
TT|V
PeyCAcee
KAI
8e^d ws
Kal
Kypioc
35
pacriXea
tTToSexo-6at
KOiXdvas
TT|V TraXdjJLT|V
8xov
TO
TOV XplO-TOV
TTlXYCiJV
TO
AMHN
JJ,T
dcrcfiaXeias
T-Q
6(J>-
OaXjxovs
tTra<}>f]
TOV 6/yLOv
ora)|xaTos
p.6TaXdp.pav
4O
467
aijiaros
KU7TTCOV
ira irpOCTf pxov Kat iroTrjpio) TOV a S dXXd \ir\ dvareivcov rds
XP
TO
Kal TpOTTO)
1TpOO-KVVT|(r<i)S
Kal
MHN
ayidfou Kal
J3dvojv
voTiSos
7ra(|>w-
evotKTYjs TOIS
x^pcrlv
p,6vos Kal
o(J>0aX|jLOiJS
Ta Xoiird d^ta^e
aio-Oij-rfipta
10
(THANKSGIVING)
vap.ivas TT|V eux
1
vxapurTi
TO>
0eco
TO>
TTjXlKOVTWV
The Catecheses of S. Cyril were delivered in Jerusalem in 348 (ed. Reischl, Munich 1848, p. cxli). The Peregrinatio S. Silviae, an account of her pilgrimage 15 in the east by a lady of Aquitaine in about 385, in which she describes the offices and ceremonies of Jerusalem (Gamurrini 5. Silviae aquitan. peregrinatio ad loca sancta Roma 1888 Bernard The pilgrimage of S. Silvia of Aquitania to the holy places [Palest. Pilg. Text Soc. 16] Lond. 1891 \ has an account (pp. 72 sq.) ot the process of initiation to which the Catecheses belong and to many details 20 of which they allude. The having given in their names (Procat. i, 4,
:
(f>ajTi^ofj.fvoL
13
iii.
i-xviii
32) began forty days before Easter (Procat. 4 i. 5) and at intervals till the week before Palm Sunday (iv. 3 xviii. 32). made the redditio symboli one by one to the bishop (not they and there was a further instruction on the Cyr.), preliminary details of the baptismal rite immediately before Easter (xviii. 32: this instruction is not found among the Catecheses nor mentioned in The competents Silvia). were baptized and received their first communion on Easter night (Procat. 15 xix. i, xviii. 32), and the five Mystagogic Catecheses numbered here xix-xxiii), being instructions on the doctrine and rites of baptism (xix sq.), confirmation and the eucharist were on delivered successive (xxii sq.), (xx) days from monday to friday in Easter week (xx. i xviii. 33, according to which there must have been a sixth, which is not extant Silvia describes the instructions as covering the whole octave). All the Catecheses were delivered within the precincts of Constantine s buildings at the Holy Sepulchre (xiv. 14), Procat. and i-xviii in the basilica (Silv. 72 in ecclesia majore 58 quae in Golgotha est cp. Cat. i. i iv. 10, 14: x. 19: xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy itself stat (Silv. Sepulchre 73 episcopus incumbens in cancello interiore qui est in spelunca Anastasis. Cp. Duchesne Origines dn culte chretien Paris 1889, p. 470). Silvia does not describe the liturgy ( missa means dismissal and perhaps in no case means mass simply: the translation in the P. P. T. S. ed. is not to be relied on in this respect). S. Jerome, who is quoted below for a few
for their
see
xviii.
25
30
35
*o
points, lived at
1
to 420.
2wafis
i,
i.
4, v. i), the <()<vTiuf*tvoi 12: cp. 15, vi. 29), the religious (iv. 24 ruv fjtova^uvrcav KO.I TWV irapfftvoov raf/j.a, vi 35, xii. 34) and the clergy (Procat. 4 Kavoviiewv irapouain, including xiii 26 Their orderly distribution (cp. p. 13. 16: $a\pa>8oi cp. u $a\\oav xxiii. 2O ; 28 sq. above) is alluded to in Procat. 4 @\fireis p.oi TO ae^vov TOVTO TJJS itctftyaiat 50
:
6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. i. faithful, are the Kar^\oi/fj.(voi (Procat. 6
H h
468
;
Appendix
s
;
avayvcaaiv, KOVOVIK^V irapovoiav, Otaptis poi raiv KOI tniffTTjUTji/, afco\ov6iav cp. vi. 35. 2 The number xiv. 24. Tpa.(pjv avayvuais Procat. 4, cp. 6: ret avayvkanara. iv. I, of the lections is undefined. The Gospel is particularized in vi. 29 TO ptv yap
ypa<pa>y
S. Jerome writing at Bethlehem in 406 5 aKovffcu TOV (vayyc\iov iraaiv (tpifTai. mentions the Gospel lights as universal in the east c. Vigilant. 8 (ii. 394 D) per totas orientis ecclesias quando legendum est evangelium accenduntur luminaria
:
iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae demonstrandum. In Silvia at the Sunday vigil incense is lighted before the 10 Gospel thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis repleaturodoribus et tune ubi stat episcopus intro cancellos prendet evangelium et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57) Per haps it was the same at the liturgical Gospel. Where Syriac was the vernacular
: :
.
the lections
15
Ada
were interpreted, e.g. at Scythopolis, Passio S. Procopii ap. Ruinart sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in legendi officio, alterum in syri interpretatione, etc.: cp. Silv. 73 sq. quoniam in ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece,
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper 20 presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est
grece legi semper stat qui siriste interpretatur propter populum ut semper sane quicumque hie latini sunt id est qui nee siriste nee grece discant. noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et 25 sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide 21. The Kar r *l v KvpiaKrjv KO.T olnovofjiiav lectionary is alluded to in xiv. 24 TTJ x d ^ s 57At
i
p<?
o~vvaei TTJS TWV a.vayvcafffj.a.T&v a.Ko\ov0ias TO. Trept TT}? els There is no allusion to psalms oiipavovs dvuSov TOV auTr/pos rjfj.Sjv TrfpLxovo"r/s. among the lections but $a\ny8oi and psalmody are mentioned xiii. 26 cp. vel dicunt ymnos omnia lectiones 30 Silv. 59 dum predicant vel legent singulas
rfjs
Ofias ~xapiTos fv
TT)
tamen apta
3
ipsi
diei.
.
.
8toaffKa\ias a.Ko\ovdia : iv. I 17 (KK\r)ffia vovOT(T: Procat 4 dvayvcaais ypatyuv Procat. ii at avvrjOeis TrpoffopiXiai as distinguished from TO. napuvra StSatr/caXefa The form of the instructions addressed to the (pajTi^onevoi. (iv. i), the special 35 sermon with its text and its final doxology is illustrated by the catecheses the horn, in Paralyticum has no text. Several sermons, Silv. 58 hie consuetude sic est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos
:
40
45
50
55
omnes episcopus predicat quae predicationes propterea semper dominicis diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For applause see Silv. 73. 4 The distinction of missae is implied in the disciplina arcani which is often alluded to (Procat. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds only the mass of the faithful, that is, what is new to the neophytes. But there is no explicit allusion to the prayers for the catechumens etc. (but the end of the Procat. may contain reminiscences), the dismissals or the prayers of the At the offices there were prayers and blessings of the catechumens faithful. and the faithful. Silv. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id est ante speluncam, et unus ex diaconibus facit commemorationem singulorum et diacono dicente singulorum nomina semper sicut solet esse consuetude, Miserere pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos infinitae sunt. et at ubi diaconus perdixerit omnia quae voces Dotnine, quorum dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant omnes tarn fideles quam et cathecumini simul item mittet vocem diaconus ut unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaconus vocem et commonet ut unusquisque stans fidelium inclinet capita sua item
:
:
469
in the liturgy.
No
xxiii. 2. P. 82. quoted as an illustration, not as a formula, The words ouSe jdp pvirov awfiaros ex VT(S T ^l v a PXn v rf<T7i/iev ds r ty tKKXrjn iav may allude to the use of the cantharus at which the people washed before 5 entering the basilica : cp. Euseb. H. E. x. 4 (of the basilica at Tyre) itpiav 8 kvravQa (in the atrium) KaOapaioov iri9n <rvfj./3o\a Kprjvas avTiKpvs ds irpoaanrov
Ps. xxvi. 6
f TTlffK fVC
faf TOV
VfOJ TTOXAlS
T>
(TTt
TO,
fffca
xx ii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 10 of S. Matt. v. 23 sq. and the order of Ap. const., p. 13 above, suggest that it followed the kiss of peace. 7 P. 50, 85. xxiii. 4, 5. 8 P. 50, 85 sq. xxiii. 6 cp. ix. 16. 9 xxiii. 5, the exposition of evxapLaTrjffoJ/jtfv Kvpiy etc. From n. 8 S. Cyril 15 reference passes at once to erra dytdaavTfs KT\ below n. 12, omitting all explicit to what intervenes between the Sanetus and the words of Invocation but he is his only expounding the salient points of the rite and for the purposes of Intercession would exposition the whole passage between the Sanetus and the be a single paragraph with the form of Invocation for its essential point. The 20 inserted passages (9-11) may be assumed to represent the contents of the
:
T<
paragraph.
10
11
iv. 33.
but is not mentioned as recited here does not belong to the form of consecration (xix. 7, xxi. 3, 25 Notice xxiii. 7) and he has already given lecture xxii to the exposition of it. the form TOVTO fiov kffn compared with p. 52. 2, 13 and Aa^ere mere compared ov with p. 87. 14, and Euseb. Dem. ev. viii. i (p. 380 c.) mpaofoaiKtv O.VTOS
xxii. i, 7.
:
for S. Cyril
it
TO aipa TO virfp fiov TOVTO Trotefre tls TT)V avapv^aiv. Cp. p. 177. 23: 30 The reference to the hands is from xx. 5 Xprnros !5<=aTo tvl TUV 232. 29. Cp. p. 51. 27: 87. 2. a-xpavTcuv avTOv \fLpwv KOL rroScuv rjXovs. 12 the addition TO iv vopu KT\ from iv. 16, xvi 4. P. 53, 88. The xxiii. 7 in upper church of the apostles is the Coenaculum on Zion, the oldest church Jerusalem (S. Epiph. nfpl (ttTpuv 14), the church of Zion or 5. Maty of the 35 crusaders, the present Neby Ddud. 13 xxiii. 8, 9. P. 54-58, 89-96. Taf? fvxais CLVTWV Kal TTpfa&fiais, p. 35. 14: 48. 12 Euseb. Vit. Const, iv. 45 Qvaiais avai^cis H.VO-TIKO.IS lepovpyicus cp. 57. 9 sqq. TO Offov l\dffKGVTO, virep TTJS Kotvfjs elpr/i rjs, virep T^S fKK\t]a tas TOV @eou O.VTOV Tf TO) 40 @aoi\fajs, VTTfp TOV ToaovTuv aiTiov iraioojv T OVTOV Oeo<pt\uv lKtTT]piovs evx&s
rofs (O.VTOV //a^rafs dirwv Aa/Sere
-nitre
TOVTO
e<rn
vfj,S>v
fi<xvv6/jitvov
ds
a<ptaiv
ajJiapTiuiV
^v
K<U
0ea) irpoo-a.va.(pipovTfs. 7 (i. 911 B) virep Epiph. TTOiovfieQajrj ecu Ofoftevoi, virep fAcows ^v-i^rjv Kal vnep dfjLapTOjXwv vntp fiev d/xapraiAcDv virep de oiKaicav Kal Tra.Tfpcai Kal TTa.Tpiap\S}v, TrpotyrjTwv Kal duooTuXcav Kal va^yf\iffTSiv Kal papTvpcav Kal 6fj.o\oyr)Twv, firiffKOTrajv Tf Kal dvaxojp yrwi Kal iravTos TOV ray (AUTOS The 45 iva TOV Kvptov Irjaovv iipiffTOV a<popiffcapev d-nb TTJS TWV dvOpwirojv ra^faij. conclusion of the intercession in S. James, avTos ydp (OTIV 6 povos dvapdpTijTOs
^ s alluded to C P- 5 1 2 by S. Jerome c. Pelag. ii. 23 \\. 757 B)^ipse (P- 57- 3 solus hanc non ingreditur civitatem quam aedificavit Cain in nomine^ filii sui Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMA^THTOC, 50 quod in lingua nostra dicitur qui solus est sine peccato. S. Cyril uses eis
: 3)>
S.
Haer. Ixxv.
StKaiuv
(J.6vo<i
dvaiJLcipTJ]Tos
ii.
iii.
14 iii. P. 59. 29: xxiii. 11-18. 15 (ii. 786 A) sic docuit jer. credentes AUDEANT apostolos suos ut quotidie in corporis illius Sacramento LOQUI PATER NOSTER etc. Notice Kvpie after Treipaajj.6v cp. p. 60. 9. S. Jer. NE INDUCAS NOS IN 55 in Ezech. xlviii. 16 (v. 609 A) quotidie in oratione dicentes in Matt. XXVI. 4! (vii. 22O B) in TENTATIONEM QUAM FERRE NON FOSSUMUS POSSUMUS. Cp. p. 100. 12, which oratione dominica dicimus NE INDUCAS
:
:
47
Appendix
:
also represents the reading of the greek in codd. Messan., Vat., Barber., Paris 476 (ov virtvtyKfiv ov ovvd^tOa cp. i Cor. x. 13: Swainson Gk.Litt. pp. 306 sq.). But the addition is found in other Latin fathers (S. Hil. tract, in Ps. cxviii. \ 15 [250 c] Chromat. tract, in Matt. xiv. 7 [Migne P. L. xx. 362 B] [Ambr.] de Sacr. v 2 8 Serm. Ixxxiv. 9 3 5 B] -[Aug.] 4 [v. app. 153 D]) and may not be derived by Jer. from the Palestinian liturgy. Cp. Chase The Lords in the
:
I".
Prayer
Early
10 coelesti
17
pane
at
P. 62, 101. P. 63. 35 S. Jer. in Esai. v. 20 (iv. 82 D) cp. 25. 14. quotidie saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EST DOMINUS.
:
18
bishop
similiter ei ad
by one by the the end of the offices: 56 et sic exiens [episcopusj de cancellos, manum acceditur. Cp. 57.
P. 64, 104. Cp. below p. 484. 10. In Silvia the faithful are blessed one
15
APPENDIXC
THE LITURGY OF ANTIOCH FROM THE WRITINGS OF S. CHRYSOSTOM
H IYNAHIZ
iptis dvaJ3cuvcov
EI
tm
vp.lv
TOV Opovov
PHNH
b Xaos
KA!
25
TW
TTNeyMATi coy
1
.
O
O
Aryei Kvpios {
17
....... .....
2
]
.
ii.
usqq.J
*.
[ O
?]
To
{S. Matt.
O
Elpfjvr]
munv
(TOV
Xa6s
TrvfvfjiaTi
Kai
TCO
b 6p.iXwv
indvres
icvpiov
ww
vjzfts
eV fvdvpia
rfapov
fjifd
.....
a>a
x dpiTi Kal
TU>
<pi\av6pa>7ria
TOV
Kal
l^o-oG
f]
Xpio-Tov
ov
TW Uarpt
aylw Hvtvpnn
TCC v
f]
86a
TO Kpdros Kal
irpoo-Kvvrjo-is
vvv Kal
dd
Kal
is
TOVS alcovas
auvav.
471
O
rcoi/
Ko.TT]Xov p.6voi
KaTT)xovp.cV(i)V
eKTfv&s
6 Xa6s
Kvpte
KaXcos*
it/a
f\fr]o~ov
SeT^aJ/zej/
7raKovo~r]
TU>V
Scijcrecov
avroov
iva diavoi^T]
wra
rai^ KapSiaJv
alru>v
Xdyov
T/}?
"li/a
KaTiKTirflpr]
ej/
awroly xai
/3e/3ai 0)077
T>yy
TriaTtv
avrov fv 10
Taty biavoiais
"iva
*lva avrois
TO.
yivfa~6ai f)p,(pas
evdperov TroXiTeiap, StaTravTOS avrov peXfrav, ev avroO KaraKai VVKTOS, ras eVroXa? avrov p,vr]p,oveviv, ra 6tKaia>/zara 15
TO.
vop.a>
avrov
"En
<pv\ao~(Tiv
"iva
fKTfvevTepov inrep avroov TrapaKaXeVco/xej/ fe\rjTai avrovs OTTO navrbs irovrjpov Kai OTOTTOU Trpdyp-aros, OTTO Travros ajuaprTy/iaroy SiajSoXiKov Kat Trdo-^s Trtpio rao ecos rov avriKfip-fvov
Kara^Lcoa-rj
a(pe(Tf(i>s
"iva
TO>V
avrovs eV Kaipco ev^ercp r^s rov Xovrpov rov evdvfJLaros rrjs d(pdap(rias ap.apTi>v,
1
7raXiyyfveo"tay,
r^y 20
rovy
et?
"iva
v\oyf]<TT]
TOV
/3i
oi>
avrooj/,
ra?
ot/ceria?,
ra rexm avrcov
ti
p.eTpov rj\LKLas
"iva
dyaywv
o~o(pi(rr]
<rvp,<pepov
25
To
i/
ayye\ov
TTJS
flprjvrjs
atr)o-are oi KaTr]^ovp.fvoi
v/^aii
aiTr)0~ao~0
Xpio~Tiava
v/iooj/
ra
rX;
0ea>
To KaXbv
Eavrov?
Kai ro avptpfpov
ra)
^"coj/ri
KXiVare ru?
K</)aXd?
6 Upevs
Elprjvr] Traanv
35
6 Xa6s
Kai
rco
Trfev/xart o~ov
OUTCO TTJS ev
airavres TO
40
472
Appendix
EUIKOVOS
"O
oT]da>p.(v/
6 Xa6s
5
Kvpie
KAiVare ray
Kc<pa\as
6 teptvs
JO
Xaos
Kai
TO)
nvevpan
<rov
O
15
SiaKovos
Yuep
Tcor eV (tfravotq
(eKTtvwf deq&o/Aei/}
6 Xaos
Kvpif
6 UpeiJs
20
TLiprj
Xaos
<7oC
Kai TW
TTvev/jLart
OVTW
TTJS
euXoyias dpxTat
25
"0(roi
6 SI&KOVOS
eV p,(Tavolq a
At Ovpai KXeCovrai
11
.
ndvTS
ofioCcos
TT
c5d4>o
6 BtdKovos
6 Xaos Kai
TO.
iraLSCa
Ktipte fXerjcrott
35 Y;rp T^?
YTrep
eTTHTKoTTCov
avri\T)^fa>s
KOI
Ivn
opdoTOp.fi TOV
\6yov
rrjs
a\r)6eias
473
Yjrep rS)V evravda Kal TWV cnravTa%ov TWV (V vccrois, (V p,fTa\\ois, eV (TK\Jjpais dovXfiais
Toy AfreAON
rijy
t vT]s flpr
AiTHCcbiweG
Ta
6 tcpevs
6 Xa6s
Kai
TCO TTvevp.aTi
<rou
apxTat
14
(THE
KISS
OF PEACE)
roi)
8a>pov
(THE OFFERTORY)
O
%
SlClKOVOS
of
MH
CTCOMCN KAAOOC
(ANAPHORA)
(THE THANKSGIVING)
25
O
H X^P IC TO Y
*cai
Upeus
K YP
Y fjp-vv
A["
ir/erou
H KOINCON IA
TOY
iOY
TTNeyMATOC
6 Xaos
em MCTA
in4>0YY
TTANTOON
YMWM
3
17
6Tat
ANCO CXWMCN
fjp.a>v
TON NOYN
6
KA! TAC
KApAiAC
Xaos
KypiON
35
474
Appendix
6
"AiElON
Xaos
KAi
VlKAION
TTJS
euxapuo-rias
18
dvcnrTvo-o~a>
TOV
rrjs
vepyeo~ias TOV
GeoO
fKfivav
TTi\eyovrs
TO) TTOTrjpiti)
[rrjs
yap Kal f)p.is evXoyias] ras dcpaTOvs (vepyeaias TOV Qeov KOI
dvap.ifJLvfjO~K(i)
dwpf&v
Kal
oaw
aTTO\\av<ap.fv
7r\<ivT)S
ort rfjs
eiroirjo tVf
on
OVTWS avro TTpo&ayofJLev Kal KOivuvov/jifv ev^npioroui Ter a/r^XXa^e TO TWV avdpanrav ye vos, on paKpav OVTCIS eyyiis e\7rida /J.f} e^ovrns Kal adeovs eV Kocrp.(d ade\(povs eavrov
TG>
IO
KCtTf(TK(Vll(T
KO.I
<TVyK\r)pOv6[J,OVS
VTTep
TOVTUtV
KO.I
TWV TOIOVTWV
CLird
Evvorjcrov
p.fTci
riwav
(TTr)Kas
.
. .
ru>v
p.v(TTr)pi(t)v,
p.ra
TU>V
ouv
$vvf)(TT]
20
(TV
"AflOC
AflOC AflOC
r"
15
nAnpHC
6 oypANOC KAI H
. .
THC kblHC
/cal TJV
irpocr(f)opa
.
rj
.
alrrj ecrTiv
.
i]v
vvv
ol
Sxnrfp yap ru pijfj.aTii arrfp 6 Qebs e<p6eyaTo 22 aTTep 6 iepevs Kal vvv Ae yu OVTQ) rj 7rpoa-<popa TJ avrrj eVn
lepels TTOiovvrai
.
TO.
avra
e crrti
(THE INVOCATION)
20
"E(TTT]K
?rpo rrjS
TO ttvevpa TO
rpanefrs 6 iepevs TUS ^etpas avarfiv&v els TOV ovpavbv Ka\&v Kyiov TOV Trapaytveadat Kal a^aadai TWV TrpoKeip-evcav ?va fj
eKetvrjs TO.S drravTcov
23
^apts
dvd^rj ^u^tis
24
/cat
dpyvpiov
Xa/jLTTporepas
dnoddgy
ireTrvpafjievov
iroiei
aravpov
<THE
lirl
TO,
irpoKCi^,va
25
INTERCESSION)
KaOdpcriov
Sta TOUTO QappovvTfs vnep
Trjs
To KOIVOV
Trjs
oiKovp,fvrjf Kf iTai
eco?
oiKOVfJLevris
i,
[6
ifpei)?]
TW 0ec5
,
flpfjvr]!
T&
.
30 KaK&v
25
Troiovp,eda
TMV
a.Tr\66vT(>)V
TGOV
dfia>v
TOV KO&fJiOV
26
eiC
35
Xaos
27
.
AMHN
(THE LORD
PRAYER)
H MCON 6 eN TO?C
475
MANUAL ACTS)
BUIKOVOS TrapeoTTws
TW
6vcria(rTT]niu>
29
.
AT)d)[JLV TTaVTfS
KOIVTJ
TWV
aiirwv
Avt\KTai
TO,
u.p.(j)L0upa
Kal
K<j>epTai
TJ
Oucrta
30
6 Upcvs
TA
31
(THE COMMUNION)
Ol
Y^a>
6 deo y
M ou
6 jSaffiXevs
t)7TO\|/a,\X6i
Ol o(j)6a\p.ol TrdvTfS
KOI crv
SiSo>f
e\7riov(Ti
TTJV Tpo(f)r)V
avrwv tv
(THANKSGIVING)
<rx
aT1l
<THE
DISMISSAL)
BiaKovos
35
.
TTopeyecOe CN efpHNH
The Antiochene writings of S. Chrysostom belong to the years 370-398 and mostly to 381-398. Of the works quoted below it is doubtful whether the de Poeniientia ix and the in illud Vidi Dominum i belong to the Antiochene period or to the Constantinopolitan, and there is some doubt as to the genuineness of 3 ad eos qiti the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94) scandalizantur was written in the exile (ib. iii. p. 465). Some of the references are derived from an article by Dr. Probst in the Zeitschr.f. kath. Theol. 1883. Chrysostom mentions the beggars at the gates of the atrium (av\r)} of the the cantharus at 35 basilica (de verbis Habentes eundem spiritum iii. [iii. 289 D]), which the people washed their hands (ib. Kpr)vas elWu If rats av\ais TUV fvKrrjplojv
:
ft\\OVTCS tvxtaQcLi TO) to) Trporepov a.iroVL\f/a.^.(Voi ray \tipas (vxty Avareivufftv), the doors where they kissed the threshold or the posts on entering (in 2 Cor. xxx. 2 [x. 650 D] 77 ovx "pare oooi Kal TO. wpuGvpa TOV vaov TOVTOV fyiXovaiv ol ptv tcfyavrts, oi 8t ry X ft pi ttarexovTes Kal raJ aropaTi X e ^Pa 40
oiKcav vevofjucfTui iva. ol
tls
OVTWS aura?
rr)i>
476
irpoadyovTts
;),
Appendix
al.
C
T<?X
the barriers separating the men from the women in the nave (in v ovv fvoov f\ fiv T0 Ixxiv. 3 [vii. 712 B] t\pr\ v OS TO Sitipyov vp.ds TUIV yvvaiKwv firfiori ot ov povXtaOf dvayKaiov fvofjuaav flvai ol Trartpts KO.V rats aaviaiv vuds TO.VTO.IS 8iaTtixio~ar us Zycuyf aKovca TOJV Trpfrr@vTfpajv OTI TO a ^ ne sanctuary (firjua de s. Pentec. i. 4 in n. 23 5 traXatov ovot TO.VTO. r\v TO. below) with the episcopal throne (9p6vos n. i) and the altar (TO dvaiaaTripiov sometimes of silver, in Matt. 1 al. li. 3 [vii. 518 B]) n. 29, 77 Tpdvtfa n. 20, 22, 24 within its curtains (rcL n. 29, TO. napa-rrfTao-p.aTa n. 32), with a cross (n. 24, but this may only refer to the use of the sign of the cross in the sacred 10 banquet ) and its costly vessels (TTOTTJPIOV xpvffovv Kal XiOoKoXXr/Tov in Matt. 1 al. li. 3 [vii. 518 A]) the silk veils (ib. B arjpiKa f/wiTia), and the candelabrum (\vxfia the albs of the ministers (in Matt. Ixxxii al. Ixxxiii. 6 ib. xxxii. 6 [vii. 373 c.]) iva diras, [vii. 789 D] TOVTO V^QJV i) dia, TOVTO 77 da<pd\fia, TOVTO 6 XfvKov \iTcaviaKov Kal a-rroariX^ovra irfpi@aX\6fj.fvoi irepiirjTf and the stoles of the 15 deacons in de Fil. prod. 3 [viii app. 37 A] TOJV XtiTovpySiv TTJS Oeias Itpavpyias TUIV p.ijjLovp.ivcuv TOLS TUJV ay^fkojv TTTtpvyas raTs \tnTais oGovais rais km rwv dpiarfpuv but this is not Chrysostom s possibly it is by Severian of Gabala; &\jLtov Kfipevpis For the behaviour of Antibchene congregations see in see monitum p. 33). H 2,vi>ais in Matt. v. r Matt, xxxii. 7 (vii. 374 D), in i Cor. xxxvi. 7 (x. 341 c). 2O (vii. 72 A). The most inclusive passage on the liturgy is in 2 Cor. xviii. 3 (x. 568 B) eo-n Se O7TOU OllSf SltffTTJKfV U ItptVS TOV dpXOf^fVOV, oloV OTO.V d.irO\aVlV 8fT) T(i)V (pptKTUlV fjLVffTTjptcar (33) 6fj.oiws yo.p tiavrts diovfj,fOa. TUIV avrciv, ov KaOcnrfp tiri TTJS traXatds [5(a077/f^s] Ta p.\v 6 iepevs ijcrOif T^ 8e o dpx<J/^fvos Kal deftis OVK ^v TO) Aaai jueT^ti 25 div fjiTfixfv 6 lepfvs d\\ ov vvv aXAa iraatv tv irpuKfirai Kal Trorrjpiov ev. Kal kv rat? tvxais oe TTO\V TOV Aaov 1801 TIS av avvcto-tyepovra Kal yap (8) virtp TUV tvfpyovfJLfvojv, (9) vTrtp TWV fv fj.Tavola Koival Kal -napa TOV itpfcas Kal nap avrSiv
Matt. Ixxiii
Tx
;
)>
dfj.<f>iOvpa
<TTt<pavos
:
oi>x
o~a)/-<a
iraXiv
30
irepipoXcDV TOVS ov cvvapfvovs rfjs ipds p.fraa^tv Tpairf^rjs (32) trepav 8(i fd taOai (vxf)v Kal irdvTfs OJAOIUS fir t8d<povs Kfi/j-fOa Kal TTOVTCS op.oioj i dviardfjifda. (15) orav dpr]vrjs iraXiv fj.fTaXa[j.(3dv(iv Kal ptTaoioovai
(n)
ftpfeaftev
rav itpwv
oer)
(17)
ITT
avrS^v TidXiv
ruv
<ppiKwo(aTd.TOjv
[UMmjpiofV
if per
TO yap
ovoe yap 77 TOVTO. (18) TcL TTJS vxo-pto"Tias irdXiv KOtvd 35 ^KfTvos vxQ-pto~Tt f /^ovoy d\Aa Kal 6 Xaos airas irp<JTfpov yap avTwv Xaffdiv (fxavfjv, HTa ffvi/Ti0f/j.(vcav OTI Aliooc KAI AIKAICOC TOVTO yivtTai TOTC apx^TO-t T^S ei>^apiffrlas, Kal T L Oavfj-a^fis ft TTOV fifTa TOV if picas 6 Aaos (pOtyytTai oirovye teal (20) p-fT avTwv
1
Kttl
TWV
dvOJ
This is referred to below 40 the text refer to the notes following. l Adv. Jud. iii. 6 (i. 614 c) tlffiKV 6
i-"
8wd/J.(OUV KOIVTJ TOVS IfpOVS fKf lVOVS VfJ.VOUS dvaTTffATTfl. as the introductory passage and the numbers in
TOTT)/) ov irporepov frrl TOV Qpovov dvafiaivfi av airaaiv v^iv flp/jvrjv tTrfvr)Tai Kal dmo-ras ov trpoTfpov ap\fTai TJJS -rrpos v^ds SioaffKaXias fois av airaai cSi TTJV dprjvrjv Kal fj.fXXovTfS fvXoyeiv ol Ifpfis de s. Pentecoste i. 4 TrpoTfpov TOVTO vfj.iv enfvdfj.fvoi ovTQj Trjs tv\oyias dpxovrai 45 (ii- 463 B) Sid TOVTO OVK dvafiaivovTi fiovov ovot 8taX(yofj.(v& irpos vpSs ouSe tiiypfttvtp /cal .... viTfp VJAWV TainrjV f^KpOtyyfdOf TTJI prjo~iv v/J.fTs fiTup9e,yria9f. avrai Kal in Matt, xxxii. 6 ,vii. 374 A) fVTavOa Ofaa0f jj-fTa TO) irvfvuaTi aov dydnr)s (IffiovTas r)/j.ds Trpos vjuay Kal oTav t l-rroj Eipr/vr] iip.iv fiTa fiTrrjTf Kat ry irvfVfj.aTi o~ov. Cp. pp. 33, 35 above. 2 jn J^onif xxiv. 3 (ix. 697 E) o u.a.Tr\v fVTavOa flfffXOwv dirt TIS TrpocprjTrjs, ris 50 diroffToXos o"f]fj.fpov oieXexQ n f]l*i v Kai ^ f pl T IVUV ad pop. Ant. vii. I (ii. 85 E) TO arjfjLfpov rip.iv dvayvojadtv i4fTax*ipiovp-ai fiifiXiov Kal fi SoKti TTJV dpxT)v avTov Kal TO -rrpooiuiov (Gen. i. i) in i Cor. xxxvi. 6 (x. 341 A) OTOV aKovarjs TOV TT/W^T/TOU XeyovTOs Ta5e Xtyfi Kvpio?, diroaTrjOi TTJS yfjs, dvdfirjOi KOI avTos ds TOV ovpavov. 55 Cp. in Act. ap. xix. 5, in 2 Thcss. iii. 4 quoted below p. 531, n. 5, from which it becomes probable that at Antioch also TdSe Xeyfi Kvpios was the standing introduction to the Old Testament lection. Cp. n. 4.
TOVTOV
teas
477
See n. 2 and de baptismo Christi 2 (ii. 3690) rjKovffaTf ar)jj.pov TlavXov lirca oiaXfyofj,evov Kal XfyovTos OVTCU -nfpl [ifv Trjs irapovo"r]s ETreQavrj 77 TOV Qfov x^P ls KT ^ TTJV fj.aKa.piav tXirida KT\ from which it irfpl ot Trjs fj.fXXovffr]s npoaofx<JfievoL appears that Tit. ii. 11-13 was P ai~t f the Apostle for the Theophania, Jan. 6.
TWV
*
Cp. p. 371. ii above. In Eastertide the Acts took the place of the Apostle cur 5 in Pentecoste 5 ^iii. 89 D) TOVTO ovv iffrt XOITTOV TO ^rjTOi>fj.fvov, TWOS ZvfKfv at IIpafis a-noa-ToXcav tv TTJ ircvTrjKOffTr) dvayivcuffKovTai and passim. Cp. n. 4.
: :
In
avTos o
Cor. xxxvi. 7 (x. 342 c) Sta TOVTO KOI 6 avayivwaKcav fiovos (pOfyyfTai, real dvex eTai ffiyrj Ka0T)fj.fvos Kal 6 if/dXXaiv ^dAAet fiovos KO.V
<J>uv}j
ws l evos CTTO/MLTOS fj 6 6fj,tXSiv o/uAef fj.6vos. IO <ppTaf Kal well refer to psalms between the lections but there seems to be no certain evidence of this use in Chrysostom. In expos, in Ps. cxvii. i (v. 317 A) he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people the with refrain ib. TOV plv yap aTiyov only responded (\nrr]\uv, virotf/aXXfiv^ ol iraTtpts are rjxov ovra Kal TI tyrjXuv e ^wra S6yfj.a TO TrXrjdos virrjx^ fvofj.o0fTrjffav 15 in Matt. ii. 5 (vii. 29 c) TIS yap vfj.jv tlrre pot tnfiofi TOV airavTa riyvuow \f^a\^6v Tiav (VTavOa karrjKOT(av i//a\nov tva aTraiTTjOtls flirfiv SvvatT av rj a\\o TI fj.epos T&v Geiuv ypatyuv OVK CGTIV ovofis. Cp. in Ps. cxliv. i (v. 466 E) and p. 29. 30 above.
iravTfs vTTT/xovffiv
This
may
5 In Joan, x al. xi. i (viii. 62 B) ara (jiiav ffafi&aTCav r) Kal /card aa&&aTov TTJV p.\\ovaav \v {jp.iv o.vayv&>o~0r]o~0"0ai TWV evayyf\iojv TTfpiKOirrjv^ Tainrfv npo TOVTCOV TUIV 2O itl fjfjLfpSiv (J.ZTO, x*^P a $ Xa/Affavouv fKao~TOs OIKOI Ka6r)/j.fvos dvayivajo~K6T(a o~vvx^s Matt. i. 6 (vii. 13 B) WCTTC oe fv/j.adto~Tepov yfV6o~Oat TOV Xoyov oeofneOa Kal irapaKaXovpev oirtp Kal tm TWV d\\cuv ypafyuv TTTroir]KaiJ.(v trpo\apil3avfiv TTJV
TTfpiKonrjv TTJS
(ii.
The homily de baptismo Christi ty av fj.f\Xwp:v tr)yf?a0at. 367 sqq.) follows S. Matt, iii., which was probably the Gospel for the 25 Theophania. Cp. p. 372. 36 above.
ypa<f>r)s
See
n. i
and
in
avTHpOtyytrai To)
irvtvp-aTi
Cor. xxxvi. 4 (x. 3390) tiretoav dp^difj.tOa \eyeiv 6 Acids aov SeiKvvs OTI TO naXaiov OVTQJS t\eyov OVK o lKfia aocpia Kivov/j.evot. Cp. n. 4. Horn, de bapt. Christi (ii. 367) was
i
29.41) see
in
For several sermons at one synaxis (cp. 30 3390) dAAd vvv TO. av^oXa KaT(xP- V T& V
(Ktivuv fjiovov Kal yap Kal vvv Svo rj TpeTs Xtyo/Afv Kal dva pfpos Kal For applause at sermons, fTfpov oiyuvTos (Tfpos apxfrai (i Cor. xiv. 27-29). de incompr. Dei nat. iii. 7 (i. 471 A) ewrjvfaaTf TO, tipr)/j.eva; /^erd voXXov Oopv&ov Kal KpoTov TT/V iiapaiveaiv to^aaQe ; ad pop. Antioch. ii. 4 (ii 25 A) TI poi TWV KPOTOJV 35 TI Se TWV twaivajv Kal TJV Oopv^cuv ocpeXos TOVTOJV Cp. in Gen. xxvii. 8 (iv. 268 B). In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those who depart after the sermon.
Xo.pio-/J.aTcuv
;
De
rubrics
(Xtrjaov to
each petition
n. i.
al.
F r iii. 7 (i. 471 A) (J.TO, TTJV irapaiveaiv fiiQeas eux 7?in 2 Cor. ii. 5 sqq. (x. 435-440). The response Kvpif is implied in the corresponding formulae for energubelow,
(vii.
faithful
n. 8, 13.
Cp.
p. 3. 15-5. ii.
E) Kal f) irpuTi] 5e otqffis (Xeovs yffj.fi orav vrrfp TUIV (Vfpyov/jLtvcvv TTapaKaXifj.fV Kal f) SevTepa iraXiv i/nlp (.Ttpeov TUIV tv TO iroXv fXfos : de HfTavoiq incompr. Dei nat. iv. 4 (i. 477 c) iva TOV em^Tovcra drjp.ov Kal TTJs noXfcas a.nao Tjs tvoov Trapovo"r]s KOival irtpl avrwv iKfTrjpiai yevcavTai
Ixxii.
In Matt. Ixxi
699
45
6fj.o0vfj.adov TOV KOIVOV offfircnrjv vntp avTuiv f^aiTovjJiivcav Kal (Xtfjaai irapaKaXovvrojv fj.fTa ib. iii. 7 (i. 470 TTJS fiorjs E) TOVS t.vfpyovfj.fvovs KO.T tKfivov io~Trjo~L TOV Kaipov 6 SLCIKOVOS Kal KfXfvei K\Tvai TT)V KtcpaXr/v fj.oi ov Kal TOI o~xrj/J-aTi 5 TOV o~cufj.aTos TTOifto dai TO.S iKfTrjpias fvx^odai. yap avTovs fj,fTa TOV KOIVOV o~vXXoyov TUIV dSeXfpwv ov 6tfj.is in 2 Cor. xviii. 3 (see introductory passage above). The first two and the last of the passages indicate the response Kvpte eXfrjffov from the third it appears that the energumens were not bidden to pray for themselves and that there would be nothing in these prayers corresponding to the clauses 55 beginning EyeipeaOe in the catechumens prayers. Cp. p. 5 sq. For the peace and blessing see n. i ; and on the exclusion of the catechumens see n. below.
TTO.VTOJV
o-<f>oopas
478
9
Appendix
In Matt. Ixxi al. Ixxii. 4 above n. 8, and see introductory passage and n. i. In Eph. iii. 4 (xi. 23 A) atcovfts tarSjTos TOV KTJPVKOS KOI XtyovTos "Oaoi fv The MSS. here read SerjOrjrf see S. Chrys honriliae p.t.Tavoia dirtXOfTf -ndvTfs. in Gal et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388. where is 5 suggested the emendation oaoi fv f^eravoia diriXBtTf oaoi pi) fv nfTavoiq ofi jGrjTf. 11 /;/ Matt, xxiii. 3 (vii. 288 c) Kal yap TO, [AvaTrjpia 5ia TOVTO ras Ovpas KXf iovTs
10
:
fTTlTfXoVfJ.fV
Hal
TOVS
fTTfibi]
d/J.Vr]TOVS
tlpyOfJifV
OVK
(TTfloi)
dffOfVfiaV KaTfyVOJ^fV
:
rSiV
de Resuf. 3 a.TfXfo Tfpov ol iroXXol irpos avra tTi Sid/cfivTat TrXovfftos KOI TTtvrjs Iv CKK? rjct ia. KaTfXafffv f/ wpa TOJV (ii. 441 E) fO TTjKf iroXXaKis IO Oficniv fj.vo~Tr)piQ}v faidfiTai 6 TiXovo~ios d/ui^roy, iffrarai d( 6 TTfvrjS (vrus TWV
TtXov/^fvcov
aAA
d>s
iJLvaTrfpicav tworfffov ayanrjr^ TTO)? viro^oip^i rfjs Ktc\T]ff ia.s 5(airuTr/s real irapf8p(Vi the rots fj.varr]ptois TTICTTOS oiKfrrjs, dvux<^pfi Sfffnoiva teal fj.tvti r) Oepairaiva. concealment of the mysteries see further in Gen.xvi. 2 (iv. 125 E\ and introductory
On
15 passage, and the formula laaaiv ol /j.f^.vrj^j.fi in Gen. xxvii. 8 (iv. 268 A) and passim.
12
ot,
de Proph. obscur.
ii.
i^vi.
188
B),
Introductory passage.
2O
Prophet, obscurit. ii. 5 (vi. 188 A) KOIVTJ 5e iravrfi anovovrfs TOV SICLKUVOV KO.I \fyOVTOS Afrj0MtJ.fi VTTfp TWV (TTiaKOTTOJV KO.I TOV yrjpOS Kdl TTfS KCLI iv a up00TO/j.r) TOV \6yov TTJS d\r]6fias teal virfp TWV fVTavOa Kal virlp airavTaxov, ov -napaiTtiaQf iroifTv TO IT IT ay pa a\\a fj.fT fKTtVfias dva(pfptTf TT)V fVX^V fiOOTfS TT)S VfACTtpClS OVVuSoV TT]V OVVafMV IffafflV Ol fJ.f/J.VT]/J.fVOl TO, Xfyup.fva, TT) yap fvxy TOJV Ka.Tr)xov/Jtva)v ovofiroj TOVTO fmTfTparrTai fTT(iof) ovdeirca
13
DC
TOVTO
Kf\tliOl>TUS
d.VTi\rj r fws
TWI>
f.
irptis
TTJV nappr/aiai
CLV
f(f>0ao
TavTrjv.
25
(KtcXrjo ias TTJS p.f~x.pi TrfpaToiv TTJS yrjs (KTfTa/J.fvrjs Kal vir(p T&JV SIOIKOVVTQJV avTTjV nLo~KotT(av atravTajv irapaicf \tvfTai irotfio dai TO.S Sfrjo fis 6 rairat? otaKovuiv Kal vira/covfTf p.fTa npnOv^ias : in Matt. Ixxi al. Ixxii. 4 (vii. 699 E) KOI rj rpiTT) of [5(r;aij] TraAti iirrtp
TJ/JLVUV
avT&v Kal
:
fnl (Xtov
iTopaKaXovvTa
afjLOJp.a
TOV
SrjfJLov
440
E) Kal
y aP
3d
fTUffKOTTOJV)
KfXfvo^fBa wpofflfvtu <pi\avde incompr. Dei nat. iii. 6 (i. 468 E) fl yap virtp 7uv fv voaois, Iv Gpiiirry jj.fTa\Xois. fv a/cXrjpais oovXfiais Kal VTTfp TOJV tvfpyov(j.fvajv KfXfv6p.fOa TUV &fov the prayer of the TrapaKaXfiv (but this is not said expressly in reference to For the iraifi ia cp. p. 5. 12 above. 35 faithful ). u Adv. aXXcav Jud. iii. 6 (i. 614 c) Kal o diaKOvos of KfXfvcav fv^faOai p-fTa Kal TOVTO fTTiTaTTfi KaTa Ti)v et/x^ a tTfiv TOV ayyfXov TTJS fiprjvrjs Kal TO. irpoKfiftfva irdvra flprjvLKa in Ascensione i (ii. 448 D) aKovaov tv rafj irpoofvxais dfi XfyuvTuv TJV diaicovajv Tov ayyfXov TT/S fiprjvrjs aiTrjaaTf. Cp. Ap. const, viii. 36, 37 and 4 P- 39 2I above. For the peace and blessing see n. i. 15 De compunct. ad Demetr. i. 3 (i. 127 A B) oid raOra KfXfvfi TO oupov d<pfVTas of rd utv ovufioXa TOJV firl TOV r/fj.fis dvaiaffTTjpiov irpurov oiaXXayTJvai TO) dSeA^a)
8a\ao~o~r]s, iiirfp dfpOJV, inrfp TTJS oiKOVfJ.fvr}s
@fa>
:
TUI>
irpayfj.dTOJV tcaTfxoufv, TTJS of dXT]0fias avTrjs fKirfirTuKa^fv darra^op.fvoi p.fv dXXrjXovs T ^ ^roAu Kal aTopMTi TOVTO * ^ s ^ 7r /j.fXXovTos TOV 8(Lpov TTpoo~(p{p(o~9ai, x ( i^ fffi
45 TToiovvTfs uovov (cp. S. Cyr. Hier. Cat. xxiii. 3) in 2 Cor. xviii, see introductory passage. Cp. fb. xxx. i sq. (x. 650 c) de prodit. Jtidae i. 6 (ii. 385 D). 16 In Eph. iii. 4 (xi. 23 A) rivos ovv VfKfv Xfyfi A-rreXOfTf [al. npotXOfTf] ol (JLT)
:
:
o~v 5e fo~Tr]Kas iTap.ws adv. Jud. i. 4 (i. 593 B^ ovx opaTf firl T I @oq ovvfx&s o OIO.KOVOS EiriyivwaKfTf dXXrjXovs de incompr. Dei 50 nat. 478 c) Kal yap avTo TOVTO TrapaKtXfvfaOai TOV OLOKOVOV aTraffi Kal Xtyttv Opdol o-TU/jitv KaXws ovx o.irXws ovof fiKfj vfvo/^odfTTjTai dX\. ivo. TOVS X a A* a avpoufvovs Xoyto-povs di opQujaojfjLfv. The position of these proclamations is not defined they are placed here on the analogy of Ap. const, p. 13. 26 sqq. above. Cp. p. 41. 5 sqq. There is no evidence in S. Chrysostom as to the position of 55 the offertory and little allusion to it. Two passages commonly assumed to refer to the offertory (in Eph. iii. 5 and in i Cor. xxxvi. 6 see Probst Lit. d. vierten Jahrhunderts Miinster 1894, pp. 176, 178) describe rather the com-
Swdfj.fvui oerjQrivai,
/JvffTrjpiajv iv. 5 (i.
TUV
479
33")
see below n. 29, 30. But the Ap. const, (p. 13. may be taken as evidence that at Antioch it followed the kiss of peace in S. Chrysostom s time. The people s irpoatyopa i, offered with special intentions, are mentioned, in Joan. Ixii al. Ixi. 5 (viii. 374 c) (i p.tv yap dfj.apTOj\os 6 TtOvrfKus Kal woAAd TOJ &toj npoffKfKpovKOJS 5ef SaKpvftv, fj,d\Xov Se SaKpvfiv povov, TOVTO yap ovStv 8<pf\os
ov<5e
(Kfivoj,
17
dAAd
s.
Troifiv
avTa>
irfpiiroifjffai
f\f7]fj,oavvas Kal
irpoff<popds.
De
Pentecoste
(ii.
avTos fnfvT)Tai
-irvfiifian ffov.
.
TT)V irapd
TOV Kvpiov
Theodoret ad Jo. oec. ep. TTANTOON yMOON TOVTO Sf fV TrdffaiS TaiS KK\TJffiaiS TTJS fJ.VffTlKT)S fffTl AftThe form is the Byzantine, p. 321, and not that of the Ap. Tovpyias Trpooifuov. const, p. 14 or of S. James, p. 49. The response given above
D")
XPIV
av vpitv (vi^Biy^aOf. avTo) Kal TOJ 146 (Migne P. G. Ixxxiii. 1392 H X^Ric 10
Ka
&/
is
not exact
18
by Chrysostom
TOI itpti
it is
De poemtentia
ffx^fJ-fv fjfjwv
given accurately in introductory passage. ix. i (ii. 349 c) ri iroifis dvOpojirf ovx vrriffxov
;
"Avoj
TOV vovv
drtovTi 15
ical
tlrras
"Exou.fv
Trpo s
TOV Kvpiov
Cp.
In i Cor. xxiv. i (x. the following context (213 A) iroTrjptov Si 212^0 E) cp. fvXoyias tKa\effv (-rrfiSrj OVTO /xerd x f ip a s exovres ti/ ra s avTov dvvp.voviJ.fv Oav^dovT(s eKjrb.TjTT6fj.tvoi TTJS d<pa.Tov Scapfds tvXoyovvTfs OTI Kal avTo TOVTO (gex* fv 20 iva u.j) fj.fiiojfj.fv fv TTJ irXdvrj Kal ov p.6vov te\ffv dAAd Kal -ndaiv fjiireeos qut scandalizantur 7 sq. (iii. 482 B sqq.) is certainly modelled e Thanksgiving, especially 8 Trpo TOVTOJV dirdvTOJv op.ov TT\doas TOV dvOpojirov /rat avTo) TOV ZmpvTov tva-rrtOfTO VO/JLOV ofiojs ov8e OVTOJS avTuv 6yKaT6\nrfv dAAd Kal -rreoovTa Kal vTroaKfXiaOtVTa tirqvwpQov Kol (Trifj.f\fias diro\avetv Kal Kal 6TTOKI, irpuTov fjfv napatvujv avfj.(3ov\vojv, vaTepov St (pufiaj TOJ Tpopoj vovOfTOJ^ naiSfvojv SiSdaKOJV fTTfidi) 5e TOCFOVTOV TrpovSojKav Swpov ot TroAAot TOJV
.
:
Ad
ff/.tiv
2*>
TU>
dvdpti/iTojv, TT)V diro TTJS (pvffiKTjs 8i8aaKaXias \tyoj wept \eiav, KaTf\infv ovSf Tiavoj\f6pia TraptSojKiv dAA ffj.ive Sid TTpayfj,dTOJv KoXdafojv iraiSfvojv vovOfTcuv, Sid TTJS KTio-foJS KaO
<iv8e
OVTOJS
avrovs
avrfjs
TTJV SiaKoviav TTXrjpovffTjs TT)V cicaOviav, Sid TOJV rrapa86ojs irapd 5td TOJI. (V dpXT) SiKaiojv . Jra Kal v6fj.ov tSojKf Kal
. .
rd do:OoTa yivo^fvojv,
dirfaTtiXf.
npo^ras
Kal
K<
Kal dvTJKf Kal aix/J.a\ojo-iq irapt8ojKf Kal fhfvdfpias f^iojae ital ov Si\iirev l iv\T)j tojs Tf\ovs irdvTa TTOLWV Kal Trpay^aTtvofitvos virlp TOV yevovs TOV r/fj.tTepov dpxrjs^ T os r Kf(J aiov v dyaOuv tlpydaaTO Kal TOV vlov dirf<rT(i\f TOV eat/rot) TOV ?1 *^ * 35 ^ vlov TOV yrrjo-iov TOV /^ovoyfVT] Kal 6 TT}S avTTJs (pvfffojs &v aiJTw yivfTai oirfp tyoj Kal Im yi}s fiaSifav rofy ArtpAwou avvavfaTpf<pfTO KT\. The whole tract is on the
"
>a
grounds of thanksgiving and may be regarded as a spacious paraphrase of this section of the liturgy. Cp. pp. 16 sqq., 51, 324 sqq.
20
In Eph. xiv. 4
(xi.
108
A).
Dominum
i.
(vi.
95 D)
dvoj
<TTf,aTial8oo\oyovffiv
e>cd^ots^K/j.t/j.ovvTai
dyye\ojv, KUTOJ kv
dvoj
40
8oo\oyiav
avTuv
TOJV
T)
TOJV
L.vOpanojv^ dvaTrt/j,Trei
TOV Tpiadyiov vpvov TOV a(pa<p1fj. dva(3oq, Ka de Poenitent. ix. I (ii. 349 D) TT]S ir\r)6vs rpairefys
:
rd
fanTfpvyojv rd
if pi
<us
TOV
Dominum
"~
Trpoooj-na KaraKa^vTrrovTCLV, TraaSiv TOJV daoj/j.dTOJV v-nfp crov -npfafSfvovauJv KT\. Cp. introductory passage.
i.
8vvdfJ(o.<v
fj.fTa
4^
(vi.
950)
faaTairavaros vfjvo\oyia,
QJ^T).
ib.
v.
8on\oyia, de bapt. Christi 4 (ii. 374 c) frriviKios 2l In illud Vidi Dominum i. 3 (vi. 98 E). In 2 Titn. ii. 4 (xi. 671 E). Cp. de prodit.
>Kfv
(vi.
Judae
77
i.
(ii.
384 B)
ical
77
<rx^a
-nXrjpojv
50
ojfpfls
-rd
prinaTa
q>OfyyoiJ.fvos
<j>Tjai
WTU
fKtiva,
5e SvvafJis
fjov tffTi
TO
aojfj.d
TOVTO TO
pTJfJa
480
23
Appendix
:
C
(i.
In coemet. appelat. 3 (ii. 401 D) de Sacerdot. iii. 4 6 Ifpfvs ov irvp Ka.TCHpepoJi d\\a TO Tlvfvfj,a TO dyiov real noitiTai ovx iv a TIS Xafjiirds dvcadev dtyfOeiffa KaTavaXuay
77
383 A)
TT)I/
rd. irpoKfi/jifva
r)
dXX*
.
va
x aP
* firi-nfffovffa
KT\.
cp. de
s.
Pentecoste
i.
(ii.
463
c)
TOV
Ic/uTTTa/xeVry
/3?7/m.
words of invocation
o~f SfSoiKOTa Kal TpepovTO, TTJV dyyfXiKr)v SogoXoyiav fKirf^irfiv T6 TT)V f^ofjLoXoyrjffiv TO) KT IOTTJ TroiftffOai Kal Sid TUVTTJS avyyvwuyv TUIV IO fTTTaifffJLfvojv aiTfloOai EXfrjffov p.e 6 &eus Xtyeis Kal TOV f\fovs dXXoTpiov TO tvov rijs ffojTTjptas TO axn^a, oiarvnois. S.waov fit @oas Kal rjOos eniSfiKwaai
97 B D) ofov
(pofia)
Cp. p 53 above.
24 Quod Christus sit Deus 9 (i. 571 A) OVTOS [o o~Tavpbs] ev TTJ If pa. TpaiT(r), OUTOJ Iv TOIS TUV Ifpicav \eipoTOviais, OVTOS TTCL\IV fttTOi TOV awpaTos TOV XpiaTOv 15 em TO fjLvaTiKov oti-nvov Sia\dfj.ird. 25 In i Cor. xli. 5 (x. 393 B) horn, in Eustathium 3 (ii. 607 c) de Sacerdot. vi. 4 Cp. p. 21. 15: 54. 27: 56. 1-6. (i. 424 A). 26 In i Cor. xli. 4 (x. 392 E). 27 In i Cor. xxxv. 3 (x. 325 E) b 8e Ae -yet TOVTO kaTiv av 611X0737(777? TTJ TWV 2O fSapftapcav (pavy, OVK flows TI \fycis ovof fpfj.T)Vfvo~a,i ovvdpfvos ov Svvarat virotycavr/oai TO dfj.riv o XatKus ov yap O.KOVOJV TO eic TOyC AidoNAC TOON AIOJNCON oirfp lart Tt Aos ov
: :
Cp. p. 58. 9 sqq. \fyei TO AMHN. 28 In Gen. xxvii. 8 (iv. 268 A) av TOVTO SiopOdiffOJ/jifv ^vvrjaop-fda u.fTa KAGApoy ovvfiooros Kal ry l(pa TavTT) Kal <ppiKTrj Tpa-rreft] irpoaeXQtw Kal TOL prjuaTa tKfiva 2 5 ra taaaiv ol ftff/ai^ithfot TO TT) fvxfl o~vv(fvyfj.va MGTA TiAppHCiAC (pOtygaaOar \fy6pfvov (sc. "A(pfs THUV TCL u<pfi\r)/jiaTa TIHWV KT\}. Cp. p. 59. 28 sq.
Perhaps the reconstruction here and at the communion is overbold there Chrysostom to indicate the connexion of the points he mentions. The materials are in Eph. iii. 5 (xi. 23 D) fK(pfpopfvrjs TTJS Bvalas Kal TOV XpiaTov
29
:
is little in
30 TtOvptvov
Kal TOV irpoffaTov TOV ofatroTiKov, orav dKovarjs Afr]6uip.fv irdvrfs KOIVTJ, oTav toys dvf\Ko^fva TO. ajJuptQvpa, Tore VOU.IGQV 5iaaTe\\taOai TOV ovpavov avaOev Kal KaTievai TOVS dyyf\ovs: in I Cor. xli. 4 (x. 392 E, following n. 26 above)
TO>
o wapfffTuiis TeXov/Atvuv @oq "firep TTO.VTWV typiKTUiv 6vo~iao~TT)pi<u KT\. (cp. in Act. ap. xxi. 4 [ix. 176 A] quoted below p. 532. 48, from which it 35 appears that the deacon is referred to) in i Cor. xxiv. 2 (x. 213 c) Sid TI oe A TOVTO ydp enl JJL\V TT}? fv^apiffTias fffTiv I8ew ytvofAfvov ITTI irpoffed7]Kfv Ov K\Sjfj.fv OffTovv ydp avTov cprjffiv ov ffWTpi/3r]8e TOV aravpov ovKtTi d\A.a TOuvavTiov Toinca fl ^l TTJS irpoffcpopas Scd o~(Taf d\\d onfp OVK fnaOfv errl TOV ffTavpov TOVTO In the first passage, the details are Kal dvfxtTai oiaKXui[j.evos iva irdvTas ffinXr/ar). 40 evidently not in their order of occurrence, since the withdrawal of the curtain must precede the bringing forth of the sacrament while the fraction and the elevation would be regarded as closely connected with and part of the communion. The two exclamations of the deacon seem to correspond to those of the litany in Ap. const, p. 23. 14. 28, which probably accompanied 138. 20 sqq. 45 the fraction cp. p. 62. 8 sqq. 97. 8 sqq. 30 See n. 29 cp. in i Cor. xxxvi. 6 (x. 340 E) Kal av TOIVVV KOI irpo TOV Kaipov TOV (ppiKtiidovs (Kfivov SiavdvTTjOi Kal trplv ISttv TO. irapaTrtTdo~/j.aTa dvaff T f \\6fjLfva, KOI TOV xopov TUIV dyyfXoiv irpo@aivovTa irpos avTov dvdfiaive TOV ovpavuV d\\
T<av
\i.v<rrr\pi<av
o"
Trd<rx
dyvofi TavTa 6
dfj.vr)Tos.
In Matt. vii. 6 (vii. 114 A) Kal Trap TJU.WV aiTft \_o X/MO"TOS] irifiv ovx voaip d\X* Td ydp ayia Tofj dyiois Cp. p. 62. 2. 32 In Ps. cxliv. i (v. 466 E) utTa aKpififias TOVTW v.d\iOTa TrpofffXfiv diov T 011 6 TO, TavTa tffriv OVTOS ydp dnfp ol u-tnvqu-fvoi avvtx p{]u.aTa tx Probably the psalm responded to would be that XtyovTfs Oi oipQaX/jiol KTX. 55 from which the response is taken. Perhaps the psalm followed the communion and was part of the thanksgiving, not a KOIVUVIKOV. Cp. use of Ps. xxxiv
50
31
f)io<ao~iv.
dyi<vo"vvr)V
p. 25. 14
63. 36
466. 32.
Ceutt. v-viii
v
481
TTOOS
In Matt. Ixxxii
8wpaov
al.
Ixxxiii.
6
l ff
(vii.
TO.
T>v
d aw^orfs
vuas
ravra
f^Tao-^tv ravTTjs
irpoMiTai vvv
jfiuv,
a\A wore
KO.I
<p
^v
Tparifa in Matt. 1 al. li. 2 (vii. 516 E) TO avrov ov TO i^Tiov povov d\\ci Kal TO aa)/za, ov x ityaaQu ^vov 5 Kal k^op^vaL. Trpufffp X w^ea TO IVVV ^TOL mortals. Cp
a^a
(ii.
el
OTI ov
otarayros
v^v T d s
Ovpas
di>a
fffxajris fvxaptffTias aTTOTrrjoav Kal noio-uaiv 01 vpo T^S Q-vnirXrjp&fffas tmtpepovTCs TO) reAet rfc
X up f ii,
.
di>a
X ^pov^ V TTOO T n S pov\eoec ft rtVo? tpyov 10 X apowTes Kal ras v X apiffTri P iovs cJSas OVK
oiKade
. . .
dnoKXfio^ d\Xa
^rd
e/ctivov yiffrat
IKWOS [6 lou Say] fa ^ra loi/SaiW, ovroi Tpairtfa TOV Searirov tfa^ffavTes ifiMov opaj OTI A layctTT? uera TOV TVTTOV
;
Adv. Jud.
TOVTO
vp.iv
iii. 6 (i. 614 c) Kal rfs ffvvooov TavTrjs dnoXvouv v^as [6 OICLKOVOS 6Tfv X *Tai \{yajv noptvtaec kv P. 67. 19 cp. 27. 14. fiprjvr).
:
APPENDIX
H IYNAEII
1
<rapiu
81
faus
2
-
6 els Kvpios
<rafiau>6
eAencoN KMAC
S
.
(THE LECTIONS)
O
To
35
(THE
OF PEACE)
482
Appendix
(THE DIPTYCHS)
To.
Upd AiirTVX a7
(THE OFFERTORY)
To,
Supa
irpOTi0ea<rt
iv
TW
a.yla>
0vai.a<rnr]pia>
ot
8ia.Kovoi
p
.
(ANAPHORA)
O
& 5ia.Kovos irpos rd
8ia.Kovos
irpocrcjrjjvet
4>6Boy,
npoc)(coMeN TH
APA
ANA<t>opA
8tud
(Jicpt]
^im8os
Trapto-Tarai
ol iraiSes tjnrpoo-Qev
(THE THANKSGIVING)
T)Hiv 6
lepe-us
Xcywy
TAC KAp^lAC
trpos TO/Cra 15
-fjfxels
diroKp t v6ji0a
10
dva<})Opas
Xeiroupyouj/Tcoi , eJAnTepyrcoN rfjv p.v<TTtKr)V rpdirefav 20 TODN ^epoyBiM Trapia-Tap-evcav KOL TON Tpurdyiov Y MNON AAiwrrpA TH
4>OONH
KKpA-
fOTOON, TOON
CepA4>iM
JUCT*
evXafieidS KKV(f)r
fj
>T(>)V
"AriOC
KyplOC CABAWG
fH THC
U
COY
12
&OHC
lp|jiT]vevb>v
TOV
"Arioc
KAI
KAI
KAI
AflON KAI TO
TTANAfiON TO
epeyNWN TA nANTA
KA!
30
Kai TOV TrapafieiVou Kara rfjv TOV Qeov diKaioKptviav yeyovoTa e^opiaTov Kal 6avaT(p KdTUKpiTov Kai (pdopa vrro^eipiov oy nApe?^N 6 cyMnAOHC Toy OIKCIOV nAACMATOC TrjV d<T0fViaV 6 TO flVai 8oilS KOI TO V ClVdl XAplCAMNOC dXX
eCTTAArx NIC 6 H
*
>7r
a^rcp
necoNTi
TroXXoiy
TrpoTepov
nAi^AroofHCAC
/cai
rrpbs
35
firio~Tpo(prjv
KaXcaas,
OTOJ/O) Kai
yevovs
yXcocrtraij
dyyeXwv
fJTTais
eTTtarao-ia,
TrdXeoov
cp.irpr]<TpM,
TvniKais
0o(f>avciais,
TroXepots
VIKULS
eo~et
NOMCO
npo4>HTAic
....
8e TOV
Centt. v-viii
KO.\
1
483
Harpos yeWro eK
TNA 81
6 Kypioc
elvai
. . .
KATCPX^TAI
/cat
Aoyos crdp^
KAI
/cat
aYpeTTToos
e
1
MAP IAC
GeoioKoy
eavTov
HMOON
KO.I
Kaff 6/uoicoor iv
15
Incoyc XpiCTOC 6 eK Toy oypANOy Karaj3s MeAAooN -yap TON eKoyciON ynep 5 HMOON KATAAexecGAi GANATON eN TH NYKT! ev H CAYTON nApeAtAoy diadr)Kr]v Kaivrjv difdfTo TO?C Afioic AyTOy MAGHTA?C KA! AnocToAoic /cat 81* avraii ?rao-i rots els
ai*TOV 7rio~Tevovo-iv ev TOO vTrepaxo TO LVVV TIJS ayias Kal
Trd(r\a. fjLTa
TO>V
avrov (payatv MIL TrX^paxras TTJV ira\aia.v ftiadfjKrjv . KAACAC APTON eVeAiAoy avTols Xeycoy AABere <{)AreTe TOYTO MOy eCTi TO COOMA 10 TO Ynep YMO^N KAcoMeNON efc A(|)eciN AMApriwN o/Lioi oay /cat AABOON KU\ TO HOTHp,aur)Ta>v
piON e2 O NOY KA! yAATOC /uer AcoKeN avTois Xeycoy TTieTe e2 AyTOy nANTec* TOYTO
I
TO ATMA TO THC KAINHC AlAGHKHC TO yTT^P Y M(^ N eKXYNOMCNON eic \C THN eMHN ANAMNHCIN OCAKIC f&p AN eCGlHTe TON AMApTIOON TOYTO nOlfc?T
MOy
eCTI
A<J)eCIN
ApTON TOYTON
KAI
TO noTHpiON TOyTO niNHTt TON GANATON Toy yfoy toy ANGpobnoy 16 ecoy AN eAGn
.
(THE INVOCATION)
. .
.
TA nAGH
TON GANATON
IC
TAC)>HN,
OypANOyC ANOAON
4>T]o-lv
6 Upevs
e<))
20
en! TA
"NA
eni(t)OiTHCAN,
TTNeyMA TO
.
"ApiON
HMAC (KA!
CYNAI AION
r^ WCC(JN
KA!
npoKeiMeNA)
TO
KypiON TO zooonoiON
6/ioouo
io>
OMOOycioN Te
eN
e Aei
i
KA!
TOO TTATpi
cyMBACiAeyON
nypiNOON
eni
TOyc
Afioyc OVTOV
AfiACH KA!
p.aur]Tas (KKf^y/jievov
A[~ IAC
eNAo2oy SIOON
KAI
nOIHCH TON
MN
TIMION XpiCTOy
TTt o-Tei
dt-itos
AMApTIOON
(j>V\aKT^plOV
19
.
(THE INTERCESSION)
THC AP IAC
eKKAnciojN
KA!
TTJS
eNAoIoy ZIOON THC MHTpoc TOON dva nACAN THN oiKoyMeNHN 3 eni THN ayias TOV Qeov KAGoAiKnc KA! AnocToAiKHC eKKAnciAC
21
.......
.
35
ELEVATION)
Lpt>s
|xTa TO ayiao-O^vai
aprov
TT|V
TTJS ^w-qs
0vo-av
40
484
6 Upevs TO.S X iR as
"
Appendix
s
D
$T\<T\.
Xaos
ETc Afioc,
^
tic
Kypioc
AOAN Qeoy
26
.
TTAipoc
AoZA
K\dra
6 apros
(THE COMMUNION)
Upcvs irapX6t
fjierd
tiirolo o Xaos TTpoa-epxeTai Kal crravpoeiSios rds iraXdjias rvrraxras TO Kal cmOcls 6(j>0aXp.ot)s Kal X 6 ^] Ka 1 p.Tajira TO\I Oeiov dv9paKos
6 SUIKOVOS
KaTx
j-
i*
.
chiefly Hesychius the Presbyter (f c. 438, Migne P. G. 787 sqq.), Cyril of Scythopolis ;c. 555, Enthvniii vita in Cotelerius Eccl. graec. mon. Paris 1681-6, ii. 200 sqq., Sabae vita ib. iii. 220 sqq. \ S. Anastasius Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610, 20 de sacra Synaxi in Migne P. G. Ixxxix. 825 sqq.\ S. John of Damascus fc. 685Neither the de corpore et sanguine Christi nor 765, Opera ed. Lequien, Paris 1712. the de Azymis is authentic one MS. attributes the former to Peter Mansour probably a relative of S. John, and it is certainly S3 rian see i. 652 sqq., 647) and John Moschus (f 620, Pratum spiritualc in Migne P. G. Ixxxvii. 2851 sqq.).
xciii.
:
r
:
S. Anast. de s. Synaxi Cyr. Scythop. 5. Euthyni. 78, 5. Saba 61 For the form of the church see Cyr. Scythop. 5. Saba 17 vpe crirr)\aiov /j,eya T tcai Qav^aaiov, (KKKrjaias Qtov eKTvirojfj.a Z\ov Kara, yap TO avaToXiK^v ntpos Kuy\rj lari GeutcTiffros teal Kara TO fiuptiov (j.tpis oiicov tvpf peyav StaKoviicov TCL^IV e^oira, IK 8e TOV VUTOV (iffoSov irXa.T?a.v KOI TTJV For SiarccviKuv see 30 (fxuTavyiav LKavSjs eiVSf ^o/^ff?;" (K TTJS fi\ta.KT)s CLKTWOS. Jo. Moschus P. S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the in the consecrated altar n. sanctuary (QvaiaaT-qpiov} 9 (OvaiaaTrjpiov rjyiaaufvov} ib, 16 (rpanf^n S. Jo. Dam. de Iniag. iii. 35 [i. 361 A], 77 ^(urj^upos Tpatrt^a ib. 16 [i. 314 A]) the gold or silver dove hanging above it, Labbe-Coss. Condi. i. 35 v. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536) the candelabra (A.t xi ai) S. Jo. Dam. de Iniag. iii. 35 (i. 361 A): the censers the sacred vessels (OICTKOI, (TO euo)5es flu/aa/m ib. i [i. 321 c]) (Ov/j.ia.Tui) ib. The people washed their hands before communicating, noTTjpia) ib. iii. 35. in the atrium before i. e. probably entering (S. Anast. de Syn. 832 B Irav
25
2wu<y.
:
829 c &c.
^ apnayas
Kal irovrjplas Kal TT\rjOi] d/j. .pTrjfj.a.TO!V tv eaurofs e^ot Tey vSaTi fjLiKpui TO.S Xefpns djrovnrTuf^evoi OVTW TO ayiov tictwo ffSjaa. Kal TO OtLov ai/j.a /crA.) and kissed the crosses and the ikons on entering (ib. c ov yap TO fldfpxfoOai kv TTJ TOV fov (KK\T]tria Kal TO.S 6eias p.t p [)(Juo~ ft? TOJV dyiaiv tiKovcav Kal roi/s ri/itous OTavpovs TOI voart tKirXvvai rds x ( ip as TOVTO KaOapfJis"). da-nd^toOai TOVTO aptaTov * 45 S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent to persuade the objector -navaaaBai plv TTJS ToiavTys hardac-as avv fj^Tv 8t TOIS but possibly OO\T)TTTOIS irarpatn ar i x^os duokovOovvTa. "Aytos \tyftv o Q(6s KT\
<,v5e
Centt. v-viii
485
he is not referring to an expanded Trisagion actually in use at Jerusalem, but only summing up in this form the result of the preceding argument and the intention with which the hymn ought to be used. Contrast p. 155. n,
2l8. 2.
Cyr. Scythop. 5. Saba 75 KaTeireiycuv avTov TO re ^aXTr/ptov diaat /.te real ruv 5 Readers are mentioned in 5. Euthym. 5 o ruv dvayvouar&v fia.9fj.6s. S. Anast. de Syn. 829 A TO Oeiov ivayyeXiov, p.eiova TreptKoin]v d titrys, For rj run eiayyeXioov iravayia @L@\OS and the honour shown it dyava.Krovfj.ev. see S. Jo. Dam. de Imagin. i. 16 (i. 313 E\ 5 Theod. Lect. H. E. ii. 48 Tlerpov (pr/al TUV Kvatpea eirivor/frai ev iraarj io avvdei ro av^oXov Xeyeadai. Peter the Fuller was patriarch of Antioch 476-88. 6 S. Anast. de Syn. 840 A ovx opds 6Vt oid TOVTO dcnrafr fj.e6a dXXr)\ovs tear
dnL.ffToXov.
4
.
.
upav TTJV <po@epdv i va irdvra avvoe(ju.ov ddifcias Kal er XypoKOpoi as KaOapa Kap8ia otairGTrj irpo(jf\0aj/j.(v S. Maximus Schol. in Dion. Ar. H. E. Hi. 2 eirl ?e rov irarpus TOVTOV pera 15 rd In Cyr. Scythop. 5. Saba 61 dcnraa/jov oiinv\a eXeytTo lixTTrep Kal ev dvaroXf/. S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to secure the entry of the names of the four councils on the diptychs cp. ib. 85 for the removal and the restoration of the name of Ephraim of Antioch. 8 Joan Moschus Pratunt spirituale 196 (Migne P. G. Ixxxvii. 3081 A) of some 20
(Kflvrjv
7
TTJV
plipavres ev
ra>
r<*,v
Kal
Kal epxovrai ti* fj.iav irtrpav 6fja\r)i> KGI yap faaifav tv rdet OvffiaaTrjpiov SifOrjKaffi rots aprovs Kal ev KavKiqj verpa. oTvov Kal offrpaKivo} Trnpiaravrai 6 p,lv dis npffffivrfpcs ol de &s oiaKovoi ei Oev Kal tvOev Kal o f*ev TTJV TTpooKOftiSrjv e\(yev ol 8e rots (paKioXiois eppimov us ovv
enl TJJ
u>s
itavra TicrrorijKaaiv Kara, rfjv eKK\r]ffiaffriKr]V avvrjOeiav irplv r] rovs dprovs ^eXiacaaiv 25 irvp eK rov ovpavov Kare\T]\vdev Kal rd irpo<jKn/j.iadcvra iravra Karefpayev Kal Tr)v
ib.
25
28690)
rrjs
T\V
ns
d5e\<pus
ev
iv
ra>
Koivopicp rov
irpooKOfJubrfV
dyias dvafyopds
ra>
/J.IQ
ovv
eTrefKpdr]
fj.ovaffTT]pia>
rati
rijs
oiffKw ev rw dyiw Gvaiaarrfpia ol 30 ffrixo\oyias Kal rds avrds fvXoyias TrpoeOrjKav ev SiaKOVoi Kal ev rw TrpoffKopi^eiv ruv dfifidv rov ludvvrjv rlv Tore irpeafivrepov ovra TO
tmKXrjv Xo^efiirrjv is Kal varepov yeyovev Kaiffapeias TTJS Kara HaKaiorivr^v emaKOiros OVK edtdaaro /card TO eOos TT)V eirt(f>oirr)(nv TOV dyiov Hvevfj.aros Kal \virr]6(ls fJ,r]Ti SIOKOVIKW dpa avTus r/f^aprev Kal Sid TOVTO dTrearr] TO nvevjM TO dyiov elof]\0ev iv K\aiojv Knl pinrcui eavTov eirl irpoowirov Kal (paiverai avTw 6 dyye\os Kvpiov Xeyciiv OTI 35 o Iv oSa) rds rrj E^orou ev\oyios dSeXtyus eXeyev rr]v dyiav dvatpopdv eiriKOfu^ofJievos There is no clear evidence in these writers Tjyidadijaav Kal rereXew^evai elaiv. For as to the position of the offertory, but these stories suggest this if any. the matter of the oblation, [S. Jo. Dam.] de corpore ct sanguine Christi 4 (i. 658 E) Keirai ev rrj rpaireCrj TTJ /J.VOTIKTI vXrj 6 dpros Kal TO l o lvov Kal vSaros Kpdfj,a . 4 for leavened bread as against a^vpa, de Azymis (i. 647 sqq.X 9 S. Anast. de Syn. 836 D aKoiaarf ri o ILOLKOVOS vp.iv Xeyccv ZTCOMCN KTX. Cp. 833 B. c. and p. 49. 17. Cyr. Scythop. 5. Euthym. 78 /xcas TWV
ra>
irpoo-<pc>JV(i
Kal rty dvaip.a.KTOV ainai Trpoaijye dvaiav, [Evdv/j.ios~\ eXeiTovpyei Qeai Aofj.eTi.avos Se irpus rd 8eid f^pt] /XCTCI TT/S fj.vo~TiKTJs eKeii rjs fititiScs napt crraTO 45 TeXeiaOai de r/8rj p.eX.Xov0r]s rrjs TOV rpiffayiov 8ooXoyias Tepefiouv re 6 ^ZapaKrjros nal
aafifidrav 6 p.\v
o ^ev irXljffiov o 8e rov dvffiao~T7}piov evSov eo~Tws o.8eX<pos TafipirjXios eK rov ai(pvi8iov Kaddirep em TIVOS ^iaKe\vfjLevov oduvrfs dvojdev KaTtov Kal re TOV ovv avra oe Kal AofteTiavov evSov irfpiXa&iv ical OVTOJ avrov p.eyav EvOvfjUOV dp\r}s TOV Tpiaayiov d\pi Kal ffVfj.irXT]pwaeais rf,s lepds 50 trepl avTovs 8tap.eivav dir XfiTovpyias. Cp. n. 8 and p. 14. 3. Jo. Mosch. P. S. 196 3081 A) 57 avvr]9eia ev TTJ eKKXijaiq. irapeopa/j.ev ware TOVS tiaiSas ep-irpoaOev TOV dyiov lepareiov i aTao~6ai
6 Xpua/TT/roi
opajfft TTvp
ev rats dyiais crvvdgefft. P. 13. 16. 10 S. Anast. de Syn. 837 A. Cyr. Scyth. 5.
Euthym. 80
rr)v
irpuTrjv
evdis
irpoadyojv TT)i 8e rr^v dvaiav o iepev? olovel TO nXijdos Trpoaa^aXi^eTai"Avoj ffx^f^fv rds 55 Kapbias avrots errL^aivwv Kal rrjv trap eKtii ojv Xafiuiv inroa ^eoLV OVTOJ Trt v Tipoo~ayajyf]v S. Anast. p. 837 A gives also the form "Avca ax^^v rov Gappei rrjs dva<popds.
486
vovv Knl ras Kap8ias.
P. 50.
.
Appendix
Cp. $
Trpo<TKOfjLi8ri,
D
17
S. Jo. Anast. de Syn. 841 B. Cyr. Scyth. S. Euthym. 78,^ above n. 9. KAI TOON TTOAYOMMATOON F. O. ii. 3 (i. 157 E) TOON eSAnrepyr^N XepoyBiw (p. 5- 23 above). 12 S. Jo. Dam. de Trisagio 2 (i. 4820). 13 P. 51. 6 sqq. above. Ib. 27 (i. 4960). u Id. F. O. iii. i where the liturgy is not 10 (i. 203 sq. slightly rearranged) mentioned, but the passage is evidently modelled on S. James and Ap. Const.: in D Sab. sand, (ii. Sign), see pp. 19, 51. Cp. in Ficum are/act, i v ii. 804 E),
5
S.
Dam.
cepA<t>iM
de Transfig. 4 15 Id. F. O.
*5
16 et sanguine Christi 5 (i. 6590). Ib. iv. P. 5i- 17-52. 22. 17 P. 52. 30 sqq. Id. de Imagin. i. 8 (i. 311 A). 18 in Sab. sand. 4 (ii. Christi 4 i. 659 A) F. O. i. 8 (i. 137 [Id.] de corp. et sang. BIT c}, frag, in S. Luc. (i. 5760) : F. O. iv. 13 (i. 268 A). S. Anast. de Syn. 837 B dvoaOev Kal (TnairtvSei T^V \apiv TOV dyiov 20 GvcnaaTr/piai TrapiaTa.fj.vos napaKaXei P. 53. 24 sqq. r//j.ds (cp. p. 54. 2). UvevfiaTus aoi tnKpoiTrjaai, which justifies the Cp. in Sab. sand. 35 (ii. 831 B) adpKa Qeov etc airov Kal aT/j.a &eov l oivov d\t]6uis vov i. 656 A B: S. Anast. de Syn. 8403. TTI (tnKXrjafi real apprjrcas /jtTa-noiov/j.f
:
794 A). P. 51.18 sq. iv. 4 (i. 255 c). 268 A B) li. cp. de corpore 13
(ii.
B>
T<W
!</>
19
S. Jo.
Ib.
Dam.
:
F. O.
:
iv.
13
(i.
271 A).
P. 54. 14.
:
25
de Imagin. iii. 41 (i. 361 E): de 268 A in Dormit. ii. 4 (ii. 871 E) P. 54. 17, 27. cp. i. 340 E, 361 E). Transfig. 6 (ii. 795 c 21 822 P. 20 Id. in Sab. sand. c). 57. 30. (ii. 22 S. Anast. de Syn. 837 c TO /XT) povov if/ti/SfaOai ruj Xpiarw /car litfivrjv rty KOI TOIS kavriav dSeX^ofy nvrjatKatctiv Ka nrfp cxXXa 6 etas awafajs (popepav fapav rr}s
20
d</>es
30 Xeyovra (v ry Tipoatv^ri Kai rj^v TO, o^eiATy/iara i^/xcDi/ TA. * 76. 841 A. P. 61.20. 21 Cyr. Scythop. 5. Euthym. 81 fy KO.I GvvrtXeoOtiarjs [sc.
rd? TT}S avrois vno8fiKi>vs TO oiKovofirjOfV Xftpas (tcttvos iraXiv ets ovpavov avartivajv Kal tiff-trip OUTO; ^T/UI rr}s (pcavris Ta TTJS acoTrjp ias \apiv TTJS f) pert pas p.vari]piov /XCTO Aa/Z7rp5? s. n. 23 S. Jo. Dam. ep. ad Zach. (i. 656 B), Cp. S. Anast. 35 0710 rofs ayiots. P. 62. 2. de corpore et sanguine Christi 5 (i. 659 A). 25 S. Jo. Dam. de Trisagio 27 (i. 496 B) Iv TTJ vif/u>a(t ?e TOV dprov rfjs ux a P iaTi as P. 62. 4-6. ou Xeyopfv Tpiffdytos rj TpiaKvpios o:\Ad Ety 01740? KT\. 26 f ff corpore et sanguine Christi 5 (i. 659 A B) efra vifiovrai kv rais x P ^ [Id.] teal K\drai rjp.uv ri(j.iws 40 TOV Ifpicas us Irrt ffravpov Kal 8ia8i5orai KXwpfVov 62. P. 8 roiis Kal irtffT&s. 7. irpiv rj aprovs ftf\iacaffiv. Cp. n. 27 at trapexft avrop [o tiriffKonos~] TTJV dyiav Jo. Mosch. P. S. 127 (2989 ib. Koivuviav fj.erd rZav TT pe a Bv repair A) 77 OwfjQfiO. tv rrj fKKXrjaia 196 (3081 . irpuTovs fjterd TOVS K\rjpiKovs TWV aficov /^TaAa/xirapiSpaftiv ware TOVS TrarSa?
dVa</>opa?]
.
:
<&
i>J>
A")
45
fldvfiv
SiaKati S. Jo. Dam. F. O. iv. 13 (i. 271 c) irpooiXOoJufvavrSt jj.vffTT)pia>i/, Kal ffravpofiSws rds ira\d/j.as TviruffavTts TOV effTavpajfj.ei ov TO autfia inro^f^up-iOa Kal (TrtOti Ts 6<pOa\fj.ovs Kal X 6 ^ 7/ Ka ^ ptToma TOV Oeiov dvOpaKos fj.tTa\d{3aj/j.(v. Jo.
Tru6q>
Mosch.
^o
u. s.
219 (3109
kmdiSovTa.
TTOTr/piov Kal
c) fiXtirca ovv avTov [TOV SiaKovov^ Kmt x. ov ra T ^ ayiov Cp. S. Anast. de Syn. 4296 of bl (\06vTs ov ptXP 1 T *) s
-
ffv/j.-rrXT]pu}crfQ}s
Kal
tl
irapiffTaaOai dtovffiv dAA.d 5t eTfpwv fpurwcri T I TtXtlTat ev TTJ avvdfcd o Kaipos TTJS (j,(TaXr)i[/(a>s irdpfffTi Kal TOT( flairrjduiVTes Spofiaiais dis Kuves Kal
<paffl
TOV dpTov TOV fj.vffTtKOv dpTra.^oi/Tes igtpxovTat. Cyr. Scythop. 5. Euthym. 80 5e avTov Kai TTOTC Trpoy Tivds TUIV dofXipuiv KaTa/j.uvas avrca avvovTas eiireiv us
iroXXaKis oif/iv dyytXcav av\XfiTovpyov<rav avTui Kal TUV lepSt* ujs fv TT) TOV SfffiroTiKov aunaTos ptTaX fpf/tt Tivds ^tv irpoffolov dpavpovfAtvovs Kal VKpov/jL(VOVS . . IOVTOJV <pa>Tio/ji(vovs UTT avTr/s opqjrj, Tivds 810 Kal Tofy dotXtyois OVK fXr/yf 8iafj.apTvpufj.evos Kal TO TOV diroffTuXov dpiffTa napaivuiv
idoi
(Tiiv(paTrTO/ji(i/r]v
dpa ipopepdv
55
Kal
T>V
The Liturgy of
irpo<Tex*tv
the
Dionysian Writings
487
fttaffTOv
viii. 32). quod nunc quaecunque remanere contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis servata sunt sicut enim apparet non hoc legislator praecepit sed quod reliquum
Kal tavrbv SoKtfia^fiv Kal OVTW (ppircrus TOV aprov T6 Kol TOV Cp. p. 466. 31. in Lev. ii (Migne F. G. xciii. 886 D) sed hoc quod reliquum est
5
videmus etiam
:
APPENDIX
S.
E
10
H IEPA IYNAHII
CENSING)
e
UpdpXTfjS UXT)V Updv em TOV 0eiov 0vo-iao"nr)piov TcXeo-as ap^djjLfvos em irdo-av epXTat TT|V TOV tepov
0vp,t<jiv
avTOv TOV
15
X"P
(THE LECTIONS)
AvaXvo-as
8e
irdXiv
em
TT)S
Upas TUV
TT|S
^aXiAwv jxeXcoSias
o"vva8ovo~t]S
UVTW
TT|V
\JmXjJiiKiqv
3
lepoXoyiciv
.
dirAcjTjs
KKXir]OT.ao-Tiicfis
SiaKOajJiTjo-cus
20
d.KoXov9a>s
-f)
dvd-yvwo-is
y^
(THE DISMISSALS)
Kal p.Td TavTas viro
TT,S TT^S
TOV XetTovpyov
OVTCS
5
.
8iaKpiTi.Kf)S
Evep-yovfjievot
4>o)vf(
s e^ca
Y^ Y VOVTai
Upas
Kal ol ev
MeTavoia
25
TWV 0tuv
eirovj/ias
Kal Koivcovias
a^iof
8e ol p,ev eo-Taat
Upov
irvXas crvYKCKXeio-fievas
(THE CREED)
FlpoojAoXo-yeiTai VTTO iravros
I,
30
eKKXtjaias
TOV
TTJS
Ka0oXiK-n
488
Appendix
8e TTJS
E
cruv rots
(THE OFFERTORY)
Oi
(?iov
AeiTovp-yiKTjs
SiaKoo-^Tjo-eoos
etcKpiTOt
0vo-iao-TT]piov
irpOTiOeaai
tYKKaXvp,p.Vov
8
TOV Upov
aprov
Upevcriv Kai
em
TO
TOV
rfjS
eviXoYias iroTT|piov
6 Oetos UpdpXTjs
tiXT|v
lepdv
(THE
Trjv aYiav EiprjVTjv airacri
KISS OF
-
PEACE)
ao-nrdfovTai dXXTjXovs airavres
9
.
8ia.YYM.i Ka
(THE DIPTYCHS)
WV
T|
(THE LAVATORY)
tmirpoaOev TWV dYicoTartov o-vp.p6Xcov xiSari rds x ^P a S 6 VL7TTTai |XTa TOV aejAVOi) TWV
(ANAPHORA)
i
p.ev
Upapx^s
8
ev
p,aa>
P.OVOI p,6Td
TWV lptCOV
Ot
TWV XflTOVpYWV
KKplTOt
O
Tivas
fJLtv
lepapXTJS Ta?
?$
Upas Oeovpvias
ft-ijs
l2
vjivei
elvni
ras
r]p.as
dfovpyias (f)ap,V
af^rjy^reov
ocrr)
8vvap,is
20 T/v avdpcoTTciav
fj
TToXviraPeoTciTr]
nKo\ov-
ao)s
yap
17
rrjs oVroo?
Qfcrp.od{(rins
tTrep/Satrm
porrals
TV
25
0fiu>v
AaarOj
Trt v 6e
d.p^i]v ev fpSapriKals
ea^Kvla yeveae&iv
1
KaToX\rj\ov fluoTOOS
rjyf
Kai.
avayayov
de
/cat
TTJS
e\avdavev ov Oeois
aXXa
8vo~fj.fvels
6pa7revovo~a,
TKV
5e a(peto
(c>s
avvnap^ias oiKrpws
e/XTTfTrrcoKei Kai
drraXeias Kivdvvov.
/cat TIJV
avTOvpyov
rjfj,a)V
dyadoTrpeTTtoS OVK
aXXa
ev dXrjdel fj.f6eei
f)fj.a>v
TWV Kaff
r^pas
t
( evoTroiT)Qelo-a p-CTa Tr s 35 y vofj,evr] irdvTtov dvap-apT^TCos /cat rrpbs TO Twrtivbv TUV oiKeiav aavy^iTOv /cat aXco/3/;rou rravTeXcos ejects TI]V rrpos alTrjv
fjfjuv
cos
ofj.oyeveo-1
Xomov
eScopr or.TO
17
/cat
rail/
TTJS fj.cv
e%i TO
Kaff fjp.wv
The Liturgy of
the
Dionysian Writings
a>y
489
inrepKTXvovoTi, Kara Se TO
1
TTapaoodev \6yiov ev Kpura KOI 8iKaio(Tivr), ra Kaff j^as Se Trpos TOVVCVTLOV arrav dyadovpyS)s /ifreovceuacraro* TO p,(V yap Kara vovv r p.S)v dXnprres fve7r\rj<r(V K()(T p](Tf TO dvfiftfOV KaXXfOV K(ll Tols deOL$eO~LV oX/3l oU Kal dflOTllTOV
t
<pa>TOS
TO 8e
fjfjitev
TTJS
tyv^s
TTO)
KaTa7reo-oio~r)s 5
t yu>yr
rjfjuv
f]p,5)i>
Ifpais
Kara ro SWCITOV
TO
0Ofj.ifj,r]TOV
cyyeioiTo
Qeovpyinv ^vr^s dvavfovp.v^s del rats ifpap^ira Xd^ia (prcnv (is 10 roiro ovv jroiovp.ei>
a>?
eirl rot)
0tou
ipT]p.vas
Upas 0OvpYias
ti8oKta
l-qo-ovi
TT^S OeiOTaTrjs
irpovoias as
v
em
ercoTTjpia TO
VOU S
Y<
Hvtip,aTi
dyicp
Kara TO
X6-ytov
Yp.vT|oras B
ore{3acrjji,tav
TT|V crv[xpo\iKT|v
airwv Upovpyiav
ipapxiKu>s
pxTai
o0v
LXa{?ws T
{.TTcp
afia Kal
jxerd
rotiS tepovs
Upus
2u euros TOVTO
fj.r}v
elra T^S 0Op.ip,T)TOU TavTtjs tepoupYias aijios alrci Y^veo-Gai Kal TTJ irpos aurov XpKTTov d^op-Oiwcrei rd 0eia reXeo-ai Kal 8ia8ovivai iravaYtcos Kal TOUS TWV Upwv [xeOf^ovras iepOTrpeiTws
p.Ta<rx
e^v
13
-
Oeiorara Kal
VTT
6v|;iv
Sid
>-
(THE COMMUNION)
Eis Koivwviav
tpdv avros T
30
(THANKSGIVING)
8e Kal p.Ta8ovs rfjs GcapxiK-fjs KOivcovias cis evxapio-rtav lepdv
O,
iravros TO\) TT
In accordance with the plan of the Ecd. hierarch. the synaxis is described continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35 words and sometimes more explicitly, with a commentary or contemplation on the successive features. Above, the more explicit description is adopted in each case, or the two descriptions are combined. The reff. are to Opp, 5. Dionys. Areop. ed. Corderius, Antv. 1634.
49
1
Appendix
c.
F
o~vvdfojs
. .
Kotvowia
2
teal
avvais
3
c.
uvffrfjpiov
firovv
.
Koivoavias
TOV tfpdpxnv (the bishop) diro TOV Ofiov 6vo~iao~Tijp tov ut^pi TWV fcr^aTcav TOV Ifpov fj.fr fvoo~uias luvra Kal TidXiv fn avTca The prayer is not mentioned here: probably TfXfiajTiKuis d-rroKaOto-Taufvov. * a 5 c. 2 vrro c. 2. c. 2. 5 a private prayer is meant in c. 2. includes deacons and subdeacons S. Maxim. Schol. c. 3 7. A.fiTovp yoi Kal TOVS vvv virooiaKuvovs Here oiaKovovs TOVS p. 305 \fiTovp-yovs (pijai \fyofj.fvovs. 7 6 = deacon. c. 2 c. 2. Cp. p. 13. 16 sqq., 28. 12 sqq. 30. 10 sqq. 3 7 TOV Vfjivov of TOVTOV ol fitv vftvoXoyiav Ka\ovaiv, ol of TTJS OprjaKfias TO av/jifiokov, d\\oi 10 Sf oi/j,ai OfioTfpov lfpap-^i.KT)v fv^apiOTiav us TTfptfKTiKTjv TU/V fls finds QtuQfv d(piKO8 8 ol c. 2 fj-fvcav Ifpaiv owpwv. fyKfKa\v/J.[itvov c. 3 tKKpiToi,
c.
tit.
c.
(pu>vffs
<iis
c. 3 9 c. 2 Kal 10. TWV Tas vSaTt TOV Kal 3 ^fTpas l(pdp\ov Ifpfcav. viifsafAfvcuv 13 u c. 2 this c 3 1 1 sq. c. 2 /rat Tas If pas Otovpy ias 6 ifpdpxrjs vfivrjaas. 5 seems to refer to the elevation, but it is not clear, since in 3 12 Kal vnoSfigas is omitted and after avp.^o\cav it continues TOV yap tyKfKaX., so that the allusion may be only to the unveiling. On the other hand there is no explicit allusion ls 17 16 to the fraction in c. 2. c. 3 c. 2. c. 3 12. 14.
:
S.
Maxim. Schol.
TI
c.
in loc. fKKpnoi, ol trpSnoi oiaKovoi. fivffTiKr) TUiv ifpuv TTTV^Sjv dvdpprjffis firiTfKfiTai.
:
c. 2. c.
10
ll
10 3 1 c. 2
"
APPENDIXF
THE EPISTLE OF JAMES OF EDESSA TO THOMAS THE PRESBYTER
J. S.
Assemani
Bibliotheca orientals
i.
pp. 479-486.
As touching
25 that
is
to
this mystical ministry of the reasonable and unbloody sacrifice, say touching the kurobho or kurbono, our fathers have delivered this
unto
us.
After the reading of the holy books of the Old and the New Testament, it is the first prayer over the Hearers, the right that there be three prayers deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass
:
30 beneath the hand of the bishop or the presbyter, receiving the imposition of the hand and going forth. And after that let there be the prayer over the
Energumens, and when the deacon cries aloud Go, ye energumens, they pass beneath the hand of the bishop or the presbyter who has instructed them and go forth. And they make a third prayer over the Penitents, and these
35 also the deacon dismisses and they go forth. But all these things have now vanished from the church, albeit sometimes the deacons make mention of them,
exclaiming after the ancient custom. And after this the deacon proclaims Let the doors of the church be shut. (But perhaps someone will ask us why the doors are closed at this point. 40 To whom we reply the reason that the doors are shut and the mysteries are
:
performed
in silence
and by
oral tradition
is
this
first,
The
lest the
Epistle of
James of Edessa
491
like
in
heathen should hear these things of ours and offer them to their gods, Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed it the victims of the law 1 and also Julian the heathen who arranged for
;
his
like ours
.
like
the
5
also at the consecration of the chrism formerly three prayers only were recited over it and also the prayers of ordination were one by one 3 and they
:
And
were
said over
:
or ge hontho
him [the ordinand] at the imposition of the hand and in silence these the doctors afterwards amplified).
of the cccxviii fathers
in the
was
written,
4
it
seemed
right that
it
Io
added
and
and
And after this that there should be Prayers of the Faithful, three in number, with closed doors soon after when divers rites and feasts were arranged in the church they made these three prayers of the faithful one of them for the *5
:
5 petition of the mystic Peace , the second of the Imposition of the hand, and the third that wherewith they uncover the table 6 and signify thereby that the
doors of heaven are then opened. And forthwith the deacon gives directions admonishing to STAND FAIRLY 7 in becoming order, signifying thereby that the priest is just about to begin the 20
mystic ministry.
And when they have collected their thoughts the priest turns and gives them the peace saying Peace be to you all and makes over them the sign of the cross and they answer him AND WITH THY SPIRIT. But the fathers afterwards arranged this place and judged that at the time of the cross they 25 should say THE LOVE OF GOD THE FATHER, THE GRACE OF THE ONLYBEGOTTEN SON AND THE FELLOWSHIP OF THE HOLY GHOST BE WITH YOU ALL and that instead of one cross the priest should make three over the people. (The Alexandrine fathers instead of this say THE LORD BE WITH YOU ALL before the
8 And after this the priest says to the people 3 beginning of the kurobho) LIFT UP YOUR HEARTS the people answer him Our hearts are WITH THE LORD. And moreover he cries aloud to them LET us GIVE THANKS UNTO THE LORD
. :
:
and they answer him What thou hast said is MEET AND RIGHT. And when by these things that have been mentioned to wit that he has given them the peace and has signed them with the cross and that they have 35 answered him appropriately and by these two last things to wit that he has given them direction and that they have given him their consent and pronounced his intent to be right they with him and he with them have been made one body of Christ and one mind then the priest turns to God and, from the words whereunto they have consented and from the intent of the 40 people themselves, makes a beginning of his words to God the Father to whom is offered the sacrifice of the body and blood of the onlybegotten for
:
The
(i.
7
138 D.
P. 85.
2 S. Greg. Naz. Or. iv. origin of this story does not appear. 6 5 4 P. 84. P. 83. P. 82. I.e. one for each order. 8 P. 164.
:{
in
49 2
Appendix
the propitiation of the souls of the faithful. And whereas the priest and the people have meetly accounted it right to give thanks unto the Lord, he says IT is MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the
5 his
whole scope of the grace of God as touching man and his first creation and redemption thereafter and as touching the dispensation which Christ wrought in our behalf when he suffered for us in the flesh for this is the whole kurobho that we should commemorate and declare the things which
:
Christ
wrought
in
our behalf
1
.
ro
2 supplicates also for the descent of the Holy Ghost . And afterwards he also makes the Commemorations and therewith concludes
He
the kurobho
3
.
kurobho and this order [of commemorations] he gives peace to the people and signs them with the cross 4 And immediately he breaks and signs the mysteries and manipulates them
after the conclusion of the
.
And
5 15 while the deacon says the kathullkl And afterwards they say the prayer
.
IN
HEAVEN
6
.
And
they have delivered unto us that after these things the priest ought
the prayer of the Imposition of
20
And after this they have commanded that he impart to the people the grace of the Trinity and sign them three times with the cross saying THE GRACE OF THE TRINITY and the rest and that they answer AND WITH THY SPIRIT 8
.
After this they have delivered that the priest ought to testify to the people and admonish them and say These HOLY THINGS of the body and blood are 25 given TO THE HOLY and pure, not to them that are not holy and while he testifies this and cries aloud he raises the mysteries on high and shows them
to all the people as
if
for a testimony,
is
and say
30
And And
so they communicate in the mysteries 10 after the reception they have commanded that there be an
acknow
ledgment and thanksgiving for that they have been accounted worthy of the communion of the body and blood n
.
And And
35
I
that there should be also a prayer and an imposition of the hand that the deacon should dismiss them that they may go in peace.
is
12
.
This
hand
on.
And it is right that I speak to you of the varieties that are in the kurobho. There are two orders which are found in this ministry of the kurobho one affecting the kurobho and the celebration of the mysteries themselves, and the
40 other affecting the commemorations. And those who dwell in the imperial in like manner as we offer, they also city and in the provinces of the Greeks
1
P. 86.
7
II
P. 99. P. 104.
P. 87. P. 100.
la
Pp. 89-96.
8
P. 101.
P. 96. P. 101.
10
P. 105.
493
commemorations so that first they offer and then forthwith make some commemorate many and others few and those And therefore the priest says REMEMBER, o LORD, THOSE WHOM specified. But the WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED beginning of the order of the commemorations is when we say MOREOVER WE OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SlON THE MOTHER OF ALL CHURCHES 2 which is the church of Jerusalem that was from the people of Israel, which had its beginning from the apostles. But the
the commemorations:
1
.
in that they first perform that order of the commemorations, that is, the memorials, and then after this is the 10 order of the holy kurobho. There is also a difference in the commemorations
:
WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE GENERATIONS AND WORLD WITHOUT END. AMEN in Alexandria the priest finishes the prayer As n WAS and the rest, and the people thereafter say
tO Wit,
As
IT
There is also another difference in many churches instead AMEN simply of THE ONE FATHER is HOLY, THE ONE SON is HOLY and the rest, some say ONE 5 LORD, ONE Son JESUS CHRIST TO THE GLORY OF GOD THE FATHER. Amen But since you have also made inquiry touching the crosses, how many there
:i
15
are, give
The fathers have delivered unto us to on the mysteries and three times on the people, and 20 three crosses each several time, so that there be made nine crosses on the body and nine crosses on the blood and nine crosses on the chalice and nine crosses
heed
to
what
say to you.
make
And
first
time
the points whereat the crosses are made on the mysteries when we hold the pristo of the bread and show it to
God
Son
rest.
also
In the
showed it and say WHEN HE HAD GIVEN THANKS, same manner also on the chalice when we
25
say the same words. The second time is after the invocation of the Spirit when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD 7 and
we make
time
".
three crosses
The
third
when we break the bread and sign The crosses that are made on kurobho 9 say THE LOVE OF GOD THE FATHER
:
the chalice after the conclusion of the 50 the first time is when we the people
the second time
to break,
is,
when we have
when having
finished the
11
say to the people THE and the rest the third time is
:
we
to the
people
THE GRACE
35
some, in that when they make the crosses on the people, they make them also on the mysteries, forasmuch as the priest each time he makes the cross on the this is the reason
But as
to the error of
people
is
ordered to make
it
first
on his
who
are at the east of the table and then on those at the north and next on 40
those at the south and then to turn to the people at the west and make three not understanding, they have supposed that that cross towards the crosses
;
P. 95.
9
P. 89
P. 101.
ly
P. 97.
P. 85.
P. 97.
P. 341. 1L P. 101.
P. 87.
P. 88.
494
deacons
Appendix
who
if
if
G
right that he
is
made on
all
the mysteries.
it is
round
make
which the deacons say, if them but as for the responses which the people say as for example THEY ARE WITH THE LORD and IT is MEET AND RIGHT and THE ONE FATHER is HOLY and the rest of the like sort when there is no one behind the presbyter, the presbyter 10 must not curtail, because all of them are necessary and are considered to be
5
that, as for
is
those canons
no necessity
Kanune.
APPENDIX
15
G
S.
JAMES
are to the corresponding passages of the ordinary Liturgy of In the left hand column the suffrages are only given in full so far as they differ in their readings from those above otherwise only the cues and KT\ are given. The priest s prayers are unknown, but of course
S.
The references
James above.
20 mutatis mutandis they must have corresponded to those See note p. 501. Liturgy.
of the
ordinary
O
"En
8l<5,KOVOS
{
KTev>s
UpCVS
TTlJX6Tat
P- 34 SC1
K\ivovTS
TO,
yovara
ev
elprjvrj
TOV Kvpiov
der]dci)p.fv
GeoO
di/ao-na/xei
KO<T-
30 Yrrep
rr)s
elprjvrjs
TOV (rvp-jravTos
Tratrfav
TO>V
TOV 0eoO
6p6od0a>v
Kvpiov
YTrep
dfr)du)iJ.ev
atoTTjpias
Kal
rjp.u>v
m>TiXry\|/-eeos
35
ayiov iraTpbs
S.
James
495
0eo(uXdKTOV
f]p>v
ftcurtXewv,
TTCIVTOS
TOV pvo~drjvai
T]p.as
Kcii (Too6rjvai
avt.iyK.rjs
OTTO
/cat
opyrjf
vwvTov Kvpi ou
Yrrep
TTJS
8fjy-
IO
ayias
XpioroO
*cal
roO
^eoO
^aiv
fv
\capas
K.a.1
T&V
j
fiprjvrjs
KOI
acr(f)a\eias
avrav TOV
Kvpiov
Tijs
Travayias
d^pdvTov
T]fJi(i)V
VTTfpevXoyrj-
/J.fVT]S
$OTroil>T)S
OeOTOKOV K0\
TI/M/COJ dcrut-
aemapufvov Mapta?,
/Ltdrcoj/
TO>V
2O
J/OU
TOO fvdu^OV
Kat
ftciTTTlCrTOV,
TO)V
BfLWV
Kal
lep5)V
po(j)T]TS)V
dd\oTO>V
p-apTvpodv
Kal
irdvTw
25
OTTO)?
ev^aty Kai
Trpeafteiais
avT
(THE LECTIONS)
<TA
ANAPNiilMATA).
30
\Yi
K\ivovT(s
Ta dva-yvwcrp-aTa 6 SiaKovos
Upeus
ireux
<Tat
Pp. 38-40.
35
TO.
ynvciTa
fXffi
Qfov
aVaoTa>/Lie>
496
T?]S
Appendix
elpyvrjs
G
eva>(T(a>$
Qeov 6p6u$u(t)V
KUTTOV, TTaVTOS
na.a&v
TO>I>
dyiav TOV
Yrrep (Tcoxj/pia? Kal dvriXfj-^fecas TOV dyiov TraTpos i]u.wv Tlerpov TOV dp^ifTTLO--
KT\
Tjp,(ov
5 YTrep
d<p(T<as
d/j.apTiS)i>
KCI\
auy^wpjjcrecof TrX^^/ieXTj/xarcoi/
f)p,a>v
Kal TOV
pvd6r]vai
KCI\
OXtyeas
oracrecos eOvcov
KT\
aTrocrroXcov Trpo^r/roof Kal a^Xo(popa)j/ /^aprupcoi/ Kal jrdvretf
^.vrjp.ovsv(ra)u.fv
Tow
IO
ayiti>v
eVS>5^coj/
OTTCO?
TTaVTfS
(\T]da>IJLfl>
eiprjviKrjv
"
AyyeXov
15
(Iprjvrjs
KT\
2vyyvti>p.r)v
Ta xaXa
TOP
Kal
/Mtpepovra KT\
Tjjs
iiTroXoiTToi/
^p^vov
fa^s
rjp.u>v
tv
ttprjVT)
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dno\oyiav
Trjs
2O
navayias dxpdvrov v7Tpfv\oyr)Ufi r]s deo-noivi^s Qevov Mapt ay p.eru ndvToov TVDV dylaiv KT\
QCOTOKOV Kal de
Ta? Kj)a\ds
jy/xcoi/
TOO
Kupt co
KX/Vcu/zei/
...
O
P. 40.
...
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a
TLS
TOOJ/
Ev
elpyvfl
xr;
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ris
TMV
dp.vr]Td>v
p.f)
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3
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aXXijXous
dvpas K\fio~aTe
Opdol TTJVTfS
. . .
P. 41 sq.
35
Ep
elpi]Vfl
TOV Kvpiov
P. 43-
...
*
...
Liturgies
p.
Cp. cod.
Rossan.
in
236
apparently the
S.
James
497
SUOLKOVOS)
rep
Toy KffpaXas
f]p.S)V
Kvpi w KXivw^ev.
....
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P. 44
tllTO
.....
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Pp. 44~49-
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rrjs
avaOtv
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trcor^piay
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Kal
cvaxreas TGOV
ayicov
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o-a>Trjpias
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avTi\r]\l/a>s
ayiov Trarpo?
6 6
rou irarpiiravouLov
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roO
20
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fllHO)l> }
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TOV
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TWV
e{/(rej3ecrrara)i/
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Kal
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25
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YTrep
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r^y patTi\evovo-rj$
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/cai
tv avrals
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rcov
elpr)vr)s
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Kal
adfXfpaiv
e /caorou
f]p.5)V,
elprjviKrjs
enavodov
/^era
40
Kk
49 8
\apds fv Ta^et
TOV Kvpiov
(Td)S
5
fls TO.
Appendix
oiKfla
d(r)du>p.V
YTrep d(peo-fo)S
TU>V
dftapna>j>
7T\r)p.U.\rjU.dTa>V
rjU.U>V
KCll
TJ/J.O.S
dno
10
TOV yfveadat Ti]V Serjrrtv r^u. ToO 0eoO /cai roO KaTa
TrXot cria
TO.
avTOv
en
Trvras
TJ/JLCIS
rjfjis
KOI
TOV
KaTa^iaidrjvai
Ttjs
(HcKTlXeias
TWV OVpa.VU)V KTl>0)S 8fOfJLdd (TOV 15 YTrep roof Tas dyias vrjo-Tfias TCIS 8erj(retf 5iKreXorvro)z/ Kal f\66vra)v roG
Tas yais
KO
il TJf
1]U.ti)V
TOV Kvpiov
Travayias
deOTOKOV
Tiu.ia>v
Kai deiTTapdevov
aVa>/zara>J/
Mapt af,
TCOJ/
dyiov 0LO)V
TrpocprjTOV irpo-
8p6p.OV
iepcoz/
Kai
/SaTTTKTTOl),
fvbo^av dnoaToXuv
p.apTvpa>v
7rpo07/ra>i
Kai
Ttov
d$Xo(opa>i/
TU>V
P.CTO.
irdv-
dyiatv KT\
TOJI/
Kai
30
vTrep
7rpoo~KOfj.io-dVTCov
Ttu-icov
Kai
7rpouyia<T0VTOov
OVpaVlWV
U.V(TTLKti)V
(pplKTWV
TOV irapdyiov
f&TUTOs
6tbv
Kai
TTpoafyepovTos
f]u.coi>
otriov Tfarpos
Kai tepeo)?
Kvpiov
35
TOI/
r]u.(>v
iK.eTev(JU>u.v
(K4>U)Vnf]0-(,S
VTTO
TOV
ICpCids).
(THE LORD
Kal
|iTCl TT|V
K4>WVT]0-IV
PRAYER)
(6
8uiKOVOS>
H\T]pu>cru>u.fv
TTJV
8fT]criv
T)fj.)v
TU>
P. 58 sq.
40
Kupt a)
on
TT\r]pr)s
6 ovpavbs Kai
17
vTOv
*
rjfAuiv
Irjoov XptCToy.
S.
James
499
TO)V
CDv
TrpOT(tVTO)V
rifjLLoov
KO.
TTpOKi>pta>
8u>pcav
dew
T]p.wv
derjdwfiev
OTTCOS
p.fvos avTo. els TO ayiov KCLI vnepovpdvtov Kal voepbv avrov dvcria(rTf]piov
KT\
Tfjv fvoTrjra TTJS Trtoreto? Kal rfjv
K<nva>-
eavrovs
TT]V
(0
Kal
d\\T)\ovs
TffKTaV
}v
f]fJ,U>V
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TO) Geeo
7rapadu>p.eda
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Kat KaTaglaxTov
fjpas deo-jrora
{0iXdi/^pc<)7re
KT\)
6 Xaos
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{6
ei>
aov /crX)
6 Upcvs
OTI o-oG eo-riv
77
jSao-iXei a (/cni
rj
dvvafjiis
Kal
17
(THE INCLINATION)
O
Toy K(pa\as
SIO.KOVOS
TCO
vp,5>v
Kuptw K\ivare
...
{
P.
60
.....
O
Qeov
P. 61
Mera
.
(poftov
. .
.....
Pp. 62-64.
O
<
SKXKOVOS)
i/Trep
aire?
re Kal
crcwr^piay evfatas
jj.aKpor]p.epevare(i}s
TOV ayiov
TraTpos
f]uwv
Kal
dp^ieTno-Korrov
30
1\ea>v
Kal euuevi) Kal eu8td\\aKTOv yevecrflai TOV dyadbv Kal (fitXdvdpcmrov Qeov
em
Tals auapriais
r^iu>v
Ka\ eXeijarai
TC
ai/Tov e\eos
Orjvat
THUV
TTOJ/
K k
500
T
Kal
Appendix
aKoixriov
Kal
vTrep
Trdarjs
^l/v^rjs
xpiaTiavMV
6\i(3op,fvris
Kal Kal
TU>V
KaTaTrovovp.6vr)s
(Borjdeias
eXeovs
0eoG
emdeoptvrjs
Kal
en vnep
ey(T/3fcrrara)i/
deofpvXaKTOiv
8ia-
KOI
TOV
Kvpiov
Tracrt
TOV
6ebv
lo
evoduxrat ai/Tovs ev
Kal
vrrnna.VTO.
ard)Trj-
Taai
f
VTTo
pias
duapTtaiv
6
TWV
b
dov\a)v
15
p.vf]ur}s
TOV
Kill
Qeov
Kal
TU>V
dvaTravaecos
Kal
ocrt coi
mcov
6 Xaos
Kupie
tf.
(THANKSGIVING)
O
*Qp6o\
25
oi
8ia.Kovos
ru>v
tcpetis
/j.Ta~\a{36vTfs
ayiav
P. 65 sq
d\pdvTu>v
ddavdrcw
Kal
a>07roiooi/
TOV XptoroO
OTTO)? yevrjTai
i][JUV
r]
p.eTaXrj^is
els
T>V
30
aym(r/Liara)i>
avrov
a.TTOTpoirr]V
8iov
a>f)s
alaviov Kal
els Kotvcaviav
KT\
TJJS
iravayias
Kal
v7rpev^.oyrj/jLfvr]s
TJ/JLWV
35
dxpdvTov
de<T7roivr)s
deoroKOV
Kal dtnrapQivov
TWV
KT\.
ayioiv
p-vr^/JLOvevaavTes
(THE INCLINATION)
C
40
StaKovos)
Tay Ke(pa\as
f]fj.(H)v
TW Kupi a)
....
P. 67
Diptychs of JeriLsalem
<THE
501
DISMISSAL)
SiaKOVOs)
Kal dydrrrj
QeoC
APPENDIX
I
H
5
DIPTYCHS OF JERUSALEM
From the Diakonika of the Liturgy The Diptychs are those of Jerusalem
in the
of S.
James contained
in
The approximate date 1166 Liturgy of S. James (cp. p. 56 sq. above). is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10 Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria
before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 1166 (Lequien Oriens Christianus i. 269; ii. 487, 759; iii. 503"). Peter of Sinai The emperors are not brought (Pharan) is unknown to Lequien (iii. 756).
up
commemorated
is
Alexios
Komnenos, 1081-1118.
TWV fwvTwv
15
O
Yrrep
fftonjpias
TO.
SCiTTVXci
TTarpbs
ityiatv
f]p.a>v
eXeovs dydrrrfs 8iafj.ovrjs Kal avTiXr^euis TOV ayiov NtK^Jpopov TOV Trarpidp^ov lepocroXv/iO)!/ Kai ru)V crvv avT(S
p,yd\o)v ot/cou/a.6HKa^ opdofto^aiv rpi&v iraTpinp^utv AOVKO. Ka>v(TTa.vTii/ouTroXea)?, "2co(ppoviov AXt^avdpfias, Adavcuriov AvTio^eias, Herpov re 20 TOV Travoaiov Trarpos rjfjLwv Kal dp^ieTrio KOTrov KCU \onra>v ocriav Trarepo)!/
Kal fTTlO-KOTTOlV TO)V
V
7rd(TT)
Trj
OlKOV/JLevr)
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ev virepoyffl
e^ovcr/a OVTO&V
iva.
jjpfuov
25
diaKovi(ro-(i>v
inrodiaKovw dvayvooaT
Kal
KOI
TU>V
Iv
<Tp,v(3
ya/zco
diayovrw
TU>V
Etra 6
Trjs
dpi(TTpaiv Sidxovos
TCI Biirrvxa.
rjfJLwv
TWV
KKoip,ir]p,eva)v
Avdpeov
laKco/Soi;
ladvvov OtXirrTrou
2t/uojj/o?
lovda Mardia
MdpKov
T>V
502
TOV
ayiov
Appendix
Kal 6p,o\oyr]TS)V
H
TU>V
p,apTvpu>v
STecpavov TOV TrpwroSiaKdVov Kal TrpaTop-dpTVpos 6ia Xptcrroi/ TOV aXrjdivbv Oebv
TCOI>
dy uav
p.apTV-
rjp.u>v
dyuoi>
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KOI ap^LfTTifTKorrcav
ra>i>
laKa>/3ov
roD
L
aVooroXov Kal
Evdvfiiov
TroXecof
To)j/
dyiu>v
aeX<pov
ap^ifTTLCTKOTTaiv
^XP
~2vp.fcoi>
Kal
6eov
f]p.S)V
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r)p.Ccv
Kal SiSacrKaXcoi/
Ap.fi poaiov
K\rj/j,fvros
Fpr/yopt ov
KeXevortVov
Ev(ppa ip.iov
10
Tip.odeov
lyj/ari ov
Ap.(pi\o)(iov
Ti/3ept ov
MapriVov
Ayddwos
Atoi/v(Ttov
Aa/xatrov
NiKoXdov
1
Tprjyopiov
Tprjyopiov
p.yd\o>v
~Elprjvaiov
6fo<pt
EnKpaviov Xov
TU>V
Kal
TU>V
ayiwv
UTO.
Svvodav
OKTO>
Kal
TU>V
ev
E(pecra) TO TrporeTU>V
ire/JiTTTTj
fv KaA^ryfioi t e^aKOO"t&)j/ TpiaKovTa Kal pov 8iaKocria)v Kal o vt oSa) KaTOV e^rjKOVTa Tf&adpav Kal TWV fv TTJ dyiq
5iaKoo~icoi/
Iv
T>]
dyiq
eKTrj o-vvo5a)
20
oySoi^KOVTa
fWea
dyia>v
Kal
e7no"KO7Ta>i
TU>V
fv
irdo~rj TTJ
op0oTOfj.r]0-dvT(i)V
TOV Xoyov
Trjs
dXrjOtias
Kal ao~KrjT(iov
IlavXov
25
GeoScopov
E^paiju
Oj/ov<pp/ou
^vp.eu>vos
2a/3a
Ai/ao Tacr/ou
Koo"/xa
Ai Tcui i ov
IIaL>Xov
iXaptWoy
Apo~fviov
XapiTcovos
Evdvjjiiov
Icodvvov
Tla^oo/JLiov
MaKapt ov
lamvi ou
2v/zea)j/o?
Tepaaipov
Ap.nwvd
Kal
TOOJ/
GeoSoo-i ov
T^JLUIV
TT;
Ma^t juov
ftapfSdptav ev
dyicov Trarepwv
TW
30
dyt a) opei
TW
2ij/a
Kal eV
PaV^co
TCOJ/
T>V
p.oi>ani>Tti)V
p.era nio
Tews ev
TTJ
Koiv<aviq
Trjs
KK\r]o~ias
Ka>i
Tt\fia)devTa>v
Kal
TO>J/
(jTa//riVov
Pa)juafov,
Mt^a^X
(7(ppayiSi
juo^a^ov,
AXe^i ov Kal
al
"Elp^vr/s
TU>V
vo~([B)S Kal
7rdi>Ta>v
Kal
Xpiarov
(p 1X0 \piO~T to
v opdodo^cov
Kal iraXtv 6
40 Kal
K Be^icov SiaKovos
ej/co(rea)?
Tra&wv
TO>V
Geov vpdodofav
eKK\rjo-iu>v
Kal VTrtp
wf
Kao~TOS
Diptychs of Jerusalem
Kara didvoiav e^et KOI TOV
Trepieo-Tcoro? (piXoxpio-rov
503
Xaov KOI irdvTwv KCU
6 Xaos
Kai TrdvTov
KOI
II
From
10
AIITTYXA
Kai Qeiordrov re Kal TramyiooTuYov iraTpbs Tepao-ip-ov TOV /iaKapicoToYov c TroXXa KOI TroXecoy Ha\ai<TTiVT]s Trda-^s TTJS dyias Iepovo~aX)}/^
?;/AWI>
TO.
err)
Neo<pvTov
Keoi/orawii ouTrdXecos ,
/ar
TO>V
2co0pow ou
evafftav
K.CLI
AXe^ai Spe/aS
dyicorarco?
ra
err]
TOV
KOI
TCO
dew
r]fj.S)v,
TOV
20
eiioraaeiaf TOJ/ YTrep elprjvrjs Kal dyadrjs Karao Tacrecos TOV (rvpiravTOS Kooyiou,
dyicov TOV
-
Qeov
T&V
TiavT<>v
iv&tTftos
TaT<j/
Kai
6eo<pv\dKT(ov
|3acriXea>P
TOV TraXari ov Kai TOV orpaTOTTe &ou avTwv Kai op^oSo^cov xP lo riav Yn-ep o-corr/pia? Kai aViXj^ea)? TravTcov T2i evo-e/3a)j/ TOV Travayiov Kal ^cooSd^ou eTriTponutv TC Kal (rvvSpop.r]Ta>v 7rpoo~Kvvr]Ta>v
"
" >v
25
Ta</>ov,
enio-Ke-^fcos T
xP ia r7Ta)VVP- ov
"
Xaov
Kai
5>y
fKaoros Kara
Siai/oiai/
e^ct Kai
7rdVra>z>
Kai
Tov
Pco0-o-ia>i>
o"vvyov
Tov
evQ-efiovs Siafid^ov
avrov avTOKpaTfipas Mapias TTJS 0eoScopi 5o? avT&v NiKoXaov TOV AXe^avSpi Sov Kai rravTos TOV avro-
Tov Tov
^eoo-e,3fO-TaTOU /3ao-tXecos
TWV
EXXjjj/a>z>
Tfcopyiov TOV a
35
(vo-fftovs
fvi
504
Appendix
J
J
APPENDIX
a0c8pas
TTCKTIV
6 Xa6s
Kai TW
Al At
TTvev/jLari
aov 2
a>|Aoc|>6piov
5
.
t -rrio-icoTros
cKK\Tcrias 8t8ao-Kt
6
.
(THE DISMISSALS)
Ot KaTTjxovjxevoi diro^oiTwai 7
.
PRAYERS)
is
9
.
Orationes
(THE
KISS OF
PEACE)
8iaKOvos
irpoo-<|>covti
Ot
a.K.oivu>vr]TOi
(THE OFFERTORY)
O
b
Upevs
Xaos
12
30
Kat
TOO
7rvvp.aTi crov
SJjpa
fj
TO. crKtvi\
-f]
Kal
crivScov
13
.
v4>airXovTai
8copo<j)opCa
505
(ANAPHORA)
O
SiaKovos
KKpaY
TO>
Xaw
tv
Koap.a>
15
<THE
........
Trpovip-fv
$oo\oyovvTfS
TOV
Yibi>
crvv
TW dyiw
rii/f u/iari
6 OYPANOC KA! H
10
TON
TOVTfOTlV
NEKpCON
ANAjQlCBO-tJ/
OMOAOfOyNTec
V
ztJ/
19
5ict TTJS
7riK\r)(Ta>s
fj,Ta7r\a(Tdf)vai
KAI
jrvevfiaTiK^v
21
Iva
/xTao^d^Tey
avT&v
OMATIKWC
HNeyMATIKCOC
Xaos
22
.
AMHN
<THE
FRACTION)
C
.
BiaKovos Xey^
i"n
v cruvairrTiv
23
2
*.
To
KaTairTao-p.a
(THE LORD
PRAYER)
Upevs
CTIJV
TW Xaw Xtyei
K.T\
23
.
ELEVATION)
irpoo-(})covet
XeiTOVpYos
TA
6 Xa6s
Ets aytoy,
is
Kvpios (Is
(THE COMMUNION)
6 Xaos Kal irpOTtivei Tas
x 6 ^P as
e ^s
27
rpo<j)Tjs
(THE DISMISSAL)
Fiverai diroXvo-is
28
.
506
Td
Appendix
<THE
J
TO,
dvaXi<nc6|A6va
EULOGIA)
p.erd
is
irpoo-<j>p6p.va
els
Xoyov
Ovoaas
TT|V
TWV
8iavtp.a.<r0a>crav
Kal
p.T|T
O"UV
Kar^xo^evos
ttUTOlS
m<TTOl
CK TOVTWV
CT0lTU)
T]
mVTW
dXXd
The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and fifth (Theophil. Synes. Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.). No one writer gives much information. Some reff. are from Probst u. s. As to the disposition of the church ((KK\tjaia S. Ath. Encyc. 3 and passim : 10 KvpiaKuv hist. Arian. 81, vita S. Anf. 2: 6 vews TOV Qeov Synes. Catastasis p. 302 B) there are mentioned the fountain in the atrium (TO. ev TOIS npoTeufvio^aai x*P vl @a Synes. ep. 121, p. 2583), the seats of the people (at S/^cm/rai KadeSpai ib. 67, p. 216 c), the sanctuary (TO lepaTeTov S. Ath. de morte Arii 3, de Fuga 24: o rSiv KXrjpiKwv TOTTOS S. Ath. de Synod. 18), which the Gvaiaarripiov Synes. u. s. els ovs ovoe -ndai TOIS 15 laity might not enter (ib.: hist. Arian. 81 TOIOVTOVS TOTTOVS . XpiffTtavois ee<TTiv etVfA0tV), and its cancelli (KdyKe\\ot EncycL 4 KiytcXioti Synes. Catast. p. 3O2B) and veil (TO. @r)\a Trjs eKKkijaias S. Ath. hist. Arian. 56: Kar aw eraa pa HVOTLKOV Synes. ep. 67, p. 212 c cp. n. 23 below), with the bishop s throne (Opovos S. Ath. hist. Arian. 56 Synes. Catast. s. n. 4 below), the 20 seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula intuentibus collocati Synes. ib. p. 216 c irpotopia S. Ath. de Synod. 18 quaedam hist. Arian. 56 avpJjtXXia. subsellia but these may be the people s seats), and the altar (?) dyia Tpairffa Encycl. 3. ap. c. Arian. 31 c o Catast.
5
: . .
:
Synes.
p.
303
Papas 6 dVcu/ttiKTOS a slab supported on pillars ib. B TWV KIOVOJV riav hpSjv at rr)v 25 aavKov O.TTO yrjs dvexovo-i Tpairffav sometimes of wood, S. Ath. hist. Arian. 56) and the sacred vessels in the custody of the clergy (ap. c. Arian. n, 12). Of vestments there is mention of albs (aroi\apia \iva ib. 60 x iT( Jvia ^ivd Soz. H. E. ii. 22), the stoles of the deacons (dOovrj S. Isid. Pel. epp. i. 136 cp. p. 476. 16 above), and the pallium of the bishop (ujpcxpopiov ib., n. 5 below). 1 2,vvais. S. Athan. de S. Al. in 30 apol. Fuga 24 (i. 3340) Joan. xii. i Cyr. (iv. 1093 c) Evagr. H. E. ii. 8. Also 77 0710 ffwoSos S. Cyr. Al. /. c. and 1104 D. 2 S. Isid. Pel. epp. i. 122 (Migne P. G. Ixxviii. 264) eiprjvTjv 6 lepfiis diro TOV TO 5e Kat TO) -nvvp.ari aov irapd fyovs TTJS /caOedpas TTJ eKK\rjffia fTTKpOfyyeTat TOV \aov aTTOKpivofAfvov, P. 1 18. 12 sqq. 3 S. Macar. Aegypt. de charitate 29 35 (Migne P. G. xxxiv. 932 c) uxrirep ovv /card Trjvoe TT)V upaTr/v fKK\rjaiav av /XT) irporfpov at dvayvuffds at if/aX^cvoiai Tf Kal rt s to~TLV d/foXovdia TOV tcK\T]ffiaaTiKov (3a.0fj.ov irpoxupT)ffi(i/ avTo TO Qtiov fj.vo~Tr)piov TOV adjfJ.aTus Tf Kal at /iaro? TOV XpiaTov TOV ifpea. f-rriTfXfiv OVK dxuXovOov tiTa nav Tra? juei/ o KK\T]cnaaTiKos KOLVWV eiriTeOeir] 77 /j,vaTiKr) of TTJS trpoa<popds vno TOV ifpeoas 40 fi/xapiffTia Kal 77 Koivcavia TOV awnaTos TOV Xpio-Tov JUT) yevrjTai OVTC 6 e/cA7ycrtaaTt/fos tTeXeffiovpffjOr] 6eo~iJ.os Kal (\\nrr]S kanv 77 Aarpeta TOV fj-vffTr]piov. * N. 3 S. Cyr. Al. de ador. in spir. et vent, xii (i. 4440) irpoaKo^L^o^v 5f Kal
:
: :
aivfatv ard irXrjdvv (j.ev kv eKK\rjaiaLS els tvoTrjTa TIvtv^aTOS Kal clis els tv Kal ^VXT^V fuav avvrjvty/jifi Oi Sid TTJS iriaTfcas iroiovfj.t6a o Tas 8oo\oyias efr ovv iv 45 fal Kaff fva Tro\\dKis rip(fj.ovvTfs O!KOV KK\rjfftais /card TT\rjOvv trpoffayoiTO -npbs rj^Siv TO Ovfj.a efr ovv ev tTepois irpaTToiTO TOITOLS Kal KaO tva TVX OV rj Kal /card ovo TTOV Kal Tpfts Kal irXeiovas ZTI, doiaKptTOS 77 irapaffTaais TJV vuvoXoyftv daOoTQJv Kal els TOVTO avvSfSpanrjKuTQJV ouov yap TOIS TJOTJ KeKaOapp.evois oid TOV djiov ^atTTio fj.aTOs avvavatyepfi TO Ov^a Kal o KaTrjxovuevos eTi ical TOIS Te\(iois avvavaOels Irt fJ.vo TiKOJTepcuv aTro^otra Kal Ovaias eipyeTai TJJS eirl XpiaTov. 5 TT)V aiveaiv
f/f*(is TJ]V
a>(*.a
. .
T>V
cp. S.
it clear that the aivecris, ooo\oyia orOvpais the dvaia this the Psalter. Cp.inMal.i. (iii. 8250). For the form of the psalmody Athan. efeFwg-a 24 1^.3340) Kadeadels tirl TOV Qpovov irpoeTpeirovTuv uev SiaKovov
and
\aoi>s
viraKovfiv"OTi els
507
i. 136 (Migne P. G. Ixxviii. 272) rd 5e TOV (irifftconov oupofpopiov l ov Xivov TT)V TOV irpoftcnov Sopdv arjuaivei onep rrXavtjO^v ^rrjaas 6 Kvpios tirl TOJV otKdojv ufjiaiv dveXa&ev 6 yap kniffKoiros els TVTTOV wv TOV Xpio~Tov TO tpyov eKfivov itXripoi Kal SGIKVVO I iraffi did TOV cr^)]/iaTos on fJU/j.r)TT)s kffTi TOV dyaOov Kal fieyaXov noifj,(vos o TO.S daOtvtias (pepav TOV iroifjLvtov Trpo@(@XT)fJi.VOs Kal Trp6ax fs 5 d/cpi/3o)r TjviKa yap avTos 6 dXTjOivbs iroiar)v irapayivrjTai Sid TTJS TUV evayyeXicav TWV TrpoffKWTjTuv di>aTTTvfQJS Kal vrraviaTaTai Kal airorlOfTai TO G^Tjaa TTJS 1^.1^7] a etas o etriffKOTTos avTov SyXav trapeivai TOV Kvpiov TOV TT}S rroinavTiKr/s T/ye/j.6va Kal Ofbv Kal
(peas ov
dXX
Seo-iroTrjv.
The pope of Alexandria was exceptional in that he did not rise at the Gospel: Soz. H. E. vii. 19 tvov 6e KaKtTvo napa AXegavopevai TOVTOIS ava- IO yiv&io KOfJ.ei coi yap (vayye \iojv OVK ^^avioTaTai. o (trio KOTros o Trap d\\ois OVK The reading of the Gospel was the office of the archdeacon tyvcav OUT dKrjKoa.
T>V
exclusively at Alexandria : ib. TavTrjv 5e TT/V Ifpdv &i/3Xov dvayivwffKfi tvOddf fjiovos 6 apxtoiaKovos irapd 5e d AAoty oiaKovof kv -noXXais 8t (KKXrjaiais ol ifpets /j,6voi, fv Se (TnarjfjLois r/^epats (JT KTKOTTOI ws ev Kavo-TavTivoviroXei /card TTJV TT/WTT/I/ r/^pav 15 For well-known allusions to the Gospel see S. Athan. T^J dvao-Taffipov kopTrjs.
vita S.
6
Antonii
2,
(i.
796 A
B).
19 irapa oe AXegavSpfvcri povos o TTJS TroAecuy frriffKOTros [^TT* ov "Apeios o% TOVTO ov Trporcpov tiaiQus tinyeviaOai rj CKKXrjaias dtodffKfi]aiv TOV irpa@vTepos ooypaTos oiaXeyopfvos evtcuTtpiffe. S. Athan. de Synodis 16 20 irfpl ap, c. (i. 730 B) cl? Kal irapd aov iJ.ffj.adrjKafj.(v /card \ikar\v TTJV (KK\rjaiav KrjpvavTOS Arian. 17 (i. 138 A) mDs 5e of TOV 6povov TOV karoXia^tvov firiaKo-rriKais oovpoptvoi, TOV kv avrai Ka6r)/j.tvov t-niaKoiiov dvfXeiv farovaiv; i va Kal 6 Opovos TOV tmaKoirov (^TJ} Kal of Aaot T^S tvffefiovs SibaffKaXias ffTfprjdaio-iv. For applause see Socr. H. E. vii. 13. 7 S. Cyr. Al. de ador. in spir. et verit. xii. in n. 4 above. S. Athan. ap. c. Arian. 25
vii.
<paffi
d(f>
Sozom. H. E.
28
ib.
TTpo(f<popdv
(paiveadai
/j.ijoa/j.cos
TOVS KaTrjxovfjLfvovs fvoov eTvai. Cp. ib. S. Cyr. Al. in Joan, xii (iv. 1086 B). 8 S. Cyr. Al. de ador. in spir. et vent, xiii (i. 454 B) rj OVK avTul [8ia.Kovoi~\ irpoaTaTTovai 8iaKKpayoTs ev 6KK\rjffiais TTOTE p.lv v^vo\oyiv OTI irpoarjicfi XaoTs Kal tv 30 ts Trpoaevxds Kal Trjs Kocrpa} fj.lv tffTavai KaTTjpefteiv 6e iroXXaKis Kal SiaviaTaffiv dvai^aKTov Qvaias finTeXov^ifvrjs avTol irpoGKO/^i^ovffi TO, TsJav anevtuv Ifp&Ttpa Kal
:
TrpoKeTffOai fvoov OVTOJV TOJV Karr]\ovu.vajv yfytvfjo dai TI TUJV jj,vffTrjpi(ui did TO
;
This would no doubt AcTTTTyi/ 10 d-naffi TOIS dvayKaiois iroiovvTai TTJV k-niTrip-qaiV justify the insertion of most of the deacon s directions now existing in the 35 Egyptian texts. P. 119. 17. M N. n. The prayers for the emperor are frequently alluded to S. Athan. ap.
;
:
ad
Constant. 16 (i. 304 D) av 8% deotyiXeaTaTf /JaaiXfv TTOV TOVS Xaovs av T/fleAe? fKTcivai rds x f ipas KCL L evaaOai trtpl aov de Synodis 10, ep. i concil. Arimin. ad Constant, (i. 725 A) i va ol kmaKoiroi avv TOIS idiois XaoTs U.ZT dpTjvrjs fls tvxds Tf Kal XaTpfias axoXrjv dyoiev iKfTfvoi Tts inrip TTJS aijs fiaaiXdas Kal auTrjpias Kal 40 TOV SvvaaOai ib. 55 respons. concil. Arimin. ad Constant, elprjvrjs (i. 769 A) vnep
; :
rjftds
aiiTov
Kal Kal (TOJTrjpi f)iJ.Sjv Xpiaro) TO) SfffTTOTrj vntp TTJS (TTJS fBaaiXeias Tas (6 iuovs euxds" //era TWV Xawv Evagr. If. E. ii. 8 episcopi aegypt. ad Leonem TO.S re awfjOcis d-noTrXTjpovv avvdgeis f-rrtT(XovvTa Kal Atrds dvatrf^novTa TO) -ndvT<av f/fjiuiv acuTTJpt XpioTy virlp TT}S 45 For a form of bidding cvffffiovs v^wv ftaaiXeias Kal TOV (piXoxpiffrov vpSiv iraXuTiov. see S. Athan. ap. ad Const. 10 (i. 301 c) U.OVQV yap eXeyov Eva>//60a irtpl TTJS aojTTjpias TOV fvae^eaTaTov AvyovffTov KuvaraVTloV, Kal irds 6 Xaos evOvs pia (pajvij
TO>
iravTOKpaTOpi
[j.ovoyei>(i
:
ea>
T>
vla>
TO)
It appears from Kal oiffAfvev OVTQJS fvxo^fvos. K.a>vo"TavTi(f}, S. Cyr. Al. ep. ad Joan. Ant. (v.c. 1050) otoiSdyutOa 8e Kal Xtyfiv Iv TrpoaevxaisKvpie 6 dfos T)fj.jv elprjvrjv 86s T)IMV, irdvTa yap direo&Kas TUMV, that the celebrant s prayers, here: in p. 160. 20, already existed in some form. (The Coptic is probably original
50
the greek the clause referred to is now only in the later intercession, p. 126. ai.) 10 Tim. Alex. resp. canon. 9 (Migne P. G. xxxiii. 1302 c) kv TTJ 0ia dvatpopa.
6 SiaKovos KTX.
11 N. 10 Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post orationes osculo se invicem suscipiant fratres. Cp. ClQm.ALPafd.iii.il 81. P. 123.
:
55
508
Appendix
12 S. Cyr. Al. in Joan. xii. I (iv. 1093 c) roiyaproi Kal fv ra?y dyints juaAiora avvooois TJTOI o~vvdfffi Trap avrds TOV uvffTrjpiov ray dpxds TOVTO (sc. Elprjvrj irdaiv) Kal fjufts dXXrjXois (paufv. Cp. p. 124. 15 sqq. 13 S. Isid. Pel. epp. i. 123 (264 D) 77 Ka6apd GIVOUJV iKpatrXovpfvii TTJ TWV Odow TjntTs tm aivoovos TOV 5 Sojpojv SiaKovia rj rov Apipadfcas kartv Icvar/ty XetTOvpyia . dpTov TTJS irpoOtaecas dyidfrvTfs terX. S. Cyr. Al. in Zach. vi. (iii. 814 A) nap ovStvbs
-fj
ds Koivr/v XafifiavfTai xpeiav TOV dyiov OvffiaaTTjpiov rd ffKfvrj dAA effTiv us dyia KCU fls 8oav &fov TfTrjprj^ieva Kal Covens Tats xpdais vTrrjpfTftv douOoTa Trjs dyias TpaTTffys, 8t CLVTUJV re Kal fv avroTs al TWV npo0a~yovT<av Te\ovi*Tat 6vffiai IO ovx fKaffrov (ptpoi/Tos ibiov TV ffKfvos dirdvTOJV Of fj,ovoi.s roTs If pots KfxprjUf vow id. in Luc. xxii. 19 (Migne P. G. Ixxii. 908 B) (vxapio-rci n\v TOVTZO-TIV iv axnv-aTi npoaevxns SiaXiytTOt TOI 0ea) Tlarpl KOLVOJVOV taairtp avrbv Kal avvfv8oKrjT^v diro-
yap
oXcus
Z<pT}v
ndaa yap x a P iS Ka ^ Q- V Sci;/)7;/xa fjfJiiv (v\oyias faoirotov epx^rai irapd Tlarpus St TloS Iv dy ia TIvfv^aTf TVTTOS ot rjv apa r6 15 Spdiuevov fls f)p.ds avrovs rrjs txp(i\ovffT]s irpoaavarflveaOai Xir^y d /ieAAot irporidfoOai Ka ^ ^P av dOia^fda IS trap rj^wv rfjs fivffriKrjs Kal faoiroiov Scapotpopias 17 id. in n. 8 S. Isid. Pel. epp. i. 187 (304 A) TT)I/ vpoQeaiv rfjs Swpotpopias. Cp. S. Athan. ap. c. Arian. 28, n. 7 above. There is no evidence in these writers for the position of the offertory, but there seems to be no other place for it, and 20 apparent traces of it still remain at this point in S. Mark, p. 124. 14 P. 124. 20 seems to be a remnant of the diptychs at this point. Otherwise the references are only general and do not indicate their position. S. Cyr. Al. ep.
(paivcav
r^y
8odr]ffofj.vr]s
T(\eiov
If/)
r)[j.ds
XP
ad
Attic, (v.
(pffai
15
^tv
TT)I/
204) rofy Trapd rrjs affs 00(f>t\fias iTrearaXyueVoiy fvrvx^v fyyeypd\cadvvov irpoff^yopiav e.v rais If pats tp.dv6avov SeXroty OVK Iv rofs Kara\6yois tv of TOIS TOW fTriaKuiroji ivrfTdx^o-i avrr^v.
c.
.
N. 8 above.
S. Cyr. Al. in
Luc.
xxii. 19, as in n.
13 above.
N.
S. Athan. de Trin et Sp. s. 16 (i. 977 B) (iii. 555 A). 30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences of preface-forms occur in Orig. c. Cels. viii. 34 (i. 766 F) d 5^ KOI Tr\ijdos iroOovfj.fv
fijv
8.
Kfiffav
35
0tAov>
(piXavOpuirajv rvyx avflv OtXojJ.tv p.avddvop.fv on \i\iai \i\idofs irapfLffTrjKal fivpiat pvpidSfs f\ciTovpyovv avrw a irivfs uy ffvyjfvets Kal KT\ S. Athan. TOVS [u/jLovufvovs rfjv ds Qfbv avrwv evafPfiav
avTa>
:
up>i>Tfs
in illud
Omnia mihi 6
Trpoa<f>fpovo~i.v
(i.
108 A) TWV
TOIS
)(epovfj>\p
fj
TWV
acpa^lfj.
rrjv
8oo-
ovotv trspov ^ TTJV Od^av KOI T& fdp rpirov TO. Tiaia wa (pvcfiv T?7 TpiffayioTrjTi S. Didym. de ravra irpoaQepfiv TTJV 8oo\oyiav "Ayios ayios aytos Xtyovra KT\ 40 Trinit. ii. 77 A (Migne P. G. xxxix. 545 B) dvTavaqxvvovvToiv daiyrjTois OTo^aai Kal dKaTa-rravo-Tci) S. Isid. Pel. epp. i. 151 (284) rd -no\vop.aaTa faa (p. 131. 25). 19 S. Cyr. Al. ep. oecum. ad Nestor, ii. (v. c. 72 c) KaTayy\\ovTts uuoXoyovvTts TT)v dvai(j.aKTOv iv Tafy fKKXrj&iais TtKovutv Xarpdav -npoai^tv Tf OVTQJ Tats fj.vaTiKais Kal dyta6p.f9a fifToxoi yivo/j.fvoi TTJS re dyias aapKos Kal TOV Tiuiov ai //aroy P. 133. 22 sqq. 45 TOV -ndvTcav f/n&v aouTTJpos Xpio-Tov.
Xoyiav
dTrauoroty
\ti\to~iv
.
d<f>pao~Tov
5odovTa
(f>a>vr)
ev\oyiai<>
i. (ap. S. Hieron. ep. xcviii. 13) non recogitat salvatoris corpus ostenditur et quern frangimus in sanctificationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S. Isid.
20
CQ Pel. epp. i. 313 (364 B) fJ.ij vftpi^e TT)V Ofiav XftTOVpyiav, fir) dTiua^e TTJV Kapwwv dAAd /j.ffj.vr) p. ivos wy af/za XpiaTov TTJV TOVTOV drrapx^v TO Qfiov fpyd^fTai (vXoyiav us KTX. ib. dadevrjs Cp. 109 (256 B) 401 (405 D) dpTOS Uvfvpa OVTWS aura) KtxprjOO rbv dyiaa/J.ov tvenKTTfvOr). 21 S. Cyr. Al. in Matt.xxvi. 27 ap. Corder. Catena in Matt. ii. 754 aua 8f Kal rjp.lv 55 TVITOV 5i 5oi;y irpwTOV fvxapio~Tfiv Kal OVTOJ KXdv TOV dprov Kal diaoioovac 8ib Kal Cp. Orig. c. Cels. viii. 33 rjuffs fir tytai Qfov rd npofiprjafva TiQfVTis ofufifOa KTX.
TU>V
(i.
766 D) TOVS
[ACT
509
trcD/xa
yevouevovs 5ia
TT)Z/
ei/xty ayiov TI
fcai
irpodtff(o.is
aura)
KOI
xP OJ f
JL
^ J/ovs -
S.
Dionys. Al.
ep.
ad S. Xy stunt
ap.
Euseb. H. E.
9 (vx^pto-rias yap
TO A/z^ Kal rpatrifo -napaaravra Kal ^ftpa? tis S. Athan. 5 yv TT}S 07/05 npoTfivavra Kal ravrrfv KaTaoegdufVov KT\. d Constant. 16 (i. 304 D) -nov irpenov r}v Kal oaiov vtraKovaai rov \aov TO Cp. S. Cyr. Al. fragm. in (but this is not necessarily the great Amen). A^rjv P. 134. 32. I Cor. xiv. 1 6 (Pusey v. 296). 23 Leontius Neapolit. vita S. Joan. Eleemos. 14 (Migne P. G. xciii. 1627) cum ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10 incruentum sacrificium offerret, iam diacono generalem orationem pene consummante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim divini praecepti recordans asserentis Si offers munus tuum ad altare et ibi recordatus fueris quia frater tuns habet aliquid adversum. te relinque ibi munus tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15
crvvfrn<f)8*fa.(j:tvov
Tpo<f>rjs
ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat et veniente eo et veritate testimonium perhibente prior eius sanctificatio . patriarcha genu flexit dicens Indulge mihi frater . . et dicente patriarcha Deus nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tune cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens 20 dicere Deo Dimitte nobis debita nostra sicut &c. (The greek of this work does in Symeon Metaphrastes vita S. Joan. Eleemos. not exist in its original form the latin translation is that of P. G. cxiv. 895] it is entirely recast
. . . :
[Migne
Anastasius Bibliothecarius [fl. 870]. For orationem quam diaconus solitus facere erat Symeon reads ( 26) TTJV ovvairrty aiTrjaiv perhaps Anastasius read ffvvrjdrj 25 for owairrriv.} Cp. p. 138. 20 sqq. But perhaps the reference is to the Prayers. 21 S. Cyr. Al. in Matt. xxvi. 27 in n. 21 Theophil. Al. Lib. paschal, i. in n. 20. 25 Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G. xciii. 1649) facit missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 tantum illi Pater nosier et cum pervenissent ad sermonem quo dicitur dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha ut taceret siluit ergo et patriarcha et permansit princeps solus dicens versum dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta
:
voce Vide
in quali terribili hora quid dicis Deo quoniam sicut ego dimitto ita ct 35 tu dimitte mihi. Cp. n. 23 above. Synes. de Regno p. 9 B lepai TC tv T\TO.LS P. 136. ayiais cu^ai ndrtp rjp.wv eKtfowcrai (see Petavius note in loc.}. LC lO&avfftv S. Cyr. Al. in Joan, xii (iv. 1086 c) Toiyaprot Kal TOIS /zerao x 6
"
fv\oyias T^J
fv
\eiTovpyol
TOIS
TA
A[~lA
T0?c
SiSaffKOVTes
TU>V
dyicav
TT)V
[j.fO(tv
rj-^iaa^ivois
40
TTvevfj.aTi. Cp. in Joan. iv. 7 (iv. 438 A). The formula Efs ayios KT\ is fre quently quoted by S. Didymus, but is not connected with the Td dyia or the P. 138. liturgy: see de Trinit. iii. 13 (175 A), ii. 6 (72 A), 7 (91 B). 27 S. Cyr. Al. in S. Dionys. Al. in n. 22 Orig. c. Cels. viii. 33 in n. 21 nn. 16, 19, 21, and in Joan. xii. i (iv. 1104 E). In the fourth century it was usual 45 for the faithful to carry away particles in which to communicate themselves S. Bas. ep. xciii. (iii. 187 A) ev AXear5ptt a Se /cat iv AiyvirTq) tKaaros Kal raiv V TO) QIKQ} aVTOV K(il OT TfXoVVTQJl KQlVCtiVlOV (V (TTl TO TT\flffTOV fX fi And on Saturday evening in the neighbour fiovXerat utTaXapPavii Si kavTov. hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50 H. E. v. 22 AiyvnTioi ot ye iTOves ovTfs A\eavopojv Kal ol TT)V r]Pa i 5a oiKowTts kv aafi&aTca ulv iroiovvTai avvdfis, ovx wy fdos oe xP to riavo ?s r ^ v (twmjpioaf ufTa: :
\aS>
d>S
"
XanPavovai, /nerd yap TO fvoJxrjO^vai Kal iravToiow (Sfff^aTcav fj.(f>oprjdrjvai irepl effnepav TUV fivaTT]ptojv ufTaXauPdvovo-iv (an agape seems to be referred to). vpoff<f)(povTes 28 S. Athan. hist.Arian. 55 (i. 377 E) 7/877 n\v ovv ^aav ol TrXtTaTot TOV \aov yfvofievrjs 55 aTToXvcre as (t\06vTes yvvaiKui 5f u\iyow drro/if ivacrav yiyovtv us irpoaira^av. P. 142. 29 Theoph. Al. Canon 7 (Migne P. G. Ixv. 41 A).
1
510
Appendix
APPENDIX K
THE EGYPTIAN LITURGY OF THE ARABIC
DIDASCALIA
MS.
5
CAP. XXXVIII
f.
121
And
Kuddds
(ENARXIS)
1 Accordingly first he shall say the Prayer of Thanksgiving
.
And after that, while all the congregation sits, he shall address to them explanations of the word, to wit of the holy scripture, and instruct them, as is 10 fitting, in their conversation and instruct them in the path of virtue.
<THE
PROTHESIS)
Then he shall
recite
from
skilful
5 teachers,
listen to
and
all the
congregation shall
fear
honour of
and
to
he
shall
hand
the
and he
shall
go round with
*.
the
congregation
20
And
when
and a
section
from
psalmody the deacon shall recite sections from the Psalms : then from the word of the
Gospel \
25
and those abroad and those in distress, and for and for the kings and them that are in high places, and for them that have fallen asleep and them that 6 have repented & and do benefit 30 to the church and they shall pray also for the catechumens, and for the peace of the universal church, and for the bishop and for the clergy, and for the assembly
they shall
And
pray for
the sick
the weather
and for
:
the fruits
of the congregation
a
7
.
7.
5
ab=almudla.
6
Cp.pp.i45sq.
\jj\3
for
aucharisdia.
7
.
Reading
LjL>
Fragment of a Persian
(ANAPHORA)
And so
and
the
A naphora
and
1 1
the presbyters
and
the deacons
and
reader*
and
stand at
and
and
linens* like the wings of the cherubim, and the presbyters standing with him, and so the whole of the clergy* in their order.
And
to
any save
to
a believer alone.
APPENDIX L
FRAGMENT OF AN ANAPHORA OF THE PERSIAN
RITE
MS.
The fragment
Brit.
10
ff.
20
sq.
in
consists of two leaves of syriac "writing of the sixth century, Dr. Bickell part undecipherable without the use of chemical reagents. published as much of it as he could decipher in his Conspectus rei syrorum 15
literariae
a second
(Munster 1871, pp. 71-73: cp. p. 63), and subsequently collated time and made the following reconstruction for the Appendix
:
it
to
The roman numerals indicate Liturgies Eastern and Western Oxford 1879. the columns of the MS., the arabic the lines of each column each dot represents
an
illegible syriac letter
still
:
words
from such 20
traces as are
decipherable, those in italics and enclosed in [ ] are conjectured capitals represent the corresponding syriac letters of words
otherwise undecipherable.
I
K
Kl
25
3
4 5
A DRT
eorum
spirituales
3">
6
7
...
.
A
.
9
1
[P er]
2
et
abudlakonin.
agnostis.
acmlsat = Kapiaia.
acllrus.
kurban.
512
10
ii
Appendix
PN
...
sicut
illi
spiritualem glorificemur
in
una concordia
12
stuporis et in clamore
in sanctipraedicatione silentii
locis
13
5
14
15
1
R
....
emittunt et
eorum ad
ex una voce
te
6
8
et
[<7os]
terreni
17
1
in concordia
clamant
10
19
dicunt
lit
et
nos
20
21
sicut illos
cum
iis
in
una
22 23
15
24 25 26
27
clamemus
et
dicamus
et
glorificandus et
et
magnum
deus
28
20
29
30
31
est],
32 33
25
MT
dominatio
34
35
est
II
1
Deus
essentia cuius
nemo
resistit
potestati, tu es
una sola
30
4
5
adoranda
es,
tu es sicut
at
quomodo
:
es
6
7
tua
35
8 9 10
11
mira narratio de
te
et terrifica explicatio
essentiae tuae
tu es
ille
qui in veritate
12
40
13
14 15 16
17
causa gratiae tuae quia natura tua est fons miserationis tuae: a te ascendit
513
19 20
21
sumpsisti
aliis
.A ....
dedisti
quia
22
ut tibi
tu ut
23 24
25 26
27 28
nemo est \ditior\ te mutuum det, nee etiam indiges mutuum accipias, quia in te et apud
:
te
10
dona
29
DN ....
30
31
39 33
34
15
...
quia non
est
qui
sujficiat
....
earum
Ill
secreto dispergis
K
... ex
3
4 5
creatio tua
nihilo nutus
quam
Deus
vocavit
voluntatis tuae.
tu es
qui,
cum
25
6
7
tecum
in essentia
non adesset
9
10
11
praeter Filium qui ex essentia tua et Spiritum qui ex natura tua, creasti
creaturas vivas et potestates
spiritus et fundasti
mundum
30
12
et inferiora et exornasti
13
14
superiorum
et
mandatum tuum
mundos
effudisti
secreto
15 16
17 18
de
fecisti
35
terra
et
nos
tribuisti
19
20
21
et
...
divinitatis tuae
22
23
40
24
25 26
imagini tuae et praestarent servitutem similitudini tuae et ecce impositum est super
:
omnia quia
tu sic voluisti
iugum
Ll
514
27 28
crcaturae
Appendix
L
eius
:
omnes domination!
est ut
29
omnibus constitutus
. .
dominus
sit
30
31
32
33
ut serviat
34
35
mundus
HD
IV
gratiam
2 3 4
15
NT.
genus
et glorificemus et Filium [et in saecula
\Paireni\
Sptritum Sanctum}
6
7
amen
te
et
amen,
adoramus
[nos]
adorande
et glorificamus
[nos]
20
9 10
1 1
te glorificande et
te
quamquam non
12
13
14 2^
o tu qui omnibus
15 16
17
quae
18
fons
A
omnium
tibi
19
3-5
auxilia et repositorium
20
21
divitiarum spiritualium.
sunt
tui
omnia: essemus
et
22 23 24
35
fecisti et vocasti
nostrum
et magnificasti
nos
nos nos
et elevasti
25 26 27 28
et sanctificasti
per te
et
.... TT
amaritudinem
29 40
30
31
...
N
essentiae tuae
e radice
enim
32 33 34
fructum vivificum
misisti in
...
515
3
4
5
5
6
7
TH A
se ipsum, asumpsit nos ex virgine homo .... Deus de Deo venil
. .
.
.
et [factus esf\
9
10
11
1O
.
et curavit
12 13
14
15
se obtulit passioni
16
17 18
19
20
20
21
...
22
regionem spiritualium
sui
23
24
25 26
27 28
25
et
omni tempore
ante
enim tempus
in
crucifixionis ipsius et
horam
2O
29 30
31
verbum
32
33 34
35
commisit nobis ut
faciamus"]
quemadmodum
ipse
fecit
\_nos
quoqiie 35
iugiter et
[ejus].
VI
i
3
4
5
:::::::::::::::::
<
516
7
Appendix
9
10
11
12 13
14 15 16
17
1
pro
et
\ecclesia
tua sancta]
....
quae est
pax
19
20
21
22
23
24 25 26
27 28
NT
[sine]
pro apostolis
et martyribus et confessoribus
rectis et iustis, pro regibus
A ....
29 30
31
fidelibus qui triumphare fecerunt in ditione sita veritatem regni tui ut per . . . tuum custodiantur fines
32
33
34
35
omnes
VII
9
40
I0
ii
12
.................
13
14
................
.......
[ut faciaf]
panem
vinum
15
\hunc corpus
Filii tui} et
517
[hoc
tui
17 18 19
fide
20
21
bibamus et sumamus
sanctum
22 23
...
et
ad vitam
et
A.
... ex
24
25 26 27 28
culparum
peccatorum
AT".
.
sancti qui
10
....
29
quod de
iudicium
te est
30
31
15
32 33 34 35 VIII
1
20
2 3
4
5
6
7
8 9
10
11
et
....
12
puri et sancti
et
13
14
15
sumamus
A
35
sanctificemus secreto
M
.
16
18 19
unum simus
adoremus et glorificemus naturam divinam potentem in omnibus Patrem et Filium et Spiritum sanctum in saecula. amen.
in bonis
et
40
sanctani
20
21
22
23
5i8
24 25 26
27 28
Appendix
SACRIFICIUM
sumptione corporis
.
.
29
30
31
H NS
T
sancti et
sint
iis
ut puri
32 33
34
N cum
fiducia
et glorificemus
adoremus
[gratia fins] ineffabili.
pro
35
APPENDIX M
THE LITURGY OF ASIA FROM THE CANONS
15
OF LAODICEA
H IYNAEII
1
H
20
oi irparJ3vTepoi
ol SioLKovoi
Kal KaOtfovTai
TW
p,Ta
KcXevo-ecos
TOV
ov 8ei
AvaYvwaeis.
8i4>0epas
Ol 4/a\Tat
cm
TOV
a^.|3cova
ij/aAXouoi
TOV ^PaAftov
5
.
To EuaYYXiov 6 H
f
(THE DISMISSALS)
30
VXT\
TWV
cv
p.ravoia
519
VXTJV.
O 8io,KOvos O SiaKOvos
r-f\v
Beurepav tv
Trpoa<f>covi
TT|V rpiTTjv
(THE
H
Kal
P.CTO.
KISS OF
ElpT\vi]
PEACE)
SiSorai
T<B
TO irpo-|3vTpovs Sovvat
ciruncomp TTJV
10
.
elpT|VT]v
TOT
Ol
Xa lKOl
TTJV
lpT|VY)V 8l86aCTL
IO
rcXetrai
u
.
H Koivama
ia
fa>
ol
UpariKol euriao-i
is
(THE EULOGIA)
15
There seems to be no evidence for the rite of the diocese of Asia except that On the of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). date of the Council, about 363, see Westcott Canon of the New Testament, Freib. i. B. 1855, i. p. 721 (eng. 2 o p. 427 sq., ed. 4: Hefele Conciliengeschichte As to the structure of the church (6 ofo? TOV tov 6, 28, transl. ii. p. 295 sqq.). is mention of the sanctuary (fif)fj.a 56, KK\rjaia 28, 59, Kvpiaicov 28), there of the bishop and presbyters (56), the 0v<naffTr)ptoj> 19, 44) with the seats vessels (djiroTiKa 0Ktvr] *&.), and the the sacred with sacristy (8ianoviK6v 21) and of course the lections, are recited 25 pulpit (a/xjScuv) from which the psalms, Of the ministry (77 fKKXrjaLaoriK^ rais consisting of the sacred (15). orders (lepariKoi 19, i.e. bishop, presbyter and deacon) and the minor orders and door 20, i.e. subdeacons [yirrjpcTai], readers, singers, exorcists
24"
keepers) the minor orders are forbidden to wear stoles (apapia 22, 23 only subdeacons, readers and singers are mentioned, but there would be no question 30 as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe on the functions of the deacon and claim a position in the sacristy or handle the sacred vessels (21). The doors are kept by the subdeacons, who may not the function of the doorkeepers is leave them during the liturgy (22, 43) undefined, but probably they kept the women s doors and the subdeacons the 35 in this respect p. 13. 19 subdeacons and men s (cp. the relation of deacons above\ The liturgy may not be celebrated in Lent except on Saturdays and Sundays (49), nor at any time in houses 1,58). 1 2tWy. Can. 17,35. Upofftyopd is used for mass in 58: Xftrovpfla is used in a general sense as applied to nones and vespers in 18. 40
: :
(K\rjptKoi
C. 56 OTl OV
(v TO)
6
ed0ai
rj
firman a\\ci
tmaKoiros.
TOV
d.irooTjfj.01
3
520
teal
*
Appendix
ji
M
viro
TWV
vir-qptTuv
TWV
cp.
irfpl
tcXrjpiKwv.
2-2.
Cp.
p. 28. 8.
C. 43 C. 17
TOV
pr)
TOVS ^aA/tou?
aAAa
Sid
c fj.eo~ov
Ko.0
(KaffTov
ifja.Ku.ov
fTTi
Trept
real
TOV
UTTO
^v)
Scfi
TrXtov rcDf
if>aXX6vTaiv
Sifydtpas
Can. 17 probably refers immediately to tTepovs Tivds if/d\\eiv (v rr) eKKX-qaiq. the divine office and not to the liturgy: but it implies the principle of alternating psalms and lessons. Can. 15 probably does not exclude the responsive antiphon IO of the people (vTroif/dXX(iv\ but forbids anything beyond this cp. Hefele in loc. OTI ov Sti C. 59 forbids privately composed psalms and uncanonical lections ISiojTiKovs i/ aA/tovy Xtytffdai ev TT) eKKXrjaiq ou5t dKav6viara /3t/3Ata dAAd /j,6va TO,
:
:
Kavovitcd Trjs
/taivrjs
ical
TraXaids Sia9r]Krjs,
in
c.
16
irepl
fj.frd
unexplained
C. 19. C. 19
irfpl TOV SeTv ifiiq -npSnov yuerct Tcis 6fJ.i\ias TWV (mffK6irajv /cat TWV KO.TTJ2O x ov tj t v(av evxty firtT\(?adai /cat /xcra TO ((\0(Tv TOVS Ka.Trjxov[j.(vovs TWV fv ptTavoiq T^V (vxty yiveaOat /cat TOVTQJV irpoae\06vTOJV virb Xtipa, ai virox&pr]o~a.vTa}v KT\. HpocreXOfTv viro x ( ip a ~to be blessed cp. Silv. 57 ad manum accedere (p. 470. 14 above". In c. 5 it is forbidden to hold ordinations ITTI irapovaiq aKpnoj^fvcav, i.e. the 6 are forbidden to enter the church at all. In heretics c. second order of penitents. Sid S C. 19 OVTCUS TMV TTIOTUV TCtS 25 Tpfh piaV H\V TTfV "fivtOOtU The phrases (Tiwnfjs, rty 5e SfVTepav /cat Tpirrjv Sid irpoo-(pouvT]0-fcas irXrjpova6ai. in silence and Sid fficaTrrjs and Sid Trpoo-<pw!]o-(as have been taken to mean aloud, as though equivalent to HVO-TIKUS and (KQwvojs of later rubrics (Palmer But -rrpofffpcuvfiv and npofffpuvTjats are Origines i. 107, ed 4, London 1845). 30 technical words and are used of the deacon, especially as bidding prayers, of i.e. as reciting the suffrages litany-forms see p. 5. 10, 7. 3, cp. 482. 6. Hence a prayer Sid irpofftyoovrjo-fcus must be a prayer bidden by the deacon and responded to by the people, and by consequence a prayer 5td CTJCWTTTJ? must be one said by the celebrant without biddings or responses: cp. Did. Christian antiq. p. 1738. 35 The Laodicene order is, therefore, a prayer by the celebrant followed by two deacon s ektenes and it may coincide with the Egyptian where we have the prayer after the Gospel p. 157, the ektene pp. 158 sq. (the Prayer of the Veil cf. pp. 119-121. is probably a comparatively late addition) and the Three p. 160 But possibly the second 5m irpoafyajv-qaews may be the diptychs. lu however been broken the where the order has C. 40 Egyptian, Cp. again 19. by the interpolation of the Great Entrance in the greek, p. 122, and of the Creed in the Coptic, p. 162. II C. 19 /cat OVTOJ (sc. after the peace) TT)I/ dyiav irpoff(popdv tniTeXfTaOai. ia C. 19 /cat fjiovois eov etVat rofs ttpart/cots etcrufai ets TO OvGiacfrripiov /cat 45 Koivcavdlv. Cp. 44 on oil 5ef yvvaiKas ev TO) 6vcriao~TT]pi<u tlfftpx^odai. C. 7 Koivcavtiv
:
UX"
1Tp<JL>TT]V
Hefele Conciliengeschichte i. p. 740 (eng. trans, ii. p. 314) p.vo~Tr)pia> d-yiu. interprets c. 25 on ov 8ef {/Tr^pe ras aprov SiSovai ov5% TTOTTJPIOV ivXoytiv as pro hibiting subdeacons to communicate the people but the reference is questionable and -jroTTjpiov (vXoffiv is very difficult to explain in this sense. More probably 50 it refers to the agape (which is mentioned in c. 27, where it is forbidden to carry anything away from the agape, and in c. 28, where it is forbidden to hold it in churches: cf. Cone. Gangr. c. n), and the prohibition is directed against any below a deacon saying the grace at the agape cp. Can. Htppol. 35 (ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p no) diaconus in
TO>
TW
55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem laico autem non convenit ut signet et fractionem panis quern invitatis distribuat panem sed tantummodo frangat nihil praeterea faciat.
:
521
C. 32
OT
oil
8ff alperiKiav
tv\oy tas
alriffs flaw
d\oyiat
rj
ev\oyiai in the sense of the unconsecrated surplus of the oblates distributed to the faithful (cp. p. 506), but loaves cp. c. 14 occasionally interchanged between churches in sign of communion
fv\oyiat.
irepl
TOV
fjirj
TO.
tis
ertpas
Stairtfj-ireaOat
c.
\6yov ev^oyiSiv /card rty topr^v rov 5 38 cm ov Sfi irapa rSiv lovdaicav
XafJ-fiavftv
APPENDIX N
THE LITURGY FROM THE WRITERS OF THE PONTIC EXARCHATE
H IYNAEIZ
1
10
O
*O
npO^TITTJS.
AirooroAos.
O
To
6p
Eiprjvr]
6 Xaos
Kai
TJ
T<u
TrvfvfJiaTi
<rov
AiSacrKaXia
3
.
(THE DISMISSALS)
Ol
Ol
a.Kpoa>p.voi
e^c
2
.
Ot
tvep-yovjievoi ev^dp.evoi
Ol {nromiTTOVTS
tu^djxcvot
SICLKOVOS
TCOJ/
arpnTeais
TOVS
Trappr)cna.viJLfi>u>v
ia
TO ovop,a Kvpiov
der)8a)fj.(v
rcoi/
nvev^ariKovs Kapnovs
fTnbfiKW^vwv fV Ty dyia
fKK\rj(riq
35
522
*Ei>
Appendix
ucveiv Tas \enrouevas
r]p.S)v
flprjvT)
Tjuepas ev(i)ueda
<THE
KISS OF
C
PEACE)
(THE OFFERTORY)
*O Xaos
ol
TTpoa4>t
pei TO.
Swpa
(ANAPHORA)
10
.........
Ta e^aTTTfpvya
(T(pa(plp.
(THE THANKSGIVING)
n
era/Sato^]
SieoTTotr&oo ai
f)\iov
(reXij^y
Trepiodoi,
17
Kpnffets
77
acpaiv,
yrj aup-Tracra,
15 eVaXXayat,
vSa>p
$aXn<r<ra,
ra
eVc
ril
a)ti)v
a>rjs
f]p.)i>
aXXa
fKclvo
v vv
jj.ev
iV T(f
7e
Kai
\6yov
20 ddvvarwTfpov on *cai r^f cavrov yvdxrfas df-iauras KOL Xoyw irapa iravra ra
rols dp,rj^dvoi.s TOy TTApAAeicoy
yrjs
KdX\<riv
%OVTI TraireXeof d^rj^avov, flnflv 8e Tt Trpos diav TrXe oi/ (car* eiKONA Qfov KOI 6p.oia)(Tiv 7roitj(ras TON AN6pconON 6 6e6f
^"aja
KaTaKoa~iJ.f](ras Kal
TO>V
eVi
Kat
cnrdvTmv
ap^ovra
t? ri^v
/carao-TJj(ra9,
eira KaTCKrofpicrdevra
Ttjs
Toy
6<})ecoc
KaraTretroi
Ta
25
aia
ou TrepteiSff aXXa ra
6i?
(J>YAAKHN
1
Trpoora
,
NOMON e^coKeN
elc
BoH0iAN,
eneCTHCGN
/cat
fVijueXeiai
Kal 8i8a(TKa\iav apcrJjs , raj 6pfJMg TTJS Kantag ral? aTreiXat? tvcKO^f,
rr]V
TWV dyadwv
TTpodvuinv cirayycXiaiS dieyeipev, TO nepas eKarepov noXXaKis tv dia(fcopois TrpotrcoTroiy els vovflecriav TWV a\\<ov 7rpoXa/3coi> f<pavcptO(Tf Kal eVt rovroiy Kal
.
.
aXX az . 30 rot? roiourotf drraaiv eirt/nefovras r^ drreideia oyK AnecrpA(j)H drjuev K roil davdrov Kal cfaoTroirjQrjpcv 7rd\iv VTT auroD TOU Kvpiov f)U(ov I
Xpio-roO fV
Kai 6 Tporros TTJS fVfpyeo iag pelov fX QfOV VTTap^COV OyX ApHAfMON HfHCATO TO e?NAI iCA AoyAoY AABcoN fcai ra? dtrOeveias f)p.oi)v MOp4>HN
<
T0 ^ a ^fta
0e(2) AAA*
di/eXaj3e
ray
v6o~ovs
Kal
^c f/3acrracre
TTJS
/cal
i/nep
fjp.ds
T]p,S)V
eTpavnaricrdr] iva
ra>
^icoXa)7Ti
avroC
T)p.fis
lada>p.ev
Kardpas
et-rjyopaGe yevouevos
TOI/
drt/Ltoraroi
77^109 eis Trjv (!i>8oov farjv enavaydyrj Kal OVK rjpKf(rdT] /JLOVOV veKpovs ovras famroirjcrai aXXa Kai deoTrjros d^icofMa f \apio-aro Kal dvaTraixreis f)Toiua(TfV almviovg ndcrav tvvoiav dv9pa)7rii>T)v rw p.eyed(i TJJS fvcppo&vvrjs vjrep-
40
ftaivovcras
ri
Trepi
TTUVTUV
12
;
523
ovv 6 irj&ovs aprov KOI cvxapi<TTr](Tas eVXao-f Kai e 8/Sou roiy padrjrais^^^ TOVTO eari TO (raifta /uou TO VTrep uyuaii KXap.evov TOVTO
fls TfjV fftrjv dvdp.vr)(nv. KOI Xa/3a)V TO TTOTypiov KOI ev\apio-TrjO-as Hdaxev OVTOV ndvTfs TOVTO yap p,ov fern TO al/na TO TTJS Kaivrjs auTO?y \eyo)v Tliere f IS 5 diadf)KT)S TO TTfpl 7TO\\S)V K)(Vv6fJLVOV CIS a(pO~lV d/LtapTlOJV* TOUTO 7TOltT
13
.
(THE INVOCATION)
Ta TOU
THN
TA()>HN
TON CTAypON KOI TOVS fj\ovs 14 Kai THN ANACTACIN Kai THN ANOAON
KOI TO
difjLa
Kai
rd
TTJS
mK\T|o-a)S ^Tjnara tm T^ avaSetjjci rov aprov Tqs etixapiarias Kai TOV irorrjpiov TTJS u\o-yas 15
.
10
(THE BLESSING)
<THE
LORD
PRAYER)
TOVTO TO p.fTpov
TIJS
17
} !
H6<rr)s
Kai TroTOTT^f
cVn
HAppHC lAC
V\^CO^eiO*7JS f)UOOVTTJS
TOAMHCAI
etTTflv T(p
0(pOTl TTATtp
<THE
FRACTION)
18
.
(THE COMMUNION)
tcpcvs
iri8i8o)O
KaT\ei avTTjv 6
Ti T-Q I8ia
2O
The sources of the preceding are S. Gregory Thaumaturgus (233-270), the Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils of Ancyra3i4, Neocaesarea c. 315, and Gangra c. 358 (Bruns Canones Berlin 1839, 25 i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably it has therefore not earlier than of the sixth century, and of unknown origin not been used. Some of the reff. are derived from Probst see n. 8 below. As to the arrangement of the church (77 tKK\r]aia TOV 0eoG Gangra 21 6 of/coy TOV @(ov ib. 5, 21 olrcos fvKT-fjpios S. Bas. Ep. ccxvii. 56 cp. S. Greg. Thaum. 30
, :
TO Kvpiaicov 6 vaos ib. OIKOS TTJS irpoaevxijs S. Bas. u. s. 75 Ep. canon, Awcyra 15, Neocaes. 5, 13 TO Itpov S. Greg. Naz. Or. xliii. 52) and the congre gation, outside the doors stood the first order of the penitents (irpoaK\aiovTfs} asking for the prayers of the faithful as they entered (S. Greg. Thaum. u. s. S. Bas. Ep. ccxvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 within the Or. xiv. 12 mentions as frequenting the assemblies of the church narthex (vape-n,^ stood the second order of penitents (dvpowfifvoi S. Greg. Thaum. u. 5.) and the catechumens (ib. tv rrj TUJV KaTrjxovfjLtvajv Tafi OTrjKr) Neocaes. 5) within the doors of the nave stood the third order (77 vno-mwai s S. Greg. Thaum. u. s.), and above them the fourth order (avveaT&Tfs, avviaTajjuvoi] and the faithful 40 the sanctuary (jS^ta S. (ib.: S. Greg. Naz. Insotnn. de Anastas. eccl. 13 sq.) Greg. Naz. Or. xliii. 52 TO -rrpfapvTfptov Ancyr. 18) was enclosed with cancelli S. Greg. Naz. Insomn. 14, de vita sua 39) and a veil
: :
:
524
id.
:
Appendix
:
Or. xliii. 53 Theodoret H. E. iv. ig\ within which was the throne (0p6vos) of the bishop (S. Bas. Ep. clxxxiii S. Greg. Naz. Insomn. 7, de vita sua 29) and the seats (tcaOldpa} of the presbyters on each side of it (id. Insomn. 9 : Ancyr, i cp. 18 tls TO irpeafivrtpiov KadtfcaOai}, and the altar (?) Btia rpamfa Ovaiaarfipiov S. Greg. Nyss. in bapt. Christi, Migne 5 S. Greg. Naz. Or. xliii. 52 The number of deacons is fixed at seven P. G. xlvi. 582 c of stone ib.}. are alluded to in S. Greg. Naz. Insomn. their white vestments (Neocaes. 15 For general descriptions see S. Greg. Naz. Or. xliii. 52 ffTixdpia id. Testatn.}. (n. 10 below), Insomn. de Anastas. 7-16; S. Ephrem Syr. Opp. iii. p. xxxi sqq. 10 (Romae 1746). The ritual of Neocaesarea was old-fashioned in S. Basil s time, de Spir. s. xxix. 74 (ii. 63 A) -rro\\cL -nap avTOis Te\ovutvcav (\Xturus %x (iv SoKti 8id TO T??y KaTOLo~rdo-OJs dpxai^Tpotrov. For the behaviour of a Caesarean congregation see id. in Ps. xxviii. 7 (i. 123 AB). 1 Also avvoSos Gangr. 2ui/ajs Gangr. 5, 20 S. Bas. Ep. cccxliii. 2 (iii. 374 A). S. Bas. Ep. cxxxviii. 2 (iii. 2300) av\\oyos id. Ep. cccxliii. 2 (iii. 374 A). 15 21 2 S. Bas. in Ps. xxviii. 7 (i. 1233) faXubv ex 6 5 irpoQrjTfiav (X fis fvayytXiKa, Trapayyt\fj.aTa, Ta TWV dnoaToXcav K-qpvyuaTa: in s. Baptism. I (ii. 1143) av 5^ aid TTpofpTjTwv SiSacFKouevos A.ovo~aaOf na.0a.pol yivto-Of (Is. i. 16), Sid if/a\/j.jv vovOcTovutvos
:
TU>V
>
TIpoffe\OfTf Trpos avrov Kal (fxariaOrjTf (Ps. xxxiii. 6), 81 diroar6\ojv vayyf\i6[J.cvos 2O MfTavorjaare Kal PaimaQfiTca KT\ (Acts ii. 38), vir avrov TOV Kvpiov irpoa\afJL@av6nfvos \fjovTos Afvre irp6s u.e KT\ (Matt. xi. 28)* ravra yap iravra a-fj/jLfpov S. Greg. Thaum. Ep. canonic. ffweSpapf trpos rr^v dvayvcaffiv oKVfTy KT\. At That all stood at ii (Migne P. G. x. 1048 A): S. Bas. Ep. ccxvii. 75 (iii. 3280). the Gospel is shown by Philostorg. H. E. iii. 5. 3 T& y\vKv Kal irpayjAa KOI ovou.a S. Greg. Naz. Or. xxii. i (i. 414 A) flprjvT] 25 o vvv ZSaJtea TO) Xao) ai avTt\a@ov. H 5i8affKa\ia S. Greg. Thaum. Ep. canonic. SiSaoKaXuv irpofSpiat ib. cccxliii. 2 (iii. 1 1 S. Bas. Ep. ccxvii. 75 (iii. 328 D)
jpa<f>ai
<f>i\i)
374 A).
S. Greg. Thaum. Ep. canon, ii r) aKp6aa^ evboOi TTJS TTV\T]S Iv vapOijKi tvOa 30 eaTavai XP*I T ^ v rj^apTrfKora. ecus rwv KaTr)xovjJ.fVQJV Kal evTevfffv fepxfff6a.r CLKOVCUV TWV ypafyGjv Kal rfjs dtSaffKaXias tK@a\\(ffOca Kal /XT) d.iovo~0w Trpofffvxfjs yap utr ai . . S. Bas. Ep. ccxiii. 56 (iii. 326 B) tis rovs aKpocafjifvovs 5^\0-fjatrai
ra>
(J>r]ffl
328 D). The second order of the penitents were thus dismissed summarily without prayer. Cp. p. 3. 13. 5 S. de 35 Greg. Nyss. Bapt. (Migne P. G. xlvi. 421 c) tpvOpiui vwfp aov on yrjpdaas Xonrdv fterd rav Karyxovufvcav tK@a\\rt us iraiSdptov avow Kal OVK (Xff*vOov H\\OVTOS uvarripiov XaXeTcrOai. The catechumens stood next above the hearers, and were therefore next dismissed, S. Greg. Thaum. M.S. where the prayer of the catechumens is also implied. 6 The 40 Ancyr. 17 requires certain lepers eis rovs x Ata CAt6 I/ol s ^v^aOai. energumens do not seem to be otherwise alluded to their dismissal at this of is assumed on the Const, analogy Ap. pp. 5 sqq. point 7 tacuBev TTJS iTv\r}s TOV vaov S. Greg. Thaum. Ep. canon, ii 17 Si viruirTcaffis S. Bas. Ep. ccxvii. 56 (iii. 326 B) IffTauevos peToL TWV Karrj\ovu.tvojv tgepxerai 45 fj.trd TWV ev vrroirruo-ft TrpoafvxofJ.fvos (e\vo~Tai. The ucTa T&V KaTTjxovfJ.fvoJV of S. Greg. Thaum. need mean only that they were dismissed at the dismissal of the catechumens, without defining the relative order of the dismissals of the avTwv
6(\v<TfTai
:
cp.
ib.
75
(iii.
"iva
several classes. 8 Ancyr. 2 defines the characteristic XfiTovpylat of the deacon as apTov TJ Trorrjpiov 50 dva<pfpfiv and Kr^puaanv the latter referring to the proclamations and especially the recitation of the suffrages of litany forms : cp. pp. 3. 12, 7. 27, 23. 13. S. Bas.
Ep. civ. (iii. 244 c) fj.ffjij/rjo-ai yap iravTous TWV icr/pvyp-dTcav TWV KK\rjo~taaTiKiov iriaTos wv TTJ TOV &tov x a P Tt oTi Kal vTilp Tuv v dnoorj fjuais d5c\(pa!V 5e6fttda Kal inrtp rSav fv aTpaTeiats k^tTa^ofifvojv Kal vtrtp irapprjaia^op-ivoiv 8id TO ovopa Kvplov Kal vntp 55 TUV TOVS TTV(v/j.aTiKovs Kapwovs (mSeiKVV(J.ev<uv V TT) dyia (KK\r]O ia rdy tvx&s iroiovfAtda ib. xcvii wore Sid ravra -irdvTO, tv elprjvr) ptvftv Tas \fiirofjicvas fjuMV (iii. 191 c)
l
rjpepas evxopeOa, tv
fiprji
Tj
5t
aiTovjJiev.
These passages
525
may refer to an intercession within the anaphora (cp. Probst Lit. des vierten Jahrh, u. deren Reform Munster i. W. 1893, p. 150), but Kr/pvyuaTa suggests the prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii fv Sf TTJ avvooy fivfi^ijv fjuwv KfXfvaof yeveaOai Kai OVTOS Sf irpoo fvgai (iii. 230 c) VTTfp rjuwv Kai TOV Xabv ovfj.Ttapa.Xa.fte iva ras Xfnro/j.fvas Tfutpas TJ &pas TT}S TrapoiKias 5
fifjuav 9
T>
Kvpia.
S. Bas. S.
Poenae
e xon/
in
monachos
delinq.
pr)
38
(ii.
529 B)
f TIS Iv
T>
Kaipw
rrjs
KOivcuvias XVTTTJV
10
irpbs
rbv dSeX(pbv
8a>
avTcp
Greg. Naz. Or. xliii. 52 (i. 808 D) (Is yap TO lepbv flfff\6wv (sc. the Emperor Valens) /xerd naarjs rrjs rrepl avrbv oopv(popias rjv Sf rj^tfpa TOIV firKpavicav Kai ddpoiffLfj-os real TOV Xaov /J.epos yfvouevo? . frreior) yap evoov eyeveTO teal TTJV aKOTjv Trpoo~ftaXovo~rj TTJ if/aXfj,ojSta KaTfftpovTTjdT] TOV Tf Xaov TO rtfXayos fide KOI rtaffav Kai TO Tf firjua TTJV evKoffpiav offrj offrj TrXrjcrlov ayjfXiK^v (ia\\ov f) dvdpojmvrjv, Trepl TOV [AfVTOv \aov TrpoTeTaynevov (sc. S. Basil) opQiov OLOVTOV "Safj.ovr)\ o \6yos ypatyci Kai TT)V o\fjiv Kai TT)V Stavotav uo-irtp ovtitvbs Kawov (i Sam.xix. 20) dffXtvT} Kai TO etu Kai firjuaTi, TOVS oe irfpl avTov yeyovoTos d\\cL a~Tr]\ot}UVOV ?v OVTWS etiroa Tivl Kai (T0do"fmTi eiraOe TI avOpwinvov, fTTftor) TavTa flSf effTrjKOTas ev eTrei TCL oe GKOTOV Kai oivijs ir\r]povTai TTJV fyiv owpa TT/ Oeia Tpanffo TrpoffeveKtiv fSft Siv avTovpybs TJV avvaitfXa&fTO 8 ovSds uiffTTfp rjv fdos, aorjXov ov fl TTjVtKavTa TO irdOos yvupi^eTat irtpiTpfirfi yap Kai e! fj.-q TIS T&V eK TOV TT)V \fipa TTJV ireptTpoTrr)v fffTrjffe KOLV KaTr]ve\Orj TTTUfna SaKpvojv aiov. vtroa\<jav tis T TOV OeTov vtwv flfffhrjXvOe Kai Theodt. H. E. iv. 19 ufTa/j.f\rjdfls oc Ed\rjs TTJs TOV fj.fya.Xov BaffiXdov oioaffKaXias dtrrj\avfff, Kai TQJ OvaiaaT-qpica TO. floudora The words TT) 6fia Tpairtfo and TOJ QvaiaaTrjpica do not imply TtpoatVT]vo\t that the offerer entered the enclosure and offered at the altar itself; for both S. Greg, and Theodt. mention it in the context as a further point that Valens was admitted within the curtain to converse with S. Basil. Ancyr. 2 describes one of the two characteristic functions of the deacon by aprov r\ TTOTTJPIOV Caesarius Nazianz. Dial. iii. qu. dva(p(pfiv, i.e. to set the oblation on the altar. 169 (Migne P. G. xxxviii. 1132) opwufv TOV ayiov fKttvov aprov Trjufpov fv TOV dvaifj.aKTCt} OvffiaffTrjpia} Kara Kaipbv TTJS delay Kai (J.VO~TIKT]S TfXfTrjs enl TTJS dxpavTov TfpoTiOefj,evov Tpaire&s. The offertory is placed here on the analogy of the Ap. Const. there is nothing in the writers to define its exact position, and possibly the position of the Great Entrance of S. Basil indicates that it should precede the Kiss of Peace. 11 S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) evwOT/Ti TI HVO~TIK> KOI (tdOf Xoyovs drroppTjTovs (pQeygai ufO TJ^WV eKftva a KOI Ta fgairTepvya KTX tn Christi resur. iii (ib. 654 B) Kai TOTC (sc. OTO.V irapf\vdT] T~b o"x^jua TOV Kuajj,ov
.
.
lo
a>fj.a
T>
(f>6@a>
SS>pa.
25
TO>
30
35
Xa>
a passage recounting the ii. 3 sq. (ii. 338 D) motives of the love of God, evidently modelled on the liturgical thanksgiving. Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg. Naz. Or. xlv. 7-9 (i. 849 D sqq.) pp. 15-17, 19 sq., 51, 324-327. Other parallels are found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) ov eaTiv 6 x.apaKTrjp Kai TJ COTYde Fide 2 (ii. 131 E) H CO^ IA, 77 AYNAMIC o ZOOM Aopoc TTOC c4>pA|-ic c4>pApc oXov |N eAYtco AeiKNyc TON TTATepA: cp. p. 322. 28 sqq. Ep. viii.2(iii. 820) O Of Tibs Kai TO TTNCyMA TO AflON nHfH fffTlV AflACMOy HC HACA T) AOflKH KTJCIC KUT dvaXoyiav TTJS dpfTTJs dyidfTai de Sp. s. xvi. 38 (iii. 32 D) rrtas fj.ev yap inrb TOV TlvevfJaros e"nroiaiv dyytXoi Aoa fv v^lffTOis /J.T) AyNAMCoBeNTEC cp. In Julittam 6 (ii. 406) Xoyw eT iMHce S. Greg. Naz. Or. xliv. 4 p. 323. 9 sqq. Kai elKONi TeTiMHMeNOC and (i. 837 D) \fipl &eov cp. ib. xlv. 8, xxxix. 13 p. 324. i6sq. S. Greg. Nyss. in bapt. Christi (Migne P.G. xlvi. 600 A) eSoopicAC TOV napaotiaov cp. p. 324. 28. S. Bas. Const, monast. i. 2 (ii. 536 E) OI KONOMOYNTA TOV yfvovs -fnnSjv THN CCOTHP IAN cp. p. 325. 2 sq. S. Greg. Nyss. c. Eunom. ii (Migne P.O. xlv. 473 D) KOI aopKOjQfls ev Trj dyia -rrapdivca IXvTpuaaTO T)fj.ds (K TOy GANATOy N cp KATei)(6Me6A yno THC AMAPTIAC nenpAMeNOi Aoyc ANTAAAAPMA T^J XvTpwaeas TWV
:
I
0~VfJ<pWV(tiS
45
cttaK<x>N
V<p
6t>
50
55
526
avTOv
JaVToG THN
13
Appendix
aifta t
N
I
TC>
^IA TO Y CTAYROy a ^ 6&OTTOIHCAC KT\ cp. p. 326. 30 Sqq. The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii. 55 A) ov yap 5r) TOVTOIS dpKovfieda ojv 6 dnoaToXos fj TO evayytXiov \-nt^vi]aQj] dAAci KOI tiriXtyo^fv tTfpa ws fj.fyaXr)v txovTa irpbs \jivaTr\oiov rr)v iaxyv 5 teal TrpoXeyofJLfv For the form above see de Baptismo (K rrjs dypd^ov GtoacrKaX tas irapaXa06vTts. 2 (ii. 650 c) KOI irpbs TO TtXd TWV (vayytXicav yeypairTai Aafiwv KT\ it is i. 3 neither that of any single Gospel nor exactly of any combination of them, and
if\ (
NKpO)N ANACTACIN*
H5ei -yap
JO Nazianz. Dial.
part determined by liturgical reminiscences. Cp. Caesarius qu. 160 (Migne P. G. xxxviii. 1132) Giaatp TOIV diroaToXtav O.OTOV e-nioiatptav Ad^tTe <pdyTe l avrov Trdrres TOVTO !cm TO (Jiov, fj.rjiraj TvOfls mere /cat TOVT6 tOTt TO Aa/3er TTJ aapfci alpa /xou, p.-f}iroj Tp<u9(ls em GTavpai Supti notice ! where CLVTOV 20. iravTes, cp. p. 18, 87. 5, 177. 3: and T^V irXfvpav
is
no doubt
in
iii.
TO>
<f>Tjal
ffu>fj.d
J5
(i.
3253)
:
Tov diraOovs
irddrj
deal leniently with the Nazianzenes cp. p. 328. 29 sqq. 13 S. Bas. de Spir. s. xxvii. 66 (iii. 54 E). S. Greg. Nyss. in baptism. Christi (Migne P. G. xlvi 582 c) TOV dyi.acffj.ov TOV TOV Tlvtvp-aTos Or. cat. 37 (ib. xlv. 97 B)
:
2O
T^J cv\oyias ovvd^fi -npbs fKfivo jjtfTaffToiXfi&ffas TWV (patvofitvcw TTJV <pvaiv. of his father in his sickness rds S. Greg. Naz. Or. xviii. 29 (i. 350 B) s tv\^v (TX^artVas avvT\fi irpo()v(j.Q}s j) -npoTfXti TOV AaoG TO. Trapi/j.fvas x ( ip as HVffT-fjpia pr]/j.aat piv 6\iyois Kal oaois Hffdevev, oiavoia oi ws efj.ol SoKfT Kal \iav TeXecaTaTy & TOV QavfJ.aTos avfv j3?7/iaTOi- ITU PrjftaTos, dvev OvfftaffTtjpiov OVTTJS,
T?7
16
25 lepfvs
(fra (ntiiruv Ta TT)S evxapiffTias prjuaTa OVTOJS us iroppoj TWV T(\ovfj.evojv . . P. 337. 27. avTrjBfs Kal TOV Xabv KaTfvXofrjaas tidXiv TTJS K\ivrjs yivfTai. 17 S. Greg. NysSfde Or. dom. ii (Migne P.G. xliv. 1141 D). The liturgical Lord s
.
Cp. ib. 11400 fW OVTQJ TT? o lKeiOTaTT) -npoarjyopla eniKAAeTcGAI KAI f nreiv TTATep* oi asydp TO) XtyovTi XP f ^a ^ U X^ S oarjs Trjs 18 See n. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B). 19 S. Bas. Ep. xciii (iii. i86E) TO 8 kv rofy TOV 8icayfj.ov Kaipois
is
liturgical
proem
Tiva
fj.r)
flvai fiapv
-napovTos lepeus T) XtiTOVpyov TT)V Koivojviav Xapfidvfiv TTJ iSia x fl irepmov faTi dirooeiKfvvai Sid TO Kal T^V /jLaupdv ffvvrjOfiav TOVTO
.
8t
UVTUV
35 T&V
irdvTes yap ol /eaTcL rdy fprjpovs fiovd^ovTes tvOa IJIT) irpayfidrcav TnaTujaaaOai kaTiv lepevs KOtVtuvlav o iitoi KaTfxovTfs d(p eavTaiv (j.tTaXap.fidvovo iv. , . ctTra^ yap TT)V Bvaiav TOV Irpeojs TfXci&aavTcs Kal oeSouKOTOs 6 Xafiwv avTTjv us oXrjv bpov naff
oeociitcoTOS (IKOTQJS ^fTaXa^^dveiv Kal vTroSexfo dai Ttvfiv ofpeiXei. Kal yap Kal cv TT} (KKXrj&iq 6 Ifpeiis tirioiScao i TT)V /Atpioa Kal /fdTe xfi avTrjv 6 vnooxo[J.(vos /XCT (ovo~ias dndo"r]s Kal OVTU irpoo dyd TO) o~To/xaTi TTJ I8ia x fl p L TavTov TO IVVV tiTf fj.iav ftepiSa 8etTai TIS irapd TOV ifptojs TT^ 8vvap.fi tiTf TroXXds ftfpiSas o/xou. S. Greg. Thaum. Ep. canon, ii r) fj.f6eis TWV dyiaatrio
e<7Tt
Neocaesar. 13 cmx&ptoi TrpfafivTepoi tv TO) KvpiaKoi TTJS iroXfcus irpoa(p(peiv ov SvvavTat irapovTOs ttnaKoirov 77 -npiafivTipcuv iroXfus ovTf p.r)v apTov oiSovai tv ei/xy 45 ovot iroTTjpiov: Gangr. 4 Trpoatyopas [AfTaXaf*pdvfiv: Ancyr. 16 TT?S Trpoa<popds e<paiiTaOcaaav TvyxavtTOJoav TTJ? Koivcavias Caesar. TvyxaveTuaav TTJS -npoa^opds Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii. 1133) Kvpicas Kal dpap6Tcus avTo vtrdpxeiv TO deiov aw^a. TO firl TTJS Otias Tpantfas ifpovpyovpevov Kal
U.O.TWV
:
.
527
APPENDIX O
THE BYZANTINE LITURGY BEFORE THE SEVENTH CENTURY
H IYNAEIZ
1
v|/d\Tat
dveX06vTS
XY
2
.
KK\T](r(av
ia\0T] 6
TTJS
naaiv
6 Xaos
Kal
Top
TrvevpaTi
<rov*
15
6 SiaKovos |Ji.Ya
O
Tou aTToaroXou
6
C
O
j
ToO evayyeXioroC
.....
-
25
TO EtiaYY^ tov5
O
6
ojxiXwv
Xaos
TTvevp-aTi
<rov
Kai
TO>
(THE DISMISSALS)
Ot KaTTjxovp.evoi
At Ovpat
|pxovTai.
528
Appendix
O
Yrrep
5
rtjs
SLO.KOVOS
rS)V ev (rvp.(popais
6 irpoeorus
6 Xaos
Kai
TO)
nvevpaTi
<rov
6 irpoecrrAs fvXoyei*.
<THE
GREAT ENTRANCE)
Tov
TTJS
15
Atyet
tijivov
6 Xaos
irpo0cra)S
uprov
ol
Kal TO
....
/3ao-iXc a
dofrs
....
Kpao-0iv dprius
Kal TiGeaaiv
iro-nripio
eirl
TTJV Tpdirefav
(THE
2O
KISS
OF PEACE)
O
6
Xaos
trou
*.
Kat
TCO jrvfvfiart
dXXT|Xous
25
(THE CREED)
To ayiov
Md0T]p,a
(THE DIPTYCHS)
To. AiTTTVxa irapa rot) SiaKovou
TuiV
30 Vyrep paprvpav
TU>V
dyicov Tcao-apcw
ra>i>
cV
6o"ia
rr/
(tvyp
KfKoip,rjp.fva)v KOI
TU>V
TOJV eV
Xptarcp
TtJV
35 Yrrep
TTJS
KK\r](rias
Kal
TOV 8
(mo K.oTruiv
TOV 8
KOI TOV 8
529
/3ao-tXea>y
TOV 8
KOI TOV 8
dpxovTcw TOV 8
Tr\r}pa>}MTOs
Yn-fp TOV
(TTJS e/KKXqo-t ay
11
.
YTTfp TOV 8
Kai TOV 8
(ANAPHORA)
O
Upevs
Kal
fj
x a P ls T0v Kvpiov
>ia
f]jj.S>v
irjo-ov
Xptorou
dyuTTTj
vu,a>v
("irj
uera TTOVTCOV
Ava>
TOV vovv 13
IO
f|
Evxapio-ria
u
15
a-ytos ayios
Kvpios
o-a/3aco^
*
KT\
ovv eavTov fdvaev ore Tals olKfiais x P a /*fra TO 8einvrjo~ai TOV apTov evxapio-Trjaras dvf8fie KOI e/cXao-fv e/j.p.igas tavTuv rw dv^ iTv-rra) TO jroTTjpiov CK TOV yevvfjfjiaTOS Trjs dp.n\ov Kepdo-as Kal
1
<at
Xaj3a>i/
o/uo/o)?
fvxapiaTrjo-as Kal
<f)dyTe
Kal Aa/3cT
TrtCTe*
ToOid eort
3O
TO
0-aifj.d
fj.ov
Kal
TOVTO
ea-ri
TO alpd p,ov
1G
.
H
(THE INTERCESSION)
Y7T<p
T(5i/
ev
TTt o-Tfi
TrapeX^ovTcoj/
K.6o~fJ,ov
Yrrep
elprjvrjs
ep TrdvTcov
T&V dvdpamwv 18
UKOVTCS rip.dpTOp.ev o~vy\(apr)o~ov
19
25
Etre cKovTts
C ITC
<THE
BLESSING)
irpoecTTUS
flprjvr)
O
Xapu
i;^t?j/
30
/cat
....
vov
20
.
6 Xaos
Kat
TCO
TtvfvpaTi
(THE LORD
PRAYER)
.
EvxT|
TWV mo-Twv 21
35
(THE INCLINATION)
irpoco-Ttis
"Elprjvrj
55O
Appendix
6
O
(TOV
Xaos
Km
Tft>
ITVfl fJUlTl
3
.
TT\V
^P a
aipu>v
els vv^os
Xt
Y<-
o Upeus
Ta ayia
rot
<THE
COMMUNION)
(THANKSGIVING)
Mera. TO p.TaXaf3lv eux a P lcrrovcrl
"E9os
36
-
TU>V
ayiwv
iraXcuov pouXerat dvd TT^V pacnXeuouo-av (iroXtv) or av iroXvi TI rov Otov T)p.wv tvairo|xeivoi (j.epiScov TOV dxpdvTov o-wp.a.TOS XpurTOxi
5 TiaiSas
a<j>06pous
<|)OITU)V-
The outline of the liturgy of the beginning of the fifth century can be has gathered from S. Chrysostom s Constantinopolitan writings but evidence been added from other writers of the fifth century (Soz., Socr., Philostorg., whom ao Theod. LecO and of the sixth (Eutych., Jo. Eph., EvagrA the latter of If the at least represent in some points a usage later than S. Chrysostom. ritual of the two entrances and the creed be omitted and the offertory be inserted, probably after the kiss of peace, the result will represent approxi
;
25
mately the rite of S. Chrysostom s date. John the Faster [MS. Paris Grncc. 2500 and of a much p. 440 is certainly spurious
j
f.
to
iv.
later date.)
the interesting passage in S. Chrys. in i Thess. xi. 4 (xi. 507 c) describes poor begging at the vestibules (TO. nponv\aia} of the church cp. Evagr. H. E. for the ambo (d/i/Son/, prjfta ruiv dvayfojaruv } see n. 6 below the sanctuary iv. 15 30 \6vai 3.aTrip.ov\ n. 2, and the synthronus of the presbyters (Jo Eph. H. E. i. 12, 18, p. 27 ap. R. Payne Smith The third part of the Eccl. Hist, of John, p. ii s throne (o ImaitoiuKos Opuvot) n. 6: bp. of Epliesns Oxon. 1860), and the bishop the form of the altar as a slab supported on columns is perhaps implied in the ciborium over the altar was general in Socr. H. E. vi. 5. n. 6 below
:
An
v. 22, p 362 cp. ii. 30, 35 Constantinople in the sixth century (Jo. Eph. H. Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon, p. i42\ and it is unnecessary to allude to the fully developed byzantine type of church The in Procopius account of S. Sophia and the other buildings of Justinian. concelebration of the presbyters with the bishop is referred to as a matter of
:
40 course
1
in Jo. Eph. H. E. \. 12, p. 18, p. 27. Zvi atts S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c) : Socr. H. E. vii. 5. v. Cone, sub Mennd (Labbe-Cossart 11560) TOT (fxuvr) ^(yn\rj -rrdvTfs of TOV \iiov wy If t^os ffTw/ictToy t&oiacLv Et Aoy^Toj Kvpios o Qeos TOV lapa^\ OTI i civrov tnl iro\\f)v 0% &pav TO) (tcaTfpo if/aTO Kai (TToirjfff \vTpcaatv v iaXpcubiav TavTrjv ol \fd\Tai (rrfTpdirrjaav dvt\06i T TUIV j.eu>v KOI \a.\kuvT(av Tr t
:
Aa<
u.v-ri<.l<(uvovvj<uv
531
5
rr)
p.vripi n
Ofia t-nXrjpwOri vvv Bf TI revelation of the Trisagion in the pontificate of S. Proclus, 434-4^, (S. Jo. Damasc. F. O. iii. 10) probably marks 10 the date of its insertion into the liturgy. For the struggle over the insertion of 6 o-ravpaj0ds Si rip.d? in Constantinople see Jo. Eph. H. E. ii. 52, p. 156 iii. H.E. iii. AvtWovrts 19, p. 198 sc. into the ambo. Evagr. 44. 3 Eustratius vitaS. Eutychii x. 92 Migne P. G. Ixxxvi. 2377 c, rr,v dyuararTjv fuyfaip TOV Qfov (KK\r^aiav Ovfuaaas, where the reference is to the beginning 15 of the ceremonies of Easter-night. * S. Chrys. in Col. in. 3 (xi. 3480) orav datMri o fKK\T)viat ir/Mtffrws ilQiw \tyti ElpTjvrj Ttafriv orav o/xtAf; Elp^vij tiaaiv orav iracrtv orav
wdffrjy
Aoa
Atovros ucyd\r)
ffoi
<[>wvfi
tKf,a(at>
a-navrty
Kvpcf
Kal
Xfirovp-fia.
tvraftas
r^<s
tv\o~ffi
Elprjvrj
drrirdt<j9at
-nafJiV
. .
.
\eytts Kal
r$>
preceding the first salutation are additions later than S. Chrysostom s time. 5 S. Chrys. in Act. Ap. xix. 5 (ix. 159 E) l<rrr)Ktv & oiaxovo? /^ -/a ftowv KOI Xiycov Tli jax P (V fal rovro
<a
orav $ Ovvta rfXfoGr/ Elprjvr} iraatv, KO! fitTafv KOI Xaupdvovrf? K al drrtStoovrty r$ SiMvri rty The Trisagion and the censing irvfvpjan aov.
2O
aroXov
ftovov
(iprjKfv
TI
Xt-ffi
ra e-yKiintva
:
dXAd
KOI rrfv
wvr( (virrj^orfpa vpuv tlvai Kal alriav rwv ffypap.p.tv(av Kal ris ravra
xxix. 3 (ix. 229 D) roaovroav fitv irpo^rSw ofvrtpov rrjs vp.iv oiaXtyop-tvuv, TO/JOVTCUV bt dwoirrijXuv fvay/fXirrrujv ndvrw rd frcurrjpia oo /psira 7rpori9(vrojv in 2 Thess. iii. 4 (xi. 528 D tuetori rd avrd ; Xiytis aKovfiv KaQ iM&ffnp tip-epav, dirt urn iroiov wpo^rov iarl ro x<apiov ro dvayvoa<j0iv Kal iroiov a-noaroXov ff noiay f-nifrroX^; Avf\edjv sc. into the ambo, ro fi^p:a run/ ova35 Soz. H. E. viii. 5. At a later date the Gospel was not recited bv
in Act.
Ap.
:
30
tfrbtjpAo(j<>
.O
TT
T*
*..
vn. 5. All stood at the Gospel, Philostorg. H. E. iii. 5 (which implies the 40 practice of Constantinople). See n. 3. Cp. Soz. H. E. viii. 18 irvpairovuwov rt Kal iroXX&Kis _ _ sc. S. Chrysostom^ \privai avrov iraXiv -np^rfp^v rois
fyiaaoOai
cl>
Cp
im<TKOiTiKov
Karaif Tjfpivapfvovs Xaw -nprjatnrtlv Kal Itptvai Gtpus rjvd-fKavav rr,v tipfji Tjv KaBiaai Opovov dva^KaaQdy 06 Kal (j\friov riva
ra>
els
rov
S.
ot(ff)\df \oyov.
bt Trpos
Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 rovovrov alrov ro ir\f)dos iKfxr)Vf<rav Kal rwv avrov Xofav Kopov OVK tl\ov taarf tvtl
But 45
oiTOy,
<}>6Pov,
rov Evrpomov
VTTO
affat
see
7
ro Gvotaarripiov Ktipivov Kal (KTrcnXrj foroy viro rov rov ffaxovt avrov. For two sermons at one synaxis
>piv
priest
(I
who had
preached in his
own
dismissal of the catechumens is implied in S. Chrys. in Ad. \. 8 ix. 13 A) u\v ovv in dp4nfrdXXtis ori 6(6s ianv o Xpioros vrijGi Kal fjirjot Qt uav dttovf
t<a
The
where
S.
532
Appendix
Soz. H. E. vii. 16 probably \6ycav fiTjSe (v ToTs KaTTjxovfj.fvois dpiO/jifi fftavTov. implies that the public penitential status was abolished at Constantinople at the end of the fourth century. For the closing of the doors see n. 2 above. 8 S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 B) Sid TOVTO ptifrva SvvaTai TO KOIVOV K TTJS eKKXtjo ias Kal dnep KaO eavTov ov SvvaTai rtf /*erd TWV dXXcuv yivo^evos la\v(C fVTavOa yivovTai vnep TT}S oiKOVfievTjs, vnep TTJS Sid TOVTO fj.dXio~Ta dvayKaiai al
(i>xal
fKKXijffias TTJS enl irtpaTcav, vnep TTJS eiprjvTjs, vnep TWV ev av^<popais, which can perhaps best be referred to the prayer of the faithful. 9 S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G. Ixxxvi. 2400^ WOTS
TO [MTaid^ovaiv
of
TOV
TTJS
Taews vftvov Tivd \paXpiKov Xeyeiv nponcpopov us vopifavai, QaffiXea SOTJS Kal npoaayopeveiv rd elff<pep6/^fva Kal fj.Tj8eiTWTfXetw0evTa SiaTTjs dp\i(panpoff<pepeiv 77 TIKTJS eniKXTjaews, Kal TOV ev avTots dva\df^TTOVTos dyiafffj.ov, fl fJ.Tj TI fTepov fiovXoiTO 15 avTois TO Vf&OVfltvov ..." oif/fi TOVS XfviTas (ptpovTas dpTOVs Kal iroTTjpiov oivov Kal TiGevTas fm TT)V Tpdnffav" (quoted from an unknown work of S. Athanasius). an ^ 2iyr)ffdT<u ttdaa. Both of the existing Cherubic Hymns, Of rd x f P v Pp. 41 (that of Easter Even\ are open to this criticism, and one of them may c ed. Bonn 1838) referred to. Cedrenus Hist. be, inaccurately, p. 386 (i. p. 685, 20 refers the institution of the Cherubic to the reign of Justin II, 565-78. Apricas Ktpacr0(v seems to imply that the prothesis was not yet moved back to the beginning of the liturgy, but was made immediately before the Great Entrance. The offering of trpoafyopai for the dead is mentioned in S. Chrys.
OvaiaaTTjpiw npoadyeiv ptXXovaTjs
XeiTovpyiKTjs
irapaotSuKoTes
TOI
"
"
^^>
377>
<rdp,
Hymn
in Act.
35
O.VTI SaKpvcav,
i
Ap. xxi. 4 (xi. 1760) tirivoufitv oaas ovvd^fBa -rrapa^vdias Tof? dircXOovaiv, dvrl dpifvojv^ dvTi (anjfttlaav TOS fXajftoavvas, ray fvxds, ray irporr(f>opds va KaKfivoi Kal Tjfifis Tvx&Hfv TUIV fTnjyyfXf^fvojv dyaOwv. The story of Theodosius in Theodoret H.E. v. 18 shows that the emperor remained within the sanctuary after offering his oblation cp. p. 538. 20. 10 See n. i. (For udO-r)pa = creed, see the edict of Justin II in Evagr. H. E.
:
v.
777-01
/j.aOT)t*aTi
Ar. E. H.
jj.dQT)fj.a
KOI
ffvuudOij/jia:
c}.
T<av
Swainson Gk.
Lit. p. 90,
note
mtripcM S. Maximus in Dionys. Cod. Rossan. of Lit. S. Chtys. in Theod. Lect. H. E. ii. 32 Tt//o0eoy (patriarch of
TU>V
dyicav
at OKTUI naTepuv TTJS Triarecas Constantinople, 512-518) TO rpteuteffleaf 8ea ffvp&oXov KaO (KaffTTjv avvaiv Xtyfadai -rraptffKevaafv im SiafioXTj SijOtv MaKtSoviov 35 (his predecessor) us UVTOV P.T) te^oftfvov TO avfj.0oXov anag TOV erouy Xfyoptvov TpoTepov fv TTJ dfla TrapaffKfVTJ TOV dtiov irdOovs TO) Kaipw TWV yivofitvcav VTTO TOV ITHO-KOTTOV KaTTjxnfffcav. Joan. Biclarensis Chrome. (Migne P. L. Ixxii. 863 B) says that
his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli et in synodo Chalcedonensi laudabiliter receptum in omni 40 catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur Biclaren. was in Constantinople at the time and his evidence oratio. John ought to be good but there is no other trace of such a position for the creed Hence either Justin must have unsuccessfully attempted in an eastern rite. a change, or John must have confused the details of the Greek use with that 45 of his own Spanish rite, into which the creed was introduced in this position by the third Council of Toledo in 589 (c. 2 Bruns Canones ii. p. 213). 11 See n. 2 which seems to imply this position for the diptychs and for the names also S. Chrys. in Act.Ap. xxi. 4 (ix 176 A) ovx anXws 6 SiaKovos @oa Yntp V XptffTai KfKoifj,Tjfj.(V(av Kal TWV rdy fj.vetas virip avrwv eiriTfXovfJ-fvajv tv x P ff i y 5 T) Bvaia Kal irdvTa rrpoKeiTai TjvTpfTri(rfJi(va, irdpeiffiv dyyeXoi dpxdyyfXoi, TrdpeaTiv
Justin
II in
congregatorum
T>V
vlos TOV Qeov, /xerd ToaavTTjs (ppiKTjs (0~TT)Kaffiv dnavTfs, Trapto~TrjKaaiv tKfTvoi irdvTcav fftydiVTcav, Kal fjyrj dnXtas yivto~6ai Ta yivoftfva 5 OVKOVV Kal rd dXXa Kal Ta iiiTtp KKXT)o~ias Kal Ta vnep TWV iepecav irpoo~<pepu^tva Kal Ta vnep TOV
;
55
yevoiTO dA.\d irdvTa //erd nio~T(QJS yiveTai. TI oiei TO TO KXTjOfjvai tv eKeivrj TTJ wpa. Kav pdpTvpfs wffi, KO.V vnep fitydXtj TifjLrf TO ovo^LaaBrjvai TOV Sfo~noTov napovTOs, TOV OavaTov eniTfXovfAtvov TTJS <ppiKTTjs Ovaias, TWV ftwmjpuav. (This passage is referred to the diptychs
/AT)
npoo~<pep(o~6ai,
,
d<f>drwv
533
with some hesitation its tone reflects a moment of expectation like that im mediately before the anaphora rather than that of the finished action. But it may refer to the litany during the fraction cp. p. 475. 6). For the names of patriarchs see Evagr. H. E. iii. 20 sq. Jo. Eph. H. E. ii. 34, p. 145, iv. 57, p. 331 of bishops, lepeojv above, and Evagr. H. E. iv. 38: of the emperor ib. iii. 34: of 5 H. E. ii. ir, p. 108: of individuals S Chrys. in Act. Ap. the^ magistrates Jo. Eph.
:
xviii.
5 (ix. 151 B) fUKpuv ecfTiv elne fj.oi TO Kal ev TL^IS d-ytats dva<popais det TO 6Vo/id oov eyKia0ai; (where a position after consecration is not necessarily implied). For councils cp. Evagr. H. E. iv. u.
2
13
Theodoret ep. 146, above p. 479. 10. S. Chrys. in Heb. xxii. 3 (xii. 207
to~T(
Cp.
p.
321.
10
p(afj.ev
ol fjiejAvrjfievoi Tt
oTTtp
14
15, is
yap eirl eaTidfffOJs Kal enl TT)$ fj.vffTiKT/s. The custom of TTJS KOIVTJS the was saying anaphora inaudibly apparently gaining ground in the sixth 6 iubemus omnes epis- V. century, and Justinian attempted to check it Nov. 137 copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 2cX exaudiatur divinam oblationem et precationem quae fit in sancto baptismate facere ut inde audientium animi in maiorem devotionem et Dei laudationem et benedictionem efferantur. 15 S. Chrys. in Col. ix. 2 (xi. 393 D) rts 6 vfivos TWV dvca, ri Xeyet TO. xfpov&lfJ. laaffiv ol Tnaroi. Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 25 written during S Chrysostom s exile and may represent the passage of the Byzantine thanksgiving following the triumphal hymn as well as that of the
TTuT7)pici>
T$
$viaiU)V (irdpct;fj.fv perhaps Constantinopolitan. S. Eutych. de pasch. et ss. euch. 7 (Migne P. G. Ixxxvi. 240x16) et TOV ofiTfvov rjvxo-pi^Trioev (S. Luke xxii. 17) ov OavfJiaa^v Kal
/xerd 7o)i/ \tipwv Kal TOV vovv dvaXaXeyoj Ta^ct Kal tTTtyivci>o~K6T( TO Xex&ev Kal ovvopaTe els VT^OS TTJV oidvoiav. De poenit. ix, quoted above p.
D")
479.
Se Kal
TJ/JKIS
km
15
fvxapio-Tovptv Kal
Antiochene. 16 S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. Ixxxvi. 2393 B). The form is evidently a liturgical one, and is closely akin to that of S. Basil 30 but notice (i) dveoete and dva8eias T& &eSi Kal UaTpi, which is not in the earlier Basilian form p. 327 sq., but is in S. James p. 51 sq. cp. p. 87, where it is not found with the chalice (2) the Ad/3eTe nitTf, for which cp. p. 87. 14 177. 23 232. 29 469. 27 526. 14. 17 See n. 6 and S. Eutych. u. s. 8 (2401 B) eXOwp.ev irrl TT)V TfXdocffiv TUV fivcTTT)- 35 piwv OVTOS o dpTos Kal TOVTO TO iroTr}pLOV oaov ovrrca eu^at Kal iKfaiat yeyovaai iptXd
:
:
elffiv
fls
18
firdv St
dvairf/j.<p6cuffi
aTa/3atVet o
Ao7os
aa>f*a.
Chrys 4 (xi. effTTjKT) x aj dvaTfivovres, irX^pcafia iepaTiKov, Kal -npoKtrjTai 77 (ppiKTr) Ovaia, TTO)? ov SvacaTrr]ffofj.ev 40 virtp TovTcav (sc. Tuiv dneXOovTuv} TOV &fuv irapaKaXovvTfs; dXXd TOVTO p.\v irepl TWV V iriffTti napeXOuVTcaV ol Se KaTrjxovp.fvot ovot TavTTjs KaTaiovvTai TTJS Trapa/j.v6ias evtffTt iT(vr](riv virtp avTwv Siouvai did TI yap vnep clprjvrjs Kal evaTaOfias TOV
. .
. .
in Phil.
Xaos oXoKXrjpos
K6o"fj.(>v
(KiXevaev (vx0~Qcu
KrX
19
TO.
S. Chrys. in Heb. xvii. 2 (xii. i66c) tm TT}? irpoo-cpopds f/? dvatptpoftfv Kal 45 ^KOVTCS KrX, TovTfffTi fAtfj.viifj.eOa avTcav irpwTov dfj.apTTjfJ.aTa \eyovTts EIT
TTJV ffvyx^prjo-iv aiTovfj.(v.
:
Kal ToT
80
-1
The formula
is
of p. 58. 4
336. 16.
:
See
S.
oe TOU OtaTpov TOVTOV XvOtvTOS vfifLS fivo Trjpiajv cup(o~6( Kal TT/V evx^jv eptfre tKeivr/v St fys Kf\tvu/j.fOa Xeytiv A&ts KaOus KOI Tcfj T)/j.tis d<piffj.ev fjfjfv o^etAfVats r)/iaj/. (For the occasion see Socr.
n. 3. Cp. p. 337. 28 61. 14. Chrys. horn, in Eutrop. 5 (iii. 385 B) mos
50
H. E.
23
In Col. x. 3 (xi. 399 B) etra ciriQels TT)V (vxijv TWV TTIO-TWV vi. 5.) erraveTO, w? KopaviSa Tivd Kal o-tv8fafj.ov virtp TrdvTOJv TT)V fvxrjv Troirjo-dfievos. 22 S. n. 3 oVav r) Ovffia TtXfaOrj Elpr}vTj Trdffiv. Cp. p. 340.
S. Eutych.
tt.
tvTavQa
55
a<f>ayr)v
s.
3 (2396 A)
s
SrjXoi.
Perhaps a deacon
TOV dpTov TOV Tifjiov TTJV above. litany should accompany the fraction see n.
r)
KXdais ye
p.r)v
534
21
Appendix
Heb.
xvii. 4,
170 B) Kai tv ry (KK\rjaia (ndSr) TO. utv tanv 8id TT}? (pcovfjs TOVTT?? 8ifipya ravra tKfivcav iTfpu(Lv Travraxov Sid TT}? Kpavyrjs ravTijs rrjs (f>piKQj8(TTa.TT)<; 6 iepevs Kai TOVS dyiovs KaXwv Kai (\KQJV . . Tavrr/v d^irjai rr)v (j>wvr}v pera TO TTJV Ovaiav uirapTiaGfjvat traaav
S. Chrys. in
(xii.
vytfivd -rrpufiara,
TO.
8( KfKOKOJ^fva
rjavx^ ava.Kpavya.fai In orav jap tHirr) Ta ayia roTs ayiois TOUTO Xeytt E? ns OVK ecrnv ajtos /^T) irpoaiTcu. the preceding context he says rots ayiois ravra St Sorar TOVTO KO! 6 fiiaicovos run rovs dyiovs Kakwv but this may refer to the words of the deacon 6TTnf>(iovti 10 at the dismissals, or Siateovos may be used in a general sense to mean minister, unless the deacon repeated the formula after the celebrant. 20 S. Chrys. in Heb. xvii. 4 (xii. 169 B iro\\ol TT}? Ovaias TavTrjs ana fj.traXafj.fiavovoi TOV TtavTos (viavrov, d\\oi 8e bis, a\\oi 5e woXXa/ciy. -npus uvv arrcu Tas THUV ai Trpos rovs ev TT} eprjucy 6 \6yos kariv, ov irpos TOVS fvrav9a 8k povov d\\d 15 KaOt^optvuvs- (Kfivoi yap atrag rov eviavrov fitTexovai, iroX\a,His 5e Kai 8id 8vo ITUV. TOVS TTO\.\O.KIS TOV? oXiydtttS OVT( TOVS atra^ ri ovv Tivas a.Tro8e^6fj.eOa TOVS aira OVT( TOVS TroAA.a/f? OVTC TOV? 6\iya.Kis dA.Ad TOVS fj.erd KaOapov avvfiSuros, TOVS fj.(rd
(ppitcrri
. .
. :
5 ... fJ.fyd\r] TT) (pOJVTJ, (pplKTTI TT) (3orj KaQdtTfp TIS KT]pv (ffTUS irdffi Ka.Ta8r)\os yeyovws KCLI /j.(ja CTT (Keivrj TT?
TT/J/
p.r)
TOIOVTOI
arra^.
:
ri 8r)rroT(
20
rifiOjpiav
in
Ka^dvovoi
/cat
fcard/cpi^a
/cat
Ko\affiv nal
f]p<pi(o~nei
T ? ? TTV(v/j.aTiKTJs Kai TUV avrSiv (KaTtpoi diroXavovffi uoux t Kai ov8ffj,ia fffrl Siacpopd : in 2 Thess. iv. 4 (xi. 535 F) ov perd irXeiovos yuef tyw utTd iXdrrovos 8e utrextJLV T ^ y If pas Tpa-rrefrs d\\ ouoius tKaTfpoi 25 8arf>i\ios vpfis The particle was delivered into the TOITT?? ((paTTTo^fda- tl 8t fyou irpurfpos KT\. hand : see the story in Soz. H. E. viii. 5.
TTJS
a!>
os Kai pvirov Kai Kopv^av e^cui a^a TO) -ntpLKtifJitvca Kai TO 8td8r]fj.a iirl Trjs KftyaXfjs
ttv\\os Kai dvdnripos, o ytpcuv Kai pdma rSi Ka\S> KOI auTa) TO) rrjv
V((i>
?s
Tpanifrs
S. Eutych. u. s. 3 (2396 A) Kai (bairtp TOTC f*(Td TO (payttv vnvrjaavres frj\dov TO opos TUV (\atojv OVTQJS Kai T^yuef? fjLfrd TO ucTa\a[Bflv TOV ayiov ownaTos Kai 30 ai /taTOS evxapiffrovfj.fi Kai tif*(V tKaaros (Is TOV tSiov OIKOV t-navfpxuutvoi. 27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that pearl was used for //>&, but he speaks as if it was not yet a familiar name. For reservation see S. Chrys. ep. ad Innocent, i. 3 (iii. 519 A) evda Ta dyia dirfKtivTo Ta fvioi Ka9ws tio~f \66vrfs ol ffrpartuTai dyuvryrot T^o ai irdvTa re fwpwv fv rooovrca Qopvfica (Is ra rtav 35 tf8ov Kai TO dyiwraTov alfj.a TOV Xptffrov cp. Jo. Eph. H. E. u. s. irpoetpr]fj.fvcav aTpariojTwv lp.dria (fXtiTO
(Is
<iiv
26
yvct>fj.fv
d>s
APPENDIX
dyiav
Y|
EicroSos
viith
Century
535
6 Geoff, ayio? v
to^
por, ayio?
f]p.as
dpx>-pvs
TW
UpaTic>
dva{3av6u
dpxi-epevs
duo TOV
vij/ovs TTJS
t
Ka08pas
7ra<ri
TT]
eKKX-qaia
TTKJ>0
yY
Tal
Elpr vr]
6 Xaos aTTOKpiverai
Kai rw nVfVfUtrt
ir
croii
ap.pcovos TTJV
FlaXaid
s
.
diro<j>covi
lepovJ;d\TT]S TO Qetov
opxiepeus
Elpf)vr)
wan
Xaos
Kal
r<u
irvfvftart (rov*
TOV
AirocrToXov dv
tepoxJ/dX-nis
TO 0iov
<j
o-p,a
dpxiepevs
TTOCTI
"Eip^vrj
6 Xaos
Kai
TJ
TCO TTvevpart
crov
EuaYYXiov
dv(ryva>o-is
Xoyovs
(THE DISMISSALS)
O
Kal q TWV KaTTjxovp.Vcov
Tuiv XoiTTwv
Kal
KXeto-is
TWV 0upwv
O-6TTTWV |AVO-TT]pUOV
EuTo8oS
ov KKaXvp.jxtva
irOTT|pia
(THE DIPTYCHS)
Td
AITTTVXO.
TWV diro0av6vTu)v
536
dva<}>opdv
Appendix
is rr\v a-yiav TTJS aYias Tpair t]S Jierd TOUS dpxieptas Kai Upcas Kal SiaKovovs Kal (TOTJS) iravros UpaTiKOv TdYH- aTOS H- T(i Twv XaiKwv 01
5
TO. SlirrVXCl
TWV
wVTWV
TOUS IcpcoLuvovs irdvTas
13
WVTU>V
(THE
j
KISS OF
irdo-i
PEACE)
u
irpoo-<|>(oviTai
.
*O
Acnraaixos
(THE CREED)
H TOU
0ciou Zup,p6Xov TTJS iriaTCcos Y^vTat irapd irdvTwv ofioXoYia
15
.
(ANAPHORA)
15
yt vT<
TJ
a-yicov
TTIOTTOIJ
dyY^Xcov
Xaoxi
lfi
.
aYni<rTiKT|
80^0X0^10,
20
(THE LORD
H
ripocrVXT| 81*
-?js
PRAYER)
0ov
d|
(THE ELEVATION)
YvJ/oi 6 tepevs
Ta ayia
25
XaoO
K<}>coveiTat
lyaovs Xpitrros
eiy
^dXXtTai TO KoivuviK6v 21
\Lva-rt]pLti)v
p.TClXT]4>lS
uTa8oo-is
22
6i
TIS
TOV dxpavTov
V
O"Xtv
TW
T7JS
0-UV
is TVIITOV
Kaipu>
Tas x e ^P aS o X Hp.aTifcov
irpoo-LTW KOlVCOViaV TTJS
CTTavpov ovTco
TT|V
Kal
1
8Xo-0oj
.
X<^P
TOS 23
35
MTa
TO
TO
4/aX0-f]vat
TOV
TtXeuTatov
Kal
MTa
dyiajv
TO
(iTaXapiv
Kal TO
irdvTas
K
TWV
KOIVCOVIKOV
Xc^Tai
p.vaTT]pi<ov
TWV
irapaTT|V
TOUTO TO Tpoirdpiov
aro/ia rjfjMV atWo-eoff
Tpairejtujv
diroT60fjvai
ot
irdvTa
els
iirl
K\TjpiKol
T6
viith
Century
rd
KCU iroTT|pia KCU
<rKVT
537
Ti|xta
rqv
86av
f]fJ.aS
<TKvo<}>vXaKiov
diroKa0i<rrw<rt
on )jiWa?
(ra)
fip.as
pwriBia
8io-K<ipia
d\\a
l
p,TO.<T)(el.V
fJ.V(TTT1pia)V
Pa
fv ra)
dyiacr/ia)
Tt]v
Sucato
24
.
aXXj/XouVa
The outline of the liturgy is given by S. Maximus in the Mystagogia (Opera ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in part four times from different points of view, the elements of the rite in which 10 the people take active part, referring (c. 24, p. 526) to the Areopagite for the
treatment of TO, fJLVffTiKurepa T teal v^rfKortpa. Some further points are added from his other works, especially the Scholia on the Dionysian Ecclesiastical Hierarchy (Opera S. Dionys. Ar. Antv. 1634, i. pp. 305 sqq.), and his Acta, and from the canons of the Council in Trullo, A. D. 692 (Cone. Quinisext. in Bruns 15 Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle. A few points in the Trullan canons may be noticed here. C. 52 requires that the Praesanctified in place of the ordinary liturgy be used on all days in Lent except on Saturdays, Sundays and the Annunciation c. 29 withdraws the Carthaginian permission to break the fast before celebrating on the 20 evening of Maundy Thursday: c. 66 directs festal services and communion throughout Easter week c. 90 renews the prohibition of kneeling on Sundays c. 31 forbids the celebration of the liturgy in the oratories of private houses c. 74 forbids c. 83 forbids the Eucharist to be placed in the mouths of the dead the celebration of so called agapae in churches, and c. 76 all trafficking within 25 the sacred precincts c. 16 sets aside the Neocaesarean canon 15 limiting the ministering deacons to seven. 1 S. Max. Myst. 8 and passim. Cp. in Trul. 101.
: : :
2 3
4
Max. Myst. 8, 9 cp. 23, 24. In Trul. 81, which forbids the addition S. Max. Quaest. et dubia 68 (i. 328)
S.
:
6 ffravpcadds
Si
i^a?.
t/t
30
TOV
:
ifpartiov K(\tvafi TOV dpxifptas cp. 23. 5 In Trul. 33 aAAa /JirjSf TWO.
l/fdoTa>
(<]>
vno<p(avrjacav
cnravrcav ovyxcapelv etr afificavos Kara TTJV ruv kv K\r)pa> KaraXe yo/iti a V TCLIV TOVS deiovs TO) A.aa) \6yovs dircKpowfiv ei /ATI Tt av 35 lepaTiKrj novpq xp^ffrjrai 6 TOIOVTOS KT\ (the canon affects lpo^d\Tai and dvayfcuarai : S. Max. Myst. 10 ret? Ofias TUIV iruvifpav /3t#Ao> dvayvacrets 23 rd 9eta cp. 4).
T>V
: :
dva-yvcufffiara
24
77
specify the
Trjs
6
number
TO. dvayvuff para : he does not aKpoaais TMV Oeicav Xoy icav and only particularizes the O. T., 23 TO Oav^aarov Kal fj,fja.
.
. .
(v vofjiw Kal irpo(pT)rais 8T]\ovfj.tvr)s Oeias irpovoias refers to the Apostle as well. S.
fjLvffTrjpiov,
but no doubt he 40
he only speaks of rd GeTa aa/^ara as following the 23, 24 but he probably alludes lections, without describing the arrangement in detail to the two hymns, the vpoKfipevow and the Alleluia. For lepo\^d\Tr); see in Trul. In Trul. 75 forbids disorderly and overloud singing, and the 45 33, tyd\7T)s 4. singing of anything unsuitable to the place. Max. S. Myst. 13, 14 cp. 23, 24 he always speaks of the Gospel separately and does not include it in the dvayvwcr^ara. b In Trul. 19 5ef TOVS TUJV eicic\7](riii TrpotOTWTas tv ndffais /xer r)/4pais e^atpfrojs
Max. Myst. n,
5e rats Kvpia/tais
\6yovs (K
fj.T)
iravra TOV K\rjpov Kal TOV \aov f/toiSdaKfiv TOVS TTJS evcrtfltias 50 ypafyris dvakfyopevovs rd TTJS d\T]9eias vorj/WTa re Kal /cpt/xara Kal TrapfK@aivovTas TOVS ijdrj TtOtVTas opovs TJ TT)V *K TOJV 6fo<popojv Tiare/jcui/ trapdooaiv
TTJS
dd as
538
d\Ad
J
Appendix
Kal
6i
ypa(f>iKos
Xoyos pr) aXXus TOVTOV (pfirjvfvTwaav f) us dv oiodaKaXoi aid TUV oiKeiuv avyypnp.fj.dTuv irape&evTO. The dismissals by this time were rather S. Max. Myst. 14 cp. 15, 23, 24. Schol. in E. H. iii. 3 theoretical and ideal than a matter of practice 7, p. 309 Kal diaaTaffeus ov lo~Ttov 8e OTI T) dxpifieia avTrj vvv TTJS TUJV TOIOVTOJV SiaaToXijs T
TIS dvaKtvrjOetrj
ol TT}S eKKXrjaias (pQjffTfjpfs Kal
:
:
10
S.
11
12
Max. Myst. 13, 15, 23, 24. The prayers of the faithful are apparently not alluded to in these writers. Schol. in E. H. iii. 2, p. 305 TOVTO KaTa TT/V S. Max. Myst. 16 cp. 23, 24
: :
TO>
IO fv Pufjiri KpaTovaav avvrfQetav tKfi ydp enTa /AOVOI oiaKovoi OvaiaaTTjpiw Xenovpyovaiv ovs eKKpiTovs ot/xcu KaXet, TOVS 8e aXXovs dXXrjv Tivd eKTeXeiv XeiTorpyiav Kal OTI avv TOLS oiaK-jvois TUV dpTov cl irpea&VTepoi irpOTi9eaai TOVTO oe ar)/j.eiojaai iravTaxov yii tTai oXiyuv OVTUV SiaKuvuv, ev *Pu{J,r) 5e otftcu trdvTorf CIKOTUS Sid TO ib. 3 (Auvovs enTa TOV? eKKpiTovs 7, p. 310 BvaiaaTrjpiq) XeiTOvpyeiv OTI ov p.ovov 6 dyios dpTOs KeKaXv[*fj.evos irpotTideTO dAAd Kal TO Ofiov TTOTTJPIOV birep I vvv ov yivfTat. There seems to be no evidence as to whether the oblation was as yet prepared before the liturgy or only immediately before the great entrance but the use of upoTidevai above perhaps rather suggests the latter. The mention of the oblations of the laity in in Trul. 6g /ur) ftffTaj Tivl TUV diravrcuv 20 fv Xa iKois TeXovvTi tvoov lepov eiaievai &vfftao~TT)piov, fj.r]oafjLUs em TOVTO TTJS 0affiXiKrjs elpyo^fvrjs (govaias Kal avOfVTtas fjv iKa dv 0ov\r^0fir) irpoadai owpa TOJ irXdaavTi KaTa Tiva dp^aioTaT-qv rrapdoofftv suggests that they were not a matter of course, and there is no indication as to whether they were presented before or in the course of the liturgy. (For the trapdooais cp. p. 532. 26.} Can. 99 forbids the of the clergy, 28 of grapes, 25 offering in the sanctuary of joints of meat for the use and 57 of milk and honey. The loaves and the chalices of the oblation were in dviaa odd irporldrjatv 77 tKK\r]ffia TOVS number, S. Max. Qttaest. 41 (i. 316) dpTovs Kal Ta noTrjpia. For the mixed chalice see in Trul. 32 d TIS ovv emffKo-rros diroaToXoov Taiv iroift Kal vSup rj Trpecr&vTepos jjir/ KaTa TT)V napabodeiffav vtro TUV 30 otvca myviis OVTOJ TTJV d^pavTOV irpoadyti QvaLav KaOaipfivOca tits aTeXus TO (j.vo~Trjpiov (ayyeXXouv Kal Kaivifav Ta Trapaotoo/Atva. The use of the fans (rip,ia pimoia below n. 29) made it unnecessary to veil the chalice. 1:J Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv Schol in E. H. iii. 2, p. 306 woe ov irp&Ta Ta Siirrvxa trap rjfuv em Se TOV traTpos TOVTOV fjLfTd TOV do-nafffjiov Ta SivTV)(a, uairep Kal ev dvaToXy. This apparently means that the byzantine diptychs at this date occurred before the kiss of
.
. .
TO>
o"rnj.ftwo"ai
3<;
peace (woe ov irpu>Ta = ovx &* tfpuTa] and els Tr)v dyiav dvacpopdv em TTJS dyias Tpairt&s may mean at the bringing up on to the table/ i. e. at the offertory: H. iii. 3 Schol. in cp. the use of dvatyepetv in can. Ancyr. 2, above p. 525. 27. 40 8, p. 310 ffijfj.eicuaai OTI Ta oi-mv^a TUV diroOavovTuv em avTov (sc. Aiovvaiov) i. Iv fiovov dveyivuo-KeTo dva<pepop.ivuv p. disput. cum Theodos. 17 in Opp. S. Max.
:
".
TUV avnOe^aTiaOevTuv em Trjs dyias dvatpopds. 14 S. Max. Myst. 17 cp. 13, 23, 24.
:
15 15
Ib.
18
45
Ib. 19,
24
Max. i. p. xxxiii /xcrd TOV dyiaarp.ov TOV dpTov avTov \eyuv Td a/yia TOIS dytois. S. Max. Myst. 24 (p. 519) cp. 13, 20, 23, 24 (p. 522). 19 Id. Schol. in E. H. iii. 2, p. 306 TOV Kov<pia p.ov Kal TT)V vtyuaiv TTJS fjLids evXoyias to TOV Oeiov dpTov (prjalv ov vtyoi o lepevs Xeyav Td dyia TOIS dyiois cp. n. 17 above.
Relatio motionis in Opp. S.
:
17
vtpot
18
Myst. 21, 24 p. 522); cp. 13, 24 (p. 5i9 See n. 24 below. ^ S. Max. Myst. 21 us TeXos irdvruv rj TOV ^vffTrjplov ^eTaooais yiverai 24 (p. 519) in oid TTJS dyiai fj.eTa\rjif/eus TUV dxpdvTcuv Kal faonoiuv f^vffTrjpioJv cp. p. 522 26 TO Kvpiov (juf.ia Stave fieToa. c^ Trull. 23, 101 TTJS d\pdvTov fteTaStSovTa Koivcavlas In 23 bishops presbyters and deacons are forbidden to exact a fee or payment of any sort for communicating a person.
Id.
.
21
The Development of
2:i
:
the
In Trul. 101, which also forbids the use of vessels in which to receive the sacrament rot/s yap l/c xpvaiov rj d\\r)s v\r)s di/ri \dpus nva doxfta. naraaKw^ovras uvrwv rrjs dxpdvTOV KOivuvias diovuevovs TT)J/ TOV Oeiov owpov vnoSoxriv Kal St pws npoo-iepcOa us TTponuwvTas Trjs TOV &eov el/tovos rty dtyvxov vkrjv Kal
-
( 8e e rtj piov- (I
d\y \y
Trjs
ical
a bishop, presbyter or deacon is present. 624, p. 390 (Migne P. G. xcii. 1001) TOUTO; TO) eret an.^ Pufjaiovs paia, TTJS iff IV^IKTLWVOS km Zepyiov narpidpxov KuviTTavTivovTrotews enffor^rj tyd\\(aOai ^era TO (j.Ta\a(3fiv KT\ see p. 342 10 above.
if
auf>opi((a&<u
K ai
rniav u-xpdvTov noivuvias ^eraSiSovs TOIS rniavra Soxfia. npoatyepovai 5 6 ravra Iwufxpofjifvos. C. 58 forbids the lait} to communi
Chronicon paschale
dprfftioiy, Kara.
HT]vl
APPENDIX Q
THE DEVELOPMENT OF THE BYZANTINE
PROTHESIS
The following series extends from the ninth to the sixteenth century. The* forms are arranged according to the degree of their complexity, and not in the chronological order of their sources the date of a ms. is not always that of the use which it represents, and besides this the of at
: :
stage development any given date was probably not the same everywhere. It remains uncertain at what date the preliminary prothesis first took shape the Barberini Euchologion 20 (p. 309 is the first known evidence for its and that is silent as to the
existence,
ritual.
Cod.
Isidori
Pyromali
p.
in
Goar
Cod. vetust.
in
Cochlaeus Speculum
2 ,
Venet. 1730,
153.
Primum
ordinis
patriarchae
cum
sequentis
clero
ecclesiasticis
vestimentis
mundatae
ct
compositac oblatae
TJV
irotei 6
iraTpiapXT]S
cm
rfj
a populis susceptae quas pomt in patents 30 et adolens super eas incensum dicit ham
orationem
irpo0c<ri
O Qeos
aprov KT\
6 6ebs
6 TOV ovpavtov
(p. 360).
qui caelestem
These two texts, of unknown but certainly very early date, are of the same and so far as can be judged from Goar s abstract are practically identical the expanded rubric in the Latin above is the most considerable divergence. In omitting all allusion to the use of the koyx ! this form is simpler than II and III below; while in the censing of the oblation it goes beyond them.
type,
1
T
>
"
540
Appendix
II
Q
found also in the
it
to
in III is
Germanus (Migne P. G. xcviii. 397 D), from which and in which perhaps it represents the whole substance
prothesis, while
is
probably
account of the
is
implied in this passage taken alone is otherwise evidenced for the early ninth century by S. Theodore the Studite in de Praesanctif. (Migne P. G. xcix. 16900) 77 reAei a TTpoffKOfudf) tv rf) dpxfi yivfrat
tainly represents a later use.
The form
(above p. 310) and adv. Iconomach. i (ib. 4893) 10 Barberini codex gives the prayer (above p. 310).
TTJI/
hpaTiKr^v
h6yx rl v
an<
^ ^ ne
Ill
liturgica in
vi
[S.
in
Sophron.]
Comment,
c.
liturgicus
Migne P.
21.
G. Ixxxvii (3),
39880.
yivTai
555
sq.,
580.
To
or/cevo^uAa/aoi>
eV
co
8.
K.O.&"
Kvpios
CKdcrTTjV
rjpwv
ITJO-OVS
Xpioroy
Tifpl
TTjS
KO.Ta.6vop.fVOS
(rcoTr/pi
as
a)?
fv
<al
TOI)
iepeco?,
Xoyx
TJ]v
/f
Se ..... TO
fie
cr(ppayif-
&6ai
TrapedtoKev
apTOv
Kal
avTOV cv
Q.S
TO
5l (TK&) (OS fV
V(p\T] \fynp.V
TCp6-
TO KvpiaKov
Kdl
a>s
cra>p.a
TWOS
IO.
TO
Katvov
(T(op.a
a>s
TIVOS
KOiXias
alp-draiv
o-u>p,aTOS
TrapdevLKOv
KOtXias Kal
30
<f>r/p-l
ff)S
ev\oyias KOI
u>s
T?)S Trpucr^.opas
f)
p.yd\r]
KK\TJTIV\
Trapa
diaKovov
(rio~f]p(j)
rj
Kal TOV
Ttvl
ifpeeo?
ai8r)pa>
8iaTfp.vrai
Xeyoucriv
Kal
OVT(t)S
ov
\6y%i]v
p.i)Tra>
KOlpOS
KO.I
OUTGO? t5tOd(f>lpOVTai
IdlOVnOO-TaTlKWS
[l
(TOV
35
VTrOtTTt lTOIS
K fJ.f(TOV TGVTTjS
/JLeVTOL
KOVOS
KO.I
i)
6 lepcvs (TOip.:iuas
(lTTOTf\f~lO-dai
avv
fToip.t nras
/cat
TO p*\\ov
ai/J.0.
TO p.\\OV
df(TTTOTlKOV
TCp
rfjS
alp,a ev TOO
TrpoarjKovTt
nddovs
The Development of
a<f>iT]cri
the
ravTd eV
roO
IO.
el
8eo-TTOTtKov
Tfl
Tffivovviv
aXX* eV
p.eyd\T)
fKK\rjaiq
TU>V
OVTMS ereXetro
f]
dictKovcw
irpocr-
diTp,veTO
36.
(iprjTai
yap
ev
TTJ
^"erat
deanoTLKov
jrapa
TOV
dia<wov
e7T/i/3aXXovTos
fi^Xoj/cm
xai
fiepos
vdaros.
On
common passage
see II above.
oblation.
Sophronius seems the later of the two. Neither mentions the censing of the
ic
IV
Circ. A.D.
1050
Humbertus
in
cardinal, contra
Graecorum calumnias
1677, xviii. p. 397 G.
Maxima
biblioth. vet.
patrum Lugdun.
Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 20 sanctas ponunt ipsas oblationes in sanctas patinas nee quomodo graeci habent
in modum crucis ipsam oblationem i. e. proscomite. porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam i.e. oblationem exaltant etenim verae et aptae sunt ipsae oblationes tenuesque ex simila. lanceam vero ferream nesciunt nisi quae latus domini nostri 25 lesu Christi aperuit. itaque et in magnis et in ecclesiis hunc morem
:
traditum
parvis a sanctis apostolis habent omnes christiani ipsius provinciae autem cohabitatores eis alii sic alii qualiter a suis graeci acceperunt.
sibi
perhaps between those who use who follow the Byzantine rite. It is not 30 are referred to as distinguished from the Greeks. The simple form of the prothesis is still retained as an alternative in the celebration of S. James at Zante see Archbp. Latas H Oda lanwBov Xftrovpyla TOV ayiov Zante 1886, p. 8 while no ms. of S. James mentions the prothesis except Paris Suppl. graec. 476, and that only gives an TTJS irpoOcafcas (Swainson 35 Greek lit. p. 215).
The
distinction
made
who
et>x*)
V
LITURGY OF
MS.
EuxT
e ^s
S.
PETER
TOV aprov
TO
^o
(Acts
viii.
Qs
........
Si^o-mu
32
sq.)
TOV
Harpos
542
Kal
is
Appendix
.......
Q
(Jo. xix. 34) TO Trrjydvav TTJV rov
Eif 8e TU)v
(rTpaTia>TQ)v
vowp
lTtt TTOie
6UXT1V
TTS TrpOCT
vnfp
TTJS
a>S
Kvpif 6
6ci>s
r)p5)v 6
Trpadels tavrnv
(p.
309).
O
ia
(piXavdp&niq
Trapifie
TJ/JIMV
<wy
TrporreSf ^co
TO
1O dvpidfjia
TOJV
aynaprcoXaij/ Trpoafie^ai TO
r/p.u>v
Kal
ei;
0up.tu)v
Ka\xTTTi
Swpa
Xeycuv
TrXrjprjs
17
ovpavovs
17
yf)
Kvpi:>s
e/Saori Xeutrej/,
opyi^trOtiXTav Xaot*
6 Kadf]p,vos
Kal
0u(j.La
TOV Xaov.
Paris Gra^c. 322 is of the sixteenth century, but its text is substantially that of the Paris ed. of 1595 and of Vat. Grace. 1970 (cod. Rossanensis in Swainson Greek lit. p. 191) of the twelfth century The other mss. Grottaferrat. T vii, Paris Suppl. grace. 476) have only a prayer of incense and a prayer of prothesis, 20 the forms being different in the two mss. and none of them agreeing with those of the text above except the prayer of prothesis of the former. The liturgy of S. Peter, a compilation from Byzantine and Roman, probably originated in South Italy: the above form therefore represents an Italian use.
v
VI
25
LITURGY OF
Bodl.
E^XT|
TJV
S.
CHRYSOSTOM
5. 13,
ff.
MS. Auct. E
6 sq.
iroiei 6
lepevs p.XXcov
irpo<TKOp.Ccrai
Kupie 6 deos
fj.e
els rrjv
f^mroareiXov poi bvvap.iv e v\l/ovs ayiov (rov Kal evitr^vaov bianovlav aov Tavrrjv TOV irapaffrfjvai pe aKara/cptVa)? TW (po/3epa)
rjp,S)v
(f>piKT<p
Kal |XTa
p-TjSev
TT|V
UXT|V
Xa^wv
TT^V
irpoo-cj>opdv
irepiKoirm auTT|v
TO o-vvoXov
\fyu>v
Kal o-Tptv|/as TT|V |xepiSa 0ui TavT Kal e7riTi97]o~i TCO 8io~Ka>
7rixei
TO>
Kal
Xa|3u>v
otvov cr^pa^L^v
BIQ-KOV,
iroTirjpLcp,
wo-aurus Kal
aYi
35
iTa TO
iroT-r\piov,
Kal
tiriTL0Tio-i TTJV
Kal Xeyct
6 SLO-KOVOS (XVCTTIKUJS
f\(T](TOV
Enl
TOIV
Kal 6
lpVS VX
derjdwfJLfv
Kvpif
Qebs o
0os
r/fjLSiv
3^)-
The Development of
the
Byzantine Prothesis
543
Kal Xt Yei 6 BiaKovos Tou Kvpi ov bfrjdMfiev Kal 6 uTroSiotKovos Kupie Kal 6 lepttis 0vp,uov rd Supa XY l
b debs Qvpiafjui Trpoacpepopev aoi Rupee
f]/j.a>v
e Xerjo-oj/
Kal tpxovrat tv TTJ d-yia. rpaire^T) Kal 0vpia aunqv Kal TO, aym Ovp-q Kal oXov TOV vaov Kal TOV Xaov irpO rropevop.evou TOV SiaKovov p,rd Xap/irdSos. 5
F. 14 v. a/for
//*
Great Entrance
(p. 318.
40)
Kal
Upcus 6 Gvcridcras
JJLOV
VLirrei
XY WV
6vo"ia(TTr]pi.6v
ras ^elpa?
K.CU
KVK\U>(TO>
TO
crov Kijpie.
This ms. of the end of the twelfth century belonged to the monastery of 10 Messina (f. 2), and therefore presumably represents a use of Sicily and South Italy. This form is also contained in Grottaferrat. T ii, f. i (twelfth
S. Salvator in
century).
VII LITURGY OF
MS. Cairo
eVi (Tfpayrjv
S.
MARK
15
Patriarch.
np>
>fiaTOV
........
rrjs
fj
far}
avrov (Acts
viii.
32
sq.).
tiyias
&orjs
<rov
ava\^<p6rjra)
8rj
20
deup,eda
fls
els
6iTp,rjv
eucoSt a?,
els
lifyfcriv
ap.apTiwv
(pi\(tvdpa)7r{q
els
Kal l\ao-fj.bv iravrbs TOV XaoO (TOV ^npirt Kal olK.Tipfj.ols Kal 777 TOV TIaTpbs Kal TOV YtoO KOI TOV ayiov Tlvevp-aTos vvv Kal aei Kal TOVS alwvas alwvwv. ap.rjv.
r;p.a>v
TO>V
der)6>p.ev
25
Irjarov
XptaTe
TIaTpbs KOI Tlvevp-aros ayiov 6 p.eyas ap^ifpeu? 6 7rpoo~6els tavTov a/j.vbv ap.a)p,ov TIJS TOV Koap.ov (dT)S, deopeda Kal TrapaKaXou^eV o~e (piXdvdpane dyafle e7TL(pavov Kvpte TO Trpt crcoTrdi aov eVi TOV apTOV TOVTOV Kal enl TO KQTr]piov TOVTO
els
p,eTa7roiijo~iv
o~a>p,aTOS
ois
o~(
30
pdne^a Travayia,
Kal aco/zaTcof
(TOV Trarpl Kal
els
T<a
lepaTiKrj
els fieTadi>dpx<a
Kal
o~ol
do^av dvairep,7rop.v
a~vv
TCO
TOVS (ilwvas
SLO.KOVOS
35
The Cairo ms. is modern, but the text is substantially identical with that of the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated A. D. 1207 The text of these mss. is considerably byzantimzed and the (ib. p. xx). prothesis is modelled on a Byzantine pattern, though its material is in part 40 Egyptian (see the prayer of prothesis, above p. 124 cp. p. 148 and for the prayer of incense see pp. 118, 123 cp. 36).
:
544
Appendix
VIII
LITURGY OF
S.
CHRYSOSTOM
it,
ff.
22 sq.
iroiwv
aravpovs Tpets
tirdvto TTJS
ava<}>opds
Xryei
TTJV
Ko<7/iov
<rravpoi8ws
...........
6 ^eos ^aii/ els
17
^a))
aurou (Acts
viii.
32
sq.).
IO 0u/it a/za
(rot
Trpocrfapofiev
Xpiore
o(Tfj.f]v
cueoSta?
KT\
(p.
359. 34).
TO>V
ripiav
d<ap(0v
O
15
Qebs 6 6cbs
f]fJi$)V
This ms.
is
dated 1225
A. D.
IX
LITURGY OF
Liturgia S. Chrysostomi a
ss.
S.
CHRYSOSTOM
translata ap. Liturgiae sive
mt ssae
1560, p. 49.
20
Diaconus igitur
accipiens
panem
cum
sacerdote
mtssam
cum
In nomine dei et salvatoris nostri lesu Christi qui immolatus est pro mundi
vita et salute
et incidens lanceola
signaculum panis
dicit
in
25
Sicut ovis
et sic tollit
haec
enarrabit
?
..........
videlicet
(Acts
32 sq.)
et
particulam illam
Quoniam
tollitur
dicit
nunc
et
semper
tune in inferiori signaculi parte insignat crucem
cum
lanceola et dicit
tollit
mundi peccata
35
Deinde facit commixtionem in calicem mittens vinum et aquam et dicit Unus militum ........ testimonium eius (Jo. xix. 34 sq.)
et in
vinum
et in
aquam.
The Development of
the
Byzantine Prothesis
et
545
incensum
dicit
sacerdoti
sacerdos
in
Incensum
tibi
offerimus Christe
Deus
odorem
suavitatis spiritalis
mitte
5
Amen
diacono autem
thuribulum sacerdos explicat super thuribulum sancta corporalia sacro calici superponenda quae dum fumi odore imbuuntur dicit
tenente
Dominus
regnavit,
decorem indutus
est
indutus est
Dominus fortitudinem
10
et praecinxit se
nunc
et
semper
et
Deinde
dicit
donorum
I-
Dominum deprecemur
et dicit
qui caelestem
panem alimentum
totius
mundi &c.
(p.
360)
The
latter part of the twelfth century, but the intercession fix the date of the original at p. Ixxxv. 30.
See
20
X
LITURGY OF
MS.
S.
CHRYSOSTOM
fiF.
5 sq.
MTd
TO
f\
dn4>iao-0Tivai
TTpoOecrtv
Aa|3a>v
p,Tj
TOV lepta Kal TOV Sidicovov ampx^ai 6 StaKcov is rqv irapovros TOV 8iaKovov 6 Upevs Kal iroiei TT|V irpotTKOn,i8T|v OTJTWS
dva<j>opdv
2=;
T-qv
ay lav
o-^pcryi^ei avTT|v
cra>Trjpos
p.Ta
TT^S
^p.u>v
irjaov
TOV
dra irpiKoirTt
fly 7rpo/3aroj/
. .
4^xwv
-5
Kvpios Kal
a>safj.vbs
.....
77
^co^
avTOv
Ao^a UaTpl
TO>V
Kal YtaJ Kal ayiw TlvevfJiaTi Kal vvv Kal del Kal et? TOVS aluvas
afj.fjv
altovav.
Xa|3(>v
tTa
TTJV a-yiav
dvacj>opdv
tirdvo)
OAITTJV
6 a/ivoy
..........
Koo-fj.ov
TO v8wp
Tw
d-ytw
irorrjpi(j)
.........
tirdvoj
fiapTvpia UVTOV.
dyicov aprcov
.
OVTWS
TriTi0TjoT.
TOV daTpio-Kov
TWV
Xcvuv
40
N n
546
EITO,
Ti0T]<riv
Appendix
6 SUIKOOV 0vp.iap.a
Trjs
Q
ev
TO>
ETTI
TOW 6vp.tap.aTos
d(i]Qa>p,cv
OvpiapA
5
o~oi
7Tpocr<ppop.ei>
Xptcrre 6 $eo?
i^icoi/
et? oo~p.i]v
evaio ias
KT\
(p-
360)
Etra irdXiv 6
\iyti
Era
TTJ
Trpodeaei
TWV TifU&v 6
>
a>pa>i>
TOV Kupi ou
$er)da>p,ev
o Upevs TT|V
VXT|V ratJTijv
*O Qfbs 6 debs
IO
Tjp.S)v
6 TOV ovpdviov apTov TTJV Tpotpfjv TOV TTCLVTOS KT\ (p- 360).
Kal
TO\)
8iaKovou Kparovvros TOV 0vp,iaTov 6 icpevs dirXoi TO. KaXiijip-ara 0vp.iwv avrd ical TW p.v irpwrco aKe-n-dfct TOV Staicov Xtywv
Eo~KTrao-as
fjp.as
eV
TI;
O-KCTTTJ
TW
*O Kvpios
15
TU>
CTCpco TO tv TW
(?) TroTTjpio)
Xeywv
eroi/to? 6
/3a(rt Xev(7f
....
ciel
Kai
8
TWV alcovwv
Xty^v
yrj
ovpavovs
f)
aperi)
airoO
/cai
f)
vvv
KOI dei.
tv
of the fifteenth century, but the prothesis seems to 323 represent an earlier use, only a little advanced beyond IX. The text is accompanied by a latin translation it is evidently only a calligraphic exercise, not a service book intended for use.
:
XI
25
expositio
7-11
Migne P. G.
7.
cl.
381 sqq.
"Els
Kai npwTOv
(pr]o~l
(ipTOV \af36p.vos
a$
dcov
avdp.vr)o~iv
TOV KVpiov
avdp.vr]mvj
/eat
Kara
OQ
TOL!
TT\V fKfivov
napayyikiav ...
crcor^po? rjp,)v irjo-ov XptaroG 8. eVfi TOLVVV TOV Tpoirov TOVTOV Set iroieicrBai
etTrcov
Kupt ou
Trjv
8ia TOVTO
lepevs
Ely
dvajj-vrjo iv
TOV
KVpiov eVayet Ta
rrjv
-rrfpl
Kai
TOV QdvaTov
TO>V
TOV
(rcor^pi ov
1
TI]V
Top.rjv KOTO,
wz
TOV
. .
fe\rj TO
dcopoi/
xai . T^f avTi]v Kal 7rapd&fiyp.a Troieirai ToO 7rpoKfip.evov . (Tio Tjpiov fiTa aTTOKOTTTet TOV aproi/ eif Too-aura Stniptt
/ze pfi Top.fjS
/cai
Ta
\6yov, fKa&Tov TOV Xdyou p.epos (papp.6a)v eKaorcp Trpoadfls Kal TOV apTov 6els ev TOO
avTrj
17
ifpcu Tri
Kupiou GdvaTos
TTJV
40
ufTai
<pT]o~lv
apapTiav TOV
ra>
Troiei
The Development of
the
Byzantine Prothesis
cm
8ia rou (rravpov.
547
p.fra 5e
%apaTTei Kai ourco ju^vuei TTWS 17 Bv&ia yeyovev TOUTO Kai oos eVi TU fiesta ftep / Keyrei TOP cipTOV
diT)yovp.evos TTJ TOV
TT\evpds eKei
apTov
TT^rjyfj
8ia TOVTO
yap
Kai TO TrXTjTTOf
cKtiinjS dvap.ip.vr](TKri rfjs
TTJS
KaXei Kai
\6yXrjs
vdxrKei
6fjLOLO)S
eis
7renoir]iJ,evov Iva
Kai ovrats
epyw ravra
\6yois
loropias dvayi- 5
Kai
Kai TO
ptvaav eKcldev
faiwwrtv,
eyxewv fMV
els
IO. 6 5e lepevs TTJV Trpotraycoy^i ^rj\6ev ai/za Kai v8cop fKaaTov pepos d^aipovp-fvos Iepov Troierrai 10 6 0avaros TOV dcopov ou TO auTO Xryew KOI -noi&v antp e apx^f Si f<rrjpaiveTO . riVa Se ra Kvpiov OTI OTTO^ flpT^fieva TTfpi 7rdo~r)s T(\TTJs flprjo dai voovvTai
. . .
2>v
Kai
v0(as
(7ri\ey6fj.tva
Els
*]
doav
rrjs
....
6 atTTi^p
elprjfjieva
eX^wv
Tols
eo-Tr)
pTO)]
CTI 8e
JLII)
Kai I8ov
Kai
(prjalv 15
TO Troppoo^ev
deuiTrjTos
7rpo<p7jTai?
TO
<paivop.evov
aj/^pa)7roi
fiiKpa
irep\
avTOv
i*7roXa/3a>tri
ovpavol eo-Tepea)6r)o-av *O Kupios evedvo-aTo EKaXf\^ej/ ovpavovs e/3acrtXcv<rcV) evirperreiav dpeTr) 20 Kai TUVTU Xeyei avTov Kai T^S (rwetrtets avTov irXr^povfievr] yrj
Tto
Xo-ya)
fj rj
Kvpi ov
Kai KXu7TTei TO Saipa TOV cipTov brjXovuTt Kai TO TTOTTJPLOV TrenXois Tip.iois Kai
Bvp.ia TravTa^odev
fjfjids
ev
TTJ O-KCTTT]
TTavTa\66ev.
TaOTa
OVTCOS elirutv Kai TtXeo^a? Kai evdp.evos TO. TTJS lepovpy ias airavTa
els
KOTO 25
lepds
TTJS
lepovpyias ap^erat.
Nicolas Cabasilas was archbishop of Thessalonica c. 1350. The use which he describes seems to be approximately that of XII and XIII following.
XII
LITURGY OF
Kvpie 6 debs
p,
S.
CHRYSOSTOM
Venet. 1730, p. 85
e
Evx<>\6yiov
els
vtyovs ayiov o~ov Kai evicrx^trdv Ttjv diaKoviav o~ov TOVTTJV TOV Trapao-njval p,e a /cnTaKpiVcos TCO (pojSepto crov Kai irpoo-eveyKai aot TTJV avaip.aKTov uvoiav OTI abv TO KpaTos KT\.
p,oi
ecur6crTl\6v
dvvapiv
(The Vesting)
........
<r<j>pcryiajv
Kai
dir\0a>v
ev
TQ irpo0(Ti \ap.pdvei
TTJS
rr\v
uva^opdv
aviTT|v p.erd
XOYX^S Ae-yw
Tou Kvpiov
Koo~p.ov
a>>]S
Kai 6eov Kai o~corf)pos jj/zwv liyffow XpicrTou rvBfVTOS vnep TTJS TOV
Kai ffCDTijpias vvv Kai dei Kai eis TOVS alwvas
TO>V
alavcov
N n
548
Appendix
Q
KT\
v8ov
els TT\V
crapKa
0i<erai
6 ap.vbs TOV
Qeov
is
8^ TT|V Sevrlpav
XYCI
KII\
ae
8f(nroivr]S
f]p.cov
Mapias eXfrjaov
10
/cat
(rSocrov
ras ^v\as
aHirapQttHW
(pi\di>6pa>Tros
&yia>v
Kal
7rovpavi(i)v
TCOJ/
/SaTTTtoroi)
iwdvvov.
ay uav
Kal
7ravev(j)r]fj,a)v
T<]V
p-vrju^v eniTe\ovfjLev
\i\\iol
Kal TTUVTCOV
dpTOV
auTov aKpoSaKTuXov
T]p.cov
XY UV
UXTJV
fv\oyrjp.VT]S 8fo~Troivr]S
Mapt as
TU>V
Ttp.ia>v
dcra)p.(iT(i)v
la)d^j ou,
dy/cov eVSo^coi
Kal
7ravev(pr]iJ,<t)v
OTrooroXcoi
d-yi ois
Trarpo?
i7/icoi>
iraTpos
TovSe
Kni
20 |AVT]p.OVUl
Kal
TWV
KTT]T6pCOV
TQ)J/
HvfvfJiaTOS ayiov
KXWV
25
8<
TO
vdjjia els
TOV KpaTfjpa
Xoy^j;
*crX.
TO,
Kat
EiTa 0L p.ia
TO. KaXvp-jJiaTa
Kal KaXvirrei
ayia
Xt-
TO aXXo Xcycov
TOV 8io-KOu Xl
Kal Td
TOO
irvVfj,aTi
lTa 6vp.lUV TO
tXlpp.VOV
mfl7]KS
XY
*EKd\v\|^ei/
ovpavovs
f]
Tt)S atj/eaea)?
avrov
ro{)
TrXrjprjs
77
yrj.
ETT!
Trpodevet
6
TO>V
aylatv
8a>pa>i
Kvpiov
der]da)fj,(v
Upevs
f)fj.a)i>
TT^V
euxV
6 icpcvs 9vp.i^. T^|V irpoOeaiv Td
TTJV
*O Qfbs 6 debs
Tou Kvpiov
Tpairtav
Qvp.iapui aoi
KVIK\U)
XCY^V
eux^v TavTTjv
40
The Development of
549
Kal
VIITTOJV
rds
Xty a s
eV
a$a>ois
shown
This MS. of the fourteenth century, still at Grotta Ferrata (T iii), was to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5
MS. Vatic. sents the Italian and Sicilian use of the fourteenth century. Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian form approximately of this type, but with considerable and curious variations
in detail.
XIII
S.
CHRYSOSTOM
v.
f.
226
va$
\itra. roxi
TWV
OIYIUV
TT|V
Kupte 6 dfos
ra)
7rapa<TT<i)p.(v
f]p>v
^aTr6(TTi\ov
bvvafuv
e^
v^ovs dyiov
rfjv
crov KaroiKrj- 15
jBrjfuiTi
(iriTfXcaai (sic)
86av
........
Kal direpxovrai d^orcpoi
(The Vesting)
Trp60<rtv
........
Kal
irpo<TKWT|cravTs
els TTJV
avd rpeis
20
O
Etra
Ti0T]<ri
Qebs IXdadrjTi
fjfjuv.
TTJV
Xiyx^v twavw
\6yr)<ruv
SiaKovos Eu-
8e(77rora
Kal os
25
TT|V
TTJS
6 Biaxovos
Xa|3<*v
Kvpif
Upevs
TT\V
XO
356)
8T)dS>fifV
ira
<TTavpoi8ws
TT|V -rrpoa^opdv
TW Upet "Errapov df<nrora Kal os |3d.X\wv XOYX^V ttfpi p.rd irpoo-oxTjS TOV dprov Xcywv
"Ort
aiperat KT\
36
550
Kal
Appendix
Ti0T]o-i
Q
Xyi
o
-navroTe.
avrov
v TCO SicrKco
Kal 6 SUIKOVOS
QvtTCii 6 dp.vos 6
Qvcrov SffTTrora
vlos TOV
Qeov vnep
TOV Koo~p.ov
(tof/s
Kai
o~a>TT]pias
6v6p.evos Kal
5
p,rj
Nv|oi/
SeWora
(TT par icar
T$
Kai
i?
rail
a>v
Kal
TO.
I^TJS
vajJia
Kal TO vScop.
EtTa
10
Xa(3u>v
6 tepetis tTfpav
irpoo-<})opa,v
\tyei
Et?
6ei>ov
Ti/j.r]v
Kal
rjs
\LVj\\Lr\v TTJS
rrava^pdvTov
?)f(T7ro!.vris ^p-cois
Map/ay
Kal
TiOirjo-i
TT|V |iepi8a
a-Yiov
apTOv
eiTa
i
Xapwv Kal
Tcpav
XY
a>OTroiov
ev86ov
feat
jSaTrrt
fi>doa)v
ap^iepap^uiv
Kal
oiKovfj,ViKa>v
TWV
ayicov tepap^wi/.
Geofico/jou
TCOJ/ d-y/cot
/cat eWa)i>
20 p-fydXdov
fj.apTvpa)v.
papTvptov Tewpyiov
Arjp,T]Tpiov
KOI
ra>i/
Trdi^rcoi/
rcoy
Taij/
d-yicof
dy/ooi/
Tav oaiwv
p.eyd\a>v
TrnVrcoi/
otri coz/.
Kai
(v86cav
tap-aTtKcop
1
(iyi(ov
avapyvpwv.
Ta>p
avapyvpoov Kocr/ia Kai Aajuavou Kal TrdvTGW TWV Kai roD dyi ou 6 8 ou dytcot xai SiKat coi aeoTraropa)!^.
riyv p.vr)p,r]v
3:5 rr}v
TWV
ayia)v
&v
aov
6vo-iao~Tr]piov
iTpoo-<j)opdv
Xt
Kal diap,ovris
/3a<riXea)v
TO>V
evcr
f]p.(av
f)p,5)v.
rjp.5)v.
Kal
nd
Kai
vTrep Trdo-rjs
^o
MvrjQ-drjTi
<rBai.
TeXeuTalov 8e Xe
rot? dva^iois
p.oi
Kvpie TtdvTcov
TK>V
VTfL\ap,ev(civ
fjp.lv
avrwv inrfpfv^firav
ovyx^p^ov
o SiaKovos
Qvfuapd
Kal 6
croi Trpoo~<ppop.v
Xpiore 6 6ebs
8er]6wp.fv
f]fj.u>v
KT\
(p.
359)
8iaKovos
Tou Kvpiou
Kal TO
Kal
VTTO0VHIWV aUTOV
XY
Ta
Xdy<
Kup/co
TJS*
Kai
iSoi>
dar^p
Trporjyev
fOTTj OV
TJV
TO TTOlSlOV
Kal
Ti0T]O-iv
^O
avTOV
TW ay iff
SICTKCO
A
Kal
Xa|3a>v
Byzantine Diptych
Trava>
551
TOV
TO
Ka
*O Kupio?
Kal Xeyei 6 BiaKovos
e/Sao-i Xevo-fv
(? 360. 7)
Xa0a>v
KtiXv^ov
SeWo
Kal os
Kal TO
Tpov
Kal
5
0vp.Loi.cras
SKeVorrov
tVepov
2/ceVao-ov
SeWcra
Ti0T)cri
r^/xas
Kal 6 Upexis
u-n-oOvjJitwv
Kal TO
Xeywv
io
Kal
t9iis 6
StaKOVos
ETTI
rr/
Trpotfe
cm
TCOV
TI/JLLMV
Scopcov
TOW KvptOU
$(r]d(iip.(v.
Ki pie
e\(r)(rov
Kal 6 tepcvs
*O Geoy 6 $eos ^cov o TOV ovpaviov aprov
TTJV rpo(f)r)v
KT\.
Kal
T|
a-rroXua-ts.
Kal Xapwv 6
Upcvis
TOV
Oup-taTov
9v(xia
TptTOV Ta
Upd
So^a
-irpoorKwoOvTCS 15
a.jjL<|)6Tpot
~Ev\oyrjTos 6 0eos
rjp.5)V
Kal 8i8coo-iv cuOtajS TCO StaKovcp TOV Qvjxiarov Oujxiav TOV vaov.
226 v 230 v, of about 1430 (see App. R), is a supplement 20 ordinary form, consisting mainly of the rubrics and the cue-words of the formulae. It probably represents the central type of
Paris Graec. 2509,
ff.
XIV
of the Greek Liturgies (Rome 1526} gives a form which differs little from XIII, except in prefixing the lavatory and in more fully 25 and the placing of the particles. rubricating the manipulation of the first oblate This form is also contained in MS. Bodl. Baroc. 42 1551).
The
editio princeps
>.D.
XV
The Evxo\6iiov Venice 1600
pp- 35 6
s qq-
gives
the
fully
developed form,
as
above
APPENDIX R
A BYZANTINE DIPTYCH
Diakonika of
S.
f.
232
v.
The date of the diptych is fixed by the names as between 1427-1439. Maria Komnena in 1427: 35 John VII Palaiologos reigned 1425-48, and married and Irene or daughter of Constantine Dragases prince of Macedonia,
Helene,
552
widow of Manuel Hypomone before
Appendix
Palaiologos (died 1425), took the veil under the name of 1450, when she died Eugenia Kantakuzena was widow of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Familiae Venet. byzantinae 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of Antioch were both represented at the Council of Florence 1439: Theophilos II of Jerusalem was living in 1419 (Lequien Oriens christianus i. 306, ii. 500,
:
768,
in.
513).
*O SI&KOVOS
jo Kai
Itv
/cat
l<i)(rr)(p
oiKovfjLeviKov
TTarpidp^ou, 3?i.\oQ(OV
A\^av8pias,
i Seivos TOV
ayia
5>pa
Kupt o)
r<a
6tw
f]p,S)v
15
KpaTovs
.
TG>V
evacftearTaTtov
/cat
/3a<rtXea)i/
r/p.coi
TIJS
V(T^f(TTdTT}S Kal
<pi\o^pi(TTov
decnroivrj
f)p.a>v
p.ovaxfis,
T&v
fju,(i)v
loaavi/oi;
Kal
20
Mapiar
fiprjvrjs
KOGUOV
Kal TCOV
dyiu>v
TOV Qfov
do(\(f)a>v
Tjfj.S)V
TU>V
at^/tuXcoTcoi
fvoda>o~a>s
Kal eVi-
CROSS-REFERENCES
Dr. Swete
In the numbering of the Psalms, in the Greek texts the is followed with s numbering of the verses elsewhere the Prayer Book version is followed
:
LXX
simply. The biblical references are given for each passage generally in its original position only, with cross-references in thick figures to the derived passages. In the derived passages references are given to the original, but not necessarily to parallel derived passages. Cross-references between pp. 309-344 and pp. 353411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are
554
Index
Biblical Quotations
and
Cross-References
555
556
Index
Biblical Quotations
4 6
10
17
and
Pet
i
Cross- References
27
557
20
Ps Jo
xxviii ii
xvii 3
;
81.
12
Col
i
Jo v
i
82. 33.
Rom
i
xii i
32 26
99. 12
Cor xv 4
20
Th
83. 23-27=43. 12
25
98.83sqq.cp.239.31sqq.
Is xl 12
Ps Ixiv
Cor
xvi 20
Col
2
iii
iii
15
21
Jo
29
19
21
Lk
99. 28
100. 12
1OO.
= 58.
250: b Ps Ixxxiii 8
68.
48
1959.
Apoc
i
Qb,
28-31
84.
2485. 3 = 46. 27 b
2
xvi 7
85. 13
85. 28
86.
87.
55. 3
4
i
Tit
ii
13
Jer
70.
3 11
Jo
vi 51
2-6
Lkxxiii9;Mt
xxvi 26
xi
;
14
18
40
11-16
Cor
Rom
Ac
vi 13
24
104. 4-6 a = 298. 26-29 104. 27-36 = 65. 25 b 34 Col i 12 105. 17-22 = 67. 2 Dan ix 4; Ps 17
cxliv 5
106. 29
19
ix 15
Cor
Mk
Lk
20
i
Mtxxvi 27,28;
xxii
107.
6
22
40
71.
Ps xxxvi 9
Is
liii
Jo i 9
;
20
26
9
ii
7,
Ac
Cor
xi 25,
108.17
109.
Mt
23
viii
viii
32
17, 18
34
90. 13
Ac
xvii 31
Ex xv
16 17
Jo xix 34, 35
35
Jo xxi 24 Ps xxxi 3
19 21
Heb
xii
37
Ps cxlv 15
:
113.
14114.11=147.
14
18
2
24
31 32 92. 12
Rom
v 20
II, 12
20
Ps 1XV
Pet
ii
Rom
ii
xii i
Pet
ii
20; Tit
13
4Rvi6; Dtx8;
Ps xxiii 3 Ps cxxxix 9 xxx
;
5,2;
Th
17 23
93. 17
Tim
ii
13
Ps xxxi 3
114.
6
10
26
73.
Ez
i
xxxiii
i
1 1
Pet
19
3
24
94. 30
10
74. 16
Rom
Hab
Is
xii i
iii
31
20; Mt vi 13 Pet iv ii
2
;
;
23
Gen xv
xv
3
2
ii
Apoc
Cor
ii
i
32
liii i
35
Rom xiv 10
ii
Jo
25 26
Pet
13
20
38
75.
Num
30 34
77. ii
Ps Ps cxvii i Ps cxlv i
Is vi 3
i
xvi 48 xxxiii i
28
Tit
xvi 22
;
95. 17, 32
Num
Wisd
2
viii 7
viii
xxvii 16
Esd
31
Ps
95.
96.
3296.
2
23 = 57. 13
28
xxxiv
2
23
78. 27 79.
58.5
Ps
2
cxliii 2
Jer xxxvi 7;
ii
iTim
97. 2-5
2
= 337. 28-32
Jo 3
i
;
32
13
Pet iv ii
v 7
Tit
7
ii
34
80. 26
Ps
cxviii
26
15 16 18
22
Apoc
28
Jo xix 34 i Jo ii 2
2
6
11
see 114. 23
2
Th
ii
13
Tim
ii
15
558
Index
Biblical Quotations
and
Cross-References
559
560
Index
Biblical Quotations
14
25
27
and
Cross- References
561
Lk
i
xi 2
Mt
vi
24-29
cp.
136. 11-17
Cor x 13
183.11
16
183.
22184.
29
25
Mt
Jo
2
i
xvi 18, 19
33
184.
i
29 Ps Ixxxvi 15
Tim
iv 18
184.31
22
185. 12
i
185.15 = 238.
Cor xv 52 186. 4 = 24O. 241. 21
i
185. 20
17 34 b i Pet
9,
17;
13
Mt
vi
10
186.
Mt
Ps
vi
ii
cxviii 26
22
27 187. 22
Eph
2
3
ii
24
25
Pet
i
21
Eph
4
i
27 29
31
Ps cxix 18
Eph
i
14; Gal
4;
Tim
i
iv 8
Pet
Apoc
iii
xi
17;
Mt
17
20
21
Jo
i
i
14
8-12
Cor
xi
23-
26;
27
562
Index
Biblical Quotations
and
Cross-References
563
Index
Biblical Quotations
and
Cross- References
565
566
Index
Biblical Quotations
and
Cross-References
32
447. 13
567
Ps xxxvi 9
i
Cor
ii
viii
14
Phil
ii
ifi
Jo
vi 54, 51
Jo
2
vi
56
iii
Cor
18
453.
Ps xxxiv 8
14 24 26
454. 27 b
Mt
Jo
i
xxvi 26, 27
29
ix 5
Rom
Ephi
38 34
456. 23
2
Jo xiv Ps
Jas
17
2 Tli
Lk
vii
50
iii
16
Rite or liturgy
is
language
made only
liturgy
is
to be understood;
thus
Syr. Jac.,
Nest.,
Abyss.
mean
in its
severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each own language, syriac or ethiopic. Where several languages are included in
a rite or liturgy, they are given in succession after the name of the rite or liturgy, which is not repeated (and it has not seemed necessary to label greek words) : thus = the greek, arabic and Slavonic of the Byzantine rite. arab. slav. Byz. .
.
. .
so assimilated to Byz. use that they are generally included with Byz., and the Syr. Jac. and the Copt, liturgies are then treated as the norms of the Syrian and Egyptian rites respectively, and syriac and Coptic are
S.
James and
S.
assumed to be their leading languages. Except where it is otherwise noted, Chaldaean usage and terminology may be assumed to be identical with Nestorian, but this has not always been verified and by way of precaution Nest. has been used rather than Persian. Only illustrative references are given. Cp. Clugnet Dictionnaire grec-fran$ais des noms liturgiqnes en usage dans Veglise grecque Maclean East Syrian daily offices Lond. 1894, pp. 291-301. Paris 1895
:
A. ENGLISH &c.
Abba
greek
(from
= syr.
;
father
Egypt.,
;
the lavatory and the kiss of peace in the liturgy are survivals of the agape.
and of
prelates.
Detached from the liturgy the agape cp. 520. 49 537. 24. Akmam (Abyss., 197. 42). See Vest
:
(i) to the
ments
2.
(
also 194. 9
Alelou Jaschou
and
its
alleluia of dinner
(,q.v.)
183, 235.
Agape
meal
(aydm) Jude
2)
common
Alleluia
(i^vpn
j,
4,
6).
In
all
except
Supper
two or more
the Gospel
;
apparently
Cor.
xi.
20).
The
accompanied by a verse or
verses, generally variable, called in Jas. (BC) <TTixo\oyia, Mk. 6 irp6\oyos rov
dX.
1 1 8,
arab.
569
church (cp. Oiri<T0d|i.pwvos), now at the N. side of the nave. Used (i) for
the reading of the lections 537. 34, and the recitation of the verses of responsory
Altar.
I.
The Sanctuary
:
q. v.
II.
The
structure on
psalms 518. 25
called
(2
)
TO"
(see
Antiphon)
hence
(Heb.
xiii.
506. 23 Byz. in prayers QvaiaaT-fjpiov, arab. madhbah (so Syr. Un. and Maron.) : Syr. Jac., Nest.
very rarely
dismissals
n, and perhaps
the dip1
1540)
madhbeha
(2)
For
all
siasterion, arab.
Table
(i
Gospel,
now
Byz. in rubrics ) ayla rpanffa, arab. aimer idah aZmukaddasak, slav. swyat-
ambo
:
cp. 162.
Syr.
Anaphora
ing
(cp.
Ava<j>opa)
the offer
21
Egypt.
27.
(3)
rpanffa 318.
26,
copt.
trapeza, arab.
15,
ma^idah Throne
sionally,
124.
(Is.
28:
i)
:
148.
up of the eucharistic sacrifice. Hence (i) properly the thanksgiving and consecration and the accompanying
intercession (492. 10)
:
vi.
extended to in
rite
Syr.
Jac.
(4)
and Nest,
19
287. 16.
:
sursum corda
to the dismissal,
Tabernacle
26.
khoran 416.
23
:
:
to include the other prayers of the m. of the faithful which vary with the ana
7 484. 32 506. 524. 4 530. 33. The altar is now generally of masonry, square, standing free, and surmounted by a ciborium or
:
phora proper.
/itSiy
:
annaphura, kurobho, Syr. Un. annaphura, arab. ndfurah, Maron. anuaphura, sirab.ndfiir: Nest, kudddsha
Syr. Jac.
baldakyn (530. 34), the columns of which generally rest upon or are close
to
enford zameshtjr
e
anaph.
:
but the
Nest, ciborium
altar.
much
(2)
The Oblate
veil
The Arm.
altar is exceptional,
Bread I.
:
(3)
The great
Veil
covering
the oblation
see
III.
(4)
Arm.
:
see
and
both
Arm. and
Syr.
Jac.
have
gradines at the back. The Maron. altar is simply assimilated to Latin form.
III.
The
(avrifuvaiov prob. a arab. andihybrid from dvri, mensa mlsi : slav. antimins Byz., Syr. Un.).
: :
Entrance 2. Antiminsion
171.
&c.),
s
:
the
ideal
consecrated corporal,
originally
no
church
viii.
prayers and
Iren.
offerings,
iv.
Apoc.
doubt of linen, now of silk. Byz., for merly used when the altar was unconsecrated, in place of the ElXrjTcJv (q.v.)
3-5
Haer.
18
6.
Ambo
slav.
(Byz.
amwon,
or un consecrated corporal
now used
al
29. 25
461. of the
:
tablith
Copt
Nest.
and
without gloria, 369. 20 a (where verse refrain are identical). 371. 19 a cp.
:
western
introits
:
and
(b)
Ps.
xliv
in
the
English litany
the whole to
schouschphah [ syr. shilshepho veil ] is the western corporal adopted the board
:
repeated refrain, 371. 5 (c) by the omission of all the refrains except the first (ktzord], the verses of the psalm
being sung alternately (phokJi), 416. 27: In cp. the ordinary western psalmody.
Anthem
some Nestorian
cases
of
antiphonal
arab.
<t>a>vov,
antifuna,
slav.
antifon,
:
arm. phokh
Syr. Jac.
I.
structure, e.g. 255. 17, the refrain is the essential element and the verses are
manitho
Of
Nest, iinitha],
alter
farcing
II.
e
(giyilrd).
(Nest.)
nate voices.
(i)
the
Responsory, in
recites
(d kancT] 253, of the Gospel (d iwangalTe the Mysteries (d rdzt) 269, yiiri") 261, of and of the Bema (d e bim) 298, sung
respectively after the psalms, after the gospel, at the offertory, and at the
Syr. Jac.
pethgomo
house, 298. 24: arm. phokh alternation 416. 30) of the psalm and the people respond
:
77- ii
Nest, beith
communion.
(virotyaXXtiv]
with
constant
refrain
lah
Paulas,
Syr. Jac. and Nest. stfllho : Copt. Bnhts, eth. apostolos, arab.
:
Pdwelos)
it
after
him.
See
of S. Paul.
See Lections.
(eth.).
(2) The Antiphon 297, in form. proper, a responsory in which the parts
Araray
See Music.
See Tabot.
Ark
(Abyss.).
S.
solo
are taken by two choirs, not by a reader and the people, the refrain not being
recited at the beginning: see e.g. 256, 365(3) That in which the verses are
Asbadikon
dea-noTLKuj/,
arab.
sung alternately by two choirs, without a refrain. See e.g. 249. 16 300, the *
:
eth. translit. from isbadyakun 184. 17 arab. and resolved into dsba diydkon =
The
SfffnoTiKov
marking the change of choir. The re sponsory is the oldest form of congrega
tional
psalmody
see 29. 29
475. 15
540. 37 sq.: 541. 3, 10), the central square of the con secrated host, detached at the fraction
:
486 55
477
Bas. Soz.
n.
at the
com
arab.
Ep. 207
Socr.
8)
H.E.
vii.
viii.
asbasmus)
See Peace.
2.
variable
ciii.
Later,
hymn sung
at the kiss
of peace,
antiphons and responsories have been largely mutilated (a) by the reduction
of the psalm to a single verse with or
Assistant presbyter
yetrddae, or
subpresbyter
nefek
.)
or
Blessing. I. The solemn blessing between the consecration and the com
II. Of the several disqualified orders at their departure from the church III. Of the e.g. 7. 15: 8.31: 471.38.
secrated
238. 21
239. 30) to
whom
cer
munion.
faithful
m. of
Atrium
:
(av\r) 475.
34: ra irponvkaia
:
530. 28 cp. irpoTffj.eviffna.Ta 506. II the quadrangular cloister in 469. 6) front of the basilica from which the
:
See Imposition, Inclina tion. IV. The making of the sign of See the cross on persons and things.
the faithful.
The
Hence eth. bilrdce benedic EvXtryciv. l tion 203. 3 &c.; and prayer of bene diction^ 229. 8, the intercession during
l
west end, is a survival of the atrium, the other three sides of the cloister having
disappeared.
Bread
Cp. Cantharus.
(arab., ciii).
Baracah
Basilian
See Eulogia.
Religious
fol
monks.
I. Byz.:a round leavened cake, 5 x 2 in., stamped with a square (2 in.), itself divided by a cross into 4 squares in which are severally inscribed 1C XC NI,
, ,
S. Basil.
Among
KA
30.
( Irjffovs
393.
the Greek populations of S. Italy and Sicily (consisting of refugees from the
The whole
:
euAo-ym (q.v.)
Arab invasion of Syria and afterwards from the iconoclastic persecution, who, after the Norman conquest, when S. Italy
ceased to belong to the Byzantine Empire and the patriarchate Constantinople, be
people
avcupopa 541. 23 &c., irpoaKOfj.iSrj 541. 22 as an oblation (oblatio 541. 21): now TTpoatyopa 356. 27, arab. kurbdnah,
;
or crfypajis 357.
27,
arab.
khatm,
slav. petshat, as
im
came Uniat)
ties
there were
of Basilian
The
square, the
proper atypayis 356. 28, ceremonially detached and placed on the paten, is called o apvos cp. 357. 15, slav. agnetz;
6 a-yios apTOS 357. 31, arab. alhiibz almukaddas, slav. sivyatly chleb (also o dpTos
1004 by S. Nilus of Rossano but the Greek rite is still observed also by the Greek populations in Calabria and Apu lia. See Uniat. On the Basilian ritual
;
adp
548.
a round
21).
The
Cuffs.
Bema
(&fj(j.a.}.
I.
See Sanctuary.
with the holy leaven (see Malca), 3xf in., stamped like a wheel with four diameters (the alternate
cake, leavened
with a low wall on the nave side, from which the lections are read and the com
seal
71. 8, p*risto
flat
cake
;
munion administered.
between the senses
in the Nest, rubrics.
I
The
III.
distinction
is
begotten
and II
not clear
See
Ambo.
Bless, o SeVirora.
ntDViri, d^aipt/jLa, purshono separation the heave offering, in Lev. &c.). III. Maronite: the Latin unleavened wafer called burshdnah, kurbdn in arab., kurbono offering in syr.
;
572
IV. Coptic: a round leavened cake, 3^ x \ in., stamped, round the edge with the legend Apoc o 6eoc Afioc ICXYROC
cross
consisting of twelve little squares, each of which and the remaining spandrels
churches of Upper Syria have examples of all types. Byz. and Copt, have a high solid wooden screen, sur mounted by or covered with ikons and and the Copt, furnished with doors
;
are
marked with a
little
cross placed
Called in arab. alhamal diagonally. the lamb 145. 7 Sec. The four middle squares form the asbadikon (q. v.).
sometimes a folding door. The Nest, is a stone wall pierced by an arch, sometimes with doors. Arm.andMaron.
form
is
see
On
I.
:
Abyssin.
V. Abyssinian
cake, 4 x
in.,
flat
round leavened
Called chebset angles of the cross. e bread 199. i &c. and ku rbdn offering host 199. 4 &c.). The central square (
is
Cantharus (Kprjvcu 469. 7 475. 36 the fountain Xtpvi&ov 506. 1 1 (f)td\rj^ in the atrium at which the people washed their hands before entering the church
:
the asbadikon.
VI. Nestorian
1 1
:
Caruzutha (Nest ) a deacon s pro clamation, esp. the Prayers after the Gospel. See KTJPVOXTCIV.
:
248. i) cake, 2 x \ in., stamped with a cross-crosslet and four small crosses.
Catechumen
(vayy(\iov
5.
(fully Ka.Tr]xovfj.(vos TO
vi.
6:
ol tv
Called biichra
first-begotten
290.
248.
2,
Karrixrja^i 26. 14
arab.
mauuz:
copt.
kefdtha
broken
cake
portion
10,
katechotimenos
1
eth.
:
ne us
rtsta
291. 2,
and the
priest s
young
Christian
:
syr.
shomuo
crestiydn hearer :
arm. erekhah
slav. oglashenniy).
>
One
under instruction (KaT-f)x rJ ffls C P- Lk. i. The name 4) with a view to baptism.
is
wafer, 3 x |
stamped with an orna mental border, the crucifix and the sacred name, and sometimes with two diameters at right angles on the back. Called neschkhar wafer 418. 40, and
in.,
all
such
applied to those undergoing the remoter instruction, the Hearers (267. 28 490. 29) as dis
:
tinguished from
surb hhaths
holy bread.
(Syr. Jac.
The catechumens
the
Buchra
begotten,
and
:
Nest.,
first-
Heb.
i.
6)
the host.
See
the
Catholicon (Egypt., copt. katholikon, the second lection, arab. kdthulyacun} from the Catholic Epistles. See Lec
:
Jac.,
blessing
tions.
See Eulogia.
:
Catholicos
470. 13
:
Ktyn\i8ts 506.
v.
16
Kiyfc\is
within
523.43: cy.kanci,
Sanctuary): the
lattice separating the sanctuary from the nave, the sanctuary screen. The screen has developed from a lattice,
of the East
(syr.
kathulika
de madh-
through
form
consisting
of
high
Nestorians,
573
used at
532. 9, in which case it must have been first in the ordinary liturgy.
miadzin,
the
the bread and the deacon the wine round the altar before
priest
carries
Armenia Major.
"
4.
The
title
of
the prothesis
145. 25
199. 16.
:
<r/foiroj
borne by the
Cloud
(Syr. Jac.,
is
probably a survival
the
i. c.
Coal (dvOpa(
live coal
syr.
miirtho}
the
Censer
Ezek.
viii.
and
laid
upon the
lips
of the prophet,
(i) typically
ii=nnCpO: Heb.
:
ix.
4],
Is. vi.
6, 7.
Applied
:
to
evfjLiarus:
(ii.
107 E)
holy
eth.
maetant
viii. 3],
[ib.]
arm. khnkanoths
[Apoc.
slav. kadilnitza}.
the same
bourwarr [Heb.
The
181. 29: 199.36: (3) Syr. and Nest., as a formal title of the consecrated particle (q.v.), 102. 33
:
and with
bells attached to
Commemorations
10 sqq.)
:
(Syr.
Jac., 492.
Chalice (KVIT\\OV
10^,
-noTrjptov
:
25.
:
10 and generally:
:
Commixture
Acts
4.
the commingling of
syr. coso
fewd
arab. cds
See
Manual
The
same type
torian
is
Communion (KOIVOJVIO.
fj.tTa\T]if/ts, (J.t0tts,
[i Cor. x. 16],
:
nfTovaia.
arab. Orth.
munawalah,
:
Melk.
[i
tandwul:
Cor.
x.
arm.
slav.
in. across.
hhaghordouthiun
16]:
Cherubic
Hymn
TO
(Byz., 6
v &-
x f P v P lK
-
vpvos 377. 8:
Xfpovfi. 318. 3:
xfP
:
41
23
6 P.VOTIKOS vpvos
319
arab. alsharubyacnn slav. cherouiuimskaya pesn) the hymn sung by the choir
:
sacrament.
at the
Great Entrance.
It
(i)
The
ordinary form, Of
TO. \tpovf$iij.
26
377. 9, whence in Jas. (ABC) at 41. 25, Mk. 122. 18, and Arm. 431. 21. (2) Tot)
Sciirvov
the right hand (also Copt, generally) of the communicant being crossed over
aov 396.
5,
Thursday.
the
left to receive the holy bread, 466, 484, 536 (the use of a vessel for recep
tion, Soxfiov,
and
21
in
in addition, to [1]).
(4)
NW
is forbidden, 539. i): (2) together by means of a spoon into the mouth of the communicant, 102 sq., 186
of 8vvd(j.(is,
:
(occasional), 396, or with the fingers without a spoon, 452. Time (i) in the
:
574
liturgy, originally always and assumed in the texts: (2) after the liturgy. 304.
In Arm.
its
present position
influence
;
is
certainly
due to
Roman
in
30
order
the
mysteries
= the com
396
:
munion of the
ministers),
(3) at
home with
from the
Nerses it is in Byz. position. In the greek liturgies the form used is the Constantinopolitan, i.e. the creed of Jerusalem
ratified at
Chalcedon
Copt
Abyss., Arm. the local baptismal creed with the Nicene additions the Uniats
:
Tptirt.^ufj:fvos
Mk. has
the baptismal
the
a catechumen under instruction during the forty days preceding Easter for
Copt., Abyss., Nest., Arm., Syr. Un. and Maron. have the conciliar believe
We
Completes, The deacon who (Nest., The damshamll 271. 16 273. 21).
:
Nest.)
communion:
394- 17-
238.29:
cp.
Cuthino (Gen. iii. 21, xxxvii. 40 = x tT{ /: Sy r Jac.,Chald. An Alb. See Vestments i.
*"
3,
Mt.
70. 7).
Consecrate
see
A-yiateiv,
Ava-
Dawidha
David,
i.e.
(Nest.,
Ixxvii.
10)
is
the
divided
Merairoieiv,
w, T\ciovv.
into twenty huldli (cp. KaOia/jLara of Byz. psalter), each consisting of two or more
marm fyatha (cp. oraim?) 253. 3, 9. Day of the mystery (Nest., 259. 6).
:
The meaning of
Deaconess.
the phrase
(77
is lost.
I.
SLCLKOVOS 25.4
[Rom.
one
of the order of
women
instituted for
Consignation
chalice
with
the
3.
broken
host.
See
at
personal ministrations to women, esp. their baptism (Ap. Const, iii. 16).
II.
(
Manual Acts
Jac., III.
(in sha-
532. 35 : (ai>n&o\ov 481. 35: TO ayiov KaOoXiKT) vnvohoyia 487. 32 26: arab. amanah: syr. fj.aOr]fj.a 528.
:
Creed
mesh\ or washes,
: :
water
25.
so
and
10
532. 32).
probably at first immediately before, in Byz. immediately after, the kiss of peace but this sequence has generally been dis
turbed by accretion or by cross-influence
ib. 25 Byz. Sinrvxa, arab. dibtlkha, arm. tiphtikon but not in use,
Kara\oyoi
slav. diptich
phar
Nest, diiibook of the living patdn, and the book of the living and
haiye
Glossary of Technical
the dead
tikon,
275. 6 : Copt, diptichon, touparab. tarhim, eth. dibdtkon}. lists of the living and the dead
in the liturgy
:
Terms
.
575
arm.
drmapan^ The minor order of clerks who guarded the church-doors. In Ap.
Const, viii (13. 19) their function
is
dis
charged
at
first
in
and
in
articulating the intention of the offerings 203. 18 485. 15 488. 9 (cp. 124. 20
: : :
deacons share
(519. 34).
Perhaps
:
535. 35 : some names are still 528. 28 recited in the Byz. Great Entrance 378.
:
they were never universal in the East the evidence for them seems to be con
42). In Syr. Jac. dlphtucho is applied to the deacon s canons in the great Inter cession 89 sqq., as contrasted with the
fined to Syria, Asia and Constantinople while they do not occur in the non:
greek pontificals, except the Armenian. Doors, i. The western doors of the
which was still living recited before the anaphora in the twelfth
book of the
cent.
lit.
church leading from the atrium into the narthex (tiaoSoi 28. 12, irpoQvpa
475- 39, irt/Aeu 487- 28, 6vpai 13. 19, 316. 7), of which those of the men and of
(Assemani B. 0.
v.
ii.
p.
202
cp. Cod.
p.
337).
2.
The two-leaved
in
tablets
the
women
Under
scribed, normally of ivory, like the con sular diptychs inscribed with the consul s
portrait
the charge of deacons and subdeacons, 13. 19: cp. 461. 31, or of the door
519. 34: closed before keepers, 28. 12 the beginning of the mass of the faithful,
:
cession,
to ecclesiastical use
cp.
liv. 7.
13.
Dismissal.
26
:
I.
(anukvais,
4a>0etrat
e/c/3oAi7
cp.
ipyofj.v,
4,
478.
7,
535. IO:
20 &c.: cp. 41. 7: 321. 3: 435. 13. 2. From the narthex into the nave
!o5os 30.
f^epxfffdai
In (Byz. at wpafat or (BaffiXtKal Qvpa.i). the middle Byz. use the dismissed with drew into the narthex only, and these
mass of
i.
the catechumens, with prayers by the deacon, a blessing by the celebrant, and
a formula of dismissal by the deacon. Cp. Mass. The dismissals had practi
cally fallen into disuse before the seventh
cent. (490. 35
:
alrmtkaifaasahj
swyatlya ivrata
formulae have disappeared (except Byz. 315, 374): the short forms remaining,
generally before the kiss of peace, pro bably belong to an older stratum, and
sometimes 0aai\iKai, albab almulucT, tzarskiya ivrata), behind which hangs the veil, and N. and S. doors (at irXdyiai Ovpcu slav. seiverniya and yujniya dive
:
opening respectively into the irpoOfcrts and the fftcevo(pv\dKioi/. (/3) Copt, and
rt]
were already deprived of significance by the elaborated forms of the fourth cent,
(xliv.
q. v.
N
:
Syr. Jac.,
each
altar.
17
II. (dVoAufftJ
wae
three,
S.
sides re
at the
end of the liturgy, with the cele brant s blessing and the deacon s formula.
Divine Office
spectively of the sanctuary. (S) Nest. f e (t rd* madhb ha 270. 28), one door, an archway in the W. wall of the sanctuary,
Doorkeepers
(-nvXcapus [i
Chr.
ix. 17],
:
Eastertide
(ntvri]KoarT]}
the
fifty
dwernik
576
Ektene
See
(Byz.)
:
litany.
fiaoSos
367, arab.
EicTevi],
Xwairrq.
:
Elevation
sacrament.
See
Manual Acts
(
entrance of the bishop, after vesting in the narthex during the enarxis, with
the people, from the narthex into the church (312. 12). In the pontifical mass,
Embolismos, embolis
insertion
):
the expansion of the two last clauses of the Lord s Prayer, said by the celebrant,
in all liturgies except the Byz. (but in
the bishop
still
first
intervenes at this
Arm., 446) and Abyss., where the doxoSee logy alone forms the conclusion.
469. 54.
from the nave by the presbyters and deacons, a deacon carrying the Gospel as the bishop s
point, being fetched
Emiphoron ( =
13: 430. 12). See Vestments
6.
wfio<f>6ptov,
Arm
s
.,
41
7.
The bishop
Pallium.
In the absence of the bishop, the procession with the Gospel (from the altar by the prothesis and N. doors
attribute.
a pre
back to the altar by the holy doors) is still made hence 77 (iff. TOV (vafyf\iov,
:
117. 4: 368. 5.
is
In the Presanctified
7. 2.
it
made x^P^
-fj
T v fvayy. 346.
The
more of the
lesser
Mk.,
Great Entrance (Byz., and hence Jas. and fjieya.\T), j) ruiv ayiav fjivffrrjpicav
:
on
liturgic days.
In the texts
above, the matter accreted before the proper opening of the liturgy is marked
as enarxis.
(i) Byz., essentially identical
slav.
bohhoy wchod
avacpopa) : the procession in which, while the cherubic hymn (Arm., the Hagiology) is sung, the
Arm. weraberonthiun =
sext) or
said daily after the rpidfitrrj (terceon fasts after the Ivvarrj (none). similar enarxis has been attached to
oblation is carried from the prothesis to the altar by the N. door and aisle and the holy doors (Arm., N. to S. by the
1 1 3, the three prayers being those of the three antiphons and so rubricated in CE. The enarxis of Jas. 32. 2, 15 is
Mk.
back of the
altar).
From
the
e
title
of the
sedro after the Gospel (s. d maaltho 80. 20, 32) it appears that there was formerly
is
(2) Egypt., 146, the prayer of thanksgiving is used at the beginning of lauds and from its
202
a great entrance in Syr. Jac., unless the ref. to the final entry of the priest to the
altar.
title
the
The Great Entrance, like the offer tory generally, is properly the function of the deacons, 532. 9: 538. 9. 3. The
Last Entrance
64. 36 b]
:
(Jas.
17
\aya.ri]
eiaobos
and
its
to the sanctuary after the communion of the people: cp. 104. 15: 301. 25: 396. 26.
Energumen
sc.
viru
nvfv^a.T(av dfcaOdpTcw 5. 31
also
syr.
\ fl ~
:
Epepi
the eleventh
524.40:
:
meth-
month, June
:
24.
arm. aisahhar] one possessed by the devil : dismissed next For others in after the catechumens.
Euchologion (By/. (i>xo\6yiov, slav. trebnik Copt. enchologion,vccz!b. khulajT). The book, corresponding to the western
Pontificals
and Rituale
or
Manuale
Entrance
i.
The
Little
Entrance
rj
combined,
offices,
577
The
2
:
fan
is
now
Greek Evxo\6yiov TO
ation of the
yiKov
;
fj.eya is
a combin
and and where it has bells it is shaken as an accompaniment of the more solemn parts of the liturgy.
symbolical
(Isa.
vi.
511. 6)
decorative,
Euchologion
(Ixvii.
As the
the fan
tion.
liturgies of S. Basil
and
S.
Gregory and
Nest.
Eulogia
and Abyssin.
Farcing
formula.
riin
arm. neschkhar, Melk. arab. andue Syr. Jac. burc tho no. 1 1 Syr.
:
Un. arab. hubz mabarac 109. 2i,baraca/i, blessing 1 10. 32 Nest, nfcaprana 247. 17 Copt. arab. baracah eth. baracat,
:
:
Acts
2.
aulogyd]
at the
So called (i) as originating in the parti tion of the surplus tv\oyiat offered at
506. 2, (2) as a gift expressive of the blessing of communion with the church (hence dvriScapov, a
offertory,
hantha, g hontho (Syr. Jac. and Nest.): an inclination, i.e. a prayer said in a low voice and with inclined
head.
Ge
the
Gift
(Swpov
syr.
knrbono
:
arab.
eth.
ku e r:
mabae
dar}
:
copt. doron
offering,
the gifts ), and (3) as itself a blessing or consecrated thing, in virtue of having been solemnly made
substitute for
the
oblation,
esp.
of the
above
gift,
offering,
and
offered at the offertory or prothesis or of being blessed with an express formula (109. 30 addend, to p. 244). The Byz. avTtSwpov is the remains of the
:
Awpov.
Gloria. I. The doxology said at the end of psalms and hymns (253. 14).
Forms
left
Faithful (iriffros, syr. nfhaimno, arab. ntumin, eth. tcfamdnl, copt. ethnahti,
arm. hhavatafhseal,
slav.
werouyuschiy}.
pvaarab.
Fan
24. 25 45. 3 252.11. Ill The hymn Gloria in excelsts, xxxiv. 7 not used in eastern liturgies,
:
57
:
Gospel.
I.
The
lection
from the
mirwahah:
xtvs\.chschoths: slsiv.ripida:
.
Syr.]&c.marivahtho Copt, ripidion, ripisterion, cheroubim: arab. mirwahah} the fan shaken by the deacon over the
.
Gospels. See Lections. II. The of the Gospels (485. 8), which lies
the altar.
book upon
:
38
362.
I
:
oblation to protect it from flies (14. 5). At first feathers or linen veils (ib.\ 462.
21
:
485. 24), as
still
staff
with a
in
s face
metal
III. (Arm.): the last 423. 23. Gospel: the lection, Jo. i. 1-14 or in eastertide xxi. 15-19, read at the end
373.
of
use.
the
liturgy
modelled
seraph
Arm. and
Syr.
with
little
bells
The
Girdle.
pp
578
Hagiology
:
the proper hymn sung by the 430. 29) choir during the Great Entrance.
a prayer of blessing: so accedere ad tnanttm 470. 14. Cp. Inclination. Inclination I. See G e hantha. 2.
Haical
23
:
Hearers I. Catechumens q. v. 2. The second order of the Penitents q.v. H p rmra (Nest., 247. 21 also Syr. Leaven; a portion of the dough Jac.).
:
Bow down your heads, during which the people stand inclined. Equivalent to Imposition of the hand
the deacon with
q.v. (491. 16: 492. 18, 33).
from
the
last
Institution
Lord
Holy of
:
holies
i.
:
(Syr.
Jac.
and
Mk.
xi.
xiv.
22-
Nest. Ifdftsh kudhshe arab. kuds alakthe Sanc dils Eth. kedesta kedftsati)
:
Lk.
xxii. 19 sq.,
Cor.
23-25),
tuary
q.v.:
esp.
(Syr. Jac.
and Nest.)
the space under the baldakyn of the altar. 2. The holy sacrament.
Holy thing (Eth. kedsat 242. 1 7 Nest. the holy sacrament. kudhsha 301. 25)
:
Syr. Jac.
69.
end of the Thanksgiving and before the Invocation, in a form which is generally a combination of the N. T. accounts with additions, partly from the N. T. (esp. Mt. xiv. 19 and i Cor. xi. 26), partly from elsewhere our Lord s hands, (esp. the allusions to whether as creative Ps. xcv. 5 &c., Clem.
recited at the
xxix. i Cor. 33 4, or as priestly Ex. xxi l8 sq.: cp. 22-24, Lev viii 2 5~ 2 465. 30). In all liturgies except the
Nest. 272
7 b]
a corner of the
R.
altar.
7>
Host
(hostia
:
= JIH^ vulg.
Lev.
iv.
32
Bread,
Persian Apostles (285. 12, where it is in serted in accordance with present use
but
is
Nest., Ixxvii) : the book containing the proper of the liturgy and of the offices for Sundays, feasts of
(
Hudhra
cycle,
context
Roman canon
:
is
inserted
Nest.,
247.
10)
For forms, besides those at 290. 8 b}. in the texts, see 465. 29 483. 469. 28 6: 515. 28: 523. i 526. 10: 529. 16.
:
tercession
Ikon
(Byz.
ftK(i>v,
arab.
tkilnah,
slav. ikona,
arab. surah}
principal ikons of an Orthodox church are on the sanctuary screen (see Cancelli), and in particular those of
The
Interpreters
502. 31
:
(fpfirjvevrai
501.
26
our Lord, 354. 22, and of the B.V. M., 364. 3, next to the holy doors on the S.
and the N. respectively. Imposition of the hand and Nest. seyomidho 491. 16
267.
2
:
(Syr. Jac.
492. 33
nfphashkone 95. n). A minor order, ranking between readers and exorcists, entrusted with the trans lation of the lections and sermons for those in mixed populations who were
syr.
Copt, cha-djidj) arab. wad yad 187. 15, eth. anbero ed 192. 24): a blessing (Mt. xix. 15, Mk. x. 16) or
unfamiliar with the language of the rite, the order 468. 13 sqq. The evidence for
seems to
be exclusively Syrian.
In
579
s altar-
Orthodox
all
rite the
Gospel,
Coptic
book.
Khulaji.
See Euchologion.
(arab.)
respectively (the coptic is in fact re duced to a verse or two, 152. 33: 153. 33 155- i): in the Syr. Un. and
=
Kindak
Kiss
of Peace.
= KOVTUKIOV
2.
q.v.
I.
(danaffpos, aaita^taOai),
Kiss
the
See Peace.
Expression of
esp.
objects,
slav. prizl:
Ktzord
frain of
k royotho 88. 21
Syr.
Un.
ilriih
al
kuds 178. 22 Nest, wanatha mar 28730 from the opening words} the peti tion for the descent of the Holy Ghost to change and consecrate the gifts, the form of consecration generally intro
: :
Kuddas (arab., formed in imitation of syr. knddasha q.v.). Hallowing, consecration: (r) the Liturgy 109. 20
:
510.
(2)
the
used.
Cp. A^iao-iAOs.
(syr.,
Kuddasha
-
esp. Nest.).
:
Hal
implication.
lowing, consecration (i) the Liturgy, 25 2 5 (2) the Anaphora, 274. 14 &c.: (3) the proclamation of the divine holi ness in the tersanctus, sancti284. 34
:
praedicatio 511.31.
hours.
Kurbono
Heb. Heb.
v. i
(syr.,
;
Jaschothsgirch(Arm.,xcvii.3i,3o8):
&c.
irpoa<f>opd
Rom.
xv. 16,
Kanuna
lent to
(navduv}
eK(f>ajvT)(Tis,
i.
Oblation, offering: (r) the sacrifice of the eucharist, 72. 15 (2) the concrete eucharistic oblation,
:
x.
10 &c.\
73- 35
offering,
oblation
:
in
Syr.
Jac.
of
(common
ssyr.,
in
Chald.).
See
Awpov,
1
ripocrcf>opa.
Kurobho
8): the
approach
the
25
:
common
491. ii
490.
Kathullki
&c
Kutmarus
i.
during the fraction and consignation called also IfnldTki ( =praedicatio) See
:
Ko.6oXl.KTJ,
KT|pV<rO-lV.
Keddase
cration
:
(eth.).
Hallowing, conse
(tepos or KaOrj^epios Copt., the Lectionary, so called either as giving the scriptures piece by piece or as containing the lections day by
e.
Kara
:
Ixvii. 8)
day.
:
194.4:
Lord.
(2) the Anaphora, 228. 15 244. 27 (3; the proclamation of the divine holiness in the tersanctus, 231. 26. Cp.
Lamb
oblate.
the
Khorhhrdatetr (Arm.,
the
little
xcvii 6, 308)
Lavatory
mystery-book
(i.e.
manual of
in
pp
580
the
first instance as necessary after re ceiving the offerings of the people and before preparing the oblation to be con
The Gospel
ritual
5
is
solemnity
:
see
:
texts
and 468.
23:
531.
secrated
13. 22:
sqq.
504.
13
524.
35 sqq.
II.
either wholly or in part has been moved back to the beginning of the liturgy, the
used
(i)
its
i
place: but
:
Gospel, 314. 22
lectio);
Done
altar,
cp. 543. 7
549.
(2)
Nest., for
Liber minister!!
thobho teshmeshto
:
or ministri (syr.
Syr. Jac., Syr. Un.,
:
Leaven.
except
the
Used
fpa<pTj
Armenian. See Bread, e mira, Malca. Lections (avayvcaffts, dva.-yvo}<Tfj.a, arab. kira ak syr. keryono
:
: :
Iv. sq., Ix. 22, 41) the manual containing the parts of the liturgy as signed to the deacon and the clerks.
Maron.,
Cp.
Shamashutha,
i
.
Icpoftuucovuclr,
eth. menbdb : arm. enthercopt. lexis thsovats slav. tshtenie] : the sections
:
Lights,
On
the Altar.
Universal
:
now
3,
2
:
(Byz. 2, sometimes
more
Syr. Jac.
:
477. 20: arab. fasl 510. 22) from the several groups of the books
(wtpiKoirr)
Nest.
many, on gradines)
mediaeval use.
but at earliest a
are probably the
i.
Old
They
Testament
17
:
3. 2
Trpo^rjTfia
527.
19
arm. margarech
29. 25
:
425.
27)
successors of standing or hanging lights in the sanctuary: cp. \vxvia 476. In 484. 36 (Ap. can. 3 97 \v\via).
470. 25
490. 27
:
on the
2.
floor
is
used.
Asia 520. 13
5 2 7J
Pontus 521. 14
-
9= 535- I0
in
N OW
c
(two;
eastertide
one),
Arm.
2.
(not
Byz., at the little entrance, 367. 30. 3. At the Gospel (the earliest recorded ceremonial use) and in the procession
Acts
:
before
of Apostles
arab.
(syr.
:
racsls
copt. praxis
4. Byz., at
ibracsis
eth.
Syr. Jac.
(alternative
Little
leap year
month
six,
(Copt.): the
five,
or in
29.
Egypt.,
Nest,
(for
second
of
3-
O. T.
in
Liturgy
celebration.
Apostle in easter
eastertide
5.
holy eucharist
languages
tide).
in
Characteristic
cent.
Its
fourth
477-
Catholic
:
may
be classified thus
i.
p
:
racsts,
see Ix. 29
arab. kdthulyacmi).
Egyp
rdr almukaddasah
Litnrjlyah
-fo.^.
2.
Ixxxviii.
2,
Melk.
S. Paul.
Sacrifice: TIpoffQopa
yt\tov
syr.
519. 39, syr. Jac. Kiirbono, copt. Pros3. Consecration fora, arm. Patarag. arab. Ktiddds, Takdts, Nest. Kudddsha,
:
5*1
Kedddse.
s
4.
Assembly
(i)
Ce nftshyo.
Occurs in
all
Lord
liturgies,
Prayer,
except Ap. const., as the con clusion of the central action and sum
of communion (see esp. 534. i). It is probable therefore that the elevation
was
ming up of the
originally only the raising and ex hibition (vnoSfiKvvei 483. 38) of the gifts as they were brought out for the
people
communion.
Later
it
is
ex
plained as symbolising the crucifixion or the resurrection (Jo. iii. 14, xii. 32
486. 39).
2.
ii.
Ma apra
Chasuble.
(Nest.,
262.
13
5.
b}.
fraction
:
(57
ttXaats
See Vestments
pi.
42 &c.
see
Auupciv,
McXiciv
:
machfadat (eth., 196. The veils or napkins in 13 199. 9). which the oblate is wrapped (196. 19)
:
Machfad
Byz. ntXiffpos, arab. fas! [Melk. kisni], slav. razdroblenie, arm. bekanel Syr.
Jac.
in
Nest.
k efdyo
and with which the oblation is covered. (Evidently translit. from arab. mihfazah and that in which a thing is kept then assimilated to the similarly sound tower ). ing eth. word meaning
<a
eth. fetdte}. Properly, as the N.T., the breaking of the one loaf for distribution, the treatment of
kismah,
the
Lord
Is.
:
body
7,
:
17:
Iviii.
Lam.
:
iv.
if
4:
cp. 480.
Malca
(syr.
king,
Nest.),
i.
The
39
486. 40
i
holy leaven used in the bread of the eucharist, related to be derived from a
loaf given to S. John at the Last Supper and transmitted through SS. Thomas
read in
Later
it is
regarded
:
and
Bartholomew, Addai and Mari, 248. 1-12 (cp. Abhdishu Pearl iv. 6): sometimes reckoned by the Nestorians
seven
sacraments.
as symbolical of the passion (533. 56 97. 8 sqq.: cp. 480. 36), and the sym
bolical K\dais
is
in
some degree
distin-
guishedfrom the fteAtoyios for distribution. Hence three fractions can be distin
(i) Egypt., at the recitation guished of the institution, 177. i 232. 20: (2)
: :
The
leaven.
The
19.
priest s loaf,
malcdya 247.
Manual Acts
in
not very Byz., the symbolical fraction clearly marked but discernible in Jas. 62. 7 b K\a as compared with 17 b dpxf:
Byz., and thence in Jas. and Mk., after the Lord s Prayer, in other rites partly
rai
n<\i^iv
(3) Universal
sion into particles (juf/3t5es q.v.) both as symbolical and as necessary for commu
tion.
i.
syr.
nion : (in Byz. this is already done in the prothesis by the excision of the particles from the irpofftyopa). The frac
tion is generally made along the lines of the impress on the oblate and it is
;
woznoshenie]
the
uplifting
of
the
holy bread (Syr. Jac. both paten and chalice), with the words The holies to
the holies.
is
is
no mention of the elevation (483. 37 perhaps the earliest), while the words
ff<ppaylttv
signing
Copt. arab.
).
rasa/ft,
eth. at aba
to sign
The
signing with
Mechir (Copt. Ixix. 36, Ixx. sixth month, Jan. 26 -Feb. 24.
,
1 7)
the
identical
one species upon the other. Probably with the following, either
its initial act.
Meghedi
Formerly
in
simply (292. 9) or as
4.
hymn
now
appropriated to the
hymn
Commixture
:
ti cuats 62. ii ir\Tjpovi 393. 34: arab. ratnmal: slav. ispolnenic arm. kharrThe immission of a particle 1101111111).
:
Melkites
ists ),
(syr. tna/cdye
(i)
The Orthodox
:
into
the
chalice,
as
a
s
empire and monophysites (2) the Uniats of Syria and Egypt drawn from the Orthodox church (so always in this glossary).
faith of the
communion
Memorial, i. (Syr. Jac. methdackronittho 493. 10) an intercession. 2. an (eth. tazcdr 203. 21 204. 4)
: :
offering in
commemoration, apparently
See
lord,
my
of one departed. 3. (Nest, diichrana], a saint s day, 253. 32 ; or a commemora tion of the departed, 286. 14.
Mesedi
(Nest.,
= fji(aw5iov, Arm.,
the
proper
(Eth., pot = arafivos Heb. a round box, 5x2 in., with a cover, of metal or wickerwork, in which the- bread is brought to the altar before
Masob
4)
:
the twelfth
ix.
administered to
afier
communion
west
:
bap
;
the prothesis, 198. 26, 29. According to the terms of the prayer over it, it
in the east
must originally have been used for a Renaudot (i. p. 474) renders paten. arcam sive discum maiorem.
confined to Egypt (Clem. Al. Paed i 6 and 463. 36sqq. above, which is western in origin, can. Hippol. 19 and S. Jer. in
;
Mass
dismissal
(niissa
menorum
chumens
Esai. 54 [iv. c. 644 15] mentions the use as western cp. c. Lucif. 8 [ii. c. 180 E]).
:
Minister
107.
5,
(Syr. Jac.,
Maron
Cf.
stftnash,
and then the service from which they are dismissed, the m. of the catechumens thence by analogy the mass of the faithful, the service attended
;
19,
&c.
Deaconess
2.
the mass-book, (missale] containing the whole service of the altar for the whole year. Such books
are
Missal
Matran
(arab.)
metropolitan
in
the Levant
arc now metropolitans, in part through the suppression of the lesser sees, collo quially a bishop.
unknown in the pure eastern rites, but they have been compiled in more or less complete form for several of the
Uniats, Ivi
sq., Ixvii, Ixxviii,
Ixxxv.
Matumya
prostration.
e
= ^travoia,
(Nest.)
:
Nest.):
See Mcravoia.
the
M caprana
Eulogia.
357. 23: the soedinenie) mixing of the wine and the water in the chalice at the prothesis in all liturgies
:
Mixture
(inixtio
slav.
tvauais
arab.
ithctd:
See Eulogia.
583
14:
75. 28:
25. 21,
34: 104.
Lord
hymn,
intercessions,
second hymn,
first a space railed off at the west end : then formed by rails between the columns
the evening. seat cp. a variable nddifffjia : Nest., 251. 22) anthem in the night-office, sung sitting.
corresponding
office for
Motwa
(i.e.
mauthbo
the
wall.
Music. Musical
directions are
some
I>yz.,
chamber severed from the nave by a See Doors. Occupied by Hearers (Penitents}, Catechumens and Com-
times given in the rubrics: (i) troparia &c. are rubricated with their
tone (arab. lahn: s\z.\.glas\ The tones are numbered (as were the western
7jx os or
till
i
petents.
Nave
(Byz. va6s,
arab. camsah,
slav.
in
korabl,
arm.
khmbaran
Nest, haicla].
The body of
after
viii
to
but from
the church, occupied by the Kneelers and Consistents (Penitents) and the
Faithful.
thus ^x- 7 = 5 -viii plag. v authent., fix 05 (2) Coptic hymns are rubricated echos Adam,
The gynaeconitis
is
is
the
grill
women
or place for a
vCopt.) or
a gallery (Byz.).
The
ambo
(q.v.)
and the
II.
Job or Batos or
(sic),
in arab. simply a Jam aiyub or walus, the tones being named apparently from some typical
Neophyte
tised.
(veotyvros,
i/eo<pa>Tiaros
nians
(3) The skirl of the Abyssinoted with neums in the books and two tones (zernd) the first and
hymns.
is
eucharistic
araray
198. 18
:
are mentioned in
218.
i
:
the rubrics
logia
cf.
Nest,
hymns
:
are
The
the
258.
names of
30
:
Syr. Jac. Egypt., the monday, Nest.) tuesday and Wednesday of the third week before Lent, fasted in commemoration
Ixix. 37
:
Nineveh, Fast of
158. 31
:
Mystery, mysteries
(nvffrrjpiov, syr.
mysIn
Oblate
21)
:
LXXDan.ii. 18 &c. = P
xii. 7,
a secret
Tob.
oblatio 541.
See Bread.
n,
;
Judith
xiii.
ii.
2,
Wisd.
ii.
22, vi.
22, 2
Mace.
21
counsel
so in
N.
ministers
who
Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 a symbol as representing or expressing The sacraments and especi a secret). ally the eucharist, the usage being no
doubt
in
Probably a subdeacon, as
Perhaps represents
irpocr-
which occurs.
See
Ava<|>piv,
Offer.
FlpocraYeiv,
part
influenced
also
by the
npo0-Kojj.it>
iv, ripoo-<J)epiv.
Offering.
See
Ava<|>opd,
Awpov,
:
74.
Offertory
(Sojpo(popia 504.
33
trpocr-
584
319. i). The offering of the material elements of bread and wine and water and other devotions of the
faithful before people in the mass of the
10).
the anaphora. Originally involves three moments, (i) the offering on the part of the faithful through the ministers at the
Oven (Nest., 248. 23). The oven in the sacristy or other chamber attached to the church, in which the sacred loaves
are baked.
It is apparently (248. 24) of a usual type of eastern oven, a claylined cavity in the floor.
deacons
(3)
their
setting
forth
:
on
the altar by the deacons (485. 30 488. 2 525. 27). In course of time, perhaps
:
Pachon (Copt, Ixx. 21): the ninth month, Ap. 26-May 25. Pallium (506. 29). See Vest
ments 6. Paoni
month,
(Copt., 168. 16)
24.
:
partly
through
the
adoption
of
the
the tenth
May 26-June
(Copt.,
1
Paopi
See flapacrrao-is.
: :
of offering
money
at a collection
(2)
Particle
393. 24
5
:
the
Proand (3),
arm.
masn 449.
:
30,
bekor
slav.
where the oblation was prepared at a separate table, became the Great
Entrance
(Byz.)
;
tshastitzd)
such as
is
with
the
Paten
546. 38
:
(Catena
prepared on the altar, was reduced to a prayer (Syr. Pr. of Veil]; cp. Mk. 124) or vanished altogether (Copt., Abyss.).
see 262, 267. On is mixed the Diptychs and the Lavatory which belong to the Offertory see sub vo-
Siffrcdptov, iriva
arab sainlyah
syr. Jac.
plnco
l_Lk. xi.
39
mVo],
Nest,
Ex. xxv.
23]
:
ig~\ t
pdtkura
table,
Ex. xxv.
29
copt. diskos: eth. fdchel [Ex. xxv. wtVof Mt. xiv. 8], awed circulus
:
cibits.
226. 25
slav. diskos
arm. maghzmaK).
Oblation of
sick,
plate on which the bread is offered and consecrated. Abyss, and Nest., a
tray, Abyss. 7 in., Nest. 12 in., in dia
The
and of the
confirmation, after that of the eucharistic The oils and the chrism are oblation.
still
maundy
e
213. 10).
S.
Paul
Ordo communis
d kurbono
194. 4,
:
See Lections.
i.
Syr. Un.
:
Peace,
Tracr/ios
The Kiss
:
of Peace (aa:
rutbat alkuddds
504. 23
:
320. 30
dffnd^cadat
488. 7: aydmj 321. 2, dyairf)ffai 320. 29: cp. I Pet. v. 14: arm. hhamoir srbouthean slav. tzelowanie
elprjvrj
: :
473. 18
and proper
lections
Syr.
Jac.,
Nest,
sfflomo
:
Syr.
Un.,
Copt, aspasmos
sul/i, eth.
atnchd).
585
2.
Hearers, aKpoufjitvoi
Thess. v. 26,
xiii. 24, Tit. iii. 15, 3 Jo. in or after the offertory fulfilment of Mt. v. 23, 24 (469. 10 :
21,
Heb.
the
aKpoaais 524. 29, stood within doors, in the narthex below the
14), before
sermon,
vtto-niir-
dismissed
3.
summarily
Formerly an now, Greek, the priest kisses the oblation, the deacon his stole 382. 26 Syr. Jac., the deacon takes the priest s hands between his own and then passes his own hands down his face, and so it is passed on through ministers and congregation Syr. Un., the deacon kisses the priest s hand and so on Maron., each takes the fingers of
478. 41
actual
:
cf.
485.
12).
13
524. 29.
77
Kneelers,
kiss
13.
13:
524. 43,01 Iv fHfTCLVoiq 7. 28, stood at the bottom of the nave and were dismissed with prayers
Tt>Tfs52l.27,
inroirrcaais
after the energumens, or Lent after the competents. 4. Consistents, awiarantvoi, awTTa>T(s 523. 40, stood with the faithful throughout in
and blessings,
the
liturgy
but
without
rfjs
offering
or
communion
(Koivuveiv
irpoatv\ris
own and
own
In Ap. const, the \ojph irpoatpopas}. consistents are dismissed after the kiss
of peace 13. 28, their communion in prayer being limited to the Prayers but this passage may be only a survival
:
of the peace
bows
to the people, and the people turn each to his neighbour and touches his hand Arm., each bows to his neigh
:
of an earlier stratum.
the penitents are
now not
bour.
2.
The
:
verbal salutation
Peace
237- 35 and perhaps 41. 5 cp. 473. 21. Pericope (irtpiKoirr), arab. fasl).
section of Scripture read as a lection.
be to
all
314. 24 &c.
syr.
margonttho
See Bread.
534. 31, arab. jauhar 185. 16, where elements should be pearls }. par ticle of the broken host. See Particle. Penitents. Certain sorts of offenders
Syr. Jac.
7-
3 1*
and Chald.).
Chasuble.
See Vest
of an
Phokh
antiphon.
VV61V.
(arm.).
The
emdre}.
verse
See Antiphon.
(eth.
Pointing
See ACIK-
Pope
andria
2.
:
(Egypt.
i.
or more of
eth. pdpds).
The
which each penitent belonged for a specified period, passing upwards from
class
in
eth.
llk-pdpds
archpope.
Eth., a metropolitan.
to
class.
Praxis
(rrpa^fis,
Syr., Egypt.).
The
was perhaps
rather ideal than actually realized, and at least it was limited both in area and duration, perhaps never being
effectual outside of
See Lections.
Prayers,
The
(77
28
enTfvris itetaid).
The
Weepers,
Trpo<TK\aiovT(s
523.
The prayers of the faithful at the begin ning of the mass of the faithful, an intercession for the whole church bidden
by the deacon and followed normally by an inclination or blessing. In the texts
were not admitted into the church but stood without the doors in the atrium
33,
586
this
made
(356. 16
altakdimah,
of
the
Preanaphoral
Presanctified
ScDpa, arab.
the
vporjyiafffifva sc,
madhbah altak. slav. predlojenie arm. cntsaiaran, matotithsaran) Byz. a table in the N. apse, Arm. an altar or a recess
: :
somewhere on the N. of
the altar.
irpooi/ji.iov,Syr.
s^vyaschcnnayd}.
consecrated,
sc.
i.
The
gifts
before
Sedro
(q. v.).
on the Sunday for com munion on weekdays (esp. Wednesday and friday) in Lent. 2. The liturgy
^aA^a>5ta,
Oeiov
mazmtlro:
:
arab. mazmiir:
copt.
psaltnos
:
eth.
mazmnr
the
:
arm.
which the presanctified gifts are ad ministered constructed from the ordi
in
:
saghmos
chiefly
s\&v.psa!oni).
See Antiphon,
liturgy i. see Alleluia,
Dawidha.
Used
in
nary liturgy by the omission of all between the offertory and the Lord s
prayer, the offertory prayer becoming the proem of the Lord s prayer. Byz.
xciii.9:xcviii.32: 345: 537. 17:
Iv.
468.
477. 8
506.
2.
S.James
the
253. 9: At various
Old
communion:
e g muro
Testament
See Lections.
so called
Purificator (Syr.
ibrfisfdrin 148.
Jac.,
70.
26:
164. 4;
37
107.
esp ftgo].
See Sponge.
See Veil
Baised place, The (Nest., maftabhtha 273. 20) the footpace before the
:
Prothesis.
office or act
See
Fl
pleats.
I.
The
altar.
Headers
koruyo
:
(avayvuffTr]^
:
arab. kdri\
tshtetz
:
including the arrangement of the bread on the paten, the mixing of the chalice
arm. entherthsogh
slav.
syr.
being the second part of the offertory (q. v.) moved back to the (IIpc0e<m, beginning of the liturgy.
;
anagu
nstls}.
The
TrpoGKOfJuSri
arab.
takdtmah
slav.
minor order entrusted with the recitation of the lections and responsory psalms, ranking below the subdeacons (29. 25
&c.).
At
first
Gospel
at least
Nest. $iibhtha, including the baking of the bread copt. prothesis}. 2. The oblation as set forth (360. 28,
:
has generally been taken from them and given to the deacon or a higher ecclesi astic (cp. 507. 12). There has also been
a tendency to confuse them with the
singers.
34
15
528.
takdimah slav. predlojcnie: arm. arradschadrouthiun 419. 15 433- 6). 3. The place in which the pro:
arab.
Bedditio symboli
week, 467. 25
:
the recitation
thesis is made (356. 1 5). Byz., originally the sacristy 309. 5 now the apse to the N. of the bema (TO fiopfiov /zepoy 367.
:
Bemains
of
the
I.
consecrated
15).
species (ra-n(piaafvaavra2^.
ously disposed of:
sacristry
Vari
29).
4.
For Nest, see Oven, Treasury. The table on which the prothesis is
587
probably 25. 15
487. 3
:
463. 7).
b.
Holy of
c.
Burnt
(Syr.,
cp.
Humbert
Eth.
column, grace. [Max. bibl. patr. xviii. 3- Consumed by children 397 H ])c.
copt. erphei
Altar
Byz. GvaiaarT]-
(530.
4.
13:
cp.
Cone.
Matiscon.
c.
6).
and
Consumed by
5.
com
Car
munion).
ried
6.
home by the faithful for private communion (Egypt., 526. 32). Besponsory (77. 8). See Antiphon.
Bite.
i.
bune arm. bent 423. 2 (3T)fj.a 476. 5 Nest, blm 257.9. Chancel: Nest. f. kanci ( = cancelli} 253. 16. g. Pres
:
ii. bytery. TTpfo-fivTepiov 524. 4. Form, &c. Byz., the central apse (^YX 7? 484.
2. liturgical family. particular ritual function (reXer^, a.Ko\ov6ia syr. tfichso arab. khidmaJi copt. akoloutliia),
; : :
the bread, To (Egypt., arab. inassah alhamal 145. 14, eth. mazmaza kifrbdna 199. 5) i. e.to test the soundness of the loaf and to remove loose par
ticles
:
Bub
28), the one altar being on the chord: very rarely there is a second altar in N. or S. apse. Syr. Jac. and Copt., the three apses, each with an altar on the chord.
square end of the church one altar partly recessed into E. wall. Abyssin., a detached rectangular build ing with a dome in the middle of the
Nest., the
;
Sacristy
28
7 [i
25.15:
dome.
one altar under the (round) church See Cancelli, Doors 3, Syn
;
Chr.
thronus, Veil
I.
slav. riznitza
house
of
:
the
deacon 251. 33, Chald. b. diyakiin Syr. Un. b. roze house of the mysteries [arab. sdcristiya\ Copt, diakonikon, arab.
:
Schapik (Arm., 414. 5). The Alb. See Vestments i. Schourdcharr (Arm 414. 30). The Chasuble. See Vestments 5.
,
Seal.
i.
Syr. Jac.
tafi/i o,
the eu2.
charistic bread.
Jac.,
See
Bread
II.
Syr.
).
Nest,
huthama, a conclusion, a
72
-
in
final verse
8,
or blessing 303. 19
105. 30.
kurbono
The
(Syr. Jac. teshmeshto d tarten 72. 15, Un. arab. alkhidmat althaniyali). The
second
vice
76.
Saghavart (Arm., 413. 43). The Crown. See Vestments 8. Saghmos Jaschou (Arm., the psalm of dinnertime 425. 24). The Psalm
before the Prophet.
the
lections, pp.
in Un. including the vesting 30 (which here follows the prothesis). Sedro (Syr. Jac., order 71. 21: 108. 7) 80. 20 a prayer con 74. 30
:
: :
Sanctuary. The space within the cancelli and the veil, containing the altar and the synthronus. i. Names
a.
structed by the insertion of verses into a more or less constant framework, con
sisting of
what seems
250. 25
to be survivals of
Sanctuary. Icpartiov 482. 10 354. arm. srbaran (cp. syr. baith kudh37
: :
hymns
macdn
20,
the
makdas
195.
5 88
In some cases (74, 80) the structural The sedro is clauses have disappeared. recited by the priest standing before the
altar while the censer
is
swung.
3.
Sermon
(wapa.K\r}(ns
Sophia
See
Io<J>ta.
StSacrwaAta 3. 10:
521. 22 [i Tim.
:
iv.
Sponge (0^770?
: :
39
Krjpvyna
arm. cha-
slav. pooutshenie).
The
lec
Hovaa 359. 26 e gouba Syr. Jac. cspugo,g muro, Syr. Un. arab. isfanjali). The sponge with which
the vessels are cleansed
also to
;
instruction
in Byz. used
Gospel
It is (cp. Lk. iv. 17 sqq., Ac. xiii. 15). not generally provided for in the rubrics,
395. 28, ffVffT(\\lV 359. 26: Cp. 411. The 23) the particles on the paten.
and
it is
commonly misplaced
in
prac
tice (e.g. Syr. Jac. at 101. 31). Several sermons in succession were not uncom
thasch,
arab.
Spoon
:
mon
30
:
in the fourth cent. (29. 41 : 477. 531. 53), and, as in some degree at
present, applause
was frequent
(468. 39
arab.
23).
mil akah
a erf
477- 33
507- 2 4)-
maskal 200.
Servant of the church (Syr. Un. The khadim ahanisah, 109. 26).
sacristan.
two
Shamamout
first
(Arm., 421.
enarxis,
12).
The
which
hymn
of the
of
nion. The Abyss, like the Byz. spoon has a cross at the end of the handle hence its name.
is
Subdeacon
vnrjptTTjs 519.
(viroSiaitovos
:
13.
20:
28
syr.
Shamashutha
Nest., Ixxvii. 9).
(syr.
diaconate,
70? 490. 7
aphudhyakno
:
95. 10
Cp. Liber ministerii, IcpoSiaicoviKc&v. Sharakan (Arm., xcviii. 1 308). The Canticle book, containing the proper
hymns of the divine office. Sher ata ge9awe (eth., Ixxii. 10, The Lectionary. Ixxiv. 34). Nest. Shuraya (syr. beginning, 256). The antiphon before the Apostle
cp. ripoKeijievov.
more mechanical
acts
of the service, as symbolized by the ewer and basin for the lavatory delivered
to the Byz. subdeacon at
tion.
his
ordina
(In the divine office generally introductory to an anthem of the type of 250. 25.)
Formerly they probably received the oblations of the people (Oblationarius). They have now no part de
assigned to them in the rubrics (but see 214. 23: cp. western use), and do not exist as a permanent order in
finitely
Sides of the altar (Nest., gabhi} apparently the spaces between the middle and the ends of the altar.
:
Singer
(^aA.//o>5os
468. 29
^d\rrjs
518. 25 &c., lpo^a\TT]s 537. 36: syr. psaltii 95. 10: arab. murattil: eth. ma-
Synaxar
:
(Byz.
avvafcapiov,
slav.
zamer
416. ii
synaksar: Copt, synaxarion, arab. sinacsdr 155. 9 Ixviii. 10). The Mai tyrology or collection of the legends of the
589
commonly used
is
the rubrics
tdbot
is
where the
altar as a
(
whole
Nest.).
meant.
Synthronus
3,
77
icaOtdpa 524.
Tachsa
= TOIS,
The book
K.
TOV dvaiaoTT)-
ptov3i4. 16
ib.
21).
The
ranged round the apse on each side of the central throne of the bishop (OpOVOS 476. 6 &C., O CtriffKOTTlKCtS 6.
530. 32, 60. o
tepariitos 314. 15).
Tagharan (Arm., xcvii. 38, 308). The Hymnbook, which includes the proper hymns of the liturgy.
T e loitho
The
as
(Syr.
Jac.,
elevation
said
).
rubric
of a prayer
by the
;
Table, The or The holy (i. That on which the food of God [Lev. iii. u, Ez. xliv. 7] is presented to Him, whether
the Table of Shewbread [Ex. xxv. 23 the altar the sqq., Lev. xxiv. 5-9
: .
priest aloud
Kanuna,
42, O
(TTtl
Tersanctus
(6 rpiaayios
table that
is
Ez.
xli.
479. 48], i) ayyeXiKTi 8oo\oyia 480. 8, 17 TOV rpiaa-yiov SooA. 482. 22, ayia.fffj.us
q. v.).
vi.
6,
Mai.
i.
7, 12].
2.
A
:
feast,
I
Is.
meal, Ps.
x.
xxiii. 5, Ixxviii.
19
so
Cor.
at
of,
21
rp.
Kvptov
the
Lord
s feast
3 (Apoc. iv. 8) with certain modifica tions : (a) heaven and is added : cp.
s sacrifice is
partaken
Clem. R.
but Pers.
The
first
altar,
thy
three
centt.,
and that
in
immediate relation
added
in
some form.
with the act of communion (509. 4), but commonly from the fourth cent. on. See
Altar.
2.
giving.
Thanksgiving, The
i
(17
fvxapiaria
:
The
526. 25
529.
the eucharist as partaken, 31. 6 30: 476. 30: 479. 43: 481. 12:
25-
65.
12
77 77
fjtvariKri TTJS
534.
39:
(v\oylcL
Cor.
evXoyfjffas, evxapio~T-!]aas
Mt. xxvi. 26
&c.
508.51).
The
great Thanksgiving
Jac.,
Nest.).
See
Tabot
(Eth.).
ix. 4).
which the divine nature, creation, pro vidence and redemption (ras atyarovi
ret? ttpas Oeovpyias fvepytaias 474. 6 488. 18: cp 492. 3 sqq.) are commemo rated, culminating in the recital of the
:
coffer of
the cathedral
Institution.
the
Ark of
the temple of Jerusalem and carried to Ethiopia by Menelek the son of Solo
the Preface, the Sanctus and the Postsanctus, and the distribution of topics between the preface and the postsanctus
is
mon and
is
the queen of Sheba. The slab used as the tablith on the altar (see
Antiminsion).
Hence
the tablith in
and more or less a The whole central action of the liturgy, whatever its scope
characteristic
criterion
of
rite.
Possibly every church is called tdbot. there has been some confusion, such as
is
in
detail,
was
:
originally
i)
included in
tvxapiaria
principal
hence
ivxo-piaria as the
common
title
of the
sacrament and
rpotyri
In
590
(Just.
is
attributed
iii.
elements.
See EvXoyia.
(Copt., Ixx. 17).
B. O.
[i] 66) to
Thoouth
The
first
Uniat
al
own
rite,
the three great prayers ( 1 60. 3) for the church, the pope and the con
i )
customs and canons, has submitted to the Roman see and accepted the Roman
gregations, bidden by the deacon and recited by the priest at the end of the
Prayers.
dogmatic system. The Uniats are (i) formerly Orthodox, and of the Byzantine
rite,
the
Melkites
(rum
catiilicT)
of
Throne,
bishop
s
i.
The Altar
q.v.
2.
The
throne.
:
See Synthronus.
Syria and Egypt (arabic rite) ; the Greek catholics of the Levant and Italy and
the Albanians
Tone
see
Music.
"
of Sicily
(greek)
the
(Nest., beith gaza 262. 18^, beith kfidhsha house of the holy thing ).
Treasury
recess in the
where the
offertory.
vessels are
gary
(2)
rite,
formerly Jacobite,
Trisagion (Byz.
535.
i, 6
rpiffdy.
527.
v^vos rb Tpiadyiov
:
the Syrian (syriac, rubrics in carshuni, i.e. arabic in syriac script); of the Egyptian rite, the Coptic (coptic
Syrian
345.2: vaab.tnsajyfin:
slav. trisyatoe
with
Africa
arabic
rubrics)
and
of
(ethiopic),
:
catholics
(3)
"Ayios
the Syrian
rite,
revealed at Constantinople in the ponti ficate of S. Proclus (531. 9), and first
Lebanon
(4)
Malabar
rian
Addressed to the holy Trinity (481. 23); but by Monophysites and Armenians, since Peter the Fuller, to the Son, an additional clause being added in Syr. Jac. the original who wast crucified for us always (77): in Copt, and Abyssin.
:
Stole.
10).
An Amice,
The
this
in
(Karairtraafjia
506.
Arm. a proper for the season (423). In Byz. on certain festivals a proper antiphon is substituted for the Trisagion
(369).
rO~lS the
ra.ap.a.
Turgama
2
57>
interpretation
Nest.,
hortatory hymn sung be fore the Apostle and the Gospel. That for the Apostle is fixed for the Gospel
2 59):
523. 43 476. 8 dpfpiOvpa 476. 8: &T]\a vela 506. 17, cp. 509. 12: 268. 35 syr. wila vela copt. kataarab. hi jab \_sitarah 511. 2] petasma
:
: .
eth.
mantola
et
arm. waragoir
slav.
zaivesd],
II.
The
They
are
now
on
the
rods
between
The composition
of turgami
ciborium.
Idna 298. 5 b} worn by the deacon who holds the paten at the communion of
the people.
III.
The
silk
veils
of the oblation
547. 22, arab.
Verse.
(Byz.
Kct\vfip.a,
irttrXov
.
Versicle.
gild, slav.
pokrowetz
:
:
Jac. sJifishepho Syr. Un. arab. mandll: Maron. arab. git a Copt, mappa, arab.
Vestments (77 lepaTtK^ ffroX-f] 345. 2 399. 7 [i Esd.iv. 54]: arab. Orth., Melk., Syr. Un., hullat alcahniityah, Maron.
thiydb altakdis Copt, tistole nieratikon, hbos ethouab nte nioueb, arab. badldt
:
macdan, mdchfad, lebes : Nest, shushipa). i. Byz, Syr., Egypt, have three veils (a) For the paten
laftija,
:
eth.
com
alauwal,
slav.
mally wozdouch
:
Syr.
Syr. Un.,
The Alb
(xiTowiffKos
:
Copt, no
eth.
is
\niwiov 506. 27
:
name awed
148.
25
25).
\lafdfd\
226.
The
(b)
Byz.
For the
arab.
arm. schapik Syr. Jac. cuthmo, Syr. Un. arab. kamis, Maron. citilnah Copt.
:
(Scvrtpov
d\.
360. 13,
= iro6j jarab.
fiidAra,
althdni,
=
545- 7]
as a. : \corporalia slav. Syr. Jac. h. cfcoso 73. 2 Syr. Maron. arab. g. alcas Egypt.
: :
sheiito,
marppa,
karnis
:
mappa,
Nest.
tiiniyah,
eth.
Chald. cuthina].
25).
The Coptic
The principal undervestment, worn by all orders a sleeved tunic reaching to the feet, properly of
:
(tote, thronos nte pipoterion, arab. curst alcds stand of the chalice ) with around
white linen,
material,
now sometimes
for
of other
generally
ITTI-
and
Cuffs
deacons
aperture in the top corresponding to the mouth of the chalice which stands within
flush with the top of the tote ture is covered with one of the
plate,
lie
:
The
(Byz., firiftaviKia,
pi.
the aper
fidvLKa, arab.
cumm
acmdm,
:
slav.
mats (thorn
arab.
zendo, -de:
:
naroukawnitza, arm. bazpan Syr. Jac. Syr. Un. arab. 1. zttnndr, r. zand Melk. and Maron. arab. cumm
Copt, kamasion, arab. cutnman, eth. acmdm, edjge Chald. zenda). Embroidered cuffs, or
pi.
:
on
this.
The
(c)
cover,
cummin
pi.
cumm
in
8,
548. 32, arab. g. alfaukdni top veil [Melk. satar aJf. top shield ], slav.
bolshoy wozdouch
:
some cases armlets reaching the elbow, confining the sleeves of the alb,
presbyters, and in In Byz. also by deacons ;other rites ?). Copt, and Abyssin. much in disuse :
Syr. Jac.
annaphura
aimo cloud 74. 15, 70. 38: Syr. Un. and Maron. arab. ndfur: Copt.
prosfarin,
arab.
ibrusfdrin
148.
26,
unknown to Nest. (At 197. 42 there is some confusion in the text, the acmdm
being spoken of as
3.
eth. macdan 204. 27). 2. Arm. seems to have two, one of the chalice tsatskoths skith, the other of both paten and
The
,
Stole.
67HT paxn^ov ,
a.
chalice, chogh.
3.
trashll}
Syr.
slav.
epitrachil,
arm. ottrar
ing for both, shiishipa 282. 17 b. IV. Nest., the humeral veil (nfkab-
Jac. iirdro, Syr. Un. arab. bitrdMaron. bitrashil Copt, orarion, .*},
:
592
schordion, arab. bitrashll, eth. motdhet : Pers. urdra). broad strip of silk,
and provided with buttons &c. by means of which the front can be folded and
held up so as to leave the arms free (hence x a ffai 0. 379- 4 1 to undo the buttons and let the front fall ). In
neck
presbyters,
hanging
The
Nest, priest
and worn
presbyters,
in the
In
all
Diaconal
(oOovrj
506. 28
Byz.
:
in wpapiov, arab. zunndr, slav. orar narrow strip of other rites, as a.).
and
embroidered silk, worn either pendant back and front from the left shoulder (Russian, Nest.), or passed under the
right arm with the ends thrown over the left shoulder and so hanging back
only fastened on the breast, be coming in effect a western cope. In place of the chasuble Greek metro
is
politans and all Russian bishops wear the Sakkos (adicKos, slav. sakkos),a. loose-
western dalmatic.
6.
and
front
(Greek,
Syr.
Jac.,
Copt,
The Pallium
Abyssin.), or by Coptic subdeacons passed across the breast, under the arms,
omofor, arm. emiphoron Syr. Jac. hemnicho [ necklace Gen. xli. 42 &c.], arab.
bitrashtn
:
crossed on the back, drawn over the shoulders and the ends passed through the band in front (like Byz. deacon at the communion 393. 8, except that here
it is
Syr.
Un.
arab.
bilrashil
long scarf
(507.
i),
marked with
:
crosses,
worn by bishops
on
the
left
0^77, favapiov, 4. The Girdle (Byz. arm. goli arab. zunndr, slav. poyas
:
loosely
its
Syr.
Jac.
zunoro
Syr. Un.,
Maron.
and
ends
falling
nearly
and Melk. arab. zunndr: Copt, zounarion, ounariorr, arab. mintakah, zin-
A zendr: Pers. zundrd). waistband worn by bishops and pres byters, commonly with clasps, confining
ndr, eth.
the alb and (except Abyssin.) the stole.
5.
ground back and front. Byz. and Copt, is now of embroidered white silk the Syr. Jac. of the same colour as the chasuble and shaped like a
:
The Chasuble
-uviov,
(Byz.
</>e
\6vrjs,
<f>f\6-
among the Nestorians it is disused. The following are less prevalent and
of smaller importance
7.
:
viov,
(paivo\iov,
-w\tov,
arab.
Un. arab.
:
The Genual
ridd
Copt, felonion,
koiiklion,
am-
broidery
forion, arab. burnus, eth. kdbd lankd: The Nest. mcCapra, Chald. phaina].
circle of material put
Byz. dignitaries (355. 36). In origin it seems to be either a napkin or a pouch, and in Russia the presbyteral form
(nabedrenniK)
8.
still
hangs
(Byz.
:
like a
pouch.
slav.
cope and sewn up the front, thus en veloping the person and requiring to be drawn up over the arms to allow of
action.
The Crown
utrpa,
Syr.
Un. arab.
:
is
still in
tdj}.
593
front over the
with
by presbyters.
some of those of the Abyssin. are more like helmets. Used by Orthodox, Syr. Un. and Coptic bishops by Arm. and
:
Wafer. Water,
See Bread.
i.
in
Armen. deacons.
western mitres
carsh.
:
the chalice at the prothesis. See Mix ture. 2. Byz., Hot (6fpn6v 341. 21,
TO
and
Syr. Un.
(ov 394. 12 arab. zdwun), infused into the chalice after the Commixture
:
mapiaphtho,
(not Armen.). See Ze ov. 3. Abyss., ad ministered to and drunk by communi cants after communion to cleanse their
from
its
hood
and burnus
is
a hooded
mouths, 242. i. 4. Copt., sprinkled on the altar (and on the people) at the end of the liturgy, 188. 15.
ciii).
hamlich, Maron. man$aphahT). oblong linen arranged about the neck and tied under the arms with Derived from the Reman use strings.
carsh.
Wipe
wajh,
1
An
88.
but worn over, not under, the alb by Armen., Syr. Un. and Maronite priests.
cation of the blessing given or praytd for. Probably borrowed from the practice of the Moslems who pass their hands
down
Cp. Syr.
i.
see
Peace
e
Worship, To
genuflect.
Cf.
(Nest., s gedli).
To
Meravoia, flpocncvveiv.
[pallium],
[Xoyeiov fKTl
Zendo
The
Cuff.
breastplate Ex. xxviii. 23 &c.], ephout [? TlSNI ephod Ex. xxviii. 4 &c.], arab.
See Vestments
(
2.
Zumara
Alleluia
song,
Nest.,
258).
The
Pers.).
shamlah, tailasan) which is in effect an amice, a long linen cloth arranged round the head like a hood,
ballin,
and
its verses.
See Alleluia.
594
B.
GREEK
or Gradual Psalms, cxix (cxx)-cxxxiii (cxxxiv) sung in three groups as at
:
.,
TO,
:
(arab.
alkiidsan
copt.
ncethouab
LXX = trcnpn
crifices &c.,
consecrated things, sa
xxii. 2).
I.
anti-
Lev.
The
gifts
gifts,
398. 31.
Ayia^tv
eth.
(syr.kaddesk
:
arab. kaddas
kaddasa
copt. toubo,
rendered above by
AvaSeiKvuvai.
i.
Exhibit,
display,
LXX = &*$,
xxviii. 41,
t^ipn
a consecrate, Ex.
perhaps with the further meaning of dedicate, of our Lord at the institution,
87.
i.
To
529. 17: 51. 28, and syr. 7^7^493. 25: 2. Declare ; so make, 16. 3.
19:
To
effect
f)
347. 12, particularly of the hence of consecration 329. 32 d.va5(ii<; TOV dprov TTJS v^apLOTias the
26. 15:
:
LXX
=D
The
tH[3 consecrated things, Ez.xx. 40). consecrated gifts, 65. 32 a 338. 20.
:
piv
(sc.
firl
TO Ovaiaarripiov
Jas. like
ii.
21.
In Ex. Lev.
<l
Num.
generally,
;
iTrtT^T/^,
="l
Cpn
p.V.
!}
burn
lift
else
:
(syr.
where generally =
"
up
in
ads,
copt.
agiasmos*}.
2.
The
AT] P
.
cp.
Heb.
xvii. 5
vii.
27.
ness, 132. 5.
Cp. AYKX^CIV.
III.
:
N"Qr}
Lev.
2
iii.
Chr.
14:
See Veil
c.
n"npn
Lev.
AKoXovfiia (506. 37
n.ra.b.Midma/i,
An
office
see Flpoo-d-yeiv, piv. In Heb. xiii. 15, i Pet. ii. 5 of the church as the oiytov ItpaTCv/M. In the other languages,
ripo<r<f>e
The
refrain
lift
of a responsory psalm.
3
See Antiphon.
19, I Pet.
ii.
5
i
eth.
deraga
5
:
bring
See Hearers.
up
Ps.
Ii.
19,
Pet.
ii.
Ambo.
See Veil
I.
uninitiated, unbaptized.
A|i4>i0upa.
epshoi or ehrei bring up xxx. 9). In respect of the eucharist oblation (i) of the deacons putting the
on the
altar 525. 27
595
half hoops, the centre
;
the Coptic
ri vetted
at
languages the proper words are not used distinctively: syr. assek 268. 2 eth.
:
on the paten to prevent the dis arrangement of the bread by the veil.
AvrofxeXos (369. 7 having a tune proper to
:
cferaga 197. i: 204. 21 217. 32: but copt. ini ehrei exactly in the anaphora of S. Greg.
:
so
iSio/^eAo?)
itself.
Ava^opd ( =
Ps.
1.
i"6y
LXX
1
19
4 R.
-caffis,
xvi.
vi.
7,
Bt]fj.a.
Ps.
xix.
4:
tuary.
Bir)|xd0upa.
generally oAo/raurcw/ja,
6\oKapTTQj/j.a,
-cocrtj,
Kapiro}fj.a,
Doors
3.
-wens).
See
Ana
phora.
Av0oXoYiov.
&c.
"Av0pa|.
The book
containing
I AeiKvvvai. Point, by way of marking the application of the spoken
.
selections of propers
See Coal.
formula
i
;
AvriSwpov. See Eulogia. AmiXvo-is (arab. hall, slav. otpoust, Melk. arab. khatm seal, cp. Seal 2). a.
Dismissal, the breakingup of an assembly, 505. 34 so aTToXveaflcu to break up, 9. 2 1
: :
a. of the deacon, 386. i 387. of the priest, Copt. arab. ashdr 177- 29 : so eth. emare pointing, 204. 16 &c. 2. Display, 368. 22.
:
b.
Aiaipeiv (489. 28: 526. 49. Gen. xv. 10 "^f^, Lev. i. 17, v. 8
Lev.
i.
LXX
P^Dn
sacri
(
Cp. Mass. b. The conclusion of an office and the formula with which it
27. 14.
is
12
nfl^ of dismembering
2.
concluded, 398. 28
:
399. 28
fices).
:
evxrj
See
67. 23 cp. dno^vTiKiov (Melk. arab. abultticyun}, the troparion sung at the end of ves
aTToXvTiKrj
absolutio.
So
AiaKoveiv
recite the
The
Cp.
KTjp-uo-ereiv.
AiaKoviKoL.
AICLKOVIKOV.
the liturgy, 361. II. So the dirokvTiKtov is sung after the Little Entrance 368.
34,
Ai<rKoicaXvfifj.a.
(a%
and
after the
Communion
-
AICTKOS,
Aox"ov.
8i<ricdpiov.
See Paten.
396. 20.
See
Communion.
:
AiroXuriKiov.
Airo<riro-yYi
eiv
Avvapis
Airdo-roXos.
Airotjxiivciv,
See Apostle.
declare,
Aupov
in Lev.
xxi. 6,
xxviii.
8,
(in
LXX,
frequently
f3"]|2,
= HI13D
make
Al.)
:
and Num. =
17, 21,
except Lev.
25,
22,
xxii.
Num.
21. 7.
J
24 where
= OH?
it is
of
the bread
of God.
Thus
8,
A<r7rd6<r0ai,
Ao"iracr(J.<Js.
See Kiss,
word
Eph.
gift to
i,
ii.
for
ii.
sacrifice.
In
N.
T.,
except
Peace.
ao-repio-Kos (360. I 547. 548. 30: 550. 36: arab. najm slav. zivezdnitza Copt. arab. kubbah
Ao-Ti^p,
:
Apoc. xi. 10, always of a God, and this, except in Lk. xxi.
of a
sacrifice,
15:
4,
in the sense
Mt.
dome
Two
Mk.
4%
viii. 4,
ix. 9,
xi.
596
Ah>pO(j>opia
16 sq.\
8ti>po<f>o-
nm
Pv (33. 4).
EIKWV.
See Offertory.
tilbaf)
an
a
prayer,
See Icon.
:
The corporal
14,
cp.
Jonah
iii. 8, Judith iv. 10, Ac. xii. 5: KTfvia 478. 21, Judith iv. 7). Called
In origin, a con oblation is placed. venient reduplication of the linen cloth now of the altar (aivSuv 508. 4)
:
also
Little
~Eipr)vtiea,
^vvairr-fj
qq.
v.
(77
The
fuxpa,
ektene
or
synapte
The name is derived apparently from Mk. xv. 46. Cp. Angenerally of
silk.
malaya, alsagtr), the short form, 364. 31, is distinguished from the Great
(j) nfyd\r), bolshaya, alcabir], 362. 30. Evxr) T. (fcr. iKf.a. 373. 4, the prayer said by the priest while the deacon
timinsion.
EiXippevov, To
tl\Tjfj.evov}.
(le-yct
(54Si
32
f r
See Veil
III.
c.
The dea
EKT^
388.
7),
sc.
fj
con
I/CTT)
0)577
(369. 7
cp.
the sixth ode of the proper canon of nine odes, the great hymn in
lauds.
which
Cp. Elpfxos.
i
Melk.
z
troparion which is the model of those which make up the Qth ode of the canon of the opBpos or lauds for the day.
Syr. Jac. floitho, Syr. Un. arab. i ldn, Mai on. kailan,muallanan\ Copt, osh ebol, arab. yasrukh, eth.
dsain
The
ElppoXoyiov
is
a collection of such
badbtye
b kdla).
e
kdl
Nest,
kdniina,
Chald.
The
troparia.
ElcroSiKov (368. 29
slav. wchodnoe).
aloud by
those said
voice. v
The hymn
Entrance
be
a low inaudible
ing a verse (on feasts of our Lord proper, on other clays AcCre irpoaKvvriaoj^tv KO\ npoairtaatJifv Xpiarw} followed by a re
frain
See 486.
533. 19.
Evap|is.
See Enarxis.
See Energunien.
(i)
Evcp-yovpevos.
"Evwais.
(on
feasts
of
See
4.
Mixture.
(2)
B. V.
the the
vi
M.
Manual Acts
EiriJx*Tai.
The
rubric of the
more
3rd
ferial
antiphon,
2>aov
r)>ay
if;a.\\oi>Tas
a 01 a.\Xr]\ovia)
10-0805.
solemn prayers, esp. in the Byz. books, either as an intensive form or in the sense of goes on to pray or prays
on.
See Entrance.
stretch forth
it is
EKTeivare,
the hands,
are
g.
\t~yfi
title
apparently
fvxrjv, tvxerai, or
(Syr.),
know
by spreading their hands in prayer i. 15) or by extending them towards the oblation.
Is.
ledge of, recognize a person as one of the faithful (i Cor. xvi. 18, 2 Cor.
Iren. Haer. iii. 3 5 4) and there fore as admissible to the mass of the
xiii.
:
EicTevT] (cp.
rj
faithful.
So
is
(irlyv<UTf
a\\T]Xovs
see
Melk. actd-
that
there
no
disqualified
person
597
it
496. 29 where
torians
now
it
regard
is
as addressed to
God, and
2.
used
is
by the
priest
Vestments
rendered above
EmviKios
to
vfivos-
See Tersanctus.
add, 46. 26 b
EvXoYTrov
doxo
logy Evho-yijTus 6
what proceeds,
:
52.
29
520. 4
EiriTpaxTjXiov.
See
Vestments
3.
is
ernya].
Vespers.
EiiayyeXiov.
See
n^nS
(i)
DO
x.
1
TO
Gospel,
iroTrjpiov
rfjs
(v\o*fias
(2)
1
Lections.
Eva-yyeXKTTdpiov.
In the arrange
Cor.
blessing
is
said.
ment of the Sunday Gospels, the lections from S. Matthew begin on the Sunday after Pentecost and are read till the 2nd
sunday
Cross:
before
the
Cor.
ix. 5).
i.
The
blessing of the
Exaltation
of
the
those from S.
Luke begin on
the 2nd sunday after the Exaltation and continue till the sunday of the Prodigal,
i.e.
people by the priest, 5. 14: 398. 18. See Blessing. 2. The blessing or con secration of the eucharist. See Thanks
of
The details the 3rd before Lent. the arrangement therefore depend
giving. So the consecrated gifts them selves, 508. 13: 509. 39, both as blessed
and as
upon the date of Easter, and the Eua7yf\iffTdpiov consists of a series of 35 KOVOVIO. or tables determining the ar
conveying blessing, 505. 15 (especially Egypt.: in Cyr. Al. passim}. 3. The bread offered at the offertory,
gift
probably as being a
485. 29:
4.
of the people,
const, viii. 31.
540.
30:
Ap.
The
ing
Apostles
are
added.
The book
itself blessed.
also gives the navoviov TOV ayiov Trdcr^a or paschal table and some further matter.
It is
now appended
i
.
to the Evayyt\iov.
521.
2.
-
To
E-uxa.pio Ti]piov (129. 20: copt. shephmot i/o. 37 eth. acu a tet 203. 21).
:
thankoffering.
Ev\api<rriai.
,
356. 23.
3.
See Thanksgiving.
translit.
title
To
bless things
:
by blessing
God
over
them, 355. 3
oblation.
4.
afshm}.
of a prayer
To
EixoXd-yiov.
See Euchologion.
(i)
357.
The hot
2.
see
Water
(2)
is
The
vessel in
brought by the deacon, a metal bowl, 4 or 5 in. across, with a handle (slav. kowsK].
Ko.0Tj-yovp.evos (slav. igou-
The Nes-
598
men: Copt, hygoumenos, arab. igumdnus, kummus). An abbat Copt, also a secular archpriest, the chief presbyter
:
the
sacred
orders,
bishops,
presbyters
and
deacons,
as
distinguished
(K\rjpiKof),
See MVOTIKWS.
336. 25.
lepevs.
(i) Until
H X oS
See Music.
fourth
ABC D
Arm.
the end of the and frequently later, a Bishop as the head and mouthpiece of
cent,
version
86. 8
so
that cele
brates thy
adoration of
God
in the tersanctus.
30 sq. (cp. 14. 2\ (2) At the end of the fourth cent, and increasingly after wards, a Presbyter as a member of the
college and as frequently celebrating apart from the bishop, 13. 22. By contrast the bishop is called dpxitpfvs, 12. 9, or ifpapxr]*, 487. 15.
To
sacerdotal
See Censer.
:
(LXX
The Ap.
Const,
mark
:
the transition
[but cp. SaJpoi/J, gen. rendered by syr. debhho, copt. shoushooushi, eth. mashwd et, arab. dhabihah, dahiyah, arm.
between these two usages, both being found there 13. 22, 33 14. 2, 8 30. 14, 24, 28, and dpxieptvs being there first
:
patarag, zohK], The eucharistic sacrifice (l) of the act generally, 46. 35 466. 4 57- 3 2 (2) of the oblation whether
:
Probably
unconsecrated or consecrated, 21.6: 47. 34: 474. 22: 480. 29 (in both these uses often with the epithets nvarifcr},
irvfvuaTiKTj, (pofifpd,
<f>piKTr),
the extension
of the
church
avaip.aKTO<i):
20:
508.
9.
In the
translated
Thedeacon
:
manual
texts
above,
sacrifice
generally,
oblation
sometimes, represent syr. debhho, copt. thysia and sometimes shoushoottshi, eth. mashwd et, arm. patarag.
offering
and
vcrteumipiov Dr?M?, gen. of the altars of burntoffering and of incense, as distinguished from
used of heathen and unauthorized altars
[of the altar of
1.
(first in
LXX, =
tol}.
slav. pres-
KadoXiKT) o-vvaTTTi] a general litany, a supplication for the whole church, 44.
17.
/3o>/xos
12, 14,
KaXvjina.
Apoc.
2.
xi. i, xiv. 1 8
KaravvKTiKos
.
penitential.
sanctuary),
The Sanctuary
See Veil
I.
The Altar
q. v.
See Catechumen.
/;,
370.
See
lepareiov.
See Sanctuary.
22: arab. cdlafsun slav. poweti\ If you please or At your service, with
:
599
where,
Ktjpvo-crciv (whence syr. c raz, and this arm. i. Used ckarozetn). 1 technically of the deacon, to proclaim
of Christian ministry, Acts xiii. 2. Else Rom. xv. 27, 2 Cor. ix. 12, Phil, ii. 30, of service to men, but no doubt
is
:
from
cp. Ja.
is
i.
27
or
recite
aloud
17 the figure
from the
litanies,
ministry
of sacrifice).
i.
Of
2.
divine
478. 36
-rrpoffrdcrafiv
:
congregation
3.
12
27
524. 50
:
Esp.
317. 15:
proclaim
442. 34.
320. 12.
See Liturgy.
TtpocHpcavtTv
485. 42.
Hence Krjpvyna
Itturjtyat Ixxxviii.
524. 52, -npoa^uvrjai^ 520. 29, syr. cdriizutha 262. 3 : 271. 15 : copt. prosfonesis, of a deacon s proclamation or
recitation:
and the
opOpos.
)
and
Krjpv
of the deacon
(Cone. e syr. b rr1-
478.
2.
Similarly praedicare
whence prob.
AeiTovpyos (LXX = rnB>D of any minister Neh. x. Ixi. 6, Ecclus. vii. 30 of the
:
times
Is.
39,
levitical
[
dtkl
(= praedicatio), another title for the [athultkt q.v. (Assem. Cod. lit. v.
2.
p. 151).
To
See
= Heb.
of our
charoz = sermon.
KXduris.
preach, 507. 21
arm.
Lord
elsewhere
Rom.
xv.
16 of
;
Koivwveiv.
(i)
with a person,
municate, to sacrament.
KOIVCOVIKOV
participate
the
holy
the
25 general, but perhaps with minis suggestion of sacred ministry). ter: (i) the ministers of the altar gener
Phil.
ii.
ally, 316. 15
(slav. pritshastcn)
:
(2)
probably
487.
proper hymn sung during the com munion, consisting of a verse followed by alleluia. There is a standing series of seven, one for each day of the week, and propers are provided for festivals.
KOVTOIKIOV.
i.
23 ; so T) XdTOvpyiKri rdis the body of the deacons, 532. ii: (4) the deacons and subdeacons regarded as one class,
490. 6
:
so
77
AejT.
488.
2.
Ac|is
(copt).
2.
i.
lection.
See
liturgical roll,
so
Lections.
rubric
marking the
called from the roller (KOVTOS} on which it is wound see xc. 32. 2. (Arab.
:
kinddk, syr. kundoko, slav. kondak), the title of a class of short hymns. For
the origin of the
p. 843.
dicating the verse as distinguished from the refrain/ in which case on p. 156
1.
14.
See Antiphon.
:
name
see
Neale Introd.
arab.
swyatoe kopie:
(In-LXX
\firovp-f (Tv gen.
= rPK^
ceola 544. 31
548. i)
the
a few times
"OP,
levitical ministra
}
holy spear, a lancet with a cross ter minating the handle, used for excising
the
XfiTovpyia
;
= iTlby
of the same
so
particles
Heb.x. ii
Lk.i.23; Heb.ix.2i.
Of our
viii.
in the prothesis.
Lord
6:
AV\VIKOV, TO
the
Lucernarium
or
6 oo
345.
change the
ele
name
is
applied
mentary nature
Now
first
it is
used
mineya}
for
TTpooipiaKus ^aXfios
evx<"
immovable
one
TOU
\vx"iKov
said meanwhile.
slav.
blajenT)
each month, beginning with Sep tember, Ixxxii. Movtro. See Sponge.
Mv<rTi]piov.
See Mystery.
eth.
sung, with
gloria
and intercalated
MVO-TIKWS
copt.
i
(syr.
proper troparia, on Sundays as the third antiphon of the enarxis, 367. 26.
esychia,
MeyaXwapiov
the
the
hymn sung
after
in the
the
commemoration oftheB.V.M.
:
inaudible voice.
548. 22): wine. Cp. Nojxa (357. 21 Clem. Al. Paed. ii. 2 32.
:
Intercession
on
the Qth ode of the day, 388. 7 (slav. pre ceded by a proper troparion zadostoynik}: otherwise the *Ai6v kariv us d\r)9a)s S. Bas. has a fixed (slav. dostoyno)
:
Na<Js.
i.
church,
506.
10 &c.
2.
See Nave.
form,
406. 27.
=
6,
2.
(Ixxxii.
35
slav. octoicJi}:
John
Da
See
Manual Acts
18. MepC^eiv, of the Fraction, 523. share i. Col. 12). (cp. Mepis
mascene, containing eight sets of pro per troparia &c. for the sunday office, arranged according to the musical tones
(the eight
hence (i) a particle of the host given to communicants: (2) any particle of the holy bread. See Particle. (338- 2 ): apparently a
Me<rr)
exooi
Of the liturgy, it con severally sung. tains the troparia of the fj.anapia^oi q. v. With the addition of the corresponding
troparia for the other days of the week, it becomes the HapaKX-qTiKT).
cp. 238. the confession 396. 9 b} 394. 17 of faith in the reality of the sacrament
:
MerapdXXeiv:
MeTaXaupdveiv,
of consecration, 330. 9
29
p.TaXT]\|/is.
See
Communion.
Merdvoia
tents.
(arab.
(2)
recited before
communion.
:
(i)
Penance.
See Peni
reverence or obeisance
:
matamyah
slav.
metanie
a.
syr.
ptya\ri
p.tr.,
the concluding prayer of the liturgy said in the nave behind, i. e. to the west of, the ambo, assumed to be in the middle of the
Oirio-0dp.p<uvos
evx>l
a prostration,
b.
(uupa
church.
See
Ambo.
profound inclination. Merairoietv change the make of a thing, remodel, of the effect of con
:
(arab. iirthi, arm. orthi 426. the call of the deacon to 6 : 456. 7) the people, either literally to stand up
OpOot
in a different form,
or figuratively to be erect in attention. Cp. arddrjTf 119. 8: avdaTTjTe 131. 8. OpOpos (arab. saharyah, slav. cutrenyd].
The daybreak
service, lauds.
60 1
2
See Pope.
ix. 7
:
ii.
4,
npoOeffis
ix.
aprwv
of
Chr.
TTJS
xiii.
u,
Heb.
or
dproi
irpoOtatcus
cp.
hence of
7,
Dan.
at the
i Chr. ix. 32, xxiii. 29 &c. and is described as irpotcd/^fvos Ex. xxxix. 36, Lev. xxiv. 7 ; and the table as irpoKdfi.
10,
so napdaraais 3 R. x. 5 in some verss., of the attendance of courtiers i Mac. xv. 32 of courtiers col
altar,
:
Num.
rpairffa Num. iv. 7, 17 rp. TTJS irpoO. Ex. xxxix. 36). i. Ilpudfffis. See Prothesis. 2. TlporiOevai to set forth or order the
lectively).
i.
The
station or attendance
of the ministers at the altar, 44. 25, 30 &c and of the people as assisting, 506.
:
327. 21 525. 32: 538. 12. npoKei^fva Swpa, the oblation as set
:
508. 15:
forth.
47
31.
18
45. 26
509. 4.
1
npOKlp.VOV TOO
or
TO"
AlTOOTToXoV,
(36.
1
:
To
:
movement
in the liturgy,
TrpoKti/j.(voi>
simply
:
371. 4:
6,
arab.
brncimanun slav. prokimeri] proper antiphon sung before the Apostle, now reduced to a refrain and a
the
verse.
lections
Shuraya.
ripoXo-yos.
flpooifiiov 345. 10): the Trpooi/zm/co? Ps. ciii (civ), sung at the be tf>a\/j.6s,
communion
such a
Apparently
use
among
in
the Christians of S.
Thomas, placed
while
S.
below the
altar
steps
use
ginning of the
(ffirfpivos.
(Howard
PJ
Christians
of
Thomas,
Hpoo-dYciv
45)-
ria<rTo<J><Jpia.
See Sacristy.
occasionally the sacrifice; generally of the people, but also of the minister, Lev. v. 8, vi.
Ixxxii.)
offices
the book of the proper of the and of the liturgy for eastertide.
:
:
38 &c.
offer.
cp.
i )
Pet.
iii.
18
To
bring,
Of our Lord
offering himself,
32. 4:
the hands
ix.
oblations,
41.34: 508.9:
(3)
of the
:
(cp.
Ex.
ix.
29,
33
Esd.
5),
deacons at the
addressed, 125. 19, by the deacon pro bably to the concelebrating presbyters.
316. 21
485. 44.
npoo-KOfxiS^.
See
ripo<ncofjiieiv,
Offertory, Prothesis.
npaairo<rroXo9
the
volume con
flpoo-KOfii^iv (not in
to bring, offer,
:
LXX
orN.T.):
taining the lections from S. Paul and those from the Acts substituted for the
Apostle
people, 332. 16 (2) of the minister at the prothesis, 541. 40 (3) of the priest in the ana
:
:
(i)
Of the
Dpaijis (Copt.).
phora, 485. 31
cp. 23. 15
58. 23 &c.
:
irpOTiOc vai,
-rrpoxeip-eva
to
make
on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 2 Mac. i. 8 hence the cp. 2 Mac. x. 3
:
Merdvoia.
bread
is
xl. 4, 2
Chr.
n P oo-<J)piv
(in
LXX
gen.
6O2
or
2s
of the people
as bringing
"VEpn
deacon
offerings;
rarely:
H^H
offer,
and
Mt.
of
see Avcu^epeiv. In
for
ii.
N.T.
371. 2
its
372.
intention,
word
n,
v.
2,
Ac.
xxi. 26,
\\db.passim. Syr.k
ral>/i:
arah. karrab,
,
375. 24 a, 376. 22 a, is 2Ti\os, a verse (i) see Antiphon (2) (Egypt., 120. 33) a variable verse
:
not clear.
kaddam
eth.
aVa
copt.
ini,
:
with arm.
sung
cp.
Ixix. 32
159. 30.
matouthsaneni}.
for
offer
:
See
Vestments
(Ixxxii.
I.
:
1. 7
:
41.
(3) of 34: (2) of the ministers, 33. 25 the celebrant, 21. 20: (4) of the church,
13. 32.
the 31) reader s manual containing the fixed and ferial hymns and responses of the offices
offer
(LXX
Ps. xxxix. 6
= JirUO
Cp. Liber minister!!. avvayeadai Ac. iv. 31, xi. 26, xiv. 27, xx. 7 sq.) the formal assembly of the church for worship, the
and the
liturgy.
Zvva|is
(cp.
3 Child. 14,
Heb.
x.
liturgy,
467. 45:
537. 28.
sc.
476.
19:
484.
524.
25:
519. 39:
14:
a
Rom.
xv. 16,
Eph.
v.
eth. kifr-
luvaim]
bdn,
10
mashwaet,
474. 16
:
patarag).
;
Oblation:
480. 38
519.
so of
TOTTOS
sc.
TOV SICIKOVOV
the
the mass,
129. 20
normal place of the deacon while minis tering to the congregation, viz. on the
soleas or platform outside the ikonostasis, facing the holy doors.
oblation,
3i-
479. 3 25. 6
(3)
eth.
presphord 233.
npo<74>wviv:
(2)
of the
arm.
prothesis or before
proschumen syr. Jac. p riiscomen, Un. n b ruscomin The copt. proschdmen\ deacon s call to attention, esp. at the lections and the elevation.
:
maining
liturgy.
particles
at
Z4>pa-yieiv
to
make
cross
upon an
T>
object.
to
Cp.
K ripcoToo"UY
fcaOai
eo),
commend
oneself to
con
God by
(2)
xlvii.
(3) see
Bread.
Pi/rriSiov.
See Fan.
TeXeiovv
See E!\T)Tov. See Sacristy. icuo4>uXaKLov.
Io4>ia
(LXX
in
Ex. Lev.
to
Num.
the
re\. T&S
x>"=T
Kjfp
fill
(arab. silflyd
ya
hand of the priest, i. e. to consecrate or inaugurate him by laying part of the sacrifice on his hands, Ex. xxix. 22-24,
603
secundum usum,
hence TT\ficaf^tvos viii. 25-27 simply = consecrated, Lev. xxi. 10, Heb.
:
17, 19 is equivalent to
vii. 28; TfA.e/o;o-is= DNpD consecration, Ex. xxix. 22, a sacrifice of consecration, Lev. vii. 27. Cp. Westcott Hebrews,
p. 63.
gammar
;
:
mean response
Heb.
To
YiraKovciv 531.
c
Yiro4>a>viv
134. ii
cp. 485.
37
30.
To
r, YirTjxeiv 477. 10, 480. 20, Yiroxj/aXXeiv 29. respond, to sing in response.
Yinipccria,
YiriripeTTjs.
See
Sub-
accomplish
292. 8.
Tpdirejja.
97.
13,
292.
9:
deacon.
Y\|/ovv,
"Y\j/wo-is.
gammar consummate
See
97. 14,
perfect
Manual
Acts
i.
See Table.
(Ixxxii.
TpiwSiov
slav. triod}.
36
arab. triyildt,
of the proper from the Sunday of the Pharisee and the Publican, i e. the next before septua-
The book
Xeip.aofivo5.
Xepov(3tKov,
Energumen.
See
Cherubic
So gesima, to Easter Even inclusive. called because in this season the canons
for the
Hymn.
the piscina Xwvevnjpiov (356. 5) which the ministers wash their hands. (Cp. Lavatory.)
:
in
in the prothesis at
stead of 9.
Tpoirdptov (dimin. of
a musical sense, a
rpoiros prob. in
:
yun,
mode The
arab. trubar-
name
which
Formerly the piscina was called 0d\affaa, OaXaffffidiov: cp. 3 R.vii. 23, 2 Chr. iv. 2-6. In 3 R. vii. 24 for kv TTJ xvfffi ~
l
I|
the longer hymns and the greater part of the Eyz. offices are composed.
alnitaU)
Tviriicdv (slav. tipikon arab. citab the book of the rules deter
:
:
text
/>;
See Singer.
mining
for the
(Ixxxii.
and liturgy
3
ii|xo(j)dpiov.
See Vestments
6.
:
western ordinale
while /cara
TTJV
the flpoXd-yiov (slav. tshasoslow] book of the canonical hours, Ixxxii. 40.
Cp. Jamagirch.
END OF VOLUME
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