Chapter
V.—Eucharistic Rites. Liturgy.
§ 1. First Communion. When
the rites of Baptism and Chrism were completed, the new-made
Christians, clothed in white robes (Myst. iv. 8), and bearing
each a lighted taper in his hand, passed in procession from the
Baptistery into the great “Church of the
Resurrection.” The time was still night, as we gather from
the allusion in Procat., § 15: “May God at
length shew you that night, that darkness which shines like the day,
concerning which it is said, darkness shall not be hidden from thee,
and the night shall be light as the day.” As the
newly-baptized entered the church, they were welcomed in the words of
the 32nd Psalm. “Even now,” says Cyril
(Procat., § 15), “let your ears ring, as it were,
with that glorious sound, when over your salvation the Angels shall
chant, Blessed are they whose iniquities are forgiven, and whose
sins are covered; when like stars of the Church you shall enter in,
bright in the body and radiant in the soul.” During the
chanting of the Psalm the neophytes seem to have stood in front of the
raised ‘bema’ or sanctuary, as we learn from Cyril’s
eloquent contemporary, Gregory Nazianzen, Orat. XL. §
46: “The station in which presently after Baptism thou wilt
stand before the great sanctuary prefigures the glory from yonder
heaven; the psalmody, with which thou wilt be welcomed, is a prelude of
those heavenly hymns; the lamps, which thou wilt light, are a mystic
sign of the procession of lights, with which bright and virgin souls
shall go forth to meet the Bridegroom, with the lamps of faith burning
brightly.”
From the Syriac “Treatise of Severus,
formerly Patriarch of Alexandria (Antioch), concerning the rites of
Baptism and of Holy Communion (Synaxis) as received among the Syrian
Christians” (Resch, Agrapha, § 12, p. 361); we learn
that it was the custom “to lift up the newly-baptized to the
altar, and after giving them the mysteries the Bishop (Sacerdos)
crowned them with garlands.”
The white garments (Procat., §
2: Mystag., iv. 88) were worn until the Octave of Easter,
Low Sunday, Dominica in Albis (Bingham, XII. c. iv. §
3).
§ 2. The
Liturgy. In Cyril’s last Lecture, Mystagogic
V., he reminds his hearers of what they had witnessed at their first
Communion on Easter-day, and thus gives a most valuable testimony to
the prescribed form of administering the Holy Eucharist in the Eastern
Church in the middle of the fourth century.
Passing over all the preparatory portion of the Liturgy,
he tells us first that the Deacon brings water to the Bishop or Priest
(τῷ
ἱερεῖ) and to the Presbyters
who stand round the altar, that they may wash their hands in token of
the need of purification from sin; a ceremony which evidently had
reference to the words of the Psalmist, “I will wash mine hands
in innocency; so will I compass Thine altar, O Lord219
.” In some Churches, perhaps also
at Jerusalem, the words were actually chanted during the
ablution220
| 220 Dict. Chr. Ant.
“Lavabo.” |
.
“Then the Deacon cries aloud, Receive ye one
another: and let us salute (ἀσπαζώμεθα
) one another.” In the Clementine Liturgy221
| 221 Apost. Const.
viii. c. 11. |
the “Kiss of Peace” precedes the
“Ablution.”
Sometimes
these two sentences are combined: “Salute ye one another
with the holy kiss222
| 222 Apost.
Const. viii. c. 11. Compare Justin M. Apolog. I.
c. 65. |
.” In the
Liturgy of S. James there are two separate rubrics, one immediately
after the dismissal of the Catechumens, “Take knowledge one of
another,” and a second after the Creed, “Let us embrace
(ἀγαπήσωμεν)
one another with a holy kiss.”
“After this the Priest (ἱερεύς) cries aloud, Lift
up your hearts. Then ye answer, We lift them up unto the
Lord223
.”
The meaning of this Preface, as explained by
Cyril, is an exhortation by the Priest, or Bishop when present, and a
promise by the people, to raise all their thoughts to God on high, in
preparation for the great Thanksgiving to which they were further
invited: “Let us give thanks unto the
Lord,”—“It is meet and right224
.”
Then follows a very brief summary of the
Eucharistic Preface, and after that the Trisagion225
,
corresponding in part to the long Thanksgiving in the Apostolic
Constitutions for all God’s mercies in creation, providence,
and redemption226
| 226 Apost.
Const. viii. c. 12. See the Eucharistic Preface of the
Liturgy of S. James in note 4 on Mystag. v. § 6. |
.
It is important to observe how S. Cyril in this
and the following sections associates the people with the Priest, using
throughout the Plural “We.” That this is intentional
and significant, we may learn from a passage of S. Chrysostom227
| 227 In Epist. II. ad
Cor. Homil. xviii. § 3. |
which is so interesting that we may be
allowed to translate it at length: “Sometimes moreover no
difference is made between the Priest and those over whom he presides,
as for example when we are to partake of the awful mysteries; for we
are all alike deemed worthy of the same privileges: not as in the
Old Covenant some parts were eaten by the Priest, and others by the
governed (ὁ ἀρχόμενος),
and it was not lawful for the people to share in what the Priest
partook of. It is not so now: but one Body is set before
all, and one Cup. And in the prayers also one may see the laity
contributing much. For the prayers on behalf of the Energumens,
and on behalf of those in Penitence are offered in common both by the
Priest and by themselves; and all say one prayer, a prayer that is full
of compassion. Again, after we have excluded from the sacred
precincts those who are unable to partake of the Holy Table, there is
another prayer to be made, and we all alike lie prostrate on the floor,
and all alike rise up. When again we are to receive and give a
kiss of peace, we all alike embrace each other. Again even amid
the most tremendous Mysteries the Priest prays over the people, and the
people over the Priest: for the formula, “With Thy
Spirit,” is nothing else than this. The words of the
Thanksgiving again are common: for he does not give thanks alone,
but also the whole people. For having first got their answer, and
they agreeing that ‘It is meet and right so to do,’ he then
begins the thanksgiving. And why wonder that the people sometimes
speak with the Priest, when even with the very Cherubim and the Powers
on high they send up those sacred hymns in common. Now all this I
have said in order that each of the common people (τῶν
ἀρχομένων) also
may be vigilant, that we may learn that we are all one Body, having
only as much difference between one and another, as between members and
members, and may not cast the whole work upon the Priests, but
ourselves also care for the whole Church even as for a common
Body.”
It is remarkable that in Cyril’s account of the
Eucharistic rites in this Lecture there is not the slightest reference
to the words of Institution, though these hold so prominent a place
before the Invocation both in the Clementine Liturgy and in the Liturgy
of S. James. But we cannot justly assume, from a mere omission in
so brief a summary, that the Commemoration of the Institution had no
place in the Liturgy then in use at Jerusalem. It seems more
probable that Cyril did not think it necessary, after his repeated
references to the Institution in the preceding Lecture, to make further
mention of a custom so well known as the recitation of Christ’s
own words in the course of the Prayer preceding the Invocation.
On the previous day he had
quoted S. Paul’s account of the Institution, with the remark,
“Since then He Himself has declared and said of the Bread, This
is My Body, who shall dare doubt any longer? And since He has
Himself affirmed and said, This is My Blood, who shall ever hesitate,
saying that it is not His Blood228
?” The
like efficacy he again ascribes to “the Lord’s
declaration” concerning both the Bread and the Wine, that they
are “the Body and Blood of Christ229
| 229 Ib. § 6: see
also § 7. |
.”
In the Didaché, which gives the oldest
elements of an Eucharistic Service, there is neither the Commemoration
nor the Invocation, but only two short and simple forms of Thanksgiving
“for the Holy Vine of David,” and “for the broken
Bread230
.”
Justin Martyr seems to imply that the consecration is
effected by the Commemoration of Christ’s own words in the
Institution: “We have been taught,” he says,
“that the food which is blessed by the prayer of the word which
comes from Him (τὴν
δι᾽ εὐχῆς
λόγου τοῦ παρ
αὐτοῦ
εὐχαριστηθεῖσαν
τροφήν), and by which our
blood and flesh are by transmutation nourished, is the Flesh and Blood
of that Jesus who was made Flesh.” He gives no separate
Invocation of the Holy Ghost, but this may have been supplied in the
“praise and glory” or in the “prayer and
thanksgivings” sent up “to the Father of all through the
name of the Son and of the Holy Ghost231
.”
Irenæus is apparently the earliest writer who
represents the Invocation of the Holy Ghost as the immediate act of
consecration: “We make an oblation to God of the bread and
the cup of blessing, giving Him thanks for that He has commanded the
earth to bring forth these fruits for our nourishment. And then,
having completed the oblation, we call forth (ἐκκαλοῦμεν
) the Holy Spirit, that He may exhibit this sacrifice, both the bread
the Body of Christ, and the cup the Blood of Christ, in order that the
partakers of these antitypes may obtain the remission of sins and life
eternal232
.”
Mr. Hammond writes that, “By the Oriental
Churches an Invocation of the Holy Spirit is considered necessary to
complete the consecration. In the three Oriental Families of
Liturgies such an Invocation is invariably found shortly after the
Words of Institution233
.”
It is in accordance with this statement that, we
find Cyril so frequently declaring that the elements which before the
Invocation are simple bread and wine, become after the Invocation the
Body and Blood of Christ234
| 234 Mystag. v. i.
§ 7; iii. § 3; v. § 7. |
. In the first
of the passages referred to below he speaks of “the Holy
Invocation of the Adorable Trinity,” in the others of the Holy
Spirit only.
Cyril next describes the Invocation as
“completing the Spiritual Sacrifice, the bloodless
Service,” and then gives a summary of the “Great
Intercession” as made “over that Sacrifice of the
Propitiation.” The Intercession, as represented by Cyril,
is not simply a prayer, but an offering of the Sacrifice235
| 235 Mystag. v. §
8: ταύτην
προσφέρομεν
τὴν θυσίαν. |
, and this is in accordance with the usual
language of the Liturgies.” We offer to Thee, O Lord, on
behalf also of Thy holy places, which Thou hast glorified by the
Theophany of Thy Christ, and by the visitation of Thine All-Holy
Spirit: especially on behalf of glorious Sion, the Mother of all
the Churches, and on behalf of Thy Holy Catholic and Apostolic Church
throughout the whole world236
| 236 Hammond,
Liturgy of S. James, p. 43. |
.” In the
Liturgy of S. Chrysostom, as now commonly used in the Orthodox Eastern
Church, we find the fuller phrase, “We offer unto Thee this
reasonable Service on behalf of the world, on behalf of the Holy
Catholic and Apostolic Church237
.”
In some particulars Cyril’s summary agrees
most nearly with the Clementine Liturgy, as, for example, in the prayer
“for the King and those in authority, and for the whole army,
that they may be at peace with us238
.” In
others he follows the Liturgy of S. James, as in the intercession for “every
Christian soul afflicted and distressed, that stands in need of Thy
pity and succour239
| 239 Hammond,
Liturgy of S. James, p. 44. |
.”
Cyril next describes the commemoration of departed
Saints, and “of all who in past years have fallen asleep among
us,” that is, in the bosom of the Church, and states his belief
“that it will be a very great benefit to the souls, for whom the
supplication is put up while that holy and most awful Sacrifice is
presented240
.” He
refers to objections against this belief, and brings forward in defence
of it a reason applicable only to sinners: “When we
offer,” he says, “our supplications for those who have
fallen asleep, though they be sinners, we offer up Christ sacrificed
for our sins, propitiating our merciful God for them as well as for
ourselves241
.” His
language on this subject seems in fact to shew an advance in doctrine
beyond the earliest Liturgies. In those of S. James and S. Basil
we find prayers that the offering may be acceptable as a propitiation
“for the rest of the souls that have fallen asleep
aforetime,” and again, “that we may find mercy and grace
with all the Saints who have ever been pleasing in Thy sight from
generation to generation, forefathers, fathers, Patriarchs, Prophets,
Apostles, Martyrs, Confessors, Teachers, holy men, and every righteous
spirit made perfect in the faith of Thy Christ.”
There is nothing here, nor in the Clementine Liturgy,
nor in that of S. Mark, corresponding to the purpose which Cyril
ascribes to the commemoration, “that at their prayers and
intercessions God would receive our petition.” In the
Anaphora of S. Chrysostom contained in the later form of the Liturgy of
Constantinople we find, apparently for the first time, this prayer
added to the commemoration of all Saints, “at whose supplications
look upon us, O God.”
There was much controversy on the subject of
prayers for the dead in Cyril’s time, and the objections which he
notices were brought into prominence by Ærius, and rebuked by
Epiphanius242
| 242 Hæres.
lxxv. § 7. Cf. Bingh. Ant. XV. c. 3, § 16;
Dict Chr. Biog. “Aerius.” |
.
From the commemoration of the departed Cyril
passes at once to the Lord’s Prayer243
,
omitting the Preface which is found in the Liturgies of S. James and S.
Mark. In the Clementine Liturgy, contrary to general use, the
Lord’s Prayer is not said at all. Cyril adds an exposition
of each petition, and gives an unusual explanation of
ἐπιούσιος, for
which see the footnote: he also explains τοῦ
πονηροῦ as referring to
“the wicked one,” following in this the Embolismus of S.
James, “deliver us from the wicked one and from his
works.”
“After this the Bishop says, Holy things for
holy men244
.”
Chrysostom explains this as being both an invitation to the Faithful in
general to communicate, and a warning to the unholy to withdraw.
“The Bishop, with loud voice and awe-inspiring cry, raising high
his arm like a herald, and standing on high in sight of all, above that
awful silence cries aloud, inviting some and repelling others, and
doing this not with his hand, but with his tongue more clearly than
with the hand..…For when he says, Holy things for the holy, he
means this: Whosoever is not holy, let him not draw near245
| 245 Hom. xvii. in
Hebr. These Homilies were edited after Chrysostom’s
death. |
.”
In regard to the doctrinal significance of the
formula, Dr. Waterland’s remarks should be consulted246
| 246 A Review of the
Doctrine of the Eucharist, c. x. |
.
The response of the people to the “Sancta
Sanctis” is given by Cyril247
in accordance
with the Liturgy of S. James and the Clementine: “One is
Holy, One is the Lord, Jesus Christ:” but he does not
mention the “Gloria in excelsis” nor the
“Hosanna,” both of which follow here in the
Clementine.
“After this,” says Cyril, “ye
hear the chanter inviting you with a sacred melody to the Communion of
the Holy Mysteries, and saying, O taste and see that the Lord is
good248
. This
agrees with the Clementine
rubric: “Let the 33rd Psalm be sung while all the rest are
partaking.” In the Liturgy of S. James, while the Bishop is
breaking the Bread and dipping in the Wine, the “Agnus Dei”
and several Psalms were sung: but of these there is no mention in
the Clementine Liturgy or in Cyril.
On Cyril’s directions for receiving the
Bread and the Cup with due reverence, see the footnotes on the
passages249
.
His final injunction to remain for the prayer and
thanksgiving is taken from that in the Clementine Liturgy:
“Having partaken of the precious Body and the precious Blood of
Christ, let us give thanks to Him who hath counted us worthy to partake
of His holy Mysteries.” The thanksgiving, benediction,
concluding prayers, and dismissal, vary much in the different
Liturgies.E.C.F. INDEX & SEARCH
