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| On the Mysteries. V: On the Sacred Liturgy and Communion.
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Lecture XXIII.
(On the Mysteries. V.)
On the Sacred Liturgy and
Communion2471
| 2471 This title is added by
the Benedictine Editor. There is nothing corresponding to it in
the Greek. | .
1 Pet. ii. 1
Wherefore putting away all filthiness, and all guile,
and evil speaking2472
| 2472 The text is made up
from memory of James i.
21: διὸ
ἀποθέμενοι
πᾶσαν
ῥυπαρίαν, and
1 Pet. ii. 1: ἀποθέμενοι
οὖν πᾶσαν
κακίαν καὶ
πάντα δόλον
καὶ
ὑποκρίσεις
καὶ πάσας
καταλαλίας. | , &c.
1. By the
loving-kindness of God ye have heard sufficiently at our former
meetings concerning Baptism, and Chrism, and partaking of the Body and
Blood of Christ; and now it is necessary to pass on to what is next in
order, meaning to-day to set the crown on the spiritual building of
your edification.
2. Ye have seen then the Deacon who gives to
the Priest water to wash2473
, and to the
Presbyters who stand round God’s altar. He gave it not at
all because of bodily defilement; it is not that; for we did not enter
the Church at first2474
with defiled
bodies. But the washing of hands is a symbol that ye ought to be
pure from all sinful and unlawful deeds; for since the hands are a
symbol of action, by washing2475
| 2475 [τῷ]
νίψασθαι. Rupp:
“Τῷ ex conjectura
addidi.” Possibly the original reading was νιψάμενοι,
which would easily become altered through the presence of νιψασθαι in the
preceding line. This washing is not mentioned in the Liturgy of
St. James. | them, it is
evident, we represent the purity and blamelessness of our
conduct. Didst thou not hear the blessed David opening this very
mystery, and saying, I will wash my hands in innocency, and so will
compass Thine Altar, O Lord2476
| 2476 Ps. xxvi. 6. In the Liturgy of Constantinople
this Psalm was chanted by the Priest and Deacon while washing their
hands at the Prothesis or Credence. | ? The
washing therefore of hands is a symbol of immunity2477
from sin.
3. Then the Deacon cries aloud,
“Receive ye one another; and let us kiss one another2478
| 2478 These two directions
by the Deacon are separated in the Liturgy of St. James: after
the dismissal of the Catechumens, the Deacon says, “Take note one
of another;” and after the Incense, Cherubic hymn, Oblation,
Creed, and a short prayer “that we may be united one to another
in the bond of peace and charity,” the Deacon says, “Let us
salute (ἀγαπῶμεν)
one another with a holy kiss.” In the Apostolic
Constitutions, VIII. 11, there is but one such direction, and this
comes before the washing of hands and the dismissal of the Catechumens,
“Salute (ἀσπάσασθε) ye one
another with a holy kiss.” | .” Think not that this kiss is of
the same character with those given in public by common friends.
It is not such: but this kiss blends souls one with another, and
courts entire forgiveness for them. The kiss therefore is the
sign that our souls are mingled together, and banish all remembrance of
wrongs. For this cause Christ said, If thou art offering thy
gift at the altar, and there rememberest that thy brother hath aught
against time, leave there thy gift upon the altar, and go thy way;
first be reconciled to thy brother, and then come and offer thy
gift2479
| 2479 Matt. v. 23. From Cyril’s
reference to this passage “it may be inferred that the kiss of
peace had been given before the gifts were brought to the altar,
according to ancient custom attested by Justin M. Apolog. i. c.
65: ‘Having ended the prayers’ (for the newly
baptized) ‘we salute one another with a kiss. Then there is
brought to the President of the brethren bread, and a cup of wine mixed
with water’” (Ben. Ed.). There is the same order in
the Apost. Const. VIII. 12, and in the 19th Canon of the Synod
of Laodicea; but in the Liturgy of S. James the gifts are offered
before the kiss of peace. | . The kiss
therefore is reconciliation, and for this reason holy: as the
blessed Paul somewhere cried, saying, Greet ye one another with a
holy kiss2480
; and Peter, with
a kiss of charity2481
.
4. After this the Priest cries aloud,
“Lift up your hearts2482
| 2482 The words are
slightly varied in the Liturgies: thus in the Liturgy of St.
James, “Let us lift up our mind and hearts;” in the
Apost. Const. viii. 12, “Lift up your
mind.” | .” For
truly ought we in that most awful hour to have our heart on high with
God, and not below, thinking of earth and earthly things. In
effect therefore the Priest bids all in that hour to dismiss all cares
of this life, or household anxieties, and to have their heart in heaven with the merciful God.
Then ye answer, “We lift them up unto the
Lord:” assenting to it, by your avowal. But let no
one come here, who could say with his mouth, “We lift up our
hearts unto the Lord,” but in his thoughts have his mind
concerned with the cares of this life. At all times, rather, God
should be in our memory but if this is impossible by reason of human
infirmity, in that hour above all this should be our earnest
endeavour.
5. Then the Priest says, “Let us give thanks
unto the Lord.” For verily we are bound to give thanks,
that He called us, unworthy as we were, to so great grace; that He
reconciled us when we were His foes; that He vouchsafed to us the
Spirit of adoption. Then ye say, “It is meet and
right:” for in giving thanks we do a meet thing and a
right; but He did not right, but more than right, in doing us good, and
counting us meet for such great benefits.
6. After this, we make mention of heaven,
and earth, and sea2483
| 2483 Compare the noble
Eucharistic Preface in the Liturgy of St. James: “It is
verily meet, right, becoming, and our bounden duty to praise Thee, to
sing of Thee, to bless Thee, to worship Thee, to glorify Thee, to give
thanks to Thee the Maker of every creature, visible and invisible, the
Treasure of eternal blessings; the Fount of life and immortality, the
God and Lord of all, whom the heavens of heavens do praise, and all the
powers thereof, sun and moon and all the choir of the stars, earth,
sea, and all that in them is, Jerusalem the heavenly assembly, Church
of the firstborn that are written in the heavens, spirits of righteous
men and prophets, souls of martyrs and Apostles. Angels,
Archangels, Thrones, Dominions, Principalities, Authorities, and Powers
dread, also the many-eyed Cherubim, and the six-winged Seraphim, which
with twain of their wings cover their faces, and with twain their feet,
and with twain do fly, crying one to another with unresting lips, in
unceasing praises, singing with loud voice the triumphant hymn of Thy
majestic glory, shouting, and glorifying, and crying aloud, and
saying,—Holy, Holy, Holy, O Lord of Hosts, heaven and earth are
full of Thy glory. Hosanna in the highest; blessed is He that
cometh in the name of the Lord; Hosanna in the highest.” | ; of sun and moon;
of stars and all the creation, rational and irrational, visible and
invisible; of Angels, Archangels, Virtues, Dominions, Principalities,
Powers, Thrones; of the Cherubim with many faces: in effect
repeating that call of David’s Magnify the Lord with
me2484
. We make
mention also of the Seraphim, whom Esaias in the Holy Spirit saw
standing around the throne of God, and with two of their wings veiling
their face, and with twain their feet, while with twain they did fly,
crying Holy, Holy, Holy, is the Lord of Sabaoth2485
. For the reason of our reciting this
confession of God2486
| 2486 θεολογίαν,
“the doctrine of the Godhead,” either of the Son in
particular, or, as here, of the whole Trinity: cf. Athanas.
Contra Arianos, Or. i. § 18: νῦν ἐν
τρίαδι ἡ
θεολογία
τελεία
ἐστίν. | , delivered down to
us from the Seraphim, is this, that so we may be partakers with the
hosts of the world above in their Hymn of praise.
7. Then having sanctified ourselves by these
spiritual Hymns, we beseech the merciful God to send forth His Holy
Spirit upon the gifts lying before Him; that He may make the Bread the
Body of Christ, and the Wine the Blood of Christ2487
| 2487 In the Liturgy of St.
James the Triumphal Hymn is followed by the ‘Recital of the work
of Redemption,’ and of ‘the Institution,’ by the
‘Great Olbation,’ and then by the ‘Invocation,’
as follows: “Have mercy upon us, O God, after Thy great
mercy, and send forth on us, and on these gifts here set before Thee,
Thine all-holy Spirit,.…that He may come, and by His holy, good,
and glorious advent (παρουσίᾳ)
may sanctify this Bread and make it the holy Body of Thy Christ
(Amen), and this Cup the precious Blood of Thy Christ”
(Amen). In Cat. xix. 7, Cyril calls this prayer “the
holy Invocation of the Adorable Trinity,” and in xxi. 3,
“the Invocation of the Holy Ghost.” | ; for whatsoever the Holy Ghost has touched,
is surely sanctified and changed.
8. Then, after the spiritual sacrifice, the
bloodless service, is completed, over that sacrifice of
propitiation2488
| 2488 See Index,
“Sacrifice,” and the reference there to the
Introduction. Compare Athenagoras (Apol. c. xiii.):
“What have I to do with burnt-offerings, of which God has no
need? Though indeed it behoves us to bring a bloodless sacrifice,
and the reasonable service.” | we entreat God for
the common peace of the Churches, for the welfare of the world2489
| 2489 Cyril here gives a
brief summary of the “Great Intercession,” in which,
according to the common text of the Liturgy of St. James, there is a
suffrage “for the peace and welfare (εὐστάθεια)
of the whole world, and of the holy Churches of God.” Mr.
Hammond thinks that it has been taken from the Deacon’s Litany,
and repeated by mistake in the Great Intercession. But from
Chrysostom’s language (In Ep. ad Phil. Hom. iii. p. 218;
Guame, T. xi. p. 251), we must infer that the prayer ὑπὲρ εἰρήνης
καὶ
εὐσταθείας
τοῦ κόσμου
formed part of the ‘Great Intercession’ in his
Liturgy, as it does in the Clementine (Apost. Constit. VIII.
§ 10). | ; for kings; for soldiers and allies; for the
sick; for the afflicted; and, in a word, for all who stand in need of
succour we all pray and offer this sacrifice.
9. Then we commemorate also those who have
fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs,
that at their prayers and intercessions God would receive our
petition2490
| 2490 In the Liturgies
of St. James and St. Mark, and in the Clementine, there are similar
commemorations of departed saints, especially “patriarchs,
prophets, apostles, martyrs,” but nothing corresponding to the
words, “that at their prayers and intercessions God would receive
our petition.” See Index, Prayer and
Intercession. | . Then on
behalf also of the Holy Fathers and Bishops who have fallen asleep
before us, and in a word of all who in past years have fallen asleep
among us, believing that it will be a very great benefit to the
souls2491
| 2491 So Chrysostom
(In 1 Cor. Hom. 41, p. 457 A): “Not in vain
was this rule ordained by the Apostles, that in the dread Mysteries
remembrance should be made of the departed: for they knew that it
is a great gain to them, and a great benefit.” | , for whom the supplication is put up, while
that holy and most awful sacrifice is set forth.
10. And I wish to persuade you by an
illustration. For I know that many say, what is a soul profited,
which departs from this world either with sins, or without sins, if it
be commemorated in the prayer? For if a king were to banish
certain who had given him offence, and then those who belong to
them2492
| 2492 οἱ τούτοις
διαφέροντες.
“Hesychius, Διαφέρει,
ἀνήκει. Ubi Kusterus ait,
ἀνήκει, id est.
“pertinet,” vel “attinet” Routh,
Scriptor. Eccles. Opuscula, p. 441). Dr. Routh’s
note refers to Nicæni Conc. Can. xvi.: ὑφαρπάσαι
τὸν τῷ ἑτέρῳ
διαφέροντα.
Cf. Synodi Nic. ad Alexandrinos Epist.: διαφέροντα
τῇ Αἰγύπτῳ
καὶ τῂ
ἁγιωτάτῃ
᾽Αλεξανδρέων
ἐκκλησία. | should weave a crown and offer it to him
on behalf of those under punishment, would he not grant a remission of
their penalties? In the same way we, when we offer to Him our
supplications for those who have fallen asleep, though they be sinners,
weave no crown, but offer up Christ sacrificed for our sins2493
, propitiating our merciful God for them as
well as for ourselves.
11. Then, after these things, we say that
Prayer which the Saviour delivered to His own disciples, with a pure
conscience entitling God our Father, and saying, Our Father, which
art in heaven. O most surpassing loving-kindness of
God! On them who revolted from Him and were in the very extreme
of misery has He bestowed such a complete forgiveness of evil deeds,
and so great participation of grace, as that they should even call Him
Father. Our Father, which art in heaven; and they also are
a heaven who bear the image of the heavenly2494
, in whom is God, dwelling and walking in
them2495
.
12. Hallowed be Thy Name. The
Name of God is in its nature holy, whether we say so or not; but since
it is sometimes profaned among sinners, according to the words,
Through you My Name is continually blasphemed among the
Gentiles2496
, we pray that in us
God’s Name may be hallowed; not that it comes to be holy from not
being holy, but because it becomes holy in us, when we are made holy,
and do things worthy of holiness.
13. Thy kingdom come. A pure
soul can say with boldness, Thy kingdom come; for he who has
heard Paul saying, Let not therefore sin reign in your mortal
body2497
, and has cleansed
himself in deed, and thought, and word, will say to God, Thy kingdom
come.
14. Thy will be done as in heaven so on
earth. God’s divine and blessed Angels do the will of
God, as David said in the Psalm, Bless the Lord, all ye Angels of
His, mighty in strength, that do His pleasure2498
. So then in effect thou meanest this
by thy prayer, “as in the Angels Thy will is done, so likewise be
it done on earth in me, O Lord.”
15. Give us this day our substantial
bread. This common bread is not substantial bread, but this
Holy Bread is substantial, that is, appointed for the substance of the
soul2499
| 2499 “It is manifest
that the author derives the word ἐπιούσιος from the
two words ἐπί and οὐσία, as do many others:
although the explanation which derives it from ἐπιούσῃ
ἡμέρᾳ is more probable. We
render it “substantial” in accordance with Cyril’s
meaning, with which the word “super-substantial does not
agree” (Ben. Ed.). | . For this Bread goeth not
into the belly and is cast out into the draught2500
, but is distributed into thy whole system
for the benefit of body and soul2501
| 2501 Cat. xxii. § 3,
note 1. Ben. Ed. “We are not to think that Cyril supposed
the Body of Christ to be distributed and digested into our body; but in
the usual way of speaking he attributes to the Holy Body that which
belongs only to the species under which It is hidden. Nor does he
deny that those species pass into the draught, but only the Body of
Christ.” Cf. Iren. V. ii. 2, 3, and “Eucharistic
Doctrine” in the Introduction. | . But by
this day, he means, “each day,” as also Paul said,
While it is called to-day2502
.
16. And forgive us our debts as we also
forgive our debtors. For we have many sins. For we
offend both in word and in thought, and very many things we do worthy
of condemnation; and if we say that we have no sin, we lie, as
John says2503
. And we make
a covenant with God, entreating Him to forgive us our sins, as we also
forgive our neighbours their debts. Considering then what we
receive and in return for what, let us not put off nor delay to forgive
one another. The offences committed against us are slight and
trivial, and easily settled; but those which we have committed against
God are great, and need such mercy as His only is. Take heed
therefore, lest for the slight and trivial sins against thee thou shut
out for thyself forgiveness from God for thy very grievous
sins.
17. And lead us not into temptation, O
Lord. Is this then what the Lord teaches us to pray, that we
may not be tempted at all? How then is it said elsewhere,
“a man untempted, is a man unproved2504
| 2504 Tertull. De
Bapt. c. 20: “For the word had gone before
‘that no one untempted should attain to the celestial
kingdoms.’” Apost. Const. II. viii.:
“The Scripture says, ‘A man that is a reprobate
(ἀδόκιμος) is not
tried (ἀπείραστος)
by God.’” Resch, Agrapha, Logion 26, p. 188,
quotes allusions to the saying in Jas. i. 12, 13; 2 Cor. xiii. 5, 6,
7, and concludes that it was
recorded as a saying of our Lord in one of the un-canonical gospels
(Luke i. 1), where it occurred in the context of
the incident narrated in Matt.
xxvi. 41; Mark xiv. 38. | ;” and again, My brethren, count it
all joy when ye fall into divers temptations2505
? But does perchance the entering into
temptation mean the being overwhelmed by the temptation? For
temptation is, as it were, like a winter torrent difficult to
cross. Those therefore who are not overwhelmed in temptations,
pass through, shewing themselves excellent swimmers, and not being
swept away by them at all; while those who are not such, enter into
them and are overwhelmed. As for example, Judas having entered
into the temptation of the love of money, swam not through it, but was
overwhelmed and was strangled2506
both in body and
spirit. Peter entered into the temptation of the denial; but
having entered, he was not overwhelmed by it, but manfully swam through
it, and was delivered from the temptation2507
| 2507 Compare the
description of Peter’s repentance in Cat. ii. 19. | . Listen again, in another place, to a
company of unscathed saints, giving thanks for deliverance from
temptation, Thou, O God hast proved us; Thou hast tried us by fire
like as silver is tried. Thou broughtest us into the net; Thou
layedst afflictions upon our loins. Thou hast caused men to ride
over our heads; we went through fire and water; and thou broughtest us
out into a place of rest2508
. Thou seest
them speaking boldly in regard to their having passed through and not
been pierced2509
| 2509 For ἐμπαρῆναι the Ben.
Ed. conjectures ἐμπαγῆναι
“to have been stuck fast.” | . But Thou
broughtest us out into a place of rest; now their coming into a
place of rest is their being delivered from temptation.
18. But deliver us from the
evil. If Lead us not into temptation implied the not
being tempted at all, He would not have said, But deliver us from
the evil. Now evil is our adversary the devil, from whom we
pray to be delivered2510
| 2510 Cyril is here a clear
witness for the reference of τοῦ
πονηροῦ to “the wicked
one.” | . Then after
completing the prayer thou sayest, Amen2511
| 2511 From § 14,
εὐχόμενος
τοῦτο
λέγεις, it seems probable that
the whole Prayer was said by the people as well as by the Priest.
See Introduction, “Eucharistic Rites.” | ;
by this Amen, which means “So be it,” setting thy
seal to the petitions of the divinely-taught prayer.
19. After this the Priest says, “Holy
things to holy men.” Holy are the gifts presented, having
received the visitation of the Holy Ghost; holy are ye also, having
been deemed worthy of the Holy Ghost; the holy things therefore
correspond to the holy persons2512
| 2512 Compare Waterland on
this passage, c. X. p 688. | . Then ye say,
“One is Holy, One is the Lord, Jesus Christ2513
| 2513 Apost. Const.
VIII. c. xiii: “Let the Bishop speak thus to the
people: Holy things for holy persons. And let the people
answer: There is One that is holy; there is one Lord, one Jesus
Christ, blessed for ever, to the glory of God the Father.”
The Liturgies of St. James and of Constantinople have nearly the same
words: in the Liturgy of St. Mark the answer of the people
is: One Father holy, one Son holy, one Spirit holy, in the unity
of the Holy Spirit. | .” For One is truly holy, by
nature holy; we too are holy, but not by nature, only by participation,
and discipline, and prayer.
20. After this 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 good2514
| 2514 Ps. xxxiv. 9. In the Apostolic
Constitutions the “Sancta Sanctis” and its
response are immediately followed by the “Gloria in
excelsis,” and the “Hosanna.” Then the Clergy
partake, and there follows a direction that this Psalm xxxiv. is to be
said while all the rest are partaking. In the Liturgy of
Constantinople there is the direction: “The Choir sings the
communion antiphon (τὸ
κοινωνικόν)
of the day or the saint.” | . Trust not the judgment to thy bodily
palate2515
| 2515 For μὴ
ἐπιτρέπητε,
probably an itacism, we should read μὴ
ἐπιτρέπεται,
as a question, the propriety of the change being indicated by the
answer οὐχί. “Is the judgment
of this entrusted to the bodily palate? No, but,
&c.” | no, but to faith
unfaltering; for they who taste are bidden to taste, not bread and
wine, but the anti-typical2516
| 2516 ἀντιτύπου
σώματος, “the
antitypical Body,” not “the antitype of the Body,”
which would require τοῦ
σώματος. Cf. Cat. xxi.
§ 1, note 6. | Body and Blood of
Christ.
21. In approaching2517
therefore, come not with thy wrists extended, or thy fingers spread;
but make thy left hand a throne for the right, as for that which is to
receive a King2518
| 2518 Cyril appears to be
the earliest authority for thus placing the hands in the form of a
Cross. A similar direction is given in the 101st Canon of the
Trullan Council (692), and by Joh. Damasc. (De Fid.
Orthod. iv. 14). Dict. Chr. Ant.
“Communion.” That the communicant was to
receive the Bread in his own hands is clear from the language of Cyril
and other Fathers. Cf. Clem. Alex. Strom. I. c. i.
§ 5: “Some after dividing the Eucharist according to
custom allow each of the laity himself to take his part.”
See the passage of Origen quoted in the next note, and Tertull. Cor.
Mil. c. iii. “The Sacrament of the Eucharist, which the
Lord commanded both (to be taken) at meal-times and by all, we take
even in assemblies before dawn, and from the hand of none but the
presidents.” | . And having
hollowed thy palm, receive the Body of Christ, saying over it,
Amen. So then after having carefully hallowed thine eyes
by the touch of the Holy Body, partake of it; giving heed lest thou
lose any portion thereof2519
| 2519 Origen. Hom.
xiii. in Exod. § 3: “I wish to admonish you by
examples from your own religion: ye, who have been accustomed to
attend the Sacred Mysteries, know how, when you receive the Body of the
Lord, you guard it with all care and reverence, that no little part of
it fall down, no portion of the consecrated gift slip away. For
you believe yourselves guilty, and rightly so believe, if any part
thereof fall through carelessness.” | ; for whatever thou
losest, is evidently a loss to thee as it were from one of thine own
members. For tell me, if any one gave thee grains of gold,
wouldest thou not hold them with all carefulness, being on thy guard
against losing any of them, and suffering loss? Wilt thou not
then much more carefully keep watch, that not a crumb fall from thee of
what is more precious than gold and precious stones?
22. Then after thou hast partaken of the
Body of Christ, draw near also to the Cup of His Blood; not stretching
forth thine hands, but bending2520
| 2520 κύπτων, not kneeling, but
standing in a bowing posture. Cf. Bingham, XV. c. 5, §
3. | , and saying with an
air of worship and reverence, Amen2521
| 2521 Apost. Const.
VIII. c. 13: “Let the Bishop give the Oblation (προσφοράν) saying, The Body of Christ. And let him that receiveth
say, Amen. And let the Deacon hold the Cup, and when he
delivers it say, The Blood of Christ, the Cup of Life. And
let him that drinketh say, Amen.” | ,
hallow thyself by partaking also of the Blood of Christ. And
while the moisture is still upon thy lips, touch it with thine hands,
and hallow thine eyes and brow and the other organs of sense2522
| 2522 Cat. xxi. 3, note
8. | . Then wait for the prayer, and give
thanks unto God, who hath accounted thee worthy of so great
mysteries2523
| 2523 In the Liturgy
of St. James, after all have communicated, “The Deacons and
the People say: Fill our mouths with Thy praise, O Lord, and
fill our lips with joy, that we may sing of Thy glory, of Thy
greatness, all the day. And again: We render thanks
to Thee, Christ our God, that Thou hast accounted us worthy to partake
of Thy Body and Blood, &c.” | .
23. Hold
fast these traditions undefiled and, keep yourselves free from
offence. Sever not yourselves from the Communion; deprive not
yourselves, through the pollution of sins, of these Holy and Spiritual
Mysteries. And the God of peace sanctify you wholly; and may
your spirit, and soul, and body be preserved entire without blame at
the coming of our Lord Jesus Christ2524
:—To whom be glory and honour and
might, with the Father and the Holy Spirit, now and ever, and world
without end. Amen.E.C.F. INDEX & SEARCH
|
