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النشر الإلكتروني

Primitive Liturgies.

The Christian Service

century.

Christian times we may gather so much concerning this form,1 as to allow that the various Churches, which were founded by the Apostles, had each a Service for the Eucharist; and that these Liturgies, while differing it may be in some particulars, all agreed in their main features. The earliest extant account of the Sunday in the second Service is contained in the following passage of Justin Martyr's Apology (140). We find what we should expect from the traces that are scattered through the Apostolical writings, that this Service included the reading of the Gospels or the Prophets; a sermon; a Litany, in which all joined; then the Eucharist, in which the presiding minister offered up a prayer, the people answering heartily Amen. Next followed the distribution of the consecrated elements; the Service being always accompanied with almsgiving.

Justin Martyr's account of the Sun

vnois, μvýμn (150), ibid. p. 345: Passover (249), Orig. cont. Cels. lib. VIII. p. 759, ed. Bened.: Mass, Missa (385), from the usual form of dismission, Ite, missa est; Ambros. Epist. 1. 20, ad Marcellin. p. 901, ed. Bened. It was also called by the Latins Collecta (see Freeman, 1. pp. 145 sq.), Dominicum, Agenda; and by the Greeks, Mystagogia, Synaxis, Telete, Anaphora: see Maskell, Ancient Liturgy, p. 146.

Τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πόλεις ἢ ἀγροὺς Lay'service. μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα lowing successive appellations of rist (107), Ignat. Epist. ad Smyrn. c. this Service:-Breaking of Bread 7, 8; ad Philadelph. c. 4: Sacrifice, (A. D. 33), Acts ii. 42: Communion, Ovría (150), Just. M. Dial. pp. 344 Kowvwvía (57), from St. Paul's account sq.: Commemoration, Memorial, àváof the effect of the Service, which is the communion of the body and blood of Christ, 1 Cor. x. 16: Lord's Supper, Kupiaкdv deîπvov (57), because instituted by our Lord at supper, and succeeding the Jewish Paschal supper; it does not appear, however, that the text (I Cor. xi. 20) was interpreted absolutely of the Eucharist before the end of the fourth century; and at the end of the seventh century Lord's Supper had not become a familiar name for the Eucharist, but rather denoted the supper, or lovefeast, agape, which accompanied it, or our Lord's own supper with His disciples, or the supper which preceded the Eucharist on Maundy Thursday: Oblation, πрoσpopά (96), Clem. Rom. Epist. I. c. 40: Sacrament (104), Plin. Epist. x. 97: Eucha

1 'In the early Fathers we are not to expect a full account of the Liturgy: the Church used much reserve in speaking of its sacraments and ordinances amongst catechumens and infidels, only imparting the nature and method of them to converts about to be baptized.' Blunt, Intros. Lect. p. 17, note.

τῶν ἀποστόλων ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται μέχρις ἐγχωρεῖ· εἶτα παυσαμένου τοῦ ἀναγινώσκοντος, ὁ προεστὼς διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται· ἔπειτα ἀνιστάμεθα κοινῇ πάντες καὶ εὐχὰς πέμπομεν· καὶ, ὡς προέφημεν, παυσαμένων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται καὶ οἶνος καὶ ὕδωρ· καὶ ὁ προεστὼς εὐχὰς ὁμοίως καὶ εὐχαριστίας ὅση δύναμις αὐτῷ ἀναπέμπει, καὶ ὁ λαὸς ἐπευφημεῖ λέγων τὸ ̓Αμήν. καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαρισ τηθέντων ἑκάστῳ γίνεται, καὶ τοῖς οὐ παροῦσι διὰ τῶν διακόνων πέμπεται. οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ προαίρεσιν ἕκασ τος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι· καὶ τὸ συλλεγόμενον παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς ἐπικουρεῖ ὀρφανοῖς, κ.τ.λ.

It is a general opinion that Liturgies were not committed to writing before the end of the second, or even of the third century; nor indeed can we confidently assert that we have a perfect example of so high antiquity: yet certain portions, and expressions which we still use, can certainly be traced,3 and perhaps the substance of the Liturgy itself may be recovered, which was used at a very early period. The following is the Anaphoral portion of the Liturgy of St. Chrysostom, which is ordinarily used in the Eastern Church.5

1 Justin Mart. Apol. Major, sub fin. Opp. p. 98 (ed. Colon. 1686). See also the description of the Service at the reception of converts, ibid. p. 97.

2 ‘This seems very probable, be. cause, in the persecutions under Diocletian and his associates, though a strict inquiry was made after the books of Scripture, and other things belonging to the Church, which were often delivered up by the traditores to be burnt, yet we never read of any ritual books, or books of Divine Service, delivered up among them.' Renaudot, in Bingham, XIII. v. § 3. 3 See Bingham, XIII. ch. v.

4 See The Ancient Liturgy of the Church of Jerusalem, being the Liturgy of St. James freed from all later

"

Additions and Interpolations, &c.
Lond. 1744: The Liturgies of S.
Mark, S. James, S. Clement, S.
Chrysostom, S. Basil, ed. by Dr.
Neale; and Liturgies Eastern and
Western, with Introduction, Notes,
and Glossary, by Hammond, Oxf.
1878.

5 The Greek ritual books contain
also the Liturgy of St. Basil, which
is used on Sundays in Lent (except
Palm Sunday), Maundy Thursday,
Easter Eve, the Vigils of Christmas
and Epiphany, and Jan. 1, the Feast
of St. Basil: Neale, Pref. p. xvi.;
and the Liturgy of the Preconsecrated,
which is used on every day of Lent,
except Saturdays, Sundays, the An-
nunciation, and Maundy Thursday :
ib. p. xxxiii, note.

Primitive

Liturgies.

Chrysostom

Liturgy of st. Η ΑΝΑΦΟΡΑ ΤΗΣ ΘΕΙΑΣ ΛΕΙΤΟΥΡΓΙΑΣ ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ.1

Ὁ Διάκονος· Στῶμεν καλῶς· στῶμεν μετὰ φόβου πρόσχωμεν τὴν ἁγίαν ̓Αναφορὰν ἐν εἰρήνῃ προσφέρειν.

Ο Χορός· Ελεον εἰρήνης, θυσίαν αἰνέσεως.

Καὶ ὁ μὲν Ἱερεὺς, ἐπάρας τὸν ̓Αέρα ἀπὸ τῶν ̔Αγίων, ἀποτίθησιν αὐτὸν ἐν ἑνὶ τόπῳ, λέγων τὸ, Ἡ χάρις, κ.τ.λ. Ὁ δὲ Διάκονος προσκυνήσας εἰσέρχεται ἐν τῷ ἁγίῳ Βήματι· καὶ λαβὼν Ριπίδιον ῥιπίζει τὰ ̔Αγια εὐλαβῶς. Ὁ Ἱερεὺς, στραφεὶς πρὸς τὸν λαὸν, ἐκφωνεῖ·

Ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ ἁγίου Πνεύματος εἴη μετὰ πάντων ὑμῶν.

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Ὁ Χορός· "Αξιον καὶ δίκαιον ἐστὶ προσκυνεῖν Πατέρα, Υἱὸν, καὶ ἅγιον Πνεῦμα, Τριάδα ὁμοούσιον καὶ ἀχώριστον.

Ὁ Ἱερεὺς μυστικῶς, πρὸς ἀνατολὰς ἐστραμμένος· “Αξιον καὶ δίκαιον σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ αἰνεῖν, σοὶ εὐχαρισ τεῖν, σὲ προσκυνεῖν ἐν παντὶ τόπῳ τῆς δεσποτείας σου· σὺ γὰρ εἶ Θεὸς ἀνέκφραστος, ἀπερινόητος, ἀόρατος, ἀκατάληπτος, ἀεὶ ὤν, ὡσαύτως ὢν, σὺ καὶ ὁ μονογενής σου Υἱὸς καὶ τὸ Πνεῦμά σου τὸ ἅγιον· σὺ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι ἡμᾶς παρήγαγες, καὶ

1 Εὐχολόγιον τὸ μέγα, περιέχον τὰς τῶν ἑπτὰ μυστηρίων ἀκολουθίας pp. 61 sqq. Venice, 1862. Αἱ θεῖαι λειτουργίαι ̇ pp. 17 sqq. Venice, 1867. The Divine Liturgy of our Father among the Saints, John Chrysostom, Archbishop of Constantinople. Done into English, with some Prefatory Notes, and the original Greek of the open parts. London, 1866.

2 The Air (ἀήρ or νεφέλη) is the outer covering, placed over the Paten and Cup, each being first covered

with its own veil. Neale, p. 170; Divine Liturgy, p. 4.

* The Fans (Flabella, Muscaria), originally of light material, to keep away insects, in process of time came to signify mystically the vibration of the wings of the Seraphim: they are now generally made of silver, and in the shape of cherubs' heads and wings. Neale, Liturgies, p. xxv. note. Martyrium S. Polycarpi, § 14.

4 Cf.

Chrysostom.

παραπεσόντας ἀνέστησας πάλιν, καὶ οὐκ ἀπέστης πάντα ποιῶν Liturgy of st ἕως ἡμᾶς εἰς τὸν οὐρανὸν ἀνήγαγες καὶ τὴν βασιλείαν σου ἐχαρίσω τὴν μέλλουσαν. Ὑπὲρ τούτων ἁπάντων εὐχαριστοῦμεν Σοὶ, καὶ τῷ μονογενεῖ σου Υἱῷ, καὶ τῷ Πνεύματί σου τῷ ἁγίῳ· ὑπὲρ πάντων ὧν ἴσμεν, καὶ ὧν οὐκ ἴσμεν, τῶν φανερῶν καὶ ἀφανῶν εὐεργεσιῶν τῶν εἰς ἡμᾶς γεγενημένων. Εὐχαριστοῦμέν σοι καὶ

ὑπὲρ τῆς Λειτουργίας ταύτης, ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι κατηξίωσας· καίτοι σοι παρεστήκασι χιλιάδες ̓Αρχαγγέλων, καὶ μυριάδες ̓Αγγέλων, τὰ Χερουβὶμ καὶ τὰ Σεραφίμ, ἑξαπτέρυγα, πολυόμματα, μετάρσια, πτερωτά.

Ἐκφώνως· Τὸν ἐπινίκιον ὕμνον ᾄδοντα, βοῶντα, κεκραγότα, καὶ λέγοντα·

Ο Χορός

Αγιος, ἅγιος, ἅγιος, Κύριος Σαβαώθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ δόξης σου. Ὡσαννὰ ἐν τοῖς ὑψίστοις· εὐλογη μένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· ὡσαννὰ ἐν τοῖς ὑψίστοις. Ἐνταῦθα πάλιν λαβὼν ὁ Διάκονος τὸν ̓Αστερίσκονι ἐκ τοῦ ἁγίου Δίσκου ποιεῖ Σταυροῦ τύπον ἐπάνω αὐτοῦ, καὶ ἀσπασάμενος αὐτὸν ἀποτίθησιν ἐν μέρει τινί.

Ὁ δὲ Ἱερεὺς ἐπεύχεται μυστικῶς··

Μετα τούτων καὶ ἡμεῖς τῶν μακαρίων Δυνάμεων, Δέσποτα φιλάνθρωπε, βοῶμεν καὶ λέγομεν· "Αγιος εἶ καὶ πανάγιος, Σὺ, καὶ ὁ μονογενής σου Υἱὸς, καὶ τὸ Πνεῦμά σου τὸ ἅγιον. "Αγιος εἶ καὶ πανάγιος, καὶ μεγαλοπρεπὴς ἡ δόξα σου· ὃς τὸν κόσμον σου οὕτως ἠγάπησας, ὥστε τὸν μονογενῆ σου Υἱὸν δοῦναι, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ ̓ ἔχῃ ζωὴν αἰώνιον· ὃς ἐλθὼν, καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας, τῇ νυκτὶ ᾗ παρεδίδοτο, μᾶλλον δὲ ἑαυτὸν παρεδίδου ὑπὲρ τῆς τοῦ κόσμου ζωῆς, λαβὼν ἄρτον ἐν ταῖς ἁγίαις αὑτοῦ καὶ ἀχράντοις καὶ ἀμωμήτοις χερσὶν, εὐχαριστήσας καὶ εὐλογήσας, ἁγιάσας, κλάσας, ἔδωκε τοῖς ἁγίοις αὑτοῦ Μαθηταῖς καὶ ̓Αποστόλοις, εἰπών· Ἐκφώνως Λάβετε, φάγετε, τοῦτό μου ἐστὶ τὸ Σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὁ Χορός· Αμήν. · Μυστικῶς· Ομοίως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι,

λέγων·

Εκφώνως· Πίετε ἐξ αὐτοῦ πάντες, τοῦτό ἐστι τὸ Αἷμά μου

1 Two crossed strips of metal, used to cover the Paten, to prevent the Veil (δισκοκάλυμμα) from dis

arranging the portions of Bread.
Neale, Liturgies, p. 170.

Chrysostom.

Liturgy of st. τὸ τῆς καινῆς Διαθήκης, τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχυνόμενον, εἰς ἄφεσιν ἁμαρτιῶν. Ὁ Χορός· ̓Αμήν.

Μυστικῶς Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς, καὶ πάντων τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ Σταυροῦ, τοῦ Τάφου, τῆς τριημέρου ̓Αναστάσεως, τῆς εἰς οὐρανοὺς ̓Αναβάσεως, τῆς ἐκ δεξιῶν Καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν Παρουσίας·

Ἐκφώνως· Τὰ σὰ ἐκ τῶν σῶν σοὶ προσφέρομεν κατὰ πάντα, καὶ διὰ πάντα.

Ὁ Χορός· Σὲ ὑμνοῦμεν, σὲ εὐλογοῦμεν, σοὶ εὐχαριστοῦμεν, Κύριε, καὶ δεόμεθά σου, ὁ Θεὸς ἡμῶν.

Ὁ δὲ Ἱερεὺς κλίνας τὴν κεφαλὴν ἐπεύχεται μυστικῶς· Ετι προσφέρομέν σοι τὴν λογικὴν ταύτην καὶ ἀναίμακτον λατρείαν, καὶ παρακαλοῦμέν σε, καὶ δεόμεθα, καὶ ἱκετεύομεν· Κατάπεμψον τὸ Πνεῦμά σου τὸ ἅγιον ἐφ ̓ ἡμᾶς, καὶ ἐπὶ τὰ προκείμενα Δῶρα ταῦτα.

Καὶ ὁ μὲν Διάκονος ἀποτίθησι τὸ Ῥιπίδιον, καὶ ἔρχεται ἐγγύτερον τῷ Ἱερεῖ, καὶ προσκυνοῦσιν ἀμφότεροι τρὶς ἔμπροσθεν τῆς ἁγίας Τραπέζης.

Εἶτα τὴν κεφαλὴν ὑποκλίνας ὁ Διάκονος δεικνύει σὺν τῷ Ωραρίῳ τὸν ἅγιον Αρτον, λέγων μυστικῶς· Εὐλόγησον, Δέσποτα, τὸν ἅγιον ̓́Αρτον.

Καὶ ὁ Ἱερεὺς ἀνιστάμενος σφραγίζει τρὶς τὰ ἅγια Δῶρα, λέγων·

Καὶ ποίησον τὸν μὲν ̓́Αρτον τοῦτον, τίμιον Σῶμα τοῦ Χριστοῦ

σου.

Ὁ Διάκονος ̓Αμήν. Καὶ αὖθις ὁ αὐτὸς δεικνύων σὺν τῷ Ωραρίῳ τὸ ἅγιον Ποτήριον

Εὐλόγησον, Δέσποτα, τὸ ἅγιον Ποτήρων.

Καὶ ὁ Ἱερεὺς εὐλογῶν λέγει·

Τὸ δὲ ἐν τῷ Ποτηρίῳ τούτῳ, τίμιον Αἷμα τοῦ Χριστοῦ σου.
Ὁ Διάκονος ̓Αμήν. Καὶ αὖθις ὁ Διάκονος, δεικνύων
μετὰ τοῦ Ωραρίου ἀμφότερα τὰ ̔Αγια, λέγει
Εὐλόγησον, Δέσποτα, τὰ ἀμφότερα.

1 Ωράριον, seu potius ὀράριον, denotat pannum oblongum, brachio Sacerdotis imponi solitum. Suicer. 'It appears only to be used of the deacon's "stole," as we now call it,

not as in Latin of the corresponding vestment (περιτραχήλιον) worn by priests.' Marriott, Vestiarium Christianum, p. 84, note. Hammond, Liturgies, p. 391.

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