wording, the number, the length, and the order of the prayers, and in other unessential points, but agree in the most important parts of the service of the Eucharist. They are too different to be derived from a common original, and yet too similar to have arisen each entirely by itself.' All the old liturgies combine action and prayer, and presuppose, according to the Jewish custom, the participation of the people, who frequently respond to the prayers of the priest, and thereby testify their own priestly character. These responses are sometimes a simple Amen, sometimes Kyrie eleison, sometimes a sort of dialogue with the priest: Priest: The Lord be with you! People: And with thy spirit! Priest: Lift up your hearts! People: We lift them up unto the Lord. People: It is meet and right. Some parts of the liturgy, as the Creed, the Seraphic Hymn, the Lord's Prayer, were said or sung by the priest and 'Trollope says, in the Introduction to his edition of the Liturgia Jacobi: "Noth ing short of the reverence due to the authority of an apostle, could have preserved intact, through successive ages, that strict uniformity of rite and striking identity of sentiment, which pervade these venerable compositions; but there is, at the same time, a sufficient diversity both of expression and arrangement, to mark them as the productions of different authors, each writing without any immediate communication with the others, but all influenced by the same prevailing motives of action and the same constant habit of thought." Neale goes further, and, in a special article on Liturgical Quotations (Essays on Liturgiology and Church History, Lond. 1863, p. 411 ff.), endeavors to prove that Paul several times quotes the primitive liturgy, viz., in those passages in which he introduces certain statements with a yéypantai, or λέγει, οι πιστὸς ὁ λόγος, while the statements are not to be found in the Old Testa ment: 1 Cor. ii. 9; xv. 45; Eph. v. 14; 1 Tim. i. 15; iii. 1; iv. 1, 9; 2 Tim. ii. 11–13, 19; Tit. iii. 8. But the only plausible instance is 1 Cor. ii. 9: Kadws yéγραπται· ὁ ὀφθαλμὸς οὐκ εἶδε, καὶ οἷς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, & ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν, which, it is true, occur word for word (though in the form of prayer, therefore with roíμaras, and ¿yarŵσí σe instead of àyazŵow autóv) in the Anaphora of the Liturgia Jacobi, while the parallel commonly cited from Is. lxiv. 4 is hardly suitable. But if there had been such a primitive written apostolic liturgy, there would have undoubtedly been other and clearer traces of it. The passages adduced may as well have been quotations from primi. tive Christian hymns and psalms, though such are very nearly akin to liturgical prayers. congregation together. Originally the whole congregation of the faithful' was intended to respond; but with the advance of the hierarchical principle the democratic and popular ele ment fell away, and the deacons or the choir assumed the re sponses of the congregation, especially where the liturgical language was not intelligible to the people.' Several of the oldest liturgies, like those of St. Clement and St. James, have long since gone out of use, and have only a historical interest. Others, like those of St. Basil and St. Chrysostom, and the Roman, are still used, with various changes and additions made at various times, in the Greek and Latin churches. Many of their most valuable parts have passed, through the medium of the Latin mass-books, into the liturgies and agenda of the Anglican, the Lutheran, and some of the Reformed churches. But in general they breathe an entirely different atmosphere from the Protestant liturgies, even the Anglican not excepted. For in them all the eucharistic sacrifice is the centre around which all the prayers and services revolve. This act of sacrifice for the quick and the dead is a complete service, the sermon being entirely unessential, and in fact usually dispensed with. In Protestantism, on the contrary, the Lord's Supper is almost exclusively Communion, and the sermon is the chief matter in every ordinary service. Between the Oriental and Occidental liturgies there are the following characteristic differences: 1. The Eastern retain the ante-Nicene division of public worship into two parts: the λειτουργία κατηχουμένων, MISSA CATECHUMENORUM, which is mainly didactic, and the λειτουργία τῶν πιστῶν, MISSA FIDELIUM, which contains the celebration of the Eucharist proper. This division lost its primitive import upon the union of church and state, and the 1 In the Clementine Liturgy, all, wávres; in the Liturgy of St. James, the Peo ple, ὁ λαός. In the Liturgies of St. Basil and St. Chrysostom, which have displaced the older Greek liturgies, the diákovos or xopós usually responds. In the Roman mass the people fall still further out of view, but accompany the priest with silent prayers. universal introduction of infant baptism. The Latin liturgies connect the two parts in one whole. 2. The Eastern liturgies contain, after the Words of Institution, an express Invocation of the Holy Ghost, without which the sanctification of the elements is not fully effected Traces of this appear in the Gallican liturgies. But in the Ro man liturgy this invocation is entirely wanting, and the sanc tification of the elements is considered as effected by the priest's rehearsal of the Words of Institution. This has remained a point of dispute between the Greek and the Roman churches. Gregory the Great asserts that the apostles used nothing in the consecration but the Words of Institution and the Lord's Prayer.' But whence could he know this in the sixth century, since the New Testament gives us no information on the subject? An invocatio Spiritus Sancti upon the elements is nowhere mentioned; only a thanksgiving of the Lord, preceding the Words of Institution, and forming also, it may be, an act of consecration, though neither in the sense. of the Greek nor of the Roman church. The Words of Institution: "This is my body," &c., are moreover addressed not to God, but to the disciples, and express, so to speak, the result of the Lord's benediction." 1 Epist. ad Joann. Episc. Syriac. * On this disputed point Neale agrees with the Oriental church, Freeman with the Latin. Comp. Neale, Tetralogia Liturgica, Præfat. p. xv. sqq., and his English edition of the Primitive Liturgies of S. Mark, S. James, etc., p. 23. In the latter place he says of the ἐπίκλησις Πνεύματος ἁγίου: “By the Invocation of the Holy Ghost, according to the doctrine of the Eastern church, and not by the words of institution, the bread and wine are 'changed,' ' transmuted,' 'transelemented,' 'transubstantiated' into our LORD's Body and Blood. This has always been a point of contention between the two churches-the time at which the change takes place. Originally, there is no doubt that the Invocation of the HOLY GHOST formed a part of all liturgies. The Petrine has entirely lost it: the Ephesine (Gallican and Moz arabic) more or less retains it: as do also those mixtures of the Ephesine and Petrine the Ambrosian and Patriarchine or Aquileian. To use the words of the authorized Russian Catechism: Why is this (the Invocation) so essential? Because at the moment of this act, the bread and wine are changed or transubstantiated into the very Body of CHRIST and into the very Blood of CHRIST. How are we to understand the word Transubstantiation? In the exposition of the faith by the Eastern Patriarchs, it is said that the word is not to be taken to define the manner in which the bread and wine are changed into the Body and Blood of our LORD; for this 3. The Oriental liturgy allowed, more like the Protestan church, the use of the various vernaculars, Greek, Syriac, Armenian, Coptic, &c.; while the Roman mass, in its desire for uniformity, sacrifices all vernacular tongues to the Latin, and so makes itself unintelligible to the people. 4. The Oriental liturgy is, so to speak, a symbolic drama of the history of redemption, repeated with little alteration every Sunday. The preceding vespers represent the creation, the fall, and the earnest expectation of Christ; the principal ser vice on Sunday morning exhibits the life of Christ from his birth to his ascension; and the prayers and lessons are accom. panied by corresponding symbolical acts of the priests and deacon lighting and extinguishing candles, opening and closing doors, kissing the altar and the gospel, crossing the forehead, mouth, and breast, swinging the censer, frequent change of liturgical vestments, processions, genuflexions, and prostrations. The whole orthodox Greek and Russian worship has a 'strongly marked Oriental character, and exceeds the Roman in splendor and pomp of symbolical ceremonial.' The Roman mass is also a dramatic commemoration and representation of the history of redemption, especially of the passion and atoning death of Christ, but has a more didactic. character, and sets forth not so much the objective history, as the subjective application of redemption from the Confiteor to none can understand but God; but only this much is signified, that the bread, truly, really, and substantially becomes the very true Body of the LORD, and the wine the very Blood of the LORD.'" Freeman, on the contrary, in his Principles of Div. Serv. vol. ii. Part ii. p. 196 f., asserts: "The Eastern church cannot maintain the position which, as represented by her doctors of the last four hundred years, and alleging the authority of St. Cyril, she has taken up, that there is no consecration till there has followed (1) a prayer of oblation and (2) one of Invocation of the Holy Ghost. In truth, the view refutes itself, for it disqualifies the oblation for the very purpose for which it is avowedly placed there, namely to make offering of the already consecrated Gifts, i. e., of the Body and Blood of Christ; thus reducing it to a level with the oblation at the beginning of the office. The only view that can be taken of these very ancient prayers, is that they are to be conceived of as offered simultaneously with the recitation of the Institution." On the mystical meaning of the Oriental cultus comp. the Commentary of Symeon of Thessalonica († 1429) on the Liturgy of St. Chrysostom, and Neale s In troduction to his English edition of the Oriental Liturgies, pp. xxvii.- xxxvi. the Postcommunio. It affords less room for symbolical action, but more for word and song, and follows more closely the course of the church year with varying collects and prefaces for the high festivals,' thus gaining variety. In this it stands the nearer to the Protestant worship, which, however, entirely casts off symbolical veils, and makes the sermon the centre. Every Oriental liturgy has two main divisions. The first embraces the prayers and acts before the Anaphora or Oblation (canon Missæ) to the Sursum corda; the second, the Anaphora to the close. The first division again falls into the Mass of the Catechumens, and the Mass of the Faithful, to the Sursum corda. To it belong the Prefatory Prayer, the Introit, Ingressa, or Antiphon, the Little Entrance, the Trisagion, the Scripture Lessons, the Prayers after the Gospel, and the Expulsion of the Catechumens; then the Prayers of the Faithful, the Great Entrance, the Offertory, the Kiss of Peace, the Creed. The Anaphora comprises the great Eucharistic Prayer of Thanksgiving, the Commemoration of the life of Jesus, the Words of Institution, the Oblation of the Elements, the Invocation of the Holy Ghost, the Great Intercession for Quick and Dead, the Lord's Prayer, and finally the Communion with its proper prayers and acts, the Thanksgiving, and the Dismissal." The COLLECTs belong strictly only to the Latin church, which has produced many hundred such short prayers. The word comes either from the fact that the prayer collects the sense of the Epistle and Gospel for the day in the form of prayer; or that the priest collects therein the wishes and petitions of the people. The col lect is a short liturgical prayer, consisting of one petition, closing with the form of mediation through the merits of Christ, and sometimes with a doxology to the Trin. ity. Comp. a treatise of Neale on The Collects of the Church, in Essays on Liturgiology and Church History, p. 46 ff., and William Bright: Ancient Collects and Prayers, selected from various rituals, Oxford and London, 1860. 2 It is a curious fact, that in the Protestant Episcopal Trinity chapel of New York, with the full approval of the bishop, Horatio Potter, and the assistance of the choir, on the second of March, 1865, the anniversary of the accession of the Russian Czar, Alexander II., the full liturgy or mass of the orthodox Græco-Russian church was celebrated before a numerous assembly by a recently arrived Græco-Russian monk and priest (or deacon), Agapius Honcharenko. This is the first instance of an Oriental service in the United States (for the Russian fleet which was in the harbor of New York in 1863 held its worship exclusively upon the ships), and probably also the first instance of the celebration of the unbloody sacrifice of the mass and |