ANTIOCHENE
572
ANTIOCHENE
apostles, martjTs, confessors, bishops, priests, dea-
cons, subdeacons, readers, singers, virgins, widows,
laymen, and all those whose names thou knowest."
After the Kiss of Peace (The peace of God be with
you all) the deacon calls upon the people to pray
for various causes which are nearly the same as those
of the bishop's litany and the bishop gathers up their
prayers in a collect. He then shows them the Holy
Eucharist, saying: "Holy things for the holy" and
they answer: ""One is holy, one is Lord, Jesus Christ
in the glory of God the Father, etc." The bishop
gives the people Holy Commimion in the form of
bread, saying to each: "The body of Christ", and
the communicant " answers Amen". The deacon fol-
lows with the chaHce, saying: "The blood of Christ,
chalice of life." R. "Amen." While they receive,
the x.xxiii Psalm (I will bless the Lord at all times)
is said. After Comm\inion the deacons take what is
left of the Blessed Sacrament to the tabernacles
(ira<rTo06^ia). There follows a short thanksgiving,
the bishop dismi.sses the people and the deacon ends
by saying: "Go in peace."
Throughout this liturgy the compiler supposes that it was drawn up by the Apostles and he inserts sen- tences telling us which Apostle composed each separate part, for instance: "And I, James, brother of John the son of Zebedee, say that the deacon shall say at once: ' No one of the catechumens,' " etc. The second book of the Apostolic Constitutions contains the outline of a liturgy (hardly more than the rubrics) which practically coincides with this one. All the liturgies of the Antiochene class follow the same general arrangement as that of the Apostolic Con- stitutions. Gradually the preparation of the obla- tion (Prothcsis, the word also used for the credence table), before the actual liturgy begins, de\'elops into an elaborate service. The preparation for the lessons (the little Entrance) and the carrying of the oblation from the Prothesis to the altar (the great Entrance) become solemn processions, but the out- line of the liturgy; the Mass of the Catechumens and their dismissal; the litany; the Anaphora beginning with the words "Right and just" and interrupted by the Sanctus; the words of Institution; Anamimnesis, Epiklesis and Supplication for all kinds of people at that place; the Elevation with the words " Holy things to the holy"; the Communion distributed by the bishop and deacon (the deacon having the chalice); and then the final prayer and dismissal — this order is characteristic of all the Syrian and Palestinian uses, and is followed in the derived Byzantine liturgies. Two points in that of the Apostolic Constitutions should be noticed. No saints are mentioned by name and there is no Our Father. The mention of saints' names, especially of the "All-holy Mother of God", spread considerably among Catholics after the Council of Ephesus (4.31), and prayers invoking her under that title were then added to all the Catholic liturgies. The Apostolic Constitutions have pre- served an older form unchanged by the development that modifies forms in actual use. The omission of the Lord's Prayer is curious and unique. It has at any rate nothing to do with relative antiquity. In the "Teaching of the Twelve Apostles" (VIII, ii, 3) people are told to pray three times a day "as the Lord commanded in his Gospel: Our Father", etc.
II. Tfie Greek Liturgy of St. James.— Oi the Anti- ochene liturgies drawn up for actu.al use, the oldest one and the original from which the others have been derived is the Greek Liturgy of St. James. The earliest reference to it is Canon xxxii of the Quinisextura Council (II TruUan a. d. G92), which oiiotes it as being really composed by St. James, the brother of Our Lord. The Council appeals to this liturgy in defending the mixed chalice against the Armenians. St. Jerome (died 420) seems to have
knowTi it. At any rate at Bethlehem he quotes as a
liturgical form the words " who alone is sinless ' ', which
occur in this Liturgy (Adv. Pel., II, x.xiii). The
fact that the Jacobites use the same liturgy in Syriac
shows that it existed and was well established before
the Monophysite schism. The oldest manuscrijjt is
one of the tenth century formerly belonging to the
Greek monastery at Messina and now kept in the
University library of that city. The Greek Liturgy
of St. James follows in all its essential parts that of
the Apostolic Constitutions. It has preparatory
prayers to be said by the priest and deacon and a
blessing of the incense. Then begins the Mass of the
Catechumens with the little Entrance. The deacon
says a litany (^KT^«ia), to each clause of which the
people answer " Kyrie eleison". Meanwhile the priest
is saying a prayer to himself, of which only the last
words are said aloud, after the litany is finished.
The singers say the Trisagion, "Holy God, holy
Strong One, holy Immortal One, have mercy on us."
The practice of the priest saying one prayer silently
while the people are occupied with something differ-
ent is a later development. The Lessons follow, still
in the older form, that is, long portions of botti Testa-
ments, then the prayers for the catechumens and
their dismissal. Among the prayers for the cate-
chumens occurs a reference to the cross (lift up the
horn of the Christians by the power of the venerable
and life-giving cross) w-hich must have been written
after St. Helen found it (c. 326) and which is one of
the many reasons for connecting this liturgy with
Jerusalem. When the catechumens are dismissed,
the deacon tells the faithful to "know each other",
that is to observe whether any stranger is still present.
The great Entrance which begins the Mass of the
Faithful is already an imposing ceremony. The in-
cense is blessed, the oblation is brought from the
Prothesis to the altar while the people sing the
Cherubikon, ending with three Alleluias. (The text
is different from the Byzantine Cherubikon). Mean-
while the priest says another prayer silently. The
creed is then said; apparently at first it was a shorter
form like the Apostles' Creed. The Offertorj' prayers
and the litany are much longer than those in the
Apostolic Constitutions. There is as yet no reference
to an Iconostasis (screen di\'iding the choir or
place of the clergy). The beginning of the "Anaph-
ora" (Preface) is shorter. The words of Institution
and .4namimnesis are followed immediately by the
Epiklesis; then comes the Supplication for various
people. The deacon reads the "Diptyclis" of the
names of people for whom they pray; then follows a
list of Saints beginning with "our all-holy, immacu-
late and highly praised Lady Mary, Mother of God
and ever-virgin." Here are inserted two hymns to
Our Lady obviously directed against the Nestorian
heresy. The Lord's Prayer follows with an introduc-
tion and Embolismos. The Host is shown to the
people with the same words as in the Apostolic
Constitutions, and then broken, and part of it is put
into the chalice while the priest says: "The mi.xing
of the all-holy Body and the precious Blood of Our
Lord and God and Saviour Jesus Christ." Before
Communion Psalm xxxiii is said. The priest says a
prayer before his Communion. The deacon com-
municates the people. There is no such form as:
"The Body of Christ"; he says only: "Approach in
the fear of the Lord", and they answer: "Blessed is
He who comes in the name of the Lord." What is
left of the Blessed Sacrament is taken by the deacon
to the Prothesis; the prayers of thanksgiving are
longer than those of the Apostolic Constitutions.
The Liturgy of St. James as it now exists is a more
developed form of the same use as that of the Apos-
tolic Constitutions. The prayers are longer, the
ceremonies have become more elaborate, incense is
used continually, and the preparation is already on
