HANDBOOK TO THE CHRISTIAN LITURGY - By James Norman, M.A. - Archdeacon of the Herbert, North Queensland. - first published by the SPCK 1944. - This Edition prepared for katapi by Paul Ingram 2003.

PART II - COMMENTARY

THE ANAPHORA - I

THE word ἀναφορά is used in the Septuagint, but not in classical Greek, with the sense of 'offering';
the corresponding verb ἀναφέρω means 'to offer sacrifices' in Heb.vii.27 and i.15. Ap-Const speaks of the 'time of the Anaphora '.

In the Eastern rites this word designates the portion of the liturgy that is specially concerned with the consecration of the sacred elements, which have previously been offered on the altar.
Usually it is taken to begin with the Sursum corda, or preliminary dialogue, consisting of a Blessing or Salutation, an exhortation to the congregation to lift up their hearts in thanksgiving, and the responses of the people.
The Anaphora continues to the end of the service.
There are, however, variants in its use.
Syr-Jac makes the Qurobho (Annaphura) begin before the Kiss of Peace,
and Nest (Quddasha) before the Diptychs.
Copt designates the whole service by the word.
Bas-Barb and Eth, on the other hand, make it begin after the preliminary dialogue;
at any rate, the Eth Anaphoras omit the dialogue except in two cases in which from its peculiar position it seems to be duplicated.
But the word Anaphora is not used;
it is called Qeddase or 'Thanksgiving of the Offering (akuateta qerban)'.

The Roman term is Canon or Canon actionis. In his letter Vigilius (p.72) speaks of canonica prex;
the word prex was previously used to indicate this portion of the liturgy, and here we have the process of substitution.
Walafrid Strabo says: 'Actio, quam quoque Romani Canonem, ut in pontificalibus saepius invenitur, appellant.' [De rebus eccles. 22.]
He says that it is so called, because in it is ' legitima et regularis sacramentorum confectio'.
The word actio probably means Gratiarum actio, i.e. 'Eucharist', as in Tertullian,' super panem Dei gratiarum actionibus fungi'. [Adv. Marcion, i. 9.]

The precise point at which the Canon begins and ends has also been disputed.
Usually in the Roman Missal the words Canon Missae are placed before Te igitur, so that the Prefaces are not included, and it extends to the end of the Mass.
Stowe has the words 'Canon dominicus papae Gilasii', added in a second hand at this point.
Gel makes it begin with the Sursum corda, and Liber Pontificalis includes the Sanctus [Sixtus I.].
Ordo Rom I excludes the Sanctus, and makes the Canon end after the Lord's Prayer.

The Anaphora often begins with an exhortation to reverence, as in most Eastern rites and Moz.

Deacon:

Stand we well, stand we with fear,
let us give heed to the holy Anaphora in peace.

Chorus:

The mercy of peace;
the sacrifice of praise.

Anastasius Sinaita testifies to this in the sixth century at Antioch [De Syn. 836 D.].
It is in Jas, Mk-Vat, Chrys, and Arm. Syr-Jac and Bas-Barb have only στῶμεν καλῶς with response ἔλεος εἰρήνη;
Theodore of Mopsuestia, 'Look at the sacrifice',
Copt, 'Stand to offer with trembling: look to the east', with the above response.
Not in Mk-Ross, Eth, Rom.
Further warnings are given in other liturgies, sometimes after the Sursum corda,
e.g. Eth-Our Lord. Arm adds, ' Christ the immaculate Lamb offers himself a victim',
with the response, 'Mercy and peace and sacrifice of blessing'.

Jas adds a prayer for purity, and for worthiness to celebrate.
Nest has a much longer exhortation, with a prayer of incense.

The grace of our Lord Jesus Christ,
and the love of God,
and the fellowship of the Holy Ghost,
be with you all.

Chorus: And with thy spirit.

Ap-Const, Syrr, Nest, Byz, Arm, and Moz; with slight differences.
Syrr and Copt-Greg, 'The love of God the Father, and the grace of the Lord and Son, and the fellowship and gift of the Holy Spirit be with you all';
Ap-Const, 'The grace of God Almighty and the love of our Lord Jesus Christ,' &c.
St. Chrysostom seems to have had in his Antioch days the Byz form,
' he does not touch the oblations till he has asked grace of the Lord for you and you have answered "and with thy spirit'"
[De s. Pentecoste, i. 4.].
Egypt, Ap-Trad, Test-D, C-H, Rom, Amb, Eth have 'The Lord be with you' with the same response, which is attested by Aug [Serm. inedit. vi. 3 (Battifol, Lens, 195, n. 2).];
but an Egypt form published by Baumstark has 'Gratia domini vobiscum' [Oriens Christ. 1901, 1-45.].
The Council of Braga (561) ordered the' Dominus vobiscum' in opposition to the Priscillianists who probably used the Eastern form.
It is found in Ruth ii.4. Theodoret [Ep. 146.], James of Edessa [Brightm. op. cit., 491.], and St. Chrysostom mention the Eastern form.
Arm adds 'The doors, the doors, with all wisdom and caution', as in Byz before the Creed.

Lift we up our hearts	ἄνω σχῶμεν τὰς καρδίας	Sursum corda.
We lift them up unto the Lord	ἔχομεν πρὸς τὸν κύριον	Habemus ad Dominum.
Let us give thanks unto the Lord.
It is meet and right.

This is practically universal.
In Eth-318 it is in a later position, which suggests that it was repeated.
It is there interpolated into a curious passage in which our Lord cries from the sepulchre to Adam, who came forth and walked into Jerusalem with his sons.
In the first line Ap-Const, Nest, and Arm have 'mind' for 'hearts'; Jas and Syr-Jac, 'minds and hearts' (but Cyril of Jerusalem only 'hearts'); this is also attested by St. Chrysostom [De poenit. ix. 1.].
Eth reverses the two pairs of lines. In Copt-Cyr-Greg the priest repeats 'It is meet and right' three times after the people.
Nest has as the first reply, 'Unto thee, O God of Abraham and of Isaac and of Israel, O glorious king', and instead of the next line, 'The offering is being offered unto the Lord of all'.
Chrys adds to the end a Trinitarian formula, but it is of late date.
Moz is different:

Aures ad dominum.

Reply. Habemus ad Dominum.

Sursum Corda.

Reply. Levemus ad Dominum.

Deo ac Domino nostro Jesu Christo filio Dei,
qui est in coelis,
dignas laudes dignasque gratias referamus.

Reply. Dignum et justum est.

This colloquy is very ancient, being attested by St. Cyprian [De orat. Dom. 31.], Augustine [Serm, ccxxvii; De vera relig. 5, el al.], Cyril of Jerusalem, and Sarapion (c. 350, implied in the opening words), as well as Ap-Tr (c.225).

Test-D has here: 'Holy things to holy men,' with the reply, 'in heaven and on earth without ceasing'.
In Nest the deacon says, 'Peace be with us', and the priest says a private prayer for 'openness of face before thee'.

Peter has simply a translation of the Latin Canon with some Eastern details.
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Listen to the Mirfield community chant the Eucharistic prayer (Common Worship prayer C). Music details HERE.

Listen to the Choir of St Gregory of Nyssa, San Francisco chant the thanksgiving. Music details HERE.

The Great Thanksgiving (Eucharist)

It is very meet and right

Eth begins, 'We give thee thanks', following Ap-Tr - a short thanksgiving for the Incarnation before beginning the great Intercession. The earlier Bas (Barb) begins 'Thou that art Lord,' &c., but after the next clause has 'it is meet,' &c. Arm inserts on some occasions a commemoration by the deacon of the mystery that is being celebrated, an analogy to the Western Preface. Egypt add, 'and expedient for our souls (and bodies)', but not Sarap, Copt-Bas-Greg. Test-D follows Ap-Tr, but interpolates additions throughout. Nest, 'Worthy of praise ... is the adorable and glorious name of thy glorious Trinity,' &c. In this liturgy the Thanksgiving is interspersed with penitential prayers (Cushshapha).

to hymn thee,
to bless thee,
to praise thee,
to give thanks to thee,

In some form or other this is in all liturgies, but the phraseology varies greatly.

always and everywhere

Rom, Amb, Chrys ('in every place of thy dominion') and Copt-Cyr, Arm.

The Thanksgiving of the more fully developed liturgies may now be divided into fairly well-marked sections. In the earlier liturgies it is a simple prayer in which most of the ideas are already present, but joined together into a unity, as in Ap-Tr (p.23). In this form, as Frere points out, there are but three principal sentences, expressing (1) thanksgiving, (2) oblation, and (3) invocation, the other elements. Incarnation, Institution of the Sacrament, and Anamnesis, being subordinate sentences in, the Thanksgiving. [Frere, The Anaphora, 48.]

(a) the praise of god.

Most of the Eastern rites have a more or less prolonged statement of the attributes and glories of God, often gradually merging, through His nature as Creator, into the next section. There is little verbal relation between them. The Latin liturgies, having different Prefaces for different days, have shortened this for ordinary occasions to a few words, and so have Egypt under the similar influence of the coming Intercession; thus Eth only 'O Lord', Sarap, 'the uncreated Father of the only-begotten Son, Jesus Christ'. The following is that of Chrys:

For thou art God,
ineffable, incomprehensible,
invisible, inscrutable, unchangeable,
thou and thine only-begotten Son,
and the Holy Ghost.

Eth has some very peculiar Anaphoras.Our Lady begins with praise and invocation of Mary, an account of her conception and life, and the Incarnation of our Lord, interrupted by a statement of the nature of God, and of the Holy Trinity, and ends with the Sanctus. Bas has a much longer statement than that of Chrys.

(b) the work of creation.

Almost all liturgies naturally thank God for the creation. There is no mention of it in Sarap, except that the Son is made known to created nature; Ap-Tr only 'by whom thou hast made all things'. But it often enters only in praising God as the Creator. In Ap-Const there is a detailed account, mentioning the heavenly bodies, the elements, land and sea, animals and plants, rivers and mountains, the seasons, and, last of all, man. The following is that of Copt-Cyr:

Thou art he that made the heavens
and the things that are in the heavens,
the earth and all things therein,
the seas, the rivers, the fountains, the lakes,
and all things that are therein.
Thou art he that 'made man after thine own image and after thy likeness'.

The narrative of the creation often comes after the Sanctus. Thus Copt-Greg, in which also it is in the first person, 'Thou didst create me ... thou didst send to me the prophets' and so on.

(c) the work of redemption in the Old Testament.

And when he transgressed thy command and fell away,
thou didst not disregard him, nor forsake him, O good one,
but didst discipline him as a merciful Father,
didst call him by the Law,
didst educate him by the Prophets.

Jas (after Sanctus). Once again Ap-Const goes into great detail, mentioning Abel, Seth, Enos, Enoch, Noah, Lot, Abraham, Melchizedek, Job, Isaac, Jacob, Joseph, Moses and Aaron, and Joshua. This feature is, however, often wanting. It occurs briefly in Chrys, Arm, Nest, Mk. In Bas and Alex-Greg, Jas, and Syr-Jac it follows the Sanctus, so that the account of the Redemption is uninterrupted.

Baumstark sees in the preceding portion of the Anaphora the influence of the Jewish morning prayers, the Joser, which introduces the Shema. 'It blesses God as Creator, especially of the sun and light; it enumerates rather prolixly the celestial armies, and puts in then-mouth the passage from Isaiah (Sanctus).' This type of prayer, he thinks, echoes the cult of the post-exilic temple, and is also seen in Ap-Const, and some Contestationes and Illationes of the Gall and Moz rites. He also draws attention to a similar type, and the use of the Sanctus, in Clement of Rome's Epistle to the Corinthians. [Irenikon, xi (May-June, 1934), 145.]

the Angelic Song (Sanctus) - the Preface

Almost all liturgies incorporate in the Great Thanksgiving the Angelic Song heard in the Temple by Isaiah. It follows the praise of God for Himself, for His creation, and His forbearance with man. From the general trend of the longer thanksgivings, like that of Ap-Const, one would suppose that, when the account of God's works of mercy in the Old Testament reached Isaiah, it was then interrupted by this act of praise. There is, however, no evidence to show that this was the cause of the insertion, though there are a number of ways in which the Sanctus is introduced.

The earliest-known Anaphora of the normal type, Ap-Tr (c. 225), does not contain the Sanctus, but Clement of Rome (c. 95) may be referring to its liturgical use when he says:

Let us ourselves then,
being gathered together in concord with intentness of heart,
cry unto him as from one mouth earnestly,
that we may be partakers of his great and glorious promises.

This follows the quotation of Is.vi.3. Tertullian, referring to the Tersanctus of Rev.iv.8, says, 'In like manner therefore we also, looking to be angels, if we so deserve, even from hence learn that heavenly address to God, the office also of future glory.' [De oration. 3.] This seems to be the liturgical Sanctus. In the fourth century Athanasius alludes to it as being used in all the churches of East and West in his time, and his words recall those of Sarap and Mk [De Trin. et Spir. s. 16.]. It is found in Ap-Const in Antioch: Cyril of Jerusalem in Jerusalem, and Sarap in Egypt, and Gregory Nyssen [De Bapt,; in Christi resurr. 3.]. Liber Pontificalis says of Sixtus I (c. 120) 'He ordered that "infra canonem" the hymn "Sanctus, Sanctus, Sanctus, Dominus Deus Sabahot", be sung by the people, the priest beginning'. But this is not reliable. Cabrol and Cagin do not consider the Sanctus original, and it is not in Ap-Tr. There is no Sanctus in Eth (Epiph and 318), but it may be implied.

It must, however, be early in the West, for the Septua-gint and Vulgate both have: 'The earth is full of thy glory', whereas both Eastern and Western liturgies have 'Heaven and earth', &c.

The following are the principal ways in which the Sanctus is introduced:

(1) The praise of God passes on to mention the songs of praise sung by the Angelic Choirs. The Creation is mentioned, but incidentally in praise of God, and not as a narrative:

We bless and sanctify the one majesty of the Holy Trinity,
consubstantial and adorable
in the three persons of Father, Son, and Holy Ghost;
not indeed that thy majesty requires our praise,
nor that thou hast need of our thanksgiving.
For those that praise thee are numberless;
high Authorities, infinite clustering Cherubim, &c.

Syr-Chrys; so Jas, Syr-Jac, Nest [Ratcliff (J.T.S. Oct. 1929), on the ground of want of connexion with preceding clauses, thinks it is not original in this rite; but in all it seems intrusive.], Copt-Bas-Greg, Alex-Bas.

(2) The narrative of the Creation and the Redemption leads in various ways to the Angels. Cyril of Jerusalem may possibly be commenting on a liturgy which had Isaiah as a link for he mentions that prophet, and the vision of the Seraphim, and then says: 'For because of this we say the divine song (θεολογία - Theologia) of the Seraphim which has been handed down to us, that we may be partakers in the hymnody with the hosts above.' Ap-Const abruptly ends his history at Joshua, and then: 'For all these things give glory to thee. The innumerable hosts of Angels,' &c. Syr-Severus (West Syrian) connects thus:

Who didst make man from that which is visible and invisible
with capacity for every excellence and for the divine likeness ...
that in all thy works we might marvel at thee,
the acknowledged Creator,
and with profound silence honour thee.
For companies of Angels, &c.

Copt-Bas has five variable Prefaces sung by the people of which this is one:' Rejoice, Ο thou heaven; shout aloud, Ο earth; the Cherubim have spread their wings. They cry aloud three times according to the type of the Trinity;'

(3) The account of the Incarnation leads to the Sanctus. Bas makes it spring from the mention of the gift of the Holy Spirit:

Jesus Christ ...
by whom the Holy Spirit was manifested ...
by whom every creature,
reasonable and intelligent,
is enabled to do thee service,
and ascribe unto thee the everlasting Doxology;
for all things are thy servants.
For Angels, &c.

Arm has, 'He became man, and granted us to join the spiritual choirs,' &c.

(4) From reference to the Eucharist itself:

To receive the liturgy at our hands,
though the angels stand before thee, &c.

So Chrys.

(5) In Egypt, but not in Copt-Bas, the Intercession comes between Sursum corda and Sanctus, and the connexion is broken, but Sanctus still links up with the Thanksgiving and not with the Intercession, showing that the Intercession was interpolated.

And for these and for all,
rest their souls and be propitious,
thou who sentest thy Son ...
he was made flesh,
his birth was revealed of the Holy Ghost.
Unto thee, before whom stand, &c.

So Eth; Mk, Copt, and Sarapion are more abrupt:

For thou art he that is above all rule and authority, &c.
Beside thee stand thousands and thousands, &c.

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the Western Preface

The variety of Eastern forms shows that improvisation at this part of the liturgy continued to a late date. Duchesne thinks that this was also the case in the West till the sixth century. [Christian Worship, 179.] Here, however, it found scope in the formation of alternative 'Prefaces' for different occasions, a plan which enabled every theological mystery to be duly commemorated without an inordinately long thanksgiving. At first the Prefaces were very numerous, probably one for each Mass, but they were reduced by the time of Hadrian's Sacramentary to but a few (ten, but manuscripts differ). There are now twelve. Liber Pontificalis says that Gelasius (492-6) composed sacramentorum praefationes et orationes cauto sermone'. The last two words well characterize the Roman prefaces compared with the Gall and Moz. The former of these was called Contestatio, or less frequently Immolatio; the latter Illatio. It is Isidore's ' quinta oratio', and apparently includes with him the Post Sanctus. Amb has ' Preface'; there is one for each Mass. These are more Roman in type than are those of Gall, but many of them are in Gel. It has been suggested that Immolatio is a corruption of Illatio, which means much the same as Anaphora, and that it was originally the Roman term. It occurs in Greg for the Exaltation of the Cross, but otherwise is unknown in Roman books. A good example of the Gall preface is to be found in the Roman Missal at the Blessing of the Paschal Candle on Easter Eve.

The following is the Amb Preface for the Epiphany:

For it is truly meet and right, proper and healthful,...
Who in a voice of thunder from the heavens,
didst manifest thyself to us over Jordan's bed,
that thou mightest point out the heavenly Saviour,
and show thyself to be the Father of the eternal light;
thou didst open the heavens,
thou didst bless the air,
thou didst cleanse the water;
and by thy Holy Spirit
in the likeness of a dove thou didst proclaim thine only Son.
Today the waters receive thy blessing and take away our curse,
so as to exhibit to believers the cleansing of all sins,
and to make them sons of God by adoption unto life eternal.
For they whom a carnal birth brought forth into life in this world,
they whom death had seized through their transgression;
these eternal life hath regained
and called back to the glory of the kingdom of heaven;
through the same Jesus Christ our Lord,
through whom the angels praise thy majesty, &c.

When there is no Proper Preface the very brief Roman Thanksgiving passes to the heavenly worship thus:

through Christ our Lord,
through whom the Angels praise thy majesty, &c.

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the Sanctus

Holy, holy, holy, Lord God of Sabaoth.
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.

It will be convenient to consider the Sanctus proper, and the Benedictus, separately.

The Sanctus differs from the LXX and Vg. in inserting the words, 'Heaven and'. The unanimity with which all the liturgies do this is remarkable, and argues a very early date for the form. Cyril of Jerusalem only mentions the first line. St. Chrysostom calls it ὁ τρισάγιος ὕμνος - ho trisagios hymnos and ὁ ὕμνος τῶν ἄνω - ho hymnos ton ano [In illud Vidi Dominum, i. 1; In Col, ix. 2.], and testifies to both phrases, as does St. John Damascene [De Trisagio, 2.]. Variants exist in the second line. Egypt (not Sarap, but he has just after 'thy excellent glory') add ἁγίας - hagias before δόξης - doxes, and Syr-Jac has ' the glory and honour of thy majesty'. Nest expands this.

The Hosanna comes from Ps.cxviii.25,

Give victory now, O Lord;
O Lord, send us now prosperity;
blessed be he that cometh in the name of the Lord.

In our Lord's time the Hebrew הושיעה-נא (Give victory now) had become 'Hosanna'. The words with which the crowds greeted our Lord on Palm Sunday were,
according to St. Matthew,

Hosanna to the Son of David;
blessed is he that cometh in the name of the Lord.
Hosanna in the highest.

The Angl Prayer Book renders 'Hosanna in the Highest' by 'Glory be to thee, O Lord most high'. The 1927-8 revision, restoring the Benedictus, added a second Hosanna in its usual form. In Rome it is late, for it is not in Ordo I, nor in Franc, nor in some manuscripts of Greg.

The Benedictus and Hosanna are not in Ap-Const and Egypt. Syrr (incl. Nest) say 'he that came and cometh'; Nest adds to the first Hosanna, 'Hosanna to the Son of David'. Ap-Const has instead a Benedictus of this form: εὐλογητὸς εἰς τοὺς αἰῶνας - eulogytos eis tous aionas, but has the usual Hosanna at the Sancta sanctis, where this phrase occurs again. Stowe adds: 'Blessed is he that comes from heaven to live on earth, and became man, that he might take away the sins of the flesh; he became a victim that he might by his passion give eternal life to those that believe.' In York, on Feasts of our Lady, 'Mariae filius' was inserted after the word 'benedictus'. At Hereford after the Sanctus the priest said, 'We adore thee, O Christ, and bless thee, for by thy holy Cross thou hast redeemed the world. Have mercy upon us, thou that hast suffered for us.'

There are several ways in which the Great Thanksgiving is resumed after the Sanctus.

(1) Beginning with the angels who sang the song:

We also with these blessed powers,
O Master, lover of men,
cry aloud and say,
Holy art thou ...
who didst so love the world, &c.

Syr-Chrys; similarly Byz and Nest.

(2) Taking up the word ' Holy':

Thou art indeed holy ...
holy also is thine only-begotten Son, &c.

Ap-Const, Jas, Syr-Jac, Nest (Western), Arm, Copt-Bas-

Greg, Eth-Jo-Chrys, Alex-Bas, and many Gall and Moz.

(3) Taking up 'full':

Full in very truth is the heaven and earth of thy holy glory,
through the manifestation of our Lord and God and Saviour, Jesus Christ;
fill also, O God, this sacrifice with the blessing that is from thee,
by the descent upon it of thine all-holy Spirit.

Mk. Similarly Sarap, Copt-Cyr, Eth. Deir-B has: 'Fill us with thy glory which is with thee (παρὰ σοί - para soi instead of παρὰ σοῦ - para sou as above) and deign to send thy Holy Spirit.'

(4) From the Benedictus:

Blessed is he that came from heaven to dwell on earth;
he became man, &c.

Stowe, Moz, and Gall, in their variable Post Sanctus prayers, often begin 'Vere sanctus, vere benedictus' as, e.g., 'Truly holy, truly blessed is our Lord, Jesus Christ thy Son, who, though he was Lord of majesty, came down from heaven,' &c. W. C. Bishop suggests that this is the primitive Roman form [c.q.r. 1908, p. 398.]. It is used on Easter Eve in Amb.

(5) Abruptly, as in the Roman Canon, Te igitur; this is, however, not original.

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the Τhanksgiving (resumed)

(d) the incarnation.

In some form or other there is an account of the Incarnation in Syrr, Nest, Byz, Arm, Eth, and Ap-Tr. The Egypt rites, after the interesting passage quoted above (c), go straight to the Institution. Sometimes this narrative precedes the Sanctus; sometimes the latter part of it, dealing with the events that followed the Passion, come after the Institution and double the Anamnesis. The following is from Arm:

For having been made man truly and not in semblance,
and become incarnate by union without confusion
from the Mother of God, holy Virgin Mary,
he journeyed through life with all the passions of human life without sin,
and of his own free will came to the Cross,
whereby he gave life to the world,
and wrought salvation for us.

Ap-Const continues its fullness of treatment and proceeds as far as the heavenly session, and then returns with the words 'Remembering therefore what he suffered for us', thus anticipating the Anamnesis. Bas has a similar account. Syr-Chrys ends with 'He gave us a pledge of adoption, by which we boldly call thee Our Father'.

There is no version more beautiful, simple, or dignified than Angl, which has, however, in the 1662 form, no link with the Sanctus. That of the 1927-8 book rectifies this; the link in this case is the Hosanna.

All glory be to thee, Almighty God, our heavenly Father,
for that thou of thy tender mercy didst give thine only Son, Jesus Christ,
to suffer death upon the Cross for our redemption;
who made there (by his one oblation of himself once offered)
a full, perfect, and sufficient sacrifice,
oblation, and Satisfaction for the sins of the whole world;
and did institute,
and in his holy Gospel command us to continue,
a perpetual memory of that his precious death until his coming again;
who in the same night, &c.

the Institution of the Sacrament

All but Nest have an account of the Institution, and that liturgy may at one time have also had it, but Cyril of Jerusalem mentions neither Institution, Anamnesis, nor Oblation.

In the same night that he was betrayed,

So all the East with 1 Cor, and, in the West, Ap-Tr, Moz, and Angl. Moz's name for the following Post pridie shows that at some time it, too, had the Western form. Many either add or substitute 'or rather surrendered (betrayed) himself; so Jas, Egypt (not Sarap, Deir-B), Ap-Tr, Test-D, Byz. Ap-Tr omits 'in the same night', and adds ' to his voluntary passion'; Test-D and Eth also add this. Some add 'for the life of the world' (Jo.vi.51) and similar phrases. Arm, 'He came to the Cross ... then taking bread'. Alex-Bas and Copt-Bas, 'For when he was determined to give himself up to death for the life of the world', and Jas and Syr-Jac similarly, followed by 'In the same night,' &c.

Rome, with Cyprian, Amb, Gall, and De Sacramentis have instead 'The day before he suffered'- (qui pridie quam pateretur). There are some peculiar forms in the Eth Anaphoras; Our Lady, after 'delivered his soul up to death', gives an account of his discourse and of the disciples; Epiph,'In that night, on the eve of the fifth feast, when the sixth feast was dawning, when he was resting in the house of Lazarus his friend, he took,' &c.; several have no note of time. Ap-Tr gives the purpose of the sacrifice at some length, and Test-D expands still further.

Copt-Greg addresses this to the Son, 'In the night in which thou didst will to be betrayed'.

He took bread

Almost universal. Eth-Greg Arm, 'This sacrifice which thou didst give to thy disciples'. Eth-Epiph, 'unleavened wheaten bread'.

In his holy pure and spotless hands

With the omission or addition of adjectives this is almost universal; the phrase ἐπὶ τῶν ἀχράντων χειρῶν - epi ton axhranton cheiron is used by Cyril of Jerusalem of the piercing of the nails. Not in Ap-Tr, Test-D (Syr. vers.), Sarap, Eth-var, Amb, Moz, Deir-B, Angl. The Roman form is ' in sanctas et venerabiles manus suas';

De Sacr, 'in sanctis manibus suis'. Eth-Greg, 'his hands which were pierced with the nails, and with which our father Adam was moulded, immaculate,' &c.

And looking up into heaven

(Mt.xiv.19, 'looking up into heaven he blessed and brake' - feeding the five thousand.)

This is found in Ap-Const, Jas, Egypt, Syr-Chrys, De Sacr (respexit in caelum ad te), Rome (elevatis oculis in caelum). Not in Sarap, Ap-Tr, Test-D, Byz, Syr-Jac (but Severus 'lifting up the hands'), Arm, Moz, Deir-B. 'Showing it', Bas, Syr-Jac, which Jas adds; so also Eutychius [De pasch, 2.].

To thee, his God and Father,

So Ap-Const, Jas, Syr-Jac, Egypt, Bas, De Sacr (sancte pater omnipotens aeterne deus), Rome (deum patrem suum omnipotentem). Eth-Our Lady 'and interceded for his disciples with his Father, &c.', Angl. Ap-Tr, 'to thee' with 'giving thanks'. Not in Sarap, Narsai, Moz.

He gave thanks

(Lk.x.19, 1 Cor.xi.24) Not in Sarap, Ap-Const, Test-D (but is in MS. Eth. 795).

He blessed (Mk. xiv. 22, Mt. xxvi. 26)
He hallowed ...

Syr-Jac, Mk, Copt, Byz have all three verbs; Jas omits the second; Arm, De Sacr, Eth, Rom, Moz, Deir-B, Chrys-Barb omit the last (Moz has only ' blessed'); Ap-Tr, Angl have only the first. Eth-Our Lady, ' He interceded for his mother, he blessed'; Eth-Serug, 'Thou tookest the bread in thy holy hands, that thou mightest give to thy pure disciples; thou that didst bless, bless now this bread; thou that didst break, break now this bread." Altogether absent in Ap-Const, Ap-Tr (Syr and Eth 793; 795 has first two).

He broke it and gave it to his disciples.

Everywhere. Various adjectives qualify 'disciples'; 'holy' Jas, Mk, Copt, Byz, Arm ('chosen and holy'). 'Apostles' is added by De Sacr, Syr-Jac, Jas, Mk, Copt, Deir-B, Byz. Arm also adds 'sitting at meat with him', Ap-Tr omits 'broke it'; Test-D omits the latter part. De Sacr,' fractumque apostolis suis et discipulis suis tradidit'; Rome, 'fregit deditque discipulis suis'. Here Copt, Eth, Angl break the bread.

Saying, Take, eat, this is my body
(τοῦτό ἐστι τὸ σῶμά μου) as Gospels
I Cor. τοῦτό μου ἐστι τὸ σῶμά.

So the East; also Ap-Tr, Moz, and Angl. St. Mark has 'Take, this is my body'; Luke, 'This is my body', and so 1 Cor.xi.24. De Sacr, 'accipite et edite ex hoc omnes'; Rome,' accipite et manducate ex hoc omnes', so Deir-B (Mt in Vg. is' accipite et comedite'; 1 Cor. has in Sixtine and Clementine editions,' accipite et manducate ' without' ex hoc omnes', which comes from Mt-Mk of the chalice, and thus Moz). Copt, Eth-Jo also have - all of this'. Cyril of Jerusalem, with Jas and Bas, have Mt's form; Mk, Chrys (Barb) that of 1 Cor., but the modern Byz the former. Ap-Const, 'This is the mystery of the new covenant, take of it'. All Eth have 'This bread is my body'. Syr-Chrys and Narsai, 'This is truly my body'. Eth-Chrys-Jo, 'the food of righteousness indeed; whoso eateth of it shall not die'. Eth-Ath adds 'from which there is no separation'.

Which is broken for you.

1 Cor. - τὸ ὑπὲρ ὑμῶν; 'broken' is a 'Western and Syrian' reading. Lk has an interpolation - τὸ ὑπὲρ ὑμῶν διδόμενον , and 1 Cor.x.16 speaks of 'the bread which we break'. Most of the Eastern rites have 'broken', also Ap-Tr, Test-D, De Sacr (quod pro multis confringetur), and Ap-Const (θρυπτόμενον - thryptomenon), St. John Damascene and Sarap. Chrys-Barb follows 1 Cor.

Moz and Deir-B have 'given' (tradetur, διδόμενον), from Cor. (Vg.) and Lk. respectively, and Angl adopts this. Arm, 'distributed'. Syrr, Egypt, 'broken and given'. Syrr, Copt, and Arm also add 'for many'. The clause is not in Rome,Narsai, and some Eth, with Ap-Tr, Test-D.

For the forgiveness of sins.

Almost all the East, including Ap-Const. It is taken from the consecration of the cup. Not in Ap-Tr, Chrys-Barb. Syr-Jac, Test-D (Eth) add ' and for eternal life', and Moz has ' as often as ye eat it'. Copt, Moz, Test-D add ' do this in remembrance of me', following the Lucan interpolation. There are a number of variants in Eth. Test-D adds further ' When ye do this ye make my resurrection'; Moz, 'quotiescumque manducaveritis, hoc facite in meam commemorationem'.

Amen.

Jas, Syr-Jac, Mk, Copt-Bas-Greg, Byz (not Bas-Barb), Arm, Moz. Many Eastern rites have throughout acclamations like 'We believe' and 'Amen'.

Between the account of the breaking of the bread and the blessing of the cup Sarap interpolates the following:

Wherefore we also,
making the likeness of the death,
have offered the bread,
and beseech thee through this sacrifice be reconciled to all of us,
and be merciful, O God of truth:
and as this bread has been scattered on the top of the mountains,
and when gathered together, came to be one,
so also gather thy Holy Church, &c.

(See pp. 6, 10.)

Likewise after supper

So most liturgies, but Ap-Tr, Test-D, Ap-Const, Eth, Bas, Arm, 'likewise the cup' only. De Sacr, 'similiter etiam calicem postquam coenatum est pridie quam patere-tur accepit, respexit in caelum ad te, sancte pater, omnipotens aeterne deus'; Rom, 'simili modo postquam (Gel posteaquam) coenatum est'; Biasc adds' elevavit oculos,' &c.

He took the cup

Most liturgies with Cyprian. Rome, 'accipiens et hunc praeclarum calicem', and adds 'in sanctas et venerabiles manus suas'; Biasc omits ' hunc praeclarum' and the latter clause.

Bas, 'cup of the fruit of the vine' (Mt.xxvi.29); so Eutychius. Ap-Const, Test-D, Syrr, Mk, Copt, Eth-Epiph-Diosc, Bas, and Eutychius,' he mingled it (with wine and water)'. Jas, Mk, Eth-Our Lady, De Sacr, Amb repeat 'looking up into heaven', and Jas, Mk, De Sacr, Amb (Biasc) ' (and showing it) to thee,' &c., from the consecration of the bread. Eth-Greg, ' the water of life with wine'.

He gave thanks and blessed

Not in Sarap, Ap-Tr, Test-D, Eth-Our Lady, Chrys, Moz, Angl, but is attested by Cyprian. Jas and Mk,'being filled with the Holy Ghost'. Alex-Bas and Copt add ' he tasted', and Arm 'drank'.

And gave to his disciples

Not in Ap-Tr, Chrys, Eth-Our Lady-Jo, Moz. (Mt and Mk have 'to them'; Lk and 1 Cor absent). Some add 'and apostles' as above. Arm adds 'sitting at meat with him'. Sarap, 'said to his own disciples'.

Saying, Drink ye all of this. (Mt only; Mk relates the fact.)

Eutychius, Syr-Jac, Alex-Bas, Copt, Eth, Deir-B, Sarap, De Sacr, Rome, Amb prefix 'Take and' as Luke. Eth, 'drink this cup'; Sarap, Eth omit 'all of this'. Ap-Tr, Test-D, Moz omit altogether.

For this is my blood (Mt and Mk.)

East and Ap-Tr, and De Sacr, 'hie est enim sanguis meus'. Rome, 'hie est enim calix sanguinis mei', so Amb. Eth, 'this cup is my blood'. Sarap, 'This cup is the new covenant in my blood' as in the Lucan interpolation. Moz, 'Hie est calix novi testament! in meo sanguine'. Test-D 'He gave for a type of his blood'.

Of the new covenant
(Mt, Mk,' covenant' only:
1 Cor, 'This cup is the new covenant in my blood'.)

Not in Ap-Tr, Test-D, Eth, Ap-Const, Bas-Barb, De Sacr. For Sarap, &c., see last note. Rome,' novi et aetemi testa-menti, mysterium fidei'. Eth-Jo, 'It is a wondrous sign to all who worship him, and a law of judgment to them that crucified him'; Eth-Chrys similar.

Which is shed for you and for many. (Mt omit,'for you and'.)

Copt, Eth, Sarap, Ap-Tr omit 'and for many'; Ap-Const omits 'for you'. Jas, Syr-Chrys, Syr-Jac, Mk, Copt, ' shed and given'; Eth-Our Lady, 'which the spear caused to gush for you'. Rom, Moz, 'qui pro nobis et pro multis effunde-tur' (fut.) not in De Sacr.

For the forgiveness of sins (Mt.)

Not in Ap-Tr, Test-D, De Sacr. Syr-Jac adds ' for eternal life'; Syrr, Arm add Amen here. Roum,' for the life of the world'. Rome, 'in remissionem peccatorum'.

Do this in remembrance of me. (i Cor.)

Not in Chrys, Arm (but is referred to later), Sarap. Ap-Tr, Test-D, Eth, Rome prefix 'As often as ye do these things'; so De Sacr, adding 'toties commemorationem met facietis, donee iterum adveniam'; Rome,'in mei memoriam facietis'.

For as often as ye eat this bread and drink this cup
ye shew forth my death till I come.

This is in most liturgies East and West, but is absent from Ap-Tr, Test-D, Eth, Sarap, Chrys, Arm, Rome, though Cyprian may imply it [Ep. i. 10.], and apparently De Sacr. Sometimes it is combined with the last phrase, as in De Sacr above. Jas, Syr-Jac, Bas, Alex-Bas, Mk, Deir-B, Copt add 'ye confess my resurrection'; Alex-Bas, Mk, Eth-Ath also ' and ascension', which is the people's reply in Copt-Greg. Arm has a reference to the death of our Lord and the harrowing of hell. Moz further 'donee veniet in claritatem de coelis'. These variations may be looked upon as an anticipation of the Anamnesis, and in the West the Anamnesis is often expressed in these terms.

Amen.

So Byz, Moz, Stowe, De Sacr, not Byz-Barb.

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