장음표시 사용
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1. Commenta on ine Firat Episue of Peter, . . . 1392. Commenta on ine Epigue es Jude, .... 1433. Commenta on the Firat Episue of John, . . . 1474. Commenta on the Second Epistie of John, . . . 153
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the service used in the celebration of tho Eucharist. Various liturgies have come doWn to us from antiquity; and their age, authorship, and genuineness have been matteros heen discussion. In our oWn country tWo Writers on this
subjeci stand specialty prominent: the Rev. William Palmer, M.A., Who in his Origines titurgidos Oxford, 1832 gaus adissertation on Primitive Liturgies; and the Rev. J. Mason ale, Who devoted a large portion of his life to liturgios, odited four of thom in his Tetralogia Liturgiea London, 1849), fius of them in his Liturgies of St. Mari, St. Iamra, St. Clement, St. Chrysostom, and St. Basil sec. ed. London, 1868 , and discussod them in a masterly manner in severat as, but especialty in his General Intro etion to a Histomos the Holy Eastem Chureli London, 1850 . Ancient liturgies aro generalty dividod into four families, he Lit gy of the Jerusalem Church, adopted inmughout tho East; the Alexandrian, used in Egypt and the neigh- bouring countries; and the Roman and Gallican Liturgies. To theso Neale has added a fifth, the Lituro Oi Persia or
Thero is also a lituro not included in any of these families-tho Clementine. D seems never to have been used in any public service. It forma part of tho eighth book of tho Apostolidat Constitutions Ant Niceno Christian Librarn vol. xvii. . The age ascribed to these documenta depenti very mucha
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on the temperament and inclination of the inquirer. ThomWho have great reverenco for them thinh that they musthave had an apostolic origin, that they contain the apostolictorm, fidit handed down is tradition, and then committed towriting, but in allow that there is a certain amount of interpolation and addition os a dato later than tho Niceno Councit. Such Words consubstantial ' and mother of God V bear indisputabis Minois to this. Othors thinh that thero is no reat historical proos of their early existenco M ali, hat they ali belong to a late date, and bear evident maris of having been writton long alter the age of the apostles. There can scareely bo a docti that they were not committed to writing tili a comparatively lato day. Thoso Whothinh that thoir origin mas apostolic allom stis. μ Thoperiod,' says Palmer,in μ When liturgies mero first committedio Writing is uncertain, and has been tho subject of somo
controversy. Lo Brun contenti that no lituro Was writtontili tho fifth contuta; but his arguments seem quite insum- cient to prove this, and he is accordin*y opposed by Mur
tori and oster eminent ritualisis. It seems certain, on theother hand, that the liturgy of the Apostolieal Constitutions mas Written at the end of the third or b inning of tho
fourth centu ; and there is no reason to deny that ostersmay have been Wruten about the fame time, or not long
1 that these liturgies, though not composed by the Apostles
Whose names they bear, mere the legitimate developement of their unWritton tradition respecting the Christian Sacrifice; the motas, probabin in the most important paris, the generaltenor in ali portions, descending unchanged hom the apostolic authors. 2) That the Liturn of S. James is of earlier date, as to iis main fabric, than A.D. 200; that tho Clementino ossico is at least not later than 260; that the Lituro of S.
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Μaa is nearly coovat with stat of S. James; whilo thoso of S. Basil and S. Chrysostom ars to be referred respectivelyto tho Salats by Whom they purpori to bs composed. Inali these cases, severat manifest insortions and additions donot alter tho truth of the generat statement.' 1. Tho Roman Lituro. The first Writer Who is supposedio allude to a Roman Lituro is Innocentius, in tho begin- ning of the fifth centu ; but it may Wolt be do ted Whothortiis Wotas refer to any lituro noW extant. Somo havs a, tributed tho authorship of the Roman Lituro to Leo tho Great, Who Was mado bishop of Rome in A.D. 451; some to Gelasius, Who Was made bishop of Romo in A.D. 492; and some to Gregory the Firsi, who was made bishop of Romo in A.D. 590. Such being the opinions of those Who havo given most stuis to the subjeci, me havo not deemod itnecessary to translate it, though Probst, in his Liturgis der ei resten ehristiteran Iahinundinis Tubingen, 1870 , pr b ly out os affection for his own Church, has given it a placo boside tho Clementine and thoso of St. James and St.
but his arguments are mereb conjectures.
os Jerusalem. Asseman, Zaccaria, Dr. Breti, Palmer, Tml-lve, and Neale, thinh that the main structuro of this liturgyis tho Mis of St. James, while they admit that it containssomo evident interpolations. Loo Allatius, Bona, Bellarmine, Baronius, and somo othera, thinh that the wholo is
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the genuine production of the apostle. Cave, Fabricius, Dupin, Lo Nourry, Basnage, Tillemoni, and many other'thinh that it is entiroly destitute of any claim to an apostolicorigin, and that it belongs to a much later age. From tho Liturn of S. Jamos,' says Neale, are derive' on the one hand, sto sorty Syr Jacobito ossices: onthe other, the Caesarean ossice, or Litur; of S. Basil, Mithiis omhοοis; that of S. Chrysostom, and the Armenο-
Gregorian. λThere ars only two manuscripis of the Greeh Lituro Oi St. James, ne of the tentii, the other of the twelith centurn-with fragments of a thlad. Tho fidit odition appeared at Romo in 1526. In more recent times it has beon odited
1848), Nealo in the two Woas mentioned above, and Daniel in his Coriae Liturgieus. Bishop Ratiray edited the An phora London, 1744), and attempted to separato the original frem the interpolations, though,' says Neale, the
supposed rest alion is unsatisfacto enough.' Bunsen, in his Analeota Ant Nisoena, vol. iii., has tried to restore the Anaphora to the state in Whicli it may have beon in the fourthcenturn as sar as Was possibie-quantum feri potuit.
os Alexandria. Tho fame dissoroncs of opinion exisis in regard to the ago and genuineness of this liturgy as Wofound existing in rogard to that of St. James, and the fame
scholars occupy the fame relative position.
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dot's Liturgiarum Orientalium Coluetio, tom. i. pp. 120-148 editio secunda correctiori Francosurti ad Moenum, 1847), in Neale's two moris, and in Daniers Coriae Liturgieus.
Who says: μΙt is generalty passed over as of very inferior importance, and Renaudot alone mems to have been pr pared to achnoWledgo in some degrae iis great antiquiu.' ΗΟ thinks that it is one of the earliest, and perhaps the Very earliest, of the many formularios of the Christian Sacrifico. It is ons of tho three Nestorian liturgies, theothor tWo boing that os Nestorius and that os Theodore thointerpreteri
A Latin translation os it is givon in Renaudoes Collaetio tom. A. pp. 578-592, ed. sec.), Whicli is reprinted in Daniers deae Liturgi s. It is hom this version that our translationis made. Severat prayers and hymns are indicated Only bytho inities Words, and tho rubrical directions are probably oia much later dato than the text. Tho Liturgios ars divided into tWo paris,-the part besore List Wo up our hearis,' and tho pari aster inis. Tho fiditis termed tho Proanaphoria Pari, ins second the Anaphora. Troilope describes What he conceives to bo the form os
Worship in the early Church, thus: Tho servico of this day dividod itsoli into two paris; at the lalter of Which, called in tho Eastem Churches raturgia mystica, and in the stern Missa fialium, nono but perfeci and approved
Christians mero allowed in bo present. Τo tho Missa Cateehumenorum, or that part of the service Which precededilis prayers peculiar to communicanis only, not oesy b lisvera, but Gentiles, mero admitted, in the hope that somo Ot possibly becomo converis to the fatis. Aster tho Psalms and Lossons missi Whicli the servico commenced, as onordinary occasio , a section fram the Acts of the Apostlosor the Episses mas read; after Which the deacon or presbyter read the Gospes. Thon followed an exhortation hom
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for ali infideis and non-communicanis to mithdris; thencamo tho dismissat of the severat classes of catechumens, energumens, competenis, and penitent' aster the prvera foreach respectively, as on ordinary dus; and tho Missa fritium commenced. This ossice consisted of tWo paris, essentiallydistinct: viz., of prvera for the fati vh and Dr mankindin generat, introductory to the oblation; and the Anaphora or Oblation itself. The introducto pari varied considerablyin tho formularies of different churches; but in the Anaphora est tho existing liturgies so olosely agrae, in substance atteast, is not in Wotas, that they can only be reason ly referredto the fame common origin. Their arrangement, indeed, is not alWays the fame; but the folloWing essentiai potnis bolong, without exception, to them Hl:-1. The Κiss of Peace; 2. Tho form be nning, LUt up your hearis; 3. The 'mn, Therefore with angela, etc.; 4. Commemoration of the mordaos Institution; 5. The oblation; 6. Prayer of Consecration ; 7. HVers for tho Church on Earth; 8. Prvors fortho Doad; s. The Lota's mayer; 10. Broahing of tho Broad; 11. Communion. Neale gives a more minute account of tho different paris of tho service. Ηs divides the proin horai portion intoparis in tho fossoWing manner:
VL ris 'Mors alter the Gospes, and expulsioni of the catechumena. Generat Introduction, p. 359. 1. Tho Hames ins