FwSS&js BV 207 . G49 1873 1 Girdlestone, W. ] Warding An enqui .ry concerning prayers > for the dead AN ENQUIRY CONCERNING PKAYEKS FOE THE DEAD BY THE REV. W. HARDING GIRDLESTONE, M.A. I'KIXCIPAL OF THE GLOUCESTER THEOLOGICAL COLLEGE, AND VICAB OF S. MABK, GLOUCESTER. CAMBRIDGE : BEIGHTON, BELL, AND CO. LONDON: BELL AND DALDY. 1873. CONCERNING PRAYERS FOR THE DEAD. PART I. THE QUESTIONS CONSIDERED. '' To what extent the practice of praying for the '' departed prevailed in the early Church? And " vjhether the Church of England in her piiblic '^formularies recognises the use of such Prayers f " PAET I. The View of the Early Church. PART II. The Teaching and Practice op the Church of England. to:) HiC, APfl 1-8H4 PART I. The View of the Early Church. PAGE INTRODUCTION 5 CHAPTER I. Who among the Dead are to be prayed for ? 11 CHAPTER 11. The State of the Soul after Death 19 CHAPTER III. The Testimony of the early Liturgies ......... 42 PART II. The Teacliing and Practice of the Church of England .... 53 Appendix 75 1—2 BOOKS PRINCIPALLY ALLUDED TO. The Christian Doctrine of Prayer for the Departed. By the Rev. Frederick George Lee, D.C.L., F.S.A. 1872. Prayers for the Departed. An Address to the Lord Bishop of Gloucester and Bristol, &c. Parker, 1871. Prayers for the Dead. By Richard Frederick Littledale, LL.D, D.C.L. Palmer, London. Notitia Eucharistica. By the Rev. W. E. Scudamore, M.A. 1872. Explanation of the Thirty-nine Articles. By A. P. Forbes, D.C.L., Bishop of Brechin. INTRODUCTORY REMARKS. In writing concerning Prayers for the Dead, it will be well at the outset to point out and to endeavour to clear up certain misapprehensions and misstatements by which, whether intentionally or not, the subject has been clouded and mystified, A great element of con- fusion has been imported into the question in this man- ner: Because it is on all hands acknowledged that in the early ages of Christianity prayers of some sort were used for those departed this life, the conclusion has frequently been jumped to that all the further doc- trines and practices which subsequently were developed from such Prayers have equally the support of primi- tive antiquity. It has been repeatedly and conclu- sively^ shown that the earlier simple forms of prayer for the dead do not necessarily involve the later cor- ruptions; nay, that the mention in those prayers of Patriarchs, Prophets, Apostles, and even of the Virgin Mary herself, marks the sharp contrast between the primitive belief, and the subsequent development. Nevertheless although it would be easy to maintain in theory that Prayers for the Dead are separable and distinct from the invention of Purgatory, in practice ' Usher's Answer to a Jesuit' ft Challenne, chap. vii. p. 168. 6 Introduction. and as a matter of fact it has been so often found that those who lay great stress on the practice of pray- ing for the dead write also in defence of purgatory, that a belief in purgatorial pains and penalties has come to be regarded as the normal outcome of the doc- trine that the prayers of the living benefit the dead. Modern controversialists do certainly give much colour to this supposition : and various modifications of the notion of purgatory have been suggested, as if thereby the doctrine might be rendered more acceptable. We shall restrict our argument to prayers for the dead: well aware nevertheless how closely the two questions do approximate to each other, and how constantly they have become mixed up inextricably one with the other. Again, with strange confusion of thought it has been assumed that all prayers for the dead are of identically the same import; that every sigh which escapes the mourner, every aspiration that is breathed forth on the recollection of friends deceased, is in the same sense and as much a prayer for the dead, as a definite intercession for the remission of the pe- nalties of sin ; so that, pushing this confusion to its utmost limits, at last the petition of the Lord's Prayer, *'Thy kingdom come," has been pressed as an argument for the general practice of praying for the dead. Of course, in a certain sense, as pleading for a shortening of the period of waiting, to ask that the final mani- festation of God's kingdom should be hastened may be called a prayer for the benefit of the faithful departed: — but it is a marvellous medley of ideas Introduction. 7 to put forward this as affording any countenance to the practice of praying for the dead in the developed and altered form to which the custom even in early times had grown. There are then Prayers for the Dead and Prayers for the Dead : and when, divesting the subject of vague generalities, we come to look more closely into details, we shall find that sundry questions open upon us, con- cerning the nature of these prayers, the objects sought to be attained by them, and. the persons on whose be- half they should be offered. These several points will become more clear, if we state at length the several suppositions which would seem to exhaust the various opinions which have been held concerning the efficacy of Prayer for the Dead. I. It is possible to conceive that the state of the soul may be altered^ after death : i. e. that a soul which ^ Tliis view is generally repudiated : consequently, it is mentioned here only as a possible hypothesis : but is it not an opinion actually adopted by the superstitious and ignorant ? and is it not one which the arguments used in favour of the general practice must logically lead up to ? W^hen Dr Lee (p. 185) urges that we should make intercession for the departed on the following grounds : — "The dead need our prayers, because their eventual final state is " not yet settled," — what inference can be drawn, but ti)at such prayers might help to sway the settlement of the undetermined ? When in another place (p. 91) he says, "The prayers of the living were not held to avail the "dead in such a manner as to change their state of happiness to misery" [could any living being uiter a wish of such diaholicai nialignitij, and call it a pratjer?] "or the reverse; but only so as to secure a diminution "of punishment, or any thing of a like kind which does not change the " state of the dead," — we ask what proof is there of the faithful dead having to undergo punishments at all / Certainly S. Paul whether he speaks of the faithful dead as in the presence and keeping of the Lord immediately after death, 2 Cor. v. 6, 8 : Phil. i. 23, or whether he speaks of them as sleeping, 1 Cor. xv. 51, 52: 1 Thess. iv. 14, 16, yet gives no hint of suflFeriug or punishment which needs diminution or alleviation. 8 Introduction. has left the body in a state of unrepented and unfor- given sin, may nevertheless obtain pardon in the dis- embodied state; and that this pardon may be the direct result of the prayers of the faithful living, and without those prayers would not be granted. 2. It has been maintained that the soul of one who has died in the true Faith may have after this life to endure the penalties entailed by sin, although the sin itself may be forgiven. If the distinction between sin and its consequences be drawn, it is possible that the sin may be, through the merits of Christ, once for all pardoned ; but that nevertheless the consequences of sin may remain even in the world beyond the grave. We know that in this world the forgiveness of sin does not of necessity imply the removal of the temporal penalty. Just as the child which was the fruit of Da- vid's adultery was smitten, notwithstanding his fasting and tearful supplication, even after his own sin had been put away; or, just as in our own experience we may see a man once intemperate, who shall have relin- quished with genuine repentance his debaucheries, and may yet have to bear in a wasted frame and faculties prematurely decayed the penalty of former faults, although they be forsaken and forgiven,— so, if the same rule should hold in the future world, it miofht be possible that there would have to be endured even by the faithful dead punishments or purgations^; which 1 " We know that we have in us passive bad habits, unheavenly tastes, " which the soul contracts througli sin, and which remain after the guilt " of sin is remitted, and that these must be removed before our entrance " into heaven, into which nothing that is impure or imperfect may enter. " S. Macarius thought that these were removed by God in an instant. The Introduction. 9 nevertheless might be alleviated or abbreviated by the prayers of the faithful living. 3. It has been taught that the faithful dead, who are not yet admitted into the actual presence of God, are in a state of partial bliss; and that in this inter- mediate state their bliss is capable of increase^; so that, by means of the prayers of friends on earth, they may be admitted into higher and yet higher degrees of light and hajipiness. 4. It has been supposed that the faithful dead in the intermediate state are incapable of any increase of happiness until the great and final separation between good and bad at the last day : that their state is one of blissful anticipation, but is not to be affected by prayers offered from the earth. So that the duty of living friends would be confined to oflfering to God thanks- giving for those who had been safely taken to their haven of rest; to setting forth and commemorating their good examples for the encouragement of those stiU engaged in the warfare of life ; and to praying that the full manifestation of God's kingdom may come quickly. " same has been held by very thoughtful minds, who yet had a deep per- " caption of the holiness of God's love. Others may think it more probable " that God removes the stain gradually, as it was gradually contracted, and "that a man's cleansing after death will bear some relation to his cleansing " in this life, as S. Augustine often suggests. Only as regards the eternal " condition, as the tree has fallen so will it lie : and the eternal distinction " between the lost and the saved is not confused by the proces.s." Bp. of Brechin, Art. xxii. p. 346. 1 So S. Chrysostom, " That if he departed a sinner, it may do away his '• sins ; but if righteous, that it may become an increase of reward and ''i-ecompence." Honiil. xxxi. in S. Matt. ix. 22, 23, p. 456 Oxford Trans. See also Scudamore's Notitia Eucharistica, pp. 384, 385. 10 Introduction. If these statements fairly represent the opinions which have from time to time prevailed, we may fur- ther remark that, assuming for the moment the last hypothesis to represent the belief of primitive Christian- ity, it would be easy to trace how from that grew the notion that an increase of happiness for the faithful dead might be obtained by intercession : then, that as an increase of happiness for the good, so an abatement of punishment for the bad: then, further developing from that, the full-blown notion of a Purgatory. That something of this sort was the course in which opinion actually travelled, we shall endeavour to show in the proper place : but before we quit the four opinions we have stated, we crave leave to protest, by way of antici- pation, against the inconsistency of not a few modern writers, who set forth the third hypothesis as the one to be maintained; and forthwith proceed to uphold it by arguments which can only have force if the first, or at any rate the second hypothesis were true. These arguments, and the quotations and authorities by which they are supported, we now proceed to investigate : and in order to do so with some method, we raise the ques- tion, "Who are those among the dead, on whose behalf " Prayer should be offered up?" CHAPTER I. THE QUESTION CONSIDERED, " Who are those among the dead, on whose behalf "Prayer should be offered u'p'?" AYhen in any way the question lias to be answered " Who are those for whom we should offer prayer ? " the reply now usually made is " The faithful dead : " and this reply is made with a degree of certainty and assur- ance, as if no other notion ever could be or ever had been entertained ^ But they who put forth this asser- tion with such confidence must abide by their position ; ^ " Of course, if praying for the departed implied that any change could " be made in the state of those who died in mortal sin, these and such like " texts would be of some pertinence. But such an idea has never been "entertained. It was the "dead in Christ," not the "dead in sins" who were "prayed for." Dr Lee, "The Christian Doctrine of Prayer for the De- parted," p. 153. But such an idea must at least have been entertained by the framers of that Prayer in the old Roman ^lissal, which asks concerning the soul of one departed, as for "one dead in sins," "that fornsmuch as we are distrustful " of the quality of his life, by the abundance of Thy pity we may be com- " forted ; and if his soul cannot obtain full pardon, yet at least in the midst " of the torments themselves which peradventure it suffereth, out of the " abundance of Thy compassion it may feel refreshment." Quoted from Grimoldus's Sacramcntary, by Archbishop \!s\\Qv,Ansicer to a Jesuit, chap- Yii. p. 211. Then there are the tales of the soul of the heathen Emperor Trajan, delivered from hell by the prayers of Pope Gregory : of the soul of Falconilla, "a Gentile and an idolatress, altogether profane, and a servitor '' of another God," prayed for by Thecla : — of the skull of one who had been a priest of idols, that spoke to S. Macarius, and asserted that he and those with him in torments received some little ease from the prayers 12 Who among the Dead and we shall take exception to all quotations adduced in support of their theory, if we find in the passages alleged the plainly expressed notion of helping, by the prayers of the living, grievous sinners departed. Yet such quotations are most commonly brought forward ; for instance, S. Chrysostom, Horn. xli. on i Cor. xv. '' But grant " that he departed with sin upon him, one ought .... to " help him as far as possible, not by tears, but by prayers "and supplications and alms and offerings," &c. Again, Hom. lxii. on S. John xi. " Was the dead man a sinner and a great offender '^against God, we must weep over him; or rather, not '^ weep only, for this can profit him nothing ; but do what '' can give him comfort, viz. Do alms and offerings." Again, Hom. xxi. on Acts ix. " Mourn for the sinner . . . verily sinners deserve " mourning when they stand at the judgment seat of " Christ .... shall we not mourn over him ? shall we not "try to snatch him from his dangers? For it is possible, *' it is possible if we will, for his chastisement to be made ''lighter unto him. If then we make continual prayers " and give alms on his behalf, though he be unworthy, "yet will God regard us," &c. &c. These passages are all quoted in extenso in de- fence of the practice of praying for the dead, in an offered for the dead. — These tales may be rejected as feigned and apo- cryphal, and we will not gainsay the verdict ; but considering that those who set them down on record appeal "to the witness of the whole East " and West for their incontrovertible truth," it is impossible to maintain that "the idea has never been entertained." The whole of the tales are set out at length by Archbp. Usher, Ansicer to a Jesuit, pp. 213 — 218. Indeed, the Bishop of Brechin quotes from the Roman Liturgj- prayers should be prayed for? 13 "Address to the Lord Bishop of Gloucester and Bris- "tol,"&c. pp. 12, 13. The 41st Homily of S. Chry- sostom is quoted (but without the first sentence in English on p. 71, though in the note on p. 72 the reference to the passage is headed el Se koI a/xaprcuXo? dnrjXdr) k.t.X.) by Dr Lee himself, pp. 71, 72. He goes on to quote S. Chrysostom, saying, "There- "fore let us not grow weary in rendering them help, "and in offering prayers on their behalf, for the "common propitiation of the whole world is now be- "fore us. Consequently we now pray for the whole " world, and mention them with the martyrs, confes- " sors and priests," &c. &c. Is it possible to reconcile these extracts from S. Chry- sostom with the statement that such an idea has never been entertained as praying for those who died in mor- tal sin ? S. Chrysostom demands our prayers not only for one who may have departed with sin upon him, — for one who may have been a great offender against God, — but for the whole world. To the modern upholders of the practice we would say " Either boldly stand to the duty " of universal prayer for all those departed this life, or to the effect that God would ' save the souls of the departed from hell,' from the judgment of vengeance,' ' from the mouth of the lion,' from ' the ' hands of the enemy,' that they endure not ' everlasting punishments,' ' the ' fire of Gehenna and the flame of hell:' p. 314 ; and adds, p. 317, " Perhaps " it may not be an improbable conjecture that the Church at first prayed for " all the departed in one tenour, without discriminating, leaving it to God " to hear her in whatever way He knew for each ; and so, that the prayers " for deliverance from hell, related to souls on whom the particular judg- " ment was not ytt passed; those for saints were for increase of their glory," &c. But whether we accept the conjecture as probable, or reject it as im- probable, what becomes of the assertion that none but the faithful dead have ever been prayed for ? 14 Who among the Dead "else cease to invoke S. Clirysostom as a witness; the " prayers you are contending for are not those he was " in the habit of asking for." The same objection applies to another set of quota- tions from S. Augustine, namely from the Enchiridion, § 1 10, and from the Treatise on Care for the Dead, chap. VI. " It must not be denied that the souls of the de- *' parted are relieved by the piety of their surviving " friends, when the Mediator's sacrifice is offered, or " alms are given in the Church on their behalf. . . . when " the sacrifices either of the altar or of any alms are " offered for all the baptized departed, they are thanks- "givings for the very good, propitiations for the not *f very bad ones, for the very bad, though they are no " help to the dead, they are at least consolations to the ''living. Those whom they do benefit they benefit " either in obtaining for them a full remission of sin, or "verily in rendering damnation itself more bearable." " Supplications for the spirits of the dead are not to "be omitted, which the Church hath received to be " made for all them that are departed in the Christian " catholic society." " Because we discern not who those be of the dead " who will be profited by our sacrifices of the altar, our " prayers, and our alms, therefore it behoves us to do all " these for all the regenerate (i. e. baptized), that none " of those may be omitted whom these benefits can and " ought to reach; for it is better they should be super- " fluous to those whom they can neither hurt nor bene- " fit, than wanting to those whom they do benefit." should be prayed for f 16 These extracts are taken exactly as they stand, pp. 13, 14, in the ''Address to the Bishop of Gloucester and Bristol," above alluded to; they are also quoted in part and referred to by Dr Lee, p. 76. Again then we ask, Is there not a manifest inconsistency in asserting that onhj the faithful dead are to be prayed for, and then bringing forward such passages as these in sup- port of the assertion ? Are the damned souls, whose damnation is rendered more bearable by the prayers of living friends, to be classed among the " dead in Christ"? Are all baptized persons when they die to be reckoned among the faithful dead ? Can those departed souls who by the intercessions of the Church on earth are benefited to the extent of " a full remission of sin," be called those in whose state no change is made? Proof at variance with the argument alleged has resulted from catching at the authority of great names; and either the argument must be restated, or the great authorities relinquished. But if we accept the threefold division made by S, Augustine where he says that the alms and offerings made by surviving friends are, for the very good, thanks- givings; for the not very bad ones, propitiations; for the very bad, no help; no help, that is, to reverse their sentence of damnation, although able, as he says in the next sentence, to render their damnation more bearable; accepting this, I say, how could we possibly stop short of his conclusion that we ought to pray for allf The damned would have a special claim upon our prayers, and we should be bound in charity to render their miserable lost estate as bearable as possible : and we 16 Who among the Dead should be constrained to make our prayers universal, even though in some cases they might be superfluous, because we could not discern who those might be of the dead who might be profited by our intercessions. For exactly here comes in the practical difficulty : some die in mortal sin : some die in Christ ; many leave this world neither very good nor very bad, baptized and professed members of the Church, who have lived average lives among their fellow-men; and after death their surviving friends might desire the Church's pray- ers on their behalf; but are they to be reckoned among the "faithful dead"? Who is to decide? Who will supply us with an infallible rule, an authoritative stand- ard, by which we may come in each case to an equit- able judgment ? — No, once let it be granted that inter- cessory prayers are of benefit to the holy dead as carry- ing them to higher degrees of light and happiness, and surely will they soon be offered up both for the " not very bad/' and for the " very bad." The warm affec- tions of surviving relatives and friends would be the only guide as far as private prayers were concerned; their eager representations would sway the practice in the public services of the Church. Besides, if prayers be of benefit to the faithful dead, why should they be denied to the "not very bad," who may at any rate have procured, whilst living in the body, thus much desert (as S. Augustine in the same chapter says), that these things may be able to profit them ? And then, they can do the " very bad " no harm ; no benefit per- haps, yet neither can they hurt them ; and to offer up such prayers is a consolation to surviving friends : and should he prayed for ? 17 if after all it should turn out (who can tell? — all is so dark and so mysterious in that unknown land — ) that even in the case of the very worst of men they might avail to render their awful agonies in any the slightest degree more bearable, would it not be best to have erred on the safe side ? A process of reasoning something of this sort seems ever to lead men on and on, when once they have passed beyond the sober restrictions of commendatory and Eucharistic utterances. The idea on which the doctrine of Purgatory is based has its roots deep in the natural feelings of the human heart, and appeals to very strong sympathies. And though, because it is true that prayers for the dead are of earlier date than any notion of Purgatory, we consequently would not gainsay the statement that the one doctrine does not of strict necessity involve the other, yet there seems a strong tendency in the modern upholders of interces- sory prayer for the departed to develope their teaching in the direction of a Purgatory and a preparatory cleansing of some kind somewhere^. However, let it for the present be assumed, as most ^ The ninth chapter of Dr Lee's book is on "The Doctrine of Piirga- "tory:" after a kmg defence of tlie doctrine, he ends by apjiarently accepting "the formal statements of tlie Council of Trent,— taken literally "and independent of modern gloss, and the fantasies of fervent fonatics," p. 132. The Bp. of Brechin, vthile candidly admitting that the protest of our Article xxii. is still needed against superstitious ab\ises to this day continued (p. 307), yet pleads that there ai-e views of Purgatory which our Church does not condemn (p. 347), and quotes the Treatise of S. Catherine of Genoa and the Dream of Gcrontius, which bring out the /mpptj side of the state of souls detained for a time in purgatory : and asks 'Had this been even the minds 18 Who among the Dead should he prayed for "^ modem writers on the subject do concede in words at least, albeit some of them support their position by props which lean the other way, that the faithful de- parted alone ought to be the subjects of prayer. Let it be assumed that we are right in excluding universal prayer for the whole world of the dead. Let it be assumed that we may reject the notion of obtaining full remission of sin for grievous sinners, of snatching sinners from their danger, of making their chastisement lighter, and of rendering damnation itself more bear- able, S. Chrysostom and S. Augustine notwithstand- ing: then the question which remains for us to investi- gate is this, ''For what are we to ask on behalf of the ''blessed dead?" To this the answer must be mainly determined by what we believe to be the condition of the departed : and to the consideration of this question we now address ourselves. «of the framers of our Articles, as a possible authoritative exposition * of the doctrine, who would say that " the Romish Doctrine of Purgatory " * would ever have been censured in it?' (p. 352). Dr Littledale says summarily— " we know that the best and holiest "men (and much more the average believers) leave this world bearing " the stains of earthly sin and error, which must be cleansed somewhere "before they can be fitted for heaven" (p. 2). CHAPTER IT. The state of the Soul after Death. It may sufficiently indicate the belief of the early Church if we briefly state that the current opinion concerning the intermediate state was that the spirits of the departed were in no condition of lethargic inac- tivity, in no unconscious trance; but that the souls of the faithful straightway after death entered a state of bliss, in Paradise or Abraham's bosom, where yet their bliss was not completely full ; and that the souls of the wicked and the unbelievers passed after death into a state of miseiy, which misery at the day of judgment would be intensified: for that not until the body was reunited to the soul, would the final consummation of eternal happiness or eternal woe be experienced. Now if this general statement be accepted as fairly representing the early belief concerning the interme- diate state, there will then remain two further ques- tions for us to consider ; first, whether it was believed that the souls of those who had departed in the true faith were capable of an increase of happiness in that intermediate state ? and next, whether such souls were thought to receive, in that state, purgation from the o o 20 The state of the Soul stain of sin, and gradual preparation for the higher bliss of Heaven 1 Both these questions have been answered in the affirmative by modern writers: and upon enquiry into the reasons on which they base their opinions, we are referred to several passages of the New Testament, which they claim as upholding, by direct statement or by plain inference, the doctrines in question. The first of these passages is as follows : — "Agree with thine adversary quickly, whiles thou <^artin the way with him; lest at any time the adver- "sary deliver thee to the judge, and the judge deUver " thee to the officer, and thou be cast into prison. Ye- '^rily I say unto thee, thou shalt by no means come " out thence, till thou hast paid the uttermost farthing." S. Matt. V. 25, &c. ' " Concerning this passage, we might almost raise the preliminary question whether, due regard being had to the necessary imagery of the parable, anything further IF. intended than that he who allows the opportunity of reconciliation to slip by, shall be himself dealt with according to the strictest letter of the law. However, controversialists have fastened a further and a deeper meaning on the passage; and it has been claimed in turn 1. By the upholders of an universal restoration: as implying that, when at length the limit shall have been reached, the children of disobedience may be freed from their imprisonment. 2. By the upholders of the Bomish doctrine of purgatory: as implying that when believers have paid after Death. ^l to the uttermost farthing the penalty of their sins in the torment of purgatorial fires, they shall then at length be released. 3. By the upholders of the eternity of punishment ; as implying that, since the payment of the uttermost farthing must be impossible, there shall never be any release. But how do any of these three opinions tally with the condition of the faithful dead as we have laid it down just now ? Those who have been handed over Tw vTT-qperr), cannot be those set in Abraham's bosom : those who have been cast eU (f)v\aK-qv cannot be those in Paradise. If either opinion (i) or (3) be true, those who die unreconciled, die in their sins; and therefore are beyond the reach of prayer; if the Romish^ doctrine of purgatory be true, there could indeed be no further question about the necessity of praying for souls de- tained in purgatory; but we must entirely give up our view of the intermediate state, and must remodel our statements concerninof the souls of the faithful dead being so completely in the hand of God, that no tor- ' Since in Art. xxii. the commencement, which in 1552 stood *' Scholas- ticoriun doctrina de purgatorio," was in Jan., 1563, altered to " Doctrina llomanensixun de pnrgatorio," while the decree of the Council of Trent was not promulgated till December, 15fi3, it has been argued that the Tri- dentine doctrine of Turgatory is not condemned by our Article, but only mediiBval abuses. This, which is the special pleading of Tract XC, is reproduced by the Bp. of Brechin, Art. xxii. p. 303 and by Dr Lee, p. 123, note. The fact of the decree of Trent being posterior to our Article may be true, but the inference from the fact may be false : for even if they who altered the word Schulasticorum into llomancnsium had not the actual words of the Council of Trent before them, they had who reaflirmed the Articles in 1571 and again in 1662, when "Romish" wovdd certainly have been regarded as Tridentine. Cf. Boultbee's Introduction to Theology, on Art. XXII. pp. 183, 184. 22. The state of the Soul ment can touch them. In short, laying aside the doc- trine of an universal redemption, the passage either supports the notion of a purgatory of torment, or the doctrine of everlasting punishment. Those then who appeal to it in support of the duty of praying for the dead, ought to acknowledge, if they would be consistent, that the faithful dead are lying in the pains of purgatory. But we are told that among the Fathers Tertullian, S. Cyprian, Origen and S. Jerome interpret the pas- sage "as descriptive of the hidden place where the " souls of the faithful are detained until they are duly " cleansed and prepared for the presence and home of *'GodV' In support of this assertion reference is made in a note to certain passages in the writings of these Fa- thers, which upon examination turn out to be as fol- lows : from S. Cyprian this : — "Aliud est ad veniam stare, aliud ad gloriam per- " venire, aliud missum in carcerem non exire inde donee "feolvat novissimum quadrantem, aliud statim fidei et *' virtutis accipere mercedem, aliud pro peccatis longo "dolore cruciatum emundari et purgari diu igne, aliud " peccata omnia passione purgasse, aliud denique pen- ** dere in diem judicii ad sententiam Domini, aliud *' statim a Domino coronari." S. Cyp. Epist. Lib. iv. 2 ed. Manutii. E]j. 52 ed. Benedic. Ejp. 55 ed. Ox. Begarding this passage, I beg to append the expla- natory note in the Translation in the Oxford Library of the Fathers, Vol. xvii. p. 128. "This passage is ex- " plained of suffering in this life by Bigalt (whose ' Dr Lee, chap. iv. (p. 39). after Death. 23 " general laxity, however, leaves liirii very little claim " to authority) and Baluzius, among Koman Catholic ^' interpreters of S. Cyprian, by Albaspinajus, Obs. ii. " 12. p. 278, by Bp. Fell in our Church, and by Daille " (c/e Pan. ct Satis/, iv. 10). The objection that the " language would seem hyperbolical, is founded perhaps ** only on the laxity of modern penitence, and our prac- " tical ignorance of excommunication. We know not " also what it is to have directly denied our Lord, and ** by that act to be cut off from His body, with His " sentence, so often alleged by S. Cyprian, ever before " our eyes ' Whoso denieth me before men, him will I *' 'also deny before My Father.' Yet whosoever knows " anything of deep consciousness of sin, may think the *' expression 'to be purged through fire' not too strong " for the inward consuming, and torture, and drying of " the bones, and fire is used for the sufferinofs of God's '* displeasure by the penitent, Ps. cii. 3. The words " also of Siricius, when distinctly speaking of perpetual " penitence in this life, are altogether parallel to those " in this place, using all its metaphors (Ejj. ad IJimmer. " art. 6, T. i. cone. p. 690, quoted by Daille from Rive- " tus) ' so far as they, thrust back to their prisons " ' (ergastulis) bewailing so heinous an offence w^ith " ' continuous lamentations, may be refined by the " ' purifying fire (purificatoris-igne decoqui) of penitence, " * so that indulgence may come to their relief, only at *' * the very point of death, out of mere mercy, through "'the grace of the Communion.' The text also here " quoted by S. Cyprian (S. Matt. v. 25. S. Luke xii, 58) *' is by S. Augustine in the same Church, and by most 24 The date of the Soul "fathers, interpreted of a prison from wiiicli they " should never come forth, Hell. S. Ambr. in S. Luc. " S. Hil. in S. Matt. S. Aug. de serm. Dom. in monte, *' 1. I, § 30. Theoph. in S. Luc. S. Jerome in S. Matt, "implies the same. Tertullian {de anim. Jin.) applies " it apparently to a fore-suffering of hell. Stapleton " Antid. Ev. says that ' few Catholics interpret it of "'Purgatory.' The first clause 'ad veniam stare' is " certainly most naturally interpreted of penance : (it is " so used Ep. 60. § 2. 'Stare ad criminis veniam.') The "last 'to wait in suspense to the day of Judgment,' is " inconsistent, at least, with the modern Koman doc- " trine of Purgatory, according to which souls therein "know from the first of their salvation, and, when " released from Purgatory, ascend at once to heaven," &c. &c. No further explanations of the passage quoted need be added : this only may be fairly remarked, that either the meaning of S. Cyprian is what is given above, or else he strangely contradicts himself by affirming else- where that when once this life is ended, there is no more room for repentance; for instance: " Quando istinc excessum fuerit, nullus jam poeni- " tentise locus est, nullus satisfactionis effectus. Hie *• vita aut amittitur aut tenetur." Lihcr ad Demet. § 16. p. 224, ed. Paris. '' Confiteantur singuli, quoeso vos, fratres dilectissimi, " delictum suum dum adhuc qui deliquit in sseculo est, "dum admitti confessio ejus potest, dum satisfactio et " remissio facta per sacerdotes apud Dominum grata "est." Lihcr de lapsis, § 14. pp. 190, 191, ed. Paris. after Death. '10 "Ad rcfrigerium justi vocantur, ad supplicium rapi- " untur injusti. Datur velocius tutela fidentibus, per- " fidis poena." Liher de mortalitatc, § 14. p. 233, ed Paris. The words of S. Jerome (Com. in Matt. v. 25) ap- pear to be only a paraphrase on the text itself, contain- ing precisely the same ambiguity (if it be an ambi- guity) as the text does; and therefore, like it, liable to the same twofold interpretation. Indeed S. Jerome is cited by Bp. Wordsworth (note on Matt. v. 25) as proving that the soul shall never "come out thence." And that such is his meaning is the opinion of the Oxford Translator (see the above-quoted note). Je- rome's words are "non egredieris de carcere, donee " etiam minima peccata persolvas." At any rate, there is nothing concerning the souls of the faithful — nothing concerning any purgation or preparation for the home of God. The treatise of Tertullian, De Anima, was undoubt- edly written by him after he became a Montanist. In that treatise he certainly implies that the souls even of the righteous must undergo in Hades some compen- satory discipline, and says "Novissimum quadrantem, " modicum quodque delictum mora resurrectionis illic "luendum interpretemur." § 58; and comp. § 35. But then, although he attributes this notion to the disclo- sures of the Paraclete, he was, although unwittingly, influenced by the prevalent philosophy : for, as Bp. Kaye says {Writings of Tertullian, p. 329), "the notion " of a purification which is necessary to the soul before "it can be admitted to the happiness of heaven, is of 2d The state of the Soul " Platonic origin." Moreover Tertullian's teaching on this point is coloured by his belief in a Millennium : ''the '* delay in the resurrection" being the punishment of not having part in the first resurrection. " The wife," he says in another place, " prays for her husband's soul, " and requests for him refreshment meanwhile, et in " prima resurrectione consortium," de Monog. § x. cf cont. Marc. \\i. § 24. " Haec ratio regni cselestis, post " cujus mille annos, intra quam setatem concluditur " sanctorum resurrectio pro meritis maturius vel tardius *' resurgentium," &c. Origen among other eccentric notions broached the idea that the souls of all men would eventually be saved; and he certainly, in his homily on S. Luke, regards the ^vkaKrj there mentioned as a place of puri- fication, wherein the souls detained would be prepared for final restoration. His words are " Quodsi magnum " praemium debuerimus sicut ille qui dicitur decern " millia debuisse, quanto tempore claudamur in carcere " donee reddamus debitum, non possum manifesto pro- '' nunciare utique qui tanto debito fuerit obnoxius, ^' infinita ei ad reddendum debitum snecula numerabun- " tur." Hom. xxxv. in Luc. T. in. 975. Now what is the result of the investigation of these passages from the Fathers to those who so confidently appeal to them ? The authority of S. Cyprian is de- nied to them; the authority of S. Jerome is by .no mean commentators quoted against them ; Tertullian when a heretic is allowed to have used the passage to support his unorthodox philosophising opinions; Origen to have interpreted the parallel passage of S. Luke in after Death. 27 favour of his notion of an universal Restoration. The majority of the Fathers interi)ret the prison to mean Hell: and the weight of Patristic Authority is thrown into the same scale with that of the vast majority of subsequent commentators. Another modern writer^, however, in upholding prayers for the dead, affirms roundly that " Holy Scrip- "ture tells us of temporary punishment after death;" and in support of this assertion quotes the passage con- cerning the ''uttermost farthing;" and remarks — "This " has been twisted to mean that we shall not come out " at all, because the debt is too large for us to pay at "any time; but that is not the natural meaning of the " words, nor the way that an honest Protestant com- "mentator, like Olshausen, explains them." But is the writer of this insinuation not aware that *' the twist," as he is pleased to call it, Wvas given long before the time of Protestant divines^? That S. Chry- sostom so twisted it? That S. Theophylact, although 1 Dr Littledale, pp. 2, 3. ' Regarding this passage S. Chrysostoni says Horn, on S. jMatt. xvi. ]3 (Oxford Trans, p. 248\ ' Some say he obscurely signifies the devil himself ' under the name of the Adversary; and bids us have nothing of his (for * this they say is to agree with him) : no compromise being possible after ' our departure hence, nor anything awaiting us but jjunishment from which 'no prayer can deliver. But to me he seems speaking of the judges in ' this world,' &c. But in Horn. xiv. § 6 (on S. Matt. iv. 20,— Oxford Trans, p. 19.")): 'Let us therefore come before His face with confession — let us ' bewail and mourn. For if we should be able to prevail upon the Judge 'before the appointed day to forgive us our sins, then we need not so much ' as enter into Court : as, on the other hand, if this be not done, He will hear ' us publicly in the presence of the world, and we shall no longer have any ' hope of pardon. For not one of those who have not done away with their 'sins here, when he hath departed thither shall be' able to escape his ac- ' count there ; but as they who are taken out of these earthly prisons arc 'brought in their chains to the place of judgment, even so all soids, when 28 The state of the Soul he takes the passage in S. Matthew to refer merely to prudential motives in relation to earthly lawsuits, yet argues from the parallel passage in S. Luke that the punishment must needs be eternal, inasmuch as the last farthing never can be paid? That S. Ambrose teaches that it is in this life that we must free ourselves from the adversary's chains ? That an honest Roman- ist, like Maldonatus, explains the words of S. Matthew to mean that those who are once cast into that prison shall never come out thence, because the merited penalty can never be fully paid ? That while a few Romanist controversialists (Bellarmine, Salmero, and one or two others) take the word (fjvXaKrj definitely to mean Purgatory, the greater number suppose it to mean the infernum, and allow that the passage ought not to be urged in defence of a probation in purgatory ? There is nothing so unfair in controversy as an insinua- tion ; the meaning covertly implied in the remark about twistins: the text, and the honest Protestant commen- tator, is that other commentators have with little ho- nesty handled the Word of God deceitfully ; as if such commentators as Bengel, Meyer, Stier, Tholuch, Al- ford and Wordsworth are to be branded as dishonest, because the opinion of Dr Littledale does not happen to coincide with theirs. ' they liave gone away hence bound with the manifold chains of their sins, 'are led to the awful judgment-seat.' Theophylact says (in Luc. xii. 59), Nunquam autem impleta est poente mensura, semper ergo puniemur. Si enim in carcere mancbinius donee extremnm minutum reddamus, et nunquam reddituri sumus, manifestum quod seternum sit futurum supplicium. S. Ambrose says (in Luc. xii. 59), Demus igitur operam, ut dnm in hoc sumus vitse curriculo constituti, tanquam a male adversario, ita ab imi)robo libcremur actu, &c. ajter Death. 29 Considering however that this controverted Text has been in turn adduced by the upholders of an uni- versal Restoration, of a Purgatory, and of endless pun- ishments, while by not a few it has been explained as having to do with only earthly relations, and as imply- ing that one who goes to law with his adversary does but make his case worse, it is impossible to accept the passage as decisive on the question of a state of prepa- ration after death, or a state of the faithful departed in which progression and improvement are possible. Ra- ther the question recurs in all its original difficulty, ' Is * it possible to conceive of the soul of man as capable of * improvement in the disembodied state ?' And the difficulty is not slight. Body soul and spirit make up the tripartite nature called man ; but how can the soul be purged, the spirit purified in the disembodied state, and yet the identity be preserved ? If distinct pas- sages of Holy Writ can be adduced which reveal to us the reality or the possibility of such gradual im- provement, our difficulty would be at an end. ' Such ' passages there are,' reply the upholders of the modern dogma. * Let us by all means investigate them,' we rejoin; and the following passages^ are brought forward as indicatinof that " the time of sanctification extends, '' and the work of sanctification goes on, until the great " day of Judgment^." (a) dTre/cSe^OjLtei^oui? tt^v aTroKaXvxpLV tov Kvptov rjjJLOJi^ ^Irjcrov Xpua-Tov 09 kol /^e^atwcret v/xa? ew? Tekov<; avey- ^ These passages are quoted both by Dr Lee, p. 46, and by Pr Little- dale, p. 3. - Dr Lee, p. 4G, Nate. 30 The state of the Soul kXtJtov^ iu Trj yjfxepa tov Kvpiov iqyLiov Irjcrov XptoTOv. I Cor. i. 8. Literally, " Waiting for the revelation of our Lord "Jesus Christ; who will also confirm you finally blame- " less in the day of our Lord Jesus Christ." Where observe 1. That "to confirm" does not mean "to sanctify progressively:" the promise is concerning preservation, not concerning gradual improvement hereafter. 2. That the idea of 'gradual improvement' is not to be found in a negative adjective like dveyKXiJTovs. Besides, the fact of being confirmed in any condition implies first of all being in that condition : and if first of all blameless, in what respect to be improved after- wards ? 3. That admitting the supplemental mode of trans- lating the tertiary predicate which stands in the English authorised version "that ye may he blameless," the passage by no means countenances progressive sanctifi- cation hereafter — for ea>9 rekov; would signify either " the end of your lives," or "the end of this present dis- " pensation," which would take place at the revelation of Christ; an event which they were expecting as at least possible in their own day. {/B) " The very God of peace sanctify you wholly ; " and I pray God your whole spirit and soul and body " may be preserved blameless unto the coming of our " Lord Jesus Christ. Faithful is He that calleth you, "who also will do it." i Thess. v. 23, 24. The fallacy of basing the inference here sought to be established on the words translated in the E. V". after Death. 31 unto the coming, is at once exposed by pointing out that the Greek words are eV rfj irapovaia — in, not unto: "in — for it will be in that day that the result will be " seen." Alford in loc. Besides, the negative a/xe/Avrrco? would of Itself de- stroy the notion of gradual improvement. Moreover dfxefjiTrT(o<; is not an adjective and a tertiary predicate, as translated in the English Version, but an adverb quali- fying Trjprjdeir) : the preservation (not the thing pre- served) is to be faultless, i. e. perfect : and the wish is ' may your entire being in its several parts be perfectly * preserved [until, and appear in faultless perfection] at 'the coming of our Lord.' What idea of progress after death can be implied here ? Non-deterioration is indeed implied, but nothing else. (y) "That ye may be sincere and without offence " till the day of Christ." Phil. i. lo. Again an erroneous inference from a mis-transla- tion. et9 Tjixipav XpLcrrov, 'against the day of Christ;' in diem, Vulg., scil. tW rore evpe6rJTe KaOapoi, Chrys. Bp. Ellicott in loc. Not ''until" but "for the day of Christ." Prof Lightfoot in loc. Indeed the rendering "till" would probably require a stronger verb than rjre. But allowing that to pass, the adjectives are practically negative, elXLKpLvel<; 'un- sullied,' (XTrpoo-KOTroL 'without stumbling;' indicating only preservation from deterioration till the day of Christ. (8) " I give thee charge... that thou keep this com- "mandment without spot, unrebukeable, until the ap- 32 The state of the Soul " pearing of our Lord Jesus Christ." i^-^xP'' '^V'^ ^'^^' (f)apeLa<; tov J^vpCov tJ/xojv 'irjaov X^tcrrou. I Tim. VI. 13, 14- The Apostle, conceiving the coming of the Lord to be possible at any time, here speaks as if that manifest- ation might take place in Timothy's lifetime. To be sure S. Chrysostom takes the expression to refer to the death of Timothy — rovricrTi, l^^'^XP^ '^V'^ ^l^ Te\evTrj<;, fJi^expt Trj<; e^oSov — but the regular meaning of eVtc^aveia, and the words which follow, rju Katpot? iStot? Secret o jxaKdpiov ' hnoa-ToKuiv Constitutiones AjMstolorum ex its lucent acquirere j)ossi?it. For upholding the extreme antiquity of this Liturgy we advance the following reasons : — 1. The primitive simplicity of the style, the free prayer, and the part taken by the people. 2. The general resemblance to the description given by Justin Martyr. 3. The absence of those details which require the architectural arrangements of a building constructed on purpose to carry them out. The Alexandrine Liturgy, which goes by the name of S. Mark, needs to be accompanied (at least in the interpolated form in which the Greek Text appears) by -a plan of the Church, in order that the Sanctuary, the Pro- thesis, the Little Entrance, and the Great Entrance may be rendered intelligible. 4. The absence of the later names for the Holy Rite. It is still " the Eucharist," " the Holy Sacrament of the Body and the Blood," " the Holy Mystery." By the time of S. Chrysostom it was "the tremendous Sacrifice." Later in his work Ludolf enumerates the titles of ten other Liturgies in the Ethiopic language, attributed severally to S John, S. James, the Twelve Apostles, &c. He gives one of them at length : Oratio Eucha- ristica Domini et Salcatoris nostri Jesu Chrisli. It contains a prayer for all saints and martyrs who have gone to rest in the f:iith of Christ; it enumerates among others the Four Evangelists, the Virgin Mary — Dd Genetrix, the Twelve Apostles, the seventy-two Disciples and their five hundred companions; and, last of all, the three hundred and eighteen orthodox fathers. The late date is at once betrayed. The 318 orthodox Fathers were those who composed the Council of Nicnea : while the title Dei Genetrix savours of a time subsequeut to the dispute about the use of the word Tlieotokos. 1 The Coptic Apostolical Constitutions published by Archdeacon Tattam, although for the most part the same as the Ethiopic Constitutions, do not. contain this Liturgy. 78 Appendix. JUSTIN MARTYR'S FIRST APOLOGY. Chaps. 65—67. 65. Now after we have thus washed him who has signified his belief and assent, we bring him to the place where those called brethren are assembled together, in order that we may earnestly offer common prayer on behalf of ourselves and of him who has been illuminated [hj baptistn], and of all others in every place, that we who have learnt the truth may be deemed worthy of this also, that we by good works be found good citizens and keepers of the commandments, in order that we may attain to eternal salvation. When we have finished prayers, we salute each other with a kiss. Then there is brought bread and a cup of water and mixed wine to him who presides over the brethren, and he upon receiving them utters in a loud voice praise and glory to the Father of all, through the name of the Son and of the Holy Ghost, and at considerable length offers thanks to Him for deeming us worthy of these things at His hands. And when he has finished the prayers and the thanksgiving, all the people present with assenting acclamation say Amen. But this Amen signifies in the Hebrew tongue ' so be it.' When the president has finished the service of thanks- giving, and all the people have uttered their assent, they who among us are called deacons distribute to each of those present this bread and wine and water over which thanksgiving has been pronounced, and they can^y some away to those who are not present. 66. And this food is called among us the Eucharist, and no one is allowed to partake of it unless he believes that those things are true which are taught by us, and has been washed with the laver [of baptism] for the remission of sins and unto regeneration, and is living conformably to what Christ enjoined. For we take these not as common bread and common drink, but in the same manner as by the word of God Jesus Christ our Saviour became incarnate and had both flesh and blood for our salvation, in like manner we have been taught that the food over which thanksgiving has been pronounced by the prayer^ of the word which comes ^ Trji' di evxv^ X670U tov trap avrov evxapKTTTjOeiffai' TpocpTjv. The words Si tvxv^ \6yov TOV Trap' avrov are generally explained to refer either to the blessing which Christ Himself prououuced at the Institution of the Eucharist, or to the prayer pronounced by the Celebrant iu imitation of Christ's thanksgiving. — Bather they should be taken to mean the Lord's prayer, which was the actual prayer of consecration: and so Otto, in his note on the passage, ...ifa qnidem, ut precibus a Christo mandatis [orationem autem Dominicam significare vidctur) Justinus divinam vim trihuit, qiialis in Dei \6ytp i7mt. That this use of the Lord's Prayer was the original and Apostolical custom Gregory the Great asserts in his letter to John, Bishop of Syracuse (Ep. ix. 12, quoted by Bunsen in his Reliquiee Liturgicce, p. 490), Orationem vera Dominicam idcirco mox post precem dicimus : quia vios Apostolorum fuit ut ad ipsavi solummodo orationem hostiam consecrarent. Appendix. 79 from Him, (food) by which our blood and flesh is nourished in accordance witli the change [into our substance], is both the flesh and the blood of that incarnate Jesus. For the Apostles, in the memoirs composed by them, w'hicli are called Gospels, have delivered to us that thus Jesus enjoined them: namely that having taken bread and having given thanks He said Do this in remembrance of Me, this is my Body : likewise having taken the cup and having given thanks lie said This is my Blood, and that He distributed it among them alone. The which thing evil spirits have imi- tated and have enjoined to be done in tlie mysteries of Mithras : for that there is set bread and a cup of water in the mystic rites of the person initiated, with certain sentences subjoined, is a fact that you cither are acquainted with, or may easily learn. 67. But after this we continually put one another in mutual remem- brance of these things ; and they among us who have means succour all those who lack, and we always associate together. And for all (the food) which we enjoy we bless the Creator of all through His Son Josus Christ and through the Holy Ghost. And on the day which is called the day of the sun, there is a common assembly of all who dwell in town or countn,-, and the memoirs of the Apostles or the writings of the Prophets are read as long as there is time. Then the reader having ceased the President orally admonishes and exhorts to the imitation of these excellent things. After that we all rise up in common and ofi'er prayers. And, as we said just now, when we have ceased from prayer bread is brought, and wine and water, and the President just as before utters in a loud voice prayers and thanksgiving as best he can, and the people signify assent by saying Amen. And the distribution and participation by all of the elements over which thanksgiving has been pronounced takes place, and they are sent to those not present by the hands of the deacons. They who are well to do and are willing, give respectively according to their own choice what they wish ; and the collection is deposited with the President, and he sviccours the orphans and widows, and those who through sickness or any other cause are in want, and those who are in bonds, and the strangers sojourning among us, and in a word he becomes the guardian of all who are in need. But we all make our common assembly on the day of the sun because it is the first day on which God, when He wrought a change in darkness and matter, created the world, and on the self-same day Jesus Christ our Saviour rose from the dead. For on the day before the day of Saturn they crucified Him, and on the day after the day of Saturn, which is the day of the sun, having appeared to His Apostles and Disciples He taught those things which we have delivered to you also for your consideration. 80 Appendix. THE ETHIOPIC LITURGY. From the Text given in Ludolfs Historia Mthiopica, (Frankfort on the Maine, 1681.) CanOx\ XXI. Concerning the Ordination of Bishops and the Rite of the Eucharist. Let him be appointed, as we have already said, a bishop, who may be elected by all the people together with the presbyters and deacons upon a sabbath day. And let all the bishops assemble together in the congrega- tion, and lay their hands upon him. And let the presbyters standing quietly by, and all keeping silence, make prayer at the same time in their hearts that the Holy Spirit may descend upon him, and let each one of the bishops pray, and let each one stand and lay his hands upon him who is appointed bishop, praying over him after this fashion : Almighty God, Father of our Lord Jesus Christ our Saviour, Father of mercies and Lord of all good gifts. Who hast Thy dwelling amongst those on high and those on earth below. Who knowest all things 'ere ever they come to pass. Thou hast given by the word of Thy grace ordination to Thy Church, which Thou hast ordained before the generations of the just, and hast appointed for it, even from the time of Abraham, Judges and Priests, and hast never left Thy sanctuary without ministers. Before the creation of the world according to Thy will in the place that Thou hadst chosen were Thy praises sung. But now pour down from above the virtue of the primal Spirit which Thou gavest to thy beloved Son Jesus Christ, which Thou didst bountifully impart to thy Holy Apostles, that they by the plough of the cross might till (the field of) the Church in all places, by the preaching of Thy holiness, never ceasing in Thy name. O Father, unto whom all hearts be open, grant that this Thy servant, whom Thou hast chosen to the office of Bishop, may feed Thy flock and may fulfil the priestly functions before Thee without blame, that in his ministrations night and day he may humbly pray and may see Thy face, that he may oflfer the oblation of Thy Holy Church worthily, and in the Holy Spirit of the priesthood, having the power of remitting sins according to Thy commission, and of conferring orders according to Thy institution, and of loosing every bond of iniquity according to the power which Thou gavest to Thy Apostles : that he may be accepted before Thee in sincerity and a pure heart, offering to Thee a sweetsmelling savour. Through Thy Son Jesus Christ, through Whom Praise be to Thee and Power. Glory be to the Father and to the Son and to the Holy Ghost in the holy Church now and always and in ages of ages. Amen. A'ppendix. 81 Statutum XXI. De Ordinatione Episcoporum et Ritu Eucharistia'. Constituatur Episcopxis siciiti antea diximus ; qui cligatur ab omni populo conjunctim cum presbyteris et diaconis in die Sabbati. Et omnes Episcopi convcniant inter se in congregatione, et imponant manus suas super cum, Et Presbytci'i stantcs tranquilly, omncsquc silcntcs pariter orcnt in cordibus suis, ut descendat Spiritus Sanctua super ilium, et oret unusquisque ex Episcopis, ct unusquisque stans imponat manum super ilium, qui constituitur Episcopus ; orantes super cum hoc modo : Omnipotens Deus! Pater Domini nostri Jcsu Christi Salvatoris nostri, Pater misericordiarum, et Dominus omnis beneficii ; qui habitat inter supremos et infimos, quit scit omnia antequam fiant. Tu dedisti ordina- tionem Ecclesiiie per vocem gratioe tuae, quam prius ordinavisti ante gene- rationes justorum, sc. k, (tempore) Abrahami Judices et Sacerdotes consti- tuisti illi : et sanctuarium tuum nunquam reliquisti sine ministris. Ante creationem mundi (prout) voluisti (in loco) quam elegeras, celebratus faisti. Nunc autem efifunde dcsuper virtutem Spiritus principalis, quem dedisti dilecto filio tuo Jcsu Christo : quem largitus es Sanctis Apostolis tuis, ut Ecclesiam (colerent) aratro cnicis tua? in omnibus locis, sanctitatis tuae pnedicatione, sine cessatione in nomine tuo. Da 6 gnare cordium, Pater ! ut servus tuus, quem elegisti ad Episcopatum, pascat gregem tuum, et sacerdotio fungatur coram to absque rcprehensione, ut ministrans noctu diuque suppliciter oret, videatquc faciem tuam, ut digne oflFerat oblationem tuam sanctae Ecclesiae tua), et in Spiritu sacerdotii Sancto, habcns facul- tatem remittendi peccata secundum mandatum tuum : et dandi ordines [secimdum] institutionem tuam : atque solvendi omne vinculum iniquitatis secundum potestatem, quam dedisti Apostolis tuis : ut acceptus tibi sit in sinceritate et pure corde, oflFerendo tibi odorem suavem. Per Filium tuum Jesum Christum, in quo tibi (sit) laus et potentia. Gloria Patri, et Filio ct Spiritui Sancto in Sancta Ecclesia nunc et semper, et in secula secu- lorum. Amen. 82 Appendix. After that the Bishop leas teen appointed, let each and everyone salute him u'ho has been 9nade Bishop, giving him the kiss of jyeace. And on whom that office has devolved, to him let the Deacon jnrsent t/te Eucharist. He thereupon laying his hand upon the Eucharistical bread with all tJie presbyters gives thanks to God, saying as follows ; The Lord be mth you all. The 2Jeo2)le answer : And wholly with thy spirit. The Bishop says : Lift up your hearts. All the peojyle answer: They are lifted up to the Lord our God. The Bishop says: Let us give thanks to the Lord. The peo2)le : He is Holy, and He is just. Then they say the Eucharistic prayer, repeating it after the Bishop. We give thanks to thee, Lord, through thy beloved Son Jesus Christ, Whom Thou in these last days hast sent to us as a Saviour and Redeemer, to announce Thy will. He is the Word that is from Thee, through Whom Thou madest all things according to Thy will. And Thou didst send Him down from heaven into the Virgin's womb. He was made flesh, and was borne in her womb ; and was manifested to be Thy Son by the Holy Spirit, that He might fulfil Thy will, and might purchase for Thee a people, by spreading forth His hands. He suffered that He might release those suf- fering affliction, who put their trust in Thee. Who of His own free will was given up to suflFer death, that He might destroy death, might break the bonds of Satan, might tread hell under foot, might lead forth the saints, might establish things decreed, and open up the resurrection. Therefore taking bread He gave thanks and said : Take, eat. This is my body which is broken for you. And like\vise the cup also and said : This is my blood which is shed for you ; ichen ye do this ye shall do it in remem' brance of Me. Remembering therefore His death and His resurrection, we offer to Thee this bread and this cup, giving thanks to Thee, for that Thou hast thought us worthy to stand before Thee, and to perform to Thee this priestly office. And humbly we beseech Thee to send Thy Holy Spirit upon the oblations of this congregation. And at the same time grant to all ■who now partake of them such a measure of sanctification that they may be filled with the Holy Spirit, to the strengthening of their faith in all sin- cerity, that they may glorify and praise Thee in Thy Son Jesus Christ, A^jpendix. 83 Potteaquam constUutus est Episcopus, gratulantur ei omnes et ttnguli, ore osculantes eum, qui /actus est Episcopus : Et cut contigerit istud mu- nu8, Diaconus prfchcat ilU Eucharistiam. Adhcec ponens manum suam super pancm eucharisticum cum omnibus preshyteris gralias agit Do- mino, dicens hoc modo. Dominus vobiscum omnibus. Respondet populus : Totiis cum Spiritu tuo sit. Dicit Epi.s'copus : Elevate (sursum) corda. Respondet omnis popidus : Sunt apud Dominum Dcum nostrum. Dicit episcojius : Gratias agamus Domino. Populus : Rectus et Justus est. Deinde dicunt orationem eucharisticam, Episcopum prceeuntent sequendo. Gratias agimus tibi Domine per dilectum Filium tuum Jesum Christum, qucm in ultiiuis diebus misisti nobis Salvatorem et redemtorem, nuncium consilii tui. Istc [est] verbum quod ex te est, per quod omnia fecisti voluntate tua. Et misisti eum de cfelo in uterum virginis. Caro factus est, et gestatus fuit in ventre ejus : Et filius tuus manifestatus fuit k Spiritu Sancto, ut impleret voluntatem tuam : et populum tibi efEceret, expandendo manus suas : passus est, ut patientes [aflBictos] liberaret, qui confidunt in te. Qui traditus est voluntate sua ad passionem : ut mortem dissolveret ; vincula Satanse rumperet : et conculcaret infernum, et sanctos educeret, et statuta conderet, et resurrection em patefaceret. Accipiens ergo panem gratias egit, et dixit: Accipite, comedite, Hoc est corpus meum, quod pro vobis frangitur. Et similiter calicem quoque et dixit : Hie est sanguis tneus, qui pro vobis effunditur, cum facitis hoc, in commemora- tionem mei id facietis. Recordantes igitur mortis ejus et rcsurrectionis ejus oflFeriraus tibi hunc panem et calicem, gratias agentes tibi, quod nos reddidisti dignos, ut stemus coram te, et sacerdotio tibi fungamur. Suppliciter oramus te, ut mittas spirituni tuum sanctum super oblatioucs liujus Ecclesioe. Pariter- que largiaris omnibus, qui sumunt de iis [ut prosit iis ad] sanctitatcm : ut repleantur Spiritu Sancto, et ad confirmationem fidei in veritato, ut te celebrant et laudent in filio tuo Jesu Cliristo, in quo tibi [sit] laus et 84 Appendix. through whom be Praise and Power ascribed to Thee in Thy Holy Church now and always and in ages of ages. Amen. Concerning the Oblation of Oil. He who at the time of the Eucharist offers oil, as likewise bread and wine, gives thati/cs in the same inanner. But even if he tuive not used tlie self-same tcords, yet let him according to his ability give thanks although in other tcords, saying: In sanctifying this oil give grace to those who are anointed, and receive [the bread and wine]. As Thou didst anoint the Priests and Prophets, in like manner confirm both these and everyone who tastes it; and sanctify those who receive it. The people say: As it was, and is, and shall be in generations of generations and in ages of ages. Amen. The Bishop says : Let us again entreat the Lord omnipotent Who is Ruler of all, the Father of our Lord and Saviour Jesus Christ, that He would vouchsafe us to receive with His blessing this holy Sacrament, and that He would hold none of us guilty, but rather render us all worthy to take and receive the holy Sacrament of the body and blood of Christ our Lord God, Ruler of all things. The Deacon says, Pray ye. O Lord omnipotent ! while we receive this sacred mystery, give us strength, and hold not any of us guilty, but bless us all in Christ, through Whom to Thee with Him and with the Holy Spirit be Praise and Power now and ever and in ages of ages. Amen. The Deacon says, Ye who are standing, bow down your heads. Eternal Lord, from whom no secrets are hid, Thy people have bowed down to Thee their heads, and have subordinated to Thee all hardness of the heart and flesh. Look on them from Thy dwelling-place prepared on high, and bless these men and these women. Incline to them Thine ears, and hear their prayers. Strengthen them by the virtue of Thy right hand, and protect them against all evil affections. Be Thou their guardian, as well in body as in soul. Increase both to them and to us Faith and Fear. Through Thine only Son, in Whom to Thee with Him and with the Holy Spirit be Praise and Power uninterruptedly and in ages of ages. Amen. The Deacon says: Let us look up, &c. The Bishop : The holy place for holy people. Appe7idix. 85 potentia in sancta Ecclcsia, ct nunc ot semper et in secula seculorum. Amen. De Oblatione Olei. Qui oleum offert temj^ore EucharisticB, ut et panem et vinum, gratias agit eodem modo. Quainvis auteiii iisdem verbis non fuerit utiis, pro facuUate sud jiroprid etiam aliis verbis gratias agat, dicens : Sanctificans oleum hoc, [gratiam] tribue illis qui unguuntur, ct acci- piunt [pancm et vinum.] Sicuti unxisti Sacerdotcs et Froplietas, similiter et illos et unumquemque qui gustat [illud] corrobora ; et sanctiflca illos qui accipiuut illud. Populics die it : Sicut erat, est, et erit in generationes generationum, et in secula secu- lorum. Amen. Episcopiis [ait\ Itenim supplicaraus, qui omnia continet. Domino omnipotcnti, Patri Domini et Salvatoris nostri Jesu Christi, ut concedat nobis in bcncdic- tione accipere hoc sanctum sacramentum, utque neminem ex nobis reum faciat ; [sed potius] omnes dignos reddat, qui summit et accipiunt sanctum sacramentum coi'poris et sanguinis Christi iravTuKparopos Domini Dei nostri. Diaconus dicit, Orate. Domine omnipotens ! dum accipimus hoc sanctum mysterium, robur nobis tribue, neque quemquam ex nobis reum age, scd omnibus benedic in Christo ; in quo tibi cum illo et cum Spiritu Saucto [sitj laus et potentia [nunc] et semper, et in secula seculorum. Amen. Diaconiis dicit: Yos qui statis, demittite capita vestra. Domine iEterne, giiarus occultorum ! declinaverunt tibi capita sua populus tuus, et tibi subjccerunt duritiam cordis et carnis. Respice de parata habitationo tua, et benedic illos et illas. luclina illis aures tuas et exaudi preces eorum. Corrobora [eos] virtute dextrte tuai, et jn'otegc [eos] a passione mala. Custos eorum esto, tam corporis quam animae. Augc et illis et nobis fidem et timorem. Per miicum filium tuum, in quo tibi cum illo et cum Spiritu Sancto [sit] laus et potentia in perpetuum, et in secula seculorum. Amen. Diaconus ait: Respiciamus, &c. Sanctuarium Sanctis. Et Episcopus ; 86 Appendix. The people anstcer: There is one Holy, the Father; one Holy, the Son; one Holy, the Holy Ghost. The Bishop says: The Lord be with you all. The 2)eople answer : And with thy spirit. Then they raise the hymn of praise ; and the people enter, and receive the remedy of their soul, hy which is remission of sin. [i.e. they partake of the Communion.'] The Prayer after he has given [the Eucharist]. Lord Who rulest over all, Father of our Lord and Saviour Jesus Christ, we give thanks to Thee, for that Thou hast vouchsafed to us to partake of Thy Holy Mystery ; let it not be to us for judgment nor for condemnation, but for renewal of the soul, the body, and the spirit. Through Thine only Son, in Whom to Thee and with the Holy Ghost be Praise and Power uninterruptedly both now and always and in ages of ages. Amen. The people sap, Amen. The Presbyter says: The Lord be with you all. The Imposition cf hands after they have received [the Sacrament]. Eternal Lord, Who rulest all things, Father of our Lord and Saviour Jesus Christ, bless Thy servants and Thy handmaids. Protect and aid and preserve them by the power of Thy Angels. Keep and strengthen them in Thy fear through Thy Majesty : equip them so that their thoughts may be in accordance with Thy will; and vouchsafe to them that what is of Thee they may believe, and what is of Thee they may desire. Grant them the favour of concord without sin and wrath. Through Thine only Son, in Whom to Thee with Him and with the Holy Ghost be Praise both now, &c. The peojyle answer ; Amen. The Bishop says: The Lord be with you all. The people : And with Thy Spirit. The Deacon says : Dejiart in peace. And after this the Eucharist isfnished. Appendix. 87 Pop id us respondel : Unus Pater Sanctus; unua Filius Sanctus; unus est Spiritus Sanctus. E])iscopus (licit : Dominus vobiscum omnibus. Populus resj)ondet : Et cum spiritu tuo. Dcinde attoUunt hymnum laudis, et intrat Populus, remedium animce Slice, quo peccalam re7ni{titur, accipiens. [i. e. Communione utitur.] Oratio postquam tradidit [Eucliaristiam]. Domine iravroKpaTap ! Pater Domini et Salvatoris nostri Jesu Christi ; gratias agimus tibi, quod conccssisti nobis [ut] acciperemus de sancto tuo mystcrio ; ne sit nobis in rcatuni nequc in daninatione, sed ad rcnova- tionem animre, corporis, et animi. Per unicum Filium tuum, in quo tibi cum illo, ot cum Spiritu Sancto sit laus et potentia in perpctuum ct nunc et semper et in sccula scculorum. Anien. Pojndus dicit, Amen. Presbyter dicit: Dominus sit cum vobis omnibus. Imj)ositio manuum j^ostquatn acceperunt [Sacramentuni]. Domine J^terne, qui omnia regis, Pater Dommi et Salvatoris nostri Jesu Christi, Benedic servis tuis et ancillis tms. Protege et adjuva et sospita [eos] virtute angelonim tuorum. 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