ADDITIONAL NOTES.

I. THREE EARLY ACCOUNTS OF THE HOLY EUCHARIST
 

From Pliny’s Letter to Trajan (A.D. 112).

Adfirmabant autem hanc fuisse summam vel culpæ suæ vel erroris, quod essent soliti stato die ante lucem convenire, carmenque Christo quasi deo dicere secum invicem, seque sacramenta non in scelus aliquod obstringere sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent: quibus peractis morem sibi discedendi fuisse, rursusque coeundi ad capiendum cibum, promiscuum tamen et innoxium: quod ipsum facere desisse post edictum meum quo secundum mandata tua hetaerias esse vetueram.²

II. GALLICAN versus ROMAN.

The relation ‘of the Gallican customs and rites to the Roman customs and rites is a very doubtful point. All authorities agree that there is a clear distinction between them, and recent investigation and discussion, has only tended to accentuate the contrast: (i) by adding to the evidence for the widespread prevalence of non-Roman ways, and (ii) by reducing all these non-Roman ways to one type, and so reducing the conflict of rites to a duel of Gallican versus Roman. It is clear that at the end of the IVth century Rome and its immediate surroundings formed in liturgical matters an island in the midst of a sea of Gallican customs and rites.

Three principal explanations of this have been propounded. 1. Formerly it was suggested that an’ oriental type of Liturgy came with the stream of Asiatic influence from Ephesus to Gaul, and spread from Lyons and similar centres through the West: this theory now finds few if any supporters.³ 2. It has been suggested by Duchesne that the oriental features came to Italy with Auxentius, the Cappadocian Bishop of Milan in the middle of the IVth century and spread from there. No doubt there is much to recommend this suggestion.⁴ 3. It has recently been maintained afresh that the Gallican Liturgy is the old Roman Liturgy,⁵ but that changes occurred within Rome itself, which resulted in the discrepancy which is revealed by documents of the IVth century, such as Innocent’s letter to Decentius.⁶ 4. The explanation set forth in the text is not quite any of these: but more akin to the last than to the first two views. So far as the Liturgy goes it may be true that Rome innovated, while the rest of the West preserved a type of Liturgy more akin to the primitive type, and including features which now seem oriental, though really they are simply primitive. But the problem is wider than the question of Liturgy: it touches Baptism, Ordination, and other points.⁷ The difference can hardly be due to the changes of one era, for while the Gallican influence in respect of Liturgy seems to have been conservative, and to have kept an older type of Liturgy than Rome, in other respects, e.g. ordination services, it seems to have been radical, and to have led conservative Rome somewhat unwillingly to accept Gallican novelties.
 

3 For the arguments against it see Duchesne, p. 85.

4 Ibid. 88. Revue d’ Histoire (Jan. 1900), v. 31 and ff.

5 Paléogr. Musicale, v.

6 See above, p. 449.

7 For these see below, pp. 564, 571, 652 and ff.

The solution of the difficulty probably lies in the fact that in early days little interest was taken in Liturgical customs, and, churches in various localities developed, without comparing notes with one another, and without much of self-criticism or self-consciousness. Rome in particular was using its unique influence to secure agreement in other and more important matters, and liturgical uniformity was little thought of. Only occasionally when the discrepancies were emphasised, as in the dealings of Innocent and Decentius, some naive surprise was expressed on both sides. But Rome was still content to reserve its influence and pressure for other matters in the main: at a later date, when it felt itself free to direct its attention and influence to the liturgical divergencies, the effect was very clear, and by steady pressure the Roman customs either absorbed or else drove out the Gallican.

It was generally the music which paved the way for the acceptance of the Roman Service-books. The Gallican churches had their own sacramentaries and lectionaries, their own method of psalmody and canonical hours, but they had nothing at all comparable to the Roman chant: it is not surprising therefore to find that the Antiphonals did the work of pioneers. This is the case in the contest between the Celtic and the Italian methods in England, as also at a later date in the movement in France by which the Gallican rites disappeared.

The history of the triumph of the Gregorian Sacramentary is typical. First came the Roman music to Metz, Rouen, &c., and then the Gelasian Sacramentary arose as an adaptation of Roman customs to Gallican use: this did much to abolish or absorb the old Gallican customs, though it was only one, and probably the most Roman one, of many similar compromises. Then later at the Frankish Court the music again effected its entrance, and opened the door to the Roman rites: Charlemagne, with his zeal for Rome and for uniformity, accepted the pure Roman Sacramentary as Pope Hadrian sent it, but did not promulgate it through his empire until it had received from Alcuin’s hands the appendix which should reconcile it to what remained of the Gallican customs, and reconcile the people to its acceptance. Thus the Roman rite made terms with the Gallican,and superseded it.

Then shall the Priest, kneeling down’ at the Lord’s Table, say, in the name of all those who shall receive the Communion, this Prayer following.
    We do not presume, &c.

shall say the Prayer of Consecration, as followeth.

All glory be to thee, Almighty God, our heavenly Father, for that thou of thy tender mercy didst give Thine [thy, S. (1764)] only Son Jesus Christ to suffer death upon the cross for our redemption;

b
The Institution.
 

d
The Invocation.

Let us pray for the whole state of Christ’s Church.

Here may be sung a Hymn.

[In the American Office, the Prayer “for the whole state of Christ’s Church militant” follows the Offertory, and the placing the bread and wine upon the Table.]
 

9

[and Governors; and grant that they, and all who are in authority, may truly and impartially minister (Bp. Seabury. 1786)]

10
[from their labours: yielding unto thee most high praise and hearty thanks for the wonderful goodness and virtue (Bp. Seabury, 1786)]

As our Saviour Christ hath commanded and taught us; we are bold to say,

Our Father . . . For thine is the kingdom . . . Amen.
 

Then the Presbyter [Priest (1786)] shall say to them that come to receive the holy communion, this invitation.

Ye that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways:
 

and take this holy sacrament to your comfort; and make your humble confession to Almighty God.

Then shall this general confession be made, by the

through Jesus Christ our Lord. Amen.

Then shall the Presbyter,

through Jesus Christ our Lord. Amen.

Then shall the Priest,

or the Bishop (being present), stand up, and turning himself to the people, pronounce the absolution, as followeth.

Almighty God, our heavenly Father, who . . .
 

Hear what comfortable words our Saviour Christ saith unto all that truly turn to him.

Come unto me, all ye that labour, and are

heavy laden, and I will refresh you.

Private ejaculation.
Refresh, O Lord, thy servant wearied with the burden of sin.
 

Private ejaculation.
Lord, I believe in thy Son Jesus Christ, and let this faith purify me from all iniquity.
 

Hear also what St. Paul saith.

This is a faithful saying, and worthy of all acceptation . . .
 

Private ejaculation.
I embrace with all thankfulness that salvation that Jesus Christ has brought into the world.
 

Hear also what St. John saith,

If any man sin, we have an advocate . . .
 

Private ejaculation.
Intercede for me, O blessed Jesu! that my sins may be pardoned through the merits of thy death.

Then shall the Priest,

turning him to the altar, kneel down, and say, in the name of all them that shall communicate, this collect of humble access to the holy communion, as followeth.

We do not presume . . . that our sinful bodies may be made clean by his most sacred body, and our souls washed through His most precious blood, and that we may evermore dwell in him, and he in us. Amen.
 

SCOTTISH, 1764; BP. SEABURY, 1786.

Then shall the Bishop, if he be present, or else the Presbyter [the Priest (1786)] that celebrateth, first receive the communion in both kinds himself, and next deliver it to other Bishops, Presbyters, and Deacons, (if there be any present,) and after to the people in due order, all humbly kneeling. And when he receiveth himself, or delivereth the sacrament of the body of Christ to others, he shall say,
 

AMERICAN.

Then shall the Priest first receive the’ Communion in both kinds himself, and proceed to : deliver the same to the Bishops, Priests, and Deacons, in like manner, (if any be present,) and after that to the People also in order, into their hands all devoutly kneeling. And sufficient opportunity shall be given to those present to communicate. And when he delivereth the Bread he shall say,
 

thy soul and body unto everlasting life.

Here the person receiving shall say, Amen.

And the Presbyter or Minister that [And when the Priest (1786)] receiveth the cup himself, or delivereth it to others, shall say this benediction, [he shall say, (1786)]
 

thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving,

And the Minister who delivereth the Cup shall say,

thy soul and body unto everlasting life.

Here the person receiving shall say, Amen.
 

he that celebrates shall go to the Lord’s table, and cover with a fair linen cloth that which remaineth of the consecrated elements, and then say,

Having now received the precious body and blood of Christ, let us give thanks to our Lord God, who hath graciously vouchsafed to admit us to the ·participation of his holy mysteries; and let us beg of him grace to perform our vows, and to persevere in our good resolutions; and that being made [resolutions; that being made (1786)] holy, we may obtain everlasting life, through the merits of the all- sufficient sacrifice of our Lord and Saviour Jesus Christ.
 

the Minister shall return to the Lord’s Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth.

Then shall the minister say the Lord’s Prayer, the People repeating after him every Petition.

Our Father, . . .
for ever and ever. Amen.

21

Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.
    For thou only art holy, thou only art the Lord, thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father.

Amen. [Amen (1786)].

Then the Presbyter [Priest, (1786)]
or Bishop if he be present,

Amen.

Then the priest

(the Bishop if he be present)

shall let them declare with this blessing.

The peace of God ...