5. Anaphora. 3828
6. Our Father, etc. 3829
Let us note also that the Apostle had “delivered” unto the Corinthians (1 Cor. xi. 23), as doubtless to others (1 Cor. vii. 17), certain institutions which he ordained in all the churches, and for departing from which he censures the Corinthians in this place (I Cor. vii. 17 compared with I Cor. vii. 2) in certain particulars. In chap. I Cor. xiv. 40., he refers to these ordinances as a τάξις, in the performance of which they were to proceed (κοσμίως) with due order, becomingly; not with mere decency, but with a beautiful decorum of service.
Finally, let me suggest that there are fragments of the Apostles (παράδοσεις) instructions everywhere scattered through his Epistles, such as the minute canon 3830 concerning the veiling of women in acts of worship, insisting upon it with a length of argument which in one of the Apostolic Fathers would be considered childish. He also insisted that his τάξις is from the Lord. p. 507́Εγειραι ὁ καθεύδων,
May we not conclude also that the sublime prayer and doxology of Eph. iii. 14-21 is a quotation from the Apostles own eucharistic τάξις for the whole state of Christs Church militant?
The Pauline Norm being borne in mind, we shall best comprehend this Clementine liturgy, as to its primitive claims, by taking the testimony of Justin, writing in Rome to the Antonines a. d.160. Referring to the Apology in our first volume, we observe that the order kept up in his day was this:—
Now, a century later, we may suppose the original of this Clementine to have taken a fuller shape; of which still later this Clementine is the product. 3832
Bear in mind that the early Roman use was (Greek) borrowed wholly from the East; 3833 and, comparing the testimony of Justin with the Pauline Norm, may we not suppose that this norm in Rome was augmented by the Eastern uses, and so preserves a true name in that of the first Bishop of Rome, who accepted it from Jerusalem or Antioch?
“How is this striking agreement to be explained? Does Irenæus quote from the Clementine, or the Clementine from him? Or is it not much more likely that they are independent witnesses to primitive uses, going back to the period of the persecutions, and extending far beyond the limits of Syria or Palestine?” 3836
I shall recur to these passages in the elucidations to Early Liturgies (infra): but here I beg the reader to consult Pfaff, to whom we owe the discovery of the fragment cited from Irenæus; also Grabe, in the same volume of Pfaff, whom I have already introduced to the reader. 3837
The American editor had been promised the aid of his beloved friend the Rev. Dr. Hobart in the elucidation of the liturgies; but a sudden and almost fatal prostration of his health has deprived the reader of the admirable comments with which he would have enriched these pages, had Providence permitted.
1 Tim. II. 1. Compare (ποιεῖσθαι) the Greek here with that of the LXX. in Exod. 29:36, 38, 39, 41; also Ex. x. 25, and so throughout the Old Testament. Note also Eph. v. 19 and Col. iii. 16; and the kiss, 1 Cor. xvi. 20.506:3828
1 Cor. xi. 23. To me there is great significance in the fact that the Apostle received this as an original Gospel from the Lord Himself. Truly (2 Cor. xi. 5) he was not “a whit behind,” even that chief Apostle who reclined in the bosom of the Great High Priest and adorable Lamb of God as He instituted the feast.506:3829
Matt. vi. 9. For this we have the important testimony of Gregory the Great, as preserved to his day: that the Apostles (SS. Peter and Paul must have been primarily in his mind, of course) delivered no other “custom” to the churches (i.e., as essential) than the words of Institution and the Lords Prayer. He says:—“Orationem Dominicam, mox post precem, dicimus, quia mos Apostolorum erat, ad ipsam solummodo orationem oblationis hostiam consecrare.”—Epist. ad Joann. Episc. Syrac., lib. ix. Ep. xii., Opp., tom. id. p. 958, ed. Migne. Now, for the sense of post precem in the above, we have Justin Martyr for a primitive witness of Roman usage. He speaks of the words of Institution expressly (vol. i. cap. lxvi. p. 185) as “the Prayer of the Logos” (δι΄ ἐυχῆς Λόγου), in the use of which he makes the essential act of the Oblation to consist. Liturgic fulness may or may not require more, but the essentials are thus simple. So far, the Roman Missal to this day sustains the words of Gregory. It is overloaded with ceremonial, but does not include the noble features on which the Greeks lay so great stress: i.e., the conjoint Oblation and Invocation. See 1 Pet. ii. 5.506:3830 507:3831 507:3832 507:3833 507:3834 507:3835 508:3836 508:3837
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