Liturgy of Saint Cyril

THE LITURGY OF SAINT CYRIL

(Eus. Renaudot, *Liturgiarum orientalium Collectio*, 2nd ed., Frankfurt am Main, 1847, in-4; vol. I, p. 38.)

^A Sacerdotal prayer in secret. Creator of all things visible and invisible, who through thy providence—for all things are thine, O Lord, lover of souls—I beseech thee, O Lord almighty, I, who am weak, lacking in strength, and unprofitable before all thy ministers, as I approach thy Holy of Holies to handle this holy mystery. Grant me, O Lord, thy holy Spirit, a fire devoid of matter, which cannot be comprehended by thought; which consumes all hardness, which kindles evil intentions, and slays the earthly and bodily members, and restrains the movements of the mind which propel one to imaginations of passion and pain. And, as befits priests, make me superior to every mortal thought, and grant me pure words, that I may perform this offering set forth, which is the mystery of all mysteries, in the society and communion of thy Christ, to whom with thee, and to the life-giving and consubstantial Holy Spirit, glory is due, now, etc.

Prayer of Peace of Saint Cyril

Sacerdotal prayer. Author of life and king of the ages, God to whom every knee bows of those in heaven, on earth, and under the earth; to whom all things are ^B subject, we beseech thee… (1) This liturgy is one of three which the Copts and Jacobites use in the sacred Offices, as we learn from the Constitutions of Christodulus the Patriarch, from Abulbircat, the author of *Ecclesiastical Science*, and others. The Greco-Arabic codex does not represent it, not because it did not exist like the other two, but, as is probable, due to the defect of the exemplar. For, as is evident to those comparing it with the Greek version published under the name of Mark, its second part, or the Anaphora properly so called, is so similar to the other, if we except a few things, that it appears both flowed from the same source. Indeed, Abulbircat, when he reviews this Liturgy, notes that it is called by some by the name of Mark.

Truly that one which was published under this title in the year 1583 at Paris, in Greek and Latin, by John of Saint Andrew, canon of the illustrious Parisian Church, from the Crypta-Ferrata codex, has this unique feature: that, as far as we can conjecture, it was proper to the Orthodox Alexandrians, since it bears no marks of the Monophysite doctrine, whereas the other truly holds certain of these and they are proven. Whence there can scarcely be any doubt that it is the one about which the Patriarch of the Greeks, Mark of Alexandria, consulted Theodore Balsamon. It was called the Liturgy of Mark because it was proper to the Alexandrian see, which he had founded, just as that which was used in Jerusalem was called James's. Perhaps it was even the only one among the Orthodox, as its arrangement suggests, since it does not lack, like the Coptic one, the preparatory prayers and the whole part that precedes the Kiss of Peace, or *Aspasmos*. But it contains prayers and rites from the beginning to the end of the Office: whence it is evident that it was not of the secondary class, but the primary one; whereas in the Coptic [version] of Cyril, many things must be sought from the Basilian. Moreover, Balsamon does not appear to have known of any other than this one. The absurd judgment of his regarding it we have refuted elsewhere.

(2) This prayer and those that follow are not read in the Greek [Liturgy] of Mark, because the preparatory prayers do not pertain to the Anaphora or Liturgy properly so called. The first of their number is that which is said by the priest before entering the altar, and many such occur in manuscript codices, of which ^D only one is accustomed to be recited. All hold the same sentiment: namely, that the priest, conscious of his own weakness and unworthiness, asks for grace from God so that he may perform his priestly ministry blamelessly.

(3) This metaphor is very frequently used among the Orientals to signify divinity, especially where they speak of the Holy Spirit, by which they confess his divine nature and his most powerful operation upon creatures, by softening hardness, consuming iniquity, and slaying the earthly and bodily members, and restraining unruly movements. Thus, according to their way of speaking, the divinity of the Holy Spirit is proven, whom they testify they recognize in infinite other places, when they call him consubstantial with the Father and the Son at the end of all their prayers. When, therefore, they call the Blessed Virgin Mary the golden censer, in which the living coal was, they signify that she gave birth to God and man. When the Nestorians and others say that mortal men receive fire in the bread, they confess the presence of the body of Christ, God and man, in the Eucharist; as do the Ethiopians, among whom, in one of their Liturgies, the deacon warns those who approach to receive communion not to look upon this bread as terrestrial bread, but that it is the fire of divinity.

(4) That title appears useless, since the whole Liturgy sets forth Cyril as the author: nor is it to be argued from this as if this were a note of supposition, as it occurs for the most part in the Diptychs with the names of those saints to whom they are attributed. We have said that often not one prayer is assigned to certain parts of the office, but two or three, and sometimes more, such as for the thanksgiving after communion and for the final blessings after which the people are dismissed, but the variety is especially noticed in the preparatory prayers, among which are counted those that precede the *Aspasmos* or Kiss of Peace. To these the name of Cyril is attached because, as is evident from the Greek Liturgy of Mark, the name of that [saint] was prefixed to it, not Cyril's. Nor did the general title seem to prevent the prayers of other saints from being added to them, as is observed in two other Coptic Liturgies. But all those, drawn from the common treasury of the Churches, had the same authority from the custom of the Churches, which is as certain as the titles of the Prayers are uncertain. The Syrian Jacobites have a Liturgy ascribed to Cyril, which exists in the Roman edition, but which is different from this one and much shorter.

^A to obedience of servitude, and are bowed under the sceptre of his kingdom, whom the angelic hosts, the heavenly orders, and intellectual natures praise, speaking of his divinity with incessant voice; who have so willed that we, lowly and earthly, should minister to you, not because of the purity of our hands or any good work of ours upon the earth, but because it pleased you to communicate to us, your lowest and unworthy servants, something of your own purity. Receive us to yourself, O good one and lover of mankind, that we may approach your holy altar according to your great mercy; and make us worthy of the heavenly peace which befits your divinity, and which is full of salvation, that we may give it to one another in perfect charity, and kiss one another with a holy kiss, neither harboring contempt for your fear on account of abominable thoughts, ^B or a deceitful mind and the malice of a traitor: nor having a conscience consenting to wickedness, but with the joy of our souls and the gladness of our hearts, since it is for us a great and perfect sign of the love of your Only-begotten Son.

Do not reject us, your servants, on account of the stains of our sins: for you, who created our composition, know that there is no man born of woman who does not sin before you. Make us all worthy, O Lord, that with a pure heart and a soul full of your grace we may stand before you, and offer to you this sacrifice holy, rational, spiritual, and bloodless, for the remission of our sins and the forgiveness of the ignorances of your people: for you are a God kind and merciful, and to you we send up glory, honor, ^C and adoration, Father, Son, and Holy Spirit, now and always, etc.

*Another prayer of the kiss of peace to the Father.*

God of charity, giver of concord, who gave to us a single counsel for our advancement, with the precept ^D to love one another, as you loved us who were unworthy and wandering, and gave your beloved Son for our life and salvation: we pray to you, O Lord, grant to us, your servants, at every time of our life upon earth, but now especially and above all, a mind forgetful of former malice, a pure conscience, and sincere thoughts, and at the same time a heart that loves the brethren, that we may give the spiritual kiss, and flee the example of Judas the traitor, and as your disciples and holy apostles, greet one another, and be sanctified and cleansed in holiness, through your Holy Spirit, by the grace of your Only-begotten Son, etc.

ANAPHORA OF ST. CYRIL (6)

*Priest.* The Lord be with you. *People.* And with your spirit. *Priest.* Lift up your hearts. *People.* We have them unto the Lord. *Priest.* Let us give thanks to the Lord. *People.* It is worthy and just.

*Priest.* It is worthy and just, for you are truly worthy: it is just and holy, fitting and necessary for our souls, bodies, and spirits, O eternal Lord, Lord God Father almighty, always and in every place of your dominion, that I should praise you, chant to you, bless you, serve you, adore you, give thanks to you, celebrate you, and confess you day and night, with lips unceasing, with a heart that is never silent, and with praise not interrupted. You created the heavens and what is in the heavens, the earth and all that is in it, the seas, rivers, fountains, and marshes, and whatever is in them. You created man in your image and likeness, and you created all things in your wisdom, in your true light, your Only-begotten Son.

(5) In this, as in all other Oriental Liturgies, it is acknowledged, and believed among those Christians to have been of old, that the celebration of the Eucharist is a true sacrifice, and that *logikon*, or spiritual and rational, which in the style of Sacred Scripture is the same. And that word alone occurs in the Coptic text, which the Arabic version expresses by the word [Arabic] which among the [Arabic] Christian Arabs has the same force, from ecclesiastical usage rather than true etymology, as among the Syrians [Syriac]. In the Scaliger codex and in two Royal codices, the word [Greek] is added for the sake of explanation, which more properly signifies spiritual: but in ours, which is quite ancient and of excellent quality, it is missing. It is truly strange why the Maronite interpreted the Arabic word, which signifies sacrifice, as the Egyptian word itself. When indeed the Copts add that it is bloodless, they overturn all the sophistries of the Calvinists and their own master, who says that the holy Fathers used such words, which are proper for signifying sacrifice, too excessively, while they are posturing rhetorically. For we understand that those masters of the ancient Church spoke seriously, and not rhetorically, not only we Catholics, but Christians dispersed throughout the whole East, who not only defended the doctrine of the truth of the bloodless sacrifice in their theological writings, but inserted it into public offices, to be inculcated into the illiterate populace, who could never grasp the subtlety of such sophistry: if ever they recognized it, they rejected it with horror.

(6) Here the *sacred Action* begins, and is immediately recognized; the preface of the same is identified as being the same as that which is read in the Greek Liturgy of Mark, except that in this one several more things occur: namely these words: *To whom you also bestowed the delights of paradise, etc.*, down to those: *All of which you made through your wisdom, etc.* The rest are expressed in nearly the same words; unless that in the Greek more exists, because in the Coptic many things are designated to be sought from the Liturgy of Saint Basil, which is the canon of the rest. But it is altogether likely that those who used the Greek [Liturgy] of Mark, since they had no others, used only that one, by which reason it has many prayers and ceremonies before the Kiss of peace, which in the Alexandrian Coptic rite were taken from the Basilian.

It must then be noted, as peculiar to this and the Greek Liturgy of Mark, that prayers for all and about all are recited here, quite at length, between the Preface and the conclusion of the same by the Cherubic hymn *Sanctus*. In others, as in the Basilian, a general commemoration of all is made, as in the Roman Canon and other Western ones; but the subjoined or interposed warnings of the deacons and the acclamations *Kyrie eleison* are not inserted. In the Gothic rite, the names of those for whom one had to pray were recited before the peace, which preceded the Preface, or immolation, which is also observed in the Gallican and Francic rite. But this order has nothing for which it can be rightly accused, since the sacred action is not interrupted by those prayers. The Cherubic hymn follows, which is said as in all other Churches.

and to our Lord, God, Savior, and King Jesus ^A Christ; for which we give thanks to You and offer to You, and also to the Holy Spirit, the holy, consubstantial, and undivided Trinity, this reasonable sacrifice and this unbloody ministry, which all peoples offer to You from the rising of the sun to its setting, from the north to the south, because Your name, O Lord, is great among all nations and in every place they offer incense to Your holy name, and a pure sacrifice, together with this sacrifice and this oblation. *The Priest takes the censer and burns incense.* Lord, have mercy. We ask and beseech Your goodness, lover of mankind. Remember, O Lord, the peace of the one, holy, catholic, and apostolic Church. *Deacon.* Pray for the peace of the one, holy, catholic, and apostolic Church, for the salvation of the peoples, and the security of every place, and that our sins may be forgiven us. *Priest.* Which is from the ends to the ends of the earth, etc., as in the Mass of Basil. Lord, have mercy. Heal the sick of Your people. *Deacon.* Pray for our fathers and brethren. *Priest.* Visit them in mercy. And it is completed from the prayer of incense of the dawn of the day. Our fathers and brethren who have traveled abroad. *Deacon.* Pray for our fathers and brethren who have traveled abroad. *Priest.* And for those who have determined to travel to any place, etc. It is completed from the same prayer of incense. Grant, O Lord, serene and healthy air of heaven, and bless the fruits of the earth. *Deacon.* Pray for the air of heaven and the fruits. *Priest.* Make them grow according to their ability. As in the Mass of Basil. Lord, have mercy on the king of the earth, Your servant. *Deacon.* Pray that Christ our God, etc. *Priest.* Preserve him in peace, justice, and power, so that all barbarians and nations who desire war may be subject to him: grant us an abundance of good things: speak to his heart, for the peace of Your one, holy, catholic, and apostolic Church: grant that he may think those things which make for peace, toward us and toward Your holy name, that we may lead a tranquil and quiet life: and that we may be found confirmed in all piety and honesty before You. Lord, have mercy. To our fathers and brethren who have fallen asleep, and whose souls You have received, grant rest. Remember also all the saints who have pleased You from the beginning, our holy fathers, patriarchs, prophets, apostles, evangelists, martyrs, confessors, preachers, and all the spirits of the just who were made perfect in the faith; but especially the holy, most glorious Mother of God, ever-Virgin, pure and immaculate holy Mary, etc. From the Mass of Basil, and all Your choir of saints. *Priest.* In the tone of Job. And we, O Lord, ^B are not worthy to pray for those blessed ones: but since they stand before the throne of Your only-begotten Son, may they intercede in our place for our poverty and infirmity. Forgive our iniquities, because of their prayers, and because of Your blessed name which is invoked over us. *Deacon.* Pray for the Fathers, etc. *Priest.* Remember, O Lord, our orthodox archiepiscopal Fathers, whose death has preceded us, those who rightly dispensed the word of truth, and give us a share and inheritance with them. Again, remember those whose memory we celebrate today. *Priest after the diptychs.* And of those, O Lord, whose names we recite, and those whom we do not recite: whom each one of us has in mind, and those whose memory does not occur to us, who have fallen asleep and rested in the faith of Christ. Deign, O Lord, to grant that all their souls may rest in the bosom of our holy fathers Abraham, Isaac, and Jacob, etc. Lord, have mercy. *Priest.* Sacrifices and oblations in thanksgiving, of those who offer praise and glory to Your holy name. *Deacon.* Pray for those who have offered their sacrifices and oblations. *Priest.* Receive them upon Your spiritual, heavenly altar, with the odor of incense, to Your heavenly majesty, through the ministry of Your holy angels and archangels, just as You received for Yourself the offerings of the just Abel, and the sacrifice of our father Abraham, and the two mites of the widow. So also accept the ^C vows of Your servants: whether it be much or little; in secret or manifest; and for those who wished to offer, but had not the means to do so: so also for those who today have offered these gifts to You, give incorruptible things for corruptible: heavenly for earthly: eternal for temporal: fill their houses and storehouses with all good things. Surround them, O Lord, with the power of Your holy angels and archangels: and as they were mindful of Your holy name upon the earth, remember them in Your kingdom, and in this world do not abandon them. Lord, have mercy. *Deacon.* Pray for the life and safety of the patriarch and our venerable Father, the archbishop Father N. that Christ our God may preserve his life for many years, and in tranquil times. *Priest.* Preserve our venerable patriarch, Father Anba N., by keeping him for us for many years, and through tranquil times, so that he may perfectly fulfill the office of the holy priesthood which has been conferred upon him by You, according to Your holy and blessed will, rightly dispensing the word of truth, and feeding Your people in holiness and justice. Grant him and us peace and salvation from every side: and the prayers which he makes for us and for all Your people, as well as those which are made for him by us, receive ^D

^A unto Your holy, rational, and heavenly altar, with the odor of incense. His enemies, too, all of them, visible and invisible, crush and cast down under his feet quickly: preserve him also in peace and justice in Your holy Church.

Lord, have mercy.

Deacon. Pray for our fathers the bishops, wherever they may be, that Christ our God may preserve their life for many years, through tranquil times, and spare us.

Priest. Remember, Lord, the orthodox bishops wherever they may be: the priests, deacons, subdeacons, readers, cantors, exorcists, monks, virgins, widows, orphans, those who exercise continence, and the laity: those who have joined in marriage, and those who raise children: those who have asked us, "Remember us," and those who have not asked: those we know and those we do not know: our enemies and our friends: Lord, have mercy on them.

Lord, have mercy. Remember, Lord, the rest of the orthodox who are everywhere in the world.

Deacon. Pray for the remaining orthodox who are everywhere in the world: that Christ our God may be propitious to them, and have mercy on them, and spare us.

Priest. Those whom we offer to You, Christ our God, especially at this time, of this holy oblation: whose memorial we always keep, and whom each one of us has in mind, and the commemoration of those which is celebrated today, may it be to them like a firm wall, overcoming all the assaults of demons and the counsels of wicked men.

Deacon. Adore God with fear.

Priest. Remember, Lord, my insignificance, and the misery of my soul, and grant me that I may understand of what dignity it is to stand for me at Your holy altar. Take away from me all desires of folly and youth: and let this not be a burden to me when I must answer on that terrible day. Free me also from all the operations of the power of the adversary: and do not destroy me for my iniquities, nor be angry with me forever, nor keep my evils for me, but show me Your goodness toward me, and free me, an unworthy one, according to the multitude of Your mercy upon me. According to Genesis, that I may bless You always all the days of my life.

Lord, have mercy. Remember, Lord, this holy sacerdotal assembly of Yours, and the whole orthodox sacerdotal order.

Priest. Lord, have mercy. Remember, Lord, this holy place of Yours and all the habitations of our orthodox fathers.

Deacon. Pray for the security of this place and of all the places of our orthodox fathers, ^C of the hermits and anchorites, and those who dwell in them, and for the security of the whole world, that Christ our God may preserve them from all evil, and spare us.

Priest. Preserve all cities, regions, and provinces, and all the homes of the faithful, and all of us in the orthodox faith until the last breath: for this is our only hope.

Lord, have mercy. Remember, Lord, those standing around, who are partakers of prayer with us.

Deacon. Pray for those standing around, who are partakers with us in prayer: that Christ our God may preserve them, and have mercy on them, and spare us.

Deacon. Pray for this holy sacerdotal congregation, and for the whole order of orthodox priests: that Christ our God may confirm them in the orthodox faith until the last breath.

Priest. And every sacerdotal order of the orthodox and all the people who stand before You. Remember us, Lord, Lord, in mercy and compassions, and wipe away our iniquities, O good philanthropic God. Be a companion to us, that we may minister to Your holy name.

Lord, have mercy. Bless our congregations.

Deacon. Pray for this congregation of ours and for every congregation of orthodox peoples, that Christ our God may bless and perfect them in peace and remit our sins to us.

Priest. Remove utterly the worship of idols from the world: crush Satan and all his most evil powers and cast them down under our feet quickly: stop scandals and their authors, that the pernicious divisions of heresies may end: ^D of the enemies of Your holy Church, Lord, as always, so also now destroy the pride of their heart: make their weakness known to them quickly: repress their envy, frauds, and machinations, and the calumnies with which they attack us: and render them all useless: dissipate their counsel, O God, You who dissipated the counsel of Ahithophel. Arise, Lord God, and may all Your enemies be dissipated, and may all who hate Your holy name flee from Your face, and may Your people in thousand-thousand-fold and ten-thousand-times-ten-thousand-fold blessings, do Your will.

Deacon. You who are seated, arise.

^A Priest. Loose the captives: save those who suffer in necessity: satisfy the hungry: comfort the faint-hearted: raise up those who have fallen: confirm those who stand: convert those who wander: lead them all to the way of Your salvation: number them all with Your people: deliver us from our sins: be, O Lord, to us a guardian and protector in all things. Deacon. Look towards the east. Priest. You are the God exalted above all principalities and powers, dignities and dominions, and above every name that can be named, not only in this age, but also in the future: You are He before whom stand thousand-thousand and ten-thousand-times-ten-thousand holy angels and archangels, ministering to You. Before You stand two most glorious creatures, equipped with six wings, full of eyes, Seraphim and Cherubim: with two wings they cover their faces, because of Your invisible and incomprehensible divinity: with two they cover their feet, and with two they fly. ^B Priest, in a loud voice. Every one of them sanctifies You forever: but together with all who sanctify You, receive also our sanctification from us, O Lord, that with them we may praise You, saying: People. Holy, holy, holy. Priest. Truly heaven and earth are full of Your holy glory, through Your only-begotten Son, our Lord, God, Savior, and King of all, Jesus Christ. Fill this Your sacrifice, O Lord, with the blessing that is from You, through the descent upon it of Your holy Spirit (8). † Amen: and with the blessing, bless. † Amen: and with purification, purify. † Amen. These Your venerable gifts set before You, this bread and this chalice. For Your only-begotten Son, our Lord, God, Savior and King of all, Jesus Christ, on that night on which He delivered Himself, that He might suffer for our sins, before the death which He undertook by His own will for us all. ^C People. We believe. [Discussion of the liturgy, including the consecration of the offerings, here follows in small print.] [Column 1300] Priest. He took bread into His holy, immaculate, pure, blessed, and life-giving hands, and lifted His eyes to heaven, to You, God His Father, and Lord of all, and gave thanks. People. Amen. Priest. And He blessed it. People. Amen. Priest. And He sanctified it. People. Amen. Priest. And He broke it, and gave it to His holy disciples and pure apostles, saying: Take, eat of it, all of you. This is My body which is broken for you, and will be delivered for many for the remission of sins; do this in My commemoration. People. Amen. Priest. Likewise also the chalice after supper, He mixed it with wine and water: and gave thanks. People. Amen. Priest. And He blessed it. People. Amen. Priest. And He sanctified it. People. Amen. Priest. And He tasted it, and gave it to His own, most renowned, holy disciples and apostles, saying: Take, drink of it, all of you: This is My blood of the new Testament, which is poured out for you and for many will be given for the remission of sins: Do this in My commemoration. People. Amen. Priest. For as often as you shall eat of this bread, and drink of this chalice, announce My death, and confess My resurrection, and make memory of Me, until I come. People. We announce Your death, O Lord (9). Priest. Now, O Lord God Almighty, we announce the death of Your only-begotten Son, our Lord, God, Savior, and King of all, Jesus Christ: and we confess His holy resurrection, and His ascension on high into heaven, and His sitting at

^A Your right hand, O Father, and we await His second coming, when He shall come from the heavens, terrible and full of glory, at the end of this age: in which He shall come to judge the world in equity; and He shall give to each according to his works, whether good or evil. People. According to Thy mercy, O Lord, and not according to our sins. Priest. Thou it is before whose glory these holy gifts we set forth, of those things which are Thine, holy Father. Deacon. Worship God with fear. Priest. We pray and beseech Thy goodness, O lover of mankind: do not confound us with eternal confusion, nor reject us Thy servants, nor repel us from Thy face, nor say to us, I know you not: but give waters to our heads, and a fountain of tears to our eyes, that we may weep day and night before Thee for our sins; for we are Thy people, and the sheep of Thy pasture. Blot out the iniquities of our sins, and remit our trespasses, which we have committed voluntarily or involuntarily, knowingly or ignorantly, the hidden and the manifest which we have known of old, or which we have forgotten, and which Thy holy name knows. Hear, O Lord, the supplication of Thy people: look upon the sighs of Thy servants: and do not, because of my sins or the impurities of my heart, deprive Thy people of the coming of Thy Holy Spirit. People. Have mercy upon us, God the Father Almighty. Priest. The priest wraps his hands with a veil, and makes the sign of the cross toward the people, then says in a loud voice: For Thy people and Thy Church implore Thee, saying, and then he looks toward the east. People. Have mercy upon us, God the Father Almighty. Priest. Have mercy upon us, God the Father Almighty. Deacon. Worship God the Father Almighty. Priest. The priest says the invocation secretly. And send ^B down from Thy holy height, and from Thy ^D dwelling

place, ^A proceeding, companion of the throne of Thy glory, with Thy only-begotten Son, our Lord, God, Savior, and King of us all, Jesus Christ, upon us Thy servants, and upon these venerable gifts set forth before Thee, upon this bread, and upon this chalice (14), that they may be purified and transferred. Deacon. Let us attend. People. Amen. Priest (in a loud voice, signing the body three times). And this bread indeed may He make the body of Christ. People. Amen. Priest (signing the blood three times). And this chalice

(13) Although controversies concerning the Pelagian heresy and its remains hardly ever disturbed the Eastern Church, and although its theologians sometimes spoke rather obscurely about divine grace, yet many prayers that occur in the sacred Offices fully demonstrate that it is free from every suspicion of error in this regard. For from them, more certainly than from any other writings, can doctrine be sought, since "the law of prayer establishes the law of belief," as Pope Celestine wrote so famously (a). They indeed ask and pray that faith may be given to the infidels, that idolaters may be freed from the errors of their impiety, that heretics may return to their senses through the perception of the Catholic faith, that schismatics may receive the Spirit of revived charity, that remedies of penance may be conferred upon the fallen; and finally, that the hall of celestial mercy may be reserved for catechumens brought to the sacraments of regeneration. All these things are contained in the liturgical prayers of the Orientals, no less than in the Greek and Latin. In this prayer, however, it is signified that the Holy Spirit works holiness or grace in those whom God prevents with His gracious will, and that He is the author of divine gifts. Thus, indeed, the Roman Church long ago spoke in many prayers, as in the Gregorian Missal (b): "Almighty eternal God, who... hast declared Thy Holy Spirit the author of human salvation, grant, we beseech Thee, that the same Spirit of truth may multiply the gifts of Thy Church." Item: "May the Holy Spirit, we beseech Thee, O Lord, prepare our minds for the divine sacraments, for He himself is the remission of all sins." Item: "Grant, we beseech Thee, O Lord, that the Holy Spirit may remove carnal affections from our minds, and mightily infuse spiritual gifts into us." "May the Holy Spirit who proceeds from Thee enlighten our minds, O Lord, and lead them into all truth, as Thy Son promised." In the Gothic Missal: "And may He lead us to every good work." Elsewhere: "That having conceived by the fervor of Thy Spirit, we may be found steadfast in faith and effective in work." Moreover, what Didymus wrote about the same Spirit illustrates this prayer: "This substance, indeed, of which we now speak, is the agent of wisdom, knowledge, and sanctification," which he then explains more fully. It should be noted in passing that the Maronite interpreter corrupted the whole passage; he translates it thus: "Who gives strength and the ability to act according to Thy will, who appears in those whom He loves." For there is nothing similar in the Coptic text or in the Arabic versions. In the latter, having not first consulted the text, he translated, through the bad punctuation of a single word, what pertained to "sanctification" as "manifestation," and rendered the sentence entirely meaningless. For what does it mean for the Holy Spirit to "appear" to those whom He loves? But what is designated in the words is what we have expressed: that the Holy Spirit, by His divine and most free power, works holiness, or purification, according to the will of the Father, in those whom He loves. Such is the Arabic version of our sufficiently ancient codex. The two Royal [codices] are slightly different: "Who works ^D by His power, through Thy will, in the holy or pure ones whom He chooses." Yet those two interpretations lead to the same result, even though there is some diversity in the words. Moreover, the prayer of the fraction which follows embraces the ancient and sound doctrine in a few words.

(14) In the Greek codex, it is [in] the plural [word] "breads," and "chalices," without any discrimination of moment; for, by ancient custom, several chalices were sometimes brought forth to suffice for the multitude of communicants. If anything singular was observed long ago concerning this discipline in the Alexandrian Church, we cannot know. There were in use, even in the Roman [Church], ministerial chalices, concerning which the distinguished John Mabillon [writes] in his Preliminary Commentary to the *Ordo Romanus*: "Whether those of the Alexandrians were such, it is not known; but it may be doubted." Nor were several chalices necessary where the chalice was not offered to the laity; but [rather] communion by intinction, which is most ancient everywhere in the East. But that the bread is called the Eucharist in that place, having already been consecrated by the Dominical words, does not signify clearly and distinctly that it is not yet the body of Christ, or that it is not the body at all, because it is called "bread." But it is nothing new in these Offices for that which is recognized to be truly the body of Christ to be called "bread," because it appears as bread. The sacred mysteries and sacraments are sometimes called "bread" and a "chalice" before consecration, yet they are not believed to be consecrated for that reason, since they are often called indifferently that which they are and that which they appear to be. Nor can anything be deduced from this concerning the opinion of the Orientals regarding the moment of consecration, or the words by which it is accomplished, as if they were approaching the opinion of Mark of Ephesus and other more recent [authors], which has been so greatly agitated by theologians. For they know nothing of the Council of Florence or of that controversy; but they retain the prayer commended by most ancient tradition, and preserved by all Churches, even those divided by communion, without any suspicion, nor have they progressed any further. What follows, "and may He make this bread the body of Christ," confirms the common reading of all the others, and completely overturns Salmasius’s perverse interpretation of the parallel passage in Gregory's Coptic Liturgy. For it is not read "and let us make," which, however, should have been read if it had been read in another [way]: "and may we convert these oblations into the body and blood of our salvation," since both in Coptic and Arabic, as in Greek, it is read "and may He make," as has been shown in the Commentary on the Liturgy of Basil. From this reading, also constant among the three Coptic and three Greek rites of the same Alexandrian order, the conjectures of Arcudius, Neophytus Rhodinus, and many more recent writers concerning the understanding of the Greek invocation are refuted. Furthermore, whatever the Orientals may have believed, it contributes nothing to the cause of the Protestants; since whether the consecration is performed by the words of Christ or by the subsequent invocation, it is the same thing: for the testimonies related to the Liturgy of Basil sufficiently demonstrate that the Orientals definitely believe that, once the invocation has been pronounced, the bread is changed into the body of Christ and the wine into His blood.

and also make the precious blood of the New Testament. *People.* Amen. *Priest.* Of the same Lord, God, Savior, and King of us all, Jesus Christ. *People.* Amen. *Priest.* That they may be to all of us who are to partake of them, useful for obtaining faith without dispute, charity without hypocrisy, perfect patience, firm hope, confidence, protection, healing, joy, and the renewal of soul, body, and spirit, for the glory of Thy holy name, for the blessed communion of eternal and incorruptible life, and for the remission of sins. *People.* As it was, etc. *Priest.* That in this as in all things, Thy name, great, most holy, venerable, and blessed, may be glorified, blessed, and extolled, with Jesus Christ, Thy beloved Son, and the Holy Spirit. *Priest.* Peace to all. *People.* And with thy spirit. *Priest.* Let us again give thanks to God the Almighty, etc. The rest is to be sought in the Liturgy of Basil.

Prayer of Fraction to the Father

Prayer after the Lord’s Prayer

Prayer of Inclination to the Father

refer them away from us, on account of Him who ascended into heaven, that we may thus be purified and partake of these mysteries in purity, and be perfectly purified in our souls, bodies, and spirits: so that we may be partakers of the body, as well as the form and portion of Thy Christ, etc. ^A

Another prayer of thanksgiving.

What blessing, or what praise, or what thanksgiving can we render unto Thee, O God, lover of mankind, because, when we had been cast away by the judgment of death and plunged into the depth of sin, Thou didst grant us liberty, and didst bestow upon us this immortal and heavenly food: and didst manifest to us this mystery, which was utterly hidden from ages and generations, so that now Thy manifold wisdom might be made known to the heavenly principalities and powers through the Church. O God, who governest our works through wisdom, deign that we may comprehend this Thy supreme clemency, and the magnitude of Thy fatherly care and goodness towards us. Truly Thou art He to whom is due all glory, majesty, honor, and dominion, before all ages, Father, Son, and Holy Spirit: now, etc. ^B

Another prayer of thanksgiving.

Look, O Lord, upon these Thy servants who bow their heads before Thy holy glory: grant them the remission of their sins, bless them with all spiritual blessings, and guard them with Thy powerful right hand. Confirm them in Thy love; imprint Thy fear upon their hearts; open the eyes of their souls, that the light of Thy divinity may shine upon them: instruct them with the gifts of Thy Holy Spirit: surround them with Thy armor: guard them under the shadow of Thy goodness: free them from the evil works of the devil, and crush all his works swiftly under their feet. Grant them to fulfill Thy holy commandments: implant in them the desire for Thy eternal goods: lead them from peace to peace: strengthen them with the armies of Thy holy angels: bless the works of their hands: direct their every path, and govern their lives: command that those things which are good and convenient for them should come to pass, and that those things entrusted to them may turn out well, and that we together with them may be made worthy by Thy grace, and may send up to Thee regal praises which are due to Thy majesty; and grant us that we may find confidence before Thee through the intercession, etc.

EXPLICIT CYRILLUS.