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44 [Not kla=n, but me/lizein. The second fraction for communicating the faithful with the Humble Access.]
46 [Beginning the Post-Communion.]
48 [This title is misleading, as we have no copies of the originals of these liturgies, and they are encrusted with the ideas of later ages. I shall distinguish between the interpolations legitimately made by councils and the manifest corruptions which contradict Scripture and ancient authors. N.B.: I print the deacon's parts as such.]
49 [A Lavabo: he prepares himself by the prayer for purification.]
50 [Here is a token of theological but legitimate interpolation.]
51 [On the lawful and unlawful additions to these liturgies, see Hickes' Christian Priesthood (Oxford, 1847), p. 151.]
52 This is addressed to the priest. Some translate, "O Lord, bless us." [This latter is the more primitive idea.]
53 [The Lesser Entrance with the Holy Gospels.]
54 [The Theotoce or Deipara. Of course, added after the Council of Chalcedon.]
55 [See a specimen of the unlimited capacity for extension of these prayers, in vol. v. p. 412, Elucidation VI., this series.]
56 [At great length. Cf. Justin Martyr, vol. i. p. 186, this series.]
57 [The reading of the Scriptures in the common tongue is a very precious part of the daily offices in the East.]
58 [Frequent Amens are to be supposed.]
59 [Here there is an evident interpolation, not Mariolatrous, yet not primitive, as follows:]- The Priest. Commemorating with all the holy and just, our all-holy, pure, most glorious Lady, the God-mother, and ever-virgin Mary, let us devote ourselves, and one another, and our whole life, to Christ our God. The People. To Thee, Lord.
60 [So as to be sure no enemy was among the faithful.]
61 These clauses are elliptical. After "prayer" supply "remain;" the door is for "shut the door;" and "all erect," for "stand all erect."
62 [Here begins the Liturgy of the Faithful.]
63 [Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]
64 [The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14 et alibi; and see Clementine, p. 486, supra. Note that beautiful tribute of Augustine to the purity of primitive rites, "Honesta utrinsque sexus discretione," Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]
65 [A token of the Ante-Nicene age, though some think of the later asceticism.]
66 [Here an interpolation as follows: "Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions." On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]
67 [Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice A.D. 787, of which this is the least.]
68 [The Gospel and the Epistle sides.]
69 ["And Mary said, My soul doth magnify," etc.]
70 [In such places Amens are to be supposed.]
71 [Propitiation, not expiation.]
73 [See Field on "the meaning of the veil," p. 294, where he differs from authors who make it a late innovation, also pp. 448, 449.]
74 [This great primitive thought has been frittered away by references to the veil covering the oblation.]