§ 99. THE ORIKNTAL LITURGIES. 52 'j
eighth book of the Apostolic Constitutions, and, with them, is erroneously ascribed to the Roman bishop Clement.' It is the oldest complete order of divine service^ and was probably composed in the East in the beginning of the fourth centurj'.' It agrees most with the liturgy of St. James and of Cj-ril of Jerusalem, and may for this reason be considered a branch of the Jerusalem family. We know not in what churches, or whether at all, it was used. It was a sort of normal liturgy, and is chiefly valuable for showing the difference between th(3 Nicene or ante-Nicene form of worship and the later additions and alterations.
The Clementine liturgy rigidly separates the service of the catechumens from that of the faithful.' It contains the simplest form for the distribution of the sacred elements: "Tlie body of Christ," and " The blood of Christ, the cup of life," with the " Amen " of the congregation to each. In the commemoration of the departed it mentions no j^artieular names of saints, not even the mother of God, who first found a place in public worship after the council of Ephesus in 431 ; and it omits several prefatory prayers of the priest. Finally it lacks the Nicene creed, and even the Lord's Prayer, which is added to all other eucharistic prayers, and, according to the princi pies of some canonists, is absolutely necessary."
2. The liturgy of St. James. This is ascribed by tradition
' It is given in Cotelier's edition of the Patres Apostolici, in the various editions of the pseudo-Apostolic Constitutions, and in the liturgical collections of Daniel, Neale, and others.
^ Neale considers the hturgy the oldest part of the Apostohc Constitutions, places its composition in the second or third century, and ascribes its chief elements to the apostle Paul, with whose spirit and ideas it in many respects coincides.
^ Before the Sursum corda, or beginning of the Eucharist proper, the deacon says : " No catechumens, no hearers, no unbelievers, no heretics may remain hera (jUT) Tis Twv KaTTixovfievwi/, fir^ tis twi' aKpouiixivwv, fxri Tis -rccv airiaru'Vy uri tis tw} irepoSn^c^'v). Depart, ye who have spoken the former prayer. Mothers, take your children," etc. This arrangement is traced to James, the brother of John, the son of Zebedee.
* The absence of the Lord's Prayer in the Clementine Liturgy is sufficient to refuts the view of Bunsen, that this prayer was originally the Prayer of Consecration in al' liturgiea.
528 THIRD PERIOD. A.D. 311-590.
to James, tlic brother to the Lord, and bishop of Jerusaleni It, of course, cannot have been composed by liiin, even considt-r* ing only the Nicene creed and the expressions ofioovato^ and deoTOKo^;, which occur in it, and whicli belong to theNieeneand post-Nicene theology. The following passage also bespeaks a mucli later origin : " Let us remember the most holy, immaculate, most glorious, blessed Motlier of God and perpetual Virgin Mary, with all saints, that we through their prayers and intercessions may obtain mercy." The first express mention of its use meets us in Proclus of Constantinople about the middle of the fifth century. But it is, as to substance, at all events one of the oldest liturgies, and must liave been in use as early as the fourth century ; for the liturgical quotations in Cyril of Jerusalem (in his fifth Mystagogic Catechesis), who died in 386, verbally agree with it. It was intended for the church of Jerusalem, which is mentioned in the beginning of the prayer for the church universal, as " the glorious Zion, the mother of all churches,'"
In contents and diction it is the most important of the ancient liturgies, and the fruitful mother of many, among which the liturgies of St. Basil and St. Chrysostom must be separately named.' It spread over the whole patriarchate of Antioch.
* Neale even supposes, as already observed, that St. Paul quotes from the Litur gia Jacobi, and not vice versa, especially in 1 Cor. ii. 9.
"tnip T^s ivSo^ov 2(0!;', TTJr ixrjTphs iraatiiv tcuv (KK\r)tTiciiiv ' Koi virip t^s Kar^ iroKTav rr)V o'lKOV/xfyriv aylas truv Ka^oXiKris Kal airoTToKiK^s fKKXrjaias. The intercessions for Jerusalem, and for the holy places which God glorified by the appearance of Christ and the outpouring of the Holy Ghost (O-n-fp rihv ayioDf <tov to'ttoiv, o&j e'5o|airar t^ bfoipaveitx riw Xpiarov aou, k.t.a.), appears in no other liturgy. ' Neale arranges the Jerusalem family in three divisions, as follows : " 1. Sicilian S. James, as said in that island before the Saracen conquest, and partly assimilated to the Petrine Liturgy.
2. S. Cyril : where used uncertain, but assimilated to the Alexandrian form.
3. Syriac S. James, the source of the largest number of extant Liturgies. Thej are these: [1] Lesser S. James ; [2] S. Clement; [3] S. Mark ; [4] S. Dionysiits ; [5] S. Xystus ; [6] S. Ignatius ; [7] 8. Peter I. ; [8] S. Peter II. ; [9] S. Jvllus ■ [10] S. John Evangelist ; [11] S. Basil; [12] (S.) Dioscorus ; [13] S. John Chry aoslom L; [14] All Apostles ; [15] 8. Marutas ; [16] 8. Emtathins ; [17] Philox^ enus I. ; \\%'\ Matthew the Shepherd ; [19'\ James Baradcms ; [20] James of Botra ; [21] James of Edessa ; [22] Moses Bar- Cephas ; [23] Thomas of Heraclea ; [9A\ Holy DocUn-s ; [26] Phihxcnus II. ; [26] S. John Chrysostom II ; [27] Abu'l.