THE NEW SCHAFF-HERZOG
klesis is mentioned again in the second so-called Pfaff fragment of Irena?us, not much later than his time, and by Firmilian of G\esarea (Cypi'ian, Epixt., lxxv.). In the fourth century the evidences become more numerous; it is mentioned by Basil the Great, most frequently and definitely (as having the force of consecration) by Cyril of Jerusalem, again by Gregory of Nyssa, Athanasius, Theophilus, Chrysostom, and Ephraem Syrus. But the most striking proof of the position which it held in the East is the fact that there is not a single Oriental liturgy in which it is absent or in which it is not regarded as having consecrating force.
The earliest Western authority for the epiklesis in the Eucharist is Ambrose (De spiritu sancto, III. xvi. 112 and De fide, IV x. 124), who shows in these passages not only his acquaintance with it but his belief in its consecrating force. In two other passages he seems to attribute this force to the words of institution, which only shows how little the question was definitely worked out in that period. Augustine was hindered by his symbolic conception of the Eucharist from fully applying Ambrose's ideas on this point to it; but certain phrases of his were taken by a later age as decisive against the consecrating virtue of the epiklesis. It found, however, down to the seventh century, authors who still attributed to it its earlier importance, such as Fulgentius of Ruspe, Optatus of Mileve, Gaudentius of Brescia, and Isidore of Seville.
The conclusions indicated by the passages referred to are confirmed by the oldest Western liturgies, which exhibit the epiklesis in universal use here as a prayer of consecration for the Eucharist in the fourth and fifth centuries, Western then either disappearing or altered Liturgies, and removed from its original position immediately after the words of institution. The oldest Gallican liturgies known show no trace of this process, whose center-point was probably at Rome. It is true that Gelasius I. (492-496) still knows and approves of the epiklesis; but the simplifying and unifying work which won the name of reformers of the liturgy for him and Gregory the Great eliminated or transformed it in the Roman liturgy, whose acceptance in Gaul and later in Spain ended by bringing about the same results there too.
In conclusion it may be safely said that the epiklesis is not primitive, and its origin may be attributed to a combination of Biblical terms with pagan popular notions. The Scriptural formula " to call upon the name of the Lord " (Joel ii. 32, quoted Acts ii. 21 and Rom. x. 13; Acts ix. 14, 21, xxii. 16; I Cor. i. 2) recurs in many types of epiklesis. Among the Gnostics the Name (q.v.), as a powerful mystic formula, is of the greatest Conclusion, importance; its possession enables a man to call down the Godhead. Nothing was to be employed in Christian worship which had not been previously " hallowed " from demoniac influences; and the Holy Ghost, as the sanctifying power, must thus be called down upon the creatures of water, oil, bread, and wine — a conclusion the more natural that in the Scriptural narra-
tives of the baptism of Christ the Holy Ghost had descended in visible form. The theory that the definite epiklesis originated in Gnostic circles, where it was unquestionably widely used, and then found its way into the practise of the Church, is incapable of demonstration; it may well have originated in both about the same time, and had a more rapid development among the Gnostics. If it were certain that the extant magical papyri of the later mystery-cults were of purely pagan origin, uninfluenced by Gnostic views, they would afford more than a heathen parallel for the Christian epiklesis; for in them the words epiklesis, epikaleisthai are the technical terms for the invocation of the Godhead on all kinds of gifts, such as wine, water, and milk. At least an analogous view may be clearly shown in later paganism in the consecration of statues of the gods, for which again an epiklesis was in use. (P Drews.)
Bibliography: From the Catholic standpoint: L. A. Hoppe, Die Epiklesis der griechischen und orientalischen Liturgien und der romischen Konsekrationskanon, Sohaffhausen, 1864; J. Franz, Der eucharistische Konsekrationsmoment, Wiirzburg, 1875; idem, Die eucharistische Wandlung und die Epiklese, ib. 1880; F. Probst, Sakramente und Sakramentalien, Tubingen, 1872; idem, Lilurgie des 4- Jahrhunderts, Minister, 1893; idem, Die abendlatidische Messe vom 5. bis zum 8. Jahrhunderte, ib. 1896; Hefele, Conciliengeschichte, vii. 721, 728 sqq.; KL, iv. 6S6-696.
From the Protestant standpoint: P. Zorn, Dissertatio
de 67ri/cArj(rei, Rostock, 1705; J. W. F. Hofling, Das
Sakrament der Taufe, i. 470 sqq., Erlangen, 1S46; G.
Anrich, Das antike Mysterienwesen in seinem Einfluss auf
das Christentum, Gottingen, 1894.
EPIPHANES. See Carpocbates and the Cak-