RELIGIOUS ENCYCLOPEDIA
Eucharist Eucholog-ion
Catholic revision. The consecration among the Gnostics was effected not by the recital of the words of institution but by a prayer (of thanksgiving in the Acta Johannis, of supplication to Christ for a blessing on the feast in the Acta Thomce, while there is an epiklesis in Irenaus I., xiii. 2 and in another part of the Acta Thomm). What is known of the Eucharist among the other sects is confined almost entirely to the elements used by them. Water replaced wine very generally outside the Gnostic circles. Epiphanius relates that some bodies {Encratita, Apostolici) used bread, salt, and water; and he and Augustine both say that the Montanists used bread and cheese, without wine — customs which point to the original status of the Eucharist as an actual meal. (P. Drews.)
Bibliography: On the Roman Catholic side: C. de Burguera, Encyclopedia de la eucaristia, 7 vols. Estepa, 1905-07; E. Martene, De antiquis ecclesiceritibus, parti., Antwerp, 1736; J. J. I. Dollinger, Die Lehre von der Eucharistie in den drei erslen Jahrhunderten, Mainz, 1826;F. Probst, Sakramente und Sakramentalien, Tubingen, 1872; G. Bickell, Messe und Pascha, Mainz, 1872; idem, in ZKT, 1880; F. S. Renz, Opfercharakter der Eucharistie . . . der ersten drei Jahrhunderten, Paderborn, 1892; J. Wilpert, Fractio panis, die alteste Darstellung des eucharistischen Opfers, Freiburg, 1895 (cf. G. Ficker, in GGA, 1896, pp. 685 sqq.); F. X. Funk, Kirchengeschichtliche Abhandlungen und Untersuchungen, vol. i., Paderborn, 1897; T. W Drury, Elevation in the Eucharist, its Hist, and Rationale, New York, 1907; W. C. E. Newbolt, The Sacrament of the Altar, ib. 1908.*From the Pro testant point of view: Bingham, Origines, books xiii., xv.; H. Alt, Der christliche Kultus, i. 184 sqq., Berlin, 1851; T. Kliefoth, Liturgische Abhandlungen, iv.v., Schwerin, 1858-59; A. P. Stanley, Christian Institutions, chaps, iv.-vi., London, 1881; H. A. Kostlin, Geschichte des christlichen Gottesdienstes, Freiburg, 1887; H. Achelis, Die dltesten Quellen des orientalischen Kirchenrechts, in TU, vi. 4, 1891; C. von Weizsaeker, Das apostolische Zeitalter, Freiburg, 1892, Eng. transl., 2 vols., London, 1894-95; G. Anrich, Das antike M ysterienwesen in seinem Einfluss auf das Christentum, Gottingen, 1894; A.C. McGiffert, ^.posMicAffe, pp. 68-69, 536-537 et passim, New York, 1897; S. Cheetham, Mysteries, Pagan and Christian, Lectures iii.-iv., London, 1897; C. Clemen, Der Ursprungdes . Abendmahls, Leipsic, 1898; Harnack, Dogma, vols, i-ii.; Neander, Christian Church, i. 323-335, 647-649, ii. 361-369; Schaff, Christian Church, i. 472-475, ii. 201-205; Moeller, Christian Church, i. 70, 122, 268 sqq. From the liturgical side: F. Probst, Liturgie der drei ersten christlichen Jahrhunderte, Tubingen, 1870; C. E. Hammond, Ancient Liturgy of Antioch, Oxford, 1879; Harnack, in TU, ii. 1 and 2, 1886, cf. TU, vi. 4, pp. 39 sqq.; F. E. Brightman and C. E. Hammond, Liturgies Eastern and Western, Oxford, 1896; Catergian, Die Liturgien bei den Armeniern, Vienna, 1897; F. E. Warren, The Liturgy and Ritual of the Ante-Nicene Church, London, 1897. Consult also the literature under Lord's Supper; Liturgics; Mass; Mozarabic Liturgy.
EUCHARIUS, SAINT. See Treves.
EUCHELAION, yuk"el-e'en: In the Greek Church, the " prayer oil," consecrated by seven priests, and used for the unction of the sick, which is counted one of the seven sacraments of the Church, and corresponds to the extreme unction of the Roman Church, but is not limited to cases of mortal illness. See Extreme Unction.
EUCHERIUS: Bishop of Lyons, where he was born and where he died between 449 and 455. Although married and a father, he retired before 426 to the monastery of Lerins, where his sons were educated by Hilary, Salvian, and Vincent of Lenns. Among his friends were such prominent contemporaries as John Cassian, Claudianus Mam-
ertus, and Sidonius Apollinaris. As the author of the De laude eremi, written between 426 and 429, he advocated the same zealous asceticism which he observed together with his wife, according to the custom of the time, on the island of Lero (the modern fet. Marguerite). Other monastic writings were also composed by him, including the Exhortatio ad monachos, the Sententia ad monachos, and the Admonitio ad virgines, and the despair with which the conditions of the time filled him is expressed in his De contemptu mundi et scecularis philosophies. The first book of his Instructiones evidences his knowledge of the Biblical criticism of his period, and the second forms a dictionary of antiquities for the elucidation of the loan-words in the Bible. The Formula spiritalis intelligentice contains historical, figurative, and analogical interpretations of Biblical designations in the realm of nature and human life. In the Pelagian controversy he seems to have regarded the coexistence of God and man in Christ as analogous with the union of body and soul in humanity, while his deep interest in the heroes of Christendom found expression in the Passio Agaunensium martyrum. His letter to Philo, in which he voluntarily assumed the charge of certain ecclesiastical institutions, like his letter to the presbyter Faustus De locis aliquibus Sanctis, is of doubtful authenticity. Eucherius was closely associated with the neighboring bishops, and on Nov. 8, 441, presided with Hilary of Aries over the first Synod of Orange. No details are known of his administration of his bishopric, and even the year of his consecration, which was 434, according to Sigibert of Gembloux, is uncertain.
(Edgar Henneke.)
Bibliography: The Opera were published by Brassicanus, Basel, 1531; in MPL, 1.; and, ed. Wotke, in CSEL, xxxi., 1894. Sources for a life are: Chronica Gallica, ed. T. Mommsen, in MGH, Auct. ant., ix. 1 (1892), 662; Salvianus of Marseilles, in the same, i. 1 (1877), 109-110, 116; Gennadius, De vir. ill., xxviii. Consult: A. Mellier, De vita et scriptis . . Eucherii, Paris, 1878; A. Gouilloud, Saint Eucher, Lerins et Veglise de Lyon au 5. siecle, Lyons, 1881; W. S. Teuffel, Geschichte der romischen Literatur, p. 1170, § 457, no. 6, Leipsic, 1890.
EUCHITES. See Messalians.
EUCHOLOGION, yu"ce-lo'ji-en: A name which in Greek signifies any collection of prayers, but is most usually applied to the Great Euchologion or Prayer-Book of the Eastern Church, which contains the rites for all the principal ecclesiastical functions. It includes also a great number of benedictions for all the material objects which are commonly blessed in the traditional or catholic system, for the fruits of the earth, and for various callings in life which are supposed to need special blessing. The book is of the highest interest for the study of the Eastern Church, the life of which from the beginning it represents in one way or another. It has been preserved in a number of manuscripts. The first printed edition was that of 1526; the oldest known to be extant is the 1545 edition in the royal library at Munich. Later official editions have appeared in Venice, Bucharest, Athens, and Constantinople; these are the best for scientific study of the Greek Church and its liturgical usages. (Philipp Meyer.)
Elides Eug-enius