Imágenes de páginas
PDF
EPUB

Patri. RHABANUS MAURUS, and various other writers, ascribe the original use of the Hymn in the Communion to TELESPHORUS in the year 150. With some variation the Hymn is found in the Apostolic Constitutions, and it is frequently mentioned by CHRYSOSTOM, as a part of the Communion Service. "God," he says, "first brought down Angels hither, and then carried men up to them. When we celebrate the Eucha"rist we say, Glory be to God on high, &c." He likewise specifies the time of using it in the Communion Service. "The Communicants know what Hymn is sung by the Spirits above, what the Cheru"bim say above, what the Angels said above, Glory "be to God, Glory be to God on high. Therefore

66

66

[ocr errors]

our Hymns come after our Psalmody as something

more perfect." This means that the Psalms were sung in the Ante-communion Service, while the Catechumens were permitted to be present. But the Trisagion, or Cherubic Hymn, and the Gloria in Excelsis, or Angelic Hymn, were more particularly appropriated to the Communion Service. All that I shall farther remark on this Hymn is given in the words of the fourth Council of Toledo *. This Council anathematises, or threatens with excommunication, all who should refuse the admission of the Hymns of HILARY, AMBROSE, and others, into the public service, on the principle of their being Hymns of human composition. They might on the same grounds reject the less Doxology, Gloria Patri, and the greater

* A.D. 633.

Doxology,

Doxology, Glory be to God on high, &c. for the additions made to the Angelic Hymn were composed by the Doctors of the Church.

In EDWARD'S first Book the Angelic Hymn was appointed to be said in the introductory part of the Communion Office, as it is in the Missals. In the second Book it was placed where it now stands.

[ocr errors]

THE FINAL BLESSING.

The Rubric here directs," Then the Priest (or Bishop, if he be present) shall let them depart "with this blessing."

Among the ancient people of God it was customary to dismiss religious assemblies with a blessing pronounced by one of the principal persons present, sometimes by the King, but more commonly by the Priests. Thus at the removal of the ark to Mount Sion, as soon as David had made an end of offer"ing burnt-offerings and peace-offerings, he blessed "the people in the name of the Lord of Hosts *;" and thus likewise at the dedication of the temple, "Solomon, when he had made an end of praying,

[ocr errors]
[ocr errors]

arose from before the altar of the Lord, and he "stood, and blessed all the congregation of Israel+.” But "to bless in the name of the Lord" was the peculiar office of the Priest; and a special form of benediction was prescribed by God himself, in which Aaron and his sons were commanded to bless the

2 Sam. vi. 17, 18. 1 Kings viii. 54, 55.

‡ Deut. x. 8. people

people. Our Great High Priest, a little before his Ascension, after eating bread for the last time with his Apostles, took leave of them with a blessing, and "while he blessed them, he was parted from them t." Whether the practice were derived from the example of Jesus, or the general custom of the Jews, the Christians have from the earliest ages concluded their daily Offices, and more especially the celebration of the Eucharist, with a benediction pronounced by the Bishop or principal Priest that was present. The Constitutions direct "the people to bow down their

heads, while the Bishop pronounces the blessing;" and a Council ordained, "that none should presume "to depart before it was given." Catechumens, whom their proficiency in Christian knowledge, joined to their orderly conversation, had enabled to become candidates for Baptism, were admitted to receive the Bishop's benediction; and exclusion from it was a punishment inflicted upon delinquents that had been baptized.

Our final blessing is taken out of Scripture. The former part is evidently borrowed from the writings of St. Paul§, and the latter is a Christian paraphrase, or rather summary, of the form originally delivered to Moses . St. Paul, after directing us to address God in prayer and supplication with thanksgiving, immediately

*Numb. vi. 23.

+ Luke xxiv. 51,

vol.

[blocks in formation]

Numb. vi. 22, 23, 24, 25. On this benediction see former

P. 299, third edit. The name of the LORD thrice repeated,

probably

immediately adds, "And the peace of God, which "passeth all understanding, shall keep your hearts " and minds through Christ Jesus." The words of St. Paul, had they been purposely designed, could scarcely have been better suited to form a conclusion for this Office. We have, according to his direction, offered up prayer, supplication, and thanksgiving to the Divine Majesty, and before our departure the Minister of Christ pronounces upon us the blessing of peace *.

This benediction of the Priest is not to be considered merely as a prayer. It is likewise an absolution, an assurance of blessing and of peace; for God himself will bless those that are duly qualified to receive the sacerdotal blessing; and the benedictions

probably to denote the mystery of the Trinity, our Form has changed into "God Almighty, the Father, the Son, and the

Holy Ghost." The ancient benediction, which we employ in our Office for the Visitation of the Sick, the Jews think ought not to be translated. For an account of the ceremonies to be observed at pronouncing it, see FABIUS on Numb. VI. BuxTORF says, "Quum finitis precibus sacerdos benedictione popu"lum prosequitur, manus et digitos ab invicem divaricat; tum "enim dicunt sapientes, majestatem et præsentiam divinam super sacerdotis manibus quiescere: ideò, ne quis e plebe manus illius aspiciat, graviter sunt interminati; eum enim "qui hoc ausus sit, protinus excæcari," De Syn. Jud, cap. χίν.

The Liturgies ascribed to St. JAMES, CHRYSOSTOM, and BASIL, conclude with the mention of peace; and the kiss of peace anciently followed the celebration of the Eucharist. On the practice of praying for peace, see former vol. second ColJect at the Morning and Evening Prayer.

and

and absolutions which the Ambassadors of Christ ministerially pronounce upon earth, will be ratified in Heaven *.

THE SIX COLLECTS ANNEXED TO THE ORDER OF THE HOLY COMMUNION.

The meaning of these Collects, of which every sentence is taken from Holy Scripture, is so clear, that they can require no elucidation. They may be distinguished by the following titles.

1. A Prayer for Safety in all the Changes and Chances of this Mortal Life.

2. For the Preservation of our Bodies and Souls. 3. For a Blessing on the Word of God, whether read, or expounded.

4. For Direction and Assistance in all our Ac

tions.

5. For the Excuse and Supply of the Defects of our preceding Devotions. And

6. For the Acceptance of all our former Supplications.

The Rubric that precedes, and the Rubric that follows these Collects, do not exactly agree, though they may easily be reconciled. The first part of the former stands, as it did in Edward's first Book, when the Prayer for Christ's Church was said only at the Communion. But that Prayer being transposed in Edward's second Book, and appointed to be said on Sundays and Holidays, when there is no Commu

* See Article Absolution in this volume.

« AnteriorContinuar »