The Liturgies Compared

The Liturgies Compared

continued

The Parts of the Service, One by One

Each of the 28 parts of the service is taken in turn, as it comes in the liturgy, with where it is found and the words of each text that has it. A text that does not speak of a part is listed at the end of the entry.

Opening greeting and blessing (Service of the Word)

The liturgy opens with a blessing or greeting ("Blessed be God", "Peace be with you all", "The Lord be with you"). Present in 15 of the 25 texts, hinted in 2, searched for and not found in 0, and not covered by 8. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “First the priest begins In the name of the Father and of the Son and of the Holy Ghost, for ever. Glory to God in the highest” Addai & Mari: “First: Glory to God in the highest, etc.Our Father which art in heaven.” Apostolic Const. 8: “The grace of our Lord Jesus Christ, the love of God and the Father, and the fellowship of the Holy Ghost, be with you all; and let them all answer, and with Thy Spirit” Opening salutation after the readings; repeated before the anaphora and as "the peace of god be with you all".

Liturgy of St James: “The Priest: Peace be to all. The People: And to thy spirit” "Peace be to all" recurs many times; the anaphora opens with the Trinitarian greeting. Liturgy of St Mark: “I. The Priest: Peace be to all. The People: And to thy spirit” "Peace be to all" opens the service and recurs before each prayer; the anaphora opens "the lord be with all". Basil: “Blessed is the kingdom of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages” Chrysostom: “Blessed be the kingdom of the FATHER, the SON, and the HOLY GHOST, now and ever, and to ages of ages” Coptic (Cyril) (hinted): “Blessed be God the Father almighty: amen … Blessed be his only begotten Son Jesus Christ our Lord: amen … Blessed be the Holy Ghost the Comforter: amen” Triple blessing opens the preparation (prothesis); the text prints no dialogue greeting at the start of the liturgy itself.

Testament of Our Lord: “Our Lord [be] with you. And let the people say: And with thy spirit” Opening of the anaphora dialogue. Nestorius: “Glory to God in the highest, and on earth peace, good will toward men. Our FATHER, which art in heaven” Syriac James: “First the priest praises and says Glory be to the Father and to the Son and to the Holy Ghost” Malabar: “The Priest advances with the Deacon to the Altar. Priest. Glory to God in the highest. Deacon. Amen.” Gelasian (Roman Canon) (hinted): “Iterum dicis Dominus vobiscum. Resp. Et cum spiritu tuo. Sursum corda” Only in the chrism-blessing preface (Maundy Thursday); the Canon's own dialogue begins directly with Sursum corda. Armenian: “Blessed be the kingdom of the Father and of the Son and of the Holy Ghost now and ever and world without end. Amen” Opens the public service after the long preparation (vesting, prothesis).

Ethiopic (Apostles): “Peace be unto you all” Recurs before every litany and reading; the response is 'with thy spirit'. Ambrosian (Milan): “The Lord be with you. To which shall always be made answer: R. And with thy spirit” Opens the lessons; the same greeting recurs throughout the Mass. Gregorian (Rom. Canon): “Dominus uobiscum Et cum spiritu tuo” Given just before Sursum corda; the Ordo does not print a greeting at the start of the Mass. Not covered by: Didache; Justin, 1 Apology; Apostolic Tradition; Serapion of Thmuis; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona); Missale Gothicum.

Scripture readings (Service of the Word)

Lessons from the Law, Prophets, Epistles and Gospel are read, with psalms between. Present in 16 of the 25 texts, hinted in 3, searched for and not found in 0, and not covered by 6. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “the memoirs of the apostles or the writings of the prophets are read, as long as time permits” Addai & Mari (full): “And they read the Lections” Old Testament, Acts, Epistle and Gospel (Luke) cited by reference Addai & Mari (hinted): “Descending, he shall salute the Gospel, saying this prayer before the altar” The lessons and gospel are only indicated by rubrics ('at the lessons'); no readings are given. Apostolic Const. 8: “after the reading of the Law and the Prophets, and our Epistles, and Acts, and the Gospels” Four-fold reading: Law and Prophets, Epistles, Acts, Gospels. Context here is the Sunday ordination of a bishop.

Liturgy of St James: “Then there are read in order the holy oracles of the Old Testament, and of the prophets” Rubric says the incarnation, passion and resurrection are "set forth" in the reading; the translation names Old Testament and prophets, no gospel is named. Liturgy of St Mark: “The Deacon: Stand and let us hear the holy Gospel” Apostle and Alleluia verse, then the Gospel. Old Testament readings are not mentioned. Basil: “The Lesson from the Epistle of the holy Apostle” Epistle with prokimenon and alleluia, then the Gospel (s5-65: 'the lesson from the holy gospel according to n.'). No Old Testament lesson. Chrysostom: “The Apostle is read … O LORD and lover of men, cause the pure light of Thy Divine knowledge to shine forth in our hearts” Apostle (epistle) with prokimenon and Alleluia, then the Gospel; Old Testament lessons are not read at the Liturgy. Coptic (Cyril): “may we be accounted worthy to hear and to do thine holy gospels through the prayers of thy saints” Readings from Paul, a Catholic epistle, Acts and the Gospel, each with its own prayer; the Psalm precedes the Gospel.

Testament of Our Lord: “let the reader then read the Prophets and the rest; let the presbyter or deacon read the Gospel” This sits in the account of the dawn service; the book does not tie it to the eucharist in so many words. Nestorius: “The lessons ended, the προκείμενον shall follow … The epistle ended the deacon shall say : Glory be to CHRIST our LORD” Epistle and Gospel are read; the Gospel begins 'Peace be with you' Syriac James: “If there be lessons for that day from the books of the Old Testament the people shall say … Then the lessons shall be read” Old Testament, Praxis, Epistle and Gospel (s8-1 to s8-20) Malabar: “Paul the Apostle: the Epistle to the . . . . . my brethren: bless, my LORD. Priest. CHRIST bless thee. [The Epistle is read.]” The Gospel follows Gelasian (Roman Canon) (hinted): “Ista oratione expleta vadis retro altare et legitur lectio. Deinde sequitur responsorium” Only Good Friday and similar days print rubrics for readings; ordinary Masses give prayers alone.

Armenian: “Then the Prophet is read … Then the Apostle is read” Prophet, apostle and Gospel are read, with psalm verses between; a last Gospel (John 1) ends the service. Missale Gothicum (hinted): “Collectio Post Prophetia Ortus es nobis uerus sol iustitiae iesu christe Uenisti de caelo” Only the prayer after the Prophetic reading appears; the lessons themselves are not given. Ethiopic (Apostles): “then he shall read the Epistle of Paul” Four readings in turn: Pauline epistle, Catholic epistle, Acts, Gospel, each with prayers, incense and trisagion. Ambrosian (Milan): “a reader, vested in a surplice, takes the book of the lessons in both hands, and carrying it before his breast goes to the ambo” Prophetic lesson, epistle, then Gospel (Epiphany examples at s3-2, s3-3, s4-2). Gregorian (Rom. Canon): “Postmodum dicitur oratio. deinde sequitur apostolus. Item gradalis seu alleluia. Postmodum legitur euangelium” Also lists introit, Kyrie, Gloria; lessons are named but their text is not given.

Not covered by: Didache; Apostolic Tradition; Serapion of Thmuis; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona).

Sermon or homily (Service of the Word)

The bishop or presbyter preaches. Present in 4 of the 25 texts, hinted in 2, searched for and not found in 9, and not covered by 10. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “the president verbally instructs, and exhorts to the imitation of these good things” Apostolic Const. 8: “let him speak to the people the words of exhortation; and when he has ended his word of doctrine” Liturgy of St James (hinted): “After the reading and instruction the Deacon says” Only a passing mention of "instruction"; no sermon text or rubric. Coptic (Cyril) (hinted): “Then shall follow the Sermon and the necessary notices shall be given” Only a rubric; the sermon falls after the Gospel litany and before the prayers. Testament of Our Lord: “then let the bishop or presbyter teach those things which are convenient and profitable” Followed in ch. 28 by the 'teaching of the mysteries' to the faithful.

Ambrosian (Milan): “If there is to be a sermon, it shall follow here, after the gospel” Optional. Not in the text of: Addai & Mari (full); Liturgy of St Mark; Basil; Chrysostom; Nestorius; Syriac James; Malabar; Armenian; Ethiopic (Apostles). Not covered by: Didache; Apostolic Tradition; Addai & Mari; Serapion of Thmuis; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona); Gelasian (Roman Canon); Missale Gothicum; Gregorian (Rom. Canon).

Prayers or litany of the faithful (Service of the Word)

The deacon's litany or the people's intercessions before the offering (the 'prayer of the faithful', ektene, synapte). Present in 15 of the 25 texts, hinted in 5, searched for and not found in 0, and not covered by 5. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “Then we all rise together and pray” Common prayer after the sermon and before the bread and wine are brought. Apostolic Tradition (hinted): “they shall join in prayer with all the people” On baptism night, the newly baptized join the people's prayer before the kiss and the offering. No litany is given. Addai & Mari (full): “The Prayers The deacon says the cāruzūtha Let us all stand up as is right with joy and rejoicing” The deacon's litany (karozutha) with response 'O our Lord, have mercy upon us' Serapion of Thmuis (hinted): “We pray thee on behalf of all this people, be reconciled to all, make thyself known … We pray for all Rulers, may they have a peaceable life. (We pray) for the rest of the Catholic Church.” Prayer 27 is a general litany of intercession placed apart from the anaphora; the book does not say where it falls. Left out of the order.

Apostolic Const. 8: “Let us pray for the peace and happy settlement of the” Long deacon's bidding prayer for the faithful, answered by the bishop's collect; a second litany follows the anaphora. Liturgy of St James: “The Deacon makes the Universal Litany: In peace let us pray to the Lord” A first litany follows the readings (s1-8 to s1-10); this "universal litany" comes after the creed and kiss. Liturgy of St Mark: “reads the Gospel, and the Priest says the prayer of the Collect. Look down in mercy and compassion, O Lord, and heal the sick among Thy people” A series of litanies and collects (for the king, the bishop, the sick, the waters of the Nile) fill s1-1 to s1-8; this "collect" is the intercessory prayer after the Gospel. Basil: “In peace let us pray to the Lord. Choir. Lord, have mercy. For the peace that is from above, and for the salvation of our souls, let us pray to the Lord” Great litany at the start; the litany of fervent supplication follows the Gospel, and further litanies follow the dismissal of catechumens.

Chrysostom: “In peace let us make our supplications to the LORD … For the peace that is from above, and for the salvation of our souls” Great litany at the start; the ectene (s1-14 to s1-17) follows the Gospel; short litanies follow the catechumens' dismissal and the Great Entrance. Coptic (Cyril): “For peace Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. We pray and beseech thy goodness, o lover of man: remember, o Lord, the peace of thy one only holy catholic and apostolic church” The 'three great prayers' (peace, the pope, the congregations; s5-5 to s5-7) open the anaphora proper; a long litany after the Gospel also exists. Testament of Our Lord: “For the peace which is from heaven let us beseech, that the Lord in His mercy may give us peace. For our faith let us beseech” The deacon's litany (chs. 35.2 to 35.6), with the people kneeling and the bishop completing the prayer.

Nestorius: “Here followeth the ectene, which whilst the deacon is reciting the priest shall take the paten and chalice from the prothesis” Syriac James: “The Prayers — And he sets the sedro of the Entrance Let us pray all of us : ask we mercy and grace from the Lord. O merciful Lord have mercy on us and help us” The sedro and prumion (litany) of the entrance after the Gospel Malabar: “Let us pray and beseech the LORD, the GOD of all, that He may hear the voice of our prayers, and listen to our supplications, and have mercy upon us. Let us pray also for the holy Catholic Church” The deacon's long litany (s1-3 to s1-10) Gelasian (Roman Canon) (hinted): “dicit: Oremus. Et annuntiat diaconus: Flectamus genua. Et post paululum dicit: Levate. Et dat Orationem” The Good Friday solemn collects follow this pattern; no litany of the faithful at ordinary Masses.

Armenian: “For the peace of the whole world and for the stability of the holy church let us beseech the Lord For all the holy and orthodox bishops let us beseech the Lord” Litany at the opening and a second litany of prayers after the Creed. Missale Gothicum (hinted): “Collectio Post Praecem. Exaudi domine familiam tibi decatam” Only the prayer closing the preces (litany) is given. Ethiopic (Apostles): “let us beseech the almighty Lord the Father of the Lord and our Saviour Jesus Christ” Series of deacon-led litanies (peace of the church, pope, congregation) after the Gospel. Ambrosian (Milan): “For thy holy catholic Church, here and scattered throughout the whole world, we beseech Thee. R. Lord, have mercy” Deacon's preces with Kyrie response after the Gloria (Sundays in Advent and Lent shown). Gregorian (Rom. Canon) (hinted): “deinde kyrie eleison” Only the Kyrie; the rubric adds that on litany days the Gloria and alleluia are omitted ('lactania agitur'). No prayer of the faithful.

Not covered by: Didache; Addai & Mari; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona).

Dismissal of the catechumens (Service of the Word)

Catechumens (and often penitents and unbelievers) are sent out before the Eucharist proper. Present in 10 of the 25 texts, hinted in 7, searched for and not found in 2, and not covered by 6. The earliest text that has it is Addai & Mari (full) (Church of the East). Didache (hinted): “But let none eat or drink of your Eucharist except those who have been baptised in the Lord’s Name.” Not a dismissal; the unbaptised are barred from the eucharist. Justin, 1 Apology (hinted): “of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed” Communion is restricted to the baptised; no dismissal rite is described. Apostolic Tradition (hinted): “the catechumens shall pray by themselves, apart from the believers” The catechumens pray apart and give no kiss; the supper rule adds that no catechumen sits at the Lord's Supper. There is no formal dismissal.

Addai & Mari (full): “Let him that hath not received baptism depart Let him that doth not receive the sign of life depart … Go, ye hearers, and watch the doors.” Addai & Mari (hinted): “And the Deacons ascend to the altar, and say:- He who has not received baptism, etc.” Only the opening words of the proclamation are given. Serapion of Thmuis (hinted): “we thank thee on behalf the Catechumens, because thou hast called them through the only-begotten” Prayers 21 and 28 are for the catechumens; no dismissal is described, and their place in the service is not stated. Apostolic Const. 8: “Go out, ye catechumens, in peace” Separate bidding prayers, bows and dismissals for catechumens, energumens, competent (illuminandi) and penitents (s1-18 to s1-25); unbelievers and heterodox are excluded again at s1-32. Liturgy of St James: “Let none remain of the catechumens, none of the unbaptized, none of those who are unable to join with us in prayer” One dismissal only, with the doors; no separate dismissals of energumens or penitents as in AC 8.

Liturgy of St Mark (hinted): “The Deacon: Take care that none of the catechumens” The English text breaks off after "catechumens"; only a warning to catechumens survives, no dismissal formula or separate dismissals as in AC 8. Basil: “Depart, all ye Catechumens, depart. Depart, all ye Catechumens: let no Catechumen remain” Preceded by the litany and prayer for the catechumens (s5-71 to s5-73; Basil's own prayer given as alternative). Chrysostom: “Let all the Catechumens depart; Catechumens depart; let all the Catechumens, depart” Preceded by a litany and prayer for the catechumens. Coptic (Cyril) (hinted): “Remember, o Lord, catechumens thy servants: have mercy on them, stablish them in the faith in thee” Catechumens are only prayed for in the Gospel litany; no formula of dismissal is printed. Testament of Our Lord: “Let the catechumens depart. See [that] no one polluted, no one slothful [remain]” Deacon's admonition; ch. 23 also says the bishop dismisses the catechumens before teaching the faithful and offering.

Nestorius: “Let every one who is unbaptized depart. Whosoever has not received the sign of life, let him depart. And whosoever is unwilling to receive the same, let him depart. Go, ye hearers, and watch the doors.” Malabar: “[Expulsion of the Catechumens.] Deacon, Amen. He that hath not received baptism let him depart. … Go, auditors, and see the doors.” Armenian: “Let none of the catechumens, none of little faith, none of the penitents nor of the unclean draw nigh to this divine mystery” A warning rather than a command to depart; it comes at the Great Entrance, after the Creed. Ethiopic (Apostles): “Go forth, ye catechumens.” Not in the text of: Syriac James; Ambrosian (Milan). Not covered by: Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona); Gelasian (Roman Canon); Missale Gothicum; Gregorian (Rom. Canon).

Kiss of peace (Offering)

The exchange of the peace. Its place varies: before the offering, before the anaphora, or after the anaphora. Present in 21 of the 25 texts, hinted in 0, searched for and not found in 0, and not covered by 4. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “Having ended the prayers, we salute one another with a kiss.” The kiss follows the prayers and precedes the offering of the gifts. Apostolic Tradition: “at the close of their prayer they shall give the kiss of peace” The kiss follows the prayer and comes before the offering. A bishop is also greeted with the kiss at his ordination. Addai & Mari (full): “The deacon says Give the Peace one to another in the love of Christ They give the peace one to another” Comes after the creed and diptychs, immediately before the anaphora (with the procession of peace)

Addai & Mari: “Peace be with you: They respond:- With thee and with thy spirit. And they give the (kiss of) peace to each other” Placed before the anaphora and after the creed. Cyril of Jerusalem: “the Deacon cries aloud … Receive ye one another; and let us kiss one another” The kiss comes before the anaphora and is read as reconciliation, after Matthew 5:23-24. Apostolic Const. 8: “Salute ye one another with the holy kiss” Placed after the prayers of the faithful and before the offering/anaphora; men with men, women with women. Liturgy of St James: “The Deacon: Let us salute one another with an holy kiss” Before the anaphora and after the creed; same placing as AC 8, which has no creed. Liturgy of St Mark: “that with a pure heart and a good conscience we may salute one another with an holy kiss” Placed before the creed and the anaphora, after the cherubic hymn and entrance (like AC 8 and James: before the anaphora).

Basil: “Let us love one another, that with one accord we may confess” Kiss of peace (clergy kiss the gifts and one another, 'Christ is in the midst of us', s5-97/98) falls before the Creed and anaphora. Chrysostom: “Let us love one another, that we may with one mind confess” Falls after the Great Entrance and before the Creed and anaphora; the clergy kiss the gifts and each other ('Christ is among us'). Coptic (Cyril): “greet one another with an holy kiss” Falls after the Creed and before the anaphora proper, as the prayer of the kiss of peace. Testament of Our Lord: “Before the bishop or presbyter offereth, let the people give the Peace to one another” The kiss comes after the offertory, before the anaphora; a 'great silence' follows. Nestorius: “Peace be with you all. R. With thee, and with thy spirit. Deacon. Salute one another in the love of CHRIST.” After the creed and before the anaphora

Syriac James: “The Kiss of Peace — First the prayer before the Peace … we may greet one another with a kiss holy and divine, being united with the bond of love and peace” Followed by 'Give we the peace'; placed after the creed and before the anaphora Malabar: “Priest. Peace be with all. Deacon. With thee and with thy spirit. Priest. Give the peace to each other.” Placed after the creed and before the anaphora Gelasian (Roman Canon): “Pax Domini sit semper vobiscum. Resp. Et cum Spiritu tuo” Only a verbal Pax; no exchange of the kiss is described. On Maundy Thursday it is omitted. Armenian: “Greet ye one another with an holy kiss and those among you that are not able to partake of this divine mystery go without the doors and pray” Kiss of peace falls after the Great Entrance and before the anaphora proper, as in Byzantine usage; the clerks sing 'Christ hath been manifested amongst us'.

Missale Gothicum: “Collectio Ad Pacem DA nobis quaesomus domine” The prayer 'ad pacem' recurs in every Mass; it asks God to send 'angelum pacis qui oscula nostra ... conectat'. Ethiopic (Apostles): “Pray for perfect peace and love Salute one another with an holy kiss” Before the anaphora, after the Creed and washing of hands; the 'prayer of the kiss' of Basil. Ambrosian (Milan): “Have ye peace! R. To Thee, O Lord” Peace announced before the prayer over the sindon (the Milanese position). A second, optional peace is given after the fraction. Gregorian (Rom. Canon): “Pax domini sit semper uobiscum. R. Et cum spiritu tuo” Verbal Pax only, after the Lord's Prayer and embolism; no kiss is described. Not covered by: Didache; Serapion of Thmuis; Ambrose, On the Mysteries; Leonine (Verona).

Offering of the gifts / washing of hands (Offering)

Bread and wine are brought or set on the table; the celebrant washes his hands; gifts are covered or censed. Present in 19 of the 25 texts, hinted in 4, searched for and not found in 0, and not covered by 2. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “There is then brought to the president of the brethren bread and a cup of wine mixed with water” Ch. 67 adds water: 'bread and wine and water are brought'. Apostolic Tradition: “the offering is immediately brought by the deacons to the bishop” The deacons bring the offering to the bishop, who lays his hand on it with the presbytery. Addai & Mari (full): “these glorious and holy and lifegiving and divine mysteries are placed and ordered on the propitiatory altar” The gifts are placed on the altar and veiled; the priest later washes his hands

Addai & Mari: “the Sacristan and Deacon place the disk and the chalice upon the altar … Laid are the renowned holy and life-giving mysteries upon the altar of the mighty Lord” Cyril of Jerusalem: “the Deacon who gives to the Priest water to wash … to the Presbyters who stand round God's altar” Washing of hands interpreted as a symbol of purity from sin; the bringing of the gifts is not described. Apostolic Const. 8: “let the deacons bring the gifts to the bishop at the altar” Hands are washed first (s1-31: water to wash the hands of the priests, a symbol of purity); deacons fan the cups. Ambrose, On the Mysteries (hinted): “it hastens to approach that heavenly feast. It comes, and seeing the holy altar arranged” The newly baptised go to the altar; the bringing or preparation of the gifts is not described. Liturgy of St James: “The Priest, bringing in the holy gifts, says this prayer: O God, our God, who didst send forth the heavenly bread” Great entrance with incense and cherubic hymn; no washing of hands in this text.

Liturgy of St Mark: “The holy things are carried to the altar, and the Priest prays thus:- O holy, highest, awe-inspiring God, who dwellest among the saints” Entrance with incense and cherubic hymn; prayer of oblation over bread and chalices follows the creed. No washing of hands. Basil: “the Great Entrance, with the Holy Gifts, is made” Cherubimic hymn; gifts brought in and set on the altar. At a pontifical service the bishop washes his hands. Chrysostom: “the Priest sets down the chalice on the holy Table, and taking the holy dish from the head of the Deacon, he places it there also” The Great Entrance with the prothesis gifts; the gifts are then covered with the veil and censed; the 'prayer of oblation' follows. Coptic (Cyril): “make thy face to shine upon this bread … and upon this cup, which we have set upon this thy priestly table” The prothesis: bread and mixed cup are set on the altar at the opening and veiled; the lamb is prepared and the priest washes his hands.

Testament of Our Lord: “Let him offer on Saturday three loaves for a complete symbol of the Trinity; but on the first day of the week let him offer four loaves for a complete symbol of the Gospel” The bishop lays his hand on the loaves set on the altar, with the presbyters. Nestorius: “let these adorable, holy, life-giving, and divine sacraments, be placed and ordered upon the sin-forgiving altar until the second coming of our LORD from heaven” The gifts are carried in, laid on the altar and covered Leonine (Verona) (hinted): “Altaribus tuis Dñe munera terrena gratanter offerimus ut caelestia consequamur, damus temporalia ut sumamus aeterna” Only the prayer over the gifts (secret), typical of every Mass here; no offertory rite is described. Syriac James: “takes the paten in his right hand and the chalice in his left crosswise” Great Entrance of the gifts; the priest later washes his fingers

Malabar: “He puts the Holy Gifts on the Altar. Let these exceeding glorious, holy, and life-giving mysteries be constituted and ordained upon the holy Altar of CHRIST” The chalice is mixed with wine and water at s1-12 Gelasian (Roman Canon) (hinted): “Secreta. Haec munera, quaesumus, Domine, quae oculis tuae maiestatis offerimus, salutaria nobis esse concede” Only the Secret prayer over the gifts; no handwashing or offertory rite is printed. Armenian: “And the priest burns incense. And he washes his hands saying I will wash my hands in innocency, o Lord, and so will I go to thine altar” The Great Entrance brings the covered gifts to the altar; the prothesis proper took place earlier with a wafer of unleavened bread and wine poured into the chalice. Missale Gothicum: “Collectio Post Nomina Grata tibi sit domine quaesomus hodiernae festiuitatis oblatio” The names of the offerers are read, then this prayer is said over the gifts.

Ethiopic (Apostles): “And then the priest shall wash” Gifts are prepared earlier (chs. 4-5) with many prayers; hands washed after the Creed. Ambrosian (Milan): “Receive, O most merciful Father, this holy bread; that it may become the Body of thine Only-begotten One” Also the procession of old men bringing bread and wine on a sindon in Milan cathedral. Gregorian (Rom. Canon) (hinted): “Deinde offertorium et dicitur oratio super oblatam” Offertory chant and Secret only; no handwashing or presentation rite. Not covered by: Didache; Serapion of Thmuis.

Creed (Offering)

The Nicene (or other) Creed is recited within the liturgy. Present in 11 of the 25 texts, hinted in 4, searched for and not found in 3, and not covered by 7. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “We believe in one God the Father almighty, maker of all things visible and invisible” Nicene Creed, recited by the priest before the anaphora Addai & Mari (hinted): “The Creed.” Named by a rubric only; the text is not printed. Liturgy of St James: “I believe in one God, Father Almighty, Maker of heaven and earth, and in one Lord Jesus Christ, the Son of God: and the rest of the Creed” Creed sits between the gifts and the kiss, before the anaphora; absent from AC 8. Liturgy of St Mark: “making the sign of the cross over the disks and chalices, says in a loud voice (the Nicene Creed):-I believe in one God, etc.” Creed is said over the gifts before the anaphora; the sign of the cross is made at "and was crucified". Absent from AC 8.

Basil: “I believe in one God the Father Almighty, Maker of heaven and earth, And of all things visible and invisible” Sung by the people after the kiss of peace and before the anaphora (a later addition to Basil's original text). Chrysostom: “I believe in one GOD” Only the opening words are printed in English; the Greek in the same row gives the full Nicene-Constantinopolitan Creed. Coptic (Cyril): “We believe in one God” The Nicene Creed, recited by the deacons and the people before the kiss and the anaphora. Testament of Our Lord (hinted): “As we believe, we confess Him who is our Light, Salvation, Saviour, Protector, Helper” Not a creed in the service; the mystagogy before the offering opens with a confession of faith in prose. Nestorius: “Then he shall stand in front of the altar with uplifted hands and shall say in a loud voice the Nicene Creed” The text of the creed is not printed

Syriac James: “each of the faithful shall say I believe and the priest shall say We believe] I believe [in one God the Father almighty maker of heaven and earth and of all things visible and invisible” Nicene Creed after the cry 'Sophia and proschomen', before the kiss of peace Malabar (hinted): “The Nicene Creed is recited as at page 12.” Only a rubric; the text of the creed is not given here Gelasian (Roman Canon) (hinted): “Credo in unum Deum Patrem omnipotentem factorem” The Creed is handed over (with Greek and Latin text) to catechumens at the scrutinies; it is not part of the Mass. Armenian: “We believe in one God the Father almighty, maker of heaven and earth, of things visible and invisible” Nicene Creed in full, said by the deacon straight after the Gospel and before the Great Entrance: earlier than in the Byzantine rite, where it follows the kiss.

Ethiopic (Apostles): “We believe in one God the Lord the Father almighty, maker of the heavens and the earth” Ambrosian (Milan): “The priest then intones the creed of Constantinople: I believe in one God” Sung after the offertory, before the prayer over the offerings. Not in the text of: Apostolic Tradition; Apostolic Const. 8; Gregorian (Rom. Canon). Not covered by: Didache; Justin, 1 Apology; Serapion of Thmuis; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona); Missale Gothicum.

Opening dialogue (Sursum corda) (Anaphora (the great thanksgiving))

"The Lord be with you... Lift up your hearts... Let us give thanks to the Lord." Present in 18 of the 25 texts, hinted in 1, searched for and not found in 1, and not covered by 5. The earliest text that has it is Apostolic Tradition (c. AD 215). Apostolic Tradition: “The Lord be with you. And all shall say And with thy spirit. Lift up your hearts. We lift them up unto the Lord. Let us give thanks to the Lord. It is meet and right.” The earliest known text of the opening dialogue, in the form that every later rite keeps. Addai & Mari (full): “The grace of our Lord Jesus Christ and the love of God the Father, and the fellowship of the Holy Ghost be with us all” Followed by 'Lift up your minds' and 'It is fit and right' Addai & Mari: “The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Ghost, be with us all … Lift up your minds: They respond:-They are towards Thee, O God of Abraham, Isaac, and Israel … The oblation is offered to God, the Lord of all.They respond:-It is meet and right.”

Cyril of Jerusalem: “the Priest cries aloud … Lift up your hearts … Then ye answer … We lift them up unto the Lord” Cyril gives the full dialogue: 'Lift up your hearts' / 'We lift them up unto the Lord', 'Let us give thanks unto the Lord' / 'It is meet and right'. The 'Lord be with you' is not mentioned. Apostolic Const. 8: “We lift it up unto the Lord. The high priest: Let us give thanks to the Lord. All the people: It is meet and right so to do” Begins in s1-32: "the high priest: lift up your mind". The opening greeting here is "the grace of almighty god ... be with you all". Liturgy of St James: “The People: And with thy spirit. The Priest: Let us lift up our minds and our hearts. The People: It is becoming and right” Opens with "the love of the lord and father, the grace of the lord and son, and the fellowship ... of the holy spirit". Greek brackets the people's replies.

Liturgy of St Mark: “The Lord be with all. The People: And with thy spirit. The Priest: Let us lift up our hearts. The People: We lift them up to the Lord. The Priest: Let us give thanks to the Lord. The People: It is meet and right” Dialogue comes after the kiss, creed and oblation prayer, as in other liturgies, but the intercessions come in the preface, before the Sanctus. Basil: “The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all … And with thy spirit. Priest (pointing upward). Lift up your hearts” Dialogue continues in s5-99: 'we lift them up unto the lord … let us give thanks unto the lord'. Chrysostom: “The grace of our LORD JESUS CHRIST, and the love of GOD the FATHER, and the fellowship of the HOLY GHOST, be with you all. Choir. And with thy spirit. Priest. Lift we up our hearts. Choir. We lift them up unto the LORD. Priest. Let us give thanks to the LORD. Choir. It is meet and right to worship the FATHER, the SON, and the HOLY GHOST”

Coptic (Cyril) (hinted): “it is meet and right and it is holy and becoming and expedient for our souls and bodies and spirits” The call-and-response itself ('Lift up your hearts') is not printed; only the priest's preface that answers it. Testament of Our Lord: “Let the bishop say: [Lift] up your hearts. Let the people say: They are [lifted up] unto the Lord. Let the bishop say: Let us give thanks to the Lord. And let all the people say: It is meet and right.” Nestorius: “The grace of our LORD JESUS CHRIST, and the love of GOD, and the fellowship of the HOLY GHOST, be with us all … thither lift up your hearts … Unto Thee, O GOD of Abraham, Isaac, and Jacob, the King of glory” The response 'It is meet and right' is in the next row Syriac James: “The minds and hearts of all of us be on high” Preceded by 'The love of God the Father and the grace of the only-begotten Son and the fellowship and descent of the Holy Ghost' and followed by 'Let us give thanks … It is meet and right'

Malabar: “The grace of our LORD JESUS CHRIST, and the love of GOD the FATHER, and the communication of the HOLY GHOST, be with us all, now and for ever. … Priest. Lift up your hearts. Choir. To Thee, GOD of Abraham, Isaac, and Israel … The oblation is offered to the LORD, the GOD of all. Choir. It is meet and right.” Gelasian (Roman Canon): “Sursum corda. Resp. Habemus ad Dominum. Gratias agamus Domino Deo nostro. Resp. Dignum et iustum est” Opens the section headed 'incipit canon actionis'. Armenian: “We lift them up unto thee, o Lord almighty” Dialogue spread over s11-2 to s11-6: 'the grace, the love … be with you and with all … lift up your minds … and give thanks unto the lord with the whole heart'. Ethiopic (Apostles): “Lift up your hearts” Full dialogue s12-1 to s12-6: 'the lord be with you all' ... 'it is right, it is meet'.

Ambrosian (Milan): “V. The Lord be with you. R. And with thy spirit. V. Lift up your hearts. R. We lift them up unto the Lord. V. Let us give thanks to the Lord our God. R. It is meet and right so to do” Gregorian (Rom. Canon): “Dominus uobiscum Et cum spiritu tuo Sursum corda Habemus ad dominum Gratias agamus domino deo nostro Dignum et iustum est” Priest says 'per omnia saecula saeculorum' aloud first. Not in the text of: Didache. Not covered by: Justin, 1 Apology; Serapion of Thmuis; Ambrose, On the Mysteries; Leonine (Verona); Missale Gothicum.

Preface: thanksgiving for creation and providence (Anaphora (the great thanksgiving))

The thanksgiving to the Father for creation, angels, the world, and the gifts of God, leading up to the Sanctus. Present in 23 of the 25 texts, hinted in 1, searched for and not found in 0, and not covered by 1. The earliest text that has it is Didache (c. AD 50–120). Didache: “Thou, Lord Almighty, didst create all things for thy Name’s sake, and didst give food and drink to men for their enjoyment, that they might give thanks to thee” Thanksgiving for creation and food; the cup and bread thanksgivings are shorter, for the vine of David and for life and knowledge. Justin, 1 Apology (hinted): “offers thanks at considerable length for our being counted worthy to receive these things at His hands” Justin does not give the content of the thanksgiving; ch. 67 says 'according to his ability'. Apostolic Tradition: “We give thee thanks, O God, through thy beloved Servant Jesus Christ … Who is thy Word, inseparable from thee; through whom thou didst make all things” The thanksgiving is for Christ the Servant and Word, with creation named only through him.

Addai & Mari (full): “Worthy of praise from every mouth … and of confession from every tongue … who didst create the world by thy grace and its inhabitants by thy mercifulness” Addai & Mari: “Worthy of glory from every mouth, and of thanksgiving from all tongues … who created the world through His grace, and its inhabitants through His clemency, who saved men through His mercy” Serapion of Thmuis: “It is meet and right to praise, to hymn, to glorify thee the uncreated Father of the only-begotten Jesus Christ.” The preface praises the Father as unknown except through the Son; it is not a thanksgiving for creation. The opening dialogue is not written out. Cyril of Jerusalem: “we make mention of heaven … and earth, and sea … of sun and moon; of stars and all the creation, rational and irrational, visible and invisible” Thanksgiving for creation and for calling and reconciling us, then the heavenly hosts.

Apostolic Const. 8: “It is very meet and fight before all things to sing an hymn to Thee, who art the true God, who art before all beings” Very long preface (s1-33 to s1-40): God, the Son as creator, cosmos, angels, man, Fall, Old Testament history; Sanctus comes only after the angels. Liturgy of St James: “Verily it is becoming and right, proper and due to praise Thee, to sing of Thee, to bless Thee, to worship Thee” Short preface naming creation and the heavenly choirs, far briefer than the AC 8 survey of creation and Old Testament history. Liturgy of St Mark: “truly it is meet and right, holy and becoming, and good for our souls, to praise, bless, and thank Thee” Thanksgiving for creation, man and the Fall (s3-1 to s3-2) is abruptly followed by the intercessions, a feature peculiar to Alexandria. Basil: “O thou who in verity existest, Master, Lord God, Father Almighty adorable: Meet is it, in truth, and just and befitting the majesty of thy holiness, that we should magnify thee, praise thee, bless thee, adore thee” Basil's long preface (continued in s5-101) on God, the Son and the Spirit, leading to the angels; Chrysostom's short preface is in s5-99.

Chrysostom: “For Thou art GOD, ineffable, inconceivable, invisible, incomprehensible, the same from everlasting to everlasting … For Thou broughtest us forth to being from nothing, and when we had fallen didst raise us up again” Coptic (Cyril): “Thou art he that hath made the heavens and the things that are in the heavens, the earth and all things therein, the seas, the rivers, the fountains, the lakes” Thanksgiving for creation; ends with the offering of the 'reasonable sacrifice and unbloody service' of Malachi 1:11. The intercessions of s9 follow it. Testament of Our Lord: “We render thanks to Thee, O God, the Holy One, Confirmer of our souls, and Giver of our life” Thanksgiving for the Saviour sent 'in the latter times' and for the gifts of the Spirit. Nestorius: “Unto Thee, O LORD, the mighty GOD, whose essence is eternal, the FATHER Almighty … it is meet and right that we should ever and at all times offer praise, worship, honour, and glory”

Leonine (Verona): “Vere digñ. tibi enim festa sollemnitas agitur, tibi dies sacrata celebratur” Hundreds of proper prefaces (abbreviated 'vere digñ.'), each tied to a feast; thanksgiving for the saint or mystery of the day, not a general creation preface. Syriac James: “It is very meet right fitting and our bounden duty to praise thee, to bless thee, to celebrate thee, to worship thee, to give thanks to thee the creator of every creature visible and invisible” Malabar: “By the mouth of all be it glorified, by the tongue of all be it praised, by all creatures be it worshipped and exalted, the adorable and exceeding glorious Name of the most illustrious TRINITY” Gelasian (Roman Canon): “VD. et iustum est aequum et salutare, nos tibi semper et ubique gratias agere, Domine sancte, Pater omnipotens, aeterne Deus, per Christum Dominum nostrum” Generic preface; the book prints hundreds of proper prefaces (VD) for particular days, e.g. s3-2.

Armenian: “It is very meet and right with earnest diligence always to adore and glorify thee, Father almighty, who by thine immaterial and fellowcreator Word didst remove the hindrance of the curse” Preface speaks of the incarnation rather than creation; it is said privately while the clerks sing. Missale Gothicum: “Immolatio Missae. Dignum et iustum est uere dignum et iustum est nos tibi gratias agere domine sancte pater omnipotens aeterne deus” The Gallican preface (also called contestatio, e.g. s3-5) is variable; an invitation 'praefatio missae' to the people precedes it. Ethiopic (Apostles): “We give thee thanks, o Lord, in thy beloved Son the Lord Jesus, whom in the last days thou didst send unto us” Short preface in the manner of Hippolytus; leads straight into the intercessions. Ambrosian (Milan): “For it is truly meet and right, proper and healthful, that we should alway give thanks unto thee, here and everywhere, O holy Lord, Father almighty, everlasting God” Variable preface for each feast (many examples, ch. 8-9).

Gregorian (Rom. Canon): “VERE dignum et iustum est equum et salutare nos tibi semper et ubique gratias agere. domine sancte pater omnipotens aeterne deus per christum dominum nostrum” Common preface of the Ordo; proper prefaces appear later in the Masses of the year. Not covered by: Ambrose, On the Mysteries.

Sanctus (Holy, holy, holy) (Anaphora (the great thanksgiving))

The angels' hymn of Isaiah 6:3, sometimes with the Benedictus ("Blessed is he that cometh"). Present in 16 of the 25 texts, hinted in 4, searched for and not found in 3, and not covered by 2. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “Holy holy holy Lord God of hosts heaven and earth are full of his praises … Hosanna in the highest and Hosanna to the Son of David blessed is he that came and cometh in the name of the Lord” Addai & Mari: “Holy, holy, holy, Lord God Almighty; full are the heavens and the earth of His glory.” Without Benedictus; followed by a secret threefold 'Holy art thou' to Father, Son and Spirit Serapion of Thmuis: “with whom receive also our cry of "holy" as we say: Holy, holy, holy, Lord of Sabaoth, full is the heaven and the earth of thy glory.”

Cyril of Jerusalem: “crying Holy, Holy, Holy, is the Lord of Sabaoth” Cyril gives the Sanctus as the seraphim's cry; the Benedictus is not mentioned. Apostolic Const. 8: “Holy, holy, holy, Lord of hosts, heaven and earth are full of His glory: be Thou blessed for ever” The people say it with the angels. No Benedictus here. Liturgy of St James: “Holy, holy, holy, O Lord of Sabaoth, the heaven and the earth are full of Thy glory. Hosanna in the highest; blessed is He that cometh in the name of the Lord. Hosanna in the highest” Sanctus with Hosanna and Benedictus; AC 8 has the Sanctus alone, with a separate Hosanna at communion. Liturgy of St Mark: “singing aloud the triumphal and thrice-holy hymn to Thy great glory:- Holy, holy, holy, Lord God of Sabaoth. Heaven and earth are full of Thy glory” Sanctus without Benedictus or Hosanna, introduced AFTER the intercessions; the people repeat it.

Basil: “Holy, holy, holy, Lord of Sabaoth; heaven and earth are full of thy glory: Hosanna in the highest: Blessed is he that cometh in the Name of the Lord. Hosanna in the highest” With Benedictus. Chrysostom: “Holy, Holy, Holy, LORD of Sabaoth; heaven and earth are full of Thy glory. Hosanna in the highest: blessed is He that cometh in the Name of the LORD: Hosanna in the highest” With the Benedictus. Coptic (Cyril) (hinted): “But with all them that hallow thee, receive our hallowing, o Lord, at our hands also, praising thee with them and saying” The words 'Holy, holy, holy' are not printed; the text goes directly to 'heaven and earth are full of thine holy glory'. Nestorius: “Holy, holy, holy, LORD GOD of hosts, heaven and earth are full of Thy glory. Hosanna in the highest. Hosanna to the Son of David. Blessed is He who cometh in the name of the LORD.”

Leonine (Verona) (hinted): “et ideo cum angelis &c.” Only the incipit that leads into the Sanctus ('cum angelis &c.'), repeated at the end of many prefaces; the hymn itself is not printed. Syriac James: “Holy holy holy mighty Lord God of Sabaoth of the glory and honour of whose majesty heaven and earth are full Hosanna in the highest Blessed is he that came and cometh in the name of the Lord Hosanna in the highest” Malabar: “Holy, Holy, Holy, LORD, mighty GOD: [1. full are the heavens and the earth of His songs” The Sanctus is expanded with Isaiah 6 ('woe is me'); the Benedictus is not given Gelasian (Roman Canon): “Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt caeli et terra gloria tua. Osanna in excelsis. Benedictus qui venit in nomine Domini. Osanna in excelsis” Includes the Benedictus. Armenian: “Holy holy holy Lord God of hosts heaven and earth are full of thy glory Blessing in the highest Blessed art thou that didst come and comest in the name of the Lord Hosanna in the highest” With the Benedictus in the Armenian form.

Missale Gothicum (hinted): “non cessant laudare dicentes SANCTUS SANCTUS SANCTUS” Only the first words are given; the preface ends by cueing the Sanctus. Ethiopic (Apostles): “Holy holy holy Lord of Sabaoth the heavens and the earth are wholly full of the holiness of thy glory” Preceded by a Christological passage and the angels (s14-3 to s14-7). Ambrosian (Milan): “Holy, holy, holy, Lord God of Hosts. The heavens and the earth are full of thy glory. Hosanna in the highest. Blessed, is he that cometh, in the name of the Lord. Hosanna in the highest.” Gregorian (Rom. Canon) (hinted): “Sanctus sanctus sanctus dominus deus sabaoth” Abbreviated in this edition: only the opening words; no Pleni sunt or Benedictus printed. Not in the text of: Didache; Apostolic Tradition; Testament of Our Lord. Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries.

Post-Sanctus: thanksgiving for redemption (Anaphora (the great thanksgiving))

The thanksgiving continues after the Sanctus with the history of salvation and the incarnation, leading into the Last Supper. Present in 14 of the 25 texts, hinted in 2, searched for and not found in 6, and not covered by 3. The earliest text that has it is Apostolic Tradition (c. AD 215). Apostolic Tradition: “Whom thou didst send from heaven into the womb of the Virgin, and who, dwelling within her, was made flesh, and was manifested as thy Son” The thanksgiving for the incarnation and passion runs on without a break into the institution narrative. Addai & Mari (full): “for that thou hast given us great grace past recompense in that thou didst put on our manhood that thou mightest quicken it by thy godhead” Addai & Mari: “Thou didst take upon Thee our human nature, that Thou mightest bestow life on us through Thy divinity; Thou didst exalt our low condition”

Apostolic Const. 8: “For Thou art truly holy, and most holy, the highest and most highly exalted for ever. Holy also is Thy only begotten Son our Lord and God, Jesus Christ” Post-Sanctus runs through the Incarnation, Passion, Resurrection and Ascension (s1-41 to s1-43). Liturgy of St James: “Holy art Thou, King of eternity, and Lord and giver of all holiness; holy also Thy only-begotten Son, our Lord Jesus Christ” Trinitarian "Holy art thou" leads through creation, Fall and Incarnation (s1-27 to s1-28). Liturgy of St Mark (hinted): “For truly heaven and earth are full of Thy glory, through the manifestation of our Lord and God and Saviour Jesus Christ” Only a single linking sentence ("Pleni sunt") before the first epiclesis and the institution; no narrative of redemption as in AC 8 or James. Basil: “Holy art thou, of a truth, and all-holy, and there are no bounds to the majesty of thy holiness, and just art thou in all thy works” Basil's long history of salvation from creation and fall (s5-103 to s5-107) through the incarnation, cross and ascension.

Chrysostom: “Holy art Thou and All-Holy, Thou and Thy Only-Begotten SON, and Thine HOLY GHOST … Who didst so love Thy world, as to give Thine Only-Begotten SON” Coptic (Cyril) (hinted): “Truly heaven and earth are full of thine holy glory through thine onlybegotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ” Very short: no narrative of salvation; it runs straight into the epiclesis and the institution. Testament of Our Lord: “Thou, Lord, didst send Thy Word, who is of Thy counsel and covenant, by whom Thou madest all things, being well pleased with Him, into a virgin womb” Long narrative of incarnation and passion leading to the institution. Nestorius: “Holy art Thou in truth, and praised art Thou in very deed, because Thou hast made Thy earthly worshippers fit to be likened unto those who worship Thee in heaven” Syriac James: “Even as in truth thou art holy, king of the worlds and giver of all holiness … and last of all didst send thine onlybegotten Son into the world that he might renew thine image”

Malabar: “Thou didst exalt our humanity, and set up our fall, and forgive our sins, and justify us by wiping out our offences” Armenian: “Holy holy holy art thou truly and allholy: and who is he that will presume to compass in words thine infinite outflowings of lovingkindness towards us?” Salvation history from the prophets and the law through the incarnation and the cross; leads straight into the institution. Missale Gothicum: “Collectio Post Sanctus Uere sanctus uere benedictus dominus noster iesus christus filius tuus manens in caelis manifestatus in terris” Variable prayer that picks up 'sanctus' and 'benedictus' and leads into 'ipse enim pridie quam pateretur'. Ethiopic (Apostles): “He came and was born of the virgin, that he might fulfil thy will and make a people for thee” Narrates the incarnation, passion and resurrection, running into the institution. Not in the text of: Didache; Serapion of Thmuis; Cyril of Jerusalem; Gelasian (Roman Canon); Ambrosian (Milan); Gregorian (Rom. Canon). Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries; Leonine (Verona).

Institution narrative and words of Christ (Anaphora (the great thanksgiving))

The account of the Last Supper with Christ's words over the bread and the cup. Present in 18 of the 25 texts, hinted in 4, searched for and not found in 2, and not covered by 1. The earliest text that has it is Justin, 1 Apology (c. AD 155). Justin, 1 Apology: “Jesus took bread, and when He had given thanks, said, … This do ye in remembrance of Me, this is My body; … having taken the cup and given thanks, He said, … This is My blood;” Justin's own explanation of the rite from the Gospel 'memoirs'; he does not say it was recited in the prayer. Apostolic Tradition: “taking bread and giving thanks to thee said: … Take, eat: this is my body, which is broken for you. And likewise also the cup, saying: This is my blood, which is shed for you.” The words are short and sit inside the thanksgiving, with the command 'perform my memorial'.

Addai & Mari (full) (hinted): “Our Lord Jesus the same night in which he was delivered up took bread and blessed and brake it and said take, eat: this is my body which is broken for you” Printed only in square brackets as an optional insertion; the oldest Addai and Mari text has no institution narrative. Addai & Mari (hinted): “Here follow the words of institution” Only a rubric; the narrative itself is not printed in this text. Serapion of Thmuis: “the Lord Jesus Christ in the night in which he was betrayed took bread and broke and gave to his disciples saying … Take ye and eat, this is my body which is being broken for you for remission of sins … taking a cup after supper … said to his own disciples … Take ye, drink, this is the new covenant, which is my blood, which is being shed for you for remission of sins.” Both bread and cup words are given, each followed by an offering of the 'likeness'.

Apostolic Const. 8: “For in the same night that He was betrayed, He took bread" in His holy and undefiled hands … This is my body, which is broken for many, for the remission of sins” Cup mixed of wine and water; then 1 Cor. 11:26 added ("ye do show forth my death until i come"). Ambrose, On the Mysteries (hinted): “The Lord Jesus Himself proclaims … This is My Body … Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified” Words of Christ over bread (and 'his blood') are cited; the narrative of the Last Supper is not given. Liturgy of St James: “Having taken the bread in His holy and pure and blameless and immortal hands … Take, eat: this is my body, broken for you, and given for remission of sins” Deacons and people interject; the cup follows in s1-29 with "this is my blood of the new testament".

Liturgy of St Mark: “took bread in His holy, pure, and immaculate hands … For this is my body, which is broken for you, and divided for the remission of sins” Cup in s3-13 with "this is my blood of the new testament"; "this do ye in remembrance of me" follows. Basil: “he took bread in his holy and stainless hands, and when he had shown it unto thee, his God and Father, he gave thanks, blessing it, sanctifying it, and breaking it, he gave it to his holy disciples and apostles” Words over bread in s5-109 ('take, eat, this is my body which is broken for you, for the remission of sins'); cup in s5-109 and s5-111 ('drink ye all of this: for this is my blood of the new testament'). Chrysostom: “took bread in His holy and pure and spotless hands, and gave thanks, and blessed, and hallowed, and brake, and gave to His holy Disciples and Apostles, saying, (aloud,) Take, eat: this is My Body which is broken for you for the remission of sins” Cup words in s1-33: 'drink ye all of this: this is my blood of the new testament'.

Coptic (Cyril): “take, eat ye all of it: for this is my body which shall be broken for you and for many and be given for the remission of sins: do this in commemoration of me” Narrative begins in s10-2; cup words in s10-5 ('take, drink ye all of it: for this is my blood of the new testament'). Testament of Our Lord: “taking bread, gave it to His disciples, saying, Take, eat, this is My Body which is broken for you for the forgiveness of sins … Also the cup of wine which He mixed He gave for a type of the Blood which he shed for us.” Words over the bread are given; the cup is narrated without direct words. Nestorius: “He took bread in His holy, immaculate, and pure hands, and blessed, and brake, and ate, and gave it to His disciples, saying: Take, eat ye all of this. This is My body, which is broken for you for the remission of sins.”

Syriac James: “took bread on his holy spotless and unpolluted hands and showed it to thee, God and Father, and when he had given thanks he blessed hallowed brake and gave to his disciples and holy apostles saying take, eat of it: this is my body which for you and for many is broken and given for the remission of sins” The people answer 'Amen' after the words; cup in s14-15 Malabar: “Our LORD JESUS CHRIST in the same night wherein He was betrayed, took the holy bread into His pure and loving hands … and blessed and brake, and gave to His Disciples and said,—Take and eat of this bread all of you: for this is My Body.” Gelasian (Roman Canon): “Qui pridie quam pateretur accepit panem in sanctas ac venerabiles manus suas … Hoc est enim corpus meum. Simili modo, posteaquam coenatum est, accipiens et hunc praeclarum calicem” On Maundy Thursday the rubric substitutes 'qui hac die antequam traderetur' for 'qui pridie'.

Armenian: “Take eat: this is my body which is distributed for you and for many for the expiation and remission of sins” Bread narrative ends at s11-10; cup words in s11-16 ('drink ye all of this: this is my blood of the new testament'). Missale Gothicum (hinted): “ipse enim pridie quam pateretur” The post-Sanctus breaks off with these words; the narrative itself and the words over bread and cup are not written out (the canon text is absent). Ethiopic (Apostles): “he looked up to heaven toward thee his Father benediction, he gave thanks benediction, he blessed benediction, and brake and gave it to his disciples” Cup words at s14-13: 'this cup: my blood ... which is shed for you for the remission of sin'. Ambrosian (Milan): “Who, on the day before he suffered for our salvation, and that of all men, … he took bread, and lifted up his eyes to heav” Bread words at s10-4/10-5 ('for this is my body'); cup account at s10-5.

Gregorian (Rom. Canon): “Qui pridie quam pateretur accepit panem in sanctas ac uenerabiles manus suas … hoc est corpus meum simili modo posteaquam cenatum est accipiens et hunc praeclarum calicem” The words over the cup include 'mysterium fidei'. Not in the text of: Didache; Cyril of Jerusalem. Not covered by: Leonine (Verona).

Anamnesis (remembrance) (Anaphora (the great thanksgiving))

"Remembering therefore his death, resurrection, ascension and second coming..." Present in 19 of the 25 texts, hinted in 1, searched for and not found in 2, and not covered by 3. The earliest text that has it is Apostolic Tradition (c. AD 215). Apostolic Tradition: “Having in memory, therefore, his death and resurrection, we offer to thee the bread and the cup” Remembers only the death and resurrection; there is no ascension or second coming. Addai & Mari (full): “commemorating and celebrating this great and fearful and holy and lifegiving and divine mystery of the passion and the death and the burial and the resurrection of our Lord our Saviour Jesus Christ” Addai & Mari: “commemorate and celebrate this great, awful, holy, and divine mystery of the passion, death, burial, and resurrection of our Lord and Saviour Jesus Christ” Serapion of Thmuis (hinted): “Wherefore we also making the likeness of the death have offered the bread” No separate memorial prayer; the offering is made 'making the likeness of the death'.

Apostolic Const. 8: “Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing” Liturgy of St James: “Remembering, therefore, His life-giving sufferings, His saving cross, His death and His burial, and resurrection from the dead on the third day” Liturgy of St Mark: “while we show forth the death of Thine only-begotten Son, our Lord, God, and Saviour Jesus Christ, and acknowledge His blessed resurrection from the dead on the third day” Basil: “Wherefore, we also, O Master, having in remembrance his redeeming Passion and life-giving Cross, his three days' Burial, and his Resurrection from the dead, his Ascension into Heaven, and his Sitting on the right hand of thee, the God and Father, and his glorious and terrible Coming-again” Basil's form, which includes 'this do, in remembrance of me'. Chrysostom: “We therefore remembering this salutary precept, and all that happened on our behalf, the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Session on the right hand, the second and glorious coming again”

Coptic (Cyril): “showing the death of thine only begotten Son our Lord and our God and our Saviour and the king of us all Jesus Christ, confessing his holy resurrection and his ascension into the heavens and his session at thy right hand” Testament of Our Lord: “Remembering therefore Thy death and resurrection” Nestorius: “in commemorating this which was given for our salvation, and in bringing to mind all those things which have been done for us” Syriac James: “Commemorating therefore, o Lord, thy death and thy resurrection on the third day from the tomb and thine ascension into heaven and thy session at the right hand of God the Father” Malabar: “glorify, exalt and venerate this memorial, and sacrifice this Mystery, great, terrible, holy and divine, of the Passion and Death, Sepulture and Resurrection of our LORD and Saviour JESUS CHRIST” Gelasian (Roman Canon): “Unde et memores sumus, Domine, nos tui servi, sed et plebs tua sancta, Christi Filii tui Domini Dei nostri tam beatae passionis necnon et ab inferis resurrectionis, sed et in caelis gloriosae ascensionis” Does not mention the second coming.

Armenian: “We therefore, o Lord, presenting unto thee according to this commandment this saving mystery of the body and blood of thine onlybegotten, do remember the saving sufferings he endured for us, his lifegiving crucifixion, his burial of three days, his blessed resurrection, his divine ascension” Missale Gothicum: “Post Mysterium Haec facimus domine sancte pater omnipotens aeterne deus commemorantes et celebrantes passionem unici filii tui iesu christi domini nostri” 'Post mysterium' (= post pridie) follows the unseen institution. Ethiopic (Apostles): “Now also, Lord, remembering his death and his resurrection, we confess thee and offer unto thee this bread pointing and this cup” Mandate at s14-15 'make ye memorial of me'; people respond 'we show thy death, lord'. Ambrosian (Milan): “Wherefore, O Lord, we, thy servants, and also thy holy people, being mindful of the Passion of our Lord Jesus Christ, as well as of his wondrous Resurrection from hell, and also of his most glorious Ascension into the heavens” Preceded by the command 'as often as ye do these things, ye shall do them for my memorial'.

Gregorian (Rom. Canon): “Unde et memores sumus domine nos tui serui, sed et plebs tua sancta christi filii tui domini dei nostri tam beatae passionis necnon et ab inferis resurrectionis sed et in caelos glorioſae ascensionis” No mention of the second coming. Not in the text of: Didache; Cyril of Jerusalem. Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries; Leonine (Verona).

Oblation (we offer) (Anaphora (the great thanksgiving))

The church offers the bread and cup to the Father ("we offer unto thee... thine own of thine own"). Present in 19 of the 25 texts, hinted in 4, searched for and not found in 0, and not covered by 2. The earliest text that has it is Apostolic Tradition (c. AD 215). Didache (hinted): “come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure” The eucharist is called a 'sacrifice' (thysia); there is no prayer of offering in the text. Apostolic Tradition: “we offer to thee the bread and the cup, yielding thee thanks, because thou hast counted us worthy to stand before thee and to minister to thee” The offering is joined to the memorial in one sentence. Addai & Mari (full): “in the commemoration of the body and blood of thy Christ which we offer unto thee on thy pure and holy altar as thou hast taught us”

Addai & Mari: “in the commemoration of the body and blood of Thy Christ, which we offer to Thee upon Thy pure and holy altar, as Thou hast taught us” Serapion of Thmuis: “to thee have we offered this living sacrifice … this bloodless oblation … To thee we have offered this bread the likeness of the body of the only-begotten.” Offering comes before the institution narrative, which is given as the reason for it. Cyril of Jerusalem (hinted): “over that sacrifice of propitiation we entreat God for the common peace of the Churches … we all pray and offer this sacrifice” The offering is mentioned only in passing ('spiritual sacrifice, the bloodless service'); no offering prayer is given. Apostolic Const. 8: “we offer to Thee, our King and our God, according to His constitution, this bread and this cup” Liturgy of St James: “even we, sinful men, offer unto Thee, O Lord, this dread and bloodless sacrifice”

Liturgy of St Mark (hinted): “we have placed before Thee what is Thine from Thine own mercies” The offering is only implied here; earlier "we offer this reasonable and bloodless sacrifice" falls in the preface. Basil: “Thine own, of thine own, we offer unto thee, in behalf of all, and for all … presenting unto thee the holy emblems of the sacred Body and Blood of thy Christ” The 'thine own of thine own' formula is the common Byzantine insertion; Basil's own wording is 'presenting unto thee the holy emblems'. Chrysostom: “in behalf of all, and for all, we offer Thee Thine own of Thine own … Moreover we offer unto Thee this reasonable and unbloody sacrifice” Coptic (Cyril): “Before thine holy glory we have set thine own gift of thine own, o our holy Father” Testament of Our Lord: “we offer to Thee bread and the cup, giving thanks to Thee who alone art God for ever” A further offering of the thanksgiving to the Trinity follows in s24-8.

Nestorius: “We offer unto Thee this lively, holy, acceptable, glorious, awful, and great and immaculate sacrament, for all men” Leonine (Verona) (hinted): “unde laetantes inter altaria tua Dñe virtutum hostias tibi laudis offerimus et caetera. Hanc igitur oblationem quam tibi offerimus pro his quos ex aqua et S̄pu s̄co regenerare dignatus es” Preface ending leading to the Canon, then a Hanc igitur variant for the newly baptised at Pentecost; the Canon text itself is not printed. Syriac James: “we offer thee this fearful and unbloody sacrifice that thou deal not with us after our sins” Malabar: “the remembrance of the Body and Blood of Thy CHRIST, which we shall offer to Thee upon the pure and holy altar, as Thou hast taught us” Gelasian (Roman Canon): “offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam, panem sanctum vitae aeternae et calicem salutis perpetuae” The Supra quae then asks acceptance as of Abel, Abraham and Melchisedech.

Armenian: “And we offer unto thee thine own of thine own in all and for all” Missale Gothicum: “Haec igitur praecepta seruantes sacrosancta munera nostrae salutis offerimus” Ethiopic (Apostles): “we confess thee and offer unto thee this bread pointing and this cup, giving thanks unto thee” Ambrosian (Milan): “offer unto thy excellent majesty of thine own presents and gifts” 'a pure sacrifice, a holy sacrifice, a spotless sacrifice'. Supra quae follows at s10-7. Gregorian (Rom. Canon): “offerimus praeclare maiestati tuae de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculatam panem sanctum uitae aeternae et calicem salutis perpetuae” Followed by Supra quae (Abel, Abraham, Melchisedech). Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries.

Epiclesis on the gifts (Anaphora (the great thanksgiving))

The prayer asking God to send the Holy Spirit (or his Word, or his power) upon the bread and cup. Present in 17 of the 25 texts, hinted in 6, searched for and not found in 2, and not covered by 0. The earliest text that has it is Apostolic Tradition (c. AD 215). Justin, 1 Apology (hinted): “the food which is blessed by the prayer of His word” Nothing is said of the Spirit. 'The prayer of his word' may mean Christ's words or a prayer containing them; scholars differ. Apostolic Tradition: “send thy Holy Spirit upon the offerings of thy holy church” A Spirit-epiclesis after the oblation, in the oldest full text. Whether it was in Hippolytus's own text is debated. Addai & Mari (full): “And may there come, o my Lord, thine Holy Spirit and rest upon this offering of thy servants and bless it and hallow it”

Addai & Mari: “And may Thy Holy Spirit come, O Lord, and rest upon this oblation of Thy servants which they offer, and bless and sanctify it” Serapion of Thmuis: “O God of truth, let thy holy Word come upon this bread that the bread may become body of the Word, and upon this cup that the cup may become blood of the Truth” The 'invocation of the Logos': the Word, not the Spirit, is asked to come upon the gifts. Mapped to this component. Row 1.3 also asks 'fill also this sacrifice with thy power'. Cyril of Jerusalem: “we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ … for whatsoever the Holy Ghost has touched, is surely sanctified and changed” Comes directly after the Sanctus.

Apostolic Const. 8: “send down upon this sacrifice Thine Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Thy Christ, and the cup to be the blood of Thy Christ” Epiclesis of the Holy Spirit on the gifts with a consecratory "show" (apophene) petition; it comes before the intercessions. Ambrose, On the Mysteries (hinted): “that sacrament which you receive is made what it is by the word of Christ” Consecration is by Christ's words; no invocation of the Spirit or Word on the gifts is described here (cf. the Holy Spirit and the font, ch. 59). Liturgy of St James: “Have mercy upon us, O God, according to Thy great mercy, and send forth on us, and on these offered gifts, Thy all-holy Spirit” Prayer continues in s1-31: "that ... he may sanctify this bread, and make it the holy body of thy christ". Epiclesis follows anamnesis and precedes the intercessions.

Liturgy of St Mark: “Send down upon us also and upon this bread and upon these chalices Thy Holy Spirit, that by His all-powerful and divine influence He may sanctify and consecrate them, and make this bread the body” A first, shorter epiclesis precedes the institution: "fill, o god, this sacrifice with thy blessing, through the inspiration of thy all-holy spirit". Two epicleses. Basil: “that thy Holy Spirit may descend upon us, and upon these Gifts here spread forth before thee, and bless them, and sanctify and manifest them” Followed by the blessing of bread and cup ('for this bread is in very truth the precious body of our lord', s5-114) and 'transmuting them by thy holy spirit'. Chrysostom: “send down Thy HOLY GHOST upon us, and on these proposed gifts” Followed by the deacon's blessing of bread and cup: 'and make this bread the precious body of thy christ … changing them by thy holy ghost'.

Coptic (Cyril): “Fill this also thy sacrifice, o Lord, with the blessing that is from thee, through the descent upon it of thine Holy Spirit, and in blessing bless and in purifying purify these thy precious gifts” Alexandrian double epiclesis: a first one before the institution, and a second after the anamnesis (s11-6: 'send him down upon us thy servants and upon these thy precious gifts'). Nestorius: “the grace of the HOLY SPIRIT may descend and abide and rest upon this oblation which we have offered before Thee, bless it, sanctify it, and make this Bread and this Cup the Body and Blood of our LORD JESUS CHRIST. Change Thou them by the operation of the HOLY GHOST” Leonine (Verona) (hinted): “sed sči S̄ps operante virtute sacrificium iam nostri corpus et sanguis est ipsius sacerdotis” A secret (Epiphany) attributing the sacrifice to the Spirit's working; not an epiclesis formula, and the Canon is not printed.

Syriac James: “the Invocation of the Holy Ghost Have mercy upon us, God the Father almighty, and send upon us and upon these gifts set before thee thine Holy Spirit the Lord and the lifegiver” Malabar: “Send then, my LORD, Thy Holy SPIRIT, and let Him rest upon this oblation of Thy servants and sanctify it” Rubric: the priest 'consecrateth the body and blood of christ' Gelasian (Roman Canon) (hinted): “Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris, ut nobis corpus et sanguis fiat dilectissimi Filii tui” Consecratory petition before the Supper (Quam oblationem); no mention of the Holy Spirit. Armenian: “send upon us and upon these gifts here set forth thy coeternal and consubstantial Holy Spirit … thou wilt make it truly the body of our Lord and Saviour Jesus Christ” The deacon calls for a blessing at each phrase; ends 'changing them by thine holy spirit', repeated thrice.

Missale Gothicum: “obsecrantes ut immiscere digneris spiritum tuum sanctum” The clearest petition for the Spirit over the gifts in the book. Another post-secreta asks God to 'sanctificare' the sacrifice so that it becomes the eucharist. Ethiopic (Apostles): “We pray thee, Lord, and beseech thee that thou wouldest send the Holy Ghost and power upon this bread pointing, and over this cup pointing” Followed by 'may he make it ... the body and blood of our lord'. Ambrosian (Milan) (hinted): “to make this oblation, which we offer to thy tender compassion, O thou God in all, … that it may become to us the bo*dy and blo*od of thy dearly beloved Son, Jesus Christ our Lord” Quam oblationem asks God to make the oblation the body and blood of Christ, before the institution; no mention of the Holy Spirit. Gregorian (Rom. Canon) (hinted): “Quam oblationem tu deus in omnibus. quaesumus benedictam adscriptam ratam rationabilem acceptabilemque facere digneris Ut nobis corpus et sanguis fiat dilectissimi filii tui” Consecratory petition (Quam oblationem) before the Supper; no mention of the Holy Spirit.

Not in the text of: Didache; Testament of Our Lord.

Epiclesis on the communicants (fruits of communion) (Anaphora (the great thanksgiving))

The prayer that those who receive may be united, filled with the Spirit, strengthened in faith and not judged. Present in 20 of the 25 texts, hinted in 1, searched for and not found in 0, and not covered by 4. The earliest text that has it is Apostolic Tradition (c. AD 215). Didache (hinted): “so let thy Church be gathered together from the ends of the earth into thy kingdom” Not a prayer for the fruits of communion; a prayer for the unity of the church, the nearest parallel. Apostolic Tradition: “grant to all thy saints who partake to be filled with [the] Holy Spirit, that their faith may be confirmed in truth” The same sentence asks that the communicants be filled with the Spirit and united. Addai & Mari (full): “that it be to us, o my Lord, for the pardon of offences and the remission of sins and for the great hope of resurrection from the dead and for new life in the kingdom of heaven”

Addai & Mari: “and may it be unto us, O Lord, for the propitiation of our offences and the forgiveness of our sins, and for a grand hope of resurrection from the dead” Serapion of Thmuis: “make all who communicate to receive a medicine of life for the healing of every sickness … not for condemnation, O God of truth” Apostolic Const. 8: “that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost” Fruits of communion form the purpose clause of the epiclesis itself. Liturgy of St James: “That they may be to all that partake of them for remission of sins, and for life everlasting, for the sanctification of souls and of bodies” Liturgy of St Mark: “That to all of us who partake thereof they may tend unto faith, sobriety, healing, temperance, sanctification, the renewal of soul, body, and spirit, participation in the blessedness of eternal life”

Basil: “And unite all us who partake of the one Bread and the one Cup, one to another in the communion of the Holy Spirit; and grant that no one of us may partake of that holy Body and Blood of thy Christ unto judgment or unto condemnation” Chrysostom: “So that they may be to those that participate, for purification of soul, forgiveness of sins, communion of the HOLY GHOST, fulfilment of the kingdom of heaven, boldness towards Thee, and not to judgment nor to condemnation” Coptic (Cyril): “that they may be to us all who shall receive of them unto faith unsearchable, unto love without dissimulation, unto endurance perfected, unto hope established” Continues: 'unto forgiveness of sins' and 'fellowship of blessedness of eternal life'. Testament of Our Lord: “grant that all those who partake and receive of Thy Holy Things may be made one with Thee, so that they may be filled with the Holy Ghost, for the confirmation of the faith in truth” See also s24-8, 'not for condemnation'; s24-10, 'send the grace of the Spirit upon us'.

Nestorius: “that these glorious and holy sacraments may be effectual in all such as shall partake of them unto everlasting life … and that we may all agree together in one concord, in one bond of love and peace, and become one body and one spirit” Syriac James: “That they be to all who receive of them the hallowing of souls and bodies, fruitfulness in good works, for the confirmation of thy holy church” Malabar: “that it may be to us, my LORD, for the payment of our debts and the remission of our sins, and the great hope of resurrection from the dead, and a new life in the heavenly kingdom” Gelasian (Roman Canon): “Supplices te rogamus, omnipotens Deus, iube haec perferri per manus angeli tui in sublime altare tuum … ut quotquot ex hac altaris participatione sacrosanctum Filii tui corpus et sanguinem sumpserimus omni benedictione caelesti et gratia repleamur” Supplices te rogamus; fruits of communion without mention of the Spirit.

Armenian: “So that this be to us all who draw nigh to it for release from condemnation and for the expiation and remission of sins” Missale Gothicum: “edentibus nobis uitam aeternam regnumque perpetuum” Fruit for communicants stated within the same prayer as the epiclesis. Ethiopic (Apostles): “that it be unto them for sanctification and for fulfilling with the Holy Ghost and for confirming true faith” Also 'grant us to be united in thine holy spirit'. Ambrosian (Milan): “that so many of us as, from this partaking of the altar, … shall receive the most holy body and blood of our Lord Jesus Christ, may be fulfilled” Supplices: heavenly altar and angel; fruits for communicants, 'all heavenly benediction and grace'. Gregorian (Rom. Canon): “Supplices te rogamus omnipotens deus iube haec perferri per manus angeli tui in sublime altare tuum … ut quotquot ex hac altaris participatione sacrosanctum filii tui corpus et sanguinem sumpserimus omni benedictione caelesti et gratia repleamur” Supplices te rogamus; no mention of the Spirit.

Not covered by: Justin, 1 Apology; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona).

Intercessions inside the anaphora (Anaphora (the great thanksgiving))

Prayer for the church, the bishops, rulers, the sick, travellers, the living. Present in 21 of the 25 texts, hinted in 1, searched for and not found in 1, and not covered by 2. The earliest text that has it is Didache (c. AD 50–120). Didache: “Remember, Lord, thy Church, to deliver it from all evil and to make it perfect in thy love, and gather it together in its holiness from the four winds to thy kingdom” Only the church is prayed for; no bishops, rulers, sick or dead. Justin, 1 Apology: “we may offer hearty prayers in common for ourselves and for the baptized … and for all others in every place” Described in the baptismal Eucharist; the content is for the baptised, the community and all people. Addai & Mari (full): “accept this offering for all the holy catholic church and for all the just and righteous fathers … and for all the sick and afflicted” Intercession both in the diptychs (s11) and in the anaphora (s15, after the Sanctus)

Addai & Mari: “accept this oblation for the whole Holy Catholic Church, and for all the pious and righteous fathers … and for all that mourn, that are in straits, and are sick” Also a prayer for peace and the rulers at s1-17 Serapion of Thmuis: “Let this people receive mercy, let it be counted worthy of advancement, let angels be sent forth as companions to the people” A short prayer for the living people; s1-7 prays for those who have offered. Comes after the epiclesis. Cyril of Jerusalem: “we entreat God for the common peace of the Churches, for the welfare of the world … for kings; for soldiers and allies; for the sick; for the afflicted” Apostolic Const. 8: “We further pray unto Thee, O Lord, for thy holy Church spread from one end of the world to another” Intercessions continue through s1-47: church, clergy, king and army, people, city, sick, travellers, enemies, catechumens, penitents, weather and crops.

Liturgy of St James: “Remember also, O Lord, our holy fathers and brethren in it, and the bishops in all the world, who rightly divide the word of Thy truth” Begins in s1-31 with the holy places, Zion and the church, then bishops, cities, travellers, prisoners, sick, weather and crops. Comes AFTER the epiclesis, as in AC 8. Liturgy of St Mark: “We pray and beseech Thee, O lover of men, O good Lord, remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world” Long intercessions (s3-2 to s3-10: church, king, sick, travellers, waters, bishops, enemies) come BEFORE the Sanctus and institution; in AC 8 and James they follow the epiclesis. Basil: “Have in remembrance, also, O Lord, we beseech thee, thy Holy Catholic and Apostolic Church, which is from end to end of the Universe; and give peace unto Her whom thou hast purchased with the precious Blood of thy Christ” Continued in s5-122 (the sick, travellers, all people) and s5-125 (bishops, clergy, seasons and the end of schisms); Basil's intercessions are much longer than Chrysostom's.

Chrysostom: “Furthermore we offer to Thee this reasonable service for the whole world: for the Holy Catholic and Apostolic Church … Chiefly, O LORD, remember our Archbishop N.” Continues in s1-37 with the city, travellers, the sick and prisoners. Coptic (Cyril): “Remember, o Lord, the peace of thy one only holy catholic and apostolic church, which is from one end of the world to the other” Long Alexandrian intercessions between the preface and the Sanctus: church, sick, travellers, the Nile flood, the king, the patriarch, bishops, the congregation, prisoners. Testament of Our Lord: “Sustain unto the end those who have gifts of revelations. Confirm those who have a gift of healing … Visit the widows. Help the orphans.” Intercession is for the church's gifted ministers and the needy; no bishops or rulers. Nestorius: “for the holy, apostolic, and Catholic Church throughout the earth, that Thou wouldest vouchsafe to keep it from all doubtfulness … And for all our fathers, the bishops who in every place preach the word of truth”

Syriac James: “we offer unto thee, o Lord, this same fearful and unbloody sacrifice for these thine holy places … and for thine holy church which is in all the world … Remember also, o Lord, our pious bishops who rightly divide for us the word of truth” Long deacon-priest litany after the epiclesis (s16-1 to s16-28) Malabar: “let this oblation be received for the whole Catholic Church, and for priests and princes; for the poor also that are oppressed in sorrow and misery” Intercession falls between the institution and the epiclesis Gelasian (Roman Canon): “Te igitur clementissime Pater per Iesum Christum Filium tuum Dominum nostrum supplices rogamus et petimus uti accepta habeas et benedicas haec dona … pro ecclesia tua sancta catholica, quam pacificare, custodire, adunare et regere digneris toto orbe terrarum, una cum famulo tuo papa nostro Illo” Te igitur and Memento (the living) come before the Institution; the Hanc igitur follows.

Armenian: “Through this grant love stability and longed-for peace to the whole world, to the holy church and to all orthodox bishops, to priests, deacons, kings of the earth and princes, to peoples, to travellers, to seafarers, to prisoners” Priest's private intercession, repeated as a deacon's litany with 'Remember, O Lord, and have mercy' (s13-4 to s13-15); the archbishop (Catholicos) is named aloud. Missale Gothicum (hinted): “Auditis nominibus offerentum fratres dilectissimi christum dominum deprecemur” Only the prayer after the reading of the names (diptychs) appears; the long Gallican intercessions are not written out. Ethiopic (Apostles): “remember thou the catholic apostolic church in peace, which was made by the precious blood of Christ” Intercessions come BEFORE the Sanctus (Alexandrian position); s13-2 names archpopes, bishops, presbyters, deacons. Ambrosian (Milan): “which, in the first place we offer unto thee for thy holy catholic Church, that thou wouldst be pleased to keep it in peace, to guard, unite, and govern it” Te igitur, with pope, bishop and king; Memento of the living follows.

Gregorian (Rom. Canon): “TE igitur clementissime pater per iesum christum filium tuum dominum nostrum. supplices rogamus et petimus uti accepta habeas et benedicas haec dona haec munera haec sancta sacrificia inhibata. Inprimis quae tibi offerimus pro ecclesia tua sancta catholica quam pacificare custodire adunare et regere digneris toto orbe terrarum una cum beatissimo famulo tuo papa nostro illo” Te igitur plus Memento (the living), then Hanc igitur. Only the pope is named; OCR 'inhibata' for 'illibata'. Not in the text of: Apostolic Tradition. Not covered by: Ambrose, On the Mysteries; Leonine (Verona).

Commemoration of the departed (Anaphora (the great thanksgiving))

Prayer for those who have fallen asleep. Present in 17 of the 25 texts, hinted in 2, searched for and not found in 3, and not covered by 3. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “and for all the departed who have been severed and have gone forth from amongst us” Also the long 'book of the dead' in the diptychs Addai & Mari: “and for all the dead that have gone from amongst us” Serapion of Thmuis: “We intercede also on behalf of all who have been laid to rest, whose memorial we are making. … Sanctify these souls: for thou knowest all.” The names are read out here. Cyril of Jerusalem: “on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us”

Apostolic Const. 8 (hinted): “Let us pray for those that are departed in the faith” Only as one petition in the deacon's litany AFTER the anaphora; no prayer for the departed inside the anaphora itself. Liturgy of St James: “Remember, O Lord God, the spirits and all flesh, of whom we have made mention, and of whom we have not made mention, who are of the true faith, from righteous Abel unto this day: unto them do Thou give rest” Follows the commemoration of the saints; the first of the dead are named from the diptychs. Liturgy of St Mark: “give peace to the souls of our fathers and brethren who have fallen asleep in Jesus” Followed by the reading of the record (diptychs) of the dead; the commemoration is part of the intercessions before the Sanctus. Basil: “call to remembrance all those who have fallen asleep in the hope of Resurrection unto life eternal” Continued in s5-119: 'and give them rest where the light of thy countenance shall visit them'.

Chrysostom: “And remember all those that are departed in the hope of the resurrection to eternal life, and give them rest where the light of Thy countenance shines upon them” Coptic (Cyril): “vouchsafe to grant rest to all their souls in the bosom of our holy fathers, Abraham and Isaac and Jacob” Preceded by the diptychs and the prayer 'to our fathers and our brethren who are fallen asleep … give rest'. Testament of Our Lord: “Remember those who have fallen asleep in the faith” Nestorius: “Quicken the dead who have slept in Thy hope, and in Thy grace make them to stand at Thy right hand” Also s1-36, 'all who have departed from this world in the true faith' Syriac James: “remember, o Lord, those whom we have mentioned and those whom we have not mentioned, who have passed from this life in the orthodox faith. Rest their souls and bodies and spirits”

Malabar: “and for the faithful departed” Also in the litany and the diptychs Armenian: “Remember, o Lord, and have mercy and have pity on the souls of the departed: give them rest and light and rank them among thy saints in thy kingdom of heaven” Also in s13-1: 'give rest to all those who aforetime have fallen asleep in christ'. Missale Gothicum: “Spiritibus quoque carorum nostrorum tribue ut mortalibus segregati coetibus litteris mereantur conscribi caelestibus” Part of the collect after the names. Ethiopic (Apostles): “Rest the souls of our fathers and our brothers and our sisters that have fallen asleep and gained their rest in the faith of Christ” Ambrosian (Milan): “Remember, also, O Lord, thy servants and hand-maidens who are gone before us with the sign of faith, and rest in the sleep of peace” Gregorian (Rom. Canon) (hinted): “Super dipticia. Memento etiam domine famulorum tuorum illorum qui nos precesserunt et dormiunt in somno pacis” Not in the main Canon of the Ordo (s1-2 to s1-4); Memento etiam appears only in the Mass for a deceased bishop, as an insert.

Not in the text of: Didache; Apostolic Tradition; Gelasian (Roman Canon). Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries; Leonine (Verona).

Commemoration of Mary, the apostles and saints (Anaphora (the great thanksgiving))

The Virgin Mary, patriarchs, prophets, apostles and martyrs are named. Present in 17 of the 25 texts, hinted in 3, searched for and not found in 3, and not covered by 2. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “all the purity and holiness of the prophets and the apostles and the martyrs and the confessors and the bishops and the doctors” Fuller list in the diptychs naming Mary, John the Baptist, Peter, Paul, Addai and Mari Addai & Mari: “Make remembrance of prophets, apostles, martyrs, confessors, bishops, doctors, priests, deacons” The Virgin Mary is not named in the anaphora itself (only in a priest's private prayer, s1-9) Cyril of Jerusalem: “we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition” Apostolic Const. 8: “We further offer to Thee also for all those holy persons who have pleased Thee from the beginning of the world-patriarch, prophets, righteous men, apostles, martyrs, confessors” A list of the holy of every order; the Virgin Mary is not named.

Liturgy of St James: “Hail, Mary, highly favoured: the Lord is with Thee; blessed art thou among women, and blessed the fruit of thy womb” The Greek in the same row names the Theotokos, John the Baptist, the apostles, Stephen. The "Hail Mary" salutation is a distinctive insertion; list of patriarchs and martyrs also in s1-33. Liturgy of St Mark: “remembering our forefathers of old, our fathers, patriarchs, prophets, apostles, martyrs, confessors, bishops” Also the local saint: "our holy father mark, the apostle and evangelist". The Virgin Mary is not named in this text. Basil: “Especially our most holy, all-undefiled, most blessed and glorious Lady, the Birth-giver of God and ever-virgin Mary: And Saint John, the Prophet, Forerunner and Baptist; the holy, glorious and all-laudable Apostles” In Basil the hymn 'In thee rejoiceth, o thou who art full of grace' is sung here. Chrysostom: “Especially the most holy, undefiled, excellently laudable, glorious Lady, the Mother of GOD and Ever-Virgin Mary” Preceded by 'patriarchs, prophets, apostles, preachers, evangelists, martyrs'; then John the Baptist, the apostles and the saint of the day.

Coptic (Cyril): “remembering all saints who have been wellpleasing to thee since the world began: our holy fathers the patriarchs, the prophets, the apostles … and most chiefly her that is holy glorious mother of God and evervirgin, the holy theotokos Mary” Followed by John the Baptist, Stephen, Mark, Severus, Cyril, Antony and the Coptic saints. Testament of Our Lord (hinted): “grant us an inheritance with Thy saints, and bestow [upon us] the power to please Thee as they also pleased Thee” The saints are mentioned generally, not by name. Nestorius: “to remember through this oblation the fathers, the patriarchs, prophets, apostles, martyrs, confessors, bishops, doctors, priests, and deacons” Mary is named earlier at the altar-covering but not in the anaphora Leonine (Verona) (hinted): “Communicantes et diem sacratissimum celebrantes ascensionis in caelum Dñi nostri Ihu Xri sed et memoriam venerantes &c.” Only seasonal Communicantes inserts (Ascension, Pentecost) with the text cut off ('&c.'); the list of saints is not printed.

Syriac James: “we commemorate her who is to be called blessed and glorified of all generations of the earth, holy and blessed and ever-virgin blessed mother of God Mary: and with her also let us remember the prophets and apostles and evangelists” Malabar: “all the holiness and purity of Prophets and Apostles, Martyrs and Confessors, Bishops and Doctors, Priests and Deacons” Mary and the saints are named in the litany: 'the most blessed virgin mary, the mother of christ' Gelasian (Roman Canon): “Communicantes et memoriam venerantes inprimis gloriosae semperque virginis Mariae genitricis Dei et Domini nostri Iesu Christi, sed et beatorum apostolorum ac martyrum tuorum Petri et Pauli” Second list in Nobis quoque peccatoribus. Seasonal Communicantes inserts (Christmas, Easter, Pentecost, Maundy Thursday) are rubrics 'infra actionem'. Armenian: “We beseech thee that in this holy sacrifice remembrance be made of the mother of God the holy virgin Mary, and of John the baptist, of the protomartyr Stephen and of all the saints” Followed by apostles, Gregory the Illuminator and other Armenian saints (s13-6 to s13-10).

Missale Gothicum (hinted): “Collectio Post Nomina Omnipotens sempiterne deus qui sanctorum uirtute multiplice aeclesiae tuae sacrum corpus exornans primitias martyrum gloriosi leuitae tui stephani sanguinem dedicasti” Saints appear only as the day's saint in feast Masses; no fixed list of names. Ethiopic (Apostles): “By the intercession and by the supplication which the lady of us all, thy parent the holy and immaculate Mary, maketh on our behalf” Very long list of angels, patriarchs, apostles, martyrs and Egyptian monks; deacon's list at s13-1. Ambrosian (Milan): “Joining in communion with, and venerating the memory, first, of the glorious and ever-virgin Mary, who brought forth our God and Lord Jesus Christ” Communicantes: Mary, apostles and martyrs; Nobis quoque at s11-3 repeats the saints. Gregorian (Rom. Canon): “Communicantes et memoriam uenerantes. Inprimis gloriosae semper uirginis mariae genetricis dei et domini nostri iesu christi. sed et beatorum apostolorum ac martyrum tuorum. petri. pauli. andreae” Second list in Nobis quoque peccatoribus.

Not in the text of: Didache; Apostolic Tradition; Serapion of Thmuis. Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries.

Final doxology and Amen (Anaphora (the great thanksgiving))

"Through whom and with whom glory and honour be to thee..." and the people's Amen. Present in 18 of the 25 texts, hinted in 4, searched for and not found in 0, and not covered by 3. The earliest text that has it is Didache (c. AD 50–120). Didache: “for thine is the glory and the power through Jesus Christ for ever” Every prayer ends with a doxology: 'To thee be glory for ever'; the Amen is not given. Justin, 1 Apology (hinted): “he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost” Trinitarian praise opens the president's prayer; the people then answer Amen. Apostolic Tradition: “Through thy Servant Jesus Christ, through whom be to thee glory and honour, with [the] Holy Spirit in the holy church, both now and always and world without end. Amen.” A Trinitarian doxology 'in the holy church', ending with the people's Amen.

Addai & Mari (full): “lifting up praise and honour and confession and worship to thy living and holy and lifegiving name now and ever and world without end” The people answer Amen Addai & Mari: “Canon: Ascribing praise, honour, thanksgiving, and adoration to Thy holy, loving, and life-giving name, now, always, and for ever. The Priest signs the mysteries with the cross, and they respond:- Amen.” Serapion of Thmuis: “through the only-begotten Jesus Christ in holy Spirit; as it was and is and shall be to generations of generations and to all the ages of the ages. Amen.” Apostolic Const. 8: “for to Thee belongs all glory and worship, and thanksgiving, honour and adoration, the Father, with the Son, and to the Holy Ghost, both now and always” People answer Amen; the bishop then gives the peace ("the peace of god be with you all"). Liturgy of St James: “Through the grace and compassion and love of Thy only-begotten Son, with whom Thou art blessed and glorified, together with the all-holy, and good, and quickening Spirit, now and ever” Closes the intercessions and the people's prayer for forgiveness; the people answer Amen.

Liturgy of St Mark (hinted): “that Thy most holy, precious, and glorious name may be praised and glorified in this as in all things. The People: As it was and is” No full "through whom and with whom" closing doxology; the anaphora ends with a purpose clause on the glory of God's name after the epiclesis on the communicants. Basil: “And grant that with one mouth and one heart we may glorify and praise thine all-honourable and majestic Name, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages. Choir. Amen” Followed by 'and may the mercy of the great god … be with you all'. Chrysostom: “and grant us with one mouth and one heart to glorify and celebrate Thy glorious and majestic Name, FATHER, SON, and HOLY GHOST, now and ever, and to ages of ages” Not the 'through whom' form; it is a petition-doxology, followed by 'the mercies of the great god … shall be with all of us' and the people's Amen.

Coptic (Cyril): “that in this also as in all things thy great holy name, in all things honoured and blessed, may be glorified and blessed and exalted with Jesus Christ thy beloved Son and the Holy Ghost” Testament of Our Lord: “that they may lift up always a doxology to Thee, and to Thy beloved Son Jesus Christ, by whom praise and might [be] unto Thee, with Thy Holy Spirit for ever and ever” The people answer Amen. Nestorius: “to Whom with Thee and the holy, living, and life-giving SPIRIT, we ascribe glory, honour, dominion and power, now and for ever and ever. Amen.” Syriac James: “that in this as in all things thine all honoured and blessed name may be glorified and extolled with the name of our Lord Jesus Christ and thine Holy Spirit now and ever and world without end” The people answer Amen Malabar: “we praise and glorify Thee without ceasing in the Church … we will offer unto Thee a song and honour, land and adoration, to Thy living, holy and quickening Name, now and ever and to ages of ages. Amen.”

Gelasian (Roman Canon): “Per ipsum, et cum ipso, et in ipso est tibi Deo Patri omnipotenti in unitate Spiritus sancti omnis honor et gloria, per omnia saecula saeculorum. Amen” Preceded by Per quem haec omnia. Armenian: “with whom to thee, o Father almighty, with thy lifegiving and liberating Holy Spirit is fitting glory dominion and honour now and ever and world without end. Amen” Missale Gothicum (hinted): “qui tecum uiuit et regnat cum spiritu sancto in saecula saeculorum” Only the ordinary Trinitarian ending of a collect; no canonical doxology of the canon is written out. Ethiopic (Apostles) (hinted): “that they may hallow and praise thee and thy beloved Son Jesus Christ world without end” Only a brief closing praise within the epiclesis; no formal 'through whom and with whom' doxology at the anaphora's end. Ambrosian (Milan): “all honour, power, praise, and glory” 'Per ipsum' with three signs of the cross over the chalice; people answer Amen.

Gregorian (Rom. Canon): “per ipsum et cum ipso et in ipso est tibi deo patri omnipotenti in unitate spiritus sancti omnis honor et gloria. per omnia saecula saeculorum. amen” Preceded by Per quem haec omnia. Not covered by: Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona).

The Lord's Prayer (Communion)

The Our Father is said before communion. Present in 17 of the 25 texts, hinted in 2, searched for and not found in 2, and not covered by 4. The earliest text that has it is Addai & Mari (full) (Church of the East). Didache (hinted): “pray thus: Our Father, who art in Heaven, hallowed be thy Name” Given in ch. 8 as a prayer for three times daily; it is not placed in the eucharist, so it is left out of the order. Addai & Mari (full): “Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven” Addai & Mari: “and let us all with one accord invoke Thee, and say thus: Our Father, etc.” Cyril of Jerusalem: “Then, after these things, we say that Prayer which the Saviour delivered to His own disciples” The people say the Our Father after the intercessions; lecture 23 explains each petition (s23-6 to s23-10).

Liturgy of St James: “Our Father, which art in heaven: hollowed be Thy name; and so on to the doxology” The priest introduces it in s1-37 and says the embolism ("lead us not into temptation, lord, lord of hosts"); absent from AC 8. Liturgy of St Mark: “The People: Our Father who art in heaven, etc” The priest prepares in s3-15 ("that with thy holy disciples and apostles we may say this prayer") and adds the embolism "for thine is the kingdom and power". Basil: “And vouchsafe, O Lord, that boldly and without condemnation we may call upon thee, God the heavenly Father, and say … Our Father, who art in heaven, Hallowed be thy Name” Chrysostom: “And make us worthy, O LORD, with boldness and without condemnation to dare to call upon Thee, our GOD and FATHER which art in heaven, and to say, People. Our FATHER” Coptic (Cyril): “Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven: give us this day our bread of tomorrow” A prelude and a prayer before it (s13-1, said while dividing the body) precede it; a prayer follows.

Testament of Our Lord (hinted): “with boldness I may call Thee Father, when I call for Thy kingdom and Thy will [to come] to me. May Thy Name be hallowed in me, O Lord” Not the Our Father: the communicant's private prayer echoes it. Nestorius: “Our FATHER, &c. [Here all join in repeating the Lord's prayer.]” Syriac James: “Hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven” Introduced by a long prayer and followed by an embolism Malabar: “we may all of us together invoke Thee, and thus say: Our FATHER.” The Lord's Prayer is also said at the opening and after communion Gelasian (Roman Canon): “Oremus. Praeceptis salutaribus moniti et divina institutione formati, audemus dicere: Pater noster qui es in caelis. Sed libera nos a malo” The text is abbreviated; followed by the embolism 'Libera nos'. Armenian: “And grant us with bold voice to open our mouth and to call upon thee heavenly Father and to sing and say … Our Father which art in heaven, hallowed be thy name”

Missale Gothicum: “Ante Orationem Dominicam His praecibus te deus pater omnipotens deprecamur quibus nos dominus noster iesus christus filius tuus orare praecepit . dicens Pater noster” The embolism follows (s1-7 'libera nos a malo'). Ethiopic (Apostles): “Our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven” Said by the people after the prayer of the fraction. Ambrosian (Milan): “Taught by thy saving precepts, and directed by the divine appointment, we are bold to say” The Our Father follows the fraction and confractorium. Gregorian (Rom. Canon): “Praeceptis salutaribus moniti. et diuina institutione formati. audemus dicere” Text of the prayer follows in s1-5 with the embolism 'libera nos'. Not in the text of: Apostolic Tradition; Apostolic Const. 8. Not covered by: Justin, 1 Apology; Serapion of Thmuis; Ambrose, On the Mysteries; Leonine (Verona).

Prayer of inclination or blessing (Communion)

The people bow their heads and the priest prays over them before communion. Present in 13 of the 25 texts, hinted in 2, searched for and not found in 5, and not covered by 5. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “Bow down your heads for the imposition of hands and receive the blessing” Occurs at the end of the Mass of Catechumens; no separate inclination before communion is rubricated Addai & Mari: “The Deacons say:- Bow your heads. The Priest says this secret prayer in the sanctuary” Before the transfer of the gifts; the text also headed 'prayer of inclination' at s1-15 is inside the anaphora Serapion of Thmuis (hinted): “I stretch out the hand upon this people and pray that the hand of the truth may be stretched out and blessing given to this people” A laying-on-of-hands blessing of the people after the clergy receive; no bowing is mentioned. A comparable one is s28-1.

Apostolic Const. 8: “Bow down to God through His Christ, and receive the blessing” Here it comes after communion as a closing blessing; no inclination before communion. Liturgy of St James: “The Deacon: Let us bow our heads to the Lord. The People: To Thee, O Lord. The Priest prays, speaking thus: To Thee, O Lord, we Thy servants have bowed our heads before Thy holy altar” After the Lord's Prayer and before communion. Liturgy of St Mark: “The Deacon: Bow your heads to Jesus” Followed by the prayer "before thee have we bowed our souls and bodies in token of our bondage". Basil: “O Master, Lord, the Father of bounties, and the God of all comfort, bless, sanctify, guard, strengthen, fortify those who have bowed their heads unto thee” Basil's alternative prayer; the deacon first says 'let us bow our heads unto the lord'. Followed by 'give heed from thy holy dwelling-place'.

Chrysostom: “Let us bow our heads to the LORD. Priest. We render thanks unto Thee, O King invisible” Followed by the priest's prayer for the communicants and, aloud, 'hear us, o lord jesus christ'. Coptic (Cyril): “To thee, o Lord, we bow our minds and our bodily necks acknowledging thy sovereignty and confessing our servitude” Prayer of inclination before receiving the mysteries, by John of Bostra. Nestorius: “Bow your heads for the imposition of hands, and receive the blessing” Said earlier, at the end of the Word, not immediately before communion Syriac James: “To thee thy servants bow down their heads awaiting the rich mercies which come from thee. Send, o Lord, the rich blessings which come from thee and sanctify our souls and bodies” Also an inclination before the anaphora and after communion Malabar: “Thine is the holy Catholic Church, purchased by the wonderful passion of Thy CHRIST … Do Thou therefore, my LORD, accomplish in us Thy grace, and pour forth by our hands, Thy gifts” The priest's secret prayer of the imposition of hands, before the dismissal of the catechumens

Armenian: “The priest then bows his head and all the people bow down while the priest prays privately Holy Ghost which art the fountain of life and the spring of mercy, have mercy on this people which bowed down adoreth thy godhead” An inclination prayer to the Holy Spirit; the preceding mercy-blessing is at s14-1. Missale Gothicum (hinted): “Benedictio Populi [a] Deus qui aduentum tuae maiestatis per angelum gabrihelem priusquam discenderis nuntiare iussisti AMEN” The Gallican episcopal blessing in several parts, between the Lord's prayer and communion; no bidding to bow is written out. Ethiopic (Apostles): “before thee thy people have bowed down their head and unto thee have subdued the hardness of heart and flesh” Deacon: 'standing bow down your head'; prayer of penitence follows. Not in the text of: Didache; Apostolic Tradition; Gelasian (Roman Canon); Ambrosian (Milan); Gregorian (Rom. Canon). Not covered by: Justin, 1 Apology; Cyril of Jerusalem; Ambrose, On the Mysteries; Testament of Our Lord; Leonine (Verona).

Fraction (breaking of the bread) (Communion)

The bread is broken, with or without a formula or commingling of a particle. Present in 14 of the 25 texts, hinted in 5, searched for and not found in 2, and not covered by 4. The earliest text that has it is Apostolic Tradition (c. AD 215). Didache (hinted): “And concerning the broken Bread: We give thee thanks, our Father, for the life and knowledge which thou didst make known to us through Jesus thy child.” The broken bread is named and its breaking used as an image of gathering, but no breaking rite is described. Apostolic Tradition: “when he breaks the bread and distributes the fragments he shall say” The bishop breaks the bread at the distribution; no separate prayer or commingling is given. Addai & Mari (full): “While naming the Trinity he breaks the büchra that is in his hands attentively into two halves” Elaborate signing, breaking and commingling in s17

Addai & Mari: “And, naming the Trinity, he breaks the host, which he holds in his hands, into two parts … Divided, sanctified, completed, perfected, united, and commingled have been these renowned, holy, life-giving, and divine mysteries” Serapion of Thmuis: “Count us worthy of this communion also, O God of truth, and make our bodies to contain purity and our souls prudence and knowledge.” Prayer 2 is headed as the prayer in the fraction; the text asks for worthy communion. Liturgy of St James: “Then the Priest breaks the bread, and holds the half in his right hand, and the half in his left, and dips that in his right hand in the chalice” Elaborate fraction and commingling with the signing of the cross and "behold the lamb of god"; no breaking is described in AC 8. Liturgy of St Mark: “The Priest breaks the bread, and saith:- Praise ye God. The Priest divides it among those present”

Basil: “Broken and divided is the Lamb of God, which is broken, yet not disunited ; which is ever eaten, yet never consumed, but sanctifieth those who partake thereof” Followed by the placing of the particle in the chalice and the addition of warm water. Chrysostom: “The LAMB of GOD is broken and distributed; He That is broken and not divided in sunder; ever eaten and never consumed, but sanctifying the communicants” Includes commingling of a particle in the cup and the pouring of warm water (zeon), s1-41 to s1-42. Coptic (Cyril): “The priest shall say while dividing the holy body” Fraction during the prayer of the Our Father; the host is divided into three parts and a particle is dipped in the blood (s15-1/15-2). Nestorius: “Whilst naming the Trinity he shall break the bread which is in his hands into two pieces” Syriac James: “The priest breaks and signs saying Thus truly did the Word of God suffer in the flesh and was sacrificed and broken on the cross”

Malabar: “we break, and in Thy pity we sign the Body and Blood of our SAVIOUR JESUS CHRIST, in the Name of the FATHER, and of the SON, and of the HOLY GHOST” Gelasian (Roman Canon) (hinted): “Ipsa expleta confrangis et tegis de sindone altaris munera” Only a rubric for the Maundy Thursday chrism Mass; no fraction formula in the ordinary Canon. Armenian: “then breaking it he puts it into the chalice of the blood saying The fulness of the Holy Ghost” Only the commingling is described; there is no separate fraction rite. The bread is unleavened (a wafer, s2-1). Missale Gothicum (hinted): “Post Secreta Credimus domine credimus in hac confraccione corporis et effusione tui sanguinis nos esse redemptus” The Post Secreta prayers (also s2-9 'corpus tuum ... confractum') refer to the breaking; no rubric or formula of fraction. Ethiopic (Apostles) (hinted): “the prayer of the Fraction And again we beseech the almighty Lord” A prayer is named 'of the fraction' but no breaking or commingling rubric appears there.

Ambrosian (Milan): “Then he divides the host through the middle over the chalice, saying: Thy Body is broken, O Christ, thy chalice is blessed” Commingling of a fragment with the chalice; the confractorium anthem follows. Gregorian (Rom. Canon) (hinted): “Agnus dei qui tollis peccata mundi miserere nobis” Agnus Dei accompanies the fraction, but no breaking or commingling is described. Not in the text of: Apostolic Const. 8; Testament of Our Lord. Not covered by: Justin, 1 Apology; Cyril of Jerusalem; Ambrose, On the Mysteries; Leonine (Verona).

"Holy things for the holy" (Communion)

The invitation before communion: "Holy things for the holy" with the people's response. Present in 14 of the 25 texts, hinted in 1, searched for and not found in 4, and not covered by 6. The earliest text that has it is Addai & Mari (full) (Church of the East). Didache (hinted): “If any man be holy, let him come! if any man be not, let him repent: Maranatha, Amen.” Not 'Holy things for the holy' but a related call that only the holy approach; 'Let grace come' is also invitational. Addai & Mari (full): “The holy thing to the holies is fitting in perfection” Addai & Mari: “It is becoming that the holy things should be to the holy in perfection. And they say:- One holy Father: one holy Son: one Holy Ghost.” Cyril of Jerusalem: “the Priest says … Holy things to holy men … One is Holy, One is the Lord, Jesus Christ” The people's response is given.

Apostolic Const. 8: “Holy things for holy persons. And let the people answer: There is One that is holy; there is one Lord, one Jesus Christ, blessed for ever, to the glory of God the Father” Followed by "Glory to God in the highest ... Hosanna to the Son of David". Liturgy of St James: “He takes up the gifts and saith aloud: The holy things unto holy. The People: One only is holy, one Lord Jesus Christ, to the glory of God the Father” Liturgy of St Mark: “The Priest (aloud): Holy things for the holy. The People: One Father holy, one Son holy, one Spirit holy, in the unity of the Holy Spirit. Amen” Alexandrian response names Father, Son and Spirit; in James and AC 8 it is "one is holy, one lord Jesus Christ". Basil: “Holy things unto the Holy. Choir. One only is holy, one only is the Lord, Jesus Christ, in the glory of God the Father”

Chrysostom: “Holy things for holy persons. Choir. One Holy, one LORD, JESUS CHRIST, to the glory of GOD the FATHER” Testament of Our Lord: “let the bishop cry: Holy things in holy [persons]. And let the people call out: In heaven and on earth without ceasing.” Unusual place: in the opening dialogue, before the thanksgiving, not before communion. Nestorius: “Holy things for holy persons. R. The one FATHER is holy, the one SON is holy, the one HOLY SPIRIT is holy.” Syriac James: “The holies to the holies” The people answer: 'The one Father is holy, the one Son is holy, the one Spirit is holy' Malabar: “That which is holy befits the holy, my LORD, to be received. Deacon. One holy FATHER, one holy SON, one HOLY GHOST.” Armenian: “Unto the holiness of the holies The clerks in a loud voice One holy, one Lord Jesus Christ To the glory of God the Father. Amen” The priest elevates the holy bread.

Ethiopic (Apostles): “Holiness to the holies The assistant shall say One is the holy Father, one is the holy Son, one is the holy Spirit” Not in the text of: Apostolic Tradition; Gelasian (Roman Canon); Ambrosian (Milan); Gregorian (Rom. Canon). Not covered by: Justin, 1 Apology; Serapion of Thmuis; Ambrose, On the Mysteries; Coptic (Cyril); Leonine (Verona); Missale Gothicum.

Communion and words of distribution (Communion)

Distribution of the bread and cup, with what is said to each communicant ("The body of Christ" / Amen). Present in 20 of the 25 texts, hinted in 2, searched for and not found in 0, and not covered by 3. The earliest text that has it is Justin, 1 Apology (c. AD 155). Didache (hinted): “let none eat or drink of your Eucharist except those who have been baptised in the Lord’s Name” Eating and drinking are mentioned, but no distribution or words are given. Justin, 1 Apology: “those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced” Apostolic Tradition: “The heavenly bread in Christ Jesus … the recipient shall say, Amen” Bread, then water, milk and wine as three cups, each with a threefold question and Amen (In God the Father Almighty; In the Lord Jesus Christ; In the Holy Ghost and the holy church).

Addai & Mari (full): “The gift of the grace of our lifegiver our Lord Jesus Christ be fulfilled in mercy to us all” Blessing before distribution; the people receive during the anthem of the bema Addai & Mari: “The gift of the grace of our Life-giver and Lord Jesus Christ be completed, in mercies, with all … Brethren, receive the body of the Son, cries the Church, and drink ye His chalice with faith” No formula of distribution to each person is given Serapion of Thmuis (hinted): “We give thanks to thee, that thou hast given us communion of (the) body and blood. Bless us, bless this people, make us to have a part with the body and the blood” No distribution formula is given; only the prayer after the distribution to the people. Cyril of Jerusalem: “make thy left hand a throne … as for that which is to receive a King … receive the Body of Christ, saying over it, Amen” Cup in s23-12: 'draw near also to the cup of his blood … saying … Amen'. A chant, Psalm 34:8, invites to communion.

Apostolic Const. 8: “let the bishop partake, then the presbyters, and deacons, and sub-deacons, and the readers, and the singers, and the ascetics … And let the bishop give the oblation, saying, The body of Christ” Cup: "the blood of christ, the cup of life"; Psalm 33 sung during communion. Ambrose, On the Mysteries: “And you say, Amen, that is, It is true” The communicant's Amen; the blood is mentioned just before ('he himself speaks of his blood'). No distribution formula. Liturgy of St James: “Then he distributes to the clergy; and when the deacons take the disks and the chalices for distribution to the people” Psalm 34 is sung (s1-42 "o taste and see"); "a holy portion of christ, full of grace and truth" at the commingling. No words of distribution to the people are given. Liturgy of St Mark: “When he gives the bread to the clergy, he says:- The holy body. And when he gives the chalice, he says:- The precious blood of our Lord, and God, and Saviour”

Basil: “The servant of God, N., partaketh of the precious and holy Body and Blood of our Lord, and God, and Saviour, Jesus Christ, unto the remission of his (or her) sins, and unto life everlasting” Chrysostom: “N. the servant of GOD is made partaker of the pure and holy Body and Blood of our LORD and GOD and SAVIOUR JESUS CHRIST, for the remission of his sins, and life everlasting” Coptic (Cyril): “When he communicates any one he shall say … This is in truth the body and blood of Emmanuel our God. Amen” The communicant answers 'Amen: I believe'; the priest's own confession 'I believe, I believe, I believe' is in s15-2. Testament of Our Lord: “Let each one when he receiveth the thanksgiving say before he partaketh: Amen” Order of reception is prescribed; the cup is taken with a double Amen. Nestorius: “The body of our LORD to the pure believer for the forgiveness of sins” Each rank has its own formula; the cup: 'The precious blood … for the forgiveness of sins; a spiritual feast unto life everlasting'

Syriac James: “To true believers for the pardon of offences and for the remission of sins for ever” The priest communicates with the coal (spoon) and the people receive from the paten and chalice; the people sing 'My brethren, receive the body of the Son' Malabar: “The Blood of the propitiation of our LORD JESUS CHRIST nourish my soul and body in this life, and in the life to come” The priest's own communion words; for the people, 'receive the body of the son himself, saith the church, and drink his blood' Gelasian (Roman Canon): “Post haec communicat sacerdos cum ordinibus sacris, cum omni populo” No words of distribution at ordinary Mass; for a newly baptised person s66-2 gives 'corpus domini nostri iesu christi sit tibi in vitam aeternam'. Armenian: “The body and blood of our Lord and Saviour Jesus Christ be to thee for salvation and for a guide to eternal life” The priest gives the bread steeped in wine from the chalice (intinction).

Ethiopic (Apostles): “This is the body holy true of our Lord and our God and our Saviour Jesus Christ which is given for life and for salvation and for remission of sin” Cup at s19-7; people answer Amen. Ambrosian (Milan): “He drinks the Blood with the fragment … he communicates any that present themselves for communion” Priest's communion prayers at s13-1; no formula for communicants is given. Not covered by: Leonine (Verona); Missale Gothicum; Gregorian (Rom. Canon).

Thanksgiving after communion (Communion)

A prayer of thanks after receiving. Present in 22 of the 25 texts, hinted in 0, searched for and not found in 1, and not covered by 2. The earliest text that has it is Didache (c. AD 50–120). Didache: “But after you are satisfied with food, thus give thanks:” The long prayer of ch. 10 is the thanksgiving after the meal. Addai & Mari (full): “It is fitting, o my Lord, every day … and it is right at all times and meet every hour, to confess and worship and praise the fearful name of thy majesty” Addai & Mari: “Christ, our God, Lord, King, Saviour, and Life-giver, through His grace has made us worthy to receive His body and His precious and all-sanctifying blood” Serapion of Thmuis: “We thank thee, Master, that thou hast called those who have erred, and hast taken to thy self those who have sinned”

Cyril of Jerusalem: “Then wait for the prayer, and give thanks unto God, who hath accounted thee worthy of so great mysteries” Apostolic Const. 8: “Now we have received the precious body and the precious blood of Christ, let us give thanks to Him who has thought us worthy to partake of these His holy mysteries” Deacon's bidding followed by the bishop's thanksgiving. Liturgy of St James: “We render thanks to Thee, Christ our God, that Thou hast made us worthy to partake of Thy body and blood, for the remission of sins, and for life everlasting” Liturgy of St Mark: “O Sovereign Lord our God, we thank Thee that we have partaken of Thy holy, pure, immortal, and heavenly mysteries” Basil: “in thy holy, pure, immortal and heavenly Mysteries, which thou hast given unto us for the welfare and sanctification and healing of our souls and bodies” Basil's prayer of thanksgiving after communion, set against Chrysostom's (end of s5-144); then the hymn 'let our mouths be filled with thy praise'.

Chrysostom: “We yield Thee thanks, O LORD and Lover of men, Benefactor of our souls, that Thou hast this day thought us worthy of Thy heavenly and immortal mysteries” Coptic (Cyril): “We that have received of spiritual incorruption have been healed in the powers of our soul, and unto thee, beneficent God plenteous in thy gifts, we offer songs of thankfulness” Testament of Our Lord: “After all receive, let them pray, giving and rendering thanks for the reception, the deacon saying: Let us give thanks unto the Lord, receiving His Holy Things” Nestorius: “give thanks, and praise unto GOD Who gave them. R. Praise be unto Him for His unspeakable gift.” Leonine (Verona): “Sacri corporis et sanguinis pretiosi renovati libamine quaesumus Dñe clementiam tuam ut quod frequenti devotione gerimus certa redemptione capiamus” Postcommunion prayers follow each Mass's secret and preface. Syriac James: “We give thanks unto thee, o Lord our God, and especially give thanks unto thee for the abundance of thy great and unspeakable mercy and love towards mankind, o Lord, who hast accounted us worthy to partake of thine heavenly table”

Malabar: “Glory be to Him for His unspeakable gift. It is meet, just and right, O LORD, that at all times, and days, and hours, we should laud, adore and glorify the terrible Name of Thy Majesty” Gelasian (Roman Canon): “Postcommun. Quos caelesti, Domine, alimento satiasti, apostolicis intercessionibus ab omni nos, quaesumus, adversitate custodi” Each Mass has a postcommunion prayer. Armenian: “We render thanks unto thee, o Lord, who hast fed us at thine immortal table, distributing thy body and blood for the salvation of the world and for the life of our souls” Missale Gothicum: “Post Communionem Caelesti cybo putoque roborati omnipotenti deo laudes et gratias fratres karissimi referamus” A second prayer, 'collectio post eucharistiam', follows (e.g. s3-11). Ethiopic (Apostles): “Let us give thanks unto the Lord, after taking of his holy thing” Ambrosian (Milan): “May we receive with a pure mind, O Lord, what we have taken with the mouth” Followed by a variable postcommunion prayer.

Gregorian (Rom. Canon): “Ad complendum. Da nobis quaesumus domine deus noster” Each Mass has an 'ad complendum' prayer; the Ordo itself ends before it. Not in the text of: Apostolic Tradition. Not covered by: Justin, 1 Apology; Ambrose, On the Mysteries.

Blessing and dismissal (Communion)

The final blessing and dismissal of the people. Present in 15 of the 25 texts, hinted in 4, searched for and not found in 1, and not covered by 5. The earliest text that has it is Addai & Mari (full) (Church of the East). Addai & Mari (full): “He who hath blessed us with all spiritual blessings in heavenly places in Jesus Christ our Lord … And with the living sign of the cross of our Lord be ye sealed and guarded from all harm” Addai & Mari: “May our Lord Jesus Christ, to whom we have ministered, and whom we have seen and honoured in His renowned, holy, life-giving, and divine mysteries, Himself render us worthy of the splendid glory of His kingdom” Serapion of Thmuis (hinted): “let the communion of the body and the blood go along with this people. Let their bodies be living bodies, and their souls be clean souls.” Prayer 6 is a benediction headed as following the blessing of oil and water offered; it has a dismissal tone but the book does not call it one.

Apostolic Const. 8: “And the deacon shall say, Depart in peace” Liturgy of St James: “In the peace of Christ let us go on: The People: In the name of the Lord” Followed by a dismission prayer and a prayer said in the sacristy. Liturgy of St Mark: “The Deacon: Depart in peace: The People: In the name of the Lord” Preceded by a blessing and followed by a prayer in the sacristy and the apostolic benediction. Basil: “The blessing of the Lord, through his grace and love towards mankind, be upon you always, now, and ever, and unto ages of ages” Preceded by 'let us depart in peace', the prayer before the tribune and Psalm 34. Chrysostom: “Let us make our supplication to the LORD. Priest. The blessing of the LORD upon you” Preceded by 'let us go on in peace' and the prayer behind the ambon; then the antidoron is given and the dismissal prayer of St Chrysostom.

Coptic (Cyril): “he shall bless them and give them the dismissal and shall end with reading the blessing” Preceded by the prayer of imposition of hands naming Mark, Severus and the Coptic saints. Nestorius: “O Thou Who hast blessed us with all spiritual blessings in heavenly places through CHRIST JESUS our LORD … and be ye sealed and kept through the sign of the vivifying and glorious cross from all evil seen and unseen” Leonine (Verona) (hinted): “tui famuli famulaeque sunt Dñe tibique subiecti. benedictiones tuas iugiter adsequantur quas suppliciter et indesinenter exspectant” A blessing-type prayer over the people at the close of a Mass; no dismissal formula is printed. Syriac James: “Depart in peace, brethren and beloved, whilst we commend you to the grace and mercy of” Preceded by the blessing prayer Malabar: “The Priest turneth to the people, and blesseth them, saying, He Who blesseth us with all benediction in heaven”

Gelasian (Roman Canon): “Item Benedictiones super Populum post Communionem . Domine sancte, Pater omnipotens, aeterne Deus, de abundantia misericordiarum tuarum famulos et famulas tuas praesta locupletes” Blessing prayers over the people; no 'Ite missa est' in the text. Armenian: “Keep us in peace, o Christ our God, under the protection of thine holy and venerable cross: save us from enemies visible and invisible” The dismissal is signalled with '<the dismissal>'; before it, the prayer 'O Lord, who blessest them that bless thee' and the Last Gospel (John 1) in s20-13. Missale Gothicum (hinted): “Consummatio Missae Cratias agimus tibi domine multiplicatis circa nos miserationibus tuis” The final prayer; no dismissal formula ('Ite') is written out. Ethiopic (Apostles): “Depart in peace” Preceded by a blessing, 'the lord bless and make his face to shine upon thee'. Ambrosian (Milan): “May God bless you, and hearken unto you. R. Amen. Then the deacon says: Let us go forth with peace. R. In the name of Christ.”

Gregorian (Rom. Canon) (hinted): “Super populum. Inclinantes se domine maiestati tuæ propitiatus intende” A prayer over the people closes the Mass; no 'Ite missa est' is printed. Not in the text of: Apostolic Tradition. Not covered by: Didache; Justin, 1 Apology; Cyril of Jerusalem; Ambrose, On the Mysteries; Testament of Our Lord.