340 Saint Luke the Evangelist-Saint Simon and Saint Jude, Apostles. ALMIESE THE COLLECT. SAINT LUKE THE EVANGELIST. a Sanctus Lucas Evangelista. LMIGHTY GOD, Who calledst Luke the Physician, whose praise is in the Gospel, to be an Evangelist, and Physician of the soul; May it please Thee, that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed; through the merits of Thy SON JESUS CHRIST our LORD. Amen. a S. Y. H. b A.D. 1549. WA 10-14. 22. 2 Tim. iv. 5-15. Roman, 2 Cor. 8. 16-24. 5-13. THE EPISTLE. "ATCH thou in all things, endure afflictions, S. H. do the work of an Evangelist, make full . Eph. 2. 19. proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the LORD, the righteous Judge, shall give me at that day and not to me only, but unto all them also that love His appearing. Do thy diligence to come shortly unto me: for Demas hath forsaken me, having loved this pre Ezek. 1. sent world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloke that I left at Troas with Carpus, when thou comest, bring with thee; and the books, but especially the parchments. Alexander the coppersmith did me much evil: the LORD reward him according to his works. Of whom be thou ware also, for he hath greatly withstood our words. S. Luke x. 1-7. an. Luke 10. 1-9. 10. 16-21. S... Rom. among wolves. Carry neither purse, nor scrip, Eastern. Luke nor shoes, and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give for the labourer is worthy of his hire. SAINT SIMON AND SAINT JUDE, APOSTLES. THE COLLECT. ALMIGHTY GOD, Who hast built Thy Church upon the foundation of the Apostles and Prophets, JESUS CHRIST Himself SAINT LUKE. es. V. H. fA.D. 1549. A festival was dedicated in honour of St. Luke, as of the other Evangelists, at a very early period of Christian history, and is found in an ancient Calendar [earlier than A.D. 484] of the Church of Carthage. St. Jerome says [De Script. Ecc.] that the remains of St. Luke were translated to Constantinople in the twentieth year of Constantine the Great, and there laid in the magnificent church which he had built in honour of the Apostles; but whether the present festival commemorates this event or not there is no evidence to shew. Little is indicated to us by Holy Scripture of St. Luke's personal history. His native place appears to have been Antioch; and as St. Paul calls him "the beloved physician [Col. iv. 14], it seems clear that these words represent his profession. Yet ancient traditions have connected him with the art of painting, and several portraits exist which are attributed to him, shewing how general this tradition is. The Evangelist was probably one of St. Paul's converts; for though there is a tradition that he was one of the seventy, the dedication of his Gospel seems to exclude himself from the number of those who had been eye-witnesses of our Lord's life and works. After the separation of St. Paul from St. Barnabas, the Evangelist constantly accompanied the former in his journeyings and missions; and the latter half of the Acts of the Apostles records not only what he heard from others, but SAINT SIMON AND SAINT JUDE. The festival of St. Simon and St. Jude appears in the Lectionary of St. Jerome, but it is only in the Western Calendars that the two Apostles are commemorated on the same day. In the Eastern St. Simon Zelotes' festival is May 10th, and St. Jude's June 19th. They appear to have been sons of Cleophas, or Alphæus, and nephews of Joseph, and hence they are called brethren of our Lord,-the word brethren being taken in a wider sense among the Jews than with us. Of St. Simon we have no notice in Holy Scripture beyond being the head Corner-Stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple acceptable unto Thee; through JESUS CHRIST our LORD. Amen. aTHE EPISTLE. S. Jude 1-8. . JUDE, the servant of JESUS CHRIST, and brother, Rom. 8. put you in remembrance, though ye once knew of James, to them that are sanctified by GoD the FATHER, and preserved in JESUS CHRIST, and called: Mercy unto you, and peace, and love be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our GoD into lasciviousness, and denying the only LORD GOD, and our LORD JESUS CHRIST. I will therefore 1. 21. 7-13 Eastern. Jude. Acts 5. 17 this, how that the LORD, having saved the people Roman. Eph. 4. out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgement of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 2:-24 THE GOSPEL S. John xv. 17-27. THESE HESE things I command you, that ye love... Romone another. If the world hate you, ye an. John 15. 17-25. Eastern. John 14 know that it hated Me before it hated you. If ye were of the world, the world would love his own but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord if they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep your's also. But all these things will they do unto you for My Name's sake, because they know not Him that sent Me. If I had not come and spoken unto them, they had not had sin but now they have no cloke for their sin. He that hateth Me hateth My FATHER also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen, and hated both Me and My FATHER. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause. But when the Comforter is come, Whom I will send unto you from the FATHER, even the SPIRIT of truth, Which proceedeth from the FATHER, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning. ALL SAINTS' DAY. ALMIGHTY GOD, Who hast knit together CS. Y. U. the fact that he was surnamed in Hebrew the Cananite, or in Greek Zelotes, both words signifying a zealot; but in what sense is not apparent, unless the appellation is given him because he was one of a strict sect of Pharisees. St. Jude, Judas, Thaddeus, or Lebbæus, calls himself "the brother of James," apparently to distinguish himself from Judas Iscariot; and it is probably for the same reason that these other names are put prominently forward, as on one occasion when his name Judas is used, a parenthesis is added, "not Iscariot." He was a married Apostle, and Eusebius mentions two of his grandsons who were brought before Domitian as confessors for Christ's sake [iii. 20]. St. Jude wrote the Epistle going under his name, which is read on this day. St. Simon Zelotes is supposed to have ministered chiefly in Egypt and parts of Africa adjoining. Some early Greek writers state that he visited Britain, and suffered martyrdom there by crucifixion. But the more probable account is that he was sawn asunder (a mode of martyrdom named in Heb. xi. 37, and that by which Isaiah is believed to have suffered) in Persia, at the same time with St. Jude, who ministered chiefly in that country, and who was martyred by the Magi. It may be in illustration of that unity of the faith for which the Epistle of St. Jude so strongly contends, that these two Apostles, ministering and suffering, are also honoured together. INTROIT.-Thy friends are exceeding honourable unto me, O God: greatly is their beginning strengthened. Ps. O Lord, Thou hast searched me out and known me: Thou knowest my downsitting and mine uprising. Glory be. ALL SAINTS. This festival is not of the highest antiquity. It appears to have originated in the Western Church at Rome in the seventh century, when the Pantheon was dedicated as a Christian church under the name of the Church of the Blessed Virgin Mary and all Martyrs. This is said to have taken place on November 1st, A.D. 608, and the festival to have been kept on that day ever since. But in the Martyrology of the Venerable Bede (though not in his Calendar) there are two days dedicated to All Saints, one on the 13th of May, "Dedicatio Sanctæ Mariæ ad Martyres," and the other on the 1st of November. In the Eastern Church, the festival of All the Martyrs is observed on the octave of Pentecost, our Trinity Sunday; and this, as it appears, since the time of St. Chrysostom, who has left a homily preached upon the day. It may well be concluded that when the number of martyrs increased so rapidly as it did in the great persecutions, Christian common-sense suggested such a feast as that of All Saints, in addition to special days of commemoration for the more illustrious martyrs; and that the dedication of the Pantheon took place on a festival already familiar to the Church, rather than as the foundation of a new one. In the ship, in the mystical body of Thy SON CHRIST our LORD; Grant us grace so to follow Thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys, which Thou hast prepared for them that unfeignedly love Thee; through JESUS CHRIST our LORD. Amen. AND ND I saw another angel ascending from the east, having the seal of the living GOD; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth, and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our GOD in their foreheads. And I heard the number of them which were sealed; and there were sealed an hundred and forty and four thousand, of all the tribes of the children of Israel. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. EPISTLE. S. V. H. Rom an as P. B. Eastern. Heb. 11. 33-12. I. Rev. vii. 2-12. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our GOD Which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders, and the four beasts, and fell before the throne on their faces, and worshipped GOD, saying, Amen; Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our GOD for ever and ever. Amen. THE GOSPEL. S. Matt. v. 1-12. [JESUS,] seeing the multitudes, went up into &... Rom. the pure in heart: for they shall see GOD. a mountain; and when He was set, His disciples came unto Him. And He opened His mouth, and taught them, saying, Blessed are the poor in spirit: for their's is the Kingdom of Heaven. Blessed are they that mourn for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful for they shall obtain mercy. Blessed are an as P. B. 19.27-30. Eastern. Matt. Blessed are the peace-makers: for they shall be 10. 32, 33, 37, 38; called the children of GOD. Blessed are they which are persecuted for righteousness' sake: for their's is the Kingdom of Heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before Sacramentary of St. Gregory both days have Collects, etc., provided for them, that in May being entitled "Natale Sanctæ Mariæ ad Martyres," and that in November, "Natale Omnium Sanctorum," the latter having also a service provided for its vigil. one Whatever may have been the origin of the festival, it has become one very dear to the hearts of Christians, and is made, both by the character of the Service for the day, and by the meaning of it, one of the most touching of all holydays; a day on which are gathered up the fragments of the " bread" of Christ's mystical Body, that nothing be lost of the memory and example of His Saints. First among the "cloud of witnesses" are they of the white-robed army of martyrs who are not otherwise commemorated, whose names are not noted in the diptychs of the Church, but are for ever written in the Lamb's book of life. Next are a multitude of those who were called to wait with St. John, rather than to follow their Master with St. Peter, but who are not less surely numbered among the children of God, and have their lot among the saints. Among that holy company are some who are dear to the memory of a whole Church; good bishops and you. priests, whose flocks are around them in the book of remembrance; saintly men and women, whose lives have been devoted to works of love, although not ministering at the altar; hidden saints of God, whose holiness was known within the narrowest circle on earth, but who will shine like stars in the firmament before the throne. When the Church thanks God on this day for All Saints, many an one among them should be remembered by those who are left on earth. At the Holy Communion, and in private devotions, their names should be used in memorial before God; and prayers should be offered by those to whom they are still dear, and with whom they are still in one fellowship, that all loved ones departed may have more and more of the Light, Peace, and Refreshment which the Presence of Christ gives in Paradise. INTROIT.-Rejoice we all in the Lord while we celebrate this day the honour of all the saints: for in them the angels have joy and give glory to the Son of God. Ps. Rejoice in the Lord, O ye righteous: for it becometh well the just to be thankful. Glory be. 34.3 "From the rising of the sun even unto the going down of the same My Name shall be great among the Gentiles; and in every place incense shall be offered unto My Name, and a Pure Offering: for My Name shall be great among the heathen, saith the LORD of Hosts."-MALACHI i. 11. "In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain."-REVELATION V. 6. AN INTRODUCTION TO IN the ancient Church of England, as in all other branches of the Western Church, the Celebration of the Holy Communion, and the Office for its celebration, were designated by the common name of "Missa," the true technical meaning of which word is probably the "Offering," and which assumed the form of Mass" in the vernacular tongue. This name was retained in 1549, the title of the Office in the Prayer Book of that date being, "The Supper of the Lord, and the Holy Communion, commonly called the Mass;" but it was dropped in 1552, has not since appeared in the Prayer Book, and has been generally disused in the Church of England as a name either for the Office or the Rite the latter being most frequently called the Holy Communion, or the Holy Eucharist, and the Office being conveniently distinguished by the primitive name of "The Liturgy." This latter word appears to have been derived from classical Greek through the Septuagint. THE HISTORY OF Like the rest of the Prayer Book, the English Liturgy is an inheritance from former ages. It was principally translated, in the first instance, from the Ordinarium Missa, and Canon Missa of the Salisbury Use, which had been the chief rule of Divine Service in the Church of England, from A.D. 1085 to A.D. 1549, a period of nearly five hundred years. The Mass of the Salisbury Rite (as well as of other English rites, such as those of York, Hereford, Bangor, and Lincoln) was a revised form of a more ancient Service, which had been in some very slight degree influenced by the Roman under St. Augustine and his successors, but which substantially represented the Liturgy used also in the Churches of France and Spain and this Liturgy was derived from the great Patriarchate of Ephesus, which was founded by the Apostle St. Paul, and ruled by the Apostle St. John for many years before his death. To understand this independent primitive origin of the English Liturgy, it will be necessary to trace out shortly the course of liturgical history from the first. When our Blessed Lord instituted the Sacrament of the Holy Communion, and commanded it to be perpetually celebrated, He used the words, "This do in remembrance of Me," and thus imposed a certain form upon the Apostles as the one which they were to use in its celebration, and which would ever after be considered as essential by them, and the rest of the Church, as was the form given by Christ for Holy Baptism. This essential nucleus of the Liturgy consisted of at least Benediction, the breaking of the Bread, the giving of thanks, and the taking of the Cup into the hands, as is seen from the Gospel narrative [Matt. xxvi. 22; Mark xiv. 22; Luke xxii. 19]; and also from the special revelation made to St. Paul [1 Cor. xi. 23, 24].3 But as the words with which our Lord "blessed" the elements, and with which He " gave thanks, are not recorded, it can only be concluded that He left them to the inspired memory of His Apostles; to whom, at the proper time, the Holy Spirit was to call all things to remembrance that our Lord had taught them for the work which they had to do. It may well have been, also, that further details 1 "Missa" is a name of great antiquity, being found in an Epistle of St. Ambrose to his sister Marcellina. (AMBR. Op. ii. 853, Bened. ed.] Many explanations of the word have been given, but that of Cardinal Bona seems the most reasonable, viz. that it is derived from the words "Ite missa est,' with which the congregation is dismissed by the deacon at the conclusion of the service, and which are equivalent to the "Let us depart in peace' of the Eastern Liturgies. That the term comes from "mittendo" is equally clear, and as early as Micrologus we find the explanation, "In festivis diebus, Ite missa est, dicitur, quia tunc generalis conventus celebrari solet, qui per hujusmodi denuntiationem licentiam discendi accipere solet." [xlvi.] St. Thomas Aquinas explains the word as meaning that the sacrifice of the Holy Eucharist has been sent up to God by the ministration of angels [iii. qu. 83, art. iv.]: and as rOTE, "do this," is well known to have a technical association with sacrifice, so doubtless has "missa." The following names were given to the Holy Eucharist in the early ages of the Church: Collecta, Dominicum, Agenda, Communio, Oblatio, Economia, Λειτουργία, Μυσταγωγία, Ευλογία, Σύναξις, Τελετή, Προσφορά. [BONA, Rer. Liturg. I. iii. 2.] 2 See pp. 1, 2 of the Historical Introduction. For evidence of a traditionary Divine worship in the Apostolic age, see Ann. Bible, New Testament, p. 432. For similar evidence respecting an early Liturgy, see the same work, pp. 430, 435-437, 443, 445, 458, 513, 527, 532. Accroupyia originally signified the public duties, or office, of any Aroupyós, or public officer, and especially of those persons who had to undertake the principal care and expense of public entertainments. In the Septuagint the use of the word was restricted to the public Service of the Sanctuary [Numb. iv. 12, 26, vii. 5, viii. 22, xviii. 6; 1 Chron. ix. 13, xxvi. 30, xxviii. 13; 2 Chron. viii. 14, xxxv. 16]; and in the New Testament it passes on to the Christian Divine Service, which during that age, and until the destruction of the Jewish system, consisted almost entirely of the celebration of the Holy Communion. [Acts xiii. 2; Rom. xv. 16; 1 Tim. ii. 1.] In the Primitive Church, "The Liturgy" meant both the Office and the Rite itself, just as "Mass" did in the Medieval Church; but in more recent times it has been restricted to the Office alone. 4 THE LITURGY. respecting the celebration of this principal rite of the Church were among those "things pertaining to the kingdom of God" which our Lord communicated to the Apostles during the forty days between His Resurrection and Ascension. There is, however, no strong evidence that the Apostles adopted, or handed down, one uniform system of celebrating the Holy Communion, except in respect to these central features of the rite. Proclus, Patriarch of Constantinople in the fifth century, asserts that the Apostles arranged a Liturgy before they parted for their several fields of labour [see BONA, Rer. Liturg. I. v. 3], and a passage from a Homily of St. Chrysostom [Ad Cor. xxvii. 7], in which he says, Consider, when the Apostles partook of that holy supper, what they did? Did they not betake themselves to prayers and hymns?" has been supposed to signify the same settled character of the Liturgy which they used. On the other hand, St. Gregory appears to say [Ep. lxiii.] that the Apostles used only the Lord's Prayer in consecrating the holy oblation; and although it is certain his words must not be taken strictly, they may be considered to shew that the Apostolic form of Liturgy was not originally a long one. Bona considers that the diversity in the evidence may be reconciled by supposing that the Apostles used a short form (containing only the essential part of the rite), when danger or other urgent circumstances gave them time for no more; and that when time permitted they used a longer form; although even this longer form he believes must have been short, compared with the Liturgies afterwards used, on account of the difficulties which Christians experienced in celebrating Divine Service during the age of persecutions. Several early liturgical commentators allege that the developement of the Liturgy was gradual; and the truth seems to be expressed by one of them when he says that the Lord Himself instituted the rite in the simple manner narrated in the Gospel, that the Apostles added some things to it (as, for example, the Lord's Prayer), and that then some of their successors appointed Epistles and Gospels to be read; others, hymns to be sung; and others, again, made such additions to the Liturgy from time to time as they considered suitable for contributing to the glory of God in the holy Sacrament. The Gospels and Epistles were certainly not written until a Liturgy had been in use for many years, in some form. The ancient Liturgies which remain shew, nevertheless, so much general agreement as to bring conviction to the mind that they were all of them originally derived from some common source; and the same kind of synthetic criticism which traces back all known languages to three original forms of speech can also trace back the multitude of differing Liturgies which are used by the various Churches of East and West to a few-that is to say, four or five-normal types, all of which have certain strong features of agreement with each other, pointing to a derivation from the same liturgical |