The sanctified oblation, The heavenly, spotless, glorious, awful, divine gifts, The awful, unbloody, holy sacrifice, &c. In the act of consecration the liturgies pray for the sending down of the Holy Ghost, that he may " sanctify and perfect " ' the bread and wine, or that he may " sanctify and make " them the body and blood of Christ,^ or " bless and make." * IV. As to the adoration of the consecrated elements : This follows with logical necessity from the doc^Sne of transubstan- x-- tiation, and is the sure touchstone of it. No trace of such adoration appears, however, in the ancient liturgies, and the whole patristic literature yields only four passages from which ' Comp. the relevant passages from the \vritmgs of Leo in Perthel, Papst Leo L Leben u. Lehren, p. 216 fiF., and in Riickert, L c. p. 4Y9 ff. Leo's doctrine of the Supper is not' so clearly defined as his doctrine of baptism, and has little that is peculiar. But he certainly had a higher than a purely symbolic view of the sacra- ment and of the sacrifice of the Eucharist. ' In the hturgy of St. Mark (in Neale's ed. : The Liturgies of S. Mark, S. James, S. Clement, S. Chrysostom, S. Basil, Lond. 1859, p. 26): "\va avrb. ayidarj koI T e\i idonr) . . . Ka\ -rroivirri rhv fxiv aprov aSiixa, to which the congregation answers : ^Afxriv. ' In the liturgy of St. James (in Neale, p. 64): "iva . . . ayiicrri koX iroiTJcrj; rhv tifv SpTof rovroi/ cwfia ayiov tov XpiffTov aov, k.t.A. * The liturgy of St. Chrysostom (Neale, p. 137) uses the terms ev\6ynaroy and IT 0 17] a 0 V . 502 TIIIKD PERIOD. A.D. 311-590. this practice can be inferred ; plainly showing that the doctrine of transubstantiation was not yet fixed in the consciousness of the church, Chrysostoni says : " Tlie wise men adored Christ in the man- ger ; we see him not in the manger, hut on the altar, and should pay him still greater homage." ' Tlieodoret, in the passage already cited, likewise uses the term irpoaKvvelv, but at the same time expressly asserts the continuance of the substance of the elements. Ambrose speaks once of the flesh of Christ " which we to-day adore in the mysteries," "^ and Augustine, of an adoration preceding the participation of the flesh of Christ. ° In all these passages we must, no doubt, take the term IT poa Kvvelv and adorare in the wider sense, and distin- guish the bowing of the knee, which was so frequent, espe- cially in the East, as a mere mark of respect, from proper adoration. The old liturgies contain no direction for any such act of adoration as became prevalent in the Latin church, with the elevation of the host, after the triumph of the doctrine of transubstantiation in the twelfth century.^ § 96. The Sacrifice of the Eucharist. Besides the