worship through the chan- nel of the Jewish Christian cono-reo-ations. Otherwise their afiinity, which in many respects reminds one of the aflinity of the Synoptical Gospels cannot be satisfactorily explained. These old catholic liturgies differ from one another in the ' Comp. Tertullian, Apolog. c. 7 ; Origen, Homil. 9 in Levit. toward the end ; Cyril of Jerusalem, Praefat. ad Gatech. § 7, etc. § 98. THE LITUKGIES. THEIR ORIGIN AND CONTENTS. 521 "wording, the number, the length, and the order of the prayers, and in other unessential points, but agree in the most important parts of the service of the Eucharist. They are too different to be derived from a common original, and yet too similar to have arisen each entirely by itself.' ' All the old liturgies combine action and prayer, and pre- suppose, according to the Jewish custom, the participation of the people, who frequently respond to the prayers of the priest, and thereby testify their own priestly character. These responses are sometimes a simple Amen^ sometimes Kyrie eleison, sometimes a sort of dialogue wdth the priest : Priest: The Lord be with you! People: And with thy spirit! Priest : Lift up your hearts ! People: We lift them vp unto the Lord. Priest : Let us give thanks ! People : It is meet and right. Some parts of the litm-gy, as the Creed, the Seraphic Hymn, the Lord's Prayer, were said or sung by the priest and ' Trollope says, in the Introduction to his edition of the Liturgia Jacobi : " Noth- ing short of the reverence due to the authority of an apostle, could have preserved intact, tlirough successive ages, that strict uniformity of rite and striking identity of sentiment, which pervade these venerable compositions ; but there is, at the same time, a sufficient diversity both of expression and arrangement, to mark them as the productions of different authors, each writing without any immediate communication with the others, but all influenced by the same prevailing motives of action and the same constant habit of thought." Neale goes further, and, in a special article on Liturgical Quotations (Essays on Liturgiology and Church History, Lond. 1863, p. 411 ff.), endeavors to prove that Paul several times quotes the primitive hturgy, viz., in those passages in which he introduces certain statements with a yeypaTTTai, or Xeyfi, or -irtcrThs 6 Koyos, while the statements are not to be found in the Old Testa- ment: 1 Cor. ii. 9 ; xv. 45 ; Eph. v. 14 ; 1 Tim. i. 15 ; iii. 1 ; iv. 1, 9 ; 2 Tim. ii. 11-13, 19 ; Tit. iii. 8. But the only plausible iostance is 1 Cor. ii. 9 : Kadis 76- ypairrai • & 6(p^a\iJ.os ovk eTSe, Kal ois ovk ^kov<t€, koI 4tt\ KapSiaf av^pioirov oun avd^Tj, & TjToi'aoo'ej' 6 0fbs rots ayairSiaLv avrov, which, it is true, occur word for word (though in the form of prayer, therefore with T^Tol/xaaas, and ayairiiiai ne instead