Every thing written in this book, or therein appointed to be read, is to be read aloud, so as to be easily understood of all persons present; and slowly and reverently, as becomes the worship of God. "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few." Ecclesiastes v. 1, 2. In this Liturgy, most official acts are attributed to the Bishop, to whom alone it primarily belongs, by virtue of his Scriptural Office, to preach the Word, and to administer all Christian Ordinances; but some of these acts may be performed by an Elder or Deacon. The whole Evening and Morning Prayer, the Sunday Service, the Daily Praise, and the Burial of the Dead, as contained in this book, may be conducted, in case of need, even by a Layman. When both a Bishop, or Presbyter, and a Deacon are present, it is most proper that the Scriptures should be read, and the singing conducted, by the Deacon. When the Invitations of the Litany, at Morning and Evening Prayer, are read by the Bishop himself, the words "For all Bishops" are to be used in the place of the words "For our Bishop (N)." The Evening Prayer, in this book, precedes the Morning Prayer, because in the East the day is still reckoned from sunset to sunset. The Sunday, for example, begins at what we commonly call the sunset of Saturday. The Lord's Prayer, and the Prayer for the Church Militant, may be omitted in the Liturgy of the Catechumens, when the Liturgy of the Faithful is immediately to follow, and to be attended by the same persons. The words "from... day," page 46, line 2, are quoted from Psalm xci. 6, according to the LXX, and may be omitted if misunderstood by persons accustomed to the English version only. CONTENTS. Saint Basil. To be used on Sundays. The Liturgy of the Lord's Supper, according to Saint John 1 Ευχολόγιον.- The Eastern Liturgy of the Holy Catholic, Apostolic, and Orthodox Church, simplified, and adapted for Use in the West. Containing Forms deemed valid and orthodox by all Churches for the Worship of God Daily throughout the Year; and for the Administration of Public Ordinances, including Ordination.-Second Edition. Printed by Authority of H.M.S.L. the Bishop of Iona.-London: Simpkin, Marshall, & Co. PREFACE. THE basis of this Liturgy is the Greek Euchologium, considerably simplified, and supplemented chiefly from the English Prayer Book. In preparing it, the same use has been made of the Liturgy of the Greek Church as the English Reformers made of the ancient Latin Liturgies of this country in preparing the Prayer Book. The following rules have further been observed: 1. Nothing has been omitted which the Eastern Church, or any other Church, would deem necessary to the validity of any ordinance. In the present state of things, Eastern Orders and ordinances are considered as valid by the Romish Church; Romish Orders by the English Church; English Orders and ordinances by all Protestants: but the Eastern Church rejects Romish Orders; the Romish Church the Anglican; and the English Church those of Protestants. It would be well if such forms were introduced that the Orders and ordinances of every Church could be deemed valid by every other Church, whatever controversies might exist on other points. 2. Every doctrine which any Church would consider necessary to salvation is clearly professed. 3. No doctrine is expressed or implied to which any Christian Church would object. 4. Repetitions in the same service are avoided : the oldest, most complete, most beautiful, and most characteristic of two prayers to the same effect being invariably retained. 5. Nothing has been borrowed from the Common Prayer Book, or from any other source, unless it was very difficult, or nearly impossible, to find in the Greek Liturgy itself an equivalent to which no Church would object. 6. The Tables of Lessons provide for a very methodical reading of the Holy Scriptures daily throughout the year, the Lessons of the movable feasts never interfering with those of the calendar. 7. All the commemorations of the Cycle of the Nativity appear at the times at which each event most probably took place, taking into account that, according to the calendar of the Greek Church, the equinox of spring has already reached the 8th or 9th of March, and in the course of about eleven hundred years will fall on the 1st of March. The error of twenty-two days, committed in the time of Julius |