^{page 125 note 1} In the anaphora of Apostolic Constitutions viii the institution narrative is introduced by a Simple anamnesis, ‘Μεμνημ⋯νοι οΰν ὧν δ⋯ ’ ⋯μ⋯ς ⋯π⋯μεινε εὺχαριστο⋯μ⋯ν σοι θε⋯παοτοκρ⋯τορο⋯χ ὅσον ⋯ϕε⋯λομεν ⋯λλ'ὅσον δυν⋯μεθα κα⋯ την δι⋯ταξιν αὺτο⋯ πληρο⋯μεν. ⋯ν ᾗ γ⋯ρ νυκτ⋯ παρε-δ⋯δοτο κτλ’; a second anamnesis of later conventional type follows (see Brightman, Liturgies Eastern and Western, vol. i, p. 20, II. 13–15, and II. 28 ff.). It is possible that the first anamnesis represents an authentic tradition, and preserves a genuinely ancient method of introducing a reference to the institution, cf. the form of narrative quoted by Justin Martyr in Apol. 66 and mentioned supra, p. 32. Once the scriptural form of institution narrative became the norm, the anamnesis inevitably followed upon the concluding το⋯το ποιεῖτε κτλ.

^{page 125 note 2} ὂν⋯στ⋯ροις καιροῖς ἰξαπ⋯στειλας ⋯μῖν: so Connolly in the article quoted from the Journal of Theological Studies (supra, p. 30, n. 7), p. 356. But there is as much a reminiscence of i John iv. 9 (cf. Matt. xxi. 37) as of Gal. iv. 4, and ⋯π⋯στειλας may well have been the original word: for ⋯π⋯στολος as a title of Christ, see Justin Martyr, Apol. 12 and 63.

^{page 125 note 3} For σωτ⋯ρ, λυτρωτ⋯ς and ἄγγελος τ⋯ς βουλ⋯ς (sc. το⋯ θεο⋯) as pre-eminently titles of Christ, see Justin Martyr, Apol. 33, 61, 63, Dial. 30, 56, 57, 90, 126, 127; cf. the Demonstration of the Apostolic Preaching, ascribed to Irenaeus (English trans, by J. Armitage Robinson, 1920), 53, 54, in which, however, there is no instance of λυτρωτ⋯ς.

^{page 126 note 1} Brightman, op. cit., p. 15, II. 5, 7, 8.

^{page 126 note 2} ibid., p. 19 f.

^{page 127 note 1} Art. cit., p. 352 f.; so also Lietzmann, H., Messe tmd Herrenmahl, Bonn 1926, p. 175Google Scholar.

^{page 127 note 2} Art. cit., p. 363.

^{page 127 note 3} , Rahmani, op. cit., p. 42.

^{page 127 note 4} The Syriac of the clause under discussion reads, ‘because thou hast promised () us to stand’, etc. Rahmani emends to , ‘thou hast deemed us worthy’; but the MS. reading makes good sense, and it is not impossible that the Syriac translator had ‘⋯πηγγε⋯λω’ or ‘⋯π⋯γγελσαι’ before him.

^{page 127 note 5} Hauler, op. cit., p. 109.

^{page 127 note 6} Art. cit., p. 363.

^{page 127 note 7} Quaestionum Lib. v (de Deuteronomio), xvi, xxviii (ed. J. Zycha, Corp. Script. Eccl. Lat., vol. xxviii [Sect. 3, Pars 3], pp. 385, 392).

^{page 128 note 1} The second clause is enlarged and adapted in the liturgies so as to read, ‘Full are the heavens and the earth of thy glory’.

^{page 128 note 2} Brightman, op. cit., p. 18.

^{page 128 note 3} For the text, see Journal of Theological Studies (October, 1899), vol. i, p. 105Google Scholar; cf. Coptic ‘St Cyril’ and Greek ‘St Mark’ (Brightman, op. cit., pp. 175 and 126); ‘St John Chrysostom’ (id., p. 322); also ‘Addai and Mari’ (id., p. 284) and ‘Theodore the Interpreter’ and ‘Nestorius’ (The Liturgy of the Holy Apostles Adai and Mari, S.P.C.K., 1893, pp. 42 and 49 [Syriac edn., pp. and ]); and Alexandrian ‘St Gregory’, Renaudot, Liturgiarum Orientalium Collectio, ed. 1847, vol. i, p. 93.

^{page 129 note 1} The transposition appears also in Irenaeus, Contra Haer. ii. 7. ‘dena millia denum millium assistere ei et multa millia millium ministrare ei’ (ed. W. W. Harvey, vol. i, p. 268).

^{page 129 note 2} c. 116.

^{page 129 note 3} Contra Haer. iv. 8 (ed. W. W. Harvey, vol. ii, p. 167 f.), in which, it may be noticed, Irenaeus has in mind both Deut. x and Deut. xviii.

^{page 130 note 1} Id. v. 34 (ed. Harvey, vol. ii, p. 422), in which Irenaeus refers back to iv. 8.

^{page 130 note 2} For a reference to the importance of Deuteronomy in the scheme of Irenaean thinking, see Demonstration of Apostolic Preaching, 28.

^{page 130 note 3} Connra Haer. iv. 19 (ed. W. W. Harvey, vol. ii, p. 210).

^{page 130 note 4} Although the singing of the Sanctus by the people was a general usage in the 4th century, there is no reason to suppose that it was universal in the earlier centuries. ‘Amen’ is the people's sole utterance according to Justin Martyr (Apol. 65, 67). Tertullian's question, ‘Quale est … illas manus quas ad dominum extuleris, postmodum laudando histrionem fatigare? ex ore, quo Amen in sanctum protuleris, gladiatori testimonium reddere, εἰ αἰ⋯νας ⋯πʼ αἰ⋯νος alii omnino dicere, nisi deo et Christo?’ (De Spectac. 25) may quite well refer to singing Amen at the end of the Sanctus. It is note-worthy that the Sanctus of the anaphora of Apostolic Constitutions viii retains the ‘Amen’ of assent, although the reason for it has ceased to exist, since the people are directed to join in the Sanctus (Brightman, op. cit., pp. 18, 1. 31, and 19, 1. 3).

^{page 131 note 1} c. 41.

^{page 131 note 2} c.5(6).

^{page 132 note 3} Contra Haer. ii. 35 (ed. W. W. Harvey, vol. i, p. 386): cf. Origen's ‘philosophy’ of names, Philocalia 17.

^{page 131 note 4} De Oratione. 3

^{page 132 note 1} Contra Haer. iv. 17.

^{page 132 note 2} ibid.

^{page 132 note 3} iv. 18.

^{page 132 note 4} c.41.

^{page 132 note 5} The eighth day is also a figure; to the initiated it represents Sunday, the commemoration of Christ's resurrection and of the completion of the Christian's deliverance from evil, and the day set apart for corporate Christian worship; see Justin, Apol. 67 and Dial. 41; cf. Epistle of Barnabas xv. 8 f.

^{page 133 note 1} E.g. in the liturgy of Ap. Const. viii (Brightman, op. cit., p. 23, II. 15 ff.); in the Egyptian liturgy (id., pp. 129, II. 20 ff. and 170 f., II. 37 ff.); in ‘St Basil’ (id., pp. 329, II. 21 ff. and 406, I. i); in ‘St Chrysostom’ (id., p. 390, II. 26 ff); in Greek ‘St James’ (id., pp. 58 ff., II. 30 ff.); and in the ‘Supplices te rogamus’ of the Roman Canon Missae. This list is not exhaustive.

^{page 133 note 2} Contra Haer. iv. 18 (ed. Harvey, vol. ii, p. 210).

^{page 133 note 3} ‘ʼΥπ⋯ρ το⋯ δώρον το⋯ προσκομισθ⋯ντος κνρ⋯ῳ τῷ θεῷ δεηθ⋯μεν ὅπως ⋯ ⋯λαθ⋯ς θε⋯ς προσ-δ⋯ξηται αὺτ⋯ δι⋯ τ⋯ς μεσιτε⋯ας το⋯ χριστο⋯ ας το⋯ χριστο⋯ αὺτο⋯ ε⋯ς τ⋯ ⋯πονρ⋯νιον αὺτο⋯ θνσιαστ⋯ριον ε⋯ς⋯σμ⋯ν εὺωδ⋯ας’ (Brightman, op. cit., p. 23, II. 15 ff.). An old petition seems here to have been recast and embellished for a new setting.