Page:Catholic Encyclopedia, volume 4.djvu/370

CONSTITUTIONISTS Sacrament is reserved for the sick in the , (or ) under both kinds more or less, that is to say it has been dipped into the chalice and al- lowed to dry. It is given to the sick with a spoon and with the usual form (see above under Holy Liturgy). They have no tradition of reverence for the reserved Eucharist. Penance is administered rare- ly, usually on the same occasions as Holy Communion. They have no confessionals. The ghostly father sits before the ikonostasis under the picture of Our Lord, the penitent kneels before him (one of the rare cases of kneeling is in this rite), and several prayers are said, to which the choir answers "Kyrie eleison". The "choir" is always the penitent himself. Then the ghostly father is directed to say "in a cheerful voice: Brother, be not ashamed that you come before God and before me, for you do not confess to me but to God who is present here." He asks the penitent his sins, says that only God can forgive him, but that Christ gave this power to his Apostles saying: "Whose sins ye shall forgive", etc., and absolves him with a deprecatory form in a long prayer in which occur the words: "May this same God, through me a sinner, forgive you all now and for ever." (Euch., pp. 221-223.) Holy Order is given by laying on the right hand only. The form is (for deacons): "The grace of God, that always strengthens the weak and fills the empty, appoints the most religious sub-deacon N. to be deacon. Let us then pray for him that the grace of the Holy Ghost may come to him.' Long prayers follow, with allusions to St. Stephen and the diaconate; the bishop vests the new deacon, giving him an orarion and a ripidion. For priests and bishops there is the same form, with the obvious variants, "the most religious deacon N. to be priest", or "the most religious elect N. to be Metropolitan of the holy Metropolian." (nearly all their bishops have the title Metropolitan), and the subjects receive their vestments and instruments. Priests and bishops con- celebrate at once with the ordainer (Euch., 160-181). The Orthodox believe that the grace of Holy orders may perish through heresy or schism, so they generally reordain converts (the Russian Church has officially refused to do this, Fortescue, op. cit., 423–424). Matrimony is often called the "crowning  from the practice of crowning the spouses (Euch., 238-252). They wear these crowns for a week, and have a special service for taking them off again (Euch.. 252). The Anointing of the Sick  is administered (when possible) by seven priests. The oil contains as a rule wine, in memory of the Good Samaritan. It is blessed by a priest just be- fore it is used. They use a very long form invoking the all-holy Theotokos, the "moneyless physicians" Sts. Cosmas and Damian, and other saints. They anoint the forehead, chin, cheeks, hands, nostrils, and breast with a brush. Each priest present does the same (Euch., 260-288). The service is, as usual, very long. They anoint people who are only slightly ill, (they very much resent our name: Extreme Unction), and in Russia on Maundy Thursday the Metropolitans of Moscow and Novgorod anoint everyone who pre- sents himself, as a preparation for Holy Communion (Echos d'Orient, II, 193–203).

There are many Sacramentals. People are sometimes anointed with the oil taken from a lamp that burns before a holy icon (occasionally with the form for confirmation: "The seal of the gift of the Holy Ghost"). They have besides the antidoron another kind of blessed bread-the kolyba (x6λußa) eaten in honour of some saint or in memory of the dead. On the Epiphany ("The Holy Lights"—) there is a solemn blessing of the waters. They have a great number of exorcisms, very stern laws of fasting (involving abstinence from many things besides flesh meat), and blessings for all manner of things. These are to be found in the Euchologion. Preaching was till lately almost a lost art in the Orthodox Church; now a revival of it has begun (Gelzer, Geistliches u. Weltliches, etc., 76–82). There is a long funeral service (Euch., ed. cit., 393-470). For all these rites (except the Liturgy) a priest does not wear all his vestments but (over his cassock) the epitrachelion and phainolion. The high black hat without a brim (kaλŋµaúkiov) worn by all priests of this rite is well known. It is worn with vestments as well as in ordinary life. Bishops and dignitaries have a black veil over it. All clerks wear long hair and a beard. For a more detailed account of all these rites see "Orth. Eastern Church", pp. 418–428.

The Orthodox Service-books in Greek are published at their official press at Venice (various dates: the Euchologion quoted here, 1898); the Uniat ones at Rome (Propaganda). There is also an Athenian edition; and the Churches that use translations have published their versions. Provost Alexios Maltzew (of the Russian Embassy church at Berlin) has edited all the books in Old Slavonic with a parallel German translation and notes (Berlin, 1892); RENAUDOT, Liturgiarum orientalium collecto (2d ed., 2 vols., Frankfort, 1847); NEALE, The Liturgies of St. Mark, St. James, St. Clement, St. Chrysostom, St. Basil (London, 1875, in Greek); another volume contains The Trans- lations of the Primitive Liturgies of St. Mark, etc.; ROBERTSON, The Divine Liturgies of Our Fathers among the Saints John Chrysostom, Basil the Great and that of the Presanctified (Greek and English, London, 1894); DE MEESTER, La divine liturgie de S. Jean Chrysostome (Greek and French, Paris, 1907); Η θεία λειτουργία, περιέχουσα τὸν ἑσπερινον, κ. τ. λ. (Athens, 1904; STORFF, Die griechischen Liturgien, XLI of THALHOFER, 1894); CHARON, Les saintes et divines Liturgies, etc. (Beirut, Bibliothek der Kirchenvater (Kempten, 1877); Kitāb al-lītūrgiat al-ilahiyych (Melchite Use in Arabic, Beirut, 1899); GOAR, Euchologion, sive Rituale Græcorum (2nd ed., Venice, 1720); PROBST, Liturgie der drei ersten christlichen Jahrhunderte (Tü- bingen, 18701; ANON., Liturgie des vierten Jahrhunderts und deren Reform (Munster, 1893); KATTENBUSCH, Lehrbuch der ver- gleichenden Konfessionskunde: Die orthodoxe anatolische Kirche (Freiburg im Br., 1892); NILLES, Kalendarium manuale utrius- que ecclesia (2nd ed., Innsbruck, 1896-97); PRINCE MAX OF SAXONY, Praelectiones de Liturgis orientalibus (Freiburg im Br. Apostolic (Græco-Russian) Church (Boston and New York 1908), I; HAPGOOD, Service-Book of the Holy Orthodox-Catholi 1906); ALLATIUS, De libris et rebus eccl. Græcorum (Cologne 1646); CLUGNET, Dictionnaire grec-français des noms liturgique en usage dans l'église grecque (Paris, 1895); ARCHATZIKAKI Etudes sur les principales Files chrétiennes dans l'ancienne Eglis d'Orient (Geneva, 1904); DE MEESTER, Officio dell' inno acatist (Greek and Italian, Rome, 1903); GELZER, Geistliches und Welt liches aus dem turkisch-griechischen Orient (Leipzig, 1900); GAIS SER, Le système musical de l'Eglise grecque (Maredsous, 1901 REBOURS, Traité de psaltique. Theorie et pratique du chant dan l'Eglise grecque (Paris, 1906); FORTESCUE, The Orthodox Easter Church (London, 1907).

ADRIAN FORTESCUE.

Constitutionists. See JANSENISTS.

Constitutions, ECCLESIASTICAL.—The term constitution denotes, in general, the make-up of a body either physical or moral. Used in reference to civ or religious societies, the word, in the singular, sign fies the fundamental law determining their governin legislative, and executive organism; in the plural denotes the enactments, ordinances, and laws issue by the supreme authority to further the object of th society. In legal language the term constitution denotes only church ordinances, civil ordinances beir termed leges, laws. The constitutiones ecclesiasti have in common with the leges civiles the bindin power derived from the authority of their framers, b they differ from them as the Church differs from ci society, viz. in their origin, object, and sanctic Civil laws are enactments of a power directly hum and only Divine in its first cause; their primary obje is the furtherance of temporal welfare; and their sar tion, temporal penalties. Ecclesiastical constitution on the other hand, emanate from an authority direct of Divine institution; their ultimate object is to pr mote the salvation of souls in the Kingdom of God earth; their sanction consists in spiritual penalties. In the total complex of laws bearing on matt spiritual, ecclesiastical constitutions stand midw between the Divine and the natural law. The Div law is contained in the Scriptures interpreted by L ing, authoritative tradition, e. g. the Ten Comniar ments, the constitutions of the Church, the admin