Page:The Nestorians and their rituals, volume 2.djvu/270

242 3. The Chaldeans are communicated with the host dipped in the wine; whereas the Nestorians, laymen, and clergy, partake of the body and of the blood separately.

The practice of the present day is for the officiating priest to put the bread into the mouths of the communicants; but this is evidently a departure from the ancient practice among the Nestorians, as from one of the prefaces appointed for the greater festivals, we learn that formerly it was put into their hands. The preface is as follows, and is still chanted by the deacons whilst the people are communicating:

"Strengthen, O, the hands which are stretched out, and those which have taken this holy thing for the forgiveness of sins, and enable them to bring forth fruit unto Thee. O , fit the mouths which have praised Thee in Thy holy house to sing and to glorify Thee. Let not the ears which have listened to the sound of Thy praises hear the voice of terror. The eyes which have beheld Thy great compassion, grant that they may look upon the hope of Thy glory. So order the tongues which have sung Holy, Holy, Holy, unto Thee, that they may ever declare Thy truth. Guide the feet which have trodden in the church to the city of light. Renew the bodies of them who have eaten of Thy holy body with a new life. Increase to this our congregation which worships Thee all needful succour; and so confirm Thy love in us that we may grow thereby, and ever glorify Thee. Open the door to these our prayers, and let our service be acceptable unto Thee."

4. The Chaldeans reserve what is left of the consecrated elements; whereas the Nestorian liturgies direct that the officiating priest shall consume what is over and above after the communicants have partaken.

5. According to the order of the Nestorian rituals there should be a celebration of the 's Supper every Sunday and Friday, and on every Church festival throughout the year; but the Lectionaries do not provide Gospels and Epistles for the Fridays. It is also directed that there should be a celebration every day of the first, middle, and last week in Lent, with the exception of Good Friday, also on every day of the week following the feast of Easter. At the present day, however, the celebration of the Holy Eucharist is restricted to Sundays and