Book may have numerous typos, missing text, images, or index. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1891. Excerpt: ... CHAPTER X. WORSHIP AND CEREMONIES. Comp. vol. III. ch. VII. (374 sqq.), and Neandee III. 123-140; 425455 (Boston ed.). § 92. Tlie Mass. Comp. vol. III. 96-101 (p. 502 sqq.) and the liturgical Lit. there quoted; also the works on Christian and Ecclesiastical Antiquities, e. g. Siegel III. 361-411. The public worship centered in the celebration of the maas, as an actual, though unbloody, repetition of the sacrifice of Christ for the sins of the world. In this respect the Eastern and Western churches are fully agreed to this day. They surround this ordinance with all the solemnity of a mysterious symbolism. They differ only in minor details. Pope Gregory I. improved the Latin liturgy, and gave it that shape which it substantially retains in the Roman church.1 He was filled with the idea that the eucharist embodies the reconciliation of heaven and earth, of eternity and time, and is fraught with spiritual benefit for the living and the pious dead in one unbroken communion. When the priest offers the unbloody sacrifice to God, the heavens are opened, the angels are present, and the visible and invisible worlds united.' 1 See the Ordo Mmm Romance Grer/orianut, compared with the Ordo Gelasiunus, Ambroiiianus, Oallicanus, Afozarabicus. etc, in Daniel's Oodex Liturg. vol. I. 3-168. * Dialog. I. IV. c 58 (in Migne'a ed. III. 425 nq.): "Qui* fidelium habere duhium possit, in ipsa immolalinnix hnra id sacirdotis vocem ccelos aperiri, in Mo Jcsu Christi mysterin angeJornm chorox a4
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