Testament of Our Lord

Historical English source page 200

180 NOTES [1. 26 We praise Thee, etc.] This response is an instance of anti- phonal singing, in which the minister says a verse and the people answer with another ; cf. the Gloria Patri and Ps. exxxvi. See below, p. 181. : That cannot be injured (p. 80).] Compare the rule about Communion, pp. 137, 239. In Thine own person (p. 80).] Syr. qnfima. In the Euty- chian and Nestorian controversies of the fifth century, the Eutychians maintained one qnim4 and the Nestorians two qnimis in our Lord, while both taught one Pars6pa. Four hymns of praise (p. 81).] The hymns of Moses would be Exod. xv. 1-21 and Deut. xxxii. 1-43; the hymn of Solomon, the Song of Songs; those of the Prophets, the Song of Isaiah (Isa. xii.), the Song of Hezekiah (Isa. xxxviii. 10-20), the Song of Habakkuk (Hab. iii.), the Song of Hannah (1 Sam. ii. 1-10), and the Song of the Three Children (Apocryphal part of Daniel ; ef. Test. II. 24). See Bona, Div. Psalmod. xvi. 12, as to songs from Scripture used in the Latin Church, and the reason he gives why the Song of Solomon is not used. Three deacons, three presbyters (p. 81).] See p. 192. This number, of course, does not mean the whole number in the city. For the choir, see below. The applied Sursum Corda with Benediction (p. 82). Test. applies this from the Eucharist to the other offices; at the beginning of this chapter there is also a reminiscence of the Sursum Corda. The East Syrians similarly apply it in the baptismal office. The Tormentor of darkness, the Ray of light (p. 83).] If the reference is to St. Matt. viii. 29, the “darkness” would be the powers of darkness, Satan and his angels. Compare Milton’s “ Of the eternal, co-eternal Beam.” Who adornest all (p. 83).] The same thought is found in a prayer in the (thirteenth century) Pontifical of Bishop David de Bernham of St. Andrews. THE CHorr (p. 81). It is not very easy to reconcile the notices here and in II. 11, 22, either as to the composition of the choir or as to the method of antiphonal singing. Some features, however, are prominent. (1) The singers are not yet a separate “order” (a mark of early date), whereas in A.C. ii. 11 (Lagarde, 106°) they are distinctly so (W8otc); so in Ap. Can. 43 (42) and 69 (68); and at Laodicea (can. 23) cantors are not allowed to wear a stole, a sign that they wished to do so and were pushing their claims as an order. The “boys” are mentioned in all the three Test. passages; cf.