12 [So as to be sure no enemy was among the faithful.]
13 These clauses are elliptical. After "prayer" supply "remain;" the door is for "shut the door;" and "all erect," for "stand all erect."
14 [Here begins the Liturgy of the Faithful.]
15 [Here is the Great Entrance, or bringing-in of the unconsecrated elements. It has a symbolical meaning (Heb. i. 6) now forgotten; and here, instead of the glorified Christ, no doubt the superstitious do adore bread and wine in ignorance.]
16 [The sexes sat apart, the salutations of each confined to its own: an apostolic feature. 1 Pet. v. 14 et alibi; and see Clementine, p. 486, supra. Note that beautiful tribute of Augustine to the purity of primitive rites, "Honesta utrinsque sexus discretione," Civ. Dei, lib. ii. cap. xxviii. p. 77, ed. Migne.] See vol. ii. 291 and iii. 686, this series.]
17 [A token of the Ante-Nicene age, though some think of the later asceticism.]
18 [Here an interpolation as follows: "Let us commemorate our all-holy, pure, most glorious, blessed lady, God-mother, and ever-virgin Mary, and all the holy and just, that we may all find mercy through their prayers and intercessions." On which, and like interpolations (the Clementine free from all this), see Scudamore, p. 381.]
19 [Strongly censured by Hickes as a superstitious innovation (p. 153), with other evils introduced after the pseudo-Council of Nice A.D. 787, of which this is the least.]
20 [The Gospel and the Epistle sides.]
21 ["And Mary said, My soul doth magnify," etc.]
22 [In such places Amens are to be supposed.]
23 [Propitiation, not expiation.]
25 [See Field on "the meaning of the veil," p. 294, where he differs from authors who make it a late innovation, also pp. 448, 449.]
26 [This great primitive thought has been frittered away by references to the veil covering the oblation.]