[110] A translation, with notes, has been edited by the Bishop of Salisbury in a small volume issued by the S.P.C.K. (Early Church Classics). The Greek text will be found in an article by the Rev. F. E. Brightman, Journal of Theological Studies, October 1899.
[111] These references to the Liturgies might be supplemented by quotations from the patristic writings, e.g. those of Irenæus, Tertullian, Cyril of Jerusalem, and Gregory of Nyssa. The last named went so far as to make Baptism with faith to be the salvation of the soul, and the partaking of the Eucharist the salvation of the body. See Bishop Gore, The Body of Christ, p. 69; and Bethune Baker, Introduction to the History of Christian Doctrine, pp. 399, 412.
[112] pp. 370, 381. Compare also the witness of St. Thomas à Kempis in regard to the power of this Sacrament. ‘The grace is sometimes so great that out of the fulness of devotion here given not the mind only but the weak body also feels great increase of strength bestowed on it’ (vires sibi praestitas sentiat ampliores). De Imit. iv. 1.
[113] It would seem that the fuller form, ‘corpus et animum meam,’ was used by the priest at his own communion in the Mozarabic rite; and that a similar form was prescribed in the Cologne use of the fourteenth century for communicating the people. (Daniel, Codex Liturgicus, i. pp. 105, 147.) Otherwise the rule was as stated above. It is interesting to note, however, that the words ‘corpus et’ were very generally employed in administering to the sick in medieval England (see the York Manual, Surtees, lxiii. pp. 51, 52).
[114] Body of Christ, p. 64.
[115] For proofs of my assertions regarding the teachings of Science and Health, I must refer the reader to my book The Truth and Error of Christian Science.