Byzantine Liturgies: Basil. Chrysostom

Thus, these two appear to him as the all-governing standard liturgies: the assumption is close that the Anaphora of the Apostles is precisely that which was later designated by the name of Chrysostom. A liturgy of Theodore of Mopsuestia has been preserved for us in the Syriac language².

The Council in Trullo of 692 clearly knows nothing yet of a liturgy bearing the name of John Chrysostom, as it appeals—regarding the custom of mixing water with the communion wine—only to the tradition of the Church of Constantinople, which allegedly stems from the same John Chrysostom whom the Armenians (who were being opposed in this canon) cite as a witness for the use of unmixed wine. But, the synod continues, James the brother of the Lord, the first bishop of Jerusalem, and Basil the archbishop of Caesarea engraphōs tēn mystikēn hēmin hierourgian parade-dōkotes houtō teleioun en tē theia leitourgia ex hydatos te kai oinou to hieron potērion ekdedōkasin having handed down to us in writing the mystical liturgy, have thus ordained that the holy cup be completed in the divine liturgy with water and wine. Thus, in contrast to Chrysostom, a written liturgy of James and Basil is clearly attested. Our Liturgy of James mentions the mixture at the narrative of institution (Br. 52${7}$): kerasas ex oinou kai hydatos having mixed from wine and water; the Liturgy of Basil does the same, but more briefly (Br. 328${10}$): kerasas having mixed. The Liturgy of Chrysostom does not mention the mixture: the emphatic appeal to the text of the Liturgy of James and the Liturgy of Basil, and the deliberate highlighting that these were fixed in writing, would have been nonsensical if the Armenians

1. adv. incorrupticolas et Nestorianos III 19 (Mai Spicil. Rom. X 2, 74 = Migne 86, 1 p. 1368 c: He dares another evil, no less than the aforementioned. For he plans a different anaphora than that handed down to the churches from the fathers, respecting neither the one of the Apostles nor the one written in the same spirit by the great Basil, nor judging any of them worthy of account. In which anaphora he has completed a rite of blasphemies (not prayers)). The person criticized is Theodore, not Nestorius, as de Meester in Chrysostomika 254, 1 mistakenly writes.
2. Lat. in Renaudot, Liturgiarum orientalium collectio, Paris 1716, 2, 616.