I The Sources

could have immediately appealed to the text of a liturgy attributed to Chrysostom, in which the formula for mixing was absent according to their rite, instead of the passage from Homily 82, 2 on Matthew (VII 784 a Montf.) which they cited.

Our liturgical sources for the Syrian church province reach back into much earlier times. Bishop Cyril of Jerusalem describes the divine service customary in Jerusalem in detail in his five Mystagogical Catecheses held around 350: the material is compiled in Kl. Texte 5² pp. 10–16 (from which I cite), Br. 464–470, C. Kirch, Enchiridion fontium historiae eccles. antiquae Handbook of Sources for Ancient Church History (1910) no. 475–489, and elsewhere.

Cap.

The second book of the Apostolic Constitutions likewise brings a fairly detailed description of the divine service in c. 57 (= Kl. Texte 5² pp. 7–10, Br. 28–30); since this is not yet found in the underlying Didascalia—see the clear compilation in Funk’s edition—it belongs to the author of the Constitutions, thus giving us the custom of the Antiochene church province in the 4th century. However, the same work provides us for the same time and region in Book VIII 5$_{11}$–15 with a complete divine service formula with all prayers, the oldest preserved so-called "Clementine" liturgy: special edition in Kl. Texte 61, Br. 3–27.

The data that can be deduced from the Antiochene writings and sermons of John Chrysostom for the same period are compiled in Br. 470–481¹, then Br. 481–487 contain testimonies of writers from the Syro-Palestinian church for the next four centuries. The valuable information from the 5th century by Dionysius the Areopagite is given in Br. 487–490.

Cf. earlier Bingham, Origines ed. Grischovius V 193–234; little in the edition of Montfaucon XIII 180–184. A study by W. Eltester on this subject will appear as Vol. 8 of the "Arbeiten zur Kirchengeschichte" Studies in Church History.