phrase, “We offer unto Thee this reasonable Service on behalf of the world, on behalf of the Holy Catholic and Apostolic Church237.” In some particulars Cyril’s summary agrees most nearly with the Clementine Liturgy, as, for example, in the prayer “for the King and those in authority, and for the whole army, xxxvii that they may be at peace with us238.”  In others he follows the Liturgy of S. James, as in the intercession for “every Christian soul afflicted and distressed, that stands in need of Thy pity and succour239.” Cyril next describes the commemoration of departed Saints, and “of all who in past years have fallen asleep among us,” that is, in the bosom of the Church, and states his belief “that it will be a very great benefit to the souls, for whom the supplication is put up while that holy and most awful Sacrifice is presented240.”  He refers to objections against this belief, and brings forward in defence of it a reason applicable only to sinners:  “When we offer,” he says, “our supplications for those who have fallen asleep, though they be sinners, we offer up Christ sacrificed for our sins, propitiating our merciful God for them as well as for ourselves241.”  His language on this subject seems in fact to shew an advance in doctrine beyond the earliest Liturgies.  In those of S. James and S. Basil we find prayers that the offering may be acceptable as a propitiation “for the rest of the souls that have fallen asleep aforetime,” and again, “that we may find mercy and grace with all the Saints who have ever been pleasing in Thy sight from generation to generation, forefathers, fathers, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Teachers, holy men, and every righteous spirit made perfect in the faith of Thy Christ.” There is nothing here, nor in the Clementine Liturgy, nor in that of S. Mark, correspond- ing to the purpose which Cyril ascribes to the commemoration, “that at their prayers and intercessions God would receive our petition.”  In the Anaphora of S. Chrysostom contained in the later form of the Liturgy of Constantinople we find, apparently for the first time, this prayer added to the commemoration of all Saints, “at whose supplications look upon us, O God.” There was much controversy on the subject of prayers for the dead in Cyril’s time, and the objections which he notices were brought into prominence by Ærius, and rebuked by Epiphanius242. 237 Ib. p. 115. 238 Ib. p. 18. 239 Hammond, Liturgy of S. James, p. 44. 240 § 9. 241 § 10. 242 Hæres. lxxv. § 7.  Cf. Bingh. Ant. XV. c. 3, § 16; Dict Chr. Biog. “Aerius.” 48 Eucharistic Rites.  Liturgy.