From the commemoration of the departed Cyril passes at once to the Lord’s Prayer243, omitting the Preface which is found in the Liturgies of S. James and S. Mark.  In the Clem- entine Liturgy, contrary to general use, the Lord’s Prayer is not said at all.  Cyril adds an exposition of each petition, and gives an unusual explanation of ἐπιούσιος, for which see the footnote:  he also explains τοῦ πονηροῦ as referring to “the wicked one,” following in this the Embolismus of S. James, “deliver us from the wicked one and from his works.” “After this the Bishop says, Holy things for holy men244.”  Chrysostom explains this as being both an invitation to the Faithful in general to communicate, and a warning to the unholy to withdraw.  “The Bishop, with loud voice and awe-inspiring cry, raising high his arm like a herald, and standing on high in sight of all, above that awful silence cries aloud, inviting some and repelling others, and doing this not with his hand, but with his tongue more clearly than with the hand..…For when he says, Holy things for the holy, he means this:  Whosoever is not holy, let him not draw near245.” In regard to the doctrinal significance of the formula, Dr. Waterland’s remarks should be consulted246. The response of the people to the “Sancta Sanctis” is given by Cyril247 in accordance with the Liturgy of S. James and the Clementine:  “One is Holy, One is the Lord, Jesus Christ:”  but he does not mention the “Gloria in excelsis” nor the “Hosanna,” both of which follow here in the Clementine. “After this,” says Cyril, “ye hear the chanter inviting you with a sacred melody to the Communion of the Holy Mysteries, and saying, O taste and see that the Lord is good248.  xxxviii This agrees with the Clementine rubric:  “Let the 33rd Psalm be sung while all the rest are partaking.”  In the Liturgy of S. James, while the Bishop is breaking the Bread and dipping in the Wine, the “Agnus Dei” and several Psalms were sung:  but of these there is no mention in the Clementine Liturgy or in Cyril. On Cyril’s directions for receiving the Bread and the Cup with due reverence, see the footnotes on the passages249. His final injunction to remain for the prayer and thanksgiving is taken from that in the Clementine Liturgy:  “Having partaken of the precious Body and the precious Blood of Christ, let us give thanks to Him who hath counted us worthy to partake of His holy Mys- 243 Mystag. V. § 11. 244 Ib. § 19. 245 Hom. xvii. in Hebr.  These Homilies were edited after Chrysostom’s death. 246 A Review of the Doctrine of the Eucharist, c. x. 247 § 19. 248 § 20. 249 §§ 21, 22. 49 Eucharistic Rites.  Liturgy.