EUCHERIUS
595
EUCHOLOGION
The lives of the three saints may be found in the Acta SS.,
Jan., II, 917-22 (feast of St. Valerius), and in the Moji. Ger.
Hist.. Scriptores. VIII, 111-174. See also Rettberg, Kirchen-
geschicfUe Deutschtands, I, 74-82; Hauck, Kirchengeschichte
Deutschlands, 2d ed., I, 4 sqq.; Marx, Geschichte des Erzstifta
Trier (Trier, 1S58), I. 32-60; Beissel, Geschichte der Trierer
Kirchen (Trier, 1888), I, 10 sqq.
Gabriel Meier.
Eucherius, Saint, Bishop of Lyons, theologian, b. in the hitter half of the fourth century; d. about 449. On the death of his wife he withdrew to the monastery of Lerins, where his sons, Veranius and Salonius, lived, and soon afterward to the neighbouring island of Lerona (now Sainte-Marguerite), where he devoted his time to study and mortification. Desirous of joining the anchorites in the deserts of the East, he consulted John Cassian, who, in reply, sent him some of his "Collationes", describing the daily lives of the hermits of the Thebaid. It was at this time that Eucherius wrote his beautiful letter " De laude Ererai" to St. Hilary of Aries (o. 428). Though imitating the virtues of the Egyptian solitaries, he kept in touch with men renowned for learning and piety, e. g. Cas- sian, St. Hilary of Aries, St. Honoratus, later Bishop of Marseilles, and Valerian, to whom he wrote his "Epistola parsnetica de contemptu mundi". The fame of Eucherius was soon so widespread in south- eastern Gaul, that he was chosen Bishop of Lyons. This was prol)ably in 434 ; it is certain, at least that he attended the First Council of Orange (441) as Metro- politan of Lyons, and that he retained this dignity until his death. In addition to the above-mentioned letters, Eucherius wrote " Formularium spiritualis in- telligentiae ad Veranium", and " Institutiones ad Salonium", besides many homilies. His works have been published both separately and among the writ- ings of the Fathers. There is no critical edition but the text is most accessible in Migne, " P.L.",L, 685-894. In the same volume (appendix, 893-1214) is to be found a long series of works attributed to Eucherius, some of doubtful authenticity, others certainly apoc- ryphal.
Allegre in Rev. de Marseille (Marseilles, 1862), VIII, 277- 85, 345-58, 409-18; GouiLLonD. S. Eucher, Lerins, et Veglise de Lyon au V^ siicle (Lyons. 1881); Mellier. De t)i((ic/scrip/w •S. Eucherii Lufjdunensis episcopi (Lyons, 1877); Rev. du Lyon- nais (Lyons, 1S68), CVI, 422-46; Bardenhewer, Patrology, tr. Shahan (Freiburg-im-Br., St. Louis, 1908), S18-19.
Leon Clugnet.
Euchites. See Mbssalians.
Euchologion (cixo\6yiov) , the name of one of the chief service-books of the Byzantine Church. It corresponds more or less to our Missal and Ritual. The Euchologion contains first, directions for the dea- con at the Hesperinon (Vespers), Orthros (Lauds), and Liturgy. The priest's prayers and the deacon's lit- anies for those two hours follow. Then come the Lit- urgies; first, rubrics for the holy Liturgy in general, antl a long note about the arrangement of the breads at the Proskomide. The Liturgy of St. John Chrysos- tom is the frame into which the others are fitted. The Euchologion contains only the parts of priest and dea- con at full length, first for the Chrysostom-liturgy, then for those parts of St. Basil's Liturgy that differ from it, then for the Presanctified-Liturgy, beginning with the Hesperinon that always precedes it. After the Liturgies follow a collection of sacraments and sacramentals with various rules, canons, and bless- ings. First the rite of churching the mother after child-l)irth (fi5x"' f yvvaTKa Xexi^), adapted for various conilitions, then certain "canons of the Apostles and Fathers" about baptism, prayers to be said over catechumens, the rite of baptism, followed by the washing (dir(5Xoi;<ris) of the child, seven days later, certain exorcisms of St. Basil and St. John Chry.sos- tom, and the rite of consecrating chrism iiiipov) on ^Iaundy Thursday. Then follow the ordination ser- vices for deacon, priest, and bishop (there is a second
rite of ordaining bishops " according to the exposition
of the most holy Lord Metrophanes, Metropolitan of
Nyssa"), the blessing of a hegumenos (abbot) and of
other superiors of monasteries, a prayer for those who
begin to serve in the Church, and the rites for minor
orders (reader, singer, and subdeacon).
The ceremonies for receiving novices, clothing monks in the mandyas (the " little habit") and in the " great and angelic habit " come next, the appointing of a priest to be confessor {-wveviiaTLKbi) and the manner of hearing confessions, prayers to be said over persons who take a solemn oath, for those who Incur canonical punishments, and for those who are absolved from them. Then comes a collection of prayers for various necessities. A long hymn to Our Lady for "forgive- ness of sins", WTitten by a monk, Euthymius, follows, and we come to the rites of espousal, marriage (called the "crowning", Sre^aKw/ia, from the most striking feature of the ceremony), the prayers for taking off the crowns eight days later, the rite of second mar- riages (called, as by us, "bigamy", iiyaula, in which the persons are not crowned), and the very long unc- tion of the sick (ri 3710^ (\aiov), performed nor- mally by seven priests. Next, blessings for new churches and antiminsia (the corporal containing relies they use for the Liturgy; it is really a kind of portable altar), the ceremony of washing the altar on Maundy Thursday, erection of a Stauropegion (exempt monastery), the short blessing of waters (ay laa fibs), and the great one (used on the Epiphany) followed by a sacramental which consists of bathing [vnrT-iip) afterwards. After one or two more ceremonies, such as a curious rite of kneeling (7o>'i/kXio-is, otherwise a rare gesture in the Eastern Churches) on the evening of Whitsunday, exorcisms, prayers for the sick and dy- ing, come the burial services for laymen, monks, priests. Then follows a very miscellaneous collection of prayers and hymns (marked euxai 5id0opoi), can- ons of penance, against earthquakes, for time of pesti- lence, and war, and two addressed to Our Lady. More prayers for various occasions end the book. In modern Euchologia, however, it is usual to add the ".\postles" (the Epistles) and Gospels for the chief feasts (these are taken from the two books that con- tain the whole collection of liturgical lessons), and lastly the arrangement of the court of the oecumenical patriarch in choir, with rubrical directions for their various duties during the Liturgy. This last chapter is found, of course, only in the Orthodo.x book.
It will be seen, then, that the Euchologion is the handbook for bishops, priests, and deacons. It con- tains only the short responses of the choir, who have to use their own choir-books (Triodion, Pentekos- tarion, Oktoechos, Parakletike, Menologion). The Euchologion, in common with all Byzantine service- books, suffers from an amazing want of order. One discerns a certain fundamental system in the order of its chief parts; but the shorter services, blessings, prayers, hymns, etc. are thrown together pell-mell.
The first printed edition was published at Venice in 1526. The Orthodox official edition in Greek is printed (as are all their books) at the Phoenix press (TVTroypi<peiov 6 io/wl) at Venice (7th ed., edited by Spiridion Zerbos, 1898). There is also an .\thenian edition and one of Constantinople. The Churches that use other liturgical languages have presses (gen- erally at the capital of the country, St. Petersburg; Bukarest, Jerusalem) for their translations. Pro- vost .■\lexios -Maltzpwof the Russian Embas.sy Church at Berlin has edited the Euchologion in Old Slavonic and German with notes (Vienna, 1861, reprinted at Berlin, 1892). Uniats use the Propaganda edition and have a compendium (luKpiv tuxoXAvioi') contain- ing only the Liturgies, Apostles and (!cisik>Is, bap- tism, marriage, unction, and confession (Rome, 1S72). J. Goar, O.P., edited the Euchologion with very com- plete notes, explanations, and illustrations (Eucholo-
