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Another clear testimony of about the same date occurs in a sermon attributed to St. Dom Cabrol and others incline to the view that the kiss formed the natural sequel to the commemoration of the living and of the dead, and that all these three elements, which originally found a place at the Offertory, were deliberately transferred elsewhere in the course of some early revision of the Roman Liturgy, the commemoration of the living and of the dead being inserted separately in the great consecratory prayer, or Canon of the Mass, while the Pax was made to follow the Pater Noster, having been attracted to that position by the words "Forgive us our trespasses", etc. John Chrysostom, the Prayer Book of Serapion, and Anastasius Sinaita seem all to know of some such rite before Communion, and the practice of kissing the bishop's hand before receiving the Blessed Sacrament (see Card. Melania giuniore", note 41) may possibly be connected with it.
According to this second theory of the double kiss of peace, both the Roman and the Oriental liturgies omitted one of these salutations, the Oriental retaining that at the Offertory, the Roman that at the Communion.
In any case we have definite evidence that a kiss was on some occasions bestowed outside the actual liturgy. Similarly after the consecration of a bishop and, at a later date, after the coronation of a king, the personage so exalted, after he was enthroned, was saluted with a kiss, while a kiss, no doubt suggested by the Scriptural example of the prodigal son, was enjoined in many of the rituals for the absolution of a penitent.
After baptism the newly initiated, whether infants or adults, were embraced first by the baptizer and then by the faithful who were present (see Cyprian, "Ad Fidum Epis.", Ep. Of the kiss solemnly exchanged between those newly betrothed something will be said under MARRIAGE (q.v.), but we may note here the custom for Christians to bestow a last kiss, which then had a quasi-liturgical character, upon the dying or the dead.
Paul we meet the injunction, used as a sort of formula of farewell, "Salute one another in a holy kiss" ( en philemati hagio ), for which St. Conybeare (The Expositor, 3rd Ser., ix, 461, 1894) on the ground of two passages in Philo's "Quæstiones in Exodum" (ii, 78 and 118) that this was an imitation of a practice of the Jewish synagogues. In any case it seems probable that in these very early days the custom of Christians so saluting each other was not necessarily confined to the time of the liturgy.