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LITURGY OF
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See also:LITURGY OF See also:CONSTANTINOPLE See also:Mass of the Catechumens . After preparation and vesting . I . The See also:Deacon's See also:Litany . 2 . Three Anthems with accompanying prayers . 3 . Little Entrance, i.e. ceremonial bringing in of the See also:Book of the Gospels . 4 . The Trisagion, i.e. an See also:anthem with an accompanying See also:prayer different from the Latin Sanctus or Tersanctus 5 . See also:Epistle . 6 . See also:Gospel with a prayer preceding it . 7 . Bidding prayer . 8 . Prayer for catechumens . 9 . Dismissal of catechumens . -o . Spreading of the See also:corporal . Mass of the Faithful . Byers of the faithful . bic Hymn, " Let us who mystically represent the " not represented in the Latin See also:liturgy . ranee, i.e. of the unconsecrated elements with See also:incense `ercessions . - 2 See also:Cor. xiii . 14 . 22 . The invocation or Epiklesis . 23 . Intercession for the dead . 24 . Intercession for the living . 25 . The See also:Lord's Prayer . 26 . Prayer of humble See also:access (a) for See also:people (b) for See also:priest . 27 . See also:Elevation with the invitation " See also:Holy things to holy people." 28 . Fraction . 29 . Commixture . 30 . Thanksgiving . 31 . See also:Benediction . In both these lists many interesting features of ceremonial, the use of incense, the infusion of warm See also:water (See also:Byzantine only), &e., have not been referred to . The lists must be regarded as skeletons only .
There are six See also:main families or See also:groups of liturgies, four of them being of Eastern and two of them of Western origin and use
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They are known either by the names of the apostles with whom they are traditionally connected, or by the names of the countries or cities in which they have been or are still in use
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See also:Group I
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The Syrian Rite (St See also:
The See also:Persian Rite (SS
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Adaeus and See also:Maris).—This Nestorian rite is represented by the liturgy which bears the names of SS
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Adaeus and Marls together with two others named after See also:Theodore of Mopsuestia and See also:Nestorius
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This group has sometimes been called " See also:East-Syrian." The titles of three more of its now lost liturgies have been preserved, namely those of See also:Narses, Barsumas and Diodorus of See also:Tarsus
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The liturgy of the Christians of St See also: Where it survives, it has been more or less assimilated to the Roman See also:pattern . It prevailed once throughout See also:Spain, See also:France, See also:northern Italy, See also:Great See also:Britain and See also:Ireland . The See also:term "Ephesine " has been applied to this group or See also:family of liturgies, chiefly by See also:English liturgiologists, and the names of St John and of See also:Ephesus, his See also:place of See also:residence, have been pressed into service in support of a theory of Ephesine origin, which, however, lacks See also:proof and may now be regarded as a discarded See also:hypothesis . Other theories represent the Gallican to be a survival of the See also:original Roman liturgy, or as an importation ' These elusion of ire of certain to a See also:tract c, reign of Edwt . , or " Triumphal Hymn." See also:Littleton's Institution, prefaced by See also:recital of the r, rq the time all . I in prod, into Western Europe from the east through a Milanese channel . The latter is See also:Duchesne's theory (See also:Christian See also:Worship, See also:London, 1904, 2nd ed., p . 94) . We must be content with mentioning these theories without attempting to discuss them . The See also:chief traces of See also:oriental See also:influence and See also:affinity See also:lie in the following points:—(1) various proclamations made by the deacon, including that of " Silentium facite " before the epistle (See also:Migne, Pat . See also:Lat. tom. lxxxv. See also:col . 534); (2) the presence of a third See also:lesson preceding the epistle, taken from the Old Testament; (3) the occasional presence of " preces " a See also:series of See also:short intercessions resembling the Greek " Ektene " or deacon's litany; (4) the position of the See also:kiss of See also:peace at an See also:early point in the service, before the canon, instead of the Roman position after See also:consecration; (5) the exclamation " Sancta See also:sanctis " occurring in the Mozarabic rite, being the counterpart of the Eastern " 'Pa hyia roil $ytocs," that is " holy things to holy people "; (6) traces of the presence of the " Epiklesis," that is to say, the invocation of the Holy Spirit, in its Eastern position after the words of institution, as in the prayer styled the See also:Post-pridie in the Mozarabic service for the second See also:Sunday after the See also:octave of the See also:Epiphany: " We beseech thee that See also:thou wouldest sanctify this See also:oblation with the permixture of thy Spirit, and conform it with full transformation into the See also:body and See also:blood of our Lord Jesus See also:Christ " (Migne, Pat . Lat. tom. lxxxv. col . 250) . On the other See also:hand the great variableness of its parts, and the immense number of its proper prefaces, ally it to the Western family of liturgies . We proceed now to give a more detailed See also:account of the chief liturgies of this group . 1 . The Mozarabic Liturgy.—This was the See also:national liturgy of the See also:Spanish church till the See also:close of the 11th century, when the Roman liturgy was forced upon it . Its use, however, lingered on, till in the 16th century See also:Cardinal See also:Jimenes, anxious to prevent its becoming quite obsolete, had its books restored and printed, and founded a See also:college of priests at See also:Toledo to perpetuate its use . It survives now only in several churches in Toledo and in a See also:chapel at See also:Salamanca, and even there not without certain Roman modifications of its original See also:text and See also:ritual . Its date and origin, like the date and origin of all existing liturgies, are uncertain, and enveloped in the mists of antiquity . It is not derived from the See also:present Roman liturgy . Its whole structure, as well as See also:separate details disprove such a parentage, and therefore it is See also:strange to find St Isidore of See also:Seville (See also:Lib. de See also:Eccles . Offic. i .
15) attributing it to St Peter
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No proof is adduced, and the only value which can be placed upon such an unsupported assertion is that it shows that a very high and even apostolic antiquity was claimed for it
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A theory, originating with Pinius, that it may have been brought by the Goths from Constantinople when they invaded Spain, is as improbable as it is unproven
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It may have been derived from See also:Gaul
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The Gallican See also:sister stood to it in the relation of twin-sister, if it could not claim that of See also:mother
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The resemblance was so great that when See also: Gallican Liturgy.—This was the See also:ancient and national liturgy of the church in France till the commencement of the 9th century, when it was suppressed by See also:order of See also:Charlemagne, who directed the Roman See also:missal to be everywhere substituted in its place . All traces of it seemed for some time to have been lost until three Gallican sacramentaries were discovered and published by See also:Thomasius in 168o under the titles of Missale Gothicum, Missale Gallicum and Missale Francorum, and a See also:fourth was discovered and published by See also:Mabillon in 1687 under the title of Missale Gallicanum . Fragmentary discoveries have been made since . Alone discovered fragments of eleven Gallican masses and published them at Carlsruhe in 185o . Other fragments from the library at St See also:Gall have been published by See also:Bunsen (Analecta Ante-Nicaena, iii . 263–266), and from the Ambrosian library at See also:Milan by Cardinal See also:Mai (Script . See also:Vet . Vat . See also:Coll. iii . 2 . 247) . A single See also:page was discovered in Gonville and See also:Caius College, See also:Cambridge, published in Zeitschrift See also:file Kath . Theologie, vi . 370 . These documents, illustrated by early Gallican canons, and by allusions in the writings of Sulpicius See also:Severus, Caesarius of See also:Arles, Gregory of See also:Tours, Germanus of See also:Paris and other authors, enable us to reconstruct the greater See also:part of this liturgy . The previously enumerated signs of Eastern origin and influence are found here aswell as in the Mozarabic liturgy, together with certain other more or less See also:minute peculiarities, which would be of See also:interest to professed liturgiologists, but which we must not pause to specify here . They are the origin of the Ephesine theory that the Gallican liturgy was introduced into use by See also:Irenaeus, bishop of See also:Lyons (c . 130-200) who had learned it in the East from St See also:Polycarp, the See also:disciple of the apostle St John . 3 . Ambrosian Liturgy.—Considerable variety of See also:opinion has existed among liturgical writers as to the proper See also:classification of the "Ambrosian " or " Milanese" liturgy . If we are to accept it in its present See also:form and to make the present position of the great intercession for See also:quick and dead the test of its genus, then we must classify it as " Petrine " and consider it as a See also:branch of the Roman family . If, on the other hand, we consider the important See also:variations from the Roman liturgy which yet exist, and the traces of still more marked variation which confront us in the older printed and MS. copies of the Ambrosian rite, we shall detect in it an original member of the Hispano-Gallican group of liturgies, which for centuries underwent a See also:gradual but ever-increasing assimilation to Rome . We know this as a See also:matter of See also:history, as well as a matter of inference from changes in the text itself . Charlemagne adopted the same policy towards the Milanese as towards the Gallican church . He carried off all the Ambrosian church books which he could obtain, with the view of substituting Roman books in their place, but the completion of his intentions failed, partly through the See also:attachment of the See also:Lombards to their own See also:rites, partly through the intercession of a Gallican bishop named See also:Eugenius (Mabillon, See also:Mus . Ital. torn. i . Pars. ii. p . 1o6) . It has been asserted by See also:Joseph Vicecomes that this is an originally See also:independent liturgy See also:drawn up by St See also:Barnabas, who first preached the Gospel at Milan (De Missae Rit . 1 capp. xi. xii.), and this tradition is pre-served in the title and proper See also:preface for St Barnabas See also:Day in the Ambrosian missal (Pamelius, Liturgicon, i . 385, 386), but it has never•been proved . We can trace the following points in which the Ambrosian differs from the Roman liturgy, many of them exhibiting traces of Eastern influence . Some of them are no longer found in See also:recent Ambrosian missals and only survive in earlier See also:MSS. such as those published by Pamelius (Liturgicon, tom. i. p . 293), See also:Muratori (Lit . Rom . Vet. i . 132) and Ceriani (in his edition, 1881, of an ancient MS. at Milan) . (a) The prayer entitled " oratio super sindonem " corresponding to the prayer after the spreading of the corporal; (b) the See also:proclamation of silence by the deacon before the epistle; (c) the litanies said after the Ingressa (Introit) on Sundays in See also:Lent, closely resembling the Greek Ektene; (d) varying forms of introduction to the Lord's Prayer, in Coena Domini (Ceriani p . 116) in Pascha (lb. p . 129) ; (e) the presence of passages in the prayer of consecration which are not part of the Roman canon and one of which at least corresponds in import and position though not in words to the Greek Invocation: Tuum vero, est, omnipotens See also:Pater, mitlere, &c . (lb. p . 116) ; (f) the survival of a distinctly Gallican See also:formula of consecration in the Post-sanctus " in Sabbato Sancto." See also:Vere sanctus, vere See also:benedictus See also:Dominus nosier, &c . (lb. p . 125); (g) the varying nomenclature of the Sundays after See also:Pentecost; (h) the position of the fraction or ritual breaking of See also:bread before the Lord's Prayer; (i) the omission of the second oblation after the words of institution (Muratori, Lit . Rom . Vet. i . 133); (k) a third See also:lection or Prophetic from the Old Testament preceding the epistle and gospel; (l) the See also:lay offering of the oblations and the formulae accompanying their reception (Pamelius, Liturgicon, i . 297) ; (m) the position of the See also:ablution of the hands in the See also:middle of the canon just before the words of institution; (n) the position of the " oratio super populum," which corresponds in matter but not in name to the collect for the day, before the Gloria in Excelsis . 
4 . See also:Celtic Liturgy.—We postpone the See also:consideration of this liturgy till after we have treated of the next main group . VI . The Roman Rite (St Peter).—There is only one liturgy to be enumerated under this group, viz. the present liturgy of the Church of Rome,which, though originally See also:local in character and circumscribed in use, has come to be nearly co-extensive with the Roman See also:Catholic Church, sometimes superseding earlier national liturgies, as in Gaul and Spain, sometimes incorporating more or less of the ancient ritual of a See also:country into itself and producing from such See also:incorporation a sub-class of distinct Uses, as in See also:England, France and elsewhere . Even these subordinate Uses have for the most part become, or are rapidly becoming, obsolete . The date, origin and early history of the Roman liturgy are in the neighbouring kingdoms of See also:Scotland and Ireland, retained its See also:independence for centuries afterwards . An examination of its few extant service-books and fragments of service-books yields the following See also:evidence of the Gallican origin and character of the Celtic liturgy: (a) the presence of collects and anthems which occur in the Gallican or Mozarabic but not in the Roman liturgy; (b) various formulae of thanks-giving after communion; (c) frequent biddings or addresses to the people in the form of Gallican Praefationes; (d) the Gallican form of consecration, being a prayer called " Post-Sanctus " leading up to the words of institution; (e) the complicated rite of " fraction " or " the breaking of bread," as described in the Irish See also:treatise at the end of the See also:Stowe Missal, finds its only counterpart in the elaborate ceremonial of the Mozarabic church; (f) the presence of the Gallican ceremonial of Pedilavium or " Washing of feet " in the earliest Irish baptismal See also:office . For a further description of these and other features which are characteristic of or See also:peculiar to the Celtic liturgy the reader is referred to F . E . See also:Warren's Liturgy and Ritual of the Celtic Church (See also:Oxford, 1881) . See also:Period II . The Anglo-Saxon Church.—We find ourselves here on firmer ground, and can speak with certainty as to the nature of the liturgy of the English church after the beginning of the 7th century .
See also:Information is drawn from liturgical allusions in the extant canons of numerous See also:councils, from the voluminous writings of See also:Bede, See also:Alcuin and many other ecclesiastical authors of the Anglo-Saxon period, and above all from a considerable number of service-books written in England before the See also:Norman See also:Conquest
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Three of these books are missals of more or less completeness: (1) the See also:Leofric Missal, a composite loth- to 11th-century MS. presented to the See also:cathedral of See also:Exeter by Leofric, the first bishop of that see (1046-1072), now in the Bodleian library at Oxford; edited by F
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E
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Warren (Oxford, 1883); (2) the missal of See also:Robert of Jumieges, See also:archbishop of See also:Canterbury (1051-1052), written probably at See also:Winchester and presented by Archbishop Robert to his old monastery of Jumieges in the neighbourhood of See also:Rouen, in the public library of which it now lies; edited by H
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A
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See also: (a) Rubrics and other entries of a See also:miscellaneous character written in the See also:vernacular See also:language of the country . (b) The See also:commemoration of national or local See also:saints in the kalendar, in the canon of the mass and in the litanies which occur for use on See also:Easter Even and in the baptismal offices . (c) The presence of a few See also:special masses in See also:honour of those local saints, together with a certain number of collects of a necessarily local character, for the rulers of the country, for its natural produce, &c . (d) The addition of certain peculiarities of liturgical structure and arrangement interpolated into the otherwise purely Roman service from an extraneous source . There are two noteworthy examples of this in Anglo-Saxon service-books . Every Sunday and festival and almost every votive mass has its proper preface, although the number of such prefaces in the Gregorian sacramentary of the same period had been reduced to eight . There was a large but not quite equal number of triple episcopal benedictions to be pronounced by the bishop after the Lord's Prayer and before the communion . This See also:custom must either have been perpetuated from the old Celtic liturgy or directly derived from a Gallican source . Period III . Anglo-Norman Church.—The influx of numerous foreigners, especially from See also:Normandy and See also:Lorraine, which obscure . The first Christians at Rome were a Greek-speaking community, and their liturgy must have been Greek, and is possibly represented in the so-called Clementine liturgy . But the date when such a See also:state of things ceased, when and by whom the present Latin liturgy was composed, whether it is an original See also:composition, or, as its structure seems to imply, a survival of intermediate form of liturgy—all these are questions waiting some which One MS. exists which has been claimed to represent the Roman liturgy as it existed in the time of See also:Leo I., 440-461 . It was discovered at See also:Verona by See also:Bianchini in 1735 and assigned by him to the 8th century and published under the title of Sacramentarium Leonianum; but this title was from the first conjectural, and is in the See also:teeth of the See also:internal evidence which the MS. itself affords . The question is discussed at some length by Muratori (Lit . Rom . Vet. torn. i. cap. i. col.16) . See also:Assemani published it under the title of Sacramenlarium Veronense in torn. vi. of his Codex Liturg . Eccles . Univ . A MS. of the 7th or 8th century was found at Rome by Thomasius and published by him in 168o under the title of Sacramenlarium Gelasianum . But it was written in France and is certainly not a pure Gelasian codex; and although there is See also:historical evidence of See also:Pope See also:Gelasius I . (492-496) having made some changes in the Roman liturgy, and although MSS. have been published by Gerbertus and others, claiming the title of Gelasian, we neither have nor are likely to have genuine and contemporary MS. evidence of the real state of the liturgy in that pope's time . The most See also:modern and the best edition of the Gelasian Sacramentary is that by H . A . Wilson (Oxford, 1894) . The larger number of MSS. of this group are copies of the Gregorian Sacramentary, that is to say, MSS. representing or purporting to represent, the state of Roman liturgy in the days of Pope Gregory the Great . But they cannot be accepted as certain evidence for the following reasons: not one of them was written earlier than the 9th century, not one of them was written in Italy, but every one See also:north of the See also:Alps; every one contains internal evidence of a post-Gregorian date in the shape of masses for the repose or for the intercession of St Gregory and in various other ways . The Roman liturgy seems to have been introduced into England in the 7th, into France in the 9th and into Spain in the 11th century, though no doubt it was known in both France and Spain to some extent before these See also:dates . In France certain features of the service and certain points in the ritual of the ancient national liturgy became interwoven with its text and formed those many varying See also:medieval Gallican Uses which are associated with the names of different See also:French See also:sees . The chief distinguishing characteristics of the Roman rite are these: (a) the position of the great intercession for quick and dead within the canon, the commemoration of the living being placed just before and the commemoration of the departed just after the words of institution; (b) the See also:absence of an " Epiklesis " or invocation of the Holy See also:Ghost upon the elements; (c) the position of the " See also:Pax " or " Kiss of Peace after the consecration " and before the communion, whereas in other liturgies it occurs at a much earlier point in the service . Liturgies of the See also:British Islands . Period I . The Celtic Church.—Until recently almost nothing was known of the character of the liturgical service of the Celtic church which existed in these islands before the Anglo-Saxon Conquest, and continued to exist in Ireland, Scotland, See also:Wales and See also:Cornwall for considerable though varying periods of time after that event . But in recent times a See also:good See also:deal of See also:light has been thrown on the subject, partly by the publication or re-publication of the few genuine See also:works of See also:Patrick, See also:Columba, Columbanus, See also:Adamnan and other Celtic saints; partly by the See also:discovery of liturgical remains in the Scottish Book of See also:Deer and in the Irish Books of Dimma and Mulling.and the Stowe Missal, &c.; partly by the publication of medieval Irish compilations, such as the Lebar Brecc, LiberHymnorum, See also:Martyrology of Oengus, &c., which contain ecclesiastical kalendars, legends, See also:treatises, &c., of considerable but very varying antiquity . The evidence collected from these See also:sources is sufficient to prove that the liturgy of the Celtic church was of the Gallican type . In central England the churches, with everything belonging to them, were destroyed by the See also:heathen invaders at the close of the 5th century; but the Celtic church in the remoter parts of England, as well as are for See also:solution . preceded, accompanied and followed the Conquest, and the occupation by them of the highest posts in church as 'well as state had a distinct effect on the liturgy of the English church . These See also:foreign ecclesiastics brought over with them a preference for and a See also:habit of using certain features of the Gallican liturgy and ritual, which they succeeded in incorporating into the service-books of the church of Fngland . One of the Norman prelates, Osmund, See also:count of Seez, See also:earl of See also:Dorset, See also:chancellor of England, and bishop of See also:Salisbury (1078-1099), is credited with having undertaken the revision of the English service-books; and the missal which we know as the Sarum Missal, or the Missal according to the Use of Sarum, practically became the liturgy of the English church . It was not only received into use in the See also:province of Canterbury, but was largely adopted beyond those limits—in Ireland in the 12th and in various Scottish dioceses in the 12th and 13th centuries . It would be beyond our See also:scope here to give a See also:complete See also:list of the numerous and frequently minute See also:differences between a medieval Sarum and the earlier Anglo-Saxon or contemporaneous Roman liturgy . They lie mainly in differences of collects and lections, variations of ritual on Candlemass, Ash Wednesday and throughout Holy See also:Week; the introduction into the canon of the mass of certain clauses and usages of Gallican character or origin; the wording of rubrics in the subjunctive or imperative tense; the peculiar " Preces in prostratione "; the procession of Corpus Christi on See also:Palm Sunday; the forms of ejection and reconciliation of penitents, &c . The varying episcopal benedictions as used in the Anglo-Saxon church were retained, but the numerous proper prefaces were discarded, the number being reduced to ten . Besides the famous and far-spreading Use of Sarum, other Uses, more local and less known, See also:grew up in various English dioceses . In virtue of a recognized diocesan independence, bishops were able to regulate or alter their ritual, and to add special masses or commemorations for use within the limits of their |