Volume 1

A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood.

Date:: [between 1890 and 1899?]

Credit: A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood. Source: Wellcome Collection.

1049/1096 (page 1029)

$lows, in which ht notices likewise seven pe- titions—the first three tor things eternal, the last lour Lii te-nporal. In chapter xvi, Isidore speaks of the Niceiie (h-eeJ as piuclauned to the people at tlie time of the sacrifice, and in une next, of the priestly benedictions. In chapter xviii. h* teaches on the nature of the sacrifice. [Compare Elements, 1. 602.] (4.5.) Isidore does not mention the part of the service at which the Micene Creed, as he calls it, was recited; hut W3 know that at the third council of Toledo, in .589, king Reccared had ordered that the creed of the hundred and fifty should be recited “ in the liturgy before the Lord’s Prayer throughout all the churches of Spain and Gaul, according to the form of the Oriental churches.” [Creed, I. 491.] This position of the creed is not that which was adopted by the Roman church, but it is that which the creed of the hundred and fifty occu- pies in the liturgy which we must proceed now to discuss, namely— (46.) The Spanish or Mozara'nc Liturgy.— The Mozarabic Liturgy was first printed under the direction of Cardinal Ximenes, in the year 1500. The manuscript which he used must have been of a comparatively late date; for as Loren- zano, subsequently archbishop and cardinal, noticed in the preface to his edition (which was dedicated to Benedict XIY. and has been re- printed in Migne’s series, vol. Ixxxv.) the book makes mention of St. Fi-ancis, St. Dominic, St. Thomas Aquinas, St. Anthony of Padua, all belonging to the 13th century, to which 1 would add, that in the first part, amongst the greater festivals, there is a mass for the feast of Corpus Christi, which we know was not introduced until the same century. It would be extremely diffi- cult, therefore, to say what parts of the services are ancient, and what portions fall below the chronological limit by which we are bound ; and it must be understood that much that follows is stated under reservation. (47.) On comparing, however, the account given by St. Isidore, with the masses which we find in the Mozarabic Liturgy (as given by Lorenzano, Migne, p. 1U9; compare Daniel, i. p. 65, etc.), we have every point mentioned by Isidore repro- duced in the liturgy. The exhortation to the people is found almost everywhere, under the heading Missa. We have the Alleluia at the beginning, apparently, of every mass, except those to be used in Lent (Daniel, pp. 55-57). We have the prayer that God would receive the oblation (^ibid. p. 67). We have the prayer for the offerers {ibid. p. 69). The prayer for the Holy Spirit must have been displaced, for in the modern form it follows here. We have the “ Dominus vobiscum ” and “ Et cum Spiritu tuo ” (p. 71). That connected with the kiss of peace, which is the fourth prayer mentioned by Isidore, follows on p. 77. Then the “///a.'w” follows, p. 79. It is, as Daniel desciubes it, a somewhat long ascription of glory, beginning with the “ Dignum et justum est,” varying almost every Sun lay of the year, but always ending with the “ Sanctus, sanctus ” and the “ Hosanna in the Highest.” The “ Confirmatio,” or “ Conformatio,” consists of the narrative of the institution. The choir recite the creed whilst the priest elevates the consecrated elements; the Lori’s Prayer follows, and the benediction before the communion. Thus, with the one excep- tion of the invocation of the Holy Spirit, the position of each prayer mentioned by Isidore is found here to be the same as that to which he assigned it. (48.) There are some points which have not yet been mentioned which establish still more closely the connexion of this liturgy with those of the Oriental churches. We have three Lessons at least—four in Lent. The first, or first two, from the Old Testament; the next from the Acts ot the Apostles or the Epistles; the last from the Gospel. The offering was distinctly made before the consecration, the choir retained the use of the Greek words, “ Agyos, Agyos, Agyos.” The, Apostolic Benediction is found as in the Greek liturgies. After the Kiss of Peace we have the “ Sursum corda”and the “Habemus ad Domi- num.” In the other Latin liturgies the woiu* of institution are always inti’oduced thus: “ Qu» pridie quam pateretur.” In the Greek liturgies it always was, “Who, in the night in which He w'as betrayed.” The Mozarabic follows the Oriental form, and this serves as an indication that, at all events, in some points the Spanish has never been altered, for the prayer which follows is (I believe) throughout the volume entitled Post pridie: oratio, i. e. the modern rubric assumes that the prayer of conseex-ation had run in the Roman form. [Canon, I. 272.1 Once more, we have the Sancta sanctis here, and the choir sings, Gustate et videte quoniam suavis est Dominus. I think 1 might add that we have the words, “ Give i*edemption to the captives, health to the infirm,” as we had them in the liturgy of St. Mark, and “ Rest to the departed,” as we found the addition made in another of the Oriental liturgies. (49.) But most curious of all is the rite which is peculiar to the Mozarabic Liturgy, of dividing the bread. [Fraction, I. 688.] (50.) One point more remains to be noticed : That the prayer “ Post nomina ” is very fi’e- quently addressed to Christ, and in many of the petitions so addressed our Loi’d is entreated to “ accept the offering now made to Himthe same may be noted in the petitions Post pridie, in which our Lord is entreated to sanctify the sacrifices. (See for examples, Migne, pp. 129, 138, 175, 195, 202, 204, etc.) Thus it is apparent that the canon of the church of Carthage, to which attention has been drawn, was not observed in Spain at the time when these services were framed. (51.) Galilean Liturgies.—We know fi'om the correspondence which passed between Gregory the Great and the missionary Augustine that the customs of the churches in Gaul and at Rome wei’e different, even in the Mass or Eucharist. (Greg. Ep. xi. 64; Haddan and Stubbs, iii. 19.) The difference continued during the seventh and the greater part of the eighth centuries ; but the introduction of the Roman chant into Gaul in the time of Pepin was followed up by a command of Charlemagne that every pres%ter should celebrate the Mass according to the Roman oi’der {Capitul. V. cap. 219-371), and for this purpose Charles obtained a copy of what pi-ofessed to be the Gregorian Saevamentary from his friend Pope Hadrian. This order was not carided out with- out some heartburnings, for we find in the next centuiT the abbat Hilduin remarking to Louis 3X2$