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.

1056/1096 (page 1036)

$1030 750 (H. and S. i. 115, Ul, 154), stated that ] the second order of Irish saints (beginning from the year 544) receive their office of the Mass from David, Gildas, and Cadoc. Dr. O’Connor, in the year 1819 gave some account of a manu- script (then in the library at Stowe, now in the collection of Lord Ashburnham) which contained a missal that must have been in use in Ireland. His account has been supplemented and cor- rected by Dr. Todd. We are still, unhappily, in great ignorance as to the character of the service contained in the MS. Twm things of moment, however, are known. First, that a copy of the Nicene Creed is found in it, omitting the word Filioque. But we are not told whether this is in the office of the Mass or in the scrutiny in pre- paration for baptism. If the latter, we are re- minded of the Gelasian or Gregorian Sacramen- tary, for the exclusion of the Filioque points to a mark of difference in the Irish church from the churches of Spain and Gaul. We are told, se- condly, that there are several collects in this missal before the Epistles; and we know that at a synod of Macon, held about 624, the objection was raised against the famous Columbanus, that he celebrated the solemnities of the Mass with a multiplicity of prayers or collects. Eustatius, who was then abbat of Luxeuil (the convent had been founded by Columbanus), defended the use. Additional confirmation is furnished by the two very interesting books of Mullen and Dimma, in the library of Trinity College, Dublin. They are undoubtedly Irish, and although they con- tain only services for the visitation of the sick, yet these services bear very strong resemblance to each other, and the words, hejfecti Christi corpore et sanguine, tibi semper dicamus, Domine, alleluia, alleluia (which are repeated), are found, almost identically, in the words of the Spanish Liturgy, Refecti Vhristi corpore et sanguine, te laudamus Domine, alleluia, alleluia, alleluia. A post-communion collect commencing Jlefecti is fre- quently found in the Gallican and other services, but the jubilant a/Ze/uia is connected with it only in the Mozurabic rite. I have not seen in the Spanish books the concluding thanksgiving, tibi gratias agamus, etc. Mabillon {De Liturg. (lall. lib. i. col. iii. § 2) shews that the Roman order was not introduced into Ireland before the 12th century. (75.) Mr. Haddan(H. and S. ii. p. 275) considered that the one fragment of Scottish-Celtic liturgical documents, that has as yet seen the light, is con- tained in the book of Deer ;—a portion of the ser- vice for the Visitation of the Sick. It resembles closely that contained in the books 1 have just named, and thus it seems probable that the service was known from Aberdeen to Wexford. We thus connect the early Scottish rites also with those of Spain. It seems that in the 12th century the bishop of Glasgow introduced, with the consent of Pope Alexander III., the Sarum offices into his cathedral, and that his example was followed by other bishops in the next century (H. and S. 275 and 33). As the Sarum missal contains the Gregorian Canon, the inference is that the Scotch use up to that time must, like the Irish, have continued to differ from that adopted in Gaul and England. (76.) Returning to England, we have only to notice that the Sarum, Bangor, York, and Here- ford uses, which continued until the 16th century, all agreed in adopting the text of the Gregorian Canon. We must conclude that that canon had been introduced universally before the end of the 10th century, and thus we have proof that the 13th canon of the council of Cioveshoo (a.d. 747) had secured complete obedience, and that “ in the celebration of the masses all things were then done after the example which they had in writing from the Roman church.” This canon seems to refer only to days kept in memory of events in the life of our Lord, but the spirit of the enactment is manifest. And doubtlessly when the Welsh bishops linally adopted the Roman Easter, they adopted simultaneously the Gregorian Liturgy. [C. A. S.] Literature.—It is impossible to attempt to give here a complete account of the very extensive literature connected with liturgies. The following list contains the principal col- lections and editions of ancient liturgies, and works useful in the study of the principal idtes of antiquity. General Collections.—J. A. Assemani, Codex Liturgicus Ecclesiae Universae; Rome, 1749-66. H, A. Daniel, Codex Liturgicus Eccle- siae Universae in Epitomen Redactus; Leipzig, 1847-1853. [Includes the most characteristic portions of modern, as well as ancient, liturgical forms.] Special^ Collections and Editions.—E. Renaudot, Liturgiarum Orientalium Collectio, Paris, 1716. [Reprinted, Frankfort, 1847]. T. Brett, A Collection of the principal Liturgies, particularly the Clementine, the Liturgies of S. James, S. Mark, S. Chrysostom, S. Basil; translated into English by se eral hands. With a Dissertation upon them. London, 1720 [Re- printed, London, 1838]. J. M. Neale, Transla- tion and L^arallel Arrangement of the Anaphorae of S. Chrysostom, S. Basil, S. James, B. Mark, Copto-Jacobite 8. Basil, J.esser 8. James, Theo- dore the Lnterpreter, the Armeno-Gregorian, and the Mozarabic Rite, in the Introduction to his LRstory of the Eastern Church, p. 525 ff.; London, 1850; Tetralogia Liturgica; sive 8. Chrysostomi, 8 Jacobi, 8. Marci missae, quibus accedit Ordo Motarabicus, paraVelo ordine; London, 1849; The Liturgies of 8. Mark, 8. James, 8. Clement, 8. Chrysostom, and the Church of Malabar, with Ti-nnslation; London, 1859; The JAturgies of 8. Mark, 8. James, 8. Clement, S. Chrysostom, 8. Hasil [intdreek and in English], London, 1868. H. Denzinger, Ritus Orientalium, Coptorum, 8yrorum et Anneniorum in adminis- trandis 8at r (mentis ; Wurzburg, 1863-64. [Bi- shop Rattray], liturgia Primitiva Hierosolymi- tana ; being the Liturgy of 8t. James, etc., London, 1744. W. Trollope, The Greek Liturgy of 8t. James, with Introduction, etc., and a Latin Version of the Syriac Copy; Edinburgh, 1848. Jac. Goaf, Euchologium Maijnum, sive Rituale Graecorum; Paris, 1647. R. F. Littledale, Offices from the Service-books of the Holy Eastern Church ; London, 1863. J. Pamelius, LAturgica iMtinorum, Cologne, 1571 ; some later copies bear the title Missale 88. Patrum Latinorum; J. M. Thomasius, Opera (’mnia, ed. Vezzosi; Rome, 1747. Gregorii Divi Sacrarnentorum Liber was printed by Pamelius in his LAturgica IMtinorum (Coloniae, 1571), from a Cologne MS. Again by Angelo Rocca from a Vatican MS., in his edition of Gregory’s$