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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 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. 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.
See also:Group I. The Syrian Rite (St See also: The See also:Persian Rite (SS. Adaeus and See also:Maris).—This Nestorian rite is represented by the liturgy which bears the names of SS. Adaeus and Marls together with two others named after See also:Theodore of Mopsuestia and See also:Nestorius. 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. 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. 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. 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. It may have been derived from See also:Gaul. The Gallican See also:sister stood to it in the relation of twin-sister, if it could not claim that of See also:mother. 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. 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. E. 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. A. 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 See also:jurisdiction. The better known and the more distinctive of these Uses were those of See also:York and See also:Hereford, but we also find traces of or allusions to the Uses of See also:Bangor, See also:Lichfield, See also:Lincoln, See also:Ripon, St See also:Asaph, St Paul's, See also:Wells and Winchester. Service-books.—The Eucharistic service was contained in the See also:volume called the Missal (q.v.), as the See also:ordinary See also:choir offices were contained in the volume known as the See also:Breviary (q.v.). But besides these two volumes there were a large number of other service-books. Mr W. Maskell has enumerated and described ninety-one such volumes employed by the Western Church only. It must be under-stood, however, that many of these ninety-one names are synonyms (Mon. Rit. Eccles. Anglic., 1882, vol. i. p. ccxxx.). The list might be increased, but it will be possible here only to name and briefly describe a few of the more important of them. (1) The Agenda is the same as the See also:Manual, for which see below. (2) The Antiphonary contained the antiphons or anthems, sung at the canonical See also:hours, and certain other See also:minor parts of the service. (3) The Benedictional contained those triple episcopal benedictions previously described as used on Sundays and on the chief festivals throughout the See also:year. (4) The Collectarium contained the collects for the See also:season, together with a few other parts of the day offices. It was an inchoate breviary. (5) The Epistolarium contained the epistles, and the Evangelistarium the gospels for the year. (7) The Gradual contained the introit, gradual. sequences, and the other portions of the communion service which were sung by the choir at high mass. (8) The Legenda contained the lections which were read at See also:matins and at other times, and may he taken as a generic term to include the Homiliarium, Passional and other volumes. (9) The Manual was the name usually employed in England to denote the Ritual, which contained the baptismal, matrimonial and other offices which might be performed by the See also:parish priest. (1o) The Pontifical contained the orders of consecration. ordim tion, and such other rites as could, ordinarily, only he performed by a bishop. To these we must add a book which was not strictly a r hurch office book, but a handy book for the use of the laity, and which was in very popular use and often very highly embellished from the 14th to the 16th century, the Book of Hours, or Horae See also:Beattie Mariae Virginis, also known as the Prymer or Primer. It contained portions of the canonical hours, litanies, the See also:penitential See also:Psalms, and other devotions of a miscellaneous and private character. Detailed information about all these and other books is to be found in C. See also:Wordsworth and H. Littlehales', The Old Service Books of the English Church. The Eastern Church too possessed and still possesses numerous and voluminous service-books, of which the chief are the following: (1) The Euchoiogian, containing the liturgy itself with the remainingsacramental offices See also:bound up in the same volume. (2) The Horologion, containing the unvarying portion of the Breviary. (3) The Menaea, being See also:equivalent to a complete Breviary. (4) The Menologion or Martyrology. (5) The Octoechus and (6) The Paracletice, containing Troparia and answering to the Western antiphonary. (7) The Pentecostarion, containing the services from Easter Day to All Saints' Sunday. (8) The Triodion, containing those from Septuagesima Sunday to Easter Even. (9) The Typicum is a general book of rubrics corresponding to the Ordinale or the See also:Pie of Western Christendom. Period IV. The Reformed Church.—The See also:Anglican liturgy of See also:Reformation and post-Reformation times is described under the heading of PRAYER, BooK OF See also:COMMON, but a brief description may be added here of the liturgies of other reformed churches., The Liturgy of the Scottish Episcopal Church.—This liturgy in nearly its present form was compiled by Scottish bishops in 1636 and imposed—or, to speak more accurately, attempted to be imposed—upon the Scottish people by the royal authority of Charles I. in 1637. The prelates chiefly concerned in it were Spottiswood, bishop of See also:Glasgow; See also:Maxwell, bishop of See also:Ross; See also:Wedderburn, bishop of See also:Dunblane; and See also:Forbes, bishop of See also:Edinburgh. Their See also:work was approved and revised by certain members of the English episcopate, especially See also:Laud, archbishop of Canter-See also:bury; See also:Juxon, bishop of London; and See also:Wren, bishop of See also:Ely. This liturgy has met with varied See also:fortune and has passed through several See also:editions. The present Scottish office dates from 1764. It is now used as an alternative form with the English communion office in the Scottish Episcopal Church. The general arrangements of its parts approximates more closely to that of the first book of See also:Edward VI. than to the present Anglican Book of Common Prayer. Among its noteworthy features are (a) the retention in its integrity and in its See also:primitive position after the words of institution of the invocation of the Holy Spirit. That invocation runs thus: " And we most humbly beseech thee, 0 merciful See also:Father, to hear us and of thy almighty goodness vouchsafe to bless and sanctify with thy word and Holy Spirit these thy gifts and creatures of bread and See also:wine that they may become the body and blood of thy most dearly beloved Son " (edit. 1764). This See also:kind of See also:petition thus placed is found in the Eastern but not in the Roman or Anglican liturgies. (b) The See also:reservation of the See also:sacrament is permitted, by traditional usage, for the purpose of communicating the absent or the sick. (c) The minimum number of communicants is fixed at one or two instead of three or four. For See also:fuller information see Bishop J. See also:Dowden, The Annotated Scottish Communion Service (Edinburgh, 1884). See also:American Liturgy.—The Prayer Book of " the See also:Protestant Episcopal Church " in See also:America was adopted by the general See also:convention of the American church in 1789. It is substantially the same as the English Book of Common Prayer, but among important variations we may name the following' (a) The arrangement and wording of the order for Holy Communion rather resembles that of the Scottish than that of the English liturgy, especially in the position of the oblation and invocation immediately after the words of institution. (b) The Magnificat, Nunc dimittis and greater part of Benedictus were disused; but these were reinstated among the changes made in the Prayer Book in 1892. (c) Ten selections of Psalms are appointed for use as alternatives for the Psalms of the day. (d) Gloria in excelsis is allowed as a substitute for Gloria Patri at the end of the Psalms at See also:morning and evening prayer. In addition to these there are many more both important and unimportant variations from the English Book of Common Prayer. The Irish Prayer Book.—The Prayer Book in use in the Irish portion of the See also:United Church of England and Ireland was the Anglican Book of Common Prayer, but after the disestablishment of the Irish church several changes were introduced into it by a synod held at See also:Dublin in 1870. These changes included such important points as: (a) the excision of all lessons from the Apocrypha, (b) of the See also:rubric ordering the recitation of the Athanasian Creed; (c) of the rubric ordering the See also:vestments of the second year of Edward VI., (d) of the form of See also:absolution in the office for the visitation of the sick, (e) the addition to the See also:Catechism of a question and See also:answer bringing out more clearly i the spiritual character of the real presence. The Presbyterian Church.—The Presbyterian churches of Scotland at present possess no liturgy properly so called. Certain general rules for the conduct of divine service are contained in the " See also:Directory for the Public Worship of See also:God " agreed upon by the See also:assembly of divines at See also:Westminster, with the assistance of commissioners from the Church of Scotland, approved and established by an See also:act of the general assembly, and by an act of See also:parliament, both in 1645. In 1554 John See also:Knox had drawn up an order of liturgy closely modelled on the Genevan pattern for the use of the English See also:congregation to which he was then ministering at See also:Frankfort. On his return to Scotland this form of liturgy was adopted by an act of the general assembly in 156o and became the established form of worship in the Presbyterian church until the year 1645, when the Directory of Public Worship took its place. Herein regulations are laid down for the conduct of public worship, for the See also:reading of Scripture and for extempore prayer before and after the See also:sermon, and in the See also:administration of the sacrament. of See also:baptism and the Lord's Supper, for the solemnization of See also:marriage, visitation of the sick and See also:burial of the dead, for the observance of days of public See also:fasting and public thanksgiving, together with a form of ordination and a directory for family worship. In all these cases, though the general terms of the prayer are frequently indicated, the wording of it is See also:left to the discretion of the See also:minister, with these exceptions: At the act of baptism this formula must be used—" I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost "; and for the Lord's Supper these forms are suggested, but with See also:liberty to the minister to use " other the like, used by Christ or his apostles upon this occasion "—" According to the holy institution, command, and example of our blessed Saviour, Jesus Christ, I take this bread, and having given thanks, break it, and give it unto you. Take ye, eat ye; this is the body of Christ which is broken for you; do this in remembrance of him." And again " According to the institution, command and example of our Lord Jesus Christ, I take this See also:cup and give it unto you; this cup is the New Testament in the blood of Christ, which is See also:shed for the remission of the sins of many; drink ye all of it." There is also an unvarying form of words directed to be used before the minister by the See also:man to the woman, and by the woman to the man in the case of the solemnization of See also:matrimony. The form of words on all other occasions, including ordination, is left to the discretion of the officiating minister or of the See also:presbytery. See also:European Protestant Churches. The Calvinistic Churches.—Rather more of the liturgical See also:element in the shape of a set form of words enters into the service of the French and See also:German Calvinistic Protestants. The Sunday morning service as drawn up by See also:Calvin was to open with a portion of Holy Scripture and the recitation of the ten commandments. Afterwards the minister, inviting the people to accompany him, proceeded to a See also:confession of sins and supplication for See also:grace. Then one of the Psalms of See also:David was sung. Then came the sermon, prefaced by an extempore prayer and concluding with the Lord's Prayer, creed and benediction. The communion service began with an exhortation leading up to the apostles' creed; then followed a See also:long exhortation, after which the bread and wine were distributed to the people, who advanced in reverence and order, while a See also:Psalm was being sung, or a suitable passage of Scripture was being read. After all had communicated a set form of thanksgiving was said by the minister. Then the See also:Song of See also:Simeon was sung by the congregation, who were then dismissed with the blessing. This form of service has been modified in various ways from time to time, but it remains substantially the type of service in use among the reformed Calvinistic churches of See also:Germany, See also:Switzerland and France. The Lutheran Church.—See also:Luther was far more conservative than the See also:rest of the Protestant reformers and his conservatism appeared nowhere more than in the service-books which he See also:drew up for the use of the church which bears his name. In 1523 he published a treatise Of the Order of the Service in the Congregation and in 1526 he published the German Mass. Except that the vernacular was substituted for the Latin language, the old framework and order of the Roman missal were closely followed, beginning with the Confiteor, Introit, See also:Kyrie eleison, still always sung in Greek, Gloria in excelsis, &c. The text of this and other Lutheran services is given in Agende See also:pig christliche Gemeinden See also:des Lutherischen Bekenntnisses (See also:Nordlingen, 1853). At the same time Luther was tolerant and expressed a See also:hope that different portions of the Lutheran churchwould from time to time make such changes or adaptations in the order of service as might be found convenient. The Lutheran churches of northern Europe have not been slow to avail themselves of this See also:advice and permission. Most of them have drawn up liturgies for themselves, sometimes following very closely, sometimes differing considerably from the original service composed by Luther himself. In 1822, on the See also:union of the Lutheran and Reformed (Calvinistic) churches of See also:Prussia, a new liturgy was published at See also:Berlin. It is used in its entirety in the chapel royal, but great liberty as to its use was allowed to the parochical See also:clergy, and considerable variations of text appear in the more recent editions of this service-book.
The Church of the New See also:Jerusalem (Swedenborgians) and the Catholic Apostolic Church (Irvingites) and other Protestant bodies have drawn up liturgies for themselves, but they are hardly of sufficient historical importance to be described at length here.
The Old Catholics, lastly, published a Rituale in 1875 containing the occasional offices for baptism, matrimony, burial, &c., and a form for reception of Holy Communion, in the German language. This latter is for use in the otherwise unaltered service of the mass, corresponding in purpose to the order of Communion in English published the 8th of See also: (F. E. Additional information and CommentsThere are no comments yet for this article.
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