ORIENTAL INFLUENCE IN THE GALLICAN LITURGY

Author(s): JOHANNES QUASTEN

Source: Traditio, Vol. 1 (1943), pp. 55-78
Published by: Fordham University
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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY
By JOHANNES QUASTEN

The most important source for our knowledge of the Gallican liturgy is the
so-called Expositio Brevis Antiquae Liturgi?? Gallicanae. It is preserved in a
Codex of the Abbey of St. Martin at Autun, at present in the library of
the Seminary of Autun,1 the only manuscript of this valuable document
which we possess.2 The Expositio consists of two letters, the first of which de
scribes the rite of the Gallican Mass, while the second deals with diversa ecclesiae
carismata, that is, with the Baptismal rite, liturgical vestments, antiphons,
responses, etc. The question naturally arises as to the authorship of these
valuable letters and also as to when they were written.3 The Epistula prima
seems to answer this question, because it starts with the following sentence:

solemnis ordo ecclesiae >

Capitula patrum traditionum suscipimus. Quomodo agi tur
quibusve instructionibus kanon ecclesiasticus decora tur, Germanus episcopus Parisius
scripsit de missa.4

Germanus, the Bishop of Paris, to whom the Expositio is here attributed, was
born about the year 496 near Autun and was ordained in 530. In 540 he be
came Abbot of the monastery of St. Symphorianus at Autun. From 555 until
his death, May 28, 576, he was Bishop of Paris. He participated in the Council
of Tours5 in 567 and also in the Third6 and Fourth7 Synods of Paris in 557 and
573. His tomb is in Saint-Germain-des-Pr?s inParis.8 His life has been written
by Venantius Fortunatus.9
The Expositio would therefore belong to the sixth century if the introductory
sentences are correct in attributing the letters to Germanus of Paris.
1Cf. H. "Autun Dictionnaire Chr?tienne et de
Leclercq, (Manuscrits)", d'Arch?ologie
Liturgie I 1, 3212-13.
2The first to edit this text was E. Mart?ne. His Thesaurus novus anecdotorum V (Paris,
1717) contains the Expositio on pp. 91-100. Migne copied this edition in volume 72, col.
83-98 of his Patrologia Latina. In this article all quotations are taken from my edition:
J. Quasten, Expositio antiquae liturgi?? Gallicanae Germano Parisiensi ascripta (M?nster,
1934).
3For a discussion of the question of authenticity: H. "Die in
Koch, B??erentlassung
der alten abendl?ndischen Kirche," Theologische Quartalschrift 82 (1900) 555fi?. P. Batiifol,

"L'Expositio liturgi?? gallicanae attribu?e ? St. Germain de Paris," ?tudes de liturgie et

d'arch?ologie chr?tienne (Paris 1919) 245-290. A. Gaudel, "Le probl?me de l'authenticit?

des lettres attribu?es ? St. Germain de Paris", Revue des sciences religieuses 7 (1927) 299fL
F. Cabrol, "Les origines de la liturgie gallicane," Revue d'histoire eccl?siastique 30 (1930)
949-962.
4
Expositio 10, 4-7.
5 J. Hefele-H. Histoire des conciles 1 (Paris 185.
Leclercq, III, 1909)
?Ibidem 171.
7Ibidem 197.
8Cf. H. Dictionnaire Chr?tienne et
Leclercq, "Saint-Germain-des-Pr?s", d'Arch?ologie
de Liturgie VI 1, 1102-1150. See the epitaph of St. Germanus on p. 1119.
9 Hist?rica. rerum Merovingicarum 7 (Hannover,
Cf. Monumenta Germaniae Scriptores
1919-1920) 337-428. ed. Krusch.

55

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56 TRADITIO

A. Mart?ne,10 P. Lebrun,11 L. Duchesne,12 A. Franz13 and others did not question

the statement of the text. Today, however, very few scholars dare to think of
Germanus as the author. A critical analysis of the Expositio proves that the
author has made use14 of St. Isidore of Seville's De ecclesiasticis officiis, a work
which originated about the year 620. It is therefore more probable that the
two letters which form the Expositio were composed by an anonymous author
of the seventh or even of the beginning of the eighth century. The liturgy
which they describe seems to be not the liturgy of Paris, but perhaps that of
Autun, where the manuscript was found.15
Analysing the Liturgy of the Gallican Mass as described in the Expositio, we
10E. De antiquis Ecclesiae ritibus
Mart?ne, (Bassano, 51788) 98ff.
11P. de la Messe II (1726) 240-41.
Lebrun, Explication
12L. du culte chr?tien (Paris,
Duchesne, Origines 51925) 200.
13A. im Breisgau,
Franz, Die Messe im deutschen Mittelalter (Freiburg 1902) 340.
14 the following :
Compare examples

Ps-Germanus Isidorus

Epistula I De ecclesiasticis officisI

(PL 72, 93) 12, 1 (PL 83, 750)

Laudes autem, hoc est alleluia, Iohannes Laudes, hoc est alleluia canere, canticum
in Apocalypsi post resurrectionem audivit est Hebraeorum, cuius expositio duorum
. . . verborum interpretatione consistit, hoc
psallere.
est laus Dei, de cuius mysterio Iohannes
in Apocalypsi refert Spiritu revelante vi
disse et audisse vocem coelestis exercitus
...
angelorum.

(PL 72, 94) 17, 1 (PL 83, 754)

Benedictionem vero populi sacerdotibus Benedictionem dari a sacerdotibus populo
fundere Dominus per Moysen mandavit antiqua per Moysen benedictio pandit et
dicens: "Loquere ad Aaron et ad filios eius; comprobat, qua benedicere populo sub
sic benedicetis populo: Benedicat tibi et sacramento trinae invocationis iubetur.
custodiat te" et caetera quae sequuntur. Ait enim ad Moysen Dominus: "Sic bene
dices populum meum, et ego benedicam
illos: Benedicat te Dominus et custodiat
Dominus faciem te. . .
Epistula II te,illuminet super

(PL 72, 95) 5, 2 (PL 83, 742)

Propter carnales namque in non Propter carnales autem in ecclesia, non
ecclesia^
prop ter spirituales, consuetudo est con propter spirituales, consuetudo cantandi
stitu?a cantandi, ut qui verbis non com est instituta, ut qui verbis non compungun
punguntur, suavitate modulaminis movean tur, suavitate modulaminis moveantur.
tur, pensantes, quanta sit dulcedo caelestis Sic namque et beatissimus Augustinus in
cantici, quando in incolatu huius saeculi libro Confessionum suarum consuetudinem
tarn eleganter resonat ecclesia laudes canendi
approbat in ecclesia, ut per oblec
Christi. tamentum, inquit aurium, infirmi or animus
ad affectum piet?tis exsurgat.
15Cf. A. Wilmart, "Germain de Paris (Lettres attribu?es a Saint)," Dictionnaire
d'Arch?ologie Chr?tienne et de Liturgie VI 1, 1102. J. B. Thibaut, L'ancienne liturgie
son origine et sa formation en Provence
gallicane, (Paris, 1929) 23-75.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 57

are impressed by the evidence of the strong influence of the Oriental liturgies.
The description of the Eucharistie liturgy starts in our document with the Anti
phona ad Prelegendum which corresponds to the Introitus of the Roman rite and
the Ingressa of the liturgy ofMilan :

Antiphona ad praelegendum canitur in specie patriarcharum illorum, qui ante diluvium

adventum Christi mysticis vocibus (in)tonuerunt, sicut Enoch septimus ab Adam, qui
translatus est a deo, prophetavit dicens : 'Ecce venit dominus in sanctis milibus suis facer?
Judicium', et reliqua. Quod testimonium Judas apostolus, fra ter Iacobi, in epistula sua
comm?mor?t. Sicut enim prophetantibus (patriarchis) venit manus domini super arcam,
ut indemnatis daret reliquias terrae, ita psallentibus clericis procedit sacerdos in specie
Christi de sacrario tamquam de coelo in arca domini, quae est ecclesia, ut tarn monendo
quam exhortando nutriat in plebe bona opera et extinguat mala.16

According to this passage the Antiphona ad praelegendum was sung while the
celebrant entered the Church. After the Deacon has enjoined silence,17 the
Celebrant salutes the congregation.18 The Expo sitio here gives the formulary
which was used in the Gallican liturgy: Dominus sit semper vobiscum. Then
follows a passage which throws a striking light on the Byzantine influence on the
Gallican liturgy:

Aius vero ante prophetiam pro hoc cantatur in graeca lingua, quia praedicatio novi testa
menti in mundo per graecam linguam processit, excepto Matthaeo apostolo, qui primus in
Judaea evang?lium Christi hebraeis litteris edidit. Servato ergo honore linguae, quae
prima evang?lium Christi vei suo signo recepit vei suis litteris doeuit, primum canticum

incipiente praesule ecclesia "Aius" psallit dicens latinum cum graeco, (et) ut os tenda tur
iunctum testamentum v?tus et novum, dicit "amen" ex hebraeo, instar tituli, quod in
trinitate linguarum instigante deo Pilatus posuit super crucem confitens quamvis ignarus
"Jesus Nazarenus" (rex Judaeorum), id est sanctum et regem.19

The "Aius" which was sung inGreek and Latin, and which the celebrant intoned
is nothing else but the

ayios ? de?s, ?y s , ayios ??avaros e e a

sanctus deus, sanctus fortis, sanctus immortalis miserere nobis.

This hymn occurs in all Oriental liturgies.20 It would be interesting to know

at what time it entered the liturgy. The Constantinopolitan writings of St.
16
Expositio 10, 13-11, 6.
17 autem scilicet ut
Expositio 11, 7-11: Silentium diaconus pro duobus
rebus annunciat,
tacens populus melius audiat verbum Dei et sileat cor nostrum
ab omni cogitatione sordida,
quo melius recipiatur verbum dei.?The formula used by the deacon was Silentium facite.
Cf. Expositio 17: Spiri tali ter iubemur silentium facer? observantes ad ostium. The Missale
mixtum (PL 85,121,126) has the same formula. Cf. Isidore of Seville, De officiis ecclesiasticis

1, 10, 3 (PL 83, 745) : Ideo diaconus clara voce silentium admonet ut si ve dum psallitur si ve
dum lectio pronuntiatur.
18 "Sacerdos ideo dat <verbum> ut dum ille benedicit
Expositio 11,12-17: populo, plebem
dicens: 'Dominus sit semper vobiscum', ab omnibus benedicatur dicentibus: 'Et cum

spiritu tuo': ut tanto magis ille dignus sit populum benedicere, quantum favente deo de
ore totius populi recipit benedictionem."
19
Expositio 11, 18-12, 11.
20Cf. H. "Zum Verst?ndnis des ayios ? ?e?s, ayios
Engberding, formgeschichtlichen
ay los ?&avaros?? ? rj??s," Jahrbuch f?r Liturgiewissenschaft 10 (1930) 168-174.

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58 TRADITIO

John Chrysostom, which enable us to gather an outline of the liturgy of Byzan

tium at the beginning of the fifth century, do not refer to it. St. John Damas
cene21 has a legend that this hymn, the so-called liturgical Trishagion, was
supernaturally revealed in the pontificate of St. Proclus (434-36). F. E. Bright
man22 thinks that this legend marks the date of its insertion into the liturgy.
However, I doubt the validity of this conclusion. Historically speaking we
meet this formulary for the first time in 451. The Acts of the Council of Chal
cedon23 report that the Bishops were saluted by the people with the words:

0710s ? $ ?s, a ,a a a a .

This is the first time that we hear of it. However, the liturgy of Antioch in
Syria had embodied it before the year 475 because Evagrius tells us in his
Ecclesiastical History24 that Peter the Fuller caused great disturbance when he,
as Bishop of Antioch, introduced an addition to this hymn. To ayios ???varos
'
he added the words a -?s a , "who was crucified for us". The his
torian John of Ephesus25 relates that the Emp?rer Anastasios attempted to
introduce the same addition into the liturgy of Constantinople. And so we have
proof that the Byzantine rite must have had the liturgical Trishagion before
this time. In the liturgy of Byzantium itwas recited in the following way:

,a a&a a ' a
a ? e?s, a
a e?s, a , a a&a a 'e a
a ? #e?s, a ,a a&a a '? a
'
a a a a a e a
"
a a ?et a ? a a a A .a a a a
a ? ,a ,a a a a e a .2^

The Byzantine and all other Oriental liturgies except the Egyptian placpd the
Trishagion immediately before the lections. In the Liturgy of Egypt however
it has its place before the Gospel.27 Another special feature of the Liturgy of
Egypt is that it repeats the Trishagion three times, but makes a different addi
tion each time, commemorating first the Incarnation, then the Crucifixion, and
finally the Resurrection. Then follows a doxology, and the acclamation, "Holy
Trinity, have mercy on us". As an example I cite here a liturgy of the Coptic
Jacobites:

After the reading of the synaxis this shall be said before the prayer of the Gospel.

21John De Fide Orthodoxa III 10.

Damascene,
22F. E. Eastern and Western, Vol. I: Eastern
Brightman, Liturgies Liturgies (Oxford,
1896) 531, 9-11.
23 Cone. collectio VI 936 C.
Mansi, ampi,
24
Evagrius, Historia Ecclesiastica III 44 (PG 86, 2697A, ).
25John of Historia Ecclesiastica III 44.
Ephesus, II, 52;
26 Les Notes sur leur origine et leur d?veloppe
Cf. F. J. Moreau, liturgies Eucharistiques.
ment (Brussels, 1924) 120.
27Cf. J. M. Institutiones de ritibus orientalibus III
Hanssens, liturgicae (Rome, 1932)
96-104.

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 OBIENTAL INFLUENCE IN THE GALLICAN LITUEGY 59

The choir

?yios ? e , ?ycos , ajt?s a a a

e a e yevv ?ei
e e -
a
ayios ?e?s, ?yios , ?yios a a a
'
a e a
e e a
aytos e , aytos , ayios a a a
a a a e e a e e
e a
e e a
A a a a a ?yiq) e a
a a ae a e a a
"A a a e e a .2*

The Liturgy of the Abyssinian Jacobites which also places the Trishagion before
the Gospel has even a more elaborate formulary:

"HOLY God, HOLY mighty, HOLY living immortal

who was born of Mary the holy virgin
have mercy upon us, o Lord
HOLY God, HOLY mighty, HOLY living immortal
who was in Jordan and was hung on the
baptized
tree of the cross,
have mercy upon us, o Lord
HOLY God, HOLY mighty, HOLY living immortal
who rose from the dead the third day,
ascended with glory into heaven and sat down at the right
hand of his Father,
shall come again with glory to judge the quick and the dead,
have mercy upon us, o Lord
Glory be to the Father, glory be to the Son,
glory be to the Holy Ghost
both now and ever and world without end
Amen and amen; so be it, so be it.

And after finishing this they shall say

O holy Trinity, pity us : o holy Trinity, spare us :

o holy Trinity, have mercy upon us.29

In the liturgy of the Armenians the Trishagion is repeated three times without a
doxology at the end, but each time, a Proper for the season is added. Thus on
Easter it has the following form:

Holy God
holy and mighty
holy and immortal
who didst rise from death
have mercy upon us.30

28F. E. Le. 155.

Brightman,
29F. E. Le. 218.
Brightman,
30F. E. Le. 423.
Brightman,

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 60 TRADITIO

If we now return to the Gallican liturgy and the description of the Trishagion
given by the Expositio, we find that it is sung here inGreek and Latin, but we do
not hear anything about an addition to the original form except the Amen. At
least, the Expositio does not mention any addition, but calls the Trishagion
simply the Aius. This suggests that the importation was made at an early time,
when the simple formulary prevailed in the East. But remarkable is the place
of the Trishagion in the Gallican liturgy. It appears before the Lections where
the liturgies of Byzantium, the Nestorians and Armenians have it, but it also
appears before the Gospel where the liturgies of Egypt place it, because a little
further on the Expositio has this passage:

[De aius ante evang?lium]

Tune in adventu sancti evangelii claro modulamine denuo psallit clerus "Aius" in specie
angelorum ante faciem Christi ad portas inferi clamantium: 'Tollite portas principes
vestras, et elevamini portae aet?males, et introibit dominus virtutum rex gloriae'.31

In other words, the Gallican liturgy combines the Byzantine and Egyptian us
age, which is a proof ofmore than one stream of Oriental influence.
It will be necessary to glance at the liturgies in the neighborhood of Gaul.
The Eucharistie liturgy ofMilan and Rome do not have it. It appears however
in the Adoratio Crucis of the Roman liturgy on Good Friday, in the*eleventh
century.32 Evidently, the Gallican liturgy has here been the bridge between the
East and Rome, because the Pontificale of Bishop Prudentius of Troyes (846
61) has it in the liturgy of Good Friday two centuries earlier.33 It is different
with the liturgy of Spain. Here we have the Trishagion not in the ordinary
Mass of the liturgical year as inGaul, but as an exception in the fewMasses for
the most solemn feasts.34 Manuscripts 35.5, 35.6, and 35.7 of the Library of
the Chapter of Toledo, and Manuscript Brit. Mus. Add. 30844, which all belong
to the 9-11th centuries, contain the liturgical Trishagion in theMasses forChrist
mas, Circumcision, Epiphany, Easter and the octave of Easter; and also for
Ascension Day and in a Mass in honor of the Blessed Virgin. The form of the
Trishagion varies, however. The Masses of Christmas,35 Epiphany36 and Easter
Sunday37 have the Trishagion exclusively in the Latin language, with additions
which reveal Egyptian influence :

Sanctus Deus, qui sedes super cherubim, solus invisibilis

Sanctus fortis, qui in excelsis glorificaris vocibus angelicis.
Sanctus immortalis, qui solus es immaculatus salvator,
Miserere nobis, alleluia, alleluia (alleluia).

31
Expositio 14, 21-26.
32Cf. H. Lent and Holy Week
Thurston, (London, 1904) 357.
33Cf. E. De antiquis
Mart?ne, ecclesiae ritibus (Bassano 51788) 23.
34Cf. A.
Baumstark, "Orientalisches in altspanischer Liturgie," Oriens Christianus 32
(1935) 11-14.
35
Monumenta Ecclesiae Liturgica VI col. 760.
38Ibidem col. 815.
37Ibidem 737.
col.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 61

The original short form in Greek and Latin without additions appears in the
Mass of the octave of Easter.38 The Mass of Ascension Day39 and theMass for
the Feast of the Circumcision40 as well as theMass in honor of the Blessed Virgin41
add to the short form in Greek and Latin a doxology in Greek only, which is
followed by a repetition of the words "kyios ???varos.42 This repetition is a pe
culiar Byzantine form, as we mentioned above. The influence of Constanti
nople is therefore clearly visible. But this influence goes even further. In the
liturgy of Byzantium, a proper antiphon is substituted for the Trishagion on
certain festivals, especially on the liturgical days of Baptism, like Epiphany and
Easter. The Liturgy of St. John Chrysostom for instance, contains for these
days the regulation that the choir should sing instead of the Trishagion the
Antiphon:
"
eis e?a e
a kvebvaaa?e
a a.43

In Spain, the Missale Mixtum similarly omits on Epiphany and Pentecost

Sunday the Trishagion, and substitutes the words :

Vos qui in Christo baptizati estis,

Christum induistis,
alleluia.44

The connection between Byzantium and Spain is apparent.

To sum up, the Gallican liturgy evidently has the Trishagion in the original
form of the Byzantine rite. It appears to be a part of the ordinary liturgy and
not an exception. The place of the Trishagion before the Lections and again
before the Gospel shows the combined influence of Byzantium and of Egypt.
The liturgy of Spain has the Trishagion only on the great feasts. This fact does
not exclude the possibility that in earlier times the Trishagion was perhaps more
in use. The form of the Trishagion differs for the various feasts. The exclu
sively Latin form with additions reveals Egyptian influences, whereas the short
form in Greek and Latin seems to stem from Byzantium. The substitution of a
proper antiphon for the Trishagion on certain festivals makes the influence of
Byzantium certain.
Immediately following the Trishagion, the Gallican liturgy has the Kyrie
Eleison:
Tres autem parvuli, qui ore uno sequuntur, Kyrie eleison, (item in specie illarum trium

linguarum) hebraeae scilicet graecae et latinae vel trium temporum saeculi, ante legem
scilicet, sub lege et sub gratia.45

38Ibidem
col. 740.
39
Ibidem col. 745.
40
Ibidem col. 763, 814.
41
Ibidem col. 756.
42
Ibidem col. 806.
43F. E. and Western, Vol. I: Eastern
Brightman, Liturgies Eastern Liturgies (Oxford,
1896) 369.
44PL
85, col. 230 and 613.
45
Expositio 12, 12-15.

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62 TRADITIO

Similarly the Syrian rite,46and the Byzantine liturgies of the Armenians47 have
the Kyrie eleison immediately following the Trishagion. The Kyrie was intro
duced into the Gallican Mass by the Council of Vaison (529). Canon 3 of this
Council ordered :

Et quia tarn in sede Apostolica quam etiam per totas orientales atque Italiae provincias
dulc?s et nimium salutaris consuetudo est intromissa, ut ''Kyrie eleison'' frequentius cum

grandi affectu et compunctione dicatur, placuit etiam nobis, ut in omnibus ecclesiis nostris
ista tam sancta consuetudo et ad matutinum et ad missas et ad vesperam deo propitio
intromittatur48.

It is important that this canon gives as the reason for the introduction of the
Kyrie into the Gallican liturgy, that not only Rome but all the Oriental Churches
have this custom. More important is the fact that the Kyrie was introduced
at the same time intoMatins and Vespers. L. Duchesne remarks regarding the
introduction of the Kyrie eleison into the Gallican liturgy:
The Kyrie was introduced in imitation of Eastern usage, but in the Oriental liturgies
it is only employed as the response of the people to the petitions of the diaconal litany,
and even at Rome it had at first a strict connection with that litany. In the Gallican use
it was a species of chant absolutely unconnected with the litany49.

It seems tome that Duchesne is right regarding the Eastern origin of theKyrie,
but his statement that the Kyrie in the Gallican liturgy was absolutely uncon
nected with the litany is open to question. It is true the Expositio does not
mention the litany here. On the other hand the Kyrie is not sung by the
celebrant or clergy but by three boys. No mention ismade of the number of the
Kyries. The fact that children sing the Kyrie reminds me of the liturgy of
Jerusalem, described by the Gallican pilgrim Aetherea, about the year 380.
She reports that boys answer the diaconal litany with Kyrie eleison:

Et diacono dicente singulorum nomina semper pisinni plurimi stant respondentes sem
per: Kyrie eleison: quod dicimus nos: miserere domine, quorum voces infinitae sunt50.

It is possible that the Kyrie eleison had a connection with the litany when the
Council of Vaison introduced it into the Gallican liturgy. The fact that the
Council puts the Kyrie eleison of the liturgy of theMass on the same level with
the Kyrie inMatins and in Vespers suggests this possibility even more, because
there?in Matins and inVespers?the Kyrie was most probably connected with
a kind of preces. The custom of having the Kyrie sung by young boys is cer
tainly introduced from the East as the Peregrinatio Aetheriae proves.
After theKyrie, the Canticum Zachariae follows in the Gallican Mass:

[De prophetia] Canticum autem Zachariae pontificie in honorem sancti Iohannis

baptist?? cantatur, pro eo quod primordium salutis in baptismi sacramento consistit, quod

46
F. E. Brightman, Le. 77.
47F. E.
Brightman, I.e. 423.
48 coll. Vili 727.
Mansi, Cone. ampi.
49L.
Duchesne, Origines du culte chr?tien (Paris, 51925) 203.
50
Peregrinano Aetheriae 24, 5 (CSEL 39, 72 Geyer).

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 63

in ministerium Iohannes
deo donante suscepit. Et (quia) deficiente umbra veteris (testa
menti) et oriente nova
evangelii claritate Iohannes m?dius [est] prophetarum novissimus et
evangelistarum primus, ante faciem verae lucis radians lucerna fulsit: ideo prophetiam,
quam pater eius ipso nascente cecinit, alt?rais vocibus ecclesia psallit.51

canticum was not sung during Lent.

This Instead the hymn Sanctus Deus
Archangelorum was used. The Expositio mentions this special feature of the
Lenten season in the sec?nd Letter. Here we read:
'
"Sanctus deus archangelorum' in quadragesima tur, et non canticum
concini Zachariae,
quia ista modulatio deprecabilis est (pro) populo, sicut
verba textus ipsius continentur.
Et propter hoc non canitur prophetia, propter quod et baptisterium clauditur; scilicet quia
ca?ones praecipiunt vel baptismum quadragesimae non est52.

According to this passage, Baptism was not given during Lent. Therefore,
the Canticum Zachariae was omitted because it is a prophecy of the mission of
the Baptist. For the same reason, the baptistery was closed. The Gallican
rite here accords with the liturgy of Spain. Idelfonsus of Toledo tells us that
the baptismal font was sealed at the beginning of Lent with the bishop's ring
and remained sealed until Holy Thursday when itwas opened with his blessing.53
The best evidence of this usage is the second canon of the Seventeenth Council
of Toledo (694), which mentions this liturgical custom as obligatory in Spain
and Gaul:

Licet in initio quadragesimae baptizandi generaliter claudatur mysterium, tarnen ecclesi

asticae consuetudinis ordo deposcit et necesse est, ut ostia baptisterii in eodem die pontifi
cali manu annulo assigna ta claudantur, et usque in coenae domini solennitatem nullatenus
reserentur: ob id videlicet, ut et per signaculum pontificum (excepto gravissimae
necessitatis obventu) in his diebus monstretur, per totum orbem non licere fieri baptismum
et sanctificationem: iterum episcopali ad earn observatione reserata, signetur dominicae
patere mysterium resurrectionis, in quo ad vi tarn factus est aditus hominis ut quia per

baptismum consepultus est in mortem Christi, resurgat cum eo in gloria Deo. Quod quia
in aliquibus ecclesiis minime haec sancta consuetudo ab episcopis custoditur atque pera
gitur, ideo per hanc nostram sententiam sancimus atque decernimus, ut ita a totius Hi

sp?ni?? et Galliarum pontificibus custodiatur, quatenus in praedicto die, initii videlicet

quadragesimae, et ostia sancti baptisterii cum laudum consummation claudantur, et ab

episcopis suorum sign?culo obsignentur, ita ut nisi in coenae domini celebritate, quando
more solito altaria debent de vestiri, eadem debeant ostia reserari.54

Here is another very interesting manifestation of Oriental influence on the

liturgies of Gaul and Spain. We possess not less than one hundred and twenty
five homilies of Severus, who was patriarch of Antioch in Syria from 512 until
518 and who was deposed by the Emperor Justinian I because of his mono
51
Expositio 13, 1-10.
52
Expositio 24, 23-29.
53Ildefonsus of
Toledo, Liber de cognitioneBaptismi 107 (PL 96, 156) : plauditur autem
diebus aperitur tempore Paschae. Quod Quadragesima obsignatur os
Quadragesimae,
tendit, excepto gravissimae necessitatis obventu, his diebus per totum fieri baptismum
omnimode non licere. . . .Claudi tur autem fons sign?culo annuii, aperitur vero benedic
tione sacerdotis et mysteriis sacramenti.
54 Conc. coll. XII 97.
Mansi, ampi.

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 64 TRADITIO

physitism. Several of these sermons, which he delivered in the cathedral of

Antioch and which were extant in a syriac translation by Jacob of Edessa (about
700), were preached on the occasion of the solemn closing of the baptistery at the
beginning of Lent. Sermon sixty-nine of the a ,hn?pbvioi has the following
sub-title indicating the occasion on which it was preached:

About the preparations for the entrance into the Baptistery, which ordinarily takes place
on the Feast of the Resurrection. This sermon was delivered on the evening before the
beginning of Lent when one closes the holy house of the baptistery.55

Sermon eighty-eight, delivered on the same occasion, starts with the words:

In this moment, it seems to me the source of the Jordan (the baptismal font) begins to
make itself ready for the venerable day of the Resurrection, and therefore the entrance
to the baptistery is closed and barred.56

Antioch in Syria knew, therefore, the solemnity of the opening and closing of
the baptistery as did the liturgies of Gaul and Spain. But Antioch was not the
only Oriental rite which celebrated these events. A Typicon, published by
A. Dimitriewskij, proves that on Mount Sinai as late as the ninth century the
First Sunday of Lent was called ? a , closing of the bap
tistery.57
After the singing of the Canticum Zachariae, the lections start:

[De propheta et apostolo] Lectio vero prophetica suum tenet ordinem veteris videlicet
testamenti, corripiens mala et adnuncians futura, ut intelligamus qui in
ipsum deum esse,
prophetia tonuit, qui et in apostolo
quam docuit et in evangelico
splendore refulsit.
[De apostolo.] Quod enim propheta clamat futurum, apostolus docet factum. Actus
autem apostolorum vel Apocalypsis Iohannis pro novitate gaudii paschalis leguntur, ser
vantes ordinem temporum, sicut historia testamenti veteris in quinquagesima vel gesta
sanctorum confessorum ac martyrum in solemnitatibus eorum, ut populus intelligat,
quantum Christum amaverit famulum, dans ei virtutis indicium, quam devota plebicula
suum postulat patronum.68

This passage proves that the ancient Gallican liturgy had two lections
besides the Gospel, or three lections altogether.59 The Lectionary of Luxeuil
(Bibl. Nat. Lat. 9427), which represents the Gallican liturgy of the seventh
century, has the same number and arrangement of lections.60 Similarly, Gregory
of Tours remarks61 that a prophetia or a lectio prophetica was read before the
lection "taken from the Apostle." The liturgy of Spain has kept the same
order until today. This system of lections came from the Orient. We meet
55Les de S?v?re d'Antioche, de Jacques
homiliae cath?drales traduction syriaque d'?desse
88 (Patrologia Orientalis 23, 92 ed. M. Bri?re).
56Ibidem 69 (Patrologia Orientalis 8, 388 ed. M Bri?re).
57A. der liturgischen Handschriften in den Bibliotheken des
Dimitriewskij, Beschreibung
orthodoxenOrients (Kiev, 1895) 186.
68
Expositio 13, 11-14, 3.
59
Cf. P. Rado, "Das ?lteste Schriftlesungs-system der altgallikanischen Liturgie,"
Ephemerides Liturgicae 45 (1931) 9-25, 100-115.
60PL
72, 167, 171ff.
61
Historia Francorum 4, 16 (PL 71, 282). Miracula S. Mart. 1, 5 (PL 71, 918).

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 65

it in Syria as early as the second half of the fourth century. The liturgy of the
Eighth Book of the Apostolic Constitutions mentions three lections. The first
is taken "from the Law and the Prophets;" the second "from our Epistles and
Acts;" the third "from the Gospels." The writings of Saint John Chrysostom
indicate that the original liturgy of Byzantium also had three lections.62 While
the Byzantine liturgy discontinued this custom and limited the lections to two,
the liturgy of the Armenians retained the three lections.63 Both the original
liturgy of Byzantium as well as the liturgy ofArmenia take the first lection from
the Prophets of the Old Testament, the second from the Epistles of the Apostles,
and the third from the Gospels. The Gallican liturgy is here in perfect agree
ment with the liturgies of Byzantium, Antioch and Armenia.
The Expositio does not give us a complete system of the lections during the
liturgical year. It remarks, however, that the historia veteris testamenti was
read during Lent, and the Acts of the Apostles and the Apocalypse during
Easter.64 On the feasts of the saints, the lection was taken from the Gesta
Sanctorum.65 The Lectionary ofLuxeuil and the Sacramentary of Bobbio contain
the same regulation and the liturgy of Spain still has this system.
After the second lection, the Benedicite or the Hymnus trium puerorum66
was sung in the Gallican liturgy. Following this, the liturgical Trishagion was
chanted immediately before the Gospel. It seems that the clergy sang the
Greek text of this Trishagion before the Gospel and the Latin text after the
Gospel. The Expositio has the following arrangement:

[De aius ante evang?lium.] Tune in adventu sane ti evangelii claro modulamine denuo
psallit clerus "Aius" in specie angelorum ante faciem Christi ad portas infer? clamantium:
"Tollite portas principes vestras, et elevamini portae aeternales, et introibit dominus
virtu tum rex gloriae."
[De evangelio.] Egreditur processio sancti evangelii velut potentia Christi triumphantis
de morte, cum praedictis harmoniis et cum septem candelabris luminis, quae sunt Septem
dona spiritus sancti vel v(eteris) legis lumina mysterio crucis confixa, ascendens in tribunal
analogii velut Christus sedem regni paterni, ut inde intonet dona vitae clamantibus clericis :
"Gloria tibi, domine," in specie angelorum qui nascente Domino "Gloria in excelsis deo"
pastoribus apparentibus cecinerunt.
[De Sanctus post evang?lium.] Sanctus autem, quod redeunte sancto evangelio clerus
cantat, in specie sanctorum, qui redeunte domino Iesu Christo de infer?s canticum laudis
dominum sequentes cantaverunt, vel septuaginta quatuor seniorum, quos in apocalypsi
Iohannes comm?mor?t, qui mittentes coronas suas ante agnum dulce canticum canta
verunt.67

62Cf. F. E. Brighitman, Liturgies Eastern and Western. Vol. I: Eastern Liturgies (Ox
ford, 1896) 531, 5.
63F. E.
Brightman, I.e. 425.
64Cf. Toletanum canon 17. des III 1
Concilium IV Hefele-Leclercq, Histoire Conciles
(Paris, 1909) 270.
65Cf.
Gregory of Tours, In gloria martyrum86 (PL 71, 781C) ;De virtutibusS. Martini
2, 29, 40 (PL 71, 954D, 963C).
66
Expositio 14, 4-7: Hymnum autem tri um puerorum, quod post lectiones canitur, in

figura sanctorum veterum, qui sedentes in tenebrie adventum domini exspectabant.

67 17.
Expositio 14, 21-15,

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66 TRADITIO

The reading of the gospel is surrounded by special solemnity. The descrip

tion of the Expositio reminds every expert on the Oriental liturgies of the cere
monies of the "Little Entrance," which makes the reading of the gospel so
impressive in the rites of the East. The gospel-book, which symbolizes Christ
triumphant over death, is carried to the ambo in a procession, during which the
Trishagion is sung. Seven candles, borne by the clergy, accompany the gospel
book. The use of gospel lights is another sign of Oriental influence. St. Jerome,
writing at Bethlehem in 406, remarks that this custon was universal in the East:

Per totas orientis ecclesias, quando legendum est evang?lium, accenduntur luminaria
iam sole rutilante, non utique ad fUgandas tenebras sed ad signum laetitiae demon
strandum.68

After the homily,69 has been finished there follow the preces, which are a
counterpart to the diaconal litany of the Oriental liturgies:

[De prece.] Preces vero psallere levitas pro populo ab origine libri Moysiaci duxit exor
dium, ut audita apostoli praedicatione levit?? pro populo deprecentur et sacerdotes
prostrati ante dominum pro peccatis populi interc?dant dicente domino ad Aaron: "Tu
et filii tui vel omnis tribus Levi portabitis peccata populi mei", utique non paenaliter
sustinendo, suis sed precibus sublevando.70

The Expositio does not give us the text of these preces, but indicates only that
they are recited by the l?vites pro populo, and that after the preces the priest
intercedes for the sins of the people. In other words the preces consist of a
litany said by the deacon and a concluding prayer, the so-called collectio post
precem,71 recited by the celebrant. It is the task of the deacon to formulate
the petitions of this litany. We meet this kind of prayer at the end of theMass
of the Catechumens for the first time in the Apostolic Constitutions, a compila
tion of Church Orders which originated in Syria in the second half of the fourth
century. Here, in the so-called Clementine Liturgy of the eighth book, the
deacon prays:

For the Catechumens

For the Energumens
For the Penitents
For the peace of the world
For theHoly Catholic and Apostolic Church
For the parish
For the Episcopacy
For the bishops James, Clement, Evodius and their parishes
For the presbyters
For the deacons and ministers

68
Jerome, Contra Vigilantium 7 (PL 23, 346).
69
Expositio 15, 18-16, 5: Homeliae autem sanctorum quae leguntur, pro sola praediea
tione ponuntur, ut quicquid propheta, apostolus vel evang?lium mandavit, hoc doctor vel
pastor ecclesiae apertiore sermone populo praedicet, ita arte temperane, ut nec rusticitas

sapientes offendat nec honesta loquacitas obscura rusticis fiat.

70
Expositio, 16, 6-13.
71
Expositio 16, 19-17, 1: postea deprecarent pro illis levitae, diceret sacerdos collectam
post precem.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 67

For the readers, singers, virgins, widows and orphans

For married people
For celibates
For those who give alms
For the newly baptized
For the sick
For the travellers by water and by land
For the prisoners
For the slaves
For our enemies
For the apostates
For the children
For each one of us
For every Christian soul.72

The diaconal litany is brought to an end by the words: "Save us, restore us
again, O God, by Thy mercy."73 Then the celebrant pronounces a solemn
pra}^er which sums up the petitions of the deacon.74 The Gallican counterpart
to this concluding prayer of the celebrant is the collecta post precem which the
Expositio mentions. The text of this prayer is not given in our Gallican source,
but the Missale Gothicum offers an example for Christmas:

Exaud?, Domine, fam?li?m tibi dicatam et tuae ecclesiae

gremio in hac hodierna solem
nitate Nativitatis tuae congrega tarn ut laudes tuas
exponat. Tribue capti vis redemp
tionem, caecis visum, peccantibus remissionem, quia tu venisti ut salvos facias nos. Aspice
de c?elo tuo et inlumina populum tuum, quorum animus in te plena devotione confidit,
salvator mundi, qui vi vis etc.75

It is evident that the whole system of the preces and of the collectae post precem
in the Gallican liturgy is of Oriental origin. All liturgies of the East, from the
Apostolic Constitutions onward, have this general intercession (? ? ) with
fewmodifications.76 The Roman rite keeps a vestige of this in the liturgy of
Good Friday.
An excellent proof justifying the comparison between the diaconal litany of the
Oriental liturgies and the preces of the Gallican Rite is given in a passage which
the Expositio adds:

[De caticumino.] Caticuminum ergo diaconus ideo clam?t iuxta antiquum ecclesiae
ritum, ut tarn Iudaei quam haeretici vel pagani instructi, qui grandes ad baptismum venie
bant et ante baptismum probabantur, starent in ecclesia et audirent consilium veteris et

72Constitutiones Cf. F. E. Brightman,

Apostolorum 8, 1 -22. Le. 9-12. J. Quasten,
Monumenta Eucharistica et Liturgia vetustissima (Bonn, 1935-37) 206-209.
73 common
The response to the petitions of the diaconal litany was Kyrie eleison. Cf.
A. Baumstark, La structure des grandes unit?s liturgiques," Ir?nikon 11, 3 (1934) 142.
The same author, "Textes Liturgiques," Ir?nikon 11, 4 (1934) 314 and Liturgie compar?e
(Chevetogne, 1940) 44.
74 In the it is the prayer K?pie a a . Cf. F. E.
Apostolic Constitutions, Brightman,
12, 10-13, 3. J. Quasten, Monumenta 209, 12-210, 19.
7*PL
72, 227. Cf. the collecta post precem of Easter Sunday (PL 72, 277).
76Cf. A. Die Messe im Morgenland
Baumstark, (Kempten, 12-16; 91-108.
1906) J. M.

Hanssens, Institutiones liturgicae de ritibus orientalibus III 2 (Rome, 1932) 230-260. Pl. de
Meester, La divine liturgie de notre pere S. Jean Chrysostome (Rome-Paris, 31925) 44-46.

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68 TRADITIO

novi testamenti, postea deprecarent pro illis levit??, diceret sacerdos collectam post precem,
exirent postea foris, qui digni non erant stare, dum inferebatur oblatio, et foras ante ostium
auscultaren t prostrati ad terram magnalia. Quae cura ad diaconum vel ad ostiarium
pertinebat, ut ille eos admoneret exire, iste provideret, ne quis indignus retardaretur in
tempio, dicendo: "Nolite dare sanctum canibus neque mittatis margaritas vestras ante
porcos.'' Quid enim in terra sanctius confectione corporis et sanguinis Christi? et quid

plus immundum canibus et porcis? Similitudine comparandi (cum) eo, vel qui non est
purga tus baptismo, vel non muni tus crucis sign?culo.77

According to this passage the Gallican liturgy in the seventh and eighth
centuries still preserved the ceremony of the dismissal of the catechumens,78
which took place after the collecta post precem. There can be hardly any doubt
that at this time the catechumenate was merely a reminiscence. For this reason
the rite of the Expositio has to explain the words of the dismissal iuxta antiquae
ecclesiae ritum, and to make clear what they originally meant. Turning to the
Oriental liturgies we see how completely the Gallican liturgy adopted a rite
which was well known in the East. The liturgy of the eighth book of the
Apostolic Constitutions provides us with the same custom in Syria. After the
congregation and the bishop have prayed for the catechumens, the ritual pre
scribes:
Kai ? a a e .
a ? 79
HpoeXi?eTe, ol , ev ?

Similarly, the Syriac Testament of Our Lord, from the fifth century, contains a
proclamatio diaconi which starts with the words:

Surgamus
Quilibet locum suum noscat
Catechumeni abeant.80

The Didascalia Arabica orders the deacon: et fid?les ducat ad mysteria sicut
decet catechumenis dismissis.81 In the Liturgy of St. James the deacon calls:

a ? .82

The Liturgy of St. Chrysostom according to the present use of the Greek Ortho
dox Church provides an even better parallel to the Gallican rite. Here the
deacon dismisses the catechumens after the diaconal litany, whereas the Apos
tolic Constitutions and the Syriac liturgy of the Testament of Our Lord place
77
Expositio 16, 14-17, 12.
78For und Katechumenats
the dismissal of the catechumens cf. E. Schwartz, Busstufen
klassen (Schriften der wissenschaftlichen Gesellschaft in Strassburg, No. 7, Strasbourg,
1911) 49.
79
Constitutiones Apostolorum 8, 6, 14. Cf. J. Quasten, Monumenta 201.
80TestamentumDomini Nostri Jesu Christi I 35 Cf. I 22 (35Rahmani):
(83Rahmani).
Dimittat catechumenos, postquam eos erudierit lectione, exhortationibusque propheticis
et apostolicis per verba doctrinalia, ut cognoscant ilium (i.e. Dominum), in quern confiten
tur. Doceat mysteria fid?les, dimissis praecedenter catechumenis.
81
Didascalia arabica 38, 12 (132, 2-5 Funk).
82F.
E. Brightman, Liturgies Eastern and Western, vol. I: Eastern Liturgies (Oxford,
1896) 41. Cf. J. M. Hanssens, Institutiones liturgicae de ritibus orientalibus, III: De missa
rituum orientalium 2 (Rome, 1932) 266-71.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 69

the dismissal before the litany. In other words, Gaul follows the Byzantine
custom. The deacon's words of dismissal in the Liturgy of St. Chrysostom are:
"
a e e e,
ol a e e e
"
a e e e
Tis a e 8

In the liturgy of the Armenians the deacon announces after the litany, at the
beginning of the Great Entrance:
Let none of the catechumens, none of little faith, none of the penitents, none of the
unclean draw nigh to this divine mystery.84

Furthermore, it is interesting that the Expositio and the oldest ritual of the
Syriac rite, the Didache, base the exclusion of the unbaptized on the same
passage of Scripture. The ninth chapter of the Didache warns: "Let no one eat
or drink of your Eucharist but they that are baptized into the name of the
Lord; for concerning this the Lord has said: 'Give not that which is holy to the
dogs.'5,85
After the dismissal of the catechumens the Expositio continues:

Spiritaliter iubemur silentium facer? observantes ad ostium, id est, ut tacentes a tumultu

verborum vel vitiorum signum crucis ponamus ante faciem nostram, ne intret concupiscen
tia per oculos, ira per aurem, ne prodeat sermo turpis ex labiis, et hoc solum cor intendat,
ut in se Christum suscipiat.86

The most interesting words here are observantes ad ostium. The question arises,
why should the faithful, who now enter upon the Eucharistie liturgy proper,
watch the doors? We should expect that their attention should be drawn rather
to the altar. The only reasonable explanation is given by the Oriental litur
gies. Again the Apostolic Constitutions furnish an interesting commentary
from the Syriac Ritual. In precisely the same place, after the dismissal of the
catechumens, the Constitutions order:
Let the deacon stand at the doors of the men and the subdeacon at those of the women,
that no one go out nor a door be opened, although it be for one of the faithful, at the time
of the oblation.87

This passage explains the words of the Expositio-.observantes ad ostium. After

the dismissal of the catechumens the doors are to remain closed to prevent any
one from entering during the oblation. The Liturgy of St. James, which gives
us the custom of the Church of Jerusalem, has the deacon pronounce, after the
dismissal:
7 -
A e ^ e' a a a e .88

83F. E. Brightman, I.e. 375.

84F. E. Brightman, I.e. 430.
^Didache 9, 5 (23, 19-24 Klauser).
86 Cf. J. A. Jungmann, stiller Kanon",
Expositio 17, 13-18. "Praefatio und Zeitschrift
f?r katholischeTheologie 53 (1929) 66-94, 247-271.
87Constitutiones
Apostolorum 8, 11, 11. (J. Quasten, Monumenta 211.)
88F. E.
Brightman, I.e. 41.

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 70 TRADITIO

The Byzantine Liturgy of St. Basil, as well as that of St. Chrysostom, orders:
a e a a a a Xkyei a
T?s ?vpas'T?s vpas.89

The same exclamation of the deacon occurs in the liturgy of the Armenians.90
The Epistle of James of Edessa to Thomas thePresbyter explains why the doors
of the church are closed at the beginning of the liturgy:

And after this the deacon proclaims: let the doors of the church be But perhaps
shut.
someone ask us why the doors are closed at this point.
will To whom we
reply: the reason
that the doors are shut and the mysteries are performed in silence and by oral tradition is
this: first, for fear of the heathens, lest the heathen should hear these things of ours and
offer them to their gods.91

The Expositio does not make any attempt to explain the words observantes
ad ostium in their original meaning, as it did for the dismissal of the catechumens.
Instead it substitutes a symbolical meaning, and interprets the ostium as the
senses, the gates of the soul, which must be guarded. The Oriental liturgies
provide us with the original significance of these words.
After the deacon has ordered silence, the procession of the oblation takes
place:

[De Sono.] Sonum autem, quod canit?r, quando procedit oblatio, hinc traxit exordium:
Praecepit dominus Moysi, ut faceret tubas arg?nteas, quas levitae clangerent, quando:
of?erebatur hostia, et hoc esset signum, per quod intelligeret populus, qua hora inferebatur
oblatio, et omnes incurvati adorarent dominum, do?ee veniret columna ignis aut nubes,
quae benediceret sacrificium. Nunc autem procedente ad altarium corpore Christi non
iam tubis inreprehensibiiibus, sed spiritalibus vocibus praeclara Christi magnalia dulci
melodia psallit ecclesia. Corpus vero domini ideo defertur in turribus, quia monumentum
domini in similitudinem turris fuit excisum in petra et intus lectus, ubi pausavit corpus
dominicum, unde surre xit rex gloriae in triumphum. Sanguis vero Christi ideo speciali ter
of?ertur in calice, quia in tali vaso consecratum fuit mysterium eucharistiae pridie, quam
pateretur dominus, ipso dicente: "Hic est calix sanguinis mei, mysterium fidei, qui pro
multis effundetur in remissionem peccatorum.,,92

The ceremonies of this passage correspond to the Great Entrance of the Oriental
liturgies. In the solemn procession the oblation, which has been prepared in
advance, is carried through the church from the prothesis to the altar. By
anticipation the bread and wine receive the same honor as the Body and Blood
of the Lord. The bread is carried in a vessel having the form of a tower, and the
wine, mixed with water, in a chalice. The Expositio remarks that during the pro
cession the choir sings the Sonus. This Sonus corresponds to the cherubic hymn
(xepov?iKos vpvos)which is sung in the Oriental liturgies during the e a e?ao?os.
Composed by the Emperor Justin II (565-78), this hymn93 compares the partici
89F. E.
Brightman, Le. 321.
90F. E.
Brightman, Le. 435.
91F.
E. Brightman, Le. 490 f.
92
Expositio 17, 19-18, 19.
93
Cf. A. Baumstark, "Der Cherubhymnos und seine Parallelen. Eine Gattung fr?hchrist
licher Messges?nge des Morgenlandes," Gottesminne VI, 10-22. A. Fortescue, "Cheroubi
con," Dictionnaire d'Arch?ologie Chr?tienne et de Liturgie III 1, 1281-1286.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 71

pants in the liturgy to the Cherubim standing before the throne of God, invites
them to join their homages to that of the angels, and greets "the King of all
things, Who is invisibly escorted by hosts of angels carrying spears." In the
Byzantine Liturgy of Saint Chrysostom it has this form:
01 a e ? , e e
Kai a Tpiu?yiov a e
a a ? a e a e a .

?a a e e
Tais ?yy?Xucais a a e a e
a \ \ a a\\ \ a a a.94

The Expositio does not give us the text of the Sonus which accompanies the
procession of the oblation, but the three Alleluias at the end of the cherubic
hymn are clearly mentioned as a canticum angelicum:

Laudes autem, hoc est Alleluia, Johannes in apocalypsi post resurrectionem audivit
psallere. Ideo hora illa, <qua corpus> domini pallio quasi Christus tegitur coelo, ecclesia
solet angelicum canticum <cantare>: quod autem habet ipsa Alleluia primam et secundam
et tertiam, sign?t tria tempora ante legem, sub lege, sub gratia.95

Immediately following the three Alleluias, the Expositio describes the reading
of the diptychs, the kiss of peace, and the Sursum Corda. First the reading
of the diptychs:

Nomina defunctorum ideo hora illa recitantur, qua pallium tollitur, quia tune erit resur
rectio mortuorum, quando adveniente Christo coelum sicut liber plicabitur.96

It is surprising that here the reading of the diptychs occurs before the Eucha
ristie Prayer. The Apostolic Constitutions,97 St. Cyril of Jerusalem,98 and St.
Chrysostom99 link the reciting of the diptychs with the intercession for the living
and the dead after the consecration. However, the newest source of informa
tion regarding the liturgy of Syria, the recently discovered Mystagogical Cat?
ch?ses of Theodore ofMopsuestia,100 dating from 392-428 when Theodore occu
94F. E.
Brightman, Le. 377-79.
95
Expositio 20, 10-16.
96For the Diptychs cf. F. Cabrol, ''Diptyques," Dictionnaire d'Arch?ologie Chr?tienne
et de Liturgie IV 1, 1045-94. E. Bishop in R. H. Conolly, The Liturgical Homilies ofNarsai
(Cambridge, 1909) 97-117.
97
Constitutiones Apostolorum 8, 12, 40-51 (511-515 Funk).
98
Cyril of Jerusalem, Cat?ch?ses Mystagogicae 5, 8-9 (102 Quasten).
99
John Chrysostom, Ad Philip. 3, 4 (PG 62, 204), In I Cor. 41, 4-5 (PG 61, 361).
?oo
jror ?he importance of this new source see R. Devreesse, "Les Instructions Cat?ch?
tiques de Theodore de Mopsueste," Revue des sciences religieuses 13 (1933) 425-36. R.
Abramowski, "Neue Schriften Theodors von Mopsuestia," Zeitschrift f?r die Neutesta
mentliche Wissenschaft 33 (1934) 66-68. For an analysis of -the Eucharistie Liturgy as
described by Theodore see A. R?cker, Ritus Baptismi etMissae quem descripsit Theodorus
Episcopus Mopsuestenus in Sermonibus Catecheticis (M?nster, 1933). H. Lietzmann, Die
Liturgie des Theodor von Mopsuestia (Sonderausgabe aus den der
Sitzungsberichten
Preussischen Akademie der Wissenschaften, Phil.-Hist. Klasse, 23, Berlin, 1933.) F. J.
Reine, The Eucharistie Doctrine and Liturgy of theMystagogical Cat?ch?ses of Theodore of
Mopsuestia (The Catholic University of America Studies in Christian Antiquity, No. 2,
Washington, 1942.)

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 72 TRADITIO

pied the episcopal see ofMopsuestia? in Cilicia, prove that the liturgy of Syria101
also had the reading of the diptychs before the Eucharistie Prayer. In one of
his sermons, Theodore says:
. . .
this thing is taking place
While the priest washes (his hands). Having thus, after the
giving of the peace, proclaimed that we have removed and cast away from us all hatred and

enmity against the children of our faith, and having washed away the remembrance of

trespasses, we may believe that we have freed ourselves, to the best of our ability, from all
uncleanness. Then all rise, according to the sign given to them by the deacon, and look
at what is taking place. The names of the living and the dead who passed away in the faith
of Christ are then read from Church books, and it is clear that in the few of them who are
mentioned, all the living and the departed are implicitly mentioned.102

The writings of Pseudo-Dionysius the Areopagite,103 which also describe the

Syriac liturgy, place the diptychs in the same place. In his De Ecclesiastica
Hierarchia he relates that the kiss of peace was followed by the reciting of the
diptychs, and that then the washing of hands took place.104 Theodore of
Mopsuestia places tbe washing of hands before the reading of the diptychs.
But both the Aeropagite and Theodore have this reading before the Eucharistie
Prayer. While Theodore mentions the reading of the names of the living and the
dead, Pseudo-Dionysius speaks only of the dead, as does the Expositio. The
liturgy of the Nestorians bas the reading of the diptychs also before the reading
of the Eucharistie Prayer. And here we find, in addition, the complete list of
the names of the diptychs, embodied into the text.105 It seems that the oldest
Egyptian rite placed the reading of the diptychs also before the Consecration.
The recently edited 105aPapyrus Fragment of the liturgy of Saint Mark from
the fourth century, which contains the beginning of tbe Anaphora has this
passage:

Refresh the souls of those who are fallen asleep. Remember those whom we remember
and those whose names we recite and whose we do not recite. . . .105b
today
101Theodore describes the Liturgy ofMopsuestia which was a suffragan of the metropoli
tan see of Anazarbus, which was in turn a suffragan of Antioch. The of Mop Liturgy
suestia is therefore the Liturgy of Antioch, the mother church.
102Cf. A. on the Lord's and on
Mingana, Commentary of Theodore of Mopsuestia Prayer
the Sacraments of Baptism and the Eucharist (Woodbrooke Studies 6, Cambridge, 1933) 94.
103For the Liturgy see J. Stiglmayr,
which Dionysius the Areopagite describes "Eine
syrische Liturgie als Vorlage des Pseudo-Areopagiten," Zeitschrift f?r katholische Theologie
33 (1909) 383-85.
104 De ecclesiastica hierarchia III 2 :
Pseudo-Dionysius Areopagita, (295 Quasten)
IIp?s ois ? e e a e e a e e a ?y?av e a a a- e e . a a a a e
a a a , e a a e e e a . a a e ras e a
a e a a e ,? e e a e e e a a a a . Cf. De
ecclesiastica hierarchia III 3, 9 (307 Quasten) : e e e a e a a'
a a e ?e? a , a e a e e e a e a a a e .
Cf. Maximus Confessor, Scholia in libr.de ecclesiastica hierarchia 3, 2 (PG 4, 136 D): e
a a a a e Ilarp?s e a a a a a e e e , e
a e A a .
105F. E. I.e. 275-281.
Brightman,
105aCf. M. sur papyrus
et P.
Andrieu Collomp, "Fragments de l'anaphore de Saint
Marc," Revue des sciences religieuses 8 (1928) 489-515.
105bCf. J. Monumenta Eucharistica et Liturgica Vetustissima
Quasten, (Bonn 1935-37) 46.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 73

The Egyptian liturgy of the Coptic Jacobites105c reserves the same place for the
reading of the diptychs as does the Egyptian liturgy of the sixth century which
A. Baumstark translated and published.105d
After the names have been read, the kiss of peace is given, exactly as in the
Gallican liturgy:

Pacem autem ideo Christi mutuo prof?rant, ut per mutuum osculum teneant in se cari
ta tis affectum, et qui aliqua fuscatur discordia, cito recurrat ad gratiam vel petat <a>
proximo veniam, ne pacem falsam dans incurrat proditoris consortium, sed tanto melius
proficiat eucharistia suscepta vel benedictio tradita, quanto Christus conspicerit pacifica
esse corda, quia ipse mandavit discipulis coelos ascendens: "Pacem relinquo vobis, pacem
meam do vobis," et "In hoc cognoscent omnes, quod discipuli mei estis, si vos invicem
dilexeretis." "Sursum corda" ideo sacerdos habere admonet, ut nulla cogitatio terrena
maneat in pectoribus nostris in hora sacrae oblationis et tanto melius recipiatur Christus
in mente, quanto sola cogitatio ipsum conatur attendere.106

The fact that the Expositio refers, in the last words, to the Preface dialogue107
indicates that the kiss of peace takes place immediately before the beginning of
the Eucharistie Prayer. This is the position that it generally occupies in all
Oriental liturgies.108 Cyril of Jerusalem has the same arrangement as the
Expositio. In the Fifth of his Mystagogical Cat?ch?ses, he says, after he has
mentioned the washing of hands;

And then the deacon cries aloud: "Receive one another, and let us kiss one another."
Think not that this kiss is of the same character as those given in public by common friends.
It is not such, but this kiss blends souls, one with another, and courts entire forgiveness
for them. . . .After the priest cries aloud: "Lift hearts."109
this, up your

The Eucharistie Prayer, or what we call the Canon of theMass, is omitted in

the Expositio. Nothing is said of the Consecration110 nor of the prayers of the
priest which immediately precede or follow this act.
A collection of eleven Gallican Masses, however, published by F. Mone from
a palimpsest manuscript of the end of the seventh century discovered at Reich
enau,111 contains two prefaces, or contestationes, for each Mass. The content of
these prayers, with their emphasis on the formation of heaven, earth and sea,
105cCf. F. E.
Brightman, I.e. 169f.
105dCf. A.
Baumstark, "Eine ?gyptische Mess- und Tauf liturgie vermutlich des 6. Jahr
hunderts," Oriens Christianus 1 (1901) 21: Et illis et omnibus quorum nomina recitavimus
et quorum non recita vimus. Cf. The Liturgy of St. Cyril: E. Renaudot, orien
Liturgiarum
talium collectio I (Paris, 1716) 141.
106
Expositio 20, 20-21, 9 .
107Cf. H. zu Beginn a in ?stlichen
Engberding, "Der Gruss des Priesters der e a
Liturgien," Jahrbuch f?r Liturgiewissenschaft 9 (1929) 138-143. A. Baumstark, "Textes
Liturgiques," Ir?nikon (1934) 320-322.
108Cf. A.
Baumstark, "Rits et F?tes Liturgiques," Ir?nikon 11 (1934) 487.
109
Cyril of Jerusalem, Cat?ch?ses Mystagogicae 5, 3-4. (98, 21-99, 15 Quasten.)
110
For the Gallican Epiklesis and its relation to the oriental types cf. H. Lietzmann,
Messe und Herrenmahl (Arbeiten zur Kirchengeschichte 8, Bonn 1926) 93.
111F.
Mone, Lateinische und griechische Messen aus dem zweiten bis sechsten Jahrhundert

(Frankfurt, 1894).

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 74 TRADITIO

and the creation of man,112 corresponds to the Anaphora of the Oriental ritesr
especially to the liturgy of the Apostolic Constitutions113 and that of St. Basil.114
H. Lietzmann thinks, therefore, that underlying these Gallican contestationes is
a greek liturgy of the fourth century which stands midway between the liturgy
of the Apostolic Constitutions and the liturgies of St. Basil and St. John Chry
sostom.115

More striking is the prayer collectio post Sanctus, which in the Gallican Mass
connected the Sanctus with the words of institution of the Eucharist. As
a rule it opens with the words Vere sanctus.116 The Oriental liturgies have in
the same place a prayer which is the exact counterpart of this one, the identity
extending even to their opening words. Thus the Apostolic Constitutions have
this prayer:

aytos y?p e a a Trav?yios,

a e e
a a .aytos e a ovoyev
? ? ?117
,

Similar post Sanctus prayers are found in the liturgy of St. James118 and in the
liturgy of the Syrian Jacobites. In the latter the priest prays:

Even as thou art holy, King

in truth of the Worlds and giver of all holiness, and holy
also is thine
only begotten Son our Lord and God and Saviour Jesus Christ and holy also i&
thine Holy Spirit who searcheth all things, even the deep things of thee, God and Father.
For holy art thou all-sovereign almighty terrible good, of fellowfeeling and especially as

touching thy creature :who madest man out of earth and gavest him delight in paradise... .m

112Cf. cum suis formis in generi

the third ofMone's Masses p. 19: Caelum, terram, maria
bus . . .Hominem ad imaginem et similitudinem beatissimae trinit?tis con
procreasti.
didisti, ut conlocatus in suavitate paradisi creatori serviens creaturis reliquie imperaret
. . . sed admissa homine proie cto de vita paradisi successif mors . . .
culpa praevaricationis
Tu autem clemens et cond? tor, condolens tuo homini praevaluisse culpam peccati, ut iacens

potuisset erigi, ad illum inclinata potentia descendisti.

113Cf. For the sources
Constitutiones Apostolorum 8, 12, 4-27 (212-220
Quasten). of the
Anaphora of the Constitutiones see A. Baumstark, "Das
eucharistische Hochgebet und die
Literatur des nachexilischen Judentums," Theologie und Glaube 2 (1910) 353-370.
114F. E.
Brightman, I.e. 321-323. Cf. H. Engberding, Das Eucharistische Hochgebet der
Basileiosliturgie (M?nster, 1931).
115
H. Lietzmann, zur Kirchengeschichte
Messe und Herrenmahl (Arbeiten No. 8, Bonn,
1926) 170.
116 an we may
As example, take the collectio post Sanctus of the Mass for Epiphany in
the Missale Gothicum (PL 72, 243) : Vere sanctus, vere benedictus, Dominus noster Jesus
Christus Filius tuus, qui ad puerperi! caelestis indicium, haec hodie contulit mundo suae
miracula majestatis, ut adorandam magis ostende ret stellarci; et transacto temporis inter
vallo, aquas in vino mutaret, suoque baptismate sanctificaret fluenta Jordanie, Jesus
. . .
Christus Dominus noster. Qui pridie quam patere tur.
117Constitutiones
Apostolorum 8, 12, 28-34 (220 Quasten).
118F. E.
Brightman, Le. 51.
119F. E.
Brightman, I.e. 86.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 75

The description of the Expositio is resumed with the fradio and the mixtio :

Confractio vero et commixtio corporis domini tantis mysteriis declarata antiquitus sanc
tis patribus fuit, ut dum sacerdos oblationem confrangeret, videbatur quasi angelus dei
membra fulgentis pueri cultro concaedere et sanguinem eius in calicem excipiendo colligere,
ut veracius crederent verbum dicente domino carnem eius esse cibum et sanguinem esse

potum. In hac confractione sacerdos vult augere, ibidem d?bet addere, quia tune caelestia
terrenis miscentur et ad orationem sacerdotis caeli aperiuntur. Sacerdote autem frangente
supplex clerus psallit antiphonam, quia < Christo > patiente dolorem mortis, omnia terrae
testata sunt elementa.120

And then the Lord's Prayer follows:

Oratio vero dominica pro hoc ibidem ponitur, ut omnis oratio nostra in dominica oratione
claudatur.121

It is worthy of note that here the fractio and the mixtio precede the Lord's
Prayer. The liturgy of Gaul is here in agreement with the liturgy of Milan.
In the liturgies of Rome and Spain the Lord's Prayer comes first. From
the recently discovered Mystagogical Cat?ch?ses of Theodore of Mopsuestia,
we learn that in the Syriac liturgy at the end of the fourth century the fractio
and mixtio followed the Eucharistie Prayer immediately:
The priest recites quietly these prayers (i.e., the Anaphora) and immediately after,
takes the holy bread with his hands and looks towards heaven, and directs his eyes upwards.
He offers a prayer of thanksgiving for these great gifts, and breaks the bread.122

While Theodore does not mention the Lord's Prayer, the liturgy of the Syrian
Jacobites123 and the liturgy of the Nestorians124 clearly indicate that the fractio
and mixtio preceded the Lord's Prayer. It is interesting, furthermore, that not
only the arrangement, but also the symbolism which is attached to the breaking
of bread in the Gallican liturgy, appears in the Oriental liturgies, while the
Roman liturgy has nothing of the kind. In the Expositio the fractio is ex
plained as a symbol of the passion and death of Christ. During the ceremony,
the clergy sings an antiphon quia (Christo) patiente dolorem mortis, omnia terrae
testata sunt elementa. In the liturgy of the Syrian Jacobites the priest breaks
the bread, saying:

Thustruly did the Word of God suffer in the flesh and was sacrificed and broken on the
cross:and his soul was severed from his body, albeit his Godhead was in no wise severed
either from his soul or from his body. And he was pierced in his side with a spear, and there
flowed thereout blood and water a propitiation for the whole world ;and his body was stained
therewith. And for the sins of the circle of the world, the Son died upon the cross. And
his soul came and was united to his body and he turned us from an evil conversation to the

120
Expositio 21, 9-22.
121
Expositio 21, 23-22, 1.
122A. on and on
Mingana, Commentary of Theodore of Mopsuestia the Lord's Prayer the
Sacraments of Baptism and the Eucharist (Woodbrooke Studies 6, Cambridge, 1933) 105.
123F. E.
Brightman, I.e. 97-99.
124F. E.
Brightman, I.e. 293-95.

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 76 TRADITIO

good and by the blood of his cross he reconciled and united and knit heavenly things with
the things of earth, and the people with the peoples, and the souls with the body. And the
third day he rose again from the sepulchre. And he is one Emmanuel, and is not divided
after the union indivisible into the two natures. Thus we confess and thus we believe,*:
thuswe affirmthat this body appertains to this blood and this blood to this body.125

In this prayer, the passion is symbolized by the breaking of the bread. The
same symbolic meaning is given in the Expositio. It ismost remarkable that
the symbolism of the commixtio is even more identical, even to the wording.
The phrase "He united and knit heavenly things with the things of earth"
corresponds exactly to the words of the Expositio?"quia tune caelestia terrenis
miscentur."

Moreover, the Expositio uses a legend of an Oriental source to explain the

"Mystery of the Fraction". The legend is taken from the Verba Seniorum, a
Latin translation of a Greek collection ofmonastic stories which is related to the
Apophthegmata Patrum.126 The translation127 was most probably made by the
Roman deacon Pelagius, later Pope Pelagius I (556-561) and the subdeacon
John, later Pope John III (561-574). The Verba Seniorum form a part (books
5 to 7) of the ten books of Latin hagiographies of the sixth century, known
under the title Vitae Patrum and published by H. Rosweyd.128 According to a
story of this work, the Abbot Arsenius narrated how an old anchorite thought
that the Eucharist contains only the figure of Christ. His brethren rebuked
him and explained to him that according to the doctrine of the Church, Christ
is really and not figuratively present in the Sacrament. The old anchorite asked
God for enlightenment. When Sunday came and the Eucharistie bread had
been placed on the altar, he and his brethren saw all at once an infant lying on
the altar (tamquam puerulus jacens super altare). When the priest extended
his hands to break the bread, an angel came down from Heaven with a knife
in his hand. He dissected the infant and collected the blood in the chalice.
But when the priest broke the bread into small fragments, the angel too cut the
infant's limbs into small portions. This queer Oriental legend is embodied in.
the text of the Expositio, as a comparison of the texts will show.

Expositio Vitae Patrum

21,11-16 6(PL 73, 979C)

ut dum sacerdos oblationem
confrangeret, et cum extendissetpresbyter manus, ut
videbatur quasi angelus dei membra ful frangeret panem, descendit angelus domini
gentis pueri cultro concaedere et sanguinem de caelo habens cultrum in manu et secavit

ejus in calicem excipiendo colligere, ut puerulum illum, sanguinem vero excipiebat

veracius crederent verbum dicente domino in calice. Cum autem presbyter frangeret
carnem ejus esse cibum et sanguinem esse in partibus parvis panem, etiam et angelus

potum. incidebat pueri membra inmodicis partibus.

125F. E. I.e. 97-98.

Brightman,
126Cf. W.
Bousset, Apophthegmata (T?bingen, 1923).
127PL
73, 855-1024.
128
PL 73/74.

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 ORIENTAL INFLUENCE IN THE GALLICAN LITURGY 77

After the Lord's Prayer, there follows the blessing of the People :

Benedictionem vero
populi sacerdotibus Hindere dominus per Moysem mandavit dicens :

"Loquere ad Aaronet ad filios ejus; sic benedicetis populo: Benedicat tibi et custodiat te"
et cetera quae sequuntur. Aaron igitur locum Christi, filii ejus locum presby tero rum
porta verunt. Ambobus igitur mandavit dominus benedicere populum; sed tarnen propter
servandum honorem pontificis sacri constituerunt ca?ones, ut longiorem benedictionem
episcopus proferret, breviorem presbyter funderet, dicens: "Pax, fides et caritas et com
municatio corporis et sanguinis domini sit semper vobiscum". Nam licet iilam benedic
tionem, quam Moysi Deus dictavit et nullus contradicere presbytero potest, quia coelum
et terra transibunt. Hoc ergo ante communionem benedictio trad? tur, ut in vas benedictum
benedictionis mysterium ingrediatur.129

The benedictio populi which here takes place after the Lord's Prayer corresponds
to the inclination and blessing of the people which follows the Lord's Prayer in
the Oriental liturgies. In the liturgy of St. James, it has the following form:

e e e e
Kai e a a a a e e a" a a
a a a -
a e a a .130

In the Byzantine liturgies of St. Basil and St. Chrysostom, the blessing after the
Lord's Prayer is simpler. Here the priest uses the words E a . We
know from St. Augustine that in the liturgy of Africa there was also a benedictio
populi before Communion.132
The Expositio continues:

Trecanum vero, quod psallitur, signum est catholicae fidei de trinitatis credulitate
procedens. Sicut enim prima <pars> in secunda, secunda in tertia et rursum tertia in
secunda et secunda rotatur in prima, ita pater in filio mysterium trinitatis complectitur,
pater in filio, filius in spiri tu sancto, spiritus sanctus in filio et filius rursum in pa tre. Sed
jam epistula finem accipiat, in qua sollemnis ordo brevi ter declara tus ostenditur, quatenus
in secunda epistula de communi officio donante domino auribus pandatur.133

Unfortunately the Expositio does not give us the text of the Trecanum which is
sung here at the moment of Communion.134 This much is clear, that this Tre
canum is an expression of the Trinity. E. Mart?ne thought of a recitation of the

129
Expositio 22, 1-17.
130F. E.
Brightman, I.e. 61.
131F. E.
Brightman, I.e. 340.
132
Augustine, Serm. fragni. 3 contraPelagianos (PL 39, 1721),Epistula 179,4 (CSEL 44,
3 p. 693, 5-14 Goldbacher). Cf. W. Roetzer, Des hl. Augustinus Schriften als liturgiege
schichtlicheQuelle (Munich, 1930) 131 f.
133
Expositio 23, 1-10.
134For see P. Browe, "Die Kommunion in
the rite of communion in the Gallican church,
der gallikanischen Kirche," Theologische Quartalschrift 102 (1921) 22-54.

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78 TRADITIO

Symbolum Nicaeno-Constantinopolitanum in this place.135 L. Duchesne136 thought

of the Communion chant in the liturgy of Spain which has the following form:

Gustate et videte quam sua vis est Dominus. Alleluia! Alleluia! Alleluia!
Benedicam Dominum in omni tempore, semper laus ejus in ore meo. Alleluia !Alleluia !
Alleluia !
Redimet Dominus animas servorum suorum, et non derelinquet omnes qui sperant in
eum. Alleluia! Alleluia! Alleluia!
Gloria et honor Patri et Pilio et Spiritui sancto in saecula saeculorum. Amen. Alle
luia! Alleluia! Alleluia!

But the symbolism of the Trinity which the Expositio finds in this Trecanum
does not appear in this chant, except at the very end in the Doxology in which
there is nothing unusual. I am therefore tempted to think here of the els ay los
acclamation which appears in the Oriental liturgies at this moment. This
els aytos-acclamation was originally christological in character, as the Apos
tolic Constitutions show.137 The Syrian liturgies enlarged it at the end of the
fourth century to a confession of the Trinity. The first witness of the Trini
tarian form isTheodore ofMopsuestia, as I have proved elsewhere.138 Theodore
remarks in one of his sermons :

After the priest has said, "The holy thing to the holies", all answer and say: "One holy
Father, one holy Son, one holy Spirit". They profess that one is the nature that is truly
holy, and this is the Father, the Son, and the Holy Spirit, a nature that is alone eternal,
alone immutable, and alone capable of bestowing holiness upon whomsoever it wishes.
And they add: "Glory be to the Father, to the Son, and to the Holy Spirit, for ever and ever.
"
Amen, as it is fit that those who make a profession of faith in the holy nature should glorify
it with their duty of glorifying.139

Theodore makes it very clear that he sees a profession of the Trinity in this
acclamation. The same Trinitarian form appears in Narsai,140 in the liturgies
of the Nestorians, Jacobites, Copts, and Abyssinians. It is not impossible that
the Trecanum of the Gallican liturgy was in this way or in another a counterpart
to this Trinitarian acclamation of the Oriental liturgy.
Our analysis of the Gallican liturgy of the Mass as found in the Expositio
shows that the influence of the Oriental liturgies wrhile exceptionally strong is
manifold in origin. At the same time, it appears that the Syriac liturgies have
exercised the greatest influence on the liturgy of Gaul.

The Catholic University ofAmerica.

135E. De antiquis ecclesiae
Mart?ne, ritibus (Bassano 51788) 100.
136L. du culte chr?tien
Duchesne, Origines (Paris 51925) 237.
137Constitutiones
Apostolorum 8, 13, 12-13 (229 Quasten).
138Cf.
J. Quasten, "Der ?lteste Zeuge fur die trinitarische Fassung der liturgischen
"
eis &JLOS-Akklamation, Zeitschrift f?r katholische Theologie 58 (1934) 253-254.
139A.
Mingana, I.e. 110.
140Cf. E. E E .
Peterson, Epigraphische, formgeschichtliche und religions
geschichtliche Untersuchungen (Forschungen zur Religion und Literatur des Alten und
Neuen Testamentes, Neue Folge 24, G?ttingen, 1926) 138. But Narsai was not the first
who used the trinitarian form as the Cat?ch?ses of Theodore of Mopsuestia prove.

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