arabic liturgy. But a greater difficulty occurs with regard to the portion of the Gallican liturgy which immediately followed our Saviour's words. The collect called "post secreta" sometimes contains, like the oriental rite, a verbal oblation of the gifts to God, and an invocation of God to send his holy Spirit, and make the elements the mystical body and blood of Christ. In other missæ, however, one or both of these forms are wanting. That the more solemn part of the liturgy in the Gallican church contained some such invocation, in addition to the thanksgiving and words of institution, is, I think, to be derived from the words of Irenæus: "The "bread which is of the earth, having received the "invocation of God, is no longer common bread, but "the eucharistt." This invocation seems to imply more than a thanksgiving, it is such a "calling upon" God as is supposed to be "received" by the bread. What can we more naturally understand by this expression, than the invocation which is found in all the oriental and Alexandrian liturgies, "that "God will send his holy Spirit to consecrate the bread "and wine?" This form has always been called the "invocation" by the oriental churches, as Grabe shews from the writings of Cyril of Jerusalem, and Basil"; and many of the oriental liturgies give it the same appellation. It seems also, that the Spanish or Mosarabic liturgy, which was the same as the Gallican, contained some invocation of this kind; for Isidore Hispalensis says, that the "sixth prayer" of the liturgy, which corresponded with the Gallican "post secreta," "was the confirmation of "the sacrament, that the oblation which is offered to "God, being sanctified by the Holy Spirit, may be "confirmed as the sacrament of the body and blood"." I think, therefore, that there are reasons enough to warrant us in holding the opinion, that the liturgy of the Gallican church originally contained always some invocation or prayer to God for the sanctification of the elements; an invocation which we actually find in several of the ancient Gallican “missæ.” W "Porro sexta exhinc succedit confirmatio sacramenti ; ut oblatio quæ Deo offertur, sanctificata per Spiritum Sanc tum, corporis et sanguinis (sacramentum) confirmetur." Isidori Hispal. de Eccl. Officiis lib. i. c. 15. SECTION X. LITURGY OF SPAIN. As the abolition of the ancient Gallican liturgy, and the substitution of the Roman in its place, was effected by the emperor Charlemagne ; so likewise, in about three centuries afterwards, the churches of Spain were obliged by the authority of the Spanish monarchs, who were influenced by the Roman patriarch, to relinquish their ancient liturgy, and receive in its place the Roman. The Spanish liturgy was abolished in Arragon about A.D. 1060, in the reign of Ramiro the First; but it was not for some time after relinquished in Navarre, Castille, and Leon. Gregory the Seventh of Rome wrote to Alphonso the Sixth, king of Castille and Leon, and to Sancho the Fourth, king of Navarre, A.D. 1074", and made the greatest exertions to have the ancient liturgy abolished in Spain; giving as his reason, that it contained certain things contrary to the catholic faith. This charge was most erroneous, and a Pinii Tract. de Lit. Mosarab. tom. i. Oper. Thomasii, a Bianchinio, c. 6, § 1. No. 220, b 221, § 2. No. 230. 232, 233. was only intended to throw obloquy on the Spanish liturgy; for only a very short time before, A.D. 1064, three bishops, deputed by all the prelates of Spain, had attended the council of Mantua, and presented the Spanish or Mosarabic missal for the inspection of that council, and of Alexander the Third of Rome; by whom it was approved, and declared orthodox d. Roderic Ximenes, archbishop of Toledo, relates that the clergy and people of all Spain were in disturbance, at being compelled by the king Alphonso and the Roman legate to receive the Gallican office; that is, the Roman, which had now been long used in Gaul, and was probably most familiarly known in Spain by the title of Gallican. However, the king at last succeeded in his design, (which had been chiefly instigated by the queen Constantia,) by threatening death and confiscation to all who opposed it; and then, according to Roderic, while all wept and lamented, it became a proverb, that “ volunt reges vadunt leges." From this time the Mosarabic or Spanish liturgy became almost extinct, until, in the beginning of the sixteenth century, cardinal Ximenes endowed a college and chapel in d Ibid. p. xliii. "Quia Ricardus legatus se gerebat in aliquibus minus caute-fuit ab Urbano summo pontifice revocatus; verum ante revocationem clerus et populus totius Hispanic turbatur, eo quod Gallicanum officium suscipere a legato et principe cogebantur." Roderic. Toletan. de Reb. Hist. lib. vi. c. 26. f "Sed rex cum esset magnanimus, et suæ voluntatis "quo Toledo, for the celebration of that ancient rite; and this is now perhaps the only place in Spain where the primitive liturgy of that country and of Gaul is in some degree preserved. missal. On examining the Mosarabic liturgy, it appears to have agreed almost exactly with the ancient Gallican rite". Much confusion has been caused by not distinguishing between the Spanish liturgy and The liturgy may be old, though many "missæ" may be modern; nay, all the prayers now existing in the missal may be modern, and yet the liturgy be most ancient. The number and order of the parts is that which gives us the characters of the liturgy; and on examining the remains of the ancient Spanish missal, we find that the liturgy accorded in these respects with the early Gallican. This uniformity is recognised in the Epistle of the emperor Charles the Bald to the clergy of Ravenna, in which he intimates that priests who came to him from Toledo in Spain had performed in his presence the ancient liturgy of the Gallican church, which had been abolished by his ancestor Charlemagne. This shews that in the ninth century the Spanish and the ancient Gallican liturgies were considered to have been the same. The Spanish liturgy was therefore different from the Roman in the ninth century. And it is plain also that this difference had existed since the sixth century; for Isidore, bishop of Seville, describes the liturgy so minutely, 8 Pinius ut supra, cap. viii. h Lesleus, in his preface to the Mosarabic missal, sect. v. traces the conformity of the Gallican and Mosarabic mis sals; i See this passage cited in sect. 9, note, p. 146. |