THE NEW SCHAFF-HERZOG
thanksgiving for the reception of the holy elements and a blessing of the people. Canon xix. mentions a noteworthy custom, old heathen in character, viz., that at the communion of the neophytes, after the bread and wine, they received a cup containing milk and honey mixed. Later sources and Justin (see above) speak also of a cup of water. The milk and honey disappear about 600. When the water went out of use is not known; the Canons of Hippolytus make no mention of it (for further details concerning the custom of the primitive Church, see Eucharist).
The first factor in the development of the mass in the centuries immediately following is the dominance of the Latin tongue in divine service. Opinions differ as to when the Latin displaced the Greek (cf. P. Kleinert, Zur Kultus- und Kulturgeschichte, p. 30, Berlin, 1889; F. Probst, Abend- 2. The landische Messe vom 5. bis zum 8. Jahr- Fourth and hunderte, pp. 5-6, Minister, 1896; J. Fifth Watterich, Konsekrationsmoment, pp. Centuries. 131-132, 267 sqq., Heidelberg, 1896; F. Kattenbusch, Symbol, ii. 131, Leipsic, 1897; G. Rietschel, Liturgik, i. pp. 337-38, Berlin, 1900; Steinacker in Festschrift Theodor Gomperz dargebracht, pp. 324 sqq., Vienna, 1902). But the Greek certainly lasted into the fourth century, and no doubt there was a time when Greek and Latin services were held side by side in Rome and the two tongues were even employed in the same service. With the use of Latin came a shortening of the prayers corresponding to the more concise character of the Latin language. A second factor was the disappearance of the arcani disciplina (q.v.), whereby the fusion of the two forms of service became complete, and a third was the influence of the bishops of Rome. It was they who gave the mass its form. Little is known of the details of their changes in the liturgy, but it is certain that they brought foreign usages to Rome and gave to the prayers of the service a local and incidental character under the influence of the church year. The adaptation of the mass to the church year — a vital deviation from the Eastern liturgy — must have been completed in Rome in the fourth century, although Probst (Liturgie des 4- Jahrhunderts, pp. 445 sqq., Mtinster, 1893) goes too far when he ascribes it to Pope Damasus I. (366-384). A famous letter of Innocent I. to Bishop Decentius of Eugubium (Gubbio) shows that by 416 the kiss of peace had been transposed to the end of the canon, and that the present rubrics xxxiii.-xxxvii. were lacking in the time of Innocent. The same letter also shows that the " names " were now read in Rome in the canon, contrary to the usage of Milan, Spain, Gaul, almost the entire East, and earlier Roman custom. The mass in Rome in the time of Innocent I. (beginning of 5th cent.) may be reconstructed as follows: I. Mass of the catechumens: (1) epistle (rubric viii.); (2) gradual and hallelujah (ix.); (3) gospel (x.); (4) sermon; (5) dismissal; (6) mediatory prayer. II. Mass of the faithful: (1) offertory (rubric xii.); (2) secret (offertory prayer, xvii.) ; (3) preface with sanctus (xviii.) ; (4) prayer introductory to the words of institution (xxii. and xxiii.); (5) words of institution (xxiv.); (0) anamnesis (xxv.); (7) epiklesis
(in place of xxvi., xxvii., and xixo.); (8) prayer of intercession with reading of the diptychs (xixfr, xx. xxi., xxviii., xxix.); (9) kiss of peace; (10) communion (xxxvii.); (11) Lord's prayer (xxxi.); (12) postcommunion (xxxix.); (13) blessing; (14) dismissal (Ite, missa est, xxxix.). This mass, differing materially from the present (cf. P. Drews, Zur Entstehungsgeschichte des Kanons in der romischen Messe, Tubingen, 1902), is that of the Syrian liturgy (latter part of the fourth century) as it can be reconstructed from Cyril of Jerusalem and Chrysostom (cf . F. E. Brightman, Liturgies, Eastern and Western, i., Oxford, 1896, pp. 464 sqq., 470 sqq.), somewhat shortened and slightly transposed. In the fifth century greater changes were made. According to the Liber pontificalis (ed. Duchesne, i. 230, 239, 263), Celestine I. (422-432) made the service begin with psalm-singing antiphonally by two choirs, Leo I. (440-61) added the closing words sanctum sacrificium, immaculatam hostiam to the prayer in the canon supra qua (rubric xxvi.), and Symmachus (498-514) ordered the daily use of the " Gloria in excelsis." It was certainly in this period that the canon received essentially its present form, probably fromGelasiusI. (492-496; cf. Drews, ut sup., 34 sqq.) and perhaps after a Milanese model. After Gelasius the formulas of dismissal were omitted, also the mediatory prayer in the mass of the catechumens, the epiklesis was dropped, and the great prayer of intercession was shortened so that the present rubrics xix.-xxi., xxviii., and xxix. are but remnants. Gregory I. (d. 604) undertook no very important changes apart from his revision and restoration of certain prayers and his reform of the music. The brder of the mass in his time was substantially as follows: I. Introduction: (1) introit (rubric ii. in the Sacramentarium Gregorianum, iv. of the present mass); (2) kyrie (iii., v.); (3) gloria (iv., vi.); (4) collect (v., viii.). II. Mass of the catechumens: (5) epistle (vi., viii.); (6) psalm with hallelujah (vii.,ix.); (7) gospel (viii., x.); (8) exclusion of penitents (Dialogus ii., 23); (9) offertory (ix.-x., xii.); (10) secret (xi., xvii.). III. Mass of the faithful: (11) preface with sanctus (xi.-xii., xviii.); (12) canon (xii.-xxiii., xix.-xxx.); (13) Lord's prayer (xxiv., xxxi.); (14) embolism (xxv.-xxvi., xxxvi.); (15) kiss of peace (xxxiv.); (16) communion (xxxviii.); (17) postcommunion and Oratio super populum (xxxix.); (18) Ite, missa est (xxxix.).
The history of the Roman mass shows that the popes felt themselves in no way bound to the traditional liturgical forms and altered them with great freedom. The changes made in the mass in Rome during the first five or six centuries have no parallel in ancient church history unless it be in similar alterations of the ritual of baptism. The reasons for these changes, unfortunately, are not known.
The oldest Roman saeramentaries and ordinaries are:
(1) The Sacramentarium Leonianum (so called because some
of its prayers are evidently modeled after sermons of Leo
I.), preserved in a single Veronese manuscript of the seventh
century. It appears to be a private collec-
3. The tion, made by a layman, not an official or
Sources, semi-official book. Feltoe (Sacr. Leon.,
Cambridge, 1896, pp. xv.-xvi.) thinks that
it is an original manuscript; Duchesne (Origines, p. 132,
Paris, 1898) that it is a copy, the original dating between
538 and 590. It certainly contains very old prayers.