THE NEW SCHAFF-HERZOQ
The Sacramentary of the abbey of St. Remigius at Reims, written 798-800; the original was burned in 1774, but an incomplete copy is in the Bibliotheque Nationale in Paris (published by Chevalier in the seventh part of the Bibliothtque liturgique, pp. 305-357, Paris, 1900); it is essentially Roman. The earliest sources for the liturgy in Spain are the acts of certain councils (Gerundia, 517, canon i., cf. H. T. Bruns, Canones apostolorum et conciliorum, ii. 18, Berlin, 1839; Valencia, 524, i., in Bruns, ii. 24, cf. the First Toledo, 398, ii., iv., in Bruns, i. 204; Braga, 563, in Bruns, ii. 33; Third Toledo, 5S9, ii., in Bruns, i. 213; Fourth Toledo, 633, x., xii., xiv., in Bruns, i. 225-226, 227, 228), Isidore of Seville (d. 636; De officii* ecclesiastieis, i. 6, 13-18, ii. 5, 7 — on the genuineness of the chapter De acoluthis, cf. T. Kliefoth, Liturgische Abhandlungen, ii. 289, Schwerin, 1859; — Etymologies, VI., xix. 4; Epist., i. ad Leudefridum, ii. ad Redemptum), and the so-called Miasale mixtum, Goticum, or Mozarabicum. The liturgy published at the instance of Cardinal Ximenes in 1500 (see Mozarabic Liturgy) contains, it is true, much that is Roman and Gallican, but the original Spanish basis can be separated with some certainty; there are unpublished old Spanish masses still extant in manuscript (cf. Rietschel, ut sup., i. 320). For the sources of the Celtic-Anglo-Saxon and Neapolitan liturgies, see the bibliography below; they are scanty and the Roman coloring is so strong that the original forms can not be recovered.
3. The Supplanting of the non-Roman Liturgies by the Roman; Two factors worked together to bring about general conformity to the Roman ritual— the repute and might of Rome in all things ecclesiastical, and, even more strongly, the desire to make an end of the infinite variety 1. Africa m cultic forms. The popes did not Spain, set themselves strenuously to impose Milan, Roman usages on other districts, least and Great 0f all Gregory I.; and the impulse to Britain, introduce the cult and order of Rome came from the extra-Roman lands themselves. The process doubtless began spontaneously and proceeded at first unnoticed. Africa as a matter of course went with Rome. Elsewhere the first definite fact in the history appears in 538, when Bishop Profuturus of Braga, metropolitan of the kingdom of the Suevi, asked Pope Silverius for advice concerning liturgical questions. Vigilius, successor of Silverius, sent the baptismal liturgy, the canon of the mass, and the Easter prayers to show how things were done in Rome. At a council in Braga in 563 this papal letter was read and it was ordered to conduct the mass after the Roman model (cf. H. T. Bruns, Canones apostolorum et conciliorum, ii. 34, Berlin, 1839). But the West Goths established their church in the Spanish peninsula and jealously guarded its independence against Rome, and synods and other assemblies still tried to effect uniformity in worship (e.g., the Fourth Synod of Toledo, 633, canon ii.; Eleventh Provincial Synod of Toledo, 675, iii.; cf. Bruns, ut sup., i. 221, 309). The canon of the Missale mixtum (see above, 2, § 2) shows that Rome did not remain wholly without influence, and the Frankish-Germanic Church also made itself felt. Alexander II. introduced the Roman ritual into Aragon (1068), and Gregory VII. induced a synod at Burgos in 1085 to declare the Roman liturgy valid for, all Spain. Only Toledo, the former center of the West Gothic Church, retained the old Spanish liturgy till 1285, and Cardinal Ximenes obtained for six churches of Toledo (to which a chapel in Salamanca was afterward added) papal permission to use the old native liturgy, though with many
Roman modifications (see Mozarabic Liturgy); tho permission is still valid. Milan probably admitted Roman influence early and all known Milanese liturgies have only the Roman canon. It still had its own (though much romanized) mass as late as the ninth century, which passed for Ambrosian (Walafrid Strabo in MPL, cxiv. 944, cxlvii. 583), and it still retains certain peculiarities. The Roman liturgy was doubtless carried to England by Augustine; but the Iro-Scottish missionaries who converted the greater number of the Anglo-Saxons (see Anglo-Saxons, Conversion of the) naturally brought with them their own ritual. Theodore of Tarsus (q.v.), a Greek, appointed archbishop of Canterbury in 668 and the real founder of the English Church, was not strenuous for Roman forms; but others about him were differently minded, and the Council of Clovesho in 747 prescribed the Roman ritual for all England (Haddan and Stubbs, Councils, iii. 367). Nevertheless mass-books up to the Norman Conquest (the Leofric Missal, Missal of Robert of Jumieges, Missal of St. Augustine's Abbey of Canterbury, ed. M. L. Rule, Cambridge, 1896) show many non-Roman features, and usage was not uniform. The like is true for Ireland. Adamnan (q.v.) induced the Synod of Tara in 692 to decree that the native usages should be given up, but not until the twelfth century were Roman forms energetically introduced by Malachy of Armagh (see Malachy O'Morgair, Saint) and Gilbert of Limerick, and, finally, by the Synod of Cashel in 1172. In Scotland the break with the old liturgy was made in the eleventh century (see Celtic Church in Britain and Ireland).
It is probable that Roman mass-books were brought to Gaul in the time of Csesarius of Aries (q.v.) and through him (cf. F. J. Mone, Lateinische und Griechische Messen, pp. 112 sqq., Frankfort, 1850; Baumer in Historisches Jahrbuch, xiv. 1893, p. 205); but the result at first 2. France was merely the substitution of certain and prayers for those formerly in use. The Germany, structure of the mass was not altered thereby, although the new prayers often did not fit the places in which they were inserted and thus prepared the way for more fundamental changes, which first become evident about the middle of the seventh century. In the time of Gregory I. (d. 604) there was a very manifest difference between the Gallican and the Roman masses (Epist., Ivi.a, in MGH, Epist., ii. 1895, p. 331) and Gregory does not appear as a zealous partizan of the latter. During the sixth century the Roman sacramentary made its way to Gaul and was often copied, and its influence comes to light in the Gallican missals and sacramentaries of the seventh or eighth century — an influence which reached much farther in some places than in others (cf. the Sacramentarium Gelasianum, which presents certain Gallican peculiarities with the Roman structure, anil the Sacramentarium Gallicanum, in which the preface and the mass of the catechumens are essentially Gallican in structure, with some prayers wholly Roman, and the mass of the faithful entirely Roman). The monasteries were probably the chief promoters of changes. In the seventh century they