THE NEW SCHAFF-HERZOG
Paris, 1902. Special editions of the different sacramentaries are: of the Sacramentarium Leonianum, by C. L. Feltoe, Cambridge, 1896; of the Sacramentarium Gelasianum, by H. A. Wilson, Oxford, 1894; the Sacramentarium Gregerianum is in MPL, lxxviii. 25 sqq. For Gallican liturgies consult; J. SI. Thomasius (G. M. Tomasi), Codices sacrament, nongentis annis vctustiores, Rome, 16S0 (first to contain the Missale Gothicum, Francorum, and Gallicanum vetus); F. J. Slone, Lateinische und griechische Messen aus dem 2.-6. Jahrhundert, Frankfort, 1850; J. SI. Neale, and G. H. Forbes, The Ancient Liturgies of the Gallican Church now first Collected, Burntisland, 1S55 (.contains the Missale Gothicum and Gallicanum and the Sacramentarium Gallicanum, also the Missale Riehenorense); U. Chevalier, Sacramentaire et martyrologe de iabbaye de S. Remy, Paris, 1900. Spanish liturgies: the Missale mixtum {Mozarabicum), ed. P. Hagenbach, iirst appeared Toledo, 1500, new ed. by Azevedo, Rome, 1755, MPL, lxxxv., latest ed., Toledo, 1875. The Milan liturgy was printed Milan, 1499; other editions are: J. Pamelius, Liturgica Latina, i. 293-306, Cologne, 1571, reproduced in F. Probst, Abendldndische Messe, pp. 14 sqq., Sliinster, 1S9R; ed. of C. Borromeo, Milan, 1560, and often; cf. E. Martene, De antiquis ecclesim ritibus, i. 173-176, Bassano, 1787; M. Gerbert, Monumenta Vetera liturgica Alemannio!, vol. i., St. Bias, 1777; Berold, Ecclesia? Ambrosiana; M ediolanensis kalendarium, ed. M. Magistretti, Slilan, 1894; A. Ceriani, Notitiw literarim Ambrosianm ante seculum xi. medium, pp. 2 sqq., Milan, 1895; SI. Slagistretti, Pontificale in usum ecclesim Mediolani, ib. 1897. The Neapolitan and Capuan Iectionary was edited by Slorin in his Anecdota Maredsolana, i (1893), 426- 435. 436-444. On the Celtic and Anglo-Saxon Liturgy consult: F. E. Warren, The Liturgy and Ritual of the Celtic Church, Oxford, 1SS1; on the Stowe Missal, MacCarthy, in Transactions of the Royal Irish Academy, xxvii. 7 (1886); ST. L. Rule, The Missal of St. Augustine's Abbey, Canterbury, 1896.
For the medieval explanations of the liturgy, important historically, MPL is the great source. Individual expositions are found as follows: Isidor of Seville, MPL, lxxxiii. 738 sqq.; Rabanus Maurus, ib., cvii. 321 sqq.; Walafrid Strabo, ib., cxiv. 919 sqq.; Amalarius of Metz, ib., cv. 986; Berno of Reichenau, ib., cxlii. 1055 sqq.; Pseudo-Alcuin, ib., ci. 1173 sqq.; Micrologus, ib., cli. 974 sqq. (for a detailed description of the celebration of the mass north of the Alps in the 11th century drawn from the Micrologus, cf. Hauck-Herzog, RE, xii. 717-718); Hildebert of Tours, ib., clxxi. 1158; Rupert of Deutz, ib., clxx. 13 sqq.; Honorius of Autun, ib., clxxii. 543 sqq., 737 sqq.; Innocent III., ib., cexvii. 763 sqq. A collection of expositions was made by M. Hittorpius, De divinis catholics ecclesirr officiis et mysteriis, Cologne, 1568, ed. G. Ferrarius, Rome, 1591, 3d ed., Paris, 1610.
Noteworthy investigations are: T. Kliefoth, Liturgische Abhandlungen, vols, ii., iii., v., vi., Schwerin, 1859; H. A. Kostlin, Geschichte des christlichen Gottesdienstes, pp. 91 sqq., Freiburg, 1887; F. Probst, Liturgie des 4. Jahrhunderts und deren Reform, Sliinster, 1893; M. Magistretti, La Liturgia delta chiesa Milanese nel secolo iv., Milan, 1899; L. Duchesne, Origenes du culte chrelien, Paris, 1902. The literature on the subject treated in II., 5, is collected in J. Smend, Kelchversagung und Kelchspendung in der abendlandischen Kirche, Gottingen, 1898; cf. Funk, in Kirchengeschichtlirhen Abhandlungen und Untersuchungen, i(lS97), 293-308, and Zeitschrift fur praktisehe Theoloaie, xxi (1899), 82 sqq. Much of the material cited under Liturgics will be found pertinent and helpful.
MASSALIANS. See Messalians.
MASSILIANS. See Semi-Pelagianism.
MASSILLON, mas"si"lyen', JEAN BAPTISTE: French prelate and famous preacher; b. at Hyeres (12 m. e. of Toulon) June 24, 1663; d. at Clermont Sept. 18, 1742. He was the son of a notary. In 1681 he entered the Congregation of the Oratory. At first he believed himself fitted rather for the life of a student and teacher than for the pulpit, and taught for some time at P6zenas and then in 10S!) at Montbrison. But his superiors divined his tal-
ent for preaching, and commissioned him to de liver the funeral orations for Villars, archbishop o Vienne, and Villeroy, archbishop of Lyons (1693) and his Lenten sermons at Montpellier in 1698 at tracted general attention. His success drew il! will upon him, and he was obliged for a time to gr> into retirement; but the dignity and purity of h life silenced those who were envious of him. In 1696 he was called to Paris as superior of the semi nary of Saint-Magloire. The Lenten sermons whic' he preached in 1699 in the church of Saint-Honor made a deep impression. In the following Adven he was summoned to preach before the king a Versailles, and delivered the Lenten sermons ther also in 1701 and 1704. Bourdaloue (q.v.), whost reputation as a preacher then stood highest, is said to have remarked on hearing him, in the words of John the Baptist, " He must increase and I mus decrease." Louis XIV- showed him the greatest respect, saying to him, " I have heard more than one great orator in my chapel, and was very well satisfied with them; but whenever I hear you, 1 am always dissatisfied with myself." Among b funeral orations, besides those mentioned above, special note should be made of those on the Prince de Conti in 1709, on the Dauphin in 1711, and on Louis himself. The simple and impressive beginning of the last is celebrated. Looking over the vast audience in silence, then down at the coffin which held all that was left of the mightiest monarch of his day, he broke the solemn stillness with the words Dieu seul est grand, mes freres ("God alone is great, my brethren! "). In 1717 he was named bishop of Clermont, and preached in the following year before the young Louis XV a course of ten sermons in Lent (commonly known as Le petit Careme, and considered as his most finished work), in which he urged upon the youthful monarch and his court the obligations of morality and just government. He became a member of the French Academy in 1719, but from 1720 confined himself to the duties of his episcopate, leaving his diocese only once, to deliver the funeral sermon over Charlotte-Elisabeth, the duchess of Orleans.
Among his contemporaries he was as much regarded as Bossuet (q.v.), whose equal in the pulpit, however, he was not; and his funeral orations mark the point at which this branch of sacred eloquence began to decline. His name was highly honored in the last half of the eighteenth century, thanks to the eulogies of Voltaire and the Encyclopedists, who approved of him because he was more of a moralist than a theologian. In more recent times it has been less prominent, partly owing to the influence of the Jesuits, to whom he was never friendly. His style is not so lofty as that of the brilliant and courtly Bossuet, whom, however, he must be admitted to surpass in sympathy and unction. According to the usage of his time, he takes a text as a matter of form, only to depart from it as freely as he chooses. His structure is lacking in logic and strict order; he loses himself in moral digressions, and has at command an inexhaustible fund of applications to set forth the thoughtlessness of the courtiers, the vices of the great, or the horrors of war. Yet his sermons are