Gallican rite

The Gallican rite or Gallican liturgy is a form of liturgy that was predominantly used in Gaul up to the time of Pippin III. was common and common.

Liturgical form

The Gallican rite shows clear differences in form from the urban Roman liturgy , as it was formative for Holy Mass in the entire Western Church from the 9th century until the Second Vatican Council . Among the surviving missals, many have a rambling style of prayer, while others are rather concise. The structure of the worship service differs significantly from the Roman one, however, showing similarities with the Mozarabic , Celtic and also the Ambrosian rite .

There are the following differences:

• Fair
  • The Trishagion was sung before the triple Kyrie , and before and after the Gospel
  • The Benedictus followed the Kyrie, and the Benedicite (chant from Dan 3  EU ) was sung after the Old Testament reading
  • The diptychs and the kiss of peace took place before the prayer
  • The prayer itself changed - except for the words of institution - after the church year
  • On the actual wedding prayer was followed by a prayer post pridies that sometimes a kind Epiclesis represented
  • The breaking of bread , which by its own antiphon was accompanied found in front of the Lord's Prayer instead
  • The episcopal blessing was given immediately after the Lord's Prayer
  • A Trinitarian hymn , Trecanum called, was during the communion sung

• Baptismal rite
  • The profession of faith was made before the actual baptism
  • Following the baptism took place one foot washing place

history

The point in time from which the Gallican rite became common in the Franconian Empire is estimated by researchers very differently between the second and fifth centuries. Likewise, the reasons why ecclesiastical customs in Gaul, northern Italy, Spain and the British Isles differed from those in Rome are not known.

Question of origin

About the origin of the non-Roman forms of liturgy in the West - in addition to the Gallican and a. the Ambrosian, Mozarabic, and Celtic rites - there are several theories.

An older attempt at an explanation traces all of these forms of liturgy back to an apostolic origin in Ephesus . From Lyons these approaches are said to have spread to the west through the work of Irenaeus in Gaul, Spain and northern Italy. However, Louis Duchesne objected to this that the Gallican rite presupposed a differentiation and connection to the calendar that was unthinkable in the 2nd century.

The second approach, which was represented by Paul Cagin , assumes that the non-Roman forms are all "early forms" of the urban Roman rite. However, this is based on the unproven assumption that Pope Damasus I was to be considered the editor of the Roman rite.

The third popular view that may have been a. Duchesne assumes that all non-Roman liturgies originated in Milan, which was very influential at the turn of the 4th and 5th centuries. However, after the authorship of Ambrose on the font De sacramentis in which the Roman canon is, it was demonstrated that view is no longer tenable.

Fourth, there is the possibility that the Gallican liturgy originated locally, due to the introduction of alternating prayers according to the church calendar. The earliest evidence for this is the remark of Gennadius of Marseille about a priest named Musaeus around the year 450, of whom it is said that he was the first to choose prayers and divine readings after the feasts and that they were shortly afterwards in an extensive book by “ Masses ”( sacramentorum ), which is said to have included the“ proprien ”of the“ divine services and seasons ” in various departments . The compilation of such masses was a widespread literary activity in Gaul and Spain at that time, and Sidonius Apollinaris was also involved.

distribution

The Gallican liturgy was widespread throughout the Franconian Empire, but the liturgical customs of the individual dioceses differed considerably. The Gallican liturgy was most widespread in the 5th and 6th centuries. From the middle of the 7th century, it mingled more and more with the urban Roman liturgy, which had come to Gaul through liturgical books. Pippin III and his son Charlemagne tried to enforce the Roman rite as the sole one. But still in 835 Amalarius of Metz had to discover during a visit to Rome that the liturgy there differed considerably from the one he was familiar with, and that the Missal francorum from 730 apparently represented a compilation of Roman and Gallican rites.

aftermath

The use of incense in the Western Church is traced back to the influence of the Gallican rite. The order of the epistles in the church year, as it is customary today in the Roman, Anglican, Lutheran and Old Catholic Church, can be traced back to the Gallican rite.

Since the 17th century there have been efforts to revive the Gallican liturgy, this led to some “neo-Gallican” liturgy drafts.

See also

• French Orthodox Church

literature

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• John Mason Neale , George Hay Forbes: The Ancient Liturgies of the Gallican Church. New edition, Kessinger Publishing, 2010, ISBN 9781167011115 .

Lexicon article

• Gallican rite. In: Frank Leslie Cross, Elizabeth A. Livingstone (Eds.): The Oxford Dictionary of the Christian Church. Oxford University Press, Oxford 2005, ISBN 9780192802903 , pp. 655 f.
• Jonathan Black: Gallican rite. In: Everett Ferguson (Ed.): Encyclopedia of Early Christianity. Second Edition, Routledge, 2013, ISBN 9781136611582 , p. 450.

Individual evidence

1. ↑ ^{a b c d e f g h i j} Frank Leslie Cross, Elizabeth A. Livingstone (ed.): The Oxford Dictionary of the Christian Church. Oxford University Press, Oxford 2005, ISBN 9780192802903 , p. 656
2. ↑ ^{a b c} Jonathan Black: Gallican rite. In: Everett Ferguson (Ed.): Encyclopedia of Early Christianity. Second Edition, Routledge, 2013, ISBN 9781136611582 , p. 450.
3. ↑ ^{a b} Renate Haass: Frankincense - the scent of heaven . JHRöll Verlag, 2006, ISBN 9783897542525 , p. 177
4. ↑ Lukas Lorbeer: The death and eternity songs in German Lutheran hymn books of the 17th century. Vandenhoeck & Ruprecht, Göttingen 2012, ISBN 9783525564028 , p. 536