Expositio Brevis Antiquae Liturgiae Gallicanae

Saint Germanus, Bishop of Paris, A Brief Exposition of the Ancient Gallican Liturgy. From a manuscript codex of Saint Martin of Autun, transcribed by Dom Martene, *Thesaurus Anecdotorum*, vol. V. A Brief Exposition of the Ancient Gallican Liturgy, Arranged in Two Letters. First Letter, How the Solemn Order of the Church is Conducted, and with What Instructions the Ecclesiastical Canon is Adorned. Germanus, bishop of Paris, wrote concerning the Mass: First and highest of all charismata, the Mass is sung in commemoration of the Lord’s death, because the death of Christ is the life of the world, so that by offering it may profit for the salvation of the living and the repose of the dead. Concerning the *Praelectio*. The antiphon for the *praelectio* is sung in the manner of those patriarchs who, before the flood, thundered forth the coming of Christ with mystical utterances, such as Enoch, the seventh from Adam, who was translated by God and prophesied, saying: “Behold, the Lord comes in his holy wonders to execute judgment” (Jude 14), and so forth. This testimony the apostle Jude, brother of James, recalls in his Epistle. For just as the hand of the Lord came upon the ark at the prophesying, so that it might give remnants of the earth to the damned, so, while the clerics are singing, the priest proceeds in the likeness of Christ from the sanctuary as from heaven into the ark of the Lord, which is the Church, so that, by both admonishing and exhorting, he may nourish good works in the people and extinguish evil ones.

On the Silence. The deacon announces silence for two reasons: namely, that the silent people may better hear the word of God, and that our heart may be silent from every sordid thought, so that the word of God may be better received. The priest is given to the people so that, while he blesses the people, saying, "May the Lord always be with you," he may be blessed by all saying, "And with your spirit," so that he may be all the more worthy to bless the people, as, by God's favor, he receives a blessing from the mouth of the whole people. On the *Aius*. Now *Aius* is sung before the prophecy in the Greek tongue because the preaching of the New Testament in the world proceeded through the Greek language, except for the Apostle Matthew, who first in Judea published the Gospel of Christ in Hebrew letters. Therefore, honor is preserved for the language which first received the Gospel of Christ in its own antiquity, or first taught the first canticle in its own letters. The bishop of the Church, beginning, will chant *Aius*, saying in Latin with Greek, to show the Old and New Testament joined. *Amen* is said from the Hebrew, after the manner of the title which, in the three languages, at the instigation of God, Pilate placed upon the cross, confessing, though ignorant, "Jesus Nazarenus," that is, Holy and King. And the three little ones who, with one mouth, following *Kyrie eleison*—that is, Hebrew, Greek, and Latin—or of the three ages of the world, that is, before the Law, under the Law, and under Grace.

Concerning the Prophecy. The canticle of Zacharias the priest is sung in honor of Saint John the Baptist, because the beginning of salvation consists in the sacraments of baptism, which, by the gift of God, John’s ministry receives; and as the shadow of the old passes away and the new light of the Gospel dawns, John stands between—the last of the prophets and the first of the evangelists—shining as a lamp before the face of the true Light. Therefore, the prophecy which his father sang at his birth the Church chants with alternating voices. Concerning the Prophet and the Apostle. The prophetic reading, however, keeps its own order, that of the Old Testament, rebuking evils and announcing future things, so that we may understand that it is the same God who thundered in prophecy, who also taught in the Apostle, and who shone forth in the splendor of the Gospel. Concerning the Apostle. For what the prophet proclaims as future, the Apostle teaches as having happened. The Acts of the Apostles or the Apocalypse of John are read because of the newness of Paschal joy, preserving the order of times, just as the history of the Old Testament is read in Quinquagesima, or the deeds of the saints, confessors, and martyrs on their feast days, so that the people may understand how much Christ loved His servant, giving him a sign of virtue, whom the devout little flock implores as their patron.

Concerning the Hymn. The hymn of the three youths, moreover, which is sung after the lessons in the figure of the holy ancients, who, sitting in darkness, awaited the coming of the Lord. For just as, while they were silent, a fourth angel appeared in a cloud of dew, overcoming the fires of the conflagration, so also for those awaiting Christ, the Angel of great counsel, the Son of God Himself, appeared, who, breaking the powers of Tartarus, brought them the joy of resurrection, freeing them, as the Evangelist teaches. According to this, the Church also preserves the order, so that between the blessing and the Gospel a lesson intervenes, except only the responsory, which is sung by the little ones, after the pattern of the innocents who, pressed in the Gospel, are read to have been sharers in Christ's nativity, or of those little ones who, hastening to the passion of the Lord, cried out in the temple, "Hosanna to the Son of David," the Psalmist singing, "From the mouths of infants and sucklings you have perfected praise" (Ps. 8:3).

Concerning the Aius before the Gospel. Then, at the coming of the holy Gospel, the clergy shall again sing the Aius with clear melody, in the likeness of the angels crying out before the face of Christ at the gates of hell: "Lift up your gates, O princes, and be raised up, O eternal gates, and the Lord of hosts, the king of glory, shall enter" (Ps. 23:7). Concerning the Gospel. The procession of the holy Gospel goes forth like the power of Christ triumphing over death, with the aforesaid harmonies, and with seven candelabra of light, which are the seven gifts of the Holy Spirit, or the five lights of the law fixed to the mystery of the cross, ascending the tribunal of the ambo, like Christ ascending the throne of the paternal kingdom, that from there he might thunder forth the gifts of life, with the clergy crying out, "Glory to you, O Lord," in the likeness of the angels who, at the birth of the Lord, sang "Glory to God in the highest" (Luke 2:14) to the shepherds who appeared. Concerning the Sanctus after the Gospel. The Sanctus, moreover, which the clergy sings when the holy Gospel returns, is in the likeness of the saints who, when the Lord Jesus Christ returned from hell, sang a song of praise following the Lord, or of the seventy-four elders whom John mentions in the Apocalypse, who, casting their crowns before the Lamb, sang a sweet song.

Concerning the Homilies. The homilies of the saints, which are read, are set forth for the sake of preaching alone, so that whatever the prophet, the Apostle, or the Gospel has commanded, this the doctor or pastor of the Church may preach to the people in a clearer discourse: tempering his art in such a way that rusticity does not offend the wise, nor ornate loquacity become obscure to the rustics. Concerning the Prayer. The Levites indeed sing the prayers for the people, taking their beginning from the books of Moses, so that, the preaching of the Apostles having been heard, the Levites may pray for the people, and the priests, prostrate before the Lord, may intercede for the sins of the people, the Lord saying to Aaron: "You and your sons, or the whole tribe of Levi, shall bear the sins of my people"—not, of course, by suffering them penally, but by lifting them up with prayers. Concerning the Catechumen. The deacon therefore proclaims the Catechumen according to the ancient rite of the Church, so that both Jews, heretics, and pagans, when instructed—who came to baptism at a mature age, and before baptism were tested—might stand in the church and hear the instruction of the Old and New Testaments; afterwards the Levites would pray for them, the priest would say the collect, and after the prayer they would then go outside, those who were not worthy to remain while the offering was brought in; and outside, before the door, they would listen, prostrate on the ground, to the great mysteries: which care pertained to the deacon or to the doorkeeper, that he might admonish them.

go out, he would ensure that no unworthy person be delayed in the temple, saying, "Do not give the holy to dogs, nor cast your pearls before swine." For what on earth is holier than the confection of the body and blood of Christ, and what is more unclean than a dog and a swine? This is to be compared by similitude to one who is either not purified by baptism, or not admonished by the sign of the cross. Spiritually, we are commanded to keep silence, watching at the door, that is, so that, being silent from the tumult of words or vices, we place the sign of the cross before our face, lest concupiscence enter through the eyes, anger through the ear, lest a foul word issue from the lips, and that the heart may attend only to this: that it may receive Christ within itself. CONCERNING THE SOUND. Now the sound, which is sung when the oblation proceeds, drew its origin from this. The Lord commanded Moses to make silver trumpets, which the Levites would sound when the sacrifice was offered, and this would be the sign by which the people would understand at what hour the oblation was brought in, and all, bowing down, would adore the Lord until the column of fire or cloud came to bless the sacrifice. Now, however, as the body of Christ proceeds to the altar, the Church sings, not with blameless trumpets, but with spiritual voices, the glorious great deeds of Christ in sweet melody.

The body of the Lord is therefore borne in towers, because the Lord's tomb was hewn in the rock in the likeness of a tower, and within it the bed on which the Lord's body rested, whence the King of glory arose in triumph. The blood of Christ is therefore offered specifically in a chalice, because the mystery of the Eucharist was consecrated in such a vessel on the day before the Lord suffered, He Himself saying, "This is the chalice of my blood, the mystery of faith, which will be poured out for many for the remission of sins" (Matt. 26:28). For the bread is transformed into the body, and the wine into the blood, the Lord saying of His body: "For my flesh is truly food, and my blood is truly drink" (John 6:55). Of the bread He said, "This is my body," and of the wine, "This is my blood" (Matt. 26:26). Water, moreover, is mixed in, either because it is fitting that the people be united with the Lord, or because from the side of Christ on the cross blood and water flowed, and by one we are cleansed from the stain of sins, by the other we are prepared for the kingdoms of heaven.

It is called the "Patent" where the offering is consecrated, because the mystery of the Eucharist is offered in commemoration of the Lord's passion. The "Palla" of linen holds the figure of that garment, because it was not divided, being woven in a circle by the soldiers, namely the tunic of Christ. The "Corporalis" palla is of pure linen, upon which the offering is placed, because the Lord's body was wrapped in pure linens with spices in the tomb. The "Coopertum" of the sacraments is adorned because the resurrection of Christ surpasses all ornaments, or the vault of heaven which now covers the Lord from our eyes. It is adorned with silk, or gold, or gems, because the Lord commanded Moses to make veils in the tabernacle of gold, hyacinth, and purple, and twice-dyed scarlet, and twisted byssus: because all those mysteries preceded the stigmata of Christ. The "Laudes," that is, the Alleluia, John heard sung in the Apocalypse after the resurrection. Therefore at that hour, with the Lord's pallium, as Christ is covered by the sky, the Church is accustomed to sing the angelic song: and that the Alleluia itself has a first, second, and third signifies the three times: before the law, under the law, under grace.

The names of the dead are recited at that hour when the palla is removed, because the resurrection of the dead will be when, with Christ coming, the heaven will be folded up like a book. Moreover, they exchange the peace of Christ with one another, so that through a mutual kiss they may retain in themselves the affection of charity, and if anyone is darkened by some discord, he may quickly return to grace, or seek pardon from his neighbor, lest by giving a false peace he incur the fellowship of the traitor; and the Eucharist received or the blessing given will profit as much the more as Christ perceives the hearts to be peaceful, because He Himself, ascending to the heavens, commanded the disciples: "I leave peace to you, I give my peace to you" (John 14:27), and by this all will know that you are my disciples, if you have loved one another. The priest admonishes "Lift up your hearts" so that no earthly thought may remain in our breasts at the hour of the sacred offering, and Christ may be received in the mind all the better as only thought strives to attend to Him. The breaking and the commingling of the Lord's body was declared by such great mysteries to the holy Fathers of old, that when the priest broke the offering, it seemed as if an Angel of God were cutting the limbs of a shining boy with a knife, and collecting his blood into the chalice, so that they might more truly say, with the Lord speaking, that his flesh is food and his blood is drink.

In this breaking, the priest wishes to increase, and there he must add, because then heavenly things are mingled with earthly, and at the priest’s prayer the heavens are opened. While the priest breaks, the clergy completes, singing the antiphon, because when suffering the pain of death, all trembling elements bore witness. The Lord’s Prayer is placed here for this reason, that all our prayer may be concluded in the Lord’s Prayer. The Lord commanded through Moses that priests pour forth the blessing of the people, saying: “Speak to Aaron and to his sons; thus you shall bless the people: ‘May he bless you and keep you’” (Num. 6:23), and the rest that follows. Aaron therefore held the place of Christ, his sons the place of the presbyters. The Lord commanded both to bless the people; but nevertheless, to preserve the honor of the pontiff, the sacred canons established that the bishop pronounce a longer blessing, the presbyter a shorter one, saying: “May peace, faith, and love, and the communion of the body and blood of the Lord be always with you.” For although that blessing which God dictated to Moses, no one can contradict the presbyter; because heaven and earth will pass away. This blessing is therefore given before communion, so that the mystery of the blessing may enter into the blessed vessel.

Now indeed how sweet to the soul and body is the sacred communion, Christ shows by the words of the Gospel, saying: If you abide in me, and my words abide in you, whatever you ask the Father in my name will be granted you (John 15:7). The Trecanum, moreover, which will be sung, is a sign that the Catholic faith proceeds from belief in the Trinity. For thus the first in the second, the second in the third, and again the third in the second, and the second revolves in the first. Thus the Father in the Son, the Son in the Holy Spirit, the Holy Spirit in the Son, and the Son again in the Father, completes the mystery of the Trinity. But now let the epistle come to an end, in which the solemn Order is shown briefly declared, so that in the following epistle concerning the common office, by the gift of the Lord, it may be opened to the ears of the hearers. He lives. HERE BEGINS THE SECOND EPISTLE CONCERNING THE COMMON OFFICE. I Because, by the favor of the Lord, we have briefly explained the order of the sacred oblation in the former epistle, let us now, in a brief page, commend by what rationale the diverse charismata of the Church subsist, according to what the Lord has granted us to understand.

The antiphons, indeed, which the Church chants with sweet ceremony, took their beginning from this. King Solomon, when he had built a most renowned house, established singers there who, with various instruments, would sing the great deeds of God, so that among the other ornaments which shone in the temple, the divine words might also be uttered with sweet eloquence, that the word of God might delight all the more, the more elegantly it was turned with the adornment of the voice. For the custom of singing in church was established for the sake of the carnal, not the spiritual, so that those who are not pricked by the words may be moved by the sweetness of the melody, considering how great is the sweetness of the heavenly song, when in the sojourn of this age the Church so elegantly resounds the praises of Christ. Moreover, it is called an antiphon because it is placed first, and then the verse of the psalm is placed, when the glory of the Trinity is joined; and there are four kinds of them, composed from the prophetic organ, from the sacred thunder of the Gospel, or from the compassion of the Catholic Fathers according to the order of the times, either in beseeching, or in narrating, or in tympanizing the divine praises.

The responsories, indeed, which are sung in the divine offices by day or by night, took their origin from the Pentateuch of Moses, when Pharaoh was drowned, the prophetess Miriam, taking up a timbrel, would lead the singing of the canticle, and the people gathered in a chorus would respond. The fourfold structure of these, moreover, stands, just as is set forth above concerning the antiphons. The custom of leading the singing and responding is attested not only at the Red Sea, but among many of the Hebrew peoples, as the history of the Old Testament more fully narrates. The *Sanctus Deus* of the archangels is sung in the forty-day period, and not the canticle of Zacharias, because this melody is of a supplicatory nature for the people, as the words of the text itself contain. And for this reason the prophecy is not sung, for which reason also the baptistery is closed; namely, because the canons prescribe, or because the baptism of the forty-day period is not [performed]. The oil, moreover, which is blessed with the chrism, is shown by the verse of the psalm which is uttered concerning Christ (Psalm 44:8): "God has anointed you with the oil of gladness before your fellows," or that [verse]: "I have anointed him with my holy oil" (Psalm 88:21). Therefore, formerly they were anointed with oil, and then they were poured over with ointment. Specifically, moreover, *oleum* in Greek is called *misericordia* in Latin, and by oil the grace of the Holy Spirit is signified. For God has consecrated this liquid in the Church for the preparation of mystic ointments, or for the preparation of lamps, or for the soothing of the wounds of sins.

The Symbolum also is handed over to the catechumens on the aforementioned day, so that, just as when God said, "Let there be light," which signifies the illumination of belief, it may appear. On the seventh day He blessed and sanctified in rest: therefore on this day the faith of the people is strengthened, the symbolum and the milk of chrism are nourished, because on the seventh day the rest of Christ in the tomb is celebrated, and as the day declines, the triumph of his resurrection is consecrated. Moreover, when the priest comes to hand over the symbolum, a covering of soft feathers or a white cloth is spread over the chancel, and vessels of chrism and oil to be blessed, or the codex of the sacred Gospel covered with red cloth, are carried in chalice vessels, because the people coming to faith hold the figure of infancy. For just as an infant is tender and new in body, so the catechumen is tender and new in faith; the infant's limbs are placed on cushions so that he may be better nourished. Gentle words of the Lord are spoken to the catechumen so that he may be more delighted. For he cannot bear stronger precepts before he is confirmed in grace through the baptism of the Holy Spirit. The limbs of the little one are wiped with a cloth, that is, a white and fine linen, lest his skin be harmed. Thus the subtlety of faith is opened to the catechumen in the symbolum, so that through belief he may be cleansed from all sin. First gently, through mild precepts, lest he, tender in understanding, be irritated; afterwards... through stronger commandments so that he may grow strong through works. The infant is nourished with milk, and the catechumen is anointed with chrism.

Milk is sucked from the mother's breast, and chrism is consecrated in the bosom of holy mother Church. The book of the Gospel, in the form of the body of Christ, is covered with a red veil, showing the sign of blood. In the chalice, the vessels of chrism are carried, because all the sacraments of baptism are strengthened in the passion of Christ. Glass or crystal vessels of chrism signify the clarity of baptism. Balsam is used to make chrism. The lentisk is said to be a type of tree, from which the resin of balsam is taken; it is handed down that part of this lentisk was in the Lord's cross, where the impious one fixed the holy hands of the Lord with a nail, and it is completed. Therefore, the resin of that tree itself, dispensing... also from ancient times is impressed... it is poured forth. For the angel of God descends to the secrets upon the altar as upon a tomb, and blesses that same host, after the likeness of that angel who announced the resurrection of Christ. Then, with a free tongue and clear voice, all the chants which were closed in silence during Lent are received, and the submersion of Pharaoh, and the Sanctus from the heavens, and the Alleluia with joys because the Lord has risen. In the middle of the night the office is completed, because at midnight the Savior broke open hell. Then the flesh of the Lamb is eaten from the mouth of the faithful people, and the blood is sweetly drunk, by which the whole world is redeemed at a glorious price, and immediately it is learned that at the dawn of the early morning, the praise of the Lord's resurrection is to be celebrated with a clear chant and with blessings.

The pallium, however, at Easter, with the Eucharist veiled by bells, after the manner of the Old Testament, is shown where the priest's tunic, full of bells, signifies the words of preaching. The girding, moreover, of the white garment with which the priest about to baptize girds himself, is a sign of Saint John, who, girded, baptized the Lord. And white vestments are put on at Easter, according to how the angel at the tomb was seen in white garments. For white vestments signify exultation. The chasuble, which they call the amphibalum, which the priest puts on, is shown to have been instituted first by Moses the lawgiver, entirely seamless. Therefore the Lord commanded that a garment of a different kind be made, so that the priest might put on such a garment as the people would not dare to put on. Hence it is without sleeves, because the priest blesses rather than ministers. Hence it is seamless at the top, not cut, not open; because there are many secret mysteries of sacred Scripture which the learned priest ought to hide as under a seal, and to guard the unity of the faith, not to decline into heresy or schism.

The pallium, however, which comes around the neck down to the breast, was called the rational in the Old Testament, namely a sign of sanctity upon the memorial of the breast, the prophet saying in the person of the Lord: The Spirit of the Lord is upon me. And after a few things: that I might set glory for the mourning of Sion, and give them a crown for ashes, the oil of joy for mourning (Isa. 61:3). The pallium for praises in place of the spirit of sorrow. That it girds the neck is of ancient custom, because kings and priests were encircled with the pallium, a shining garment, which prefigured grace. That fringes are attached to the priestly vestments, the Lord commanded Moses in Numbers, that the children of Israel should make fringes on the four corners of their pallia, so that the people of the Lord might bear the sign of the commandments of God not only in their work but also in their dress. The manualia, that is, sleeves, it is the custom for priests to put on after the manner of armlets, with which the arms of kings or priests were bound. They are made, however, of some precious fleece, not of hard metal, so that all priests alike, even those of lesser dignity in the world, may more easily obtain them.

A small garment, which is used for no other purpose than for celebrating the sacrifice, signifies either that our hands are not burdened by the honors of the world, but are surrounded by the subtle exercises of the commands of God. The sleeve of the tunic, however, forbids that a base garment, or one in any way unworthy through contact with filth, should appear over the divine sacrifices, where the hands that offer them move about. The fathers established that the albs which the Levites use should be white because a stain does not appear as quickly on a dyed garment as on a white one; and the minister of the altar uses it so that he may observe and guard against every stain, and that the garments of the ministers may in no way appear soiled, even by the lightest touch; but they should be white outwardly in vesture, inwardly in mind. It is made of silk or fleece because the Lord commanded that the priests should have their garments from that material, so that their vesture might show the hope of the resurrection. For silk is made from a worm on a tree. The worm, after death, proceeds into a winged form, and after its setting and flight, it figures Christ, who, resting on the wood of the cross in the tomb like a worm closed in a narrow sack, rose from the tomb and took flight to the heavens. The albs of another fleece, however, demonstrate only the innocence of life. The alb is not bound by a belt, but hangs loose, covering the Levite's little body, because every Levitical way of life, in its desire for the heavenly fatherland, ought to be suspended from earthly works, and not bound by a belt of sins.

The stole, however, which the deacon puts on over the alb, signifies the understanding of subtlety in the divine mysteries, although those wearing the old stole showed that they possessed the joy of the solemnity. And for this reason, during Lent, for the sake of humiliation, it is not used, just as neither the Alleluia in our Church, the Sanctus, nor the prophecy, the hymn of the three youths, or the canticle of the Red Sea are sung on those days. For the white stole appeared as the angel, girded, when, sitting at the tomb of the Lord, he announced the solemnity of his resurrection. Therefore, these canticles are to be forbidden in Lent, because they are celestial and angelic. For from the heavens, a column of fire by night and a column of cloud by day, the angel in the furnace of flame was heard in the heavens. The Alleluia or the Sanctus are therefore kept silent in penance, so that they may become new at the Lord's resurrection, when both the tombs and baptism are opened. Therefore, the levite must sing the celestial canticle.