At the time of the Tridentine reform, the liturgical authorities of each diocese (both cathedral chapters and bishops) and religious order were permitted to adopt the liturgical uses of Rome, as represented by the Missal and Breviary of St Pius V, although they were not required to do so if their own tradition was at least 200 years old. In France, Paris and Lyon were almost unique in choosing to retain their traditional medieval Uses in the later 16th and early 17th centuries; ironically enough, for they would later as sees become the leaders of the liturgical reform movement now usually called “neo-Gallican”, which would destroy so much of the living medieval tradition.
The Church of Lyon is one of the most ancient in France, as attested by the famous martyrdom of a large group of Christians there in 177, and the illustrious career of its bishop St Irenaeus, a disciple of St Polycarp, who was in turn a disciple of St John the Evangelist. The archbishops of Lyon are traditionally called “Primate of the Gauls”, although there are several other French sees which claim primatial dignity under various titles. Lyon also proudly maintained a number of unique and interesting liturgical customs until the time of the neo-Gallican movement, when the rite was extensively mauled by two of its archbishops, Charles-François de Rochebonne (1731-40) and Antoine de Montazet (1758-88). Some of these customs were partly restored in the mid-19th century with the publication of a “Romano-Lyonais Missal”. However, this latter is simply the Missal of St Pius V with some additions from the older liturgy of Lyon (most notably the rites of Holy Week), rather than a romanized version of the Use of Lyon.
The see of Paris is also very ancient, being founded in the middle of the 3rd century, but remained a suffragan of nearby Sens until 1622. Since Paris also retained its proper use after Trent, and would later play so prominent a role in the neo-Gallican movement, we will here consider the medieval Offertories of both sees along with that of Lyon. I have taken the texts from the Missal of Lyon in an edition of 1620, that of Paris from an edition of 1602, both available on googlebooks. The Sens Missal of the 15th century can be consulted on the website of the Bibliothèque Nationale de France.
As with many other medieval Missals, and the later printed editions based on them, the Missal of Lyon has no Ritus servandus, the long rubric which explains in detail how exactly the Mass is celebrated. This is true even of the printed editions as late as the 1680s.
As in the Dominican and many other medieval uses, the host and chalice were prepared before the Offertory; there is no rubric to explain exactly what was done or when. At Lyon, this was done with a much more elaborate text. “Over the host” the celebrant says, “Dixit Jesus discipulis suis: Ego sum panis vivus, qui de caelo descendi; si quis manducaverit ex hoc pane, vivet in aeternum. – Jesus said to his disciples: if any man shall eat of this bread, he will live forever.” As he pours the wine into the chalice, he says, “De latere Domini nostri Jesu Christi exivit sanguis. –From the side of Our Lord Jesus Christ came forth blood.” This occurs in other Uses as well, but Lyon has a uniquely elaborate formula to be said as he puts in the drop of water. “Et aqua, pro redemptione mundi, tempore Passionis, id est, mysterium sanctae Trinitatis. Joannes Evangelista vidit, et testimonium perhibuit, et scimus quia verum est testimonium ejus. – And water, for the redemption of the world, at the time of His passion, that is, the mystery of the Holy Trinity. John the Evangelist saw, and bore witness, and we know that his witness is true.”
At the Offertory proper, when the priest uncovers the chalice, he says the words of Psalm 115 which are said in the Roman Rite at the priest’s communion, “What shall I render to the Lord, for all the things he hath rendered unto me? I will take the chalice of salvation; and I will call upon the name of the Lord.” Taking the chalice with the paten and host on top of it in his hands he says, “Hanc oblationem quaesumus omnipotens Deus ut placatus accipias, et omnium offerentium, et eorum pro quibus tibi offertur, peccata indulge. – We ask Thee, almighty God, that Thou may peaceably receive this offering, and forgive the sins of all that offer it to Thee, and of those on whose behalf it is offered to Thee.”
He then raises them and says “In spiritu humiltatis” with the same form used in the Dominican Use. “In a spirit of humility, and in contrite heart, may we be received by Thee, o Lord; and so may our sacrifice take place in Thy sight this day, that it may be received by Thee, and please Thee, o Lord.” Lyon adds “Through Christ our Lord” to the end of this.
At the washing of the hands, the priest says only two verses of Psalm 25, “I will wash my hands among the innocent; and will compass thy altar, O Lord: that I may hear the voice of thy praise: and tell of all thy wondrous works.” There follow the words of the Alleluia of the Mass of Pentecost, without the Alleluia itself: “Veni, Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. – Come Holy Spirit, fill the hearts of thy faithful, and kindle within in them the fire of thy love.” Here Lyon is very similar to the Uses of York and Hereford, noted in the previous article in this series, which also place an invocation of the Holy Spirit from the Pentecost liturgy right after a very short Lavabo.
The priest then inclines before the altar and says the Lyonais version of Suscipe sancta Trinitas. This is very close to the original version of the prayer attested in the late 9th-century Sacramentary of Echternach, with the notable addition of a reference to the Holy Spirit.
The Missal of Paris places two prayers over the chalice, analogous to those of Lyon mentioned above, at the beginning of the Missal, among the prayers which the priest says in preparation for Mass. They are followed by the vesting prayers, indicating that the wine and water were put into the chalice in the sacristy. At the pouring of the wine, the priest says, “De latere Domini nostri Jesu Christ exivit sanguis et aqua baptismatis, in remissionem peccatorum. – From the side of our Lord Jesus Christ came forth blood and the water of baptism, unto the forgiveness of sins.” At the water, he says, “Commixtio vini et aqua pariter fiat. In nomine Patris et Filii et Spiritus Sancti Amen. – May there be a mingling of wine and water together. In the name of the Father etc.”
When the priest uncovers the chalice at the Offertory, he says the first verse of Psalm 115 given above, “What shall I render to the Lord, for all the things he hath rendered unto me?” The second verse is said as he takes hold of the chalice with the paten and host on top of it, “I will take the chalice of salvation; and I will call upon the name of the Lord.” He then elevates them with both hands, and says the Parisian variant of Suscipe sancta Trinitas.
In an edition of 1481, there follows a rubric, “The offering of the people being made, if it is to be made, he goes to wash his hands…” In the 1602 edition, the words said “at the offering of the people” are given: “Centuplum accipietis, et vitam aeternam possidebitis. – A hundred-fold ye shall receive, and ye shall possess eternal life.” Neither of these Missals contains a Ritus servandus, but the offering of the people is explained thus in the rubrics of the neo-Gallican Parisian Missal of 1766.
Kissing the altar to the right, he then turns to the people and says the Orate fratres in a version very similar to that of the Sarum Use: “Orate pro me, fratres et sorores, et ego pro vobis, ut meum pariter et vestrum in conspectu Domini sit acceptum sacrificium. – Pray for me, brothers and sisters, and I will pray, for you that my sacrifice, which is equally yours, may be accepted in the sight of the Lord.” As in the Dominican Rite, there is no reply.
The Missal of Sens gives only the texts of the Offertory rite, and some very brief rubrics; it should not be presumed that they are even intended to be complete. The first prayer given is said “when the priest offers incense on the altar”; by analogy with what we have noted above and elsewhere on the Offertory rites of other Uses, it seems likely that something else was done from memory which is not noted in the Missal, (e.g. lifting up the chalice and saying “I will take the chalice of salvation.”)
The Church of Lyon is one of the most ancient in France, as attested by the famous martyrdom of a large group of Christians there in 177, and the illustrious career of its bishop St Irenaeus, a disciple of St Polycarp, who was in turn a disciple of St John the Evangelist. The archbishops of Lyon are traditionally called “Primate of the Gauls”, although there are several other French sees which claim primatial dignity under various titles. Lyon also proudly maintained a number of unique and interesting liturgical customs until the time of the neo-Gallican movement, when the rite was extensively mauled by two of its archbishops, Charles-François de Rochebonne (1731-40) and Antoine de Montazet (1758-88). Some of these customs were partly restored in the mid-19th century with the publication of a “Romano-Lyonais Missal”. However, this latter is simply the Missal of St Pius V with some additions from the older liturgy of Lyon (most notably the rites of Holy Week), rather than a romanized version of the Use of Lyon.
The see of Paris is also very ancient, being founded in the middle of the 3rd century, but remained a suffragan of nearby Sens until 1622. Since Paris also retained its proper use after Trent, and would later play so prominent a role in the neo-Gallican movement, we will here consider the medieval Offertories of both sees along with that of Lyon. I have taken the texts from the Missal of Lyon in an edition of 1620, that of Paris from an edition of 1602, both available on googlebooks. The Sens Missal of the 15th century can be consulted on the website of the Bibliothèque Nationale de France.
The Use of Lyon
As with many other medieval Missals, and the later printed editions based on them, the Missal of Lyon has no Ritus servandus, the long rubric which explains in detail how exactly the Mass is celebrated. This is true even of the printed editions as late as the 1680s.
As in the Dominican and many other medieval uses, the host and chalice were prepared before the Offertory; there is no rubric to explain exactly what was done or when. At Lyon, this was done with a much more elaborate text. “Over the host” the celebrant says, “Dixit Jesus discipulis suis: Ego sum panis vivus, qui de caelo descendi; si quis manducaverit ex hoc pane, vivet in aeternum. – Jesus said to his disciples: if any man shall eat of this bread, he will live forever.” As he pours the wine into the chalice, he says, “De latere Domini nostri Jesu Christi exivit sanguis. –From the side of Our Lord Jesus Christ came forth blood.” This occurs in other Uses as well, but Lyon has a uniquely elaborate formula to be said as he puts in the drop of water. “Et aqua, pro redemptione mundi, tempore Passionis, id est, mysterium sanctae Trinitatis. Joannes Evangelista vidit, et testimonium perhibuit, et scimus quia verum est testimonium ejus. – And water, for the redemption of the world, at the time of His passion, that is, the mystery of the Holy Trinity. John the Evangelist saw, and bore witness, and we know that his witness is true.”
At the Offertory proper, when the priest uncovers the chalice, he says the words of Psalm 115 which are said in the Roman Rite at the priest’s communion, “What shall I render to the Lord, for all the things he hath rendered unto me? I will take the chalice of salvation; and I will call upon the name of the Lord.” Taking the chalice with the paten and host on top of it in his hands he says, “Hanc oblationem quaesumus omnipotens Deus ut placatus accipias, et omnium offerentium, et eorum pro quibus tibi offertur, peccata indulge. – We ask Thee, almighty God, that Thou may peaceably receive this offering, and forgive the sins of all that offer it to Thee, and of those on whose behalf it is offered to Thee.”
He then raises them and says “In spiritu humiltatis” with the same form used in the Dominican Use. “In a spirit of humility, and in contrite heart, may we be received by Thee, o Lord; and so may our sacrifice take place in Thy sight this day, that it may be received by Thee, and please Thee, o Lord.” Lyon adds “Through Christ our Lord” to the end of this.
At the washing of the hands, the priest says only two verses of Psalm 25, “I will wash my hands among the innocent; and will compass thy altar, O Lord: that I may hear the voice of thy praise: and tell of all thy wondrous works.” There follow the words of the Alleluia of the Mass of Pentecost, without the Alleluia itself: “Veni, Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. – Come Holy Spirit, fill the hearts of thy faithful, and kindle within in them the fire of thy love.” Here Lyon is very similar to the Uses of York and Hereford, noted in the previous article in this series, which also place an invocation of the Holy Spirit from the Pentecost liturgy right after a very short Lavabo.
The priest then inclines before the altar and says the Lyonais version of Suscipe sancta Trinitas. This is very close to the original version of the prayer attested in the late 9th-century Sacramentary of Echternach, with the notable addition of a reference to the Holy Spirit.
Suscipe, sancta Trinitas, hanc oblationem, quam tibi offero in memoriam Incarnationis, Nativitatis, Passionis, Resurrectionis Ascensionisque Domini nostri Jesu Christi, necnon Sancti Spiritus consolationis, et in honore semper Virginis Mariæ, et in honore omnium Sanctorum qui tibi placuerunt ab initio mundi, seu eorum quorum hodie festivitas celebratur, et quorum nomina et reliquiae hic habentur, ut illis proficiat ad honorem, nobis autem ad salutem; ut illi omnes Sancti pro nobis intercedere dignentur in caelis, quorum memoriam agimus in terris.The Orate fratres is as follows, similar to those other uses originating in France: “Orate pro me, fratres, ut meum sacrificium et vestrum fiat acceptabile ante conspectum Domini. – Pray for me, brethren, that my sacrifice and yours may become acceptable in the sight of the Lord.” The response, which is noted in the Missal as “The reponse of the people”, is unusually long. “Dominus Deus omnipotens suscipiat sacrificium de ore tuo, et de manibus tuis, ad utilitatem sanctae suae Ecclesiae, et ad salutem omnis populi Christiani, et ad remedium omnium fidelium defunctorum, Amen. – May the Lord God almighty receive the sacrifice from thy mouth and from thy hands, for the good of His Holy Church, and for the salvation of all the Christian people, and for the remedy of all the faithful departed. Amen.”
Receive, o holy Trinity, this offering, which I offer to Thee in memory of the Incarnation, Birth, Passion, Resurrection and Ascension of our Lord Jesus Christ, and the consolation of the Holy Spirit; and in honor of the ever-Virgin Mary, and in honor of all the Saints who have pleased you from the beginning of the world, and of those whose feast is celebrated today, and whose names and relics are kept here; that it may profit unto their honor and our salvation; that all those Saints whose memory we keep on earth, may deign to intercede for us in Heaven.
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| The Cathedral of St John the Baptist in Lyon |
The Use of Paris
The Missal of Paris places two prayers over the chalice, analogous to those of Lyon mentioned above, at the beginning of the Missal, among the prayers which the priest says in preparation for Mass. They are followed by the vesting prayers, indicating that the wine and water were put into the chalice in the sacristy. At the pouring of the wine, the priest says, “De latere Domini nostri Jesu Christ exivit sanguis et aqua baptismatis, in remissionem peccatorum. – From the side of our Lord Jesus Christ came forth blood and the water of baptism, unto the forgiveness of sins.” At the water, he says, “Commixtio vini et aqua pariter fiat. In nomine Patris et Filii et Spiritus Sancti Amen. – May there be a mingling of wine and water together. In the name of the Father etc.”
When the priest uncovers the chalice at the Offertory, he says the first verse of Psalm 115 given above, “What shall I render to the Lord, for all the things he hath rendered unto me?” The second verse is said as he takes hold of the chalice with the paten and host on top of it, “I will take the chalice of salvation; and I will call upon the name of the Lord.” He then elevates them with both hands, and says the Parisian variant of Suscipe sancta Trinitas.
Suscipe, sancta Trinitas, hanc oblationem, quam tibi offerimus in memoriam Incarnationis, Nativitatis, Passionis, Resurrectionis et Ascensionis Domini nostri Jesu Christi, necnon et adventus Spiritus Sancti Paracliti, et in commemorationem beatae et gloriosae semperque Virginis Dei Genitricis Mariæ, et in honore omnium Sanctorum qui tibi placuerunt ab origine mundi, ut illis proficiat ad honorem, nobis autem ad salutem; et ut illi omnes pro nobis intercedere dignentur in caelis, quorum memoriam agimus in terris.Laying down the paten, and placing the host at the feet of the chalice, the priest then covers the chalice, and says, joining his hands, “Veni, ineffabilis Sanctificator, et sanctifica hoc sacrificium, in tuo nomine praeparatum. In nomine Patris etc. – Come, ineffable Sanctifier, and sanctify this sacrifice, prapared in Thy name. In the name of the Father etc.”
Receive, o holy Trinity, this offering, which we offer to Thee in memory of the Incarnation, Birth, Passion, Resurrection and Ascension of our Lord Jesus Christ, and also of the coming of the Holy Spirit, the Paraclete; and in honor of the blessed and glorious and ever-Virgin Mary, the Mother of God, and in honor of all the Saints who have pleased you from the beginning of the world; that it may profit unto their honor and our salvation; and that all those whose memory we keep on earth, may deign to intercede for us in Heaven.
In an edition of 1481, there follows a rubric, “The offering of the people being made, if it is to be made, he goes to wash his hands…” In the 1602 edition, the words said “at the offering of the people” are given: “Centuplum accipietis, et vitam aeternam possidebitis. – A hundred-fold ye shall receive, and ye shall possess eternal life.” Neither of these Missals contains a Ritus servandus, but the offering of the people is explained thus in the rubrics of the neo-Gallican Parisian Missal of 1766.
…while the Offertory is sung by the choir, the celebrant, after bowing to the altar, descends with the deacon, subdeacon and other ministers… and standing in the middle of the lowest altar-step, or at the gates (of the sanctuary) … between the deacon and subdeacon, he receives the offerings, and profers the paten to be kissed by those who make them; priests, deacons and subdeacons kiss the upper side, all others kiss the lower side. Those who come up bow before and after they kiss it. If the celebrant is the bishop, he sits, and those who come forward kneel and kiss his episcopal ring, bowing before and after.The Lavabo is said as in the Roman Rite, followed by a slightly different version of In spiritu humilitatis : “In a spirit of humility, and in contrite heart, may we be received by Thee, o Lord; and so may our sacrifice take place in Thy sight, that it may be received by Thee this day, and please Thee, o Lord, my God.”
Kissing the altar to the right, he then turns to the people and says the Orate fratres in a version very similar to that of the Sarum Use: “Orate pro me, fratres et sorores, et ego pro vobis, ut meum pariter et vestrum in conspectu Domini sit acceptum sacrificium. – Pray for me, brothers and sisters, and I will pray, for you that my sacrifice, which is equally yours, may be accepted in the sight of the Lord.” As in the Dominican Rite, there is no reply.
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| The page before the Canon of a Parisian Missal ca. 1400, from the Heidelberg University Library |
The Use of Sens
The Missal of Sens gives only the texts of the Offertory rite, and some very brief rubrics; it should not be presumed that they are even intended to be complete. The first prayer given is said “when the priest offers incense on the altar”; by analogy with what we have noted above and elsewhere on the Offertory rites of other Uses, it seems likely that something else was done from memory which is not noted in the Missal, (e.g. lifting up the chalice and saying “I will take the chalice of salvation.”)
Suscipe sancta Trinitas, oblationem incensi hujus de manibus meis, et per hanc oblationem dimitte nobis debita nostra, et tribue nobis misericordiam tuam.This is followed by a “prayer”, with no further specification, the words of Psalm 140 commonly said at the incensation, “Let my prayer be directed as incense in thy sight; the lifting up of my hands, as an evening sacrifice.” The priest washes his hands, saying only one verse of Psalm 25, “I will wash my hands among the innocent etc.” He then bows over the altar and says In spiritu humilitatis, as at Paris, followed by the local variant of Suscipe sancta Trinitas; the names of the Apostles Peter and Paul are added to the prayer, but the clause “who have pleased Thee from the beginning of the world, and whose names and relics are kept here” is omitted.
Receive, o Holy Trinity, the offering of this incense from my hands, and through this offering, forgive us our sins, and grant us Thy mercy.
Suscipe, sancta Trinitas, hanc oblationem, quam tibi offero in memoriam Incarnationis, Nativitatis, Passionis, Resurrectionis atque Ascensionis Domini nostri Jesu Christi, et in honorem beatae et gloriosae semperque Virginis Mariæ Genitricis Dei, et beatorum Apostolorum Petri et Pauli, et omnium Sanctorum Dei; ut illi omnes intercedant pro nobis in caelis, quorum memoriam facimus in terris.The Orate fratres is as follows: “Orate pro me, fratres et sorores, et ego pro vobis: ut meum vestrumque sacrificium acceptabile fiat ante conspectum Domini. – Pray for me, brothers and sisters, and I will pray for you, that my sacrifice and yours may become acceptable in the sight of the Lord.” The response is: “Suscipiat Dominus sacrificium istud de manibus tuis, ad tuam et ad nostram salutem, et ad salutem omnium fidelium defunctorum. Amen. – May the Lord receive this sacrifice from thy thy hands, for thy salvation and ours, and the salvation of all the faithful departed. Amen.”
Receive, o holy Trinity, this offering, which I offer to Thee in memory of the Incarnation, Birth, Passion, Resurrection and Ascension of our Lord Jesus Christ; and in honor of the blessed and glorious and ever-Virgin Mary, the Mother of God, and of the blessed Apostles Peter and Paul, and of all the Saints of God; that all those whose memory we keep on earth, may intercede for us in Heaven.
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| Two leaves of a 15th century Missel of Sens; the prayers of the Offertory begin with the third rubric of the second column. Bibliothèque nationale de France, Département des manuscrits, Latin 864(2) |
