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 LITURGY 535 translated into Coptic and used by the Coptic churches throughout Egypt. It was also trans- lated into the Ethiopic, and has always been used by the Abyssinian churches. The Mono- physites employ no fewer than 28 different liturgical forms, each named after some apos- tle or saint. 4. The liturgy of St. John the Apostle, or Ephesian liturgy, though super- seded in the East by that of St. James after the 4th century, appears to have been intro- duced into southern Gaul by St. Irenseus and St. Pothinus, and to have served as the proto- type of the early rituals of Gaul, Spain, Great Britain, and Ireland. The Roman liturgy, as- cribed by Catholics to St. Peter, was in use throughout Italy till after the age of Constan- tine. It was embodied in the sacramenta- ries of St. Leo the Great, St. Gelasius, and St. Gregory the Great. The most remarkable innovation of the Gregorian liturgy was the establishment of an ecclesiastical chant which helped toward the general adoption of the whole Gregorian liturgy by the western church- es. The Roman sacramentary received at an early date the name of missal or mass book, and contained at first only what the officiating bishop or priest recited or sang at the altar, namely, the canon with the prefaces and col- lects. To these were afterward added what was sung in the choir ; and finally, in the 9th century, appeared the complete or "plenary missal," containing, with the above additions, the lessons, epistles, and gospels, or what be- longed to the office of lectors, subdeacons, and deacons. In this form the Roman liturgy con- tinued to exist till the council of Trent ap- pointed a commission to revise it. This revi- sion was promulgated as the " Roman Missal " by Pius V. in 1570, and was further corrected by Clement VIII. and Urban VIII. The Mila- nese or Ambrosian liturgy was never super- seded by the Gregorian, and was formally sanctioned as the " Ambrosian rite " by Alex- ander VI. The Mozarabic and Gallican litur- gies have already been alluded to as offshoots of the Ephesian liturgy of St. John. The former, supposed to have been named from its being adopted by the mixed population of Goths and Arabs in Spain (Mixti-Ardbes), was introduced in the 6th century. It began to be replaced by the Gregorian ritual in the llth century, and in the 16th its use was limited to a single chapel in the cathedral of Toledo. In Gaul special sacramentaries were composed by St. Hilary of Poitiers (died about 368), by Musgeus, a priest of Marseilles, and by Sido- nius Apollinaris, bishop of Clermont (died about 484). That of the church of Lyons, claiming St. Irengeus for its author, subsisted till quite recently, when it was superseded by the Roman missal and breviary. The rit- uals in use in the various dioceses of France before 1789 were the work of the respective bishops. The Roman court protested against their introduction. The last of them gave way in the diocese of Paris to the Roman liturgy in 1874. St. Augustin on his arrival in Britain found such liturgical diversity among the Sax- ons, that he was advised by St. Gregory the Great to allow the local churches to adopt either the Gallican or the Roman ritual, or such por- tions of them as best suited established customs. The Norman bishops after the conquest made strenuous efforts to introduce uniformity. Thence came the Salisbury liturgy, or "use of Sarum," which did not differ substantially from the Gregorian rite, and which became general in Ireland, and was adopted in many places on the continent. Many local customs or " uses " subsisted in England till the reformation. III. PROTESTANT LITURGIES. A complete history of the liturgy of the church of England and of the Protestant Episcopal church of America is given under the title COMMON PRAYER, BOOK OF. Of the Protestant liturgies, the first in chronological order was Luther's Tavfbuch- lein, published at Wittenberg in 1523, followed by Formula Missa et Communionis in 1524, a hymn book entitled Enchiridion, and his Deutsche Messe in 1526. Luther wished to introduce as few changes as possible; he made the Lord's supper the central part of his lit- urgy, gave a more prominent part to preach- ing, and retained the church music. Of the churches reformed through his instrumental- ity, some adhered to the Wittenberg order of service, while others adopted the simpler forms of Zwingli and Calvin. However, in northern, eastern, and middle Germany this Lutheran ritual has been always maintained. In the Scandinavian kingdoms and Iceland, the preservation of the episcopal office contributed to that of the old liturgy in its main features. Although no one form of public worship is obligatory among Lutherans, as in the church of England, the conservative portion of them were strongly attached to the old forms, while the progress of liberal and rationalistic ideas inclined the remainder to a ritual more adapt- ed to their wants. The Prussian government published in 1822 the union liturgy, made ob- ligatory both on Lutherans and Reformed in Prussia, and aiming at uniting them in one evangelical state church. This measure, as well as others subsequently taken in the same direc- tion, led to a wide-spread resistance, which ended in the formation of the "Separated Lutheran" churches. These were granted a legal status in 1845, and are governed by a high consistory of their own, and preserve the old liturgy of their fathers. The Moravian lit- urgy, preserved in the works of Bishop Amos Comenius, and published in 1632, served as a basis for the present ritual of the United Breth- ren, which was compiled by Count Zinzen- dorf from the Greek and Latin services. This liturgy comprises the orders for the Lord's supper, baptism, betrothal and marriage, con- firmation, ordination, and burial. There are litanies for Sunday morning service, and a choral office with music. (See " Liturgy and Hymns for the Use of the Protestant Church