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Gallican Rite

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Various rites within the greater Gallican family have claimed various specific lineages, such as an origin from the Alexandrine rite of St. [[Apostle Mark|Mark]] for the Churches of Aquilea and Milan, or origins from the Ephesine rite of St. [[Apostle John|John the Divine]] for the Churches of Gaul, Iberia, and Brittania. The little evidence remaining for the rite of Ephesus comes from local councils in Asia Minor. There the Byzantine replaced the Ephesine, which seems to have simply been a local use of the wider Greco-Syriac "Antiochian" liturgy. The Ephesine theory had its major opponents among the Modernist school of the early 20th century, [http://www.newadvent.org/cathen/06357a.htm as the ''Catholic Encyclopedia'' states], "the Ephesine theory has now been given up by all serious liturgiologists." The development of the rite is such it did not likely originate before the fourth century. However, the origin of the rite remains very much an open question. That it does contain much of Antiochian influence has influenced contemporary liturgical scholars to revisit the Ephesine claim of the ''Cursus Gallorum'', whereby the earliest Gallican liturgy would simply be the liturgy of Syria and Asia Minor, but in the Latin tongue.
Many Gallican texts survive, but the survival of the rite is primarily in the Toledan rite (also called Mozarabic, Isidorian, Old Spanish or Gothic by some liturgical scholars) , and secondarily in its influence upon the present Roman and Anglican rites (called Gallo-Roman), and as a component of the Ambrosian rite of Milan. It is due to the influence of the Gallican liturgy that the Roman [[Mass]] included the ''Gloria.'' The longest surviving Gallican rite was that of Toledo, Spain, which has been limited to a few chapels [[chapel]]s for the past few centuries. Both the Toledan and Milanese liturgies were modified by the Roman, accepting the Roman [[canon ]] at fairly recent times in their development. Following the Second Vatican Council, both the Toledan Rite and the Milanese Rite were altered in a ''Novus Ordo'' style though both have been celebrated in their traditional forms by priests of the Western Rite Orthodox.
Whatever their origin, the Gallican rites were more given to ceremonial than the Roman. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, while sharing many other similarities with the Roman rite. The known elements of the Gallican liturgy are:
==20th century history==
In the early 20th century, the Russian emigré community in Paris included a number of [[clergy ]] who were mindful of evangelization in the West. Among that number were a pair of brothers, Evgraph (later Bishop [[Jean-Nectaire (Kovalevsky) of Saint-Denis|Jean-Nectaire of Saint-Denis]]) and Maxime Kovalevsky. The Kovalevskys restored the Gallican liturgy based upon the two letters concerning the liturgy whose authorshship authorship is ascribed to St [[Germanusof Paris|Germanus]], a sixth century [[bishop ]] of Paris, as well as various Gallican and other non-Roman missals (Stowe, Bobbio, Gothic, Mozarab, Autun). The [[Divine Liturgy according to St Germanus of Paris]] is still in use with [[Orthodox Church of France|L'Eglise Orthodoxe de France]] as well as the Union Actuelle Orthodoxe Catholique Francaise, which is now in talks to join the [[Church of Serbia|Patriarchate of Serbia]]. The rite has been used by communities under the [[Church of Russia]], the [[Russian Orthodox Church Abroad]], the [[Church of Romania]], the [[Church of Serbia]], and the Coptic Patriarchate of Alexandria.
==Sources==
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