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== The Spanish Liturgy ==
First, "Spanish" is hardly a neologism. Its usage has been around for awhile. See, e.g., Louis Bouyer's ''The Early Liturgy''(1959), where he typically refers to the "Spanish liturgy" and the "old Spanish liturgy" (notice the lower-case of "old"). The same is true of Josef Jungmann's ''The Mass'' (1976). Mozarabic and Visigothic are less precise. I have also seen "Hispanic" as a modifier for this rite, but not "Toledan." -- even though The latter is also misleading, in that the rite Spanish liturgy is associated not only with Toldeo but with Seville and Tarragona. The association with Toldeomost likely reflects that the Spanish liturgy has survived only in a cathedral chapel in Toledo (established in the late fifteenth century), while it was suppressed elsewhere in Spain in 1080. --[[User:Fr Lev|Fr Lev]] 11:44, March 14, 2006 (CST)
== No fixed Canon in the Gallican (proper) or the Spanish ==
As mentioned previously, the ancient rite of the Gauls did not have a fixed eucharistic prayer. A useful description may be found in Jasper and Cuming's ''Prayers of the Eucharist: Early and Reformed'', 3rd ed., 1997.The editors write: "The Gallican eucharistic prayer is organized on a basis of four fixed points: Sursum corda, Sanctus, Institution Narrative, and Doxology, between which are inserted three passages varying from Sunday to Sunday. In the Gallican rite these passages are known as ''contestatio'' or ''immolatio'' (the equivalent of the preface), ''post-Sanctus'', and ''post-secreta'' or ''post-mysterium'' (the Institution Narrative being known as ''secreta'')" (p.147). We also find a similarly tradition in the Spanish, as witnessed to by St Isidore of Seville. See, e.g., Josef Jungmann's ''The Mass'' (1976), pp. 60-61. In the Spanish, the variable parts are known as the ''illatio'', ''post-Sanctus'', and ''post-Pridie'' (Jasper and Cuming, p.151). --[[User:Fr Lev|Fr Lev]] 12:04, March 14, 2006 (CST)
== Gallican or Neo-Gallican? ==
It has been suggested that 'Neo-Gallican' would be the most accurate way of referring to the rite restored and presently being used by the Orthodox Church of France. As I indicated before, liturgists use the term 'Neo-Gallican' to refer to a seventeenth century movement in the French Catholic Church. That is the only usage by liturgical scholars. I've only seen it applied to the current French liturgy by Western rite partisans who know nothing about the actual rite itself and/or who wish to present the French liturgy as less 'pure' than other Western rite liturgies in use today. It was written: "'Gallican' would be an imprecision, as it is not exactly what was in use in the first millenium." This assertion doesn't match what is actually scholarly usage. We don't refer to the Roman rite as presently celebrated as 'Neo-Roman' even though it isn't exactly what was in use in ancient Rome. The same would be true of the Byzantine rite. We musn't confuse scholarly usage (which OrthodoxWiki aspires to) with the uage found in blogs, etc. --[[User:Fr Lev|Fr Lev]] 09:33, March 15, 2006 (CST)
== Anaphora or Canon? ==
First, it is quite common in liturgical scholarship to refer to eucharistic prayers -- be they Eastern or Western -- as 'anaphoras.' One sees this, e.g., in the work of Enrico Mazza on the origns of the eucharistic prayer. I have before me an article by Fr Aidan Kavanagh of Yale -- one of the great American liturgical scholars -- entitled "Thoughts on the Roman Anaphora." In an article by Gabriel Ramis on the Gallican rite, he refers to its eucharistic prayer as "Eucharistic Anaphora." Second, while it is still common to see the Roman anaphora referred to as the 'canon,' it is worthwhile noting why liturgists increasingly use 'anaphora' in its place. The oldest Roman usage is to call the eucharistic prayer simply ''prex'' (prayer). When the Roman prayer becomes normative, it is referred to as the ''prex canonica'' -- which time eventually shorted to 'canon.' At the same time, the use of 'canon' became restricted to only that part of the anaphora that follows the ''Sanctus'', thus cutting out of the ''prex'' both the dialogue between the presider and the assembly (called the ''Sursum corda'' in the West) and the ''praefatio'' (preface). --[[User:Fr Lev|Fr Lev]] 12:37, March 15, 2006 (CST)
