The Confession of the Faith of the Fathers of the Synod of Milan

 

Confession of Faith of St. Mansuetus of Milan and the Synod held in 679, and sent to the Emperor Constantine IV to confirm the Orthodox Faith:

The Confession of the Faith of the Fathers of the Synod of Milan We do profess that we believe the Holy and Indivisible Trinity, that is to say, the Father, and the Son, and the Holy Ghost, One God; so One as to be Three, and so Three as to be One: the Trinity in Distinct and Discrete Persons, to wit, the Father, from Whom are all things; the Son, by Whom are all things; the Holy Ghost, in Whom are all things; yet of One Godhead, One Essence, and One Substance: indeed in Three Subsistences or Persons, that the Father may be Father, the Son be Son, and the Holy Ghost be the Holy Ghost; but in One Nature and One Substance, that One God, and Only, and Supreme, may be believed; not introducing three, as Arius blasphemeth, who preached three gods, one more excellent, another less, and another inferior. But we confess the Holy Trinity in Unity, and the Unity in the Holy Trinity. For when we say the Almighty Father, the very appellation of This Fatherly Name hath respect unto the Person of the Son; and when we say the Eternal Son, it is referred unto the Person of the Eternal Father; and when we name the Holy Ghost, we shew that He Proceedeth from the Person of the Eternal Father. And when we say God the Father Almighty, the Mystery of This Name cannot be made void. For when we say Father, we shew forth the Son; and when we say Son, we declare the Father; and when we say the Eternal Father, we shew forth the Eternal Son. For if we find not the beginning of This Fatherly Name, when He was called Father, it is consequently shewn that neither do we find the beginning of the Begotten. We beseech that reason be given us, when the Father obtained this appellation, that He should be called Father; whether in time, or without time: let some man tell us when first He began to be so called. And if he shall be able to approve this, there shall be no doubt that from that beginning of the fatherly name the Son took His beginning, when the Father was so named. But if he shall fail, yea rather because he doth fail, and cannot prove nor assign the beginning of the fatherly name, when the Father began to be, let him therefore with us confess the Holy Trinity Co-Essential and Consubstantial, neither that the Father was before the Son, nor the Son after the Father, nor the Holy Ghost inferior; because, while the beginning of the Fatherly Name is not found, we know not by what reason a beginning should be ascribed unto the Son. For when we say the Everlasting God the Father, we shew the Everlasting God the Son. Therefore we profess the Holy Trinity in One Nature, and One Essence, and One Substance, and in Three Subsistences, or Persons. Moreover, we believe that the Very Word of God, that is, the Son of the Father, was Begotten without beginning: the Same, One of the Three Subsistences of the Holy Trinity, the Eternal Son, for the Dispensation wrought for us and for our salvation, came down from heaven; the Word of God Incarnate, and made Man within the Virgin’s Womb, Uniting unto Himself the Truth of our Nature from Holy and Glorious Virgin Mary, the Birthgiver of God; Perfect God and Perfect Man in Two Natures, namely of Godhead and Manhood; Consubstantial with God the Father according to the Godhead, and the Selfsame Consubstantial with us according to the Manhood; not divided into two Sons, but One and the Same Son of God and of Man, in the Truth of Two Natures, in One Subsistence or Person, the Union, namely, of Godhead and Manhood having been made; so that out of Two Perfect Natures there are not two Sons, but One and the Same Son of God and of Man, Remaining what He was, He began to be what He was not, when the Son of the Eternal Father without beginning was made the Son of Man. Therefore also Our Lord Jesus Christ is One, having in Himself the Perfection of the Divine Nature and the Perfection of the Human Nature; and He is Indeed Only-Begotten as the Word, as being Born of God the Father, and First-Born among many brethren; for the Son of God was made the Son of Man. Wherefore we also confess Two Nativities of This Same Only-Begotten Word of God: One before the ages, Begotten of the Father Incomparably; but in the last days the Incarnation of This Same from the Holy Glorious Ever-Virgin Mary, the Birthgiver of God. He Who Shone forth from the Father, Beyond Understanding, was Born of the Mother, Super-Rationally; and, being Truly God, was Truly made Man. Therefore we properly and truly confess the Holy and Glorious Mary, ever-Virgin, to be the Birthgiver of God; not because God the Word took beginning from her, but because in the last days the Only-Begotten God the Word, Who was before the ages, was Incarnate of her, and was made Man, and, whereas in His Own He was Invisible, in ours He was made Visible; and whereas He was Impassible God, He disdained not to be Passible Man, and, being Immortal, to be subject unto the laws of death. And that Very God and Lord, Who according to the Flesh was Born in Bethlehem, and was made like unto men, sin excepted, and was Crucified for men under Pontius Pilate, Him do we confess to be God, Him Man, Him the Son of God, Him the Son of Man, Him from Heaven, Him from Earth, Him Impassible, Him Passible. For the True God, Who was Begotten of God the Father Ineffably, Unspeakably, Incomprehensibly, the Very Same in time was Born of Holy Mary the Virgin, the Same Our Lord Jesus Christ, One of the Holy Trinity, to be Glorified Together with the Father and the Holy Ghost. Neither did the Holy Trinity receive the addition of a fourth Person; but we do truly confess that Our Lord Jesus Christ hath Two Natures in One Subsistence of Godhead and Manhood, without confusion, without change. Thus likewise the Rule of Piety instructeth us that He hath Two Natural Wills and Two Natural Operations, as being Perfect God and Perfect Man, One and the Selfsame Our Lord Jesus Christ: the Same Born, the Same Suffered, the Same Crucified, the Same Buried, the Same Rising Again, and Ascending into the Heavens, Sitting at the Right Hand of the Father, and Coming to Judge the quick and the dead; Whose Kingdom shall have no end. https://la.wikisource.org/wiki/Epistola_%28Damianus_Ticinensis%29 [Note: some of the text diverts, interestingly, into an Anti-Arian polemic; since the Monothelites did not embrace Arianism, we might wonder why? the answer, is that, though the Statement was Sent to the Emperor Constantine IV, or appended to a Letter to him, it must be remembered that various portions of the Lombard population in Northern Italy still embraced Arianism, even if many were converting to Orthodoxy; therefore, it makes sense that a Synod held at Milan would want to make a more general statement of Orthodox Doctrine, not just on the question of the Wills and Operations in Christ, but also to further confirm the Doctrine of the Trinity, to give it wider application in Northern Italy.]

Mass Proper Chants for Epiphany

 Mass Proper Chants for Epiphany and throughout its Octave; the only difference between the Feast Day of Epiphany itself and the days within the Octave, including the Sunday within the Octave and the Octave Day itself, are that tropes are use on the Feast Day of Epiphany itself. 

Introit

Gradual

Alleluia

Offertory with Verses

Communion Antiphon with Psalm verse and Gloria Patri

Vigilius of Thapsus, Against Eutyches, Book I, Sec. XI-XV

 Against Eutyches, or Against Nestorius and Eutyches in Five Books for the Defense of the Synod of Chalcedon  

[Rough draft translation]

Vigilius, Bishop of Thapsus (+500)   

First Book, Sections XI-XV 

XI.  For also in man, if we wish to dispute more subtly, thou shalt find most things so by a certain property separated out more distinctly, that if even there should shouldst wish to find fault, thou mightest make from one man many men.  Therefore, there is no one who does not know man to consist in five senses through the ordered distinctions of bodily members; which senses thus naturally obtain the property of their own office, to have nothing in common with them, they are able to vindicate nothing for themselves concerning the property of another.  And that I may specially recall all things, sight thus properly performs the office of its own ministry, so that it is able neither to hear, nor to smell, nor to taste, nor to touch anything.  Hearing thus administers the office of its own nature, so that it endures the office of neither seeing, nor of smelling, nor of tasking, nor of touching.  Smell also thus executes in obedience of its own servitude, so that it neither hears, nor sees, nor tastes anything, nor touches.  Taste also neither sees, nor smells, nor hears, nor touches.  Touch, lastly, which is the final sense, neither enjoys vision, nor perceives hearing, nor captures smell, nor discerns taste.  And since all these species of the members are so diverse, so discrete, so established by natural properties, that they have nothing of communion, nothing of society to themselves reciprocally, but by a certain private and solitary right they fulfill the ministry of the proper function; nevertheless, one and the same is man, who, since he consists in five bodily senses, differing from one another by a five-fold property, he ought to have, according to the ravings of these men, five persons, so that as many are the properties of the senses, so great also might be the number of persons.  Then to be affected by hunger and to eat, to thirst and to drink, to sit and to walk, to go to bed and to rise from sleep, to endure cold and to be burned by fires, although the body either suffers or does these things, not without the compassion of the soul, yet these are proper of the flesh.  Likewise, to be wise, to understand, to forget, to recall in memory, to be raised in joy, to be dejected in sorrow, to tame with gentleness, to grow wild with fury and anger, and many other things similar to these, which to pursue it is long, although they are not done without the body, nevertheless they are proper of the soul.  Yes not anyone has dared or dares to say the man has two persons, in whom he discerns such great differences of properties. 

XII.  But the rashness of these men, which, according to the number of natures, inflicts a diversity of persons, by Apostolic Authority must be broken, and thoroughly destroyed.  The Apostle certainly knew Christ to be of Each Nature, while he preaches Him both Man and God, and the Same One.  Man, indeed, while he saith: "One Mediator of God and men, the Man Christ Jesus." (1 Tim. 2:5)  And again: "Just as through one man death, so through One Man the Resurrection of the dead." (1 Cor. 15:21)  And concerning His Own Son, he saith: "Who was made to Him from the seed of David according to the Flesh." (Rom. 1:3) And: "Be mindful that Jesus Christ, of the seed of David according to the Flesh, Rose from the dead." (2 Tim. 2:8)  But when God saith: "From whom is Christ, Who is over all God blessed unto the ages." (Rom. 9:5) And very many similar things to these, which it is long to commemorate.  Therefore, he who was preaching This Same One Both God and Man, so that he might show One Christ from Both Natures; I wonder how he did not fear these 'excellent' calumniators of our time, so that he might ascribe One Person to Christ, saying: "And if I have forgiven anything, [I did it] in the Person of Christ." (2 Cor. 2:10)   

XIII.  They are also accustomed to reprehend that with the audacity of the usual rashness, when they hear Catholics to say: "God and Man"; judging two persons to be able to be signified by the interposition of this syllable; but, hear thou how much more ineptly they hold this opinion.  For what is "God and Man," except He Who is God, and was also made Man; not losing what He was, but taking up what was ours.  For when we send forth first in the confession "God", and we follow up saying "and Man", we assert not only God remaining, but also the Same Man subsisting, so that neither might the Divinity depart from Itself, nor might the Humanity perish in the Divinity.  Let us see, however, lest perhaps this syllable might have been interposed by Divine Authority.  For thus we read: "And He is Man, and who shall know Him?" (Jer. 17:9, LXX) And again David: "Mother Syon will say, 'A Man', and a Man was made in her, and the Most High Himself hath founded her." (Ps. 86:5)  Why therefore did he not say simply without the placement of this verse: "A Man was made in her," but place before it saying: "And a Man was made in her"?  Or in another Prophecy why did he place "and" before it? For he ought, according to these man, to say: "A Man He is, and who shall know Him?"  unless the sense is such that, whom thou confessest God, thou not deny  the Man also was made by a similar confession.  

XIV. These men are said, indeed, if however it is true, to confess Christ from Two Natures up to His Resurrection; but after the Resurrection, they declare Him to be of One [Nature].  This, how absurd it is, and how inept, is demonstrated by the very truth of things.  For after the Resurrection, to demonstrate the Truth of His Own Body, He both ate and drank, and He Offered Himself to be touched by the Disciples, saying: "Touch ye and see yee, for a spirit hath not flesh and bones, as ye see Me to have." (Lk. 24:39)  But, perhaps, still placed on Earth He was of Each Nature; but afterwards when He Ascended to the Heavens, He began to be of the One Divine.  And what, therefore, does the Name of the Son of Man do there, if the Nature of Humanity is not there? How is an empty name ascribed to a non existing thing?  How does the truth of the name remain, if the Property of the Nature is absent?  Finally, He saith: "When the Son of Man shall come in the Glory of His Own Father."  And again: "Just as lightning goes from the East and appears even to the West, and thus shall be the Advent of the Son of Man." (Mark 8:38)  And again: "The Son of Man coming, dost thou think He will find Faith on the Earth?" (Lk. 18:8) Daniel also: "Behold," he says, "in the clouds of heaven the Son of Man was coming." (Dan. 7:13) If, therefore, the Nature of Humanity has been lost, why has its name been retained?  Or because the Name was necessary, and the matter of the Name as not necessary had to be repudiated?  Thus may they be foolish whom nothing of their own error and folly shames.  But the Lord Jesus Christ, so that He might show the Nature of our race not to have been consumed, truly calleth Himself the Son of Man.  According to which also He Intercedes [to] the Father for us, according to the words of the Apostle John, saying: "If we shall have sinned, we have an Advocate with the Father, Jesus.  He Intercedes for our sins." (1 John 2:1)  Tell ye, therefore to us, O "excellent doctors", when the Son Intercedeth with the Father today, according to His Own Divinity, or does He plead according to the Dispensation of Humanity?  But as much as the intention of your perfidy demonstrates (ye who destroy the Human Nature, and ye assert the Divine alone to be), He intercedes according to Divinity, He performs the office of Advocate according to the Divinity, He fulfilleth the Ministry of Priest according to the Divinity; according to the Divinity also He will be subject in the end to the Father, when all things shall have been subjected to the Same Son! 

XV.   Once we were waiting, we have awaited for a longer time where the stream of your error might take origen, and which might make a running about to; finally we find that the Eutychian heresy derived from the most bitter source of Apollinaris, even to the filthy abyss of Arius with the turbulent movements of iron; by which things into so much a bond of treachery is joined, so that he refers all things to the insult of Divinity, which Christ either spake or accomplished according to the Dispensation of the Flesh, while he contends to be merely the One Nature of Divinity.  Wherefore we exhort all men who are followers of this nefarious perfidy, while life remains, while it is permissible to repent, to change the sentiment of their own error.  And rather the Doctrine, upon the Property of Each Nature is to be followed, of Gregory, and Basil, Theophilus also, and John, the most esteemed Bishop of the City of Constantinople, and also of Cyril, Bishop of Alexandria, and of very many others indeed, who anciently flourished in the Church, whose opinions on this matter we offer seperately to be reviewed. I ask, meanwhile, the reader, may he not entirely despise the poverty of our language; for perhaps also the speech could be more eloquently adorned, but we so tempered the style, that we might commend the matter rather than the words to readers.  And especially, this work ought not to have been inflated with the boot of swelling eloquence, lest there should be any necessity of translating into Greek.  For it is more difficult to preserver the integrity of the senses in another language with equal beauty of speech. 

Vigilius of Thapsus, Against Eutyches, Book I, Sections 1-5

 

Against Eutyches, or Against Nestorius and Eutyches in Five Books for the Defense of the Synod of Chalcedon  

[Rough draft translation]

Vigilius, Bishop of Thapsus (+500)   

First Book, Sections I-V 

https://la.wikisource.org/wiki/Contra_Eutychetem 

 I.  We learn a great and grave danger to the Faith, which is neither easily to be perceived, nor easily to be able to be avoided by many (because it is overshadowed by the appearance of piety), through the many Churches of the East to rage in domestic strife; and it has come to be defended by the obstinate animosity of minds, that neither the Traditions of the Ancient Fathers, nor the sever sanctions of Religious Princes can it or may it be amputated.  For prejudiced by the error of false opinion, human hearing, is found  to be hard and very difficult to perceive the rationale of Truth, however many witnesses is pressed [upon it].  For it prefers the sentence of perverse dogma, with which once it was infected, more perversely to vindicate, than to more healthfully change this same one, refuted by so many authorities of Divine and human laws.  Therefore this lethal and deadly plague of pernicious danger, within the venerable entrances of the Church, thus fiercely ravages everything,  that it harms the more, the less it is understood to harm.  For thus having been taught by the mastery of the most terrible serpent [the devil], it has stretched out the two-edged snares of its own traps, on the right hand and on the left hand, so that it has left a very narrow and exceedingly arduous path of journey for those travelling.  For if thou dost wish a little to bring wavering footsteps in either part, immediately thou wilt be captured.  

   II. Therefore between the sacrilegious dogma of Nestorius, once of the Church of Constantinople, not of a ruler but of a destroyer, not of a shepherd but of a predator, and the nefarious and detestable sect of Eutyches, thus the cunning of the serpentine aggression has so tempered itself, that most [people] may not be able to avoid both without the danger of both; while if anyone damns the perfidy of Nestorius, he is thought to succumb to the error of Eutyches.  Again, while he destroys the impiety of the Eutychian heresy, he is accused to raise the dogma of Nestorius.  But those who especially spread these clouds of inane accusations, they who either are sick by the fault of ignorance or with the disease of contention; and while they are raised with the pride of a petulant mind, they despise the Rules of Faith anciently handed down by the Fathers for this alone, that they may introduce badly conceived opinions of their own novelties into the Church.  For this also to us, as it were, masters of the art of dialectics, not as true disciples of Christ, they aim the inevitable syllogism of a double-headed response, judging themselves to be able by these snares of propositions to hunt Christian souls.  But the Strength of the Church experiences nothing new, nothing strange, agitated by such whirlwinds of questions from almost all heretics; she [the Church] has obtained Triumph over enemies and Steadfastness over adversaries.  For while she was preparing herself against Sabellius by an armed struggled, she [the Church] vindicates the Existence of the Persons of the Son and of the Holy Ghost; that One is He Who Begets, and Another Who is Begotten; and Another Who Proceeds, Another from Whom He Proceeds; Another Sending, Another Sent; Another God the Word Who from the Virgin is Born, Another the Father Who Remains Ever Unbegotten; Another Who through the Dispensation of the Flesh, Fulfills All Offices of our frailty, Another the Father Who Remains without all these.  Thou mayest immediately see Arius, having received the material as of a triumphal victory, to insult more arrogantly, and under the yoke of his own detestable perfidy, to wish to subject the necks of the faithful.  [Arius] saying, "Know ye He Who sends to be greater than He Who is sent; that He Who obeys to be inferior, more dignity to Whom munificence is exhibited."   

  III. In the same way, when I strike at Manichaeus with the Truth of the Body of the Lord, that not by deceptive simulation and some tricks of illusions was It Received, I bring forth the swelling Womb of the Virgin; I bring forth the delays of the awaited time, which for a longer time within the hospitality of the Maternal Womb, all the way to the legitimate Day of Birth, He [Christ] spent; the cradles of childbirth, the cries of the Infant, the progress of age, to the Ultimate Mockeries of the Passion, the Yoke of the Cross, the Fastening of the Nails, the simultaneous Blood and Water of the Open Side, the Descent [Deposition], the Burial, the Resurrection, and what the Lord Himself  also said: "Ye seek to kill Me, a Man Who hath told you the Truth." (John 8:40)  And the Apostle: "As by one man came death, so by One Man came the Resurrection of the dead." (1 Cor. 15:21)  And: "There is One Mediator between God and men, the Man Christ Jesus." (1 Tim. 2:5)  While I am arguing these things against Manicheus, Photinus, as if he had prepared the whole meal, strives to devour with the more avid jaws of perfidy.  Again, when I have armed myself against him with the arms of a lively reading, and I have thrown many javelins of testimonies, with proofs that the Son of God is True God, I have a necessity, among other things also, to oppose it, that He was made in the likeness of men, and was found in the fashion as a Man (Phil. 2:7).  In which place Manichaeus strangles me, and he cries out with all the exaltation off a celebrating mind that I have resorted to him.  But it is a great and exceedingly laborious task, to unroll such tendrils of opinions, by which the fraudulent theft of heretical machination strives to capture the Liberty of the Catholic Faith.  

 IV.  And forasmuch most fully, by our Ancestors [the Fathers], all these plagues of the heretics have been fully argued against (for even if no books were composed unto the destruction of their error, this itself alone, that they were pronounced heretics might suffice for the security of the Orthodox), let us now see those whose mind that terrible serpent hath corrupted from the chastity of the Faith, which is in Christ Jesus; that unto the open adultery of nefarious preaching, hath it armed their forehead covered with calluses of impudence, so that by right in them that Prophetic Oracle might redound: "The face of an harlot is become to thee." (Jer. 3:3)  For if it is not so, what to them therefore would it mean that neither do they yield to so many Decrees of Councils, nor to so many Sentences of the Ancient Fathers?  Therefore, they accuse us, while we both confess Christ of Both Natures, as if we might seem to assert two Christs, One God, the Other Man, according to the monstrous error of Nestrious, through the Duality of Nature.  But we profess One God, the Same Son of God, and Son of Man, not Two; and thus the Word within the secrets of the Virginal Womb, to have sown the beginning of the Flesh for Himself, that is, He was Incarnate, so that yet the Nature of the Word was not changed into Flesh.  And likewise, thus the Nature of the Flesh to have passed through Commixture into the Person of the Word of the One Taking, so not yet was consumed in the Word.  For Both Remain, that is, the Nature of the Word and of the Flesh, and from These Two Which Remain today, there is One Christ, and One Person.  For who, clothed in sacrilegious opinion, would go so far as to be foolish? Who would throw himself into such a deep precipice of error, as to deny that the Son of God, without His Own Proper Flesh, Which in the Womb of the Sacred Virgin He thus United to Himself by an Ineffable Mixing of Union, so that the Word became Man, and Man became God, and the Self-Same One, not changing the 'kinds' of the Natures,  today to Sit at the Right Hand of the Father, and will come again to judge the quick and the dead; since he doth not know that the Lord Himself said: "When the Son of Man shall come in the Glory of His Father"(Matt. 16:27)?  Not that, as we have often said, one be the Son of Man, another be the Son of God: but He wished so far to show that the Nature of our kind was not consumed through the Undivided Unity of the Commixture, so that He also calleth Himself the Son of Man placed in Heaven, so that through the appellation of the true name, that thou mayest acknowledge the Truth of the Nature.   If therefore the Undefiled Nature of the Word remaineth even until now, remaineth also the Pure Nature of the Humanity, which the Selfsame One Received of His own, without change.

 V. How is it defended today that there is only one Nature of Christ? If thus it is: truly therefore One from the Two has been abolished.  Which one therefore?  If the Human, alone therefore is the Nature of the Word, and it will be false because Christ Jesus thus will come just as He was seen to go into Heaven. Forsooth, through the Bodily Form of our Race the Same Lord appeared to eyes of those observing, just as He will show Himself again in the Same Form of the Body to the eyes of those piercing in the consummation of time. For if One of These Two [Natures] is extinguished or rather consumed, One is left; the consequence will be that the Lord Jesus Christ, either Only God, and not the Same Man, or Only Man, and not the Same God is most impiously preached. Therefore, we must not through this madness of foolish preaching undermine the Mystery of Honour and Dignity. Honour namely, for God Deigned to become Man.  Dignity, however, for the Nature of the Word, in the Union of the Flesh, Immutably Remaneth, through the Mystery of the One Person, the Same Man is God. And this Catholic Sense admits the Union of Natures Co-Existing in Themselves, not the union of nature; while from the Two [Natures] United, and Remaining the Same, One Christ is believed, the Same God and Man.  For according to those who contend there to be only One Nature, either of the Word which was changed into Flesh, that they might be One; or of the Flesh which was consumed in Word, so that, losing the existence of itself through the abolition of itself, at all to be it is not able, so that the Word alone remaineth One. How impious and sacrilegious this appears to me, it is most clearly known, whoever follows the Apostolic Doctrines, not human inventions. For in truth the Same God is Man, and the Same Man is God, Subsisting from Both, not lacking in Both, it manifests Him to be of the Nature of Both, for neither is He able to lose. 

Responsories for August Reading of Wisdom Books

 Responsories during the Nocturns reading of the Wisdom books, from the ancient Hartker Antiphoner, put into English.

The Hartker Responsories in the original Latin for Wisdom books.

Example of Responsory:

Western Rite Orthodox Epistle Tone

This is the common Western Rite Orthodox Epistle Tone;  various examples of the beginning, whether it is from Romans, Galatians, or cases of the Prophets, like Isaias; the reading example is from Ecclesiasticus 31:

First Sunday after Trinity Mass Proper Chants [includes verses to Offertory]:

 First Sunday after Trinity Mass Proper Chants [includes verses to Offertory]:

Mass Proper Chants for 13th Sunday after Trinity

 

Mass Proper Chants for the Thirteenth Sunday after Trinity, via pdf files on Google Drive:

Introit

Gradual

Alleluia

Offertory [with verses]

Communion [with Psalm verse]

Offertory and Communion Chants for Third Sunday in Advent

 

Alleluia for Third Sunday in Advent and Alleluia for Weekday Ferias

 

Additional Prayer in the Canon of the Mass from the 1025 Subiaco Missal

 The 1025 Subiaco Missal is an interesting and important liturgical manuscript, as it provides a testimony of the liturgical practices of one of the centres of Benedictine Monasticism.  It is also known at Vat. Lat. 4770, and can be found in digitized form; here will look at the form the Canon of the Mass had at Subiaco.

After the "Supplices Te rogamus Omnipotens Deus"  prayer, is the following text  (a clearer version is printed here):

"Omnipotens sempiterne Deus, dignare suscipere hanc oblationem et hunc sacrificum, quas ego peccator presumo offero in memoriam incarnationisque nativitatis, resurrectionis, ascensionis, in honore beate et gloriose semper virginis Dei genitricis Marie sanctorumque omnium archangelorum, patriarcharum, prophetarum, apostolorum, martyrum, et confessorum, et virginum, et omnium sanctorum tuorum et eus ad quorum honore in isto altario reliquie habentur et cuius hodie festa celebrantur et pro me misero preccatore et pro omnes meos parentes et pro omnibus benefactoribus meis, ut et ipsi pro nobis omnibus dignentur intercedere in celis, cuius memoria facimus in terris. Per Christum Dominum nostrum."

The following is my brief translation of this text:

"Almighty Eternal God, do Thou deign to receive this Oblation and this Sacrifice, which I, a sinner, presume to offer in  Commemoration of the Incarnation, Nativity, Resurrection, and Ascension, and in honour of the Blessed and Glorious Ever-Virgin Birthgiver of God Mary, and of All the Saints, and of all the Archangels, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins, and all Thy Saints, and those to whose honour in this Altar have Relics and those whose feasts are celebrated today and on behalf of me, a miserable sinner, and for all mine ancestors, and for all my benefactors, that they may be deigned worth to intercede for us all in the heavens, whose memorial we make upon the Earth.  Through Christ Our Lord."

The text itself is more reminiscent, in my view, of the various "Suscipe, Sancta Trinitas" prayers said by the Priest at the Offertory.  In other ancient Missals and Sacramentaries, such as that of Robert of Jumieges, we often see another text after the "Supplices Te" text, such as "Memento mei queso".

In this sense, the Canon of the Mass, for a large number of medieval usages, existed as a basic standard; those, local usages could be found that had additional text inserted in certain places.  

Images from Late 10th Century Sacramentary of Bishop Warmund of Ivrea

 Here are some of the images you can find via google images from the Sacramentary of Warmund, Bishop of Ivrea, circa 1000 AD.  Ivrea is in the extreme north-western part of modern Italy.  The first image is the Coronation of a King by a Bishop, the second is the Consecration of a Bishop by a Metropolitan with other Bishops participating, and the third is the Consecration of Christ on Holy Thursday by a Bishop. 

 

Western Bishops Break Communion over Deposition of St. John Chrysostom

 

So upset were the Orthodox Bishops of the West at the pseudo-deposition of St. John Chrysostom at the "Synod of the Oak", and his death in such a state in exile, that they broke communion with the Bishops of the East.  St. Theodoret records the following:

"I think it needless to prolong my narrative by relating how many Bishops were expelled from the Church on Chrysostom's account, and sent to live in the ends of the Earth, or how many ascetic philosophers were involved in the same calamities, and all the more because I think it needful to curtail these hideous details, and to throw a veil over the ill deeds of men of the same Faith as our own.  Punishment however did fall on most of the guilty, and their sufferings were a means of good to the rest.  This great wrong was regarded with special detestation by the Bishops of Europe, who separated themselves from Communion with the guilty parties.  In this action they were joined by all the Bishops of Illyria.  In the East most of the cities shrank from participation in the wrong, but did not make a rent in the Body of the Church.

"On the death of the great teacher of the world [St. John Chrysostom], the Bishops of the West refused to embrace the Communion of the Bishops of Egypt, of the East, of the Bosphorus, and in Thrace, until the name of that holy man had been inserted among those of deceased Bishops.  Arsacius his immediate successor they declined to acknowledge, but Atticus the successor of Arsacius, after he had frequently solicited the boon of peace, was after a time received when he had inserted the name in the role."

[Book V, Ch. 34, Ecclesiastical History of St. Theodoret of Cyrrhus]

It was only around 415 that Patriarch Alexander of Antioch first restored St. Chrysostom's name to the Diptychs to commemorate the reposed Patriarchs of Constantinople; Patriarch Atticus of Constantinople then did the same; Patriarch St. Cyril of Alexandria followed suit in 417.  

Additional material that causes schisms among the Churches, the separation of 40 Bishops who took up Communion with the Orthodox West in the name of St. Chrysostom (with these Canonical Bishops being driven from their Sees, and replaced by Uncanonical Interlopers by Uncanonical "Officialdom" in the East) can be learned by reading Palladius "Dialogue on the Life of St. John Chrysosomt".

The Humility of God

 "For this end the Only-Begotten Son of God took on Him the Form of our infirmity; for this the Invisible appeared not only Visible, but even despised; for this He endured the jests of contumely, the reproaches of derisions, and the torments of sufferings, that God in His Humility might teach man not to be proud.  How Great then is the Virtue of Humility, since for the sole purpose of truly teaching it, He Who above estimation is Great, became Little, even to Suffering?  For since the pride of the devil cause the origin of our fall, the Humility of God was found out as the Instrument of our Redemption.  For our enemy who was created great above all things, wished to appear exalted above all things.  But Our Redeemer remaining Great above all things, deigned to become Little among all things."

(St. Gregory the Great, the Dialogist [+604], Book 34, Sec. 54, "Morals on the Book of Job"] 

St. John Maximovitch (+1966) Celebrating Gallican Rite Mass

 "Never, never, never let anyone tell you that, in order to be Orthodox, you must also be eastern. The West was Orthodox for a thousand years, and her venerable liturgy is far older than any of her heresies."--St. John Maximovitch

From the Anglo-Saxon Pentiential

From the Old English Handbook for Confessors:

"Concerning the priest's discretion

He who is the physician of men's souls and the counsellor of their deeds must consider that distinction and that difference: how he shall assign penance to men for their deeds, and yet not condemn them or cause them to despair. When one wishes to confess his misdeeds to him, first listen to him patiently (and learn) how his condition might be advised. If he wishes and knows how to confess his deeds humbly, and you perceive that his sins cause him sorrow, instruct him kindly and compassionately. If he does not know how to confess his deeds and to consider his offenses, ask him about his condition, and wrest the offenses from him, and search out his deeds, and be mindful yourself that you must never pass judgment in the same way on the powerful and the lowly, the free and the enslaved, the old and the young, the well and the sickly, the humble and the proud; the strong and the weak, those in orders and lay people. In every act a prudent judge must distinguish wisely how it was done, and where and when. At no time is wrongdoing allowed, and nevertheless one must also most earnestly be on guard against it during festival seasons and in times of fasting and in festival places. And always, as one is mightier or greater of rank, so must he repent wrongdoing more deeply before God and before the world. For the powerful and the weak are not able to lift up a similar burden, nor the one who is well. And therefore one must take the measure of and discreetly distinguish between after After this let him arise humbly to his confession and then say, first:"I believe in God the great Father, Ruler of all things, and in the Son, and in the Holy Spirit; and I believe in life after death; and I believe that I will arise on Doomsday, and all this I believe will come to pass through God's power and mercy."And then, with contrite mind and humbly, let him say his confession to his confessor, bending humbly; and say thus "I confess to Almighty God and to my confessor, the spiritual physician, all the sins that ever through cursed spirits, have happened to me in defilement, in deed or in thought, with men or with women or with any creature, natural or unnatural sins of the body. "I confess greediness in eating both before and after time." "I confess all covetousness and envy, and calumnies and deceits, lies and evil boasts, and idle words and wrongful choices, and every ornament that has ever contributed to the injury of my body. "I confess that I was too often a worker of sins, and a helper of sins, and an accomplice of sins, and a teacher of sins. "I confess the mortal sins of my mind, and false oaths, and strife, and pride, and disregard of God's commandments. "I confess all that I have ever seen with my eyes in covetousness or calumny, or heard with my ears to ill use, or said to ill use with my mouth. "I confess to you all the sins of my body, for skin, for flesh, for bone, for sinews, for veins, for gristle, for tongue, for lips, for gums, and for teeth, for hair, and for marrow, for everything soft or hard, wet or dry. "I confess that I have kept to my baptism worse than I promised to my Lord, and my rank, which I ought to have kept in praise of God and his holy ones and for my own eternal salvation, I have held unworthily. "I confess that I have often neglected my canonical hours and sworn false oaths on my Lord's life, and taken my Lord's name in vain. "For all that I ask for my Lord's forgiveness, that the devil may never charge me with fault, so that I (might be) without confession and repentance of my sins. "So today I confess all my sins before the Lord Savior Christ, who rules heaven and earth, and before this holy altar, and this reliquary, and before my confessor and the Lord's masspriest, and am in pure and true confession, and with good will for the repenting of all my sins, and afterwards to desist from those that ever I might commit. "And you, Christ the Savior, be merciful to my soul and forgiving and blot out my sins and my offenses that ever I did, late or early, and lead me to your high kingdom so that I might dwell there with your holy and chosen ones in eternity ever without end. "Now I ask you humbly, priest of the Lord, that you be my witness on Doomsday, so that the devil might not obtain power over me, and so that you be my intercessor with the Lord, so that I might be able to repent all my sins and offenses, and cease from such things. For that may the Lord, he who lives and reigns ever without end in eternity, sustain me. Amen.

And if anyone does something wrong unintentionally, that is not like the one who does wrong wilfully and intentionally; and also he who is the involuntary agent of that in which he does wrong, he is always deserving of protection and the milder judgment, because he was the unwilling agent of that which he did. Let each one distinguish each deed truly before God and before the world.

http://www.anglo-saxon.net/penance/index.php?p=TOEH201_115

 "It is fitting that the priest should ponder the repentance of sinful men, according to the bishop's judgment; and he should never hesitate, neither for the rich nor for the poor, to prescribe correctly for them as the book teaches him. For the Savior says that if the priest does not wish to prescribe penance for the sinful one for his sins, that he (the Savior) would afterwards ask him (the priest) about the soul. That is, the Savior will hold the priest responsible for the lost soul. [Ezekiel 3:18: If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand.] St. Isidore said that it was his opinion that a man's true confession and conversion on his last day would be acceptable to God, for the Savior said, "On whatever day of life a man turns to a good life, he shall live and shall not die." [see Ezekiel] On that account genuine conversion is not to be shunned in whatever time that it might be; for God sees every man's mind and knows the secrets of every man's heart."

[Old English Penitential]
http://www.anglo-saxon.net/penance/index.php?p=TOEP482_1b

Greek Credo from 10th Century Essen Sacramentary

 The Essen Sacramentary, which is dated 950-1000AD, contains, beginning on page 405 (fol. 203r) the Ordinary Chants of the Mass in Greek, but, like most other Greek Ordinaries, it is transliterated into Latin letters. 

Of course, the Credo says:

"ke is tu Pneumatu Agyon tu Kyrion ke Zopion to ek tu Patros ek poreugomenos"

[And in the Holy Ghost, the Lord and Life-Giver, from the Father Proceeding.]

Also of interest is that it gives the Eastern Cherubic Hymn to be sung for the Offertory. 

Additional info about the Essen Sacramentary can be located at the Usuarium digital liturgical manuscript collection site. 

Hamilton 552, 11th Century Latin Psalter with Uninterpolated Latin Credo

 Uninterpolated Credo in 11^th Century Latin liturgical book from Germany (though, this Psalter may have a connection with Durham, England?):

https://digital.staatsbibliothek-berlin.de/werkansicht?PPN=PPN736607951&PHYSID=PHYS_0399&DMDID=DMDLOG_0006

MS Hamilton 552:

http://musmed.eu/source/8815

is an 11^th Century Medieval Psalter Book, with additional Divine Office prayers, etc. It contains, at the end of the Psalter, like other Medieval Psalters, various Canticles, as well as versions of the Credo; often one only sees the Apostles’ Creed. In this particular Latin Psalter from 11^th Century Germany, on page 339, however, there is the Nicene-Constantinopolitan Creed (Symbol), in an unadulterated form, in Latin (but with transliterated Greek interlinear).

 Thus it reads in the section concerning the Holy Ghost:

[Latin]

“Et in Spiritum Sanctum, Dominum et Vivificantem, Qui ex Patre Procedit, Qui cum Patre et Filio simul adoratur et conglorificatur, Qui locutus est per Prophetas.”

[And in the Holy Ghost, the Lord and Lifegiver, Who from the Father Proceedeth, Who with the Father and the Son together is adored and glorified, Who spake through the Prophets.]

At the very least, historiography will have to admit that there were several places and traditions in the West even in the 11^th century that resisted any interpolation.

10th Century Pontifical of Poitiers and Filioque Interpolation in Interlinear Latin

 This is the 10^th century Pontifical of Poitiers. In the section for Making of a Catechumen, at the giving of the Creed, we have the Creed written in Greek in Latin letters, and then, an interlinear Latin translation.

In the transliterated Greek it just reads (on fol. 55v) as:

“Ke is to Penuma to Agion to Kyrrion ke Zoopion to ek tu Patros ek Porreugomenon.”

[“And in the Holy Ghost, the Lord and Life-Giver, from the Father Proceeding.”]

In the Latin interlinear text, however, we notice something curious. In the original Latin text it just reads as:

“Et in Spiritum Sanctum, Dominum et Vivificantem, ex Patre Procedens.”

[“And in the Holy Ghost, the Lord and Life-Giver, from the Father Proceeding.”]

However, you notice that a later hand, with darker ink, has tampered with the text, so that we have the following emendation:

“Qui” added to before “ex” and “Filioque” added immediate after “Patre” and the original “procedens” has been erased, and the form “procedit” put in its place.

The Gelasian form of the Latin Symbol generally read simply as “ex Patre Procedens” or sometimes "Procedentem".

Nevertheless, the Pontifical was made in the 10^th Century in Poitiers, for the Bishop of that City, and the original 10^th Century text simply had the Credo in Greek (with the interlinear gloss having a faithful translation, absent a much later interpolation).

HOWEVER, if we go only to the page after the Greek Credo is completed (56v), things get even better. There, the Credo is to be recited formally in Latin (while the interlinear text in Latin was not a formal recitation), with the formal Latin Symbol / Credo in the relevant section saying:

“Et in Spiritum Sanctum, Dominum et Vivifcatorem, ex Patre Procedentem.”

“And in the Holy Ghost, the Lord and Giver of Life, from the Father Proceeding.”]

No interpolation was attempted. So, what happened? Well, whoever took the book, and much later interpolated the interlinear Latin, apparently didn’t do a very thorough job; he simply added the forbidden “Filioque” only to the interlinear, and left the formal Latin a page later uncorrupted!

When was the interlinear text corrupted? My guess is in the 11^th Century when other cataclysmic changes happened.

Greek Symbol of Faith (Credo) in the 950 Sacramentary of Mainz

 In the 10th Century Sacramentary of Mainz, probably belong to Abbey of St. Alban, we find the Ordinary of the Mass (i.e., Gloria, Credo, Sanctus, etc) written in Greek transliterated in Latin letters. 

For the Symbol of Faith, or Credo, on page 10 we read the following:

"Ke is to Pneumato Agion to Kirion ke Zoopion to ek tu Patros ekporeugemnon to sin Patri ke Io sin proskynumenos ke sin doxa." 

That is:

"And in the Holy Ghost, the Lord and Life-Giver, from the Father Proceeding, with the Father and the Son together worshipped and glorified." 

Singing the Ordinary of the Mass in the Greek language was not entirely unknown in the Latin West at the time.