3. The Supplanting of the non-Roman Liturgies by the Roman

Two factors worked together to bring about general conformity to the Roman rit ual-the repute and .might of Rome in all things ecclesiastical, and, even more strongly, the desire to make an end of the infinite variety 1. Africa, in cultic forms. The popes did not Spain, set themselves strenuously to impose Milan, Roman usages on other districts, least and Great of all Gregory I.; and the impulse to introduce the cult and order of Rome came from the extra-Roman lands themselves. The process doubtless began spon taneously and proceeded at first unnoticed. Africa as a matter of course went with Rome. Elsewhere the first definite fact in the history appears in 538, when Bishop Profuturus of Braga, metropolitan of the kingdom of the Suevi, asked Pope Silverius for advice concerning liturgical questions. Vigilius, successor of Silverius, sent the baptismal liturgy, the canon of the mass, and the Easter prayers to show how things were done in Rome. At a coun cil in Braga in 563 this papal letter was read and it was ordered to conduct the mass after the Ro man model (cf. H. T. Bruns, Carwnm apostolorum et conciliorum, ii. 34, Berlin, 1839). But the West

Goths established their church in the Spanish pen insula and jealously guarded its independence against Rome, and synods and other assemblies still tried to effect uniformity, in worship (e.g., the Fourth Synod of Toledo, 633, canon ii.; Eleventh Provincial Synod of Toledo, 675, iii.; cf. Bruns, ut sup., i. 221, 309). The canon of the Misaale mixxtum (see above, 2, § 2) shows that Rome did not remain wholly without influence, and the Frankish-Germanic Church also made itself felt. Alexander II. introduced the Roman ritual into Aragon (1068), and Gregory VII. induced a synod at Burgos in 1085 to declare the Roman liturgy valid for all Spain. Only Toledo, the former center of the West Gothic Church, retained the old Span ish liturgy till 1285, and Cardinal Ximenes obtained for six churches of Toledo (to which a chapel in

Salamanca was afterward added) papal permis sion to use the old native liturgy, though with many

Roman modifications (see Mozarabic Liturgy); the permission is still valid. Milan probably admitted Roman influence early and all known Milanese liturgies have only the Roman canon. It still had its own (though much romanized) mass as late as the ninth century, which passed for Ambrosian (Walafrid Strabo in MPL, caiv. 944, cslvii. 583), and it still retains certain peculiarities. The Roman liturgy was doubtless carried to England by Augustine; but the Iro-Seottish missionaries who converted the greater number of the Anglo-Saxons (see Anglo-Saxons, Conversion of the) naturally brought with them their own ritual. Theodore of Tarsus (q.v.), a Greek, appointed archbishop of Canterbury in 668 and the real founder of the English Church, was not strenuous for Roman forms; but others about him were differently minded, and the Council of Clovesho in 747 prescribed the Roman ritual for all England (Haddan and Stubbs, Councils, iii. 367). Nevertheless mass-books up to the Norman Conquest (the Leofrio Missal, Missal of Robert of Junlibgea, Missal of St. Augustine's Abbey of Canterbury, ed. M. L. Rule, Cambridge, 1896) show many non-Roman features, and usage was not uniform. The like is true for Ireland. Adamnan (q.v.) induced the Synod of Tam in 692 to decree that the native usages should be given up, but not until the twelfth century were Roman forms energetically introduced by Malachy of Armagh (see Malachy O'Morgair, Saint) and Gilbert of Limerick, and, finally, by the Synod of Cashel in 1172. In Scotland the break with the old liturgy was made in the eleventh century (see Celtic Church In Britain and Ireland).

It is probable that Roman mass-books were brought to Gaul in the time of Caesarius of Arles (q.v.) and through him (cf. F. J. Mons, Lateinische urtd Griechische Messen, pp. 112 sqq., Frankfort, 1850; BS,umer in Historisches Jahrbuch, xiv.