North Africa

The Early North African Liturgy

by

It is thought that North Africa was the birthplace of Latin Christianity. Because of Muslim expansion, however, the church did not survive in North Africa beyond the eighth century. Since no actual texts of the ancient North African liturgy are extant, the outline of the rite can only be reconstructed from other sources.

It is certain that North Africa, the cradle of Latin Christianity, was likewise the first place to use Latin in the liturgy. Without discouraging the ancient practice of improvisation, councils and synods (e.g., Hippo [393], canon 25) provided guidelines for formulating liturgical prayers and insisted that prayers composed elsewhere be approved by the teachers (fratres instructiores). The composition of prayers by heretics prompted a later synod to direct that “preces, prefationes, commendationes and impositiones manuum” be composed under the supervision of the hierarchy and used by all (Carthage [407], canon 10).

African collections of libelli missarum and even sacramentaries are referred to in writings from the fifth century; but, apart from a few Arian fragments, no actual liturgical texts have survived. Nevertheless, details of the rite have been gleaned from non-liturgical sources, e.g., conciliar decrees like those already mentioned and especially the writings and sermons of Augustine of Hippo. The following order of the Mass is based on a reconstruction by F. Van der Meer (Augustine the Bishop [New York: Harper & Row, 1961], 388–402).

ENTRANCE OF THE CLERGY
Greeting

EPISTLE
PSALM (Augustine considered this a reading)

GOSPEL
Homily
[announcements]
Dismissal of the Catechumens
Solemn Intercessions
Offering with Psalm singing
Preface dialogue
Improvised Preface without Sanctus
Approved Eucharistic prayer
“Amen”
Fractio
Lord’s Prayer
Communion with Psalm 33
Final prayer

DISMISSAL

The year after Augustine’s death (430) the African church saw the beginning of more than a century of bitter persecution by the Arian Vandals. In 698, Carthage was taken by the Moors and the church that had given birth to Latin Christianity ceased to exist altogether.

Rise of the Monophysite churches of the Near East

by

The decision of Chalcedon had far-reaching consequences. The Council, in proclaiming equality between the Bishop of Constantinople and the see of Rome, sowed the seeds of future hostility between East and West. As the representative of the Monophysite principle, the church of Alexandria was dissatisfied with the decision of Chalcedon and dissenting churches arose including the Coptic, the Abyssinian, the Syrian Jacobite, and the Armenian churches. Armenia had been Christianized as late as the fourth century, and Abyssinia in the same period. Thus the attempts to unify the churches by the councils of Ephesus and Chalcedon had alienated first the Nestorians and then the Monophysites. The unity which Rome created in the West failed in the East. The patriarch of Constantinople was the head of the churches in his own region, but he had no jurisdiction over the schismatic churches. Justinian (527-565) maintained temporarily the prestige of the emperor and established most completely the imperial authority over the Church. Politically he was successful in reasserting the authority of the empire over Italy and North Africa, which had succumbed to invading Teutonic tribes, though the recovery lasted for only a brief period. Theologically he was sufficiently desirous of winning back the Monophysites and restoring the unity of the Church to call a fifth general council of church leaders. The Second Council of Constantinople, in 553, condemned the Three Chapters which were the standard of Antiochian theology, and thus favored the Alexandrian interpretation of the Creed of Chalcedon, but the attempt to conciliate the Monophysites failed and national churches resulted in disaffected provinces existing throughout the empire.

Impact: The Coptic descendants of the old Egyptians set up a patriarch of their own at Alexandria. He also became the recognized head of the Abyssinian church. Most of the Armenians withdrew from fellowship with the Orthodox and organized their own hierarchy.

Tertullian, Quintus Septimius Florens

by

Quintus Septimius Florens Tertullian (c. 160- c. 220) was born in Carthage, North Africa. He studied law as a young man. In about 195 he converted to Christianity and spent the rest of his life utilizing his skills as a rhetorician to defend the faith against pagan philosophies and heresies. He wrote various influential apologies, including Against Marcion where he condemned one of the key advocates of Gnosticism. He was an early codifier of Christian doctrine and held influential views on matters of infant baptism, moral purity, and Trinitarian doctrine.

Cyprian, Thascius Caecilius

by

Thascius Caecilius Cyprian (c. 200-258) was the son of a wealthy Roman officer. He led a privileged life as a young man and received an excellent education. As an adult, he became a Christian and turned his back on his family’s affluence to embrace the study of the Scriptures and asceticism. In about 250 he was named bishop of North Africa, after serving for a year as presbyter in Carthage. This was a difficult time in the church as severe persecutions raged and various cults and heresies arose. He went into hiding to escape capture but maintained contact with his churches through regular correspondence. In 251 he returned to Carthage to preside over the affairs of the church. In 257, during a persecution by Valerian, he was tried and executed. His writings set Peter as the Apostle whom all bishops succeed, establishing a church government and order of unity that continues to this day.

Anthony of Padua

by

Anthony of Padua (1195-1231) was born in Portugal but moved to North Africa after joining the Franciscan order in 1220. Later he moved to Assisi where he met St. Francis, who was impressed with his gifts as a preacher and teacher. In 1229 he was made provincial of his order but continued writing and publishing sermons until his death. He is best known today as the patron saint of Portugal. He used his gifts humbly and in whatever manner he was asked for the service of the church.