Selections of Amalarius of Metz’s writings on the Jews

Drawn from the Liber Officialis (De Ecclesiasticis Officiis) and the De Institutione Canonicorum Texts from Patrologiae Cursus Completus, Series Latina*, Vol. CV (ed. J.-P. Migne, Paris, 1851)* and Amalarii Episcopi Opera Liturgica Omnia, ed. J.-M. Hanssens, Studi e Testi 138–140 (Vatican City, 1948–1950)

Preface

The following passages are drawn verbatim from the Latin critical editions of Amalarius of Metz (c. 775–c. 850), specifically from the Liber Officialis (De Ecclesiasticis Officiis) and the De Institutione Canonicorum, as preserved in Patrologiae Cursus Completus, Series Latina, Vol. CV (PL CV). Every Latin passage presented here was read directly from the uploaded source texts. No passage has been invented, fabricated, or paraphrased. The Liber Officialis is not a sustained Adversus Judaeos treatise; Amalarius was notably more moderate toward Jews than his contemporaries Agobard and Amulo of Lyon. Nevertheless, the work contains substantial material bearing on the theological relationship between the Church and the Synagogue, on Jewish responsibility for the Passion, on supersessionism, and on the liturgical separation of Christian practice from Jewish practice. These passages are presented here in their original Latin with English translation, organized by book and chapter.

I. The Jews Conspired to Kill Christ — Wednesday of Holy Week

Source: Liber Officialis, Book I, Chapter XI (De quinta varietate quartæ feriæ majoris hebdomadæ), PL CV, cols. 1009–1010

Latin:

“Dicit Augustinus in libro ad Casulanum presbyterum de jejunio sabbati: Quarta sabbati, quam vulgo quartam feriam vocant, consilium reperiuntur ad occidendum Dominum fecisse Judæi. Ex eo demonstratum est quare varietas celebrata sit in memorata feria. Consilium enim fecerunt Judæi ut occiderent Dominum. Sicut actus eorum, qui fuit in sexta sabbati, ad memoriam reducitur, sic et consilium eorum.”

Translation:

“Augustine says in his book to the presbyter Casulanus, on the fasting of the Sabbath: ‘On the fourth day of the week, which in common speech is called the fourth feria, the Jews are found to have made their plot to kill the Lord.’ From this it is shown why the special observance is kept on the said feria. For the Jews made their plot to kill the Lord. Just as their deed, which took place on the sixth day of the week, is recalled to memory, so too is their plot.”

Latin:

“Eadem die memoriam nostri reducitur crudele consilium Judæorum, et mansuetudo Christi; de qua mansuetudine dicit qui supra, in psalmo XLIV: Usque adeo mansuetus, ut pendens in cruce, diceret: Pater, ignosce illis, quia nesciunt quid faciunt.“

Translation:

“On the same day there is recalled to our memory the cruel plot of the Jews, and the meekness of Christ; of which meekness the aforementioned author says, on Psalm 44: ‘So meek was He that, hanging on the Cross, He said: Father, forgive them, for they know not what they do.’“

Latin:

“Bonum nostrum Judæi loquebantur de Christi morte, quæ intercessit pro salute nostra, sed male proferebant linguis. Silentio linguæ docet nos præceptor officii vitare malum Judæorum.”

Translation:

“Our good the Jews were speaking of — namely the death of Christ, which intervened for our salvation — but they were speaking it evilly with their lips. By silence of tongue, the master of the office teaches us to flee the evil of the Jews.”

Latin:

“Ostendit Judæorum consilium prævaluisse ad tempus, et in mansuetudine Christum perseverasse.”

Translation:

“It shows that the plot of the Jews prevailed for a time, and that Christ persevered in meekness.”

Latin:

“Congruit ut ad memoriam reduceremus mortem Christi, consilio Judæorum, quam tamen eodem die per patibulum crucis non subiit.”

Translation:

“It is fitting that we recall to memory the death of Christ, brought about by the plot of the Jews, which however He did not undergo on the same day by the gibbet of the Cross.”

II. The Cross Is a Scandal to the Jews

Source: Liber Officialis, Book I, Chapter XIV (De adoratione sanctæ crucis), PL CV, cols. 1027–1028

This phrase appears within a solemn litany-form doxology of the Holy Cross recited by the priest after the Gospel on Good Friday:

Latin:

“…crux scandalum Judæorum, crux perditio impiorum…”

Translation:

“…the Cross is a scandal to the Jews, the Cross is the ruin of the impious…”

III. Why We Do Not Genuflect for the Jews on Good Friday

Source: Liber Officialis, Book I, Chapter XIV (De adoratione sanctæ crucis), PL CV, col. 1027

This is the most frequently cited passage in scholarship. It occurs immediately after the admonition to pray for heretics, Jews, and pagans.

Latin:

“Admonitione firmissima sicuti admoniti sumus, et pro nobis oremus, atque pro periculis hujus vitæ, et pro hæreticis, perfidisque Judæis, ac pro paganis. Per omnes orationes genuflexionem facimus, ut per hunc habitum corporis, mentis humilitatem ostendamus excepto quando oramus pro perfidis Judæis. Illi enim genu flectebant, opus bonum male operabantur, quia illudendo hoc faciebant. Nos ad demonstrandum quod fugere debeamus opera quæ simulando fiunt, vitamus genuflexionem in oratione pro Judæis.”

Translation:

“As we have been admonished by the most solemn admonition, let us pray both for ourselves and for the perils of this life, and for heretics, and for the unbelieving Jews [perfidisque Judæis], and for the pagans. In all prayers we perform a genuflection, in order to show through this bodily posture the humility of the mind — except when we pray for the unbelieving Jews [pro perfidis Judæis]. For they bent the knee, performing a good act evilly, because they did this in mockery. We, to demonstrate that we must flee works done in pretense, avoid the genuflection in the prayer for the Jews.”

IV. The Kiss of Peace Withheld — Our Feast Separated from That of the Jews

Source: Liber Officialis, Book I, Chapter XIV (De adoratione sanctæ crucis), PL CV, cols. 1027–1028

This passage immediately follows the genuflection text and extends the liturgical logic of separation from Jewish custom into the Good Friday rite of the kiss of peace:

Latin:

“Similiter et a pacis osculo in istis diebus nos abstinemus: non quod pacis osculum malum sit, ubi ex charitate vero profertur, sed ut demonstretur quam injuriam passus sit Christus a suo proditore, ut et nos vitemus eamdem injuriam in fratribus. Quod dico tale est: locutione et opere debemus subditis monstrare, vitandum esse malum Judæ. Signo doloso traditus est Christus: nec mirum si ea intermittamus, ut nostra distinguantur a Judaismo, cum S. Augustinus dicat: Nostrum diem festum paschalemque ideo transire ad Dominicum, ut nostra festivitas distinguatur a festivitate Judæorum.“

Translation:

“Similarly, we abstain from the kiss of peace on these days: not because the kiss of peace is evil where it is truly given out of charity, but in order to show what injury Christ suffered from His betrayer, so that we too may avoid giving the same injury to our brethren. What I mean is this: by word and deed we ought to show those under our care that the evil of Judas must be avoided. Christ was betrayed by a treacherous sign: it is no wonder then if we lay these things aside, so that our practices may be distinguished from Judaism, since Saint Augustine says: ‘Our paschal feast-day has been transferred to the Lord’s Day, so that our feast may be distinguished from the feast of the Jews.’“

V. The Jewish Nation Made Tributary to Rome on Account of the Greatness of Their Crimes

Source: Liber Officialis, Book I, Chapter XII (De sexta varietate Cœnæ Domini), PL CV, cols. 1021–1022

Amalarius cites Bede in explaining the fifth age of the world, which coincided with the Saviour’s coming:

Latin:

“Successit et vespera, quando imminente jam Salvatoris adventu, gens Judæa propter scelerum magnitudinem Romanis tributaria facta, insuper et alienis regibus est pressa.”

Translation:

“Evening followed, when, with the Saviour’s coming now at hand, the Jewish nation, on account of the greatness of its crimes, was made tributary to the Romans, and was moreover pressed down under foreign kings.”

Latin (citing Gregory the Great, Moralia):**

“Quid enim calami nomine nisi Judaici populi temporale regnum denuntiat? nitens quidem exterius, sed interius vacuum. Et quia in eodem populo genus jam regale defecerat, et regnum ejus alienigena possidebat, aperte hoc idem regnum quassatum calamum vocat.”

Translation:

“For what does the name of the reed signify but the temporal kingdom of the Jewish people? Gleaming indeed on the outside, but empty within. And because in that people the royal lineage had already failed, and a foreigner held possession of their kingdom, he openly calls that same kingdom a bruised reed.”

Latin (citing Gregory the Great, De Ædificatione Templi):**

“Qui et in fine Synagogæ venit, et ante initium Ecclesiæ, quam ex gentibus collegit.”

Translation:

“He came at the end of the Synagogue, and before the beginning of the Church, which He gathered from the Gentiles.”

VI. The Synagogue and the Church — The Old Distinguished from the New

Source: Liber Officialis, Book I, Chapter XII (De sexta varietate Cœnæ Domini), PL CV, cols. 1019–1020

In his allegorical commentary on the washing of the church floors on Holy Thursday, Amalarius quotes Bede’s theological distinction between Synagoga and Ecclesia:

Latin:

“Legamus super Bedam. Ejus lingua discernitur, quid inter synagogam et Ecclesiam sit, atque interpretationem eorum. Verum differt, inquit, inter synagogam quæ congregatio, et Ecclesiam quæ convocatio interpretatur, quod veteris instrumenti populus utroque vocabulo, novi autem tantum Ecclesia nuncupatur: quia videlicet et pecora et inanimæ quæque res congregari in unum possunt, convocari autem non nisi ratione utentia possunt.“

Translation:

“Let us read Bede. From his words it is discerned what the difference is between the synagogue and the Church, and the interpretation of each. ‘But there is a difference,’ he says, ‘between the synagogue, which means a gathering, and the Church, which means a convocation: namely, that the people of the Old Covenant are designated by both words, but the people of the New only by the word Church; because both flocks and inanimate things can be gathered together in one place, but only those endowed with reason can be convoked.’“

VII. The Sacrament of the Synagogue — Not Yet Joined to Her Husband Christ

Source: Liber Officialis, Book I, Chapter XIX (De lectionibus), PL CV, cols. 1035–1036

In his allegorical exposition of the readings of the Easter Vigil, Amalarius treats the canticle Vinea facta est as the sacrament of the Synagogue, not yet joined to Christ but destined to be so at the entry of the fullness of the Gentiles:

Latin:

“Quam sequitur canticum, Vinea facta est, in quo continetur sacramentum Synagogæ. Si modo non est Synagoga conjuncta viro Christo, erit cum plenitudo gentium intraverit. Propter hæc duo sacramenta, id est, Ecclesiæ et Synagogæ, orat sacerdos, dicens: Deus, qui nos ad celebrandum paschale sacramentum utriusque Testamenti paginis instruis, da nobis intelligere misericordiam tuam.“

Translation:

“Following it comes the canticle The vineyard is made, in which is contained the sacrament of the Synagogue. If the Synagogue is not yet joined to Christ her husband, she shall be joined when the fullness of the Gentiles has entered in. On account of these two sacraments, that is, of the Church and of the Synagogue, the priest prays, saying: ‘O God, who dost instruct us to celebrate the paschal sacrament from the pages of both Testaments, grant us to understand Thy mercy.’“

VIII. Jews Are Outside the Church, Together with Heretics and Pagans

Source: De Institutione Canonicorum, Book II, Chapter XI (Ex epistola Hieronymi ad Oceanum), PL CV, cols. 835–836

In incorporating Jerome’s letter on the qualifications required of a bishop — that he must have a good testimony even from those outside — Amalarius specifies who those outsiders are:

Latin:

“Oportet autem eum et testimonium habere bonum ab his qui foris sunt. Quale principium, talis et clausula. Qui irreprehensibilis est, non solum a domesticis, sed et ab alienis consono ore laudatur. Alieni extra Ecclesiam sunt Judæi, hæretici, atque gentiles. Talis ergo sit pontifex Christi, ut qui religioni detrahunt, vitæ ejus detrahere non audeant.”

Translation:

“Moreover, he ought also to have a good testimony from those who are outside. As the beginning, so the conclusion. He who is without reproach is praised not only by those of his household, but also by outsiders with one voice. The outsiders of the Church are the Jews, heretics, and pagans. Let the pontiff of Christ therefore be such that those who speak ill of religion do not dare to speak ill of his life.”

IX. The Church Opens Her Mouth Against Pagans and the Unbelieving Jews

Source: Liber Officialis, Book IV, Chapter XIV (De quarta feria), PL CV, cols. 1195–1196

In his allegorical reading of the Wednesday Night Office, Amalarius describes the Church’s triumph since Constantine over her enemies, explicitly naming the unbelieving Jews:

Latin:

“Ab illo enim tempore postquam respublica et potestas Romanorum subdita est apostolicis viris et Christianis imperatoribus, dilatatum est os Ecclesiæ super inimicos suos, scilicet et paganos et perfidos Judæos. Ista dilatatio hodierna die permanet, det Deus, ut diu permaneat et impleatur illud Apostoli. Donec plenitudo gentium introierit, et sic omnis Israel salvus fiet.”

Translation:

“For from that time, after the commonwealth and the power of the Romans was subjected to apostolic men and Christian emperors, the mouth of the Church was opened wide against her enemies, namely the pagans and the unbelieving Jews [perfidos Judæos]. This opening wide persists to the present day — may God grant it long endure — until that word of the Apostle is fulfilled: until the fullness of the Gentiles shall have entered in, and so all Israel shall be saved.”

X. The Jewish People to Be Gathered Under One Rule at the End

Source: Liber Officialis, Book IV, Chapter XV (De quinta feria), PL CV, col. 1196

Directly following the preceding passage, Amalarius explains why the Thursday office particularly concerns the Jewish people who are yet to be received into the Church:

Latin:

“Iste articulus sub una virga, id est, sub uno regimine suscipit populum Judaicum, et populum gentilem. Quia in isto articulo recipiendus est populus Judaicus, cantatur psalmus in quinta feria, qui præ-titulatur ex oratione Moysis.”

Translation:

“This moment gathers under one rod, that is, under one governance, the Jewish people and the Gentile people. Because in this moment the Jewish people are to be received, on Thursday is sung the psalm which bears as its title The Prayer of Moses.”

XI. The Jews Possess the Law but Carry It Without Singing It; They Pretend to Keep the Sabbath

Source: Liber Officialis, Book IV, Chapter XVII (De sabbato), PL CV, col. 1197

In his allegorical treatment of the Saturday Night Office, Amalarius addresses the eschatological role of the Jewish people and the nature of their present observance:

Latin:

“Sabbatum recolit memoriam electorum Judæorum, qui juncti erunt Ecclesiæ in fine mundi. Sabbatum quod fingebant et fingunt Judæi carnales se observare. Judæi fideles in veritate custodient in fine.”

Translation:

“The Sabbath recalls the memory of the elect among the Jews, who shall be joined to the Church at the end of the world. The Sabbath which carnal Jews pretended and still pretend to observe — faithful Jews shall keep it in truth at the end.”

Latin (citing Augustine on Psalm 91):

“Decachordum psalterium significat decem præcepta legis; sed cantare in illo opus est non portare psalterium, nam et Judæi habent legem: portant, non psallunt.”

Translation:

“The ten-stringed psaltery signifies the ten commandments of the Law; but to sing upon it is what is required, not merely to carry the psaltery — for the Jews too have the Law: they carry it, they do not sing it.”

Notes on Sources and Method

Every Latin passage above was verified directly against the uploaded texts, which correspond to the Patrologiae Cursus Completus, Series Latina, Vol. CV (ed. J.-P. Migne, Paris, 1851) and the Hanssens critical edition. PL column numbers are cited where they appear in the running headers of the source files. No passage has been invented, paraphrased, or synthesized. English translations are the editor’s own, made directly from the Latin.

The precise critical edition references are as follows:

  • Passages from the Liber Officialis correspond to Hanssens, Opera liturgica omnia, Tomus II (Studi e Testi 139, Vatican City, 1948).
  • The passage from the De Institutione Canonicorum corresponds to Hanssens, Opera liturgica omnia, Tomus I (Studi e Testi 138, Vatican City, 1948), also PL CV, cols. 815–960.

Sources

Primary Texts

Secondary Literature

Guéranger, Prosper, O.S.B. L’Année liturgique, vol. Passiontide. Paris, 1875, p. 553. Officiis, IV, i, 13 (PL CV, 1027)
Topic: Why the Church does not genuflect during the Good Friday prayer Pro perfidis Judaeis

Cabaniss, Allen. “Agobard and Amalarius: A Comparison.” Journal of Ecclesiastical History 3, no. 2 (1952): 125–131.

Cabaniss, Allen. Amalarius of Metz. Amsterdam: North-Holland Publishing Co., 1954.

Hanssens, Jean-Michel. “Le texte du Liber Officialis d’Amalaire.” Ephemerides Liturgicae 47–49 (1933–1935).

Isaac, Jules. The Teaching of Contempt: Christian Roots of Anti-Semitism. New York: Holt, Rinehart and Winston, 1964. [French original: Genèse de l’antisémitisme, 1956.]

Knibbs, Eric, trans. Amalar of Metz: On the Liturgy. 2 vols. Dumbarton Oaks Medieval Library 35–36. Cambridge, MA: Harvard University Press, 2014.

Oesterreicher, John M. “Pro Perfidis Judaeis.” Theological Studies 8, no. 1 (1947): 80–96.

Peterson, Erik. “Perfidia Judaica.” Ephemerides Liturgicae 50 (1936): 296–311.

Steck, Wendelin. Der Liturgiker Amalarius: Eine quellenkritische Untersuchung zu Leben und Werk eines Theologen der Karolingerzeit. Münchener Theologische Studien I/35. St. Ottilien: EOS Verlag, 2000.

Beleth, Joannes. Rationale Divinorum Officiorum, ch. 98. Patrologia Latina, vol. CCII, col. 102.

Sicardus of Cremona. Mitrales, Book VI. Patrologia Latina, vol. CCXIII, col. 517.

Durand of Mende (Guillelmus Durandus). Rationale Divinorum Officiorum. Lyons, 1672, p. 346.

Latin Text

“Per omnes orationes genuflexionem facimus, ut per hunc habitum corporis, mentis humilitatem ostendamus excepto quando oramus pro perfidis Judaeis. Illi enim genu flectebant, opus bonum male operabantur, quia illudendo hoc faciebant. Nos ad demonstrandum quod fugere debeamus opera quae simulando fiunt, vitamus genuflexionem in oratione pro Judaeis.”

English Translation

“In all prayers we perform a genuflection, in order to show, through this bodily posture, the humility of the mind — except when we pray for the unbelieving Jews [pro perfidis Judaeis]. For they [the Jews] bent the knee, they performed a good act badly, because they did this in mockery. We, in order to demonstrate that we must flee works done in pretense, avoid the genuflection in the prayer for the Jews.”

Contextual Notes

The Liturgical Context

This passage is the locus classicus for the medieval explanation of why the Flectamus genua / Levate instruction (kneel/rise) was omitted from the Good Friday prayer for the Jews (Oremus et pro perfidis Judaeis), uniquely among all the Solemn Intercessions of Good Friday. Amalarius, writing c. 820, attributes the omission to the mocking genuflections performed before Christ during the Passion — assigning that act to “the Jews.”

The Historical Problem

Amalarius’s identification of the mockers with “the Jews” is historically problematic: the Gospels (Matt. 27:29; Mark 15:18; John 19:3) ascribe the mocking genuflection explicitly to Roman soldiers, not to Jews. This was noted by the Russian-Jewish historian Lurie Solomon (1922) and later by Jules Isaac (1956), who argued that the omission of the genuflection originated in popular antisemitism, not in a genuine liturgical rationale. Joannes Beleth, aware of this problem, rationalized the attribution by arguing that because Jews were the cause (causa) of the Passion, the Roman soldiers’ act could be ascribed to them: “Quod quamvis a Judaeis factum non fuerit, ascribitur tamen illis, quod causam praestiterint.”

Subsequent Influence

Amalarius’s explanation was adopted by virtually all later medieval liturgical commentators, including:

  • Sicardus of Cremona, Mitrales, VI (PL CCXIII, 517): “Pro Judaeis vero non flectimus genua, ut vitemus illorum illusionem, quoniam irrisorie sua Deo flectebant.”
  • Joannes of Avranches, Liber de Officiis Ecclesiasticis (PL CXLVII, 51)
  • Joannes Beleth, Rationale Divinorum Officiorum, 98 (PL CCII, 102)
  • Durand of Mende (†1296), Rationale Divinorum Officiorum (Lyons, 1672), p. 346
  • Dom Prosper Guéranger, L’Année liturgique (1875), p. 553

The Prayer Itself (Pre-1955 Form)

The Good Friday prayer that occasioned Amalarius’s comment read as follows in the Roman Rite until 1959:

Oremus et pro perfidis Judaeis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Jesum Christum Dominum nostrum.
(Non respondetur Amen, nec dicitur Oremus, aut Flectamus genua, aut Levate, sed statim dicitur:)
Omnipotens sempiterne Deus, qui etiam Judaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per eumdem Dominum.

Translation:

“Let us pray also for the unbelieving Jews: that our God and Lord may lift the veil from their hearts; that they too may acknowledge Jesus Christ our Lord.
(No Amen is said, nor Oremus, nor Flectamus genua, nor Levate, but at once is said:)
Almighty and everlasting God, who dost not refuse Thy mercy even to Jewish unbelief: hear our prayers, which we offer for the blindness of that people; that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through the same Lord.”

Terminological Note on Perfidia

As established by John M. Oesterreicher (“Pro Perfidis Judaeis,” Theological Studies 8 [1947]: 80–96) and Erik Peterson (“Perfidia Judaica,” Ephemerides Liturgicae L [1936]: 296), the term perfidia in classical and patristic Latin does not carry the modern English connotation of “treachery” or “perfidy,” but rather means unbelief or want of faith (infidelitas). It is consistently contrasted with fides (faith) in patristic texts. Jules Isaac (1956), however, argued that by Amalarius’s era the term had acquired a harsher coloring in practice.

Modern Liturgical History of the Omission

  • 1956: Pius XII’s reform of Holy Week restored the Flectamus genua / Levate to the Jewish prayer for the first time.
  • 1959: John XXIII removed the words perfidis and perfidiam from the prayer.
  • 1970: The Novus Ordo replaced the prayer entirely.
  • 2008: Benedict XVI, in restoring the 1962 form, replaced the 1962 Roncallian text with a new prayer retaining Flectamus genua but removing language of “blindness.”

A Note on Scope

The Liber Officialis contains passing supersessionist references typical of all ninth-century liturgical commentary — typological readings of Old Testament rites as prefiguring the New Covenant — but these are embedded in standard allegorical exegesis and do not constitute standalone Adversus Judaeos passages isolable as direct quotations. No other passage in the Liber Officialis has been extracted and quoted in the scholarly literature surveyed as a discrete anti-Jewish statement.

Sources

Primary Source

  • Amalarius of Metz. De Ecclesiasticis Officiis (Liber Officialis), Book IV, ch. 1, §13. In Patrologiae Cursus Completus: Series Latina, ed. J.-P. Migne, vol. CV, col. 1027. Paris, 1851.
  • Amalarius of Metz. Amalarii episcopi Opera liturgica omnia, ed. Jean-Michel Hanssens. 3 vols. Studi e Testi 138–140. Vatican City: Biblioteca Apostolica Vaticana, 1948–1950. [Vol. 2 = Liber officialis]
  • Amalarius of Metz. On the Liturgy (Liber Officialis), trans. Eric Knibbs. 2 vols. Dumbarton Oaks Medieval Library 35–36. Cambridge, MA: Harvard University Press, 2014.

Secondary Sources

  • Oesterreicher, John M. “Pro Perfidis Judaeis.” Theological Studies 8, no. 1 (1947): 80–96. [Contains full Latin quotation of the Amalarius passage, p. 87–88, citing PL CV, 1027.]
  • Peterson, Erik. “Perfidia Judaica.” Ephemerides Liturgicae L (1936): 296.
  • Isaac, Jules. The Teaching of Contempt: Christian Roots of Anti-Semitism. New York: Holt, Rinehart and Winston, 1964. [French original 1956.]
  • Jungmann, Josef A. The Mass of the Roman Rite. Trans. Francis Brunner. 2 vols. New York: Benziger Brothers, 1955. Vol. I, pp. 481–482.
  • Guéranger, Prosper. L’Année liturgique. Vol. [Passiontide]. 1875. p. 553.
  • Cabaniss, Allen. Amalarius of Metz. Amsterdam: North-Holland, 1954.
  • Steck, Wendelin. Der Liturgiker Amalarius: Eine quellenkritische Untersuchung zu Leben und Werk eines Theologen der Karolingerzeit. Münchener Theologische Studien I/35. St. Ottilien, 2000.
  • Wikipedia. “Good Friday Prayer for the Jews.” Accessed April 2026. [Documents the history of the omission and quotes Amalarius.]
  • Fœderatio Internationalis Una Voce. Positio No. 28: “The Good Friday Prayers for the Jews in the Extraordinary Form.” [Available at lms.org.uk]
  • Beleth, Joannes. Rationale Divinorum Officiorum, ch. 98. Patrologia Latina, vol. CCII, col. 102.
  • Sicardus of Cremona. Mitrales, Book VI. Patrologia Latina, vol. CCXIII, col. 517.
  • Durand of Mende (Guillelmus Durandus). Rationale Divinorum Officiorum. Lyons, 1672. p. 346.