The liturgy proper to Good Friday, according to the rite now in use, begins with the prostration (_humi prostratio_) of the celebrant on the steps of the altar. Then, without their title being given out, follow lections from the prophets, in which the death of the Messias and its virtue were foretold. These sufferings themselves are described in the words of the Passion according to St John, which are said or sung immediately afterwards. Then follow the general intercessions, at the conclusion of which, the Host, consecrated on the previous day, is brought to the altar from the place where it has been reserved. The paternoster is then sung followed by the elevation of the Host and the communion of the celebrant. This _missa præsanctificatorum_ is nothing more than an elaborate rite of communion. It is preceded by the _Adoratio Crucis_, and followed by the laying of the Cross in the sepulchre, which dates from about the tenth century. At an earlier period, the ceremonies were simpler, and even restricted to psalmody, for Innocent I., says,[157] that in his time, generally speaking, Mass was not celebrated on Good Friday and Holy Saturday. This is still the custom among the Greeks and Russians. Their Good Friday service consists of the singing of psalms and the veneration of a representation of our Lord on the Cross, similar to our _adoratio crucis_. At the evening service, that is, a painted, not carved, representation of the dead Christ is brought in and venerated.[158] These expressions must be taken quite literally, in the sense that on Good Friday not even the _missa præsanctificatorum_ was celebrated, nor the now usual Mass on the morning of Holy Saturday. For the Gelasian sacramentary gives no Mass for either of these days but only the various prayers, so too the old Gallic missal,[159] and the same must be understood when we hear of the Churches in parts of Spain not being opened on Good Friday. Sermons, however, were preached on Good Friday, for we possess several of Leo I., and Gregory the Great preached on this day. It is difficult to say what was the custom as to Holy Communion. In France, the people seem to have communicated, but not in Rome or in Germany; at least Rabanus Maurus is silent on the point.[160] According to the evidence afforded by the ancient service-books, it may be conjectured that the adoption of the _missa præsanctificatorum_, as well as the striking insertion of the Greek passages in the Reproaches, is due to Greek influence. That alterations were made at a considerably later date in these parts of the rite will be noticed elsewhere.