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The Bible in the medieval liturgy, c . 600–1300
Abstract
The essays in the present volume reveal how the Bible was transmitted, studied, interpreted and visually embellished in the Middle Ages. Medieval monks, clergy and laity (insofar as the latter understood Latin) did not encounter the Bible primarily as written text, however, but through its proclamation during Mass and Office. Every day psalms were chanted and passages from the Hebrew scriptures and the New Testament were read, along with patristic commentaries on them. Over the course of a year, a monastic community would have heard a large part of the Bible. At Mass selected passages from the Gospels, Epistles and (mainly during Lent) the Old Testament were read according to a prescribed annual cycle. Almost all the texts of the Proper chants of the Mass were drawn from the Bible, principally the book of Psalms. The chapter ‘The Bible and the early liturgy’ in the first volume of the present series cites evidence for the use of biblical texts in the liturgy of New Testament times and the patristic era. Precise details are difficult to come by, however, given the disappearance of whatever ‘liturgical’ books might have existed in the first centuries of the Christian era. In the present chapter, for practical reasons, the Office and the Mass will be treated separately. The use of the Bible in regional western rites (Gallican, Milanese) and in the eastern liturgies can be mentioned only in passing. For the structure of Mass and Office reference will be made to specialised studies.
The Handbook takes as its subject the complex phenomenon of Christian monasticism. It addresses, for the first time in one volume, the multiple strands of Christian monastic practice. Forty-four essays consider historical and thematic aspects of the Catholic, Eastern Orthodox, Oriental Orthodox, Protestant, and Anglican traditions, as well as contemporary ‘new monasticism’. The chapters in the book span a period of nearly two thousand years—from late ancient times, through the medieval and early modern eras, on to the present day. Taken together, they offer, not a narrative survey, but rather a map of the vast terrain. The intention of the Handbook is to provide a balance of some essential historical coverage with a representative sample of current thinking on monasticism. It presents the work of both academic and monastic authors, and the chapters are best understood as a series of loosely linked episodes, forming a long chain of enquiry, and allowing for various points of view. The authors are a diverse and international group, who bring a wide range of critical perspectives to bear on pertinent themes and issues. They indicate developing trends in their areas of specialization. The individual contributions, and the volume as a whole, set out an agenda for the future direction of monastic studies. In today’s world, where there is increasing interest in all world monasticisms, where scholars are adopting more capacious, global approaches to their investigations, and where monks and nuns are casting a fresh eye on their ancient traditions, this publication is especially timely.
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The S. Cecilia Epistolary is a fragmentary witness to the medieval liturgy of Rome in the titular church where the manuscript was copied. Presently it contains Epistle and Old Testament readings for about half of Lent, the last four days of Holy Week, part of Easter Week, all the Sundays after Easter, Sundays 4-14 after Pentecost (with indications of the proper Gospels), and a portion of the September Ember Days. The most significant feature of the manuscript is the series of twelve readings for the Easter Vigil, which preserve very long readings from Jonah (1-3) and Daniel (3,1-52 and excerpts from the succeeding 48 verses). Musical notation is provided sporadically for the narrative portions of the readings. The lyrical elements (prayer of Jonah, song of the three young men), however, are fully notated - an extraordinary example of the lectio cum cantico tradition of Rome and Central Italy, including Benevento. (Part of the Daniel canticle may have been sung with improvised polyphony.) The influence of Gregorian chant is evident in the tracts that follow three of the readings and the concluding "Sicut cervus", all evidently replacements for the original Old Roman cantica.
On répète, à la suite de Baumstark, que les Églises qui n'ont que deux lectures à la messe en avaient eu trois à un stade plus ancien de leur liturgie. M. Chavasse a montré récemment que, pour l'Église romaine, c'est une hypothèse sans fondement. Il peut en dire autant pour Constantinople et pour d'Église d'Afrique au temps de saint Augustin, si l'on analyse les textes de façon rigoureuse. Les lectionnaires les plus anciens, notamment celui de Jérusalem, montrent que, sur le nombre des lectures, la pratique antique admettait une grande diversité.
The offertory has played a crucial role in recent vigorous debates about the origins of Gregorian chant. Its elaborate solo verses are among the most splendid of chant melodies, yet the verses ceased to be performed in the twelfth and thirteenth centuries, making them among the least known and studied chants of the repertory. This study draws on the music, lyrics, and liturgical history of the offertory to shed new light on its origins and chronology. The book addresses issues that are at the heart of chant scholarship, such as the relationship between the Gregorian and Old Roman melodies, the nature of oral transmission, the presence of non-Roman pieces in the Gregorian repertory, and the influence of theoretical thought on the transmission of the melodies. In contrast to the view that the Roman chant versions closely reflect the eighth-century state of the melodies, this book argues that the prolonged period of oral transmission from the eighth to the eleventh centuries instead enforced a formulaic trend. Demonstrating that certain musical and textual traits of the offertory are distributed in distinct patterns by liturgical season, this study outlines new chronological layers within the repertory and explores the presence and implications of foreign imports into the Roman and Gregorian repertories. Available for the first time as a complete critical edition, ninety-four Gregorian and Old Roman offertories are presented here in side-by-side transcriptions. A companion website provides music examples and essays that elucidate these transcriptions and the variants between manuscripts.
L’ufficio divino del tempo dei Carolingi e il breviario di Innocenzo III confrontati con la liturgia delle ore di Paolo VI
- Raffa
The Cathedral-Monastic Distinction Revisited. Part 1: Was Egyptian Desert Liturgy a Pure Monastic Office
- Frøyshov
Le répons-graduel de la messe. Évolution de la forme, permanence de la fonction
- Huglo
Zum monastischen Offizium von Kassianus bis Kolumbanus
- Heiming
Die Strukturelemente des Stundengebets der Regula Benedicti
- Nowak
Le plus ancien comes ou lectionnaire de l’Église romaine
- Morin