DOCSLIB.ORG

The Graduate Theological Foundation

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

THE GRADUATE THEOLOGICAL FOUNDATION FOUNDATION HOUSE / OXFORD THE PROPER CHANTS OF THE PASCHAL TRIDUUM IN THE GRADUALE ROMANUM: A STUDY IN LITURGICAL THEOLOGY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE THEOLOGICAL FOUNDATION FOUNDATION HOUSE / OXFORD IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THEOLOGICAL STUDIES BY MARK DANIEL KIRBY, O.CIST. HAMDEN, CONNECTICUT, U.SA AND OXFORD, ENGLAND AUGUST 2002 TABLE OF CONTENTS Acknowledgements x Abbreviations xiii Note regarding Translations and the Numbering of the Psalms xiv CHAPTER ONE AN INTRODUCTION TO LITURGICAL THEOLOGY 1 What is Liturgical Theology? 1 Lex orandi, lex credendi 7 Toward the Liturgical Movement of the Nineteenth and Twentieth Centuries 10 Liturgical Theologies of the Nineteenth and Twentieth Centuries Dom Prosper Guéranger (1805-1875) 14 Dom Lambert Beauduin (1873-1960) 16 Dom Odo Casel (1886-1948) 20 Dame Aemiliana Löhr (1896-1972) 25 Dom Cyprian Vagaggini (1909-1999) 27 Alexander Schmemann (1921-1983) 32 Aidan Kavanagh (1929-) 36 iii Kevin W. Irwin (1946-) 39 A Critical Definition of Liturgical Theology 43 Who 44 Where 46 When 51 How 54 Conclusion 59 CHAPTER TWO TOWARD A DEFINITION OF LITURGICAL CHANT 64 Sung Theology 60 Psalms, Hymns and Spiritual Songs 65 From Sacred Music to Liturgical Chant 69 Three Attributes of Liturgical Chant 82 Breath 85 Interiority 86 Freedom 88 Five Identifying Characteristics of Liturgical Chant 91 The Human Voice 91 Sung Speech 93 iv Objectivity 95 Holy and Hallowing 97 Active and Conscious Participation 98 Liturgical Chant in Context 102 Silence 102 The Ministerial Function of Chant 103 Synactic 104 Rubrical 106 Ritual Ill Dialogue Ill Didache 112 Kerygma 112 Prophecy 116 Ceremonial 117 Synoptic 119 The Theological Value of Liturgical Chant 120 Epiphanic: the Word from God 120 Doxological and Eucharìstic: the Word to God 121 Sapiential and Mystagogicah the Word about God 122 v An Ear for Theology 123 Liturgical Chant: Ecclesiological, Sacramental and Eschatological 126 Conclusion 137 CHAPTER THREE THE PROPER CHANTS OF THE PASCHAL TRIDUUM IN THE GRADUALE ROMANUM: A THEOLOGICAL SOURCE 141 The Pasch of the Lord: Heart of the Liturgy 141 The Evening Mass of the Lord's Supper 152 The Antiphon at the Intro it, NosAutem 152 The Gradual, Oculi Omnium 162 The Tract, Ab solis ortu 172 The Antiphons of the Mandatum 181 Antiphon I, Postquam surrexit Dominus eis 185 Antiphon II, Dominus Iesus 187 Antiphon III, Domine, tu mïhi lavas pedes? 189 Antiphon IV, Si ego Dominus 191 Antiphon V, In hoc cognoscent omnes 192 Antiphon VI, Mandatum novum 194 Antiphon VII, Maneant in vobis 196 The Offertory, Ubi caritas est vera 199 vi The Communion Antiphon, Hoc corpus 203 Hymn for the Procession to the Repository, Pange Lingua 208 The Good Friday Celebration of the Passion of the Lord 212 The Liturgy of the Word 213 The Gradual Responsory, Domine exaudi 213 The Gradual, Christus factus est 218 The Chants of the Adoratio Sanctae Cruäs Ecce lignum cruäs 225 The Antiphon, Crucem tuam adoramus 229 The Improperiãy Part One 232 Part Two: The Trisagion 236 The Improperia, Part Three 240 The Hymn, Pange lingua gloñosi 246 The Sunday of Pascha, the Resurrection of the Lord The Paschal Vigil in the Holy Night 257 The Liturgy of the Word 259 Jubilate Deo 259 Qui confidunt 264 Cantemus Domino 267 vii Laudate Dominum 270 Vineafacta est 274 Attende caelum 278 Sicut cervus 281 Alleluia, Confitemini 287 The Liturgy of Baptism 292 The Processional Antiphon, Vidi aquam 292 The Liturgy of the Eucharist 298 The Offertory Antiphon, Dexter a Domini 298 The Communion Antiphon, Alleluia 303 At the Mass of the Day 306 The Liturgy of the Word 306 The Antiphon at the Introit, Resurrexi 306 The Gradual, Haec dies 315 The Alleluia, Pascha nostrum 318 The Sequence, Victimae paschali laudes 322 The Liturgy of the Eucharist 325 The Offertory, Terra Tremuit 325 The Communion Antiphon, Pascha nostrum 330 viii CONCLUSION 333 BIBLIOGRAPHY 342 ix ACKNOWLEDGEMENTS With profound gratitude, I wish to acknowledge the many persons and > monastic communities who, in various ways, have supported this work, and made it possible. In the first place, I thank my Father Abbot, Dom Andre, O.Cist., Father Guy, O.Cist., abbatial librarian, and the monks of the Abbaye Notre-Dame-de- Nazareth in Rougemont, Quebec, for providing a context in which I experienced the splendour of the Paschal Triduum and, in particular, the richness of the chants of the Graduale Romanum studied in these pages. I am equally indebted to Mother Abbess Mary Colette, P.C.C., and the nuns of the Monastery of Bethlehem in Newport News, Virginia, with whom I have deepened the “sung theology” of the Paschal Mystery for the past eight years. Monsignor Kevin W. Irwin of The Catholic University of America directed my thesis for the licentiate degree and has, since that time, affirmed and challenged me in the work of liturgical theology. Canon Vincent Strudwick of The Graduate Theological Foundation welcomed me to Foundation House/Oxford in 2000, x making it possible for me to set this dissertation on its course. My Ordinarius, Dr. Paul F. Ford of St. John's Seminary in Camaríllo, California, generously undertook the critical reading of this study, bringing to it his own long experience of “sung theology.” Dr. Ford's scholarly attention to the text and encouragement were invaluable. The affectionate support of my parents, Daniel and Emma Kirby, has never been wanting. My gratitude to them is immense. I am thankful as well for the wisdom of my friend, Father Gabriel Myers, O.S.B., and for the material and spiritual assistance that, in times of need, came to me from the Monastery of the Holy Name of Jesus in Denmark, Wisconsin, from the Monastery of the Glorious Cross in Branford, Connecticut, and from friends near and far. Oblate Jan Frew, O.S.B. assisted me in reading early drafts of the text. I am especially indebted to Father John Cook and Father Richard Okiria who, when I needed time off to devote to the final revisions and to travel to Oxford, bore a share of my pastoral responsibilities at the Monastery of the Glorious Cross. Finally, I acknowledge the determining influence of the late Dom Adrien Nocent, O.S.B. at a decisive moment of my intellectual and spiritual development. This modest contribution to liturgical theology began in “the font of xi -r liturgical experience.” I offer it, hoping that, in some way, my readers will find in its pages a compelling invitation to plunge into the same waters. Mark Daniel Kirby, O.Cist. Hamden, Connecticut August 6, 2002 In Transfiguratione Domini xii ABBREVIATIONS AM Antiphonale Monasticum DOL Documents on the Liturgy 1963-1979 DV Dogmatic Constitution on Divine Revelation, Dei Verbum GR Graduate Romanum GrS Graduate Simplex GS Pastoral Constitution on the Church in the Modern World, Gaudium et Spes IGMR Institutio Generalis Missalis Romani 2002 MR Missate Romanum, Editio Typica Tertia MS Instruction of the Sacred Congregation of Rites on Music in the Liturgy, Musicam Sacrum PL J.P. Migne, Patrologia Latina RB Regula Benedictì SC The Constitution on the Sacred Liturgy, Sacrosanctum Conälium xiii Note regarding Translations and the Numbering of Psalms The Revised Standard Version of the Bible is used throughout this work, except where exceptions are noted in the text. Latin Scriptural texts, other than those given in liturgical books, are taken from the Nova Vulgata. The psalms are numbered according to the Vulgate, following the traditional Catholic usage in liturgical books. Translations of the Proper Chants and liturgical texts from the Latin are my own, as are those of French and Italian sources. xiv CHAPTER ONE AN INTRODUCTION TO LITURGICAL THEOLOGY What is Liturgical Theology? From the beginning, the Church has been engaged in liturgical theology without necessarily labeling it as such. In recent years, the identification and definition of liturgical theology has become the subject of a burgeoning theological discussion.1 Kevin Irwin cites a 1963 essay of Alexander Schmemann, Theology and Liturgical Tradition, as having sown the seeds of a theological reflection which, since that time, has generated a whole body of theological literature.2 Schmemann distinguishes between “liturgical theology” and the “theology of liturgy.”3 The former, with roots in the traditions of patristic and monastic theology, perceives the act of the liturgy as “the living source and ultimate criterion of all Christian 1. See G. Lukken, “La liturgie comme lieu théologique irremplaçable,” Questions liturgiques 56 (1975), 97-112. Also see Achille Triacca, “Liturgia, locus theologicus, o Theologia, locus liturgicus? Da un dilemma verso una sintesi,” in Paschale Mysterium, Studi in Memoria dell‘Abate Prof. Salvatore Marsili, Analecta Iiturgica 10, ed. Giustino Farnedi (Roma: Pontifìdo Ateneo S. Anselmo, 1986) 193-233. 2. Kevin W. Irwin, Liturgical Theology, A Primer (Collegeville: The Liturgical Press, 1990). 3. Alexander Schmemann, “Theology and Liturgical Tradition,” in Liturgy and Tradition, ed. Thomas Fisch (Crestwood: St. Vladimir's Seminary Press, 1990), 11-12. 1 2 thought.”4 The latter, with ties to scholastic theology, perceives the liturgy as an object of theological investigation and inquiry, treated within the categories of a systematized theological universe, itself elaborated independently of the act of the liturgy. More fundamentally, the question may be approached by means of a definition of terms.5 Is theology a word from God, a word addressed to God, or a word about God? Is liturgical theology a word received from God by the Church engaged in worship? Is it a word of praise addressed to God by the Church engaged in worship? Or is it a word about God addressed to the world and emanating from the experience of the Church in worship? As a word from God, liturgical theology is understood in terms of God's manifestation and revelation of himself and of his will for the salvation of mankind in Christ Jesus, who is “himself both the mediator and the sum total of revelation.”6 The mystery of God's self-communication in the historical events of the Incarnation and Paschal Mystery becomes, in the liturgy, an ongoing reality.
Recommended publications
  • The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F

    The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F

    Valparaiso University ValpoScholar Institute of Liturgical Studies Occasional Papers Institute of Liturgical Studies 2017 The weT ntieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin S.J. Boston College School of Theology & Ministry, [email protected] Follow this and additional works at: http://scholar.valpo.edu/ils_papers Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Baldovin, John F. S.J., "The wT entieth Century Reform of the Liturgy: Outcomes and Prospects" (2017). Institute of Liturgical Studies Occasional Papers. 126. http://scholar.valpo.edu/ils_papers/126 This Conference Proceeding is brought to you for free and open access by the Institute of Liturgical Studies at ValpoScholar. It has been accepted for inclusion in Institute of Liturgical Studies Occasional Papers by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin, S.J. Boston College School of Theology & Ministry Introduction Metanoiete. From the very first word of Jesus recorded in the Gospel of Mark reform and renewal have been an essential feature of Christian life and thought – just as they were critical to the message of the prophets of ancient Israel. The preaching of the Gospel presumes at least some openness to change, to acting differently and to thinking about things differently. This process has been repeated over and over again over the centuries. This insight forms the backbone of Gerhard Ladner’s classic work The Idea of Reform, where renovatio and reformatio are constants throughout Christian history.1 All of the great reform movements in the past twenty centuries have been in response to both changing cultural and societal circumstances (like the adaptation of Christianity north of the Alps) and the failure of Christians individually and communally to live up to the demands of the Gospel.
  • The Musical Life and Aims of the Ordinariate of Our Lady Of

    The Musical Life and Aims of the Ordinariate of Our Lady Of

    The Musical Life and Aims of the Ordinariate of Our Lady of Walsingham a paper given by the Reverend Monsignor Andrew Burnham, Assistant to the Ordinary, at the Blessed John Henry Newman Institute of Liturgical Music, Birmingham. When the Holy Father visited Westminster Abbey just two years ago, his pleasure was evident as he encountered not only the splendour of the building but also its orderly musical tradition. It was an occasion in preparation for which considerable ingenuity had been expended – in that rather over-attentive way that Anglicans go about things – and, whereas you and I know that what the Pope would undoubtedly have preferred would have been the opportunity to sit in choir – on however splendid a cushion – and absorb the glory of a weekday choral evensong, what he got was something rather more bespoke. Pontiffs and prelates are never allowed to experience things as they actually are. Nonetheless, I am sure it was not lost on him that, greeted by a Latin motet written by an Irish Protestant composer, Charles Villiers Stanford, and an English anthem written by an English recusant composer, William Byrd, he was encountering a very sophisticated musical tradition. It is a tradition that has inspired not only Irish Protestants to set Latin texts, but also sceptics, devout and not so devout, to set canticles and anthems, and, in the case of Vaughan Williams, to put his innate atheism to one side and compile what remains the best of the English hymnbooks. There is a certain amount of evidence that, when the Holy See began to talk about inviting groups of Anglicans into the full communion of the Catholic Church, some in Rome expected to receive diocesan bishops, with their cathedrals, their cathedral choirs, their parish clergy, their parish churches, and the laity of the parishes.
  • The Rites of Holy Week

    The Rites of Holy Week

    THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re­ stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion.
  • The Liturgical Movement and Reformed Worship 13

    The Liturgical Movement and Reformed Worship 13

    The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history.
  • Roman Catholic Liturgical Renewal Forty-Five Years After Sacrosanctum Concilium: an Assessment KEITH F

    Roman Catholic Liturgical Renewal Forty-Five Years After Sacrosanctum Concilium: an Assessment KEITH F

    Roman Catholic Liturgical Renewal Forty-Five Years after Sacrosanctum Concilium: An Assessment KEITH F. PECKLERS, S.J. Next December 4 will mark the forty-fifth anniversary of the promulgation of the Second Vatican Council’s Constitution on the Liturgy, Sacrosanctum Concilium, which the Council bishops approved with an astounding majority: 2,147 in favor and 4 opposed. The Constitution was solemnly approved by Pope Paul VI—the first decree to be promulgated by the Ecumenical Council. Vatican II was well aware of change in the world—probably more so than any of the twenty ecumenical councils that preceded it.1 It had emerged within the complex social context of the Cuban missile crisis, a rise in Communism, and military dictatorships in various corners of the globe. President John F. Kennedy had been assassinated only twelve days prior to the promulgation of Sacrosanctum Concilium.2 Despite those global crises, however, the Council generally viewed the world positively, and with a certain degree of optimism. The credibility of the Church’s message would necessarily depend on its capacity to reach far beyond the confines of the Catholic ghetto into the marketplace, into non-Christian and, indeed, non-religious spheres.3 It is important that the liturgical reforms be examined within such a framework. The extraordinary unanimity in the final vote on the Constitution on the Liturgy was the fruit of the fifty-year liturgical movement that had preceded the Council. The movement was successful because it did not grow in isolation but rather in tandem with church renewal promoted by the biblical, patristic, and ecumenical movements in that same historical period.
  • Liturgical Calendar for the Ordinariate of Our Lady of Walsingham

    Liturgical Calendar for the Ordinariate of Our Lady of Walsingham

    Liturgical Calendar for the Ordinariate of Our Lady of Walsingham Temporale The date of Easter being moveable, Sundays marked * are not needed in every annual cycle. Advent First Sunday of Advent Second Sunday of Advent Third Sunday of Advent From 17 December (O Sapientia) begin the eight days of prayer before Christmas Day Fourth Sunday of Advent Christmas Eve Christmas THE NATIVITY OF THE LORD (Christmas) Sunday within the Octave of the Nativity: The Holy Family of Jesus, Mary and Joseph (if there is no Sunday, 30 December) THE OCTAVE DAY OF CHRISTMAS: SOLEMNITY OF MARY, THE HOLY MOTHER OF GOD *Second Sunday after Christmas Epiphany THE EPIPHANY OF THE LORD (The Manifestation of Christ to the Gentiles) – (6 January or, as permitted or required by authority, the Sunday between 2 and 8 January) The Baptism of the Lord - Sunday after Epiphany (or, if the Epiphany is celebrated on Sunday 7 or 8 January, on Monday 8 or 9 January) Time after Epiphany Time after Epiphany begins usually with Monday of Week 1 on the day following the Baptism of the Lord. For the weekdays following the Baptism of the Lord, the propers for the Week after Epiphany (Week 1) are used. Even when the Baptism of the Lord is transferred to the Monday, the Sunday after the Baptism of the Lord is observed as the Second Sunday after Epiphany. For the purposes of the lectionary, this is Sunday 2 in Ordinary Time and the Sundays thereafter Sundays 3, 4, 5 &c. until Lent begins. Second Sunday after Epiphany * Third Sunday after Epiphany * Fourth Sunday after Epiphany * Fifth
  • The Bugnini-Liturgy and the Reform of the Reform the Bugnini-Liturgy and the Reform of the Reform

    The Bugnini-Liturgy and the Reform of the Reform the Bugnini-Liturgy and the Reform of the Reform

    in cooperation with the Church Music Association of America MusicaSacra.com MVSICAE • SACRAE • MELETEMATA edited on behalf of the Church Music Association of America by Catholic Church Music Associates Volume 5 THE BUGNINI-LITURGY AND THE REFORM OF THE REFORM THE BUGNINI-LITURGY AND THE REFORM OF THE REFORM by LASZLO DOBSZAY Front Royal VA 2003 EMINENTISSIMO VIRO PATRI VENERABILI ET MAGISTRO JOSEPHO S. R. E. CARDINALI RATZINGER HOC OPUSCULUM MAXIMAE AESTIMATIONIS AC REVERENTIAE SIGNUM D.D. AUCTOR Copyright © 2003 by Dobszay Laszlo Printed in Hungary All rights reserved under International and Pan-American Conventions. No part of these texts or translations may be reproduced in any form without written permission of the publisher, except for brief passages included in a review appearing in a magazine or newspaper. The author kindly requests that persons or periodicals publishing a review on his book send a copy or the bibliographical data to the following address: Laszlo Dobszay, 11-1014 Budapest, Tancsics M. u. 7. Hungary. K-mail: [email protected] Contents INTRODUCTION Page 9 1. HYMNS OF THE HOURS Page 14 2. THE HOLY WEEK Page 20 3. THE DIVINE OFFICE Page 45 4. THE CHANTS OF THE PROPRIUM MISSAE VERSUS "ALIUS CANTUS APTUS" Page 85 5. THE READINGS OF THE MASS AND THE CALENDAR Page 121 6. THE TRIDENTINE MOVEMENT AND THE REFORM OF THE REFORM Page 147 7. HIGH CHURCH - LOW CHURCH: THE SPLIT OF CATHOLIC CHURCH MUSIC Page 180 8. CHURCH MUSIC AT THE CROSSROADS Page 194 A WORD TO THE READER Page 216 Introduction The growing displeasure with the "new liturgy" introduced after (and not by) the Second Vatican Council is characterized by two ideas.
  • Exegesis of Biblical Theophanies in Byzantine Hymnography: Rewritten Bible?

    Exegesis of Biblical Theophanies in Byzantine Hymnography: Rewritten Bible?

    Theological Studies 68 (2007) EXEGESIS OF BIBLICAL THEOPHANIES IN BYZANTINE HYMNOGRAPHY: REWRITTEN BIBLE? BOGDAN G. BUCUR The article discusses the interpretation of biblical theophanies in Byzantine hymns associated with the so-called Improperia tradition. After presenting the exegesis of specific theophanies as exemplified in hymns, the author argues that this type of exegesis is difficult to frame within the categories commonly used to describe patristic exegesis. He suggests that patristic scholars should instead consider the category “Rewritten Bible” current among scholars of the Old Testament Pseudepigrapha. HE INTERPRETATION OF BIBLICAL THEOPHANIES holds an important T place in the polemical and catechetical articulation of early Chris- tianity’s religious claims. While considerable attention has been given to the exegesis of theophanies in the New Testament and other early Chris- tian (especially pre-Nicene) writings, the use of theophanies in Christian hymns has received far less attention. This is unfortunate, because by the very nature of its performative character, hymnographic material has en- joyed a wider circulation and reception than most patristic writings. The following pages will take into consideration Byzantine hymns of a distinct type, whose roots stretch back to the early patristic era, and that are stillin use in Eastern Orthodox worship. I will first discuss the hymnographic exegesis of specific biblical theophanies (e.g., God’s manifestation to Abra- ham, Jacob, Moses, Isaiah, Ezekiel) and then attempt to “categorize” this type of exegesis. As will become apparent, the biblical exegesis present in these hymns is difficult to frame within the categories commonly used to describe patristic exegesis. Perhaps surprisingly, it appears that the closest parallels can be drawn to the category “Rewritten Bible,” current among scholars who investigate the biblical interpretation of the Old Testament Pseudepigrapha.
  • 3 Singing from the Pulpit : Improvised Polyphony and Public Ritual In

    3 Singing from the Pulpit : Improvised Polyphony and Public Ritual In

    55 3 Singing from the Pulpit : Improvised Polyphony and Public Ritual in Medieval Tuscany BENJAMIN BRAND Among the most distinctive features of late medieval churches were the screens that marked the division between the choir and the nave. Known variously as “rood screens,” “jubés ,” or “ Lettner,” they have traditionally been viewed as barriers that divided the clergy from the laity and thus accentu- ated the exclusivity of the mass and offi ce liturgies celebrated in the east end of the church. Only recently have they been recognized as facilitating com- munication between clerics and laypeople. Just as preachers delivered ser- mons in the vernacular from atop the screens, so these structures featured sculptural reliefs that depicted stories from the bible in a naturalistic style comprehensible to the laity and aptly described as a “visual vernacular.” 1 Equally important, the screens were sites of musical performances. At Notre Dame of Paris, for instance, the canons typically sang organum (i.e. polyph- ony) at High Mass from the eagle lectern situated in the middle of the choir behind (and at some distance from) the jubé . 2 On select Christological and Marian feasts, however, they fi rst processed to the crucifi x atop the screen, where as many as six of them sang a responsory verse polyphonically. 3 Th e following abbreviations denote libraries and archives: ACPist = Archivio Capitolare, Pistoia; BCIS = Biblioteca Comunale degli Intronati, Siena; BCL = Biblioteca Capitolare, Lucca; BGV = Biblioteca Guarnacci, Volterra; BRF = Biblioteca Riccardiana, Florence; BUB = Biblioteca Universitaria, Bologna. 1 J . E . J u n g , Th e Gothic Screen: Space, Sculpture, and Community in the Cathedrals of France and Germany, ca.
  • Dom Virgil Michel and the Liturgical Movement in the USA

    Dom Virgil Michel and the Liturgical Movement in the USA

    Dom Virgil Michel and the Liturgical Movement in the USA Oral Presentation THEO 143 – Liturgy and Spirituality By Hugo P. Simao OutlineOutline • Motivation • Biographical sketch • From Europe to the US • The liturgical movement in the US • Liturgical components • Social components • Other components • Conclusions March 19, 2007 Dom Virgil Michel 2 OutlineOutline • Motivation • Biographical sketch • From Europe to the US • The liturgical movement in the US • Liturgical components • Social components • Other components • Conclusions March 19, 2007 Dom Virgil Michel 3 MotivationMotivation – The Constitution on the Sacred Liturgy – Full and active participation in the liturgy – Social justice – The Mystical Body of Christ – Dom Virgil Michel, O.S.B. (1890-1938) March 19, 2007 Dom Virgil Michel 4 OutlineOutline • Motivation • Biographical sketch • From Europe to the US • The liturgical movement in the US • Liturgical components • Social components • Other components • Conclusions March 19, 2007 Dom Virgil Michel 5 BiographicalBiographical sketchsketch – Founder of a magazine and a publishing house – English and philosophy professor – Dean of a college – Violinist in the University orchestra – Baseball and tennis star – Coach of a Prep School athletics – Translator – Prolific writer March 19, 2007 Dom Virgil Michel 6 OutlineOutline • Motivation • Biographical sketch • From Europe to the US • The liturgical movement in the US • Liturgical components • Social components • Other components • Conclusions March 19, 2007 Dom Virgil Michel 7 FromFrom EuropeEurope toto thethe USUS – Dom Virgil: studies in Rome and Louvain – Philosophy and liturgy – Became a disciple and friend of Dom Lambert Beauduin – Visited the abbeys of: • Solesmes (France) • Beuron and Maria Laach (Germany) • Maredsous and Mont Cesar (Belgium) – Returned to the US in Sep 1925, to St.
  • I VATICAN II and the LITURGY

    I VATICAN II and the LITURGY

    VATICAN II AND THE LITURGY: REVISITING LOST TRADITIONS By MARY L ZIMMERMAN A thesis submitted to the Graduate School – Camden Rutgers, The State University of New Jersey In partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Graduate Program in Liberal Studies Written under the direction of Dr. John Wall And approved by Camden, New Jersey January 2011 i ABSTRACT OF THE THESIS Vatican II and the Liturgy: Revisiting Lost Traditions By MARY L ZIMMERMAN Thesis Director: Dr. John Wall The purpose of this thesis is to evaluate the changes that occurred in the Catholic liturgy either by the council fathers or by over-zealous liturgists who ignored the decree of Vatican II and chose to interpret the Vatican‟s directives in their own way. I will examine the various parts of the mass before and after Vatican II. I will visit a traditional mass (pre-Vatican II) to determine its usefulness in today‟s world. I will look at past traditions swept aside post Vatican II and determine if these traditions still hold value to Catholic‟s today. ii TABLE OF CONTENTS Abstract of the Capstone ii Table of Contents iii I. Introduction 1 II. The Tridentine Mass 2 III. Visiting A Traditional Mass 5 IV. John XXIII and Vatican II 7 V. Changes in the Ordinary of the Mass 11 VI. Scholars Debate Vatican II And Its Goofs 13 VII. Imagery, Lost Traditions, And Rituals 20 VIII. The Latin Mass Today 25 IX. Conclusion 29 X. Final Thoughts 31 XI. Bibliography 33 iii 1 INTRODUCTION “When the Christian soul in its distress cannot find words to implore God’s mercy, it repeats ceaselessly and with a vehement faith the same invocation.
  • Anglican Principles for Liturgical Revision

    Anglican Principles for Liturgical Revision

    ATR/92:3 Expressing What Christians Believe: Anglican Principles for Liturgical Revision J. Barrington Bates* What principles have guided liturgical revision in the Anglican Communion? This essay attempts to address that question for each of four historical periods, as well as offer suggestions for fu- ture revision. The author asserts that we cannot simply forge ahead with more experimental texts and trial liturgies if we truly endeavor both to value the inherited tradition and to move where the Spirit is leading us. By working toward a shared understand- ing of principles for liturgical revision, the Episcopal Church and other entities in the Anglican Communion can potentially avoid fractious conflict, produce better quality liturgical texts, and foster confidence that we are following divine guidance. “Liturgy expresses what Christians believe. To change the liturgy therefore runs the risk of changing doctrine—or at least those doctrines which worshippers regularly hear and absorb and which become part of their Christian identity.”1 Since the formal establishment of a separate identity for the Church of England from that of Rome in the sixteenth century, the various church entities that now form the Anglican Communion have made numerous revisions to their liturgy. What principles have guided these efforts? This essay attempts to address that question for each of four historical periods: (1) the reforms of the sixteenth cen- tury, focusing on the claims made by Thomas Cranmer and Richard * J. Barrington Bates currently serves as rector of the Church of the Annunciation in Oradell, New Jersey (www.annunciationoradell.org). He holds a Ph.D. in liturgical studies from Drew University, as well as master’s degrees from the Church Divin- ity School of the Pacific, the Graduate Theological Union, the General Theological Seminary, and Drew.