Richard Pfaff—big name in liturgical manuscripts for those unfamiliar—comes out with a winner: The Liturgy in Medieval England. Can’t wait to get my hands on this!
If you’re interested in the inner workings and shifts in the history of the breviary and associated liturgical bits, you must not miss the series that the NLM is running. Today’s hits a major point: the changes to the breviary under Pius X—the first major modern liturgical meddling. Here’s a bit in particular from the discussion of the kalendar:
In the Middle Ages, there was no idea of a General Calendar of Saints’ days to be observed universally. To be sure, there were many feasts which were observed universally, such as the principal feasts of Our Lady and the Apostles, the four great doctors of the Latin Church, and several of the more famous early martyrs and confessors. However, there was an enormous amount of local variation to calendars, which were regulated by local bishops and cathedral chapters with almost no direction from Rome. For this reason, one also finds some interesting gaps in medieval liturgical calendars, especially in regard to “new” Saints. The first Saint ever formerly canonized by the Apostolic See, Ulric of Augsburg, was never celebrated with a feast day in Rome itself. Pope Gregory IX, who reigned from 1227 to 1241, canonized both St. Francis of Assisi and St. Dominic. Despite the tremendous importance of these two religious founders to the life of the later medieval Church, neither appears in the 1556 edition of the Sarum Breviary, or the 1501 Breviary of Bamberg, (to give just two examples); in many other places, they were kept as mere commemorations. The same Pope once called the great preacher and miracle worker Saint Anthony of Padua “the Ark of the Covenant” while the Saint himself was still alive, yet his feast is missing from many late medieval calendars, and indeed, is not included in the 1568 Roman Breviary.
The Use of Rome had already been adopted by the Franciscans at time of their foundation, and was spread by them far beyond the confines of the Pope’s diocese. The new orders of the Counter-Reformation era such as the Jesuits and Oratorians also followed the Roman Use, and it soon became the standard liturgical form for all new religious orders and congregations. The Pian reform of the Roman Breviary was also taken on by innumerable dioceses throughout Europe and the newly-evangelized Americas, creating a liturgical uniformity much greater than had been known before Trent . The Catholic Church of the Tridentine era was particularly concerned, of course, to lay greater emphasis on the cult of the Saints, which had been so thoroughly rejected by the Protestant Reformers, and to add to the ranks of the heavenly intercessors its own great heroes. Therefore, when Saints like Ignatius of Loyola and Philip Neri were canonized, their feasts were more or less universally and immediately adopted, unlike those of their great medieval predecessors.
None of this will come as a surprise to medievalists but rather informs us on when and how the late and new uniformity occurred. It also explains what I have discovered—that the current Roman kalendar is simply unsuited for modern Anglicans however Rome leaning—the main current of unformity occurs after our departure thus quite a large percentage of saints in the kalendar are not part of the common heritage.
I just want all to know that I stand willing and eager to assist ++Rowan and Fr. Gordon Reid in assisting the thousands of new converts expected any minute now in the Anglican Church (Roman Rite).
I’ve been reading through Ephesians for lectio and its taking me forever to get through it.
(And that’s a good thing.)
I keep getting caught on passages and will sometimes just sit there and chew on a few words for my entire allotted time. In particular right now, I’m fascinated by the section at the end of chapter 3 and the beginning of chapter 4.
Paul’s prayer at the end of 3 from 14-21 describes for me what the interior life of the Christian should look like. That is, the experience of divine power confirmed and made manifest in love. Furthermore, this power and grace leads naturally to the section from 4:1-16. Knowledge, power, and love do not exist for their own sake nor for the individual’s sake. Rather, all of these are directed into building the entire community into a community founded on the humility and love of Christ which is a power unrecognized by worldly power.
I do believe the single worst mistake that one could make in reading Ephesians generally and these sections in particular is to misread the grammatical number of “you”. All of the “you”s in this section are plural. Paul is not speaking to individuals here but to us collectively.
Furthermore—just as in 1 Cor—4:11-12 on “leadership” roles in the church must be read within the whole. The entire function of these roles is to serve the basic needs of the community as a whole especially the full growth into Christian maturity. Shades indeed of James 3.