Celtic rite

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Portrait of St. John in the "Book of Mulling"

The term Celtic Rite or Celtic Liturgy ( English Celtic Rite ) summarizes the Catholic liturgies that were in use in Great Britain , Ireland and Brittany and partly also in the Kingdom of Galicia and the northern Iberian Peninsula, as well as in the monasteries that were used by Iroschottic monks were founded in France, Switzerland, Germany and Italy in the early Middle Ages. The term does not designate a uniform liturgy, but is a collective term for a large variety of mostly only fragmentarily attested rites. The preoccupation with non-Roman liturgies is of particular importance in Great Britain, since the high-ecclesiastical movement of the Anglican Church has to distance itself again and again from Rome.

The British Church

Cartmel near Morecambe Bay in north-west England used to be home to a monastic community.

Before the 8th century, there were various liturgies in Western Europe. Deviations in the process were considered unimportant as long as the primacy of Rome was recognized. In the course of Christianization and the simultaneous political changes, the liturgies became more and more standardized, so that ultimately only the Roman rite , its Ambrosian variant, the Romanized Celtic rite and the Spanish-Franconian Mozarabic rite remained after the unification of the Franconian Empire . British bishops took part in the Councils of Arles and Rimini in 359. Contact with France can also be concluded through donations to St. Martin at Withern and in Canterbury , through the mission of Victridius of Rouen in 396, and those of Germanus of Auxerre and St. Lupus , 429 and St. Severus 447. These embassies were intended to combat Pelagianism , of which the British bishops were accused.

However, some parts of Britain received their liturgical imprint from later Irish missionaries. Saint Ia of Cornwall and her companions, St. Piran , St. Sennen, St. Petroc and other saints who came to Cornwall in the 5th and 6th centuries brought their usual rites with them. Cornwall led church disputes with Wessex (6th / 7th centuries), which can be seen in the Leofrics Missal , although the details are not known.

Important differences between the British Church and the Roman Church existed in terms of Easter, tonsure and baptismal liturgy. Gildas also notes some differences in ordination.

liturgy

The oldest form of the Mass dates from the 9th century. It is obviously Cornish, as it mentions the "Ecclesia Lanaledensis" (probably St Germans in Cornwall ), which was also the Saxon name for Aleth (now part of Saint-Malo ). It is written in honor of St. Germanus. With a strong Roman influence, it probably dates from the time when Cornwall was already under Saxon influence. However, its foreword is unique. In addition, it contains glosses in Welsh or Cornish or Breton.

Anglicans in the 19th century suspected that Irenaeus, as a pupil of Polycarp, brought the Ephesian Rite to Provence , from where it spread through Gaul and Britain and also became the basis for the Sarum Rite . The view that the Gallican rite has Ephesian origin was based initially on a remark made by Colman of Lindisfarne in 664 at the Synod of Whitby on the origin of the Celtic Easter, and on a statement by an Irish writer from the 8th century that the Celtic sacred liturgy was come from Alexandria . Archbishop Nuttall also confirmed the origin of the Celtic Rite from the Eastern Church. The Catholic Encyclopedia opposed that the Sarum Rite was more or less a variant of the Roman Rite.

A letter from Pope Zacharias to Boniface (May 1st, 748 ) reports that an English synod forbade any baptism that was not performed in the name of the Trinity . Henry Spelman and Wilkins suspected this synod to be in London in 603, while Giovanni Domenico Mansi moved it to the first year of Theodore of Tarsus in 668. In “Poenitentiale Theodori” (Lib. II, cap. Iii, 13) the possibility was addressed that priests, probably mainly Celtic priests, were baptized invalid. Chapter ix then ordered the "reordination" of those consecrated by Scottish and British bishops and those who "are not Catholic in their Easter celebrations and in their tonsure". In addition, their churches should be sprinkled with holy water. Apparently the custom of baptism resembled the Spanish one with a single immersion. This form was allowed by Rome for the Spanish Church.

Easter

Irish and British stuck to the old annual cycle of 84 years instead of 19 years and counted the third week of the Easter lunar cycle from the 14th to the 20th instead of the 15th to the 21st day. Until 457, when the 532-year cycle of Victorius of Aquitaine was introduced in Rome, Britain coincided with Rome and was different from Alexandria. This changed in 525 when Rome took over the 19-year cycle from Dionysius Exiguus and thus adapted itself to the Eastern Churches.

At the Whitby Synod, Colman may have had the Quartodeciman controversy in mind when he claimed that Gaelic Easter originated in Ephesus. St. Wilfrid replied that according to the Quartodecimean rule, Easter must be held on any day of the week, while the Celts only celebrated it on Sunday. In his letter to King Gerontius of Dumnonia, St. Aldhelm also seems to accuse Cornish Christians of Quartodecimanism.

The dissent over the Easter question was finally settled in different places at different times: In Southern Ireland 626–628; in Northern Ireland 692; in Northumbria (converted by Celtic mission), 664; East Devon, Somerset, the Celts under Wessex, 705; die Picten, 710; Iona, 716-718; Strathclyde , 721; North Wales, 768; South Wales, 777; Cornwall stuck to its practice the longest, possibly until the time of Bishop Aedwulf of Crediton (909).

The Gaelic Rite

There were Christians in Ireland before St. Patrick's, but there is no knowledge of how they worshiped, and their existence is hidden from the 7th century Tirechan Catalogus Sanctorum Hiberniae . This “catalog” arranges the Saints of Ireland in three lines and covers 225 years since the arrival of Saint Patrick. It describes the development of Christianity from the reign of Laoghaire MacNeil 440 to the reign of Blathmac and Diarmait , the sons of Aodh Slane in 665 . Each line is stated to have existed through the reign of 4 kings. Symmetry is created by omitting about 6 intervening reigns, but the key dates are clear and the work has passed down customs of worship, at Easter and questions about tonsure.

The first line falls in the time of St. Patrick, from the reign of Laoghaires to that of Túathal Máelgarb (~ 440-544). All 350 of this line were bishops, church founders, Romans, Gauls, British and Scots. They had a head, Christ, a guide, Patrick, a mass, and an ear to ear tonsure. They celebrated Easter one night after the spring equinox ( "quarta decima luna post aequinoctium vernale" ).

The second line consisted of a few bishops and many priests, a total of 300. It lasted from the government of Tuathal to that of Áed mac Ainmuirech (~ 544–99). They had a head, celebrated different masses and followed different rules ( “diversas regulas” ). They celebrated Easter on the 14th of the month after the equinox, and their tonsure went from ear to ear. They received a uniform mass from the Britons David of Wales , Gilla ( Gildas ), and Docus ( Cadoc ). The Life of Gildas tells how King Ainmuire mac Sétnai called Gildas to restore ecclesiastical order to his kingdom, where the Catholic faith had been lost.

The third line were priests and a few bishops, a hundred in number, who lived in the wilderness and ascetic ( "qui in locis desertis habitabant et oleribus et aqua et eleemosynis vivebant, propria devitabant" ). They followed different masses and rules, had different tonsures ( "alii enim habebant coronam, alii caesariem" ) and celebrated Easter at different times, some on the 14th, some on the 16th of the month, probably with solitary ideas ( "cum duris intentionibus") ). This period lasted from the reign of Áed Sláine to that of his two sons Diarmait and Blathmac (~ 599–665).

The “unam celebrationem” of the first line and the “diversas regulas” of the second and third line may both refer to the high mass. Apparently, the first line celebrated Mass according to a form that Patrick had introduced. He was a pupil of Germanus von Auxerre and Honoratus von Lerins. Accordingly, it was probably a Gallican-style mass. The Tractat Cott. MS. Nero A. II from the 8th century writes that Germanus conveyed the "Cursus Scottorum" to Patrick. It is understandable, therefore, that the British Mass instituted by David, Gildas, and Cadoc was different. The second and third lines used partly the Patrick gauge and partly the gauge of British origin; In the third line, Roman measurement forms were also used.

The explanations in the “Catalog” seem to indicate that the first and second lines were quarto decimans. However, this is very unlikely, as otherwise the third line would have to belong to the sextodecimans. Accordingly, this can only mean what is also known from other sources: the fourteenth day of the month was the earliest possible Easter date. The ambiguity of the record also misled Colman and Aldhelm. The first and second line of mission adhered to the Celtic tonsure, while the Roman (round) tonsure came into partial use during the third line of mission.

After this period, there is a dark period of time when the Roman Easter date prevailed everywhere, which gained acceptance in Southern Ireland between 626 and 28 years. It is possible that a measurement form came into use that - like the fragments from Karlsruhe and Piacenza , as well as the missals from Stowe and Bobbio - used the Roman canon with some non-Roman details. It was not until the 12th century that the separate Irish rite, which Gilbert (1106–1139) said was in use almost everywhere in Ireland, was banned . Malachy , Bishop of Armagh (1134–1148), began the fight against this rite and at the Synod of Cashel in 1172 a Roman rite was finally established, "juxta quod Anglicana observat Ecclesia" (so that England obey the Church).

Scottish sources

There is little information in Scotland itself. Relations with Ireland were likely and the few details available can be found in sources such as Adamnan's Vita Columbae . The various relics of the Scoto-Northumbrian Church suggest a general correspondence with Ireland in this early period. Little is known of the rite of the monastic culdees (Céli Dé, Goillidhe-Dé, “servants of God” or Cultores Dei, “worshipers of God”). Surely they had their own rite.

The Roman Easter date and tonsure were adopted by the Picts in 710 . In Iona this took place in 716-18, but only much later, around 1080 , discovered and forbidden Queen Margaret of Scotland , the wife of King Malcolm III. , certain customs about which Theodoric, her chaplain and biographer, tells us far too little. Margareta wanted to reform the church based on the Roman model.

It appears that the Scots did not begin the fast on Ash Wednesday but on the following Monday, as is still Ambrosian practice. They refused to take communion on Easter day, and from the arguments put forward, it can be concluded that the laity never took communion. In some places they celebrated the mass “contra totius Ecclesiae consuetudinem, nescio quo ritu barbaro” (“contrary to the customs of the whole church, with I don't know what barbaric customs”). This last statement can be understood in connection with the one from the Register of St. Andrew’s (recorded 1144–1153), “Keledei in angulo quodam ecclesiae, quae modica nimis est, suum officum more suo celebrant.” (“The culdees celebrated in one The corner of this church, which is not particularly artificial, has its worship service according to its kind. ")

How big the difference was cannot be inferred from these statements. Perhaps Scotland received a primitive Celtic rite, or also used the measurement forms from Stowe or Bobbio, but the fragment of the Scottish rite, the evening supper service in the Book of Deer (probably 11th century) is obviously not Roman, but agrees with the one from the Irish book match.

The Book of Deer is a 10th century gospel book from Old Deer , Scotland , with 12th century additions in Latin, Old Irish and Scottish Gaelic . It is now in the Cambridge University Library . It contains part of an agenda for Communion with Gaelic rubrics . The origin of the book is uncertain.

Irish sources

From 590 onwards, Columban and his companions traveled to the continent and founded monasteries in France , Upper Germany , Switzerland and northern Italy . The best known of these are Luxeuil , Bobbio , St. Gallen , and Ratisbon . The Columban monastic rule is a source for the Celtic mass. Irish missionaries, with their very strict rules, were not particularly popular with the Gallican clergy. They often tried to discourage the missionaries. At a synod in Mâcon (623), various attacks by Agrestius were discussed. Among them is the following: "In summâ quod a caeterorum ritu ac norma desciscerent et sacra mysteria sollemnia orationum et collectarum multiplici varietate celebrarent". There are a number of translations for this phrase. Some assume (with Benedict XIV. ) That it refers to the custom of praying several collection prayers before the epistle, as opposed to the one collection prayer of the Roman mass form. Others assume that there are a multitude of variables in the mass, similar to those in the Hispano-Gallican rite. The Colombian monasteries gradually adapted to the Benedictine rule .

The Bangor Antiphonal

The Bangor antiphonary is now in the Biblioteca Ambrosiana in Milan . Originally it was copied from a manuscript in the Abbey of Bobbio, which was created in the monastery Bangor in Ireland , at the time of Abbot Cronan (680-91). This antiphonal contains a large collection of canticles, hymns , collection prayers, and antiphons , almost all of which belong to the mass. Except for two pieces, all pieces from the Turin fragment can also be found here .

The Bobbio Missal

The Bobbio Missal is a 7th century manuscript found by Mabillon in Bobbio (Italy). It is now in the Bibliothèque Nationale in Paris (Lat. 13,246). Neale and Forbes refer to it as: Missale Vesontionense seu Sacramentarium Gallicanum and associate it with Besançon because of a mass in honor of St. Sigismund. Duchesne considers its form to be more or less ambrosian, but Edmund Bishop considers it "an example of the kind of book in vogue in the second age of the Irish Saints" (an example of a book according to the fashion of the second generation of Irish saints ). He connects it with the undoubtedly Irish Stowe Missal . it contains a Missa Romensis cottidiana and measurement forms for different days and occasions with a baptismal form and the Benedictio Cerei. (Grain blessing).

The Stowe Missal

Most of the 8th or early 9th century manuscript was written by a Moelcaich . However, there are also some later fixes. Moelcaich could be identical to Moelcaich MacFlann ( sheet 750). The missal was discovered by John Grace of Nenah in the 18th century . From him it went on to the Duke of Buckingham's library in Stowe . The Earl of Ashburnham acquired it in 1849 and from his collection it went to the Royal Irish Academy . It contains parts of the Gospel according to John that may not be related to the following liturgical parts. Namely the Ordinarium and the Mass Canon , three Masses, the baptismal liturgy and liturgies of the visitation, anointing and the evening meal, and a treatise in Irish on the Mass. There is a similar form of this treatise in "Leabhar Breac" .

There are some non-Roman elements in the Stowe Missal: (1) A litany of supplication between the epistle and the gospel . (2) The Post- Sanctus . (3) The responsory to breaking bread. (4) The place of breaking bread before the Lord's Prayer . (5) the detailed prayers for breaking bread. (6) The Communion Antiphons and Responsory. In the "missa apostolorum et martirum et sanctorum et sanctarum virginum" after the Stowe missal, the prefation and sanctus are followed by a post-sanctus in the usual Hispano-Gallican form, "Vere sanctus, vere benedictus" etc. This goes seamlessly into the “Qui pridie”, without space for the reply “Te igitur” and the rest of the first part of the Gelasian canon. This could represent the Irish Mass as it was designed before the Gelasian interpolation. This is not the case in the other two fairs.

The Book of Dimma

The Book of Dimma is an 8th century Irish pocket gospel from the Abbey of Roscrea , County Tipperary, Ireland. It contains the Gospels and a form for the anointing and communion of the sick, which is inserted between the Gospels of Luke and John. It is now located in Trinity College Dublin .

The Book of Mulling

The Book of Mulling is a late 8th century manuscript. It contains the Gospels, a form for anointing and communion, and a fragment of a measurement form. Lawlor considered the latter to be the plan of daily morning and evening services, while the editors of the Liber Hymnorum classified it as a special penitential service and compared it to the penitent service from the Second Vision of Adamnan in the Speckled Book .

The service form in the Book of Mulling is:

  1. (not readable)
  2. Magnificat
  3. Stanzas 4, 5, 6 from Columba's hymn Noli pater
  4. Reading from Matthew 5
  5. the last three stanzas of the hymn of St. Secundus, Audite omnes
  6. two additional stanzas
  7. The last three stanzas of Cumma's anthem in Fota, Celebra Juda
  8. Antiphon Exaudi nos Deus appended to this hymn
  9. the last three stanzas of St. Hillarius' hymn, Hymnum dicat
  10. Either the antiphon Unitas in Trinitate or (as the sketch in Adamnan apparently shows) the hymn by St. Colman MacMurchon in honor of St. Michael, In Trinitate spes mea
  11. Creed
  12. Our Father
  13. illegible, possibly the collecting prayer Ascendat oratio .

Liber Hymnorum

The Liber Hymnorum is a collection of forty hymns in Latin and Irish. Almost all of them have an Irish origin with a cantica and “ccclxv orationes quas beatus Gregorius de toto psalterio congregavit” (365 prayers that Blessed Gregory put together from the Psalter). There are explanatory prefaces in Irish or Latin for each hymn. Some can be found in the Bangor Antiphonals , Leabhar Breac , and the Book of Cerne . From Liber Hymnorum two manuscripts that do not match exactly exist. One of them is in Trinity College, Dublin. This dates from the 11th century. The second is in the Franciscan Monastery in Dublin; this is of a somewhat later date.

The Liber Hymnorum includes hymns by Patrick, Columba, Gildas , Sechnall , Ultan , Cummaim von Clonfert , Muging , Coleman mac Ui Clussaigh , Colman Mac Murchan , Cuchuimne , Óengus von Tallaght , Fiach , Broccan , Sanctam , Scandalan Mor , Mael-Isu including Brolchain and Ninine , alongside a few non-Irish poets.

Fragments

The Turin fragment is a 7th century manuscript in the Biblioteca Reale . Mayer argues that the fragment was written in Bobbio. It consists of six sheets and contains the Cantica, Cantemus Domino , Benedicite and Te Deum with associated prayers and the praise psalms (117-150), as well as the Benedictus , the text of which has not been preserved, two hymns with associated prayers and two other prayers.

There are two fragments from Karlsruhe : four pages in Irish script from the late 8th or early 9th century contain three measurement forms, one of which is “pro captivis” . The arrangement is reminiscent of the Bobbio Missal, insofar as the epistle and gospel apparently preceded the other alternating pieces under the title lectiones ad misam (mass readings). Another four pages in Irish script (9th century) contain fragments of masses and variations on the intercessions at the intercession for the living , which appear in the Stowe Missal and in Witzel's excerpt from the Fulda manuscript . Some of these fragments are in Irish.

The Piacenza fragment consists of four pages, the outer two of which are illegible. The whole thing is in Irish script, probably from the 10th century. The two inner pages contain parts of three masses, one of which is entitled “ ordo missae sanctae mariae ” (Liturgy of the Mass of Saint Mary). The others contain prefations from two Sunday masses of the Bobbio Missal. One of them for the eighth Sunday after Epiphany according to the Mozarabic rite .

The St. Gallen fragments are fragments from the 8th and 9th centuries in manuscripts 1394 and 1395 in the St. Gallen Abbey Library . The first book (1394) contains parts of an ordinarium of a mass, which as far as can be seen resembles the Stowe Missal . The second (1395) contains the creed and a litany, a fragment of a funeral mass, a prayer for visiting the sick, and three forms of blessing for salt and water.

The Basel fragment is a psalter from the 9th century in Greek with a Latin interlinear translation. On a loose sheet at the beginning there are two hymns in honor of Mary and Brigida von Kildare , a prayer to Mary and the angels and saints, and a long prayer “De conscientiae reatu ante altare” .

The Zurich fragment is a sheet from the 10th century with a nun's profession form.

More manuscripts

In addition to these manuscripts there are numerous others that show traces of Celtic influence, even if they are not liturgical or not even Celtic. The Book of Cerne, for example, is a large collection of prayers from the early 9th century made for an Æthelwold , Bishop of Lichfield (820-40). It used to belong to the Abbey of Cerne in Dorset , but is originally from the Mercia area and shows Celtic, Anglo-Saxon, Carolingian, Roman, and Byzantine influences. The Leabhar Breac (the "spotted book"), an Irish manuscript of the 14th century, the Royal Irish Academy is one that contains a very large collection of ecclesiastical and religious pieces in Irish. The content does not consist of a liturgical rule, but the book contains a variant of the Irish Explanatory Notes on Mass, which can also be found in the Stowe Missal . An 8th century manuscript with possibly Northumbrian origin contains pieces from the Gospels, collection prayers, hymns, chants, private devotions and the like. A seven-leaf fragment of an Irish manuscript from the 9th century contains a litany, the Te Deum and a number of private devotions.

The first origin of the various prayers and texts found in books of private devotions (such as the Book of Cerne , Harl. MS. 7635 , and MS. Reg. 2. A. xx ) is still open to debate.

The Turin Fragment and Bangor's Antiphonal contain most of the pieces that cannot be found anywhere else, or at least in no other Irish books. The Book of Cerne is a good selection, and parts of it can also be traced back to Gelasian, Gregorian, Gallican, and Hispanic origins. The Stowe Missal contains pieces not only found in the Bobbio Missal , but also in Gelasian, Gregorian, Gallican, Hispanic, and even Ambrosian books.

High mass and liturgy

Notes on the nature and origin of the Celtic liturgy can be found in the rule of Columbanus , which gives instructions regarding the number of psalms that should be sung at each Liturgy . In addition, there are references in the Turin fragment and the antiphonal from Bangor , which provide the text of chants, hymns, collection prayers and antiphons. In the tract in Cott. MS. Nero A. II. , Which is the origin of the "Cursus Scottorum" ( Cursus psalmorum and Synaxis are terms that are usually used by Columbanus for the Divine Liturgy), as it was known in the 8th century and in echoes of the Catalogus Sanctorum Hiberniae , which distinguishes between the Cursus Gallorum and this Cursus Scottorum , which, according to its author, goes back to St. Mark in Alexandria.

The fair

The Bobbio and Stowe Missals contain the Irish order of a daily mass in its late Romanized form. Many of the free pieces can be found in the Bobbio Missal as well as in the Karlsruhe and Piacenzian fragments. There is also some information in the St. Gallen Fragments, the Bangor Antiphonale , the rule for communion of the sick in the Book of Dimma, Mulling , and Deer , the tract in Irish at the end of the Stowe Missal and its variant in the Leabhar Breac .

The Bobbio Missal is a complete book for the priest only, with masses for feast days through the year. The Stowe Missal offers three distinct forms, a fragmentary 9th century original, Moelcaich's improvements, and a description of the mass in the Irish tract. The pieces spoken by the people are in some places only indicated by their beginning and end. The original Stowe Mass is closer to the Bobbio shape than the revised shape.

Moelcaich's version is a mixed form, Gelasian, Roman or Romano-Ambrosian in large parts and with strong Hispano-Gallican elements, possibly also independent details. It is evident that the Roman additions and substitutions were also viewed as such.

In the Bobbio Missal , the order of the daily masses seems to be Gallican - right down to the preface and the Gelasian-Roman pieces that were added later. Depending on the scope, they contain the following changing pieces, in addition to the Epistle, the Gospel and sporadic readings from the Old Testament or Revelation (the prophecy of the Ambrosian Rite):

  1. Collections, sometimes referred to as Post Prophetiam .
  2. Petition, sometimes referred to by the Gallican name as Praefatio , followed by one or more collections.
  3. Post nomina collection .
  4. Collection of Ad Pacem .
  5. occasionally secreta . - Whenever this term is used, the mass follows the Roman liturgy completely and has no praefatio , post nomina and ad pacem , but a single collection prayer.
  6. Contestatio , referred to at one point as "immolatio missae". That is the praefatio in the Roman sense.

At this point the mass ends, apparently without a differentiated post-communion, even if this is indicated in three masses in the Stowe Missal . The special forms of measurement are: three for Advent; Christmas Eve and Christmas Day; St. Stephen's Day; Day of the Innocent Children; James and John; Clipping; Epiphany; St. Peter's Chair; Maria; Candlemas of Mary; (In the Martyrologium of Oengus on Jan. 18); Five fasting masses; In symboli traditione ; Maundy Thursday; Easter Eve and Easter Day; two Easter masses; Finding the cross; Litany days; Ascension; Pentecost ( in Quinquaginsimo ); Midsummer day; in S. Johannis passione ; Peter and Paul; St. Sigismund; Martyr; a martyr; a confessor; St. Martin; a virgin; for the sick; Dedication; St. Michael; for travelers; for the priest; Missa omnimoda ; four votive masses; For the living and the dead; in domo cujuslibet ; seven Sunday masses; for the king; two daily masses; for a deceased priest; For the deceased; (61 in total).

The Mass in symboli traditione contains the traditio and the expositio symboli , the one for Maundy Thursday is followed by the reading for Good Friday ( Lectio Passionis ), and the Easter evening mass is introduced by supplications and intercession prayers, which are normally used today on Good Friday, as well as the benedictio cerei (listed in the Bangor antiphonal with hymn and prayer), which is represented only by the Exultet and the baptismal ordinance.

Liturgy of the Hours

The rule of Columban and the Bangor antiphonal determine eight ears:

  1. Ad duodecimam (Vesper, ad Vespertinam and ad Vesperam in the Bangor antiphonale, Adamnan's life of St. Columba once calls it (iii, 23) Vespertinalis missa )
  2. Ad initium noctis (complete)
  3. Ad nocturnam , ad medium noctis
  4. Ad matutinam (lauds)
  5. Ad secundam (Prim)
  6. Ad tertiam
  7. Ad sextam
  8. Ad nonam

Columban designated three psalms for each of the four small horizons , for Vespers, ad initium noctis , and ad medium noctis twelve each, and ad matutinam , a very special and complicated arrangement of psalmodies that differed in scope according to the season: Saturdays and Sundays recited 75 psalms daily between November 1st and March 25th, with an antiphon after every third psalm. From March 25th to June 24th, three psalms were omitted every week, up to a minimum of 36 psalms. Apparently this minimum was held for five weeks before the same increase occurred again and the maximum was again reached on November 1st. On weekdays, the maximum number of psalms was 36 and the minimum was 24.

The rule does not contain anything about how the psalter was divided, but it seems that the “psalms of praise” (147-150) were always prayed together, according to all other rites, namely during lauds. Psalm 139 (Domine, Refugium) was spoken at Prim and Adamnan mentioned that Columban prayed Psalm 44 (Eructavit cor meum) at least once at Vespers. The Psalms for the Little Hours were accompanied by a series of intercession verses.

baptism

There are two Celtic forms for the baptismal liturgy: one in the Bobbio Missal (7th century) and one in the part of the Stowe Missal from the 9th century. They differ markedly in the arrangement of the ceremony, although they form a large part of it Have formulas in common. Both the Stowe and the Bobbio missals bring the Gallican washing of feet after baptism with formulas comparable to those in the Missale Gothicum and Vetus Gallicanum ( Gallican rite ).

The Stowe Missal contains the longest of the early forms and has most in common with the Gelasian and Gregorian forms. In some details it seems to be a very clumsy arrangement of two older forms, for the exorcism , the renunciation and the creed appear twice. The long blessing of the basin and the baptismal water is a combination of the Gelasian and Gregorian forms. The exact baptismal formula is not handed down in the Stowe Missal , but reads as follows in the Bobbio Missal: "Baptizo te in nomine Patris et Filii et Spiritus Sancti unam habentem [sic] substantiam ut habeas vitam aeternam partem cum sanctis." (I baptize you in the name of the Father, the Son and the Holy Spirit, who are of one substance, that you may share eternal life with the saints.) This form is comparable to that of the Missale Gothicum , the Vetus Gallicanum and the Mozarabic Liber Ordinum because they the "ut habeas vitam aeternam" added. However, all of these forms also have different additions.

The bobbio shape

  • "Ad Christianum faciendum" (dt. To make a Christian) (a) First exorcism (b) Signum Crucis (c) Insufflation
  • Blessing of the basin. (a) Exorcism of water. (b) two collection prayers. (c) Sursum Corda and Prefecture. (d) Anointing on the pelvis
  • Second exorcism: "Exorcidio te spiritus imunde"
  • "Ephpheta". ( "Effeta, effecta est hostia in odorem suavitatis" - see also the Stowe form).
  • Anointing of the catechumens with oil on the nose, ears and chest. The formula is: "Ungo te oleo sanctificato sicut unxit Samuel David in regem et prophetam" (I anoint you with oil, just as Samuel anointed David to be king and prophet.)
  • Rejection (renunciation). Three rejections listed in the Stowe Missal and the Roman Form are combined with one answer.
  • Creed
  • baptism
  • Anointing with the formula "Deus DNJC qui te regeneravit" etc.
  • Dressed in a white robe
  • Washing feet
  • Post Baptism , two collection prayer

The stowe form

  • Exorcism and Signs of the Cross. Three prayers. The first of these comes from Moelcaich and contains the sign of the cross, the second also occurs in the Bangor antiphonal as “Collectio super hominem qui habet diabolum” (prayer over a person who has a devil) and the third “Deus qui ad salutem” ( God, who is for salvation ...) is repeated before the blessing of the pool.
  • Consecratio salis (salt blessing) with an exorcism from the Gelasian rite
  • Renunciation - three separate answers
  • Creed in the shortest possible form, a simple creed to each of the three persons of the Trinity.
  • Pouring without words
  • Anointing on the chest and back with oil and chrism "Ungo te oleo sanctificatio in nomine" (I anoint you with holy oil in your name ...) etc.
  • second rejection with the same words as before
  • four exorcistic prayers, two Gelasian and two Gregorian
  • Irish instruction: "It is here that salt is put in the child's mouth."
  • "Ephpheta" with the formula: "Effeta quot est apertio effeta est hostia in honorem [sic] suavitatis in nomine" etc. The Gelasian, Gregorian - and the modern Roman rite - say: "Effeta quod est adaperire in odorem suavitatis, tu autem effugare diabole, appropinquabit enim judicium Dei ” . Playing with the words effeta and effecta is characteristic of the Bobbio and Stowe forms . In other books, “Ephpheta” is not associated with the administration of salt, but with the contact of saliva in the nose and ears.
  • Prayer - "Domine sancte pater omnipotens aeterne deus, qui es et qui eras et qui venturus es" (Lord, holy father, almighty, eternal God who you are and who you were and who you are to come). This prayer appears in Gelasian as “Ad catechumenum ex Pagano faciendum” (To make a catechumen out of a pagan). It is also spoken of today in Roman baptism by adults before the gift of salt, if the convert previously belonged to a pagan cult.
  • Prayer - "Deus qui ad salutem humani generis" (Lord, thou for the salvation of the human race ...). This prayer, which is part of the water blessing in the Gelasian, Gregorian, and modern Roman forms, is repeated here for the second time after having been said once during the first exorcism.
  • Prayer - “Exaudi nos Domine… et mittere dignare” (Hear us, Lord…). The prayer is said by the "Asperges" in the modern Roman rite.
  • Second anointing - “Huc usque catechumenus. Incipit oleari oleo et crismate in pectus et item scapulas antequam baptizaretur. " (Up to this point he is a catechumene. One begins to be anointed with oil and chrism on his chest and shoulders as well, before he is baptized.)
  • Litany “circa fontem canitur” (sung while walking around the pool) - without text. In the Ambrosian rite this litany is spoken after baptism, in the modern Roman rite on the eve of Easter after the blessing of the basin.
  • Two psalms (a selection) - “Sitvit anima mea usque vivum, quemadmodum. Vox Domini super aquas multas. Adferte. ” , Verses from Ps. 41, 2 and Ps. 28, 3. The complete Ps. 41 is spoken in the Ambrosian, and Ps. 28 in the Roman baptism of adults.
  • Blessing of the pool - The first part consists of an exorcism always associated with the blessing of the pool and the water in it. The second part consists of the prayer “Omnipotens sempiterne Deus, adesto magnae pietatis tuae mysteriis” (Almighty Eternal God, help with your great Pietas in the mysteries) together with the preface and other prayers that are used in the Gelasian, Gregorian and modern Roman Easter -Evening celebrations are used, up to the pouring of chrism into the basin. The following instruction stipulates that the chrism should be poured into the basin "in modum crucis" (cross-shaped) - "et quique voluerit implet vasculum aqua benedictionis ad domos consecrandas et populus praesens aspergitur aqua benedicta". (And if you want, fill a bottle with the water of the blessing for the consecration of houses, and the people present will be sprinkled with blessed water.)
  • Creed in slightly expanded form
  • Baptism - a triple immersion or sprinkling, but without a baptismal formula.
  • Anointing (chrismation) - “in cerebrum in fronte” (on the forehead) with the prayer “Deus omnipotens Pater DNJC qui te regeneravit” (God, the almighty Father of our Lord Jesus Christ, who gives you again ...) as well as it present in the Gelasian, Gregorian, modern Roman and Ambrosian rites, in the Bobbio and Vetus Gallicanum . The formula is: "Ungo te de oleo et de Chrismate salutis et sanctificationis in nomine ... nunc et per omnia in saecula saeculorum" (I anoint you with oil and chrism of salvation and sanctification in your name ... now and forever and ever. ) and "operare creatura olei operare in nomine ..."
  • Dressing in the robe by the deacon, with the usual words (by the priest), "Accipe vestem candidam" (take the white robe) etc.
  • Drawing of the hands - The priest says: “Aperiatur manus pueri” (May the boy's hand be opened) and “Signum crucis Christi accipe in manum tuam dexteram et conservet te in vitam aeternam” (accept the sign of Christ's cross in yours right hand that it may keep you to eternal life). Warren found an identical ceremony in an 11th century ritual from Jumièges, otherwise unknown.
  • Washing of the feet - this ceremony is characteristically Gallican and Celtic. It does not appear in Roman books. At the Council of Elvira in Iberia 305 it was ordered that this should be done by servants and not by priests. The Stowe form begins with verses from the Psalms, “Lucerna pedibus” and others, with alleluias. Then follows a formula and a prayer, both of which refer to Jesus' washing of the feet on his disciples.
  • Communion - "Corpus et sanguinis [sic] DNJC sit tibi in vitam aeternam (body and blood of our Lord Jesus Christ be to you for eternal life), followed by thanksgiving prayers for communion and baptism. At the end there is a blessing of the water (as in the Gregorian rite ) and an exorcism (as in Gallican and Ambrosian books, as well as the Mozarabic Liber Ordinum ) These pieces are clearly misplaced, if ever they were part of the baptismal form, but it is possible that they belong to the order of the sick visit found in the manuscript This service starts with a water blessing in the Book of Mulling .

Visits to the sick, anointing and communion

There are four preserved forms for visiting the sick and anointing: In the Stowe Missal and the Book of Dimma the longest and most complete ones have been preserved, which also correspond pretty exactly. The Book of Mulling differs in the introductory supplications and in that it begins with a water blessing and the blessing of the sick. The latter appears in a different version at the end in the Stowe and in the Dimma , even if it agrees with the Dimma in that it inserts the creed. The form in the Book of Deer records only communion, which is substantially the same as the other three. The order of the Stowe is:

  • Water blessings - “Benedic, Domine, hanc creaturam aquae” (“Bless, Lord, this created water” - Gregorian) and “Exorcizo te spiritus immunde” (I exorcise you, O impure spirit). These formulas can be found in the Bobbio form before the “Ephpheta” and in an Ambrosian form (quoted in Martène), but both are an “exorcismus hominis”, an exorcism of a sick person. Warren thinks that these two belong to the baptismal order, but are related to the "Benedictio super aquam" and the "Benedictio hominis" (blessing over water or blessing of man) in the Book of Mulling .
  • Prefatio - in the Gallican sense, "Oremus fratres, Dominum Deum nostrum pro fratre nostro" (Let us pray, brothers, to the Lord our God, for our brother, ie the sick), followed by six collections, all but one and the Praefatio in the Dimma .
  • Two gospels. Mat. 22, 23.29-33, and 24, 29-31. The first of these also in Dimma , where an epistle is also read, 1 Cor. 15, 19-22.
  • Anointing. In Dimma this is introduced by a declaration of belief in the Trinity, Eternal Life and the Resurrection. In mulling , confession follows anointing. The formula is “ungo te de oleo sanctificato ut salveris in nomine… in saecula” (I anoint you with the oil of sanctification that you may be saved in the name … forever.), In the Dimma “Ungo te de oleo sanctificato in nomine Trinitatis ut salveris in saecula saeculorum " (... in the name of the Trinity ...), and in Mulling " Ungo te de oleo sanctificationis in nomine dei patris et filii et spiritus sancti ut salveris in nomine sancti trinitatis " (... in the name of God the Father, of the Son and the Holy Spirit, that you may be saved in the name of the Trinity). The formulas of the ancient Ambrosian rituals and of the pre-Tridentine rite of the Venetian patriarchate began with “Ungo te oleo sanctificato” (I anoint you with the oil of sanctification). Martene found a very similar form in a 12th century breviary (Vol. IV, 241) from Monte Cassino , and another is described by Gastoue (Rassegna Gregoriana, 1903) in a ritual from Asti (10th century). The Roman and modern Ambrosian formulas begin with "Per istam unctionem" (Through this anointing). There is no mention of which parts of the body are anointed.
  • Our Father - with the introduction “Concede Domine nobis famulis tuis” (Lord, help us, your servants) and inclusion “libera nos Domine” (Free us, Lord). The Dimma uses the same introduction but after the prayer the patient is instructed to repeat the words: "Agnosce, Domine, verba quae precepisti" (Lord, I do not know the words you prescribe). As an alternative introduction, Mulling and Deer add : "Creator naturarum omnium" (Creator of all creatures). In any case, Pater Noster and his epithets precede communion.
  • Three prayers for the sick related to communion - not in Dimma , Mulling , or Deer . one of them can be found in the current Roman ritual "Domine sancte Pater te fideliter" (Lord, holy father, believe in ...).
  • Peace greeting - "Pax et caritas DNJC" (The peace and love of our Lord Jesus Christ), as in the mass.
  • Communion. The donation words in the Stowe are: "Corpus et sanguis DNJC fili Dei vivi altissimi, et reliqua" (Body and blood of our Lord Jesus Christ, the Son of the living supreme God, and his remnant). The Dimma leaves out “altissimi” and ends with “conservat animam tuam in vitam aeternam” (preserve your soul for eternal life). The Mulling says: "Corpus cum sanguine DNJC sanitas sit tibi in vitam aeternam" (The body with the blood of our Lord Jesus Christ be health for you for eternal life). The Deer reads the same, with the alternative ending “in vitam perpetuam et salutem” (to constant life and health). This is followed by communion hymns comparable to those in the Mass, which differ in order and selection between the Stowe Mass , the Stowe , Dimma , Mulling and Deer , as well as in the Bangor Antiphonale .
  • Thanksgiving - “Deus tibi gratias agimus” (God, we thank you). Im Dimma , Mulling , and Deer . In this order it ends the service. In Dimma it is followed by a blessing.
  • Blessing - “Benedicat tibi Dominus et custodiat te” (May the Lord bless you and protect you), followed by the sign of the cross and the peace greeting “pax tibi in vitam aeternam” (Peace be with you for eternal life).

Church consecrations

In Leabhar Breac there is a tract describing the consecration of the church, a ceremony divided into five parts: consecration of the floor, the altar and the furnishings, consecration outside the doors, sprinkling inside and sprinkling outside. To consecrate the ground, the alphabet is written twice on it. There is a requirement to make seven crosses on the altar and no reference to relics.

On the whole, the divine service seems to follow the same pattern as the Roman consecration service, even if it differs in some details.

See also

References and comments

  1. ↑ In the Bodleian Library , in Oxford , England (MS. 572)
  2. ↑ Especially Sir William Palmer in his Origines Liturgicae and the Bishop of Chichester in his Story of the English Prayerbook
  3. ↑ Cott. MS. Nero A. II in the British Museum
  4. ^ Catechism; SPCK, 1907
  5. ^ "Merely a local variety of the Roman, and that the influence of the Gallican Rite upon it is no greater than upon any other Roman variety". See also: Ambrosian rite
  6. ^ Haddan and Stubbs, III, 51
  7. ^ AW Haddan and W. Stubbs (ed.), Councils and Ecclesiastical Documents Relating to Great Britain and Ireland , 3 vols (Oxford, 1869–1878), I, 112-3
  8. ↑ Archived copy ( Memento of the original from January 11, 2010 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.bookofdeer.co.uk
  9. ↑ Printed in Warren's The Celtic Church . The manuscript was written by Dr. Stuart published for the Spalding Club in 1869.
  10. ↑ published as a facsimile for the Henry Bradshaw Society (1895–1896) by FE Warren, as well as in Muratori's "Anecdota Bibl. Ambros.", IV, pp. 121–59, in Mignes Patrologia Latina , LXXII, 579, and in the "Ulster Journal of Archeology", 1853.
  11. ↑ Published by Mabillon (Lit. Rom. Vet., II) and by Neale and Forbes (Ancient Liturgies of the Gallican Church). An analysis made by Dom Paul Cagin in “Paleographie musicale”.
  12. ^ In a liturgical note on Kuypers' "Book of Cerne".
  13. ↑ The liturgical parts are published in Warren's "Celtic Church". It was edited in 1885 by B. MacCarthy on behalf of the Royal Irish Academy and reissued in facsimile for the Henry Bradshaw Society by GF Warner. A translation by J. Charleston of the Ordinarium and Mass appeared in the "Transactions" of the Glasgow Ecclesiological Society in 1898.
  14. ↑ Printed in Warren's "Celtic Church".
  15. ^ In Trinity College, Dublin. The measurement form was reprinted with a dissertation in Lawlor's "Chapters on the Book of Mulling," and the anointing and communion in Warren's "Celtic Church."
  16. ↑ A combination of the two was published for the Henry Bradshaw Society (1897–1898) by John Henry Bernard and Robert Atkinson .
  17. ↑ Edited by W. Mayer with a dissertation that compares it with Bangor's Antiphonale in the Göttinger "Nachrichten", 1903. In the Collezione paleografica Bobbiese , Vol. I. there is a facsimile of a page with a description.
  18. ↑ The text of the three fragments (5-7) with a dissertation by HM Bannister, is in the "Journal of Theological Studies", October, 1903.
  19. ↑ Published in Warren's "Celtic Church".
  20. ↑ A. vii. 3 in the Basel library. The latter prayer also in Warren's "The Celtic Church".
  21. ↑ In the Zurich library. Quoted in Warren's The Celtic Church.
  22. ^ Cambridge University Library, MS Ll. 1. 10. ed. (with a "Liturgical Note" from E. Bishop) from Dom AB Kuypers (Cambridge, 1902).
  23. ^ Printed with translation in MacCarthy's edition of the Stowe Missal, and in the Transactions of the Aberdeen Ecclesiological Society , engl. Translated and remarks by D. Macgregor (1898). The complete book was published by the Royal Irish Academy as a facsimile with a detailed table of contents without translation or transliteration (1876). The Passions and Homilies were edited with translation and glossary by Robert Atkinson in the Todd Lecture series (1887).
  24. ^ Reg. 2. A. xx, British Museum, description in Warrens Bangor Antiphoner (Vol. II, p. 97).
  25. ↑ Harleian MS. 7653, British Museum. Edited by W. de G. Birch with The Book of Nunnaminster , for the Hampshire Record Society (1889), and by Warren in his monograph on the Bangor Antiphoner (Vol. II, p 83).
  26. ↑ The treatise, ed. with translation by T. Olden, published in St Paul's Ecclesiological Society (Vol. IV., 1900).