GELASIAN SACRAMENTARY Also known as Old Gelasian Sacramentary (Latin: Gelasianum Vetus), Gelasian Sacramentary is the popular name for the. GELASIAN SACRAMENTARY An ancient liturgical book, written sometime between the sixth and eighth centuries, but ascribed to Pope Gelasius I (reigned . Gelasian Sacramentary. The earliest source of a number of collects and other forms in the BCP. A sacramentary is a liturgical book which contains those parts of.
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Also known as Old Gelasian Sacramentary Latin: Gelasianum VetusGelasian Sacramentary is the popular name for the Vatican manuscripts Reginensis latinus Muratori gave this convenient but misleading label to the Vatican ggelasian Reginensis in his edition ofand it has been in usage ever since.
Gelasian Sacramentary |
But its most recent editor, Mohlberg, despite adverse criticism, has rightly restored the actual title of the manuscrpt: However, since that title, though accurate, is cumbersome, it will be referred to as Reg Besides being the oldest and most complete extant manuscript of the Roman Sacramentary, albeit a Frankish-Roman hybrid, it is also a beautiful example Merovingian manuscript and calligraphy.
The authorship of the Reg can no longer be attributed to Pope gelasius —because “that theory rests upon a faulty interpretation of a passage in the Liber pontificalis and from an expression in the Vita Gregorii by the Roman deacon John which is too late to be helpful” Vogel, Medieval Liturgy The Old Gelasian Sacramentary is to be distinguished from the so-called 8th-century Gelasian Sacramentary or the Frankish-Gelasian Sacramentaries, a different family of sacramentaries which is discussed as a topic under gregorian sacramentary.
Vogel suggests that the ancestor of the Reg “must have been composed between andi. As for the terminus a quoVogel observes that the Reg Diesque nostros in tua pace disponas atque ab aeterna damnatione nos eripe et in electorum quorum iubeas grege numerari and the Pater noster is situated immediately after the Canon — exactly where St. Gregory I put it. The Sanctoral Cycle has both feasts of the Cross, although the Exaltatio Crucis was introduced at Rome after the death of Gregory the Great, probably after the recovery of the True Cross from the Persians by the Emperor Heraclius in This manuscript is the only one of its kind known to exist.
Wilmart and Lowe were inclined to the view that it was written in northeastern France, its ornamentation suggesting Corbie. But in Lowe drew attention to B. Bischoff’s suggestion that the Reg belongs to the same school as a group of 8th-century Cologne manuscripts written for Bishop Hildebald of that see — In Lowe’s opinion the scriptorium that produced such manuscripts must have been of some importance, and in all probability Bischoff is right in thinking of the convent of Chelles near Paris, whose abbess szcramentary Gisela, sister of Charlemagne and lifelong friend of Alcuin.
The Reg is divided into three distinct parts or books. Book 2 consists of the Sanctoral throughout the year, the Common of Saints, and an appendix of Advent Masses. Book 3 contains a scramentary series of 16 Sunday Masses, which have found their way into the Roman Missal, the Canon of the Mass, a series of votive Masses and various blessings.
Ever since Muratori’s edition of the Regit has been called the Gelasian Sacramentary. An examination of its contents, however, makes it difficult to believe that in its present state it is an exact copy of the work of Gelasius.
In Capelle drew attention to the fact that the leonine sacramentary contains material that, in all probability, was composed by Gelasius in very precise circumstances; but this material is absent from the Sacramentary that bears his name. Numerous studies by such scholars as Coebergh and Chavasse served only to confirm Capelle’s verdict. The Gelasian Sacramentary is not the work of Pope Gelasius, although it may contain isolated prayers and prefaces that are his and that found their way into the body of the text, perhaps through the Leonine Sacramentary.
Concerning its character and contents, earlier scholars such as E. Andrieu were inclined to look upon it as the official Roman Mass Book of the 6th century.
Duschesne, Baumstark, and more recently Schmidt consider it to be a Frankish compilation of the 8th century, the compiler having used both Roman and Gallican material. More recently the prestige of Chavasse’s learning has led the majority of scholars to accept his conclusions presented in his major work on the subject referred to above.
In his view the Roman source of the Reg is a Sacramentary now lost but incorporated into this work by the 8th-century scribe of the Reg that was used by the clergy of the Roman tituli.
This lost source, in Chavasse’s view, provided a quarry also for the Gregorian Sacramentary and the earlier Gallican service books.
Not all scholars, however, have followed Chavasse in every detail. Coebergh expressed himself unconvinced by the author’s arguments and objected that insufficient use had been made by Chavasse of the material provided by J.
Whatever the case may be, what is clear is the fact that the Reg is a hybrid sacramentary, comprising the most primitive extant Roman substratum with Frankish additions.
The Roman substratum itself is not entirely homogeneous, but “is the eglasian of an intermingling of a variety of Roman libelli belonging to different periods and representing both papal and presbyteral usages” Vogel, Medieval Liturgy Color Photo — reproduction: VI, phototypice editum Vatican This important reproduction contains two important introductory essays: For overview and further bibliographies, see: An Introduction to Sources Washington, D.
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