Witnesses of a New Liturgical Practice: the Ordines missae of Three Utraquist Manuscripts 1 (original) (raw)

Abstract

From a careful analysis of the items which touch on liturgical matters found in the protocols of the Utraquist Consistory (dating from 1562-1570) I have published a list of liturgical practices which diverged from the norms of the Consistory and which were reported to be occurring in a variety of Utraquist parishes. 2 I shall now attempt to connect these liturgical practices with five contemporary liturgical ordines which show varying degrees of distinctiveness from the traditional ordo of the Prague Use of the Roman (Western) rite in the late Middle Ages. 3 Let us first summarise the basic complaints which we have encountered in the protocols concerning the liturgical shape (ordo missae), the canon of the mass (canon missae), and the minor canon (canon minor). In certain parishes, the order of the mass has been significantly changed. In Kutná Hora, the following liturgical order is applied to the early morning service on Sundays: consecration-singing-[short] sermon-communion-great sermondismissal from the church. Similar changes occurred also in the structure and the substance of the canon of the mass (canon missae), as well as the so-called minor canon (canon minor). Priests altered their texts, left out certain parts, or omitted them in their entirety. Some of them preserved only what, according to their opinion, belonged "ad substantialem Sacramenti constitutionem, " 1 In this part of my article, I rely to a considerable degree on my doctoral dissertation, Pavel Kolář, Svátostná teologie Jakoubka ze Stříbra a její liturgická recepce v utrakvismu [The Sacramental Theology of Jakoubek of Stříbro and its liturgical reception in Utraquism] (HTF UK, Prague, 2007), of which certain parts are included here. 2 See, Pavel Kolář, "Utraquist Liturgical Practice in the Later Sixteenth Century, " BRRP 8 (2011) 223-234. Many of the recorded proceedings of the Consistory were initiated on the basis of complaints against Utraquist priests and their liturgical practice. Some of these complaints thus show an evident personal and polemical character which, at the very least, casts a shadow of doubt on the credibility of the description of the practice investigated by the Consistory. In an extreme case, we can assume that the substance of the complaint was invented with the intent of harming the priest. But whatever the motives of the complaints, I assume that the authors of the complaints were describing practices which they had themselves encountered or about which they had learned. Thus their account could appear credible to the Consistory and serve as an incentive for an investigation.

Loading...

Loading Preview

Sorry, preview is currently unavailable. You can download the paper by clicking the button above.

References (38)

  1. the abbreviated Czech ordo missae (herein Ordo C), ff. 1v-11r;
  2. unabbreviated Latin ordo missae (herein Ordo A), ff. 11r-29r;
  3. unabbreviated Czech ordo missae (herein Ordo B), ff. 29r-48v;
  4. Czech texts of songs for the graduale; ff. 49r-52v;
  5. Czech prefaces ff. 53r-103r (for the feast of Master Jan Hus on ff. 74v-76v);
  6. Prague KNM III G 3, our article devotes an independent section to it.
  7. Ferdinand Hrejsa, "Benešovská agenda novoutrakvistická" [The Neo-Utraquist Agenda of Benešov], ČMKČ 92 (1918) 57-67, 165-174, 228-237.
  8. Hrejsa, "Benešovská agenda, " 235 n. 1.
  9. "This is the Altar Book with the canon, prefaces and with the Venite [belonging to] the venerable priest Adam, a native of Tábor, and transcribed, for the liturgical needs of one and every priest, by me Václav Čáslavský, from the town of Písek, in the parish of the village Bubovice, A.D. one thousand five hundred eighty-eight. "
  10. Ff. 129v-130v in the manuscript contains only scribes' exercises and abortive entries.
  11. Hrejsa, "Benešovská agenda, " 235 n. 1. With reference to f. 228r, Hrejsa attributes the later dating to the texts on ff. 170r -274r in particular. The note on f. 228r mentions that the fol- lowing text is a Czech translation of a Latin chant of St. Bernard, which was produced and published on 14 September 1607 by priest Jiří Hanuš Lanškrounský. Ff. 131r-169v contain largely Czech texts for vespers. The agenda itself does not end until f. 284v. 12 This task has been assumed by David R. Holeton within the framework of the series Monumenta Liturgica Bohemica [MLB].
  12. Offertorium (is reduced merely to the introductory dialogue) [f. 5r]
  13. Song before the sermon "Let us implore the Holy Spirit, the Faithful Comforter…" [f. 5v]
  14. Prayer before the altar for the sermon [f. 6r] 18. Our Father 19. Introduction to the Gospel [f. 6r-6v]
  15. General confession + Our Father + absolution [ff. 7v-8r]
  16. The "great canon" [weliký kánon] [ff. 9v-12v] 27.1. prayer of intercession 27.2. prayer "Sprinkle me with hyssop…" (Ps 51,9) 27.3. Our Father 27.4. <Institutio [verba]>
  17. Dialogue between the priest and the communicants -testimony of faith + absolution [ff. 13r-14r]
  18. Kolář, Svátostná teologie, 24-26.
  19. Preface 22. Sanctus 23. Canon missae 23.
  20. Protož skrze tuto služebnosti naši [Hanc igitur]
  21. Kterouž to obět. [Quam oblationem] 23.5.
  22. 5.1. Kterýž před tím dnem [Qui pridie]
  23. 5.2. Týmž spůsobem [Simili modo]
  24. Pročež i my, pane, služebníci tvoji pamatujíce [Unde et memores]
  25. 7. Na kteréž to dary [Supra quae]
  26. 8. Pokorně tě prosíme [Supplices te rogamus]
  27. 8.3. Skrze kteréhož tyto všeckny věci [Per quem haec omnia]
  28. Skrze ně+ho a s ním + i v něm + jest tobě, Bohu Otci všemohúcímu, v jedno+tě Du+cha svatého všeliká čest a sláva. [ Through + him and with him + and in him + is to you, O God, Father Almighty, in the uni+ty of the Holy Spirit all the hon- our and glory]
  29. Otče náš [Our Father]
  30. 1. Vysvoboď nás [Liberate us]
  31. Pokoj budiž [Peace be]
  32. 2. Pane Ježíši Kriste, kterýž si řekl apoštolům [O Lord Jesus Christ, who said to the apostles] 26.
  33. 1. Pane Ježíši Kriste, Synu Boha živého, kterýž si z vůle Boha Otce [O Lord Jesus Christ, Son of the living God, who from the will of God the Father] (ante communionem)
  34. 2.1. Chléb nebeský přijmu [I shall receive the heavenly bread]
  35. Preface 22. Sanctus 23. Canon missae 23.1. Te igitur -omitting the pope 23.2. Memento Domine 23.2.1. [Communicantes] -not mentioned 23.3. Hanc igitur oblationem
  36. Per ip+sum, Et cum ip+so, est tibi Deo Pa+tri omnipotenti, in uni+tate, Spiri+tus Sancti omnis honor et gloria; Per omnia secula saeculorum.
  37. Domine JESU CHRISTE Fili Dei vivi, qui ex voluntate Patris (ante communionem)
  38. 2. Corpus tuum Domine Iesu christe 26.2.1. Panem caelestem accipiam