Bibliographie
Archives
BNF = Paris, Bibliothèque Nationale de France.
Primary sources
Andrieu 1931-1961 = M. Andrieu (ed.), Les Ordines Romani du haut moyen Âge, 5 vols, in Spicilegium Sacrum Lovaniense, Études et Documents, 11, 23-24, 28-29, Louvain, "Spicilegium Sacrum Lovaniense" bureaux, 1931-1961, vol. I, repr.1965.
Becker 1885 = J.H. Becker (ed.), Catalogi Bibliothecarum Antiqui, Bonn, apud M. Cohen et filium, 1885.
Chevalier 1900 = U. Chevalier (ed.), Sacramentaire et Martyrologie de l’Abbaye de St-Remi, Paris, Alphonse Picard, 1900.
Deshusses 1971 = J. Deshusses (ed.), Le sacramentaire grégorien: ses principales formes d’après les plus anciens manuscrits, vol. I in Spicilegium Friburgense 16, Freiburg, Éditions Universitaires Fribourg Suisse, 1971.
von Dobschütz 1912 = E. von Dobschütz (ed.), Das Decretum Gelasianum de libris recipiendis et non recipiendis, Leipzig, J. C. Hinrichs, 1912.
Dumas 1981 = A. Dumas (ed.), Liber Sacramentorum Gellonensis, 2 vols, in Corpus Christianorum Series Latina, 159, 159A, Turnhout, Brepols, 1981.
Hanssens 1939 = Amalarius of Metz, Liber Officialis in J.M. Hanssens (ed.), Amalarii Episcopii Opera Liturgica Omnia, vol. 2, Vatican City, Biblioteca apostolica vaticana, 1948 (Studi e Testi, 139).
Martini 1979 = A. Martini (ed.), Il cosiddetto pontificale di Poitiers: Paris, Bibl. de l’Arsenal, cod. 227, Rome, Herder, 1979.
Menard 1642 = H. Menard (ed.), Divi Gregorii papae liber sacramentorum ex missale ms sancti Eligii, notisque et obseruationibus, Paris apud Dionyisum Moreau 1642. Repr. in Patrologia Latina 78, Paris, Garnier, 1849.
Metzger 1914 = M.J. Metzger (ed.), Zwei karolingische Pontifikalien vom Oberrhein, in Freiburger Theologischen Studien 17, Freiburg im Breisgau, Herder, 1914.
MGH Epp. 1892 = Pope Zacharias, Epistola Pippino maiore domus referente, episcopos abbatesque et principes Francorum in MGH Epistolarum III : Epistolae Merowingici et Karolini aevi I, Berlin, Weidmann, 1892, p. 479-487.
MGH Epp. 1925 = Pope Nicholas I, Epistola Radolfo Bituricensi Archepiscopo, in MGH, Epistolarum VI: Karolini Aevi 4, Berlin, Weidmann, 1925, p. 633-636.
PL 1852 = Hincmar of Rheims, De Jure Metropolitano in Patrologia Latina 126, Paris, Garnier, 1852 cols. 198-210.
Richter – Schönfalder 1912 = G. Richter, A. Schönfalder (ed.), Sacramentarium Fuldense saeculi X, in Quellen und Abhandlungen zur Geschichte der Abtei und Diöseze Fulda 9, Fulda, Fuldaer Actiendruckerei, 1912. Reprinted as Henry Bradshaw Society Volume 101, Farnborough, Saint Michael’s Abbey Press, 1980.
Saint-Roch 1987 = P. Saint-Roch (ed.), Liber Sacramentarum Engolismensis, in Corpus Christianorum Series Latin 159C, Turnhout, Brepols, 1987.
Tobler 1874 = Bernardus Monachus Itinerarium, in T. Tobler (ed.), Descriptiones Terrae sanctae Leipzig, Hinrichs, 1874, p. 85-99.
Unterkircher 1962 = F. Unterkircher (ed.), Das Kollektar-Pontifikale des Bischofs Baturich von Regensburg (817-848) (Cod. Vindob. ser.n. 2762), Freiburg, Éditions Universitaires Fribourg Suisse, 1962 (Spicilegium Friburgense, 8).
Secondary studies
Andrieu 1946 = M. Andrieu, L’origine du titre de cardinal dans l’Église romaine, in Miscellanea Giovanni Mercati vol. 5, Vatican City, 1946, p. 113-144.
Andrieu 1930 = M. Andrieu, Règlement d’Angilramne de Metz (768-793) fixant les honoraires de quelques fonctions liturgiques, in Revue des Sciences Religieuses, 10, 1930, p. 349-369.
Andrieu 1925 = M. Andrieu, Les Ordres Mineurs dans le rite romain, in Revue des sciences religieuses, 5-2, 1925, p. 232-274.
Aubert 2013 = E.H. Aubert, When the Roman Liturgy became Frankish: sound, performance and sublation in the eighth and ninth centuries, in Études Grégoriennes 40, 2013, p. 57-160.
Baldovin 1987 = J.F. Baldovin, The urban character of Christian worship,, Rome, 1987 (Orientalia Christiana Analecta, 228).
Barrow 2008 = J. Barrow, The ideas and application of Reform, in J.M.H. Smith, T. Noble (ed.), The Cambridge history of Christianity, III, 600-1100, Cambridge, 2008, p. 345-362.
Bischoff 1981 = B. Bischoff, Mittelalterliche Studien: Ausgewählte Aufsätze zur Schriftkunde und Literaturgeschichte, vol. 3, Stuttgart, 1981.
Bourque 1949-1952 = E. Bourque, Étude sur les sacramentaires romains, 2 vols., Vatican City, 1949-1952 (Studi di Antichità Cristiana).
Claussen 2004 = M.A. Claussen, The Reform of the Frankish church: Chrodegang of Metz and the Regula Canonicorum in the eighth century, Cambridge, 2004.
van Dijk 1969-70 = S.J.P. van Dijk, The medieval Easter vespers of the Roman clergy, in Sacris Erudiri, 19, 1969-70, p. 261-363.
Ellard 1933 = G. Ellard, Ordination anointings in the western church before 1000 AD. Cambridge MA, 1933.
Gamber 1968 = K. Gamber, Codices Liturgici Latini Antiquiores, 2nd ed., Freiburg, 1968.
Gittos 2015 = H. Gittos, Researching the history of rites, in H. Gittos, S. Hamilton (ed.) Understanding medieval liturgy: essays in interpretation, Ashgate, 2015, p. 13-37.
Kelly 1996 = T.F. Kelly, The Exultet in southern Italy, Oxford, 1996.
Klauser 1930 = T. Klauser, Eine stationsliste der Metzer kirche aus dem 8. Jahrhundert Wahrscheinlich ein werk Chrodegang, in Ephemerides Liturgicae, 44, 1930, p. 162-193; reprint, in Gesammelte Arbeiten zur Liturgiegeschichte, kirchengeschichte und Cristlichen Archaologie, Munich, 1974, p. 22-45.
Langlois 1993 = B. Langlois, Le manuscrit W de l’Ordo Romanus XL (édition M. Andrieu), un ordo de la dédicace des églises, est-il un mauvais manuscrit, in Studia Patristica, 26, 1993, p. 47-58.
Leroquais 1937 = V. Leroquais, Les pontificaux manuscrits des bibliothèques publiques de France, 3 vols. Paris, 1937.
Hamilton 2011 = S. Hamilton, The early pontificals: Anglo-Saxon evidence reconsidered from a continental perspective, in D. Rollason, C. Leyser, H. Williams (ed.), England and the continent in the tenth century, Turnhout, 2011, p. 411-428.
Häußling 1973 = A. Häußling, Mönchskonvent und Eucharistiefeier. Eine Studie über die Messe in der abendländischen Klosterliturgie des frühen Mittelalters und zur Geschichte der Meßhäufigkeit, Münster, 1973 (Liturgiewissenschaftliche Quellen und Forschungen, 58).
Hen 2001 = Y. Hen, The royal patronage of liturgy in Frankish Gaul to the death of Charles the Bald (877), London, 2001 (Henry Bradshaw Society, Subsidia 3).
Huglo 2008 = M. Huglo, Notes sur l’origine du ‘Pontifical de Poitiers’ (Paris Bibliotheque de l’Arsenal MS 227), in A. Andrée, E. Kihlman (ed.), Hortus Troparium: Florilegium in Honorem Gunillae Iversen, Stockholm, 2008, p. 176-188.
Jones 2005 = C. Jones, The Chrism Mass in later Anglo-Saxon England, in H. Gittos, B. Bedingfield (ed.), The liturgy of the Anglo-Saxon church, Woodbridge, 2005 (Henry Bradshaw Society, Subsidia, 5), p. 105-142.
Kay 2007 = R. Kay, Pontificalia: a repertory of Latin manuscript pontificals and benedictionals, 2007, retrieved on 25/02/2019, https://kuscholarworks.ku.edu/bitstream/handle/1808/4406/PONTIFICALIA.pdf;jsessionid=79575CD51CCFE94A0F89EB45FCEDEAE2?sequence=3.
Kaczynski 1988 = B. Kaczynski, Greek in the Carolingian Age: the St Gall manuscripts, Cambridge MA, 1988.
Martimort 1991 = A.-G. Martimort, Les Ordines, les ordinaries et les cérémoniaux, Turnhout, 1991 (Typologie des sources du Moyen Âge, 56).
McKitterick 1997 = R. McKitterick, Unity and diversity in the Carolingian church, in R.N. Swanson (ed.), Unity and diversity in the church, Cambridge MA, 1997 (Studies in Church History, 32), p. 59-82.
Palazzo 2014 = É. Palazzo, Le livre liturgique et son pouvoir d’incarnation de la liturgie des églises locales, in Chiesi locali e chiesi regionali. Settimane di studio del centro italiano di studio sull’alto medioevo, 61, Spoleto, 2014, p. 807-827.
Palazzo 1993 = E. Palazzo, Histoire des livres liturgiques. Le Moyen Âge, des origines au XIIIe siècle, Paris, 1993.
Parkes 2015 = H. Parkes, The making of liturgy in the Ottonian church: books, music, and ritual in Mainz, 950-1050, Cambridge, 2015.
Parkes 2015a = H. Parkes, Questioning the authority of Vogel and Elze’s Pontifical romano-germanique, in H. Gittos and S. Hamilton, Understanding medieval liturgy: essays in interpretation, Ashgate, 2015, p. 75-103.
Rasmussen 1998 = N.K. Rasmussen, Les pontificaux du haut Moyen Âge. Genèse du Livre de l’évêque, in Spicilegium Sacrum Louvaniense, Leuven, 1998 (Études et documents, 49).
Rasmussen 1987 = N.K. Rasmussen, Célébration épiscopale et célébration presbytérale : un essai de typologie, in Segni e riti nella Chiesa altomedievale occidentale, Settimane di studio del Centro italiano di studi sull’alto Medioevo, 33, Spoleto, 1987, p. 581-603.
Rasmussen 1976 = N.K. Rasmussen, Unité et diversité des pontificaux latins aux VIIIe, IXe, et Xe siècles, in Liturgie de l’Église particulière et liturgie de l’Église universelle. Conférences Saint-Serge, XXIIe Semaine d’études liturgiques, Paris, 30 juin-3 juillet 1975, Rome, 1976, p. 393-410.
Rankin 2016 = S. Rankin, Carolingian liturgical books: problems of categorization, in Gazette du Livre Médiéval, 62, 2016, p. 21-33.
Reynolds 1983 = R. Reynolds, Image and text: the liturgy of clerical ordination in art, in Gesta, 22, 1983, p. 27-38.
Vogel 1986 = C. Vogel, Medieval liturgy: an introduction to the sources, translated by W. Storey and N.K. Rasmussen, Washington DC, 1986.
Vogel 1979 = C. Vogel, Les motifs de la romanisation du culte sous Pépin le Bref (751/768) et Charlemagne (774/814), in Atti del XVIII Convegno di Studi sulla spiritualità medievale, Perugia, 1979 p. 15-41.
de Vregille 1981 = B. de Vregille, Hugues des Salins, archévêque de Besançon(1031-1066), Besançon, 1981.
Waitz 1895 = G. Waitz, Obedienzerklärungen Burgundischer und Französischer Bischöfe, in Neues Archiv der Gesellschaft für Ältere Deutsche Geschichtskunde zur Beförderung einer Gesamtausgabe der Quellenschriften deutscher Geschichten des Mittelalters, 3, 1895, p. 195-202.
Wilmart 1924 = A. Wilmart, Notice du “Pontifical de Poitiers” (Paris, Bibliothèque de l’Arsenal 227), in Jahrbuch für Liturgiewissenschaft, 4, 1924, p. 41-81.
Westwell 2018 = A. Westwell, The Ordines of Vat. lat. 7701 and the liturgical culture of Carolingian Chieti, in Papers of the British School at Rome, 86, 2018, p. 127-52.
Westwell 2019 = A. Westwell, The Ordines Romani and the Carolingian choreography of a liturgical route to Rome, in Acta ad archaeologiam et artium historiam pertinentia, 31, 2019, p. 63-79.
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Notes
Leroquais 1937; Rasmussen 1976; Gamber 1968 vol. II, p. 559-566; Kay 2007.
Phrasing is used throughout Andrieu 1931-1961, e.g. vol. II 1948, p. 370 or vol. IV 1956 p. 164: “pontificaux rudimentaires”; Vogel 1986, p. 226-229; Rasmussen 1998, p. 32 “pontificaux primitifs”; Rankin 2016 for the problems.
For example, in the 903 Passau library catalogue quoted by Leroquais vol.I 1937, p. iv, an identifiable pontifical manuscript is called liber sacramentorum, the title proper to the sacramentary! Can we easily distinguish these genres where medieval cataloguers seemingly did not? Original in Becker 1885, p. 61; The same title is given to another ‘pontifical’ in the 1036 dedication of Dijon Bibliothèque Municipale 122, fol.2v: “DATUS EST HIC SACRAMENTORUM LIBER SANCTO MARTYRI BENIGNO, DIVIONENSIS AECCLESIAE”.
Andrieu 1931-1961 vol. I, 1965, p. 494-545; Challenged in Parkes 2015, p. 183-211; Parkes 2015a.
Andrieu 1931-1961 vol. I 1965 p. 476-481, vol. II, p. 491: “les unes étaient des pontificaux encore rudimentaires, les autres de petites Sommes théologico-liturgiques, destinées à l'instruction des clercs”or vol.IV 1956, p. 312: “les uns sont de petits pontificaux remontant au début du IXe siècle, tandis que les autres appartiennent au genre des recueils didactiques constitués pour l'instruction des clercs”, p. 355 “pontificaux rudimentaires, vrais livres d'Église (FRT) et des ouvrages de bibliothèque destinés à l'étude”; the same caution applies more broadly to the distinction drawn by Palazzo 1993, p. 186 between “livres liturgique”(for actual use) and “livres de la liturgie” (for setting up the performance).
Leroquais 1937 vol. I, p. xiv-xxviii; Bourque 1949-1952, vol. II, 1958, p. 511-519.
E.g. the Sacramentary of Gellone, 770-780 (Paris BNF Lat 12048) Dumas 1981, vol. I, p. 347-485; vol. II p. xxxii; Ordines and prayers are fully integrated for example in the c.850 Gregorian Sacramentary of St Eloi from Corbie (Paris BNF lat. 12051), edited by Hugo Menard, Menard (ed.) 1642; Gamber 1968 vol. II, p. 409-410.
Martimort 1991; Parkes 2015, p. 12, 219.
Examples include the “Kollektar-Pontifikale” supposedly of Baturich of Regensburg, (Vienna Österreichische Nationalbibliothek cod.ser.n. 2762, Gamber 1968 vol. II, p. 561) the “Sakramentar-Pontifikale” of Wolfgang of Regensburg (Verona Biblioteca Capitolare LXXXVII, Gamber 1968, vol. II, p. 418) and the Sacramentary-Pontifical of Hugh the Great of Nevers (Paris BNF lat. 17333, Gamber 1968, vol.II, p. 565).
Rasmussen 1998.
Rasmussen 1987; e.g. ordo romanus manuscripts were not true ‘pontificals’ Rasmussen 1976, p. 398.
Rasmussen 1998, p. 453: “Le document liturgique dont il est ici question est un document qui sert exclusivement à l’accomplissement d’un ou du plusiers rites liturgiques réservés d’un évêque” (emphasis mine); For example, Rasmussen 1998, p. 398-399 was confused why a ‘pontifical’ for a regular bishop would offer the ordo for a council that could only be called by a metropolitan bishop. But council texts are very common in ordinary pontificals, along with rituals like coronation which a bishop would realistically rarely perform, or papal ordinations entirely barred to him, see below. The practical performance of such rituals from the book was clearly not their only function. See Westwell 2018, p. 143.
Hen 2001, p. 14; Jones 2005; Hamilton, 2011; Gittos 2015.
Digitized at: http://www.bl.uk/manuscripts/Viewer.aspx?ref=add_ms_15222_fs001r; Described in Andrieu, 1931-1961 vol. I, 1965, p. 142-144.
Bourque 1949-1952 vol. II 1958, p. 358, no. 472: among “premiers essais de pontificale”.
Andrieu 1931-1961 vol. I, 1965, p. 467-470; sometimes this is called Pippin’s Collection or imagined to have been compiled by Alcuin in an indulgence to the narrative of ‘official’ liturgical change, Bourque 1949-1952 vol.II 1958 p. 143, n. 22; Hen, 2011, p. 62.
Various revisions to Andrieu’s initial claims have shown substantial Frankish editing of Ordo 27 (van Dijk 1993), Ordo 42 (Langlois 1969-70) and Ordo 11 (Aubert 2013).
Andrieu’s ‘Collection B’ also called (even more misleadingly) the ‘Gallican Collection’ Andrieu 1931-1961 vol.I 1965, p. 471-476; and Wolfenbüttel Weissembourg 91 Andrieu 1931-1961 vol. I 1965, p. 488-490: ‘embryon de pontifical’.
Leroquais 1937 vol. I p. xx; Bourque 1949-1952, vol. II 1958, p. 512.
Andrieu 1931-1961 vol.I, 1965, p. 473: “une pièce de bibliotheque”.
These are edited in Waitz 1895, p. 196-198.
‘Over the holy altar with my own I hand I sign’.
Kay 2007, p. 63: “Probably given to Hugh de Salins, abp Besançon 1031-1066 by his consecrator, Bruno, bp Toul.”; de Vregille 1981 p. 340-341 discusses the manuscript’s connection to Hugh but does not make this claim.
Waitz 1895, p. 196: in prasentia domni Hugonis archiepiscopi and in prasentia domni Guidonis Viennensis archiepiscopi.
They include the nunneries of Fauverney (Faverniacensis) and Château-Chinon (Castrum Carnionis), the foundation of Baume-les-Dames (Palmensis) for canonesses, and the monastery of Lure (Lutrensis).
Edited in Andrieu 1931-1961, vol. IV 1956, p. 33-46.
Andrieu 1931-1961, vol. IV 1956, p. 33: “In the name of the Lord, how lectors are ordained in the holy Roman Church”.
Andrieu 1931-1961, vol. IV 1956, p. 34: Apostolicus taliter eum benedicit, quia pontifex maximus est et auctoritatis sedis apostolicae.
Andrieu 1931-1961, vol. IV 1956, p. 34: “But other bishops from diverse provinces should give a blessing to him like this, on the day and time that they choose, having placed a hand over his head”.
Andrieu 1931-1961, vol. IV 1956, p. 35: “By our bishops he is consecrated thus”.
Dumas (ed.) 1981, p. 383; Metzger (ed.) 1914, p. 7* from the Pontifical of Basel, Freiburg in Breisgau Universitätsbibliothek MS 363 (1 or 2/4 9th century).
Andrieu 1931-1961, vol. IV 1956, p. 34-35: Et numquam est ausus postea quoquam absque chrysma pergere, ut, ubicumque ad pontificem se iuncxerit et ipse aliquam confirmationem facere voluerit, semper paratus sit ad ministerium suum explendum.
The subdeacon (Andrieu 1931-61, vol. IV 1956, p. 35-36) is performed by the domnus apostolicus according to the pattern of Ordo Romanus 34, but the prayer Domine sancte, pater omnipotens, aeterne Deus is the Frankish prayer rather than Ordo Romanus 34’s text. An observation on the correct times to ordain the various grades follows, again with reference to the apostolic see (appealing to the authority of Rome from afar, surely suggesting a Frankish author): Subdiaconum vero vel ceteros gradus inferiores consuetudinem habet sedes apostolica consecrandos die dominico vel ceteris festivitatibus preclaris, in quibus pontifici conplacuerit vel quo tempore ipse missarum sollemnia agere voluerit. Nam presbiterum et diaconum nullatenus consecrat nisi in quattuor tempora, ordine quo inscribendum est ulterius; the deacon’s ordination is set ad sanctum petrum, but this text is based on the Gelasian Sacramentary, in rubrics not of Roman origin.
Andrieu 1931-1961, vol. IV 1956, p. 38: “But when other bishops consecrate a priest, two or three other cardinal priests standing around should place their hands over the head of he who is consecrated”.
Andrieu 1931-1961, vol. IV 1956, p. 40: Hic ordo in cardonalibus presbiteris vel diaconibus agitur. In forensibus autem nec dalmatica induitur, nisi tantum benedictione percepta pergit via sua. Similiter presbitero benedictionem illi dat et orarium. et manus consecrat, et exiit quo iturus est. Ut autem venerint ad communicandum, si cardonalis presbiter fuerit aut diaconus, ascendunt ad sedem eucharistiam de manu pontificis accipiendum et communicant sùper altare, iuxta morem. Forenses vero presbiteri vel diaconi nec ad sedem accedunt ad communionem percipiendum, nec super altare communicant. Et quomodo potest fieri ut super illud altare communicent, ubi licentiam non habent ministrare nec corpus domini consecrare. Formatam vero nullatenus accipiant presbiteri episcoporum.
Pope Zacharias himself calls the urban clergy cardinals in his 747 letter to Pippin, distinguishing them thus from country clergy: MGH Epp. 1892, p. 479-87, at p. 480: simili modo et presbiteri cardinales, and p. 481: Quartum capitulum de presbiteris agrorum, quam obendienciam debet exhibere episcopis et presbiteris cardinalibus; It appears that central episcopal (metropolitan?) churches were understood as cardinal and their priests thus also merited this title: in Hincmar of Rheims De jure metropolitani, PL 1852, col. 201: ‘sede cardonali’; Use of the title was restricted to Rome only in 1567 by Pope Pius V; On the Roman cardinals Andrieu 1946.
I consulted a facsimile at the Courtauld Institute’s Conway Library, e.g. in the Episcopal ordination, fol. 63r: Veniens electus cum suis ad urbem decanus archidiaconus et clerici ciuitatis illius cuius est ordinandus episcopus loquantur cum cardinali archidiacono et cancellario; on this manuscript de Vregille 1981, p. 325-327.
Ordo Romanus 37B, in a number of other ‘pontificals’ from the ninth century carries a short excerpt on the cardinalate likely for the same reason, Andrieu 1931-1961, vol. IV 1956, p.250: tunc sacri ordines in aecclesia romana de eis qui dicuntur cardinales tradi consuerunt.
Andrieu 1931-1961, vol. IV 1956, p. 45: Hac aexpleta, consecrat ei manus si nondum habuit consecratas, ordine quo supra prefiximus; Ellard 1933, p. 75-76.
Andrieu 1931-1961, vol. IV 1956, p. 44: “The archdeacon places the closed book of the four gospels over his back and between his shoulders. But when the Pope is himself consecrated, that book of gospels is put upon him open. And when the Pope blesses a bishop, he does so only by himself, placing a hand over his head. But for all other bishops, the bishop cannot be blessed except by three others, one who gives the blessing, and the other two who put their hands over the head of he who is blessed”.
In Ivrea of this time this was not obeyed, as can be seen in the image from Bishop Warmund’s sacramentary (Ivrea Biblioteca Capitolare, LXXXVI, fol. 8r), where the book is open on the ordinand’s back. I disagree with Reynolds 1983, p. 31 (who based this on his understanding of the “official” and unquestioned status of Ordo Romanus 35 that is only known from Add.15222 and likely not known in Ivrea) that this should depict Pope Sylvester’s ordination because only Popes were ordained this way; more logical is that, where Besançon had limited the open book to the Pope alone, Ivrea actively imitated him. Both were diverse ways of engaging with the relation of the individual bishop to the Pope.
E.g. Andrieu’s Ordo Romanus 40 is a widespread description of papal ordination found in numerous pontificals from the ninth century onwards, Andrieu 1931-1961, vol. IV 1956, p. 290-308; Rasmussen 1998, p. 481-482 also struggled how to fit papal ordination texts into his conception of the ‘pontifical’.
Andrieu 1925.
Wolfenbüttel Weissembourg 91 described in Andrieu 1931-1961, vol. I 1965, p. 453-438, and on the compiling method, Andrieu 1931-1961, vol. III 1951, p. 538 but his edition of Ordo 34 largely fails to give a true representation of this manuscript; Worms location by Bischoff 1981, p. 93, also Westwell 2020, p. 69-70; Vienna ser.n. 2762, edited in Unterkircher 1962.
Unterkircher 1962, p. 103-104.
von Dobschütz, 1912; the same text is also found in Wolfenbüttel Weissembourg 91, also before Ordo Romanus 13A.
“An Edict which the Pontiff gives to the Bishop whom he blesses”; Edited in Andrieu 1931-1961, vol. IV 1956, p. 47-57.
“By the judgement and command of our Lord, N., the most excellent king, with the cooperation of Christ, we consecrate you Bishop”.
One might speak of an “incarnation” of the local Church, as in Palazzo 2014; on another pontifical manuscript that embodies the Church of Chieti’s connections to broader Europe, Westwell, 2018.
Edited by Andrieu 1930, p. 349-369.
Digitized at: https://gallica.bnf.fr/ark:/12148/btv1b55005681f.r=pontifical%20poitiers?rk=85837;2.
The date relies on several factors: a reference to Pope Nicholas’ letter to Rodulf of Bourges from 864, a litany invocation of St Maurus (fol. 208r) whose cult spreads from 863, references to a king rather than an emperor in the litanies (fol. 201v, 208v, 215r) and Exultet, while Bischoff’s most recent palaeographical analysis indicated a similar date, in the latter third of the ninth century, Martini 1979, p. 50*-53*.
As shown, e.g. by invocations for the Abbas in the litany, Martini 1979, p. 223: Ut ill. abbatem et cunctam congregationem sancti ill. in tuo apostolico servitio conservare digneris and p. 245: ut ill. abbatem conseruare digneris.
Martini 1979, p. 245: Ut congregationem Sancti Petri in tuo apto servitio conservare digneris; Martini 1979, p. 46*-62*; Huglo 2008.
Saints include Denys, Rusticus, Eleutherius, Geneviève, Marcellus Bishop of Paris, Germain, Vincent of Zaragoza who was the first patron of Saint-Germain, the martyrs George and Natalia of Cordoba (d.854), Samson of Dol in Brittany whose relics came to Paris, Cucufat of Barcelona whose head was in Saint Denis and Clodoald. Not yet noticed or given in Martini’s edition, two litanies have only Saint Mary and Saint Stephen in capitals (fols. 208r, 214r), Stephen was patron saint of Paris Cathedral at the time.
Martini 1979, p. 61* n. 76: “L’unico codice che presenta qualche vaga somiglianza nella scrittura con il nostro e il ms. Paris Seinte-Genevieve 111, probabilmente di St-Denis”; On Greek in Latin liturgical manuscripts Kaczynski 1988, p. 100-105.
Drawing from Wilmart 1924; Martini 1979.
Fulda MS in Richter – Schönfalder 1912; Tours sacramentaries are Paris BNF lat. 9430 and Tours Bibliothèque Municipale 184; the Gelasian employed might have been something like the lost Sacramentary of St Remi partially edited by Chevalier 1900 p. 305-307, but also numerous similarities to the example of Angoulême (Paris BNF lat. 816), edited by Saint-Roch 1987.
Rasmussen 1998, p. 423 is very terse.
E.g, Martini 1979 p. 214: Quod aliter agitur si episcopus adest, atque aliter si deest, p. 217: Ubi uero episcopus non est…
Martini 1979, p. 312-322, entitled: FIDES CATHOLICA CONTINENS CREDULITATEM UERAE ET APOSTOLICAE ATQUE UNIUERSALIS ECCLESIAE FIDEI TAM DE PATRIS ET FILII ET SPIRITUS SANCTI DIUINITATE, QUAM DE DOMINI ET SALUATORIS NOSTRI IESU CHRISTI INCARNATIONE; NEC NON ET DE CETERIS ECCLESIASTICAE SANCTIONIS DEFINITIONIBUS, QUIBUS UNIUERSITATI CREDENTIUM IUXTA APOSTOLICAM DOCTRINAM APOSTOLICORUMQUE UIRORUM TRADITIONEM ATQUE CANONUM PROMULGATIONEM . INUICITISSIMA CONTRA DIABOLICUM CUNCTARUMQUE HERESEON PRAUITATEM, PREFERUNTUR ARMA. QUORUM DOGMATUM UERA CREDULITAS CUM BONORUM OPERUM EXSECUTIONE REMUNERATUR A DEO IN HOMINIBUS IUSTIS SEMPITERNA BEATITUDINE IN UITA ETERNA QUAE EST COGNITIO IPSIUS PER IESUM CHRISTUM DOMINUM NOSTRUM; each word of this long title is marked out, suggesting recitation.
Martini 1979, p. 215: “But if the readings are to be recited according to Gelasius, after the blessing of the candle, before the first reading is read, In principio creavit deus, then this prayer is said by the priest: Deus qui diuitias misericordiae tuae. But if this is not said according to Gregory, this prayer is not said”.
Deshusses 1971, p. 183.
Bourque vol. II, 1958, p. 92-101; Vogel 1979.
McKitterick 1997. Hen 2011.
Vogel, 1986, p. 92-102.
As noticed by Bischoff in Martini, 1979, p. 39*-40*, the first three quires (fols.1-23) including the ordination ritual were actually copied later, in repairs made to the manuscript at the beginning of the 10th century, paleographically closer to Reims. It is possible that, while repairing the damaged penance rituals, this later scribe added ordination texts that were originally absent, to make the pontifical look more like other manuscripts of the type? Is this why the ordinations are so much less developed?
For the Roman Stations, Baldovin 1987, p. 109-66.
Martini 1979, p. 190: “This Friday, which is Good Friday, the station is at Suxurio, which is in the Jerusalem Basilica”; Suxurio is a corruption of Sessorianus found in later seventh-century comes from Rome.
Martini 1979, p. 258: “This most Holy Saturday night, the station is at Saint John at the Lateran”.
Martini 1979, p. 264: “The Holy Sunday of Easter, the station ‘in principio’ which is at the basilica of the Holy Mother of God which by the honorary title praesipio (of the crib) is raised to the heights of fame”.
Martini 1979, p. 300, 307: “On this day the station is at Saint John at the Lateran, in the basilica which is called Constantiniana”; name of the Lateran given in the Liber Pontificalis, for example.
Martini 1979, p. 161: Qua expleta, pontifex cum eclesiastico ordine pergit ad ecclesiam, ad quam secundum morem convenient populi ad stationem celebrandae missae, p.163 Hac missa expleta, pergunt ad stationem secundam, ubi missa chrismalis a pontifice ordine suo celebranda est, p. 166 Sane obsevandum est, ut in his tribus stationibus, quae hac die peragendae sunt, taliter processiones ordinentur, ut in prima tres quidem dyaconi cum suibecto sibi ordine et numero induti dalmaticis cum episcopo procedant; in secunda autem quinque; in tertia autem septem.
Martini 1979, p. 165: “At the great church where the station is celebrated which in that Apostolic See is done in Saint John at the Lateran, but in other cities and monasteries is done in whichever place there is for opportunity and suitableness”.
Häußling, 1973, p. 189-212.
Ordo Romanus 1 which is found in Add.15222 and in many other pontifical manuscripts narrates the spectacle of a Roman stational mass (Andrieu 1931-1961, vol. II 1948 p.3-108), while Angilram’s decree also gives details of how stations were performed in Metz over Lent and Holy Week, for which Klauser 1930; Claussen 2004, p. 276-289.
Martini 1979, p. 218: “But the Roman Church customarily performs the custom of the blessing of wax”.
Martini 1979, p. 218: Et sicut fidelium relatione traditur, multa sanitatum genera per adhibitionem ipsius cerae efficiuntur, etiam sicut dicunt mortuorum reuscitatio.
Martini 1979, p. 219: “But the use of the blessing of the Paschal candles has come down to the church, as it was redacted by Blessed Augustine, who while writing this blessing was rebuked by Saint Jerome as to why he had inserted Virgilian words therein. And it was emended thus then by the same Blessed Jerome, and now it is sung in churches”.
Kelly 1996, p. 50-53.
Martini, 1979, p. 139: “Now on this day the Gloria Patri is not sung in the antiphon ad introitum, but the versus ad repetendum is said. Still, the Gloria is sung, if a bishop is present, according to the decree of Pope Nicholas. For this holy pontiff having been asked by Radulf of Bourges whether this was suitable, by the apostolic authority of the blessed Peter and his irrefutable sanction, he permitted it only to be done by metropolitan bishops”.
MGH Epp 1925, p. 632-636.
Martini 1979, p. 215: “When this is finished, at once two candles are lit, each the height of a man, from the Paschal Candle, and each is held, one on either side, by two notaries, on the right side and the left ; and indeed the left one has in it the impression from its notary, of the angel sitting at his head : the left one from him has the angel sitting at his feet ; they are both in the type of the two angels sitting together in the tomb of the Lord are carried illuminated before the Gospel, on this Sunday until the deposition of the white robes” (this is referring to Sunday in Albis-the Easter Octave).
Hanssens 1939.
In his Liber Officialis, 1;20;2 Hanssens 1939, p. 121: Diximus cereum consecratum Christi humanitatem designare…Sit cereus consecratus in Christi persona.
E.g. Liber Officialis 3;21;9 Hanssens 1939, p. 326-327: Ymnus sequens, qui additus est primaevo ymno, a Sixto papa additus est, ut in Gestis pontificalibus legitur. Ita enim scriptum est: “Hic constituit ut intra actionem sacerdos incipiens populo ymnum decantaret: Sanctus, Sanctus, Sanctus, Dominus Deo Sabaoth”.
E.g. for the Paschal blessing, he presents the Roman and non-Roman uses, while making it clear that the latter was still sanctioned by a Pope (the attribution coming from the Liber Pontificalis) just as the Pontifical of Paris appealed to Augustine and Jerome: Liber Officialis I;17-18, in 18;1 Hanssens 1939, p. 111: Romanis ita agentibus, nobis praeceptum est a papa Zosimo benedicere cereum (nobis being the Franks once again).
Martini 1979, p. 214: “in the type of the column provided in order to lead the people fleeing out of Egypt”; Amalarius has the same interpretation of it, Liber Officialis 1.18 1-2 Hanssens 1939 p. 111: Unanimitatem significationis vult habere cereus iste cum columna ignis quae inluminabat populum Israhel in nocte…Columna illa Christum praefigurabat.
Martini 1979, p. 219: Omni autem sollicitudine procuretur ut Gloria in excelsis Deo ea nocte ante non incipiatur quam stella appareat in caelo…Et facto interuello secundum congruentiam temporis, laetania terna ad introitum ita inchoetur, ut eadem finita, secundum quod statutum est ab apostolis iuxta euangelicam auctoritatem, stella in caelo apparente, Glora in excelsis Deo incipiatur. Ea scilicet ratione, ne populi ante medium noctis ab ecclesia dimittantur’; The litany itself is found, Martini 1979, p. 242-245, and the instruction, p. 245: Inluminatur ecclesia…Sequitur Gloria in excelsis deo.
Wilmart 1924, p. 71; Liber Officialis I;16;3, Hanssens, 1939 p. 109.
Bernardus Monachus mentions the same event in his Itinerary (c. 870), Tobler 1874, p. 92: veniente angelo, lumen in lampadibus accenditur, quae pendent super praedictum sepulchrum.
Martini 1979 p. 219: “If indeed the tradition is apostolic, then in the middle of the night on the vigil of this most holy night the Lord is to come for judgement, according to what he said in the Gospel: “But in the middle of the night a shout rings out: the bridegroom cometh” (Matthew: 25, 6). In any case, it was related by the testimony of reliable people, who in our time have come from Jerusalem, that, according to authority and tradition, the faithful people over there, having been so instructed, gather on the Saturday of the Easter Vigils in the Church as if to wait for the Lord and as if to be prepared for his judgement. With all devotion and most intent care, they wait with silence and fear the hour designated by the Gospel. And the clerics, passing this night with their pontiff, await the foretold hour with terror and devotion. No sooner than they enter for the masses, is one of the lamps in the sepulchre of the Lord lit by angelic ministration”.
For example, the Paris manuscript repeats a much older interpretation of the sevenfold scrutinies as gifts of the Holy Spirit (Martini 1979, p. 70-71: usque sabbatum sanctum, septem scrutinia peraguntur, secundum formam donorum spiritus sancti) first given in the Sacramentary of Gellone’s baptismal order, which was written decades before Amalarius, Dumas 1981, p. 73; or in Martini, 1979, p. 219: Numerus uero laetaniarum iuxta numerum personarum uiuificae trinitatis in mysterio ea nocte agitur.
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