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Published online by Cambridge University Press: 25 March 2011
In 1950 the late Professor Ratcliff published in the first two numbers of this Journal an article entitled ‘The Sanctus and the Pattern of the Early Anaphora’. In it he argued that the recitation of the Sanctus formed the climax and doxology of the primitive Eucharistic Prayer. At the end of the article he wrote, ‘Why, if the pattern of the ancient Anaphora ever conformed with the reconstruction proposed here, was the pattern abandoned? The surviving literature, and not least the historic liturgies, either supply the answers or offer evidence which suggests them. A consideration of the questions and answers, however, must be reserved for a future article’.
page 211 note 1 Biblical and Patristic Studies in memory of Robert Pierce Casey, ed. Birdsall, J. H. and Thompson, R. W., Freiburg-im-Breisgau 1963, 235–49.Google Scholar
page 211 note 2 Cf. also ‘The Old Syrian Baptismal Tradition and its Resettlement under the Influence of Jerusalem in the Fourth Century’, Studies in Church History, ii, ed. Cuming, G. J., London 1965, 19–37.Google Scholar
page 211 note 3 ‘The Institution Narrative of the Roman Canon Missae: its beginnings and early background’, Studia Patristica, ii, ed. Aland, K. and Cross, F. L., Berlin 1957, 64–82.Google Scholar
page 213 note 1 Andrieu, M., Les Ordines Romani du haul moyen-âge, Louvain 1948, ii. 297–8.Google Scholar
page 213 note 2 Ibid., 301 f.
page 213 note 3 Mohlberg, L. C., Eizenhöfer, L. and Siffrin, P., Sacramentarium Gelasianum (Rerum Ecclesiasticarum Documenta, series maior, Fontes iv), Rome 1960, no. 459.Google Scholar
page 213 note 4 P.L., lxix. 18 C.
page 214 note 1 Mohlberg, L. C., Eizenhöfer, L. and Siffrin, P., SacramentariumVeronense (Rerum Ecclesiasticarum Documents, series maior, Fontes i), Rome 1956Google Scholar, nos. 178, 186, 204 and 224. For a classification of the collection and for discussion of its dating, see ibid., lxiv–lxxxv.
page 214 note 2 Formerly, in cases of ‘occurrence’, i.e., of the coincidence of a temporal feast with a saint's anniversary, both commemorations were observed, the temporal taking first place.
page 214 note 3 The Bobbio Missal (Henry Bradshaw Society, liii), 1917, fol. 12.
page 214 note 4 The Stowe Missal (Henry Bradshaw Society, xxxi), 1906, fol. 23v.
page 214 note 5 For the original connexion of Communicantes, see Eizenhöfer, L., ‘Te igitur und Communicantes im römischen Messkanon’, Sacris Erudiri, viii (1956), 14–75CrossRefGoogle Scholar; see also the Nota by A. P., , ‘Questiones de “Communicantes”’, Ephemerides Liturgicae, lxviii (1954), 155Google Scholar f. It may be remarked that in the Latin tradition, the usage of commemorating the martyrs at Mass is older than the time of St. Augustine, to whose testimony A.P. refers. St. Cyprian, writing of the confessors who, dying in prison, have attained the ‘martyris gloria’, directs that their death-days shall be noted like those of the martyrs, and states his intention of celebrating ‘Oblationes et sacrificia ob commemorationes eorum’ (Ep, xii). There is every probability in favour of the sanctoral clause being an older feature of the Roman Canon than the temporal clauses.
page 215 note 1 See Kennedy, V. L., C.S.B., The Saints of the Canon of the Mass, (Studi di Antichita Cristiana pubblicati per cura del Pontificio Istituto di Archeologia Cristiana, xiv), Rome 1938, 189–99.Google Scholar
page 215 note 2 See Jungmann, J. A., S.J., Missarum Sollemnia, Vienna 1948, ii. 215.Google Scholar
page 215 note 3 It must be noted that the group of MSS. classified as Ordo Romanus VII is the only one to preserve the clause, ‘et diem natalicii.… celebrantes’. That the clause is genuinely ‘Roman of Rome’, however, is indicated not only by Vigilius's reference, but also by the text of Communicantes prescribed by pope Gregory III (A.D. 731–41) for use in an oratory which he had founded in St. Peter's and which housed an abundance of saints' relics. The text runs, ‘sed et diem natalicium celebrantes sanctorum tuorum martyrum ac confessorum, perfectorum iustorum, quorum solemnitas hodie in conspectu gloriae tuae celebratur’; see Duchesne, L., Le Liber Pontificalis, Paris 1886, i. 422.Google Scholar
page 216 note 1 See Kennedy, op. cit., 93.
page 216 note 2 For the inscription see F. Cabrol. and H. Leclercq, Dictionnaire d'archiologie chritieme et de liturgie, art. ‘Marie-Majeure (Sainte)’, x. 2, 2093 f.
page 216 note 3 Sacramentariwn Veronense, nos. 1239–72.
page 216 note 4 Ibid., no. 234.
page 216 note 5 See Hefele, C. J.-Leclercq, H., Histoire des Conciles, Paris 1909, iii. 1, 115 f.Google Scholar
page 216 note 6 Ibid., 49.
page 217 note 1 De Sacramentis, iv. iv. 14.
page 217 note 2 The Bobbio Missal, no. 4.
page 218 note 1 l'Ordinaire de la Messe, Paris—Louvain 1953, 75, n. 9.Google Scholar
page 218 note 2 Ratcliff, E. C.; ‘Christian Worship and Liturgy’, The Study of Theology, ed. Kirk, K. E., London 1939, 443.Google Scholar
page 218 note 3 Cf. Ambrose, De Sacramentis, iv. v. 21.
page 218 note 4 Capelle, , Travaux Liturgiques, ii, Louvain 1962, 236–47.Google Scholar
page 218 note 5 P.L., xx. 553.
page 219 note 1 Sacramentarium Veronense, nos. 1012, 1107, 1140.
page 219 note 2 Sacramentarium Gelasianum, nos. 707, 713, 781, 795, 1447, 1660.
page 219 note 3 Cyrille Vogel, Introduction aux Sources de l'Histoire du Culte Chrétien au Moyen Âge, Spoleto n.d. For Leonianum (Veronense), 32; for Gelasianum, 53–5.
page 219 note 4 Bede, Hist. Eccl., ii. 1 (P.L., xcv. 80).
page 219 note 5 Sacramentarium Veronense, no. 1140; Gelasianum, nos. 1631, 1646, 1660, 1664, 1669.
page 219 note 6 Andrieu, M., ‘L'Insertion du Memento des Morts au Canon Romaine’, Revue des Sciences Religieuses, i (1921), 151–4CrossRefGoogle Scholar; Botte, B., Le Canon de la messe Romaine, Louvain 1935, 67–9Google Scholar; B. Capelle, Travaux Liturgiques, ii, 255–7.
page 219 note 7 Bishop, E., Liturgica Historica, Oxford 1918, 96–103Google Scholar, 109–15; Willis, G. G., Essays in Early Roman Liturgy, London 1964, 131–2.Google Scholar
page 220 note 1 Cf. Brightman, F. E., Liturgies Eastern and Western, Oxford 1896, i. 332–6.Google Scholar
page 220 note 2 B. Botte, op. cit., 68.
page 220 note 3 E. C. Ratclifif, The Study of Theology, 441.
page 220 note 4 Schuster, I., Liber Sacramentorum, English trans., London 1924, i. 273–4Google Scholar; B. Botte, op. cit., 59.
page 220 note 5 Sacramentariurn Veronense, no. 283.
page 220 note 6 Sacramentariurn Gelasianum, no. 195–7. See also Andrieu, M., Les Ordines Romani du haut moyen âge, ii, Louvain 1948, 425–6.Google Scholar
page 221 note 1 Cf. Bishop, E., ‘Silent recitations in the Mass of the faithful’, The Liturgical Homilies of Narsai, ed. Connolly, R. H., Cambridge 1909, 121–6.Google Scholar
page 221 note 2 Cf. B. Botte, op. cit., 59: ‘C’est là une simple hypothèse que je soumets au jugement des spécialistes'.
page 221 note 3 iv. vi. 27.
page 221 note 4 E.g. Justin, Dialogue, 117.
page 221 note 5 Mai. i. 11.
page 221 note 6 LXX Isaiah ix. 6.
page 221 note 7 Botte, B., ‘L ‘ange du sacrifice’, Cours et conférences des Semaines Liturgiques, vii, Louvain 1929, 209–21Google Scholar; ‘L'ange du sacrifice et I'epiclèse de la messe Romaine au moyen âge’, Recherches de Theologie ancienne et médiévale, i (1929), 285–308.Google Scholar
page 221 note 8 I Apology, 63.
page 221 note 9 Ap. Trad., iv. 4.
page 221 note 10 De Sacramentis, iv. vi. 27.
page 221 note 11 See ‘The Institution Narrative of the Roman Canon Missae: its beginnings and early background’, in Studia Patristica, ii.
page 221 note 12 E.g. Vagaggini, C., The Canon of the Mass and Liturgical Reform, English trans., London 1967, 30.Google Scholar
page 222 note 1 Rev. viii. 3.
page 222 note 2 Adversus Haereses, ed. Harvey, W. W., Cambridge 1857, ii. 210.Google Scholar
page 222 note 3 I Clement xxxvi. i.
page 222 note 4 F. E. Brightman, Liturgies Eastern and Western, i. 23, lines 15–18.
page 222 note 5 Fortescue, Adrian, The Mass: a Study of the Roman Liturgy, and ed., London 1926, 350.Google Scholar
page 222 note 6 B. Botte, op. cit., 66.
page 222 note 7 The three texts are conveniently set out side by side in Botte, B. et Mohrmann, C., l'Ordinaire de la tnesse, Texte critique, Traduction et Études, Louvain 1953, 19–20.Google Scholar
page 222 note 8 An indication of his view about the origin of such prayers may be found in ‘The Sanctus and the Pattern of the Early Anaphora, I’, in this Journal, i (1950), 34, n. 5.Google Scholar
page 222 note 9 Willis, G. G., Essays in Early Roman Liturgy, London 1964, 130–1.Google Scholar
page 223 note 1 See above, 219 n. 6.
page 223 note 2 Jungmann, J. A., Missarum Solemnia, English trans., New York 1955, ii. 248–53.Google Scholar
page 223 note 3 Rev. vi. 9.
page 223 note 4 xii. 2.
page 223 note 5 Ratcliff, E. C., Review in Theology, lxviii (1965), 441–3.CrossRefGoogle Scholar
page 223 note 6 iv. iv. 14; iv. vi. 27.
page 223 note 7 P.L., cxxxviii. 883 f.
page 224 note 1 G. G. Willis, op. cit, 124.
page 224 note 2 Couratin, A. H., ‘The Sanctus and the Pattern of the Early Anaphora: a note on the Roman Sanctus’, in this Journal, ii (1951), 19–23.Google Scholar
page 224 note 3 Sacramentarium Veronense, no. 205.
page 224 note 4 Sacramentarium Gelasianum, no. 381–2.
page 224 note 5 Letter to the present writer, 20 August 1958.