Luciana:
On further reflection about Pope Hilary's adoption [ from the
East] into Roman practice of "a feast of great solemnity" on the 25th
day of Lent, especially as I 'test run' all( available to me) of the
varying computational schemata, and consequent of discovering nothing
more noteworthy than the leave-taking of the Sunday of the Cross, it
is not unreasonable that such a commemoration might have impressed
him with its great solemnity.The full liturgical and communal
procession returning the Cross from its place for veneration in the
center of the people to the altar, earlier brought out from the altar
in solemn procession ( Baumstark, Lit. Comparée and the 'Diaries' of
Egeria: note and describe the stational... to be read elaborate....
features of this original cross procession) at the closing Matinal
doxology for the Sunday of the Cross, must/could have been enough to
make a significant impression on Hilary. What are the Roman
liturgical practices and rituals associated with this adoption?
The bibliography I promised follows, although, I suspect,
already quite familiar to you; nevertheless,it is citationally solid
and does rehash the historical development ( if not the theological,
sociolgical or cultural concomitants ) of the Fast and its
commemorations at Rome.
I. Patristic dependencies authorizations and justifications: Old but
invaluable:
E. Vacandard, "Carême ( jeûne du)" Dictionnaire de Théologie
Catholique, ii, Paris 1905,cols 1724-50
___________. 'Carême' Dctionnaire d'Archéologie Chrétienne et de
liturgie, Paris 1910 , cols. 2139-58.
II.More focus on relation to lectionary contstruction and composite
relationships of commemorations:
R.Pierret. 'Carême ( Spiritualité du) I. Histoire. Dictionnaire du
Spiriualité, ii, Paris 1937, cols. 136-40.
P. M. Guy and I. H. Damlais, 'Carême' Catholicisme, ii, Paris 1949,
cols. 547-56.
III.
A. Baumstark, <Liturgie Comparée> , 3rd ed. revised by B. Botte,
Chevetogne: 1953,pp211-21. ( the English edition by F. L. Cross,
transl., London 1958 and 1963.)
A. A. McArthur, <The Evolution of the Christian Year> , London 1953.
IV.Byzantine developemnts:
In addition to I. A. Karabinov, <Postnaia Triod> St. Petersburg,
1910, which I mentioned earlier ( To my knowledge, there here is no
English translation, although portions of it have been absorbed into
several Greek articles published in the Journal of the Patriarchate
of Jerusalem," Nea Sion, 1934)
you should also consult:
<Triodion Kantanyktikon>, ed. Apostoliki Diakonia, Athens, 1960.
While this work is hardly unbiased in theological readings of
particular historical developments in the Lenten Cycles, it is an
excellent source for minor liturgical developemnts/variations, etc
within the emerging Byzantine schema.
and
Evangelos D. Theodorou, < I morphotiki axia tou ischyontos Triodiou>
Athens, 1958.( significant portions and insights of Karabinov are
included).
I hope this helps a bit,
Josef Gulka
>Thanks Josef, you read my heart: the missal also says, without quoting
>any source whatsoever, that Pope Hilary established the date of the
>celebration in Rome (Tuesday of the week in midlent, which appears in
>the missal as Tuesday after the Fourth Sunday in Lent). This was also on
>my mind when I asked that question. Another angle from which to consider
>the complex (and fascinating) history of Easter computations - and yet
>another piece of evidence that is was much more than chronology, as some
>simple souls still hold.
>Looking forward to the additional bibliography, and thanks. Luciana
>--
>****************************************
>Luciana Cuppo Csaki
>Societas internationalis pro Vivario
>e-mail: [log in to unmask]
>http://www.geocities.com/athens/aegean/9891/
>****************************************
Josef Gulka
[log in to unmask]
Tel: 215- 732-8420
Fax (215) 732-8420
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