![]() Furthermore, how we even define “pure” is up in the air–do we consider “pure” to be what is in the majority of the sources that have survived? And if so–we need to consider how representative the books are that have survived… This present list, while an important witness of actual(?) use, isn’t even a “pure” form of the Winchester-Worcester type. rebirth of monasticism in England after the Viking depredations of the previous centuries). Rather, there were two different hymnal types in circulation, the Winchester-Worcester type and the Canterbury type, that reflect how continental influences shaped local practice during the Benedictine Revival (the 10th c. If we push it further, though, we find that this isn’t even “the” Office Hymn cycle for 10th century English Benedictines. ![]() But which is more traditional? How do we adjudicate? This list comes straight from a 10th century English Benedictine customary (Ælfric’s LME for the OE folk in the crowd)–so it’s pretty darn “traditional” too. There are a number of commonalities between this list and the other, the chief difference being static hymnody through the week in Ordinary time in this listing… But there are other differences as well. Until Nov 1 Matins: Nocte surgentes | Lauds: Ecce iam noctis | Vespers: Deus creator omnium (Sunday, Lucis creator) | Compline: Te lucis ante terminum Pentecost Matins: Veni creator Spiritus | Lauds: Beata nobis gaudia | Vespers: Iam Christus astra ascenderat Passiontide Matins: Arbora decora | Lauds: Auctor salutis | Vespers: Vexilla RegisĮaster Matins: Iesu nostra redemptio | Lauds: Aurora lucis rutilat | Vespers: Ad cenam Agni prouidiĪfter Asc Matins: Optatus votis omnium | Lauds: Aeterne rex altissime | Vespers: Hymnum canamus gloriae Lent Matins: Clarum deus ieiunii | Lauds: Iesu quadragenariae | Vespers: Audi benigne conditor LXX Matins: Alleluia piis edite laudibus | Lauds: Almum sidereae iam patriae decus | Vespers: Alleluia dulce carmen It’s a perfectly fair question and my response is that the list I give matches the list in the first edition of Ritual Notes supplemented and checked with the Anglican Breviary meaning that the list stands firmly documented within Anglo-Catholic tradition.įrom Nov 1 Matins: Primo dierum | Lauds: Aeterne rerum | Vespers: Lucis Creator (Sunday, O lux beata) | Compline: Christe qui lux esĪdvent Matins: Verbum Supernum | Lauds: Vox clara | Vespers: Conditor alme siderumĬhristmas Matins: A Patre unigenitus | Lauds: A solis ortus cardine | Vespers: Christe redemptor omniumĮpiphany Matins: A Patre unigenitus | Lauds: Iesus refulsit omnium | Vespers: Hostis Herodes impie There was discussion on Ship of Fools about whether the “Traditional Office Hymns” in my “ traditional Anglo-Catholic” ordo were, in fact traditional. The notion of tradition is always a contemporary construct–an idea of how we view things and privilege things that appeared and/or happened in the past. One of my favorite words that gets thrown around–“traditional”–is inherently slippery… “Traditional” for whom? When is the ideal time when something stops and starts being traditional?
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |