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The Synodal Letter of Rimini and the Roman Canon Missae

Published online by Cambridge University Press:  17 July 2017

Dom Thomas Michels
Dom Thomas Michels*
Affiliation:
St. Paul's Priory Keyport, N. J.
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Extract

The origin of the actual Roman Canon missae, despite the labors of prominent scholars in the field of Liturgy, remains a secret. We agree with Dom Bernard Botte who declares in regard to questions concerning the Roman Canon:

Il faut reconnaître que jusqu'à present on n'a pas fait la lumière sur des questions très obscures et que les hypothèses les plus ingénieuses ne suffisent pas à satisfaire l'historien quand elles ne reposent pas sur un ensemble de faits bien établis. D'autre part, les hypothèses sont nécessaires à l'avancement de la science et il en est de très séduisantes. Le tout est de ne pas se laisser emporter par elles et de ne pas prendre pour la réalité ce qui n'est que construction provisoire.

Type
Miscellany
Information
Traditio , Volume 2 , 1944 , pp. 486 - 491
Copyright
Copyright © 1944 by Cosmopolitan Science & Art Service Co., Inc. 

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References

1 “Le Canon de la Messe Romaine”, Textes et études liturgiques , 2 (Louvain, 1935), 27.Google Scholar

2 Corp. Script. Eccl. Lat. LXV, rec. Feder, A. S. J. (Wien 1916), 78–85.Google Scholar

3 Lib. IV, c .5. I used the edition in: Mon. euch. et liturg. uetust. colleg. J. Quasten (Floril. patrist. fasc. 7, pars III, Bonn, 1936). See the literature on our problem, pp. 137–139. There is today a nearly unanimous opinion about the authorship of De sacr. claimed for St. Ambrose.Google Scholar

4 Ferotin, M., Le Liber Mozarabicus Sacramentorum (Paris, 1904).Google Scholar

5 Ferotin, M., Le Liber Ordinum en usage dans l'église wisigothique et mozarabe d'Espagne (Paris, 1904).Google Scholar

6 Migne, , PL 74, 944.Google Scholar

7 I do not go into the question about the orthodoxy of Auxentius. It is irrelevant in regard to the problem we are discussing. The vehement attacks against Auxentius by Hilary of Poitiers on his arian or semi-arian views do not prove anything in matters liturgical.Google Scholar

8 “The Liturgy of Toledo”, in Roma Sacra (London, 1927), 94, quoting Duchesne, L., Origines du culte chrétien (Paris. 1903).Google Scholar

9 “Vom geschichtlichen Werden der Liturgie,” Ecclesia orans , X (Freiburg i.Br. 1923), 18.Google Scholar

10 Migne PL 8, 1094.Google Scholar

11 “Einfluss des Ostens auf die Gestaltung der römischen Liturgie”: Ut omnes unum sint (Münster, 1939), 61–83.Google Scholar

12 Op. cit. 67.Google Scholar

13 Barry, , op. cit. 24.Google Scholar

14 It is noteworthy that, as late as the end of the fifth century, Gelasius I (492-496) refers to a text in the Roman Canon which seems to be the original conclusion of the Quam oblationem.—Adversus Eutych. III, 14 (Thiel, , Epist. Roman. Pontif. I, 541): Et certe imago et similitudo corporis et sanguinis christi in actione mysteriorum celebratur. Google Scholar

15 Handbuch der katholischen Liturgik , II (2nd ed., Freiburg i. Br. 1933), 166.Google Scholar

16 “Oblatio rationabilis”, Theol. Quartalschrift , 91 (1917), 429 ff. “Quam oblationem”, Jahrb. f. Liturgiew. 2 (1922), 98-101. “Die λoγικὴ ϑυσία der antiken Mystik in christlicher Umdeutimg”, ibid. 4 (1924), 37-47.Google Scholar

17 In the following notes we are citing only the most characteristic instances.Google Scholar

18 Cic. Leg. III, 6; Cael. ep. VIII, 8, 3; Corp. Inscript. Lat. I, 2594.4, 15; III, 1, 12.3, 12; IV, 2, 24. 1, 37.Google Scholar

19 Liv. VII, 17, 13; XXXI, 32, 4.Google Scholar

20 Caton, . Orat. fragm. (ed. Jordan, ) 9, 1. Festus, p. 286 M: erga rempublicam multa beneficia ratissima atque gratissima. Cic. Cael. ep. VIII, 8, 3: ac tamen ea ipsa quae te emisse scribis non solum rata mihi erunt sed etiam grata. Google Scholar

21 Varro, , L.L. VII, 8: quod fit rite id ratum et rectum. Isidor. Orig. 5, 24, 21: ratum quod rationabile et rectum. Google Scholar

22 Serv. Aen. 10, 629: rata firma perpetua. Plin. ep. V, 7, 1: hoc si ius aspicias inritum, si defuncti voluntatem ratum et firmum est. Google Scholar

23 Cic. ep. VI, 12, 1: Omnia promissa confirmata certa et rata sunt quae ad salutem tuam pertinent. Google Scholar

24 Plin. ad Traj. ep. 58, 9: sint rata et certa. Google Scholar

25 Cic. pro Cluent. c. 47: Censoriae subscriptiones fixae et in perpetuum ratae. Arnob. adu. nat. 1, 28: quod si fixum et ratum est. Aug. de civit. Dei, XXI, 8: quid tam ratis legibus fixisque firmatum? Google Scholar

26 See note 22.Google Scholar

27 Cic. de natura deorum , 2, 37: Astrorum in omni aeternitate ratos immutabilesque cursus. Google Scholar

28 Cic. de natura deorum 2, 20: motus siderum constantes et rati. Google Scholar

29 Cic. Acad. 4, 9: decretum stabile fixum ratum esse debet. Google Scholar

30 Apul. de deo Socratis, 14, 15, §150: sollemnia et rata. Google Scholar

31 Athanas. de synod. 10. Socr. Hist. eccl. II, 37. Sozom. Hist. eccl. IV, 18. Theodoretus, Hist. eccl. II, 19.—Feder (Corp. Script. Eccl. Lat. XXXV, 1, 462) renders ἀμετακίνητoς by immutabilis, but the original rationabilis would be more appropriate.Google Scholar

32 Hist. trip. V, 21.Google Scholar

33 The only references, as far as I could make sure, to legitima eucharistia in the Canon are to be found in the Missale Gothicum: … ut sit omnibus legitima eucharistia, and in Mone's, F. J. Lateinische und griechische Messen aus dem zweiten bis sechsten Jahrhundert (Frankfurt a.M., 1850), p. 24: … et fiat nobis legitima eucharistia. In other sources, the term is used for those who are about to receive, or have received, the Holy Eucharist. See e.g. Ordo Ecclesiae Cadurcensis (Martène, , De antiquis eccl. ritib. lib. II, c. xiii, ord. 7 [ed. Venet, . 1783, II, 263]); Ordo Eccl. Arelatensis (ibid. c. xvii, ord. 3 [ed. Venet. II, 292]), and the Sacramentary of Leofric of Exeter.Google Scholar