10 word in mind. The supernatural events surrounding the manif estations of Christ to the world were all-.important. They stressed the Baptism of Christ because of the voice fran heaven and the descending of the dove. This mentality led to accepting the miracle at cana as a subject for the f east. H01Never , Danilou tains that it is the biblical use of the word that is pr.imary in the ture tradition of the Church. The dominant theme here, as opposed to the gnostic or Hellenistic understanding , is the caning of Christ into the world. This meaning of the word ''epiphany" can be traced fran Psalm 117 to the opening chapters of l1lke and the Pastoral Epistles, to Origen, Clement and Justin. 26 Originally, then , Epiphany was an ideological cx:mnemoration of the caning of Christ in the f lesh. Conclusion We have atterrpted to shCM a relationship between the Jewish feast of Tabernacles and the Christian feast of Epiphany . In doing so we have seen hCM very early in the pr.imitive Church, the opening of the liturgical year was disassociated f ran the Jewish f estival fran which it had nated. This is, to a large extent , "Why f rom the beginning, the feast of Epiphany had a note of instability about it. To add f urther to the conf usion or a:>nplexity, we see the gnostic tendency to understand this f east in tenns of supernatural manifestations rather than the simple biblical acoount of Christ 's birth at Bethlehem. Various new thenes such as the miracle at na , the adoration of the .agi and, above all, Christ 's Baptism in the dan were stressed. Finally we can say that f ollCMing the hypopthesis of phany, we shoul have to look at the Jewish milieu rather than the Hellenistic sun-cults for the themes of our feasts of Chrisbnas and Epiphany. Hoewever , since the Hellenistic culture played such an :important role in the ment of our two feasts / especially in the third and fourth centuries , the semnd part of this paper will deal with this question .
is added the problem of provenance. defend both positions. On both these issues reno..vn.ed scholars We have to go outside Rane for historical data on this subject. Often time ecclesiastical centers dependent on Rome for liturgical usage, offer us rrore reliable information on Rane's original liturgy than are obtainable in the city of Rcrre itself. This is especially true for the Church in North Africa. Rane and North Africa fonn a unit as far as liturgical traditions go. Gaul, Spain, North Italy form another grouping which has been influenced to a great extent by the Orient.
20 In MacArthur 's thesis we begin to see the results of a ciprocal influence between the East and West. This will becnne clearer as we study the two feasts as they appeared in Gaul, Sapin and North Italy. Gaul, Spain, North Italy: Reciprocal Influence of East and West M:>st scholars think that the feast of Epiphany was celebrated in Gaul before the Pan.an feast of the Nativity. They trace this to a direct Eastern influence. It is curious to note that the earliest rrention of the feast of Epiphany either in the East or West cunes fran the pagan anus Marcellinus, who travelled with Emperor Julian in Gaul in 360 or 361. He records haN Julian entered the. Christians' church on the feast of the Epiphany: "Feriarum die, quern celebrantes mense Ianuario Christiani nia dictitant". 59 Although we have this witness of 360, we find nothing concerning the content of the Gallican Epiphany until 431 with Paulinus of Nola. 60 He mentions the three miracles typical of the Eastern feast.The adoration of the Magi and the miracle of Cana eventually give way to the Baptismal OOI11reITOration under the later influence of the Eastern Epiphany. North Italy presents a type of intenrediary zone: influenced by Rare and Gaul and the East. 61 Botte supplies us with historical data fran Filastrius of Brescia (383), Saint Ambrose (d.397} and Saint Peter sologus (d. 450). These three witness to an evolution in the content or object of the North Italian feast of the Epiphany. First Filastrius tions Epiphany as the adoration of the Magi as prirnru::y and the Baptism along with the Transfiguration as
The Origins of Christmas and Epiphany 27 CIJS'IONE , John, Ch:l'istmas and Epi phany . The Faith Press 1967. KLAUSER, Theodor, A Short Historoy of the Westem Liturgy . Translated by Jolm Halliburton. Oxford University Press 1969. KRAUS, H. J., Worship in-I srae l . (John Knox Press) Virginia 1965. LEMARIE , Joseph, La Mani fe station du Seigneur. (Lex Orandi 23: Editions du Cerf } Paris 1957. MacArthur, A. A., The Evolution of the Christian Year. 1953. MAERI'ENS , Thien:y, O.S.B., A Feast in Honor of Yahweh. Translated by M:>th- er Kathryn Sullivan. (Fides) Notre 1965. IDH™ANN , Christine, thologiques . 1'Epiphania" , in Revue de Saienae s phi losophique s et 1953. RAHNER, Hugo, S.J. , Greek Myths and Christian My steroy . Translated by Brian Buttershaw. Harper and RCM 1963. SELWYN , E. c., "The Feast of Tabernacles, Epiphany and Baptism" , in Journa l of Theological Studies . 1912 .
34 TEM F-1 Baptism of the Lord FROM GALILEE TO JORDAN 1 S STREAM Gethsemani 197 4 CHRIST, UNSER HERR 87.87.87.87.7 Johann Wa Uher 's "Geyst liche gesangk Buchle yn" 1524 J J I r 11 J ; I r ; From Gal-i- lee to Jor-dan 's stream Came Je- sus He swered:"Let it now so be, For thus my &: J J ItJ 1':n I J J ; J I E a 1- the Mes- si- 2- Fa- ther wills ah ; He came to be bap-tized by it.11 Then John o-beyed, bap-tized his I ) J 1- John, His her-ald and Fore-nm- er. John trem-bled: 2- Lord; And, lo! the heav-ens part-ed! The Dove des- I J I J t J J l I r r Er r 2- cend- you come to me Who bap-tize for ing cleft the skies, Then hov-ered, as from I l J I r J 3 j I fJ l 1- pent-ance? While you the Might-y, you the 2- heav-en The Fa- ther 's thun-d'ring voice rang
& 1nI J i IJ llfu J ' I 1- Strong, Bap- tize with fire and Spir-it To ush-er 2- out: "This is my Son, my Cho- sen; In him I @' r Ir_,; J 1- in God's King- dom !" 2- find my pleas-ure."
36 , I J ) ,, L .I II ,, 11 " .J " ,,, " , - / In - v I ' I .. I i-1 ; u· I " - ,, I r-,. I ... fl ,, " " _\ I I I ...: I I v I I .i I I I I ,. , - - ti 1 ,, . " \.I , - , " _..l ..,,. •, .. . ,, _N I 1 1--, _..-\ 11 b'p .I I I l kl I t_lt 7 " -*' J J h \ I I I I ' .... ,, I . L. ... I u- .J , 1-1 ' I -1 II I ,, U II u " - ... .J '11 I "1 • " I - I u I I I I , . ,r ; . I I - I i-· I I I I I I I
37 THE GRACE BEFORE AND AFTER MEALS AS FOUND IN THE IRISH TRADITION Many ccm:nunities have found great dif f iculty in f inding suitable prayers f or use before and af ter meals. This prompted me to research nong the Irish traditional prayers to see if same suitable ones might be found . The following collection is the result. It will be seen that they cane f rom many parts of Ireland; and for Arrerican readers I have included a map showing the areas f rom which the prayers came in relation to sare of the larger centers of population. The prayers contain many ideas whidl even in this era of modern theolo;nr are relevant. We f ind great emphasis placed on fellowship or ccmnunity. Another ve:ry cx::mron note is that of thanks , not only f or the present, but also for all the good things which we have ever received and f or which we have not given thanks. We also see in these prayers how our people realized the necessity of bodily f ood if we are to live a spiritual life. Indeed, it ITil.lst be stressed that the lif e of the soul is closely linked with that of the body in the minds of the old people of Ireland. It is well nigh impossible to put a date on these prayers. They are , as I have said, prayers of the people, were widely used, and are to be f ound all over the cotm.try. Sane of them, as will be noticed, are so Ilil.lch alike as to suggest a cormon origin. In sare cases I have been able to give the year of collection , but this is no indication of the date of position. Variations of prayers of , presumably , cc:mnon origin (cf . n. 5) are to be fotm.d in places f ar apart. This would be explained by ascribing their spread to wandering bards or even priests in troubled times . One would then have to allCM sane time for the prayer to becx:me popular. It is a-
The Grace before and after Meals in Irish Tradition 39 - --, J I- -? I Mayo I' I I I ..-_ /.,.,. / \ ...... '--., ( -; I' " I I I \ ,-... ' -.., ..., r-- ... ... - Waterford 1t ,_·' - 0-- LL..'";',_, .ore.•Mt.Melle av- \ \
47 A MEETING fOR THE EXCHANGE OF INFORMATION ABOUT THE LITURGY FRENCH BENEDICTINE SUBIACO PROVINCE APRIL 1973 The "animateurs" for the liturgy in the French Subiaoo Province (plus the Prior of Bec-Hellouin)net fran April 2nd to April 5th, 1973, in an attempt to to take bearings as to what is currently the experience of our rronasteries in the area of things liturgical. The first result of this confrontation of our respective liturgies is a marked impression of a ccmnon orientation, and of options 'Which tend in the sane direction. This is all the rrore noteworthy in that no central organism directs the efforts made at the local level. OUr nnnasteries are faced with the same basic problems.Though these problems have been solved according to the "grace" of each particular ccnmmity, it seems that the solutions adopted are sufficiently hanogeneous to allav us to speak of a "cannon spirit" in our Province. THE DAY 'S HORARIUM This is one of the best indices to enable us to form a judgment about the orientation of our ccmnuni.ties . 1- As regard the d i s t r i b u tio n o f t h e H o u r s in the course of the day, attachment to the traditional seven Hours is still perceptible. But there is a general tendency to thrcM into relief three periods of prayer: Lauds, Vespers, Vigils, plus the Mass (at Hellouin, only periods plus the Mass)• The purpose of this is to
Advent Penance Ser>Vice 69 n ..,. n .... 4 n u IJ ... I I " I 1 II I I •n I - ,, ,,( I .J -J " I AU This was the oath he swore to our fa-ther A-bra-ham, to set us free I (;- ')::It: rvi t') C:r Pi ;r " I l I f' 'iY II T ,, - . I I " I I T T I "I "- I '\ - I r I V- I '\. \. - F" v I ,,_ , ,, I I J our en- e- mies• hand, free to worship him fear, holy and , q "21 - I t- i j p . II righteous in his sight all the days of our life. REFRAIN II "If ii... . .. .. I .. - I ,ti.I D A t) (;. F• ...... \ lo.. ' \C7 I I I I # u I T • I ,, Schola You, my child, shall be called the prophet of the Most High, '\. \I I l I I I -',"., n .... G- Ft- { · I I I I r I .,,.., .J \I ,._ I I I :,/ for you will go before the Lord to pre-pare his way, to give his l f l l t s II &
knowledge of salvation by for-give-ness of their sins. j JI(, t> A D 6 ", V7 ., ., ,._ n 11' I ' .........,. " ., ,, - I I• .J I AU In the tender com-pas-sion of our God the dawn frcrn on high shall r. f t!Ao. f) ( I ., - - I I I " I I I r I I ,/ . break up-on us, to shine on those who dwell in darkness and the shad-a Cr F& A t> £ t I 12'1 E of death, and to guide our feet on the road to peace. REFRAIN t> A t) D fr Ff 7 I \ .... ., I I J " - ,I I I I I I '\.\u " I' .. . I ' \I "'7 1 • ,, - I I L/ I v- Ir J C- I _J l I= & ;; SchoZa Glory to the Father, and to the Son, and to the Ho-ly Spir-it. f f 1r I I -J-1 II As in the be-gin-ning, so now and for ev-er. A- men. REFRAIN (Best Copy Available) r'
@ ;.I J J r I r j 1- fa- or, And o- bey you as our Head and 2- noint-ed, In the path you have for us ap- 3- ev- er, Je-sus, grant to us your peace and @ j J . J 3 I -1- I J J Sav- ior, Who by your most cious Blood 2- point-ed; You, our Lamb, our Lord and King, 3- fa- vor; When in power, you come a- gain,
enserrble will be revised by Dan A.Dumas, o.s.B. The Cistercian saints:Fr.Ch.rysogonus and Dan Bernard Kaul are at work on this project. Mass and Office chants. Could these not be taken fran the various Ccmnons? Do we need a proper preface for St.Benedict and for St. Bernard?
92 The following schemata have already been circulated at an earlier date, but are here re-copied for your convenience. N o Bo Sequentia schemata ad;;t ptari possunt .secundum numerum Horarum minorum, ad mentem n o 6 Prat'!notandorum o Hie froducitur sola orma pro 7 horis cotidianis. SCHRMA I - P.salterium per unam hebdemadam distributum sine repetitione psalmorum. Vigiliae Laudes Tertii: Sexta Nona Vesperae ComJ'le• Inv. I I 17 9 :> a-d 1 13A 90 Dominica 80/109 44 92 118 117 135 112 '* 2 71 29 11JB 133 146/147 114/115 eria I28/ 1 93 99 118 24 119 32 .33 103 104 62 e-g J.2 0 60 70 111 100 121 27 134 -·-- ...-- ·-----·-- ,_ 47 Feria Ill 66/ 6 73 97 118 t11/1t2 12;! 74 138 106 72 89 h-j L.!.3 139 7 76 64 12 4 :d5 116 144 F er ia IV 45/ 77 18 96 118 43 125 102 31 131 57 35 k-m 126 85 61 118 56 127 8 4 132 81 1t.1: 9 86 F eria V 23/ 38 49 l16 118 54 128 110 101 36 67 75 n-p 129 2 2 40 82 5 130 83 148 39 F eria VI 8/ 87 59 95 118 21 10 143 30 68 105 142 q-s 11 140 37 78 63 1'..i. 141 145 - - sabbato 94/ 58 136 98 118 34 51 65 14 108 88 50 t-v 13 19 16 55 79 91 53 20 15 150 -- - 137 -
(Best Copy Available) 94 SCHEMA III - Paalterium per duaa hebdomadas diatributu111 iuxta ordinem non numerioum. Hebdemada I Hebdomada II Vi.11:iliae Dominica 94 I 17 24 26 27 Feria I 133 I 13 34 53 11* 105 Feria I 133 I '.l 3 61 76 138 11 41 + 42 58 59 F eria VI 133 I 3 7 15 Sabbat• 133 I 1 71 79 84 86 102 94 I 28 29 30 33 65 133 I 36 51 10 104 133 I 55 69 70 74 81 93 133 I 106 60 73 Bo 133 I 8 18 4:4 1* 5 47 84 Lauciea Dominica 66 I 50 117 Cant .ve1 150 lectio VT - sicut in prima hebdomada 3 Cant .. vel 115 56 lectio VT 14:5 3 - 64 - 146 Feria v 116 I 100 87 - 113A Feria VI 116 I 6 75 - Sabbato 116 I 37 142 Vesperae Dominica 109 2 Cant. ve l 46 Feria I 18 47 lectio NT 95 Feria III 67 - 96 Feria IV 115 134 - 97 Feria v 136 140 - 98 Feria VI 21 - 92 Sabbate 44 137 - 23 Horae minorea Dominica 116 I 31 89 - 147 sicut in prima hebdomada 19 20 Cant .. vel 95 103 lecti-o NT 96 135 143 - 97 32 40 - 98 6C - 99 21... 1- 23 Fero III,V,VIITertia Sexta Nona 119 120 121 128 129 130 15'1. 132 ••w- sicut in prima hebdomada
.• L o H o Fer .. 2/II (Ps. 30 ) et Fer.2/III (Ps. 49) Feria III : Lo Ho Fer.,3/II ( Ps a 36) et Fero 3/III ( Ps o 67) Feria IV .. L.E. Fer .11/Il (Ps. 38) et Fero 5/II (Pe. 43) Feria V g L .fl Fero 4/III ( Ps o 8UA) et Fer .. 5/III ( Ps o 88B 7 89) Feria VI : L o II., Fer.,6/II ( Ps o 37 ) et Fer o 6/III (Ps, 68) Sabbato L o H o Sab,II ( Ps o 105 ) et Sab.III (Ps. 106 )
SF8C IHEN £ITURGIAE MONAS'J!ICAE HORAHUM 101 ISecunft u_m Rem.lAm_ _.Be_nedicti Pro his qui nolunt retinere Primam, psalmi huius Horae distribui possunt vel A ) inter psalmos Vigiliarum, praesertim Dominicae (ut in antiqua traditione) -Y. g !-P. g Prima hebdomada Altera hebdomada J?s . 3 et 94 INoct. Ps. 1 et 2 6 et ? 9 A et B II Noct. Ps.13 et 14 15 et 16 17 A et B III Noct. Ps. 118) str.1-4 sicut in :'.:.egula -:f --E :@ -P!'. E 2!: (ante invitatorium) sic invenitur Dom. (Soll .et ffesta): 3 Feria II 8 eria III 10 Feria IV 11 Feria V 12 1?eria VI 13 Sabbato 19 vel B ) inter psalmos Horarum Minorum Feria II Feria VI Tzertia 118, str.1-L 118, 1?/2-16 Sexta 118, str.5-7 118, str .14-16 1?/17-31 Nona 118, str.8-10 118, str.17-19 17/ 32-51 Sabbato 119, 120, 121 (H.B .Ps.13 omittitur) II Secundum alia schemata 122 ' 123 ' 124 125, 126, 127 Cum Psalterio per unam hebdomadam distribute (Cf. schema ·olim oic dictl1.ti1 "Fif l:h.,ster ) Cum psalterio per a.uas hebdomadas distributo, secundum ordinem numericum (cr.··olim sic dictum sch. "A" OCSO) 3.Cum paalterio per duas hebdomadas distributo, ordine vero non numerico (CJi'. schema olim sic dictum "B" OCSO ) L .