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Cistercians of the Strict Observance

L I T U R G Y

Vol.2 No.2

August 1967

P R E F A T O R YN O T E

'1he rronaste:ry , like the desert, is the place of terrptati.on par exaeZZenae. And me of the rrost cun:ent tercptati.cns of the rronk is that of evasion.For the cantenpora:ry nonk, the fad for "changes in the liturgy" is an excellent fonn of evasion.If , in years past , one has tried to make of liturgical celebrations a truly personal prayer , there is ncM a great terrptation to say that everything will be f ine the day that we have a renewed litw:gy , a re

structured Of fice, and I do not knc:M what else.This attitude can easily mean an evasicn of what is required for a deepening of one 's interior life.

Disillusion is soon bound to acconpany such an evasion , for no one will be able to prof it by the liturgical renewal unless he already lives at depth the spiritual reality incamate in our present liturgical fOJ::ms -whatever be

the deficiency of these forms and our need to refonn them.'Ihus , for exarrple, a :renewed brevia:ry will certainly have to thJ::OW greater light 01 the paschal character of Sunday.Nevertheless, Fr.NIVARD' s article shows us how our present Sunday Of f ice is already staI1P3d through and through with this pas

chal character.Another exarrple.A great rrany of our choir postures no longer nean ve:ry much for the ordina:ry node:rn man, and should be nodified.

But Fr.gives us the historical and doctrinal back.ground of cne essen tial e.1enent of these postures -orientation in prayer.

Thus the need for a i:enewal whidl is above all else spiritual and interior.

It .temai.ns no less true , however, that a :renewal of liturgical fo:nns and structures is just as essential.This renewal entails, nevertheless, dangers of its CMn.It has its exigencies of authenticity whidl we , in our fever to go too fast, might be tenpted to neglect.'Ihis is another fonn of evasion .

In an article en the Mass prayers for the blessing of m:mks , which appeared in the April issue of Liturg y , Fr. CHRYSCXDNUS gave a careful analysis of these dangers and exigencies , using a concrete case as an exarrple.

For transposing into new fonn.s the traditional riches of Christi.an 'WOr ship, there is no better teacher than e;xperience:the celebration of the Word of Q:>d.In an article which is to appear in the next issue of Liturg y , Fr.RARD eJq?lains its spiritual meaning, and gives indications usef ul for concrete irrplenentati.on of projects for the celebration of the W::>rd.

MistassiniFr.Annand VEILLEUX, O.C.S.O.

Note:It has been suggested that we introduce a kind of "letters to the Editor" section in our Bulletin.The nature of the Bulletin is such that it is open to any kind of article of liturgical interest; any author can oon tribute.'illus , we thought it unnecessary to introduce a special section for "letters to the Editor".At the sane time, eve:ry oonrnunication can be use ful for our conm.mi ties, and is always welcared with pleasure.Each author

alone assurres responsibility for his opinions and suggestions. 'llle publica tion of an article in no way involves the responsibility of the Liturgy can- mission as such, nor does it inply any judgment on the part of the editors.

Eve:ry reader , :rroreover, has the right to eress a dif ferent opinion .

'llle translation of articles frc:m English to French or f rom French to English represents a great arrount of v.urk.We are especially grateful to those who have given us their help until nCM, and we make an appeal for still other translators of good will.

For "letters to the Editor" as well as for the question of transla tions, please write to:

P. Annand VEILLEUX, O.C.S.O.

Abbaye de Mistassini Village-des-Peres

P. QOObec

. CANADA

L I T U R G Y

Vol.2 No.1August 1967

THE PASCHAL CHARACTER OF SUNDAY IN THE CISTERCIAN OFFICE1

Fr. N iv ard Rondea u

A NOTEON THE CROSS

IN THE PALM SUNDAY PROCESSION20

Fr. Chry sogonus Wadde ll

FOUR WAYS OF RECITING THE PSALMS IN CHOIR25

Fr. August""n Ro berts

REPORT ON THE PLACE OF THE ABBOT IN CONCELEBRATED MASSES27

Liturg y Commission

F r. N iv ard Rondeau, Re lator

ORIENTATION IN PRAYER36

F r. Gf!ra.rd Dubois

PROCESSIONS ACCORDING TO THE

RITUALE CISTERCIENSE4 8

Fr. P laaide Ve.rnet

REPORT OF THE MEETING OF THE LITURGY COMMISSION BELLEFONTAINE, JUNE 27- 29, 196767ORVAL LITURGICAL CONGRESS89

F r. Damian Smyth

1

THE PASCHALCEARAC'IER OF SUNDAY

m THE CIST.ERCIAN OFFICE

Haec est dies

quern fecit Daninus .

-Ps.117.

"By a traditicn handed davn from the apostles which tcx:>k its origin from the very day of Christ's resurrection, the Church celebrates the paschal nws tery every eighth day; with good reason this, then,' bears the nane of the lord's day or Sunday. For on this day Christ's faithful should cane together into one place so that, by hearing the word of God and taking part in the eu charist, they may call to mind the passion, the resurrection, and the glori ficaticn of the lord Jesus, and may thank God who 'has begotten them again, through the resurrecticn of Jesus Christ from the dead, unto a living hope '

{I Pt. 1:3). Hence, the lord's day is the original feast day"

'Ihi.s lcng quotation gives the essential doctrine of the Liturgy Ccnstitu tion's article 106.

'!his very :i.nportant article puts the Church's seal on one of the liturgi cal novemant 's rediscoveries: the paschal character of Sunday .

We can speak of a real rediscovery .

Of course, Sunday has always been ccnsidered as "the lord's Day," a day specially ccnsecrated to him, and hence a day of sanctification and rest.

But, as to Sunday being first of all, "the Day of the Resurrection and the celebraticn of the lord's Passover," it must be admitted that this was pretty well overshada.ved with the passing of ti.m=.

'Ihe liturgical :rrovemant with its biblical and theological renewal has ccn tributed notably to the rediscovery of the paschal character of Sunday, which the Council recalls to the whole Cmrch. 'lhis has cane about largely because Christian thought and piety were themselves simultaneously rediscovering the central place of the Resurrection in the nwstery of salvation.We realize better nCM that each Sunday is a new Easter.

No:anally, this paschal character should manifest itself in our Sunday lit urgy; indeed, the ccntra:cy would be surprising.

2The PasahaZ Charaater of Sunday

NCM it happens that we sorretirces hear a :regret e:xpressed that this paschal character, so prani.nent in the Oriental liturgies, appears so feebly in our Latin liturgy.

It's true that conparisan with the Orient is hardly possible, and we

should :recognize the g:reat riches of the East in this a:rea (1)

But before judging and conparing, perhaps it would be gcod to examine our own texts a little rro:re closely; they a:re richer than we :realize.

Our western liturgy is usually very rrodest in its expression, sorretines too much so.Ccnsequently the:re is always need for penetrating study.If we take the trouble involved, the :results a:re often surprising.

Such an inwstigation is what we would like to undertake nCM, albeit a rapid cne.

'!his study is purposely limited .'t'E limit ourselves to our presently ex isting Cistercian Office, :realizing, hc:Mever, what an investigation oo a broader scale could do.

OUr aim is a rrodest one: si.nply to help our brothers and sisters in the Order tONard a better living out of their Office each Sunday, and canseqlElt ly tONard a better celebrating of the lord's Iesur:rection (2)

So let's open our choir books and see what they have to give us.

ALLELUIA, ALLEWIA, ALLELUIA.

In every Office the antiphons have much to tell us.

'!hey point out the sense in which to interpret the psalm and the sentiment in which to pray it.

Generally taken fram the psalm itself, at least in the authentic tradi ticn, each antiphon is the guide-line of the psalm.

NCM an Sunday what we notice right CMay is that at every Office from the third nocturn to Ncne, the antiphons a:re not only taken fram the psal.m3, but they a:re all cne and the sane song:

"Alleluia, alleluia, alleluia."

'!he similarity with Paschal Tirre, whe:re the Alleluia :reigns suprerre in all

the antiphcns, goes without saying.

The Pasaha Z Charaater of Sunday3

Our antiphanacy, of course, is simply canfonn:ing here with the text of the Rule.New, whether he is innovating or, nore likely, canfonn:ing to a tradi tion, the author of the Rule has not acted without good reason (3)

We knCM the text of the Rule:

"Fran the sacred feast of Easter until Pentecost, let Alleluia be said al ways both with the psalms and with the responsories. On eve:cy Sunday out of lent, let Alleluia be said with the canticles of Matins, and with the psalms of Lauds, Prine, Tierce, Sext, and Ncne"

Here the Alleluia conprises the whole antiphon. It is not, as often in the year, a sirrple acconpani:rrent to it. '1he antiphon is simply Alleluia.Alleluia is the whole scng, a caiplete e::xpressian in itself.

Alleluia is, of course, the sang of Easter.

So we sing at the Introit of the Fourth Sunday after Easter: "Sing to the IDrd a new scng:Alleluia" (4).

And also the Vidi Aquarn:

"And all those were saved to whom that water carre, and they shall say:Alleluia, alleluia!"

'Ihis New Sang that we should sing to the IDrd is the "Song ofses and the Canticle of the Lamb" as the Apocalypse says (Ap. 15:3):that is, the hynn to the risen Christ sung by all those redeened by his blood.And this hynn is, above all: "Alleluia."

"I seened to hear the great sound of a huge cra.vd in heaven, singing, 'Alleluia!

Victory and glo:cy and pCMer to our God !'

'Ihey sang again : 'Alleluia!'

'Ihen the twenty-four elders and the four animals prostrated themselves and worshipped God seated there an his thrcne, and they cried:

'Arren, Alleluia.'

And I seened to hear the voices of a huge c:r:owd, like the sound of the ocean or the great roar of thunder, answering:

'Alleluia !'Ihe reign of the I.Drd our God Almighty has begun. "'

-Ap. 19 :1-7.

4The PasahaZ C'haraater of Sunday

Alleluia is used in the Apocalypse in the sarre way it was used in Israel, as a triunphant liturgical acclamation (5) . And this is the neaning that passed into the primitive liturgy. '!he Apocalypse exerrplifies this for the churches of Asia (6) . 'lertullian gives us a similar exanple for the churches of Af rica (7) .

For St. Augustine, Alleluia is heaven 's sang. In one of his Easter ser-

:rocns :

"Up above, Alleluia will be our food, Alleluia our drink, Alleluia our rest,

and all our joy will be contained in the Alleluia which is the praise of

God" (8) .

But here below, he writes in his letter to Januarius , we c:nly sing it dur ing Paschal Tine, and also eve:ry Sunday, as a sign of our future state (9) .

According to St. Isidore also, "in Af rica the custom is to sing Alleluia c:nly on Sundays and during the f if ty days f rom Easter to Pentecost (10) .

'Ibis, too, was the custom in Milan at the tine of St. Arrbrose (11) . And this is what St. Benedict connends.

Custom has , we see, overflaved these bounds, but the reason is that the Myste:ry of the risen Cllrist f ills the whole liturgical year, and there is no feast, not even Cllristmas , which doesn ' t depend en Easter .

CCNFITEMINI JXMINO QOONIAM rows

'!he antiphc:ns lead to the psa.1.ns .

In its reading of the Psalter, the Benedictine cursus enploys the "lectio continua," taking up all the psalms c:ne af ter another. '!his was also the case for the Ranan brevia:ry before the refonn of St. Pius X. It is still the sarre at Milan (12) . It can be said to be camnon to all the Rites. 'Ibis nethod of reading is the ancient heritage of all the liturgies.

But there are exceptions, and especially so for Lauds ( 13)

'!he Benedictine Rule devotes two chapters to Lauds (XII and XIII) . Here there is no longer question of a "lectio continua"; rather, each psalm is

The PasahaZ C"haraater of Sunday5

chosen for its own sake. And here, too, we can further distinguish. On one hand, we have the psalms connected with this noming hour which are used ery day. We will call these the "rnatutinal psalms. " On the other hand, we

have psalms not only connected with this hour, but attached to certain days as well.

At our Sunday Lauds, the characteristic psalm, the psalm which belongs es pecially to this day is Psalm 117: "Confitemini Dani.no quoniam bonus."

And this psalm is in a very special way the psalm of the Iesurrecticn.

In the Foman liturgy, both at Mass and at the Of f ice, it ' s the paschal psalm par excellence. For the whole octave of Easter, it is alrrost the only psalm used for the texts of the Gradual (14) Follc:Ming the great paschal verse, "Haec est dies . , " which is used every day, cone other characteristic verses of the psalm (15)

'Ihis psalm is a "thanksgiving psalm, at f irst sight individual but actual ly collective" (16) in honor of God the Savior. It belongs to that group of psalms in which , as Fr. Duri::well has noted, there is e:xpressed "a twofold rrovement of descent and re-ascent, a kind of rough sketch of a death and a resurrection."

And he adds :

"For the Apostles, these texts were alive with f oreboding, with a presence outside themselves; the just man who suf fers , and is saved by Yahweh , is, as it were, understudying Christ; he bears Christ 's lineaments and his voice has a nessianic ring, so that Christ's follcwers see in him their Master 's f ace and hear the sound of his voice" (17).

Of all the psalms of this group, Psalm 117 is by f ar the nost triumphant, the one in which the saving intervention of God shines out nost brilliant ly (18) .

'Ihis psalm was christianized by Jesus himself , at the tine of his entry into Jerusalem, surrounded by the c:rowd' s acclamations. He applied its verses to himself (cf . Mt. 21:9,42; 23:39; Mk. 11:9,10; 12:10,11; Lk.. 19:38; 20:17;

Jn. 12:13).This exanple of his was follc:Med quite a nunber of tines by vari

ous authors of the New Testament books (Acts 4:11; Eph .2:20; I Ft.2:4).

6The Pasaha Z Charoater of Sunday

'!his last psalm of the Hallel was, as such, sung oo. the occasion of Isra el's great feasts, the Passover in particular.In that cantext it was also sung by the I.ord Jesus himself and by his disciples.

For us, it eresses the "definitive thanksgiving" for the fact that, through the risen Olrist, all is acconplished (19).

'!he paschal verse of this psalm comes up again in the short respansm::y of Lauds.While ai other days the responso:cy begs the Lord to heal our souls, an Sunday we proclaim:

"Haec est dies, quam fecit Daninus : exultemus et laetenrur in ea."

St. Jclm Chrysostanlains these words this way:

"'!his verse was so replete with hat:m::ny and subline doctrine that our fa thers planned to have it repeated by the people, who, though unable to under stand the whole psalm, would find in this verse a perfect doctrine

"By this 'Day' should be understood not the ordina:cy twenty-four hour course of the sun, but rather the wonders which it witnessed

"For what can conpare with this day?

"'!hen it was that God beca:ne reconciled with mm; that long, drawn-out war was ended, earth beca:ne a veritable heaven, and mm who had been unworthy to inhabit the earth, beca:ne worthy of the heavenly Kingdan.'!he first-fruits of our nature was lifted up above the heavens, Paradise was opened to us, we en tered into possession of our ancient fatherland, the curse was wiped out, sin destroyed, those caidenned to punishmmt by the Law were saved without the LEM, the whole wide earth and the sea recognized their sovereign Master

"Iet us rejoice and exult on this day m gratitude for the outstandlllg gifts with which God has shQ\\ered us" (20) .

'!HE MA'IUTINAL PSALMS

Follc:Ming the Rule, our Office joins Psalm 62 to Psalm 117.Actually, the Rule is sarewhat restrictmg the use of this psalm.In all the liturgies, Psalm 62 beloo.gs to the "Hour" rather than to the "Day," that is, it is used eve:cy day. It's characteristic of this group of psalms that they're found at this noming hour eve:cy day, and alnost everywhere .Hence their na:ne, "Matu tinal Psalms" (21).

The PasohaZ Character of Sunday7

'Ihey are generally psalms that sing of light, of the rroming light; they also fi:equently depict, like Psalm 117, a rrovement of descent and re-ascent, of death and resurrectiono

To celebrate the new day's birth is actually, and above all, to celebrate the hour of the IDrd's Resurrection.As the following ccmnentary on the Rule, attributed to John of Pontigny, puts it:

"F.ach dawn and each Office of Lauds that sanctifies it -for the rronk. isn't this the "Dcmi.nicae resurrectionis sacrarrentum?"

Am:ng these rroming psalms, Psalm 62, "J:eus Deus neus ad te de luce vigi lo," has a special place. It is found without exception in .all the liturgies. In Christ's tine it was used in the synagogue office, and at this very sane noming hour.Jesus therefore sang it himself, giving it the full sense it would aCXiui-re after his Resurrection.

Ever since then it has been the characteristic psalm of noming prayer. Fran am::ng the witnesses to this fact let us quote the Apostolic Constitu tions:

"Every day we gather together, rrorning and evening, to sing and pray, in the houses of the IDrd, reciting Psalm 62 in the rroming and Psalm 140 in the evening" (22)

Psalm 50, "Miserere nei Deus," which opens our Office, has alrrost as an cient, and no less universal, a usage (23).It belongs to the Penitential Psalms and is the psalm of contrition par excellence.But it is also, at the beginning of each day, the song. of spiritual resurrection, the song express ing the joy of the redeened, purified soul.

To this group of rroming psalms belong, of course, .the psalms whidl fonn the "Laudes" properly so called, the last three psalms of the Psalter.

Fran quite ancient tines, these three psalms (148, 149, 150) -were consid ered as a unit, a single cosmic hymn to the glory of the Creator. '!heir use at this hour goes back, like Psalm 62, to the synagogue office. Fran there these psalms passed into all the Christian liturgies without exception (24): but, of course, with a new neaning -this "Canticum Novum" is nON addressed to the risen and glorified Christ.Christ is the God of this psalm, as he is of the preceding ones. In this sang it is the voice of the Spouse, redeerced fran sin, celebrating the praises of her Lord and Savior.

8The PasahaZ Charaater of Sunday

BENEDICITE spel accounts of the Resurrection, each one thus caning up every fourth Sunday" {35)

ran Jean Gaillard, from wham this last exanple is borrc:Med, puts forth the hypothesis that it was a similar reading which St.Benedict intended in his "lectio de evangelia" read by the Abbot at the end of Sunday Vigils.

atever nay be said of this hypothesis, we should take note of the solem nity with which the Rule surrounds this reading:it takes place between two Trinitarian hynns; it is perfonced not, according to the practice of the Fo man Church, by a deacon, but by the Abbot of the in:nastery, to whom it is re served, much as it was once reserved to the bishop at Jerusalem -"a coin cidence," says Baumstal:k, "which no one would be t.errpted to call fortuitous"

{36). Granted that today we read the G:>spel of the day, still, in its own way, isn't every Q:>spel passage a proclamation of the risen Christ? M:>reover, the assercbly shows clearly by its standing posture, and by its response,

"Aman ," that it is listening to the word of Christ who was dead but nCM

lives .

In the Byzantine Rite, this reading of the G:>spel is introduced by a lcng

The PasahaZ Charaater of Su.nda.y13

and solezm dialogue. In the nonastic office it is preceded by the "Te Demro," called by the Bangor Antiphona:cy "hyrmus in die daninico." Of course, this hyrm of thanksgiving, which is reserved for Sunday, is first of all a hynn to the Holy Trinity.Still, its second part is addressed to the risen Christ, the King of glo:cy, he who has conquered death: "Tu devicto nortis aculeo."

VESPERS

It seems that the risen I.Drd manifested hirrself nostly in the evening.

Hc:Mever , the evening Office doesn 't seem to have preserved this rerrembrance. 'Ihe hour of the Resurrection took precedence over the hour of its manifesta tions. 'Ihen, too, Vespers canes at the end of the day and belongs nore to the follc:Ming day.Still this theoretical first Vespers of M:>nday has been well inco:r:porated into Sunday.M:>reover it's on this day that the series of Ves pers psalms begins, with Psalm 109, "Dixit Daninus Domino rreo ."

'Ihis typically massianic psalm fits into Sunday so well that we can con sider it as quite intentionally chosen to begin this series of Vespers psaJms.

Certain paschal notifs can also be found in the other psalms, particularly in the last one, Psalm 112; but it must be admitted that, as a whole, the texts of this office do not contribute much to our thema.

'Ihe hyrm, "Lucis Creator optima , " could be mantioned.'Ihough e:xplicitly it treats of the first creation, perll.aps we can see here an implicit reference to the second creation, illumined by the true light of the risen Christ (37)

By liturgical reckoning, Saturday Vespers belongs to Sunday.But even though this office is quite different from the other weekdays, its perspec tive seems alnost uniquely Trinitarian.

With Vespers our study ends .ve've limited ourselves to the Office in our present brevia:cy. We will not treat of the sprinkling of holy water or the Saturday Mandatum, reminders of our Baptism; but it may be helpful to at least point them out here, since they evidently help to recall the paschal character of the I.Drd ' s Day (38)

LAETUS DIES HIC TRANSEAT

"I.et this day be spent in joy. "

14The Pasaha Z Charoater of Sunday

'lhus the hynn of Lauds exhorts us, and the short responsory does the sane: "Let us rejoice."

For joy belongs to Sunday.

'As the Apostolic Constitutions say:

"It's a day when we must be carpletely joyful:whoewr afflicts himself on Sunday is sinning" (39).

'Ihe West echoes this, for exanple, in Tertullian:

"On this day we should avoid every sort of anxious state or action, put ting off our affairs till later lest we offer occasion to the devil" (40).

And again:

"ve consider it wrong to fast en Sunday or to pray kneeling. 'Ihis sane ex enpticn fran fasting and kneeling is ours fran Easter Day until Pentecost"

(41).

St.Basil giws the reascn for this attitude:

"Because we are risen with Christ and should be seeking the things that are above, we stand on the day of the Fesurrection, thus recalling the grace that has been giveil to US II ( 42)o

'!he week is structured around three days:vednesday, Friday, and Sunday. Wednesday and Friday carrrerorate the Passion and Crucifixion; Sunday cormerro rates the Fesurrection.On Wednesday and Friday, fasting and prayer.On Sun day, joy and praise (43)

It's precisely the paschal character of Sunday that is inviting us to joy. All the texts we'w looked at lead in this direction.When seen in the light of tradition (44), certain elements point this out clearly, but it's also the entire Sunday Office taken as a whole which is imbued with this special pas chal rrood. 'Ihe joy of Easter shines on it.

'Ihis search, then, seems not to haw been in vain. In fact, it has pro duced sane rich results, richer than one might haw suspected .For soma peo ple, our liturgy seems "owr-schematic, bones and no flesh." But isn't this only seeing the exterior? The Roman Liturgy, of which our Cistercian Rite is sin\>ly one fonn, has no need to envy any other rite, as far as content goes. It's only that it is extremely sober and rrodest in its expression, and this makes both for one of its difficulties and for one of its beauties. It's very

Notes15

rich, but its richness is held hidden.Like the bride of the psalm, "her beauty is within." To discover this beauty we must search deep.It is only given to those who make a real effort -of study, but above all of interior assimilaticn.

'Ibis is not to say that nothing should be rrodified or changed.Our Office, too, has undergcne the vicissitudes of tine, and we can well hope for a wise refo:rm that would make the paschal character of Sunday stand out rrore clear ly.

What was meaningful for our predecessors may not be so for us, and what was clear to them may not be so clear to us.'Ihe task ahead of us, then, is given in the Liturgy Ccnstitution:

"Texts and rites should be drawn up so that they express rrore clearly the holy things which they signify" (45), so that "they may be given a new vigor to meet the circumstancss and needs of nodem times" (46), -and thus we may be ever rrore and rrore "filled with the Paschal Myste:cy."

LavalFr. Nivard ROODEAU, o.c.s.o.

TPansZated by Fr. Gabriel Zay, o.c.s.o.

Our> Lady of New MeUePay

NOTES

1. For exanple, in the Byzantine Rite, each Sunday at the end of Matins, the priest solennly reads one of the eleven Resurrection Gospels.'lhe assem bly respcnds by singing this magnificent tPopaPion:

"Having conterrplated the Resurrection of Christ, let us adore the holy Lord Jesus,

the only sinless one.

We adore your Cross, O Christ, and we sing and glorify

your holy Resurrection.

For you are our God,

and besides you,

we acknowledge no other:

it is your nane we proclaim.

Corre all you believers,

let us adore the holy Resurrection of Christ;

16The Pasaha Z Charaater of Sunday

see hCM,through the Cross,

joy has cane to the whole world.

Ehdlessly praising the IDrd,

let us sing of his Resurrection:

for, having suffered for us on the Cross, he trampled dcMn death by his death."

en this rite, cf.E. MERCENIER, La Pri re des Eg Zise s de Rite By zantin I, a-ievetogne 19472, pp .116-117.

2. In 1948, Dorn Jean GAILLARD, nCM Abbot of St. Paul de Wisques, published an excellent and interesting study on "SUn.day in the Rule of St.Benedict," Supp l. Vie Spir. I(l948), pp.469-488. It covers other areas besides liturgy, and has many fine insights.

3.'ll1e reason was so evident to him and to his tines that he felt it would be useless to state it explicitly. Somatirres, to shCM that the ancient rocnks had little ccncem for the liturgy, the sto:r:y of the young he:i:mit of Subiaco

. forgetting Easter Day is quoted ( Dial . II, 1).But it's doubtful that Saint

Grego:cy had such a ccnclusion in mind . In any event, if the Benedict of the Dialogues forgot Easter, the author of the Rule is far fran forgetting it: "the holy day of Eas.ter" (chs. 15 and 41) is for the Rule the :E;Oint of refer ence upon which all rronastic activities each year converge -prayer (chs. 8, 10, 15), fasting (ch. 41), work (ch. 48). Sunday fulfills the sane function for each week (chs. 11, 12, 35, 38).Also, in the tine of St.Benedict, East er largely dominated the othe:rwise still undeveloped liturgical year.

4. Introit of the Mass.

Alcng the sane l.llles, the ccmm.mion of the fifth Sunday: "Cantate Danino:Alleluia."

Again, the offerto:r:y of the third Sunday: "Psallam Dao rreo quamii.u ero:Alleluia."

Also the introit for Easter 'lhursday: "Iaudaverunt pariter:Alleluia."

5. In the Boak of Tobias:

"'llle gates of Jerusalem will resound with songs and exultation; and all her houses will say, "Alleluia" -'Ibb. 13:17.

What Tobias foretells, the author of the Apocalypse sees as realized through the Resurrection of Christ.

6. In the Apocalypse we have a witness to what could be the liturgical hynns of the churches in Asia Minor at the end of the first oentu:cy .

7. De Oratione , 27 (PL 1, 1194): "subjungere in orationibus Alleluia so lent, et hoc genus psal.rros, quorum clausulis res:E;Qndeant qui simul sunt."

8. Senn. 252 (PL 58).

9. letter 55, "Ad Januarium," 32 and 28 (PL 33, 220 and 218): "UtAlle luia per illos solos dies quinquaginta in Ecclesia cantetur" "lhde etiam oonibus diebus daninicisAlleluia canitur, quod significat actionem nostram futuram non esse nisi lauda:re Daum."

10. PL 76, 31.

Notes17

11.Apologia prophet ae David, 8, 42 (PL 104, 907).

12. 'Ihe Benedictine cursus begins the Psalter at Prine on M::nday, and be gins Vigils with Psalm 20.Before the refonn of the Ibrran breviary, it began the Psalter at Sunday Matins.Milan recites the Psalter in two -weeks .

13.Conpline, too, has its pro:per psalms, as well as the Little Hours.

14 . 'Ihe Gradual, as responsorial psalnody, is quite earlier than the other Mass chants (Introit, Offertory, Ccmmmion)which are processional chants. Its antiquity makes this text all the m::>re interesting .

15 . 'Ibey are verses of praise, acclamations celebrating the great woz:k of salvatian which God has wrought, which his right hand has acoorrplished. In the middle of the week cares the central verse of the psalm, which Jesus ap plied to himself: "Benedictus qui venit"

16. E.a5TY, Les Psaumes, Paris 1960, p.325.

17.F.X. DURIWELL, The Resurreation, New- Yoz:k 1960, pp.1-2.

18. "In the Old 'lest.anent, salvation consisted in the intervention of God called down by prayer; suffering did not save, but was the evil fran which the just man was to be saved." -F.X.'op. ait., p.2.

19. Psalm 117 -"a hynn to God 's po-wer revealed in the paschal liberation of his Son, who becane the comerstane of the Church and was solermly en throned in his new- Terrple." -Les Psaumes [Pas-a-pas avea la Bible], Bruges 1958, p.133.

20. St. John CHRYSOS'la.1, Explanation of Psalm 117.

21. 'Ihese are, notably, Psalms 3, 5, 50, 62, 66.

22. Book VIII: "Asserrble each day, m::>ming and evening, to sing and pray

in the houses of the Lord: reciting Psalm 62 in the m::>ming, "us rneus ad te de luce vigilo," and Psalm 140 in the evening, "Danine clamavi ad te exaudi me." (PG 1, 742-744).Cf. BAUM.STARK, Comparative Liturgy, trans.F.CR:SS, vestminster, Md. 1958, p.112.

23. Cf.CASSIAN, De Instit. Coenob. III, 6.Cf.also BAUM.STARK, op. ait.

p.40: "'Ihe m::>ming recitation of Psalm 50 is attested for the first tirre in Cappadocia by St.Basil, Ietter 207" (PG 32, 764)

24. The Re.man breviary refonn under St. Pius x separated these three psalms, whose unity had both antiquity and universality to cormend it.Cf. BAUM3TARK, op. ait., p.38, who writes rather harshly:

"Dam to the year 1911 there was nothing in the Christian Liturgy of sudl absolute universality as this practice in the 1-bming Office, and no doubt its universality was inherited from the worship of the Synagogue Hence to the refonrers of the Psalterium Romanum belongs the distinction of having

brought to an end the universal observance of a liturgical practice which was follc:Med, one can say, by the Divine Redeemer Himself during His life on earth."

25. And also of the sinple Sunday Vigils, op . ait. p.35.

26. Note this difference, however: in the Biblical canticles, creatiai it self is invited to sing the praises of God, while in the canticle of St.

Francis God is praised for his creation, though creation itself is not invit ed to participate in this praise.

18The PasahaZ Charoater of Sunday

27. In the Ranan Of f ice the antiphon points out this ccntext: "Tres pueri jussu regis in fomacern missi stmt, nm tirrentes f larcmam ignis, dicentes: Be nedictus Deus , alleluia."

-28. 'lb Psalm 92 is added Psalm 99 . Feasts of the saints have a paschal dlaracter, too, and this is my the Rule prescribes that the Opus Dei an these days should be celebrated as an Stmdays. Note that feasts of saints were quite rare at that tirre, and al.m:>st all were feasts of martyrs. M:>re over, an the occasion of their passage fran this world to the next, what was

celebrated was not their particular rrerits, but rather the risen Christ mani

fested in them as the conqueror of death.

29 . Before the refonn of 1911, the Ranan breviary had Psalm 118 eve:ry day. 30 See note 12

31. F.X. DURHVELL, op . ait., pp.3-4: "Of all the psalms about the just man suf fering, Psalm 21 must be given a special place for its extraordinary rres sianic richness . '!he period of suf fering gains no rrerit, either for the he ro or for anyone else, except in that it is in answer to his own anguished cries that the suf ferer is set f ree. His deliverance, on the other hand, has tmive:rsal repercussims. "

32 . Cf . St. AMBROSE, De Saaramentis V, 13 [Souraes Chr/tiennes 25] . 'lhe eucharistic interpretation is already fotmd in St. Cyprian (Ep. 63, 11) . Cf . Jean DANrELou, S.J., "I.e psaurce 22 et l' initiation chretienne, " La Maison Dieu 23 (1950) , pp.54-69.

33. Vigils as sudl is already a "waiting for Christ." 'lhis is why the Church watches in the night, in expectation of the Spouse, and when dawn ap proaches, the hour of Iesurrectian , she sings "Alleluia." This holds good not mly for our third noctum en Stmday , but also for the second noctum every day.

'!he Myste:ry of Christ is carmenorated in an armual cycle - the liturgical year -and at the same tirre in a weekly cycle - "W3ariesday/Friday/Stmday." Also it is ccmnerrorated through the hours of each day. 'lhis daily cycle, ve:ry

:i;:opular in the Middle Ages, goes back to a ve:ry ancient tradition , and was already described by St. Hippolytus. Cf . The ApostoZia Tradition, Cap. 41, "03 tenpore quo oportet orare" (ed. Dan Bemard BO'IT.E, La Tradition Aposto Zique de saint HippoZyte [LiturgiewissensahaftZiahe QueZZen und Forsahungen 39 ] , MUn.ster Westf alen 1963, pp.88-97) .

34. Itinerarium Aetheriae 24 ,10 [Souraes Chrttiennes 21, p.195] : "Et ttmc ibi s"tat episcopus intra cancellos, prendet evangelium et accedet ad ostium et leget resurrectianern episcopus ipse."

35. Cf . D:Jm Jean GAILLARD, op. ait., p.476.

36. Ch this question, especially BAUM.STARK, op. ait., p.41.

37. 'Ihe other hynns are not too revealing either. M:>reover, they ' re not particularly botmd up with Stmday; except pe:rhaps the hynn at Lauds , "Splen dor Patemae gloriae, " which is one of St. Arrbrose ' s.

38. And, of oourse, there is the Mass. Eve:ry Mass is Easter.

39. Constitutiones ApostoZorum, V, 20 , 11 (ed. F.X. FlNK, DidasaaZia et Constitutiones ApostoZorum I, Padebom 1905, p.298) .

40. De Oratione, 23 (PL 1, 1191) .

41. De Corona (PL 3, 78) .

Notes19

42 . St. BASIL, Treatise on the HoZy Spirit [Souroes Chrltiennes 17,

p.236 ] .

43. 'Ille custom of devoting Wednesday and Friday to fasting and prayer may go back to apostolic tines. We find it prescribed in the Didache. 'Ihe Rule of St. Benedict follc:Ms this tradition : "From Pentecost throughout the sunner let them fast on Wednesdays and Fridays tmtil the ninth hour" (ch. 41)

St. Epiphanius gives this reason f or the tradition: "We fast on Wednesday and Friday tmtil the ninth hour because the Lord was arrested early on Wednesday and he was crucif ied cn Friday. " Cf . A. JAUBERI', La date de Za CJne, Paris 1957, pp.79-91.

44. Patristic tradition and conparative liturgy. One rite helps very much to clarify another: a rich, elicit datum in cne rite can help tmcover sarre thing similar, though less manifest, in another rite.

45. Liturgy Constitution, # 21.

46. Liturgy Constitution, # 4 .

20

A NOIE CN '!HE cross IN '!HE PAIM SUNDAY ProcESSION

In his p:refatoi:y note to the April, 1967 issue of Li turgy , Fr.Annand Veilleux pointed out that "the sinple necessity of applying in a :reascnable way the liturgical laws existing at present to the oonc:rete oonditicns of each ccmnunity calls forc:reativity and spcntaneity." It was rro:re or less in this spirit that the rubrics of the Palm Sunday p:rooession were first slightly adapted here at Gethsemani in 1966.At that ti.ma , the massive wo:i::k of the :reoonstruction of our church was about to begin; we were to celebrate the processicn in the rrother tcngue for the first time in our histoi:y; and already there had been indications that the Order would socn encourage a cer tain flexibility in the marmer in which we celebrate our prooessicns. I was busy preparing a Holy Week booklet at the ti.ma -a booklet which I hoped would be of service for two or even three years.It was a rather delicate task. Cn the cne hand, I wished to avoid specifying too many details which were likely to undergo change in the imrediate future.On the other hand, I hesitated to introduce too precipitously changes in rubrical details which, nevertheless, within a short period were alrrost certainly to go into effect. At any rate, the spirit of change was already in the air, and circunstances caiverged to suggest that this was the right psychological rrona1t to unbend the letter of the rubric just a trifle, in order to give our Palm Sunday pro cession a deeper theological :rescnance.

An article by D:>m Marsili

'Ille whole thing had its beginnings in nw chance :reading of a fine article by Dan Salvator MARSILI, O.S.B ., "I.a procession des raneaux: :reoonstitution historique OU Il!{Sre?" (1).After tracing the origins of the Palm Sunday procession in Jerusalem, and its later extension to the West, where it ap pears with certitude cnly tc:Mards the late 8th centw:y, the author surrmarizes the essential lines of the typical Palm Sunday processicn as celebrated in westem Europe in the Middle Ages:

"Starting from the place where the pa.1ns had been blessed (in a church, or outside the city), the procession directed all the clergy and the entire populace of the city toward the station of the "rceeting" or encounter with Christ; from there, the procession rroved to the principal church" (2).

The Cross in the PaZm Sunday Procession21

Making anple use of the synoptic tables in Fr" H.SOIMIDT's Hebdomada Sanata II, Ranae -Friburgi Briso -Barcinone 1957, ppo 695-697, Dan Marsili analyzes the nost conplete and precise of the many docurrents thus put at his disposal -the 10th century Romano-Gennanic Pontificale (3).After a lengthy preparation no.re or less the equivalent of a missa sicaa, corrplete with en trance antiphon, gradual, tract, preface, sanctus, to say nothing of the gos pel and the actual blessing of the branches, the procession marched to the statio sanatae c:r>Ucis. '!his station, carefully prepared in secret earlier in the rroming, marked the place where the worshipping rorrmunity would rreet Christ, whose presence was to be :rrediated through the stational cross.During the chanting of various antiphons and psalms, liturgical honors were paid to the cross, until all the faithful -bishop, clergy, schola, faithful in gen eral -had prostrated themselves before the cross, laying before it their branches and flavers.After a long prayer which sumred up the chief thenes of the celebration, the procession began the final stage of the procession, ac ccnpanying the cross (=Christ) through the city gates and into the church designated for the celebration of the Mass.

In this particular fonn of the procession, it was the cross which repre sented Christ.Elsewhere we find his presence :rrediated in still other ways, though the cerem:nial remained substantially the sane.So:rretirres the gospel book received the veneration given the cross in the Romano-Gennanic Pontifi cale.At other tines the bishop took the place of Christ.On occasion, an im

or group of images fulfilled the sane function -a bit overly "scenic," surely, for present day taste !Nor was the presence of the Eucharist for this purpose wholly unknCMn (4).

'!he Cistercian Palm Sunday procession, past and present

Ha.v does our own Cistercian Palm Sunday procession relate to this tradi tional fonn of procession? Since this procession, as celebrated in our Order, has undergone only slight rrodifications in the oourse of tine, let us examine and schematize the elerrents of the fonn described in our earliest extant man uscript of the Eaclesiastiaa Of ficia(5), written sorretirce between 1130 and 1134 (6)0

"Ordo in Ramis Palmarurn," from Trent Codex 1171, ca. 1130/1134

1- Blessing of branches.

2- Distribution of branches during chanting of antiphons "Pueri Hebraeorum

22The Cross in the Palm Sunday Proaession

tollentes" and "Pueri Hebraeorum vestinenta." 3- Processicn:

a- Ant. "Occurrunt tw:bae ."

b- Ant. "Collegerunt" with V. "thus autem" (7); thi:ee stations.

c- Ant. "Ave Rex nester" at final station before church door; prostration en knuckles, comnunity tumed toward cross.

d- Gospel.

e- Verses: "Gloria laus ."

f- Resp. "Ingrediente D:>mino"; ccmnunity enters church .

At sane nore recent period -the documentation at Ir!'.{ disposal does not alla-1 ne to pinpoint the exact date, although it does alla-1 ne to exclude the period between the beg.inning of the 12th centw:y and the end of the 17th - our 3rd Nocturn antiphon, "Hosanna filio David," was adopted as an antiphon to introduce the solenn blessing of the branches.'!he choice and order of the other chants, hc:Mever, remained untouched until our Holy W9ek reform of 1959 (8).As a result of this reform, we now find the folla-1ing arrangenent of ma terial:

Fran the Cistercian Ordo Hebdomadae Sa:natae of 1959 (9)

1- Blessing of branches (without the int:roducto:ry antiphon, "Hosanna").

2- Distribution of branches during chanting of antiphals "Pueri Hebraeorum tollentes" and "Pueri Hebraeorum vestinenta" (with optional psalm:Xly) .

3- Gospel.

4- Procession:

a- Ant. "Occurrunt tw:bae." b- Ant. "Hosanna."

c- Hynn : 11.Magmm1. salutis gaudium," or sane other chant fl::orn our Proces

sional.

d- Ant. "Ave Rex nester" at final station; prostration an knuckles; conmu-

nity tumed toward cross. e- Verses: "Gloria laus ."

f- Resp. "Ingrediente Dani.no"; camrunity enters church .

Only one really significant dlange has been made, and this is surely a change for the better.'!he gospel na-1 precedes the procession, and rightly so.For the gospel account should logically precede and provide the setting for the procession whidl in sane way reactualizes the Ir!'.{Ste:ry p:roclained in

The Cross in the Palm Swiday Proaession23

the gospel, and now participated in by the carmunity.

We may conclude, then, that our Cistercian Palm Sunday has remamed essen tially the sane in general structure, ill spite of certain changes in the choice and order of processional chants, and ill the place of the gospel.We may further conclude that our Cistercian procession forms a very precise par

allel to the traditional type analyzed and connented upon by r:an Marsili,

O.S.B.For, as with the procession described in the Ranano-Ge:i:manic Pontifi cale and in many other documents, so too with our procession: it is essen tially a going forth of the comnunity, to meet Christ at the station of the cross (cross=Christ), there to offer him the hanage of our worship and love and gratitude, and to accarpany him illto the Holy City (=the church), where we celebrate and sacrarrentally participate ill the ley'stery of his life-giving victory over sin and death.

'1he problem of the processional cross

We are nCM" in a position to recognize as truly unfortunate one of our ru brics regarding the Palm Sunday processional cross. In n.4 of the 1960 edi tion of our CaeremoniaZe Hebdomadae Sanatae, we read that, before Tierce on Palm Sunday, the veil of the processional cross is rerroved; and in n.11, we read that the cross, preceded by thurifer and subdeacan with holy water sprinkler, heads the procession.All this is excellent for an ordillary pro cession:but this is no ordillary procession!If it is true that it belongs to the very structure of this procession that the cross nediates the presence of Christ, and that the ccmnunity goes forth to encounter Christ at the statio aruais in the cloister, it follows that the presence of the unveiled cross in the sanctuary and the usual order of procession do violence to the very na ture of this particular procession.

A tentative solution.....

In the light of the preceding :remiil:ks, the reader has probably already guessed the general lines of the tentative solution which we adopted back in 1966. Before Tierce, during the blessing and distribution of the palms, and during the reading of the gospel, the cross remained in the sanctuary, but veiled. Further, when the procession was fo:ored, it was headed by Father Ab bot and the seniors of the comm.mity, who led the rest of us to the place of our encounter with Christ. '!here was no processional cross.Needless to say, there was only one station in the cloister.As the procession approached the place designated for the station before the cross, one could look up and see

24Notes

the unveiled cross standing bathed in all the splendor of the early rroming light that was breaking through the cloister windc:MS; nor was there any need of a long, involved camentary to irrpress an us all the deepest neaning of this procession to the statianal cross.'!he solenn prostration which intro duced the antiphon, "Ave Rex nester," was felt in all its depth of ridmess; and the acclamaticns of the "Gloria laus," sung before the cross, were all they should have been -a joyful hynn of recognition of Clrrist present in the :n:wste:ry of the life-giving cross of suffering and victo:ry.

'!he entire question of our processions is currently being studied, and the next issue of Liturgy will probably include the first of a series of articles by Fr.Placid Vemet, m::mk of clteaux and rcerrber of the Order's Liturgy Com mission.

No cne krlcMs with any degree of certainty precisely what will be the no:rms for our processicns in the future.Probably these nonns will be extrercely flexible and quite general. But may we not hope that, when there is question of the Palm Sunday prooessicn, Dan Marsili's excellent contribution will be drawn upon to indicate the broad lines within which this particular proces sion will find its richest expression? And may our Palm Sunday procession be care nore perfectly for each of us what it already truly is -a going forth to rreet Christ, our King and Savior.

GethsemaniFr.Ol:rysogonus WADDELL , o.c.s.o.

NOTES

1. In Vol. 37 of the collection AssenibZ/es du Seigneur, i.e., Deu:x:ime Di

manohe de Za Passion, Bruges 1965, pp.7-20.

2. Art. oit., p.10.

3. Critical edition by M .ANDRIEU, Les "Ordines Romani" du Haut Moyen Age

V, I.Duvain 1961, pp .175ss.

4. Art. oit., pp.13-16.

5. Fdited by Fr.Bruno GRmSSER, s.o.c., "Die 'Ecclesiastica Officia Cis terciensis Ordinis' des Cod. 1711 von Trient," in AnaZeo ta s.o.c. XII (1956), pp.153-288.Palm Sunday material, pp.194-19.6.

6. Ibid., p.174.

7. A later hand has introduced the antii;:han "CUm appropinquaret" between "Occurrunt turl:>ae" and "Collegerunt."

8.'!he indult authorizing the revised Cistercian Ordo Hebdomada.e Sanotae

is dated January 31st, 1959.

25

FOUR WAYS OF RECITING THE PSALMS IN QfOIR

'!his t:reatrre:nt of psalm :recitation is chief ly based on the authoritative views of Fr. Luis AUNSO SaI6KE:L, S.J., chief translator of the of ficial Spanish psalter, professor of the Old 'Iestanent at the Poo.tif ical Biblical Institute in Rare, and world-wide authority in both Hebrew and Spanish liter ature. (Cf . his recent book , The Inspired Word: Saripture in the Light of La:ngu.a.ge a:nd Literature , tr. Fr. Francis MARI'IN, o.c.s.o., New Yo:t:k 1965; or

his study, excexpted in large rreasu:re f ran his doctoral dissertation , Estudi os de pol tiaa hebrea , Barcelona 1963; or the paragraph,' Psalms, ' in his ar ticle "Literacy Genres, Biblical , II in The New CathoZia Enaya Zopedia 8, New Yo:t:k 1967, p.809 .)

'!he basic principle is :respect for the inner structure of each psalm, avoiding the literai:y , musical and psychological violence of treating all the psalms alike in their manner of :recitation. Psalms are poeti:y. '!heir neaning, and the fruit derived f rom their :recitation , depends not only upon the ing of each word or phrase, but also l.JEX)n the :rrood, the dialogue, the situa tion envisaged by the inspired poets. It is in order to :respect this :rrood and re-create this situation that the follc:Ming four dif ferent rrethods of psalm

:recitation are suggested. Each psalm would have its own special manner of

:recitation.

I.Alternate choirs. '!his is the present rrethod and will oontinue to be the rrost camon. '!he altemate verses of the psalm are recited (or sung) by each side of choir. All the psalms which do not have a special intemal structure calling for another type of recitation will fall into this catego:ry, for exanple, the psalms of supplication and thanksgiving, rrost hyrrns, etc.

II. Antiphonal :recitation . '!he entire ccmnunity :repeats a :refrain af ter eadl group of verses. Occasionally (e.g., Ps. 135 and perhaps Ps. 64) the re frain is sung af ter eve:ry verse. '!he body of the psalm is :recited by a "psalmist, " who oould be the invitator. '!he follc:Ming psalms lend them selves to this rrode of recitation by their intemal structure: 41-42,

45, 55, 56 , 58, 61, 66 , 79 , 98, 106 , 135.

26Four Ways of Reaiting the Psalms

'!his nethod oould well be used for other psalms , as is aane in the arrangenents of Gelineau. A psalm following a biblical reading in Lauds or Vespers , or even Vigils, oould well be recited thus.

III. Psalm with oracle. 'Ihe body of the psalm is recited by two choirs, as in

(I) , above. Within the body of the psalm is a prophetic or divine ora cle, usually just ooe or two verses,ich is recited or sung by a sin gle voice (the invitator?) . Frequently the oracle is introduced by a single line or verse which is best recited by another single voice (the cantor) , as in Ps . 109 : "'llle lord said to IJ lord." 'Ihe following psalms fall into this catego:i:y , although perllaps others can also be found: 2 ,

11, 45, 49 , 59, 67, 74 , 80 , 81, 84 , 86 , 90 , 94 , 109 , 131.

Ps. 117 might fit into this catego:i:y , but it would seem best to treat it in a special way , as a mixture of antiphonal recitation and oracles. 'Ihis is the nethod suggested for this psalm by Alonso SchOkel.

IV. (Agustin)Historical recitation. 'Ihis is sinply the recitation of the body of the psalm by a single voice, the reader or the psalmist. If thought desira ble the introducticn might be recited by altemate choirs, and the con clusion, too. It probably is sinpler to have the reader recite the en tire psalm. 'Ibis is the net.hod nest suited to the historical psalms: 77, 104 , 105.

Nusstra Senora dB los Angeles A.auZ., Argentina

Fr./ , O.C.S.O.

27

Liturgy Ccmni.ssion

REPORI' CN THE PLACE OF THE ABBOT IN CONCELEBRA'IED MASSES

A questionnaire was distributed last March.Due to particular circum stances, there was a delay in the retum of a certain nun:ber of the replies. 'Ihese latter were obtained during the course of the reoent General Chapter.

'Ihe following results, then can be considered as def initive.'!hey also se:rve to conf irm the results of the partial analysis made last May.

'VE received 58 replies.(It should be renembered that, as a rule, \\le

sent the questionnaire only to m::nasteries having an abbot as superior.)

'lllese replies, grouped according to regicn , are as follows:France - 16 ;

U. S.A. - 11; Belgium - 6; Holland - 5.4 each for Canada, Spain , and Ire land; 2 each for Great Britain and Italy; 1 each fornnany, Australia, Aus tria, Jordan , and New Zealand.

1st Questim:!)'.) you regularly concelebrate: Every day?Or cnly on certain days?

49 m:nasteries have daily concelebration.Saoo of these have had it f:rorn the beginning; others have adopted this practice only gradually.

8 m:nasteries have concelebration only once a week -usually on Sunday and feast days; saretines also on a designated weekday.

Che m::nastery never has concelebration.

2nd Questicn:When the abbot participates, is he always the principal celebrant?

9 m:masteries answered in the af f innative.

48 answered in the negative.In these nonasteries, the abbot is princi pal celebrant cnly on feast days (in general, for those days reserved to him in the Usages) .Nevertheless, a certain nurrber of abbots (11) are also prin cipal celebrant for the Sunday Mass.

3rd Question:If the principal celebrant is the hebdanadary and not the abbot, do you rese:rve any prerogatives for the abbot?If so, which?

It was at this point that the tabulatim of the retums becarre nore dif ficult.'Ihe indications given were not always very clear.

28The Abbot in ConaeZebrated Masses

Nevertheless, 19 said that there was no prerogative :reserved to the ab bot. Of this number, sone:ressed the desire that the question be studied.

28 reserve a special place for the abbot, usually to the right or left of the principal .celebrant. It is :E,X>ssible that the nurrber is really higher, since certain mes of those :replying did not consider this special place as a particular prerogative.

Finally, a good mmber :reserved to the abbot minor rites -those which he carries out When he assists at the cx:nventual Mass celebrated only by the hebdanadaJ:y .'Ihus,

18 bless the incense, when incense is used.

12 bless the deaoon before the Gospel (when there is a deaocn) Qle abbot even blesses the ooncelebrant who is to proclaim the Gos pel (this practice is certainly open to question)!

9 kiss the book after the proclamation of the Gospel. 6 reserve to themselves the final blessing.

4th Questiai : IX> you justify your current practice by any doctrinal consid eration caiceming the role of the abbot?

'Ihe replies were generally brief.

'Ihose who always reserve to the abbot the function of principal celebrant are also those who gave the longest answers.

Certain abbots were quite strong in affinni.ng their :E,X>Sitian. 'Ihus:

"In his Rule, St.Benedict affinns (chs. 2 and 63) that it nrust be believed that, in the rronastery, the abbot holds the place of Christ. If there is any place where this viewpoint of faith seems necessarily called for, it is certainly at the altar.

"If it belcngs to the abbot to preside at all the e:xer cises, and to preside at the neals, why refuse him the office of presiding at the table of the Eucharist, where the m::nastic family finds its unity signified

and :realized?" -Scow::m:mt

"It was not, in the first place, any :reflection an 'the role of the abbot'which detei:mined our present prac tice.We first of all considered the ItStery of the Eucharist, in so far as this manifests and constitutes (in the active neaning of the tenn) the ccmnunity which celebrated it.As the decree Presbyterium Ordinis af finrs in art. 6: 'No Christian camnmity, h.CMewr, can

The Abbot in ConaeZebrated Masses29

be built up unless it has its basis and center in the cele

bration of the :rcos.t Holy Eucharist.Here, therefore, all education in the spirit of conrnunity must originate.' con

celebration is, one might say, the sup:rene actualization of the oonmunity as such.NON , the rronastic camrunity is hierarchically constituted under an abbot, to whan it per tains in an eminent degree to preside over this essential act of the conmunity.

"MJreover, if, according to the Rule, the abbot 'Christi agere vices in nonasterio creditur,' this function of the abbot as the 'sacra:rrent 'of Christ can be made manifest in no way nore excellently than in this role.

" knCJN the reticence of certain rronks with regard to this practice. 'Ihey underline the fact that the abbot de pends, in the exercise of his priesthood, on the priest hood of the bishop -and this under the same title as his sens who are priests as well as m:nks. 'Ihus, the ab bot's functicn of presiding belongs to a different order than to that which follCJNS fran the fact that he is a priest.

"All this is not to be denied.cne can even canceive of an abbot who would not be a priest; the reality has cer

tainly existed.But we do not believe that, in the present hypothesis -and this is the law of the church at the present ti.Ire -so often as the abbot is a priest, the ob jection just raised destroys the fittingness of his pre siding at the corrmunity Eucharistic celebration. '!he abbot is then better qualified than anyone else to represent the bishop." -Bricqubec

"On the cne hand, the principal celebrant represents the bishop. '!his pertains to the sacra:rrental order. It is the prreSt' who is qualified to represent the bishop, and ordi narily, this has nothing to do with the dorrestic 'hier archy', that is to say, the abbot. (Of itself, the cx:moept of abbot does not include that of the priesthood).

"MJreover, in actual practice, the abbot is priest, but is likewise 'Ordinary' '!hat is to say, he participates, de faato, in the pastoral power of the bishop (even if, let us repeat, the pastoral pc::Mer of the abbot is, in its ori

gins, rather of the 'charismatic' order: in point of fact, the abbot actually enjoys a participation in the bishop's jurisdiction).

"'!his is true to such an extent that, arrong those priests qualified to represent the bishop, the abbot has a special title for doing so." -lblt-des-cats

other positions are less fii:mly held:

"OUr cancelebration follCJNS simply fran a practical modus

30The Abbot in Conae lebrated Masse s

agendi. We began in this way, and we have continued in the sane way, without reflecting about it ve:r.y much.In view of the role of the abbot in his own house, it seems to us only nonnal that he should be the first in the rrost i.rrpor tant action of the whole day.

"Still, over a period of time, the place of the abbot in concelebration has been questiaied by certain of the brethren." -lleray

"Our Feverend Father Abbot would like to cancelebrate daily, but the manner in which an abbot should do so has not yet been determined:so he abstains, although the a::mmunity has daily concelebration. '!he abbot, then, concelebrates cnly for the rrore solenn days, and, consequently, always as principal celebrant.II- caraena

Everyone reoognizes a certain difficulty:

"'!here would be no problem if cancelebration were cnly an occasional practice.But when there is daily cancelebraticn, are there not inconveniences of a practical (or psycholog- ical) order?" -M::mt-des-cats

It is precisely this point which has detennined the attitude of certain

abbots:

"It seems to rre excessive for the abbot to be principal celebrant all year long -excessive both for the abbot and for his carmrunity" It is good, f:ran tirre to tine, to assign an inportant role to the sinple religious"

-Mariawald

"It ii:s not desirable for the abbot always to be principal celebrant.Experience proves (as others have told rre) that this can becone tiresare ." -Guadalupe

Che abbot sees only one reason:

"Ctarity -respect for other priests of the :rconaste.cy who,

Iknc:M, wish to take their tum as principal celebrant."

-South.em Star

Another abbot says sinply:

"Our I.oro said, 'Take the last place.'" -Gethsemani Per.haps this is the reason that &10th.er rronk replies:

"It is doubtless due to his rrodesty or his own personal

desire that our father Abbot does not wish to irrpose him self as sole principal celebrant."

He adds, nevertheless:

"Q"i the other hand, it is not clear that the abbatial bles sing lifts a priest so much above other priests that he ought always to preside over the presbyterial college. It is evident that an this point, the abbot 's place is not

The Abbot in Conae lebrated Mas ses31

conparable to that of the bishop. 'Ihe abbot remains only a priest of the second order." -La Trappe

We find this point of view elsewhere .

en the oontrai:y, another person states:

"In itself, the function of principal celebrant should always belcng by right to the abbot. He is in his nonastery what the bishop is in his diocese.But our Father Abbot would not wish to preside eve:ry day." -lgotha to the M:>unt of Olives.PG 33, 1169.See La Maison-Dieu 75 (1963), pp.101-102.

13. LO, p.102. Cf.an equivalent text, Le Martyre de Th oclote , ibid. ,

n.51.

14. Cf.N.Maurice DENIS-BOULET, Les repr jsentationsde Za aroix cl.ans

Z 'antiquite ahretienne , in La Maison-Dieu 75 (1963), pp.52-67, especially

p.61. F.VAN DER MEER and C. MEANN , Atlas of the Ear Zy Christian WorZd ,

Land.al-Edinburgh 1958, figs. 461-478.

15.c. 12. Cf.note 5. For later docurrents, cf.RSR, p.179, n.11. 16.Fr.de Sales BOUCEE, Le adrJmonia Z authentique de Z 'ordre de ctteaux ,

report mirreogra:EiJ.ed in 1954 by the Liturgical Ccmnissian, OCSO, Appendix, pp.24-28.

17.J.A.JUNGMANN, S.J., The Mass of the Roman Rite I, New York-Bostal

Notes47

1951, p.368. 'Ihe Fleatamus genua-Levate of Good Friday and the Errber Days testifies to this genuflection. It is gratifying that the new rubrics have restored the rrarent of silent prayer.

18. Eaales. offiaia Cist. Ord., ms . Trent 1711, before 1152 , ed. B. GRIES SER, Anal. SOC XII (1956) ; see pp.224-225. Conpare with the Ordo Romanus I quoted above (see PL 78, 942) .

19. Corpus Consuetudinum monastiaarum, Vol. I , Siegbw:g 1963, pp.235 and

254. In the latter instance, a copyist of the 15th century wrote altar in stead of Orient: a revealing slip!

20. Ms . Trent 1711, Zoa. ait., pp.234 and 246. 'Ihe two other, slightly rrore recent, manuscripts of the 12th century no longer make rceltion of the

oonnectian with the postures of the Mass as fomd in ms . Trent 1711. See ms . Labacensis 31, ed. c.NQSOIITZKA, in Anal. SOC 1950 , p.82 ; and ms . Dijon 114, ed. P. GUIGNARD, in Les monuments primi tifs de la Rgle aisteraienne, Dijon

1878, p.167. Neither do the Cistercian documants have anything to say about

the Orient in the refecto:r:y . Actually, the latter, pei:pendicular to the cloister, was on the north-south axis. '!he superiors ' table is the guide for the inclination.

21. L. III, c. 8. It is mdoubtedly because of this passage of the Ritual that our Usages, even in the 1964 edition , state that the abbot 's seat, when ever possible, is on the east side (n.236) . But it is to the crucif ix that

the salutation is nade. If the chapter room must be oriented, still nothing is said of the Olurch which is, nevertheless, a rrore inportant place of prayer. 'Ihe Ritual presupposes that it is oriented, since it speaks, for ex ample , of the "southem wall" (1. I, c. 3, n .2) having becare the "epistle side" in our Usages (n.231) .

48

Proc:ESSIONS

ACOORDING 'IO '!HERITUALE CISTERCIENSE

Origin, CaITTal Cerem:nial, Specific Character, Cllant

During the last few years , various questions oonceming our processions have oarre up both at the General Chapters and at the rreetings of the Liturgy Conmi.ssion (1) Vfilen the subject, considered as an aspect of the general re vision of our Ritual, arose again at their last rreeting, the Com:nissirn re quested a detailed study (2) . So we must cry to bring forth scree answers, and answers which are liturgical ones; but the task is not easy. Until the gener al study of the Cistercian Ritual of .1689 as a book of the IX>St-Tridentine Cistercian rite has been cx:mpleted, making a study of any specif ic aspect of

our rite will remain a delicate matter. First, then, let us see what our leg

islation has to say about our Ritual and our processions (3) .

'lhe RituaZe Cisterciense of 1689, as such , has never been the object of any specifically fonnulated apprcbation. 'Ihis is no doubt because of the way it is cx::nposed (4) , but even rrore so because the Cistercians themselves, quite conscious of their rights, felt no need for any such approval. Pope Benedict XIV, however, was familiar with our Ritual (5) , and so was the Sa cred Congregation of Rites which even declared that it is the authentic source of our rite (6) , and that, according to our Constitutirns, it is our Ritual ( 7) .

Nevertheless, the fact that questions have been brought up indicates that a need and a pastoral problem exist within our ccmnunities -within our ":rco nastic churches" (8) . It is, within our Order, a facet of the sane need which Vatican II was aware of and wished to satisfy by establishing the principles of the liturgical refo:crn in the Ccnstitution Sac:rosanctum Conci Zium. At the ve:cy beginning of our study , we ought to have a clear understanding of these

general principles. (Translations are .taken f rom w. ABBOTI', S.J., The Docu

ments ofVatican I I , New Yo:i:k 1966 .)

3 Arralg these principles and nonns there are sorre which can and should be applied both to the Ranan rite and also to all the other rites. 'lhe practical nonns which follow, hc:Mever, should be taken

as pertaining only to the Ranan rite, except for those which, in the ve:cy nature of things , af fect other rites as well.

Processions49

4.Finally, in faithful obedience to tradition, this nost sacred Council Cleclares that holy M::>tller Church holds all lawfully ac kno.vledged rites to be of equal authority and dignity; that she wishes to preserve them in the future and to foster them in every way. The Council also desires that, where necessary, the rites be carefully and thoroughly :revised in the light of sound tradition, and that they be given new vigor to rreet the circurrstances and needs of rrodem tirres.

23. '!hat sound traditicn may be :retained, and yet the way be open for legitimate progress, a careful investigation is always to be made into each part of the liturgy whidl is to be :revised. '!his in vestigation should be theological, historical, and pastoral.Also, the general laws governing the structure and rreaning of the liturgy nrust be studied in conjunction with the erience derived from :re cent liturgical :refo:rms and from the indults conceded to various places.Finally, there nrust be no irmovations unless the good of

the Church genuinely and certainly :requires them; and care nrust be taken that any new fonns adopted should in soma way grcM o:rganical ly from fo:rms already existing.

30. By way of prorcoting active participation, the people should be encouraged to take part by means of acclamations, :responses, psal m:idy, antiphons, and sangs, as well as by actions, gestures, and bodily attitudes.And at the proper times all should observe a :rev erent silence.

31. In the :revision of litu:rgical books, it should be ca:refully provided that the rubrics take the role of the people into ac count (9).

36, 1. Particular law :remaining in force, the use of the Latin lan guage is to be preserved in the Latin rites.

36, 2.But since the use of the rrother tongue , whether in the Mass, the administration of the sacrarrents, or other parts of the litur g'1, may frequently be of great advantage to the people, the limits may...(10)

40. In scne places and circumstances, however, an even rro:re radical adaptation of the liturg'1 is needed and entails greater difficul ties (11).

For what ccnoems the Ritual in particular, w= ought to point out the fol lc:Mi.ng passage whidl, in addition to the irrg;;ortance whidl it has for the sac rarrents and sacrarrentals (art. 61), treats of both the language to be used

and the nonrs to be follc:Med:

63.Because the use of the rrother tongua in the administration of the sacrarrents and sacrarrentals can often be of considerable help to the people, this use is to be extended according to the follow ing no:rms:

(b) Fol.laving the pattern of the new edition of the Ranan Ritual, particular rituals are to be prepared as soon as possible by the carpetent territorial ecclesiastical authority mentioned in

50Proaessions

art. 22 , 2 , of this Constitution" 'Ihese rituals , adapted to the linguistic and other needs of the dif ferent regions

'Il1.e Constitution speaks about rituals again (12) in art. 79, with refer ence to art. 63. But which rituals are meant? Judging by arts. 3 and 4 , which have been quoted above, it is not a question here of Latin rites other than the Ranan rite , but of particular rituals of the Roman rite ( 13) Further, it is a matter of norms for the future; what concerns the present is something dif ferent. We also ought to rerrember that Pope Paul V did not make the Roman Ritual obligatory even for the Ranan rite, and that in the Clmrch of the Ro man rite quite a number of particular rituals have cxme down to our day and remain in use , whether by title of .llmerorial rite, particular rite, or sim ply very ancient custom (14)

I -'Il1.e General Noticn of Procession

OUr Ritual deals with processions in Boak I, De ritibus eaa Ze sias tiais in aomrnuni . In Ch. XVII, De proaessionibus , we f ind a general presentation , but no definiticn of procession (15) . 'Il1.is chapter is limited to processions in

the cloisters , and aescribes the cx:mron cerem::mial for them.Because this de scription follows an enurreration of the processions (nn.l, 2 , and 3) , one might be led to believe that all our processions are identical as to their cerem::mial. But not all the processions appear there - f ar f rom it -and

n. 3 states this clearly. To this list we would have to add certain proces sions of the liturgical year (Book III) , of the liturgy f or the sick and the dead (Boak V) , those connected with rites reserved for the Abbot (Book VIII) , the processions which take place at every Conventual Mass (Book II) , and the several hurrble daily m:mastic processicns (Book IV) .

'Il1.e Code of Canon LCM contains a chapter De saaris proae ssionibus(cc.

1290-1295) , which begins by a definition in c. 1290 , 1: "Processions are sol erm supplications made by the faithf ul under the guidance of the clergy , as they proceed f rom one sacred place to another. 'Il1.ey are intended to arouse

the piety of the f aithf ul , to recall God' s favors to their minds , to of fer Him thanks , and to inplore divine aid." 'Il1.en , in para. 2, a distincticn is made between ordinary and extraordinary processions. 'Il1.e Code has taken these texts f rom the pastoral notations found at the beginning of each of the divi sions of the Roman Ritual. It is true that the f irst type-edition of the Ro man Ritual, corrpiled by Paul V, did classify the processions as ordinary or

Proaess1'.ons51

extrao:rdinaiy; but it gave no list of the ordinary onesc Imnediately after the pastoral notations cane an Ordc serva:ndus in Litania..""UJ71 majorum proaessi

one ... , followed by a De proae ssione ad petendam p Zuviam , etc In contrast, the first revision made under the authority of Benedict XIV in 1752 (16) spe cifies which processions are the ordinary ones: the Purification, the proces sion with Palms, the Greater and the Lesser Litanies, Corpus Christi, and, it adds, "vel aliis diebus pro ccnsuetudine ecclesiarurn"; and it describes these processions one after the other, giving the nrusic for them. '!hen it passes on to De processione ad pe tendam p Z uviam , etc

We can see that, as far as this point is concerned, our Ritual was cer tainly not influenced in any way by the Roman Ritual, because it preceded the Roman by rrore than sixty years (17)! The fact that the Fanan book prescribes other processions and gives different directives for them is no.r:mal and in keeping with the authentic Raman notion of ordinary ritual processions. '!he

C.I.C.grants a great deal of liberty in c. 1290, 2: "Ordinariae sunt quae

st.a.tis diebus per annum fiunt ad no:anam librorurn liturgicorurn vel consuetudi num ecclesiarurn; extraordinariae , quae aliis publicis de causis in alios dies indicuntur." '!his is enough to let us classify the processions listed in our Ritual (I, XVII, 1, 2, and 3) as "ordinary. " '!he general nonn is stated in c. 2: "Codex, plerunque, nihil decemit de ritibus et caererroniis quas liturgici libri, ab F.cclesia Latina probati, servandas praecipiunt in celebratione sa crosancti Missae sacrificii, in administratione Sacrarrentorurn et Sacrarrenta lium aliisque sacris peragendis.Quare ames liturgicae leges vim suam reti nent, nisi earurn aliqua in Codice expresse corrigatur."

'!his should assure us about our interpretation of what we find both in our Ritual and in art. 22 of the Constitution on the Liturgy. Viewed in this per spective, the second paragraph of art. 13 ef the Constitution (found between "pia populi exercitia" and "the holy liturgy" [18]) appears as an authentic expression of the liturgy, although this new catego:ry of "sacra ecclesiarurn particulariurn exercitia" is yet to be defined (19)

In 1953, the periodical La Maison-Dieu devoted its issue No.43 to proces sions.With the articles published there we go beyond definitions and Canon Law and begin to becane aware of the "great divine ItSteries" errbodied in the prooessicns of Christians, and the "salutary effects" which we can derive

fran them (20) The study of processions in the Bible, of their human signif-

52Proaessions

icance, even that of their sociological import, should not escape notice.For our present researchf how'ever, the article which M.Mart.ircort devoted to the different types of processions in the Ranan liturgy (21) is particularly im portant.Still, one of his virtues may be changed by us into a fault:he is speaking of the different types of processions in the Ranan liturgy, whereas we have to oonsider them according to the Cistercian rite and Ritual, even if we do find ourselves in the presence of the Latin tradition, or quite si.nply the Cllristian tradition (22).

Martim:>rt's first remark should be noted: "'!he Church's processions are ve:ry diverse as to their fonn and structure. '!hey respond to needs which are so varied that one runs the risk of no longer seeing any ccmron elenents' am::mg them but certain exceptional details of a ve:ry accesso:ry nature, sate of which border on the ridiculous.And yet, before analyzing their diversity we nuJSt ccnsider well what does, in fact, constitute their unity, and about what elenents ought to be exenplified in each of them. "

'!his classification which Mart.ircort has proposed for the FDman rite can help us to make distinctions with regard to our CMn processions; it also makes us realize that what we need to do is not to canplete and correct this list, but to draw up a list of the processions of the Cistercian rite, all of which are found in our Ritual (23):

1 -Processions intended to help us relive a happening in Salvation His

:Palm Sunday, Purification, the Easter Vigil.

2 -Functiaial Processions:'!he procession for the administration of Via ticurn and for the Ccmnuni.on of the sick, funeral processions, processions with relics, of the Presanctified ai Holy 'Ihursday and Good Friday, those in accurately te:i::rred "oonnected with the celebration of the liturgy" (entrance

of the celebrants at Solerm Mass; the Gospel, Offerto:ry, and Corrmunion pro cessions; the procession with the Holy Oils on Holy 'Ihursday; the procession of the newly baptized fran the baptisti::y to the altar)

3 -Pilgrimage Processions

4 -Propitiatory Processions: the processions for the feast of St.Marlmi.ni , in solennitate ss.Sa crarrenti et in die octava, dominica palmarum fit etiam processio per claustrum, sed cum stationibus ut in processionalibus.Aliis vero diebus nan fit processio, nisi concessurn fuerit a capitulo ge nerali; praete:rguam feriis sextis quadragesimae, in festo s.Marci,

, in Rogatian.ibus, et in comrerroratiane fidelium defunctorum, vel

quando praelatus vel rex recipi debet processianaliter.

3.- Extra claustra mmquam procedimus, ne quidem in die s.Marci, vel triduo Rogatianurn. Excipitmtur tantum dies deftmctorum, rece ptio praelati vel principis supremi et sepultura defuncti in quibus proceditur ut suis locis dicetur.

'Ihen tflEt ritual describes the cormon cerem::mial for the processions which take place in the cloisters (4-15), whether it be with stations (9-12) or with litanies (13-15).

We nrust not stop here to ccnsider the number of processions, their can plete list, their cerem::nial, or whether they are sinple codifications or in novations.'Ihese things will be dealt with further an.But we nrust point out the other sources for the Ritual besides the early Cistercian tradition and subsequent legislation. 'Ibey are:

-'Ihe refonn of the Cistercian Missal, which was accarplished in several stages and in its final state contained the Raman Ordo Missae , a markedly Ro man Ritus servandus(46), and took over the substance of the texts of the Ro man Missal, though in a rather confused manner.

-'Ihe use of pcntificals and the Abbots' privileges.Here the Ritual is based en the Roman Pcntifical and the Cererocnial for Bishops, as its title suggests :Ritua Ze aisteraiense ex Zibro usuum, definitionibusordinis et aoe remonia Zi episaoporum aoZ Zeatum.

'Ibis assimilation was not just the work of the editors of the Ritual.Dur ing the preceding centuries (privileges and pontificals), and especially

since the beginning of the 17th century, a progressive though difficult as simi.laticn had been slavly taking place. 'Ihe rrerit of the Ritual is that,

62Processions

even if it does :remain an irrperfect work requiring many excuses, it did codi

fy all these elerrents .

Finally, we should rerrenber that the Cistercian nuns have a vemacular language ritual which was drawn up especially for them; the RitueZ fran9ais. 'llle question of processions in rronasteries of nuns is not in the scope of this article, but we might sly point out that processions for our nuns do present a special prd:>lem, and that this problem is not new (47). If it is true that a procession is the Olurch as pilgrim, the variety of its rrerrbers is bolllld to give rise to variety in its processions, especially when these rrenbers are rronks or nlUls.Nevertheless, in this study, everything which ap

plies to m::mk.s nearly always holds good for our mms, too. 'llley may, hc:J1Mever, anticipate adaptaticns which will correspond to their particular circumstan- ces.

(to be continued)

C1",',teauxFr.Placid VET, o.c.s.o.

NOTES

1. Cf.Statutes of the General Chapter, o.c.s.o.:Fridays during lent, 1953; Slllldays in surmer, 1957; Corpus Olristi, 1957; Rogaticn Days, 1965; we

should also mention our O.H.S., 1959.Cf.the Report of the Liturgy Carmis sian, o.c.s.o., 1960-1962, pp.20-22, 68-70.

2.M:>nt-des-Cats, Sept. 26-0ct. 1, 1966:Report, in extenso, pp.7-12.

3 . '!he present study, begun at dteaux, was ccntinued at .Mente Cistello.

For this reascn, I do not have at Il disposal certain documants which I had

at clteaux.On the other hand, I had the good fortune to find several others. I regret that the tine limit for this article. and Il obligations as a "school boy" have not pennitted me to do nore extensive research.

4 .'!he RituaZe Cisterciense, heir to both the Consuetudines and the CoZ Ze ctaneum of the 12th century, and of all the later legislation, .contains some parts which are strictly liturgical, and others which are purely nonastic; but it also contains the necessary interpretation of the liturgical life and of the m:mastic life.

5. He had it in hand; he quoted it.Cf. Union cistercienne II., p.132.

6. Reply of the S.C.R.to the dubium presented by the MJst Rev. Dam Augus tine Marre, Abbot General, O.C.R., March 8, 1913, which: 1) declared that the General Olapter had acted as it should have; 2) that the RituaZe Cisterciense of 1689 ccntains the authentic no:rm of our rite; 3) ordered that the rubrics of our Missal should be revised according to our Ritual. '!his was done in 1924.All these rulings were at the base of our Codex Rubricarum (1965).

7. Constitutiones Ord. Gist. Strict. Obs., n.76.

Notes63

8. I intentionally enploy the term "pastoral" and irmediately afterwards speak of corrmunity and monastic "churcho " t'hatever discussions there may be

about this term "clmrch" enployed by the Cistercians, it is a fact. '1he Exor dium Cisteraiensis Coenobii (or Exordium Parvun) speaks thus of cfteaux, af

ter Saint Rebert n s departu..".'e: "Viduata igitur suo pastore cisterciensis ec clesia canvenit" GUICNARD, p.67, "De electione AlbericL "

9. According to this text, then , it does not seem that there is any reason to exclude from a monastic liturgical ritual those things which (in addition to the musical text and the responses) cancem the participation of all the brethren, that is to say, which ccncem their carrport:rrent.

10. Cf.also the instruction of the s.c.R. In ediaendis no:mzis, in A.A.S. 57 (1965), :i;:p. 1010ss; the letter Saarificium Laudis concerns neither the sac ranents nor the sacrairentals.

11. Na.v if monastic life and profession give rise to a deep and ve great unity, and if this unity should remain cne of the characteristics of Citeaux, the first argurrent presented in thi$ n.40 seems to remain valid, even in our Order which is na.v spread abroad an all the continents .

12. "In Ritualibus recognoscendis"

13. It is also in this manner that we must understand the account pub lished under the subtitle "Ielatio inter futurum Rituale Iananum et Ritualia particularia," in Notitiae 19-20, p.220.

14. en this subject:M.NOiroT, "I.es Rituels dioa{sains, leur p::>sitian ca nanique actuelle," in Revue de Droit Canonique II (1952), pp.433-438.L.M.D. 34, p.375 contains an extract of this reply presented by Fr.Gi, O.P.:Les Rituels dioalsains.

15. Such is not the custom of the Cistercian Ritual, and our Codex Rubri aarum (1965) has imitated this discretion as nn.ich as p::>ssible.

16. Outside the editions which conform to the type edition of Benedict XIV, all I have had at Iey' disp::>sal is a curious one published at Avignon in 1783. It did not take into account the revision made by Benedict XIV.

As to the evolution of the Roman Ritual until the type edition of 1952, cf. the presentation of this edition.M.BRANOYS and I. PIZZCNI, in Eph. Zit. 66 (1952), pp.222-224.E.VIALE, L.M .D 34, pp .164-167.

17. '1he case of processions is just one exarrple, for the Cistercian Ritual never cites the Roman Ritual of Paul V; even if it had wanted to, it would have been irrpossible:it is sufficient to cansider the material contained in

each of them. en the other hand, it did use the Pant. Rom. and the Cererronial

for Bishops.

18. 'lhe distinction between, and the definitions of "pia exercitia" and "actiones liturgicae" are stated in the Instruction of Sept. 3, 1958, n.12; A .A.S. 50 (1958), p.634.

19. Ccnstitution De Sacra Liturgia, n.13: "Speciali quoque dignitate gau dent sacra Ecclesiarum particularium exercitia quae de mandate episcoporum celebrantur, secundum cansuetudines aut libros legitinos app:robatos."

20. Rituale Romanum: De proaessionibus: "Continent magna ac divina Iey'Ste ria et salutares christianae pietatis fructus eas pie exequentes a Deo canse quuntur."

64No;;;es

21. M. MARI'IIDRT: "Ies diverses fo:rnes de procession dans la liturgie, "

L.M.D. 43 (1955) , pp.43-73.

22. (a)M. MARI'IIDRI' treated the questicn of processions again in L 'EgZise en priere: IntroduationZa Ziturgie, 1st edition, pp.63lss. Fr. SCHMIIJI' does not stop to deal with processions in his Introduatio in liturgiom oaaidenta Zem, Herder 1960 .

23. 'Ihe synthesis which I give here is not presented in exactly the sarre way in the article quoted. I hope that I have drawn II conclusions with f i delity to the text.

24. Cf . Constitution De Saara Liturgia, n .23, quoted above.

25. .Ms . 114 of the Biblio municipale of Dijon: fol. 143 v/ colunn 3, the blessing of palm9 ; fol. 145 v/ colurm 3, the blessing of candles, Feb. 2.

26. GUICNARD, p.250 and 253: III. Quos libros non licet habere diversos.

J.V. Quarodo novella ecclesia .necessariis ordinetur.

27. GUICNARD placed a reproduction of this title page at the beginning of his edition and carnents on it in his pref ace , but we see that f ive lines have been lef t vacant.

28. LibeUus antiquarum definitionum, V, J.V (Sejalon , ed. , p. 402) , thus before 1316.

29. 'Ihe chant for the processions ccnsisted of responsories and antiphons e:xpressly provided for by the Consuetudines f irst of all, and then by the General Chapters. Regarding the subject of responsories as chant for proces sions, cf . the ref lections of Fr. GELINEAU, 'tes chants de procession ,"

L.M.D. 43, pp.84-85.

30. 'Ibis absence of a collection called "Processional" is not particular

to clteaux. DU CANGE, GZossarium mediae et infimae Zatinitatis, VI-VII, Graz , 1954, p.516: at the word proaessionaZe there is nothing which dates from be

f ore 1600 ; but H. LECLERCQ, D.A.C.L., XIV, 1896 , at the word prodessionaZ makes rrention of a procassicnal of the Abbey of Saint Aubin at the end of the 16th century.

30a. It is a little book rreasuring 13cm x 9cm, published in Spain . 'Ihe title page and a mmber of the folios have disappeared, but the index is in tact.

31. ManuaZe ahori ad usum aongregationis monaahorum S. Ber'l1ardi Ordinis Cisteraiensis, Ranae 1667.

32. I simply rrention that this edition existed but do not wish in any way to inply that it was the f irst. It must be pointed out that it precedes the breviaey and follCMS the missal, that the Cistercian Ritual I, XVIII, 5, has references to the missal of 1606 , and that the constitution of 1601 has a di vision : IX - de proaessionibus. CANIVEZ, VII, p.209. Besides this, Statute 89 for the year 1672 , which is cited further on , and the Cistercian Ritual it self both rrention the book called processional, in addition to the list of liturgical books which have to do with processions ( I, XVII, 2) .

33. Rubriaae Breviarii et MissaUs Cisteraiensis, mirreographed edition, Westl'nalle 1965. If one conpares this list with that of the f irst "statuta," and that of the Ritual which has already been rrentioned, the inf luence of these two sources is clear, but calls for further ref lection.

Notes65

34. We have still another list of liturgical books. In the chapter about

the cantor, the Of fiaia Eaa Zesiastiaa (T 1711, ch. 115 - L 31, ch. 117 -

D 114 , ch . 115) gives a list of the ordinacy books . 'Ihis interests our study inasnuch as it does not nention the processionals: "Similiter pro ccmnunibus libris, scilicet antiphonariis, hynnariis, gradualibus , lectionario, colle ctaneo, calendario et illis quae in refectorio vel ad