The liturgy, the public worship of the Catholic Church, was a crucial factor in forging the society of early medieval Rome As the Roman Empire dissolved, a new world emerged as Christian bishops stepped into the power vacuum left by the dismantling of the Empire Among these potentates, none was important than the bishop of Rome, the pope The documents, archaeology, and architecture that issued forth from papal Rome in the seventh and eighth centuries preserve a precious glimpse into novel societal patterns The underexploited liturgical sources in particular enrich and complicate our historical understanding of this period They show how liturgy was the social glue that held together the Christian society of early medieval Rome and excluded those who did not belong to it This study places the liturgy center stage, filling a gap in research on early medieval Rome and demonstrating the utility of investigating how the liturgy functioned in medieval Europe It includes a detailed analysis of the papal Mass, the central act of liturgy and the most obvious example of the close interaction of liturgy, social relations and power The first extant Mass liturgy, the First Roman Ordo, is also given a new presentation in Latin here with an English translation and commentary Other grand liturgical events such as penitential processions are also examined, as well as mundane acts of worship Far from a pious business with limited influence, the liturgy established an exchange between humans and the divine that oriented Roman society to God and fostered the dominance of the clergy....
|Title||:||Liturgy and Society in Early Medieval Rome (Church, Faith and Culture in the Medieval West)|
|Publisher||:||Routledge 1 edition April 23, 2014|
|Number of Pages||:||320 pages|
|File Size||:||597 KB|
|Status||:||Available For Download|
|Last checked||:||21 Minutes ago!|
Liturgy and Society in Early Medieval Rome (Church, Faith and Culture in the Medieval West) Reviews
Excellent historical background and perceptive treatment of the meaning of the order of the Papal Stational Processions. Although Maximus the Confessor stayed in Rome, his commentary is on either the rite of Palestine or Constantinople, and cannot be used for Rome, and likewise John Moschos and Isidore of Seville are illegitimate witnesses to the intended topic. The author confuses the non-chalcedonian expansion of the Trisagion with the sanctus of the anaphora. Blanket use of the Gregorian Sacramentary also illustrates that while historians are great at context, too many do not know how to handle the actual liurgical texts.And a liturgist would have been upfront that clerical rules did not reflect the reality before discussing them whereas here this is admitted only in the conclusions.This study has filled important gaps, and has left others wide open.