UTUBGIOAL
304
Lxnmatttiii
seven volumes (18S&-96), the ferial office alone at
Rome in 1853, and at Sharfl in the Lebanon (1808). A
Ritual—-" Book of Ceremony "—for the Syrian Uijiats
is issued by the Jesuits at Beirut.
The Maronites have an abundance of liturgical books for their romanized Syrian Rite. The Maron- ite Synod at Deir al-Luweize (1736) committed a uni- form preparation of all their books to the patriarch (Part II, Sess. I, xiii, etc.) These books are all re- ferred to in Roman terms (Missal, Ritual^ Pontifical, etc.). The Missal (in this case the name is not incor- rect) was published at Rome in 1592 and 1710, since then repeatedly, in whole or in part, at Beirut. Little books containing the Ordinary of the Litiu-gy with the Anaphora commonly used are issued by many Catholic booksellers at Beirut. The "Book of the Minister" (containing the deacon's and other ministers' parts of the Liturgy) was published at Rome in 1596 and at Beirut in 1888. The "Ferial Office", called Pard. "Burden" or "Duty" (the only one Commonly used by the clergy), was issued at Rome in 1890, at Beirut in 1900. The whole Divine Office began to be pub- lished at Rome in 1006, but only two volumes of the cummer part appeared. A Ritual with various addi- tional prayers was issued at Rome in 1839. All Mar- onite books are in S>Tiac and Karshuni.
The Armenian Liturgical Books ai-e quite definitely drawn up, arranged, and authorized. They are the only other set among Eastern Churches whose arrange- ment can be compared to those of the Byzantines. There are eight official Armenian service-books: (1) the Directory, or Calendar, corresponding to the Bv- aantine Typikon, (2) the Manual of Mysteries of the Sacred Oblation (= an Euchologion), (3) the Book of Ordinations, often bound up with the former, (4) the Lectionary, (5) the Hymn-book (containing the vari- able hymns of the Litur^), (6) the Book of Hours (contaming the Divine Office and, generally, the dea- con's i)art of the Liturgy), (7) the Book of Canticles (^containing the hymns of the Office), (8) the Mashdoiz^ or Ritual (containing the rites of the sacraments). The books of both Gregorian and Uniat Armenians have been published a great number of times; the latest Gregorian editions are those of Constantinople and Jerusalem, the Uniat ones have been issued at Rome, Vienna, and especially Venice (at S. Lazaro). There are many extracts from them, especially from the Liturgy.
In conclusion it will be noticed that the Eastern and the older Western liturgical books consider rather the person who uses them than the service at which they are used. The same person has the same book, what- ever the function may l^e. On the other hand the later Western books are so arranged that all the ser- vice (whoever may be saying it) is put together in one book; our books are arranged by services, not according to their users. This is the result of our modern Western prhiciple that every one (or at any rate the chief person, the celebrant) says everything, even if it is at the same time said by some one else.
DucHEHNK, Origineadu cuUe chrctien (2ud ed., Paris, 1898); Probst, Die iiUe«len rbmischen Sacramentarien und Ordinet (Mimster, 1802); Idem, Die abendlundiache Messe vom 5. tis Mum 8. JahrhundeH (3kIi;nstor, 1896); Cabrol, Inlroduction aux Etudes lituroi<iuea (Paris, 1907); Baumer, Geach. dea Breviers (FroibuiVj 1895); Batiftol, Hist, du Br^viaire rotnain (Parifl, 1895): Wealk, Bibliographia lituroica. Catalogus mis»iliuin ritus lalini (Ixmdon. 1886); EBSKR.Quellen u. Forachungen zur Geach. u. Kunatfle^ch. dea Miaaale Romanum (Freiburp, 1896). The mcKlem Roman liturgical books are published in many editions by all the well-known Catholic firms (Deacl<'«, Pustct, Dessain, .Mame. etc.). The "typical" editions of the new books with the Vatican chant are issued by the Vatican Frees. For the other ritee see, besides the editions quoted in the text, the Introduction o( BHioHTiAAN, Eastern Liturgies (Oxford, 1896). Other works arc quoted in the text.
Adrian Fortescue.
I'
Liturgical Ohant.— Taking these words in • their
ordinary acceptation, it is easy to settle the meaning
of " liturgical chant ". Just as we say liturgical altar,
liturgical vestment, liturgical chalice, etc.^ to indicate
that these various objects correspond m material,
shape^ and consecration with the requirements of the
liturgical uses to which they are put^ so also a chant,
if its style, composition, and execution prove it suit-
able for liturgical use, may properly be called liturgi*
cal chant. Ever}rthing receives its specification from
the purpose it is to serve, and from its own gteatet- or
less aptitude to servo that purpose; n^VeHtjil^ss; it. is
necessary to pulque a fltt^i* &ilal)r^is in bMer to dis-
cover the many possible ways m which the words
" liturgical chant may be applied. In the strict sense
the word "chant" means a melody executed by the
human voice only, whether in the form of plain or har-
monized singing. In a wider sense the word us taken
to mean such singing even wh^ti lU^b&pkm^ oy in-
struments, provided the portion of honour is always
i^iained by the vocal part. In the widest though in-
correct sense, the wora "chant" is also applied to the
instrumental music itself, inasmuch as its cadences
imitate the inflexions of the human voice, that first
and most perfect of instruments, the work of God Him-
self. And thus, after the introduction of the organ
into churches, when it began to alternate with the
sacred singers, we find medieval writers deliberately
using the phrase "cantant organa" or even "cantare
inorganis .
Now, seeing that the Church allows in its liturgical service not only the human voice, but an accotnpani* ment thereof by the organ or other InstHitnents, and even or^an and instruments without the hum&tl voice, it follows that in the sense, in whicl]i ^^e h^ gbihg to use it, liturgical chant m^ans liturgical thuSiCibi*^ to employ the more Usual phitisej sacred tnUdic. tonse- quently Wt tnay Consider sacred music as embodying four distinct, but subordinate elements: (1) plain chant, (2) harmonized chant, (3) one or other of these accompanied by organ and instruments, (4) organ and instruments alone. Wherein these elements are sub- ordinate one to another we have to determine from the greater or less aptitude of each for liturgical purposes, and from the greater or less appropriateness of the adjective "liturgical" when applied to them. We shall start with some general observations, and by elimination attain the end we have in view.
^1) Sacred music is music in the service of worship. Tins is a generic and basic definition of all such musfo, and it is both obvious and straightforward. When the worship of the true God is in question, man ought to endeavour to offer him of his very best, and in the way it will be the least unworthy of' the Divinity. From this root-idea there spring forth two qualities which sacred music should have, and which are laid down in the papal " Motu Proprio," 22 November, 1903. namely — that sacred music ought to be true art, ana at the same time holy art. Consequently we caimot uphold as sacred music and suited for liturgical use, any music lacking the note of art, by reason of its povertv of conception, or of its breaking all the laws of nsusica) composition, or any music, no matter how artistic it may be, which is given over to profane uses, such as dances, theatres, and similar objects, aiming albeit ever so honestly at causing amusement (" Motu Proprio," II, 5) . Sucn compositions, even though the work of the greatest masters and beautiful in them- selves, even though they excel in charm the sacred music of tradition, must always remain unworthy of the temple, and as such are to be got rid of as contrary to the basic principle, which every reasonable man must be guided by, that the means must be suited to the end aimed at.
(2) Going a step farther in our argument it must be borne in mind that we are not here dealing with wor- ship of God in general, but with His worsJiip as prac- tised in the True Church of Jesus Christ, the Catnolic Church. So that for us sacred music primarUy means music in the service of Catholic worship. Tnis wor-
