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53-562: The Missal contains a lectionary , a sacramentary and some canonical material (such as a penitential ). It was found in Bobbio Abbey in Italy by the Benedictine monk Jean Mabillon between June 4 and June 9 of 1686. The Missal is the earliest liturgical manuscript surviving from the medieval period . Its specific authorship and provenance is much disputed, though general agreement points to

106-670: A standardized schedule of scripture readings from both the Torah and the prophets to be read in the synagogue . A sequential selection was read from the Torah , followed by the " haftarah " – a selection from the prophetic books or historical narratives (e.g. "Judges", "Kings", etc.) closely linked to the selection from the Torah. Jesus may have read a providentially "random" reading when he read from Isaiah 61:1 - 2 , as recorded in Luke 4:16–21 , when he inaugurated his public ministry. The early Christians adopted

159-573: A Gospel to be read on each day. Other known witnesses of the Christian Jerusalem-Rite Lectionary are those preserved in Georgian , Caucasian Albanian language , and Armenian translations (6th to 8th centuries CE). Those churches (Eastern Orthodox and Byzantine Catholic) which follow the Rite of Constantinople , provide an epistle and Gospel reading for most days of the year, to be read at

212-686: A day except Saturdays. During the Passion Week readings are assigned for each of the major canonical hours . If there is a weekday Liturgy celebrated on a non-feast day, the custom is to read the Pauline epistle only, followed by the Gospel. Eugenia of Rome Eugenia of Rome (died c AD 258) was an early Christian Roman martyr whose feast day is celebrated on December 25 in the Roman Catholic Church , on December 24 (January 6, New Style ) in

265-559: A dream and told her that she would die on the Feast of the Nativity. She was beheaded on December 25, 258. There is a small village in the north of Portugal with the name of Santa Eugenia that contains a church with a painting of Saint Eugenia dressed as a boy in Roman-era attire. A local legend states that Eugenia passed through this area on a nearby Roman road and through Moure , which lies at

318-495: A major intersection of ancient Roman roads. There is also a tomb dating from about 1000 AD in the city of Barcelos , high on a hill that reads "tomb of Saint Eugenia." It is possible that this tomb is the tomb of Eugenia. During the Middle Ages , some saints were moved from Rome to the outer parts of Europe by monks. Patrick J. Geary, in his work Furta Sacra , states that "on April 5, 838, a monk named Felix appeared at Fulda with

371-596: A one-year lectionary consisting of a limited selection of sacred readings from the Scriptures. The reason to these limited selections is to maintain consistency, as is a true feature in the Roman Rite. There is one reading to be proclaimed before the Gospel, either taken from the Old Testament (referred to as Lesson) or from the letters of Saint Paul, Saint John, or Saint Peter (referred to as Epistle). The Lesson (or Epistle)

424-558: A priest, who offered liturgical services to secular, clerical and monastic communities...its unique and practical selections of prayers and benedictions supports this conclusion. A sacramentary like the Bobbio Missal would have been inadequate for the liturgical celebration in a Merovingian episcopal church". A facsimile volume of the Bobbio Missal was produced for the Henry Bradshaw Society by E. A. Lowe in 1917 and an edition of

477-604: A three-year cycle, with four passages from Scripture (including one from the Psalms ) being used in each celebration, while on weekdays only three passages (again including one from the Psalms) are used, with the first reading and the psalm recurring in a two-year cycle, while the Gospel reading recurs after a single year. This revised Mass Lectionary, covering much more of the Bible than the readings in

530-507: A two-year cycle for the weekday mass readings (called Cycle I and Cycle II). Odd-numbered years are Cycle I; even-numbered ones are Cycle II. The weekday lectionary includes a reading from the Old Testament, Acts, Revelation, or the Epistles; a responsorial Psalm ; and a reading from one of the Gospels. These readings are generally shorter than those appointed for use on Sundays. The pericopes for

583-685: Is Yitzhak Hen and Rob Meens ’ The Bobbio Missal: liturgy and religious culture in Merovingian Gaul . This book of collected works by international scholars who met in Utrecht in 2001 examines in detail "virtually all of the issues that have swirled around the Bobbio missal". It was published in 2004, and summarizes the history of scholarship on the manuscript in terms of philology , paleography , Latin spelling and orthography , theology and liturgy amongst other aspects. Rosamond McKitterick suggested that

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636-636: Is contained in a book called the Epistolarium , a liturgical book containing the epistles that were to be said or sung by a subdeacon at a solemn High Mass. The Gospels are contained in a book called Evangeliarium , or more recently called as "Book of the Gospels", that were to be said or sung by a deacon at a solemn High Mass. However, the Ambrosian Rite and the Mozarabic Rite has two Readings to be proclaimed, called Prophetia and Epistola . After

689-570: Is possible the Missal could have come from, and been in use at, Besançon , the location of the Luxeuil Abbey . This is because the Missal includes the mass for St. Sigismund , King of Burgundy . Mabillon states unequivocally that the Missal could not have originated in Bobbio, as it does not refer to or contain any local saints or St. Columbanus and his disciples. In addition, the Missal does not contain monastic materials used at that time in Bobbio by

742-809: Is the basis for many Protestant lectionaries, most notably the Revised Common Lectionary (RCL) and its derivatives, as organized by the Consultation on Common Texts (CCT) organization located in Nashville, Tennessee . Like the Mass lectionary, they generally organize the readings for worship services on Sundays in a three-year cycle, with four elements on each Sunday, and three elements during daily Mass : The lectionaries (both Catholic and RCL versions) are organized into three-year cycles of readings. The years are designated A , B , or C . Each yearly cycle begins on

795-462: Is written by one hand, designated as M ... the few pages in uncial - the Mass pro principe, written by another hand - are referred to as M2 ... the pages containing added matter, in two different styles of crude writing, one showing distinct majuscule and the other as distinct minuscule traits, are referred to as A and a ". Jean Mabillon believed the Missal to be of the Frankish tradition. He cited

848-579: The Bible . The annual cycle of the Gospels is composed of four series: The interruption of the reading of the Gospel of Matthew after the Elevation of the Holy Cross is known as the "Lukan Jump". The jump occurs only in the Gospel readings, there is no corresponding jump in the epistles. From this point on the epistle and Gospel readings do not exactly correspond, the epistles continuing to be determined according to

901-613: The Divine Liturgy ; however, during Great Lent there is no celebration of the liturgy on weekdays (Monday through Friday), so no epistle and Gospel are appointed for those days. As a historical note, the Greek lectionaries are a primary source for the Byzantine text-type used in the scholarly field of textual criticism . The Gospel readings are found in what Orthodoxy usually calls a Gospel Book ( Evangélion ), although in strict English terms

954-654: The Eastern Catholic Churches and Eastern Orthodox Church , and on January 23 in the Armenian Apostolic Church . She is included in the Golden Legend . Her legend states that she was converted by and martyred with Protus and Hyacinth , her Chamberlains , during the persecution of Valerian . She was said to have been the daughter of Philip , "duke" of Alexandria and governor of Egypt . She had fled her father's house dressed in men's clothing and

1007-856: The Menaion , Triodion or Pentecostarion . During Great Lent, parables are read every day at vespers and at the Sixth Hour . These parables are found in the Triodion. In the Jacobite Syriac Churches , the lectionary begins with the liturgical calendar year on Qudosh `Idto (the Sanctification of the Church), which falls on the eighth Sunday before Christmas. Both the Old and the New Testament books are read except

1060-779: The Second Vatican Council of 1962–1965, the Holy See , even before producing an actual lectionary (in Latin ), promulgated the Ordo Lectionum Missae (Order of the Readings for Mass), giving indications of the revised structure and the references to the passages chosen for inclusion in the new official lectionary of the Roman Rite of Mass . It introduced an arrangement by which the readings on Sundays and on some principal feasts recur in

1113-561: The Tridentine Roman Missal , which recurred after a single year, has been translated into the many languages in which the Roman Rite Mass is now celebrated, incorporating existing or specially prepared translations of the Bible and with readings for national celebrations added either as an appendix or, in some cases, incorporated into the main part of the lectionary. The Roman Catholic Mass Lectionary as revised after Vatican II

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1166-754: The liturgy in the Bobbio is Ambrosian, such as the placement of the scripture readings and the Pax Vobiscum . distinguishes it from the African tradition (here Mabillon quotes St. Augustine to support his deductions). The content of the Missal do not completely match with the contents of the Gallican Missale Gothicum . Mabillon explains that liturgy was not uniform in Francia prior to Charlemagne and his reforms. Thus differences between dioceses and even parishes in their liturgy were common. Mabillon dated

1219-526: The "Missa Pro Principe" (Mass for the Prince), after the "Contestatio" in the Canon, the name of the martyr Eugenia is commemorated as well as the other usual saints, this being a unique occurrence. It also happens in the mass for Christmas Eve. This special inclusion of Eugenia could be linked to a province or part of Frankia where a cult of Eugenia was prevalent, but Mabillon knew of no such place. Mabillon's title for

1272-498: The Bobbio Missal - that is, texts were added some time afterward by a subsequent scribe , notably the sermon "De Dies Malus" and an untitled question/answer dialogue primarily regarding biblical and ecclesiastical history. The somewhat confusing grammatical state of these texts may have been due to the scribe's intention to utilize them as a basis or template for reading aloud, and thus was not designed to have been grammatically accurate. Yitzak Hen hypothesizes, along with Lowe, that

1325-410: The Bobbio Missal was created by an individual in his private capacity for practical purposes, and that its small size indicates it traveled with its owner: "Judging from the script and the manuscript layout, it is well justified to describe the Bobbio Missal as a vade mecum of a Merovingian clergyman...It seems, therefore, safe to conclude that the Bobbio Missal is indeed a vade mecum of a bishop or even

1378-400: The Gospels is used for the final reading. The lectionary is not to be confused with a missal , gradual or sacramentary . While the lectionary contains scripture readings, the missal or sacramentary contains the appropriate prayers for the service, and the gradual contains chants for use on any particular day. In particular, the gradual contains a responsory which may be used in place of

1431-418: The Greek ones are in the form of an Evangeliary , and an Epistle Book ( Apostól ). There are differences in the precise arrangement of these books between the various national churches. In the Byzantine practice, the readings are in the form of pericopes (selections from scripture containing only the portion actually chanted during the service), and are arranged according to the order in which they occur in

1484-612: The Jewish custom of reading extracts from the Old Testament on the Sabbath. They soon added extracts from the writings of the Apostles and Evangelists. Both Hebrew and Christian lectionaries developed over the centuries. Typically, a lectionary will go through the scriptures in a logical pattern, and also include selections which were chosen by the religious community for their appropriateness to particular occasions. The one-year Jewish lectionary reads

1537-437: The Missal could have been a gift to a certain priest or bishop, in celebration of his ordination or perhaps a special appointment. She says, "the book itself, therefore, may be witness to a complex web of social and pastoral association, and possibly to the relationship between a bishop and his clergy. Such a gift... would most likely have been a working copy, designed for constant reference and use". McKitterick also indicated that

1590-542: The Missal to the late 7th century. As proof, he mentions that the name “Bertulfus” was found in the margin of a leaf. That would refer to the Abbot of Bobbio in the mid 7th century. The contents of the Missal listed as collections, readings from the prophets, the apostles and the gospels , contestations of the Mass for the whole year and a penitential . The penitential is particularly of interest to Mabillon, as it increases our understanding of that era. Mabillon states that it

1643-705: The New Testament are prescribed for each Sunday and Feast day. The New Testament readings include a reading from Acts, another from the Catholic Epistles or the Pauline Epistles , and a third reading from one of the Gospels . During Christmas and Easter a fourth lesson is added for the evening service . The readings reach a climax with the approach of the week of the Crucifixion. Through Lent lessons are recited twice

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1696-755: The Russian Church has begun the process of returning to the use of the Lukan Jump. Similarly to the Gospel Cycle, Epistle readings follow this plan although some exceptions vary: Other services have scriptural readings also. There is a Gospel lesson at Matins on Sundays and feast days. These are found in the Evangelion . There are also readings from the Old Testament , called "parables" ( paroemia ), which are read at vespers on feast days. These parables are found in

1749-513: The additions to the Missal, which occurred at a later time, may have been added by members of the community in which the book was used, for practical purposes. McKitterick agrees with Mabillon on the origin of the manuscript in Provençal or somewhere in South-East France, around the late 7th/early 8th century, and that it was not designed for use in a monastic community. David Ganz reports that

1802-454: The books of Revelation , Song of Solomon , and I and II Maccabees . Scripture readings are assigned for Sundays and feast days, for each day of Lent and Holy Week, for raising people to various offices of the Church, for the blessing of Holy Oil and various services such as baptisms and funerals. Generally, three Old Testament lections , a selection from the prophets , and three readings from

1855-508: The church year, beginning with the Sunday of Pascha (Easter), and continuing throughout the entire year, concluding with Holy Week . Then follows a section of readings for the commemorations of saints and readings for special occasions ( baptism , funeral , etc.). In the Slavic practice, the biblical books are reproduced in their entirety and arranged in the canonical order in which they appear in

1908-663: The collections "post nomina", "ad pacem" and the formula of the "Contestatio" as being characteristic of Gallican Liturgy . He also cited similarities between the Bobbio Missal and the Missale Gothicum (and Gallicanum Vetus ) and the Lectionary of Luxeuil . The order of some significant feast days in the Bobbio Missal were also similar to the Gallican tradition; this ruled out the Mozarabic , Ambrosian or Roman traditions. The order of

1961-436: The conventions of M to be consistent with those of late antique (liturgical) books meant for reading aloud by a native speaker of Latin - even if the consistency of the punctuation may leave something to be desired... M2 follows M’s conventions, as did A. The scribe of a, however, does not seem to have meant his texts to be read aloud (or performed) by anyone but himself". Charles and Roger Wright note that additions were made to

2014-568: The entirety of the Torah within the space of a year and may have begun in the Babylonian Jewish community; the three-year Jewish lectionary seems to trace its origin to the Jewish community in and around the Holy Land. Within Christianity, the use of pre-assigned, scheduled readings from the scriptures can be traced back to the early church , and seems to have developed out of the practices of

2067-520: The first Sunday of Advent (the Sunday between 27 November and 3 December inclusive). Year B follows year A, year C follows year B, then back again to A. The Gospel of John is read throughout Easter , and is used for other liturgical seasons including Advent , Christmas , and Lent where appropriate. In Year B, chapter 6 of John's Gospel is read on the 17th to the 21st Sundays of Ordinary Time (ninth to thirteenth Sundays after Trinity), during July and August. The Roman Catholic lectionary includes

2120-614: The first reading along with the psalms are arranged in a two-year cycle. The Gospels are arranged so that portions of all four are read every year. This weekday lectionary has also been adapted by some denominations with congregations that celebrate daily Eucharistic services. It has been published in the Episcopal Church's Lesser Feasts and Fasts and in the Anglican Church of Canada 's Book of Alternative Services (among others). This eucharistic lectionary should not be confused with

2173-476: The manuscript is Sacramentario de Ecclesia Gallicana ( Sacramentary of the Gallican Church ) - that is, a book about Gallican liturgy. He deemed that more correct than calling it a Gallican Liturgy or a Liturgy from Bobbio, both of which titles refer specifically to books containing only liturgy. Many modern scholars consider the Bobbio Missal to be "one of the most intriguing liturgical manuscripts from early medieval Francia". The most comprehensive study to date

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2226-417: The middle of September can be understood. The reasoning is theological and is based on a vision of Salvation History: the Conception of the Forerunner constitutes the first step of the New Economy, as mentioned in the stikhera of the matins of this feast. The Evangelist Luke is the only one to mention this Conception ( Luke 1:5–24 ). In Russia, the use of the Lukan Jump vanished; however, in recent decades,

2279-460: The monks. As the Missal does not contain anything about Columbanus and his disciples, Mabillon guesses that St. Columbanus himself may have been involved with the Missal, placing it in the Celtic tradition - but Mabillon does not elaborate on this. The Catholic Encyclopedia (1917) in its entry on the Celtic Rite , lists the Bobbio Missal in its section entitled "Manuscript sources - Irish (whether insular or continental)". Mabillon notes that in

2332-401: The moveable Paschal cycle and the Gospels being influenced by the fixed cycle. The Lukan Jump is related to the chronological proximity of the Elevation of the Cross to the Conception of the Forerunner (St. John the Baptist ), celebrated on 23 September. In late Antiquity , this feast marked the beginning of the ecclesiastical New Year. Thus, beginning the reading of the Lukan Gospel toward

2385-409: The one provided in the 1979 Book of Common Prayer. In some churches, the lectionary is carried in the entrance procession by a lector . In the Catholic Church, the Book of the Gospels is carried in by a deacon (when there is no deacon, a lector might process in with the Book of the Gospels). When the Book of the Gospels is used, the first two readings are read from the lectionary, while the Book of

2438-503: The responsorial psalm. See: Book of Common Prayer . In the Eastern Churches ( Eastern Orthodox , Oriental Orthodox , Eastern Catholic , the Assyrian Church of the East , Ancient Church of the East , and those bodies not in communion with any of them but still practicing eastern liturgical customs) tend to retain the use of a one-year lectionary in their liturgy. Different churches follow different liturgical calendars (to an extent). Most Eastern lectionaries provide for an epistle and

2491-422: The script in the Bobbio Missal is the "earliest true minuscule, a script which allowed scribes to save space without sacrificing legibility". Marco Mostert , building on E.A. Lowe's division of the script into four characteristic styles of writing - M, M2, a and A - asserts that three of these styles were meant to be read aloud: "Having considered the punctuation and word spacing of the oldest quires, we have found

2544-422: The second temple period. The earliest documentary record of a special book of readings is a reference by Gennadius of Massilia to a work produced by Musaeus of Marseilles at the request of Bishop Venerius of Marseilles , who died in 452, though there are 3rd-century references to liturgical readers as a special role in the clergy. Before the liturgical reforms of Vatican II , the Latin liturgical rite used

2597-420: The text in 1920. Lectionary A lectionary ( Latin : lectionarium ) is a book or listing that contains a collection of scripture readings appointed for Christian or Jewish worship on a given day or occasion. There are sub-types such as a "gospel lectionary" or evangeliary , and an epistolary with the readings from the New Testament Epistles . By the Medieval era the Jewish community had

2650-433: The trial, her real female identity was revealed and she was exonerated. Her father converted to the faith and became Bishop of Alexandria but the emperor had him executed for this. Eugenia and her remaining household moved to Rome where she converted many, especially maidens, but this did not prevent their martyrdom. Protus and Hyacinth were beheaded on September 11, 258, and Eugenia followed suit after Christ appeared to her in

2703-474: The valley of the Rhône , with Besançon (Mabillon's suggestion) and Vienne given as two popular options. "The manuscript is small in format, 180 x 90 mm (130 x 70 mm) with an average of 22 long lines to the page. That is, it is slightly narrower and taller than a modern paperback book. It has the appearance of a chunky (at 300 folios/600 pages) and easily transportable working copy of the crucial mass texts it contains". According to E.A. Lowe: "The Missal proper

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2756-409: The various Daily Office lectionaries in use in various denominations. The Consultation on Common Texts has produced a three-year Daily Lectionary which is thematically tied into the Revised Common Lectionary, but the RCL does not provide a daily Eucharistic lectionary as such. Various Anglican and Lutheran churches have their own daily lectionaries. Many of the Anglican daily lectionaries are adapted from

2809-404: Was baptized by Helenus, bishop of Heliopolis . She later became an abbot , still pretending to be a man. As the story goes, while she was an abbot and still dressing like a man, she cured a woman of an illness, and when the woman made sexual advances, which she rebuffed, the woman accused her publicly of adultery. She was taken to court, where, still disguised, she faced her father as the judge. At

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