A Sense of the Sacred: Roman Catholic Worship in the Middle Ages by James Monti

Abstract

Reviewed by: A Sense of the Sacred: Roman Catholic Worship in the Middle Ages by James Monti Kevin Magas James Monti A Sense of the Sacred: Roman Catholic Worship in the Middle Ages San Francisco: Ignatius Press, 2012 684 pages. Paperback. $34.95. The accounts of the Western medieval liturgy given by prominent 20th-century liturgical historians, such as Josef Andreas Jungmann and Theodor Klauser, tended to depict the period along the lines of a “corruption theory” of liturgical development. The living and vibrant liturgy of the patristic era gave way to the dissolution of liturgical community, with the laity reduced to silent spectators estranged from the liturgical action in a language they no longer understood. Recent scholarship has challenged these sweeping generalizations by highlighting the medieval laity’s creative and multidimensional engagement with the liturgical action as well as the theological profundity underlying the allegorical explanations of the medieval liturgists. It is into this stream of scholarly thought that Monti places his work. Medieval liturgy is for him not an embarrassing relic to hide away but a rich treasury that our ressourcement has yet to adequately explore. To contribute to this ressourcement of medieval liturgy, Monti seeks to capture the “sense of the sacred” and profoundly theocentric orientation permeating the ceremonies, rites, texts, and rubrics of the medieval liturgy. He aims to let the liturgy speak for itself rather than provide his own extensive commentary and interpretations. After providing a brief overview of the medieval liturgy centered on the shape of the Ordo Missae and the Divine Office in chapter one, Monti divides his work into three main sections: the first details the seven sacraments, beginning with the Mass; the second examines the celebrations of the liturgical year; and the third explores a variety of special liturgical rites and blessings, such as the consecration of virgins and the election, installation, and coronation of a pope. Since Monti’s work focuses largely on a descriptive account of the liturgical celebrations themselves, he offers a substantial amount of his own translations directly from the Latin liturgical sources, or, in some cases, a vernacular original. Some readers may take issue with Monti’s decision to translate as literally as [End Page 338] possible, which he thinks conveys “unaltered the meaning of the original texts” (xxiii). While Monti brings together a variety of liturgical sources for each chapter, he also looks more in-depth at case studies which add texture to his account, such as the Corpus Christi procession in Kraków, Poland, or the rite of extreme unction in Jaén, Spain. Throughout the text, Monti displays not only an expert familiarity with medieval manuscripts but a skillful command of the allegorical interpretations offered by medieval liturgists, such as Amalarius of Metz (d. 850), Lothario of Segni (later Innocent III, d. 1216), and the incomparable William Durandus of Mende (d. 1296). His helpful collation of these liturgists’ allegorical interpretations of each part of the Mass in chapter two offers a wonderful introduction to this medieval literary genre. Medieval allegory has often been too quickly dismissed by contemporary liturgists, and Monti’s sympathetic treatment intends to renew our appreciation for the theological creativity of the genre. Unfortunately, the field of medieval liturgy still remains a daunting, esoteric, and seemingly impenetrable subject, even to many medievalists. Perhaps the chief value of Monti’s work lies in his talent in opening this world to a wider audience, allowing those without a working knowledge of Latin to enter into the liturgical sources themselves. Many of the allegorical commentaries Monti cites have not been translated into English, and many medieval manuscripts, especially those of medieval Spain, have neither been translated nor adequately mined for their depth. The extensive footnotes and bibliography encourage further study of the Latin originals if the reader’s interest has been piqued. For this reason, the text could serve particularly well in introductory courses to liturgical history. While the abundance of dense, descriptive material does not lend itself to a casual read, the text remains an invaluable compendium and reference work for any interested in medieval worship. In addition, as Monti suggests, his collection of beautiful liturgical prayers and hymns can even serve...