To reasonably engage the “mare magnum” of liturgical books: this is the goal that Benedictine Father Cassian Folsom sets out to accomplish in his latest offering, The Liturgical Books of the Roman Rite: A Guide to the Study of their Typology and History. I opine that the learned Benedictine and well-regarded liturgical theologian succeeds in his task.

In the introduction to this work, Dom Folsom outlines his desire to find the proverbial ‘Goldilocks’ analysis of the subject matter, one that is not “too brief, lest the subject matter be treated in a cursory or superficial way” and one that is not “too long, lest the various topics treated be weighed down by the kind of detail better left to a specialized monograph” (p. 17). Although the casual reader might argue that some sections of this book are, in fact, too brief, and others too long, in reality, Folsom demonstrates his erudition in finding a via media that engages both a high level of scholarship and a keen discernment to emphasize texts and manuscripts most pertinent to the organic development of the sacred liturgy.

The key to Folsom’s methodology lies in identifying the typology and historical context of the source material itself. To some, this approach might seem overly technical and one that would bear fruit only for a small subset of liturgical aesthetes in the academy. However, Folsom is quick to point out that although the study of liturgical books has been historically aligned with the interests of scholars, the benefit is actually far richer for a still larger segment of the population. The Benedictine liturgist notes, “A careful reading of liturgical books can help us go beyond our own experience, to encounter the faithful of other ages, who had other preoccupations, and other (sometimes very surprising) ways of looking at the Church and the world” (p. 23). In other words, “The liturgical books can serve as a kind of mirror of the culture and faith of the community in a given place at a given time,” and in Folsom’s opinion, “To be able to bring the richness of liturgical history to bear on the present moment is of extreme importance” (ibid.).

Themes and Variations

In organizing his book, Dom Folsom follows a thematic and linear approach. He breaks down his study of the liturgical books of the Mass based on the genre―for example, books for the orations, for the readings, for the chants, etc.―but then, within the genre, he moves in a chronological fashion to outline the important typological and historical details. As a side note, this first volume is dedicated solely to the books associated with the Eucharistic liturgy; an anticipated second volume will be dedicated to the Divine Office, as well as to the ceremonials, pontificals, and rituals (see p. 18). As a book ultimately designed to serve as “a textbook which takes into account the most recent scholarship in the field” (p. 17), Folsom’s work provides a thorough treatment of the principal exemplars.

For example, in Chapter Two, dedicated to the “Books for the orations,” the author outlines the relevant details concerning the four main families of sacramentaries of the late antique and early medieval period: the Veronense; the various versions of the Gregorian Sacramentary; the Gelasianum vetus; and the Gelasian of the Eighth Century. Dom Folsom’s penchant for parsing the nuances of scholarship is evidenced in this chapter when he discusses the two principal hypotheses related to the origin of the influential Gelasianum vetus: the Roman hypothesis, advocated by such giants in liturgical scholarship as Capelle, Andrieu, Chavasse, and Metzger, who claim that this sacramentary reflects the presbyteral liturgy of the seventh-century Roman tituli, and the Gallican hypothesis, advocated by an alternative set of luminaries such as Duchesne, Baumstark, and Schmidt (and joined by a relative newcomer, Martelli), who see the book as reflecting pre-Carolingian attributes affixed to a Roman model (see pp. 52-58). The principal illustration of seeing these two different hypotheses in action is found through an analysis of the unique system found in the Gelasianum vetus of multiple orations being situated prior to the secreta. Whereas the Roman hypothesis sees this as reflecting a mixture of presbyteral and papal elements in the sacramentary, the Gallican hypothesis maintains that the additional orations provided alternatives for the Frankish compilers who found the Roman characteristic of brevity untenable (pp. 54-56).

Dom Folsom’s keen eye for detail is replicated in the other chapters of this work, though, ironically, this might be a point of critique for some. As already noted, Folsom’s intent is to provide a thorough―though not exhaustive―textbook for the study of the liturgical books. The work, though, is more accessible for one already familiar with the material treated than for the novice attempting to engage in the discussion for the first time. This fact would most likely be especially evident when the reader comes across Chapters Three and Four, the former treating the book for the readings, and the latter the book for the chants. Keeping straight the distinctions between the comes and the capitularia―lists for the incipit of the readings, principally for the epistle, but also for the Gospel―and how these coincided with the full lectionary and the evangeliarium and evangelistarium―the former being the actual book of the gospels and the latter being a list of the pericopes―can be a challenge (see this discussion on pp. 77-83). More challenging, though, might be deciphering the relationship between the antiphonal, sacramentary, and capitulary, as this discussion wades Into the nitty-gritty details of Antoine Chavasse’s early treatment of the topic in the 1950s and then his later treatment of the topic in the 1980s, as well as critiques of Chavasse’s treatment of the topic by James McKinnon (see this discussion on pp. 112-115).

Worlds to Explore

While this caveat needs to be provided to the casual reader, for the true student of the liturgy―especially one seeking to discover still untapped areas of research―Folsom’s book is a veritable treasure trove. In addition to having his finger on the pulse of current scholarship in the area, a great feature of this work is Dom Folsom’s playing the part of the good professor, indicating to his students how they might take up the mantle of research for the future benefit of the Church and the academy. In seemingly every chapter, the author highlights something that might serve as a catalyst for one’s own direct engagement in the field. Interested in the history of the ancient sacramentaries? —Folsom has a suggestion: “The history of the sacramentary in the intervening period between the X and the XIII centuries is a complex topic. For that reason, little work has been done in this field since the studies of Ebner (1896) and Bourque (1948). Here is a wide-open area for future research” (p. 73).

Or maybe studies in the area of the lectionary are intriguing. Again, Dom Folsom gives some direction: “there remain many manuscripts of liturgical readings which have not been catalogued, and even among those catalogued, there are many which have never been studied…. Hence there are worlds here, waiting to be explored” (p. 83). Regarding the chants of the liturgy, especially as found in the development of the gradual from the 10th century to the 13th century, Folsom opines that the “Graduale ad usum Fratrum Minorum (XIV century) would shed new light on this period, especially since the Franciscans adopted the usages of the Roman curia,” and thus, would be an important manuscript to study (p. 119). Rare is it to find a “textbook” that is so considerate in directing the reader to venture out on his or her own voyage of scholarship and actively participate in contributing to the work of building up an even more robust patrimony of knowledge on a given topic. But this is exactly what Folsom does with this volume.

Another thing that Folsom does for his readers is provide a model of academic objectivity. Naturally, one expects to find this characteristic in anyone presenting him or herself as a serious scholar, but so often personal preferences or biases―even if unintentional―can rise to the surface. In the case of Folsom, however, while he might provide a well-formed opinion about the direction taken by certain scholars regarding questions of origin and import of certain liturgical manuscripts, he does well to stay above the fray and lacks any pretense in presenting his material so as to sway the reader to subscribe to a particular direction regarding the development of the liturgy. This is most noticeable when we come to Chapters Five and Six, which respectively analyze the full missal and other auxiliary components of the missal such as the calendar and rubrics. At the end of Chapter Five, when speaking of Summorum Pontificum and Traditionis Custodes, Dom Folsom avoids any hint of polemic, and merely notes with great diplomacy, “What is interesting for our purposes is the renewed use of the Missale Romanum 1962. Forty-five years after its initial publication, it was once again a liturgical book in demand” (pp. 176-177).

Similarly, in Chapter Six when discussing the development of the rubrics up to the present day, Folsom calmly notes differences but likewise highlights continuity. This is best indicated in his reflections on the new genre of the Institutio generalis Missalis Romani, which no longer serves as a purely rubrical document, but adds doctrinal and pastoral considerations to the rubrical concerns. To this, our author notes that “the new genre of the Institutio generalis with its emphasis on inculcating a certain theological and pastoral understanding of the celebration of the Mass, is not complete without a nod in the direction of the old genre of the ordo agendorum et dicendorum of Haymo of Faversham and the rubrical precision of Ioannes Burckard” (p. 231). Thus, Folsom’s treatment of these topics provides a lesson in how to properly examine the development of the liturgy in a way that maintains a respectful tone and thinks with the mind of the Church.

Bold and Humble

The learned scholar of the liturgy who produced this book is, first and foremost, a son of St. Benedict, whose balanced approach to establishing the monastic tradition in the West contributed to its success. Thus, the strengths found in Cassian Folsom’s The Liturgical Books of the Roman Rite are rooted in a strong scholarly foundation that nevertheless interjects humility in knowing what is still left to be discussed and how the Church can benefit from an ongoing engagement with her patrimony as that patrimony continues to be lived in her present. Anyone who is engaged in liturgical science, whether as a student or teacher, would do well to have this title in their personal library and profit from its contents.

_{Image Source: AB/Wikimedia Commons/Gelasian Sacramentary}