A Liturgy Of Reform Bruno Segri — страница 5

  • Просмотров 1011
  • Скачиваний 12
  • Размер файла 28
    Кб

Gregorian reformers of his day, undermine the position of the papacy in favor of the broader episcopate? Or, at very least why wouldn’t he use this text as an opportunity to discuss the new Church being founded under the papal reformers? The rhetoric of the De Sacramentis only makes sense if we place it after 1112. If it was written after 1112 the reader can easily imagine Bruno, out of favor with the papacy, potentially with his own papal ambitions scuttled, and certainly not trusting Paschal II to continue with the reforms he held dear, shifting his attention to the role of the episcopate in consecratione ecclesiae.35 What better metaphor for the role of the episcopate than an extended commentary on the rite of making holy a new Church?Bruno begins the De Sacramentis by

recalling a meeting between himself and Walter (1096?) where they first began to conceive of this commentary. Since we were together in Rome on the Island in the house of the bishop of Portuens, and when we were reading in the book of Exodus concerning the tabernacle and of Aaron’s vestments signifying a certain kind of testimony and type of great mystery you and then I began to wonder what others like these we might find in the church, as now these old things have passed away and have all been made new.36Bruno produced much literature commenting on the symbolism of different liturgies and liturgical elements and so there is an abundance of proof that he had, indeed, been giving these things much thought. In a letter which could have been written no earlier than March of 1110

Bruno connected many of the same sacramentals he interprets for Walter in the De Sacramentis (anulus, virga, aqua, sal, oleum, and crisma) directly with the investiture controversy. It is worth our while to explore this letter briefly. The letter has two manuscript traditions. The one, an incomplete version, is reproduced in the Monumenta’s Libellus de Lite.37 More recently the complete letter has been discovered and edited with critical apparatus by G rard Fransen.38 The letter is addressed to the bishops and cardinals of the holy Roman Church. The latest datable reference Bruno makes in the full letter is to the Lateran synod of March 1110 and specifically to Paschal’s reaffirmation that any who were invested by a lay ruler would be excommunicate.39 All of this occured

before Paschal’s controversial reconciliation with Henry in 1112. Bruno’s tone in this letter, however, reflects none of the controversy with Paschal after 1112. However, those who wish to know what the cahtolic and apostolic Church will feel, what it will teach, what it will judge, and what it will uphold cncerning investiture, let him read in the first chapter of that council which was held in the times of Pope Gregory VII …. And now similarly in the council of Paschal II all those clerics are condemned and sepertaed from the community of the faithful whoever receive [their office] from the hand of a layman …. The concord between the firts and last Church is right, it is as it was in the time of the apostles, so it is now in our own time….40At no point in this letter

does Bruno chastise Paschal in the manner we have already seen in his other letters after Paschal’s granting of the privilegium; nor does this letter hint at Bruno’s mistrust of Paschal, also a post-privilegium characteristic of Bruno’s other letters. In fact, Bruno is comfortable comparing the Church of Paschal with the apostolic Church (a comparison he would avoid in the De Sacramentis). It seems most probable, therefore, that this letter was composed sometime between March 1110 and the privilegium of April 1111. If this is the case, it would demonstrate that Bruno was thinking about many of the same sacramentals he would discuss in the De Sacramentis already within the context of the investiture controversy just prior to the period when he would have written the De

Sacramentis. Even if we cannot be certain of when the above letter was composed, it provides us excellent reason to contextualize the De Sacramentis within the investiture controversy. Bruno argued in the letter that episcopal authority comes from the church and that a king can only add to this his aid and defense.41 It is not the king’s right to invest his bishops:When, however, the ring and staff are given by whom they ought to be give and where and how they ought to be given, they are sarcaments of the Church, just like water and salt, oil and crism, and all the other things without which the consecrations of people and churches can not be made.42Bruno is thinking about the investiture controversy as, in a sense, a liturgical and sacramental issue. Only the Church has the