The O-Antiphons.

Biblical Sources, Patristic Hermeneutics – Liturgical Development and Aestetical Reception.

 

Which theological interpretation allows the O-Antiphons in respect of the advent expectation of the arrival of God amongst us humans? Which patristic hermeneutic of holy texts is identifiable? What can we find out about the context of origin and the liturgical use? What is the history of reception of O-Antiphons until today? In which aestetic ways were the O-Antiphons transformed?

Codex Hartker is for music and literary studies first testimony for the divine office. The Antiphoner of Hartker from arround 1000 A.D. is the result of a longer exchange process in the context of development of romano-francian liturgy, from the first only oral tradition of instruction of choral chant until its precise fixation in neumn notation of the agogic of the chants. Extraordinary is the ottonian Codex H as first example of manuscript to represent the solemn, advent O-Antiphons with famous St. Gallen neumn notation and a beautiful carolingian minuscel, in an antiphonary book in the benedictine office. The O-Antiphoner stand in its liturgical context at the end of advent times in the last days immediately before Christmas. They show an extraordinary beautiful program rich of imaginations, in a methaphorical, celebrated language of prayer.

As well known the O-Antiphoners of the Advent time are, they were surprisingly rarely examined academically.

Research Questions

1. Which theological interpretation allow the O-Antiphoner in respect of the advent expectation of the arriving god amongst us human?
2. Which biblical sources and patristic hermeneutics are identifiable on behalf of the dignity of holy texts?
3. Which israeltheological hope intend the O-Antiphones?
4. What can we know about the context of origin and the use of this liturgical treasure?
5. Which history of reception do have O-Antiphoners until today, in which aestetics were they transmitted.

Research Methods

Paleographic description of the manuscript Codex Hartker arround 100 A.D. under examination of the later addition of tonary letters and other indication of 12. century notices and its referenced manuscriptes.

With biblical exegesis and patristic hermeneutics I will give insights on theological thoughts in the repertory of the O-Antiphoners

As O-Antiphoners are early testimonies and their beginnings are in the dark, I'm interested in the first silent hints on interdependence of orality of the chants and literality of the written notation. In which astonishing cultural transformation and canonisation process taktes place the creation of the O-Antiphoners. Where were they audible, what is perceptible?

O-Antiphoners have their significance, that they were recognizable as first liturgical testimony of medevial office in its position in the whole church year. What do know early medevial and later tonary and liturgical commentaries, orders and rubrices about the use of O-Antiphoners?

Literature

Ballhorn, Egbert: Die O-Antiphonen: Israelgebet der Kirche. Jahrbuch für Liturgik und Hymnologie, 1998. Vol 37 (1998), S. 9-34.

Baumhof OSB, Gregor: Ein Lied vom Seufzen der ganzen Schöpfung. Die O-Antiphonen der römischen Adventsliturgie. Regensburg 2023.

Nishiwaki, Jun: Amalar und seine Auslegung von den O-Antiphonen: Zum Verhältnis des Gregorianischen Repertoires in der Karolingerzeit. In: Beiträge zur Gregorianik. Heft 64, Regensburg 2017. S. 99-104.

Solesmes: Antiphonaire de Hartker. Manuscrits de Saint-Gall 390-391. Solesmes 1991.

Stock, Alex: Liturgie und Poesie. Zur Sprache des Gottesdienstes. Kevelaer 2010.