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11 Medieval Byzantine chant and the sound of Orthodoxy Alexander Lingas Orthodox Christian critics of Latin Christianity have rarely limited themselves to the complex theological and ecclesiological matters' that have preoccupied official interchurch dialogues from the Council of Ferrara-Florence to the present. They have instead often attacked Westerners for diverging from their own received ritual or disciplinary practices, fidelity to which they have seen as markers of doctrinal orthodoxy.2 The Council in Trullo's (691-2) pre-schism condemnations of mandatory clerical celibacy and fasting on Saturdays in the Church of Rome were, as Tia Kolbaba has recently shown, expanded during the eleventh, twelfth and thirteenth centuries to cover a broad spectrum of topics. These range from the moral failings of individuals to a host of customs that might arguably be classified more charitably as admissible markers of cultural difference: for example the liturgical use of unleavened bread, shaving by priests, the wearing of rings by bishops, and burial practices.3 Later writers drop some of these items, but more ' Eg, the Filioque and papal primacy. 2 Similar manifestations of intolerance, of course, were not unknown in the West. They also became an internal problem for Orthodoxy in the seventeenth century with Patriarch Nikon' s reforms of the Russian Church. ' T.M. Kolbaba, The Byzantine Lists: Errors of the LAtins (Urbana and Chicago: University of Illinois Press, 2000); and eadem, 'Byzantine perceptions of Iatin religious "errors": themes and Changes from 850 to 1350', in A.E. Laiou, ed. and R.P. Mottahedeh, The Crusades from the Perspective of Byzantium and the Muslim World (Washington, OC: Dumbarton Oaks, 2001), 117-43. From Byzantine Orthodoxies, eds Andrew Louth and Augustine Casiday. Copyright © 2006 by the Society for the Promotion of Byzantine Studies. Published by Ashgate Publishing Ltd, Gower House, Croft Road, Aldershot, Hampshire, GUll 3HR, Great Britain. 131