Dominican rite

The Dominican rite is the manner of celebrating the Messe and the sacraments in the Dominican order. It is composed at the 13th century starting from the traditions of the diocese of Rome. Having been abandoned with the profit of the Roman Rite revised in 1970 by the order of the preachers, it is maintained today by the Fraternité Saint-Vincent-Ferrier.

Origins

History

When Dominique de Guzmán dies in 1221, its order extends in all the Latin world. The liturgical traditions then are very diversified according to the areas and the dioceses. With the difference of the Order of Saint-Beno4it cheese, of which the monasteries are established in areas with monks pronouncing a wish of stability, the preaching friars are of the monk travellers often changing holiday. Each Dominican thus follows the liturgical practices of the diocese in which it is, or that from which it comes. It is in the general chapters, the great meetings of the whole of the order which the difficulty is obvious: the monks are unable to sing the office in unison suitably.

From 1228, the unit first rêgles are installation by the Jordan of Saxony, imposing that the liturgy would be celebrated according to the rites of the place of the chapter, and giving some headings specific to the order. The chapter of Bologna, in 1244, request the installation of a rite unified for all the Dominican ones. This work will last 12 years, and they is in 1256, in Paris, after numerous correction, that the chapter, under the authority of Humbert de Romans, new superior of the order, validates the team work of the 4 brothers of areas and different languages on the office, the Missel, the Graduel and the Antiphonaire S.

In 1267, the pope Clément IV publishes a bubble which greets achieved work, recognizes the Dominican rite like catholic and prohibits his modification without the pontifical agreement. Several dioceses and religious order will adopt the Dominican liturgical standards like, for example, the Ordre Teutonique or the court of England of Edouard III.

Since, the Dominican liturgy remained basically the same one; the revisions of the chapters of Salamanque in 1551, Rome in 1777 and Ghent in 1871 do not touch with the intrinsic coherence of the rite. In 1570, following the Concile of Thirty, holy Pie V by the bubble Quo Primum imposes on all the Latin Church Roman Missel, but it excludes this law the liturgies which have existed for two hundred years. The Dominican liturgy thus preserves its individuality.

In 1970, following the Concile Vatican II, Paul VI publishes an important reform known Roman rite. The Dominican ones give up their own rite then and adopt the Roman books. in 1979, the Fraternity Saint-Vincent-Ferrier, of Dominican inspiration, takes again the Dominican traditional rite, and sees itself some granting the use legitimates in 1987.

Sources

In Rome, in the Middle Ages, there were two liturgies: that of the diocese of Rome, followed in the basilicas, is full and solemn. That of the Roman Court, observed in the vault pontifical, simpler, is adapted better to the wandering practices of the court of Rome. Whereas the franciscains decided to use the habits of the curia to solve the problem of unit within their order, the team work of liturgists of the Dominican chapter, as for him, is based on the books of use in the diocese of Rome. Since 1277, the Dominican ones are the only ones to maintain this tradition, because the pope Nicolas III imposes the missal put in order by the franciscains on the diocese of Rome. A certain number of ancient Roman habits are then maintained only in the Dominican liturgy. For as much, while remaining very Roman, the Dominican rite also integrated local habits, in particular gallicanes, for the realization of its liturgical books.

Characteristics

There is a great number of differences between the Dominican liturgy and the Roman liturgy fixed by saint Pie V: differences touching with the calendar or certain forms in devotion (in particular the Blessed Virgin or the Blessed Sacrament). The most outstanding and visible differences relate to ordinary mass: the introït, called office, is the song of entry. Celebrating and its ministers go up to the furnace bridge only after the repetition of the introït by the chorus. One does not recite the psalm Judica me Deus , and one encense not the furnace bridge at the time of the Kyrie. After celebrating it right-sided was placed to recite the epistle, the gradual one and the alleluia, the sub-deacon presents the chalice to him to prepare it. Then the Gospel is sung in the presence of the cross of procession for the double major festivals. The simultaneous offering of the bread and the wine is another characteristic. The prayer of the offertoire, the “ Orate fratres ”, the “ Hæc sacrosancta commixtio ” and the prayers of the communion are specific to laughs Dominican. On the other hand, the “ Domine not sum dignus ”, whose introduction to the Roman Mass is relatively recent, does not exist, as well as the prayer “ Domine Jesu Christe, which dixisti ”. The priest gives himself the communion with the left hand.

Sources

history and spirit of the Dominican rite
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Dominican rite

Origins

History

Sources

Characteristics

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