Lyons Rite

The Lyons rite Latin (: ritus lugdunenses ) is one in the manners of celebrating the Messe and the sacraments in the Latin Catholic church. He is attested, like clean rite of the Archidiocèse of Lyon, as of the 9th century, but with the difference in the rites ambrosien or Mozarab, he almost disappeared following the liturgical reforms from 1969. However, some of its characteristics (especially of the points of detail) persist in the liturgy celebrated in certain churches of Lyon, for example with the Primatiale Saint-Jean-Baptist, the church-cathedral of Lyon. Thus, for example, the rite of encensement is different: it is done with long chain, Eastern, and not with short chain as in the Roman rite.

History of the Lyons liturgy

An ancient rite

The Lyons rite draws its characteristics in a rich history of components fixed since the low Middle Ages. It is located, like the Roman rite, in the Western liturgical system, but with loans with the ritual gallicans into force until the 9th century. Those were marginalized by the progressive romanisation of the franques liturgies wanted by Charlemagne, but the Lyons rite preserved a certain number of it.

The principal base on which the Lyons liturgy rests is thus the Roman rite 9th century to which Clerc's Offices gallicanes are added. But if the Roman rite is in constant evolution, the Lyons rite is characterized by an extreme conservatism. Formed towards 850, this one will know its first changes only at the 18th century, at the time of the reforms of Mgr of Montazet.

The progressive romanisation

Before him, other liturgical innovations deeply modified the Lyons rite - Dom Denys Buenner compares these reforms to a mutilation - and are devoted by the missal of Mgr of Rochebonne which is promulgated in 1737. The intention which underlies these changes is to approach the Roman liturgical books, and Mgr of Montazet, which aligns almost all the Lyons missal - except certain headings and the ordinary one of the mass - on the Parisian missal, will do nothing but ratify one movement initiated as of the end of the 17th century. The romanisation continued at the 19th century under the cardinal of Bonald. In 1866, this one promulgated a missal which the heading was with him only heralding the contents: Missale Romano-Lugdunense, sive missale Romanum in quo ritus Lugdunenses ultimi tridui Pascha handle, ordinis missae and vigiliae Pentecostes auctoritate Sanctae Sedis Apostolicae iisdem ritibus romanis landlord loco substituuntur .

The edition of 1904, led by the Coullié cardinal, intercalated clean rites and festivals. The typical last edition of the Lyons Missal was published in 1956, with the cardinal Gerlier. Last nine years later, in 1965, whereas the liturgical reforms of the Concile Vatican II prepared with more and more acuity, a ritual specific to the diocese of Lyon was still published.

In spite of this last publication, the reforms of 1970 involved the almost complete disappearance of the Lyons rite, replaced by the Roman rite renovated by Paul VI. Only some canon-counts de Lyon (with the cathedral) and some members of the company Saint-Irenee (friendly priests diocesan of Lyon) maintained the practice of this rite occasionally.

When the Fraternité Saint-Pie X (in the Seventy), then the Fraternity Saint-Pierre (in 1988), one of specificity is the use of the liturgical books antéconciliaire, was established in the diocese, they used both the Rite tridentin, whereas this one had never been used in the Lyons parishes. For as much, with Saint-Georges, of which the faithful ones are roman catholics but obtained from the archbishop the permission to celebrate according to the rite antéconcilaire according to the provision of the motu landlord Ecclesia Dei , a mass was celebrated regularly during the Nineties in Lyons rite.

Lyons mass and Roman mass

It is in the deployments of the pontifical mass that the differences between Roman rite and Lyonese meet clearest, but of the notable nuances are detectable as of the low mass. Here principal divergences:

“ For the low mass, note above all: text different from the prayers to the bottom of the furnace bridge; conservation of the sequences (disappeared with the Roman after the Council from Thirty); use of a corporal with fifteen parts; offertoire different (host and chalice at the same time); arm of the priest in cross during Unde and memores, in cross on the chest during the Torments you rogamus; transport of the missal closed (opened with the Roman) by serving ''.”

With the pontifical mass, the maximum deployment of the Lyons liturgical pump still accentuates the differences. Where the Roman liturgy requires the service of about fifteen clerks, the Lyons mass mobilizes thirty-six being useful. To the cathedral Midsummer's Day for example, until the liturgical reform of Paul VI, the chorus went down until the beginning from the stalls in order to spare a sufficiently vast space for the course of the pontifical ceremonies. For the solemn masses, the majority of the songs were chants on tons different from those of the Roman rite, a sub-deacon was held behind the furnace bridge during rise - for this reason, the Lyons furnace bridge was never leant with the wall of the apse - and encensait with long chain, with the Eastern manner. Moreover, the lower ministers used a handles, following the example priest, and a rite specific to Lyon, the administration, took place during the Gradual one.

A last major difference appeared at the time of the pontifical mass of the Thursday-saint: the six priests assistants the bishop sacramentally concélébraient with him, only occasion, with the rites of ordination of concelebration in the whole of the Latin rites.

These characteristics appeared with the eyes of simple faithful by the simple comparison of the speeches of the Missal, but the differences between Roman rite and rite Lyons with the low mass, and even with the sung mass, are rather tiny. However, it seems that clean habits like “the administration” and the “rite of the shelves” were known Lyons catholics. Thus, the Lyons rite, with the beginning of the year sixty, was still quite alive.

In addition, certain elements from time immemorial present in the liturgy of Lyon were seen giving in value in the Roman Rite at the conclusion of the reforms of the Concile Vatican II, following the example concelebration. Perhaps this explains the weakness of the oppositions that this practice in the diocese of Lyon met, whereas some transfer it elsewhere like not-traditional.

Appendices

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