Rite tridentin

“ Rite tridentin ” is one of the expressions indicating the form taken by the Roman Rite of the Catholic church starting from the revision undertaken following the Concile of Thirty until that which followed the Concile Vatican II, with regard to the celebration of the Messe (Roman Missel) and other sacraments (Roman Ritual), the liturgy of the hours or the Divine office (Roman Breviary) and the other ceremonies liturgical (Ritual Roman and Cérémonial of the bishops).

One uses also the expressions “ old rite ”, “ traditional rite ”, “ mass of saint Pie V ”, “ books of 1962 ”, “ missal of Jean XXIII ” or “ extraordinary form of the Roman rite ”.

The adjective “tridentin” (of Thirty in Italy) is applied to this form of the Roman rite because the Concile of Thirty, in its last session of December 4th, 1563, entrusted to the pope Pie IV the revision of the Missal and the Breviary. The following pope, Black and white V, promulgated the revised editions of the Breviary (July 9th, 1568) and the Missal (July 14th, 1570). He made compulsory the use of these two texts in all the Latin Church, by making exception only for the places and communities where another rite was celebrated during more than two hundred years. Thus, inter alia, the Rite ambrosien, the Rite Mozarab and the rites of several religious institutes could continue their existence legally.

In spite of the promulgation of a new missal by the pope Paul VI in 1970, the “extraordinary form” of the Roman rite repealed forever in the Catholic church, which confirmed the motu landlord Summorum Pontificum of the pope Benoit XVI in July 2007. It is this document which regulates from now on the use of the extraordinary form of the Roman rite for the mass, the sacraments, the divine office and the ceremonial of the bishops.

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See also: Amorce=Pour more general information on the liturgy, public prayer of the Church, which results in various rites varying according to time and space, to see, catholic Liturgie

See also: Amorce=Pour more general information on the Roman liturgy and its evolution during the centuries, to see, History of the Roman rite

The mass

See also: Amorce=Pour more general information on the mass, ceremony surrounding the mystery of [[Eucharistie]], to see, Mass

History of the mass tridentine

The revision of the missal having been ordered by the Concile of Thirty, holy Pie V codified what was the Roman missal of the time in 1570, and the use extended some to all the Roman church. This Mass known as “of Saint Pie V” is of undeniable historical interest, to have been the type of the prayer of the Church during four centuries, until the revision required by the council of the Vatican II. Its interest within the Church is also spiritual and dogmatic, and the Holy See wished to redefine the legal framework of it.

Work of the Council

The Council of Thirty, joined together between 1542 and 1563, by establishing its “ exposure of the doctrines concerning the sacrifice of the mass ”, at the time of its XXIIe session of September 17th, 1562, wants to defend the catholic doctrines on the mass of the mistakes resulting from the Protestant Réforme. For that, the council states the doctrinal bases of “Holy Sacrifice of the Mass of the mass”, and recalls in the conclusive decree some practical principles to respect and being opposed to certain bad habits.

The pope Pie V answers at the request of the council with the bubble Quo primum , by which, it promulgates, on July 14th, 1570, his edition of the Roman Missal.

“ the reform tridentine was a return of the liturgy to a form in agreement with the sources and missals which knew their apogee at the time of Gregoire VII (1073 - 1085). The reform tridentine related to the height of the liturgy in the papal reforms of Gregoire VII (1073-1085) with Innocent III (1198-1216). It was not precisely a question of a desire of evacuating the medieval innovations and liturgical evolutions. In short, for me as for much of academics, the council of Thirty was satisfied to withdraw mass any trace of superstition, innovation or heterodoxy. This is confirmed by the great similarity between the missal of 1570 and the ritual medieval ones of the curia - and thus the missal of 1474. ”.

“ And, to the truth, the Missal of 1570 moves away very little from the Missal of 1474, the very first printed edition, which already accurately repeats the Missal of the time of the pope Innocent III. Moreover, if they provided some corrections of the text, the manuscripts of the Bibliothèque vaticane however did not allow that research relative to the “old authors and approvals” go up beyond the liturgical comments of the Middle Ages. ”,

“ the missal which appeared in 1570 on the order of saint Pie V earlier differentiated only by negligible details from the first edition printed from Missale romanum published just hundred years ”.

Saint Pie V fixed in Ordinary mass ( Ordo Missae ) the prayers at the bottom of the furnace bridge, which before was recited, at the choice of the priest, like personal preparation, either in the Sacristie, or during the procession with the furnace bridge, or with the foot of the furnace bridge. He also added all that is after the Ite, missa is : Blessing, last Gospel.

Later changes of the liturgy tridentine

The changes which followed, until the 20th century, the promulgation of the Roman Missal of Magpie V were less deep. The editions “tridentines” of the Missal deferred the text of the bubbles of promulgation of the revisions of the popes Clément VIII (1604) and Urbain VIII (1634), and also that of the holy pope Pie X, which by reforming the recitation of Psautier, announced its intention to also revise the Missal. But its death in 1914 prevents it from concluding this project. The pope Pie XII, following the publication of the encyclical Mediator Dei in 1947, on the principles of the liturgy, started a major revision of the Missal, by a radical restoration of the formulas and ceremonies of the Holy Week in 1955.

Indeed, the liturgy is not fixed: in the liturgy roman catholic, the form of the mass - which results in the Missal - is in constant and slow evolution, without rupture: it is what is called “the organic evolution of the liturgy”. New editions of the Missal were published regularly. They bring generally only of the minor evolutions (addition of a form for a festival of saint or change in the headings, for example), but they were sometimes more important:

Of the many modifications was brought since 1604, at 34 years of the promulgation of the missal of Magpie V: abolition of the prayer to be said while entering the church, of the “bus” word in the two prayers which followed the recitation of the Confiteor , of the mention of the emperor in the gun of the mass, of triple blessing at the end of the solemn mass.
Reform of the Holy Week in 1956.
Addition of Joseph saint in the gun itself, at the end of 1962.

Thus, the Roman Missal published in 1962, date of its sixth “typical” edition, the last before the revision of the pope Paul VI, had continued his slow evolution since its initial promulgation. To the beginning of this edition of 1962, Jean XXIII indicated that “ the great principles ordering the reform of the whole of the liturgy must be proposed to the Fathers during the next ecumenical council ”. It is this missal of Jean XXIII who is the edition of reference for the use of this rite within the Catholic church.

Rites of the mass tridentine

The liturgical reference of the ceremonies of the mass is the Roman Missel, especially the general Rubricæ Missalis (general headings of the Missal) and the Ritus servandus in celebratione Missæ (rite to be followed in the celebration of the mass), with, after 1911, the changes introduced by the bubble Divino afflatu of the pope Pie X and presented in the Missal under the title Additiones and Variationes in Rubricis Missalis , to which one can add the modifications of the pope Jean XXIII of the year 1962.

Historically, in the development of the liturgy at the beginning of the Middle Ages, the pontifical Messe (solemn mass called by a bishop) is at the origin of the other forms (pontifical involved mass, solemn mass with deacon and sub-deacon, mass sung with incense, mass sung without incense, spoken mass, low mass) which were more or less standardized during time. In its turn the low mass influenced the other forms, for example while forcing the priest to recite with low voice the songs of the choral society and also the epistle while the sub-deacon in the solemn mass sang it.

The mass, when she is sung, utilizes a certain number of actors who all go, to differing degrees, to have a role in the liturgical action.

the priest is the major and essential actor: it acts “in persona Christi” for the offering of the propitiatory Sacrifice which renews the single sacrifice.
being used Them as mass ensures the “service of the chorus”. The cérémoniaire assists and guides the priest in the course of the rites (it replaces the assisting priest of the pontifical ritual). The assistants , two, are the carry-lights (they replace the ordered assistants of the pontifical ritual). The flatterer carries the censer and the incense. The cross-bearer (sub-deacon in the pontifical ritual) carries out the processions of entry and exit. Other services exist but are only used to amplify the pump of the rite: carry-shuttle (assistant with the flatterer), céroféraire (carry-candle), etc
the Choral society with the responsibility of sing “clean” mass, and to support the song of the assistance. According to the proverb “to sing, it is to request twice”, it must ensure an enthusiastic liturgy. “ the Church recognizes in the Gregorian chant the clean song of the Roman liturgy ”
the assistance (or presses it, or populates it) takes part by its prayer, by its behavior, possibly by its song, of the common parts of the mass. Traditionally in catholic theology, all the parts of the Church attend the mass: the militant church (the baptized alive ones), the suffering church (hearts of the Purgatory) and the triumphing church (saints).

However, until the consecutive liturgical reform with the Vatican II, the assistance was never mentioned in the headings, and played only one purely passive part, attending the ceremony. It is to reaffirm the clean role of the assistance which the Council of the Vatican II required that it has a participation “ actuosa ”, a role in the overall action.

Entry

The mass starts with the entry of the clergy in procession: the incense which glorifie God, the cross framed by the assistants then the cérémoniaire which guides the priest. While entering the chorus, each one made the definite gesture of worship (either génuflexion, or major inclination). The priest places himself then at the foot of the steps of the furnace bridge with the cérémoniaire, while being used them as mass their places gain. The faithful ones and the choral society attend this procession upright, generally by singing a “song of entry” (often in vernacular language). Sunday, with the large-mass, a pénitentielle ceremony takes place then, by the song of the Asperges me and the rite of sprinkling.

Then, with the Sign of the cross, the prayers with the bottom of the furnace bridge start then. With psalm 42, Judica me , the priest requires of God his purification to be worthy to achieve the saint-sacrifice. Place here the Confiteor , recited initially by the priest then by being useful in the name of crowd. During this time, the choral society sings the introit , prayer of entry which belongs to clean of the mass. Then the priest goes up to the furnace bridge.

These prayers date only from the 10th century. They were said formerly to the sacristy. Saint Pie V made them compulsory and uniform at the 16th century, and incorporated them in the Mass. The movement of the liturgical revival had recommended to faithful to be linked with these prayers, which was finally devoted by the liturgical reform of the Vatican II.

Historically, the ceremonies of entry derive from the processions which led the clergy to the stationary church, where the Messe of the station was to be celebrated. The song of entry is a song of procession; the Kyrie is initially a remainder of litany sung in procession; and the preparatory prayers and pénitentielles formulas were recited by the clergy when, arrived at the sacristy, it prepared for the Mass itself. From this historical point of view, the opening of the Mass itself is the first liturgical act which is strictly attached to him, the invitation oremus introducing the Collecte, pronounced at the time when the gathering is completed.

Mass of the catechumens

This first part of the mass holds its name of the first times of Christianity: this part, very didactic, with readings and Preaching, has like principal goal the instruction and the construction of the faithful ones. Preparing with the Baptême (still non-members of the community) were invited to this part which was addressed particularly to them.

In the solemn mass or large-mass, while the choral society sings the introit and the Kyrie (in Greek), the priest called to low voice (with the deacon and the sub-deacon) the prayers with the bottom of the furnace bridge, then goes up to the furnace bridge, kisses it by saying other prayers, and reads, always with low voice, the introit and the Kyrie. The Kyrie addresses to the three people Holy Trinity Then the priest entonne the Gloria taken again in alternation by the choral society. This anthem in the first centuries was sung with the only festival of Christmas. Gloria was then sung all the masses of festivals. Then the speech is solemnly marked by the priest. The choral society or the assistants unites with the prayer of the Church by répons Amen (Hebrew word).

In the form of the every day of the mass (known as low mass), there is no choral society, nor of assistance of deacon and sub-deacon. The priest recites the prayers with the bottom of the furnace bridge in alternation with the assistant. The participation of all the assembly for the answers and the recitations in alternation started to be practiced, initially in Belgium and in Germany, especially in monasteries and seminars, since the beginning of the 20th century, but in spite of the encouragements of the Holy See expressed by documents some 1922,1935,1947 (Mediator Dei) and 1958 old, the use of this “ missa dialogata ” spread only seldom at that time. It was necessary to await the impulse of the Vatican II, recommending a participation “ actuosa ”, so that the practice is finally generalized.

The readings start then: usually two, including the Gospel. The epistle , almost always an extract of the New Testament (epistle of apostle, Acts of the Apostles or Apocalypse), is sung in the large-mass by the sub-deacon turned towards the furnace bridge right-sided. In the low mass the priest reads it turned towards the furnace bridge. Less frequently, it is an extract of the Old Testament which is read. Songs of the Gradual and the alleluia (Hebrew word) - substituted in certain liturgical times by the milked - are usually extracts of psalms sung by the choral society or simply read by the priest. The people assist to with it sitted, then puts themselves upright for the reading of the Gospel.

The reading of the Gospel is surrounded by a great number of rites in the solemn mass. The rite of encensement recalls that whereas all the biblical readings are Word of God, in the Gospel one speaks directly about Christ. The assistants frame the deacon with their candles, because this word is the light of the world. The deacon solemnly proclaims the Gospel while placing himself at north (theoretical, if the church is directed, i.e. with the left of the Abside): this medieval tradition wants to insist on the fact that the word of God is intended to disperse darkness (represented by the area further away from the sun of midday). In imitation of the deacon in the large-mass, in the low mass the priest reads the Gospel at the left side of the furnace bridge, with half turned towards this theoretical north. Here why one speaks on the side Gospel and the side epistle of the furnace bridge.

The priest turns then to the faithful ones and begins the Sermon, which is not always in relation to the readings of the mass, but often follows a program of catechetic instruction indicated by the bishop. Usually, it makes it precede by the reading in vulgar language by the two readings or at least by the Gospel. Although it was recommended by the council of Thirty, Ordinary the tridentin of the mass does not mention the sermon, but with the Gospel makes follow the creed immediately (profession of faith), if the mass of the day envisages it. The Creed was introduced into the mass of Roman rite at the time of the emperor Henri II (1002-1024).

Then the priest turns to the people and pronounces: “ Dominus vobiscum ” and “ Oremus ”, without adding any particular prayer. It is what in the mass tridentine remained “prayers of faithful”, the intentions of prayer of the Church in general, and community in particular. This practice (of which the origin would go back to Saint Martin de Tours, remained in certain parishes at the end of the sermon under the name of “prayer of preaches”, thus in the great prayers of the Good Friday) was restored by the liturgical reform of 1969.

Mass of faithful, Holy Sacrifice of the Mass

Offertoire

At this point, in the first times of the Church, the deacon made withdraw the catechumens and the penitent ones. In the Byzantine rite there is still a formula of reference of the catechumens. There remained only the faithful ones: it is of this fact that this part of the mass holds its name.

The Offertoire starts. The priest offers to God the bread, by requesting it to accept “this host without spot” for his personal sins, for those which are present and for all the faithful Christians; then wine, by calling it “chalice of hello”.

In the large-mass, at the time of the rite of encensement, one encense offerings, the furnace bridge, the crucifix, then the priest, clerks and finally the faithful ones: the incense indeed translates the honor which one owes with God alone, and one recognizes by there the presence of specific God of each one of these members. After this rite, seat the Lavabo comes to take: by reciting psalm 25, the priest recognizes his unworthiness and requests from God the purification. He requests the Holy Trinity to approve the sacrifice by the Suscipe, sancta Trinitas and asks then the prayer of crowd by the Orate fratres . It is there that the prayer fits on the offerings or Secrete .

Preface and Canon

Celebrating dialog with the choral society or the assistants, while indicating which must be the feelings of the people which enter then the eucharistic celebration of the mystery. “Sursum twisted” - “habemus AD Dominum” (High hearts - We turn them towards the Lord), “Gratias agamus nostro Domino Deo” - “Vere dignum and justum are” (Let us return thanks to the Lord our God - That is right and good.)

The priest entonne then the Foreword, whose music of a great serenity made say to Mozart that it would give all his work to have written it. The Préface is a song of gratitude for its benefits, especially those which have relationship to the festival of the day. The texts of the foreword are fifteen for the various periods of the liturgical Calendrier. They always finish while recalling and while being linked with the praises of the angels and the saints with the sky: “Holy, holy, holy, the Lord, God the Almighty” (Is 6,3; Apoc 4,8).

The first verse of the Sanctus is a quotation of Isaïe “the sky and the ground is filled with your glory” (Is 6,3), second is drawn from Blessed Mathieu saint “is that which comes in the name of the Lord” (Maths 21,9). In the large-mass, whereas the priest recites it with low voice and begins in silence the gun, the choral society sings the Sanctus.

The priest inclines himself deeply and begins the gun . This “official rule of the great sacrificial prayer” is fixed since the 5th century and evolved/moved only of one word in 1962, when Jean XXIII added holy Joseph to the Communicantes . Since the Early middle ages, this prayer is said to low voice (it must be labialized by the priest - the headings specify “ dicit ”).

Te igitur : it is the Father whom, deeply inclined, the priest begs to approve the sacrifice of his Son by the grace of this same Christ. In primis : initially the priest requests for the Church and his guards: the pope and bishops (but also the king in catholic monarchies). Memorandum : the priest requests for all the assistants with the mass and their close relations. But also for all the Christians linked by the thought and the prayer and which are not present. Celebrating mark an interruption in the recitation of the gun to place the particular intentions of this mass. Communicating , By the merits acquired by the Virgin Mary and all the saints, the Church requires of God to grant help and protection to all the Christians.

Hanc igitur : the priest extends the hands on the offerings: in the name of the Church, the priest gives the direction of the sacrifice to God who only saves. At this moment, an assistant sounds the small bell: the faithful ones know now that the mystery of the Transsubstantiation will be achieved and greatest silence underlines the mystery. The headings specify that the words of dedication are marked secretes , i.e. in a distinct or isolated way, separated from the remainder, thus putting forward the mystery that they represent.

Quam oblationem : the priest calls some with the divine grace so that the sacrifice is achieved according to Its will.

Which Pridie : being identified with the Christ of which it achieves several of the gestures, the priest reproduces holy Cène of the Thursday-saint and recites the words by which the bread then the wine become the Body and the Blood of the Saver. Is then renewed sacramentally in a nonbloody way the sacrifice of the cross. Since the 10th century, rise makes it possible to the people to contemplate and adore the body and blood under the species of the bread and the wine.

Unde and memores : the priest continues the quiet recitation. He offers to God the perfect goods which are now on the furnace bridge. Supra quae : these offerings are then compared with the two great pleasant sacrifices with God of the Old Testament: that of Abel and that of Melchisédech. Torments : the priest asks that “the Ange saint of God” carry this perfect offering to the sky, so that those which take part in the sacrifice on Earth withdraw grace and blessing from it. Memorandum : the priest requests then for the late ones and marks an interruption to quote the particular intentions. Nobis quoque : they are the faithful present, sinners, who ask for happiness eternal, not thanks to their so weak merits, but by the forgiveness granted by God. Per quem : and it is the Christ who God creates, sanctifies, made live, blesses and gives its benefits.

Per ipsum : by Christ, with Christ and in Christ, the Christian people can return to God honor and glory.

Amen : while thus answering, the choral society or the assistants means the adhesion of the Christian people to the great prayer.

Communion and end of the mass

The Pater Noster is sung by the priest alone, the faithful ones being linked to the prayer of the priest by singing the last request “ Sed released our has malo ” (but deliver to us evil). This practice goes back to the beginning of the Middle Ages: indeed the pope Gregoire Large the affirmed at the 6th century: “ the prayer of the Lord, among Greeks, is said by all the people; on our premises by the priest alone ”. And Saint Augustin added: “ In the church, one recites each day with the furnace bridge of God this Lord's Prayer, that the faithful ones listen to ”. The priest develops this last request by the prayer Libera our .

The fraction of the host joins together two ancient rites: the fraction of the bread is symbol of unit: the same bread, broken and distributed; the commixtion (a piece of host is mixed with blood in the chalice) symbolizes the union between the priest and the bishop, recall of an old rite where this piece was sent by the bishop to each one of his priests. The priest pronounces then the words pax domini sit semper vobiscum : these words are the formula which the bishop in the place of the Dominus Vobiscum employs.

The choral society entonne then the Agnus Dei that the priest recites on his side. Follows the first prayer Domine Jesu Christe requiring peace for the Church. At the time of the solemn mass, the rite of peace takes place then: celebrating the furnace bridge kisses (because peace comes from Christ), then gives peace to the deacon. This one then transmits it to the sub-deacon and to the remainder of the chorus.

Two “prayers before the communion” ( Dominates Jesu Christe and Perceptio Corporis tui ), that the priest pronounces silently, come from the medieval formulas of devotion deprived before the communion, and were prescribed by the missal of saint Pie V. the first was already recommended by Alcuin, the liturgist of Charlemagne; the second date of the 10th century.

The communion described in the Missal tridentin is limited to that of the priest: repeating the words of the centurion of Jumble, “ Dominates, not sum dignus C intres sub tectum meum, sed tantum dic verbo and sanabitur animated mea ” (Maths 8,8) (Lord, I am not worthy that you enter under my roof, but say only one word and my heart will be cured), it communie with the body then with the blood of Christ.

At the 16th century, the communion of faithful was rather exceptional, and was the subject of “Ordo Administrandi Sacram Communionem Intra Missam” separate of Ordo Missae, coming in complement with the communion from celebrating. The organization of this Ordo is the following one: During the preparation, serving it the Confiteor in the name of the communicants recites (those can prepare in the same way with the communion). In 1962, this Confiteor was removed. Ordo Missae, which did not contain “Ordo Administrandi”, was not touched by this change. Celebrating goes side Gospel and turns to the assembly (by paying attention not to turn the back on Blessed Sacrament) to say the Misereatur and the Indulgentiam . Then the faithful ones recite in their turn the invocation Domine, not sum dignus .

The need for a frequent communion was often reaffirmed by magistère as of the end of the XIXe century, and the practice spread about it with the wire of the XXe century.

During the rite of communion and the thanksgiving, the choral society carries out the song of Communion , antienne which accompanied the song by a psalm in the first times of the Church.

The priest proclaims then the prayer after the communion (or postcommunion) asking God that this meeting with his/her Son be really advantageous.

The priest then returns the assembly by the formula which gave its name to the mass: Ite, missa is wants to say literally “go, it is the sending”. Then he blesses the assembly. This blessing was historically that of celebrating going to the sacristy, which ended up being built-in the rite of the Mass.

The last Gospel, which was removed in 1969, is fixed relatively recently, at the 16th century: it is usually the prolog of saint Jean who is read, even if on certain occasions, it can be another Gospel (in particular the Maundy Thursday or the day of Christmas). One sees it appearing as of the 11th century, when, by piety, the faithful ones claim the reading of another passage of Gospel to their priest. This practice develops during the centuries according to, and is fixed definitively by saint Pie V.

The Breviary and the office

The office, or the celebration of the Canonical hours, is the public prayer of the Church to which any clerk must take part, either in community, or into private. A priest is exempted to say each day his Bréviaire only in the event of grave disease, of physical impossibility, or prevention resulting from prolonged and unforeseen functions; the suspension, the interdict, excommunication or the deposition do not exempt a breviary (gun 276 §2), on the other hand the loss of the clerical state (gun 290) suspends this obligation. The council the Vatican II recommended to the whole of faithful to be linked with this official and perpetual prayer of the Church.

Until worms the 13th century, the divine office was said only to the chorus because it required a great number of books, not very portable because of their volume. One needed the Psautier, the Old one and New Testament, Homiliaire containing the writings of the Fathers of the Church, the Martyrologe for the life of the Saints, the Antiphonaire taking the action pursuant of the antiennes, Hymnaire for the anthems and Collectaire for the collections or speeches.

The breviary is the book which synthesizes and gathers the whole of these elements, in a version adapted to the secular clergy. It is published by Pie V by the bubble Quod has nobis of July 7th, 1568. It counts eight offices distributed over the night and the day: Crossbred in the middle of the night, Laudes with the dawn, premium per first hour of the day, third per third hour, sexte at midday, nun in middle of afternoon, Vespers in end of the afternoon (with the rising of the Vesper star: Venus), Complies before laying down it.

The Breviarium romanum is slightly modified by the Pope Clément VIII by the bubble Cum in Ecclesia , of May 10th, 1602, then by the Pope Urbain VII, by the bubble Divinam psalmodiam , of January 25th, 1631. November 1st, 1911, the holy pope Pie X promulgates a more important reform of the central element of the Breviary, the psautier, by the apostolic Constitution Divino afflatu .

By the Motu landlord Summorum Pontificum , the pope grants the possibility of employing the Roman breviary in his edition of 1962 with “all the clerks in the crowned orders”

The Ritual and administration of the sacraments

It is in 1614, that Paul V publishes the first Rituel Roman, it contains the prayers and the rites employed in the administration of the sacraments of Baptism, Penitence, Eucharistie, Extreme unction and Marriage, like for the formulas of the blessings, and the rules to be observed for the processions, the funeral, etc Several revisions will take place during the centuries, in particular under the pope Benoît XIV. The last version known as “tridentine” date of Black and white XI. The motu landlord Summorum Pontificum , in its article 9 grants the use of the Roman ritual in its edition in force under Jean XXIII, with the provision of the priest “if he judges that it many hearts claims it”.

Modern employment

Following the work carried out by the liturgical Movement between 1850 and 1950, the idea is done day of a general reform of the liturgy roman catholic. This effort of reflection finds its completion by the constitution Sacrosanctum concilium of the council the Vatican II, published in 1963, which promotes a certain simplification of the rites to reach more exactly the gasoline of the liturgy. In 1969, the pope Paul VI publishes the first typical edition of the Roman Rite renovated.

This Aggiornamento of the liturgy was criticized at the time, principal criticism being that these restored books do not fit any more in the organic development of the liturgy. The protests against the accomplished multiple liturgical abuses in the name of the council will take again this argument. Theologists and liturgists, the such father Louis Bouyer since 1968 in the decomposition of Catholicism or the cardinal Joseph Ratzinger in the spirit of the liturgy in 2001, will rise vis-a-vis these abuses which, for them, cannot be claimed heirs to the council.

The opponents with the liturgical reform of 1969, such M {{gr.}} Lefebvre, denounce the character “ambiguity” of the new liturgy promulgated by Paul VI, which would be, according to them, likely to allow a Protestant interpretation of the mass. They reproach in particular the liturgical reform for having weakened and for having darkened the traditional design of the mass (such as its propitiatory character for example) in order to facilitate the dialog with the Protestant communities. From this point of view, the modification of the liturgy is symptomatic of a will of modification made by the council the Vatican II. Mgr Lefebvre declares: One cannot modify deeply the lex orandi without modifying the lex credendi. To new mass corresponds new catechism, new priesthood, new seminars, new universities, charismatic Église, pentecotist, all things opposed to the orthodoxy and magistère of always. . For the movements close to the sacerdotal Fraternity Saint-Magpie X, the liturgical reform is thus not acceptable, because it did not only touch with the forms of the worship but also with its gasoline.

Started in France and Switzerland simultaneously, which the defenders of the rite tridentin called sometimes the “combat for the mass” is extended to other countries, though to a lesser extent. Among the companies of priests “traditionalists” using the forms tridentines one finds the sacerdotal Fraternité Saint-Magpie X, in rupture of communion with Rome since 1988 and the excommunication of his superior at the time of the sacrings of bishops without pontifical mandate, since she refuses to subject herself to the exercise of her ordinary magistère. One finds also a multitude of institutes and movements acting within the Church within the framework of Motu landlord Ecclesia Dei .

See also: Amorce=Pour more elements on the liturgical quarrel at the end of the {{XXe century}}, to see:, History of the rite romain#Histoire of the “traditional mass”, History of the “traditional mass”, sacerdotal Fraternity Saint-Magpie X

Since 1971, in England, by the indult Agatha Christie , the Holy See allows the practice of the rite tridentin, under certain conditions. This indult is extended to the universal Church by the letter Quattuor abhinc Annos of 1984 then, following the dedication of bishop without the pontifical agreement within the Fraternité Saint-Pie X, by the Motu landlord Ecclesia Dei in 1988.

Today, the use of the rite tridentin in all the Catholic church of Latin rite east governs by the motu landlord Summorum Pontificum of July 7th, 2007.

According to an evaluation of Mgr Bernard Fellay in 2007,20% of the new French priests who are ordered, are it to celebrate the “old mass”, either within the framework of the motu landlord , or in the mobility of fraternity Saint-Magpie X.

Canonical aspects

The ordo of 1962 is not today any more the “ordinary form” of the Roman rite, but he is regarded by it as the “extraordinary form”. The private celebration (mass without the people) according to the ordo of 1962 is allowed any priest of Latin rite. The public celebration according to the ordo of 1962 can be carried out with the agreement of the priest (or vice-chancellor of the place). The institutes of consecrated life and the companies of apostolic life can choose the missal of the Bienheureux Jean XXIII for their conventual or Community celebration.

Initially a simple concession, subjected to goodwill of the bishop, initially granted following the letter Quattuor abhinc anus and of the motu landlord Ecclesia Dei in 1988, the use of the old rite according to the books of Bienheureux Jean XXIII was completely liberalized by the motu landlord Summorum Pontificum in 2007.

In France, 77 dioceses out of 94 (figure of November 2007) give the possibility of attending the traditional liturgy with the authorization of the bishop diocesan. In Belgium, six dioceses make in the same way, three dioceses in Switzerland, the diocese of Luxembourg, 117 dioceses in the United States on the 178 of Latin rite (November 2007), etc the mass and the office tridentin are also celebrated in several abbeys and religious communities, inter alia with Fontgombault, Randol or the Barroux. Currently (November 2007), the mass according to the rite tridentin is celebrated every Sunday with the agreement of the bishop diocesan in more than 500 places of worship in the world.

The use of this old form of the Roman rite to the title of the indult was granted to sacerdotal companies as the Fraternité Saint-Pierre (in September 1988), and for the first time as “an exclusive rite” with the Institut of Good Pasteur, set up in Société of apostolic life of pontifical right on September 8th, 2006. For the priests of these companies, the exemption results from their membership even of the community; they are thus held to celebrate their masses according to the liturgical books tridentins. “ Lastly, to the members of this Institute, it confers the right to celebrate the crowned liturgy, while using, and really like their own rite, the liturgical books into force in 1962, namely the Roman missal, the Roman ritual and the pontifical Roman to confer the orders, and also the right to recite the divine office according to the Roman breviary published the same year ”.

Old Ordo and liturgical authority

In order to have a reference, it is “by definition” the last edition of 1962 which is retained like normalizes traditional form of the Mass. “ In the celebration of the sacraments, the liturgical books approved by the competent authority will accurately be followed; this is why nobody will add to it, will not remove any or will not change anything of its own boss there. ” (Canon 846)

As regards the letter, by nature, the headings of the ordo of 1962 are what they were in 1962, and are not brought up to date. However, so that this “liturgical and disciplinary form former” can be used in an alive liturgical celebration and expressing the “communion connected with the church”, the application of the motu landlord imposes de facto adaptations.

Even realized in its traditional form, the liturgy remains subjected to the authority that with the Church on the practice of the sacraments. “The sacraments being the same ones for the very whole Church and belonging to the divine deposit, it returns to the only supreme authority of the Church to fix what milked with the rite to observe in their celebration. ” (Canon 841). When the Church prescribes a new rule to be observed for the Roman liturgy, it is necessary to determine if it is necessary, to respect the exemption granted in favor of the old liturgy, to also derogate from this new rule; or if this new rule, by its nature, must also apply to the celebration according to a traditional liturgy. In this last case, the ordo of 1962 cannot be observed with the letter.

The traditional liturgical uses remain under the authority of ordinary (the bishop having jurisdiction on a diocese or an ecclesiastical institute), which takes care of their opportunity and “ will take care that abuses do not slip into the ecclesiastical discipline, especially with regard to the ministry for the word, the celebration of the sacraments and sacramental the ” (Canon 392). Motu landlord of 1988 set up the commission Ecclesia Dei “ to collaborate with the local bishops with an aim of satisfying many groups of faithful related to the Latin tradition liturgical which require to be able to regularly celebrate the Mass in their dioceses according to the rite of 1962 ”, it is it which is the intermediary between the bishops and the Roman congregations about the rite tridentin. The role of this commission was confirmed and widened by the motu landlord Summorum Pontificum, it is it which regulates the whole of the difficulties associated with the celebration with the old form with the Roman liturgy.

Recent evolutions of the “extraordinary form”

Parliament and vernacular language

The current practices of the mass tridentines are not always in conformity with the letter of the Missal which they claim to respect. Thus, no heading refers to any participation of the assembly: in the ordo tridentin, the Mass is conceived like a ceremony implying only the chorus, the assistance being free of going and coming to its suitability.

In first half of the 20th century, the liturgical Mouvement has much work for a better participation of the assembly in the liturgy. The practice of 1962 already reflects very largely these efforts for an increased participation of the militant Church. The parish Romans (missal of pocket to the use of the faithful ones) of this time (in particular the daily and evening Missal Dom Lefebvre ) reflect this effort for the liturgy, but these evolutions in any rigor are not registered in the Missal of reference, which will incorporate them definitively only in its reform of 1969.

Certain installations were sometimes introduced at the beginning of the 20th century into the mass to facilitate the participation of the assembly - as to allow the song of the Lord's Prayer by all, the reading of Secrete with high voice, to sing the final Doxologie on the ton of the Foreword, or to give the readings in the language of the assembly. These installations, not denaturing the rite, insofar as they do not touch with symbolism and do not affect the dignity of the ceremony, were sometimes allowed or tolerated by the bishops without however having the agreement of the Roman authority. The instruction on the liturgy “Inter oecumenici” in 1964, then the reform of Ordo Missae in 1965 will officialize these changes.

Some of these adaptations are always applied in the parishes Ecclesia Dei , but remain subjected to the approval of the pontifical Commission “Ecclesia Dei”: indeed, absolutely nobody of other the apostolic Seat , even priest, can of his own boss add, remove or change anything in the liturgy , and the right concerning “the old rite” grant the use of the books of 1962 and not those of the posterior editions.

With regard to the readings, the use to double the Latin readings by vernacular translations was admitted, as the letter of the Holy Office of October 17th, 1956 confirms it on this subject, but the removal of Latin to the profit of the language of the assembly for the readings was authorized only after the Council by an ordinance of the French episcopate on January 14th, 1964. The motu landlord Summorum Pontificum rule this question, while specifying (article 6) that the readings can now be made in vernacular language, “using editions recognized by the Apostolic Seat. ”

Integration of the liturgical calendar

Within the normal framework of the celebration according to the books of 1962, the liturgical Calendrier used is that of 1962. This one obviously could not take into account certain news festivals, or change of status of certain saints. Thus Padre Pio is not in the books of 1962, just as holy Therese de Lisieux is not yet Doctors of the Church.

The initial rule was that established by the apostolic letter Quattuor abhinc anus in 1984 “ One will not have to make any mixture between the texts and the rites of the two missals.

In 2007, the letter of cover to the motu landlord Summorum Pontificum announces that this question will have to be studied by the pontifical Commission “Ecclesia Dei”: “in the old Missal could and have be inserted the new saints, and some of the new forewords. ”

Appendices

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