Roman missal

The Roman Missel is the delivers liturgical which gathers the texts (ordinary mass, songs, readings, speeches, etc) and the ritual and musical indications (headings), necessary to the celebration of the Messe by the priest, according to the Roman Rite.

History of the Roman missal

Birth of the missal to the Middle Ages

Before the high-Means-Age, several books are used for the celebration of the mass: the sacramentary one with the eucharistic prayer (gun), the speeches and the prayers, the évangéliaire and the épistolier for the readings or péricopes of the Scriptures, one or more pounds for let us répons and the songs (Gradual or Antiphonaire of the mass). Little by little, the manuscripts integrated all these parts in one or more pounds forming a whole. Such books were called Missale plenum , missal plenary i.e. complete.

As of before the appearance of the plenary missals, the local liturgical books (ecclesiastical dioceses, areas, abbeys) contained many local alternatives, especially in the organization of the sanctoral, the choice of the parts sung, the calendar, etc This diversity continuous after the appearance of the plenary missal, even if the tendency towards the Roman unit, initiated as of the Carolingian period continues its work slowly.

The orders beggars, Dominican S and Franciscain S, appeared in XIIIe century, adapted the missal to the needs for their itinerant apostolate. In 1223, holy François d' Assise request at its community to use the texts of uses at the court of Rome. The pope Gregoire IX then thought of extending the use of this missal curial, as revised by the franciscains, with the use of all the Latin Church, but that is not translated in the facts. In 1277, Nicolas III promulgated this missal for the diocese of Rome. Thanks to the diffusion that the franciscains ensured to him, it was spread by capillarity and partly influenced many local liturgies of Latin rite. The invention of printing works in XVe century accelerates the process with the impression of the missal of use in Rome in 1474.

With printing works, the standardization of the Roman liturgy accelerates. The ecclesiastical authorities and the local editors maintain nevertheless the practices and particularisms diocesans while introducing into the printed text of the uses practiced since the Early middle ages.

The missal after the council of Thirty

The Concile of Thirty perceives the problem and asks for to the pope Pie IV of draw up a missal common to the Latin Church. What is carried out by saint Pie V on July 14th, 1570, and the publication of the bubble Quo Primum . By this text, it imposes the missal of the pontifical court on the whole of the Latin Church except for the places and at the communities having one has laughed clean for more than two hundred years. It is the case for the Lyons Rite, the Rite Mozarab, the Rite ambrosien, the Dominican Rite, the Rite cartusien and the Rite of Braga.

July 7th, 1604, the pope Clément VIII publishes a new typical edition of the Roman missal, incorporating some modifications and additions (festivals of saint, texts of clean). In this context, the typical word “ ” indicates that the text is that of reference from which the other editions must be made. The following typical edition is published on September 2nd, 1634 by the pope Urbain VIII.

At the XVIIe century, the Roman rite is largely majority in the Latin Church, but the missals diversify, in particular in France and in the neighbouring areas. At the end of the century, the local missals multiply, independent of the Roman typical edition, published under the authority of the bishops, under the influence of the ecclesiastical Jansénisme or Gallicanisme. Many dioceses publish a local missal, inspired of the Roman missal, but with modifications, mainly in the Sanctoral, the Calendrier, as well as the part Sacramentaire: speeches and forewords.

It is in the middle of the 19th century, by the influence of Mgr Pierre-Louis Parisis, bishop of Langres, and Dom Prosper Guéranger, refondator of Solesmes, as by the beginnings of the liturgical Mouvement that France finds, not without sorrow, a certain liturgical unit around the Roman rite.

Leon XIII publishes, in 1884, a new typical edition which takes into account the evolutions since Urbain VIII. This one is received in all the Latin Church without difficulty. In the same way, the holy pope Pie X undertakes a new revision which will be finalized on July 25th, 1920 by its successor Benoît XV. This edition made the few usual corrections, suppressions and additions, but there were especially modifications in the headings. These changes were not built-in the body text as to the practice but formed a new chapter titrated Additiones and variationes in rubricis Missalis

The revisions of the pope Pie XII, although limited to the strictly liturgical plan, because relating to only four days of the liturgical Calendar, had a public impact much more important: in 1955, the Holy Week is modified by moving the hours of the ceremonies in particular: thus, taken care the Pascale takes place henceforth holy saturdays at the evening and either the morning. Following the reform of the “code of the headings” in 1960, the pope Jean XXIII publishes a new typical edition in 1962, with two notable modifications: Saint Joseph is added to the gun, and the adjective perfidi (= inaccurate) with the great speech for the Jews of the Friday-saint is removed because being likely to involve confusions.

Requests for the Vatican II

The Concile Vatican II is joined together between 1962 and 1965 by the Pope Jean XXIII. At the time of the second session of the council to the autumn 1963, the fathers of the council vote the constitution Sacrosanctum concilium on the liturgy.

Article 4 of this constitution requires that " where it of it is need, one entirely revises liturgical books with prudence in the spirit of a healthy tradition and which one returns to them a healthy vitality in agreement with the circumstances and the needs for aujourd'hui."

Article 36 lays out that " the use of the Latin language, except specific right, will be preserved in the rites latins." and " adds; However, either in the Mass, or in the administration of the sacraments, or in the other parts of the liturgy, the use of the language of the country can be often very useful for the people: one will be able to thus grant a broader place to him, especially in the readings and the monitions, in a certain number of prayers and chants".

Article 116 lays out that " The Church recognizes in the Gregorian chant the clean song of the Roman liturgy; it is thus him which, in the liturgical actions, all equal things besides, must occupy the first place."

The missal after the council the Vatican II

In 1965, a missal is published, touching only usually mass: simplifying and allowing the use of vernacular in part of the ordo (in particular at the beginning of the mass). This “missal of 1965” is not a typical edition.

April 3rd, 1969, by the Apostolic Constitution Missale romanum , Paul VI approves new the ordo missae (without still promulgating it). March 26th, 1970, the Congrégation for the divine worship publishes the first typical edition of the renovated Roman missal, in Latin. A typical 2nd edition is published in 1975. In 2000, Jean-Paul II approves the third edition which is published and becomes the Latin standard in 2002.

Today in the Roman rite, two editions of the Roman missal are legitimately used: the typical edition of 2002 published by Jean Paul II is the ordinary form of the Roman rite. The typical edition of 1962 is the extraordinary form of the Roman rite, and can be always used according to the provisions of the motu landlord Summorum pontificum of 2007 which replaces the preceding provisions.

By the instruction Liturgiam authenticam of April 25th, 2001, the congregation of the divine worship asked for the complete revision of the translations in vernacular language, which will have, henceforth, “to translate” the Latin text accurately. Many Episcopal conferences and linguistic areas effectively answered this request within the time limits. But there still does not exist official translation in French of the typical edition of 2002. Consequently, the translation provisional, published on April 20th 2000 and still of use, does not answer waitings of the Holy See on the matter.

Plan and structure of the ordinary Roman missal

Here the way in which the Roman Missal in its edition 2002 is organized:

Preliminary parts

Issued : Decree the Maundy Thursday 2000 per which the new Missal is promulgated.
Constitutio Apostolica Pauli p.p. VI " Missale Romanum" : Constitution of the pope Paul VI instituting a ordo missae restored, on April 3rd, 1969
Institutio generalis Missalis Romani : General presentation of the Roman Missal.
Litterae Apostolicae motu landlord datae Pauli p.p. VI " Mysterii paschalis" : Motu landlord of the pope Paul VI on new the liturgical Calendar
Normae universales of anno liturgico and Calendario : Universal standards of the liturgical year and the calendar.
Calendarium romanum general : Roman calendar

Temporal (Clean of time)

* Tempus Adventus (Time of the Advent)

* Tempus Nativitatis (Time of Christmas)

* Tempus Quadragesimæ (Time of the Lent)

* Hebdomada Sancta (Holy Week)

* Sacrum Triduum Paschale (Triduum Pascal)

* Tempus Paschale (Time of Easter)

* Tempus “per annum” - In Dominicis and feriis (ordinary Time, Sunday and non-working)

Ordo Missæ (Ordinary of the mass)

* Ritus initial (Rite of entry)

* Liturgia verbi (Liturgy of the word)

* Liturgia Eucharistica (eucharistic Liturgy)

* Præfationes (Forewords)

* Preces Eucharisticæ (eucharistic Prayers)

Prex eucharistica 1 seu Canon romanus (eucharistic Prayer I or Roman gun)

Prex eucharistica 2 (eucharistic Prayer II)

Prex eucharistica 3 (eucharistic Prayer III)

Prex eucharistica 4 (eucharistic Prayer IV)

* Ritus Communionis (Rite of communion)

* Ritus Conclusionis (rite of conclusion)

Benedictiones in fine Missæ and Orationes Super Populum (Blessings at the end of the mass and prayers on the people)

Orationes “Super Populum” (Prayers on the people)

* Appendix AD ordinem Missæ (Appendix usually of the mass)

Prex Eucharistica “of reconciliatione” 1 (eucharistic Prayer " réconciliation" 1)

Prex Eucharistica “of reconciliatione” 2 (eucharistic Prayer " réconciliation" 2)

Prex Eucharistica “pro variis necessitatibus” 1 (eucharistic Prayer " for different nécessités" 1)

Prex Eucharistica “pro variis necessitatibus” 2 (eucharistic Prayer " for different nécessités" 2)

Prex Eucharistica “pro variis necessitatibus” 3 (eucharistic Prayer " for different nécessités" 3)

Prex Eucharistica “pro variis necessitatibus” 4 (eucharistic Prayer " for different nécessités" 4)

Proprium de Sanctis (Clean of the saints)

clean *Messes of the saints

Communia (common)

* Communia (common)

Common dedicationis ecclesiæ (common for the dedication of a church)

Common Festorum Beata Mariæ Virgine (common of the festivals of the Happy Virgin Mary)

Common Martyrum (Common of the martyrs)

Common Pastorum (Common of the Pastors)

Common Doctorum Ecclesiæ (Common of the Doctorss of the Church)

Common Virginum (Common of the Virgins)

Common Sanctorum and Sanctarum (Common of the saints and the holy ones)

* Missæ Rituales (ritual Masses)

* Missæ and orationes pro variis necessitatibus vel AD diversa (Masses and prayers for various needs or for

* Missæ Votivæ (votive Masses)

* Missæ Defunctorum (Masses of late)

Appendices (Appendices)

II Ordo AD faciendam and aspergendam aquam benedictam (Ordinary for the realization and the sprinkling of water bénite)

III Ritus AD deputandum ministrum sacræ communionis AD actum distribuendat

iv Ordo benedictionis calicis and patenæ will intra Missam adhibendus (Ordinary for the blessing of the chalice and the patêne during the mass)

v Specimina formularum pro oratione universali (Examples of formulas for the universal prayers)

VI Preces eucharisticæ pro missis cum pueris (eucharistic Prayers for the masses with children)

Prex eucharistica 1 pro missis cum pueris (Prayer eucharistic 1 for the masses with children)

Prex eucharistica 2 pro missis cum pueris (eucharistic Prayer 2 for the masses with children)

Prex eucharistica 3 pro missis cum pueris (eucharistic Prayer 3 for the masses with children)

; Preparatio AD Missam (Preparation with the mass) ; Gratiarum actio post Missam (Thanksgiving after the mass)

Appendices

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