Roman rite

The Roman rite is the way in which are celebrated the mass (Roman Missel), the other sacraments (Roman Ritual), the liturgy of the hours or the divine office (Breviary) and the other ceremonies liturgical (Ritual and Ceremonial of the Bishops) by the Church of Rome and the churches or communities which adopted it, by choice or tradition, is the major part of the Latin Catholic church.

The Roman rite is celebrated in the Roman Catholic church according to two legitimate forms.

The ordinary form , currently into force and presented in this article, which is that was founded following the Concile Vatican II, was promulgated by the pope Paul VI in 1969 and was revised under the pontificate of Jean-Paul II.

The extraordinary form is that of the Roman rite reformed following the Concile of Thirty, called Rite tridentin. Its use is regulated from now on pursuant to the Motu landlord Summorum Pontificum of the pope Benoît XVI, promulgated in July 2007. It applies to the celebration of the mass, the sacraments, the divine office and the ceremonial of the bishops, and extends to all the particular rites concerned with the Roman rite of which it is from now on licit to into force use the liturgical books in 1962.

For the evolution of the Roman rite during the ages, to refer to:

The renovated Roman rite

It is in reference to the reforms which followed the council the Vatican II that the ordinary form of the Roman rite currently into force is called rite of Paul VI , to distinguish it from its extraordinary form, promulgated following the Concile of Thirty, also called Rite tridentin, or “of saint Pie V”. The expression rite paulinien , employed sometimes to indicate the Roman rite promulgated by Paul VI, is source of confusion and must be avoided: the adjective “paulinien” is usually reserved, in the lexicon of the historians and the theologists, to qualify what concerns the apostle holy Paul. The documents of magistère never make use of it.

In rigor of term, there is neither “rite Paul VI”, nor “Rite tridentin”, but of the successive reforms of the liturgy of the Church of Rome from which the use gradually extended to all the Latin Occident starting from the beginning from the 7th century approximately. So it is unsuitable to oppose the missal of Saint Pie V and the missal of Paul VI (currently of Jean-Paul II) in two different “rites”. They are the two last restorations of the missal of the Roman rite, which in addition, is regularly updated by its successive official editions.

IIe council of the Vatican required, in the constitution Sacrosanctum Concilium on the liturgy, a revision of the Roman rite. After a first update as of the end 1964, new a Ordo missæ (Ordinary of the mass) was published by decree of the Sacrée Congregation of the Rites the April 6th 1969, following the apostolic Constitution Missale romanum of the April 3rd 1969. This revision is coming into effect starting from November 30th, 1969 for the Latin language and, for the other languages, starting from the publication of the duly prepared respective versions.

However the liturgical unit required by the council is not synonymous with ritual uniformity (Sacrosanctum concilium n° 4). If the missal thus revised is the ordinary form of the Roman rite, generally employed in the Latin Church, that does not exclude admissibility from other related liturgical rites, devoted by the habit and the approval of the Church (in particular monastic rites and local rites the such Rite of Braga or the Rite ambrosien etc). Among them, the form tridentine of the Roman rite is not only valid, but can be legitimately celebrated by any priest.

The liturgical reform of the Vatican II remains in 2005 still partially unfinished: certain liturgical books, in particular of the parts of the Ritual Roman, yet completely and were not definitively revised and were promulgated according to the standards of the Vatican II.

For more general information on the liturgy,

The ordo missae

For more general information on the mass

Principal reforms

The ordo missae of 1969 wants to bring a clarification and a simplification compared to the ceremonies which had gradually accumulated in the Roman rite during the centuries. By the constitution Sacrosanctum Concilium, the fathers of the council, in the line of the liturgical Movement, wanted to support the development of the mystery of the Eucharistie allow of it a simplification but also a better comprehension of the rites.

Thus, the ceremony opens by a common sign of cross and a formula of greeting. The pénitentielle ceremony includes/understands now at the same time the formula Confiteor , in a simplified form, and the Kyrie . These formulas can also be replaced by various texts, proposed by the missal, around the topic of the penitence and the request for forgiveness.
a second reading was systematically added at Sundays and days of solemnities, whereas, in the form tridentine, this old practice did not remain any more but on certain occasions (masses of Quatre-Temps, holy Wednesday, etc).

The choice of the readings was very strongly widened, the temporal lectionnaire now comprising three distinct annual cycles for Sundays (years has, B and C) and two for the days of week (even and odd years), for which it is necessary to add the cycle of the lectionnaire sanctoral and the lectionnaire of the particular rites (burial, baptism, marriages, etc).

the homélie (explanation of the readings of the mass or an aspect of the celebrated Christian mystery) became integral part of the mass (the former editions of the Roman Missal did not envisage it). The “advertisements” do not concern the liturgy, nor of the homélie.
the universal prayer was re-established for the universal Church. Its ancient use is attested over one short period in Rome where it was reserved for celebrating. With the Middle Ages, it reappears in the form of the prayers of preaches, but remained in the Ordinary one of the mass only in the form of “Oremus” which precedes the sacerdotal prayers by the offertoire. The renovated missal proposes a rather broad choice, and gives the possibility of them of composing of it of news, more targeted pure the community.
the offertoire was very strongly simplified, to remove of them the prayers and invocations of celebrating which seem to make dual employment with those of Canon: the will of the reformer is to prevent a risk of confusion: the offertoire consists in the presentation of the offerings for the sacrifice, it is not the sacrifice itself. The offertoire is achieved by the priest, as a man, while the sacrifice is achieved by the priest “in persona Christi”. The offertoire of the mass tridentine could appear as a kind of pre-sacrifice which could thus give a too large role to the Man.
Canon was supplemented by an acclamation of faithful, the formula of the modified dedication of invaluable blood (displacement of the clausula “ mysterium fidei ”). There is the choice between several eucharistic prayers, the “Roman gun” (eucharistic prayer I) unchanged remainder essentially.
the rite of peace preparing the communion was simplified, and peace signs it was generalized with the laic ones.
the rite of conclusion was slightly arranged, the formula of sending (which closes the mass) being placed at the end, instead of being followed by a quiet prayer of the priest, the final blessing and a reading of the Gospel.

These modifications reveal a deep change of orientation of the liturgy, more associating the faithful ones to the spiritual offering of the sacrifice eucharistic, decreasing the description of the mystery of the eucharistie like sacramental actualization of the single sacrifice of the Cross, removing many gestures and hieratic signs which could be regarded as repetitions, but contributed to the anthropological description of this aspect of the sacramental mystery, substantially unchanged.

Modification of the general headings

The differences come as well from the ordo missae itself, as of the manner of celebrating the mass. Where the rite tridentin was very precise and rigorous, the reformed liturgy introduced more freedom into the choice of alternatives by giving indications of opportunity of which everyone did not hold account.

the most obvious difference is that the office can be celebrated in vernacular Language and either only in Latin.
the basic choice of the songs remains that given by the Graduel, and officially rests on the Gregorian chant, which is and remains the only official song of the Roman church; but of other songs can be there substituted subject to be approved by the Episcopal conference. However the song of gradual Gregorian was replaced by a psalm responsorial.
It is recommended now that the furnace bridge either built so as to be able to celebrate the Messe vis-a-vis the people, but this orientation of the prayer is not an obligation. The Church wants to thus facilitate the celebration “vis-a-vis the people”. The high altars are traditionally built vis-a-vis the East: the rising sun is the recall of resurrection. The old basilicas Roman (as Saint-Pierre of Rome) has the door turned towards the East: celebrating thus turns to the people to face the rising sun. The major part of the Churches are built with the chorus in the East: the priest vis-a-vis the furnace bridge was necessarily back with the people. The current standard is to recall to time the shape of the “eucharistic table” and the furnace bridge of the sacrifice. This leaves free the orientation of celebrating, which is not any more compels to turn to the East; it is generally placed behind the furnace bridge, therefore vis-a-vis the people. In all the cases, the true criterion of the orientation of the prayer to the mass is not the people but God , towards whom celebrating turns itself spiritually to present the sacrifice of the Church to him of which he is the minister.
the eucharistic prayer is known as aloud, which is a return to the ancient practice where this prayer was said to normal voice or sung . The missal indicates clearly which are the prayers that the priest called in silence, but recommends that he sings these parts of the eucharistic prayer for which the missal gives musical notes.

Third typical edition

The only universally authorized expression of the Roman rite currently into force is the third typical edition of the Roman Missel Latin, revised according to the standards of the council the Vatican II and published in 2002. This edition comprises many changes of detail compared to the back issues of 1969 and 1975, in particular in the Institutio Generalis Missalis Romani which describes it in details.

the Ordo missae is touched very little.
Some new eucharistic prayers, already promulgated for the universal Church, are built-in the Missal. While those of general use always remain with the number of four, one added others of which the use is allowed only in particular circumstances: two for the reconciliation, another (which contains four alternatives of the foreword and the intercession) for various needs, and, in appendix, two for the masses celebrated with groups of children.
It was added a new foreword and some new speeches, in particular of the speeches “on the people” intended for the conclusion of the masses of Lent, according to a reassumed former practice from now on.
the edition 2002 added to the sanctoral 11 optional celebrations. From these 11,3 are saints canonized by the pope Jean-Paul II.

This edition ratifies certain uses already introduced officially into the use, sometimes without the approval of the Holy See, in certain local churches (Symbol of the Apostles, additional eucharistic prayers); but it applies important changes sometimes to it, like that not to more allow the use of the eucharistic prayer for various needs as an ordinary eucharistic prayer. Sometimes (This prayer is called “Swiss eucharistic prayer”, because its original version, from now on severely improved, had been made up at the time of the Swiss Synod of 1972 for which it had never received the approval of the Holy See).

There exists into 2007 only few official versions in vernacular languages, and a provisional official translation in French.

Course of the Roman mass promulgated pursuant to the council the Vatican II

According to the third typical edition of the Roman Missal (2002).

Opening of the celebration

; Procession of entry Until the 6th century, to Rome, the procession went residence of the pope to the church of station, where the mass was to take place, by singing the litanies. On arrival of the procession, the mass begin with the Kyrie, which concluded these litanies and was sung while celebrating it prepared with the sacristy. As from the 5th century under saint Célestin Ier, the standard was to begin the mass with Introït, or song of entry, specific. This song initially comprised a whole psalm, which was tiny room to only one verse at the 10th century.

the priest goes to the furnace bridge in procession, preceded by the clerks and being useful: flatterer, carries cross, assistant, carries-évangéliaire. The song of the introit can be replaced by a song in vernacular language

; Hello with the furnace bridge The ceremonial of the hello to the furnace bridge dates from the 8th century, encensement was added to the 13th century.

the entry in the sanctuary is done by a génuflexion or an inclination, then the ordered ministers kiss the furnace bridge, symbol of Christ.

; Sign cross, formulates greeting

the mass starts with the sign of cross, then the priest greets the assembly by a formula of the type “ That the grace of God the Father, the love of his son Jesus-Christ and the communion of the Holy Spirit are always with you ”, the assistance answers “ and with your spirit ”

; Pénitentielle preparation The confession of the sins always preceded the Mass, one finds of it already the trace in Didaché as of the 1st century: “The Sunday, you gather, break the bread and return graces, after having confessed your faults so that your sacrifice is pure”.

the current pénitentielle preparation derives from the prayers to the bottom of the furnace bridge, initially reserved to the priest and for his ministers, and in which the assembly was invited to take part silently during the low masses. Several formulas are usable: The Confiteor date of the 14th century and was simplified in 1969; The formula V. Miserére nostri, Dómine R. Quia peccávimus tibi. V. Ostend nobis, Dómine, misericórdiam tuam . R. And salutáre tuum da nobis . In this formula, the second verse (PS 84:8) was already used by the rite tridentin, in the final speech of the prayers to the foot of the furnace bridge. The first “verse” is in fact a heterogeneous assembly: the invitation comes from the PS 122:3, but the answer is drawn from Jérémie (I 14:20); or the Kyrie eleison pronounced in alternation. This formula points out the litanies, processions of penitence preceding the mass formerly and which are at the origin of Introït and the Kyrie. This prayer is known as in Greek, remainder of the liturgical language used in the Latin rite until the end of the 3rd siècle.

The Kyrie originally marked the end of the litanies of the procession, and the beginning of the mass. The invocation was repeated until celebrating beckons to cease. The Kyrie was introduced into the Roman Mass at the end of the 5th century by the pope of African origin holy Gélase Ier. At the 6th century, the number of repetitions was fixed at new by saint Leon large the, and at the 16th century, the pope Pie V fixed that one would say three Kyrie times, three times Christe and three Kyrie times, in the honor of the Holy Trinity. Paul VI reduced these invocations to two of each, except if the melody requires a different number of it. ; Gloria

Gloria paraphrase the canticle of the angels of the Christmas Eve. It is a very old anthem, whose author is unknown. In the beginning prayer of the laudes composed by the Church of the East, it was introduced into the mass of the Christmas Eve at the 2nd century. At the 6th century, it was generalized with the masses of Sundays, the festivals and the martyrs (8th century), initially only when they were celebrated by the bishops, then as from the 12th century by any priest.

; Speech of opening, or Collects

the first speech is called collection, because she says herself in the name of all the faithful ones joined together and of the Christian community, and precisely expresses what the Church requires in the office of the day.

In the first times of the Church, the collection (as secretes it and the post-communion) were prayers improvised by celebrating. These three speeches are attested as of the 3rd century. Very quickly, one collected those which appeared the best made up ones, to propose them with the choice of celebrating. Finally, at the 7th century, holy Gregoire large the fixed the primitive distribution of it.

In the Roman liturgy, there could be formerly up to three collections per mass (with secrete and corresponding post-communions), but this use was removed in the middle of the 20th century. Indeed, certain days, the catholic liturgical Calendrier celebrated several festivals. The speeches of the Latin liturgy are characterized by their sobriety and their precision, whereas those of the Eastern liturgies are much more decorated and poetic.

Liturgy of the Word

Originally, nothing were regulated for the choice readings. Until the Council of Thirty, there existed several different series of “péricopes” component lectionnaires of uses in various ecclesiastical areas.

the renovated Missal completely remelted the distribution, the number and the contents of the texts of the lectionnaire of the Mass. Now, the every day of the year has their own mass, and cycles it Sunday readings extends over three years (has, B and C). While preserving the traditional assignments, the choice of the readings was very widened, in accordance with the orientations of the Concile Vatican II, so that the faithful ones reach more fully the richnesses of the Writing. A second reading was put at the honor, but it is read only with Sundays and solemn festivals, and can be removed so reasons justify it. In the same way, the Graduel was replaced by a sung Psalm, or simply read, after the first reading.

The reader reads aloud, the hands posed on the book, if this one rests on a desk. This gesture of the reader is a sign of attachment to the doctrines contained in the crowned text, and recalls that until 1970, it usually held itself the book.

; Monitions of introduction Faculty to introduce monitions into the rites dates from the council of Thirty, but the practice had not passed in the use. She was recalled and given to the honor by the liturgical Mouvement since the end of the 19th century, in order to facilitate the best knowledge and comprehension of the rites, then ratified by the council of the Vatican II. (Sacrosanctum Concilium, n°35,3)

; First reading In the current Roman rite, this first reading is usually a passage of the old will.

; Psalm or let us répons gradual The traditional form of the Graduel goes back to Saint Célestin Ier. Until the 4th century, the psalm associated with gradual was sung in entirety. Since the 7th century, at Pascal time, the Gradual one is replaced by a Pascal alleluia. In the Gregorian chant, the very decorated melody on which the Gradual one is sung constitutes the most musical part of the mass, this is why the liturgical book where the songs of clean of the mass are joined together is called Graduel. Let us répons gradual, being very decorated, could be sung only by one or two cantors. For better doing itself to hear, the cantors went up on the steps of the ambon or of jubé, from where its name of Gradual (of Latin gradus , which means walk or degree).

the liturgical reform resulted in restoring the use of the song of the complete psalm, the antiennes associated with the psalm being simplified consequently.

; Second reading (epistle) This second reading is usually a text of the New Testament, epistles apostolic or Acts of the Apostles. ; Sequence To the origins, the last Alleluia of gradual was followed of a long succession of merry notes sung without words, symbol of the joys without end of the paradise, which one called jubilus (song of jubilation). As from the 12th century, the habit was introduced to add to it to certain festivals of new compositions in worms, of nonbiblical origins, called also sometimes prose. The sequences (or proses) were very widespread before the revision of saint Pie V, who reduces of it the number ( Victimae at Easter, Veni Sancte Spiritus at Pentecost, Dies irae for the mass for the dead, Lauda Sion for the Corpus Christi, to which the Stabat MATER in 1727 was added). The place of the sequence varied during time, placed much sometimes front, sometimes after the Alleluia.

the edition 2002 of the Roman missal the place before the alleluia. The “sequence” does not present any bond with the contents of the readings. This displacement has of another goal only to return to the Alleluia its role of introduction to the proclamation of the Gospel.

; Alleluia or Milked The Alléluia (“Allelu Yahwé”, rent God) is a song of joy and triumph, introduced by holy Damase for Pascal time. Saint Gregoire the Large one extended from them the use to every Sunday and festivals, apart from the Lent. During the Lent, the Alléluia is replaced by the Trait. The feature is thus called because in the beginning he was sung without being stopped by a antienne or one répons. It is composed of some verses of a psalm, sometimes sung in entirety.

; Gospel

the reader, ordered minister, deacon or priest, pronounces “ Munda horn meum, ac lábia mea, omnípotens Deus, C sanctum worthy evangélium tuum váleam nuntiáre. ” is Purifie my heart and my lips, God the Almighty, so that I can announce your saint Gospel with dignity.

The reading of the Gospel is preceded by a procession which dates from the 8th century, the prayer of preparation was added only to the 13th century.

During the advertisement of the Gospel, the reader (priest or deacon) made a sign of cross with the inch on the book, and its face, its mouth and its chest. Charlemagnes wrote with its Alcuin liturgist “ By this cross, we preserve our heart of impure thoughts, so that there remains pure for well seizing the words of the hello ”

At the end of the Gospel, the deacon pronounces the acclamation:

V. Verbum Domini R. Laus tibi, Christe. V. Word of the Lord. R. Christ, praise with you. This praise with Christ is in the past attested in the liturgy, but in the rite tridentin the deacon did not say Verbum Domini. Only the faithful ones acclaimed the final of the Gospel by Laus tibi Christe .

; Homélie The council of Thirty prescribed with the Pastors “ to frequently explain by themselves and others some part of what is read with the Mass, and amongst other things to clarify some aspect of the mystery of this very Holy Sacrifice of the Mass ”. “ Although the Divine Word, in the readings of the Holy Scripture, is addressed to all men of any time, and their is understandable, his effectiveness is increased by an alive talk, i.e. by the homélie, which belongs to the liturgical action . ”

For as much it is only from 1965 that the homélie becomes an integral part of the mass finding her place in the missal.

; Profession of faith Until the 5th century, the Mass did not have a Creed. It was gradually introduced into the rites of the East during the 6th century in reaction against various heresies. The Concile of Tolède required in 589 “ That one makes resound the Creed, by this song, the true faith continues in a bright way, and the heart of the catholic populations, reviving its belief, prepares to receive the communion of the body and the blood of Christ ”. Its use was spread at the 8th century in Spain then with the frank countries, under the influence of Charlemagne which made it sing after the Gospel. It was generalized in the Roman liturgy only in 1014, for the sacring of the emperor Henri II: being initially intended to fight the heresies, it was not appropriate for the liturgy of the apostolic seat, by orthodoxe nature.

Since 2002, it is possible to use with the choice the Symbole of Nicée-Constantinople or the Symbole of the apostles.

; Universal prayer With the S, in Rome, the mass comprised during a time a prayer of faithful pronounced by the priest alone starting from fixed forms written and nonimpromptu according to the circumstances. These prayers disappeared gradually, replaced by litanies which had the preference of the faithful ones, leaving like traces only the great speeches of the Good Friday, and the invitation with the prayer preceding the offertoire in the missal by saint Pie V, whom any more no speech followed. However, traditional the prayers known as “of preaches”, which took seat after the sermon at the end of the Middle Ages, were always of use in certain parochial liturgies. These prayers underwent many variations according to the dioceses. The conciliar liturgy reintroduced the practice of the old universal prayer by systematizing it and bringing substantial innovations to him.

Offertoire

The first epic of the eucharistic liturgy is to extend on the furnace bridge a corporal, by respect for the body of the Christ who will be posed there. Already the fourth century, the holy pope Sylvestre asked that it be in flax “ for better representing the shroud of the Lord. ”

The format of the corporal was much larger formerly. In the oldest ceremonial (at the 7th century) one extended it on one side to the other of the furnace bridge, like a tablecloth. Thereafter, during the Middle Ages, it could be folded back on the chalice so as to completely cover it starting from the offertoire. The blade and the veil of chalice, introduced at the end of the Middle Ages, are actually disjoined elements of this antique corporal.

Originally, the offering was made in silence. As from the 4th century, it was accompanied by the song of the offertoire, generally composed of a psalm chant on a simple tone, and of a antienne that one repeated like refrain with each verse. When the procession of offering was removed at the 11th century, the song of offertoire was tiny room to its antienne.

The searches which are done with the offertoire are a memory of the old offering, where the faithful ones brought not only the bread and the wine of the sacrifice, but also any kind of objects which were to be used for maintenance of the worship and the clergy, or many the poor.

; Prayer of offering Until the 11th century, one passed directly from the offering of faithful to Secrete. The prayers of the offertoire which precede Orate fratres and the speech on the offerings are of origin gallicane. They were adopted officially in Rome at the 13th century, and the revision of the missal at the 16th century made them compulsory. The form and the number of these prayers varied much before the council of Thirty which fixed their form.

These prayers (invocation of the Spirit, formulation of the intention of the sacrifice…) centered on the presentation, the purification and the sanctification of the offerings and of celebrating those of the Canon introduced to which they prepared also the priest, pointing out the direction of to him what it was going to achieve. The liturgical reform according to the Vatican II wanted to return its specificity to the offertoire by formulating in a more synthetic way the quiet prayers of the priest, by removing the prayer Suscipe sancta Trinitas considered as a doublet of the first left Canon Roman (eucharistic prayer I) but without equivalent in the other eucharistic prayers, by founding a dialog with the assembly, without equivalent in the former forms of the Latin liturgies, for a more active participation of the assembly.

The formulas of blessing are very close to those of the Didachè, prayer private of time Apostolique, whose reformers of the Vatican II, dependant on the state of the historical research of their time, thought that it had been used for the primitive liturgy, assumption strongly questioned today.

; Encensement Encensement is an epic of worship when it is offered to God and a mark of honor of which one surrounds the people and the objects which are offered to God or who offer the sacrifice to him. Through encensement, it is always God whom one honors. By encensant the men, the Church honors the creature that God made with his image. Thus, one encense the priest because it offers the sacrifice eucharistic in persona Christi ; one encense clergy and the faithful ones because they are the temples of the Holy Spirit and priests of the spiritual sacrifice offered on the furnace bridge of their life, top of the liturgical action and consumption in the eucharistic unit of the sacrifice.

Moreover, the incense is here the symbol of the prayer which goes up towards God, which expressed the prayer called to encensement of the offerings in the Rite of saint Pie V: “ Incénsum istud, has to you benedíctum, ascendat AD you, Dómine, and super descéndat our misericórdia killed. ” (that this incense blessed by you goes up towards you, Seigneur, and that on us your mercy goes down) And of the same the psalm 140 which was known as with encensement crucifix and furnace bridge: “ Dirigátur Dómine orátio mea sicut incénsum in conspéctu tuo ” (That my prayer goes up towards you like the incense, Seigneur…).

Encensement from the offerings dates only from the 13th century. The prayers with low voice which accompanied it became optional in the missal of Paul VI.

; Orate Fratres The priest concludes the offertoire by the formula V. Oráte, fratres: C meum ac vestrum sacrifícium acceptábile FIAT apud Deum Patrem omnipoténtem . (Request, my brothers, so that my sacrifice which is also yours is pleasant with God the Father the Almighty.) R Suscipiat Dominus sacrificium of manibus tuis, AD laudem and gloriam nominis Sui, quoque AD utilitatem nostram totiusque Ecclesiae sanctae . (That the Lord receives your hands the sacrifice with the praise and the glory of His name, like for our good and that of all his holy Church)

Orate fratres date initially of the 9th century its text was fixed at the 13th century in the Roman Missal.

; Prayers on the offerings In the primitive mass, the prayers of Canon were known as aloud, and the furnace bridge constantly remained visible. At the 5th century, with respect for Eucharistie, one started to say these prayers to low voice, and the furnace bridge was then hidden by curtains or partitions. This rite of separation between the priest and the assembly was maintained in the majority of the Eastern rites, where the furnace bridge is sheltered behind a decorated partition of icons, named iconostase. The prayer on the offerings was called oratio super oblata post secrete , i.e. “prayer on the offerings after separation”, from where its name of “secretes”. But this etymology is not certain. Secrete means also what was put aside, indicating kind the bread and the wine taken by the deacons on the offerings of faithful for Holy Sacrifice of the Mass. The prayer on the offerings was still said to low voice in the rite of saint Pie V. It is said to high voice since the liturgical reform of Paul VI.

Eucharistic liturgy

The dialog of the foreword is in all the liturgies of the East and occident, since at least the 3rd century.

The high altars were built vis-a-vis the East: the rising sun is the recall of resurrection. The old basilicas Roman (as Saint-Pierre of Rome) has the door turned towards the East: celebrating thus turns to the people. The major part of the Churches are built with the chorus in the East: the priest vis-a-vis the furnace bridge was necessarily back with the people. The modern standard is to recall to time the shape of the “eucharistic table” and the furnace bridge of the sacrifice. This leaves free the orientation of celebrating, which is not any more compels to turn to the east; it generally places behind the furnace bridge, therefore vis-a-vis the people.

; Preface The foreword is a prayer of praise to God, present as of the primitive mass, and can be even as of the Jewish liturgy. To the 11th century, the Roman liturgy reduced of it the number, which was stabilized with about fifteen in the missal saint Pie V (a common foreword, four of time, three of the commun run and seven clean). The very beautiful foreword of late was founded by saint Pie X. The missal of Paul VI, while preserving the traditional forewords, in considerably extended the number either per resumption of old forewords used locally, or by creation.

There exist other forewords in the proper nationals or diocesan: Holy Augustin and Holy Cyprien in North Africa, holy Willibrord in Luxembourg; and in the missals of the monks: Notre-Dame of the mount-Carmel, both holy Therese and holy Jean of the Cross (Carmelite friars), holy Dominique (Dominican), holy François (Franciscains), holy Louise de Marillac and holy Vincent of Paul (Lazaristes) etc

In introduction, the priest addresses to God to thank it and return grace to him, generally by the intercession of the Son. This part is not very variable. The Easter forewords have a clean opening, and a conclusion which they divide with those of the Rise. The body of the foreword is very variable, to adapt to liturgical time or the festival. These formulas, at least those of oldest, are concise, but rich of doctrines theological. They describe the particular mystery which one discovers in the liturgy of the day. In conclusion, and to introduce Sanctus, the forewords evoke the praise of the angels, which never ceases and to which us unisons with the Mass. The conclusions are variable, but rather similar in their construction. A frequent conclusion is:

“ And ídeo cum Ángelis and Archángelis, cum Thronis and cumque Dominatiónibus/omni milítia cæléstis exércitus/hymnum glóriæ tuæ cánimus, sine fine dicéntes: ” This is why with the angels and the archangels, with the thrones and the dominations, all the militia of the celestial army, we sing the anthem of your glory and without end we proclaim:

It is a tradition of the Church, since the 7th century, to recognize that the angels are grouped in nine choruses (Seraphes, Chérubins, Trônes, Dominations, Principautés, Puissances, Vertus, Archanges and Angels), and the various forewords name one or the others.

; Sanctus The Sanctus is the canticle of the celestial liturgy (Ap 4:8). The first part of this song comes from the prophet Isaïe (Is 6:3), who intended the Seraphes to sing it in front of the Lord, Sabaoth , i.e. lord of the celestial armies, which carries out its orders to control the universe. The second part comes from the acclamation of the branches (MT 21:9). The Sanctus is in all the Eastern and Latin liturgies. It was introduced into the mass as of the 2nd century, and its form practically did not change.

; Eucharistic prayers The Roman gun is entirely made up since Gregoire saint (at the 6th century), but certain prayers which compose it can go up until the 3rd century. Contrary to the Roman Western tradition which knew only the Roman gun, the liturgical reform of Paul VI introduced three other eucharistic prayers, written of any part for the occasion with much of care. The Roman gun put aside, only the second, said wrongly “Canon d' Hyppolite” are of traditional inspiration. Thereafter, an improper use developed: that to propose with the choice of celebrating other eucharistic prayers for certain occasions connected with the church. The Roman Missal of 2002, realizing certain corrections, adopted several of them. The use to say the gun to low voice is former to the 9th century. The liturgical reform of 1969 established faculty to say it aloud, without making of it an obligation, indeed the eucharistic prayer is addressed to God, not with the faithful ones.

; beginning of the gun All the eucharistic prayers have the same topics of prayer: it is a prayer with God the Father, a thanksgiving (prayer of thanks, direction first of the word eucharistie , a prayer of request (in particular for the authorities connected with the church, like the alive ones and deaths) and it is a sacrificial prayer. all these prayers are organized around the top of the eucharistic prayer which is the dedication. ; Dedication The minister sounds with the small bell with each rise, in accordance with the uses of each place. This use goes back to the 13th century. Génuflexions with the dedication spread at the 11th century. Rise and the génuflexion were ordered at the 12th century, for better expressing the Transsubstantiation bread and wine (the rise in the chalice spread as from the 14th century). At the time of the dedication, the faithful ones are normally with knees what marks the faith the real involved, but the pious habit to incline itself deeply should not prevent from rectifying the head to precisely look at the holy species at the time of the rise, introduced at the 13th century so that the faithful ones can see and contemplate the very holy body of God. Since 1907, the Church commits them to contemplate the host and the chalice at the time of rise, while remembering the words of holy Thomas in front of the Saver ressuscity: “My Lord and my God”.

The incidental clause paulienne (this is my body “ delivered for you ”, according to 1Co 11-24) was introduced by the reform of Paul VI, like recall of the sacrificial character of passion, and the Mass which is the memorial or sacramental actualization.

The incidental clause “ Mysterium Fidei ” does not belong to the primitive Gregorian gun, but was introduced about the 7th century. Originally inserted into the medium the dedication of the wine, it was moved at the end of the dedication by the reform of Paul VI, and was supplemented by the acclamation. ; Continuation of the gun and doxology In certain old rites, like the rite cartusien, the priests largely extends the arms, in the shape of cross, the priest thus acting the passion and the death of Christ “in personna Christi”.

the priest concludes the eucharistic prayer by an invocation with the Holy Trinity “ Per Ipsum and cum ipso and in Ipso… ” By Him with Him and in Him… which recalls that Christ is the source, the means and the end of the man.

Communion

; Lord's Prayer, or Lord's Prayer The Pater is used as preparatory prayer with the communion since the 4th century. The version of the Lord's Prayer is adapted of that of Saint Matthieu (6: 9-1). It was placed following Canon by saint Gregoire Large the, which also fixed the introduction and the embolism which follows it (" Deliver us of any evil, Seigneur… "). The reform of the Vatican II did not remove the embolism, but the fact of following of an acclamation of faithful (" Because it is with you that belong… "). The acclamation, of use in several liturgies, is not Roman tradition. It is supposed that it is a vestige of the apostolic time. It is wrongly that she is recited by certain immediately following the Lord's Prayer, involving the omission of the embolism.

; Rite of peace The speech of peace was of use in Rome as of the 5th century. This formulation dates from the 10th century and is originating in France. At the origin prayer deprived before the communion, it was fixed in the missal by Pie V, and was attached to the rite of peace by the reform of the Vatican II.

According to the general Introduction of the Missal of 2002: “ the priest pronounces the invitation with the prayer, all the faithful ones say the Speech with the priest, and the priest alone adds the embolism which the people conclude by the doxology. The embolism, which develops the last request of the Lord's Prayer, requires the release of the capacity of the evil for all the community of the faithful ones. ” The kiss of peace is of tradition apostolic (Rm 16:16). During the first centuries, the kiss of peace was given before Offertoire, in remembering the command of Christ “Before presenting your offering to the furnace bridge, will reconcile you with your brother”. The Eastern liturgies preserved the tradition of it. Initially at the offertoire in the Roman rite, it was placed before the communion at the 4th century, then after Agnus at the 8th century, and finally reserved to the clerks as from the 13th century. The liturgical reform of the Vatican II restored the use for all of it.

; Fraction of the bread The “fraction of the bread” is an expression which indicated Eucharistie a long time, and is present as of apostolic times (ac 2:42). The fraction was a need practical in order to divide the bread devoted for the communion of faithful, and continuous to symbolize the division and fraternal charity. In the ritual of Jewish Passover, the fraction of the bread symbolizes the sufferings of the God's people controlled by the Egyptians, with the Mass, the fraction of the Host symbolizes in the same way the sufferings of Christ.

; Agnus Dei Agnus Dei was a song of use in the churches of the East for the division of the host (in the East, the word " agneau" indicate the host). It was introduced into the Roman liturgy by the Greek pope Serge Ier at the end of the 7th century. It is known as three times since the 10th century. The last repetition, requiring peace, was prescribed at the 11th century, because of serious disorders in the Church, to prepare with the kiss of peace which followed it at that time. The invocation of the peace, which remained of this rite, was replaced at the beginning of the rite of peace by the liturgical reform of Paul VI (which gathered the unit, and restore the exchange of a sign of peace).

The use to strike the chest with each invocation goes back to the 15th century. It is not mentioned any more by the liturgical reform of Paul VI.

; Communion Before the liturgical reform, the communion described in the traditional Missal was limited to that of the priest. Formerly, the communion of faithful was rather exceptional, and was the subject of “Ordo Administrandi Sacram Communionem Intra Missam” coming in complement with the communion from celebrating. This ordo included/understood an act of penitence (during the communion of celebrating), and a repetition of the Domine invocation, not sum dignus (after that already done by celebrating). The systematic participation of faithful to the eucharistie having been encouraged, this double ordo had become artificial, and the liturgical reform of the Vatican II established the unit and the coherence of the communion: the communion of celebrating was moved after the invocations, and immediately precedes that by the assembly.

The two prayers before the communion of the priest come from the medieval formulas of devotion deprived before the communion, which were then 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 (and was slightly shortened by the reform according to the Vatican II).

During the first centuries, the communion was received with the hand. The communion with the mouth (and knees) was spread as from the 9th century, to express the respect due to the divine presence.

Since the 13th century, for practical reasons and by regard to Blessed Sacrament, the faithful ones usually any more do not communient with the Blood of Christ. The council of Constancy fixed into 1415 that the communion would take place only under the species of the bread. That of the Vatican II restored the use of the communion under the two species in certain solemn circumstances. Even under only one of the two species one receives entire Christ, without no lack.

; Speech of Postcommunion Just as for the collection, this third presidential speech was formerly preceded by the dialog “ Dominus vobiscum/and cum spiritu tuo ”, but the dialog of the postcommunion was removed by the liturgical reform of 1969.

Conclusion and sending

Safety at the assembly and the reference are attested as of the 4th century in the Roman mass. The formula Ite missa is is true a sending of all the assembly in mission “so that each one radiates the message of the hello which it is happy to have heard” (Jean-Paul II)

; Advertisements These advertisements are not a liturgical act and do not have any place in the liturgical celebration. It is only allowed that the pastors benefit from the presence of their flocks joined together to inform them of the significant events of the life of the parish. At the time modern, after the council of Thirty and until the 20th century, these advertisements were made after the homélie or, failing this, at the beginning of the prayers of preaches, only moment when celebrating addressed itself directly to the assembly.

; Speeches “on the assembly” The speech “on the people” ( super populum ) only appears more tardily, at the 5th century. She had disappeared during the establishment of the missal of saint Pie V, then re-established by the ritual of Paul VI on certain occasions. In the first centuries, this speech was used as final blessing before the departure of the faithful ones. Little by little, with the introduction of the final blessing, the speech was known as only in Lent, the days of week, evolution devoted by the Gregorian reform. Since the reform of the Vatican II, this speech can be also said apart from the Lent.

; Final blessing In the first centuries, there was no rite of blessing at the end of the mass, only the bishop blessed the faithful ones on the way of the sacristy. About the 10th century, the bishop took the practice to give the blessing before leaving the furnace bridge, then the priests imitated it. It is what explains why the final blessing was initially given after the ite missa is. It was placed before the reference by the liturgical reform of the Vatican II.

The blessing returns from right to the bishop, who directly has the load of his faithful. For this reason, the formula of introduction (“ Adjutorium nostrum… Sit nomen Domini benedictum ”) is reserved to him (or with the Abbot).

The Liturgy of the hours

The liturgy of the Hours or Divine office, in the past called breviary is the realization of the prayer of the psalmist “ Seven times the day I celebrate your praise ” (PS. 118,164) and of the injunction of Christ to request without slackening. It is about the prayer of praise and of intercession by which the priests, the monks and the laic ones who can it sanctify the principal moments of each day in the name of the very whole Church. It is normally celebrated in community or, failing this, private. It constitutes for the clerks (deacons, priests and bishops) and the monks a serious obligation. In the event of disease or of major prevention, it can be commuted to other prayers or devotions adapted. The suspension, the interdict, excommunication, the deposition do not exempt a duty to celebrate the liturgy of the Hours.

In the beginning, the liturgy of the Hours is the collective prayer of the bishop surrounded by his clergy or chapter, celebrated each day in the cathedral, mother and model of the churches of the diocese. Quickly taken of load by regular communities of type canonic or monastic, the liturgy of the hours became the speciality of the monks who devote their existence to it. During its history and according to the places and of the habits, the divine office knew a number of variable daily office. Since the 7th century approximately, in Occident, its structure was fixed at seven daily offices: Laudes, Premium, Third, Sexte, Nun, Vespers, Complies, and with a night office: Crossbred or vigils. These offices structure still today the life of the monastic communities (except for premium that only some contemplative orders maintained).

Following the Vatican II, the breviary, revised and promulgated by the apostolic constitution Laudis canticum of Paul VI on November 1st, 1970, reduced the number of the daily offices to five: office of readings (old office of Matines whose celebration is not related any more to one hour particular of the day), Laudes prayer of the morning, the office of the middle of the day, Vêpres in end of the afternoon (with the rising of the Vesper star: Venus), Complies before laying down it. The two most solemn offices are those of vespers and laudes.

The ritual and administration of the sacraments

The ritual ones of the various sacraments are successively published in the years 1969 to 1977: Baptism, Confirmation, reconciliation (the Confession), sacrament of the patient. The ritual of the sacrament of Penitence and reconciliation is modified. To the individual form, considered as ordinary, are added the collective preparation followed by the individual confession and the Community celebration with collective discharge, conceded in certain cases which must remain exceptional. The ritual of the sacrament of the patients (whom one ceases calling Extrême-onction) from now on is extended to all the cases of diseases, even not mortals, to more emphasize its value of sacrament of support in the test. The Roman ritual comprises also a ritual of the Bénédiction S and a ritual of Exorcisme whose new typical edition was recently promulgated.

Appendices

The royalties of the official text of the liturgy used in the French-speaking churches are held by episcopal Association for the French-speaking liturgy (AELF) which formally prohibits the free diffusion of this text, explaining that it is not available on Internet. This position of the AELF causes the indignation of many catholics having seen that the AELF threatens of legal proceedings of the people diffusing the missal on their Internet site with an aim missionary.

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