Saturday, 15 October 2011


Abbot Cuthbert Johnson OSB, during an exclusive interview with journalist Peter Jennings for CTS, explains how priests and the lay faithful should work closely together to achieve a standard of liturgical celebration which is both dignified and beautiful.

Peter Jennings: Your first CTS booklet, “Understanding the Roman Missal” has been well received. How does your new publication “Participating in the Mass – Celebrating the Liturgy with dignity & beauty” (available now) relate to it?

Abbot Cuthbert Johnson OSB: There is a widespread desire not only in the Catholic Church in Great Britain but elsewhere to celebrate the Liturgy with dignity and beauty.

This booklet carefully explains that mere external and aesthetic issues, important though these may be, are not of themselves enough. There is a need for all of us, priests and lay-faithful people, to learn the art of celebration. This is a skill which enables us to exercise correctly that full, conscious, and active participation in the Liturgy first called for by the Church more one hundred years ago and yet still not fully understood today.

Peter Jennings: In what particular way is the full, conscious, and active participation in the Liturgy not fully understood?

Abbot Cuthbert Johnson:The expression full, conscious, and active participation should be understood within the context of the Church’s teaching on the Liturgy. Participation is first and foremost sharing in the Divine Life through the saving work of our Lord Jesus Christ. In the words of Saint Peter we are partakers of the Divine nature.

Participation is a disposition of mind and heart, body and soul. In general terms we understand participation as simply taking part in an event. Whereas in the liturgy our participation is not conditioned by what we do but by what we are: co-heirs with Christ and sharers in the Divine nature. Because of this everyone, irrespective of personal disability or restricted ability is able to participate fully and meaningfully in the Liturgy.

Peter Jennings: From what you have said so far, I understand that it is not by doing things in the Liturgy that one participates but by the fact of being baptised. Is this correct?

Abbot Cuthbert Johnson: Yes, you are right and put in another way, participation as understood in this way is the exercise of the priesthood of all the faithful, We are a Royal Priesthood, a Holy Nation, a People Set Apart. There is indeed a diversity of roles to be fulfilled in the celebration of the liturgy. Those who exercise them in a way which edifies everyone is one manifestation of the actualising of our baptismal responsibilities as members of the Body of Christ.

Peter Jennings: The Church has given many directives about the Liturgy so what more needs to be done?

Abbot Cuthbert Johnson: Directives and instructions are necessary and we have had an abundance of them, some may say we have had far too many. Indeed all that needs to be said has been said. For this reason the booklet “Participating in the Mass” is not a series of do’s and don’ts. It is an attempt to help us understand the liturgical, theological and spiritual dimension of the directives which ensure good order and dignity when we celebrate the sacred Liturgy.

No matter how faithful the observance of ceremonial and rubrics might be, no matter how elegant the vestments and ornamentations of the church might be, this will not of itself ensure that conscious and active participation which leads us to share and live the mystery of Christ in the Liturgy.

Peter Jennings: I know that you have always had a keen interest in the liturgy form the time that we first knew each other at school in Scotland over fifty years ago. Tell me something of your experiences over the years.

Abbot Cuthbert Johnson: My interest in the Liturgy stems from my parish church on Tyneside where my uncle was the organist and choirmaster.

I always preferred to serve the sung Mass on a Sunday. The choir sang simple Gregorian chant antiphons and the Masses of Sir Richard Terry the first Master of Music at Westminster Cathedral. When I joined the monastery in 1964, I received encouragement from Dom Henry Ashworth to pursue the study of the Liturgy. I was able to pursue the technical side of both the Liturgy and the Chant at the Abbey of Solesmes in France and in Rome.

After obtaining a doctorate in Liturgical Theology, I was called to the Vatican to work in the Congregation for Divine Worship from 1983 to 1996.

Peter Jennings: I know you have co-authored about 16 volumes on the sources of the Latin liturgy and written numerous articles in International Reviews and the richness of your experience come through in your writing. With such experience, how do you see the development of the liturgy?

Abbot Cuthbert Johnson: While we must always trust in the Lord, we must take care not to presume upon His goodness and kindness. To expect great improvements without making an effort to bring them about, is like asking the Lord to change stones into bread. Musicians, artists and all who work in the sphere of the Liturgy need to be encouraged and not just by words. Music and works of art need to be commissioned. And Bursaries could be set up to help young Catholic musicians and artists.

Those who can contribute to the development of the aesthetic dimension of worship need to be helped to what is meant by sacred art and learn from the Church’s rich musical patrimony.

Peter Jennings: Please give me a specific example?

Abbot Johnson: On Easter morning, the Introit as given in the Gregorian Chant version, is in the contemplative and meditative fourth mode. The words and melody suggests the image of one who has awoken from sleep, who lays aside the shroud and wraps up the cloth which was about his head.
Gregorian chant has its joyful and vigorous modes, but the Church chooses to open the Easter Mass in the awesome contemplation of the mystery of the Resurrection.

It is to the silent yet eloquent testimony of the tomb that the Church guides our attention, for only the tomb witnessed that saving event. Many composers might be tempted to open the Easter Day celebration with a fanfare of trumpets and multiple “alleluias”. This is another and equally valid approach but would we not be losing a precious insight if we overlooked this other dimension?

By studying such ancient examples in both music and art we can learn so much and enrich our faith.

Thursday, 6 October 2011




Vota, quaesumus, Domine,
supplicantis populi caelesti pietate prosequere,
ut et quae agenda sunt videant,
et ad implenda quae viderint convalescant.
Per Dominum.


= MR* (Bruy 1181)


Grata tibi sit, quaesumus, Domine, tuae plebis oblatio,
per quam et sanctificationem referat,
et quae pie precatur obtineat.
Per Christum.


Ver 546


Supplices te rogamus, onnipotens Deus,
ut, quos tuis reficis sacramentis,
tibi etiam placitis moribus dignanter deservire concedas.
Per Christum.


= MR* (Bruy 1103)


Omnipotens sempiterne Deus,
qui caelestia simul et terrena moderaris,
supplicationes populi tui clementer exaudi,
et pacem tuam nostris concede temporibus.
Per Dominum.


= MR* (Bruy 773)


Concede nobis, quaesumus, Domine,
haec digne frequentare mysteria,
quia, quoties huius hostiae commemoratio celebratur,
opus nostrae redemptionis exercetur.
Per Christum.


= MR* (Bruy 120)


Spiritum nobis, Domine, tuae caritatis infunde,
ut, quos uno caelesti pane satiasti,
una facias pietate concordes.
Per Christum.


= MR* (Bruy 1069)

Spiritum nobis, Domine, tuae caritatis infunde,
ut, quos uno caelesti pane satiasti,
tua facias pietate concordes.


Omnipotens sempiterne Deus,
dirige actus nostros in beneplacito tuo,
ut in nomine dilecti Filii tui
mereamur bonis operibus abundare.
Per Dominum.


= MR* (Bruy 761)

Munera nostra, Domine, suscipe placatus,
quae sanctificando nobis, quaesumus,
salutaria fore concede.
Per Christum.


Ver 529


Praesta nobis, quaesumus, omnipotens Deus,
ut, vivificationis tuae gratiam consequentes,
in tuo semper munere gloriemur.
Per Christum.


= MR* (Bruy 840)

Praesta nobis, quaesumus, omnipotens Deus,
ut, vivificationis gratiam consequentes,
in tuo semper munere gloriemur.
Per Dominum.


Concede nobis, Domine Deus noster,
ut te tota mente veneremur,
et omnes homines rationabili diligamus affectu.
Per Dominum.


Ver 432


Altaribus tuis, Domine, munera nostrae servitutis inferimus,
quae, placatus assumens,
sacramentum nostrae redemptionis efficias.
Per Christum.

Ver 511

Sunday, 2 October 2011

Prefaces: Bibliography



EL = Ephemerides Liturgicae

LMD = La Maison‑Dieu

QL = Questions Liturgiques (et Paroissiales)

RL = Rivista Liturgica

SE = Sacris Erudiri

Henry Ashworth, `Praefationum fontes novarum liturgici, biblici et patristici', EL 82 (1968) 430‑444.

Henry Ashworth, `The New Prefaces', The Clergy Review 53 (1968) 839‑860.

R. Avery, `A Preview of the New Prefaces', Worship 42 (1968) 514‑531, 587‑608.

Louis Bouyer, `La preface et le Sanctus', LMD 87 (1966) 97‑110.

Bernard Botte, `Extendit manus suas cum pateretur', QL 49 (1968) 307‑308.

Bernard Botte, La Tradition apostolique de saint Hippolyte. Essai de reconstruction (= Liturgiewissenschaftl. Quellen und Forschungen 39), Aschendorff, Münster, 1963.

Johannes Brinktrine, `Die neue Präfation in den Totenmessen', Theologie und Glaube 11 (1919) 242‑245.

Placide Bruylants, `Les préfaces du Missel Romain', LMD 87 (1966) 111‑133.

Placide Bruylants, `Le sens de la préface des Apotres', QL 25 (1940) 115‑119.

Paul Cagin, L'Euchologie latine etudiée dans la tradition de ses formules et de ses formulaires, t. 1 Te Deum ou Illatio ? Contribution à l'histoire de l'Euchologie latine à propos des origines du Te Deum, Abbaye de Solesmes, Appuldurcombe, Isle of Wight, 1906.

Paul Cagin, `Les noms latins de la préface eucharistique', Rassegna gregoriana 5 (1906) 321‑283.

Bernard Capelle, `La préface de Noel. Origine et commentaire', QL 18 (1933) 273‑283.

Bernard Capelle, `La préface du Temps pascal', QL 20 (1935) 89‑97.

Bernard Capelle, `La préface de l'Ascension. Origine et commentaire', QL 21 (1936) 73‑83.

Bernard Capelle, `Les origines de la préface romaine de la Vierge', Revue d'histoire ecclésiastique 38 (1942) 46‑47.

Bernard Capelle, `Une Messe de Saint Léon pour l'Ascension', EL 67 (1953) 201‑229.

Bernard Capelle, `Le sacramentaire romain avant S. Grégoire', Revue bénédictine 64 (1954) 157‑167.

A. Chavasse, Le sacramentaire Gélasien, Paris, 1959.

C. Coebergh, `Le Pape Saint Gélase Ier, auteur de plusieurs messes et préfaces du soi‑disant Sacramentaire Léonien', SE 4 (1952) 46‑102.

L. Cornet, `Sanctus et Merkaba', QL 59 (1978) 23‑37.

Eligius Dekkers, `Autour de l'oeuvre liturgique de S. Léon le Grand', SE 10 (1958) 363‑398.

Eligius Dekkers, `PROPHETEIA‑praefatio' in Mélanges Chr. Mohrmann, Utrecht, 1963, 190‑195.

G. De Liberato, `Prefazio della B.V. Maria', RL 28 (1951) 135‑138.

Alban Dold, Sursum Corda. Hochgebete aus alten lateinischen Liturgien, Salzburg, 1954.

D. Dufrasne, `Les nouvelles préfaces d'Avent. Eléments de réflexion.', Paroisse et Liturgie 50 (1968) 523‑529.

Antoine Dumas, `Le Missel Romain 1970', Paroisse et Liturgie 15 (1970) 291‑296.

Antoine Dumas, `Le Orazioni del Messale: criteri di scelta e di composizione', RL 58 (1971) 92‑102.

Antoine Dumas, `Pour mieux comprendre les textes liturgiques du Missel Romain', Notitiae 6 (1970) 194‑213.

Antoine Dumas, `Les nouvelles préfaces du Missel Romain', LMD 94 (1968) 159‑172.

Antoine Dumas, `Les préfaces du nouveau missel', EL 85 (1971) 16‑28.

Antoine Dumas, `Les sources du nouveau Missel romain', Notitiae 7 (1971) 37‑42; 74‑77; 94‑95; 134‑136; 276‑280.

Walter Dürig, `Die neue Adventspräfation', Liturgisches Jahrbuch 15 (1965) 155‑163.

D. Eissing, ` "Fidei donum creaverat". Zum Verstandnis des Glaubens in den Präfationen "De muliere Samaritana" ' EL 88 (1974) 32‑53.

D. Eissing, `Ordination und Amt des Presbyters. Zur Interpretation des romischen Priesterweihegebete "Honor omnium dignitatum" ', Zeitschrift für katholische Theologie 98 (1976) 35‑51.

Leo Eizenhöfer, Canon Missae Romanae, Pars altera, Herder, Roma, 1966.

Pierre Marie Gy, `Le nouveau rituel romain du mariage', LMD 99 (1969) 124‑143.

Pierre Marie Gy, `Ordo exsequiarum pro adultis', Notitiae 2 (1966) 353‑363.

Pierre Marie Gy, `Le Sanctus romain et les anaphores orientales' in Mélanges liturgiques Bernard Botte, Louvain, 1972, 167‑174.

M. Herz, Sacrum commercium. Eine begriffgeschichtliche Studie zur Theologie der römischen Liturgiesprache, München, 1958.

René‑Jean Hesbert, `La Réforme du missel et des communs', LMD 35 (1953) 94‑109.

J. Janini, `"Sacramentorum praefationes" y liturgia visigothica', Hispania Sacra 17 (1964) 141‑172.

Cuthbert Johnson & Anthony Ward, `Fontes Liturgici. The Sources of the Roman Missal (1975) I: Advent‑Christmas', in Notitiae 240‑241‑242 (1986) 445‑747.

Pierre Jounel, `Le Missel de Paul VI', LMD 103 (1970) 16‑45.

Pierre Jounel, `Le nouveau Propre de France', LMD 72 (1962) 140‑165.

Josef Andreas Jungmann, `Um die Herkunft der Trinitätspräfation',

Zeitschrift für katholische Theologie 81 (1959) 461‑465.

Josef Andreas Jungmann, `Praefatio und stiller Kanon', Zeitschrift für katholische Theologie53 (1929) 66‑94.

Josef Andreas Jungmann, `Le canon romain et les autres formes de la grande prière eucharistique', LMD 87 (1966) 62‑77.

A.P. Lang, Leo der Grosse und die Texte des Altgelasianums mit Berücksichtigung des Sacramentarium Leonianum und des Sacramentarium Gregorianum, Steyl, 1957.

A.P. Lang, `Leo der Grosse und die Dreifaltigkeitspräfation', SE 19 (1957) 116‑162.

J. Lemarié `Les préfaces des dimanches après l'Epiphanie dans les sacramentaires gélasiens du VIIe siècle', EL 73 (1959) 393‑401.

A. Lentini, `Rilievi su alcuni prefazi recentemente approvati', EL 78 (1964) 15‑32.

J. Lhoir, `Rendons grâce au Seigneur notre Dieu. L'importance et les lois de la préface',Paroisse et Liturgie 50 (1968) 215‑225.

Louis Ligier, `De la Cène de Jésus a l'Anaphore de l'Eglise', LMD 87 (1966) 7‑51.

Louis Ligier, `Les origines de la prière eucharistique: de la Cène du Seigneur a l'Eucharistie', QL 53 (1972) 181‑202.

J. Llopis, `Los nuevos prefacios', Phase n. 46 (1968) 352‑365.

Enzo Lodi, `La settimana santa del nuovo messale', RL 9 (1971) 117‑132.

Enzo Lodi, `I nuovi prefazi', RL 6 (1968) 640‑654.

G. Mercier, `La préface de Pâques', Liturgie et Vie chrétienne 53 (1966) 13‑20.

G. Messini, `De auctore et loco compositionis praefationis B.M.V.', Antonianum 10 (1935) 59‑72.

Edmond Moeller, Corpus Praefationum, Etude préliminaire (= Corpus Christianorum Series latina 161), Brepols, Turnholti, 1981.

Christine Mohrmann, `Sur l'histoire du mot praefatio', Vigiliae Christianae 7 (1953) 1‑15.

Adrien Nocent, `Il nuovo Messale', RLP 8 (1970) 315‑328.

Burkhardt Neunheuser, `I comuni del nuovo messale romano', RL 85 (1971) 515‑532.

F. Nogues, `Avent et avènement d'après les anciens sacramentaires', QL (1937) 233‑244; 279‑297.

E. Onandia, `Los nuevos prefacios de Aviento', Lit n. 244 (1968) 395‑414.

B. Opfermann, `Die heutige liturgischen Sonderpräfationen', Theologie und Glaube 46 (1956) 204‑215.

Irmgard Pahl, `Geschichte, Kritik und Reform der Apostelpräfation', EL 80 (1966) 386‑390.

A. Paredi, I Prefazi Ambrosiani, Milan, 1937.

Pierre de Puniet, `Préfaces de carême du Sacramentaire Philipps', EL 43 (1929) 91‑108; 280‑303; 45 (1931) 116‑123.

J. Rogues, `La préface consécratoire du chrême', LMD 49 (1957) 35‑49.

André Rose, `Les nouvelles préfaces', Assemblées du Seigneur (2ème série), n. 2, pp. 75‑91.

André Rose, `Die Sonntagspräfationen im neuen Missale Romanum', Bibel und Liturgie 50 (1976) 195‑205.

Achille Maria Triacca, I prefazi ambrosiani del ciclo "de tempore" secondo il "Sacramentarium Bergomense". Avviamento ad uno studio critico‑teologico, Roma, 1970.

Achille Maria Triacca, `La strutturazione eucologica dei Prefazi. Contributo metodologico per una loro retta esegesi. In margine al nuovo "Missale Romanum" ', EL 86 (1972) 233‑279.

Th. Vismans, `Op zoek naar een eigen prefatie voor de mis van de Kerkwijding', Tijdschrift voor Liturgie 46 (1962) 432‑442.

Anthony Ward & Cuthbert Johnson, `Fontes Liturgici. The Sources of the Roman Missal (1975) II: Prefaces', Notitiae 252-253-254 (1987) 408-1010.