Fontes Liturgicae

Roman Missal Part 1

2011-11-25T17:46:00.000Z

The Inside Story – Publishing the Roman Missal, part 1

Next Sunday is the First Sunday of Advent 2011, when the complete new translation of the Roman Missal comes into use for the first time in churches and chapels throughout Great Britain. In the first part of this special interview given to journalist Peter Jennings, the General Secretary of the CTS Fergal Martin gives an overview of the ups and downs of this massive publishing project.

Peter Jennings: Speaking as a layman so closely involved in the work of publication, how has this influenced your understanding of the importance of this new English translation of the Roman Missal?

Fergal Martin: “I was only reflecting on this recently and I think that in many ways it has helped me to rediscover the beauty, richness and central importance of the prayers of the Mass themselves. The Liturgy of the Word is aimed at me but the prayers said by the Priest I have often felt less involved in. Now, having seen the care taken over the translation and the ancient resonances of every collect I am much more attuned to the gems hidden away in every part of the Mass.”

Peter Jennings: Some people are a little confused by hearing of various editions of the Missal published by the CTS. It would be helpful if you could explain what these are and give something of the background to each.

Fergal Martin: “Well, there is what is called the ‘Ritual’ Editions, the definitive and complete texts, used during the liturgical celebration – that is the large Missal or ‘book’ which the priest uses. I think we are the only publisher who offered this book in three sizes. Our research indicated that a large ‘Altar’ edition for use in every Church was the primary need.

There were also other environments and liturgical settings where a smaller ‘medium sized’ replica of the same book might be necessary, such as convents, monasteries and schools. There was definitely a need for something more portable, easy to bring to for a celebration elsewhere – thus the ‘Chapel’ edition was born.

“Also there was a requirement for a handy small desk volume of the Missal, for reference, liturgical preparations, ideal for the presbytery bookshelf or parish desk. So what CTS call the ‘Study’ edition has also been produced.

“Then we have what are known as ‘People’s editions’ – that is the Sunday Missal and the Daily Missal – which many Catholics will have at home or bring to Mass with them. These contain the Order of Mass and the Lectionary Readings. in the Sunday and Daily Missals we’ve decided to take an original approach. We have put all the prayers of the Mass in both Latin and English in parallel double columns, so that people can more easily see where these new translations have come from.

CTS has also produced a number of smaller, inexpensive little booklets of the Order of Mass, which take people through the Mass with the new translation – and these have proved very popular over the months of preparation leading up to the First Sunday of Advent 2011.”

Peter Jennings: Which particular CTS publications will you and your family use for Sunday Mass and why?

Fergal Martin: “I know we will want a Study Ritual edition, and probably a Daily and a Sunday Missal. My wife Carmen and I like to prepare for Mass with the children beforehand, by looking at the readings, and even one of two of the prayers that might provide a key to the liturgy of that week. I have always been greatly helped by what a priest once told me: ‘the Church believes what she prays, and prays what she believes’: so that’s a great help.”

Peter Jennings: How did the CTS go about the mammoth task of publishing the Roman Missal, the most challenging and complex project in its 145 year history?

Fergal Martin: “Technology today makes such projects far easier than for our predecessors: I think of all those publishers in the past who had so many amazing challenges to face and met them all with skill and tenacity in order to produce beautiful books. Piero Finaldi, our Project Manager on the Missals, felt keenly we should emulate that tradition, that heritage. Without any exaggeration: by invoking the Lord’s help and inspiration every day; and giving it endless thought and preparation. We were researching models and possibilities for over a year before we were even invited to tender, along with other publishers.

“The team here dissected every edition of a Missal they could find – like taking a bicycle apart to see how it all sticks together- what made it beautiful, what it lacked. We knew we needed to engage the skills of a top class printer and binder: the Ritual editions are in one sense essentially highly technical ‘assembly’ jobs, drawing together paper, leather, bindings, ribbons, tabs, texts, art and music and assembling them into one elegant volume.

“On the other hand editorially it is a labour of love, choosing the art, the colours, the design elements, the page layout, the subtle interweaving of design and elements of the liturgical year: and above all meeting the highest standard that the Church herself lays down for such liturgical books, and their translation. Even the line-breaks within a sentence are subject to rigid guidance and copyright.

“We even wanted our publicity for the Missal to reflect something of the beauty of the final book itself – we tried our best there, and I think it was appreciated.”

Liturgy

2011-10-15T00:56:00.001+01:00

Priests, laity, and the Liturgy – An interview with Abbot Cuthbert Johnson OSB, part 1

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.

MISSAE DOMINICALES ET COTIDIANAE

2011-10-06T13:49:00.001+01:00

MISSAE DOMINICALES ET COTIDIANAE

HEBDOMADA I "PER ANNUM" (C)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 1181)
___________________

HEBDOMADA I "PER ANNUM" (SO)

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

LITURGICAL ANTECEDENTS:

Ver 546
___________________

HEBDOMADA I "PER ANNUM" (PC)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 1103)
___________________

DOMINICA II "PER ANNUM" (C)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 773)
___________________

DOMINICA II "PER ANNUM" (SO)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 120)
___________________

DOMINICA II "PER ANNUM" (PC)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 1069)

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

DOMINICA III "PER ANNUM" (C)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 761)
__________________

DOMINICA III "PER ANNUM" (SO)
Munera nostra, Domine, suscipe placatus,
quae sanctificando nobis, quaesumus,
salutaria fore concede.
Per Christum.

LITURGICAL ANTECEDENTS:

Ver 529
___________________

DOMINICA III "PER ANNUM" (PC)

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

LITURGICAL ANTECEDENTS:

= MR* (Bruy 840)

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

DOMINICA IV "PER ANNUM" (C)

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

LITURGICAL ANTECEDENTS:

Ver 432
___________________

DOMINICA IV "PER ANNUM" (SO)

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

LITURGICAL ANTECEDENTS:
Ver 511

Prefaces: Bibliography

2011-10-02T17:29:00.001+01:00

BIBLIOGRAPHY: PREFACES

Abbreviations:

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.

Pastoral Help

2011-09-09T09:38:00.001+01:00

Abbot Cuthbert Johnson explains his new companions to the Liturgy

Abbot Cuthbert Johnson’s booklet Understanding the Roman Missal was very well received when it was published earlier in the year. Here, he explains the differences between that one and his new booklets which he sees as companions to it. He points out that they were written to coincide with the priests and people getting used to the new English translation of the Mass, and tells of how the success of his first text was a springboard to writing more, looking at different aspects and consequences of the changes to the Liturgy.

The first booklet Understanding the Roman Missal was written before the texts of the Order of Mass came into use. There had been some concerns about the new translation of the third edition of the Latin Roman Missal which was published in 2002. Since these concerns were dealt with in publications by those who had been more closely involved in the preparation of the texts, it seemed more appropriate for me, as a monk and liturgist, to prepare a more directly liturgical and spiritual commentary in preparation for the introduction of the new text.

It would appear that this small work was much appreciated and I was encouraged to write similar works as part of the catechetical preparation for the introduction of the full Missal in Advent. The Simple Guide to the Mass is designed to be read in the light of the experience of the Order of Mass which was introduced last week. It is similar in style to the booklet Understanding the Roman Missal and is a companion to it. Several of the points touched upon in the first booklet are developed in this short and concise study of the Mass.

The third booklet Participating in the Mass, Celebrating the Liturgy with dignity and beauty is meant to provide practical assistance to both clergy and lay faithful to ensure a celebration of the liturgy which is both spiritually enriching and aesthetically pleasing. Many people have felt that the beautiful dimension of liturgical worship has been undervalued. This work, which could be described as a guide to the art of celebration, should make a contribution to the restoration of what some have described as the “loss of a sense of mystery”.

All of them are available from the CTS website.

Of related interest:

Simple Guide to the Mass – Abbot Cuthbert Johnson OSB, a Consultor to the Vatican Congregation for Divine Worship, provides a simple and concise guide to the new translation of the Mass introduced by the Church on Sunday, 4 September 2011.

Pope Benedict XVI has expressed the wish that the introduction of the new translation will mark the beginning of: “A renewal and a deepening of Eucharistic devotion all over the English-speaking world”.

Participating in the Mass -Abbot Cuthbert Johnson OSB, in this companion to his widely acclaimed CTS booklet Understanding the Roman Missal, provides an informative, step-by-step guide to the celebration of the Mass, to enable the Liturgy to be celebrated with reverence.

Understanding the Roman Missal – the New Translation -A presentation and explanation of the new translation, accompanied by liturgical and spiritual reflections. This presentation and explanation of the new translation is accompanied by a series of liturgical and spiritual reflections.

Roman Missal

2011-05-12T09:29:00.000+01:00

Roman Missal

http://www.cts-online.org.uk/acatalog/info_LF60.html

http://www.cts-online.org.uk/acatalog/info_LT02.html

Lent Orationes

2011-03-26T09:06:00.001Z

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent before the First Sunday in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 121 (2007) 328-369.

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent for the First Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 121 (2007) 443-488.

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent for the Second Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 122 (2008) 78-125.

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent for the Third Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 122 (2008) 190-239.

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent for the Fourth Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 122 (2008) 274-327.

Cuthbert Johnson & Anthony Ward, ‘The Orations of Lent for the Fifth Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 122 (2008) 452-510.

Cuthbert Johnson & Anthony Ward, ‘Sources of the Orations for Holy Week in the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 123 (2009) 311-356.

DOMINICA III ADVENTUS (C)

2010-12-11T01:03:00.000Z

DOMINICA III ADVENTUS (C)

Deus, qui conspicis populum tuum

nativitatis dominicae festivitatem fideliter exspectare,

praesta, quaesumus,

ut valeamus ad tantae salutis gaudia pervenire,

et ea votis sollemnibus alacri semper laetitia celebrare.

Per Dominum.

LITURGICAL ANTECEDENTS:

% Rotulus 25 (= Ver 1356):

Deus, qui conspicis populum tuum

incarnationem dominicam fideliter exspectare;

praesta, quaesumus,

ut valeamus ad tantae salutis gaudia pervenire,

et votis sollemnibus alacri semper laetitia celebrare.+

Per.

% LMS 28 : IV. Missa in Quarto Dominico de Adventu Domini:

Sed praecipue in his diebus annua vice recurrentibus oportet nos votis sollemnibus celebrare. Nam quia diem illum celeberrimum, in quo pro nobis est de Virgine natus, iam iamque revoluto anni circulo appropinquare sentimus, dignum est ut adventum eius, qui in eo natus est, mente devotissima recolentes, nunc iam festa sollemnia alacres ac sollemnes agamus.

=V MA 11/2; 32/2

BIBLICAL CONTEXT:

Is 33, 2:

Domine, misere nostri, te enim expectavimus; esto brachium nostrum in mane, et salus nostra in tempore tribulationis.

Hab 2, 3:

Si moram fecerit, exspecta illum, quia veniens veniet et non tardabit.

Lc 19, 17:

Euge bone serve, quia in modico fuisti fidelis, eris potestatem habens super decem civitates.

Rom 8, 23-25:

Et nos ipsi primitias spiritus habentes, et ipsi intra nos gemimus, adoptionem filiorum Dei expectantes, redemptionem corporis nostri. Spe enim salvi facti sumus. Spes autem quae videtur non est spes; nam quod videt quis, quid sperat? Si autem quod non videmus speramus, per patientiam expectamus.

Phil 4, 4-5:

Fratres, gaudete in Domino semper, iterum dico: gaudete. Modestia vestra nota sit omnibus hominibus; Dominus enim prope est.

PATRISTIC WITNESS:

Leo Magnus, Sermo 34, 1 (PL 54, 244:)

Iustum et rationabile, verae pietatis obsequium est, in diebus qui divinae misericordiae opera protestantur, toto corde gaudere et honorifice ea quae ad salutem nostram gesta sunt celebrare.

Leo Magnus, Sermo 21, 1 (PL 54, 191A):

Nemo ab huius alacritatis participatione secernitur, una cunctis laetitiae communis est ratio: quia Dominus noster, peccati mortisque destructor, sicut nullum a reatu liberum repperit, ita liberandis omnibus venit.

PRAEFATIO I DE SANCTISSIMA EUCHARISTIA

2010-06-06T00:45:00.000+01:00

PRAEFATIO I DE SANCTISSIMA EUCHARISTIA

De sacrificio et de sacramento Christo

Vere dignum et iustum est, aequum et salutare,

nos tibi semper et ubique gratias agere:

Domine, sancte Pater, omnipotens aeterne Deus:

Per Christum Dominum nostrum.

Qui, verus aeternusque Sacerdos,

formam sacrificii perennis instituens,

hostiam tibi se primus obtulit salutarem,

et nos, in sui memoriam, praecepit offere.

Cuius carnem pro nobis immolatam

dum sumimus, roboramur,

et fusum pro nobis sanguinem dum potamus, abluimur.

Et ideo cum Angelis atque Archangelis,

cum Thronis et Dominationibus,

cumque omni militia caelestis exercitus,

hymnum gloriae tuae canimus,

sine fine dicentes:

:: MR p. 420; Moehler 1285.

:: MA 167/6b, p. 393; 615/6, p. 1131.

LITURGICAL ANTECEDENTS:

= MR 1970 : (p. 420) Praefatio de Sanctissima Eucharistia I (Pr)

% Ver 1250 : XL, IV. Item alia (Pr):

=v GeV 20 : I, IIII. Item in Natale Domini in die (Pr)

Vere dignum:

tuae laudis hostiam iugiter immolantes,

cuius figuram Abel iustus instituit,

agnus quoque legalis ostendit,

celebravit Abraham,

Melchisedech sacerdos exhibuit,

sed verus agnus et aeternus pontifex

hodie natus Christus implevit.

Unde profusis.

% Ver 96 : VIII, XXVI. Item alia. (Pr):

Vere dignum:

qui se ipsum tibi pro nobis offerens immolandum

idem sacerdos et sacer agnus exhibuit:

per.

% Gothicum 162 : XXI. Ordo Missae in initium Quadragesimae (Pr):

Vere dignum et iustum est, aequum et salutare est,

nos tibi gratias agere:+

Domine, sancte Pater, omnipotens aeterne Deus:

Per Christum Dominum nostrum.

Qui es Filius tuus, manens in gloria tua,

in quo ieiunantium fides alitur,

spes provehitur, caritas roboratur.

Ipse est enim panis vivus et verus

qui de caelo descendit et habitat semper in caelo,

qui est substantia aeternitatis, et esca virtutis.§

Verbum enim tuum per quod facta sunt omnia

non solum humanarum mentium,

sed ipsorum quoque panis est angelorum. <...>

Hunc panem, Domine, nobis per hos quadraginta dies <...>

ministrare digneris.

Quem ut indesinenter esuriamus hortaris.

Cuius carne a te ipso sanctificata, dum pascimur, roboramur,

et sanguine dum hausto sicienter potamur abluimur.

Per Christum Dominum nostrum. Per quem.

% Sup 1549 : Feria Tertia (Pr):

VD per Christum Dominum nostrum.

In quo ieiunantium fides additur,

spes provehitur, caritas roboratur.

Ipse est enim panis vivus et verus

qui substantia aeternitatis, et esca virtutis est.

Verbum enim tuum per quod facta sunt omnia

non solum humanarum mentium,

sed ipse panis est angelorum.

Hunc panem ministrare nobis non desinis,

et ut eum indesinenter esuriamus hortaris.

Cuius carne dum pascimur, roboramur,

et sanguine dum potamur abluimur.

Per quem maiestatem.

% Berg 489 : Feria V in Authentica (Communicantes):

Communicantes et diem sacratissimum celebrantes,

quo traditus est Dominus Iesus Christus.

Tu nos, Domine, participes Filii tui,

tu consortes regni tui, tu incolas paradisi,

tu angelorum comites esse iussisti,

si tamen inlaesa et intemerata fide,

caelestis militiae sacramenta servemus.

Haud quid desperare de tua misericordia possumus,

qui tantum munus accepimus,

ut talem tibi hostiam offerre mereremur,

corpus scilicet et sanguinem Domini nostri Iesu Christi,

qui se pro mundi redemptione,

piae illi ac venerandae tradidit passioni.

Qui, formam sacrificii salutis perennis instituens,

hostiam tibi se primus salutarem,+

et primus docuit offeri.&

Sed et memoriam venerantes

in primis gloriosae semper Virginis Mariae <...>

% Sup 1634 : Hebdomada VII post Pentecosten (Pr):

=V LMS 1402 : CLVII. In XIo Dominico de Quotidiano (Pr)

VD per Christum Dominum nostrum.

Verum aeternumque Pontificem,

et solum sine peccati macula sacerdotem.

Cuius sanguine fidelium corda mundantur.

Cuius institutione placationis tibi hostias

non solum pro delictis populi,

sed etiam pro nostris offensionibus immolamus.

Tuam poscentes clementiam,

ut omne peccatum quod carnis fragilitate contraximus,

ipso summo pro nobis antistite interveniente solvatur.

Per quem maiestatem.

% MP : (p. 284) Praefatio de Feria V in Coena Domini (Pr):

Vere dignum et iustum est, aequum et salutare,

nos tibi semper et ubique gratias agere:

Domine sancte, Pater omnipotens, aeterne Deus:

per Christum Dominum nostrum,

verum aeternumque Pontificem,

et solum sine peccati macula sacerdotem;

qui in novissima Cena

formam sacrificii perennis instituens,

hostiam se tibi primum obtulit, §+

et primus docuit offeri;

cuius carne pro nobis immolata dum pascimur, roboramur,

et fuso sanguine dum potamus, abluimur.

Et ideo cum Angelis atque Archangelis,

cum Thronis et Dominationibus,

cumque omni militia caelestis exercitus,

hymnum gloriae tuae canimus, sine fine dicentes:

% MR* 1968 : (p. 20) Praefatio de Sanctissima Eucharistia (Pr):

= MR 1969 : (p. 102) Praefatio de Sanctissima Eucharistia (Pr)

Vere dignum et iustum est, aequum et salutare,

nos tibi semper et ubique gratias agere:

Domine, sancte Pater, omnipotens aeterne Deus:

Per Christum Dominum nostrum.

Qui, verus aeternusque Sacerdos,

formam sacrificii perennis instituens,

hostiam tibi se primus obtulit salutarem,

et nos, in sui memoriam, praecepit offere,

ut, in sacro convivio panem vitae sumentes,

mortem suam annuntiemus donec veniat.

Et ideo cum Angelis atque Archangelis,

cum Thronis et Dominationibus,

cumque omni militia caelestis exercitus,

hymnum gloriae tuae canimus,

sine fine dicentes:

:: Further Ambrosian parallels : Missale Duplex p.218

BIBLICAL CONTEXT:

Ps 109, 4:

Iuravit Dominus et non paenitebit eum: Tu es sacerdos in aeternum secundum ordinem Melchisedech.

Mc 14, 22-25:

Et manducantibus illis, accepit Iesus panem; et benedicens fregit, et dedit eis, et ait: Sumite, hoc est corpus meum. Et accepto calice, gratias agens dedit eis: et biberunt ex illo omnes. Et ait illis: Hic est enim sanguis meus novi testamenti, qui pro multis effundetur. Amen dico vobis, quia iam non bibam de hoc genimine vitis usque in diem illum, cum illud bibam novum in regno Dei.

Lc 22, 14-20:

Et cum facta esset hora, discubuit, et duodecim apostoli cum eo. Et ait illis: Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar. Dico enim vobis quia ex hoc non manducabo illud, donec impleatur in regno Dei. Et accepto calice gratias egit, et dixit: Accipite, et dividite inter vos. Dico enim vobis quod non bibam de generatione vitis, donec regnum Dei veniat. Et accepto pane gratias egit, et fregit, et dedit eis, dicens: Hoc est corpus meum quod pro vobis datur; hoc facite in meam commemorationem. Similiter et calicem, postquam coenavit, dicens: Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur.

Io 6, 33:

Panis enim Dei est qui de caelo descendit et dat vitam mundo.

Io 6, 48-51:

Ego sum panis vitae. Patres vestri manducaverunt manna in deserto et mortui sunt. Hic est panis de caelo descendens, ut, si quis ex ipso manducaverit, non moriatur. Ego sum panis vivus qui de caelo descendi. Si quis manducaverit ex hoc pane vivit in aeternum, et panis, quem ego dabo, caro mea est pro mundi vita.

Io 6, 54-55:

Nisi manducaveritis carnem Filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis. Qui manducat carnem meam, et bibit meum sanguinem, habet vitam aeternam; et ego resuscitabo eum in novissimo die.&

1 Cor 5, 7:

Etenim Pascha nostrum immolatus est Christus.

1 Cor 11, 24-26:

Accepit panem, et gratias agens fredit, et dixit: Accipite et manducate: Hoc est corpus meum, quod pro vobis tradetur; hoc facite in meam commemorationem.

Similiter et calicem, postquam coenavit, dicens: Hic calix novum testamentum est in meo sanguine; hoc facite quotiescumque bibetis, in meam commemorationem. Quotiescumque enim manducabitis panem hunc et calicem bibetis, mortem omini annuntiabitis, donec veniat.

Eph 5, 2:

Et ambulate in dilectione, sicut et Christus dilexit nos et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis.

Heb 5, 5-6:

Heb 6, 20:

Ubi praecursor pro nobis introibit Iesus secundum ordinem Melchisdech pontifex factum in aeternum.

Heb 7, 26:

Talis enim decebat ut nobis esset pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus et excelsior caelis factus; qui non habet necessitatem cotidie, quemadmodum sacerdotes, prius pro suis dilectis hostias offere deinde pro populi; hoc enim fecit semel seipsum offerendo.

Heb 8, 6:

Nunc autem melius sortitus est ministerium, quanto et melioris testamenti, mediator est, quod in melioribus repromissionibus sancitum est.

Heb 9, 14-15:

Si enim sanguis hircorum et taurorum, et cinis vitulae aspersus, inquinatos sanctificat ad emundationem carnis, quanto magis sanguis Christi, qui per Spiritum Sanctum semetipsum obtulit immaculatum Deo, emundabit conscientiam nostram ab operibus mortuis, ad serviendum Deo viventi. Et ideo novi testamenti mediator est, ut morte intercedente, in redemptionem earum praevaricationum quae erant sub priori testamento, repromissionem accipiant qui vocati sunt aeternae hereditatis.

Apoc 1, 5:

qui dilexit nos, et lavit nos a peccatis nostris in sanguine suo.

PATRISTIC WITNESS:

Ambrosius, De Sacramentis 4, 12-14 (SC 25, 81):

Similis per omnia filio Dei sacerdos quoque erat Melchisedech, quia et Christus sacerdos cui dicitur: `Tu es sacerdos in aeternum secundum ordinem Melchisedech'. Ergo auctor sacramentorum quis est nisi Dominus Iesus? De caelo ista sacramenta venerunt, consilium enim omne de caelo est. Vere autem magnum et divinum miraculum quod populo pluit Deus manna de caelo et non laborabat populus et manducabat. Tu forte dicis: Meus panis est usitatus. Sed panis iste panis est ante verba sacramentorum; ubi accesserit consecratio de pane fit caro Christi. Hoc igitur adstruamus. Quomodo potest qui panis est corpus esse Christi? Consecratio igitur quibus verbis est et cuius sermonibus? Domini Iesu. Nam et reliqua omnia quae dicuntur in superioribus a sacerdote dicuntur, laus Deo defertur, oratio petitur pro populo, pro regibus, pro caeteris; ubi venitur ut conficiatur venerabile sacramentum, iam non suis sermonibus utitur sacerdos, sed utitur sermonibus Christi. Ergo sermo Christi hoc conficit sacramentum.

Ambrosius, De Sacramentis 4, 26 (SC 25, 116):

Ut scias autem hoc esse sacramentum, huius figura ante praecessit. Deinde quantum sit sacramentum cognosce. Vide quid dicat: `Quotiescumque hoc feceritis, toties commemorationem mei facietis donec iterum adveniam'.

Ambrosius, De Sacramentis 5, 25 (SC 25, 132-134):

Ergo tu audis quod quotiescumque offertur sacrificium mors Domini, resurrectio Domini, elevatio Domini significetur et remissio peccatorum, et panem istum vitae non quotidianus adsumis? Qui vulnus habet medicinam requirit. Vulnus est quia sub peccato sumus, medicina est caelestis venerabile sacramentum.

Leo Magnus, Sermo 58, 3 (PL 54, 333):

At Iesus consilii sui certus, et in opere paternae dispositionis intrepidus, vetus Testamentum consummabat, et novum Pascha condebat. Discumbentibus enim secum discipulis ad edendam mysticam cenam, cum in Caiphae atrio tractaretur quomodo Christus posset occidi, ille corporis et sanguinis sui ordinans sacramentum, docebat qualis Deo hostia deberet offerri, ne ab hoc quidem mysterio traditore submoto.

PRINCIPAL VOCABULARY:

verus aeternus sacerdos forma sacrificium perennis instituo hostia primus offero salutaris memoria praecipio caro immolo sumo roboro fundo sanguis potamus abluo

Blessing of the Easter Fire

2010-04-02T16:43:00.000+01:00

DOMINICA PASCHAE IN RESURRECTIONE DOMINI.

In nocte sancta Vigilia paschalis.

Oratio cum benedicitur ignis:

Deus, qui per Filium tuum

claritatis tuae ignem fidelibus contulisti,

novum hunc ignem sanctifica,

et concede nobis,

ita per haec festa paschalia caelestibus desideriis inflammari,

ut ad perpetuae claritatis

puris mentibus valeamus festa pertingere.

Per Christum Dominum nostrum.

LITURGICAL ANTECEDENTS:

14th century missal of the Curia = MS Avignon, Rom Vat. MS Ottob. lat. 356.

Bruylants 423

BIBLICAL CONTEXT:

Sap 7, 25:

et emanatio quaedam est claritatis omnipotentis Dei sincera, et ideo nihil inquinatum in ea incurrit, candor est enim lucis aeternae.

2 Cor 4, 6:

Quoniam Deus, qui dixit de tenebris lucem splendescere ipse illuxit in cordibus nostris ad illuminationem scientiae claritatis Dei in facie Christi Iesu.

Io 17, 5

Et nunc clarifica me tu, Pater, apud temetipsum claritate quam habui, priusquam mundus esset, apud te.

PATRISTIC WITNESS:

St. Gregory the Great, Moralium Lib. XVIII, 81:

Omnes enim supernae patriae electi, sancti quidem et iusti sunt; sed participatione sapientiae non comparatione. Quid enim sunt homines Deo comparati ? Lumen autem, sapientia: lumen et servi sapientiae vocari solent. Sed illa lumen illuminans, isti lumen illuminatum, sicut scriptum est: Erat lux vera quae illuminat omnem hominem venientem in hunc mundum.

Notes.

Imagery of fire and light: resplendent divine glory / actual fire being blessed in liturgical celebration. Light brought by Son of God will be appropriated by means of the celebration of the mysteries so that the Christians will return to participate in God's eternal celebration of light.

per festa paschalia: actual liturgical celebration of the Pascha Domini.

ad perpetuae claritatis festa: transition from present liturgical celebration to the eternal celebration.

caelestibus desideriis inflamari: latinity of Gregory the Great cf. Henry Ashworth Litgurgical Prayers of Gregory the Great in Traditio XV (1959) p 140-142.

Easter Day Prayer

2010-04-02T16:39:00.000+01:00

DOMINICA PASCHAE IN RESURRECTIONE DOMINI.

AD MISSAM IN DIE (C)

Deus, qui hodierna die, per Unigenitum tuum,

aeternitatis nobis additum, devicta morte, reserasti,

da, nobis, quaesumus,

ut, qui resurrectionis dominicae sollemnia collimus,

per innovationem tui Spiritus in lumine vitae resurgamus.

Per Dominum.

LITURGICAL ANTECEDENTS:

GeV 463 : XLVI Dominicum Paschae (C)

Deus, qui per Unigenitum tuum,

aeternitatis nobis additum, devicta morte, reserasti,

da, nobis, quaesumus,

ut, qui resurrectionis sollemnia collimus,

per innovationem tui Spiritus a morte animae resurgamus.

Per Dominum.

Bruylants: n. 350

BIBLICAL CONTEXT:

(Unigenitum related to Resurection):

cf. Rm 1, 4:

qui praedestinatus est Filius Dei in virtute, secundum spiritum sanctificationis, ex resurrectione mortuorum Jesu Christi, Domini nostri...

Act 13, 32-33:

quoniam hanc Deus adimplevit filiis nostris, resuscitans Jesu, sicut et in psalmo secundo scriptum est: Filius meus es tu: ego hodie genui te...

Col 1, 18:

primogenitus ex mortuis....

Apoc 1, 5:

primogenitus mortuorum....

devicta morte:

Rom 6, 9:

scientes quod Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur.

PATRISTIC WITNESS:

Gregorius Magnus, Comm. In Regum cap.I, (PL 79, 23 A-B):

Vir etenim fuit, qui et in hoc mundo ab Ecclesia expulit antiquum hostem, et in inferno, moriens, alligavit. Et quia qui moriens inferni vires comminuit, resurgens nobis aditum reseravit aeternitatis, magnitudinem virtutis suae non solum vivendo monstravit nobis, sed etiam moriendo et resurgendo.

Ambrosiaster, Comment. in Epist. ad Rom (PL 17, 51 D):

Qui enim ex aeterno Dei Filius erat, ignorabatur a creatura: dum vult autem manifestari pro humana salute, visibilis debuit et corporeus fieri; quia et cognosci se voluit per virtutem, et hominem a peccatis in carne morte devicta.

Orationes

2009-10-21T22:40:00.000+01:00

TEMPUS ADVENTUS

Dominica I Adventus

Collecta

1 Da, quaesumus, omnipotens Deus,

hanc tuis fidelibus voluntatem,

ut, Christo tuo venienti iustis operibus occurrentes,

eius dexterae sociati, regnum mereantur possidere caeleste. Per Dominum

Super oblata

2 Suscipe, quaesumus, Domine, munera

quae de tuis offerimus collata beneficiis,

et, quod nostrae devotioni concedis effici temporali,

tuae nobis fiat praemium redemptionis aeternae. Per Christum.

Post communionem

3 Prosint nobis, quaesumus, Domine, frequentata mysteria,

quibus nos, inter praetereuntia ambulantes,

iam nunc instituis amare caelestia et inhaerere mansuris. Per Christum.

Dominica II Adventus

Collecta

4 Omnipotens et misericors Deus,

in tui occursum Filii festinantes

nulla opera terreni actus impediant,

sed sapientiae caelestis eruditio

nos faciat eius esse consortes. Qui tecum vivit.

Super oblata

5 Placare, Domine, quaesumus,

nostrae precibus humilitatis et hostiis

et, ubi nulla suppetunt suffragia meritorum,

tuae nobis indulgentiae succurre praesidiis. Per Christum.

Post communionem

6 Repleti cibo spiritalis alimoniae,

supplices te, Domine, deprecamur,

et, huius participatione mysterii,

doceas nos terrena sapienter perpendere

et caelestibus inhaerere. Per Christum.

Dominica III Adventus

Collecta

7 Deus, qui conspicis populum tuum

nativitatis dominicae festivitatem fideliter exspectare,

praesta, quaesumus,

ut valeamus ad tantae salutis gaudia pervenire,

et ea votis sollemnibus alacri semper laetitia celebrare. Per Dominum.

Super oblata

8 Devotionis nostrae tibi, Domine, quaesumus,

hostia iugiter immoletur,

quae et sacri peragat instituta mysterii,

et salutare tuum nobis potenter operetur. Per Christum.

Post communionem

9 Tuam, Domine, clementiam imploramus,

ut haec divina subsidia, a vitiis expiatos,

ad festa ventura nos praeparent. Per Christum.

Dominica IV Adventus

Collecta

10 Gratiam tuam, quaesumus, Domine, mentibus nostris infunde,

ut qui, Angelo nuntiante,

Christi Filii tui incarnationem cognovimus,

per passionem eius et crucem

ad resurrectionis gloriam perducamur. Per Dominum.

Super oblata

11 Altari tuo, Domine, superposita munera

Spiritus ille sanctificet,

qui beatae Mariae viscera sua virtute replevit. Per Christum.

Post communionem

12 Sumpto pignore redemptionis aeternae,

quaesumus, omnipotens Deus,

et quanto magis dies salutiferae festivitatis accedit,

tanto devotius proficiamus

ad Filii tui digne nativitatis mysterium celebrandum. Per Christum.

Common Preface I

2009-06-04T01:11:00.003+01:00

PRAEFATIO COMMUNIS I

De universali restauratione in Christo

Vere dignum et iustum est, aequum et salutare,

nos tibi semper et ubique gratias agere:

Domine, sancte Pater, omnipotens aeterne Deus:

Per Christum Dominum nostrum.

In quo omnia instaurare tibi complacuit,

et de plenitudine eius nos omnes accipere tribuisti.

Cum enim in forma Dei esset, exinanivit semetipsum,

ac per sanguinem crucis suae pacificavit universa;

unde exaltatus est super omnia

et omnibus obtemperantibus sibi

factus est causa salutis aeternae.

Et ideo cum Angelis et Archangelis,

cum Thronis et Dominationibus,

cumque omni militia caelestis exercitus,

hymnum gloriae tuae canimus,

sine fine dicentes:

:: MR p. 433; Moeller 506.

:: MA 573/6, p. 1054; 576/6, p. 1061.

LITURGICAL ANTECEDENTS:

= MR* 1968 : (p. 21) Praefatio Communis I (Pr)

= MR 1969 : (p. 106) Praefatio Communis I (Pr)

= MR 1970 : (p. 433) Praefatio Communis I (Pr)

Gothicum text VD. Verbum tuum tibi per omnia...

New composition based on the biblical texts given below.

:: No Ambrosian parallels

BIBLICAL CONTEXT:

Io 1, 16:

Et de plenitudine eius nos omnes accepimus, gratiam pro gratia.

Eph 1, 10:

In dispensatione plenitudinis temporum instaurare omnia in Christo, quae in caelis et quae in terra sunt: in ipso.

Phil 2, 6-7:

Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinanivit formam servi accipiens, in similitudinem hominum factus et habitu inventus ut homo.

Phil 2, 9:

Propter quod et Deus exaltavit illum et donavit illi nomen, quod est super omne nomen.

Col 1, 19-20:

Quia in ipso complacuit omnem plenitudinem inhabitare. Et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis sive quae in terris sive quae in caelis sunt.

Heb 5, 9:

Et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae.

PATRISTIC WITNESS:

Paulinus Nolanus, Ep 24, 9 (CSEL 29, 209):

Christus qui per obedientiam pietatis suae reconciliavit Patri mundum, quem inconciliaverat primi parentis inobedientia, et ideo similitudinem Dei, quam servus in cupiditatem Dominicae aequalitatis elatus amiserat, ipse Dominus in formam servi exinanitus recepit et homo, qui in superbia sua per fraudem diaboli ceciderat in humilitate Domini altissimi prostratur diabolo per fidem ipsius Domini humilitate resurrexit. Hic ergo pro nobis dolens et propter nos obediens factus usque ad mortem crucis, viam viae nobis perfectionemque virtutis non in vendendis tantum praediis et pretiis erogandis sed in sui sectatione proposuit.

Leo Magnus, Sermo 24, 2 (PL 54, 204C):

Exultent ergo iusti in Domino, et in laudem Dei corda credentium, et mirabilia eius confiteantur filii hominum: quoniam in hoc praecipue Dei opere humilitas nostra cognoscit, quanti eam suus conditor aestimaret. Qui cum origini humanae multum dederit, quod nos ad imaginem suam fecit, reparationi nostrae longe amplius tribuit, cum servili formae ipse se Dominus coaptavit. Quamvis enim ex una eademque pietate sit, quidquid creaturae Creator impendit, minus tamen mirum est hominem ad divina proficere, quam Deum ad humana descendere.&

Leo Magnus, Sermo 59, 5 (PL 54, 340B):

Per hanc enim translationem, a circumcisione ad praeputium, a filiis carnalibus ad filios spiritales, immaculati agni propitiatio, et omnium sacramentorum plenitudo transibat. Siquidem, `Pascha nostrum', ut ait Apostolus, (1 Cor 5,7) `immolatus est Christus': qui se novum et verum reconciliationis sacrificium offerens Patri, non in templo cuius iam erat finita reverentia, nec intra septa civitatis ob meritum sui sceleris diluendae sed foris et extra castra crucifixus est, ut veterum victimarum cessante mysterio nova hostia novo imponeretur altari, et crux Christi, non templi esset ara, sed mundi. (Heb 13, 11).

Leo Magnus, Sermo 26, 5 (PL 54, 215):

Ait apostolus:`Ipse est pax nostra, quae fecit utraque unum'(Ephes 2,14); quoniam sive Iudaeus, sive gentilis,`per ipsum habemus accessum in uno spiritu ad Patrem'; qui ante passionis diem voluntaria dispositione praelectum, discipulos suos hac praecipue doctrina informativit ut diceret: `Pacem meam do vobis, pacem meam relinquo vobis' (Io 14, 17). Et ne sub nomine generali pacis suae qualitas lateret, adiecit: `Non quemadmodum mundus dat ego do vobis'.

Ambrosius, De Spiritu sancto 3, 8, 50 (PL 16, 787):

Et bene Dominus, aereo serpentis suspensio, iussit curari vulnera sauciorum (Num 21, 9); imago enim crucis aereus serpens est; nam etiam in carne sua suspensus est Christus, tamen in eo et ipse crucifixus est mundo, et ipsi crucifixus est mundus: `Mihi enim,' inquit, `mundus crucifixus est, et ego mundo' (Gal 6, 14). Crucifixus est ergo in suis mundus illecebris; et ideo non verus, sed aereus suspensus est serpens; quia in veritate quidem corporis, sed sine veritate peccati suscepit Dominus speciem peccatoris; ut per lubricum infirmitatis humanae similando serpentem, depositis carnis exuviis, veri destrueret serpentis astutiam. Per crucem itaque Domini, quae in tentationis ultione subvenit, offensam in perfidis Trinitatis agnosco, qui medicinam Trinitatis accipio.

PRINCIPAL VOCABULARY:

instauro complaceo plenitudo accipio forma exinanio sanguis crux pacifico universus exalto obtempero facio causa salus aeternus

Ascension Preface

2009-05-19T11:56:00.001+01:00

PRAEFATIO I DE ASCENSIONE DOMINI

De mysterio Ascensionis

Vere dignum et iustum est, aequum et salutare,

nos tibi semper et ubique gratias agere:

Domine, sancte Pater, omnipotens aeterne Deus:

Quia Dominus Iesus, Rex gloriae,

peccati triumphator et mortis,

mirantibus Angelis, ascendit (hodie) summa caelorum,

Mediator Dei et hominum, Iudex mundi Dominusque virtutum;

non ut a nostra humilitate discederet,

sed ut illic confideremus, sua membra, nos subsequi

quo ipse, caput nostrum principiumque, praecessit.

Quapropter, profusis paschalibus gaudiis,

totus in orbe terrarum mundus exsultat.

Sed et supernae virtutes atque angelicae potestates

hymnum gloriae tuae concinunt, sine fine dicentes:

:: MR p. 410; Moeller 1295.

:: MA 151/6, p. 357; MA 156/6, p. 366.

LITURGICAL ANTECEDENTS:

= MR 1970 : (p. 410) Praefatio de Ascensione Domini I (Pr)

% Ver 177 : VIIII, III. (Pr)

Vere dignum:

qui mirantibus Angelis angelorumque principibus,

Rex gloriae, Dominusque virtutum§

resurrectionis beatae primitias,

throno maiestatis oblatas,

in tua secum dextera collocavit.

Et ideo.

% GeV 627 : LXXVIII Item in Vigilia de Pentecosten ad Missa (Pr)

Vere dignum:

per Christum Dominum nostrum.

Qui, ascendens super omnes caelos&

sedensque ad dexteram tuam,

promissum Spiritum Sanctum in filios adoptionis effudit.

Unde laetantes inter altaria tua, Domine virtutum,

hostias tibi laudis offerimus.

Per Christum Dominum. Quem laudant.

% Ver 202 : X, I. In Pentecosten ascendentibus a Fonte (Pr):

Vere dignum:

Qui, ascendit super omnes caelos&

sedensque ad dexteram tuam,

promissum Spiritum Sanctum in filios adoptionis effudit.

Unde laetantes inter altaria tua, Domine virtutum,

hostias tibi laudis offerimus.

% Ver 176 : VIIII, II. (Pr):

Vere dignum:

iusta enim nobis exultatione

laetandum est inter gaudia festivitatis hodiernae,

quia in caelos ascensio Mediatoris Dei et hominum,&

hominis Iesu Christi,

a nostra non est humilitate discessio,§&

dum et in ea gloria, quam tecum semper habuit,

et in ea natura est, quam suam fecit ex nobis:

ac sic homo dignatus exsistere est,

ut et nos divinitatis suae tribueret esse participes.

Propterea.

% GeV 634 : I, LXXVIIII. Item aliter in Vigilia Pentecosten (Pr):

Vere dignum:

qui sacramentum paschale consummans,

quibus, per Unigeniti tui consortium,

filios adoptionis esse tribuisti,

per Spiritum Sanctum largiris dona gratiarum;

et suae coheredibus redemptoris

iam nunc supernae pignos hereditatis impendis,

ut tanto se certius ad eam confidant esse venturos,&

quanto in eius participationem proficerent.

Propterea.

% Sup 1614 : In Sabbato Pentecosten (Pr):

VD aeterne Deus.

Qui sacramentum paschale consummans,

quibus, per Unigeniti tui consortium,

filios adoptionis esse tribuisti,

per Spiritum Sanctum largiris dona gratiarum;

et suae coheredibus redemptoris

iam nunc supernae pignos hereditatis impendis,

ut tanto se certius ad eum confidant esse venturos,&

quanto se sciunt ab eo redemptos,

et Sancti Spiritus infusione ditatos.

Et ideo cum angelis.

% Ver 183 : VIIII, VI. Item alia (Or):

Da, quaesumus, omnipotens Deus,

illo subsequi tuorum membra fidelium,

quo caput nostrum principiumque praecessit.+

Per.

:: See also Leo Magnus, Sermo 73, 4 (PL 54, 396), below.

:: No clear Ambrosian parallels in preface form

BIBLICAL CONTEXT:

Ps 23, 7-10:

Attollite portas, principes, vestras, et elevamini portae aeternales, et introibit rex gloriae. Quis est iste rex gloriae? Dominus fortis et potens, Dominus potens in proelio. Attollite portas, principes, vestras, et elevamini portae aeternales, et introibit rex gloriae ? Quis est iste rex gloriae? Dominus virtutum est ipse rex gloriae.

Ps 45, 8:

Dominus virtutum nobiscum, susceptor noster Deus Iacob.

Ps 83, 13:

Non privabit eos bonis qui ambulant in innocentia. Dominus virtutum, beatus homo qui sperat in te.

Io 14, 2:

In domo Patris mei mansiones multae sunt. Si quo minus dixissem vobis, quia vado parare vobis locum.

Act 1, 9-11:

Et cum haec dixisset, videntibus illis, elevatus est, et nubes suscepit eum ab oculis eorum. Cumque intuerentur in caelum euntem illum, ecce duo viri adstiterunt iuxta illos in vestibus albis: qui et dixerunt: Viri Galilaei, quid statis aspicientes in caelum? Hic Iesus, qui adsumptus est a vobis in caelum sic veniet quemadmodum vidistis eum euntem in caelum.

Act 5, 31:

Hunc principem et salvatorem Deus exaltavit in dextera sua, ad dandam poenitentiam Israeli, et remissionem peccatorum.

Eph 1, 22:

Et omnia subiecit sub pedibus eius et ipsum dedit caput supra omnem Ecclesiam, quae est corpus ipsius et plenitudo eius, qui omnia in omnibus adimpletur.

Eph 2, 4-6:

Deus, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos, et cum essemus mortui peccatis, convivificavit nos, Christo (gratia estis salvati) et conresuscitavit et consedere fecit in caelestibus in Christo Iesu.

Eph 4, 15:

Veritatem autem facientes in caritate crescamus in illo per omnia, qui est caput Christus.

Eph 5, 23:

Christus caput est Ecclesiae, ipse salvator corporis eius.

Eph 5, 29-30:

Nemo enim unquam carnem suam odio habuit, sed nutrit et fovet eam, sicut et Christus Ecclesiam: quia membra sumus corporis eius, de carne eius et de ossibus eius.

Col 1, 18:

Et ipse est caput corpus Ecclesiae, qui est principium, primogenitus ex mortuis, ut sit in omnibus ipse primatum tenens.

1 Tim 2, 5:

Unus enim Deus, unus et mediator Dei et hominum homo Christus Iesus, qui dedit redemptionem semetipsum pro omnibus testimonium temporibus suis.

1 Tim 3, 14-16:

Haec tibi scribo <...> ut scias quomodo oporteat te in domo Dei conversari, quae est ecclesia Dei vivi, columna et firmamentum veritatis. Et manifeste magnum est pietatis sacramentum, quod manifestum est in carne, iustificatum est in spiritu, apparuit angelis, praedicatum est gentibus, creditum est in mundo, assumptum est in gloria.

Heb 10, 12-14:

Christus, una pro peccatis oblata hostia, in sempiternum consedit in dextera Dei, de cetero exspectans, donec ponantur inimici eius scabellum pedum eius; una enim oblatione consummavit in sempiternum eos, qui sanctificantur.

Heb 12, 22-24:

Sed accessistis ad Sion montem et civitatem Dei viventis, Ierusalem caelestem et multorum milium angelorum frequentiam et ecclesiam primitivorum, qui conscripti sunt in caelis et iudicem omnium Deum spiritus iustorum perfectorum et testamenti mediatorem Iesum et sanguis aspersionem melius loquentem quam Abel.

Iac 4, 12:

Unus est legislator et iudex, qui potest perdere et liberare.

1 Pet 1, 3-5:

Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum misericordiam suam magnam regeneravit nos in spem vivam, per resurrectionem Iesu Christi ex mortuis, in hereditatem incorruptibilem et incontaminatam, et immarcescibilem, conservatam in caelis in vobis, qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo.

1 Pet 3, 18, 21-22:

Christus semel pro peccatis passus est, iustus pro iniustis, ut nos offeret Deo, mortificatus quidem carne, vivificatus autem Spiritu. <...> Quod et vos nunc similis formae salvos facit baptisma, sed conscientiae bonae interrogatio in Deum per resurrectionem Iesu Christi, qui est in dextera Dei <...> profectus in caelum, subiectis sibi angelis, et potestatibus, et virtutibus.

1 Pet 5, 10:

Deus autem omnis gratiae, qui vocavit nos in aeternam suam gloriam in Christo Iesu, modicum passos ipse perficiet, confirmabit solidabitque.

Apoc 19, 16:

Et habet in vestimento et in femore suo scriptum: Rex regum et Dominus dominantium.

Apoc 22, 13:

Ego sum Alpha et Omega, primus et novissimus, principium et finis.

PATRISTIC WITNESS:

Augustinus, Sermo 45, 5 (CCL 41, 549):

Ergo unum voluit esse hominem Deum Christum et Ecclesiam. Ibi caput, et hic membra. Noluit resurgere cum membris, sed ante membra, ut haberent quod sperarent membra. Sed ideo mori voluit caput, ut prius resurgeret caput; prius iret in caelum caput, ut in capite suo spem haberent cetera membra, et expectarent impleri erga se quod praemissum est in capite.

Augustinus, Sermo 98 (PLS 2, 494-495):

Hodie Dominus noster Iesus Christus ascendit in caelum; ascendat cum illo cor nostrum. <...> Sicut enim ille ascendit, nec recessit a nobis, sic et nos cum illo ibi iam sumus, quamvis nondum in corpore nostro factum sit quod promittitur nobis. <...> Ille cum ibi est, etiam nobiscum est; et nos cum hic sumus, etiam cum illo sumus. <...> Descendit itaque de caelo per misericordiam, nec ascendit nisi ipse, cum et nos in ipso per gratiam. Ac per hoc non nisi Christus descendit, nec nisi Christus ascendit; non quod capitis dignitas confundatur in corpore, sed quod corporis unitas non separetur a capite.

Leo Magnus, Sermo 73, 4 (PL 54, 396):

Quia igitur Christi ascensio, nostra provectio est, et quo praecessit gloria capitis, eo spes vocatur et corporis, dignis, dilectissimi, exultemus gaudiis et pia gratiarum actione laetemur. Hodie enim non solum paradisi possessores firmati sumus, sed etiam caelorum in Christo superna penetravimus, ampliora adepti per ineffabilem Christi gratiam quam per diaboli amiseramus invidiam.

Leo Magnus, Sermo 74, 1 (PL 54, 397):

Post passionem vero, ructis mortis vinculis, quae vim suam in eum peccati erit nescius incedendo pandiderat: infirmitas in virtutem, mortalitas in aeternitatem, contumelia transivit in gloriam: quam Dominus Iesus Christus in multis manifestisque documentis (Acts 1, 3), multorum declaravit aspectibus, donec triumphum victoriae, quem reportaret a mortuis, inferret et caelis. Sicut ergo in sollemnitate paschali resurrectio Domini fuit nobis causa laetandi, ita Ascensio eius in caelos praesentium nobis est materia gaudiorum, recolentibus illum diem et rite venerantibus, quo natura nostrae humilitatis in Christo super omnem caeli militiam super omnes ordines angelorum et ultra omnium altitudinem potestatum ad Dei Patris est provecta consessum.

Ambrosius, De Spiritu Sancto 1, 5, 66 (PL 16, 720-721):

Hoc bonum datum gratia spiritalis est, quam Dominus Iesus effudit e caelo, postquam patibulo crucis fixus, triumphales revehens evacuatae mortis exuvias, victor mortis a mortuis resurrexit, sicut habes scriptum: `Ascendens in altum captivam duxit captivitatem' <...> Quem utique quoniam pectora recipere captiva non poterant, prius Dominus Iesus captivam duxit captivitatem; ut liberis affectibus gratiae divinae munus effunderet.

Vigilius, Epistola Encyclica (PL 69, 57C):

Ut glorificationem capitis nostri totius Ecclesiae corpus aspiciens, quales primitias in capite nostro, id est in Christo Deo ac Domino, intueretur ex mortuis, tales in his qui eius membra sunt in futurae gloriae praestoletur adventum. Ipse igitur Redemptor noster sed et ad dexteram Patris, unus idemque sine confusione utriusque naturae, sine divisione personae, et ex duabus atque in duabus creditus permanensque naturis, inde venturus iudicare vivos et mortuos.

PRINCIPAL VOCABULARY:

rex gloria peccatum triumphator mors mirus angelus ascendo hodie summus caelum mediator Deus homo iudex mundus virtus humilitas discedo confido membrum subsequor caput principium praecedo

Easter Preface III

2009-05-14T12:35:00.001+01:00

PRAEFATIO PASCHALIS III

De Christo vivente et semper interpellante pro nobis

Vere dignum et iustum est, aequum et salutare:

Te quidem, Domine, omni tempore confiteri,

sed in hoc potissimum gloriosius praedicare,

cum Pascha nostrum immolatus est Christus.

Qui se pro nobis offerre non desinit,

nosque apud te perenni advocatione defendit;

qui immolatus iam non moritur,

sed semper vivit occisus.

Quapropter, profusis paschalibus gaudiis,

totus in orbe terrarum mundus exsultat.

Sed et supernae virtutes atque angelicae potestates

hymnum gloriae tuae concinunt, sine fine dicentes:

:: MR p. 407; Moeller 1524, 1242.

:: MA 131/6, p. 317; MA 145/6, p. 345; MA 146/6, p. 347.

LITURGICAL ANTECEDENTS:

= MR 1970 : (p. 407) Praefatio Paschalis III (Pr)

Gothicum 296 : XXXVIII. Item Missa Paschalis. Quarta Feria (Pr):

= Gall Vet 214 : 32. Missa Paschalis IIII Feria (Pr)

Dignum et iustum est,

nos tibi semper laudes et gratias agere,

omnipotens sempiterne Deus,

per Christum Dominum nostrum.

Qui sicut oves ad occisionem pro nobis ductus est,

et ut agnus coram tondentem se sine voce

sic non aperuit os suum.

Hic enim est Agnus Dei, Unigenitus Filius tuus,

qui tollit peccata mundi,

qui se pro nobis offerendo non desinit,&

nosque apud te perenni advocatione defendit;

quia numquam moritur immolatus,+§

sed semper vivit occisus.

Pascha enim nostrum immolatus est Christus,

ut iam non in fermento veteri

neque in carnalium sanguine victimarum,

sed in azymis sinceritatis et corporis veritatis immolemus:

per Christum Dominum nostrum.

:: No clear Ambrosian parallels

BIBLICAL CONTEXT:

Io 17, 20:

Non pro eis autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me.

Rom 6, 9:

Scientes quod Christus resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur.

1 Cor 5, 7-8:

Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azymi. Etenim Pascha nostrum immolatus est Christus. Itaque epulemur, non in fermento veteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis.

Heb 5, 5-7:

Sic et Christus non semetipsum clarificavit ut pontifex fieret; sed qui locutus est ad eum: `Filius meus es tu, ego hodie genui te'; quemadmodum et in alio loco dicit: `Tu es sacerdos in aeternum secundum ordinem Melchisedech.' Qui in diebus carnis suae, preces supplicationesque ad eum qui possit illum salvum facere a morte cum clamore valido et lacrymis offerens, exauditus est pro sua reverentia.

Heb 7, 26-27:

1 Io 2, 1-2:

Si quis peccaverit, advocatum habemus apud Patrem, Iesum Christum iustum; et ipse est propitiatio pro peccatis nostris: non pro nostris autem tantum, sed etiam pro totius mundi.

Apoc 5, 12:

Dignus est Agnus, qui occisus est, accipere virtutem, et divinitatem, et sapientiam, et fortitudinem, et honorem, et gloriam, et benedictionem.

PATRISTIC WITNESS:

Augustinus, Sermo Guelferbitanus V. Tractatus de nocte sancta, 2 (PLS 2, 552):

Cur tanta celebritate hodierna potissimum nocte vigilemus. Illam noctem agimus vigilando, qua Dominus resurrexit, et illam vitam, de qua paulo ante dicebamus, ubi nec mors ulla nec somnus est, in sua carne nobis inchoavit; quam sic excitavit a mortuis, ut iam non moriatur, nec mors ei ultra dominetur.

Petrus Chrysologus, Sermo 108 (PL 52, 500B):

Fratres, hoc sacrificium Christi descendit ex forma, qui corpus suum pro vita saeculi vitaliter immolavit: et vere corpus suum fecit hostiam vivam, quia vivit occisus.

Zeno Veronensis, Tract. 1, 16, 2 (CCSL 22, 63):

Hic est dies, fratres, quo a Domino nostro cunctus redemptus est orbis, quo aetherio semine novellus vivificatus est populus; hic, inquam, qui nobis resurrectionis monstrat exemplum. Cuius sane condicione nos beatiores sumus, quia ille occisus semper et vivit, fidelis autem post secundae nativitatis occasum resurgens horrore numquam intercipitur tenebrarum.

PRINCIPAL VOCABULARY:

offero desino perennis advocatio defendo immolo morior vivo occido

Easter Preface II

2009-05-14T12:30:00.000+01:00

PRAEFATIO PASCHALIS II

De vita nova in Christo

Vere dignum et iustum est, aequum et salutare:

Te quidem, Domine, omni tempore confiteri,

sed in hoc potissimum gloriosius praedicare,

cum Pascha nostrum immolatus est Christus.

Per quem in aeternam vitam filii lucis oriuntur,

et fidelibus regni caelestis atria reserantur.

Quia mors nostra est eius morte redempta,

et in eius resurrectione vita omnium resurrexit.

Quapropter, profusis paschalibus gaudiis,

totus in orbe terrarum mundus exsultat.

Sed et supernae virtutes atque angelicae potestates

hymnum gloriae tuae concinunt, sine fine dicentes:

:: MR p. 406; Moeller 1524, 1528.

:: MA 114/6, p. 283.

LITURGICAL ANTECEDENTS:

= MR 1970 : (p. 406) Praefatio Paschalis II (Pr)

GeV 466 : Dominicum Paschae (Pr):

=V Sup 1589 : Dominica in Pascha (Pr)

Vere dignum:

te quidem omni tempore,+

sed in hoc praecipue die laudare, benedicere, et praedicare,+

quod Pascha nostrum immolatus est Christus.

Per quem in aeternam vitam filii lucis oriuntur,

fidelibus regni caelestis atria reserantur,+

et beati lege commercii divinis humana mutantur.

Quia nostrorum omnium mors cruce Christi redempta est,§

et in eius resurrectione vita omnium resurrexit.§

Quem in susceptione mortalitatis Deum maiestatis agnoscimus

et in divinitatis gloriam Deum et hominem confitemur.

Qui mortem nostram moriendo destruxit,

et vitam resurgendo restituit,

Iesus Christus Dominus noster.

Et ideo cum angelis.

:: No clear Ambrosian parallels

BIBLICAL CONTEXT:

Lc 16, 8:

Filii huius saeculi prudentiores filiis lucis in generatione sua sunt.

Lc 23, 43:

Et dixit illi Iesus: Amen, dico tibi, hodie mecum eris in Paradiso.

Io 12, 36:

Dum lucem habetis, credite in lucem, ut filii lucis sitis.

Io 14, 2:

In domo Patris mei mansiones multae sunt. Si quo minus dixissem vobis, quia vado parare vobis locum.

Rom 5, 10-17:

Multo igitur magis nunc iustificati in sanguine ipsius, salvi erius ab ira per ipsum. Si enim cum inimici essemus, reconciliati sumus Deo per mortem Filii eius, multo magis reconciliati, salvi erimus in vita ipsius. Non solum autem, sed et gloriamur in Deo per Dominum nostrum Iesum Christum, per quem nunc reconciliationem accepimus. Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors; et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. <...> Si enim unius delicto mors regnavit per unum, multo magis abundantiam gratiae et donationis et iustitiae accipientes in vita regnabunt per unum Iesum Christum.

1 Cor 15, 3-4:

Christus mortuus est pro peccatis nostris, secundum Scripturas; et quia sepultus est, et quia resurrexit tertia die, secundum Scripturas.

2 Cor 5, 14-15:

Caritas enim Christi urget nos; aestimantes hoc, quoniam si unus pro omnibus mortuus est, ergo omnes mortui sunt; et pro omnibus mortuus est Christus, ut et qui vivunt iam non sibi vivant, sed ei qui pro ipsis mortuus est et resurrexit.

Eph 5, 8-9:

Eratis enim aliquando tenebrae, nunc autem lux in Domino. Ut filii lucis ambulate; fructus enim lucis est in omni bonitate, et iustitia et veritate: probantes quid sit beneplacitum Deo.

1 Thess 5, 5:

Omnes enim vos filii lucis estis, et filii diei.

PATRISTIC WITNESS:

Chromatius Aquileiensis, Sermo 18, 4 (SC 164, 12):

Quia ergo vos, filii competentes, per gratiam Dei renasci habetis in innocentia, deposita omni vetustate peccati, nativitatis vestrae gratiam integram et illibatam servare debetis, ut vere filii Dei dici vel esse possitis, et digni haberi introitu regni caelestis.

Ambrosius, Sermo 35 (PL 17, 196A):

Ita Salvatoris passio, vitae humanae salus est. Ad hoc enim pro nobis mori voluit, ut nos in eum credentes perpetuo viveremus. Voluit pro tempore fieri quod nos sumus, ut nos aeternitatis eius promissionem indepti, cum eodem perpetuo viveremus.

Caesarius Areletensis, Sermo 85, 4 (CCSL 103, 351):

Christus in mundum pugnaturus contra diabolum venit, ut eum vinceret iuste, dum ab eo occideretur iniuste: ut moriendo mortem destrueret, et resurgendo vitam credentibus condonaret.

Petrus Chrysologus, Sermo 19 (PL 52, 252B):

Hoc est dicere, me sequere ad contumeliam passionis ut mecum possis ad resurrectionis gloriam.

PRINCIPAL VOCABULARY:

aeternus vita filius lux orior fidelis regnum caelestis atrium resero mors redimo resurrectio vita resurgo

THE MISSAL OF PAUL VI, 1970

2009-05-12T20:18:00.000+01:00

This is an unpublished paper by the late Dom Charles Fitzsimons. I publish it without comment or modification. It contains much information that might prove useful to liturgical students.

THE MISSAL OF PAUL VI, 1970

In the Apostolic Constitution "Divino Afflatu" (Nov 1st, 1911), by which he promulgated a new arrangement of the Psalter, Pius X was quite consciously setting out to reform the Breviary and Missal of Pius V. He therefore did not consider them irreformable or that he was going beyond his powers in setting out to do so. Nor did Pius XII in his restoration of the Easter Vigil and Holy Week, which Paul VI recognised as "the first step toward adapting the Roman Missal to the contemporary mentality". (DOL 1357) No one claimed that they did.

Likewise, Vatican II did not think the Missal of Pius V was necessarily the ultimate shape of the Roman liturgy «ne varietur». It decreed a reform of the Mass in article 50 of "Sacrosanctum Concilium" and in the following articles specified: more readings from Scripture, necessity of the homily, restoration of the Prayer of the Faithful, possibility of communion under both kinds and concelebration.

Two stages in the application of the reform can be distinguished. The first, which was essentially temporary, consisted in simplifying the existing Missal.

The following documents belong to this stage:

"Sacram liturgiam" of Jan 25th 1964

"Inter oecumenici" of Sep 26th 1964

"Ordo Missae" of Jan 27th 1965

"Tres abhinc annos" of May 4th 1967

"Variationes" of May 18th 1967

The second stage consisted in creating entirely new elements in the Mass. The first of these, of course, was Concelebration, together with Communion under both kinds, March 7th 1965.

On May 23rd 1968 three new Eucharistic Prayers and eight new Prefaces were promulgated.

It was on April 3rd 1969 that the Apostolic Constitution "Missale Romanum" was signed by Paul VI and on March 26th 1970 that the new Missal was promulgated and imposed as obligatory as soon as the local Ordinaries had approved vernacular editions but it was stated that this should be before November 28th 1971.

Thus, several years before the new Missal was imposed, two important changes had been made in the "Tridentine" Mass.

The more significant of the two was the introduction of the new Eucharistic Prayers. There had been no general demand for new canons before or during the Council. At the most some minor adjustments to the existing one, to make it more suitable for recitation aloud, were expected. Most Catholics were unaware of experiments being carried out among Protestants (on these see the articles by E. Moeller in QL( = Quéstions Liturgiques), 1968-69), and the private experiments by Catholics in some countries had scarcely crossed the frontiers. However, two books published in 1966 raised the question.

One of these books was "Eucharistie. Théologie et spiritualité de la prière eucharistique" by Louis Bouyer. The other was "Il canone della messa e la riforma liturgica" by D. Cipriano Vagaggini, which was published in an English translation in 1967 and which contains a useful bibliography on pp. 20-21.

Vagaggini writes:

"Since the second half of the fourth century, when the Church of Rome finally adopted the Latin language for liturg- ical use and began to employ fixed forms of prayer, it has never known, so far as we can gather from history, more than a single canon at any one time. The canon used today is the result of the changes that the primitive Latin canon of the Roman Church underwent between the fifth and seventh centuries; since the time of Gregory the Great it has undergone no further changes of any real importance... Thus the canon used by the Church of the city of Rome from the period between the fifth and seventh centuries (and possibly before), has been the only canon of the entire Western Church since the eleventh or twelfth century; in many countries it had already been adopted long before. This fact alone makes the suggestion that this canon should be simply abandoned a foolhardy one." (English translation pp. 84-85)

Vagaggini goes on to list both the merits and the defects of the Roman Canon and, after criticising the corrected versions suggested by H. Küng and K. Amon, proposes two projects of his own for an alternative canon.

In Worship for Jan, 1969, Aidan Kavanagh wrote: "As late as ten years ago, for one to have spoken of an audible canon was avant garde: to have suggested modest reforms of it (such as shortening the lists of saints or eliminating signs of the cross) was to have approached offending pious ears. [He refers here to Reinhold, pp.63-71]. But the Council thawed so many glacial assumptions that the situation began to change with increasing rapidity during the sixties." So by 1966 the desire to hear the whole canon of the Mass said aloud had increased among the faithful but it soon became evident that parts of it (e.g. the "Supra quae" and the "Supplices te rogamus") would be difficult for people with no great familiarity with the Bible; and that children, in addition, would find it too long.

A project for several alternative formulae was drawn up in the Consilium and it was presented by Cardinal Lercaro to Pope Paul who approved it on June 20th 1966. The Consilium was given authority to compose or find two or three eucharistic prayers for use in addition to the Roman Canon which would remain unchanged. Work on this began in the autumn and at the eighth plenary session of the Consilium (10-19th April 1967) four formulae were submitted for consideration, two old and two new:

1) an adaptation of the anaphora of Hippolytus

2) a Latin translation of the Alexandrian anaphora of St Basil

3) a prayer for daily use, with no fixed preface

4) a prayer developing at some length the history of salvation on the Antiochene model

This project was approved by the Consilium on April 14th but, because of objections made from a pastoral point of view to its use in the West, the anaphora of St Basil was shelved without being abandoned altogether. (See Maison Dieu, 94, pp. 39-40.

The new eucharistic prayers were promulgated on 23rd May 1968, and could be used from the feast of the Assumption that year and during the time between then and the introduction of the new Missal no one questioned their legitimacy or orthodoxy. However, controversy had started over an experiment in October 1967.

At the Synod of bishops held that month a project for an "Ordo Missae" was put forward to which the name "Missa normativa" was given. On October 24th Fr Bugnini celebrated a Mass according to this rite in the presence of the bishops gathered in the Sistine chapel. It lasted fifty-five minutes.

On October 25th four questions, three of them on the eucharistic prayer, were put to the vote of the bishops:

Did the bishops think it opportune to add to the Latin liturgy, in addition to the Roman Canon which would remain unchanged, three new eucharistic prayers? - Placet: 127; non placet: 22; placet juxta modum: 34.

Did they agree that in the new eucharistic prayers the formula for the consecration of the bread should run: "Hoc est enim corpus meum quod pro vobis tradetur" instead of "Hoc est enim corpus meum"? - 110; 12; 61.

Did they consider it opportune to remove from the formula for the consecration of the wine the phrase "Mysterium fidei"? - 93; 48; 42.

Did they judge it opportune to give the episcopal conferences the faculty of deciding whether to replace the Nicene Creed by the Apostles' Creed? - 142; 22; 19.

On October 27 eight questions were put to the vote, four concerning the Mass:

Does the general structure of the "Missa normativa" have the approval of the bishops? - 71; 43; 62.

Would they approve of a penitential rite at every Mass, variable in form and according to the liturgical season, in which all the faithful would participate? - 108; 23; 62.

Would they agree to every Mass having three obligatory readings for an experimental period so that, after the experiment, the question of the number of readings may be settled satisfactorily? - 72; 59; 41.

Would they approve of the Introit, Offertory and Comm- union antiphons being replaced by suitable and approved chants? - 126; 25; 19.

Note that placet juxta modum is a favourable vote.

The Consilium took some of the reservations into account and, for example, not every Mass has a penitential rite and, when it occurs, it is not varied according to the liturgical season; there are not always three readings and episcopal conferences can dispense with one on Sundays and Solemnities; the phrase "Mysterium Fidei" was retained but after the consecration of the wine.

Fuller details will be found in Notitiae No 35 for November 1967, pp.354-370 and in Worship for Feb 1968, p.113sq.

Many people were confused by the title "Missa normativa" and misunderstood it. Notitiae No 35 published, as one of its Studia, an explanation on pp.371-380. The name was used principally for the work of the Consilium and was intended to mean simply that this was the basis for all forms of the Mass from the pontifical Mass with singing down to the recited private Mass. It was not meant to convey the idea of precept or obligation. On pp.372-373 is printed a table comparing the "Missa hodierna" and the "Missa normativa".

Towards the end of this document there ia defence of the "Missa normativa" against the criticisms of a doctrinal nature that were already being heard.

It was being said that the "Missa normativa" was asserting in the field of liturgy the errors being spread by the new theology, as though by means of it the power of the ministerial priest would be minimised in the minds of the faithful by concentrating attention on the idea of the sacrifice offered by the community.

This charge is baseless and untenable. The "Missa normativa" by following article 28 of SC brings out more clearly the priest's unique functions as President of the congregation and ministerial priest.

The prayers he pronounces aloud, including the eucharistic prayer, the ministry of the word, the consecration and distribution of the sacrament, all show him to be the minister of Christ, of the word, of the sacrament and of the Church gathered to offer the sacrifice with him.

In QL for April-June, 1968, Bernard Botte published an article entitled "Où en est la réforme du canon de la messe?" which was obviously written before, but came out after, the new canons were promulgated. He referred to the prevailing state of affairs as anarchy: "c'est bien l'anarchie qui règne pour le moment" (p.140). He goes on to express his astonishment that so many priests consider themselves capable of composing new canons when so many are incapable of producing a decent sermon. He refers to a certain Dutch canon for which the only criterion seems to have been beauty of language, and doctrinal content the last consideration. The liturgy is the expression of the faith of the Church and not the expression of personal feelings or prejudices. The faithful are already the victims of poor preaching and should not, in addition, be deprived of sound doctrinal content in their liturgical prayer.

Few texts, he says, have been submitted to as much sifting as the Roman Canon and the critics have thoroughly enjoyed pointing out an impressing number of defects in it. He admits that it has its defects but not as many as the critics make out.

Vagaggini lists the following defects in the Roman Canon and it must be remembered that although it has been retained in the new Missal it has been tidied up. All the conclusions that used to occur throughout it have been removed. It was their presence which largely, though not entirely, contributed to the first defect, namely the impression it gave of a patchwork of prayers with no apparent unity.

Following from this was the lack of a logical connection of ideas. The Te igitur and the Hanc igitur imply a connection with what immediately precedes them but the connection is not clear. The Communicantes "is suspended in mid-air, since it is not at all clear to what it refers." - p.94

In other traditions the prayers of intercession are all together at one point in the anaphora but they are scattered throughout the Roman Canon: for the Church and the hierarchy in the Te igitur, (there is an article by Botte on una cum famulo tuo Papa nostro in QL, 1968, p.303) for those present in the first Memento and in the Hanc igitur, for the dead in the second Memento and for the ministers in the Nobis quoque.

He then notes a similar repetition, in the canon as well as at the offertory, of the idea of the offering and acceptance of the gifts; also the number and disorder of epiclesis prayers while at the same time there is no mention of the part played by the Holy Spirit in the sacrifice.

In the institution narrative he considers it a serious defect that Hoc est corpus meum stands entirely alone without any of the other scriptural phrases which express its sacrificial meaning and one or other of which is found in most if not all other liturgies. From the point of view of the sign of the Eucharist this is serious because it suggests that the sign is simply the Real Presence whereas, as Vagaggini says: "in actual fact the sign given by Christ in the Eucharist is not simply that the bread means his body and the wine his blood, but that the broken bread signifies his body broken for us for the remission of our sins, and the wine poured out means his blood shed for us." - p.102. In addition, the Roman Canon alone inserts in the middle of the consecration of the wine the phrase Mysterium fidei which is not scriptural, is of uncertain origin and "anything but clear".

Then there is the obscurity of the Supra quae and the Supplices, especially the latter, with its much-debated phrase: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu maiestatis tuae and its not very clear connection with what follows. What follows, however, looks like an epiclesis over the communicants.

The two lists of saints, in the Communicantes and the Nobis quoque also lend themselves to a great deal of criticism.

Finally, there is the lack of an overall presentation of the history of salvation as in the anaphoras of the Eastern liturgies. "Certainly there are the movable prefaces, with all their merits, but when put side by side with the Eastern anaphoras (those of Antioch, for instance) the present canon is found wanting." - p.106.

Nevertheless, Vagaggini maintains that the Roman tradition of variable prefaces should not only be maintained but expanded and he says: "Any attempt to revise the present canon merely by way of rearranging it, cutting it, or simply patching it up, will inevitably lead to an awful mess." - p.122.

In view of all this it is understandable that, as Botte says, the various corrections of the Roman Canon which were proposed satisfied nobody. For some they were too timid, for others they were too bold. - QL, 1968, p.139.

Vagaggini held that the solution should be based on the following propositions:

1) That the Roman Canon be retained with minor modifications.

2) That the Roman liturgy be given another canon with a variable preface to be used ad libitum.

3) That it should be given a third canon with a fixed preface which would give a synthetic exposition of salvation history before the institution narrative on the model of the best Eastern tradition. - pp.122-123.

Reading through his two projects for new canons one can see that he has not only been influential in the solution adopted but also in the phrasing of the final texts.

The Roman Canon, therefore, was retained as Eucharistic Prayer I. However, when the new Eucharistic Prayers had been published and the work of translation had to be done the Pope agreed, on Nov 6th, 1968, to the request made from many quarters that the words of consecration should be identical in all four canons. (Cf DOL, p.619, no.245). As a result quod pro vobis tradetur was added, Mysterium fidei was removed and Hoc facite in meam commemorationem replaced Haec quotiescumque feceritis, in mei memoriam facietis.

The transference of Mysterium fidei has clarified its meaning. In its original position it suggested that the mystery of faith was the Real Presence but why, in that case, should it have been associated with the chalice rather than the host? Also it originated at a time when the Real Presence was accepted without question, both in the East and in the West. The mystery of faith is that Christ shed his blood as a sacrifice for our sins and in order to seal by his blood the New Covenant. That refers directly to the Passion but the Passion is inseparable from the Last Supper. - B. Botte, quoted in Maison Dieu, 1968, No.94, p.75.

The new acclamations after the Mysterium fidei express this in various ways.

THE NEW EUCHARISTIC PRAYERS

Bibliography

C. Braga, De Novis Precibus Eucharisticis Liturgiae Latinae. EL 1968, p.216; P. Jounel, La composition des nouvelles prières eucharistiques. Maison Dieu, 1968, No.94, p.38.

In the guidelines issued on June 2nd, 1968, to assist in the catechesis of the new Eucharistic Prayers the basic structure common to all was described thus:

1) Preface ending in the Sanctus.

2) Transition from Sanctus to consecratory epiclesis.

3) Consecratory epiclesis.

4) Institution narrative and consecration.

5) Anamnesis of Christ's redemptive work.

6) Communion epiclesis.

7) Commemoration of the saints and intercessions.

8) Final doxology.

This rearrangement is modelled on the Antiochene tradition and differs from the Roman Canon in grouping the commemoration of the saints and the intercessions in the second half of the canon but it maintains the Roman tradition of the consecratory epiclesis before the institution narrative.

EUCHARISTIC PRAYER II

This canon is an adaptation of that found in the Apostolic Tradition of Hippolytus of Rome which "would seem to give us the usual structure of the anaphora in the early Church, before the different groups began to emerge during the fourth century and later." - Vagaggini, p.25; he prints the text on the following pages.

Several phrases have beeen changed, e.g. instead of per dilectum puerum tuum Iesum Christum we have per Filium dilectionis tuae Iesum Christum. The phrase in Hippolytus recalled Acts 4:27; its replacement recalls Col 1:13. Instead of Verbum tuum inseparabile per quem omnia fecisti we simply have Verbum tuum per quod cuncta fecisti.

Dom Bernard Botte has a note on the phrase: extendit manus cum pateretur in QL,1968, p.307. It is an allusion to Is 65:1-2: I was ready to be sought by those who did not ask for me; I was ready to be found by those who did not seek me. I said, "Here am I, here am I," to a nation that did not call on my name. I spread out my hands all the day to a rebellious people, who walk in a way that is not good, following their own devices.

Botte points out that the spreading out of the hands was the gesture of prayer to God cf Ps 88(87):9 & 143(142):6 but here it is God who pleads with his people. In his letter to the Romans (10:20) Saint Paul quotes the passage from Isaiah and applies the first part to the Gentiles who had accepted Christ and the second part to the Jews who had rejected him.

It thus became part of Christian apologetic but it acquired a new significance when it came into contact with Greco-Roman culture where "stretching out the hands" was a phrase used to

designate crucifixion, and it seems to be used in that sense in Jn 21:18-19. Not surprisingly, then, the early Fathers saw in the text of Isaiah a prophecy of the Cross. It is understood in this way by Barnabas, Justin, Tertullian & Cyprian.

Another euphemism for crucifixion was "to be lifted up" used several times in Saint John's gospel cf 3:14; 8:28; 12:32-33.

With its mention of drawing all men this last text completes the allusions behind the phrase in Canon II so that it calls up the image of Christ lifted up on the cross stretching out his hands in appeal to his people and in welcome to all men.

The conclusion of the preface is an addition, based on the Missale Gothicum; it leads into the Sanctus, which Hippolytus did not have. This in turn leads into the Vere Sanctus which is borrowed from the Mozarabic liturgy.

Hippolytus had an epiclesis after the institution narrative. Canon II has inserted one before it and adapted the one after it.

The institution narrative is an expansion of the version found in Hippolytus. His lacked some important ideas, such as novi et aeterni testamenti; pro multis;in remissionem peccatorum in the consecration of the wine. On the other hand his emphasis on Christ's voluntary undergoing of the passion has been retained though it has been re-phrased. Notice that the text of Hippolytus has voluntariae as an adjective governing passioni not as an adverb, as it appears in some editions of the Missal. This phrase recalls Jn 18:4; Is 53:7.

Botte has a note in QL, 1982, p.223 on the phrase in the anamnesis: adstare coram te et tibi ministrare. He points out that in the Apostolic Tradition Hippolytus' canon is given as part of the description of the ordination of a bishop who is reciting this canon together with the whole presbyterium over the gifts brought to the altar by the deacon. Ministrare refers to the act of offering the eucharistic sacrifice and one can imagine that the phrase would have a special significance for someone newly made a bishop but it is not to be taken as a personal prayer of the bishop. It is a thanksgiving of the whole presbyterium for the privilege of offering the eucharistic sacrifice. This note of Botte's seems to have been occasioned by changes made by some priests on their own initiative but he does not say what they were.

Jounel's note on this phrase includes the royal priesthood of the people of God and he compares it with the phrase: Nos servi tui sed et plebs tua sancta in the Roman Canon. - Maison Dieu, No.94 (1968), pp.50-51.

Finally, prayers of intercession and the commemoration of the Saints have been added and Hippolytus' doxology has been replaced by the traditional Roman one. Jounel points out that it is a new thing in each of the new canons that intercession is made for all the dead and not only for the baptised, as hitherto. - p.52.

EUCHARISTIC PRAYER III

This canon is a simplified and more concise version of Vagaggini's project for a second canon. Jounel says it is full of biblical and patristic echoes, together with reminiscences of other liturgies and that the documentation given by Vagaggini for his project is a useful commentary on the revised version.

Jounel draws attention to the following:

The phrase et merito te laudat omnis a te condita creatura, which is based on the Mozarabic liturgy, introduces into the Roman liturgy a theme which is rarely heard. The theme of universality runs through the whole of the Vere sanctus. Not only is everything created by God but through his Son and the Holy Spirit he vivifies and sanctifies everything and he does not cease throughout history to gather a people to himself, a priestly people to offer up a pure sacrifice from one end of the earth to the other. This is a reference to Mal 1:11 which was given a eucharistic interpretation already in the Didache, 14,3 and in St Justin Tryphon, 41. See also St Augustine De Civ Dei, CSLC 48 p.629.

The Supplices ergo te, is clearly an epiclesis, with its explicit invocation of the Holy Spirit. It is also the only one of the canons which inserts before the consecration, as many other rites do, Our Lord's command to repeat his action.

All the canons quote his command at the end of the consecration. Note what Jounel writes at the end of his comments on this prayer.

On the words of institution which are identical in each canon he notes that the three new canons vary the introduction to them. Canon II follows Hippolytus, III St Paul, 1 Cor 11:23, IV St John, 13:1. Canon I retains its own introduction but varies it with the Ambrosian formula on Maundy Thursday: Qui pridie, quam pro nostra omniumque salute pateretur...

In the anamnesis St Paul's words in 1 Cor 11:26 are echoed by: sed et praestolantes alterum eius adventum. This mention of the second coming is absent from Canons I and II but is present in Canon IV.

The phrase: in oblationem Ecclesiae tuae in the second epiclesis is from Hippolytus but there it gives the impression that the Church's offering is something independent of the offering of Christ. Its context in Canon III makes it clear that the Church's offering is none other than

the unique sacrifice of Christ. As Jounel writes: "L' unicité du sacrifice du Christ est fortement affirmé: le sacrifice eucharistique ne fait pas nombre avec celui de la croix, et le Père peut reconnaître dans le sacrifice sacramentel la Victime de Golgotha."- p.57.

The second part of the epiclesis is a reminiscence of 1 Cor 6:17 but indirectly, through a quotation from the Alexandrine anaphora of St Basil.

The phrase: ut cum electis tuis haereditatem consequi valeamus also comes from the anaphora of St Basil, while nos tibi perficiat munus aeternum is based on a prayer over the offerings which was said in the old Roman Missal on Monday in the octave of Pentecost.

The most notable thing about the intercessions is their emphasis on universality: proficiat...ad totius mundi pacem atque salutem; Omnes filios tuos ubique dispersos; omnes qui, tibi placentes, ex hoc saeculo transierunt; per quem mundo bona cuncta largiris. This last phrase is based on the Missale Gothicum, no.57.

Note also the echo of Hippolytus in the phrase: huius familiae, quam tibi adstare voluisti.

EUCHARISTIC PRAYER IV

This canon is inspired by Eastern models of the Alexandrine and Jerusalem type. It is sometimes said that it was originally composed in French. I have found no confirmation of this and if Vagaggini had anything to do with it (and he was Cardinal Lercaro's personal theologian) Latin must have been its original language. On page 147 of his book he says: "The anaphora is a particular literary genre. To endow the Roman liturgy with a new canon it is essential that it should first be written in Latin."

In fact there are echoes in Canon IV of the sequence of thought and some of the phrases in his alternative project for a canon with a fixed preface which, of course is the case with this canon. For example:

qui ab initio hominem formasti de terra ad imaginem et similitudinem tuam: ut...dominaretur, vicario munere, omnibus quae creasti... ut te quaerere non cessaret;

Et sic mundum, Pater sancte, dilexisti ut Unigenitum

nobis mitteres Redemptorem...Qui de Spiritu Sancto et virgine

Maria conceptus...Quin et nos in finem usque dilexit.

Unde et alium, Pater, a te misit Paraclitum, qui nos

cuncta doceret et omnem sanctificationem compleret in mundo.

eodem Spiritu Sancto copiosius repleamur et unum corpus

et unus spiritus efficiamur in eo.

Some other phrases from this project are to be found in Canon III but this is enough to show Vagaggini's influence on both canons and that IV was probably originally composed in Latin.

This canon gives the fullest summary of the history of salvation and although it appears long it is still shorter than the Roman Canon. According to C. Braga it shorter by 150 words, see Eph Lit, 1968, p.224 where he also points out that Canon II is about a third of Canon I, while III is a little more than half.

Its vocabulary is more biblical than the others, so much so that it would be tedious to give the references here for every echo of Scripture.

But it also borrows or adapts phrases from other liturgies, notably the Liturgy of St Basil. The passage beginning: Et cum amicitiam tuam is based on the following in the anaphora of St Basil: Cum vero transgressi essemus mandatum tuum per deceptionem serpentis et excidessemus vita

aeterna, expulsisque essemus ex paradiso voluptatis, non abiecisti nos usque in finem, sed assidue visitasti nos per sanctos tuos prophetas.

And a few lines further down: Qui ex Spiritu Sancto et ex sancta virgine Maria incarnatus et

factus homo... - cf Vagaggini, p.52.

Jounel points out that no eastern anaphora refers to the teaching of our Lord as Canon IV does in: salutem evangelizavit pauperibus, redemptionem captivis, maestis corde laetitiam. This, he says, reflects the major concerns of our own time. - p.67.

The structure of the Vere sanctus is Trinitarian, ending with the mention of the sanctifying mission of the Holy Spirit and thus leading smoothly into the consecratory epiclesis, in which there is another adaptation from St Basil: Reliquit autem nobis hoc magnum pietatis mysterium, but also with something reminiscent of the anaphora of Addaï and Mari which has: Commemoramus et celebramus mysterium hoc magnum et tremendum, sanctum et divinum.

The two allusions to the Gospel of St John,17:1 & 13:1, in the narrative of the institution give this canon a distinctive and more solemn character.

As in Canon III the anamnesis mentions the Second Coming but also the descent into hell (1 Pet 3:19) and the enthronement at the right hand of the Father, frequently recalled in other liturgies but not explicitly in any of our other canons. Universality is again emphasised by the phrase:

sacrificium tibi acceptabile et toti mundo salutare.

The idea of giving to God what he has given to us, expressed in the Roman Canon by the phrase: de tuis donis ac datis, is present in Canon IV in the phrase: Hostiam quam Ecclesiae tuae ipse parasti. The phrase in the Roman Canon was Luther's principal objection to it (see Wor. 1980,

p.303).

In the intercessions the note of universality is again emphasised with: omnium, qui te quaerunt corde sincero and: omnium defunctorum, quorum fidem tu solus cognovisti.

The conclusion before the Per ipsum alludes to such New Testament texts as: Rom 8:21; 1Cor 15:26-28.

THE NEW PREFACES

Bibliography

H. Ashworth, The New Prefaces. CR, 1968, p.839.

P. Bruylants, Les préfaces du Missel Romain. Maison Dieu, 1966, No.87, p.111.

A. Dumas, Les nouvelles préfaces du Missel Romain.

Maison Dieu, 1968, No.94, p.159.

Until the introduction of these new Prefaces there were only sixteen or so in the Roman Missal.

A. Ward & C. Johnson, The Prefaces of the Roman Missal (Vatican 1986)

The most ancient group, deriving from the tradition of the Gregorian Sacramentary, consisted of the Prefaces for Christmas, Epiphany, Easter, Ascension, the Holy Spirit, the Apostles and the Common Preface. The Prefaces of Lent, the Cross, the Trinity and Our Lady were added later from the Gelasian tradition. In the first decades of this century the following were added: the Prefaces of the Dead and of St Joseph (1919) of Christ the King (1925) of the Sacred Heart (1928).

Of the earliest group it is the Preface of the Apostles which is out of step, being really a prayer of petition rather than a proclamation of praise and thanksgiving for God's mighty works. It was one of more than twenty which came to be the only one through its choice in the Gregorian tradition for the feast of St Peter. The Preface of Lent is entirely ascetical and says nothing about baptism and the Paschal Mystery for which the season is a preparation.

With such a small number of prefaces in the Missal monotony was inevitable and was even aggravated by the use made of them in practice. Since there was no preface for Advent and none for the Saints, the Common Preface, which is really only the outline of a preface, was said every day outside the seasons de Tempore and the feasts of Our Lady, St Joseph and the Apostles. The Preface of the Trinity was said on all ordinary Sundays and on the Sundays of Advent. What made matters worse was that since most of the intentions given to priests were for the dead the Mass of the Dead tended to be said on practically every day it was permitted, which was often, so that the Preface of the Dead was in practice as frequent as the Common Preface.

Originally the Preface seems to have been improvised and varied for each celebration. The earliest document we possess after the period of improvisation (the Sacramentary of Verona also known as the Leonine Sacramentary, compiled in the sixth to seventh century) contains no fewer than 267 prefaces. The Gelasian Sacramentary in its original form contains 56 and the Hadrianum of the second half of the eighth century has only 14, of which 8 are the prefaces de Tempore retained in the Tridentine Missal. The Gallican Sacramentaries from the eighth century onwards increased the number once more, taking some from the ancient sources and composing others. The Sacr amentary of Gellone, for instance, has more than 200, that of Fulda in the tenth century has 320 and the Anglo-Norman tradition has almost the same number. - Bruylants, Maison Dieu, 1966, No.87, pp.112-114.

The principles which guided the Consilium in choosing, adapting and composing the new Prefaces are explained by D Antoine Dumas and D Henry Ashworth in the articles cited above.

Dom Dumas points out that the two Advent prefaces are inspired by the Leonine, L 184 & 179 for the first and L 1241 for the second. The old preface of Lent was all about fasting which was never observed on a Sunday and no mention was made of baptism or the Paschal Mystery. The new Preface for Sundays in Lent, inspired by the ancient Gelasian, rectifies this. The two Prefaces for ordinary Sundays are likewise inspired by the ancient Gelasian and the first, especially, brings out the Paschal character of Sunday in accordance with SC 106.

Until the first simplification of the rubrics in 1955 the Preface assigned to the feast of Corpus Christi was that for Christmas. This seems to have been the case since the institution of the feast and it is certainly the case in the first printed Missal of 1474. (Bruylants, Maison Dieu, No.78, p.120) Dom Dumas says that since the institution of the Eucharist is the central theme of the Canon Rome was wise in not having a special Preface for the feast, only making specific mention of the institution on Maundy Thursday in the Hanc igitur and Qui pridie. The new Preface is in response to a demand from some quarters. It avoids anticipating the institution narrative and is inspired by two Ambrosian texts.

As noted above, the Common Preface was merely an introduction and a conclusion, making no mention of any mystery and thus proclaiming no motive for praise and thanksgiving. The first of the new Prefaces for ordinary days consists of a series of quotations from the New Testament: Eph 1:10; Col 1:19; Eph 3:19; Phil 2:8; Col 1:20; Heb 5:9; Jn 1:16. The second is simply the old Common Preface with a brief ins- ertion inspired by the Ambrosian Missal.

The number of Prefaces was to be greatly increased in the new Roman Missal which would contain eighty-two formulae in addition to the invariable Preface of Canon IV.

The first step towards the publication of the new Roman Missal was taken on April 3rd, 1969 when Paul VI published the Apostolic Constitution Missale Romanum (DOL No 202, p.458). In the concluding paragraph of this document as published in AAS, 1969, pp.217-222 there is the following sentence: "The effective date for what we have precribed in this Constitution shall be the First Sunday of Advent of this year, 30 November."

The fact that this sentence did not appear in the first printing of the Constitution as it appeared in the editio typica of the Ordo Missae was used by the reaction to claim that it was a doubtful law and therefore inexistent. This is untenable since publication in AAS is sufficient promulgation and Paul VI made it quite clear in that last paragraph that he intended to legislate. (cf. Oury, p.17sq)

However, the difficulties of putting the new Ordo Missae into practice in the time provided led to a request from many bishops for more time before it became obligatory. An Instruction of the Congregation for Divine Worship dated October 20th, 1969, decided that the Latin text of the Ordo Missae could be used from November 30th, that the Bishops' Conferences would decide the date when it could be used in the vernacular, but this was not to be later than November 28th, 1971. The same rulings were to apply to the texts of the new Missal as soon as they were published. By June 14th, 1971 it was evident that the deadline would not be met in many places so another Notification from SCCD was vague about a definite date for the whole Church but made it quite clear that once the texts had been translated and promulgated by the Bishops' Conferences only the revised Missal would be allowed, with the sole exception of aged or sick priests who found it difficult to use the new books, and then only in private celebrations.

The Missal of Paul VI was published on Maundy Thursday, March 26th 1970, but the first copies only began to come from the Vatican Press at the beginning of June. Paul VI, however, inaugurated its use on Whitsunday, May 17th, at a Mass in which he celebrated his golden jubilee of priesthood by ordaining 278 priests. To each of these new priests he presented a copy of the new Missal to take to his native country and a few days later every bishop in the world received a copy from the pope. Maison Dieu, No.103, p.16.

But already before the Instruction of October 20th conservative opposition had been voiced. On September 25th, 1969 Cardinal Ottaviani addressed a letter to Pope Paul VI to accompany: A Critical Study of the New Order of the Mass (Novus Ordo Missae) By a group of Roman Theologians. Ottaviani ended his letter with a plea to the Pope: "not to deprive us of the possibility of continuing to have recourse to the fruitful integrity of the Misssale Romanum of St Pius V."

The theologians were anonymous and whether Archbishop Lefebvre was involved is not clear but Ottaviani's letter mentioned liturgists and pastors of souls besides theologians and it is worth noting that, according to Cardinal Villot as reported by Gustave Wenger, Lefebvre actually delated the Pope to the Holy Office in 1969. It was then that Paul VI asked Père Lécuyer, Superior of the Holy Ghost Fathers, to remove him from Rome so he moved to Fribourg and began his movement.

First among the points these theologians made was that at the 1967 Synod the voting showed considerable opposition to the Missa Normativa, namely 43 non placet, 62 juxta modum and 4 abstentions out of 187 voters. By carefully omitting the word placet before juxta modum they were suggesting that juxta modum was a negative vote and that there were 105 votes against and 4 abstentions out of 187, a majority. But, as already noted, placet juxta modum is an affirmative vote. One only has to translate the words to see this: Placet means It pleases, placet juxta modum means it pleases up to a point or with reservations, non placet means it does not please. These theologians don't mention the placets at all, which numbered 71 and taken with the juxta modums make a majority of 133 out of 187.

Equally tendentious is the way they have of invoking the venerable antiquity of the Roman Canon as a demonstration of the venerable antiquity of the Roman Missal of Pius V. In a footnote they quote Adrian Fortescue and Louis Bouyer on this point but they give no references.

A comparison of the following sentence with the first paragraphs of Missale Romanum is instructive: "in the Apostolic Constitution, it is stated that the ancient Missal promulgated by St. Pius V, 13th July 1570, but going back in great part to St. Gregory the Great and to still remoter antiquity, was for four centuries the norm for the celebration of the Holy Sacrifice for priests of the Latin rite...Yet, the present reform, putting it definitely out of use..." Missale Romanum says that Pius V's Roman Missal provided priests with norms, not with the norm, for the celebration of the eucharistic sacrifice, and that the prayer texts, in large part, not the Tridentine Missal, owed their arrangement to St Gregory the Great.

Missale Romanum said: "Since the beginning of this lit- urgical renewal, it has also become clear that the formularies of the Roman Missal had to be revised and enriched. A beginning was made by Pius XII..." But the Roman theologians thought that Pius X gave the church all the liturgical reform it needed. Pius X is thus seen as an end and not a beginning and no significant advance in the understanding of the liturgy is thought to have occurred since his time.

The invocation of Pius X is significant in view of Lefebvre's adoption of him as his patron. But Pius X is a two- edged sword in this matter of liturgical reform. The usual argument against reform is the appeal to the Bull Quo primum tempore by which Pius V promulgated the Tridentine Missal on July 14th 1570 and in which he declared that it was to be valid in perpetuity and was to replace all Missals other than those which had a prescription of two hundred years. No modifications were ever to be made in it, and nothing was to added or removed. Apart from the fact that modifications were made to it in 1604 by Clement VIII, in 1634 by Urban VII and several other Popes before the twentieth century, Pius X himself began the reform of the Missal by making some minor modifications which were incorporated into the Additiones et variationes in rubricis Missalis which Benedict XV had inserted in the new Editio typica of the Missal published in 1920.

Pius V had also declared that his reformed Breviary must never be changed either in whole or in part, and not only did later Popes modify it, but Pius X introduced one of the most sweeping changes of all, abolishing the existing arrangement of the Psalter and substituting a new one.

The Roman theologians don't take up the reference in Missale Romanum to the reforms of Pius XII, much less to the principle he enunciated when he reformed the Rite of Ordination. He said that if, in the past, the handing of the chalice and paten to the ordinand was to be considered by the precept of the Church as necessary for validity, it is well known that what the Church has decreed the Church can change or abolish.

So much for the appeal to Pius V's Bull and it would be interesting to see how many changes to his Missal are in fact being used in Lefebvre's Tridentine Masses and other rites. Does he, for instance, use Pius XII's reform of the Rite of Ordination or go back behind it?

It would be too laborious to deal with the theological objections made by the Roman theologians to the new Ordo Missae one by one, especially since they were addressing theological objections to a document which was intended to replace previous codes of rubrics. The new Missal's doctrine on the Eucharist is to be found in the Institutio Generalis in its final form which, however, seems to have been influenced by the criticisms. It came out in several editions and in the Missal chapter I, with which the Ordo Missae opened, is preceded by a long doctrinal Prooemium. (For details of the various editions and changes cf EDIL, p.467.)

But before the new Missal became obligatory Paul VI, in two Addresses to general audiences (DOL, p.538, No.211 and p.540, No.212) publicly defended and explained the changes. These were on November 19th and 26th, 1969. On February 17th, 1970 Cardinal Ottaviani wrote a letter to D Lafond, Abbot of Saint-Wandrille, thanking him for a copy of a Note Doctrinale sur le nouvel Ordo Missae. He congratulated him on its objectivity and then went on to say that he only regretted that a letter he had addressed to the Pope and had never intended to be published had been abused by being prefaced to the Critical Study. He continued by saying that he had rejoiced on reading the two addresses of Pope Paul and he felt that no one now could be sincerely scandalised by the new Ordo Missae.

Later there were two important letters from the Cardinal Secretary of State, Cardinal Villot, after the Missal had been published. One was dated August 30th, 1971 (DOL, p.546, No.217), the other dated October 11th, 1975 (DOL, p.550, No. 220). In the first he wrote; "The preliminary and introduction to the new Missal is the Institutio Generalis. This general Instruction is not a mere collection of rubrics, but rather a synthesis of theological, ascetical, pastoral principles that are indispensable to a doctrinal knowledge of the Mass, to its celebration, its catechesis, and its pastoral dimensions." - DOL 1780. This is what distinguishes the Institutio Generalis from the Rubrics preliminary to the old Missal. These were simply rules and regulations, and very detailed ones at that, whereas those in the new Missal not only give instructions on the rites of the Mass but explanations of their meaning as well.

The Prooemium opens with a reference to the "large upper room furnished" which the apostles were told to get ready for the last supper (Lk 22:12) and says that the Church has always considered this order to concern her in her celebration of the Eucharist, that she must prepare everything with care, the place, the rites, the texts and above all the participants. The new rites are in that tradition and are a witness to her unchanging attitude of faith and love towards the Eucharistic mystery.

The next paragraph points out that the sacrificial nature of the Mass which was solemnly defined by the Council of Trent was re-asserted by Vatican II in SC,47 and that it is given explicit expression in several phrases of the new Eucharistic Prayers. Thus in the new Missal the «lex orandi» corresponds to the Church's constant «lex credendi» by which we are taught that the Mass and the Cross are one and the same sacrifice, only the mode of offering being different, and so the Mass is at the same time a sacrifice of praise, of thanksgiving, of propitiation and of satisfaction.

The doctrine of Trent on the Real Presence was also re- asserted by Vatican II as well as by other documents of the Magisterium and is proclaimed in the Mass not only by the words of consecration but also by the reverence and adoration shown towards the sacrament. The special adoration to which the faithful are exhorted on Maundy Thursday and on Corpus Christi is also a witness to the Church's faith in the Real Presence.

The special nature of the ministerial priesthood is also clear enough in the new Mass by the priest's presidency and by his acting «in persona Christi» at the consecration. But it is more clearly brought out and explained in the Mass of the Chrism on Maundy Thursday.

This, however, does not derogate from the priesthood of all the baptised because the celebration of the Eucharist is an action of the whole Church in which each member performs wholly, but only, that function which belongs to his position in the Body of Christ. This is why the new Mass pays more attention than formerly to certain aspects of its celebration which had become obscured.

The Prooemium goes on to show that the new Missal simply takes a stage further the reform inaugurated by Pius V and on the same principles. In the Bull Quo primum tempore Pius V said he had commisioned certain learned men to revise the Missal and, after consulting the manuscripts in the Vatican Library and the works of previous writers on the liturgy, these had "restored it to the primitive norm and rite of the Holy Fathers". In fact the Missal of 1570 differs very little from the first Missal to be printed, that of 1474, for two reasons. Firstly, because of the attacks of the Reformers it was safer to make as few changes as possible, and secondly, the manuscripts of the Vatican Library at that time did not enable them to go much further back in their researches than the Middle Ages.

Four centuries later the ancient norm of the Fathers is much better known and understood as a result of numerous discoveries and studies in the field of liturgy and patrology so that, if we continue to be faithful to Trent's principle, further development is inevitable.

Trent had recognised the catechetical value of the Mass but had been unable to draw out and put into practice the implications of this, particularly in the matter of the vern- acular. Many at the Council had advocated its adoption but, because of the circumstances of the time, it had seemed more important to assert the traditional doctrine that the Mass is above all an action of Christ irrespective of how the faithful participate and it anathematised anyone who condemmned the Roman rite for saying the Canon silently or who maintained that it should be said only in the vernacular. - cf DS, 1749, 1759. Trent, however, recommended that catechesis and explanations in the vernacular should be made during Mass.

Vatican II looked more closely at the didactic value of the Mass and recommended various ways by which more use could be made of it (SC 33-36) including a wider use of the vern- acular (36). The Prooemium notes that no Catholic doubts the legitimacy of the Mass in Latin but agrees with the Council that the vernacular could be very useful and endorses the Council's permission for its use. But it also insists on some decrees of Trent which were being neglected in many places, namely explanations in the course of the Mass and above all the homily (cf 52).

It then points out that Vatican II's recommendation that the faithful should communicate at Mass (55) is a repetition of another desideratum of Trent (DS 1747). As for communion under both kinds there is no reason why it should not be allowed since no one now doubts the validity of communion under one kind only.

After mentioning the aim of the new Missal to direct the prayer of the Church expressly to the needs of our times by introducing new texts which combine the old with the new and changing some expressions which are out of tune with modern attitudes, for instance today's more positive appreciation of the good things of creation, the Prooemium concludes with a claim to continuity with Trent and all attempts at reform since Trent:

"In short, the liturgical norms of the Council of Trent have been completed and improved in many respects by those of Vatican Council II. This Council has brought to realization the efforts of the last four hundred years to move the faithful closer to the sacred liturgy, especially the efforts of recent times and above all the zeal for the liturgy promoted by St. Pius X and his successors."

At this juncture it is worth considering briefly the relationship between the Roman Missal of 1962 and the revised Roman Missal of the Second Vatican Council.

It is a little irresponsible to place the 1962 edition of the Roman Missal in absolute contrast with the revised edition of 1970. The 1962 text represented the final stage of development in a thrust towards liturgical reform that had made itself felt from at least the dawn of the modern age, and which is indeed an inherent aspect of the Church's dynamic. The Missal of 1570 was itself a fruit of that movement and within the stable and dignified juridical framework that it provided the liturgical rites had been reformed with quickening pace over the the first half of the twentieth century century. The 1962 edition summed up the gains that had been made by the eve of the Second Vatican Council and its existence facilitated the further steps which were to take developments to a fuller reform yet. While at the Council's behest further texts were to be added in order to reflect better the riches of the Church's tradition and in response to the needs of the people, and while some existing texts were to be corrected to reflect more accurately the gains of textual scholarship, the lines and substance of the Missal of 1970 remained unmistakably those of 1962. The Missal of 1970 is the Missal of 1962, reinvigorated, enriched, and endowed with new lustre, like a precious stone whose perennial beauty is enhanced by being ensconced in a new setting.

Pope Paul VI and Liturgical Renewal

2009-04-13T12:18:00.000+01:00

DECALOGUE FOR PRAYER ACCORDING TO POPE PAUL VI

The work that has been accomplished since the Second Vatican Council for the renewal of the Liturgy has been enormous and has been a profound spiritual enrichment in the lives of the people of God. The Reports read at the meeting for the Presidents and Secretaries of National Liturgical Commissions held in Rome in October 1984 to mark the twentieth anniversary of Sacrosanctum Concilium testify to this fact (1).

It is not surprising that in such an immense undertaking there should have been some negative aspects. Pope Paul VI himself observed concerning those who have gone to excess that they: "are not very numerous, but they are very noisy" (2)

Our present day system of communications is beyond doubt extraordinary, but it also brings with it the effect that a small local event can appear of national or even international importance. This has had the result in the liturgical field of sometimes giving on occasion an exaggerated importance to reports of liturgical abuses. It often happens that there is an excess of enthusiasm combined with an incommensurate understanding of the material. Often attempts are made to introduce in a celebration in a parish church something that was seen during a workshop or seminar, and sometimes happens that despite much good will the result is a minor disaster. Very few parishes have the necessary resources to implement all the desirable aspects of liturgical renewal. These resources need to be developped, in a word the perennial problem of formation. What liturgists write about celebration, the worship experience and so on, not infrequently has no relation to the reality of average Sunday celebration.

It is not out of place to recall that during his pontificate Pope Paul VI gained a reputation in some quarters as one who too often lamented the ills, not just of the liturgy but in every sphere of life and activity. It should, however, be recognised that the circumstances of those difficult post conciliar years made it inevitable that the Pope should draw attention to those matters about which needed correction or tendencies against which it was necessary to issue a word of caution.

Now that thirty years have elapsed since his death it is an apt moment to draw attention to the discourses of Pope Paul VI on the implementation of the programme for the renewal of the Liturgy as initiated by the Second Vatican Council and the Constitution on the Sacred Liturgy Sacrosanctum Concilium. This short Article has only one purpose, namely to encourage the reader to look once again at the Addresses of Paul VI because in them it is possible to find an objective and balanced statement concerning renewal and to show that, as pope Paul pointed out so many years ago, there is still much to be done to improve the quality of liturgical celebrations.

Attention is focused in the following pages to a discourse given by Pope Paul VI during a General Audience on August 22, 1973, and particularly to that part which could be called a "decalogue of suggestions" (3). The "decalogue" was "put together empirically" from the experiences and observations of those involved in pastoral work "in today's fields of the kingdom of God". The observations on each of part of the "decalogue" are where possible inspired by other discourses of Paul VI, since not only does this avoid giving might what might be interpreted as a tendentious commentary, but the interest in this present collection is in the words and work of Pope Paul VI.

I. There must be a faithful, intelligent. and careful application of the liturgical reform promoted by the Council and particularized by the competent church authorities. Whoever blocks it or slows it down without reason loses the providential opportunity for the revitalization and spread of the Catholic religion in our times. Whoever exploits the reform as a way of indulging in arbitrary experiments dissipates energy and outrages the sensus Ecclesiae.

Now is the hour for honouring in God's Church with good will and with unanimity that solemn lex orandi: reform of the liturgy.

The Council called the zeal for the promotion and restoration of the liturgy "a sign of the providential dispositions of God in our time, a movement of the Holy Spirit in the Church" (SC n. 43). Prudence and sensitivity are necessary but sometimes an over cautiousness and a delaying until a more opportune moment, can be as counter productive and cause as much harm as the opposite tendency. In his Consistorial Address of 24 May, 1976, Pope Paul VI returned to this subject with great clarity, and in the light of the recent sad events concerning His Excellency Archbishop Lefebvre, these remarks have an even great poignancy:

"One extreme is made up of those who - claiming the strongest allegiance to the Church and the magisterium - reject and repudiate in practice the very principles of the Council and their subsequent application and reformation as well as the measured carrying out of these principles by the work of the Holy See and the conference of bishops under our Christ-given authority <...> They repudiate the authority of today in favour of that of another age." (4)

The other extreme to which Pope Paul VI drew attention in the same discourse concerned those who while believing themselves to be following the road opened by the Council but in fact have a one sided view:

"With equal firmness we repudiate the course of action taken by those who decide that they have the right to create a liturgy of their own, at times reducing the sacrifice of the Mass and the sacraments to a celebration of life or their own struggles, and to the status of a symbol of their own spirit of community." (5)

Few who read paragraph 3 of section 22 of Sacrosanctum Concilium twenty five years ago would have imagined how important was the statement "no other person, not even if he is a priest, may on his own add, remove, or change anything in the liturgy".

In the very first days of the implementation liturgical renewal, Pope Paul VI gave the following words of advice and encouragement, which when it is remembered that they were pronounced as early as January 1965 take on almost a prophetic character,

"It may well happen that the reforms will affect practices both dear to us and still worthy of respect; that the reforms will demand efforts that, at the outset, are a strain. But we must be devout and trusting <...> the authority of the Church teaches us and guarantees the soundness of the reforms..." (6)

lI. Always to be recommended is catechesis -philosophical, scriptural, theological, pastoral - on divine worship as the Church proclaims it today. For prayer is not a blind feeling; it is the utterance of a soul enlightened by truth and impelled by charity (ST 2a2ae, 83.1 ad 2).

Pope Paul VI had a profound realisation that prayer is the indispensable instrument of renewal. He also realized that it is not only the instrument it is also the concrete sign of renewal. Where the Church is alive, there is prayer. "Prayer" stated Paul VI "is the breath of the Mystical Body <...> The Church is a community that prays ... the Church is before all else a society of worship; its most pressing concern is prayer". One of the aims of the Council Pope Paul to those present at a General Audience was "to reawaken prayer among the people of God" (7).

During the course of the meeting for the Presidents and Secretaries of National Liturgical Commissions (Rome, October 1984) the need for catechesis was frequently and sometimes forcefully underlined, "There is a crucial need for widespread and intensive liturgical formation of the laity and especially of priests". It still remains an area which has to be given attention.

III. The voices of authority advise us in carrying out reform to exercise great caution with regard to the traditional religious practices of people; to guard against extinguishing religious sentiment in the course of giving it a new and more authentically spiritual expression. A sense for what is true, beautiful, simple, a sense of the community, and of tradition - always deserving respect - must rule over the outward manifestations of worship, with a view to preserving the attachment of the people to them.

It is not without significance to recall that these words were pronounced fifteen years ago. There significance and indeed, urgency is ever more evident. From all parts of the world the desire is expressed for a development of the devotional life of the faithful. It is true that the liturgical renewal brought with it immense enrichment for the spiritual life of the people of God, but the Council itself and subsequent teaching of Paul VI never failed to underline that the liturgy does not meet all the spiritual requirements of the faithful, but that it should on the one hand inspire devotions and on the other reap the benefit of the devotional life of the faithful.

The sense for what is true and beautiful is an important part of liturgical worship, there is still a need for what is sometimes described the "splendour of worship". There is still a place for the capacity to evoke a sense of wonderment, the first step on the road to contemplation. Many, especially young people want to learn of the Church's tradition of contemplative prayer, a prayer nourished by the Liturgy.

IV. The family must be the great school of devotion, of spirituality, of fidelity to religion. The Church has deep trust in the sensitive, authoritative, irreplaceable activity of parents as religious teachers.

The new Book of Blessings opens with Order for the Blessing of Families. This is not just a chance ordering of the material but a recognition of the importance of the "Ecclesia domestica" (De Benedicitionibus n. 58). If the spirit of prayer is not present in the home it makes it more difficult to understand community prayer. It is in the home, at table and at other times that children can effectively learn to pray together and learn that prayer is an integral part of fullness of life. Parents have to take more responsibility for the religious formation of their children, this includes preparing them for the reception of the sacraments of Confirmation and Holy Communion.

V. The obligation to observe Sundays and holydays of obligation retains more than ever its fundamental importance. The Church has made concessions to make this observance possible. Anyone aware of the meaning and purpose of this precept of the Church must see it not simply as a basic duty, but as a right, a need, an honour, an opportunity; no real and intelligent believer can, without grave reasons, refuse to fulfill it.

The Directory published by the Congregation for Divine Worship concerning Sunday celebrations in the absence of a priest underlines the importance of Sunday and seeks to foster community worship even when it is not possible to celebrate the Eucharist. The "coming together" on the Lord's Day, the assembling in the Lord's name even when the Eucharist cannot be celebrated is a way of maintain christian identity, and it cannot be forgotten that the Lord is always present when his followers gather in his name.

Vl. The established community claims for itself the right to the presence of all its faithful. Should some be permitted a certain autonomy in the practice of religion as distinct, homogeneous groups, they must retain the understanding of the Church's nature: it is a people, with one heart and one soul: it is even socially a unity; it is a Church.

Liturgically the Church is to be seen as the society of praise and worship. Within the unity of one heart and one soul there is always the reality of diversity.

"The Church is a community that prays, a people singing praise and voicing their petitions, a people of God ... The Church is before else a society of worship; its most pressing concern is prayer" (8).

VIl. As it unfolds, a liturgical celebration, especially of the Mass, is always a very serious action. lt must, then, be prepared and carried out with great care in its every detail, even the externals (as to gravity, dignity, schedule, duration, etc., the unfailing simplicity and sacredness of the spoken word). Here the ministers of worship have a grave responsibility in regard to their own performance and example.

This concern for detail was characteristic of Pope Paul VI. Those who knew him saw in him a man of exquisite courtesy and thoughtfulness. Concern for externals can be exaggerated and has little value if not accompanied by internal dispositions. It is however rare to find that where externals are neglected, interior dispositions are well cultivated. External discipline is a support and a safeguard for higher values. Reverence for the sacred mysteries will help create that sense of the "mystery of the presence of God" which some of the faithful feel is sometimes lacking. Care on the part of the priest and other ministers in the preparation and celebration of the liturgy is a mark of respect for, and a witness to the true spirit of service to the assembly who are gathered together in the Lord's name in the power of the Holy Spirit. On a practical level it can be said that standards in the assembly regarding every detail should not be lower than those accepted in other activity. To accept the responsibility.

VllI.Similarly, the assistance of the faithful must contribute to the worthy performance of worship: by their punctuality, orderliness, silence, above all their participation, the principal point of the liturgical reform. All of this has been said before, but how much remains be done.

It would sometimes appear that faults in the celebration of the liturgy are largely those of the clergy. Pope Paul VI has quite clearly indicated the responsibility of every individual member of the local community. The emphasis laid upon the participation of the faithful with reference to Sacrosanctum Concilium n. 14 is not without significance. At the very beginning of liturgical reform Pope Paul spoke quite unambiguously and firmly about the people's responsibility, even rebuking those who "betray a certain spiritual laziness, the refusal to make the personal effort toward understanding and participation...". Concerning the effort to be made the Pope stated,

"Before, it was enough to assist; now, it is necessary to take part. Before, being there was enough; now, attention and activity are required... The assembly becomes alive and active; taking part means allowing the soul to become attentive, to enter into the dialogue, to sing, to act. The unity of a community action, consisting not only of outward gestures but also of an inner movement of faith and devotion, invests the rite with a special power and beauty". (9)

How many of those who have complained about abuses have examined their consciences on this point. As Pope Paul VI remarked one of the important ideas that emerged from the Council in relation to spiritual formation was that of the "sense of community... the Church is communio. If you wish to be Christians, to be Catholics, to be the faithful, you can no longer forget this existential reality." (10).

IX. Prayer in its full meaning is to have two levels, the personal and the communal, as the liturgical norms have indicated.

There should be no conflict between prayer in common and prayer apart. In the Gospel the Lord taught the disciples of the need to go apart to a quiet place for prayer. It has happened that although there may be no conflict there has been some confusion

between prayer in common and prayer apart. Some have complained that during the Liturgy they have no time to express their inner sentiments to the Lord. The introduction of periods of sacred silence is not the answer to such a problem, since the purpose of such moments is not to give within the communal celebration a space for individual "private" prayer, but to evoke the spirit of prayer.

Pope Paul already faced this issue in his discourse of 17 March 1965 when he drew attention to those matters which,

" give evidence of a degree of confusion and therefore of uneasiness. Until now people were comfortable; they could pray the way they wished ... Now on all sides there are new things, changes, surprises... in short, there is no more peace..."

The key to the solution of these problems is given towards the end of the same discourse when Pope Paul spoke of the need for

"an awareness that there is a need to achieve simultaneously two spiritual acts: a genuine, personal participation in the rite, with all its implications of the essential in religion; communion with the assembly of the faithful, with the Ecclesia. The first of these acts is bent upon love for God; the second, upon love for neighbour. Thus the Gospel of love becomes a reality in the souls of our time. Therein truly lies something beautiful, new, great, full of light and hope" (11).

Pope Paul addressed this issue on several occasions and with a directness which leaves no room for doubt about his position concerning renewal, concerning communal and private prayer he said on another occasion of the need,

" to foster a spirit and practice of personal prayer. Without a genuine, intimate, continuous inner prayer-life in faith and charity we cannot keep ourselves Christians; we cannot profitably and wisely share in the flourishing liturgical renaissance" (12).

X. Singing: what a great problem! But take heart: it is not insoluble. A new epoch is beginning for sacred music. Many have called for the preservation in all nations of the Latin, Gregorian chant of the Gloria, Credo, Sanctus, and Agnus Dei. May that be God's will. Then we can study what steps can be taken to achieve it.

There has existed and still exists a misunderstanding in many parts about the status of the use of latin in the liturgy. The Constitution on the Sacred Liturgy Sacrosanctum Concilium stated quite clearly that the use of the Latin language is to be preserved in the Latin rites (SC n. 36). The use of the vernacular was promoted by the same Constitution, nevertheless with the injunction that "steps should be taken enabling the faithful to say or sing together in Latin those parts of the Ordinary of the Mass belonging to them" (n. 54). It was this recommendation that Pope Paul VI was echoing in the tenth item of this decalogue. The equation of the celebration of Mass in Latin with the "Tridentine Mass" can obscure the fact that Latin is still the language of the Church today and not something belonging to a former time. A Mass sung in Latin with the ancient Gregorian Chants is still a normal part of the Church's liturgical life and indeed still occurs every day in many parts of the world.

A study of the plainsong melodies would be a valid means to gaining insight into the relationship between text and melody. The most perfect examples of plainsong show how the melody is completely at the service of the text. An interesting example is the Introit for Easter Sunday "Resurrexi". Some may think that the Easter morning celebration should open with a Fanfare or a tune which proclaims to the ends of the earth the victory of Christ. The ancient plainsong melody, on the contrary, is meditative and calm, suggesting the rising from the sleep of death, refreshed with new life. Of course other insights are possible and legitimate, but the patrimony of sacred music is also a didactic heritage and not just a collection or witness to former liturgical practice.

Discourses and Directives about Sacred Music are not lacking, but in a society in which music, especially among the young, occupies a significant place, it is surprising how many parishes have little singing.

The Holy Spirit who raised up musicians in the past can and will do the same in the Church today. This, however, requires that we work with the Holy Spirit and provide the means and occasions for formation.

So many things: yet how beautiful they are and ultimately how simple. If they are carried out, what power their new outpouring upon the community of the faithful would have to bring about in the Church and in the world the longed for religious renewal.

Pope Paul VI was very conscious of the ecclesial dimension of prayer, for him a strong, living prayer life was inseparable from the sensus Ecclesiae. He urged the faithful to "pray with the Church and for the Church". The exhortations of Paul VI are as relevant today as when first pronounced. If this present short paper has aroused an interest in turning once again to examine the addresses of Pope Paul VI it will have achieved the purpose for which it was undertaken.

NOTES

(1) Congregazione per il Culto Divino, Atti del Convegno dei Presidenti e Segretari delle Commissioni Nazionali di Liturgia Venti Anni di Riforma Liturgica Bilancio e Prospettive Città del Vaticano, 23-28 ottobre 1984 (Edizioni Messagero Padova 1986).

(2) AAS 68 (1976) 369-378

(3) The text can be found in Notitiae (=NOT) 9 (1973) 297-300 and in L'Osservatore Romano 23 agosto 1973. An English translation can be found in Documents on the Liturgy 1963-1979 Conciliar, Papal, and Curial Texts The Liturgical Press, Collegeville Minnesota (1982).

(4) As in n. (2)

(5) As in n. (2)

(6) General Audience 13 January 1965 L'Osservatore Romano 14 gen 1965

(7) General Audience 3 November 1971 in NOT 7 (1971) 377-378

(8) General Audience 3 November 1971 in NOT 7 (1971) 377-378.

(9) General Audience 17 March 1965 L'Osservatore Romano 18 marzo 1965

(10) General Audience 2 June 1970 in NOT 6 (1970) 233-235

(11) General Audience 17 March 1965 L'Osservatore Romano 18 marzo 1965

(12) General Audience 20 August 1969 in NOT 5 (1969) 339-342; See also General Audience 22 April 1970 in NOT 6 (1970) 157-160; General Audience 3 November 1971 in NOT 7 (1971) 377-378.

(13) NOT 9 (1973) 302-303

Liturgical Documents of Paul VI

2009-04-13T12:06:00.000+01:00

DOCUMENTATION CONCERNING THE LITURGY

DURING THE PONTIFICAL MINISTRY OF POPE PAUL VI

It is well known that there are several good editions of both the documents of the Second Vatican Council and the subsequent curial and papal texts concerning the implementation of the conciliar decrees and directives, for which we are all immensely grateful to the editors, their collaborators and publishers. The area Liturgical documents has been well served in that in both latin and in translation well documented editions exist. Several liturgical reviews and journals provided an invaluable service in reproducing relevant texts as they appeared. The present list is simply intended to provide an overview of the documentation concerning the liturgy which appeared during the Pontificate of Pope Paul VI. In order not to give the appearance of favouring one edition rather than another of the various collections of documents that exist or citing one liturgical review rather than another, it has been decided to refer to the official publications of the Holy See:

Acta Apostolicae Sedis (= AAS)

NOTITIAE (= NOT)

L'Osservatore Romano (= OR)

An overview is essential brief and concise. This list which is primarily a tribute to Pope Paul VI.

1963

1. Sacrosanctum Concilium de sacra liturgia. (4-xii-1963) AAS 56 (1964) 97-138.

2. Pastorale munus (30-xi-1963) AAS 56 (1964) 5-12.

3. Allocutio Pauli VI ad Patres conciliares (4-xii-1963) AAS 56 (1964) 31-40.

1964

4. De ieiuio eucharistico (10-i-1964) AAS 56 (1964) 212.

5. E peregrinatione (15-i-1964) AAS 56 (1964) 183-188.

6. Sacram Liturgiam (25-i-1964) AAS 56 (1964) 139-144.

7. De labore a "Consilio" praestando (29-ii-1964) Segreteria di Stato di Sua Santita N. 18193; EDIL 8.

8. Epistula "Consilii" (25-iii-1964) EDIL 9.

9. Formula pro S. Communione (25-iv-1964) AAS 56 (1964) 337-338.

10. Invocatio Spiritus Sancti (25-iv-1964) AAS 56 (1964) 338.

11. "Inter Oecumenici" (26-ix-1964) AAS 56 (1964) 877-900.

12. De unica interpretatione textuum liturgicorum (16-x-1964) NOT 1 (1965) 195-196.

13. Allocutio Pauli VI ad "Consilium" (29-x-1964) AAS 56 (1964) 993-996.

14. Facultas sacerdotibus novensilibus tributa (5-xi-1964) AAS 56 (1964) 953.

15. Facultates Superioribus religiosis delegatae (6-xi-1964) AAS 59 (1967) 374-378.

16. Lumen Gentium (21-xi-1964) AAS 57 (1965) 5-71.

17. Orientalium Ecclesiarum (21-xi-1964) AAS 57 (1965) 76-89.

18. Unitatis redintegratio (21-xi-1964) AAS 57 (1965) 90-112.

19. De ieiunio eucharistico (21-xi-1964) AAS 57 (1965) 186.

20. Kyriale simplex (14-xii-1964) AAS 57 (1965) 407.

21. Cantus in Missali Romano "Edita instructione" (14-xii-1964) AAS 57 (1965) 408.

1965

22. De competentia SRC et "Consilii" (7-i-1965) Segreteria di Stato di Sua Santità N. 36624. EDIL 23.

23. Ordo Missae et ritus servandus in celebratione Missae (27-i-1965) AAS 57 (1965) 408-409.

24. Investigabiles divitias Christi (6-ii-l965) AAS 57 (1965) 298-301.

25. De oleo infirmorm (4-iii-1965) AAS 57 (1965) 409.

26. Ritus concelebrationis et Communionis sub utraque specie

(7-xi-1965) AAS 57 (1965) 410-412.

27. Variationes in Ordine Hebdomadae sanctae (7-iii-1965) AAS 57 (1965) 412-413.

28. De Evangelio Passionis Domini (25-iii-1965) AAS 57 (1965) 413-414.

29. De praefatione in Missa (27-iv-1965) Segreteria di Stato di Sua Santità N. 36624. EDIL 30.

30. De Propriis dioecesium et familiarum religiosarum

(1-vi-1965) NOT 1 (1965) 197-198.

31. De experimentis (15-vi-1965) NOT 1 (1965) 145.

32. Epistula "Consilii" (30-vi-1965) NOT 1 (1965) 257.

33. "Mysterium fidei" (3-ix-1965) AAS 57 (1965) 753-774.

34. De Missa vespere sabbati (25-ix-1965) NOT 2 (1966) 14.

35. Christus Dominus (28-x-1965) AAS 58 (1966) 673-701

36. Perfectae caritatis (28-x-1965) AAS 58 (1966) 702-712.

37. Optatam totius (28-x-1965) AAS 58 (1966) 713-717.

38. Gravissimum educationis (28-x-1965) AAS 58 (1966) 728-739.

39. Allocutio Pauli VI ad interpretes (l0-xi-1965) AAS 57 (1965) 967-970; NOT 1 (1965) 378-381.

40. Dei Verbum (18-xi-1965) AAS 58 (1966) 817-835.

41. Apostolicam actuositatem (18-xi-1965) AAS 58 (1966) 837-864.

42. In edicendis normis (23-xi-1965) AAS 57 (1965) 1010-1013; NOT 2 (1966) 84-87.

43. Ad gentes (7-xii-1965) AAS 58 (1966) 947-990.

44. Presbyteriorum ordinis (7-xii-1965) AAS 58 (1966) 990-1024.

45. Gaudium et spes (17-xii-1965) AAS 58 (1966) 1025-1120.

1966

46. Epistula Consilii (25-i-1966) NOT 2 (1966) 157-161.

47. De editione librorum liturgicorum (27-i-1966) AAS 58 (1966) 169-171; NOT 2 (1966) 172-174.

48. Oratio Officio divino praemittenda (31-i-1966) AAS 58 (1966) 332.

49. Peculiare ius (8-ii-1966) AAS 58 (1966) 119-122; NOT 2 (1966) 201-204.

50. De Communione in valetudinariis (14-ii-1966) AAS 58 (1966) 525-526; NOT 2 (1966) 327.

51. Paenitemini (17-ii-1966) AAS 58 (1966) 177-198.

52. Matrimonii sacramentum (18-iii-1966) AAS 58 (1966) 235-239.

53. De participatione Missae festivae (19-iii-1966) NOT 2 (1966) 185-189.

54. Declaratio communis Pauli VI et Michaelis Ramsey

(24-iii-1966) AAS 58 (1966) 286-287.

55. De Oratione communi seu fidelium. Natura, momentum et structura. Criteria atque specimena Coetibus territorialibus Episcoporum proposita (Typis Polyglottis Vaticanis 1966) (17-iv-1966)

56. Ecclesiae sanctae (6-viii-1966) AAS 58 (1966) 757-758 (Litt. Apostol.), 758-787 (Normae).

57. Sacrificium laudis (15-viii-1966) NOT 2 (1966) 252-255.

58. Allocutio Pauli VI ad " Consilium " (13-x-1966) AAS 58 (1966) 1145-1150; NOT 2 (1966) 297-303.

59. De inceptis liturgicis reprobandis (29-xii-1966) OR (5-i-1967) 1; NOT 3 (1967) 37-38.

1967

60. Indulgentiarum doctrina (1-i-1967) AAS 59 (1967) 5-24.

61. De matrimoniis mixtis (22-ii-1967) AAS 59 (1967) 165-166.

62. De Missa Tricenarii Gregoriani (24-ii-1967) AAS 59 (1967) 229-230.

63. Musicam sacram (5-iii-1967) AAS 59 (1967)300-320; NOT 3 (1967) 87-105.

64. Allocutio Pauli VI ad " Consilium " (19-iv-1967) AAS 59 (1967) 418-421; NOT 3 (1967) 121-125.

65. Tres abhinc annos (4-v-1967) AAS 59 (1967) 442-448; NOT 3 (1967) 169-194.

66. Signum magnum (13-v-1967) AAS 59 (1967)465-475.

67. Directorium oecumenicum I "Ad totam Ecclesiam" (14-v-1967) AAS 59 (1967) 574-592.

68. Variationes in Ordine Missae (18-v-1967) NOT 3 (1967) 195.

69. Eucharisticum mysterium (25-v-1967) AAS 59 (1967) 539-573; NOT 3 (1967) 225-260.

70. Sacrum diaconatus ordinem (18-vi-1967) AAS 59 (1967) 697-704.

71. Epistula "Consilii" (21-vi-1967) NOT 3 (1967) 289-296.

72. De interpretatione Canonis Romani (10-vii-1967) NOT 3 (1967) 326-327.

73. Regimini Ecclesiae (15-viii-1967) AAS 59 (1967) 885-928.

74. Graduale Simplex (3-ix-1967) NOT 3 (1967) 311.

75. Declaratio communis Pauli VI et Athenagorae I (28-x-1967) AAS 59 (1967) 1054-1055.

1968

76. De interpretatione Gradualis simplicis (23-i-1968) NOT 4 (1968) 10.

77. Preces eucharisticae et praefationes (Typis Polyglottis Vaticanis 1968) (23-v-1968) NOT 4 (1968) 156 (Decretum); NOT 4 (1968)157-160 (Normae).

78. Epistula "Consilii" et indicationes de Precibus euccharisticis (2-vi-1968) NOT 4 (1968) 146-155.

79. De titulo Basilicae Minoris "Domus Dei" (6-vi-1968) AAS 60 (1968) 536-539.

80. Pontificalis Romani recognitio (18-vi-1968) AAS 60 (1968) 369-373; NOT 4 (1968) 209-213.

81. Pontificalia insignia (21-vi-1968) AAS 60 (1968) 374-377; NOT 4 (1968) 224-226.

82. Pontificales ritus (21-vi-1968) AAS 60 (1968) 406-412; NOT 4 (1968) 246-252.

83. Enchiridion indulgentiarum (29-vi-1968) AAS 60 (1968) 413-414.

84. Professio fidei (30-vi-1968) AAS 60 (1968) (433) 436-445.

85. Ritus pro collatione sacrorum Ordinum (15-viii-1968) Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, De Ordinatione Diaconi, Presbyteri et Episcopi (Typis Polyglottis Vaticanis 1968).

86. Ad solemnia (12-ix-1968) AAS 60 (1968) 602.

87. Allocutio Pauli VI ad Consilium (14-x-1968) AAS 60 (1968) 732-737; NOT 4 (1968) 335-340.

88. De Precibus eucharisticis (6-xi-1968) NOT 4 (1968) 356.

1969

89. De lnterpretatione textuum liturgicorum (25-i-1969) NOT 5 (1969) 3-12.

90. Mysterii paschalis (14-ii-1969) AAS 61 (1969) 222-226; NOT 5 (1969) 159-162.

91. Ordo celebrandi Matrimonium (19-iii-1969) Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo celebrandi Matrimonium. (Typis Polyglottis Vaticanis 1969).

92. Calendarium Romanum (21-iii-1969) NOT 5 (1969) 163-164. Calendarium Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum. (Typis Polyglottis Vaticanis 1969).

93. Ut sive sollicite (31-iii-1969) AAS 61 (1969) 334-340.

94. Missale Romanum (3-vi-1969) AAS 61 (1969) 217-222; NOT 5 (1969) 142-146.

95. Ordo Missae (6-iv-1969) NOT 5 (1969) 147 Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo Missae, (Typis Polyglottis Vaticanis 1969).

96. Directorium pastorale quoad Turismum (30-iv-1969) AAS 61 (1969) 360-384.

97. Sacra Rituum Congregatio (8-v-1969) AAS 61 (1969) 297-305; NOT 5 (1969) 129-133.

98. Ordo Baptisimi parvulorum (15-v-1969) AAS 61 (1969) 548; NOT 5 (1969) 221.

Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo Baptismi parvulorum. (Typis Polyglottis Vaticanis 1969).

99. Actio pastoralis "de Missis pro coetibus particularibus" (15-v-1969) AAS 61 (1969) 806-811; NOT 6 (1970) 50-55.

100. Ordo lectionum Missae (25-v-1969) AAS 61 (1969) 548-549; NOT 5 (1969) 237.

Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo lectionum Missae, (Typis Polyglottis Vaticanis 1969).

101. Memoriale Domini (29-v-1969) AAS 61 (1969) 541-545; NOT 5 (1969) 347-351.

102. De calendariis particularibus (29-vi-1969) NOT 5 (1969) 283.

103. De Ordine Baptismi parvulorum (10-vi-1969) AAS 61 (1969) 549-550; NOT 5 (1969) 222.

104. De Ordine lectionum Missae (25-vi-1969) NOT 5 (1969) 238-239.

105. Ordo exsequiarum (15-viii-1969) NOT 5 (1969) 423-424. Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo exsequiarum, (Typis Polyglottis Vaticanis 1969).

106. Venite seorsum (15-viii-1969) AAS 61 (1969) 674-690.

107. De cura pastorali migratorum (22-viii-1969) AAS 61 (1969) 614-643.

108. De lnterpretatione textuum liturgicorum (15-ix-1969) NOT 5 (1969) 333-334.

109. Recurrens mensis October (7-x-1969) AAS 61 (1969) 649-654.

110. De Constitutione Apostolica Missale Romanum (20-x-1969) AAS 61 (1969) 749-753; NOT 5 (1969) 418-423.

111. De institutione et formatione cleri (4-xi-1969) AAS 62 (1970) 123-124.

112. Appendix Missalis Romani (10-xi-1969) NOT 5 (1969) 442.

113. Allocutio Pauli VI de Ordine Missae (19-xi-1969) AAS 61 (1969) 777-780; NOT 5 (1969) 409-412.

1970

114. Ratio fundamentalis institutionis sacerdotalis (6-i-1970) AAS 62 (1970) 321-384.

115. De celebrationibus eucharisticis communibus (7-i-1970) AAS 62 (1970) 184-188; NOT 6 (1970) 90-95.

116. Ordo professionis religiosae (2-ii-1970) AAS 62 (1970) 553; NOT 6 (1970) 113.

Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo professionis religiosae, (Typis Polyglottis Vaticanis 1969).

117. De unica interpretatione textuum liturgicorum (6-ii-1970) NOT 6 (1970) 84-85.

118. De editione librorum liturgicorum (25-ii-1970) EDIL 119

119. De renovatione pronissionum sacerdotalium (6-iii-1970) NOT 6 (1970) 87-89.

120. Missale Romanum (26-iii-1970) AAS 62 (1970) 554; NOT 6 (1970) 169.

Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, (Typis Polyglottis Vaticanis 1970).

121. Matrimonia mixta (31-iii-1970) AAS 62 (1970) 257-263.

122. Allocutio Pauli VI ad Consilium (10-iv-1970) AAS 62 (1970) 272-274; NOT 6 (1970) 222-224.

123. Directorium oecumenicum II (16-iv-1970) AAS 62 (1970) 705-724.

124. Declaratio communis Pauli VI et Vasken I (12-v-1970) AAS 62 (1970) 416-417.

125. De editione librorum liturgicorum (15-v-1970) NOT 6 (1970) 153.

126. Ordo consecrationis virginum (31-v-1970) AAS 62 (1970) 650; NOT 6 (1970) 313, 314-316. Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo consecrationis virginum. (Typis Polyglottis Vaticanis 1970).

127. Calendaria particularia (24-vi-1970) AAS 62 (1970) 651-663; NOT 6 (1970) 349-370.

128. Sacramentali Communione (29-vi-1970) AAS 62 (1970) 664-666; NOT 6 (1970) 322-324.

129. De Ordine professionis religiosae (15-vii-1970) NOT 6 (1970) 317-318, 318-322.

130. De applicatione Missarum pro populo (25-vii-1970) AAS 63 (1971) 943-944.

131. Liturgicae instaurationes (5-ix-1970) AAS 62 (1970) 692-704; NOT 6 (1970) 10-26.

132. Lectionarium Missalis Romani "Ordine lectionum" (30-ix-1970)

AAS 63 (1971) 710. Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Lectionarium 3 vol. (Typis Polyglottis Vaticanis 1970-1972).

133. Missale parvum (18-x-1970) Missale parvum e Missali Romano et Lectionario excerptum, (Typis Polyglottis Vaticanis 1970).

134. De vestibus choralibus (30-x-1970) AAS 63 (1971) 314-315; NOT 6 (1970) 36-37.

135. Laudis canticum (1-xi-1970) AAS 63 (1971) 527-535; NOT 7 (1971) 146-152.

136. Ordo benedictionis Abbatis et Abbatissae (9-xi-1970) AAS 63 (1971) 710-711; NOT 7 (1971) 32. Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo benedictionis Abbatis et Abbatissae (Typis Polyglottis Vaticanis 1970).

137. Ordo benedicendi olea et conficiendi chrisma (3-xii-1970) Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo benedicendi oleum catechumenorum et infirmorum et conficiendi chrisma (Typis Polyglottis Vaticanis 1971).

138. De sacramento Paenitentiae (8-xii-1970) AAS 63 (1971) 318-319.

1971

139. De restitutione Ordinatorum ad statum laicalem (13-i-1971) AAS 63 (1971) 303-308.

140. Institutio generalis de Liturgia Horarum (2-ii-1971) Officium divinum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Institutio generalis de Liturgia Horarum (Typis Polyglottis Vaticanis 1971).

141. Liturgia Horarum (11-iv-1971) AAS 63 (1971) 712; NOT (1971) 145.

Officium divinum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Liturgia Horarum iuxta ritum Romanum, 4 vol. (Typis Polyglottis Vaticanis 1971-1972).

142. De partimonio historico-artistico (11-iv-1971) AAS 63 (1971) 315-317; NOT 8 (1972) 4-7.

143. Directorium catechisticum generale (11-iv-1971) AAS 64 (1972) 97-176.

144. Communio et progressio (23-v-1971) AAS 63 (1971) 593-656.

145. De Missali Romano, Liturgia Horarum et Calendario (14-vi-1971) AAS 63 (1971) 712-715; NOT 7 (1971) 215-217.

146. Evangelica testificatio (29-vi-1971) AAS 63 (1971) 497-526.

147. Divinae consortium naturae (15-viii-1971) AAS 63 (1971) 657-664; NOT 7 (1971) 852-855.

148. Ordo confirmationis (22-viii-1971) AAS 64 (1972) 77; NOT 7 (1971) 332, 340-346.

Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo confirmationis (Typis Polyglottis Vaticanis 1971).

149. Declaratio communis Paul VI et Mar Ignatii Iacobi III (27-x-1971) AAS 63 (1971) 814-815.

150. De textibus "ad interim" adhibendis (11-xi-1971) NOT 7 (1971) 379-383.

152. De applicatione Missarum (29-xi-1971) AAS 63 (1971) 841.

153. De sacerdotio ministeriali (30-xi-1971) AAS 63 (1971) 898-992.

1972

154. Ordo Initiationis christianae adultorum (6-i-1972) AAS 64 (1972) 252; NOT 8 (1972) 68, 69-86. Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo Initiationis christianae adultorum (Typis Polyglottis Vaticanis 1972).

155. De fragmentis eucharisticis (2-v-1972) NOT 8 (1972) 227.

156. De admissione ad Communionem eucharisticam (1-vi-1972) AAS 64 (1972) 518-525; NOT 8 (1972) 270-277.

157. Sacramentum Paenitentiae (16-vi-1972) AAS 64 (1972) 510-514; NOT 8 (1972) 312-317.

158. Ordo cantus Missae (24-vi-1972) AAS 65 (1973) 274; NOT 8 (1972) 215, 216-220.

Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo cantus Missae (Typis Polyglottis Vaticanis 1972).

159. Facultates religiosis orientalibus concessae (27-vi-1972) AAS 64 (1972) 738-743.

160. De Liturgia Horarum (6-viii-1972) NOT 8 (1972) 254-258.

161. De concelebratione (7-viii-1972) AAS 64 (1972) 561-563; NOT 8 (1972) 327-329.

162. Ministeria quaedam (15-viii-1972) AAS 64 (1972) 529-534; NOT 9 (1973) 4-8.

163. Ad pascendum (15-viii-1972) AAS 64 (1972) 534-540; NOT 9 (1973) 9-16.

164. De nomine Episcopi in Prece eucharistica (9-x-1972) AAS 64 (1972) 692-694; NOT 8 (1972) 347-349.

165. Sacram Unctionem infirmorum (30-xi-1972) AAS 65 (1973) 5-9; NOT 9 (1973) 3-6.

166. Ritus pro collatione ministeriorum (3-xii-1972) AAS 65 (1973) 274-275; NOT 9 (1973) 17.

167. Ordo Unctionis infirmorum (7-xii-1972) AAS 65 (1973) 275-276; NOT 9 (1973) 51, 56-65.

Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo Unctionis infirmorum eorumque pastoralis curae (Typis Polyglottis Vaticanis 1972).

1973

168. Immensae caritatis (29-i-1973) AAS 65 (1973) 264-271; NOT 9 (1973) 157-164.

169. Directorium de pastorali ministerio Episcoporum (Typis Polyglottis Vaticanis 1973) (22-ii-1973)

170. De Patronis constituendis "Patronus, liturgica acceptione" (19-iii-1973) AAS 65 (1973) 276-279; NOT 9 (1973) 263-266.

171. De sacramento paenitentiae (23-iii-1973) AAS 65 (1973) 678.

172. De Coronatione Imaginis B. Mariae Virginis (25-iii-1973) AAS 65 (1973) 280-281; NOT 9 (1973) 266-267.

173. Eucharistiae participationem (27-iv-1973) AAS 65 (1973) 340-347; NOT 9 (1973) 193-201.

174. Declaratio communis Pauli VI et Shenouda III (10-v-1973) AAS 65 (1973) 299-301.

175. De sacramento paenitentiae (24-v-1973) AAS 65 (1973) 410.

176. De SS. Eucharistia (21-vi-1973) AAS 65 (1973) 610; NOT 9 (1973) 306-307, 308-324.

Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, De sacra communione et de cultu mysterii eucharistici extra Missam (Typis Polyglottis Vaticanis 1973). (1974)

177. De sepultura ecclesiastica (20-ix-1973) AAS 65 (1973) 500.

178. De interpretatione textuum liturgicorum (25-x-1973) AAS 66 (1974) 98-99; NOT 10 (1974) 37-38.

179. Directorium de Missis cum pueris "Pueros baptizatos" (1-xi-1973) AAS 66 (1974) 30-46; NOT 10 (1974) 5-21.

180. Ordo Paenitentiae (2-xii-1973) AAS 66 (1974) 172-173; NOT 10 (1974) 42-43, 44-62.

Rituale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo Paenitentiae (Typis Polyglottis Vaticanis 1974); 2 (1974)

1974

181. Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo lectionum Missae, (Typis Polyglottis Vaticanis 1974).

182. Missale parvum ad usum sacerdotis itinerantis, (Typis Polyglottis Vaticanis 1974).

183. Marialis cultus (2-ii-1974) AAS 66 (1974) 113-168; NOT 10 (1974) 153-197.

184. Apostolorum limina (23-v-1974) AAS 66 (1974) 289-307.

185. Firma in traditione (13-vi-1974) AAS 66 (1974) 308-311.

186. Postquam de Precibus (1-xi-1974) NOT 11 (1975) 4-6.

187. Preces Eucharisticae pro Missis cum pueris et de reconsicilatione (1-xi-1974) NOT 11 (1975) 7-12.

188. Cantus faciliores (22-xi-1974) NOT 11 (1975) 292.

189. Graduale simplex (editio typica 2a) (Typis Polyglottis Vaticanis 1975). (22-xi-1974).

1975

190. Cum proximae celebrationes (20-i-1975) D172

191. Passim quaeritur (v-1975) NOT 11 (1975) 129-132.

192. Constans nobis (11-vii-1975) AAS 67 (1975) 417-420; NOT 11 (1975) 209-211.

193. Domenica prossima (29-x-1975) NOT 11 (1975) 349.

194. Evangelii nuntiandi (8-xii-1975) AAS 68 (1976) 5-76.

1976

195. "Memoriale Domini" (17-iii-1976) (Prot. N. CD 355/76).

196. Decem iam annos (5-vi-1975) NOT 12 (1976) 300-302.

197. "To our venerable" 6-vi-1976) AAS 68 (1976) 406-415.

198. Eventus religiosus (7-vii-1976) AAS 68 (1976) 454-456.

199. Message to the Eucharistic Congress at Philadelphia (8-viii-1976) AAS 68 (1976) 561-562.

1977

200. Opus Dei, Thesaurus Liturgiae Horarum Monasticae OSB

NOT 13 (1977) 157-158.

201. Ordo dedicationis ecclesiae et altaris (29-v-1977) D547

NOT 13 (1977) 364-365. Pontificale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum, Ordo dedicationis ecclesiae et altaris (Typis Polyglottis Vaticanis 1977).

202. Piscariensium civitas (4-viii-1977) AAS 69 (1977) 565-567; NOT 13 (1977) 357-359.

203. Sacrum hoc Dicasterium (10-xii-1977) NOT 13 (1977) 555-556.

204. Calendaria et Propria (xii-1977) NOT 13 (1977) 557-558.

1978

205. Inter eximia episcopalis (11-v-1978 AAS 70 (1978) 441-442; NOT 14 (1978) 319-320.

Index

Motu Proprio

2, 6, 49, 56, 70, 81, 90, 107, 121, 162, 163, 185, 205.

Apostolic Constitution

51, 60, 73, 80, 97, 110, 135, 147, 165, 192.

Apostolic Exhortation

5, 66, 109, 146, 183, 194.

Encyclical

33.

The following selection of discourses given at the General Audiences have a particular reference to the Liturgy.

(13-i-1965) OR 14 gen 1965; (17-iii-1965) OR 18 marzo 1965 (6-iv-1966) in NOT 2 (1966) 122-123; (28-ii-1968) in NOT 4 (1968) 89-90; (13-viii-1969) in NOT 5 (1969) 337-339; (20-viii-1969) in NOT 5 (1969) 339-342; (3-ix-1969) in NOT 5 (1969) 342-345; (19-xi-1969) in NOT 5 (1969) 409-412; (26-xi-1969) in NOT 5 (1969) 412-416; (22-iv-1970) in NOT 6 (1970) 157-160; (2-vi-1970) in NOT 6 (1970) 233-235; (7-vi-1971) in NOT 7 (1971) 244-246; (3-xi-1971) in NOT 7 (1971) 377-378; (19-vii-1972) in NOT 8 (1972) 305-307; (22-viii-1973) in NOT 9 (1973) 297-300; (3-iv-1974) in NOT 10 (1974) 225-227; (5-iii-1975) in OR 6 marzo 1975; (12-iii-1975) in OR 13 marzo 1975; (26-iii-1975) in OR 27 marzo 1975; (5-viii-1975) in NOT 11 (1975) 217-219; (23-iii-1977) in NOT 13 (1975) 149-150; (8-ii-1978) in NOT 14 (1978) 62-64.

The reader's attention is drawn to the collection Insegnamenti di Paolo VI Discorsi, Omelie, Esortazioni, lettere, Messagi del Sommo Pontifice Paolo VI (Libreria Editrice Vatican), for a more complete documentation.