Dominica in Palmis Praefatio

DOMINICA IN PALMIS DE PASSIONE DOMINI
Praefatio

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 pati pro impiis dignatus est innocens,
et pro sceleratis indebite condemnari.
Cuius mors delicta nostra detersit,
et iustificationem nobis resurrectio comparavit.

Unde et nos cum omnibus Angelis te laudamus,
iucunda celebratione clamantes:


:: MR p. 235; Moeller 1138.
:: MA 96/6, p. 212.

LITURGICAL ANTECEDENTS:

% MR 1970 : Dominica in Palmis de Passione Domini. Praefatio (Pr):

With variant concluding protocol:

Quem caeli et terra, quem Angeli et Archangeli
confitentur et proclamant, incessabili voce dicentes:


% Sup 1585 : Feria Quarta (Pr):

VD per Christum Dominum nostrum.
Qui innocens pro impiis voluit pati,§
et pro sceleratis indebite condemnari.
Cuius mors delicta nostra detersit,
et resurrectio iustificationem nobis exhibuit.§
Per quem tuam pietatem supplices exoramus,
ut sic nos hodie a peccatis emacules,
ut cras venerabilis cenae dapibus saties.
Hodie acceptes confessionem nostrorum peccaminum,
et cras tribuas spiritalium incrementa donorum.
Hodie ieiuniorum nostrorum vota suscipias,
et cras nos ad sacratissimae cenae convivium introducas.
Per quem maiestatem.

% LMS 568 : LXIII. Missa de IIIIe Feria ante Cena Domini (Pr):

VD per Christum Dominum nostrum.
Qui innocens pro impiis voluit pati,§
et pro sceleratis indebite condemnari.
Qui latroni deprecanti omisit peccatum,
promittens ei voluntate gratissima paradisum.
Cuius mors delicta nostra detersit,
et resurrectio iustificationem nobis exhibuit.§
Ob hoc te, Deus noster, exposcimus
ut hodie omittas nobis peccata nostra,
et cras reficias dulcedine tua.
Hodie nostrorum peccaminum confessionem accepta,
et cras donorum spiritalium tribue incrementa.
Hodie quidquid odis a nostris corporibus abiice,
et cras nos refice vulneribus crucis tuae.
Hodie os nostrum reple gaudio,
et linguam nostram exultatione:
qualiter nunc et usque in aeternum
laudemus te piissimum Salvatorem,
proclamentes atque ita dicentes:

:: Ambrosian  parallels : Berg 480; Missale Duplex p. 210.

BIBLICAL CONTEXT:

Is 53, 7-9:
Oblatus est quia ipse voluit, et non aperuit os suum; sicut ovis ad occisionem ducetur, et quasi agnus coram tondente se obmutescet, et non aperiet os suum. <...> quia abscissus est de terra viventium. Propter scelus populi mei percussi eum. <...> eo quod iniquitatem non fecerit, neque dolus fuerit in ore eius.

Io 8, 46:
Quis ex vobis arguet me de peccato?

Rom 4, 23-25:
Non est autem scriptum tantum propter ipsum, quia reputatum est illi ad iustitiam, sed et propter nos, quibus reputabitur credentibus in eum qui suscitavit Iesum Christum Dominum nostrum a mortuis, qui traditus est propter delicta nostra, et resurrexit propter iustificationem nostram.

2 Cor 5, 21:
Eum qui non noverat peccatum, pro nobis peccatum fecit, ut nos efficeremur iustitia Deo in ipso.

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, quedadmodum sacerdotes, prius pro suis delictis hostias offerre deinde pro populo; hoc enim fecit semel seipsum offerendo.

1 Pet 2, 21-24:
In hoc enim vocati estis, quia et Christus passus est pro nobis, vobis relinquens exemplum, ut sequemini vestigia eius. Qui peccatum non fecit, nec inventus est dolus in ore eius; qui cum malediceretur, non maledicebat; cum pateretur, non comminabatur, tradebat autem iudicanti se iniuste; qui peccata nostra ipse pertulit in corpore suo super lignum, ut peccatis mortui, iustitiae vivamus: cuius livore sanati estis.

1 Pet 3, 18:
Quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offeret Deo, mortificatus quidem carne, vivificatus autem spiritu.&

1 Io 3, 5:
Et scitis quia ille apparuit ut peccata nostra tolleret, et peccatum in eo non est.&

PATRISTIC WITNESS:

Ambrosius, De Spiritu Sancto 1, 9, 111. 114 (PL 16, 730-731):
Quis est igitur cuius vulnere plagarum sanati sumus, nisi Christus Dominus: de quo idem prophetavit Isaias quia plaga eius nostra medicina est (Is 53, 5): de quo Paulus Apostolus in epistolis suis scripsit: `qui peccatum non cognovit sed pro nobis peccatum factus est' (2 Cor 5, 21)? Hoc quippe divinum in eo, quia caro peccatum non fecit, nec in eo suscepti corporis creatura peccavit. Nam quid mirum, si non peccavit sola divinitas, cum peccandi incentiva non habeat? Si autem solus exsors peccati Deus, omnis utique creatura per natura sui, ut diximus obnoxia potest esse peccator <...> Denique ut sciamus communis hoc redemptionis mysterium per prophetas evidentissime revelatum, etiam hoc loco habes dictum: `Ecce abstulit peccata tua' (Zac 3, 4); non quod Christus peccata sua deponeret, qui peccatum non fecit; sed quod in carne Christi omne a peccatis suis genus absolveretur humanum.

Augustinus, Sermo 22, 9 (PL 38, 155):
Est autem misericordia abundantissima, et larda eius benevolentia, qui nos sanguine Filii sui redemit, cum propter peccata nostra nihil essemus. Nam ipse aliquid magnum fecit, cum hominem ad imaginem et similitudinem suam creavit. Sed quia nos nihil fieri voluimus peccando, et traducem mortalitatis de parentibus duximus: placuit tamen illi per misericordiam suam redimere nos tanto pretio: dedit pro nobis sanguinem Unici sui innocenter viventis, innocenter mortui.

PRINCIPAL VOCABULARY:

patior impius innocens sceleratus indebite condemno mors delictum detergeo iustificatio resurrectio comparo

Holy Week

Cuthbert Johnson & Anthony Ward, ‘Sources of the Orations for Holy Week in

the 2000 “Missale Romanum”’, in Ephemerides Liturgicae 123 (2009) 311-356.

Roman Missal Part 1

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

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

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

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.

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

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

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