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The Celtic mass is the liturgy of the Christian office of the Mass as it was celebrated within Celtic Rite of Celtic Christianity in the Early Middle Ages. [1]
Two books, the Bobbio and the Stowe Missals, contain the Irish Ordinary of a daily Mass in its late Romanized form. Many of the variables are in the Bobbio book, and portions of some Masses are in the Carlsruhe and Piacenza fragments. A little, also, may be gleaned from the St. Gall fragments, the Bangor Antiphonary, and the order for the Communion of the Sick in the Books of Dimma, Mulling, and Deer. The tract in Irish at the end of the Stowe Missal and its variant in the Leabhar Breac add something more to our knowledge. The Stowe Missal gives us three somewhat differing forms, the original of the ninth century, in so far as it has not been erased, the correction by Moelcaich, and, as far as it goes, the Mass described in the Irish tract. From its size and contents it would seem to be a sort of Missale Itinerantium, with an Ordinary that might serve for most any occasion, a general Common of Saints and two Masses for special intentions (for penitents and for the dead). The addition of the Order of Baptism, not, as in the Bobbio book or in the "Missale Gothicum" ad Missale Gallicanum, as part of the Easter Eve services, but as a separate thing, and the Visitation of the Sick, points to its being intended to be a convenient portable minimum for a priest. The pieces said by the people are in several cases only indicated by beginnings and endings. The Bobbio book, on the other hand, is a complete Missal, also for a priest only, of larger size with Masses for the Holy Days through the year. [1]
The original Stowe Mass approaches nearer to that of Bobbio than the revised form does. The result of Moelcaich's version is to produce something more than a Gelasian Canon inserted into a non-Roman Mass. It has become a mixed Mass, Gelasian, Roman, or Romano-Ambrosian for the most part, with much of a Hispano-Gallican type underlying it, and perhaps with some indigenous details. The title of the Bobbio daily Mass is Missa Romensis cottidiana, and the same title occurs before the Collect Deus qui culpa offenderis at the very end of the Missale Gothicum. This collect, which is in the Gregorian Sacramentary, occurs in both the Bobbio and the Stowe, and in the latter has before it the title, Orationes et preces missae aecclesiae romane, so that it is evident that the Roman additions or substitutions were recognised as such. [1]
The Order of the daily Mass, founded on that in the Stowe Missal is as follows: [1]
From the Irish tracts it seems that the chalice was prepared before the Introit , a very usual practice in both East and West in early times. It is still the Eastern practice, and is retained to this day by the Dominicans at low mass and in the Mozarabic Rite. Water was poured in first with the words "Peto (Leabhar Breac, Quaeso) te, Pater, deprecor te, Fili, obsecro te, Spiritus Sancte". The Leabhar Breac directs that a drop shall be poured at naming each person of the trinity. The wine was similarly poured on the water, with the words, "Reditit pater, indulget Filius, miseretur Spiritus Sanctus." The Introit is mentioned in the Irish tracts but not given in the ordinary or elsewhere in either missal. Probably it was sung from a psalter. [1]
The Collect, in the Stowe and Bobbio Ordinaries is Deus qui de beato Petro, the collect for St. Peter's Day, "iii Kal Julias" in the Gelasian Sacramentary. In the Stowe a corrector, not Moelcaich, has prefixed "in solemnitatibus Petri et Christi" [sic]. Imnus angelicus, i.e. Gloria in excelsis. Begun in the original hand, continued by Moel Caich on an inserted slip. This comes after the conclusion of the Missa Romensis cottidiana in the Bobbio book and is preceded by a prayer "post Alos," which probably means the Trisagion (Hagios o Theos, k.t.l.), or the Greek of the Sanctus, as used elsewhere in the Mozarabic, one or other of which may have come at this point, as it did (according to St. Germanus of Paris) in the Gallican Rite. This in the last was followed by Kyrie eleison and Benedictus, the latter being called "Prophetia". There are collects styled "post Prophetiam" in the Bobbio Missal at the beginnings of several Masses. After the Gloria in the Bobbio there is a collect post Benedictionem (after the Benedicite). This was said in the Gallican, as part is still said in the Mozarabic, after the Epistle. The collects post Precem, according to Mabillon, mean the same, but that seems improbable, and this name may possibly refer to the prayers after the Bidding Prayer Litany, which has been known as "Prex". [1]
A Hic augmentum, inserted by Moel Caich, probably means additional proper collects. It is mentioned in the Irish tract as tormach (increase, expansion) coming before the Lesson of the Apostle. Later, at the Offertory, one finds secunda pars augmenti hic super oblata. St. Columbanus uses the word, in the sense of "addition", with reference to petitions added to the psalms at the day hours, cum versiculorum augmento intervenientium. [1]
The Epistle, in the Stowe daily Mass, is I Cor., xi, 26–52. On certain days the Bobbio had a lesson from the Old Testament or Apocalypse before the Epistle. [1]
The Gradual – the tract calls it "salm digrad". If this includes everything between the epistle and gospel, the construction is: [1]
1 to 8 are in the original hand, part of 9 is inserted by Moel Caich, possibly over erasures, the rest is written by Moel Caich on added leaves. The psalm verses are only indicated by their beginnings and endings. Perhaps the prayers were said and the ceremonies with the chalice veil were performed by the priest while the congregation sang the psalms and Alleluia. Nothing of all this is in the Bobbio. Possibly, judging from the collect Post Benedictionem, which is the collect which follows the Benedictus es (Dan., iii) on Ember Saturdays in the Roman missal, either the Benedicite or this Benedictus came between the Epistle and Gospel, as in the Gallican Rite of St. Germain's description. [1]
Gospel reading. In the Stowe Mass, this is St. John vi, 51–57. This begins in Moel Caich's hand on an inserted sheet and ends in the original hand. The tracts say that the Gospel was followed by the "Alloir", which Dr. Stokes translates "Alleluia", but Macgregor takes to mean "blessing" and compares with the Per evangelica dicta, etc., of the Roman rite. [1]
An Oratio Gregorii super evangelium is included, on an inserted slip in Moel Caich's hand. In the Gregorian Sacramentary on the second Saturday and third Sunday of Lent, but not in connection with the Gospel. The Creed is in the original hand, with the "Filioque" inserted between the lines, possibly by Moel Caich. [1]
The order of the offertory in the Stowe Missal is: [1]
The Preface, unlike the Bobbio daily Preface, which, like that of the Roman Missal, goes straight from per Christum Dominum nostrum to per quem, inserts a long passage, reminding one, at the beginning and near the end, of the Trinity and Sunday Preface of the Roman Missal but otherwise being unique. At the end is a direction in Irish to the effect that here the "dignum of the addition" (dignum in tormaig), i.e. the Proper Preface, comes in, if it ends with per quem. There is then a similar direction if the "addition ends with Sanctus". The Sanctus, with a Post-Sanctus, resembles that in the Mozarabic missal for Christmas day and that for Christmas eve in the Missale Gothicum. There is also a Post-Sanctus in the first of the three masses given in the Stowe. It is followed by Qui pridie, as though the Gelasian Canon were not used in that case. [1]
The follows a Canon dominicus papae Gilasi, the Gelasian Canon (as given in H.A. Wilson's edition) with certain variations, the most noticeable of which are: [1]
Moel Caich adds an Irish direction, "it is here that the bread is broken". The original hand has Cogno[v]erunt Dominum in fractione panis. Panis quem frangimus corpus est D. N. J. C. Calix quem benedicimus sanguis est D. N. J. C. in remissionem peccatorum nostrorum, interspersed with six Alleluias. Then over an erasure, Moelcaich inserts Fiat Domine misericordia, etc. Cognoverunt Dominum Alleluia, and a prayer or confession of faith, Credimus, Domine, credimus in hac confractione. This responsory answers to the Ambrosian Confractorium and the Mozarabic Antiphona ad Confractionem panis. Fiat misericordia etc. is the actual Lenten Mozarabic antiphon. The prayer Credimus etc. has a slight likeness to the recitation of the Creed at this point in the Mozarabic. The tract directs an elaborate fraction, varying according to the day, and resembling that of the Mozarabic rite and the arrangement (before Consecration) in the Eastern office of the Prothesis and like these having mystical meanings. The common division is into five, for ordinary days; for saints and virgins, seven; for martyrs, eight; for "the oblation of Sunday as a figure of the nine households of heaven and nine grades of the church", nine; for the Apostles, eleven; on the circumcision and Maundy Thursday twelve; on Low Sunday (minchasc) and Ascension, thirteen; and on Easter, Christmas, and Whitsunday, the sum of all the preceding, sixty-five. Directions are given to arrange the particles in the form of a cross within a circle, and different parts are apportioned to different classes of people. The Leabhar Breac omits all this and only speaks (as does the Stowe tract earlier) of a fraction in two-halves, a reuniting and a commixture, the last of which in the Stowe Canon comes after the Pater Noster. There is nothing about any fraction or commixture in the Bobbio, which, like the Gelasian, goes on from the Per quem haec omnia clause to the introduction of the pater noster. In the Ambrosian rite both the breaking of bread and mingling of wine occur at this point, instead of after the pater noster, as in the Roman. [In the St. Gall fragment there are three collects (found in the Gelasian, Leonine, and Gregorian books), and a Collectio ante orationem dominicam, which ends with the same introduction to the pater noster as in Stowe and Bobbio. These are all that come between the preface and the pater noster. The rest onward to the end of the communion is in Moel Caich's hand. [1]
The pater noster is preceded by the introduction: Divino magisterio edocti (instead of the Roman praeceptis salutaribus moniti) et divina institutione formati audemus dicere. This is the same in the Bobbio and the St. Gall fragment. There is nothing to show that this and the embolism which follows were variable, as in the Gallican (cf. Missale Gothicum and others) and the present Mozarabic. The embolism in the Stowe is nearly exactly the Gelasian, except that it omits the name of Our Lady and has Patricio for Andrea. The Bobbio embolism includes the Virgin Mary but not St. Andrew nor St. Patrick. The pater noster in the Books of Deer, Dimma, and Mulling has a different introduction and embolism and in the communion of the sick in the Stowe there is yet another. [1]
The Pax: Pax et caritas D. N. J. C. et communicatio sanctorum omnium sit semper nobiscum. Et cum spiritu tuo. This is in the St. Gall fragment, in the same place. Prayer, Pacem mandasti, pacem dedisti, etc. [1]
The Commixture. Commixtio corporis et sanguinis D.N.J.C. sit nobis salus in vitam perpetuam. These words are not in the Bobbio or the St. Gall fragment but in the latter the commixture is ordered to be made here (mittit sacerdos sancta in calicem), and then the Pax to be given. In St. Germanus's description a form very like the Pax formula of the Stowe was said here by a priest, instead of a longer (and variable) benediction by a bishop. These were not in any way associated with the Pax, which in the Gallican, as now in the Mozarabic, came just before Sursum corda. The two ideas are mixed up here, as in the Roman and Ambrosian. [1]
The Communion: Ecce Agnus Dei, ecce qui tollis [sic] peccata mundi. These words, not in the Bobbio or the St. Gall, are nearly the words said before the communion of the people in the Roman rite. In the St. Gall the rubric directs the Communion of the people after the Pax. Probably these words had the same association in the Stowe as at present. Then follows in the Stowe, Pacem meam do vobis, Pacem relinquo vobis [John, xiv, 27]. Pax multa diligentibus legem tuam Domine, Et non-est in illis scandalum. Regem coeli cum pace, Plenum odorem vitae, Novum carmen cantate, Omnes sancti venite. Venite comedite panem meorum, Et bibite vinum quod miscui vobis. Dominus regit me [Ps. xxii, 1], with Alleluia after each clause. The St. Gall has only the quotation from John 14:27, before Psalm 22; but Venite comedite comes later. In the Bangor Antiphonary is a hymn of eleven four-lined stanzas, "Sancti venite, Christi corpus sumite", entitled "Ymnus quando comonicarent sacerdotes".) Then follow in the Stowe, the St. Gall, and in the Communion of the Sick in the Stowe, and in the Books of Deer, Dimma, and Mulling, a number of communion antiphons. The Bangor Antiphonary also gives a set. No two sets are alike, but some antiphons are common to nearly all. There is a resemblance to the Communion responsory, called Ad accedentes, of the Mozarabic rite, and similar forms are found in Eastern liturgies, sometimes with the same words. Possibly the Tricanum of St. Germanus was something of the same sort. [1]
At the end of these in the Stowe is the colophon Moel Caich scripsit, with which Moel Caich's corrections and additions to the mass end. [1]
The post communion Quos coelisti dono stasti is a Sunday post-communion in the Gelasian, for the Sixth Sunday after Pentecost in the Gregorian and for the Sixth Sunday after Trinity in the Sarum. It is given in the daily mass in the Bobbio, with the title Post communionem, and in the St. Gall. There are post-communions to the three masses which follow later. Two are Gelasian and the third is a form of a Gallican Praefatio or bidding prayer. Consummatio missae is the title in the Bobbio to the prayer Gratias tibi agimus.... qui nos corporis et sanguinis Christi filii tui communione satiasti, which ends the Mass there, in the Stowe and in the St. Gall. It seems to be compounded of two prayers in the Leonine (Jul. xxiv, and Sept. iii.) In the Gallican books it is a variable prayer. The dismissal formula in the Stowe is "Missa acta est in pace". [1]
The Tridentine Mass, also known as the Traditional Latin Mass or the Traditional Rite, is the liturgy in the Roman Missal of the Catholic Church published from 1570 to 1962. Celebrated almost exclusively in Ecclesiastical Latin, it was the most widely used Eucharistic liturgy in the world from its issuance in 1570 until the introduction of the Mass of Paul VI.
The Ambrosian Rite is a Catholic Western liturgical rite, named after Saint Ambrose, a bishop of Milan in the fourth century, which differs from the Roman Rite. It is used by some five million Catholics in the greater part of the Archdiocese of Milan, in some parishes of the Diocese of Como, Bergamo, Novara, Lodi, and in the Diocese of Lugano, Canton of Ticino, Switzerland.
The Mozarabic Rite, officially called the Hispanic Rite, and in the past also called the Visigothic Rite, is a liturgical rite of the Latin Church once used generally in the Iberian Peninsula (Hispania), in what is now Spain and Portugal. While the liturgy is often called 'Mozarabic' after the Christian communities that lived under Muslim rulers in Al-Andalus that preserved its use, the rite itself developed before and during the Visigothic period. After experiencing a period of decline during the Reconquista, when it was superseded by the Roman Rite in the Christian states of Iberia as part of a wider programme of liturgical standardization within the Catholic Church, efforts were taken in the 16th century to revive the rite and ensure its continued presence in the city of Toledo, where it is still celebrated today. It is also celebrated on a more widespread basis throughout Spain and, by special dispensation, in other countries, though only on special occasions.
In the Western Church of the Early and High Middle Ages, a sacramentary was a book used for liturgical services and the mass by a bishop or priest. Sacramentaries include only the words spoken or sung by him, unlike the missals of later centuries that include all the texts of the mass whether read by the bishop, priest, or others. Also, sacramentaries, unlike missals, include texts for services other than the mass such as ordinations, the consecration of a church or altar, exorcisms, and blessings, all of which were later included in Pontificals and Rituals instead.
The Office of the Dead or Office for the Dead is a prayer cycle of the Canonical Hours in the Catholic Church, Anglican Church and Lutheran Church, said for the repose of the soul of a decedent. It is the proper reading on All Souls' Day for all departed souls (Purgatory), and can be a votive office on other days when said for a particular decedent. The work is composed of different psalms, scripture, prayers and other parts, divided into The Office of Readings, Lauds, Daytime Prayer, Vespers and Compline.
The Gallican Rite is a historical form of Christian liturgy and other ritual practices in Western Christianity. It is not a single liturgical rite but a Latin liturgical rites that developed within the Latin Church, which comprised the majority use of most of Western Christianity for the greater part of the 1st millennium AD. The rites first developed in the early centuries as the Syriac-Greek rites of Jerusalem and Antioch and were first translated into Latin in various parts of the Western Roman Empire Praetorian prefecture of Gaul. By the 5th century, it was well established in the Roman civil diocese of Gaul, which had a few early centers of Christianity in the south. Ireland is also known to have had a form of this Gallican Liturgy mixed with Celtic customs.
The term "Celtic Rite" is applied to the various liturgical rites used in Celtic Christianity in Britain, Ireland and Brittany and the monasteries founded by St. Columbanus and Saint Catald in France, Germany, Switzerland, and Italy during the early middle ages. The term is not meant to imply homogeneity; instead it is used to describe a diverse range of liturgical practices united by lineage and geography.
Pre-Tridentine Mass refers to the variants of the liturgical rite of Mass in the West before 1570, when, with his bull Quo primum, Pope Pius V made the Roman Missal, as revised by him, obligatory throughout the Latin Church, except for those places and congregations whose distinct rites could demonstrate an antiquity of two hundred years or more.
Latin liturgical rites, or Western liturgical rites, is a large family of liturgical rites and uses of public worship employed by the Latin Church, the largest particular church sui iuris of the Catholic Church, that originated in Europe where the Latin language once dominated. Its language is now known as Ecclesiastical Latin. The most used rite is the Roman Rite.
The Canon of the Mass, also known as the Canon of the Roman Mass and in the Mass of Paul VI as the Roman Canon or Eucharistic Prayer I, is the oldest anaphora used in the Roman Rite of Mass. The name Canon Missæ was used in the Tridentine Missal from the first typical edition of Pope Pius V in 1570 to that of Pope John XXIII in 1962 to describe the part of the Mass of the Roman Rite that began after the Sanctus with the words Te igitur. All editions preceding that of 1962 place the indication "Canon Missae" at the head of each page from that point until the end of the Mass; that of 1962 does so only until the page preceding the Pater Noster and places the heading "Ordo Missae" on the following pages.
The Roman Canon is the oldest eucharistic prayer used in the Mass of the Roman Rite, and dates its arrangement to at least the 7th century; its core, however, is much older. Through the centuries, the Roman Canon has undergone minor alterations and modifications, but retains the same essential form it took in the seventh century under Pope Gregory I. Before 1970, it was the only eucharistic prayer used in the Roman Missal, but since then three other eucharistic prayers were newly composed for the Mass of Paul VI.
The Rite of the Holy Sepulchre, commonly called the Carmelite Rite, is the liturgical rite that was used by the Canons Regular of the Holy Sepulchre, Hospitallers, Templars, Carmelites and the other orders founded within the Latin Patriarchate of Jerusalem.
The Secret is a prayer said in a low voice by the priest or bishop during religious services.
Oremus is the invitation to pray, said before short prayers in the Catholic Mass and the Lutheran Divine Service, as well as other Western liturgies.
The Communion is a refrain sung with psalm recitation during the distribution of the Eucharist in the Divine Liturgy or Mass. As chant it was connected with the ritual act of Christian communion.
Postcommunion is the text said or sung on a reciting tone following the Communion of the Mass.
Mozarabic chant is the liturgical plainchant repertory of the Visigothic/Mozarabic rite of the Catholic Church, related to the Gregorian chant. It is primarily associated with Hispania under Visigothic rule and later with the Mozarabs and was replaced by the chant of the Roman rite following the Christian Reconquest of the Iberian Peninsula. Although its original medieval form is largely lost, a few chants have survived with readable musical notation, and the chanted rite was later revived in altered form and continues to be used in a few isolated locations in Spain, primarily in Toledo.
The Ambrosian Rite is a Latin Catholic liturgical Western Rite used in the area of Milan. The Traditional Ambrosian Rite is the form of this rite as it was used before the changes that followed the Second Vatican Council.
The embolism in Christian liturgy is a short prayer said or sung after the Lord's Prayer. It functions "like a marginal gloss" upon the final petition of the Lord's Prayer, amplifying and elaborating on "the many implications" of that prayer. According to the 1913 Catholic Encyclopedia, "[t]he embolism may date back to the first centuries, since, under various forms, it is found in all the Occidental and in a great many Oriental, particularly Syrian, Liturgies."
The Bobbio Missal is a seventh-century Christian liturgical codex that probably originated in France.
One or more of the preceding sentences incorporates text from a publication now in the public domain : Jenner, Henry (1908). "The Celtic Rite". In Herbermann, Charles (ed.). Catholic Encyclopedia . Vol. 3. New York: Robert Appleton Company. | This article needs additional or more specific categories .(December 2022) |