The Pre-Tridentine Mass refers to the liturgical rites 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.
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The earliest surviving account of the celebration of the Eucharist or the Mass in Rome is that of Saint Justin Martyr (died c. 165), in chapter 67 of his First Apology : [1]
On the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons.
In chapter 65, Justin Martyr says that the kiss of peace was given before the bread and the wine mixed with water were brought to "the president of the brethren". The initial liturgical language used was Greek, before approximately the year 190 under Pope Victor, when the Church in Rome changed from Greek to Latin, except in particular for the Hebrew word "Amen", whose meaning Justin explains in Greek (γένοιτο), saying that by it "all the people present express their assent" when the president of the brethren "has concluded the prayers and thanksgivings". [2]
Also, in Chapter 66 of Justin Martyr's First Apology, he describes the change which occurs on the altar: "For not as common bread nor common drink do we receive these; but since Jesus Christ our Saviour was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by him, and by the change of which our blood and flesh is nurtured, is both the flesh and the blood of that incarnated Jesus". (First Apology 66:1–20 [AD 148]).
It is unclear when the language of the celebration finished changing from Greek to Latin. Pope Victor I (190–202), may have been the first to use Latin in the liturgy in Rome. Others think Latin was finally adopted nearly a century later. [note 1] The change was probably gradual, with both languages being used for a while. [note 2]
Before the pontificate of Pope Gregory I (590–604), the Roman Mass rite underwent many changes, including a "complete recasting of the Canon" (a term that in this context means the Anaphora or Eucharistic Prayer). [note 3]
With regard to the Roman Canon of the Mass, the prayers beginning Te igitur, Memento Domine and Quam oblationem were already in use, even if not with quite the same wording as now, by the year 400; the Communicantes , the Hanc igitur , and the post-consecration Memento etiam and Nobis quoque were added in the fifth century. [3] [4]
Towards the end of the eighth century Charlemagne ordered the Roman rite of Mass to be used throughout his domains. However, some elements of the preceding Gallican rites were fused with it north of the Alps, and the resulting mixed rite was introduced into Rome under the influence of the emperors who succeeded Charlemagne. Gallican influence is responsible for the introduction into the Roman rite of dramatic and symbolic ceremonies such as the blessing of candles, ashes, palms, and much of the Holy Week ritual. [5]
The chants and musical settings of the Mass were divided into
The recitation of the Credo (Nicene Creed) after the Gospel is attributed to the influence of Emperor Henry II (1002–24). Gallican influence explains the practice of incensing persons, introduced in the eleventh or twelfth century; "before that time incense was burned only during processions (the entrance and Gospel procession)". [7] Private prayers for the priest to say before Communion were another novelty. About the thirteenth century, an elaborate ritual and additional prayers of French origin were added to the Offertory: previously, the only prayer said by the priest was the Secret; these prayers varied considerably until fixed by Pope Pius V in 1570. [note 4] Pope Pius V also introduced the Prayers at the Foot of the Altar, previously said mostly in the sacristy or during the procession to the altar as part of the priest's preparation, and also for the first time formally admitted into the Mass all that follows the Ite missa est in his edition of the Roman Missal. Later editions of the Roman Missal abbreviated this part by omitting the Canticle of the Three Young Men and Psalm 150, followed by other prayers, that in Pius V's edition the priest was to say while leaving the altar. [8]
Between 1478 and 1501, the bishops of 52 dioceses, including the primates of France, Castile, England, the Holy Roman Empire and Poland, each independently published official liturgical texts for their diocese, because of the extent of parish and monastery variation. [note 5] In some places, this involved stripping variations back to the Cathedral's missal; however in others it involved adding material for new saints, offices and customs.
From 1474 until Pope Pius V's 1570 text, there were at least 14 different printed editions that purported to present the text of the Mass as celebrated in Rome, rather than elsewhere, and which therefore were published under the title of "Roman Missal". These were produced in Milan, Venice, Paris and Lyon. Even these show variations. Local Missals, such as the Parisian Missal, of which at least 16 printed editions appeared between 1481 and 1738, showed more important differences. [9]
Apart from the Roman rite, before 1570 many other liturgical rites were in use, not only in the East, but also in the West. Some Latin liturgical rites, such as the Mozarabic Rite, were unrelated to the Roman Rite which Pope Pius V revised and ordered to be adopted generally, and even areas that had accepted the Roman rite had introduced changes and additions. As a result, every ecclesiastical province and almost every diocese had its local use, such as the Use of Sarum, the Use of York and the Use of Hereford in England. In France there were strong traces of the Gallican Rite. With the exception of the relatively few places where no form of the Roman Rite had ever been adopted, the Canon of the Mass remained generally uniform, but the prayers in the "Ordo Missae", and still more the "Proprium Sanctorum" and the "Proprium de Tempore", varied widely. [10]
In most countries, the language used for celebrating Pre-Tridentine Masses was Latin, which had become the language of the Roman liturgy in the late 4th century. However, there have been exceptions: [11]
In the Carolingian period, the mass was increasingly performed as sacred drama, with the people as active participants not passive spectators: [13] : 460 Archbishop Amalarius of Metz (c.830) was accused of imparting "theatrical elements and stage mannerisms" to the Frankish liturgy. [14]
The medieval lay experience was often highly sensory: [15] churches featured singing, bells, high-tech organs, incense, paintings, brilliant robes, rare colours, shiny utensils, clouds of saints and angels, and stained-glass light, not to mention the taste of the host, the splashing of baptism, or even, perhaps, the feel of the silk of the priest's violet stole in absolution. [note 8] Some larger churches even had articulated puppet/statues to delight and inspire the congregation. [16]
Historian Viginia Reinburg has noted that the medieval eucharistic liturgy as experienced by (French) lay people, and shown in their prayer books, was a distinct experience from that of the clergy and the clerical missal. [17] : 529
"What the lay prayer books reveal—and missals do not—is the pre-Reformation mass as a ritual drama in which the priests and the congregation had distinct, but equally necessary parts to play." [17] : 530
— Reinberg
The priest attended to the ceremony:
"For the priest, the most important important parts of the mass would be scripture readings, offertory of bread and wine, consecration, and priest's communion." [17] : 532
— Reinberg
The laity enjoyed the ceremony:
For the lay congregation, however, the mass was a series of collective devotions and ritual actions; the most important elements would be the Gospel, prône ("bidding prayers", see below), offertory procession, and distribution of the French: pain bénit at the end of the mass.…The laity's mass was less sacrifice and sacrament than a communal rite of greeting, sharing, giving, receiving and making peace." [17] : 532 [note 9]
— Reinberg
Lay prayer-books, for the educated middle and upper classes, not only gave the communal actions of the liturgy, but provided almost an unofficial parallel liturgy of silent prayers and devotions for the laity to perform in between and in preparation for the actions. [18] : 59
"For the congregation, which would not have heard the sacred words "This is my body", the elevation was the emotional climax of the mass. It was also the focus of popular liturgical devotion. Virtually no lay books actually explain the consecration…(or) the doctrine of transubstantiation.…Yet the ritual of the elevation was intended to express the real presence of Christ on the altar." [17] : 533
— Reinberg
Notable parts of the lay experience of the liturgy (especially the Sunday mass) included:
The Pre-Tridentine Mass survived post-Trent in some Anglican and Lutheran areas with some local modification from the basic Roman rite until the time when worship switched to the vernacular. Dates of switching to the vernacular, in whole or in part, varied widely by location. In some Lutheran areas this took three hundred years, as choral liturgies were sung by schoolchildren who were learning Latin. [28]
This table is indicative. Depending on calendar, occasion, participants, region and period, some parts might be augmented or commented on ( tropes ) [29] or removed or rearranged or varied from standard forms. The specific collects, readings, sequences, psalms, saints, blessings, and performance instructions (or rubrics), similarly vary. The Canon of the Mass (the key section with consecration and elevation) had less textual variation in the West, and often was the standard Roman Canon.
Such local variants are called Uses (of a Rite) when relatively minor, or a new Rite when relatively major, and typically reflect the living practice at a cathedral, whose liturgical books might then be copied by other dioceses. Mixing was common: a cathedral might adopt the Liturgy from one Rite, but keep its traditional Rubrics, Sequences etc., and use the Psalms or Calendar of some other rite. Over time, the parts may be grouped or re-named to reflect the contemporary theological or pastoral priorities, but were typically known by the first words of the Latin of the prayer.
For example, the Ambrosian Rite has different prayers, prefaces, readings, calendar and vestments to the Roman Rite. It omits the Agnus Dei. The Gesture of Peace occurs before the Offertory. [30] [31]
Note: Below, "Gifts" primarily means the unconsecrated bread, wine and water.
| c. 200-350 [32] : xvi, xxxi [33] | c. 400 [34] | c. 1000 [34] | c. 2000 [35] |
|---|---|---|---|
| Synaxis (Meeting) | Misa of the Catechumens | Fore-Mass | Liturgy of the Word |
| Greeting: "Grace of our Lord" | Introductory greeting | Entrance ceremonies | Introductory Rites
|
| Lessons (Readings) interspersed with Psalmody |
| Service of readings | Liturgy of the Word
|
Sermon - "words of comfort" | Sermon | Homily | |
|
| ||
| Eucharist (Thanksgiving) | Communion of the Faithful | Sacrifice-Mass | Liturgy of the Eucharist |
| Offering of gifts Prayer over the offerings | Offertory rites | |
Anaphora (Canon):
| Eucharistic prayers | Eucharistic prayers | Eucharistic prayers |
| Communion rites
| Communion cycle | |
| Collection for the needy | Dismissal of the faithful | Ite, missa est or Benedicamus Domino | Concluding rites
|
We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published.
The Roman Missal is the title of several missals used in the celebration of the Roman Rite. Along with other liturgical books of the Roman Rite, the Roman Missal contains the texts and rubrics for the celebration of the most common liturgy and Mass of the Catholic Church.
Mass is the main Eucharistic liturgical service in many forms of Western Christianity. The term Mass is commonly used in the Catholic Church, Western Rite Orthodoxy, Old Catholicism, and Independent Catholicism. The term is also used in some Lutheran churches, as well as in some Anglican churches, and on rare occasion by other Protestant churches.
The Mass of Paul VI, also known as the Ordinary Form or Novus Ordo, is the most commonly used liturgy in the Catholic Church. It was promulgated by Pope Paul VI in 1969 and its liturgical books were published in 1970; those books were then revised in 1975, they were revised again by Pope John Paul II in 2000, and a third revision was published in 2002.
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 codified in 1570 and published thereafter with amendments up 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 Latin liturgical rite of the Catholic Church. The rite is named after Saint Ambrose, a bishop of Milan in the fourth century. It is used by around 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.
The Introit is part of the opening of the liturgical celebration of the Eucharist for many Christian denominations. In its most complete version, it consists of an antiphon, psalm verse and Gloria Patri, which are spoken or sung at the beginning of the celebration. It is part of the proper of the liturgy: that is, the part that changes over the liturgical year.
A missal is a liturgical book containing instructions and texts necessary for the celebration of Mass throughout the liturgical year. Versions differ across liturgical tradition, period, and purpose, with some missals intended to enable a priest to celebrate Mass publicly and others for private and lay use. The texts of the most common Eucharistic liturgy in the world, the Catholic Church's Mass of Paul VI of the Roman Rite, are contained in the 1970 edition of the Roman Missal. Missals have also been published for earlier forms of the Roman Rite and other Latin liturgical rites. Other liturgical books typically contain the Eucharistic liturgies of other ritual traditions, but missals exist for the Byzantine Rites, Eastern Orthodox Western Rites, and Anglican liturgies.
The Anaphora is the most solemn part of the Eucharistic liturgies, such as the Divine Liturgy or the Mass, which serves as a thanksgiving prayer by virtue of which the offerings of bread and wine are consecrated as the body and blood of Christ. This is the usual name for this part of the Liturgy in Greek-speaking Eastern Christianity. In the Eastern Syriac tradition Qudaša is its equivalent. The corresponding part in western Christian liturgy is nowadays most often called the Eucharistic Prayer. The Roman Rite from the 4th century until after Vatican II had a single such prayer, called the Canon of the Mass.
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 rather several 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 offertory is the part of a Eucharistic service when the bread and wine for use in the service are ceremonially placed on the altar.
The Roman Rite is the most common ritual family for performing the ecclesiastical services of the Latin Church, the largest of the sui iuris particular churches that comprise the Catholic Church. The Roman Rite governs rites such as the Roman Mass and the Liturgy of the Hours as well as the manner in which sacraments and blessings are performed.
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 text and rubrics of the Roman Canon have undergone revisions over the centuries, while the canon itself has retained its essential form as arranged no later than the 7th century. The rubrics, as is customary in similar liturgical books, indicate the manner in which to carry out the celebration.
Summorum Pontificum is an apostolic letter of Pope Benedict XVI, issued in July 2007. This letter specifies the circumstances in which priests of the Latin Church could celebrate Mass according to what Benedict XVI called the "Missal promulgated by Blessed John XXIII in 1962" and administer most of the sacraments in the form used before the liturgical reforms that followed the Second Vatican Council.
The liturgical books of the Roman Rite are the official books containing the words to be recited and the actions to be performed in the celebration of Catholic liturgy as done in Rome. The Roman Rite of the Latin or Western Church of the Catholic Church is the most widely celebrated of the scores of Catholic liturgical rites. The titles of some of these books contain the adjective "Roman", e.g. the "Roman Missal", to distinguish them from the liturgical books for the other rites of the Church.
Order of Mass is an outline of a Mass celebration, describing how and in what order liturgical texts and rituals are employed to constitute a Mass.
Traditionis custodes is an apostolic letter issued motu proprio by Pope Francis, promulgated on 16 July 2021 regarding the continued use of pre-Vatican II rites. It restricts the celebration of the Tridentine Mass of the Roman Rite, sometimes colloquially called the "Latin Mass" or the "Traditional Latin Mass". The apostolic letter was accompanied by an ecclesiastical letter to the Catholic bishops of the world.
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