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MISSAL , the See also:book containing the See also:liturgy, or See also:office of the See also:mass (missa), of the See also:Roman See also:Catholic See also: Afterwards missals contained more or less fully the antiphons and lessons as well as the prayers proper to the various days, and these were called missalia plenaria. All See also:modern missals are of this last description. The Missale romanum ex decreto ss. concilii tridentini restitutum, now in almost exclusive use throughout the Latin obedience, owes its See also:present See also:form to the See also:council of See also:Trent, which undertook the preparation of a correct and See also:uniform liturgy, and entrusted the See also:work to a See also:committee of its members. This committee had not completed its labours . when the council See also:rose, but the See also:pope was instructed to receive its See also:report when ready and to See also:act upon it. The " reformed missal " was promulgated by See also:Pius V. on the 14th of See also:July 1570, and its universal use enjoined, the only exceptions being churches having See also:local liturgies which had been in unbroken use for at least two centuries.' It has subsequently undergone slight revisions under See also:Clement VIII. (1604), See also:Urban VIII. (1634) and See also:Leo XIII. (1884), and various new masses, both obligatory and permissive, universal and local, have been added. Although the Roman is very much larger than any other liturgy, the communion office is not in itself inordinately See also:long. The greater part of it is contained in the " See also:ordinary " and " canon "'of the mass, usually placed about the middle of the missal, and occupies, though in large type, only a few pages. The work owes its bulk and complexity to two circumstances. On the one See also:hand, in the celebration of the See also:sacrifice of the mass practically nothing is See also:left to the discretion of the officiating See also:priest; everything—what he is to say, the See also:tone and gestures with which he is to say it, the cut and See also:colour of the robe he is to See also:wear—is carefully pre-scribed in the rubrics.4 On the other hand, the Roman, like all the Western liturgies, is distinguished from those of the Eastern Church by its flexibility. A distinctive See also:character has been given to the office for each ecclesiastical See also:season, for each fast or festival of the year, almost for each See also:day of the See also:week; and See also:provision has also been made of a suitable communion service for many of the See also:special occasions both of public and of private See also:life. The different parts of the Roman communion office are not all of the same antiquity. Its essential features are most easily caught, and best understood, by reference to the earliest Sacramentaries (particularly the Gregorian, which was avowedly the basis of the labours of the Tridentine committee), to the Gregorian Antiphonary, and to the See also:oldest redaction of the Ordo See also:romanus.b The See also:account of the mass (qualiter Missa See also:Romana celebratur) as given by the sacramentarium gregorianum is to the effect that there is in the first See also:place " the Introit according to the See also:time, whether for a festival or for a common day; there-after See also:Kyrie eleison. (In addition to this Gloria in excelsis Deo is said if a See also:bishop be [the celebrant], though only on Sundays and festivals; but a priest is by no means to say it, except only at Eastertide. When there is a litany (quando letania agitur) neither Gloria in excelsis nor Alleluia is sung.) Afterwards the Oratio is said, whereupon follows the Apostolus, also the See also:Gradual and Alleluia. Afterwards the See also:Gospel is read. Then comes the O fertorium,s and the Oratio super oblata is said." Then follow the Sursum corda, the See also:Preface, Canon, See also:Lord's Prayer and " embolism "(E g36MMvµa or insertion, Libera nos, Domine), given at full length precisely as they still occur in the Roman missal. 3 The See also:English missal consequently continued to be used by English Roman Catholics until towards the end of the 17th century, when it was superseded by the Roman through Jesuit See also:influence. The Gallican liturgy held its ground until much more recently, but has succumbed under the See also:Ultramontanism of the bishops. 4 In all the older liturgies the See also:comparative See also:absence of rubrics is conspicuous and sometimes perplexing. It is very noticeable in the Roman Sacramentaries, but the want is to some extent supplied by the very detailed directions for a high pontifical mass in the various texts of the Ordo Romanus mentioned below. That there was no absolutely fixed set of rubrics in use in See also:France during the 8th century is shown by the fact that each priest was required to write out an account of his own practice (" libellum ordinis ") and present it for approbation to the bishop in See also:Lent (see See also:Baluze, Cap. Reg. See also:Franc. i. 824, quoted in See also: Epist. vii. 64), speaks of it as " the prayer composed by a ` scholastic ' " (precem quam scholasticus composuerat). The same letter is interesting as containing Gregory's See also:defence, on the ground of See also:ancient use, of certain parts of the Roman See also:ritual to which the bishop of Syracuse had taken exception as merely borrowed from See also:Constantinople. Thus we learn that, while at Constantinople the Kyrie eleison was said by all simultaneously, it was the Roman See also:custom for the See also:clergy to repeat the words first and for the See also:people to See also:respond, Christe eleison being also repeated an equal number of times. Again, the Lord's Prayer was said immediately after the consecration aloud by all the people among the Greeks, but at See also:Rome by the priest alone. The meagre liturgical details furnished by the Sacramentarium gregorianurn are supplemented by the texts of the Ordo romanus, the first of which See also:dates from about the year 730. The ritual they enjoin is that for a pontifical high mass in Rome itself; but the differences to be observed by a priest " quando in statione facit missas " are comparatively slight. Subjoined is a precis of Ordo Romania I. It is first of all explained that Rome has seven ecclesiastical regions, each with its proper deacons, subdeacons and acolytes. Each region has its own day of the week for high ecclesiastical functions, which are celebrated by each in rotation. [This accounts for the Statio ad S. Mariam Majorem, ad S. Crucem in Jerusalem, ad S. Petrum, &c., prefixed to most of the masses in the Gregorian Sacramentary, and still retained in the " Proprium de Tempore " of the Roman missal.] The regulations for the assembling and marshalling of the procession by which the pontiff is met and then escorted to the appointed station are minutely given, as well as for the See also:adjustment of his See also:vestments " ut bene sedeant," when the See also:sacristy has been reached. He does not leave the sacristy until the Introit has been begun by the choir in the church. Before the Gloria he takes his stand at the See also:altar, and after the Kyrie Eleison has been sung (the number of times is left to his discretion) he begins the Gloria in excelsis, which is taken up by the choir. During the singing he faces eastward; at its See also:close he turns See also:round for a moment to say " Pax vobis," and forthwith proceeds to the Oratio.' This finished, all seat themselves in See also:order while the subdeacon ascends the See also:ambo and reads [the epistle]. After he has done, the cantor with his book (cantatorio) ascends and gives out the response (Responsum) with the Alleluia and Tractus in addition if the season calls for either. The See also:deacon then silently kisses the feet of the pontiff and receives his blessing in the words " See also:Dominus sit in corde tuo et in labiis tuis." Preceded by acolytes with lighted candles and subdeacons burning See also:incense, he ascends the ambo, where he reads the Gospel. At the close, with the words " Pax tibi " and ' This was one of the points discussed at the council of See also:Florence, and See also:Cardinal See also:Bessarion for a time succeeded in persuading the Greeks 'to give up the Epiklesis. 2 Quam collectam dicunt, Ord. Rom. II." Dominus vobiscum," the pontiff,3 after another Oratio, descends to the " senatorium " accompanied by certain of the inferior clergy, and receives in order the oblations of the rulers (oblationes principum), the See also:archdeacon who follows taking their " amulas " of See also:wine and pouring them into a larger See also:vessel; similar offerings are received from the other ranks and classes present, including the See also:women. This concluded, the pontiff and archdeacon See also:wash their hands, the offerings being meanwhile arranged by the subdeacons on the altar, and See also:water, supplied by the See also:leader of the choir (archiparaphonista), being mingled with the wine. During this ceremony the schola have been engaged in singing the Offertorium ; when all is ready the pontiff signs to them to stop, and enters upon the Preface, the subdeacons giving the responses. At the Angelic Hymn (Sanctus) all kneel and continue kneeling, except the pontiff, who rises alone and begins the Canon. At the words " per quem haec omnia " the archdeacon lifts the See also:cup with the oblates, and at " Pax Domini sit See also:semper vobiscum " he gives the See also:peace to the clergy in their order, and to the laity. The pontiff then breaks off a particle from the consecrated See also:bread and See also:lays it upon the altar; the See also:rest he places on the See also:paten held by the deacon. It is then distributed while Agnus Dei is sung. The pontiff in communicating puts the particle into the cup,, saying, " Fiat commixtio et consecratio corporis et sanguinis Domini nostri Jesu Christi accipientibus nobis in vitam aeternam." Those present communicate in their order under this See also:species also. As the pontiff descends into the senatorium to give the communion, the schola begins. the communion See also:Antiphon, and continues singing the See also:Psalm until, all the people having communicated, they receive the sign to begin the Gloria, after which, the See also:verse having been again repeated, they stop. The celebrant, then, facing eastward, offers the Oratio ad complendum, which being finished the archdeacon says to the people, " Ite, missa est," they responding with " Deo gratias." To See also:complete our See also:idea of the Roman communion office as it was See also:prior to the end of the 8th century we must now turn to the Gregorian Antiphonarius sive gradualis fiber ordinatus per circulum anni, which as its name implies contains those variable portions of the mass which were intended to be sung by the schola or choir. It gives for each day for which a proper mass is provided: (r) the Antiphona (Antiphona ad Introitum) and Psalmus; (2) the Responsorium and Versus, with its Alleluia and Versus; (3) the Off ertorium and Versus; (4) the Communio and Psalmus. Some explanation of each- of these terms is necessary. (1) The word Antiphon (&vrickcavov, O.Eng. Antefn, Eng. See also:Anthem) in its ecclesiastical use has reference to the very ancient practice of relieving the voices of the singers by dividing the work between alternate choirs. In one of its most usual meanings it has the special signification of a See also:sentence (usually scriptural) constantly sung by one choir between the verses of a psalm or hymn sung by another. According to the Roman liturgiologists it was Pope See also:Celestine who enjoined that the See also:Psalms of See also:David should be sung (in rotation, one presumes) antiphonally before mass; in See also:process of time the antiphon came to be sung at the beginning and end only, and the psalm itself was reduced to a single verse. In the days of Gregory the Great the introit appears to have been sung precisely as at present—that is to say, after the antiphon proper, the Psalmus with its Gloria, then the antiphon again. (2) The Responsorium, introduced between the epistle and gospel, was probably at first an entire psalm or canticle, originally given out by the cantor from the steps from which the epistle had been read (hence the later name Graduale), the response being taken up by the whole choir. (3) The Off ertorium and Communio correspond to the " hymn from the book of Psalms" mentioned by early authorities (see, for example, See also:Augustine, Retr. ii. rr; Ap. Const. viii. 13) as sung before the See also:oblation and also while that which had been offered was being distributed to the people. A very intimate connexion between these four parts of the choral service can generally be observed; thus, taking the first See also:Sunday in the ecclesiastical year, we find both in the Antiphonary and in the modern Missal that the antiphon is Ps. See also:xxv. 1-3, the psalmus Ps. xxv. 4, the responsorium (graduale) and versus Ps. xxv. 3 and xxv. 4, the offertorium and versus Ps. xxv. I-3, and xxv. 5. The communio is Ps. lxxxv. 12, one of the verses of the responsorium being Ps. lxxxv. 7. In the selection of the introits there are also traces of a certain rotation of the psalms in the Psalter having been observed. The first pages of the modern Roman missal are occupied with the See also:Calendar and a variety of explanations relating to the 3 After singing" Credo in unum Deum," Ord. Rom. II. year and its parts, and the manner of determining the movable feasts. The See also:general rubrics (Rubricae generates inissalis) follow, explaining what are the various kinds of mass which may be celebrated, prescribing the See also:hours of celebration, the See also:kind and colour of vestments to be used, and the ritual to be followed (ritus celebrandi missam), and giving directions as to what is to be done in See also:case of various defects or imperfections which may arise. The Praeparatio ad missam, which comes next, is a See also:short See also:manual of devotion containing psalms, See also:hymns and prayers to be used as opportunity may occur before and after celebration. Next comes the proper of the season (Proprium missaruni de tempore), occupying more than See also:half of the entire See also:volume. It contains the proper introit, collect (one or more), epistle, gradual (See also:tract or sequence), gospel, offertory, secreta (one or more), communion and post-communion for every Sunday of the year, and also for the festivals and ferias connected with the ecclesiastical seasons, as well as the offices See also:peculiar to the ember days, Holy Week, See also:Easter and Whitsuntide. Between the office for Holy Saturday and that for Easter Sunday the ordinary of the mass (Ordo missae), with the See also:solemn and proper prefaces for the year, and the canon of the mass are inserted. The proper of the season is followed by the proper of the saints (Proprium sanctorum), containing what is special to each See also:saint's day in the order of the calendar, and by the See also:Commune sanctorum, containing such offices as the common of one See also:martyr and bishop, the common of one martyr not a bishop, the common of many martyrs in See also:paschal time, the common of many martyrs out of paschal time, and the like. A variety of masses to be used at the feast of the See also:dedication of a church, of masses for the dead, and of votive masses (as for the sick, for persons journeying, for bridegroom and See also:bride) follow, and also certain benedictions. Most missals have an appendix also containing certain local masses of saints to be celebrated " ex indulto apostolico." Masses fall into two great subdivisions: (I) ordinary or See also:regular (secundum ordinem officii), celebrated according to the regular rotation of fast and feast, vigil and feria, in the calendar; (2) extraordinary or occasional (extra ordinem officii), being either " votive " of " for the dead," and from the nature of the case having no definite time prescribed for them. Festival masses are either See also:double, half-double or See also:simple, an ordinary Sunday mass being a half-double. The difference depends on the number of collects and secretae; on a double only one of each is offered, on a half-double there are two or three, and on a simple there may be as many as five, or even seven, of each. Any mass may be either high (missa solennis) or See also:low (missa privata). The distinction depends upon the number of officiating clergy, certain differences of practice as to what is pronounced aloud and what inaudibly, the use or absence of incense, certain gestures and the like. Solitary masses are forbidden; there must be at least an See also:acolyte to give the responses. The vestments prescribed for the priest are the See also:amice, See also:alb, cingulum or See also:girdle, See also:maniple, See also:stole and See also:chasuble (planeta). There are certain distinctions of course for a bishop or See also: Kissing the altar, and turning to the people with the See also:formula " Dominus vobiscum," the celebrant proceeds with the collect or collects proper to the season or day, which are read secretly. The epistle for the day is then read by the subdeacon, and is followed by the gradual, tract, alleluia or sequence, according to the time.° This finished, the deacon places the book of the gospels on the altar, and the celebrant blesses the incense. The deacon kneels before the altar and offers the prayer " Munda See also:cor meum," afterwards takes the book from the altar, and kneeling before the celebrant asks his blessing, which he receives with the words " Dominus sit in corde tub." Having kissed the hand of the priest, he goes accompanied by acolytes with incense and lighted candles to the See also:pulpit, and with a " Dominus vobiscum " and minutely prescribed crossings and censings gives out and reads the gospel for the day, at the close of which " Laus tibi, Christe " is said, and the book is brought to the celebrant and kissed with the words " Per evangelica dicta deleantur nostra delicta." The celebrant then See also:standing at the middle of the altar sings the words " Credo in unum Deum," and the rest of the Nicene creed is sung by the choir.' 3. With " Dominus vobiscum " and " Oremus " the celebrant proceeds to read the offertory, which is also sung by the choir. This finished he receives the paten with the See also:host from the deacon, and after offering the host with the prayer beginning " Suscipe, Sancte See also:Pater " places it upon the See also:corporal. The deacon then ministers wine and the subdeacon water, and before the celebrant mixes the water with the wine he blesses it in the prayer " Deus qui humane.'' He then takes the See also:chalice, and having offered it (" Offerimus tibi, Domine ") places it upon the corporal and covers it with the See also:pall. Slightly bowing over the altar, he then offers the prayer " In spiritu humilitatis," and, lifting up his eyes and stretching out his hands, proceeds with " Veni sanctificator." After blessing the incense (" Per intercessionem beati See also:Michaelis archangeli ") he takes the thurible from the deacon and censes the bread and wine and altar, and is afterwards himself censed as well as the others in their order. Next going to the epistle See also:side of the altar he washes his fingers as he recites the verses of the 26th Psalm beginning " See also:Lavabo." Returning and bowing before the middle of the altar, with joined hands he says, " Suscipe, sancta Trinitas," then turning himself towards the people he raises his See also:voice a little and says, ` Orate, fratres " (" that my sacrifice and yours may be acceptable to See also:God the See also:Father Almighty "), the response to which is " Suscipiat Dominus sacrificium de manibus tuis," &c. He then recites the See also:secret prayer or prayers, and at the end says, with an audible voice, " Per omnia saecula saeculorum (R. " See also:Amen "). 4. Again saluting with a " Dominus vobiscum," he lifts up his hands and goes on to the Sursum corda and the rest of the Preface. A different intonation is given for each of the prefaces.' At the Sanctus the handbell is See also:rung. If there is a choir the Sanctus is sung while the celebrant goes on with the canon? After the words of consecration of the See also:wafer, which are said " secretly, distinctly and attentively," the celebrant kneels and adores the host, rising elevates it, and replacing it on the corporal again adores Introitum further on. This use of the 43rd Psalm goes as far back at least as the end of the i ith century, being mentioned by Micrologus (to8o). It is omitted in masses for the dead and during Holy Week. 2 A form very similar to the present is given by Micrologus, and it is foreshadowed even in liturgical literature of the 8th century. 3 During Lent and See also:Advent, and in masses for the dead, this is omitted. In low masses it is of course said, not sung (if it is to be said). It may be added that this early position of the Gloria in excelsis is one of the features distinguishing Roman from Ephesine use. ' The tract is peculiar to certain occasions, especially of a mournful nature, and is sung by a single voice. By a sequence is understood a more or less metrical See also:composition, not in the words of Scripture, having a special bearing on the festival of the day. See, for example, the sequence, " Lauda See also:Sion Salvatorem," on Corpus Christi day. ' On certain days the Credo is omitted.
Now eleven; they were at one time much more numerous.
7 The approved usage appears to be in that case that it is sung as far as " See also:Hosanna in excelsis " before the See also:elevation, and " See also:Benedictus qui vent " is reserved till afterwards. In France it was a very common custom, made general for a time at the See also:request of See also: Then while the wine is poured into the cup for the first See also:ablution he says, " Quod ore sumpsimus "; having taken it he says, " Corpus tuum, Domine." After the second ablution he goes to the book and reads the Communion. Then turning to the people with " Dominus vobiscum " he reads the post-communion (one or more) ; turning once more to the See also:congregation he uses the old dismissal formula " Dominus vobiscum " (R. ` Et cum spiritu tuo "), and " Ite, missa est " or " Benedicamus Domino," in those masses from which Gloria in excelsis has been omitted (R." Deo Gratias "). Bowing down before the altar he offers the prayer " Placeat tibi, sancta Trinitas," then turning round he makes the sign of the cross over the congregation with the words of the See also:benediction (" Benedicat ").2 He then reads the passage from the gospel of John beginning with " In principio erat Verbum," or else the proper gospel of the day.' (J. S. Additional information and CommentsThere are no comments yet for this article.
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