The Missale Romanum of the Tridentine Rite and of the Second Vatican Council are two treasures of the Church. Both were produced in response to the needs of the era when they were born. The MR 1570 responded to the Reformation and the abuses at that time. It was a codification of what was deemed good in the current practice and it sought to stabilize liturgical activity in the Church. The Fathers then sought to preserve a treasure of the
Each has its own strength, theological focus and ecclesiological emphases. For the MR 1570, the rites strengthened the solemnity of the eucharistic celebration, the doctrine of the real presence of Christ in the eucharistic species, and hierarchy of the Church, that is, the clergy. The Vatican II Ordo Missae emphasizes the work of Christus Totus that is the Mystical Body of Christ, balances the four modes of Christ’s real presence in the Word, the eucharistic species, the faithful and the clergy, and highlights the active participation of all of Christ’s faithful in the liturgy and the Church.
I have been fortunate to experience both rites. I am immersed in the current normative Ordo Missae, being of service to the parish as, among other things, Worship Coordinator and Master of Ceremonies. I have also been fortunate to be able to attend the Tridentine Mass celebrated by Fr. Michell Joe Zerrudo at Most Holy Redeemer a few times, although it is already the 1962 Editio Typica that is used. I have not dared attend the schismatic sort near my residence but I know it uses the 1962 typical edition.
As I was in the process of making this paper, news items came out about Pope Benedict’s supposed permission to use the Tridentine Mass.
In this paper, I will demonstrate the similarities and differences in the two Orders in the individual parts of the celebration, the liturgical texts and the rubrical instructions. I found it necessary to include a comprehensive run-through of both Ordines Missae. To be able to make this comparative analysis, I used the editio typica tertia provided with the ICEL draft and I was able to get a digital copy of the 1914 edition of the MR 1570, which probably already has emendations.
MR 1570
The Tridentine Mass begins with the preparations of the celebrant. Even before the celebration, the priest already has a lot of preparatory rituals with regard to the putting on of his vestments, with his spiritual predisposition for the celebration, among other things. After he has done these, he goes to the sanctuary and stands at the foot of the altar, and makes the sign of the cross as he says “In nomine Patris et Filii et Spiritus Sanctu. Amen.” He then says Psalm 45 with an antiphon in a dialogical manner with the assisting minister. The priest makes a sign of the cross as he says “Adiutorum nostrum in nomine Domine,” to which the server responds “Qui fecit coelum et terram.” Then, they proceed to the Confiteor, which the priest says first with his body bent low. At the words “mea culpa, mea culpa, mea maxima culpa,” striking of the breast is done and swaying of the body. After the priest has done the Confiteor, the minister says the minor absolution using second-person pronouns in reference to the priest, then he also does the Confiteor and receives the minor absolution from the priest. The priest then makes the absolution as he signs himself. This is followed by a dialogue between priest and minister still seeking for God’s mercy – this survives as the second form of the Actus Paenitentialis. Then he says “Dominus vobiscum,” to which ministers respond “Et cum spiritu tuo.” Then he says “Oremus.” It is only at this point that he goes to the altar as he says the prayer “Aufer a nobis…” He puts his joined hands on the altar as he says the prayer “Oramus te, Domine” which is a prayer as he kisses the altar. The prayer makes reference to the saints and the relic in the altar. In Missa Solemni, the priest would bless the incense with “Ab illo benedicaris in cuius honore cremaberis. Amen.” and incenses the altar in the manner indicated by the diagram in the riu
Then the deacon incenses the priest. The priest then signs himself and begins the Introit. The Introit is followed by the Kyrie, sung by the choir and recited in dialogue form by the priest and the ministers. Then, the priest intones the Gloria as he extends and joins his hands and makes a bow. He then proceeds to recite the Gloria by himself. At the words “Adoramus te,” “Gratias agimus,” “Iesu Christe” and “Suscipe deprecationem” bows of the head are made and in the last words “Cum Sancto Spiritu,” the sign of the cross is made.
The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” as he faces the altar again to read the Collecta. The only words made audible is the doxology “Per…” to which the automatic answer is “Amen.”
The Collecta is followed by a reading from the epistle. It is read by a subdeacon at the sanctuary. While the subdeacon reads the epistle, the priest reads it for himself at the right end of the altar. The reading ends without any acclamation by the people. It is immediately followed by the Gradual – the psalm with its antiphon. Then it is followed by the Tractus or the Alleluia with its verse and if the season/day calls for it, the sequence.
Then comes the Gospel. In Missa Solemni, before the Gospel, the deacon prepares himself (Munda cor meum…) and then, asks (Iube, domne, benedicere) and receives the blessing from the priest (Dominus sit in corde tuo…). The Gospel is proclaimed at the left side of the presbyterium by the deacon. At the start of the Gospel, crosses are made on the forehead, lips and breast. After the Gospel, there is no acclamation by the people except the ministers who say “Laus tibi, Christe.” The subdeacon brings the Gospel Book to the priest for him to kiss. Then the priest is incensed.
In normal Missae, the priest just prepares himself (Munda cor meum…) and reads the Gospel at the left end of the altar.
Then, the priest extends and joins his hands and bows as he intones the Credo, which he recites privately while everyone else sings. At the words “Deum,” “Iesum Christum” and “simul adoratur” a bow to the cross is made. As “Et incarnatus est… Et homo factus est” are said, the genuflection is made. At the last phrase “Et vitam venturi saeculi,” the priest signs himself.
All of these are just the introduction to the Liturgy of the Eucharist.
The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” but there is no prayer. It is the start of the Liturgy of the Eucharist. He receives the paten with the host and says the prayer “Suscipe, sancte Pater…” which has elements that connect the bread as an offering for sins. He makes a sign of the cross with the paten (with the host) and then puts the host on the corporal. Wine is put into the chalice and water is added with a sign of the cross and the prayer “Deus, qui humanae substantiae…” which used to be a formulary for a Sunday and basically asks for divinity for mankind as Christ became human. The prayer for the wine (Offerimus tibi, Domine…) seeks for salvation. It is likewise used as he makes the sign of the cross. Then the priest bends and asks “in spiritu humilitatis et in animo contrito” that the sacrifice “nostrum” be pleasing to God. Then he stands straight and raises his eyes to heaven and then looks down again (or else, he can’t read the prayer). He calls upon God to come and sanctify the sacrifice.
Whenever the priest receives something, the minister kisses his hand first.
In Missa Solemni, he blesses the incense with an invocation to St. Michael. Then he incenses the bread and wine in the manner indicated in the diagram found in the rubrics directory.
After the bread and wine has been incensed, the altar is incensed in the manner indicated by the previous diagram. The incensation is accompanied by the recitation of prayers and Psalm 140. Afterwards, the priest hands the thurible to the deacon with accompanying words (Accendat in nobis…). The deacon incenses the priest, then the subdeacon and the choir. Then he passes the thurible to the thurifer who incenses the acolytes and the people.
The priest then washes his hands as he recites Psalm 25 (Lavabo inter innocentes…). He then bends and says the prayer to the Trinity asking that God may accept the offering in remembrance of the paschal mystery and in honor of the saints, for salvation and for thanksgiving. He then kisses the altar again and faces the people as he says “Orate, fratres: ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem,” to which the ministers respond and the priest recites “Suscipiat Dominus sacrificium de minibus tuis (meis) ad laudem et gloriam nomis sui, ad utilitatem quoque nostrum, totiusque Ecclesiae suae sanctae.”
The priest extends his hands and says “Oremus” followed by the Secreta, of which only “Per omnia saecula saeculorum” is heard. It is followed by the Praefatio which varies according to the liturgical day.
The priest, with hands outstretched, says
Dominus vobiscum.
The ministers answer
Et cum spiritu tuo.
The presider, raising his outstretched hands, says
Sursum corda.
The ministers answer
Habemus ad Dominum.
The presider, joins his hands and bows, and says
Gratias agamus Domino Deo nostro.
The ministers answer
Dignum et iustum est.
The praefatio is followed by the Sanctus, which the priest recites with hands joined and head bowed. At the words “Benedictus, qui venit…” he makes the sign of the cross.
The priest now says the Canon Missae. The priest extends, elevates and joins his hands, looks up, and then looks towards the altar, makes a profound bow and begins the Canon, with his hands on the altar.
For the purpose of this paper, I am quoting the entire Canon and indicate the rubrics in English.
TE IGITUR, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus,
The priest kisses the altar and joins his hands in front of his breast.
uti accepta habeas
He makesa sign of the cross over the host and chalice.
et benedicas haec X dona, haec X munera, haec X sancta sacrificia illibata,
He extends his hands as he continues.
in primis, quae tibi offerimus pro Ecclesia tua sancta catholica:
quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis, atque catholicae et apostolicae fidei cultoribus.
Commemoratio pro vivis.
Memento, Domine,
famulorum famularumque tuarum N. et N.
He joins his hands and prays for the intentions of the living.
Then, he extends his hands and continues.
et omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.
86. Infra Actionem:
Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: + sed et Beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damiani: et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio.
He joins his hands.
Per eiundem Christum Dominum nostrum. Amen.
He extends his hands over the host and chalice and says
Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari.
He joins his hands.
Per eiundem Christum Dominum nostrum. Amen.
He makes a sign of the cross at several instances
Quam oblationem tu, Deus, in omnibus, quaesumus, beneXdictam, adscripXtam, raXtam, rationabilem, acceptabilemque facere digneris:
He makes a sign of the cross over the host.
ut nobis CorXpus
He makes a sign of the cross over the chalice.
et SanXguis fiat dilectissimi Filii tui,
He joins his hands.
Domini nostri Iesu Christi.
Qui pridie quam pateretur,
He takes the host.
accepit panem in sanctas ac venerabiles manus suas,
He looks up
et elevatis oculis in caelum ad te Deum, Patrem suum omnipotentem,
He bows his head.
tibi gratias agens,
He makes a sign of the cross over the host.
beneXdixit, fregit, deditque discipulis suis, dicens:
accipite et manducate ex hoc omnes:
He holds the host with his index finger and thumb and says the following over the host(s).
HOC EST ENIM CORPUS MEUM,
QUOD PRO VOBIS TRADETUR.
He genuflects in adoration and shows the host to the people. Then he puts it on the corporal and genuflects again in adoration. He washes his fingers.
With the chalice…
Simili modo postquam coenatum est,
He takes the chalice.
accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas:
He bows his head.
tibi gratias agens,
He holds the chalice with the left hand and makes a sign of the cross over the chalice
beneXdixit, deditque discipulis suis, dicens:
accipite et bibite ex eo omnes:
He holds the chalice and continues to say the following. The chalice is held elevated over the altar.
HIC EST ENIM CALIX SANGUINIS MEI
MYSTERIUM FIDEI:
QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR
IN REMISSIONEM PECCATORUM.
He puts the chalice on the corporal.
Haec quotiescumque feceritis, in mei memoriam facietis.
He genuflects in adoration. He shows the chalice to the people, puts the chalice on the corporal and genuflects in adoration. He puts the pall on the chalice. Then with hands not joined says
Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, eiusdem Christi Filii tui, Domini nostri, tam beatae passionis, necnon et ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis,
He joins his hands and makes the sign of the cross over the host and chalice.
hostiam X puram, hostiam X sanctam, hostiam X immaculatam,
He makes the sign of the cross over the host.
Panem X sanctum vitae aeternae,
He makes the sign of the cross over the chalice.
et Calicem X salutis perpetuae.
He extends his hands.
Supra quae propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium Patriarchae nostri Abrahae: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.
He makes a profound bow, joins his hands and puts them on the altar as he says:
Supplices te rogamus, omnipotens Deus: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae maiestatis tuae: ut, quotquot
He kisses the altar
ex hac altaris participatione sacrosanctum Filii tui
He joins his hands and makes a sign of the cross over the host and the chalice.
CorXpus, et SanXguinem sumpserimus,
He signs himself.
omni benedictione caelesti et gratia repleamur.
He joins his hands.
Per eiundem Christum Dominum nostrum. Amen.
95. Commemoratio pro defunctis
Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis.
He joins his hands and prays for the intentions. Then continues with his hands extended.
Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii, lucis et pacis, ut indulgeas, deprecamur.
He joins his hands and makes a head bow.
Per eiundem Christum Dominum nostrum. Amen.
He strikes his breast with his right hand and says in an audible voice
Nobis quoque peccatoribus
He extends his hands and continues in a low voice
famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Ioanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti, sed veniae, quaesumus, largitor admitte.
He joins his hands.
Per Christum Dominum nostrum.
Per quem haec omnia, Domine, semper bona creas,
He makes a sign of the cross over the host and chalice as he says.
sanctiXficas, viviXficas, beneXdicis et praestas nobis.
He uncovers the chalice, genuflects, holds the host with his right thumb and index finger and the chalice with the left hand and with the host makes a sign of the cross over the opening of the chalice as he says.
Per ipXsum, et cum ipXso, et in ipXso,
He makes a sign of the cross with the host in front of him but over the chalice.
est tibi Deo Patri X omnipotenti, in unitate Spiritus X Sancti,
He raises the chalice with the host.
omnis honor et gloria
He puts the host on the corporal, covers the chalice, genuflects and says or sings aloud:
per omnia saecula saeculorum.
The people respond.
Amen.
After this, the Lord’s Prayer is sung by the priest alone. The priest extends his hands but with the thumb and index finger joined. The people sing the last phrase “Sed libera nos a malo.” The priest says Amen secretly.
He then takes the paten and says the prayer “Libera nos, quaesumus…” Then makes the sign of the cross on himself with the paten at the words “da propitius pacem…” and kisses the paten afterwards. He puts the paten under the host. He then uncovers the chalie, genuflects and holds the host over the chalice as he says “Per eundem Dominum nostrum Iesum Christum, Filium tuum.” He breaks it in the middle, holds it with his right hand over the paten. Then from one part, he breaks a part as he says “Qui tecum vivit et regnat in unitate Spiritus Sancti Deus.” He puts the broken host on the paten. He takes the small part and puts it over the chalice as he says or sings aloud “Per omnia saecula saeculorum,” to which the ministers/people respond “Amen.”
He makes the sign of the cross with the small part of the host over the chalice and says “Pax X Domini sit semper vobisXcum.” Ministers/People respond “Et cum spiritu tuo.”
He then drops the host into the chalice as he says the prayer “Haec commixtio…” He covers the chalice, genuflects and bends towards the Sacrament. He joins his hands and strikes his breast as he says aloud the Agnus Dei.
He then says “Domine, Iesu Christe, qui dixisti…” with his hands joined and resting on the altar. He kisses the altar and says “Pax tecum,” responded to with “Et cum spiritu tuo.”
He then says his private preparation prayers. Then, he says the invitation to communion “Panem caeletem accipiam, et nomen Domini invocabo.” He takes the host with his left thumb and index finger over the paten held with the right hand and says “Domine, non sum dignum…” aloud and continues the rest inaudibly. With the host in his right hand, he makes the sign of the cross over the paten saying “Corpus Domini nostri…” He bows and eats the host. He puts the paten on the corporal. He uncovers the chalice, genuflects, and drops all fragments of the host into the chalice as he says “Quid retribuam Domino…” He takes the chalice with the right hand and makes the sign of the cross as he says “Sanguis Domini nostri…” He drinks the wine with the paten under his chin.
The people communicate kneeling down. The priest is accompanied by a minister holding a candle, and another minister holding the communion plate. The priest does not say anything. After communicating, the people make the sign of the cross.
After communion, during purification, “Quod ore sumpsimus…” is recited. When the chalice is being purified, “Corpus tuum, Domine…” is recited. The priest washes his fingers over the chalice and drinks it.
The priest recites the communion antiphon. The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” as he faces the altar again to read the Post Communionem. The only words made audible is the doxology “Per…” to which the automatic answer is “Amen.”
The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” The deacon then says/sings “Ite, missa est.” The answer is “Deo gratias.”
The priest bends before the altar and says inaudibly “Placeat tibi, Sancta…” Then he kisses the altar, looks up, extends, elevates and joins his hands and says “Benedicat vos omnipotens Deus,” then faces the people and blesses them “Pater, et Filius, et Spiritus Sanctus.” The people answer “Amen.” Then he makes a sign of the cross on the altar or book, then his forehead, lips and breast as he says “Initium sancti Evangelii…” and the ministers respond “Gloria tibi, Domine.” With hands joined says the beginning of John’s Gospel. The Gospel ends and the people say “Deo gratias.” Afterwards, the priest goes down from the altar and does his thanksgiving after the
Editio Typica III
The Missale Romanum of Vatican II begins with the gathering of the people formalized by the Entrance or Introductory Rites. The presiding priest (sacerdos) goes to the altar with the ministers accompanied by the Entrance hymn. The Gospel Book is carried in procession and is placed on the altar. Upon reaching the altar, they make a profound bow towards the altar. The ordained ministers kiss the altar. If incense is used, the altar and the cross are incensed. All go to their places. The presider goes to his chair and facing the people, initiates the Sign of the Cross. The people answer “Amen.” Then he greets the assembly with any of the three formulas provided in the Sacramentary. A bishop may say “Pax vobiscum.” The people answer “Et cum spiritu tuo.”
Then, the presider or any minister says a few words as introduction to the celebration, followed by either the Actus Paenitentialis or the Rite of Blessing and Sprinkling Holy Water.
The Act of Penitence has three forms. The first form is the Confiteor, recited together by the priest and the people, followed by the Kyrie. The second form is a short dialogue that in the old rite followed the absolution; this form also necessitates the Kyrie after. The third form has invocations combined with the Kyrie. All three forms have the same “minor absolution” which is now clearly not effective in a way that the Sacrament of Reconciliation is. The Kyrie is sung by the whole assembly after the minor absolution of Forms A and B.
The Rite of Blessing and Sprinkling Holy Water is done especially during the Paschal season. Holy Water is a reminder of Baptism when sins were washed. After the prayer of blessing, the presider sprinkles himself, his ministers and the people. This is accompanied by a hymn. After the sprinkling, the priest returns to his chair and says a prayer similar to the minor absolution.
Outside Advent and Lent, the Gloria follows. It is sung by the whole assembly.
The Opening Prayer follows. It begins with an invitation “Oremus,” followed by silence. The priest then recites aloud the prayer from the Sacramentary to which the assembly gives their assent with “Amen.”
The Liturgy of the Word follows. The Vatican II Mass defines this major part of the celebration as the Liturgy of the Word. There are three Scripture readings. Outside Easter, the first reading comes from the Old Testament. During Easter, the first reading is a semi-continuous reading of the Acts of the Apostles. The readings end now with the words “Verbum Domini,” to which the people respond “Deo gratias.”
The reading is followed by the people’s response through a psalm. A cantor proclaims/sings the verses to which the people repeat the response. The second reading comes from the epistles, catholic letters and revelations. Likewise, it ends with “Verbum Domini,” to which the response is “Deo gratias.”
It is followed by the Gospel Acclamation, which outside Lent is always the Alleluia.
While the Gospel Acclamation is being done, the deacon asks (Iube, Domne, benedicere) and receives the blessing (Domine, sit corde), takes the Gospel Book from the altar and processes to the Ambo. He may be accompanied by those bearing candles and incense. If there is no deacon, a concelebrant or the presider does this function. He prepares by saying the prayer “Munda cor meum…”
The Gospel is proclaimed. It begins with the greeting “Dominus vobiscum,” with the response “Et cum spiritu tuo,” and “Lectio sancti Evangelii secundum N,” with the response of the people “Gloria tibi, Domine.”
If incense is used the Gospel Book is incensed. The Gospel is then proclaimed and everyone listens. The proclamation ends with “Verbum Domini,” with the response “Laus tibi, Christe.” The Gospel Book is kissed by the proclaimer or it is kissed by the bishop who presides with the words “Per evangelica dicta delantur nostra delicta.”
The Homily follows. The Homily explains the Scripture readings with exhortations to live according to God’s Word.
The Homily is followed by the Professio Fidei, which may be a recitation of the Niceno-Constantinopolean Symbol or the Apostles’ Creed.
The Creed is followed by the Oratio Universalis or Prayer of the Faithful wherein the faithful exercise their common priesthood by praying for the salvation of the world. The intentions for the Church, for government officials and the salvation of the world, for those with particular needs and for the community express the exercise of the priesthood of all baptized. This is done in all Masses with a congregation unless otherwise indicated in the Rite.
This concludes the Liturgy of the Word.
The Liturgy of the Eucharist opens with the Preparation of Gifts. Ministers prepare the corporal, purificator, chalice, pall and missal on the altar. Bread and wine and gifts for the poor and the needs of the Church are brought to the altar by members of the faithful or by ministers. The priest receives the gifts.
The presider takes the paten with the host and says the prayer “Benedictus es, Domine, Deus universi…” audibly if there is no singing or inaudibly when there is signing. The deacon, or a priest prepares the chalice. Water is added to the wine with the inaudible prayer “Per huius aquae et vini…” which asks for a share in divinity for humans because Christ shared in our humanity. The presiding priest says the “Benedictus es, Domine, Deus universi…” for the wine. If the “Benedictus es…” prayers are said audibly, the people answer “Benedictus Deus in saecula.”
The priest then bows towards the altar and prays inaudibly “In spiritu humilitatis et in animo contrito…” which just asks that God be pleased with the offering made in humility and a contrite spirit.
If incense is used, the bread and wine are incensed, then the altar and cross. Afterwards, the priest is incensed and the people.
The priest then washes his hands at the side of the altar with the inaudible prayer “Lava me, Domine…”
Standing at the center behind the altar facing the people, the priest says “Orate, fratres: ut meum…” to which the people respond with “Suscipiat Dominus…” The priest then says the Oratio Super Oblata audibly, to which the people give their assent with “Amen.”
The Eucharistic Prayer follows. It begins with an opening dialogue.
The priest, with hands outstretched, says
Dominus vobiscum.
The ministers answer
Et cum spiritu tuo.
The presider, raising his outstretched hands, says
Sursum corda.
The ministers answer
Habemus ad Dominum.
The presider, joins his hands and bows, and says
Gratias agamus Domino Deo nostro.
The ministers answer
Dignum et iustum est.
The priest proceeds with the Praefatio which varies according to the liturgical day. Afterwards, the Sanctus is sung by all.
There are now thirteen Eucharistic Prayers that may be used. The parts of the priest in the Eucharistic Prayer are proclaimed or sung in a loud and clear voice without the accompaniment of any musical instrument. The Roman Canon is Eucharistic Prayer I. Eucharistic Prayer II is derived from that of Hippolytus. Eucharistic Prayer III is composed by the Consilio that implemented the reforms of Vatican II. Eucharistic Prayer IV is derived from the Eastern anaphora – it has its own invariable preface. There are two Eucharistic Prayers for Reconciliation, three Eucharistic Prayer for Masses with Children and four Eucharistic Prayers for Various Needs and Occasions.
The structure of the Eucharistic Prayers have acclamations by the people after the praefatio (sanctus), the narrative of institution (eucharistic/memorial acclamation) and the doxology (great amen). Parts of the Eucharistic Prayer may be proclaimed by concelebrating priests.
The Roman Canon now goes as follows.
Sacerdos, manibus extensis, dicit:
TE IGITUR, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus, uti accepta habeas
signat semel super panem et calicem simul, dicens:
et benedicas haec + dona, haec munera, haec sancta sacrificia illibata,
extensis manibus prosequitur:
in primis, quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis, atque catholicae et apostolicae fidei cultoribus.
Commemoratio pro vivis.
Memento, Domine, famulorum famularumque tuarum N. et N.
Iungit manus et orat aliquantulum pro quibus orare intendit.
Deinde, manibus extensis, prosequitur:
et omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.
Infra Actionem:
Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: + sed et Beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, (Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damiani) et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio.
(Per Christum Dominum nostrum. Amen.)
Manibus extensis, prosequitur:
Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari.
Iungit manus.
(Per Christum Dominum nostrum. Amen.)
Tenens manus expansas super oblata, dicit:
Quam oblationem tu, Deus, in omnibus, quaesumus,
benedictam, adscriptam, ratam,
rationabilem, acceptabilemque facere digneris:
ut nobis Corpus et Sanguis fiat dilectissimi Filii tui,
Domini nostri Iesu Christi.
Iungit manus.
In formulis quae sequntur, verba Domini proferantur distincte et aperte, prouti natura eorundem verborum requirit.
Qui pridie quam pateretur,
accipit panem, eumque parum elevatum super altare tenens, prosequitur:
accepit panem in sanctas ac venerabiles manus suas,
elevat oculos
et elevatis oculis in caelum ad te Deum, Patrem omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens:
parum se inclinat
ACCIPITE ET MANDUCATE EX HOC OMNES:
HOC EST ENIM CORPUS MEUM,
QUOD PRO VOBIS TRADETUR.
Hostiam consecratam ostendit populo, reponit super patenam, et genuflexus adorat.
Postea prosequitur:
Simili modo postquam coenatum est, accipit calicem,
eumque parum elevatum super altare tenens, prosequitur:
accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, benedixit, deditque discipulis suis, dicens:
parum se inclinat
ACCIPITE ET BIBITE EX EO OMNES:
HIC EST ENIM CALIX SANGUINIS MEI
NOVI ET AETERNI TESTAMENTI,
QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR
IN REMISSIONEM PECCATORUM.
HOC FACITE IN MEAM COMMEMORATIONEM.
Calicem ostendit populo, deponit super corporale, et genuflexus adorat.
Deinde dicit:
Mysterium fidei.
Et populus prosequitur, acclamans:
Mortem tuam annuntiamus, Domine,
et tuam resurrectionem confitemur, donec venias.
Vel:
Quotiescumque manducamus panem hunc
et calicem bibimus,
mortem tuam annuntiamus, Domine, donec venias.
Vel:
Salvator mundi, salva nos,
qui per crucem et resurrectionem tuam liberasti nos.
Deinde sacerdos, extensis manibus, dicit:
Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, eiusdem Christi Filii tui, Domini nostri, tam beatae passionis, necnon et ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis, hostiam puram, hostiam sanctam, hostiam immaculatam, Panem sanctum vitae aeternae, et Calicem salutis perpetuae.
Supra quae propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium Patriarchae nostri Abrahae: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.
Inclinatus, iunctis manibus, prosequitur:
Supplices te rogamus, omnipotens Deus: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae maiestatis tuae: ut, quotquot ex hac altaris participatione sacrosanctum Filii tui Corpus, et Sanguinem sumpserimus, omni benedictione caelesti et gratia repleamur.
Iungit manus.
(Per Christum Dominum nostrum. Amen.)
Commemoratio pro defunctis
Manibus extensis, dicit:
Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis.
Iungit manus et orat aliquantulum pro iis defunctis, pro quibus orare intendit. Deinde, extensis manibus, prosequitur:
Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii, lucis et pacis, ut indulgeas, deprecamur.
Iungit manus.
(Per Christum Dominum nostrum. Amen.)
Manu dextera percutit sibi pectus, dicens:
Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Ioanne, Stephano, Matthia, Barnaba, (Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia) et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti, sed veniae, quaesumus, largitor admitte.
Iungit manus.
Per Christum Dominum nostrum.
Et prosequitur:
Per quem haec omnia, Domine, semper bona creas, sanctificas, vivificas, benedicis et praestas nobis.
Accipit patenam cum hostia et calicem, et utrumque elevans, dicit:
Per ipsum, et cum ipso, et in ipso est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria per omnia saecula saeculorum.
Populus respondet:
Amen.
The other Eucharistic Prayers have the following elements:
1. Opening Dialogue – Presider + People
2. Preface – Presider
3. Sanctus - People
4. Post-sanctus – Presider
5. Epiclesis for Bread and Wine - Presider
6. Institution Narrative - Presider
7. Eucharistic Acclamation - People
8. Memorial Offering with Epiclesis for the People - Presider
9. Intercessions – Presider/Concelebrant
10. Doxology - Presider
11. (Great) Amen - People
The Eucharistic Prayer is followed by the Communion Rite. It begins with the Lord’s Prayer, recited or sung by the whole assembly. It is followed by an embolism (Libera nos, quaesumus…) to which the people respond with the acclamation “Quia tuum est regnum…” from the Didache.
This is followed by “Domine Iesu Christe, qui dixisti…” and the greeting of peace “Pax Domini sit semper vobiscum,” to which the people respond “Et cum spiritu tuo,” followed by the Kiss of Peace.
The priest now breaks the bread without any words and puts a fragment into the chalice with the words “Haec commixtio...”
Meanwhile, the Agnus Dei is sung by the assembly. The priest continues with his private preparation silently. He then genuflects and shows the bread and chalice to the people with the invitation to communion which is reminiscent of John the Baptist’s words in the Gospel of John “Ecce Agnus Dei, qui tollit peccata mundi…” to which the people respond with the prayer of humility “Domine, non sum dignum ut intres sub tectum meum…”
The priest reverently consumes the Body and Blood of Christ with silent prayers asking God to bring him to everlasting life (probably not immediately).
Communion is distributed to the faithful who line up and receive the bread standing or kneeling. Communion is accompanied by song. The priest says “
After communion, the vessels are purified by the priest or another minister. While purifying the vessels, the prayer “Quod ore, sumpsimus…” is said silently.
After communion, there may be a song/psalm of praise or sacred silence. The priest goes back to the chair. From there he says “Oremus,” followed by silence and the Oratio Post Communionem.
This concludes the Liturgy of the Eucharist.
After this, brief announcements may be said. Then, the Concluding Rite follows. It begins with a greeting “Dominus vobiscum,” to which the people answer “Et cum spiritu tuo.” Depending on the solemnity of the celebration, an Oratio super Populum may be done. It ends with “Benedicat vos omnipotens Deus Pater, et Filius, et Spiritus Sanctus” to which the people answer “Amen.” The dismissal concludes the celebration. “Ite Missa est.” “Deo gratias.”
After this, the priest and the ministers give reverence to the altar and leave as they have done when they came in.
Order of the Celebration
Both Ordines are consistent with the pattern of the eucharistic celebration through the centuries, the pattern that is already found in Luke in the narrative about the Road to Emmaus, that is, one beginning with a gathering followed by an exposition of Scripture and the breaking of the bread and concluded with a missio - the same pattern is also found in the Prima Apologia of Saint Justin the Martyr, the Church Orders of the Early Church, the Ordines Romani, among others. It is this same pattern for this same celebration, and the only difference is how they are carried out.
The most striking difference of the two Ordines are the demarcation of the major parts. The MR 1570 centers on the Liturgy of the Eucharist. Everything for the MR 1570 introduces and concludes it. There is even the tendency for the entire celebration to just center on the consecration and elevation. On the other hand, the MR of Vatican II balances this by putting an equal emphasis on the part of the scripture readings by defining it as the Liturgy of the Word. The structure of the Post-Vatican II Mass would have two liturgies in one celebration and rites that introduce and conclude both.
MR 1570 has preparatory rites included in its introduction. Prayers before the priest ascend to the altar, psalms, the Confiteor, absolution and Kyrie appear to be private preparation, for predisposing the celebrant and the ministers for the celebration but it forms the beginning of the
In MR 1570, there are only two Scripture readings before the Canon (there is another reading after the dismissal). The Lectio is followed by the Gradual and the Tractus (or Alleluia). The Gospel follows and then the Credo. In MR 2000, there are three readings that are interspersed with chants that respond to the readings. The Gospel is followed by a Homily, the Profession of Faith and the Prayer of the Faithful, which develop and conclude this part of the
In both Missalis Romani, bread and wine and gifts for the poor and needs of the Church are brought forward. The bringing of the bread and wine in MR 1570 occur within the presbyterium while the gifts for the poor and the Church take the form of the collection among the faithful. MR 2000 has this done by the assembly. Bread and wine may be brought forward by members of the assembly and likewise, the gifts.
Both Missalis Romani have preparatory rites for the bread and wine, altar and the people who will offer them. Prayers for the bread, for the mixing of water and wine, the chalice, both gifts and the washing occur in both. Incensation with the same order (gifts, altar, cross, priest, people) also occur in both. What differs is the manner and the texts involved.
The Oratio Super Oblata a.k.a. Secreta follows. Then comes the Opening Dialogue in both of the Eucharistic Prayer. MR 1570 delineates the Canon Missae but MR 2000 makes this just one option among many formularies.
In both Missalis Romani, the Lord’s Prayer, a prayer for peace, a greeting of peace, the fraction, the commingling, the preparation of the priest, the invitation to communion, the prayer of humility, the communion and the post-communion prayer occur. Again, they only differ in the manner of execution and some of the texts involved.
The conclusion of the two Masses vary. In the MR 1570, the blessing is done after the dismissal and a proclamation of the beginning of John’s Gospel follows. In the MR 2000, the dismissal is the end of the celebration.
Texts
The striking difference in the two MR’s is the more abundant presence of God’s Word in MR 2000. Whereas in the MR 1570 only one non-Gospel reading is proclaimed, MR 2000 has two. MR 1570 however always has the beginning of John’s Gospel at the end of the celebration. According to Annibale Bugnini’s Reform of the Liturgy, there are more Scripture Readings in the new MR, with three Cycles for Sundays and two cycles for Weekdays. It is said that it is possible to hear the entire Bible in three years sans feastdays.
Many of the prayers from MR 1570 and even before that are still found in the MR 2000. However, as mentioned in Bugnini, new formularies had to be composed for liturgical days that are not in MR 1570. The forms of many of the prayers (Confiteor, Kyrie, Agnus Dei) retain their form in both MR’s. It is not surprising though that some prayers in MR 1570 have been carried over to the MR 2000 but with another use. MR 1570 also have many psalms and prayers of the priest that have been dropped in MR 2000 for the sake of simplification like the psalm and prayers for the incensation, washing of the hands and purification of vessels.
The text for the Offertory of MR 1570 and the Preparatio Donorum of MR 2000 also differ much. In the prayers for the bread and wine, MR 2000 follows more closely the pattern of the Jewish Birkat-ha-Mazon while MR 1570 seems to have a Gallican/Franko-Germanic origin. The prayer for the mixing of water and wine and the washing of the hands is longer in the MR 1570. In fact, the washing takes up an entire psalm. MR 2000 replaced this with one sentence.
The Roman Canon also has a minor difference in the text, aside from the gestures and rubrics. The difference is at the words of consecration.
| Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in caelum ad te Deum, Patrem suum omnipotentem, tibi gratias agens, beneXdixit, fregit, deditque discipulis suis, dicens: accipite et manducate ex hoc omnes: HOC EST ENIM CORPUS MEUM, Simili modo postquam coenatum est, accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, beneXdixit, deditque discipulis suis, dicens: accipite et bibite ex eo omnes: HIC EST ENIM CALIX SANGUINIS MEI MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM. Haec quotiescumque feceritis, in mei memoriam facietis. | Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in caelum ad te Deum, Patrem omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: ACCIPITE ET MANDUCATE EX HOC OMNES: HOC EST ENIM CORPUS MEUM, QUOD PRO VOBIS TRADETUR. Simili modo postquam coenatum est, accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, benedixit, deditque discipulis suis, dicens: ACCIPITE ET BIBITE EX EO OMNES: |
Ceremonies/Rubrics
MR 1570 has multiplicity of gestures and actions. Frankly, just reading the Missale, I got tired. I was in a retreat in Tagaytay and in my rest time I was trying to figure out the rubrics and how it is to be done. To the wonder and amazement of my coworkers in the faculty. And the retreat master.
MR 1570 begins with the sign of the cross. MR 2000 begins with the Entrance procession and the Sign of the Cross concludes that procession. After the signum, MR 1570 has a short responsory that is similar to that in the Liturgy of the Hours. Then the Confiteor with the swaying and the forgiveness given by the minister to the priest and the priest to the ministers. MR 2000 has none of that.
There is less kissing in MR 2000. The altar is kissed only twice as compared to the many in MR 1570. The practice of kissing the hand of the celebrant is also dropped from MR 2000.
There is also less bowing and genuflecting in MR 2000. In MR 1570, everytime anyone passes in front of the Tabernacle, one has to genuflect. In MR 2000, the IGMR indicates only two genuflections – one at the start and one at the end.
The manner by which the Gloria and Credo is recited/sung also varies. MR 1570 has bows, genuflections and signing of the cross. MR 2000 has none of that.
The Offertory of MR 1570 and the Preparation of Gifts of MR 2000 varies. In MR 1570, it’s called Hostia while in MR 2000, it’s bread. In MR 1570 the host is placed on the corporal while in MR 2000, it remains on the paten. The incensation in MR 1570 is accompanied by the recitation of a psalm.
The rubrics in MR 1570 indicate the points where the chalice is covered and uncovered. It also indicates the parts of the body used (fronte, pectus, indixe, pollices). It also has a lot of signing of the cross with the eucharistic species. It even has signs of the cross with the paten.
In the Canon Missae of MR 1570, there are a lot of crosses at particular words. There are also genuflections before and after elevation. MR 2000 has two signs of the cross and no genuflection.
The Pater Noster in MR 1570 is sung only by the priest with the people only joining on the last phrase, while in MR 2000 it is communal recitation/singing.
The fraction/commingling in MR 1570 comes with the Pax. In MR 2000 it is distinct.
In MR 1570, the people communicate kneeling down. The priest is accompanied by a minister holding a candle, and another minister holding the communion plate. The priest does not say anything, he just makes a sign of the cross with the host before giving it. After communicating, the people make the sign of the cross. In MR 2000, communion is distributed to the faithful who line up and receive the bread standing or kneeling. Communion is accompanied by song. The priest says “
The Dismissal in MR 1570 seems to have an illogical flow, people are dismissed and yet blessed after they are told to leave and then they have to stay because the Gospel is proclaimed. MR 2000 expects people to leave after the dismissal.
Conclusion
For the MR 1570, the rites strengthened the solemnity of the eucharistic celebration, the doctrine of the real presence of Christ in the eucharistic species, and hierarchy of the Church, that is, the clergy. The celebration is so holy, so solemn that it looks mysterious and supernatural. The eucharistic miracle is the emphasis. The role that the priest as the doer of the action is so important because the whole action rests on him. The MR 1570 is also very careful with the eucharistic species – the rubrics indicate that plates have to be there when the eucharistic species is being consumed to catch particles. It really shows the rite’s devotion to the Sanctissimum Sacramentum.
The Vatican II Ordo Missae emphasizes the work of Christus Totus that is the Mystical Body of Christ, balances the four modes of Christ’s real presence in the Word, the eucharistic species, the faithful and the clergy, and highlights the active participation of all of Christ’s faithful in the liturgy and the Church. It shows that the celebration is something which everyone should participate in as members of Christ’s Mystical Body. The mystery of this Mystical Body is manifested with the priest not totally losing importance but manifesting Christ as head of a body with many parts, many functions, doing on saving action. The Vatican II Ordo Missae balances the reverence, emphasis and holiness of the other modes of Christ’s presence. It makes us aware and teaches us that Christ is also present in his Word and most importantly, in each other. It would thus have a social dimension – which is consistent with the theology of Vatican II. It also presents a picture of post-Vatican II ecclesiology – a Church of participation by every baptized Christian, a Church involved and working within the world while waiting for the parousia.
Both Ordines Missae are valid rites in themselves. They may have their differences in manner but it is the same
