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Latin liturgical rites, orWestern liturgical rites, is a large family ofliturgical rites anduses of public worship employed by theLatin Church, the largestparticular churchsui iuris of theCatholic Church, that originated inEurope where theLatin language once dominated. Its language is now known asEcclesiastical Latin. The most used rite is theRoman Rite.
The Latin rites were for many centuries no less numerous than the modernEastern Catholic liturgical rites. The number of Latin rites and uses is now much reduced. In the aftermath of theCouncil of Trent, in 1568 and 1570Pope Pius V suppressed thebreviaries andmissals that could not be shown to have an antiquity of at least two centuries in favor of theRoman Missal andRoman Breviary. Many local rites that remained legitimate even after this decree were abandoned voluntarily, especially in the 19th century, in favor of theTridentine Mass and other Roman Rite rituals. In the second half of the 20th century, most of thereligious orders that had a distinct liturgical rite chose to adopt in its place the Roman Rite as revised in accordance with the decrees of theSecond Vatican Council (seeMass of Paul VI). A few such liturgical rites persist today for the celebration of Mass, since 1965–1970 in revised forms, but the distinct liturgical rites for celebrating the other sacraments have been almost completely abandoned.
The Roman Rite is by far the most widely used. Like otherliturgical rites, it developed over time, with newer forms replacing the older. It underwent many changes in the first millennium, during half of its existence (seePre-Tridentine Mass). The forms thatPope Pius V, as requested by theCouncil of Trent, established in the 1560s and 1570s underwent repeated minor variations in the centuries immediately following. Each newtypical edition (the edition to which other printings are to conform) of theRoman Missal (seeTridentine Mass) and of the otherliturgical books superseded the previous one.
The 20th century saw more profound changes.Pope Pius X radically rearranged the Psalter of theBreviary and altered the rubrics of the Mass.Pope Pius XII significantly revised theHoly Week ceremonies and certain other aspects of the Roman Missal in 1955.
TheSecond Vatican Council (1962–1965) was followed by a general revision of the rites of all the Roman Rite sacraments, including theEucharist. As before, each new typical edition of a liturgical book supersedes the previous one. Thus, the 1970 Roman Missal, which superseded the 1962 edition, was superseded by the edition of 1975. The 2002 edition in turn supersedes the 1975 edition both in Latin and, as official translations into each language appear, also in the vernacular languages. Under the terms ofSummorum Pontificum byPope Benedict XVI, theMass of Paul VI, which followed Vatican II, is known as the Ordinary Form of the Roman Rite.
TheTridentine Mass, as in the 1962 Roman Missal, and other pre-Vatican II rites are still authorized for use within the Roman Rite under the conditions indicated in themotu proprioTraditionis Custodes. These practices emanate from the liturgical reforms of theCouncil of Trent, from which the word "Tridentine" is derived. Following its description inSummorum Pontificum byPope Benedict XVI, the ritual use of liturgical books promulgated before Vatican II is often referred to as the Extraordinary Form.
TheAnglican Use is ause of the Roman Rite, rather than a unique rite itself. During the Liturgy of the Eucharist, especially the Eucharistic Prayer, it is closest to other forms of the Roman Rite, while it differs more during the Liturgy of the Word and the Penitential Rite. The language used, which differs from that of theICEL translation of the Roman Rite of Mass, is based upon theBook of Common Prayer, originally written in the 16th century. Prior to the establishment of thepersonal ordinariates, parishes in the United States were called "Anglican Use" and used theBook of Divine Worship, an adaptation of theBook of Common Prayer. TheBook of Divine Worship has been replaced with the similarDivine Worship: The Missal for use in the ordinariates worldwide, replacing the official term "Anglican Use" with "Divine Worship".
Anglican liturgical rituals, whether those used in the ordinariates of the Catholic Church or in the various prayer books and missals of theAnglican Communion and other denominations, trace their origin back to theSarum Use, which was a variation of the Roman Rite used in England before introduction during the reign ofEdward VI of the1549Book of Common Prayer, following the break from the Roman church under the previous monarchHenry VIII.[1]
In the United States, under aPastoral Provision in 1980, personal parishes were established that introduced adapted Anglican traditions to the Catholic Church from members' formerEpiscopal parishes. That provision also permitted, as an exception and on a case-by-case basis, the ordination of married former Episcopal ministers as Catholic priests. As personal parishes, these parishes were formally part of the localCatholic diocese, but accepted as members any former Anglican who wished to make use of the provision.
On 9 November 2009,Pope Benedict XVI established a worldwide provision for Anglicans who joined the church. This process set up personal ordinariates for former Anglicans and other persons entering the full communion of the Catholic Church. These ordinariates would be similar to dioceses, but encompassing entire regions or nations. Parishes belonging to an ordinariate would not be part of the local diocese. These ordinariates are charged with maintaining the Anglican liturgical, spiritual and pastoral traditions, and they have full faculties to celebrate the Eucharist and the other sacraments, theLiturgy of the Hours and other liturgical functions in accordance with the liturgical books proper to the Anglican tradition, in revisions approved by theHoly See. This faculty does not exclude liturgical celebrations according to the Roman Rite.[2]
ThePersonal Ordinariate of Our Lady of Walsingham was set up for England and Wales on 15 January 2011; thePersonal Ordinariate of the Chair of Saint Peter for the United States and Canada on 1 January 2012; and thePersonal Ordinariate of Our Lady of the Southern Cross for Australia on 15 June 2012. As of 2017 it was decreed that all parishes in the United States established under the Pastoral Provision be transferred to the Ordinariate. BishopSteven Lopes of thePersonal Ordinariate of the Chair of Saint Peter has requested that terms such as "Anglican Use" and "Anglican Ordinariate" be avoided, saying "Our clergy and faithful do not like being called Anglican, both because this is insensitive to actual Anglicans, and because it is a subtle way of suggesting that their entrance into full communion is less than total. We are Catholic in every sense."[3]
Rite of Lyon
The Lyonese Rite of the Diocese of Lyon, France, which some consider to have been (rather than Milan) the centre of diffusion of the Gallican liturgy; it is maintained in a few parishes in Lyon.[4]
The Zaire Use is an inculturated variation of the Ordinary Form of the Roman Rite of the Roman Catholic Church. It has been used to a very limited extent in some African countries since the late 1970s to early 1980s.
Similarly to the Zaire Use, the Vatican approved certain adaptations for Indigenous Mexican groups in 2024. This use is only for theDiocese of San Cristóbal de Las Casas. The adaptations include a new "ministry of incensation," to administer incense (distinct from thethurifer), as well the "Principal," a layperson who guides the congregation in prayer at certain moments. It was the second time after Vatican II that adaptations of the Mass have been approved.[5]
The Ambrosian Rite is celebrated most often in theArchdiocese of Milan,Italy, and in parts of some neighbouring dioceses in Italy and Switzerland. The language used is now usually Italian, rather than Latin. With some variant texts and minor differences in the order of readings, it is similar in form to the Roman Rite. Its classification as Gallican-related is disputed.[6]
The Rite of Braga is used, but since 18 November 1971 only on an optional basis, in theArchdiocese of Braga in northernPortugal.[7][8] The Pontifical Commission Ecclesia Dei (PCED) considers it a local Use of the Roman Rite, rather than an independent rite.[9]
The Rite of Lyon is today celebrated in a few churches in theArchdiocese of Lyon, although it was once celebrated throughout. It can be considered the oldest surviving form of the Roman Rite, since it is primarily the 9th-century form of the Roman Rite with some Gallican elements.[citation needed]
The Mozarabic Rite, which was prevalent throughoutSpain in Visigothic times, is now celebrated only in limited locations, principally thecathedral ofToledo.[citation needed]
TheCarthusian rite is in use in a version revised in 1981.[10] Apart from the new elements in this revision, it is substantially the rite ofGrenoble in the 12th century, with some admixture from other sources.[11] Among other differences from the Roman Order of Mass, the deacon prepares the gifts while the Epistle is being sung, the celebrating priest washes his hands twice at the offertory and says the eucharistic prayer with arms extended in the form of a cross except when using his hands for some specific action, and there is no blessing at the end of Mass.[12]
TheOrder of Saint Benedict has never had a rite of the Mass peculiar to it, but it keeps its very ancient Benedictine Rite of theLiturgy of the Hours.
InAfrica Proconsulare, located in present-dayTunisia (of whichCarthage was the capital), the African Rite was used before the 7th-century Arab conquest. It was very close to the Roman Rite – so much so that Western liturgical traditions have been classified as belonging to two streams, the North African-Rome tradition, and the Gallican (in the broad sense) tradition encompassing the rest of the Western Roman Empire, including northern Italy.[13]
The ancient Celtic Rite was a composite of non-Roman ritual structures (possiblyAntiochian) and texts not exempt from Roman influence, that was similar to the Mozarabic Rite in many respects and would have been used at least in parts ofIreland,Scotland, the northern part ofEngland and perhaps evenWales,Cornwall andSomerset, before being authoritatively replaced by the Roman Rite in theearly Middle Ages. "Celtic" is possibly a misnomer and it may owe its origins to Augustine's re-evangelisation of the British Isles in the 6th century. Little is known of it, though several texts and liturgies survive.
Some Christians – typically groups not in communion with the Roman Catholic Church, especially someWestern Orthodox Christian communities in communion withEastern Orthodox Churches, e.g. Celtic Orthodoxy – have attempted to breathe life into a reconstruction of the Celtic Rite, the historical accuracy of which is debated. Historical evidence of this rite is found in the remnants of theStowe (Lorrha) Missal.
InCatholic missions to theIndigenous peoples of North America, a form of the Tridentine Mass was approved that integrated vernacular portions while retaining the use of Latin in certain parts of the Mass. Liturgical books for these liturgies were published through at least 1890.[14]
The Gallican Rite is a retrospective term applied to the sum of the local variants, on similar lines to that designated elsewhere as the Celtic Rite (above) and theMozarabic Rite, which faded from use in France by the end of the first millennium. It should not be confused with the so-calledNeo-Gallican liturgical books published in various French dioceses after the Council of Trent, which had little or nothing to do with it.[15]
Several local rites of limited scope existed, but are now defunct. More properly these are uses or variants of the Roman Rite, most with Gallican elements, some withByzantine liturgical and traditional elements.
Somereligious orders celebrated Mass according to rites of their own, dating from more than 200 years before the papal bullQuo primum. These rites were based on local usages and combined elements of the Roman and Gallican Rites. Following theSecond Vatican Council, they have mostly been abandoned, except for the Carthusian Rite (seeabove). Religious orders of more recent origin have never had special rites.
The following previously existing rites continue to be used on a limited basis by the permission of ecclesiastical superiors:[20]
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