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Aliturgical book, orservice book, is a book published by the authority of achurch body that contains the text and directions for theliturgy of its officialreligious services.
In theRoman Rite of theCatholic Church, the primary liturgical books are theRoman Missal, which contains the texts of theMass, and theRoman Breviary, which contains the text of theLiturgy of the Hours. With the1969 reform of the Roman Missal byPope Paul VI, now called the "Ordinary Form of the Roman Rite", the selection of Scriptural readings was expanded considerably and thus required a new book called theLectionary. TheRoman Ritual contains the texts for administering somesacraments other than theMass such asbaptism, thesacrament of penance, theanointing of the sick, and thesacrament of marriage. The texts for the sacraments and ceremonies normally reserved tobishops, such asConfirmation andHoly Orders, are contained within theRoman Pontifical. TheCaeremoniale Episcoporum (The Ceremonial of Bishops)[2] describes in greater detail than the ordinary liturgical books the ceremonies involved when a bishop presides over the celebration of Mass, the celebration of theLiturgy of the Hours or of the Word of God, particular Masses such asCandlemas,Palm Sunday or theEaster Vigil, the other sacraments, sacramentals, pastoral visitations etc. TheRoman Martyrology, meanwhile, gives an account of all thesaints (not onlymartyrs) commemorated in the Church each day.
Other Roman-Rite liturgical books include theRoman Gradual and theGospel Book orEvangeliary.
The Catholic Church is composed of 24 autonomousparticular churches, the largest of which is theLatin Church. The other 23 churches are collectively called the Eastern Catholic Churches;Eastern Catholic liturgy encompasses theAlexandrian Rite,Antiochene Rite,Armenian Rite,Byzantine Rite, and theEast Syriac Rite among others.
While theRoman Rite of the Latin Church is by far the most common liturgical rite found within the Latin Church, a number of localLatin liturgical rites anduses also exist.
TheRite of Constantinople, observed by theEastern Orthodox Church and thoseEastern Catholic Churches which follow the Byzantine Rite, represents one of the most highly developed liturgical traditions in Christendom. While the Roman CatholicLiturgy of the Hours may be published in a single-volumebreviary, this is not feasible for the Byzantine Rite, which requires a large number of books to chant the daily services.
The regular services chanted in the Constantinopolitan liturgical tradition are theCanonical Hours and theDivine Liturgy. There are, in addition, occasional services (baptism,confession, etc.) and intercessory or devotional services (molieben,panikhida), which are not chanted on a daily basis, but according to need. The fixed portions of the services are calledacolouthia (Greek:ἀκολουθίες,akolouthies;Church Slavonic:Последование,romanized: Posledovanie), into which thesequences (changeable portions) are inserted.[3] The sequences can also be referred to aspropers.
The sequences are governed by the convergence of several liturgical cycles, including thePaschal Cycle (movable cycle, dependent upon the variable date ofEaster) and theMenaion (fixed cycle, dependent upon the calendar date).
The fixed portions of the services are found in the following liturgical books:
Into this fixed framework, numerous movable parts of the service are inserted. These are taken from a variety of liturgical books:
There are many different editions of these books which have been published over the years in a variety ofliturgical languages. In Greek the Orthodox books are published at the Phœnix Press (formerly located inVenice, now atPatras), the Eastern Catholic Churches (Byzantine rite) books are published by theCongregation for the Oriental Churches. Each national Church has further its own editions in its liturgical language. There are also books of all kinds which collect and arrange materials from the list of books above into compendiums by various editors.
The books of theChurch of the East, all inSyriac, are:[5]
Naturally not every church possesses this varied collection of books. The most necessary ones are printed by theAnglican missionaries at Urmi for the "Nestorian" Christians. TheChaldean Catholic books are printed, some at Propaganda, some by the Dominicans at Mosul ("Missale chaldaicum", 1845; "Manuale Sacerdotum", 1858; "Breviarium chaldaicum", 1865). A Chaldean "Breviary" was published in three volumes at Paris in 1886–1887, edited by Paul Bedgan, a missionary of the Congrégation des Missions. The Malabar Christians use the traditional books of the Church of the East, and theSyro-Malabar Church have books revised by theSynod of Diamper (1599). TheMalabar Catholic "Missal" was published at Rome in 1774, the "Ordo rituum et lectionum" in 1775.
The Coptic Books (inCoptic withArabicrubrics, and generally with the text transliterated in Arabic characters too) are the Euchologion (Kitãb al-Khulagi almuqaddas), very often (but quite wrongly) called Missal. This corresponds to the Byzantine Euchologion. The Coptic equivalent of the Horologion is theAgpeya. Then the Lectionary calledKatamãrus; theSynaksãr, containing legends of saints; the "Deacon's Manual"; anAntiphonary (calledDifnãri); the Psalter, Theotokia (containing offices of the Virgin Mary); Doxologia; collections of hymns for the choir and a number of smaller books for the various other offices.
TheCoptic Orthodox Church has a very sumptuously printed set of their books, edited by Gladios Labib, published at Cairo (Katamãrus, 1900–1902;Euchologion, 1904;Funeral Service, 1905).
These books were first grouped and arranged for theCoptic Catholic Church by Raphael Tuki, and printed at Rome in the eighteenth century. Their arrangement is obviously an imitation of that of the Latin service-books (Missale coptice et arabice, 1736;Diurnum alexandrinum copto-arabicum, 1750;Pontificale et Euchologium, 1761, 1762;Rituale coptice et arabice, 1763;Theotokia, 1764).Kyrillos Makarios, theCoptic Catholic Patriarchate of Alexandria, published a "missal", "ritual", and "Holy Week book" (Cairo, 1898–1902).
The Ethiopian service books are, with the exception of the Eucharistic Liturgy (the Missal), the least known of any. Hardly anything of them has been published, and no one seems yet to have made a systematic investigation of liturgical manuscripts in Abyssinia. Since theEthiopic or Ge'ez Rite is derived from the Coptic, their books correspond more or less to the Coptic books.
Peter the Ethiopian (Petrus Ethyops) published the Liturgy with the baptism service and some blessings at the end of his edition of the Ethiopic New Testament (Tasfa Sion, Rome, 1548). Various students have published fragments of the Rite in Europe (cf. Chaine, "Grammaire éthiopienne", Beirut, 1907; bibliography, p. 269), but these can hardly be called service-books.
The Syriac Orthodox (Jacobite) and Catholic liturgical books have never been published as a whole. A fragment of the liturgy was published in Syriac and Latin at Antwerp (1572) byFabricius Boderianus (D. Seven alexandrini ... de ritibus baptismi et sacræ Synaxis).
The Syriac Catholics have a Euchologion (Syriac and Karshuni), published at Rome in 1843 (Missale Syriacum), and a "Book of clerks used in the ecclesiastical ministries" (Liber ministerii, Syriac only, Beirut, 1888). The Divine Office, collected like a Breviary, was published at Mosul in seven volumes (1886–96), the ferial office alone at Rome in 1853, and at Sharfi in the Lebanon (1898). A Ritual – "Book of Ceremony" – for theSyriac Catholic Church was issued by the Jesuits at Beirut.
The Maronites have an abundance of liturgical books for their divine liturgy. TheMaronite Synod at Deir al-Luweize (1736) committed a uniform preparation of all their books to the patriarch (Part II, Sess. I, xiii, etc.) These books are all referred to in Western or Latin terms (Missal, Ritual, Pontifical, etc.). The Missal (in this case the name is not incorrect) was published at Rome in 1592 and 1716, since then repeatedly, in whole or in part, at Beirut. Little books containing the Ordinary of the Liturgy with the Anaphora commonly used are issued by many Catholic booksellers at Beirut. The "Book of the Minister" (containing the deacon's and other ministers' parts of the Liturgy) was published at Rome in 1596 and at Beirut in 1888. The "Ferial Office", called Fard, "Burden" or "Duty" (the only one commonly used by the clergy), was issued at Rome in 1890, at Beirut in 1900. The whole Divine Office began to be published at Rome in 1666, but only two volumes of the summer part appeared. A Ritual with various additional prayers was issued at Rome in 1839. All Maronite books are inSyriac andKarshuni.
The Armenian Liturgical Books are quite definitely drawn up, arranged, and authorized. They are the only other set among Eastern Churches whose arrangement can be compared to those of the Byzantines. There are eight official Armenian service-books:
The books of both theArmenian Apostolic Church (Oriental-Orthodox) andArmenian Catholic Church have been published a great number of times; the latest Orthodox editions are those of Constantinople and Jerusalem, the Catholic ones have been issued at Rome, Vienna, and especially Venice (at the Monastery of San Lazaro). There are many extracts from them, especially from the Liturgy.
Martin Luther was in favor of preserving the Mass of the Church and, other than translating it into thevernacular language of the people, he made very few changes to the liturgy. Over the centuries since the days of the Reformation, the many diverging branches of Lutheran denominations – despite developing a wide swath of differing core beliefs, have maintained and cherished the liturgy and its ancient roots. Owing to its widespread diaspora of branches, and especially because of the wide variety of regional languages, customs, and beliefs, there have been many different books of Worship prepared and used by congregations worldwide.[6]
Besides the formal liturgy itself, Lutheran worship books usually contain the orders for the minor services during the week, such asVespers, Morning Prayer, andCompline, along with large sections of hymns, Psalms, and prayers and other needed information for the correct following of theliturgical calendar.
One particular Lutheran hymnal, used by the Moderate/LiberalEvangelical Lutheran Church in America, the largest Lutheran denomination in the U.S., isEvangelical Lutheran Worship. The ELW (as it is called) is also used by a few smaller denominations as well, but is mostly frowned upon by more conservative Lutheran bodies, which use their own versions.[6][7]
In the wake of theEnglish Reformation, a reformed liturgy was introduced into theChurch of England. The first liturgical book published for general use throughout the church was theBook of Common Prayer (BCP) of 1549, edited byThomas Cranmer,Archbishop of Canterbury.
The work of 1549 was the first prayer book to contain the forms of service for daily and Sunday worship in English and to do so within a single volume; it includedmorning prayer,evening prayer, theLitany, andHoly Communion. The book included the other occasional services in full: the orders forbaptism,confirmation,marriage, 'prayers to be said with the sick' and afuneral service. It set out in full theEpistle andGospel readings for the Sunday Communion Service. SetOld Testament andNew Testament readings for daily prayer were specified in tabular format as were the setPsalms; andcanticles, mostly biblical, that were provided to be sung between the readings.[8] Numerous editions have followed, and currently throughout theAnglican Communion, various Books of Common Prayer are published by the different Anglican provinces.
Other official books are published by the member churches for the official use of their churches, such as theLectionary,Book of Occasional Services, etc.
In the late 1800s, as part of theAnglo-Catholic movement, theAnglican Missal was published, to provide a particular way, drawn from theSarum Use, of celebrating the Eucharist according toAnglican liturgical tradition. Many Anglo-Catholic parishes use theAnglican Missal, or some variation of it such as theEnglish Missal, for the celebration of the Eucharist. Variations include theAnglican Service Book andA Manual of Anglo-Catholic Devotion, and the directive booksA Priest's Handbook by Dennis Michno andCeremonies of the Eucharist by Howard E. Galley. All of these books (with the exception ofManual) are intended primarily for celebration of theEucharist. They contain meditations for the presiding celebrant(s) during the liturgy, and other material such as the rite for the blessing of palms onPalm Sunday, propers for special feast days, and instructions for proper ceremonial order. These books are used as a more expansivelyCatholic context in which to celebrate the liturgical use found in the BCP and related liturgical books.
John Wesley, the Anglican priest who was a principal leader of the earlyMethodist revival, wrote that
there is no Liturgy in the world, either in ancient or modern language, which breathes more of a solid, scriptural, rational piety, than the Common Prayer of the Church of England.[9]
When theMethodists in America were separated from theChurch of England because of the American Revolution, John Wesley himself provided a revised version of theBook of Common Prayer called theSunday Service of the Methodists in North America. Wesley'sSunday Service has shaped the official liturgies of the Methodists ever since. For this reason, Methodist liturgy is decidedly Anglican in its character, though Methodists have generally allowed for more flexibility and freedom in how the liturgy is celebrated than is typical of Anglican churches.
Today, the primary liturgical books of theUnited Methodist Church areThe United Methodist Hymnal andThe United Methodist Book of Worship, along with their non-English counterparts. TheBritish Methodist Church usesThe Methodist Worship Book. These service books contain written liturgy that is generally derived from Wesley'sSunday Service and from the 20th Century liturgical renewal movement. They also contain the hymnody of the Methodist Church, which has always been an important part of Methodist worship.
Presbyterianism's first liturgical book is theBook of Common Order, which was written by the denomination's founder,John Knox. The book was published first in Geneva in 1556 under the titleForme of Prayers and was written for use by that city's English Reformed congregation. In 1562 it was adopted by theChurch of Scotland, which had been founded two years earlier, and in 1567 was translated into Scottish Gaelic asFoirm na n-Urrnuidheadh for use in theHighlands bySéon Carsuel (John Carswell).
In 1645, the Church of Scotland adopted theDirectory for Public Worship, which was written by theWestminster Assembly and intended for use in England, Scotland, and Ireland. It was never translated into Scottish Gaelic.
Since 1906, most Presbyterians in the United States have used their own liturgical book, theBook of Common Worship. Its most recent edition was published in 1993.
This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Liturgical Books".Catholic Encyclopedia. New York: Robert Appleton Company.
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