Amissal is aliturgical book containing instructions and texts necessary for the celebration ofMass throughout theliturgical year. Versions differ across liturgical tradition, period, and purpose, with some missals intended to enable a priest to celebrate Mass publicly and others for private and lay use. The texts of the most common Eucharistic liturgy in the world, theCatholic Church'sMass of Paul VI of theRoman Rite, are contained in the 1970 edition of theRoman Missal.
Missals have also been published for earlier forms of the Roman Rite and otherLatin liturgical rites. Other liturgical books typically contain the Eucharistic liturgies of other ritual traditions, but missals exist for theByzantine Rites,Eastern Orthodox Western Rites,Lutheran andAnglican liturgies.
Before the compilation of such books, several books were used when celebrating Mass. These included thegradual (texts mainly from thePsalms, with musical notes added), the evangelary orgospel book, the epistolary with texts from other parts of theNew Testament, mainly the epistles (letters) ofSaint Paul, and thesacramentary with the prayers that the priest himself said.[1]
In high medieval times, when it had become common in the West for priests to say Mass without the assistance of a choir and other ministers, these books began to be combined into a "Mass book" (missale inLatin), for the priest's use alone. This led to the appearance of themissale plenum ("full or complete missal"), which contained all the texts of the Mass, but without the music of the choir parts.[2] Indications of therubrics to be followed were also added.
TheRoman Missal (Missale Romanum), published byPope Pius V in 1570, eventually replaced the widespread use of different missal traditions by different parts of the church, such as those ofTroyes,Sarum (Salisbury), and others. Manyepiscopal sees had some local prayers andfeast days in addition.
At the behest of theSecond Vatican Council,[3]Pope Paul VI greatly increased the amount ofSacred Scripture read at Mass and, to a lesser extent, the prayer formulas. This necessitated a return to having the Scripture readings in a separate book, known as theLectionary. A separateBook of the Gospels, with texts extracted from the Lectionary, is recommended, but is not obligatory. The Roman Missal continues to include elaborate rubrics, as well as antiphons etc., which were not in sacramentaries.
The first complete official translation of the Roman Missal into English appeared in 1973, based on the text of 1970. On 28 March 2001, theHoly See issued theInstructionLiturgiam authenticam. This included the requirement that, in translations of the liturgical texts from the official Latin originals, "the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses. Any adaptation to the characteristics or the nature of the various vernacular languages is to be sober and discreet." The following year, the third typical edition[note 1] of the revised Roman Missal in Latin was released.
In Europe, the Lutheran Missal was printed in 1525, in Livonian, Latvian, and Estonian.[4]
The development of a Lutheran Missal in the English language is currently underway.[5]
Prior to theReformation, liturgical practice had featured usage of local cathedral missal variations. The most noted of these was the Sarum Use missal, but others including theDurham Use missal influenced English liturgical practice. During theEnglish Reformation, theChurch of England separated from the Catholic Church. Characteristic ofProtestant liturgy trends, the Church of England opted to utilize avernacular liturgy.Thomas Cranmer is traditionally credited with leading the production of new liturgical texts, including the1549Book of Common Prayer. The 1549 prayer book and successive versions of theBook of Common Prayer would replace both missals andbreviaries in regular Anglican liturgical practice.[6]
As theAnglican tradition broadened to include modernanglo-catholicism, some Anglicans sought a return to a missal pattern for their liturgical books. In 1921, theSociety of Saints Peter and Paul published theAnglican Missal in Great Britain.[7] The Frank Gavin Liturgical Foundation of Mount Sinai published a revised edition in 1961 and the Anglican Parishes Association continues to print it:
The first edition of the Anglican Missal was published in London by the Society of Saints Peter and Paul in 1921; the first American edition appeared in 1943, published by the Frank Gavin Liturgical Foundation of Mount Sinai, Long Island, N.Y., and in 1947 a revised edition was published (reprinted in 1961); the publication rights were given (or sold) to the Anglican Parishes Association in the 1970s, which reprinted the 1947 edition.[7]
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In France, missals begin to beilluminated from the beginning of the 13th century. At this time, the missal was normally divided into several parts:[9] calendar, temporal, preface and Canon of the Mass, sanctoral, votive Masses and various additions. Two principal parts of the missal are the temporal and sanctoral. The temporal contains texts for the Mass, day by day for the whole liturgical year, organized aroundChristmas andEaster. The sanctoral presents a liturgical year through the commemoration of saints. Finally, votive Masses (a Mass for a specific purpose or read with a specific intent by the priest), different prayers, new feasts, commemoration of recent saints and canonizations were usually placed at the end of the missal.
Iconographic analysis of the missals of theDiocese of Paris from the 13th-14th centuries shows the use of certain traditional images as well as some changing motifs. Among the former group, some types ofinitials, including theintroit to theFirst Sunday of Advent; to the preface of the Mass forHoly Week; to the Masses for saints, containing their images, but also the rich illumination of two pages of the missal in full size: theCrucifixion of Jesus andChrist in Majesty. The second group with changing scenes include some images of the clergy that are not depicted in all missals, but can be a repeating motif pertaining to only one manuscript. This can be the priest at prayer, the priest elevating the host (sacramental bread), monks in song and so forth.
Catholic missals after theSecond Vatican Council (1962−1965) are only little illustrated, at least before 2002, mostly with black-and-white pictures. Since 2005, many editions of the Editio typica tertia of theRoman Missal have been illustrated in colour, especially in the English-speaking world.[10]
The term "missal" is also used for books intended for use not by the priest but by others assisting atMass or theservice of worship. These books are sometimes referred to as "hand missals" or "missalettes", while the term "altar missal" is sometimes used to distinguish the missal for the priest's use from them. Usually they omit or severely abbreviate the rubrical portions and Mass texts for other than the regular yearly celebrations, but include the Scripture readings.
One such missal has been used for the swearing in of a United States President. After theassassination of PresidentJohn F. Kennedy,Lyndon B. Johnson wassworn in as the nation's36th president aboardAir Force One using a missal of the late President.[11]
Thus, according to a diarty of the Dean of the Lubeck Cathedral, Brandt, in 1525 a Lutheran Missal was published in three parallel text: in "ordinary Livonian", in Latvian and Estonian.
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