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TheRoman Rite (Latin:Rītus Rōmānus)[1] is the most commonritual family for performing the ecclesiastical services of theLatin Church, the largest of thesui iurisparticular churches that comprise theCatholic Church. The Roman Rite governsrites such as theRoman Mass and theLiturgy of the Hours as well as the manner in whichsacraments andblessings are performed.[2]
The Roman Rite developed in theLatin language in the city ofRome and, while distinctLatin liturgical rites such as theAmbrosian Rite remain, the Roman Rite has gradually been adopted almost everywhere in the Latin Church. In medieval times there were numerous local variants, even if all of them did not amount to distinct rites, yet uniformity increased as a result of the invention of printing and in obedience to the decrees of theCouncil of Trent of 1545–1563 (seeQuo primum). Several Latin liturgical rites which had survived into the 20th century were abandoned after theSecond Vatican Council. The Roman Rite is now the most widespread liturgical rite not only in the Catholic Church but inChristianity as a whole.
The Roman Rite has been adapted through the centuries and the history of itsEucharistic liturgy can be divided into three stages: thePre-Tridentine Mass,Tridentine Mass, andMass of Paul VI. It is now normally celebrated in the form promulgated byPope Paul VI in 1969 and revised byPope John Paul II in 2002, but use of theRoman Missal of 1962 remains authorized under the conditions indicated in the 2021 papal documentTraditionis Custodes.
In his 1912 book on the Roman Mass,Adrian Fortescue wrote: "Essentially the Missal ofPius V is theGregorian Sacramentary; that again is formed from theGelasian book, which depends on theLeonine collection. We find the prayers of our Canon in the treatisede Sacramentis and allusions to it in the 4th century. So our Mass goes back, without essential change, to the age when it first developed out of the oldest liturgy of all. It is still redolent of that liturgy, of the days when Caesar ruled the world and thought he could stamp out the faith of Christ, when our fathers met together before dawn and sang a hymn to Christ as to a God. The final result of our inquiry is that, in spite of unsolved problems, in spite of later changes, there is not in Christendom another rite so venerable as ours." In a footnote he added: "The prejudice that imagines that everything Eastern must be old is a mistake. Eastern rites have been modified later too; some of them quite late. No Eastern Rite now used is as archaic as the Roman Mass."[3]
In the same book, Fortescue acknowledged that the Roman Rite underwent profound changes in the course of its development. His ideas are summarized in the article on the "Liturgy of the Mass" that he wrote for theCatholic Encyclopedia (published between 1907 and 1914) in which he pointed out that the earliest form of the Roman Mass, as witnessed inJustin Martyr's 2nd-century account, is of Eastern type, while the Leonine and Gelasian Sacramentaries, of about the 6th century, "show us what is practically our present Roman Mass". In the interval, there was what Fortescue called "a radical change". He quoted the theory of A. Baumstark that theHanc Igitur,Quam oblationem,Supra quæ andSupplices, and the list of saints in theNobis quoque were added to the RomanCanon of the Mass under "a mixed influence ofAntioch andAlexandria", and that "St. Leo I began to make these changes;Gregory I finished the process and finally recast the Canon in the form it still has."[4]
Fortescue concluded:
In the same article Fortescue went on to speak of the many alterations that the Roman Rite of Mass underwent from the 7th century on (seePre-Tridentine Mass), in particular through the infusion of Gallican elements, noticeable chiefly in the variations for the course of the year. This infusion Fortescue called the "last change since Gregory the Great" (who died in 604).
TheEucharistic Prayer normally used in theByzantine Rite is attributed toSaint John Chrysostom, who died in 404, exactly two centuries before Pope Gregory the Great. TheEast SyrianEucharistic Prayer of Addai and Mari, which is still in use, is certainly much older.
The Roman Rite is noted for its sobriety of expression.[5] In itsTridentine form, it was noted also for its formality: the TridentineMissal minutely prescribed every movement, to the extent of laying down that the priest should put his right arm into the right sleeve of thealb before putting his left arm into the left sleeve (Ritus servandus in celebratione Missae, I, 3). Concentration on the exact moment ofchange of the bread and wine into theBody andBlood ofChrist has led, in the Roman Rite, to the consecratedHost and the chalice being shown to the people immediately after theWords of Institution. If, as was once most common, the priest offersMass while facingad apsidem (towards the apse),ad orientem (towards the east) if the apse is at the east end of the church, he shows them to the people, who are behind him, by elevating them above his head. As each is shown, a bell (once called "the sacring bell") is rung and, ifincense is used, the host and chalice are incensed (General Instruction of the Roman Missal, 100). Sometimes the external bells of the church are rung as well. Other characteristics that distinguish the Roman Rite from the rites of theEastern Catholic Churches aregenuflections and keeping both hands joined together.
The principles underlying the Second Vatican Council's liturgical reforms were applicable to the Roman Rite and to the Eastern rites, although the practical norms set out in the Council'sConstitution on the Sacred Liturgy applied only to the Roman Rite.[6]
Jesuit priestRune P. Thuringer, writing in 1965, noted that "The eucharistic liturgy of the stateChurch of Sweden, which isLutheran, is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."[7]
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The Roman Missal (Latin:Missale Romanum) is theliturgical book that contains the texts andrubrics for the celebration of theMass in the Roman Rite of the Catholic Church.
Before the highMiddle Ages, several books were used at Mass: aSacramentary with theprayers, one or more books for theScriptural readings, and one or more books for theantiphons and other chants. Gradually, manuscripts came into being that incorporated parts of more than one of these books, leading finally to versions that were complete in themselves. Such a book was referred to as aMissale Plenum (English:"Full Missal"). In response to reforms called for in theCouncil of Trent,Pope Pius V promulgated, in the Apostolic ConstitutionQuo primum of 14 July 1570, an edition of the Roman Missal that was to be in obligatory use throughout theRoman Catholic Church except where there was a traditional liturgical rite that could be proved to be of at least two centuries' antiquity. The version of the Mass in the 1570s edition became known as theTridentine Mass. Various relatively minor revision were made in the centuries following, culminating in the 1962 edition promulgated byPope John XXIII. Pope John XXIII opened theSecond Vatican Council that same year, whose participating bishops ultimately called for renewal and reform of the liturgy. The 1969 edition of the Roman Missal was promulgated byPope Paul VI, issued in response to the council, introduced several major revisions, including simplifying the rituals and permitting translations into localvernacular languages. The version of the Mass in this missal, known colloquially as theMass of Paul VI, is currently in use throughout the world.
The Roman Rite of Mass no longer has thepulpitum, orrood screen, a dividing wall characteristic of certainmedieval cathedrals in northern Europe, or theiconostasis or curtain that heavily influences the ritual of some other rites. In large churches of the Middle Ages and earlyRenaissance the area near the main altar, reserved for the clergy, was separated from the nave (the area for thelaity) by means of arood screen extending from the floor to the beam that supported the great cross (the rood) of the church and sometimes topped by a loft or singing gallery. However, by about 1800 the Roman Rite had abandoned rood screens, although some examples survive.
Gregorian chant is the traditional chant of the Roman Rite. Being entirely monophonic, it does not have the dense harmonies of present-day chanting in theRussian andGeorgian churches. Except in such pieces as thegraduals andalleluias, it does not havemelismata as lengthy as those ofCoptic Christianity. However, the music of the Roman Rite became very elaborate and lengthy when Western Europe adoptedpolyphony. While the choir sang one part of the Mass the priest said that part quietly to himself and continued with other parts, or he was directed by therubrics to sit and wait for the conclusion of the choir's singing. Therefore, it became normal in theTridentine Mass for the priest tosay Mass, not sing it, in contrast to the practice in all Eastern rites. Only on special occasions and in the principal Mass in monasteries and cathedrals was the Mass sung.
TheCatholic Church sees theMass orEucharist as "the source and summit of the Christian life", to which the othersacraments are oriented.[8] Remembered in the Mass areJesus'life,Last Supper, andsacrificial death on the cross atCalvary. The ordained celebrant (priest orbishop) is understood to actin persona Christi, as he recalls the words and gestures of Jesus Christ at the Last Supper and leads thecongregation in praise ofGod. The Mass is composed of two parts, theLiturgy of the Word and theLiturgy of the Eucharist.
Jesuit priestRune P. Thuringer, writing in 1965, noted that "The eucharistic liturgy of the stateChurch of Sweden, which isLutheran, is closer in many respects to the rite of the Roman Mass than that of any other Protestant church."[7][9] Although similar in outward appearance to theLutheran Mass orAnglican Mass,[9][10][11] the Catholic Church distinguishes between its own Mass and theirs on the basis of what it views as thevalidity of theorders of their clergy, and as a result, does not ordinarily permitintercommunion between members of these Churches.[12][13] In a 1993 letter to BishopJohannes Hanselmann of theEvangelical Lutheran Church in Bavaria,Cardinal Ratzinger (later Pope Benedict XVI) affirmed that "a theology oriented to the concept of succession [of bishops], such as that which holds in the Catholic and in theOrthodox church, need not in any way deny the salvation-granting presence of the Lord [Heilschaffende Gegenwart des Herrn] in aLutheran [evangelische] Lord's Supper".[14] TheDecree on Ecumenism, produced byVatican II in 1964, records that the Catholic Church notes its understanding that when other faith groups (such as Lutherans,Anglicans, andPresbyterians) "commemorate His death andresurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory".[13]
Within the fixed structure outlined below, which is specific to theRoman Rite, the Scripture readings, theantiphons sung or recited during the entrance procession or at Communion, and certain other prayers vary each day according to the liturgical calendar.[15]
Traditionalist Roman Catholics use the term salvific "Sacrifice (prosphora,oblatio) of the Mass".[16]
Thepriest enters, with adeacon if there is one, andaltar servers (who may act ascrucifer, candle-bearers andthurifer). The priest makes thesign of the cross with the people and formally greets them. Of the options offered for the Introductory Rites, that preferred by liturgists would bridge the praise of the opening hymn with theGlory to God which follows.[17] TheKyrie eleison here has from early times been an acclamation of God's mercy.[18] The Penitential Act instituted by theCouncil of Trent is also still permitted here, with the caution that it should not turn the congregation in upon itself during these rites which are aimed at uniting those gathered as one praiseful congregation.[19][20] The Introductory Rites are brought to a close by theCollect Prayer.
On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first is from theOld Testament (a term wider than "Hebrew Scriptures", since it includes theDeuterocanonical Books), or theActs of the Apostles duringEastertide. The first reading is followed by a psalm, recited or sung responsorially. The second reading is from theNew Testament epistles, typically from one of thePauline epistles. A Gospel acclamation is then sung as the Book of the Gospels is processed, sometimes with incense and candles, to theambo; if not sung it may be omitted. The final reading and high point of the Liturgy of the Word is the proclamation of theGospel by the deacon or priest. On all Sundays andHoly Days of Obligation, and preferably at all Masses, ahomily orsermon that draws upon some aspect of the readings or the liturgy itself, is then given.[21] The homily is preferably moral and hortatory.[22] Finally, theNicene Creed or, especially from Easter toPentecost, theApostles' Creed is professed on Sundays and solemnities,[23] and the Universal Prayer or Prayer of the Faithful follows.[24] The designation "of the faithful" comes from whencatechumens did not remain for this prayer or for what follows.
The Liturgy of the Eucharist begins with the preparation of the altar and gifts,[25] while the collection may be taken. This concludes with the priest saying: "Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father." The congregation stands and responds: "May the Lord accept the sacrifice at your hands, for the praise and glory of His name, for our good, and the good of all His holy Church."[26] The priest then pronounces the variable prayer over the gifts.
Then in dialogue with the faithful the priest brings to mind the meaning of "eucharist", to give thanks to God. A variable prayer of thanksgiving follows, concluding with the acclamation "Holy, Holy ....Heaven and earth are full of your glory. ...Blessed is he who comes in the name of the Lord. Hosanna in the highest."
Theanaphora, or more properly "Eucharistic Prayer", follows. The oldest of the anaphoras of the Roman Rite, fixed since theCouncil of Trent, is called theRoman Canon, with central elements dating to the fourth century. With the liturgical renewal following theSecond Vatican Council, numerous other Eucharistic prayers have been composed, including four for children's Masses. Central to the Eucharist is theInstitution Narrative, recalling the words and actions of Jesus at hisLast Supper, which he told his disciples to do in remembrance of him.[27] Then the congregationacclaims its belief in Christ's conquest over death, and their hope of eternal life.[28] Since the early church an essential part of the Eucharistic prayer has been theepiclesis, the calling down of theHoly Spirit to sanctify the offering and that "the unblemished sacrificial victim to be consumed in Communion may be for the salvation of those who will partake of it."[29] The priest concludes with adoxology in praise of God's work, at which the people give theirAmen to the whole Eucharistic prayer.[30]
All together recite or sing the "Lord's Prayer" ("Pater Noster" or "Our Father"). The priest introduces it with a short phrase and follows it up with a prayer called theembolism, after which the people respond with another doxology. Thesign of peace is exchanged and then the "Lamb of God" ("Agnus Dei" in Latin) litany is sung or recited while the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.
The priest then displays the consecrated elements to the congregation, saying: "Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb," to which all respond: "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed." Then Communion is given, often with lay ministers assisting with the consecrated wine.[31] According to Catholic teaching, one should be in the state of grace, without mortal sin, to receive Communion.[32] Singing by all the faithful during the Communion procession is encouraged "to express the communicants' union in spirit"[33] from the bread that makes them one. A silent time for reflection follows, and then the variable concluding prayer of the Mass.
The priest imparts a blessing over those present. The deacon or, in his absence, the priest himself then dismisses the people, choosing a formula by which the people are"sent forth" to spreadthe good news. The congregation responds: "Thanks be to God." A recessional hymn is sung by all, as the ministers process to the rear of the church.[34]
Luther was an Augustine monk and teacher at the University of Wittenberg in Germany. His initial effort was not to create a schism within the Roman Catholic Church; he originally only wanted to reform some Church practices and theological beliefs. Thus, the Reformation inspired by Luther was very conservative; the original Lutherans sought to retain Roman Catholic elements to the greatest possible extent. As a result, Lutheran worship is more similar to the Roman Catholic style of worship than any other Protestant church. ... In practice, Lutheran worship bears a closer resemblance to Roman Catholic services than it does to most other Protestant denominations. Luther did not seek to reject the Roman Catholic Church but to reform it. Many aspects of Lutheran worship are quite similar to Catholic services, and generally speaking, Roman Catholics will feel a greater familiarity with Lutheran practices than most other Protestants.
There is evidence that the late sixteenth-century Catholic mass as held in Germany was quite similar in outward appearance to the Lutheran mass
Anglicans worship with a service that may be called either Holy Eucharist or the Mass. Like the Lutheran Eucharist, it is very similar to the Catholic Mass.
Thus Anglican Eucharist is not the same as Catholic Mass or the Divine Liturgy celebrated by Eastern Catholics or Eastern Orthodox. Therefore Catholics may not receive at an Anglican Eucharist.
Though the ecclesial Communities which are separated from us lack the fullness of unity with us flowing from Baptism, and though we believe they have not retained the proper reality of the eucharistic mystery in its fullness, especially because of the absence of the sacrament of Orders, nevertheless when they commemorate His death and resurrection in the Lord's Supper, they profess that it signifies life in communion with Christ and look forward to His coming in glory. Therefore the teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue.
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